☀️ JOIN SPN MOBILE
Forums
New posts
Guru Granth Sahib
Composition, Arrangement & Layout
ਜਪੁ | Jup
ਸੋ ਦਰੁ | So Dar
ਸੋਹਿਲਾ | Sohilaa
ਰਾਗੁ ਸਿਰੀਰਾਗੁ | Raag Siree-Raag
Gurbani (14-53)
Ashtpadiyan (53-71)
Gurbani (71-74)
Pahre (74-78)
Chhant (78-81)
Vanjara (81-82)
Vaar Siri Raag (83-91)
Bhagat Bani (91-93)
ਰਾਗੁ ਮਾਝ | Raag Maajh
Gurbani (94-109)
Ashtpadi (109)
Ashtpadiyan (110-129)
Ashtpadi (129-130)
Ashtpadiyan (130-133)
Bara Maha (133-136)
Din Raen (136-137)
Vaar Maajh Ki (137-150)
ਰਾਗੁ ਗਉੜੀ | Raag Gauree
Gurbani (151-185)
Quartets/Couplets (185-220)
Ashtpadiyan (220-234)
Karhalei (234-235)
Ashtpadiyan (235-242)
Chhant (242-249)
Baavan Akhari (250-262)
Sukhmani (262-296)
Thittee (296-300)
Gauree kii Vaar (300-323)
Gurbani (323-330)
Ashtpadiyan (330-340)
Baavan Akhari (340-343)
Thintteen (343-344)
Vaar Kabir (344-345)
Bhagat Bani (345-346)
ਰਾਗੁ ਆਸਾ | Raag Aasaa
Gurbani (347-348)
Chaupaday (348-364)
Panchpadde (364-365)
Kaafee (365-409)
Aasaavaree (409-411)
Ashtpadiyan (411-432)
Patee (432-435)
Chhant (435-462)
Vaar Aasaa (462-475)
Bhagat Bani (475-488)
ਰਾਗੁ ਗੂਜਰੀ | Raag Goojaree
Gurbani (489-503)
Ashtpadiyan (503-508)
Vaar Gujari (508-517)
Vaar Gujari (517-526)
ਰਾਗੁ ਦੇਵਗੰਧਾਰੀ | Raag Dayv-Gandhaaree
Gurbani (527-536)
ਰਾਗੁ ਬਿਹਾਗੜਾ | Raag Bihaagraa
Gurbani (537-556)
Chhant (538-548)
Vaar Bihaagraa (548-556)
ਰਾਗੁ ਵਡਹੰਸ | Raag Wadhans
Gurbani (557-564)
Ashtpadiyan (564-565)
Chhant (565-575)
Ghoriaan (575-578)
Alaahaniiaa (578-582)
Vaar Wadhans (582-594)
ਰਾਗੁ ਸੋਰਠਿ | Raag Sorath
Gurbani (595-634)
Asatpadhiya (634-642)
Vaar Sorath (642-659)
ਰਾਗੁ ਧਨਾਸਰੀ | Raag Dhanasaree
Gurbani (660-685)
Astpadhiya (685-687)
Chhant (687-691)
Bhagat Bani (691-695)
ਰਾਗੁ ਜੈਤਸਰੀ | Raag Jaitsree
Gurbani (696-703)
Chhant (703-705)
Vaar Jaitsaree (705-710)
Bhagat Bani (710)
ਰਾਗੁ ਟੋਡੀ | Raag Todee
ਰਾਗੁ ਬੈਰਾੜੀ | Raag Bairaaree
ਰਾਗੁ ਤਿਲੰਗ | Raag Tilang
Gurbani (721-727)
Bhagat Bani (727)
ਰਾਗੁ ਸੂਹੀ | Raag Suhi
Gurbani (728-750)
Ashtpadiyan (750-761)
Kaafee (761-762)
Suchajee (762)
Gunvantee (763)
Chhant (763-785)
Vaar Soohee (785-792)
Bhagat Bani (792-794)
ਰਾਗੁ ਬਿਲਾਵਲੁ | Raag Bilaaval
Gurbani (795-831)
Ashtpadiyan (831-838)
Thitteen (838-840)
Vaar Sat (841-843)
Chhant (843-848)
Vaar Bilaaval (849-855)
Bhagat Bani (855-858)
ਰਾਗੁ ਗੋਂਡ | Raag Gond
Gurbani (859-869)
Ashtpadiyan (869)
Bhagat Bani (870-875)
ਰਾਗੁ ਰਾਮਕਲੀ | Raag Ramkalee
Ashtpadiyan (902-916)
Gurbani (876-902)
Anand (917-922)
Sadd (923-924)
Chhant (924-929)
Dakhnee (929-938)
Sidh Gosat (938-946)
Vaar Ramkalee (947-968)
ਰਾਗੁ ਨਟ ਨਾਰਾਇਨ | Raag Nat Narayan
Gurbani (975-980)
Ashtpadiyan (980-983)
ਰਾਗੁ ਮਾਲੀ ਗਉੜਾ | Raag Maalee Gauraa
Gurbani (984-988)
Bhagat Bani (988)
ਰਾਗੁ ਮਾਰੂ | Raag Maaroo
Gurbani (889-1008)
Ashtpadiyan (1008-1014)
Kaafee (1014-1016)
Ashtpadiyan (1016-1019)
Anjulian (1019-1020)
Solhe (1020-1033)
Dakhni (1033-1043)
ਰਾਗੁ ਤੁਖਾਰੀ | Raag Tukhaari
Bara Maha (1107-1110)
Chhant (1110-1117)
ਰਾਗੁ ਕੇਦਾਰਾ | Raag Kedara
Gurbani (1118-1123)
Bhagat Bani (1123-1124)
ਰਾਗੁ ਭੈਰਉ | Raag Bhairo
Gurbani (1125-1152)
Partaal (1153)
Ashtpadiyan (1153-1167)
ਰਾਗੁ ਬਸੰਤੁ | Raag Basant
Gurbani (1168-1187)
Ashtpadiyan (1187-1193)
Vaar Basant (1193-1196)
ਰਾਗੁ ਸਾਰਗ | Raag Saarag
Gurbani (1197-1200)
Partaal (1200-1231)
Ashtpadiyan (1232-1236)
Chhant (1236-1237)
Vaar Saarang (1237-1253)
ਰਾਗੁ ਮਲਾਰ | Raag Malaar
Gurbani (1254-1293)
Partaal (1265-1273)
Ashtpadiyan (1273-1278)
Chhant (1278)
Vaar Malaar (1278-91)
Bhagat Bani (1292-93)
ਰਾਗੁ ਕਾਨੜਾ | Raag Kaanraa
Gurbani (1294-96)
Partaal (1296-1318)
Ashtpadiyan (1308-1312)
Chhant (1312)
Vaar Kaanraa
Bhagat Bani (1318)
ਰਾਗੁ ਕਲਿਆਨ | Raag Kalyaan
Gurbani (1319-23)
Ashtpadiyan (1323-26)
ਰਾਗੁ ਪ੍ਰਭਾਤੀ | Raag Prabhaatee
Gurbani (1327-1341)
Ashtpadiyan (1342-51)
ਰਾਗੁ ਜੈਜਾਵੰਤੀ | Raag Jaijaiwanti
Gurbani (1352-53)
Salok | Gatha | Phunahe | Chaubole | Swayiye
Sehskritee Mahala 1
Sehskritee Mahala 5
Gaathaa Mahala 5
Phunhay Mahala 5
Chaubolae Mahala 5
Shaloks Bhagat Kabir
Shaloks Sheikh Farid
Swaiyyae Mahala 5
Swaiyyae in Praise of Gurus
Shaloks in Addition To Vaars
Shalok Ninth Mehl
Mundavanee Mehl 5
ਰਾਗ ਮਾਲਾ, Raag Maalaa
What's new
New posts
New media
New media comments
New resources
Latest activity
Videos
New media
New comments
Library
Latest reviews
Donate
Log in
Register
What's new
New posts
Menu
Log in
Register
Install the app
Install
Welcome to all New Sikh Philosophy Network Forums!
Explore Sikh Sikhi Sikhism...
Sign up
Log in
Discussions
Sikh Sikhi Sikhism
Sikh Youth
Essays on Sikhism
Dynamic Morality
JavaScript is disabled. For a better experience, please enable JavaScript in your browser before proceeding.
You are using an out of date browser. It may not display this or other websites correctly.
You should upgrade or use an
alternative browser
.
Reply to thread
Message
<blockquote data-quote="Neutral Singh" data-source="post: 776" data-attributes="member: 2"><p></p><p></p><p style="text-align: center"><span style="color: black">Dynamic Morality </span><a href="http://www.maboli.com/seva/sikh_review/1995/may_95/Frame_1_2.htm" target="_blank"><span style="color: black">Kamal Kaur Bagga (USA)</span></a><span style="font-family: 'Bookman'"><span style="font-size: 10px"></span></span></p> <p style="text-align: center"><span style="font-family: 'Bookman'"><span style="font-size: 10px"></span></span></p><p><span style="font-family: 'Bookman'"><span style="font-size: 10px"></span></span></p><p><span style="font-family: 'Bookman'"><span style="font-size: 10px">"<em>Raj karega Khalsa, aki rahai na koi</em></span></span></p><p><span style="font-family: 'Bookman'"><span style="font-size: 10px"><em>khvar hoi sabch milainge, bachahi saran jo hoi</em>." </span></span></p><p><span style="font-family: 'Bookman'"><span style="font-size: 10px"></span></span></p><p><span style="font-family: 'Bookman'"><span style="font-size: 10px">The Khalsa shall rule, the rebellious shall perish</span></span></p><p><span style="font-family: 'Bookman'"><span style="font-size: 10px">All who endure suffering and privation shall be brought to</span></span></p><p><span style="font-family: 'Bookman'"><span style="font-size: 10px">the safety of the Guru’s protection.<a href="http://www.maboli.com/seva/sikh_review/1995/may_95/FRAME_2.htm#1" target="_blank"><span style="color: #0000ff">[1]</span></a> </span></span></p><p><span style="font-family: 'Bookman'"><span style="font-size: 10px"></span></span></p><p><span style="font-family: 'Bookman'"><span style="font-size: 10px">This verse ends Bhai Nand Lal’s <em>Tanakhah-nama</em>, a manual of penances. For Sikhs, it offers inspiration and brings back memories of listening, as a children, to <em>sakhis</em> (historically-based stories) about Guru Gobind Singh Ji. Amongst the <em>sakhis</em>, that of Vaisakhi Day in 1699 holds a special and key place in the hearts of Sikhs. The traditional view of the events on Vaisakhi Day claims that Guru Gobind Singh Ji addressed a significant number of Sikhs in Anandpur in 1699. He began with a dramatic call for the heads of five Sikhs. One by one, five men offered themselves to the Guru. Guru Gobind Singh Ji then took each of them individually into a tent, and each time he came out of the tent with a blood-stained <em>kirpan</em> (sword). He later brought out the five men, still alive, administered <em>khande ki pahul</em> (sword initiation) to them, and asked the five men, known as the <em>Panj Pyare</em> (Five Beloved Ones) to grant him <em>khande ki pahul</em>. With this act, Guru Gobind Singh Ji created the Khalsa (Sikh brotherhood) and issued a code of conduct to the Sikhs, including the bearing of <em>Panj Kakkars</em> (Five K’s) - <em>Kesh</em> (uncut hair), <em>kanga</em> (comb), <em>kara</em> (iron bangle), <em>kirpan</em> (sword) and <em>kach </em>(long breeches). He also proclaimed that Sikh men would henceforth take the name <em>Singh</em> (lion), and Sikh women would use the name <em>Kaur </em>(princess). </span></span></p><p><span style="font-family: 'Bookman'"><span style="font-size: 10px"></span></span></p><p><span style="font-family: 'Bookman'"><span style="font-size: 10px">Much modern debate focuses on the traditional perspective of the events of Vaisakhi Day, as contrasted with some historical evidence. Did Guru Gobind Singh Ji really demand five heads? Did he, in fact, administer <em>khande ki pahul</em> to the <em>Panj Pyare</em>? What, if any, did Guru Gobind Singh Ji declare as Sikh <em>Rahit</em>? For the Sikhs, <em>Rahit</em> or code is a Khalsa way of leading an honest and moral life, and although Rahit continues to evolve, its basic message of humanitarianism remains clear and untainted. McLeod defines the basis of <em>Rahit</em>: </span></span></p><p><span style="font-family: 'Bookman'"><span style="font-size: 10px"></span></span></p><p><span style="font-family: 'Bookman'"><span style="font-size: 10px">The fundamental assumption which lies behind the existence of the <em>Rahit</em> is belief in the reality of <em>karam </em>(<em>karma</em>) and <em>avagavan,</em> of transmigration in accordance with the discharge of one’s <em>dharam</em> (<em>dharma</em>). He who faithfully discharges the obligations of his <em>dharam</em> will earn for himself the means of release from the round of death and rebirth.<a href="http://www.maboli.com/seva/sikh_review/1995/may_95/FRAME_2.htm#2" target="_blank"><span style="color: #0000ff">[2]</span></a> </span></span></p><p><span style="font-family: 'Bookman'"><span style="font-size: 10px"></span></span></p><p><span style="font-family: 'Bookman'"><span style="font-size: 10px">McLeod stresses, however, that technically, in order for <em>Rahit</em> to be a binding force for an individual, he or she must be a member of the initiated Khalsa. </span></span></p><p><span style="font-family: 'Bookman'"><span style="font-size: 10px"></span></span></p><p><span style="font-family: 'Bookman'"><span style="font-size: 10px">Because of alleged interpolations, agreeing on the history of the <em>Rahit</em> challenges scholars of Sikh studies even today. McLeod, for example, states that before 1699, the Sikhs formed a loose, rudimentary Khalsa. "The early period, best expressed in the Adi Granth collection, is largely concerned with the interior discipline of meditation on the divine Name. This particular emphasis has eversince remained a conspicous feature of Sikh belief, and as such it finds a place in the <em>Rahit</em>."<a href="http://www.maboli.com/seva/sikh_review/1995/may_95/FRAME_2.htm#3" target="_blank"><span style="color: #0000ff">[3]</span></a> McLeod also mentions Guru Gobind Singh Ji’s <em>hukam-namas</em> (letters of command) as a pre-1699 source of <em>Rahit</em>, although he differentiates between <em>hukam-namas </em>and the later <em>rahit-namas</em>. </span></span></p><p><span style="font-family: 'Bookman'"><span style="font-size: 10px"></span></span></p><p><span style="font-family: 'Bookman'"><span style="font-size: 10px">On the other hand, Nripinder Singh stresses much more emphatically that <em>Rahit</em> begins with Guru Nanak Dev Ji. He cites three principles of Guru Nanak Dev Ji - <em>Nam japna</em> (repitition of the divine Name), <em>kirt karni</em> (straining to achieve basic needs), and <em>vand chakna</em> (equal distribution).<a href="http://www.maboli.com/seva/sikh_review/1995/may_95/FRAME_2.htm#4" target="_blank"><span style="color: #0000ff">[4]</span></a> He also points to two <em>sakhis</em> have originating in the pre-1699 period. The first, <em>Sakhi</em> Guru Amar Das <em>Ki Mahalla</em> 3, claims that Guru Amar Das Ji prescribed all Sikhs to speak only when spoken to, to eat only when hungry, to sleep only when tired, and never to commit adultery. In the second, <em>Sakhi</em> <em>Mahalla</em> 5, Guru Arjan Dev Ji asks Sikhs to shun stealing, adultery, malicious talk, gambling, consuming liquor, and eating flesh. He also outlines five actions needed for liberation-partaking in the <em>sangat</em> (congregation); respecting the needy, humble, and distressed; arranging a marriage for one whom no one will give a spouse; instructing others on how to convert from a <em>manmukh</em> (one who follows his own will) into a <em>gurmukh</em> (one who follows Waheguru (God), and praying for all.<a href="http://www.maboli.com/seva/sikh_review/1995/may_95/FRAME_2.htm#5" target="_blank"><span style="color: #0000ff">[5]</span></a> Singh’s only admission to evolution of <em>Rahit </em>pertains to the time of the living Gurus, beginning with Guru Nanak Dev Ji and ending with Guru Gobind Singh Ji. </span></span></p><p><span style="font-family: 'Bookman'"><span style="font-size: 10px"></span></span></p><p><span style="font-family: 'Bookman'"><span style="font-size: 10px">The next important time period immediately surrounds Vaisakhi Day in 1699. Kavi Sainapati’s <em>Gur Sobha </em>provides the one reliable source of <em>Rahit</em> in this time frame, however, even Sainapati comes from the time of the last living Guru, Guru Gobind Singh Ji, so it is difficult to ascertain anything about the <em>Rahit </em>previous to 1699. <em>Gur Sobha</em>’s main tenets admonish against the use of a <em>hookah</em> (tobacco pipe), the cutting of hair, and the power of the <em>masands</em> (priestly leaders who had become corrupt). Furthermore, <em>Gur Sobha </em>omits any reference to the <em>Panj Pyare</em>; Nripinder Singh suggests that a later scribe could have deleted this portion. Jagtar Singh Grewal also offers a cautious interpretation of Vaisakhi Day in 1699. He states that it is certain from earlier evidence that many Sikhs came to Anandpur on Vaisakhi Day in 1699, that Guru Gobind Singh Ji administered <em>khande ki pahul</em> and required the Khalsa to wear <em>keshas</em> and arms, to shun smoking, and to adopt the name of <em>Singh.</em> He questions however the more fantastic parts of the traditional Vaisakhi story. </span></span></p><p><span style="font-family: 'Bookman'"><span style="font-size: 10px"></span></span></p><p><span style="font-family: 'Bookman'"><span style="font-size: 10px">... the dramatic call for the laying down of life for the Guru, his request to the five ‘beloved’ that they should initiate him into the Khalsa by administering <em>pahul</em>, the vesting of the Guruship in either the Khalsa Panth or the Adi Granth - all these very important and inter-related items are not to be found in the available contemporary evidence.<a href="http://www.maboli.com/seva/sikh_review/1995/may_95/FRAME_2.htm#6" target="_blank"><span style="color: #0000ff">[5]</span></a> </span></span></p><p><span style="font-family: 'Bookman'"><span style="font-size: 10px"></span></span></p><p><span style="font-family: 'Bookman'"><span style="font-size: 10px">Gobind Singh Mansukhani gives the most definitive and adventurous claim as to when <em>Rahit</em> crytallized. He cites the <em>hukam-nama</em> Guru Gobind Singh Ji gave to the <em>sangat</em> of Kabul, Afghanistan on May 23, 1699 (after Vaisakhi Day). This <em>hukam-nama</em>, however, is not included in Dr. Ganda Singh’s book <em>hukam-Name</em>, an authentic collection of <em>hukam-namas</em>. Today this <em>hukan-nama </em>resides in the Shiromani Gurdwara Parbandhak Committee Library in Amritsar. </span></span></p><p><span style="font-family: 'Bookman'"><span style="font-size: 10px"></span></span></p><p><span style="font-family: 'Bookman'"><span style="font-size: 10px">You should take baptism by the sword, from Five Beloveds</span></span></p><p><span style="font-family: 'Bookman'"><span style="font-size: 10px">Keep your hair uncut for this is a seal of the Guru</span></span></p><p><span style="font-family: 'Bookman'"><span style="font-size: 10px">Accept the use of shorts and a sword</span></span></p><p><span style="font-family: 'Bookman'"><span style="font-size: 10px">Always wear iron <em>Kara</em> on your wrist,</span></span></p><p><span style="font-family: 'Bookman'"><span style="font-size: 10px">Keep you hair clean and comb it twice a day.</span></span></p><p><span style="font-family: 'Bookman'"><span style="font-size: 10px">Do not ear <em>Halal </em>meat,</span></span></p><p><span style="font-family: 'Bookman'"><span style="font-size: 10px">Do not use tobacco in any form, ...<a href="http://www.maboli.com/seva/sikh_review/1995/may_95/FRAME_2.htm#7" target="_blank"><span style="color: #0000ff">[6]</span></a> </span></span></p><p><span style="font-family: 'Bookman'"><span style="font-size: 10px"></span></span></p><p><span style="font-family: 'Bookman'"><span style="font-size: 10px">Next, scholars of Sikh studies hotly debate the formation and role of <em>Rahit</em> in the early eighteenth century. As stated earlier, the traditional view claims that <em>Rahit</em> has remained mostly unchanged from 1699, when Guru Gobind Singh consolidated the Panth, until today. McLeod, however, insists on an alternative view : "It is... clear from the <em>rahat-namas</em> of the eighteenth century...that the conventions of the Khalsa were in the process of evolution during this period. The evidence is not subtantial in volume...it suggests that the quesion of the ‘Five K’s’, for example, was not finally settled until well into the eighteenth century."<a href="http://www.maboli.com/seva/sikh_review/1995/may_95/FRAME_2.htm#8" target="_blank"><span style="color: #0000ff">[8]</span></a> In order to examine McLeod’s claim, this paper will examine parts of the Chaupa Singh <em>rahit-nama</em>, Bhai Nand Lal’s works, Bhai Prahalad Singh’s <em>rahit-nama, </em>Giani Gian Singh’s, and <em>Prem Sumarag</em>. </span></span></p><p><span style="font-family: 'Bookman'"><span style="font-size: 10px"></span></span></p><p><span style="font-family: 'Bookman'"><span style="font-size: 10px">Chaupa Singh Chibbar first tutored Guru Gobind Singh Ji and then acted as his aide. Although Chaupa Singh wrote a code of conduct sometime between 1740 and 1765, the <em>rahit</em> he outlines may date back to the years of Guru Gobind Singh’s life. Much ambiguity surrounds his inclusion of the <em>Panj Kakkars</em>. For example <em>Gurmat Prakash</em>, monthly journal claims that Chaupa Singh wrote, "<em>Kachh, Kara, Kirpan, Kanga, Kes ki, ih panj kakaree rahat dhare Sikh so</em>," but this statement is not to be found in the early manuscript. In contrast, the more common, vocal view states that the Chaupa Singh <em>rahit-nama</em> lists only three K’s - <em>kachh, kirpan, </em>and <em>kes</em>.<a href="http://www.maboli.com/seva/sikh_review/1995/may_95/FRAME_2.htm#10" target="_blank"><span style="color: #0000ff">[3]</span></a> And according to <em>Gurmat Prakash</em>, Bhai Nand Lal, poet-laureate of Guru Gobind Singh Ji’s court also declares that the <em>Panj Kakkars</em> distinguish the Khalsa: </span></span></p><p><span style="font-family: 'Bookman'"><span style="font-size: 10px"></span></span></p><p><span style="font-family: 'Bookman'"><span style="font-size: 10px"><em>Sikhi nishani panj haraf ast kaf</em></span></span></p><p><span style="font-family: 'Bookman'"><span style="font-size: 10px"><em>Kara, Kardo, Kachh, Kange bidan,</em></span></span></p><p><span style="font-family: 'Bookman'"><span style="font-size: 10px"><em>Bina kes, hech ast jumle nishan</em>.” </span></span></p><p><span style="font-family: 'Bookman'"><span style="font-size: 10px"></span></span></p><p><span style="font-family: 'Bookman'"><span style="font-size: 10px">Similarly, Bhai Prahlad Singh states "<em>Kachh, Kes, Kanga, Kirpan, Kara, aur jo karay bakhan</em></span></span></p><p><span style="font-family: 'Bookman'"><span style="font-size: 10px"><em>Ih kakay panj tum mano,</em></span></span></p><p><span style="font-family: 'Bookman'"><span style="font-size: 10px"><em>Guru Granth ko sach tum mano</em>." </span></span></p><p><span style="font-family: 'Bookman'"><span style="font-size: 10px"></span></span></p><p><span style="font-family: 'Bookman'"><span style="font-size: 10px">Last, Giani Gian Singh proclaims, </span></span></p><p><span style="font-family: 'Bookman'"><span style="font-size: 10px"></span></span></p><p><span style="font-family: 'Bookman'"><span style="font-size: 10px"><em>Rakhah kachh, kes, kara, kirpan, singh nam ko iho nishan,</em></span></span></p><p><span style="font-family: 'Bookman'"><span style="font-size: 10px"><em>kanga, kes ke sung rahe, iho panj kakar dareh" in Panth Prakash.</em> </span></span></p><p><span style="font-family: 'Bookman'"><span style="font-size: 10px"></span></span></p><p><span style="font-family: 'Bookman'"><span style="font-size: 10px">Whether the theme of <em>Panj Kakkars</em> dates back to Guru Gobind Singh’s <em>hukam-nama </em>on May 23, 1699, or it comes from these men’s <em>rahit-namas</em> does not shed any particularly interesting light on the issue. For Sikhs around the world, the <em>Panj Kakkars</em> hold importance for <em>Kesh-dhari</em> Sikhs (those who keep their <em>kesh</em>) and "<em>mona</em>" (or shaven) Sikhs alike. To them, the <em>Panj Kakkars</em> promote virtue and cohesion. <em>Kesh </em>and <em>kanga</em> show respect for God’s gifts and announce the Sikh identity. <em>Kara</em> helps the <em>manmukh</em> remember not to strike in anger or to steal. <em>Kirpan</em> shows concern for the helpless and the poor and the fight against oppression and injustice. Last, <em>kachh </em>signifies the readiness for battle and also purity of thought. Although McLeod may claim the <em>Panj Kakkars</em> reflect <em>Jat </em>cultural patterns,<a href="http://www.maboli.com/seva/sikh_review/1995/may_95/FRAME_2.htm#13" target="_blank"><span style="color: #0000ff">[3]</span></a> his arguments may be easily dismissed. For example, McLeod states that <em>Jats</em> had a tradition of uncut hair, but he misses the point that may religious leaders of India at the time had uncut hair. Furthermore, he fails to realize that Guru Gobind Singh Ji quite deliberately sought to give his followers a distinct identity. In other words, if a person in India at the time had uncut hair, he or she was not necessarily a Sikh, but if he/she was an ininitated Sikh, she necessarily had uncut hair. Secondly, it is equally true that the Jats carried daggers, but again Guru Gobind Singh Ji had every intention of arming his Khalsa against their oppressors, the Mughals. The main concept to grasp here is that the theme of five extenal symbols remains prevalent even today and the common Sikh recognizes their validity. </span></span></p><p><span style="font-family: 'Bookman'"><span style="font-size: 10px"></span></span></p><p><span style="font-family: 'Bookman'"><span style="font-size: 10px">More importantly, the many <em>rahit-namas</em> share other similarities also accepted by the average Sikh. Common themes include charity; recitation of <em>Nam, Japji</em> and <em>Sodar Rahiras</em>; retention of <em>kesh</em>; respect for parents; a ban on adultery; the ideas of <em>sangat</em> and <em>pangat</em> (caste-free lines in a <em>dharamsala </em>(Sikh temple); a ban on dowries; the justification for the use of arms in case of injustice or oppression; prohibition from smoking, drinking, eating <em>halal</em> meat, and sleeping with Muslim women (in order to show respect for the adversary’s women). </span></span></p><p><span style="font-family: 'Bookman'"><span style="font-size: 10px"></span></span></p><p><span style="font-family: 'Bookman'"><span style="font-size: 10px">One vital code of conduct is Bhai Nana Lal’s <em>Tanakhah-nama. Tanakha</em> literally means reward or salary; in this case, receiving a penalty is a reward, for it puts the offender back on right spiritual track. <em>Tanakha-nama</em>’s major tenets include <em>nam</em> (recitation on the divine Name), <em>dan </em>(charity), and <em>isnan </em>(purity of mind).<a href="http://www.maboli.com/seva/sikh_review/1995/may_95/FRAME_2.htm#14" target="_blank"><span style="color: #0000ff">[3]</span></a> Although, these principles do not greatly differ from the other <em>rahit-namas</em>, the inclusion of "rewards" in Bhai Nand Lal’s work clearly distinguishes it from the others. Accepting a dowry, using intoxicants, associating with anti-Sikh cults (like the <em>Minas</em>), and violating the <em>Rahit</em> comprise the main type of offenses. Here, the <em>tanakhah</em> system builds on the idea of the "Guru Panth", for the entire <em>sangat </em>decides an offernder’s "reward". Rewards include doing community service, distributing langar (community kitchen), reading the Guru Granth Sahib Ji, and reciting <em>Ardas</em>. Apostasy, or renunciation of faith is the next form of violation, but technically, it applies only to <em>Amritdhari </em>Sikhs, or initiated Sikhs. If an <em>amritdhari</em> Sikh defies any of the Four <em>Kurahits</em>-injunctions against cutting hair, using tobacco, eating <em>halaal</em> meat, or committing adultery - he must appear before the ‘representative’ <em>Panj Pyare</em>, receive a <em>tanakhah</em>, reappear before the <em>Panj Pyare</em>, and take <em>amrit </em>again. Kazi Noor Mohammed, a Muslim chronicler in the mid-18th century, commented on the high Sikh moral character during the time of Guru Gobind Singh Ji, and particularly on the last <em>Kurahit</em>, forbidding adultery. He wrote that when Sikh troops defeated Jahan Khan’s army, Jahan Khan ran away and left his female retainers at the battle site: the Sikh soldiers escorted the Muslim women to their homes after the battle. Guru Gobind Singh also clearly forbids adultery in his life story, Bachittar Natak. "<em>Par Nari ki sej, bhool supne hoon na jaeeo</em>."<a href="http://www.maboli.com/seva/sikh_review/1995/may_95/FRAME_2.htm#15" target="_blank"><span style="color: #0000ff">[3]</span></a>The last type of offense in the <em>tanakhah</em> system is the most serious because it affects the entire <em>sangat</em>. A person can restore his/her Sikh status only if he/she apprears before five Takhats and receives a <em>tanakhah</em>. </span></span></p><p><span style="font-family: 'Bookman'"><span style="font-size: 10px"></span></span></p><p><span style="font-family: 'Bookman'"><span style="font-size: 10px">Another <em>rahit-nama</em> also stands out from the others. Indeed the author of <em>Prem Sumarag</em> must have had knowledge of the rule of Maharaja Ranjit Singh in Punjab during the early nineteenth century, <a href="http://www.maboli.com/seva/sikh_review/1995/may_95/FRAME_2.htm#16" target="_blank"><span style="color: #0000ff">[3]</span></a> for in <em>Prem Sumarag</em>, the author speaks of the ideal Sikh State, with political power in the hands of a single maharaja or <em>padshah</em>. "The author, interpreting the mission of the Sikh Gurus to their followers, works out the social and political implications of Sikh religious ideals. There is a persistent attempt at mutual conciliation between the ideal and the actual, suggesting that the social and religious attitudes of the Sikhs had not become rigid." For example, even today Sikhs do not completely follow a casteless social system, and although some argue that the social convention is horizontal and not vertical,hierarchy, a truly casteless Panth should not even recognize different castes because of the apellation of the titles Singh and Kaur. </span></span></p><p><span style="font-family: 'Bookman'"><span style="font-size: 10px"></span></span></p><p><span style="font-family: 'Bookman'"><span style="font-size: 10px">Different reform movements make up the next phase in the history of the <em>Rahit.</em>In the first half of the nineteenth century, the Singh Sabha movement surely prevails. The Singh Sabha utilized the Punjabi language and literary forms such as poetry, drama and the novel, to present Sikh ethics to the <em>sangat</em>, ethics they felt the Sikh state of Punjab had undermined with five decades of political rule. Nripinder Singh speculates that a revitalization of Sikh Scripture, rather than <em>Rahit</em> would have had more efficacy for the Singh Sabha: "Those who had turned their attention to a reworking of <em>rahit</em> materials had, of necessity to address themselves to the more important task of reinterpreting Sikh Scripture if they were to cast a more permanent imprint." In 1915 the <em>Gurmat Prakas</em>, led by Bhai Kahn Singh, published <em>Bhag Sanskar</em>, composed of commentaries on <em>Rahit</em>. "He [Bhai Kahn Singh] raised a Sikh metaphysical structure, as distinguished from the Hindu which had come to dominate Sikh perception in the nineteenth century," says N. Singh. </span></span></p><p><span style="font-family: 'Bookman'"><span style="font-size: 10px"></span></span></p><p><span style="font-family: 'Bookman'"><span style="font-size: 10px">But in 1931, the Shiromani Gurdwara Parbandhak Committee formally acknowledged <em>Gurmat Prakas Bhag Sanskar</em>’s failure, and acting as the representative corporate <em>sangat</em>, it published a <em>Sikh Rahit Maryada</em> in 1950. <em>Maryada</em> means the practice of faith. Its definition of a Sikh is quite loose: </span></span></p><p><span style="font-family: 'Bookman'"><span style="font-size: 10px"></span></span></p><p><span style="font-family: 'Bookman'"><span style="font-size: 10px">A Sikh is any person who believes in God (<em>Akal Purakh</em>) : in the ten Gurus (Guru Nanak to Guru Gobind Singh); in Sri Guru Granth Sahib, other writings of the ten Gurus, and their teachings, in the Khalsa initiation ceremony instituted by the tenth Guru; and who does not believe in any other system of religious doctrine. </span></span></p><p><span style="font-family: 'Bookman'"><span style="font-size: 10px"></span></span></p><p><span style="font-family: 'Bookman'"><span style="font-size: 10px">Although the <em>Rahit Maryada</em> may leave some unanswered questions, it commands the utmost respect from Sikhs today, and they generally treat it as the official word on ethics. The <em>Rahit Maryada</em> outlines the major Sikh ceremonies and special activities such as <em>akhand path</em> (unbroken readings of the Guru Granth Sahib Ji in the time of distress or joy), the naming of child from the Guru Granth Sahib, the <em>Anand Karaj</em> (Ceremony of Bliss) marriage, and creation. It also speaks of <em>nam japna</em> (reciting the divine Name) through <em>nit-nem Japji Sahib, Jap Sahib, Ten Savayyas, Sodar Rahiras, Kirtan Sohila, </em>and <em>Ardas</em>. Most importantly, the <em>Rahit Maryada</em> makes a definitive mention of the <em>Panj Kakkars</em>. </span></span></p><p><span style="font-family: 'Bookman'"><span style="font-size: 10px"></span></span></p><p><span style="font-family: 'Bookman'"><span style="font-size: 10px">With even a basic knowledge of the history of the <em>Rahit</em>, no matter how conflicting, it is clear that some evolution of <em>Rahit</em> did take place after the death of Guru Gobind Singh Ji. The more rigid idea lies in the continuity of the <em>Rahit</em> and its humanitarian message. Most religions condemn adultery or stealing, and some may even prohibit drinking and smoking, but the dynamic nature of Sikh <em>Rahit</em> gives it uniqueness and asserts its discreteness. Although having a list of "Ten Commandments" would surely end the debate on Sikh <em>Rahit </em>and would offer Sikhs more claritym, its inflexibility to the times would surely turn off many Sikhs. For example, a gurdwara (Sikh temple) will never turn away a <em>mona</em> Sikh, nor will a Sikh Youth Camp insist on the initiation into the Khalsa of its participants. "The True Guru will aid all those who would take inspiration from the <em>sabad-bani</em> of the Gurus and follow the <em>rahat </em>of the Khalsa." Sikh <em>Rahit</em> offers <em>tankha</em> for an offender, and forever allows a Sikh to better herself, to become a <em>gurmukh</em> in this lifetime, and to achieve liberation - the essential purpose of Sikhism. </span></span></p><p><span style="font-family: 'Bookman'"><span style="font-size: 10px"></span></span></p><p><span style="font-family: 'Bookman'"><span style="font-size: 10px"></span></span></p></blockquote><p></p>
[QUOTE="Neutral Singh, post: 776, member: 2"] [size=6] [/size] [center][color=black]Dynamic Morality [/color][url="http://www.maboli.com/seva/sikh_review/1995/may_95/Frame_1_2.htm"][color=black]Kamal Kaur Bagga (USA)[/color][font=Bookman][size=2][/size][/font][/url][font=Bookman][size=2] [/size][/font][/center][font=Bookman][size=2] "[i]Raj karega Khalsa, aki rahai na koi khvar hoi sabch milainge, bachahi saran jo hoi[/i]." The Khalsa shall rule, the rebellious shall perish All who endure suffering and privation shall be brought to the safety of the Guru’s protection.[url="http://www.maboli.com/seva/sikh_review/1995/may_95/FRAME_2.htm#1"][color=#0000ff][1][/color][/url] This verse ends Bhai Nand Lal’s [i]Tanakhah-nama[/i], a manual of penances. For Sikhs, it offers inspiration and brings back memories of listening, as a children, to [i]sakhis[/i] (historically-based stories) about Guru Gobind Singh Ji. Amongst the [i]sakhis[/i], that of Vaisakhi Day in 1699 holds a special and key place in the hearts of Sikhs. The traditional view of the events on Vaisakhi Day claims that Guru Gobind Singh Ji addressed a significant number of Sikhs in Anandpur in 1699. He began with a dramatic call for the heads of five Sikhs. One by one, five men offered themselves to the Guru. Guru Gobind Singh Ji then took each of them individually into a tent, and each time he came out of the tent with a blood-stained [i]kirpan[/i] (sword). He later brought out the five men, still alive, administered [i]khande ki pahul[/i] (sword initiation) to them, and asked the five men, known as the [i]Panj Pyare[/i] (Five Beloved Ones) to grant him [i]khande ki pahul[/i]. With this act, Guru Gobind Singh Ji created the Khalsa (Sikh brotherhood) and issued a code of conduct to the Sikhs, including the bearing of [i]Panj Kakkars[/i] (Five K’s) - [i]Kesh[/i] (uncut hair), [i]kanga[/i] (comb), [i]kara[/i] (iron bangle), [i]kirpan[/i] (sword) and [i]kach [/i](long breeches). He also proclaimed that Sikh men would henceforth take the name [i]Singh[/i] (lion), and Sikh women would use the name [i]Kaur [/i](princess). Much modern debate focuses on the traditional perspective of the events of Vaisakhi Day, as contrasted with some historical evidence. Did Guru Gobind Singh Ji really demand five heads? Did he, in fact, administer [i]khande ki pahul[/i] to the [i]Panj Pyare[/i]? What, if any, did Guru Gobind Singh Ji declare as Sikh [i]Rahit[/i]? For the Sikhs, [i]Rahit[/i] or code is a Khalsa way of leading an honest and moral life, and although Rahit continues to evolve, its basic message of humanitarianism remains clear and untainted. McLeod defines the basis of [i]Rahit[/i]: The fundamental assumption which lies behind the existence of the [i]Rahit[/i] is belief in the reality of [i]karam [/i]([i]karma[/i]) and [i]avagavan,[/i] of transmigration in accordance with the discharge of one’s [i]dharam[/i] ([i]dharma[/i]). He who faithfully discharges the obligations of his [i]dharam[/i] will earn for himself the means of release from the round of death and rebirth.[url="http://www.maboli.com/seva/sikh_review/1995/may_95/FRAME_2.htm#2"][color=#0000ff][2][/color][/url] McLeod stresses, however, that technically, in order for [i]Rahit[/i] to be a binding force for an individual, he or she must be a member of the initiated Khalsa. Because of alleged interpolations, agreeing on the history of the [i]Rahit[/i] challenges scholars of Sikh studies even today. McLeod, for example, states that before 1699, the Sikhs formed a loose, rudimentary Khalsa. "The early period, best expressed in the Adi Granth collection, is largely concerned with the interior discipline of meditation on the divine Name. This particular emphasis has eversince remained a conspicous feature of Sikh belief, and as such it finds a place in the [i]Rahit[/i]."[url="http://www.maboli.com/seva/sikh_review/1995/may_95/FRAME_2.htm#3"][color=#0000ff][3][/color][/url] McLeod also mentions Guru Gobind Singh Ji’s [i]hukam-namas[/i] (letters of command) as a pre-1699 source of [i]Rahit[/i], although he differentiates between [i]hukam-namas [/i]and the later [i]rahit-namas[/i]. On the other hand, Nripinder Singh stresses much more emphatically that [i]Rahit[/i] begins with Guru Nanak Dev Ji. He cites three principles of Guru Nanak Dev Ji - [i]Nam japna[/i] (repitition of the divine Name), [i]kirt karni[/i] (straining to achieve basic needs), and [i]vand chakna[/i] (equal distribution).[url="http://www.maboli.com/seva/sikh_review/1995/may_95/FRAME_2.htm#4"][color=#0000ff][4][/color][/url] He also points to two [i]sakhis[/i] have originating in the pre-1699 period. The first, [i]Sakhi[/i] Guru Amar Das [i]Ki Mahalla[/i] 3, claims that Guru Amar Das Ji prescribed all Sikhs to speak only when spoken to, to eat only when hungry, to sleep only when tired, and never to commit adultery. In the second, [i]Sakhi[/i] [i]Mahalla[/i] 5, Guru Arjan Dev Ji asks Sikhs to shun stealing, adultery, malicious talk, gambling, consuming liquor, and eating flesh. He also outlines five actions needed for liberation-partaking in the [i]sangat[/i] (congregation); respecting the needy, humble, and distressed; arranging a marriage for one whom no one will give a spouse; instructing others on how to convert from a [i]manmukh[/i] (one who follows his own will) into a [i]gurmukh[/i] (one who follows Waheguru (God), and praying for all.[url="http://www.maboli.com/seva/sikh_review/1995/may_95/FRAME_2.htm#5"][color=#0000ff][5][/color][/url] Singh’s only admission to evolution of [i]Rahit [/i]pertains to the time of the living Gurus, beginning with Guru Nanak Dev Ji and ending with Guru Gobind Singh Ji. The next important time period immediately surrounds Vaisakhi Day in 1699. Kavi Sainapati’s [i]Gur Sobha [/i]provides the one reliable source of [i]Rahit[/i] in this time frame, however, even Sainapati comes from the time of the last living Guru, Guru Gobind Singh Ji, so it is difficult to ascertain anything about the [i]Rahit [/i]previous to 1699. [i]Gur Sobha[/i]’s main tenets admonish against the use of a [i]hookah[/i] (tobacco pipe), the cutting of hair, and the power of the [i]masands[/i] (priestly leaders who had become corrupt). Furthermore, [i]Gur Sobha [/i]omits any reference to the [i]Panj Pyare[/i]; Nripinder Singh suggests that a later scribe could have deleted this portion. Jagtar Singh Grewal also offers a cautious interpretation of Vaisakhi Day in 1699. He states that it is certain from earlier evidence that many Sikhs came to Anandpur on Vaisakhi Day in 1699, that Guru Gobind Singh Ji administered [i]khande ki pahul[/i] and required the Khalsa to wear [i]keshas[/i] and arms, to shun smoking, and to adopt the name of [i]Singh.[/i] He questions however the more fantastic parts of the traditional Vaisakhi story. ... the dramatic call for the laying down of life for the Guru, his request to the five ‘beloved’ that they should initiate him into the Khalsa by administering [i]pahul[/i], the vesting of the Guruship in either the Khalsa Panth or the Adi Granth - all these very important and inter-related items are not to be found in the available contemporary evidence.[url="http://www.maboli.com/seva/sikh_review/1995/may_95/FRAME_2.htm#6"][color=#0000ff][5][/color][/url] Gobind Singh Mansukhani gives the most definitive and adventurous claim as to when [i]Rahit[/i] crytallized. He cites the [i]hukam-nama[/i] Guru Gobind Singh Ji gave to the [i]sangat[/i] of Kabul, Afghanistan on May 23, 1699 (after Vaisakhi Day). This [i]hukam-nama[/i], however, is not included in Dr. Ganda Singh’s book [i]hukam-Name[/i], an authentic collection of [i]hukam-namas[/i]. Today this [i]hukan-nama [/i]resides in the Shiromani Gurdwara Parbandhak Committee Library in Amritsar. You should take baptism by the sword, from Five Beloveds Keep your hair uncut for this is a seal of the Guru Accept the use of shorts and a sword Always wear iron [i]Kara[/i] on your wrist, Keep you hair clean and comb it twice a day. Do not ear [i]Halal [/i]meat, Do not use tobacco in any form, ...[url="http://www.maboli.com/seva/sikh_review/1995/may_95/FRAME_2.htm#7"][color=#0000ff][6][/color][/url] Next, scholars of Sikh studies hotly debate the formation and role of [i]Rahit[/i] in the early eighteenth century. As stated earlier, the traditional view claims that [i]Rahit[/i] has remained mostly unchanged from 1699, when Guru Gobind Singh consolidated the Panth, until today. McLeod, however, insists on an alternative view : "It is... clear from the [i]rahat-namas[/i] of the eighteenth century...that the conventions of the Khalsa were in the process of evolution during this period. The evidence is not subtantial in volume...it suggests that the quesion of the ‘Five K’s’, for example, was not finally settled until well into the eighteenth century."[url="http://www.maboli.com/seva/sikh_review/1995/may_95/FRAME_2.htm#8"][color=#0000ff][8][/color][/url] In order to examine McLeod’s claim, this paper will examine parts of the Chaupa Singh [i]rahit-nama[/i], Bhai Nand Lal’s works, Bhai Prahalad Singh’s [i]rahit-nama, [/i]Giani Gian Singh’s, and [i]Prem Sumarag[/i]. Chaupa Singh Chibbar first tutored Guru Gobind Singh Ji and then acted as his aide. Although Chaupa Singh wrote a code of conduct sometime between 1740 and 1765, the [i]rahit[/i] he outlines may date back to the years of Guru Gobind Singh’s life. Much ambiguity surrounds his inclusion of the [i]Panj Kakkars[/i]. For example [i]Gurmat Prakash[/i], monthly journal claims that Chaupa Singh wrote, "[i]Kachh, Kara, Kirpan, Kanga, Kes ki, ih panj kakaree rahat dhare Sikh so[/i]," but this statement is not to be found in the early manuscript. In contrast, the more common, vocal view states that the Chaupa Singh [i]rahit-nama[/i] lists only three K’s - [i]kachh, kirpan, [/i]and [i]kes[/i].[url="http://www.maboli.com/seva/sikh_review/1995/may_95/FRAME_2.htm#10"][color=#0000ff][3][/color][/url] And according to [i]Gurmat Prakash[/i], Bhai Nand Lal, poet-laureate of Guru Gobind Singh Ji’s court also declares that the [i]Panj Kakkars[/i] distinguish the Khalsa: [i]Sikhi nishani panj haraf ast kaf Kara, Kardo, Kachh, Kange bidan, Bina kes, hech ast jumle nishan[/i].” Similarly, Bhai Prahlad Singh states "[i]Kachh, Kes, Kanga, Kirpan, Kara, aur jo karay bakhan Ih kakay panj tum mano, Guru Granth ko sach tum mano[/i]." Last, Giani Gian Singh proclaims, [i]Rakhah kachh, kes, kara, kirpan, singh nam ko iho nishan, kanga, kes ke sung rahe, iho panj kakar dareh" in Panth Prakash.[/i] Whether the theme of [i]Panj Kakkars[/i] dates back to Guru Gobind Singh’s [i]hukam-nama [/i]on May 23, 1699, or it comes from these men’s [i]rahit-namas[/i] does not shed any particularly interesting light on the issue. For Sikhs around the world, the [i]Panj Kakkars[/i] hold importance for [i]Kesh-dhari[/i] Sikhs (those who keep their [i]kesh[/i]) and "[i]mona[/i]" (or shaven) Sikhs alike. To them, the [i]Panj Kakkars[/i] promote virtue and cohesion. [i]Kesh [/i]and [i]kanga[/i] show respect for God’s gifts and announce the Sikh identity. [i]Kara[/i] helps the [i]manmukh[/i] remember not to strike in anger or to steal. [i]Kirpan[/i] shows concern for the helpless and the poor and the fight against oppression and injustice. Last, [i]kachh [/i]signifies the readiness for battle and also purity of thought. Although McLeod may claim the [i]Panj Kakkars[/i] reflect [i]Jat [/i]cultural patterns,[url="http://www.maboli.com/seva/sikh_review/1995/may_95/FRAME_2.htm#13"][color=#0000ff][3][/color][/url] his arguments may be easily dismissed. For example, McLeod states that [i]Jats[/i] had a tradition of uncut hair, but he misses the point that may religious leaders of India at the time had uncut hair. Furthermore, he fails to realize that Guru Gobind Singh Ji quite deliberately sought to give his followers a distinct identity. In other words, if a person in India at the time had uncut hair, he or she was not necessarily a Sikh, but if he/she was an ininitated Sikh, she necessarily had uncut hair. Secondly, it is equally true that the Jats carried daggers, but again Guru Gobind Singh Ji had every intention of arming his Khalsa against their oppressors, the Mughals. The main concept to grasp here is that the theme of five extenal symbols remains prevalent even today and the common Sikh recognizes their validity. More importantly, the many [i]rahit-namas[/i] share other similarities also accepted by the average Sikh. Common themes include charity; recitation of [i]Nam, Japji[/i] and [i]Sodar Rahiras[/i]; retention of [i]kesh[/i]; respect for parents; a ban on adultery; the ideas of [i]sangat[/i] and [i]pangat[/i] (caste-free lines in a [i]dharamsala [/i](Sikh temple); a ban on dowries; the justification for the use of arms in case of injustice or oppression; prohibition from smoking, drinking, eating [i]halal[/i] meat, and sleeping with Muslim women (in order to show respect for the adversary’s women). One vital code of conduct is Bhai Nana Lal’s [i]Tanakhah-nama. Tanakha[/i] literally means reward or salary; in this case, receiving a penalty is a reward, for it puts the offender back on right spiritual track. [i]Tanakha-nama[/i]’s major tenets include [i]nam[/i] (recitation on the divine Name), [i]dan [/i](charity), and [i]isnan [/i](purity of mind).[url="http://www.maboli.com/seva/sikh_review/1995/may_95/FRAME_2.htm#14"][color=#0000ff][3][/color][/url] Although, these principles do not greatly differ from the other [i]rahit-namas[/i], the inclusion of "rewards" in Bhai Nand Lal’s work clearly distinguishes it from the others. Accepting a dowry, using intoxicants, associating with anti-Sikh cults (like the [i]Minas[/i]), and violating the [i]Rahit[/i] comprise the main type of offenses. Here, the [i]tanakhah[/i] system builds on the idea of the "Guru Panth", for the entire [i]sangat [/i]decides an offernder’s "reward". Rewards include doing community service, distributing langar (community kitchen), reading the Guru Granth Sahib Ji, and reciting [i]Ardas[/i]. Apostasy, or renunciation of faith is the next form of violation, but technically, it applies only to [i]Amritdhari [/i]Sikhs, or initiated Sikhs. If an [i]amritdhari[/i] Sikh defies any of the Four [i]Kurahits[/i]-injunctions against cutting hair, using tobacco, eating [i]halaal[/i] meat, or committing adultery - he must appear before the ‘representative’ [i]Panj Pyare[/i], receive a [i]tanakhah[/i], reappear before the [i]Panj Pyare[/i], and take [i]amrit [/i]again. Kazi Noor Mohammed, a Muslim chronicler in the mid-18th century, commented on the high Sikh moral character during the time of Guru Gobind Singh Ji, and particularly on the last [i]Kurahit[/i], forbidding adultery. He wrote that when Sikh troops defeated Jahan Khan’s army, Jahan Khan ran away and left his female retainers at the battle site: the Sikh soldiers escorted the Muslim women to their homes after the battle. Guru Gobind Singh also clearly forbids adultery in his life story, Bachittar Natak. "[i]Par Nari ki sej, bhool supne hoon na jaeeo[/i]."[url="http://www.maboli.com/seva/sikh_review/1995/may_95/FRAME_2.htm#15"][color=#0000ff][3][/color][/url]The last type of offense in the [i]tanakhah[/i] system is the most serious because it affects the entire [i]sangat[/i]. A person can restore his/her Sikh status only if he/she apprears before five Takhats and receives a [i]tanakhah[/i]. Another [i]rahit-nama[/i] also stands out from the others. Indeed the author of [i]Prem Sumarag[/i] must have had knowledge of the rule of Maharaja Ranjit Singh in Punjab during the early nineteenth century, [url="http://www.maboli.com/seva/sikh_review/1995/may_95/FRAME_2.htm#16"][color=#0000ff][3][/color][/url] for in [i]Prem Sumarag[/i], the author speaks of the ideal Sikh State, with political power in the hands of a single maharaja or [i]padshah[/i]. "The author, interpreting the mission of the Sikh Gurus to their followers, works out the social and political implications of Sikh religious ideals. There is a persistent attempt at mutual conciliation between the ideal and the actual, suggesting that the social and religious attitudes of the Sikhs had not become rigid." For example, even today Sikhs do not completely follow a casteless social system, and although some argue that the social convention is horizontal and not vertical,hierarchy, a truly casteless Panth should not even recognize different castes because of the apellation of the titles Singh and Kaur. Different reform movements make up the next phase in the history of the [i]Rahit.[/i]In the first half of the nineteenth century, the Singh Sabha movement surely prevails. The Singh Sabha utilized the Punjabi language and literary forms such as poetry, drama and the novel, to present Sikh ethics to the [i]sangat[/i], ethics they felt the Sikh state of Punjab had undermined with five decades of political rule. Nripinder Singh speculates that a revitalization of Sikh Scripture, rather than [i]Rahit[/i] would have had more efficacy for the Singh Sabha: "Those who had turned their attention to a reworking of [i]rahit[/i] materials had, of necessity to address themselves to the more important task of reinterpreting Sikh Scripture if they were to cast a more permanent imprint." In 1915 the [i]Gurmat Prakas[/i], led by Bhai Kahn Singh, published [i]Bhag Sanskar[/i], composed of commentaries on [i]Rahit[/i]. "He [Bhai Kahn Singh] raised a Sikh metaphysical structure, as distinguished from the Hindu which had come to dominate Sikh perception in the nineteenth century," says N. Singh. But in 1931, the Shiromani Gurdwara Parbandhak Committee formally acknowledged [i]Gurmat Prakas Bhag Sanskar[/i]’s failure, and acting as the representative corporate [i]sangat[/i], it published a [i]Sikh Rahit Maryada[/i] in 1950. [i]Maryada[/i] means the practice of faith. Its definition of a Sikh is quite loose: A Sikh is any person who believes in God ([i]Akal Purakh[/i]) : in the ten Gurus (Guru Nanak to Guru Gobind Singh); in Sri Guru Granth Sahib, other writings of the ten Gurus, and their teachings, in the Khalsa initiation ceremony instituted by the tenth Guru; and who does not believe in any other system of religious doctrine. Although the [i]Rahit Maryada[/i] may leave some unanswered questions, it commands the utmost respect from Sikhs today, and they generally treat it as the official word on ethics. The [i]Rahit Maryada[/i] outlines the major Sikh ceremonies and special activities such as [i]akhand path[/i] (unbroken readings of the Guru Granth Sahib Ji in the time of distress or joy), the naming of child from the Guru Granth Sahib, the [i]Anand Karaj[/i] (Ceremony of Bliss) marriage, and creation. It also speaks of [i]nam japna[/i] (reciting the divine Name) through [i]nit-nem Japji Sahib, Jap Sahib, Ten Savayyas, Sodar Rahiras, Kirtan Sohila, [/i]and [i]Ardas[/i]. Most importantly, the [i]Rahit Maryada[/i] makes a definitive mention of the [i]Panj Kakkars[/i]. With even a basic knowledge of the history of the [i]Rahit[/i], no matter how conflicting, it is clear that some evolution of [i]Rahit[/i] did take place after the death of Guru Gobind Singh Ji. The more rigid idea lies in the continuity of the [i]Rahit[/i] and its humanitarian message. Most religions condemn adultery or stealing, and some may even prohibit drinking and smoking, but the dynamic nature of Sikh [i]Rahit[/i] gives it uniqueness and asserts its discreteness. Although having a list of "Ten Commandments" would surely end the debate on Sikh [i]Rahit [/i]and would offer Sikhs more claritym, its inflexibility to the times would surely turn off many Sikhs. For example, a gurdwara (Sikh temple) will never turn away a [i]mona[/i] Sikh, nor will a Sikh Youth Camp insist on the initiation into the Khalsa of its participants. "The True Guru will aid all those who would take inspiration from the [i]sabad-bani[/i] of the Gurus and follow the [i]rahat [/i]of the Khalsa." Sikh [i]Rahit[/i] offers [i]tankha[/i] for an offender, and forever allows a Sikh to better herself, to become a [i]gurmukh[/i] in this lifetime, and to achieve liberation - the essential purpose of Sikhism. [/size][/font] [/QUOTE]
Insert quotes…
Verification
Post reply
Discussions
Sikh Sikhi Sikhism
Sikh Youth
Essays on Sikhism
Dynamic Morality
This site uses cookies to help personalise content, tailor your experience and to keep you logged in if you register.
By continuing to use this site, you are consenting to our use of cookies.
Accept
Learn more…
Top