# Sehajdhari Khalsa



## Admin (Oct 31, 2005)

Nearly 3 years after Baisakhi of 1699 Guru ji wrote letters (hukamnamas to some sahejdhari Sikhs - non amritdhari) on 6 February 1702 signed (characteristic authentic Nissan of tenth Guruji) by Guruji. The following is the text of one of these written to Sikhs presumably in Patna as the letter is preserved there. 

"Ek Oankar Satguru ji. Siri Guru ji di agaya hai Bhai Mihar Chand Karam Chand, Guru rakhega. Guru Guru japna janam saurega. Tusi mera Khalsa ho. Ik sau ik 101) rupiah haathi di phurmais hukam dekhde he sitabee hundee karai bhejni. Ar hor jo kichh Guru ke namit ka hovai so apai lai avna. Hathiar banh ke avgu so nihal hogu. Us di ghaal thai pavagu Guru naal rahgu. Guru ke navit ka hovai so horus kise no nahee dena ar masand, masandiay naal naahee milna, nahee mannanna, Jo sikh mile so mail laina. Vadheek dikkat naahee karni. Mera hukam hai sangat. Sammat 1758 miti Fago 10, satran Ath 8." 

This is its translation. 

Ek Oankar Satguru ji. This is the command of Siri Guru ji (for) Bhai Mihar Chand and Karam Chand Guru shall protect you. Remember and recite Guru your life shall become worthwhile. YOU ARE MY KHALSA. Your name has been proposed for arranging 101 Rupees for (procuring) an elephant. On seeing this command immediately send a draft, and anything else offered in the name of the Guru, you should bring with you. Those of you who will come adorning weapons shall be blessed, their efforts shall bear fruit and their loyalty to Guru shall be upheld. Anything offered in the name of Guru is not to be handed over to anyone else. And you should not socialise with a Masand or a Masand follower nor honour them. Any sikh who intends to join (sangat) should be admitted, you should not create too much hinderance. This is my command to the Sangat. Sammat(the Indian Bikrami calendar) 1758 Date Fago(Faggan the last month of the Indian year) 10 (Western calendar 6 February 1702) Lines eight 8. 

This letter is in the Harimandar Sahib Patna (Hukamname edited by Ganda Singh, Hukamnama No. 55, published by Punjabi University Patiala, 1967) 
Very important points that emerge from this Hukamnama are: 

1. This is an actual document signed by tenth Guru ji nearly 3 years after the Baisakhi 1699 rather than some doubtful Rahitnama hence reflecting the actual view or attitude towards the sikhs to whom letter was wirtten. 

2. The letter was written to two persons who from their name are obviously not Singhs but with 'Chand' surname hence not amritdhari. 

3. The most odd thing is that Guru ji clearly says "Tusi Mera Khalsa Ho" ie You are my Khalsa". This is unusual in the sense that it means Guruji was not reserving the term Khalsa only for Amritdharis but for some Sahejdhari Sikhs as well. 

4. Guru ji appears to be more concerned about by-passing the Masands for remitting the offerings directly to Guru ji rather than anything such as urge them to get baptised. 

5. In terms of physical appearance (such as kakkaars etc) again Guruji is more particular about the Sikhs arriving with weapons on their person rather than fomally being baptised and bearing "Singh" surname. 

6. In order to secure against any forgery Guru ji put his characteristic Nissan (usually brief Mool Mantar in his own hand) on the letter and even gave the number of lines of text in the letter as 8 at the end of the letter. This was the usual security arrangement. Comparison with numerous other such letters by Guru ji confirms that this is an authentic letter. 

7. The rigid definition of a Khalsa that we are now given to accept does not seem to apply here. The main criteria for a Khalsa Guru ji appears to be emphasising is not to use the Masand channel to approach Guruji but to have direct connection with Guru ji. Indeed this is what the word "Khalisah" meant in the then existing usage of this term in the Mughal revenue administration of that time. 

Similarly there is another letter written to the Sangat in Dhaka (Bangladesh) addressed to Bhai Brindaban and Gulal Chand (ibid. Hukamnama 57) with almost identical text such as "Tusi mera khalsa ho" and commanding again 101 rupees to be arranged and coming with weapons on and not socialising with Masands. 

*Source: Tapoban.org*


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## manbir (Oct 31, 2005)

The said Hukamnama clearly gives us something to ponder on.

Khalsa of Heart and Mind is certainly more important than the appearence.


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## japjisahib04 (Oct 31, 2005)

manbir said:
			
		

> The said Hukamnama clearly gives us something to ponder on.
> 
> Khalsa of Heart and Mind is certainly more important than the appearence.


 
Most of the hukamnanas lying at Patna Sahib and Hazoor Sahib are fake and fabricated in order to mislead the innocent sikhs. Anything which does not stand true at the kaswati of SGSS is false. I cannot imagine and even think that thousands of kurbanis for the sake of sikhi swroop were fake and false such as one like Bhai Taru Singh.
Regards Sahni Mohinder


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## manbir (Nov 1, 2005)

*"Most of the hukamnanas lying at Patna Sahib and Hazoor Sahib are fake and fabricated in order to mislead the innocent sikhs"*

It is quite possible, because brahmans had been at this game since ages. These two places are deep into brahmnical practices. Sikhs would need some 'divine grace' to cleance these places of anti Gurmat practices. 

Yes you are perfectly write on this:-

*"Anything which does not stand true at the kaswati of SGSS is false."*


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## vijaydeep Singh (Nov 1, 2005)

Gurfateh

In past when Masands were removed as there was no middlemen left and as in Kingdoms one who gives direct tax to Kind without feudal Lords is called Khalsa.

It is possible that those Sikhs were Khalsa in that term that they were giving Tenthy or Dashwandh direct to Guru before The foundation of Khalsa which was made in 1699.

It is possible that they were Sahijdharis (slow adopters) as were to be Khalsa Singh but being directly connected to King(Guru) they were Khalsa even before creation of Singhs. They could have became Singhs later but by making Singh it is unlikely for Guru to strip title Khalsa for those who held it before 1699.


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## 21khalsa13 (Nov 1, 2005)

_Wherever good perons stand is holyground and the manner of their lives is their religion._
_Clinton Lee Scott._

we need to get over these issues quick.
if guru nanak jee was here today i feel he may say the same things to us sikhs as he did back then to the hindus and muslims
stop this empty rituals, dogmas, cultural stuff
live in presence of akaal and his hukum will direct you the rest.
ie connect to god and spirit, the rest we will be guided to.
compare with todays practices.. do X,Y and Z and then if you lucky connect.
i believe sikhi is about full connection to spirit and then actions to improve the world from this connection
not about a 'trying to connect' or an abstract vision of god and trying to improve the world from one's thought patterns.
thought patterns can never be pure as they like stagnant pools of water (Swamp). 
HUKUM is about pure direction. not rehashed views and practices from other eras. life should be fresh!!
if sikhi is truly to take it's stand as a universal and dynamic religion that connects people of all faiths to god and religion
( goal of guru shaibs not to make everyone a sikh but everyone spiritual correct??)
we must take it in context of the 6 billion people on the planet rather than the 1-2% of worlds population who are quibbling other this and that and hence keeping this great spiritual science from the world who truly needs it at this time.

very very humbly yours
forgive me please for all this idle banter


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## Amerikaur (Nov 2, 2005)

If HE chooses to take a non-Amritdhari as HIS Khalsa, that is HIS choice.  It does not negate the value of Amrit or the need to live a disciplined life, or the Sikh roop.


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## japjisahib04 (Nov 3, 2005)

Amerikaur said:
			
		

> If HE chooses to take a non-Amritdhari as HIS Khalsa, that is HIS choice. It does not negate the value of Amrit or the need to live a disciplined life, or the Sikh roop.


 
Amerikaur ji
Amrit Chhakh before the Panj Piyara and in the presence of Guru Granth Sahib as a witness is a serious committment towards a particular life. It is exeactly like marrying by parikarima of Guru Granth Sahib making Guru sahib a witness for a serious marriage life. Choice is our whether we legally marry or produce children without marriage. Same applies for amrit chakh.
Regards Sahni Mohinder


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## vijaydeep Singh (Nov 3, 2005)

Gurfateh

Before the Amrit of Sabre there was nector of foot or Charan Pahul perhaps since the first Guru.

There instead of human thumb as in hindus the corner of cloath covering Pothi and after Praksah of Adi Guru Darbar Darbar Sahib themlseves.

that corner was put in water and that water was nector of Baptism and this is proof of considering Bani as our Guru or Verses as Guru.

If some one doe not go by book after baptism then it is usless of getting baptised while if some go by book without baptism then it is OK.

Baptism is a ceromany of bringing a non beliver into faith.

In those so called Sikhs who are only thinking as thier family religeon or who do not think Panth as a missionary religeon but a faith passed from father to son(as in hindus) Baptism has not validity.

But for neo convert like das Amrit is a Nector.A pledge to remember.Das anyway agree to Sirdar Kala Afghan Sahib also that actual Amrit is Bani as mere baptism is not the attraction to faith but verse and divine knwoldge is.


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## japjisahib04 (Nov 3, 2005)

vijaydeep Singh said:
			
		

> Gurfateh
> 
> 
> But for neo convert like das Amrit is a Nector.A pledge to remember.Das anyway agree to Sirdar Kala Afghan Sahib also that actual Amrit is Bani as mere baptism is not the attraction to faith but verse and divine knwoldge is.


 
Yes I do agree with Kala Afghana so far as this statement is concerned. He took lot of efforts, made research and made a good start but unfortunately later on fallen on the hands of anti pathi thus made mockery of himself.
Regards Sahni Mohinder


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## plamba (Nov 4, 2005)

japjisahib04 said:
			
		

> Most of the hukamnanas lying at Patna Sahib and Hazoor Sahib are fake and fabricated in order to mislead the innocent sikhs. Anything which does not stand true at the kaswati of SGSS is false. I cannot imagine and even think that thousands of kurbanis for the sake of sikhi swroop were fake and false such as one like Bhai Taru Singh.
> Regards Sahni Mohinder



The hukamnama in question is not simply "lying at Patna Sahib." It has been published by Ganda Singh, a most revered historian of the Sikhs. It is well known that Ganda Singh applied very rigorous criteria to determine which hukamnamas to include based on their authenticity. Many hukamnamas were, therefore, rejected. Those that were published must, therefore, be accepted as authentic, unless challenged by an historian more qualified than Ganda Singh.

As others have correctly pointed out, the usage of the term Khalsa in this hukamnama is consistent with its original meaning. Khalsa simply referred to those who were loyal to the Guru and had nothing to do with external symbolism or baptism until the Singh Sabha movement in the 1920s hijacked the term to stand for amrit-dhari Sikhs.

Also, please clarify what part of this hukamnama contradicts the message of the Guru Granth. Kindly substantiate your arguments with precise quotes from the Guru Granth.

Puneet Singh Lamba
Boston, MA
http://sikhtimes.com
(339) 221-1561


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## japjisahib04 (Nov 4, 2005)

Dear Puneet Ji
You have a valid point. I am not a historian nor scholar or scientist but a Gur ka sikh. So far as the logic works, after passing and approving panj piyarey upto his kaswati, initiating baptism and changing name of panj piyarey from chand, das, ram to 'Singh' and given them the exclusive title of Khalsa, how could he still call those who have not come to his sharan as khalsa. Khalsa is 'pure one' without any bharam. If after coming to his sharan those still remain in bharam and had still reservation with regard to 5K, how could they be khalsa. Gurbani clearly tells us, jo satgur sharan sanghat nahi avai dhrig jivai dhrig jivas - after coming to guru sharan if the bhram is not gone their living is worthless. He himselves tells us, khalsai khas kahavai soey jakai hirdai bharam na koey. When guru tells us, bina shastar kesangh na devo deedarai - without kesh and shaster his darshan are restricted, will demand from someone who is not guru ka sikh some 101 rupees - guru who was the owner of infinite treasure. And then what was the procedure a raffle type that he ask someone to put his hand in a pot and get parchee and then demand 101 rupees. Is not it a ransom type as propagated for Bhindrawaleh. 
Even in SGGS bhagat kabir ji tell us, kaho kabeer jan bhaey khalsai prem bhagat jin jaani - the one who know the importance of prem is called khalsa. Simply telling I love you and practice is two different thing.
Regards Sahni Mohinder


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## plamba (Nov 7, 2005)

japjisahib04 said:
			
		

> Dear Puneet Ji
> You have a valid point. I am not a historian nor scholar or scientist but a Gur ka sikh. So far as the logic works, after passing and approving panj piyarey upto his kaswati, initiating baptism and changing name of panj piyarey from chand, das, ram to 'Singh' and given them the exclusive title of Khalsa, how could he still call those who have not come to his sharan as khalsa.



Although your response seems to acknowledge my point about the hukamnama's authenticity, you nevertheless appear to continue to question the hukamnama's "logic."

I have no further comment at this time.

Puneet Singh Lamba
Boston, MA
http://sikhtimes.com
(339) 221-1561


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## muneet (Jan 28, 2007)

Shows the Ocean like heart of the great guru!


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## AdsKhalsa (Jun 5, 2009)

Waheguru Ji Ka Khalsa..Waheguru Ji Ki Fateh....

“Rehat Bina Neh Sikh Kahavey…Rehat Bina Dar Chottan Khawey” , “Rehni Rahey Soyi Sikh Mera…O Sahib ..Main Uska Chera”………..and what is first step of Rehat… “Pratham Rehat Eh Jaan ..Khande Ki Pahul Chake”.

Means..Can not be called as Sikh without Rehat.....

and First Rehat is Amrit Chak.... 

only a Sikh can be called as Khalsa...and how one can be called as Sikh..is mentioned above........
[/FONT]


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## Gyani Jarnail Singh (Jun 5, 2009)

Another very important point to note is that the ORIGINAL "SEHAJDHAREES" were far different from the TYPES we have TODAY.
The Original sehajdharees were mostly Sindhis and others spread over the Pre-Partition Punjab...their homes had SGGS, or Gutkas to which they paid a lot of reverence, they KNEW and had memorised Gurbani ( a few i knew and met had the ENTIRE SGGS memorised ), they had one or two sons always given Khandey batte dee Pahul, they always attended Gurdwara with full REVERENCE and did sewa of all types, they even had Gutkas of Gurbani and SGGS in the Sindhi language/Urdu Script and they BUILT GURDWARAS/or financially supported them.
TODAYS so called "sehajdharees" are BORN SIKHS, from Sikh families, mostly Jatts and who DONT WANT to keep Kesh, or wear Dastaars...dont know any Gurbani, or even Punjabi language skills, but want the GURDWARA POSTS such as Pardhaan Skattars etc as their RIGHT as BORN SIKHS. Even the India Based Sehajdharee Foundation/Society is a POLITICALLY MOTIVATED assembly of persons who want to VOTE in Gurdwara Elections...without the Dastaar "burden" on their heads. The other "sehajdharees" are the RSS agents and hindus in disguise who are also brought in to capture the SGPC and Gurdawara Managements...BUT minus any Gurbani knowledge, any knowledge of Gurdwara Rehat Maryadas etc etc. I dont ( and cannot ) deny that many Khalsa Singhs are also the self serving greedy goluck grabbers..BUT two WRONGS dont and cannot make one Right...WE must endeavour to GET BOTH these OUT of Gurdawra management and bring in REAL SIKHS who serve the GURU with Gurbani knowledge, rehat Maryada and Prem.


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