Hard Talk Does Amrit Erase All Sins?

[Inderjeet Kaur]

I think we are all in agreement that Sikhi is not a pie-in-the-sky-by-and-by religion or even a go-through-a-magical-ritual-and-thou-shalt-be-saved religion. I will venture a statement that answers the question posed in this thread.

No, Amrit does not erase all sins. We have no Jesus Christ who takes our karma on himself. We have no magical ritual that erases our karma. We are expected and able to work it out ourselves, with Guru's kirpa, of course. Amrit does something far better than erasing our "sins." It gives us the tools to do it ourselves. We are given the tools and we are expected to use them. Amrit is an absolutely wonderful step in the right direction, a step that can change lives for the better.

Accepting Amrit is a commencement, analygous to the school graduation. At the end of a part of our formal education, we have "commencement," a beginning, not an end. Amrit is a beginning, not an end. It is a big step into a new and wonderful future. It is far too beautiful to be magic or a superstitious ritual.

I have never heard it stated this way and so, if I have written anything offensive, I apologize in advance and am open to correction.

 

[chazSingh]

Think of Amrit Sanchar as a swearing in ceremony like when you join the military... you swear to defend the country and put the needs of the country above your own. Similarly, Khalsa is like an army. You are swearing into the khalsa as a member. However, just like once you swear into the military, boot camp comes next! LOL It's just a promise to uphold the rehet maryada, uphold the code of conduct and as far as learning or any universe mystical secrets, its just a license to learn you still have to do the work to progress spiritually.

Well said. That's what it is...with that mentality...the effect of what you drank is in the hands of guru ji...I. m sure for you it was infinitely positive...

Thinking it is a ticket to a heaven or something that instantly erases sins thankfully is not something I hear from many of the amrit dhari Sikhs I come into contact with...or people wanting to take amrit...

In deep simian. ..the body often flows with a flow of energy. ..trickles from above...explosions of powerful love from the heart.

Is this amrit? ... is it cleansing me of the filth I.ve collected and the bad habits I.ve transcribed in my mind?. I will let waheguru be the knower of that...for me it is enough to know this shizzle is the real deal...and one not to let go of...

 

[Original]

Gurbani tells us that sin (karma) is accrued from dualistic thinking. Then why is the notion of Amrit as a get-out-of-jail card peddled amongst some panthic circles? Naam is the only remedy that can wash away the grime of ego, then why do some presume that a man-made offering can do the trick? Clearly the elixir is lacking some key ingredients, evidenced by the number of people who go to take Amrit again.

....Sir, the key to understanding and interpreting Gurbani lies in its "decoding", particularly from a theoretical and conceptual standpoint. By that I mean, the ability to conceptualise the framework within which its been constructed. And, then being able to write from within that perspective can, then, be said to have at least two important aspects:

1. First, it is a sign of increasing intellectual maturity for it demonstrates a familiarity with, and confidence in handling, the vocab and conceptual framework of a particular theoretical tradition [amrit initiation].
2. Second, it demonstrates the confidence to take sides in intellectual debates.

All on account that "one" has knowledge of the "subject-matter" to hand, meaning, Amrit. And, then to evaluate critically does not mean one ought to adopt a uniform and bland relativism where all forms of knowledge are considered equally useful. The point of nit picking from within a theory perspective on the proviso, one is fully acquainted with the theoretical thinking is that one is prepared to take a stand and say, "this is useful knowledge". This does not mean one should attempt to shape evidence to fit a preconceived standpoint or a cultural trend. It means taking an informed position on the basis of reasoned academic judgement and with due reference to the potential limits of one's own argument. All this may appear to be rather tedious and daunting a task, but one without which "writing" from within a theory perspective is considered paramount.

The word Amrit is perhaps prehistoric, dates back to Sanskrit times and means literally, immortal. To elaborate more and be concise is to say, "Mrityu", meaning death [Sanskrit] and then to add a prefix A, is to negate death and affirm immortality. Guru Gobind gave immortality status to "Khalsa" as being the immortal army of Akal Purakh [Akal Purakh ki Fauj], Khande di Pahul.

On page 1412 SGGSJ, Guru Nanak introduces the concept, ....jao tum prem khalen ka chao, within the context of love and thus, meaning, "hey human, you wanna play the game of love ? come play with me coz the lover is infinite and eternal..." This then was crystallized by the 10th Nanak in April of 1699, as the act of initiating as an "amritdhari"; a pledge to "love" the timeless, featureless God of all. To render it remover of sin coz joe bloggs n the gang perceive it so is to miss the essential element of what is at the heart of Sikhism.

To be an "amritdhari" is not a voluntary act, although the aspirant initiator perceives it be so, but is in actual fact the calling of He, the father and the mother of the nation Sikh, Khalsa Maharaj Sri Guru Gobind Singh Ji, the King of Kings. Fortunate are they who've been called and blessed with such divine anointment.

Read page 598 SGGSJ to get the gist of what Baba Nanak is saying about the Ambrosial pool of nectar within, meaning, the true AMRITSAR and the true AMRITDHARI for the treasure of "nam" [interchangeably, amrit, shabd, bani] is within.

Thank you and Godbless

 

[Sherdil]

....Sir, the key to understanding and interpreting Gurbani lies in its "decoding", particularly from a theoretical and conceptual standpoint. By that I mean, the ability to conceptualise the framework within which its been constructed. And, then being able to write from within that perspective can, then, be said to have at least two important aspects:

1. First, it is a sign of increasing intellectual maturity for it demonstrates a familiarity with, and confidence in handling, the vocab and conceptual framework of a particular theoretical tradition [amrit initiation].
2. Second, it demonstrates the confidence to take sides in intellectual debates.

All on account that "one" has knowledge of the "subject-matter" to hand, meaning, Amrit. And, then to evaluate critically does not mean one ought to adopt a uniform and bland relativism where all forms of knowledge are considered equally useful. The point of nit picking from within a theory perspective on the proviso, one is fully acquainted with the theoretical thinking is that one is prepared to take a stand and say, "this is useful knowledge". This does not mean one should attempt to shape evidence to fit a preconceived standpoint or a cultural trend. It means taking an informed position on the basis of reasoned academic judgement and with due reference to the potential limits of one's own argument. All this may appear to be rather tedious and daunting a task, but one without which "writing" from within a theory perspective is considered paramount.

The word Amrit is perhaps prehistoric, dates back to Sanskrit times and means literally, immortal. To elaborate more and be concise is to say, "Mrityu", meaning death [Sanskrit] and then to add a prefix A, is to negate death and affirm immortality. Guru Gobind gave immortality status to "Khalsa" as being the immortal army of Akal Purakh [Akal Purakh ki Fauj], Khande di Pahul.

On page 1412 SGGSJ, Guru Nanak introduces the concept, ....jao tum prem khalen ka chao, within the context of love and thus, meaning, "hey human, you wanna play the game of love ? come play with me coz the lover is infinite and eternal..." This then was crystallized by the 10th Nanak in April of 1699, as the act of initiating as an "amritdhari"; a pledge to "love" the timeless, featureless God of all. To render it remover of sin coz joe bloggs n the gang perceive it so is to miss the essential element of what is at the heart of Sikhism.

To be an "amritdhari" is not a voluntary act, although the aspirant initiator perceives it be so, but is in actual fact the calling of He, the father and the mother of the nation Sikh, Khalsa Maharaj Sri Guru Gobind Singh Ji, the King of Kings. Fortunate are they who've been called and blessed with such divine anointment.

Read page 598 SGGSJ to get the gist of what Baba Nanak is saying about the Ambrosial pool of nectar within, meaning, the true AMRITSAR and the true AMRITDHARI for the treasure of "nam" [interchangeably, amrit, shabd, bani] is within.

Thank you and Godbless

Ji, the purpose of the thread wasn't the trivialize the institution of the Khalsa. The intent was to explore the claim made by some, though apparently not heard by by all, that the Khande de Pahul ceremony negates one's previous karma. By doing so, it purportedly grants the initiate the privilege of being held in the Lord's embrace. All are in agreement that it does no such thing, and that the true ambrosial nectar is the Naam that vibrates within us all. Having said that, it doesn't diminish the importance of the Khande de Pahul ceremony as a loving commitment to uphold the rehat of the Guru and lead the panth in all matters temporal.

 

[Harkiran Kaur]

Think of it this way... when you take Amrit you are *symbolically* giving your head to the Guru. Almost ALL initiation rights and ceremonies in all the different spiritual paths have some element of dying and being reborn. It's using allegory (the idea of dying to ones self and being reborn into a new identity) to create a real transformation. It's not magic but it IS real. It's as real as any emotionally or deeply personal transformative event in one's life which changes you on some deep level. Lets say... you survive a horrible car accident walking away with only minor injuries (hypothetically) but your life has flashed before your eyes and you can't believe you survived it. You should be dead by all accounts of the severity. However you are here. Now what will you do with your life? Will you continue to take things for granted? Will you call your relatives you have not communicated with in a long time? Will you say sorry to someone you hurt? etc. It caused a HUGE change in you which is fundamental. This transformation is not magic but it DOES happen.

I can't speak for others... but when I took Amrit, something inside me changed. I was making a commitment to uphold certain values and code of conduct. I was donning the uniform of the Khalsa, and my outlook on things has changed. I now try to help others more, I try to live a better life, I never take people for granted, etc. and I am definitely more apt to fight injustice, even in Sikhi. The old me died when I handed my head to the Guru, and the new me emerged. It wasn't magic, but something did change inside me.

Anyway that's the best I can do to explain.

 

[Sherdil]

Think of it this way... when you take Amrit you are *symbolically* giving your head to the Guru. Almost ALL initiation rights and ceremonies in all the different spiritual paths have some element of dying and being reborn. It's using allegory (the idea of dying to ones self and being reborn into a new identity) to create a real transformation. It's not magic but it IS real. It's as real as any emotionally or deeply personal transformative event in one's life which changes you on some deep level. Lets say... you survive a horrible car accident walking away with only minor injuries (hypothetically) but your life has flashed before your eyes and you can't believe you survived it. You should be dead by all accounts of the severity. However you are here. Now what will you do with your life? Will you continue to take things for granted? Will you call your relatives you have not communicated with in a long time? Will you say sorry to someone you hurt? etc. It caused a HUGE change in you which is fundamental. This transformation is not magic but it DOES happen.

I can't speak for others... but when I took Amrit, something inside me changed. I was making a commitment to uphold certain values and code of conduct. I was donning the uniform of the Khalsa, and my outlook on things has changed. I now try to help others more, I try to live a better life, I never take people for granted, etc. and I am definitely more apt to fight injustice, even in Sikhi. The old me died when I handed my head to the Guru, and the new me emerged. It wasn't magic, but something did change inside me.

Anyway that's the best I can do to explain.

I agree, becoming an Amritdhari can be a life-changing experience. It is very much like dying and being reborn for many, as it was for you, Akasha ji.