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Spritual Basis Of Panth
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<blockquote data-quote="Sikh80" data-source="post: 69996" data-attributes="member: 5290"><p><strong>Spritual Basis Of Panth-2</strong></p><p></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">The Guru says:</span></span></p><p><em><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">Blessed by Naam I live - my body and soul blossom forth.</span></span></em></p><p></p><p style="text-align: right"><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">- Slok M. 5 p. 1429</span></span></p><p></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">Here <em>Naam</em> appears to mean the <em>principle of life.</em> Again, the Guru affirms:</span></span></p><p><em><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">Naam and egoism are mutually opposed - the two cannot exist together.</span></span></em></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">And again:</span></span></p><p><em><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">Naam sustains all living beings.</span></span></em></p><p><em><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">Sustains also all Regions of the Universe.</span></span></em></p><p></p><p style="text-align: right"><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">- Gauri M:5 p. 284</span></span></p><p></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">Here <em>Naam</em> is the Divine Sustainer. <em>Naam</em> yet has another connotation:</span></span></p><p><em><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">The Lord of Himself created himself</span></span></em></p><p><em><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">Himself he assumed the Naam;</span></span></em></p><p><em><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">In the Second place he created Nature</span></span></em></p><p><em><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">And adiding in it observed it with favour.</span></span></em></p><p></p><p style="text-align: right"><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">- Var Asa M. 1 p. 463.</span></span></p><p></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">Here <em>Naam</em> stands for Divine creativity, coming as does between God Himself and His creation.</span></span></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">Let us now consider what <em>Naam Japna</em> is, which is a prescribed spiritual praxis. <em>Japna</em> is usually translated as "muttering". But <em>Naam Japna</em> is not mechanical muttering of God’s Name. Guru Amar Das says:</span></span></p><p><em><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">Everyone has "Hari!" on his lips;</span></span></em></p><p><em><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">very few have him in the heart.</span></span></em></p><p><em><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">They alone in whose heart he abides attain liberation.</span></span></em></p><p></p><p style="text-align: right"><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">- Vadhans M.3 p. 565</span></span></p><p></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">There are thousands upon thousands of Naam-mutterers who get nowhere. They seem to be looking for peace. But what kind of peace do they get, if they get at all? It would be dead peace, not living peace. Living peace is characterized by <em>creativity</em>. It is not just getting absorbed in the formless, unknown, infinite. It is making the void alive with a myriad dynamic forces and forms. Mechanical muttering may lead to mental abstraction in which all dualities and all opposites come to an end. It would be uncreative peace - a spiritual inanity.</span></span></p><p><span style="font-size: 12px"><span style="font-family: 'Times New Roman'"><em>Naam Japna</em> in the Khalsa terminology is a process creatively inspired. It is dwelling in Him with one’s entire Being. It is practicing the presence of God. It is feeling Him around - He who sustains us, supports us, provides for us, takes care of us, loves us, showers His gifts on us unasked, and having given never repents. It is He</span></span></p><p><em><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">Who has dispersed Himself as Love here there and everywhere.</span></span></em></p><p></p><p style="text-align: right"><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">- Jaap Sahib</span></span></p><p></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">Remembering Him with loving gratitude is <em>Naam Simrin</em> or <em>Naam Japna</em>. It is to be aware of God at our back. It is remembering Him as we remember our absent friends - with love and expectation. It is inebriation with love - madly inspired.</span></span></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">The key factor in <em>Naam japna</em> in <em>dhyan</em> (focused attentively). In the liturgical prayer (<em>Ardas</em>) the <em>ardasia</em> time and again invites the congregation to focus their attention and call on "Waheguru!" Sustained attention is meditation. <em>Naam</em> <em>Japna</em> or <em>Naam Simran</em>, then, is the specific Khalsa way of meditation. Naam is the Guru’s gift - a special gift to his disciples.</span></span></p><p><em><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">Everyone utters the Naam by his lips.</span></span></em></p><p><em><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">Those alone who follow the guru really attain Naam.</span></span></em></p><p></p><p style="text-align: right"><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">- Malar M.3 p. 1262</span></span></p><p></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">The Guru is essential for <em>Naam</em>. But the Guru need to be a corporeal Guru. The real Guru is his precept or <em>bani</em>. The embodiment of the Guru’s spiritual precepts is <em>Sri Guru Granth</em> <em>Sahib</em> which, therefore is the source of <em>Naam</em>.</span></span></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">Meditation of <em>Naam</em> leads to a spiritual implosion, when torrential cascades of energy are released within. This energy may appear as <em>nad</em> (sound) or <em>joti</em> (light). Sound and light are interchangeable modes of energy - as has lately been demonstrated by the scientific experiments on sonoluminesence.</span></span></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">Guru Arjun Dev records evidence of this in a Sloka:</span></span></p><p><em><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">The sparrow chirped. The dawn broke out. A myriad streams unrolled.</span></span></em></p><p><em><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">Creation of wonderous sights the saints witnessed through absorption in Naam.</span></span></em></p><p></p><p style="text-align: right"><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">- Gauri Var M. 5 p. 319.</span></span></p><p></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">In this <em>slok</em>, the chirping of the sparrow signifies the <em>nad</em> and breaking of the dawn signifies <em>joti</em>. Those who meditate on <em>Naam</em> are familiar with these experiences as also with unrolling of a myriad streams of unstuck musicality.</span></span></p><p><span style="font-size: 12px"><span style="font-family: 'Times New Roman'"><strong>Kirpan: </strong><em>Kirpan</em> (the sword), also called <em>Sri Sahib</em> in the Khalsa parlance, is the second symbol of the Khalsa spirituality. It is a symbol of divine dynamism. God is active all the time. everywhere. I sometimes think, God is not a name, but a verb. He is superdynamic and Sri Sahib is the symbol of his superdynamism. While <em>Naam</em> represents the ingoing side of nature, Sri Sahib represents its outgoing side. It stands for the Divine Power - the Divine Sword. Guru Gobind Singh leaves no doubt that it is the Divine Sword when he describes it in the following terms :</span></span></p><p><em><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">Hail to you, Creator of the Universe,</span></span></em></p><p><em><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">Protector of the world, My own sustainer,</span></span></em></p><p><em><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">Hail to you, the Sword (Divine)!</span></span></em></p><p></p><p style="text-align: right"><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">- Bachitra Natak - 39</span></span></p><p></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">Although Jesus Christ is believed to be the great pacifist, yet he said; "think not that I came to send peace on Earth. I came not to send peace but a sword." (Matthew X 34). While "peace" is the stilling, calm, negative condition, the "sword" is the outgoing or positive condition. All that is evil or obstructive has to be destroyed before reconstruction is possible.</span></span></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">That is why Guru Gobind Singh says:</span></span></p><p><em><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">At first You made the double-cutting sword,</span></span></em></p><p><em><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">And then You shaped the whole world.</span></span></em></p><p></p><p style="text-align: right"><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">- Chandi di Var 2:1</span></span></p><p></p><p><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">Here, like <em>Naam</em>, the double-edged sword (<em>Khanda</em>) also represents Divine Creativity. The sword of the Khalsa is then the Divine Sword which destroys evil. It is not unsheathed in anger, or out of vengeance. <strong>It rises only out of compassion. It does not take away life, but protects it. It does not slaughter, it only saves.</strong></span></span></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">One is reminded here of a fascinating story from the history of the Khalsa. Baba Sahib Singh Bedi was a respected leader of the Khalsa - so highly respected that the natural choice to anoint Maharaja Ranjit Singh to kingship fell on him. The story, however, pertains to his earlier days when the Baba had been proclaimed as a rebel by the Mogul rulers and he was wanted dead or alive. That was the time when he had taken sojourn in a forest. An army officer, Din Mohammed by name, got scent of him and started searching the forest. Finally he found the Baba but most unexpectedly was struck by the Baba’s extraordinary compassion, his God-fearing fearlessness and his exemplary hospitality. So, instead of killing him or taking him prisoner, he respectfully took leave of him.</span></span></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">Hardly had he proceeded a few steps after leaving the Baba’s cottage that he noticed three Pathans dragging a young girl towards their waiting camels. It did not take him time to recognize the girl as the deaf and dumb young lady who was living with the Baba and had been his co-host the previous night. He had learnt from the Baba that this handicapped girl when only an infant was deserted by her parents, and abandoned in the forest. The Baba found her and in compassion brought her up.</span></span></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">Seeing her in distress, the officer pounced upon the Pathans but being outnumbered he was overpowered. However, hearing the noise, the Baba came out and fell upon the Pathans. One of them he seized but the other two fled scared. The Baba threw the seized Pathan on the ground and mounting on his chest said: "You attempted on the modesty of an innocent girl. Your punishment cannot be anything short of death, so be prepared!" The Pathan, upon this, employing the foulest language not only hurled co{censored} abuses on the Baba but also spat on his face and said. "Now do what you like". The Baba got down from his chest saying, "I would surely have killed you, but now I spare you, lest it be construed that I killed you out of vengeance after this insult. If Din Mohammed has to square any accounts with you, I leave you into his hands."</span></span></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">So, in addition to <em>Naam </em>as the prime symbol of Divinity for the Khalsa, a complementary symbol of the Divine is also Kirpan or <em>Siri Sahib</em> which has been referred to as "all-steel" (<em>Sarab-loh</em>), "all-time" (<em>Sarab-kal</em>) and "supreme mortality" (<em>Maha-kal</em>). Guru Gobind Singh, in an invocative verse, said :</span></span></p><p><em><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">In this Kali Age our great reliance can only be</span></span></em></p><p><em><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">On the mighty arm of the supreme Kala.</span></span></em></p><p></p><p style="text-align: right"><span style="font-family: 'Times New Roman'">- Bachitra Natak 1292.4.</span></p><p></p><p><span style="font-size: 12px"><span style="font-family: 'Times New Roman'"><strong>The Fusion of Naam and Kirpan:</strong> The fusion of Naam and Kirpan is witnessed in the initiation ceremony of the Khalsa called <em>Khande-di-Pahul</em> (initiation with the double-edged sword).</span></span></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">Designed by Guru Gobind Singh, this ceremony was first introduced on the Vaisakhi day of 1699. In a steel bowl he stirred sweetened water with a double-edged sword while reciting <em>gurbani</em> (Guru’s word). Thus he prepared <em>Amrit</em> (nectar) to he partaken by the five beloved Sikhs (<em>Panj Piarey</em>) who had volunteered to offer their heads to him to the call of his sword. They were thus the <em>twice-born</em>, with whom the Khalsa Panth came into being. After they had been initiated, the Guru requested them to initiate him in the same manner. Thereafter many thousand followed to be so initiated. It is thus that the Khalsa Panth came into being through the joint-spirit of <em>Naam</em> and <em>Kirpan</em>. This Khalsa was eulogized by the Guru himself saying:</span></span></p><p><em><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">The Khalsa is my own special form</span></span></em></p><p><em><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">Within the Khalsa I’ll ever abide,</span></span></em></p><p><em><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">The Khalsa is the life of my life;</span></span></em></p><p><em><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">The Khalsa is the breath of my breath.</span></span></em></p><p><em><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">The Khalsa is my worshipful lord.</span></span></em></p><p><em><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">The Khalsa is my saintly kinght.</span></span></em></p><p><span style="font-size: 12px"><span style="font-family: 'Times New Roman'"><strong>Chardi Kala:</strong> Initiation through the fusion of the spirit of <em>Naam</em> and <em>Kirpan</em>, not surprisingly, generated a higher level of consciousness among the Khalsa which has been designated as <em>Chardi Kala.</em> Chardi Kala is a subtly composite concept. Though it is commonly translated as "high spirits" or "high morale", in fact, it signifies much more. It stands for a perennially blissful spirit, aperpetual state of certitude based on <em>Naam</em>. It is the everlasting spirit of valor which makes light of all hardships and handicaps. It is that spirit which can prompt one, who only gets mouthful of grams to eat, to declare that he or she is eating almonds; or leads one to describe death as an expedition to the other world. In Chardi Kala there is confidence in the ultimate victory of truth over falsehood and of good over evil. Perpetual readiness (<em>tiar-bar-tiar</em>) is also a characteristic of Chardi Kala. It is in action that a man of Chardi Kala exists - not just in pious resolutions. He pursues the ideals that he cherishes, makes no noise about them, but proceeds to another, and yet another.</span></span></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">In short, Chardi Kala is not just high spirits, but also unwavering faith in Divine support, sublimity of action, and certainty of moral victory. One of the most memorable proclamations of Chardi Kala was made by Guru Gobind Singh during the most desolate of his days in a friendless forest sojourn. He said:</span></span></p><p><em><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">With Three O Lord! I’d prefer to sleep on a straw bed,</span></span></em></p><p><em><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">Accurst is living with those whom one loves not.</span></span></em></p><p></p><p style="text-align: right"><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">- Khyal: Shabad Hazare</span></span></p><p></p><p><strong><span style="font-family: 'Times New Roman'">Conclusion:</span></strong><span style="font-family: 'Times New Roman'"> The fundamental premises of the spirituality of the Khalsa are unique in the history of world religions. So too is the character of the consciousness that it generates. It resolves a number of basic paradoxes, such as those between participation and renunciation, compassion and courage, valour and non-violence, justice and forgiveness. It unfolds disciplined spontaneity and an unwilting blissful confidence (<em>Chardi Kala</em>) in the Khalsa.</span></p><p> </p><p><span style="font-family: 'Times New Roman'"><strong><u>End Of The spritual Basis Of Khalsa</u></strong></span></p></blockquote><p></p>
[QUOTE="Sikh80, post: 69996, member: 5290"] [b]Spritual Basis Of Panth-2[/b] [FONT=Times New Roman][SIZE=3]The Guru says:[/SIZE][/FONT] [I][SIZE=3][FONT=Times New Roman]Blessed by Naam I live - my body and soul blossom forth.[/FONT][/SIZE][/I] [RIGHT][FONT=Times New Roman][SIZE=3]- Slok M. 5 p. 1429[/SIZE][/FONT][/RIGHT] [FONT=Times New Roman][SIZE=3]Here [I]Naam[/I] appears to mean the [I]principle of life.[/I] Again, the Guru affirms:[/SIZE][/FONT] [I][SIZE=3][FONT=Times New Roman]Naam and egoism are mutually opposed - the two cannot exist together.[/FONT][/SIZE][/I] [FONT=Times New Roman][SIZE=3]And again:[/SIZE][/FONT] [I][SIZE=3][FONT=Times New Roman]Naam sustains all living beings.[/FONT][/SIZE][/I] [I][SIZE=3][FONT=Times New Roman]Sustains also all Regions of the Universe.[/FONT][/SIZE][/I] [RIGHT][FONT=Times New Roman][SIZE=3]- Gauri M:5 p. 284[/SIZE][/FONT][/RIGHT] [FONT=Times New Roman][SIZE=3]Here [I]Naam[/I] is the Divine Sustainer. [I]Naam[/I] yet has another connotation:[/SIZE][/FONT] [I][SIZE=3][FONT=Times New Roman]The Lord of Himself created himself[/FONT][/SIZE][/I] [I][SIZE=3][FONT=Times New Roman]Himself he assumed the Naam;[/FONT][/SIZE][/I] [I][SIZE=3][FONT=Times New Roman]In the Second place he created Nature[/FONT][/SIZE][/I] [I][SIZE=3][FONT=Times New Roman]And adiding in it observed it with favour.[/FONT][/SIZE][/I] [RIGHT][FONT=Times New Roman][SIZE=3]- Var Asa M. 1 p. 463.[/SIZE][/FONT][/RIGHT] [FONT=Times New Roman][SIZE=3]Here [I]Naam[/I] stands for Divine creativity, coming as does between God Himself and His creation.[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]Let us now consider what [I]Naam Japna[/I] is, which is a prescribed spiritual praxis. [I]Japna[/I] is usually translated as "muttering". But [I]Naam Japna[/I] is not mechanical muttering of God’s Name. Guru Amar Das says:[/SIZE][/FONT] [I][SIZE=3][FONT=Times New Roman]Everyone has "Hari!" on his lips;[/FONT][/SIZE][/I] [I][SIZE=3][FONT=Times New Roman]very few have him in the heart.[/FONT][/SIZE][/I] [I][SIZE=3][FONT=Times New Roman]They alone in whose heart he abides attain liberation.[/FONT][/SIZE][/I] [RIGHT][FONT=Times New Roman][SIZE=3]- Vadhans M.3 p. 565[/SIZE][/FONT][/RIGHT] [FONT=Times New Roman][SIZE=3]There are thousands upon thousands of Naam-mutterers who get nowhere. They seem to be looking for peace. But what kind of peace do they get, if they get at all? It would be dead peace, not living peace. Living peace is characterized by [I]creativity[/I]. It is not just getting absorbed in the formless, unknown, infinite. It is making the void alive with a myriad dynamic forces and forms. Mechanical muttering may lead to mental abstraction in which all dualities and all opposites come to an end. It would be uncreative peace - a spiritual inanity.[/SIZE][/FONT] [SIZE=3][FONT=Times New Roman][I]Naam Japna[/I] in the Khalsa terminology is a process creatively inspired. It is dwelling in Him with one’s entire Being. It is practicing the presence of God. It is feeling Him around - He who sustains us, supports us, provides for us, takes care of us, loves us, showers His gifts on us unasked, and having given never repents. It is He[/FONT][/SIZE] [I][SIZE=3][FONT=Times New Roman]Who has dispersed Himself as Love here there and everywhere.[/FONT][/SIZE][/I] [RIGHT][FONT=Times New Roman][SIZE=3]- Jaap Sahib[/SIZE][/FONT][/RIGHT] [FONT=Times New Roman][SIZE=3]Remembering Him with loving gratitude is [I]Naam Simrin[/I] or [I]Naam Japna[/I]. It is to be aware of God at our back. It is remembering Him as we remember our absent friends - with love and expectation. It is inebriation with love - madly inspired.[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]The key factor in [I]Naam japna[/I] in [I]dhyan[/I] (focused attentively). In the liturgical prayer ([I]Ardas[/I]) the [I]ardasia[/I] time and again invites the congregation to focus their attention and call on "Waheguru!" Sustained attention is meditation. [I]Naam[/I] [I]Japna[/I] or [I]Naam Simran[/I], then, is the specific Khalsa way of meditation. Naam is the Guru’s gift - a special gift to his disciples.[/SIZE][/FONT] [I][SIZE=3][FONT=Times New Roman]Everyone utters the Naam by his lips.[/FONT][/SIZE][/I] [I][SIZE=3][FONT=Times New Roman]Those alone who follow the guru really attain Naam.[/FONT][/SIZE][/I] [RIGHT][FONT=Times New Roman][SIZE=3]- Malar M.3 p. 1262[/SIZE][/FONT][/RIGHT] [FONT=Times New Roman][SIZE=3]The Guru is essential for [I]Naam[/I]. But the Guru need to be a corporeal Guru. The real Guru is his precept or [I]bani[/I]. The embodiment of the Guru’s spiritual precepts is [I]Sri Guru Granth[/I] [I]Sahib[/I] which, therefore is the source of [I]Naam[/I].[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]Meditation of [I]Naam[/I] leads to a spiritual implosion, when torrential cascades of energy are released within. This energy may appear as [I]nad[/I] (sound) or [I]joti[/I] (light). Sound and light are interchangeable modes of energy - as has lately been demonstrated by the scientific experiments on sonoluminesence.[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]Guru Arjun Dev records evidence of this in a Sloka:[/SIZE][/FONT] [I][SIZE=3][FONT=Times New Roman]The sparrow chirped. The dawn broke out. A myriad streams unrolled.[/FONT][/SIZE][/I] [I][SIZE=3][FONT=Times New Roman]Creation of wonderous sights the saints witnessed through absorption in Naam.[/FONT][/SIZE][/I] [RIGHT][FONT=Times New Roman][SIZE=3]- Gauri Var M. 5 p. 319.[/SIZE][/FONT][/RIGHT] [FONT=Times New Roman][SIZE=3]In this [I]slok[/I], the chirping of the sparrow signifies the [I]nad[/I] and breaking of the dawn signifies [I]joti[/I]. Those who meditate on [I]Naam[/I] are familiar with these experiences as also with unrolling of a myriad streams of unstuck musicality.[/SIZE][/FONT] [SIZE=3][FONT=Times New Roman][B]Kirpan: [/B][I]Kirpan[/I] (the sword), also called [I]Sri Sahib[/I] in the Khalsa parlance, is the second symbol of the Khalsa spirituality. It is a symbol of divine dynamism. God is active all the time. everywhere. I sometimes think, God is not a name, but a verb. He is superdynamic and Sri Sahib is the symbol of his superdynamism. While [I]Naam[/I] represents the ingoing side of nature, Sri Sahib represents its outgoing side. It stands for the Divine Power - the Divine Sword. Guru Gobind Singh leaves no doubt that it is the Divine Sword when he describes it in the following terms :[/FONT][/SIZE] [I][SIZE=3][FONT=Times New Roman]Hail to you, Creator of the Universe,[/FONT][/SIZE][/I] [I][SIZE=3][FONT=Times New Roman]Protector of the world, My own sustainer,[/FONT][/SIZE][/I] [I][SIZE=3][FONT=Times New Roman]Hail to you, the Sword (Divine)![/FONT][/SIZE][/I] [RIGHT][FONT=Times New Roman][SIZE=3]- Bachitra Natak - 39[/SIZE][/FONT][/RIGHT] [FONT=Times New Roman][SIZE=3]Although Jesus Christ is believed to be the great pacifist, yet he said; "think not that I came to send peace on Earth. I came not to send peace but a sword." (Matthew X 34). While "peace" is the stilling, calm, negative condition, the "sword" is the outgoing or positive condition. All that is evil or obstructive has to be destroyed before reconstruction is possible.[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]That is why Guru Gobind Singh says:[/SIZE][/FONT] [I][SIZE=3][FONT=Times New Roman]At first You made the double-cutting sword,[/FONT][/SIZE][/I] [I][SIZE=3][FONT=Times New Roman]And then You shaped the whole world.[/FONT][/SIZE][/I] [RIGHT][FONT=Times New Roman][SIZE=3]- Chandi di Var 2:1[/SIZE][/FONT][/RIGHT] [SIZE=3][FONT=Times New Roman]Here, like [I]Naam[/I], the double-edged sword ([I]Khanda[/I]) also represents Divine Creativity. The sword of the Khalsa is then the Divine Sword which destroys evil. It is not unsheathed in anger, or out of vengeance. [B]It rises only out of compassion. It does not take away life, but protects it. It does not slaughter, it only saves.[/B][/FONT][/SIZE] [FONT=Times New Roman][SIZE=3]One is reminded here of a fascinating story from the history of the Khalsa. Baba Sahib Singh Bedi was a respected leader of the Khalsa - so highly respected that the natural choice to anoint Maharaja Ranjit Singh to kingship fell on him. The story, however, pertains to his earlier days when the Baba had been proclaimed as a rebel by the Mogul rulers and he was wanted dead or alive. That was the time when he had taken sojourn in a forest. An army officer, Din Mohammed by name, got scent of him and started searching the forest. Finally he found the Baba but most unexpectedly was struck by the Baba’s extraordinary compassion, his God-fearing fearlessness and his exemplary hospitality. So, instead of killing him or taking him prisoner, he respectfully took leave of him.[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]Hardly had he proceeded a few steps after leaving the Baba’s cottage that he noticed three Pathans dragging a young girl towards their waiting camels. It did not take him time to recognize the girl as the deaf and dumb young lady who was living with the Baba and had been his co-host the previous night. He had learnt from the Baba that this handicapped girl when only an infant was deserted by her parents, and abandoned in the forest. The Baba found her and in compassion brought her up.[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]Seeing her in distress, the officer pounced upon the Pathans but being outnumbered he was overpowered. However, hearing the noise, the Baba came out and fell upon the Pathans. One of them he seized but the other two fled scared. The Baba threw the seized Pathan on the ground and mounting on his chest said: "You attempted on the modesty of an innocent girl. Your punishment cannot be anything short of death, so be prepared!" The Pathan, upon this, employing the foulest language not only hurled co{censored} abuses on the Baba but also spat on his face and said. "Now do what you like". The Baba got down from his chest saying, "I would surely have killed you, but now I spare you, lest it be construed that I killed you out of vengeance after this insult. If Din Mohammed has to square any accounts with you, I leave you into his hands."[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]So, in addition to [I]Naam [/I]as the prime symbol of Divinity for the Khalsa, a complementary symbol of the Divine is also Kirpan or [I]Siri Sahib[/I] which has been referred to as "all-steel" ([I]Sarab-loh[/I]), "all-time" ([I]Sarab-kal[/I]) and "supreme mortality" ([I]Maha-kal[/I]). Guru Gobind Singh, in an invocative verse, said :[/SIZE][/FONT] [I][SIZE=3][FONT=Times New Roman]In this Kali Age our great reliance can only be[/FONT][/SIZE][/I] [I][SIZE=3][FONT=Times New Roman]On the mighty arm of the supreme Kala.[/FONT][/SIZE][/I] [RIGHT][FONT=Times New Roman]- Bachitra Natak 1292.4.[/FONT][/RIGHT] [SIZE=3][FONT=Times New Roman][B]The Fusion of Naam and Kirpan:[/B] The fusion of Naam and Kirpan is witnessed in the initiation ceremony of the Khalsa called [I]Khande-di-Pahul[/I] (initiation with the double-edged sword).[/FONT][/SIZE] [FONT=Times New Roman][SIZE=3]Designed by Guru Gobind Singh, this ceremony was first introduced on the Vaisakhi day of 1699. In a steel bowl he stirred sweetened water with a double-edged sword while reciting [I]gurbani[/I] (Guru’s word). Thus he prepared [I]Amrit[/I] (nectar) to he partaken by the five beloved Sikhs ([I]Panj Piarey[/I]) who had volunteered to offer their heads to him to the call of his sword. They were thus the [I]twice-born[/I], with whom the Khalsa Panth came into being. After they had been initiated, the Guru requested them to initiate him in the same manner. Thereafter many thousand followed to be so initiated. It is thus that the Khalsa Panth came into being through the joint-spirit of [I]Naam[/I] and [I]Kirpan[/I]. This Khalsa was eulogized by the Guru himself saying:[/SIZE][/FONT] [I][SIZE=3][FONT=Times New Roman]The Khalsa is my own special form[/FONT][/SIZE][/I] [I][SIZE=3][FONT=Times New Roman]Within the Khalsa I’ll ever abide,[/FONT][/SIZE][/I] [I][SIZE=3][FONT=Times New Roman]The Khalsa is the life of my life;[/FONT][/SIZE][/I] [I][SIZE=3][FONT=Times New Roman]The Khalsa is the breath of my breath.[/FONT][/SIZE][/I] [I][SIZE=3][FONT=Times New Roman]The Khalsa is my worshipful lord.[/FONT][/SIZE][/I] [I][SIZE=3][FONT=Times New Roman]The Khalsa is my saintly kinght.[/FONT][/SIZE][/I] [SIZE=3][FONT=Times New Roman][B]Chardi Kala:[/B] Initiation through the fusion of the spirit of [I]Naam[/I] and [I]Kirpan[/I], not surprisingly, generated a higher level of consciousness among the Khalsa which has been designated as [I]Chardi Kala.[/I] Chardi Kala is a subtly composite concept. Though it is commonly translated as "high spirits" or "high morale", in fact, it signifies much more. It stands for a perennially blissful spirit, aperpetual state of certitude based on [I]Naam[/I]. It is the everlasting spirit of valor which makes light of all hardships and handicaps. It is that spirit which can prompt one, who only gets mouthful of grams to eat, to declare that he or she is eating almonds; or leads one to describe death as an expedition to the other world. In Chardi Kala there is confidence in the ultimate victory of truth over falsehood and of good over evil. Perpetual readiness ([I]tiar-bar-tiar[/I]) is also a characteristic of Chardi Kala. It is in action that a man of Chardi Kala exists - not just in pious resolutions. He pursues the ideals that he cherishes, makes no noise about them, but proceeds to another, and yet another.[/FONT][/SIZE] [FONT=Times New Roman][SIZE=3]In short, Chardi Kala is not just high spirits, but also unwavering faith in Divine support, sublimity of action, and certainty of moral victory. One of the most memorable proclamations of Chardi Kala was made by Guru Gobind Singh during the most desolate of his days in a friendless forest sojourn. He said:[/SIZE][/FONT] [I][SIZE=3][FONT=Times New Roman]With Three O Lord! I’d prefer to sleep on a straw bed,[/FONT][/SIZE][/I] [I][SIZE=3][FONT=Times New Roman]Accurst is living with those whom one loves not.[/FONT][/SIZE][/I] [RIGHT][FONT=Times New Roman][SIZE=3]- Khyal: Shabad Hazare[/SIZE][/FONT][/RIGHT] [B][FONT=Times New Roman]Conclusion:[/FONT][/B][FONT=Times New Roman] The fundamental premises of the spirituality of the Khalsa are unique in the history of world religions. So too is the character of the consciousness that it generates. It resolves a number of basic paradoxes, such as those between participation and renunciation, compassion and courage, valour and non-violence, justice and forgiveness. It unfolds disciplined spontaneity and an unwilting blissful confidence ([I]Chardi Kala[/I]) in the Khalsa.[/FONT] [FONT=Times New Roman][B][U]End Of The spritual Basis Of Khalsa[/U][/B][/FONT] [/QUOTE]
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