Sikh Names

[Archived_Member_19]

what is a "sikh" name?

 

[pk70]

what is a "sikh" name?

amarsanghera ji

It needs a pretty good research, doesn't it?

 

[spnadmin]

Pk70, amarsanghera, jios!

How does a convert change from a Western name. Is baptism the only way? Or may I start referring to myself as "kaur" right now? One of those puzzles and I never get the same answer when I ask the question.

 

[Archived_Member_19]

may i rather ask another question, braving my self and bracing up for some brick bats, what is a "name" ?

antonia ji,

A rose by any name would smell the same

 

[spnadmin]

amarsanghera ji

I am not good at answering philosophical questions. But I will think about it.

 

[pk70]

Pk70, amarsanghera, jios!

How does a convert change from a Western name. Is baptism the only way? Or may I start referring to myself as "kaur" right now? One of those puzzles and I never get the same answer when I ask the question.

aad0002 Ji,

If you feel deeply about it, just do it. Changing name should never be tied to amrit ceremony. If later on at the time of amrit ceremony, if they ask you to change the name, you just say you want to keep it. No one would mandate it.

RGDS

 

[spnadmin]

pk70 ji

As always you give a tempered and respectful response. But I have another question, if you don't mind my asking.

Why have I heard some say -- the only way to change to a Sikh name is through amrit or baptism?

Here is another ironic side to my question. There is a well-known journalist and inter-faith spokesman originally from New York State. His name is Ralph Singh. He studied with a holy man in India for several years. He took amrit. And he kept the name "Ralph." Can you see how confusing this is?

What do you think?

 

[Astroboy]

Aad Ji,

I've also heard extensively that anybody wearing all the 5K's is an Amritdhari (baptised). They are two separate issues. You can still wear all 5K's without first being baptised.

So is it with change of name. Separate issue altogether. There is no physical law enforcement in Sikhism where you're caught and put before a Sharia Court for proceedings against you.

 

[spnadmin]

Aad Ji,

I've also heard extensively that anybody wearing all the 5K's is an Amritdhari (baptised). They are two separate issues. You can still wear all 5K's without first being baptised.

Thanks for clearing that one up -- a freebie.

So is it with change of name. Separate issue altogether. There is no physical law enforcement in Sikhism where you're caught and put before a Sharia Court for proceedings against you.

Thanks for clearing this one up too -- good thing this is a religion without a Sharia Court. So many variations by so many people.

 

[pk70]

Aad0002 ji

Namjap ji has pretty much clarified the issue you have about name changing; however please allow me to say a bit about that which brought you to confusing point. a lot of people out there who are just keep adding new things to Sikhism and I strongly doubt if these were ever given importance by our Glorious Guru Sahiban; name changing is also one of it. I personally think Tenth Master chose names for his sons, have a look at it meanings of those names( Sahibzadas”Ajeet Singh-undefeatable, Jujhar Singh- worrior- Jorawar Singh- a Strong one-, Fateh Singh- Victory- , you will find an evidence of his strong desire to fill the people with enthusiasm for self protection. History supports Sahib(Guru Ji) defeated kings of Hill Area but never allowed his Sikhs to take over the regimes( as you are aware of the fact that those days if king was defeated, kingdom would go to the winner), the reason was very crystal clear, Tenth Master was there to represent First Master not the worldly game. He was just obeying First Master to build self protective instinct in Sikhs as it is well expressed in a Guru shabad” Khurasaan khasmana Kia.. Mehla 1” I shall elaborate that point on an other thread in detail soon. Naming through amrit ceremony is a choice, and if some says otherwise, it must be challenged. As you have stated about Ralph Singh, that is good example to follow.
Sorry if I have taken your too much time for simple question.

Rgds

 

[spnadmin]

pk70

No not taken too much time. That was very refreshing.

 

[Harjas Kaur Khalsa]

Aad0002: "How does a convert change from a Western name. Is baptism the only way? Or may I start referring to myself as "kaur" right now? One of those puzzles and I never get the same answer when I ask the question."

Namjap: "I've also heard extensively that anybody wearing all the 5K's is an Amritdhari (baptised). They are two separate issues. You can still wear all 5K's without first being baptised. So is it with change of name. Separate issue altogether. There is no physical law enforcement in Sikhism where you're caught and put before a Sharia Court for proceedings against you."

ਜੇ ਹਰਿ ਹਰਿ ਕੀਚੈ ਬਹੁਤੁ ਲੋਚੀਐ ਕਿਰਤੁ ਨ ਮੇਟਿਆ ਜਾਇ ॥
jae har har keechai bahuth locheeai kirath n maettiaa jaae ||
Even if you chant the Name of the Lord, Har, Har, with great longing, your past actions are still not erased.

ਹਰਿ ਕਾ ਭਾਣਾ ਭਗਤੀ ਮੰਨਿਆ ਸੇ ਭਗਤ ਪਏ ਦਰਿ ਥਾਇ ॥੩॥
har kaa bhaanaa bhagathee manniaa sae bhagath peae dhar thhaae ||3||
The Lord's devotees surrender to His Will; those devotees are accepted at His Door. ||3||

ਗੁਰੁ ਸਬਦੁ ਦਿੜਾਵੈ ਰੰਗ ਸਿਉ ਬਿਨੁ ਕਿਰਪਾ ਲਇਆ ਨ ਜਾਇ ॥
gur sabadh dhirraavai rang sio bin kirapaa laeiaa n jaae ||
The Guru has lovingly implanted the Word of His Shabad within me. Without His Grace, it cannot be attained.
~SGGS Ji p. 65


What is the purpose of conversion? Is it about finding a philosophy that matches your beliefs? Can you realistically be baptised, receive deeksha with a Satguru just by wearing kakkars because people extensively tell you this? I invite you to consider such an "amritdhari" as delusion. It has no reality. Where is the power in such a conversion? Is it life-changing, experiential, push you beyond your limits? Will changing your name to Singh or Kaur accomplish this? Will wearing kakkars give this to you?

If you really want to have a Guru, it doesn't happen because you decide you have ideological conformity. It doesn't happen because you copy the outward forms of religion. It happens when you surrender to a Satguru. How does someone surrender? Can we decide the time and place? Can we select the method? Can we change the religion to suit our desires and call it surrender? How would following our own will give us attunement to a Satguru?

Conversion is a Western connotation of changing one's beliefs which has no validity in a Guru-chela based spiritual system. Guru doesn't care if you believe or not. Guru needs you to surrender, to be open, to be receptive. This doesn't mean become mindless, or don't study. It means relationally, in your attitude to Guru, don't stand in His way with your own beliefs. Discipleship initiation is a requirement. To undergo this process of surrender, Guru has given Khande-ki-pahul. This is how you give Guru your head, your will, your total commitment to His discipline. If you don't receive amrit from Guru in the Beloved 5, what does it matter what you call yourself? Without receiving amrit you have no Guru-disciple relationship at all. There's no bond created just by wishing for it. But when you receive Guru's deeksha, Guru implants something inside you, and that's the Naam. That's when you become the Guru's chela, His shishiya, His sikh. Because that's when you have this relational attunement with the energy reality of Guru's living Presence. You see, no one is able to give himself intuitive perception. Just talking about shabad-jyot as a concept does not impart Jyot-Vigas.

A disciple is the one who practices daily attunement with His Guru. There's a saying in ashrams about mixing spiritual practices and teachers, "Whatever you do - do it correctly or leave it." Just like you can't teach yourself medicine or theoretical physics, spirituality can't be self-taught, you need to follow the guidance of a Master. Guru literally translates Light which dispels the darkness. A chela comes to Guru needing his own darkness to be dispelled. Guru gives the disciple transmission, and Guru's own Light and activating vibration of Sound enters into the consciousness of the chela. And when you have found a true Master, let Him guide you. Gurbani says if you want to be a Hindu, be a good one. If you want to be a Muslim, be a good one. And if you want to be a Sikh of the Guru, surrender.


ਪੂਰਬਿ ਲਿਖਿਆ ਕਮਾਵਣਾ ਕੋਇ ਨ ਮੇਟਣਹਾਰੁ ॥੩॥
poorab likhiaa kamaavanaa koe n maettanehaar ||3||
They act according to their pre-ordained destiny, which no one can erase. ||3||

ਸਤਗੁਰ ਕੀ ਸੇਵਾ ਗਾਖੜੀ ਸਿਰੁ ਦੀਜੈ ਆਪੁ ਗਵਾਇ ॥
sathagur kee saevaa gaakharree sir dheejai aap gavaae ||
It is very difficult to serve the True Guru. Surrender your head; give up your selfishness.
~SGGS Ji p. 27

There's a Sanskrit word called Spho Ta, "which means 'to burst', or become suddenly rent asunder (with a sound)." Language is a multidimensional psycho-spiritual symbolism. And all words have an energy current and vibratory frequency. We can study psycho-neuro-linguistic programming and attitudinal healing and conclude that language indeed has an effect on consciousness. When you receive a Sikh name, it comes from Gurbani so it is of the energy consciousness, the enlightenment of Guru. So the Sikh name is derived from root words and concepts in Gurbani, these words are imbued with shabad-jyot, which is more than a concept of light and sound but it's a multidimensional vibration. It has Guruji's energy signature. It has the Presence of Guru conveyed in sound and carried on the breath. And it has the power to activate latent qualities in your mind which can affect your thoughts, clear your vritti, those whirling thoughts that cause you to lose contact with your inner nature. That's why there is no name you could ever give yourself that would be as powerful as the one you receive from Guru at amrit sinchaar. You cannot make yourself into Guru's Singh or Singhni.

Guru has to implant something for this to happen. And the amrit which you receive contains sarbloh from the khanda rubbing against the sarbloh batta and mixing in the sugar water. The Panj Piare then recite Gurbani. And the energy is transmitted and the water becomes amrit. When you drink it, when it's splashed in your eyes, on your hairs it's activating something. It's transmitting the shabad-jyot. And when you receive Naam Gurmantara, that Naam is a power word. The Guru's shakti is in it. A Sikh name is taken directly from Gurbani and so it relates on one level to qualities the name inspires but also has a subtle energy imprint of the sound current. A name which comes from Gurbani has the latent potential to activate certain awareness in Guruji's chela. It is a word-seed because it arises from Guruji's shabad. Just to have this name has no power. But when the name is received from Guru's form in the Panj Piare, that's something given directly to you from Guru. That's when it becomes an attunement of yourself, even to the naming of your multidimensional being.

ਬਿਨੁ ਨਾਵੈ ਜੀਵਣੁ ਨਾ ਥੀਐ ਮੇਰੇ ਸਤਿਗੁਰ ਨਾਮੁ ਦ੍ਰਿੜਾਇ ॥੧॥ ਰਹਾਉ ॥
bin naavai jeevan naa thheeai maerae sathigur naam dhrirraae ||1|| rehaao ||
Without Your Name, my life does not even exist. My True Guru has implanted the Naam within me. ||1||Pause||
~SGGS Ji p. 40

ਗੁਰਮਤਿ ਨਾਮੁ ਮੇਰਾ ਪ੍ਰਾਨ ਸਖਾਈ ਹਰਿ ਕੀਰਤਿ ਹਮਰੀ ਰਹਰਾਸਿ ॥੧॥ ਰਹਾਉ ॥
guramath naam maeraa praan sakhaaee har keerath hamaree reharaas ||1|| rehaao ||
Through the Guru's Teachings, the Naam is my breath of life. The Kirtan of the Lord's Praise is my life's occupation. ||1||Pause||
~SGGS Ji p. 10


ਹਰਿ ਧਨੁ ਰਤਨੁ ਜਵੇਹਰੁ ਮਾਣਕੁ ਹਰਿ ਧਨੈ ਨਾਲਿ ਅੰਮ੍ਰਿਤ ਵੇਲੈ ਵਤੈ ਹਰਿ ਭਗਤੀ ਹਰਿ ਲਿਵ ਲਾਈ ॥
har dhhan rathan javaehar maanak har dhhanai naal anmrith vaelai vathai har bhagathee har liv laaee ||
The Lord's wealth is like jewels, gems and rubies. At the appointed time in the Amrit Vaylaa, the ambrosial hours of the morning, the Lord's devotees lovingly center their attention on the Lord, and the wealth of the Lord.

ਹਰਿ ਧਨੁ ਅੰਮ੍ਰਿਤ ਵੇਲੈ ਵਤੈ ਕਾ ਬੀਜਿਆ ਭਗਤ ਖਾਇ ਖਰਚਿ ਰਹੇ ਨਿਖੁਟੈ ਨਾਹੀ ॥
har dhhan anmrith vaelai vathai kaa beejiaa bhagath khaae kharach rehae nikhuttai naahee ||
The devotees of the Lord plant the seed of the Lord's wealth in the ambrosial hours of the Amrit Vaylaa; they eat it, and spend it, but it is never exhausted.
~SGGS Ji p. 734


Naam drirh, the implanted Naam. It refers to a practice of pranayam (lifeforce-breath) given to activate a psycho-spiritual awareness with Guru's grace, through shaktipat of Guru's power. So you receive something very powerful which can only come from Guru. Naam Gurmantara has the power of Spho Ta, it has the power to pierce through the energy chakras in our being with sound current and allow the inner prana to ascend so we can achieve liberation consciousness. That's the whole point of having a Guru, to initiate and activate this latent human potential. You can't get it just pretending to be baptised and wanting to call yourself a Sikh name or wear kakkars. To become amritdhari initiates a whole process. Amrit is the deeksha of the Sikh Satguru.

Some people say keeping amrit vela is brahmanic ritualism. If so, why would Guruji put that in His bani? And the reason is clear. Many people have no understanding of the basic yogic mystical practices Guru is teaching. Because they don't understand it, it seems meaningless to them, and they call it a ritual, a superstition, or a waste. Amrit vela is a powerful time for simran and dhyan. Just as the body has a chronobiology where the enzymes and cells follow a rhythm based on diurnal and nocturnal processes, so do the subtle centers. Ayurvedic medicine teaches that the tri-dosha have a relationship to certain hours. At amrit vela time, the vata is strongest and the body naturally responds to arousal and excretion of waste. The timing of this practice is designed to raise your energy consciousness. It's an ancient yogic science that this time of brahma muhurta (2 hours before sunrise) is the best to clear obscurations of thoughts and open the inner wisdom eye. And it is the sadhan prescription of Satguru Nanak Dev Ji. The disciple has to bring his 5 senses under control in a daily disciplined practice just to be receptive. The effort you're making is to be attuned with Satguru.


ਸਬਦੁ ਹਰਿ ਹਰਿ ਜਪੈ ਨਾਮੁ ਨਵ ਨਿਧਿ ਅਪੈ ਰਸਨਿ ਅਹਿਨਿਸਿ ਰਸੈ ਸਤਿ ਕਰਿ ਜਾਨੀਅਹੁ ॥
sabadh har har japai naam nav nidhh apai rasan ahinis rasai sath kar jaaneeahu ||
Chant the Shabad, the Word of the Lord, Har, Har; the Naam, the Name of the Lord, brings the nine treasures. With your tongue, taste it, day and night, and know it as true.

ਫੁਨਿ ਪ੍ਰੇਮ ਰੰਗ ਪਾਈਐ ਗੁਰਮੁਖਹਿ ਧਿਆਈਐ ਅੰਨ ਮਾਰਗ ਤਜਹੁ ਭਜਹੁ ਹਰਿ ਗ੍ਯ੍ਯਾਨੀਅਹੁ ॥
fun praem rang paaeeai guramukhehi dhhiaaeeai ann maarag thajahu bhajahu har gyaaneeahu ||
Then, you shall obtain His Love and Affection; become Gurmukh, and meditate on Him. Give up all other ways; vibrate and meditate on Him, O spiritual people.
~SGGS Ji p. 1400


ਖਟੁ ਮਟੁ ਦੇਹੀ ਮਨੁ ਬੈਰਾਗੀ ॥
khatt matt dhaehee man bairaagee ||
Above the six chakras of the body dwells the detached mind.
ਸੁਰਤਿ ਸਬਦੁ ਧੁਨਿ ਅੰਤਰਿ ਜਾਗੀ ॥
surath sabadh dhhun anthar jaagee ||
Awareness of the vibration of the Word of the Shabad has been awakened deep within.
ਵਾਜੈ ਅਨਹਦੁ ਮੇਰਾ ਮਨੁ ਲੀਣਾ ॥
vaajai anehadh maeraa man leenaa ||
The unstruck melody of the sound current resonates and resounds within; my mind is attuned to it.
ਗੁਰ ਬਚਨੀ ਸਚਿ ਨਾਮਿ ਪਤੀਣਾ ॥੧॥
gur bachanee sach naam patheenaa ||1||
Through the Guru's Teachings, my faith is confirmed in the True Name. ||1||
~SGGS Ji p. 903


You can call yourself "Kate Kaur" or "Joe Singh." And those would be nice names. But they have no power. Just by calling does not imbue a person with the power of a princess, with the power of a lion. It doesn't make you the Guru's Singh or Singhni. When you take amrit, the Panj Piare opens the Siri Guru Granth Sahib Ji. And the first letter of the page is the letter you take your name from. So this is the way that Guruji names you. It's far more meaningful then if you only name yourself. You can take the name you like from this letter. But the Panj Piare have to agree. It's that agreement, that attunement, that obedience that has the power which is something beyond your own choosing. Do-it-yourself Sikhi is like being your own disciple since you follow your own will, your own daily prescriptions for spiritual practice. Some people mix in teachings and practices of others gurus and other religious traditions. How is this being attuned to the energy of this Satguru? If you are following prescriptions of 6 masters of 6 different traditions and paths how can you get anywhere when not one of them has become your Guru? That person is following himself! Even the paths that mix traditions like Radhasoami have a guru lineage and transmission through initiation. Nobody is a spiritual disciple of a Guru who does not conform himself to the Guru's own prescriptions. Transformation is simply not possible by diluting your spiritual forces this way. Why would we need a Guru if there's no need to be obedient to the wisdom of His discipline? If we have our own wisdom and do things our way, who is Guru?

So I say everyone should take amrit and become a disciple of a Satguru. Not to take amrit, and you are not a disciple. You are not committed to the sadhana. You did not receive the initiation which is like a marriage to belong to Guru. But just to take amrit, that's like entering first grade. It's no grandeur on your part. It's no certificate of degree or attainment of spirituality. It only means you have been implanted with a seed. And the gardener of that seed is Guru. And every spiritual practice is submission to that Guru.

ਐਸਾ ਗਿਆਨੁ ਕਥੈ ਬਨਵਾਰੀ ॥
aisaa giaan kathhai banavaaree ||
Such is the spiritual wisdom which the Lord has imparted.

ਮਨ ਰੇ ਪਵਨ ਦ੍ਰਿੜ ਸੁਖਮਨ ਨਾਰੀ ॥੧॥ ਰਹਾਉ ॥
man rae pavan dhrirr sukhaman naaree ||1|| rehaao ||
O mind, hold your breath steady within the central channel of the Sushmanaa. ||1||Pause||

ਸੋ ਗੁਰੁ ਕਰਹੁ ਜਿ ਬਹੁਰਿ ਨ ਕਰਨਾ ॥
so gur karahu j bahur n karanaa ||
Adopt such a Guru, that you shall not have to adopt another again.

ਸੋ ਪਦੁ ਰਵਹੁ ਜਿ ਬਹੁਰਿ ਨ ਰਵਨਾ ॥
so padh ravahu j bahur n ravanaa ||
Dwell in such a state, that you shall never have to dwell in any other.
~SGGS Ji p. 327


~Bhul chak maaf karni ji

Babiha
YouTube - babiha

 

[Archived_Member_19]

ਜੇ ਜੁਗ ਚਾਰੇ ਆਰਜਾ ਹੋਰ ਦਸੂਣੀ ਹੋਇ ॥
Jė jug cẖārė ārjā hor ḏasūṇī ho­ė.
ਨਵਾ ਖੰਡਾ ਵਿਚਿ ਜਾਣੀਐ ਨਾਲਿ ਚਲੈ ਸਭੁ ਕੋਇ ॥
Navā kẖanda vicẖ jāṇī­ai nāl cẖalai sabẖ ko­ė.


ਚੰਗਾ ਨਾਉ ਰਖਾਇ ਕੈ ਜਸੁ ਕੀਰਤਿ ਜਗਿ ਲੇਇ ॥
Cẖanga nā­o rakẖā­ė kai jas kīraṯ jag lė­ė.

ਜੇ ਤਿਸੁ ਨਦਰਿ ਨ ਆਵਈ ਤ ਵਾਤ ਨ ਪੁਛੈ ਕੇ ॥
Jė ṯis naḏar na āvī ṯa vāṯ na pucẖẖai kė.

ਕੀਟਾ ਅੰਦਰਿ ਕੀਟੁ ਕਰਿ ਦੋਸੀ ਦੋਸੁ ਧਰੇ ॥
Kītā anḏar kīt kar ḏosī ḏos ḏẖarė.
ਨਾਨਕ ਨਿਰਗੁਣਿ ਗੁਣੁ ਕਰੇ ਗੁਣਵੰਤਿਆ ਗੁਣੁ ਦੇ ॥
Nānak nirguṇ guṇ karė guṇvanṯi­ā guṇ ḏė.
ਤੇਹਾ ਕੋਇ ਨ ਸੁਝਈ ਜਿ ਤਿਸੁ ਗੁਣੁ ਕੋਇ ਕਰੇ ॥੭॥
Ŧėhā ko­ė na sujẖ­ī je ṯis guṇ ko­ė karė. ||7||

-------------------------------

ਪੂਜ ਲਗੈ ਪੀਰੁ ਆਖੀਐ ਸਭੁ ਮਿਲੈ ਸੰਸਾਰੁ ॥
Pūj lagai pīr ākẖī­ai sabẖ milai sansār.


ਨਾਉ ਸਦਾਏ ਆਪਣਾ ਹੋਵੈ ਸਿਧੁ ਸੁਮਾਰੁ ॥
Nā­o saḏā­ė āpṇā hovai siḏẖ sumār.

ਜਾ ਪਤਿ ਲੇਖੈ ਨਾ ਪਵੈ ਸਭਾ ਪੂਜ ਖੁਆਰੁ ॥੨॥
Jā paṯ lėkẖai nā pavai sabẖā pūj kẖu­ār. ||2||

ਜਿਨ ਕਉ ਸਤਿਗੁਰਿ ਥਾਪਿਆ ਤਿਨ ਮੇਟਿ ਨ ਸਕੈ ਕੋਇ ॥
Jin ka­o saṯgur thāpi­ā ṯin mėt na sakai ko­ė.
ਓਨਾ ਅੰਦਰਿ ਨਾਮੁ ਨਿਧਾਨੁ ਹੈ ਨਾਮੋ ਪਰਗਟੁ ਹੋਇ ॥
Onā anḏar nām niḏẖān hai nāmo pargat ho­ė.

ਨਾਉ ਪੂਜੀਐ ਨਾਉ ਮੰਨੀਐ ਅਖੰਡੁ ਸਦਾ ਸਚੁ ਸੋਇ ॥੩॥
Nā­o pūjī­ai nā­o mannī­ai akẖand saḏā sacẖ so­ė. ||3||

---------------------------------------------------------------



ਸਿਰੀਰਾਗੁ ਮਹਲੁ ੧ ॥
Sirīrāg mahal 1.

ਜਾਲਿ ਮੋਹੁ ਘਸਿ ਮਸੁ ਕਰਿ ਮਤਿ ਕਾਗਦੁ ਕਰਿ ਸਾਰੁ ॥
Jāl moh gẖas mas kar maṯ kāgaḏ kar sār.

ਭਾਉ ਕਲਮ ਕਰਿ ਚਿਤੁ ਲੇਖਾਰੀ ਗੁਰ ਪੁਛਿ ਲਿਖੁ ਬੀਚਾਰੁ ॥
Bẖā­o kalam kar cẖiṯ lėkẖārī gur pucẖẖ likẖ bīcẖār.

ਲਿਖੁ ਨਾਮੁ ਸਾਲਾਹ ਲਿਖੁ ਲਿਖੁ ਅੰਤੁ ਨ ਪਾਰਾਵਾਰੁ ॥੧॥
Likẖ nām sālāh likẖ likẖ anṯ na pārāvār. ||1||

ਬਾਬਾ ਏਹੁ ਲੇਖਾ ਲਿਖਿ ਜਾਣੁ ॥
Bābā ėhu lėkẖā likẖ jāṇ.

ਜਿਥੈ ਲੇਖਾ ਮੰਗੀਐ ਤਿਥੈ ਹੋਇ ਸਚਾ ਨੀਸਾਣੁ ॥੧॥ ਰਹਾਉ ॥
Jithai lėkẖā mangī­ai ṯithai ho­ė sacẖā nīsāṇ. ||1|| rahā­o.

ਜਿਥੈ ਮਿਲਹਿ ਵਡਿਆਈਆ ਸਦ ਖੁਸੀਆ ਸਦ ਚਾਉ ॥
Jithai mileh vaḏi­ā­ī­ā saḏ kẖusī­ā saḏ cẖā­o.

ਤਿਨ ਮੁਖਿ ਟਿਕੇ ਨਿਕਲਹਿ ਜਿਨ ਮਨਿ ਸਚਾ ਨਾਉ ॥
Ŧin mukẖ tikė niklahi jin man sacẖā nā­o.

ਕਰਮਿ ਮਿਲੈ ਤਾ ਪਾਈਐ ਨਾਹੀ ਗਲੀ ਵਾਉ ਦੁਆਉ ॥੨॥
Karam milai ṯā pā­ī­ai nāhī galī vā­o ḏu­ā­o. ||2||

ਇਕਿ ਆਵਹਿ ਇਕਿ ਜਾਹਿ ਉਠਿ ਰਖੀਅਹਿ ਨਾਵ ਸਲਾਰ ॥
Ik āvahi ik jāhi uṯẖ rakẖī­ahi nāv salār.


ਇਕਿ ਉਪਾਏ ਮੰਗਤੇ ਇਕਨਾ ਵਡੇ ਦਰਵਾਰ ॥
Ik upā­ė mangṯė iknā vadė ḏarvār.


ਅਗੈ ਗਇਆ ਜਾਣੀਐ ਵਿਣੁ ਨਾਵੈ ਵੇਕਾਰ ॥੩॥
Agai ga­i­ā jāṇī­ai viṇ nāvai vėkār. ||3||

ਭੈ ਤੇਰੈ ਡਰੁ ਅਗਲਾ ਖਪਿ ਖਪਿ ਛਿਜੈ ਦੇਹ ॥
Bẖai ṯėrai dar aglā kẖap kẖap cẖẖijai ḏėh.

ਨਾਵ ਜਿਨਾ ਸੁਲਤਾਨ ਖਾਨ ਹੋਦੇ ਡਿਠੇ ਖੇਹ ॥
Nāv jinā sulṯān kẖān hoḏė diṯẖė kẖėh.

ਨਾਨਕ ਉਠੀ ਚਲਿਆ ਸਭਿ ਕੂੜੇ ਤੁਟੇ ਨੇਹ ॥੪॥੬॥
Nānak uṯẖī cẖali­ā sabẖ kūṛė ṯutė nėh. ||4||6||

 

[Archived_Member_19]

apologies http://www.srigranth.org/servlet/gurbani.dictionary?Param=ਜੇ

 

[Astroboy]

This article throws some light on Sikh names and conversion to Sikhism. Have fun. http://www.sikhphilosophy.net/sikh-media-watch/2933-corner-punjab-latest-sardars-come-bihar.html

 

[pk70]

With all due respect Harjas Kaur Khalsa Ji

I think the question was not all about conversion but to change name before amrit ceremony if that takes place . Name changing has nothing to do with Guru NanakGobind Singh panth. Please point out if I am wrong as per Gurbani.

 

[SiKhi'N'LoVe]

Well ppl are connectin da western lifestyle in their lifes. As we live in well developed and so called da modern countried i guess we r jus assimilatin our culture wid da place we live at. Its hard to grow up in a diff country and try to keep you values and traditions buh ppl hav done dat and serveral are still doin it as of now. I see da name as a mixture of both cultures. Ppl are becomin more flexible. Buh da good thing is there is "jit" added to it, i mean it jus isnt "kevin".

 

[Harjas Kaur Khalsa]

With all due respect Harjas Kaur Khalsa Ji

I think the question was not all about conversion but to change name before amrit ceremony if that takes place . Name changing has nothing to do with Guru NanakGobind Singh panth. Please point out if I am wrong as per Gurbani.

I addressed the factors involving both conversion and name change since they are related topics in my post. If you have a disagreement with those views why don't you state them specifically, as per Gurbani.

Name change ceremony in amrit sinchaar is clear. Purpose of it is not so clear. It was my attempt to point out the need for Guru deeksha to establish name change to Singh or Kaur, since it is amrit which creates a Singh or Kaur. Since the bani of Dasam Pita Ji is not included in Siri Guru Granth Sahib Ji Maharaaj, it would not be possible to cite from Shabadguru a vaak which explains the importance of naming ceremony or relationship to amrit. Neither would it be possible to stretch Gurbani to show that becoming a Singh Kaur via receiving amrit is not required. For this you will do best to consult with Panj Piare or read Rehit Maryada.

Regarding conversion, again my point is clear. Do you convert to a certain belief system to become a Sikh of the Guru, or do you adopt a Guru as your Lord and Master by giving up your head? Do you name yourself a Singh or Kaur and become a Singh or Kaur? Do you simply wear kakkars and become amritdhari because people have extensively said this?

It is clear my post was addressing these points.

 

[pk70]

I addressed the factors involving both conversion and name change since they are related topics in my post. If you have a disagreement with those views why don't you state them specifically, as per Gurbani.

Name change ceremony in amrit sinchaar is clear. Purpose of it is not so clear. It was my attempt to point out the need for Guru deeksha to establish name change to Singh or Kaur, since it is amrit which creates a Singh or Kaur. Since the bani of Dasam Pita Ji is not included in Siri Guru Granth Sahib Ji Maharaaj, it would not be possible to cite from Shabadguru a vaak which explains the importance of naming ceremony or relationship to amrit. Neither would it be possible to stretch Gurbani to show that becoming a Singh Kaur via receiving amrit is not required. For this you will do best to consult with Panj Piare or read Rehit Maryada.

Harjas Kaur Khalsa Ji

You have wonderful views, sorry to say that it is hard to agree with you here. Conversion started in Sikhism when Guru Nanak started enlightening people. It went high exceedingly over period of time before Tenth Master. When amrit ceremony was introduced to Sikhs, they were not only made aware of importance of spirituality but also of a need for self defense. This self defense was actually introduced by his grand father, the Sixth Master who trained Sikhs both way-Miri Piri.- without any amrit ceremony. Tenth master felt it very important as after Seventh Master, Sikh warriors might not have remained organized as an army. During Ninth Master, Sikhs were again felt for organized military for self protection. Militancy requires disciplined organization otherwise it can easily go astray and turn into public’s nightmare. So it happened and Khalsa came into existence in 1699. Historically thousands of people joined Army of God as it was called. Purpose was only for self defense because none of any Gurus gave false dreams to rule the world because dominating idea in Guru panth was to put all attention on the Creator and enjoy spiritual bliss unlike those totally engrossed in MAYA world. If Tenth Master wouldn’t do that, possibly all Sikhs would have converted into Islam as a Sufi Poet Bulle Shah reports. Now did Tenth Master make amrit ceremony mandatory? We have no historical factual support on that. Is it important for a Sikh to have it? Answer is big” YES” Important but not mandatory, that is why Ghanaeea and Bhai Nand Lal ji who enjoyed the honor of being present with our Glorious Guru, remained dear Sikhs to Guru ji and were never asked( If they were asked, they would) to have it. History supports that fact. Khalsa was designed to protect the weaker, to stand against tyranny. There are millions who bow to walk on panth of Guru Nanak Gobind Singh even without taking ceremony, I applaud them. I have met many Sikhs whose personal life inspired me to grow spiritually and they are SEHAJDHARI SIKHS. Coming back to conversion, we Sikhs are different in thinking as guided by Gurbani than Hindus or Muslims who think , people coming from other faiths are impure, we welcome them as pure as we think we are. I took amrit, I would not tell a lie. Did it help me to grow into a better Sikh, my honest answer is “no” because my savior is Gurbani. Did amrit ceremony make me feel better emotionally, answer is yes.
Last point: name changing. If Antonio ji has chosen her new faith Sikhism, she has a choice to take amrit ceremony when she feels ready to do that, none of the Sikh maryada rules opposes what I have stated above. I have Maryada with me,( by the way this maryada is being 90 percent violated in Punjab by the same Sikh category who boasts about it, please visit Punjab, you will see it with your own eyes). So Sikh Maryada has nothing to say in this context either. I also give stress that over times some hypocrites can take over SGPC and Akaal Takhat Power but no one can ever take away from us is our Guru Granth Sahib Ji. Stick to Guru more than any one else. Guru Granth Sahib is asking our attention more than any thing, changing name without amrit ceremony will not harm the soul.

 

[Harjas Kaur Khalsa]

Conversion started in Sikhism when Guru Nanak started enlightening people. It went high exceedingly over period of time before Tenth Master. When amrit ceremony was introduced to Sikhs, they were not only made aware of importance of spirituality but also of a need for self defense. This self defense was actually introduced by his grand father, the Sixth Master who trained Sikhs both way-Miri Piri.- without any amrit ceremony. Tenth master felt it very important as after Seventh Master, Sikh warriors might not have remained organized as an army. During Ninth Master, Sikhs were again felt for organized military for self protection.

First
All 10 Masters are one Jyot. There is nothing which one did which contradicts another.

Guru was not made aware of the importance of Self-defense for Sikhs. If Guru did not have the nirgun and sargun knowledge of past-present and future through being united with Timeless Lord, He could not be Guru. All forms of Guru are one and acting in Perfect Wisdom. If you don't agree with this, it explains why you don't believe in Gur-deeksha or implanting of Shabad within the consciousness of chela to open the energy centers which lead to liberation. But this is what Gurbani teaches.

ਗੁਰੁ ਪਉੜੀ ਬੇੜੀ ਗੁਰੂ ਗੁਰੁ ਤੁਲਹਾ ਹਰਿ ਨਾਉ ॥
gur pourree baerree guroo gur thulehaa har naao ||
The Guru is the Ladder, the Guru is the Boat, and the Guru is the Raft to take me to the Lord's Name.

ਗੁਰੁ ਸਰੁ ਸਾਗਰੁ ਬੋਹਿਥੋ ਗੁਰੁ ਤੀਰਥੁ ਦਰੀਆਉ ॥
gur sar saagar bohithho gur theerathh dhareeaao ||
The Guru is the Boat to carry me across the world-ocean; the Guru is the Sacred Shrine of Pilgrimage, the Guru is the Holy River.
~SGGS Ji p. 17​

Second

You're claiming conversion started from Guru Nanak Dev Ji by His enlightening people. Yet Guru Nanak Dev Ji, as a Guru, within an Indic tradition of Guru-chela relationships and a Master Jogi was giving Charan Pahul, which is deeksha. Khande Ki Pahul is still deeksha, it is still when Guru implants the Naam Vaheguru Gurmantara with the pranayam of every breath. It has only changed the form of deeksha. The shabad-Jyot which is implanted by Guruji is still the same.

Why did Guru take 11 forms? Guru is Perfect Wisdom. Why did Guru change the initiation from Charan Pahul to Khande Ki Pahul? Why did the One Guru write Siri Guru Granth Sahib Ji and also Dasam Granth Bani Ji? Why did Guru establish Gurgaddhi with Siri Guru Granth Sahib Ji alone? All these are hukam from the Perfect Wisdom of Guru. When someone implies Guru is an ordinary human being who makes mistakes, or has to be made aware, it implies Guruji is not aware. This is not possible. Guru has given us the gospel of the saint and the gospel of the soldier. Since the Gurgaddhi is passed to the Siri Guru Granth Sahib Ji Maharaaj, the work is completed. And the final form of Gur-deeksha in this Kalyug is Satguru Nanak Dev Ji's Khande Ki Pahul.

If Guru is united to Timeless Lord
and Timeless Lord is outside the limits of time and space
Then Guruji's consciousness is outside the limits of time and space. This means Guruji is all-knowing because He is merged in Timeless Lord.​

ਤਿਨ ਇਹ ਕਲ ਮੋ ਧਰਮੁ ਚਲਾਯੋ ॥ ਸਭ ਸਾਧਨ ਕੋ ਰਾਹ ਬਤਾਯੋ ॥
Tin eh kal mo dharam(u) chalaayo|| Sabh saadhan ko raah(u) bataayo||
Guru Nanak spread Dharma in the Iron age and put the seekers on the path.

ਜੋ ਤਾਂ ਕੇ ਮਾਰਗ ਮਹਿ ਆਏ ॥ ਤੇ ਕਬਹੂੰ ਨਹੀ ਪਾਪ ਸੰਤਾਏ ॥੫॥
Jo taan ke maarag maih aae|| Te kab-hoon nahoo paap santaae||5||
Those who followed the path propagated by him, were never harmed by the vices.5.

ਜੇ ਜੇ ਪੰਥ ਤਵਨ ਕੇ ਪਰੇ ॥ ਪਾਪ ਤਾਪ ਤਿਨ ਕੇ ਪ੍ਰਭ ਹਰੇ ॥
Je je panth tavan ke pare|| Paap taap tin ke Prabh hare||
All those who came within his fold, they were absolved of all their sins and troubles,

ਦੂਖ ਭੂਖ ਕਬਹੂੰ ਨ ਸੰਤਾਏ ॥ ਜਾਲ ਕਾਲ ਕੇ ਬੀਚ ਨ ਆਏ ॥੬॥
Dookh bhookh kab-hoon na santaae|| Jaal kaal ke booch na aae||6||
Their sorrows, their wants were vanished and even their transmigration came to and end.6.

ਨਾਨਕ ਅੰਗਦ ਕੋ ਬਪੁ ਧਰਾ ॥ ਧਰਮ ਪ੍ਰਚੁਰ ਇਹ ਜਗ ਮੋ ਕਰਾ ॥
Naanak Angad ko bap(u) dharaa|| Dharam prachar eh jag mo karaa||
Nanak transformed himself to Angad and spread Dharma in the world.

ਅਮਰਦਾਸ ਪੁਨਿ ਨਾਮੁ ਕਹਾਯੋ ॥ ਜਨ ਦੀਪਕ ਤੇ ਦੀਪ ਜਗਾਯੋ ॥੭॥
Amardaas pun(i) naam(u) kahaayo|| Jan doopak te doop jagaayo||7||
He was called Amar Das in the next transformation, a lamp was lit from the lamp.7.

ਜਬ ਬਰਦਾਨ ਸਮੈ ਵਹੁ ਆਵਾ ॥ ਰਾਮਦਾਸ ਤਬ ਗੁਰੂ ਕਹਾਵਾ ॥
Jah bardaan samai vahu aavaa|| Raamdaas tab Guroo kahaavaa||
When the opportune time came for the boon, then the Guru was called Ram Das.

ਤਿਹ ਬਰਦਾਨ ਪੁਰਾਤਨ ਦੀਆ ॥ ਅਮਰਦਾਸ ਸੁਰਪੁਰਿ ਮਗੁ ਲੀਆ ॥੮॥
Tih bardaan puraatan dooaa|| Amardaas surpur(i) mag(u) looaa||8||
The old boon was bestowed upon him, when Amar Das departed for the heavens.8.

ਸ੍ਰੀ ਨਾਨਕ ਅੰਗਦਿ ਕਰਿ ਮਾਨਾ ॥ ਅਮਰਦਾਸ ਅੰਗਦ ਪਹਿਚਾਨਾ ॥
Sroo Naanak Angad(i) kar(i) maanaa|| Amardaas Angad pahichaanaa||
Sri Nanak was recognized in Angad, and Angad in Amar Das.

ਅਮਰਦਾਸ ਰਾਮਦਾਸ ਕਹਾਯੋ ॥ ਸਾਧਨਿ ਲਖਾ ਮੂੜ੍ਹ ਨਹਿ ਪਾਯੋ ॥੯॥
Amardaas Raamdaas kahaayo|| Saadhan(i) lakhaa moo?h nah(i) paayo||9||
Amar Das was called Ram Das, only the saints know it and the fools did not.9.

ਭਿੰਨ ਭਿੰਨ ਸਭਹੂੰ ਕਰ ਜਾਨਾ ॥ ਏਕ ਰੂਪ ਕਿਨਹੂੰ ਪਹਿਚਾਨਾ ॥
Bhinn Bhinn sabh-hoon kar jaanaa|| Ek roop kin-hoon pahichaanaa||
The people on the whole considered them as separate ones, but there were few who recognized them as one and the same.

ਜਿਨ ਜਾਨਾ ਤਿਨ ਹੀ ਸਿਧ ਪਾਈ ॥ ਬਿਨ ਸਮਝੇ ਸਿਧ ਹਾਥਿ ਨ ਆਈ ॥੧੦॥
Jin jaanaa tin hoo sidh paaoo|| Bin samjhe sidh haath(i) na aaoo||10||
Those who recognized them as One, they were successful on the spiritual plane. Without recognition there was no success.10.
~Sri Dasam Granth Sahib Ji p. 130​

Third

This means Guruji had design and intention for what was accomplished in human history. And this is without question. If Guru's consciousness has not pierced the Maya, than why do we read His bani? Because Guru has surpassed even the Maya. Guru is our boat to sail across the ocean of delusion. So there is no question, we cannot read the history relating to Guru as we would an ordinary human being. We cannot assume Guru was clueless and decided since Mughals were waging war that now (and for this time in history only) he must create an Army. Guru created the Khalsa which is sant-sipahi for the Kalyug. That was His entire mission in the 11 forms.

ਨਾਦ ਬਿੰਦ ਕੀ ਸੁਰਤਿ ਸਮਾਇ ॥
naadh bindh kee surath samaae ||
One who merges into the knowledge of the Lord as absolute and related,

ਸਤਿਗੁਰੁ ਸੇਵਿ ਪਰਮ ਪਦੁ ਪਾਇ ॥੨॥
sathigur saev param padh paae ||2||
serves the True Guru and obtains the supreme status. ||2||
~SGGS Ji p. 352​

Fourth

You said Guru Nanak Dev Ji started enlightening people. By what process did this occur? Enlightenment which comes from the Guru's Shabad-Jyot does not get imparted to a chela by reading. The obscurations of consciousness must be removed for the 9 gates to open. The vital prana can't ascend and pierce the chakras to unlock the tenth gate unless the Shabad-Jyot in the Naam Gurmanatara is vibrating in every hair and within. Thus a metaphysical process must be initiated for this to occur. The initiation is Naam Drirh, and the practice is Sass Giras Simran of pranayam Naam abiyaas.

ਉਲਟਤ ਪਵਨ ਚਕ੍ਰ ਖਟੁ ਭੇਦੇ ਸੁਰਤਿ ਸੁੰਨ ਅਨਰਾਗੀ ॥
oulattath pavan chakr khatt bhaedhae surath sunn anaraagee ||
I turned my breath inwards, and pierced through the six chakras of the body, and my awareness was centered on the Primal Void of the Absolute Lord.

ਆਵੈ ਨ ਜਾਇ ਮਰੈ ਨ ਜੀਵੈ ਤਾਸੁ ਖੋਜੁ ਬੈਰਾਗੀ ॥੧॥
aavai n jaae marai n jeevai thaas khoj bairaagee ||1||
Search for the One who does not come or go, who does not die and is not born, O renunciate. ||1||

ਮੇਰੇ ਮਨ ਮਨ ਹੀ ਉਲਟਿ ਸਮਾਨਾ ॥
maerae man man hee oulatt samaanaa ||
My mind has turned away from the world, and is absorbed in the Mind of God.

ਗੁਰ ਪਰਸਾਦਿ ਅਕਲਿ ਭਈ ਅਵਰੈ ਨਾਤਰੁ ਥਾ ਬੇਗਾਨਾ ॥੧॥ ਰਹਾਉ ॥
gur parasaadh akal bhee avarai naathar thhaa baegaanaa ||1|| rehaao ||
By Guru's Grace, my understanding has been changed; otherwise, I was totally ignorant. ||1||Pause||
~SGGS Ji p. 333
​

Fifth

To obtain enlightenment from the Guru requires receptivity which comes through practice of attunement, which comes through japping the word-Mantara which is an energy vibration to cleanse the mental consciousness and spiritual blockages. The word-seed which contains the Shabad-Jyot of Guru has the sound vibration like Spho Ta sound current Of Guru's Shabad which has the shakti to pierce through the chakras and open the gates.

ਮੇਰੇ ਮੀਤ ਗੁਰਦੇਵ ਮੋ ਕਉ ਰਾਮ ਨਾਮੁ ਪਰਗਾਸਿ ॥
maerae meeth guradhaev mo ko raam naam paragaas ||
O my Best Friend, O Divine Guru, please enlighten me with the Name of the Lord.

ਗੁਰਮਤਿ ਨਾਮੁ ਮੇਰਾ ਪ੍ਰਾਨ ਸਖਾਈ ਹਰਿ ਕੀਰਤਿ ਹਮਰੀ ਰਹਰਾਸਿ ॥੧॥ ਰਹਾਉ ॥
guramath naam maeraa praan sakhaaee har keerath hamaree reharaas ||1|| rehaao ||
Through the Guru's Teachings, the Naam is my breath of life. The Kirtan of the Lord's Praise is my life's occupation. ||1||Pause||
~SGGS Ji p. 10​

Militancy requires disciplined organization otherwise it can easily go astray and turn into public’s nightmare. So it happened and Khalsa came into existence in 1699. Historically thousands of people joined Army of God as it was called. Purpose was only for self defense because none of any Gurus gave false dreams to rule the world because dominating idea in Guru panth was to put all attention on the Creator and enjoy spiritual bliss unlike those totally engrossed in MAYA world. If Tenth Master wouldn’t do that, possibly all Sikhs would have converted into Islam as a Sufi Poet Bulle Shah reports.

Sixth

You seem to be talking about history and politics. What has this to do with creating a Singh or a Singhni? If all 11 forms of Guru are one Jyot, why are you implying that one did one thing, and another did another thing? The One acted according to Perfect Wisdom and Perfect Design. Amrit is not some historical aberration. Rehit is not some political need for discipline of troops. It is the same Guru. It is the same Gurumantara. It is the same requirement of sadhan spiritual discipline which is Hukam of Gurui. The spiritual discipline of the Guru's Khalsa is the Sikh dharam which is the conceptual counterpart of Karam. There can be no Karam without Dharam, it is a relational concept. Dharam is the sadhan prescription for cleansing the Karam. That is hukam of Guru.

ਸਤਿਜੁਗਿ ਸਤਿਗੁਰ ਵਾਸਦੇਵ ਵਵਾ ਵਿਸਨਾ ਨਾਮੁ ਜਪਾਵੈ ।
satijugi satigur vaasadayv vavaa visanaa naamu japaavai|
In Satyug, Visnu in the form of Vasudev is said to have incarnated and ‘V’ Of Vahiguru reminds of Visnu.

ਦੁਆਪਰਿ ਸਤਿਗੁਰ ਹਰੀ ਕ੍ਰਿਸਨ ਹਾਹਾ ਹਰਿ ਹਰਿ ਨਾਮੁ ਜਪਾਵੈ ।
duaapari satigur haree krisan haahaa hari hari naamu japaavai|
The true Guru of dvapar is said to be Harikrsna and ‘H’ of Vahiguru reminds of Hari.

ਤੇਤੇ ਸਤਿਗੁਰ ਰਾਮ ਜੀ ਰਾਰਾ ਰਾਮ ਜਪੇ ਸੁਖੁ ਪਾਵੈ ।
taytay satigur raam jee raaraa raam japay sukhu paavai|
In the the treta was Ram and ‘R’ of Vahiguru tells that rembering Ram will produce joy and happiness.

ਕਲਿਜੁਗਿ ਨਾਨਕ ਗੁਰ ਗੋਬਿੰਦ ਗਗਾ ਗੋਬਿੰਦ ਨਾਮੁ ਅਲਾਵੈ ।
kalijugi naanak gur gobind gagaa gobind naamu alaavai|
In kalijug, Gobind is in the form of Nanak and ‘G’ of Vahiguru gets Govind recited.

ਚਾਰੇ ਜਾਗੇ ਚਹੁ ਜੁਗੀ ਪੰਚਾਇਣ ਵਿਚਿ ਜਾਇ ਸਮਾਵੈ ।
chaaray jaagay chahu jugee panchaain vichi jaai samaavai|
The recitations o f all the four ages subsume in Panchayan i.e. in the soul of the common man.

ਚਾਰੋ ਅਛਰ ਇਕੁ ਕਰਿ ਵਾਹਗੁਰੂ ਜਪੁ ਮੰਤ੍ਰ ਜਪਾਵੈ ।
chaaro achhar iku kari vaahaguroo japu mantr japaavai|
When joining four letters Vahiguru is remembered,

ਜਹਾ ਤੇ ਉਪਜਿਆ ਫਿਰਿ ਤਹਾ ਸਮਾਵੈ ॥੪੯॥੧॥
jahaa tay upajiaa dhiri tahaa samaavai ॥49॥1॥
The jiv merges again in its origin.
Vaar 1 Pauri 49 of Vaaran Bhai Gurdas Ji​

Now did Tenth Master make amrit ceremony mandatory? We have no historical factual support on that. Is it important for a Sikh to have it? Answer is big” YES” Important but not mandatory, that is why Ghanaeea and Bhai Nand Lal ji who enjoyed the honor of being present with our Glorious Guru, remained dear Sikhs to Guru ji and were never asked( If they were asked, they would) to have it. History supports that fact.

Seventh

Deeksha is never mandatory. It is free choice. This human body has been given to you. This is your chance to meet God. Until you adopt the Guru as your Master and receive from Guru the seed-Shabad to initiate activation of your spiritual centers, you cannot obtain enlightenment. This is ancient Indic wisdom. You mention the words, "historical facts." Yet you provide no source or history, only your own assertion. Please investigate the history of Guru-chela relationship which is ancient Indic tradition.

Your historical facts need a little updating:

Before meeting Guru Gobind Singh Ji, Bhai Sahib was known as Naib Subedar of Multan, and also as Mir Munshi of Aurangzeb's heir to the throne, Bhadur Shah.. To Sikhs he has been popularly known as Bhai Nand Lal Ji (Goya). Born in 1633 at Ghazni, Bhai Sahib became a great Persian poet and was strongly influenced by Rumi and Hafiz, whom he frequently quotes. In 1682, after his journey from Multan to Amritsar, he stopped over in Anandpur Sahib to have the Blessed Darshan of Guru Gobind Singh Ji. . He immediately received "Gurdikhya" (Charn-Amrit), and became one of Guru Sahib's most devoted disciples and a Poet Laureate of His Darbar. In 1699, Bhai Sahib along with thousands of others took Khanday-Ki-Pahul (Baptism of the Double-Edged Sword), which had replaced the Charan-Amrit Ceremony. From then on he was known as Bhai Nand Singh Ji.
The Voice of Sikh Youth > Is Khande Di Pahul and Amrit the same thing?

Eighth

The first proof is Bhai Nand Lal Ji is recognized by the Panth as a brahmgiani. It is impossible for him to have achieved this stage of spiritual development without the Guru. In order for this process to be activated it is required that the chela have his energy centers opened, his gates unlocked by the Naam Gurmantara and the deeksha of receiving the shabad-Jyot of the Guru. Can you please provide me proof where Bhai Nan Lal Ji and Bhai Kannaya Ji did not have amrit deeksha other than your opinion or other people say? This is a non-fact.

Whether the Panth has available a written record of every person who ever received amrit from Satguru is not even feasible. How could brahmgiani and sant become brahmgiani and sant without the initiation of a process which is capable of transforming them into brahmgianai and sant? They did not make themselves brahmgyani and sant. They needed a Satguru and chela discipleship for this to ever have taken place. The evidence that they had opened the dasam duar and become brahmgyani and sant is the proof! But to say they did not have amrit is to say that we can liberate ourselves without a Guru or commitment to Guruji's hukam. And that is impossible. We cannot enlighten ourselves by our own efforts.

Khalsa was designed to protect the weaker, to stand against tyranny. There are millions who bow to walk on panth of Guru Nanak Gobind Singh even without taking ceremony, I applaud them. I have met many Sikhs whose personal life inspired me to grow spiritually and they are SEHAJDHARI SIKHS. Coming back to conversion, we Sikhs are different in thinking as guided by Gurbani than Hindus or Muslims who think , people coming from other faiths are impure, we welcome them as pure as we think we are. I took amrit, I would not tell a lie. Did it help me to grow into a better Sikh, my honest answer is “no” because my savior is Gurbani. Did amrit ceremony make me feel better emotionally, answer is yes.

Ninth

Those who walk the path of Guru Nanak Dev Ji (and all 11 forms are Guru Nanak) without taking amrit are not the Guru's chelas. They are not in allegiance to the Guru's Rehit. They have not received the transmission of the Naam Gurmantara. They have not been implanted with the shabad-jyot to activate and unlock the subtle energy centers and thus open the dasam duar to obtain mukti. So, while I accept they are Sikhs, as believer's, they are without marriage bond of loyalty and commitment to follow the path of Guru Nanak.

They are no different from any other human being. While someone of another faith may be good, and holy, and inspiring and heroic, it is not our personal qualities which give us mukti. Gurbani is very clear on that. It is not we who activate this process by our own efforts. No matter how inspirational any human being is, only Guruji is the deliverer in the Kalyug. And the path to liberation is the Naam which is received from Guru in the Guru Panj Piare after commiting to obey Guruji's hukam and live the sadhan prescription of Sikh dharam to counteract the panj dhoots, the duality, the haumai, the obscurations and defilements which result from our karam. This is Guruji's path of salvation. No one can be said to be walking Guruji's path who doesn't walk the path described by Guruji's hukam.

Last point: name changing. If Antonio ji has chosen her new faith Sikhism, she has a choice to take amrit ceremony when she feels ready to do that, none of the Sikh maryada rules opposes what I have stated above. I have Maryada with me,( by the way this maryada is being 90 percent violated in Punjab by the same Sikh category who boasts about it, please visit Punjab, you will see it with your own eyes). So Sikh Maryada has nothing to say in this context either. I also give stress that over times some hypocrites can take over SGPC and Akaal Takhat Power but no one can ever take away from us is our Guru Granth Sahib Ji. Stick to Guru more than any one else. Guru Granth Sahib is asking our attention more than any thing, changing name without amrit ceremony will not harm the soul.

If Antonia Ji has chosen her new faith in Sikhism, this is wonderful. But the important question is did Guru choose you? And it is the exchange of promises, as in spiritual marriage, the chela makes a vow and bond to Guru and Guru makes a vow and bond with chela which is the real conversion to Sikhi. And this marriage vow which binds Guru and chela together is not someone's opinion, not someone's kalpa of wishful thinking, which is the actual commitment to Guru!

Tenth

Never was there disagreement on her CHOICE to receive Gur-deeksha in amrit sinchaar. But just naming herself Kaur will not make her the Guru's Kaur. To become the Guru's Kaur she must make a COMMITMENT to Guru and receive amrit.It was asserted by Namjap Ji that simply wearing panj kakkars, as extensively stated by people, will make a person amritdhari. While a person can name himself whatever he likes, no one has the power to make oneself the Guru's Singh or Singhni. Because it is not by our own power that we activate the spiritual process. Only an amritdhari is a Singh or Kaur. Only an amritdhari is a member of the Khalsa.

I have Maryada with me,( by the way this maryada is being 90 percent violated in Punjab by the same Sikh category who boasts about it, please visit Punjab, you will see it with your own eyes). So Sikh Maryada has nothing to say in this context either. I also give stress that over times some hypocrites can take over SGPC and Akaal Takhat Power but no one can ever take away from us is our Guru Granth Sahib Ji.

What transpires in the Punjab has no relevance to the question of whether or not a person needs amrit to become a Singh/Singhni and have Gur-deeksha. You say the Rehit Maryada has nothing to say in this context. And you accuse that hypocrites have taken over the SGPC and Akal Takht thus invalidating the authority of Guruji's sargun saroop in Guru Khalsa Panth to make decisions regarding temporal affairs of Guruji's Sikhs.

Akal Takhat (Punjabi: ਅਕਾਲ ਤਖ਼ਤ) ... means the Throne of the Immortal and is the highest political institution of the Sikhs.... The Akal Takhat was founded by Guru Hargobind on June 15, 1606 (now celebrated on 2 July) and was established as the place from which the spiritual and temporal concerns of the Sikh community could be acted upon.
Shri Akal Takhat - SikhiWiki, free Sikh encyclopedia.

One must question, since you are basically saying you don't recognize the authority of Akal Takht or the SGPC Sikh Rehit Maryada in this matter of naming ceremony, clarifying who is Singh/Singhni, or the necessity for amrit. And the only point of debate you offer is accusation that "hypocrites" have taken over the institutions to come between you and Guruji.

Twelfth

If you don't accept Guru Panth, Guru Panj Piare, sovereignty of Akal Takht Sahib Ji, validity of Rehit Maryada, then acknowledge that openly. Historical sources are meaningless to decide this case. Whose version of history should we accept as authoritative? Nirmala? Udasi? Sanatan Nihang?

The Guru Khalsa Panth has accepted the Khande Ki Pahul of Guru. And the Guru Khalsa Panth has accepted Rehit Maryada. While not every Jatha accepts every point of every Rehit Maryada, all are agreed that a Khalsa must follow a Rehit Maryada. I follow the Rehit Maryada of the Panj Piare who I received amrit from. The Panj Piare are not "hypocrites" as you allege. This is not possible. Panj Piare are Guruji's own form and what they say is Guruji's hukam. This is not hypocrisy.