The Panj Kakkars

[lotus lion]

Hi,

A foreword if you will.

For me, The Khalsa is the ideal mode that we as Sikhs should be operating from, if not, we should be aspiring to become so, and if not that, then at the very least we should gain knowledge and understanding about this aspect of the Teachings as they play a pivotal role.

If I may take this opportunity to speak frankly, I feel that we should hold the ways and form of The Khalsa in highest esteem because at the most basic level it is in our collective interest.

If we as Sikhs do not place any value on the Physical Manifestation of The Sikh Dharma then no one will, making it more difficult for The Sikh Dharma to take its rightful place in the World as the Guru's have wanted (S.G.G.S Ang 289,413). History has taught that success comes to those who value their Dharma.

Through the passages of time, I have seen what I can only describe as external elements who attempt to undermine the Sikh Dharma, not only on the aspect of Form but our Scriptures too as they seek our destruction.
Please note I am not saying anything untoward to the original poster, or even Brothers and Sisters who sincerely ask without ulterior motive. If anything, I thank you for making me look within myself and the Sikh Dharma, setting me on the path of articulating what I feel about this aspect of the Teachings to the best of my ability.

If The Form is dismissed out of hand without even attempting to cultivate insight, understanding or wisdom, we will eventually begin to apply the same thinking to the Scriptures, and then not only have we played into the hands of others, we have marked our own coffins, destroying The Sikh Dharma and ultimately our happiness where ever we feel we lye on the spectrum.

Thanks,

Lotus

 

[lotus lion]

Hi,

The Teachings on Form came via Guru Gobind Singh, The final human Guru of The Sikhs as the completion of the Dharma was coming to close.
They only appeared once a solid philosophical base had been established through written Scripture and a linked number of events had unfolded over a 200 year time period.
The conditions had therefore been set and were now ripe for these teachings to appear, much like every other aspect of the Dharma.

Everything is therefore inextricably linked in an unbroken stream of continuity.

Guru Nanak laid the foundations of the Dharma with Ek Ongkar, Guru Angad finalised the Gurumukhi script, Guru Amar Das gave us one of the five major Bani's in this script, Guru Ram Das laid the foundations for the Harmandir Sahib whilst Guru Arjun Dev compiled and installed the Adi Granth in this complex before being martyred.
Guru HarGobind brought to us the concept of Miri-Piri to defend The Teachings where Guru HarRai disowned his own Son for verbally changing one word. Guru HarKrishan made the water carrier recite the essence of Dharma perfectly to the Pundit when mocked and Guru Tegh Bahadhur was martyred for upholding the Hindu Dharma after they asked for assistance.

And then through Guru Gobind Singh, at the final apex came The Khalsa, the personification of the Sikh Dharma that is firmly rooted in the Teachings, built on the foundations of nine successive Predecessors and thirty Bhagats who too were all also at one with the will of God.

The Khalsa could therefore be considered the physical manifestation of the Teachings, a natural extension of the scriptures, and ultimately the crowning glory that connects one with God, Guru and Dharma.
It is a total immersion that creates a powerful bond between Teacher and Disciple ensuring that one is securely fastened to the path, ultimately becoming the very embodiment of The Teachings.
As a result, from the depths of his core and the roots of his psyche emanates the fact that He is a Sikh, identifying with it completely and being positively influenced by it in all aspects of life.

In the same way that the whole body works as a perfectly interlinked system, so to do the Teachings of the Gurus work in beautiful harmony, completing and complimenting each other in a perfect totality.
Whilst it may be possible to function without certain aspects, it is never whole and as a result does not lend itself well to reaching the heights it was designed or intended to.

Explicit instructions for the Panj Kakkars are not found in the scriptures, but if one were to look into the Sri Guru Granth Sahib, one sees how the ways of The Khalsa are infact intricately interwoven and rooted in it, merging seamlessly as one because they are infact both expressing the same principles in different ways.

One in Scripture, One in Form, both combining together to finally reveal the complete Sikh of the Guru, The Sant-Sapahi, as had always been intended.

Nobody embodied this better then the final Guru Himself, Guru Gobind Singh, who took Amrit from the very hands of the Panj Pyare. This not only made Him The Guru who was at One with God, but the Disciple at the same time, walking with and guiding others to their destination of release from Samsara (S.G.G.S Ang 517), Truly an unparrelled act in the of whole of mankind.

Thanks,

Lotus

 

[lotus lion]

Hi,

From my understanding, The Panj Kakkars bind one firmly to the Dharma (S.G.G.S Ang 3) making one strongly associate with it and ensure that one is actively guided by it.

In doing so, one builds a sincere congruence where thought word and deed are unified and working as one (S.G.G.S Ang 248). Once these are combined, the final result can only be the production of a peaceful, tranquil and sincere person who responds from the state of equanimity, as they have been touched by the Teachings (S.G.G.S Ang 432,116).

Whilst one does not grasp the Teachings due to Form alone, it is more conducive to practice.

An individual may feel that merging into his local environment is fine, but may not always realise that it could be motivated by in-correct principles such as desire, ignorance, aversion and so on, which go against the Path (S.G.G.S Ang 29).
As one thinks, so he becomes (S.G.G.S Ang 223), unaware, perhaps even oblivious to the fact that he could be building conformity with wrong view as he is totally immersed in it due to the appeal it has over his senses (S.G.G.S Ang 60,759).

The Panj Kakkars serve as a reminder that one is walking the path of God and therefore instils in the person to act with Right Action in mind ultimately making him do good deeds (S.G.G.S Ang 26).
Of course there are times when an individual will falter, but essentially it sets the person on the path of Dharma, something he may have never done otherwise.

By physically expressing faith, one begins to return society to its spiritual base because of what it represents, ultimately changing the environment once again for the better, motivating others to take up the Path of liberation with the Follower (S.G.G.S Ang 8, 1208).
Because of this, a powerfully synergised collective will naturally begin to form and as result a greater overall influence will be exerted, transforming others to become like this also (S.G.G.S Ang 271,861).

The Panj Kakkars upholds confidence in the Dharma amongst The Sikhs as well as the general population at large, because there is a visible expression of Dharma.
I would even go as far as to say that there it is something comforting, relaxing and pleasing in knowing that Dharma is central to so many people’s lives that it has been physically expressed, an outpouring if you will, of their proclamation that they are Sikh and walk the Right Path, the path of Dharma.

The Panj Kakkars make one forge a strong connection with The Gurus Teachings, and by natural extension The Dharma (S.G.G.S Ang 619), making the person build an affinity with it to such an extent that they identify with it in its totality having developed faith in The Guru (S.G.G.S Ang 657).
A point will come when There is no difference between him, Dharma and ultimately The Guru (S.G.G.S Ang 449).They have infact become one and the same as eventually, not only will they have brought out Key Principles that are infact deeply imbedded within us all, they would have in reality reached their Supreme State (S.G.G.S Ang 385).

Closing, I wish to say that had the final teachings of Form not been given, then The Sikhs and the general population at large would quickly loose their confidence and commitment to the Dharma leading to its absorption into the world as the Teachings would not remain intact. It would therefore just become another religion that cannot truly enlighten or liberate people, as all of its knowledge and guidance would fade into the mist.

By simply expressing ones faith, even with a small subset of Kakkars, one strengthens The Sikh Dharma many fold, spiritually uplifts the person who has committed, and brings forward the Teachings of the Naad that came through the succession of the Enlightened Gurus to the World as intended (S.G.G.S Ang 2).

Rāmo rām nām saṯe saṯ gurmukẖ jāṇi▫ā rām. Sevko gur sevā lāgā jin man ṯan arap cẖaṛā▫i▫ā rām. Man ṯan arpi▫ā bahuṯ man sarḏẖi▫ā gur sevak bẖā▫e milā▫e. Ḏīnā nāth jī▫ā kā ḏāṯā pūre gur ṯe pā▫e. Gurū sikẖ sikẖ gurū hai eko gur upḏes cẖalā▫e. Rām nām manṯ hirḏai ḏevai Nānak milaṇ subẖā▫e. ||8||2||9||

"True, True is the Name of the Lord, Raam, Raam; the Gurmukh knows the Lord. The Lord's servant is the one who commits himself to the Guru's service, and dedicates his mind and body as an offering to Him. He dedicates his mind and body to Him, placing great faith in Him; the Guru lovingly unites His servant with Himself.
The Master of the meek, the Giver of souls, is obtained through the Perfect Guru.
The Guru's Sikh, and the Sikh's Guru, are one and the same; both spread the Guru's Teachings.
The Mantra of the Lord's Name is enshrined within the heart, O Nanak, and we merge with the Lord so easily. ||8||2||9|| "

Sri Guru Granth Sahib Ang 444

My Best regards,

Lotus Lion

 

[Gyani Jarnail Singh]

Lotus Lion..I like that name...as soft and beautiful as the lotus flower..and strong as the lion..MIRI-PIRI !! a symbolic expression.
You have grasped the basic kernel of the SGGS..please do carry on elaborating.:happy::happy:

 

[Tejwant Singh]

Lotus Lion,

Guru Fateh.

Well said. Allow me to add my 2 cent worth.

We should remind ourselves as often as possible that Kakaars make us stand out but without being outstanding as the Peace Warriors dwelling in Miri- Piri, they do not only lose thier sheen but also their true value which affects all who stand out. In other words, Sikhi can not afford to have any bad apples in its basket. SGGS demands that from us.

In order for this to happen our Honchos at the Takhats and SGPC, DGMC should set the examples with right actions and deeds. And lastly the Taksali cults of many flavours should adhere to what SGGS says. Once our inner kitchen is clean, then only we can nourish ourselves with the Gurmat meals.

Tejwant Singh

 

[Gyani Jarnail Singh]

Imho..being fed up of seeing all these "5 kakaree amritdharees" doing all those things they shouldn't be doing.....
the "clean haven Group" then jump on the bandwagon and demand that we "throw the baby out with the Bathwater"..
BUT THAT is NOT the SOLUTION..and not the right way.

The Right WAY is as Tejwant ji has advised..

 

[Harpreet_Singh_]

the "clean haven Group" then jump on the bandwagon and demand that we "throw the baby out with the Bathwater"..

Do you mean to say, Gyani Ji, that these group claim then taking Amrit or the kakkars are false or insignificant?

 

[Gyani Jarnail Singh]

Do you mean to say, Gyani Ji, that these group claim then taking Amrit or the kakkars are false or insignificant?

YES they DO all the time. Just go through some posts on SPN. They spend lots of time and energy quoting SGGS Gurbani ( selected ones without supplying the complete shabad and Rahao Tuk that would defeat their purpose)...to DENY that the Kakakrs are authorised right from Day One April, 1, 1469..and not just some new fangled "anti-establishemnt" move by the TENTH NANAK and LIMITED to those times ONLY. Now Modern Time..so kirpan is outdated..dastaar is cumbersome..kacherra can be replaced by boxers etc etc... When Challenged they will DEVIATE from a straight answer..and deviously meander...but their real motives are not at all hidden.

1. The IGNORE that the Examples in Gurbani, about external marks and symbols..APPLY specifically to Pandits/Brahmins..who are RELIGIOUS LEADERS who MISUSE these marks/symbols for Personal GAIN...FAKES! show offs only...PRETENDERS.
WHEREAS..the 5 Kakkars are FOR EVERYONE - NOT just limited to GYANIS/JATHEDARS (leaders of religion). The Gyanis DONT use these kakaars to MISLEAD the FAITHFUL for personal Gain/FAKES....in fact EVERY ONE is free to wear the kakaars - UNLIKE the BRAHMIN's Dhotee etc - a "chhurra dalit"... wont be wearing any barhmin dhottee or frontal mark..BUT any "Chhurra" can be a Amrtidharee and Equal and .....OF course there are Fake Gyanis and jathedars and amritdharees as well..BUT the Gurbani quotes are for a SPECIFIC section of society who were looting in NAME OF RELIGION.
These can apply to a Granthi who misuses his kakars to "solicit FREE FOOD..clothes etc in garb of SARADH..just liek the Brahmin..or solicit teerath yatras..to cheat sikhs into going and cleansing their paaps...just like the Brahmin...or Singing Gurbani to solicit BHETA from Gullible Sikh..when INSIDE he is a FAKE...then its right to say that his kakkars are for show only...BUT not for each SIKH. MY DASTAAR is not meant to get "merit" in the eyes of the beleivers...the Brahmin's dhottee placed on his HEAD during prayers as mentioned in Gurbani is an ATTEMPT TO FAKE !! and that is condemned !!because once the "prayers " are over and everyoen ahs departed..the Brahmin removes his dhottee and becoems someone else...NOT A SIKH in his DASTAAR..his dastaar is for 24/7 !!! so how can the dhottee on head be same as dastaar..but to this Anti kakar clean shaven Group..IT is the SAME !!( actually self satisfying arguments BECAUSE THEY DONT WANT DASTAAR..excuse..we are CLEAN INSIDE..Sikhi si INSIDE..blah blah blah)