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The 52 Hukams Of Guru Gobind Singh In Eng/Punjabi Cocktail mac download. Gurbani Shabads written by Guru Gobind Singh To play the Gurbani listed below either click the individual player button next to an audio or click the check boxes to the left of each audio track and then click the 'Play' button to load them into a player. & these Hukams are reproduced from the src Reference: Sikh Virsa, December 2000, Vol. 29 as mention in the article. The Hukams in Gurmukhi There is currently on one file on the internet that has the Hukams in Gurmukhi that isn't completely in Gurmuhki. Guru Gobind Singh’s arrows. According to Sikh chronologists it was at Sabo Ki Talwandi that Guru Gobind Singh untied his waist band after a period of nearly eighteen months and breathed a sigh of zafrnama. It was at Ghulal village that Guru Ji asked for the letter zafarnama translation in punjabi was in the safe hands of Sayyad Khan. 52 hukams of Guru Gobind Singh Ji. 1) Dharam di Kirat karni - Earn by honest means. 2) Daswand dena - Give one tenth of your salary. 3) Gurbani kantth karni - Memorize Gurbani. 4) Amrit Vaelae utthna - Wake up Amrit Vela (before dawn). 5) Sikh sewak di sewa ruchi naal karni - Serve a Sikh Servant with devotion. 52 Hukams of Guru Gobind Singh ji. Pur bhrosaa drirh Gurbani, Akal Purakh tae karnaa - Study the books and knowledge of other faiths. The 52 Hukams are a set of instruction in Sikhism set by Guru Gobind Singh in Nanded, Maharashtra, India in 1708. 1 2 These edicts sum up the ideal way of life of the Khalsa and serve as a code of conduct for the.
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Waheguru ji ki fateh
52 Hukams (orders) by Guru Gobind Singh Ji have been reproduced with translations.
1) Dharam di Kirat karni - Earn by honest means.
2) Daswand dena - Give one tenth of your salary.
3) Gurbani kantth karni - Memorize Gurbani.
4) Amrit Vaelae utthna - Wake up Amrit Vela (before dawn).
5) Sikh sewak di sewa ruchi naal karni - Serve a Sikh Servant with devotion.
6) Gurbani dae arth Sikh vidhvana tuo parrhnae - Learn the meanings of Gurbani from Sikh Scholars.
7) Punj Kakaar di Rehat drirh kar rukhni - Follow the discipline of the 5 K's strictly.
8) Shabad da abhihas karna - Practice Shabad Gurbani in life.
9) Sat-Saroop Satgur da dhian dharna - Concentrate on the True Guru (God).
10) Guru Granth Sahib Ji noo Guru mananaa - Accept Guru Granth Sahib Ji as Guru.
11) Kaarjaan dae arambh vich ardaas karni - At the beginning of a task, perform ardaas
12) Jaman, maran, ja viah mokae Jup da paatth kar tihaaval (Karaah Parsaad) kar anand sahib dia punj paurian, ardaas, pratham punj pyaariaan atae hazoori granthi noo vartaa kae oprunth sangat noo vartaaouna - At birth, death, or marriage ceremonies, do Japji Sahib, make Karaah Parshaad, do five stanzas of anand sahib, do ardaas, and then distribute Karaah Parshaad to the Panj Pyare, the Granthi, and then to the sangat.
13) Jab tak Karaah Parshaad vartadaa rahae sadh sangat addol batthee rahae - Until Karaah Parshaad is completely distributed, the Sangat should remain sitting and unmoving.
14) Anand Viah bina grahist nahi karna - Do not start married life without Anand Karaj (Sikh ceremony of marriage).
15) Par-Istri, Ma-Bhain, Dhi-Bhain, kar jaanani. Par Istri da sang nahi karna - Recognize all other women other than your wife as mothers and sisters. Do not engage in marital behaviour with them.
16) Istri da mooh nahi fitkaarnaa - Do not silence your wife?
17) Jagat-jootth tambaaku bikhiaa da tiaag karna - Abandon worldly falsehoods and tobacco-poison.
18) Rehatvaan atae naam jupan vaalae gursikhaa di sangat karni - Keep the company of Sikhs who follow the Rehat and meditate on the Name (of God).
19) Kum karan vich daridar nahi karna - Don't be lazy while doing work.
20) Gurbani di katha tae keertan roaz sunanaa atae karna - Listen and do kirtan and Gurbani discourses daily.
21) Kisae di ninda, chugali, atae eirkha nahi karni - Do not engage in slander, gossip or spite anyone
22) Dhan, jawaani, tae kul-jaat da abhiman nahi karnaa (Nanak daadak tahe duae goath. Saak guru sikhan sang hoath) - Do not take pride in wealth, youth and caste. (Mother and Father's caste both castes. All Sikhs of the Guru are siblings)?
23) Mat uchi tae suchi rakhni - Keep the religious discipline high and pure.
24) Shubh karman tao kadae naa ttarnaa - Do not refrain from doing Righteous deeds.
25) Budh bal da daataa vaheguroo noo jaananaa - Recognize God as the giver of intellect and strength.
26) Sugandh (kasam sahu) dae kar itbaar janaaoun vaalae tae yakeen nahi karna -
Do not believe a person who swears (one who tries/attempts to convince someone with a 'saun or saugandh').
27) Sutantar Vicharna. Raaj Kaaj dian kamaan tae doosrae mutaa dia purshaan noo huk nahi daenaa - Rule Independently. In the affaris of government, do not give people of other religions authority/power.
28) Raajniti parhni - Study politics.
29) Dushman naal saam, daam, bhaed, aadiak, upaa vartnae - With the enemy, practice/deploy the various techniques/tactics of diplomacy (saam, daam, dand, bhed).
30) Shaster vidyaa atae ghorhae di savaari da abhiaas karna - Practice the knowledge of weaponry and horse riding.
31) Doosrae mataa dae pustak, vidyaa parhni. Pur bhrosaa drirh Gurbani, Akal Purakh tae karnaa - Study the books and knowledge of other faiths. But keep trust in Gurbani and Akal Purukh.
32) Gurupdaesaa noo dhaaran karna - Follow the teachings of the Guru.
33) Raheraas da paath kar kharae ho kae ardaas karni - After Rehras Paatth, do Ardaas standing up.
34) Saun valae sohila atae 'paun guru pani pita...' salok parhna - Recite Sohila and 'paun guru pani pita...' stanza before going to sleep.
35) Dastaar bina nahi rehnaa - Wear a turban at all times.
36) Singha da adha naam nahi bulauna - Do not call a Singh by half of their name (nickname).
37) Sharaab nai saevani - Do not partake of alcoholic drinks.
38) Sir munae noo kanaiaa nahi daeni. Uos ghar daevni jithae Akal Purukh di sikhi ha, jo karzaai naa hovae, bhalae subhaa da hovae, bibaeki atae gyanvaan hovae - Do not given a daughter's hand to a clean shaven. Give her hand in a house where God's Sikhi exists, where the household is not in debt, is of a good nature, is disciplined and knowledgeable.
39) Subh kaaraj Gurbani anusaar karnae - Do all work in accordance with Gurbani.
40) Chugali kar kisae da kam nahi vigaarnaa - Do not ruin someone's work by gossip.
41) Kaurha bachan nahi kahinaa - Do not utter bitter statements.
42) Darshan yaatraa gurdwaaraa di hi karni - Make pilgrimages to Gurudwaras only.
43) Bachan karkae paalnaa - Fulfill all promises that are made
44) Pardaesi, lorvaan, dukhi, apung manukh di yataahshkat sewa karni - Do as much sewa as you can for foreigners, the needy and the troubled.
45) Putari da dhan bikh jananaa - Recognize the property of a daughter as poison?
46) Dikhaawae da Sikh nahi bananaa - Do not become an outward show-off Sikh.
47) Sikhi kesaa-suaasa sang nibhaaouni - Live and die a Keshadhaari Sikh
48) Chori, yaari, tthugi, dhokaa, dagaa bahi karnaa - Refrain from engaging in theft, adultery / promiscuity / permissiveness , fraud, deceit, embezzlement.
49) Sikh da itbaar karna - Believe a Sikh.
50) Jhutthi gavaahi nahi daeni - Do not give false testimony.
51) Dhroh nahi karnaa - Do not cheat.
52) Langar-Parshaad ik ras vartaaunaa - Distribute Langar and Karaah Parshaad with equality.
[Re-prodroduced from an old article in the Sikh Virsa Magazine]
Source: [www.info-sikh.com]
Waheguru ji ka khalsa
Waheguru ji ki fateh
Waheguru ji ki fateh
Please refer to these
[www.thesikhmuseum.com]
A Singh saw these Hukums at Gurudwara Paonta Sahib in Himachal Pradesh, India.
These 52 Hukams (Orders) were given by Guru Gobind Singh Sahib ji to the Khalsa in Hazoor Sahib before leaving to Sachkhand. This is stated in a pdf file uploaded on
[www.sikhphilosophy.net]
Waheguru ji ka khalsa
Waheguru ji ki fateh
vjkk vjkf
thanks for telling me 52 Hukums of Sri Guru Govind Singh Ji . Now i can compare my present state with Hukums of Guruji ....am i following him or not ??
I think this will help me lot and this can help others also.
veer nice post ..
khalsa jeeo,
not sure of the source but some interesting ones:
36) Singha da adha naam nahi bulauna - Do not call a Khalsa by half of their name (i.e. nickname/shortened name).
> personally i've never liked calling gursikhs by half of their name - we do not actually have a first name and a second name. we are blessed with a name which has two parts i.e. jaswinder kaur. at work most people call me by my full name and are very understanding of the reasons why i prefer this.
we sometimes tell ourselves that 'gorae won't understand it if we make such requests'...we give them nicknames to use or let them continually mispronounce our names. what we are doing is patronising them, indirectly assuming that they are not intelligent enough learn how to pronounce our names. we also, out of insecurity want to assimilate with everyone else in many ways, this just being one example.
integration is positive. it is a two-way process which benefits both parties; namely the individual and those they interact with. the individual remains principled, positive, welcoming yet offers a fresh outlook, an 'outside the box' worldview to those they interact with. assimilation by contrast is entirely negative - the individual who assimilates is usually insecure, apologetic and very easily led; his/her sense of 'well-being' depends upon being accepted by 'the larger majority group'. the person who assimilates is at pains to merge with their environment, in the same way a chamaeleon merges with its background.
my view is that the khalsa naturally integrates, because they genuinely love all, but they never assimilate, because that would be not to love themselves and their guroo...how can such a person realise vaheguroo?
35) Dastaar bina nahi rehnaa - Wear a turban at all times.
> this is interesting because some sections of the panth enjoy picking on those who believe that dastaar/keskee is a kakaar whilst kes is above and beyone kakaars in it's importance i.e. that kes is even more fundamental to khalsa identity/rehit than even the panj kakaars.
the above hukam allows us to conveniently sidestep this often very divisive issue - regardless of whether it is a kakaar or not, we should never be without it...i.e. we should treat our dastaar/keskee in the same way we treat all kakaars.
28) Raajniti parhni - Study politics.
> some people think sikhs should actively pursue politics and become politicians. some think they should not become politicians. the above hukam certainly directs us to understand politics. my limited personal opinion is that by becoming a politician in one of the exisiting political parties, in the prevalent 'democratic system', means you will have to, if not initially but eventually, compromise many principles/viewpoints/beliefs and thereby lose your honour.
therefore, we should be aware of politics, of it's machinations, it's implications and how it affects us and others. we should use principled means to challenge and support where need be, but to become embroiled in politics, which in many cases is to become subject to events and allegiances beyond our control and wishes, is to walk towards spiritual downfall.
i believe an ancient philosopher once said that to defeat the dragon one must get underneath it's skin - i.e. become part of the system you wish to subvert/change because the system's skin may be so thick (the protective barriers), you'll never penetrate it from the outside. well i say that in many cases, to go underneath the skin of the dragon is to become poisoned by it's blood - i.e. to become subject to the very thing you hate in order to subvert it is to become spiritually damaged by the means you originally convinced yourself would lead you unstained to the end.
perhaps a gurmat perspective would be that 'the means are just as important as the end' - i certainly believe this. i could be completely wrong of course..maybe it is possible to be a 'gursikh politician' but it's just that i think a khalsa is so in love with truth that even when that truth is politically 'inconvenient' they cannot be silenced, limited or manipulated regarding that truth, that reality. a khalsa is actually a politician's worst nightmare! lol.
29) Dushman naal saam, daam, bhaed, aadiak, upaa vartnae - With the enemy, practice/deploy the various techniques/tactics of diplomacy (saam, daam, dand, bhed).
> i think that the above recommends that sikhs do 'not go like lambs to the slaughter'. our satguroo jee has fought battles, entered diplomatic relationships etc. at the same time, they were willing to meet and speak on loving terms with a potentially repentent despot who was responsible for the murder of many of their immediate family. the lesson i get from this is: depend upon vaheguroo, live through ardaas, use your vaheguroo-given wits to pursue good through all positive means, even if it means you must physically stop and admonish oppressors...yet be ever-ready to forgive, never hold grudges and always try to be as merciful, compassionate and as loving as vaheguroo i.e. be a sant sipahee/spirtualist-soldier.
27) Sutantar Vicharna. Raaj Kaaj dian kamaan tae doosrae mutaa dia purshaan noo huk nahi daenaa - Rule Independently. In the affaris of government, do not give people of other religions authority/power.
> given 'maharaaja' ranjeet singh's raaj, this is an interesting one. we know that many of the people who held sway and wielded authority during his rule were of other faiths...many of them betrayed him. however, we also know that some 'sikhs' also betrayed him. however, he is actually a poor example since much of his jeevan was in contradiction with gurmat i.e. drank alcohol which means he could not truly receives vaheguroo's kirpa.
this is a tough one - upon reflection, i think that a gurmukh who has a position where s/he governs over others i.e. whose role it is to benefit and uplift the people, if s/he was to depend upon intermediaries and delegate authority etc., s/he would only do so to fellow gurmukhs who have a gurmukh jeevan. to do otherwise would be to take 'an uneccesary risk' which would represent ignorance regarding the 'best interests' of the people. after all, why delegate authority and power to someone who is not completely committed to vaheguroo and who does not have the full support of satguroo jee?
this application of bibek (spiritually-guided discrimination) may come across as very negative and closed-minded but i would argue that just as not anyone is allowed to administer a(n)mrit, so too can we say that not everyone has the spiritual credentials required in order to exercise temporal authority and power over others in an egalitarian manner.
ਵਾਹਿਗੁਰੂਜੀਕਾਖ਼ਾਲਸਾਵਾਹਿਗੁਰੂਜੀਕੀਫ਼ਤਹਿ
ਦਾਸ,
ਆਤਮਾ ਸਿੰਘ
Only thing that I would point is that your comments on point 35 do not prove the case for keski as kakaar, a viewpoint which is in opposition to the accepted Panthic Rehit maryada and all puratan sampradas in any case.
There would have been no need to state point 35 if it was kakaar as the kakaar point has been made seperately (point 7).
7) Punj Kakaar di Rehat drirh kar rukhni - Follow the discipline of the 5 K's strictly.
Your next arguement may be that point 7 refers to Keski and point 35 to Dastaar and they are 2 seperate items.
I would argue that the need to state point 35 (on top of point 7) clearly shows dastaar/keski (head covering) is in addition to the 5 kakaar.
In any case, I think the 52 hukums are of an evolved nature as the original references to kakaar appear in the guise of treh mudrai - which in affect are source kakaar i.e. Kirpan/kard, Kashera and Kes, kanga and kara being associated with the kes and kirpan for maintenance of kes and protection of the sword arm.
The hukums certainly seem in line with Gurmat, so must have an authentic source, but the language and hukums seem to modern in some parts - which I believe may have been added in over time:
7 - already discussed above
10 - use of full term - Guru Granth Sahib Ji
14 - use of term anand - anand karaj was a term utilised later in the late 19th c
27 - this looks like later 18th c thnking, when Sikhs were fighting for territory - this never happened during 10th Masters time.
33 - there is no other cross reference to standing up and doing ardas in any puratan rehitnamai (as far as I know)
37 - the term sharaab was used later than Guru's period, i can't recall it being used in any puratan rehitnamai or Gurbani.
IMHO.
Vaheguru
veer harcharan singh jee,
you wrote:
'I would argue that the need to state point 35 (on top of point 7) clearly shows dastaar/keski (head covering) is in addition to the 5 kakaar'.
what i like about point 7) is that it mentions we should wear dastaar at all times which CIRCUMVENTS any need to argue that keskee is a kakaar or it is not a kakaar...i.e. lets all start wearing dastaaraa(n) all the time and not even get into is keskee a kakaar or not.
anyhow, without me actually trying to stoke a 'keskee is kakaar debate', can i just say that your contention that the panj kakaars have been mentioned elsewhere amongst the 52 hukams, and so it follows that there is no need to mention dastaar later on as mandatory if it were a kakaar i.e. that this suggests it is not a kakaar, is a flawed contention.
one could argue the reverse. kes which is accepted by most of the panth as a kakaar has also been referred to elsewhere amongst the 52, despite the fact that panj kakaars are mentioned in point 7):
47) Sikhi kesaa-suaasa sang nibhaaouni - Live and die a Keshadhaari Sikh
so others could argue that this proves kes is in addition to the panj kakaars. the reality is that perhaps this line of argument shouldn't be used to prove or disprove either of them as kakaar or not via this source.
your points regarding the nature of the language used are very interesting.
also, did siree dasmesh pita jee indeed delegate lots of power and authority to non-gursikhs? can you offer more info?
dhanvaad.
ਵਾਹਿਗੁਰੂਜੀਕਾਖ਼ਾਲਸਾਵਾਹਿਗੁਰੂਜੀਕੀਫ਼ਤਹਿ
ਦਾਸ,
ਆਤਮਾ ਸਿੰਘ
You said 'also, did siree dasmesh pita jee indeed delegate lots of power and authority to non-gursikhs? can you offer more info?'
Sorry, I am unsure where I have made reference to this, could you please identify.
Regarding point 47 - this I believe is simply used to instruct the Sikhs that they should aim for and live the ideal - as Khalsa Singh of Guru Gobind Singh - Kes being Guru's insignia.
veer harcharan singh jee,
sorry - but in all honesty, you've conveniently dropped your 'something mentioned twice doesn't make sense' approach when stating:
'Regarding point 47 - this I believe is simply used to instruct the Sikhs that they should aim for and live the ideal - as Khalsa Singh of Guru Gobind Singh - Kes being Guru's insignia'
one could argue exactly the same regarding dastaar mentioned later and previously within the kakaars...that it is an 'ideal' and so is mentioned again later.
anyway, we'll leave it at that. my intention wasn't to argue pro or anti keskee using this source. :-)
27) Sutantar Vicharna. Raaj Kaaj dian kamaan tae doosrae mutaa dia purshaan noo huk nahi daenaa - Rule Independently. In the affaris of government, do not give people of other religions authority/power.
regarding the above, you wrote:
'27 - this looks like later 18th c thnking, when Sikhs were fighting for territory - this never happened during 10th Masters time'.
i was just wondering what you meant when i wrote:
'also, did siree dasmesh pita jee indeed delegate lots of power and authority to non-gursikhs? can you offer more info?'
dhanvaad.
ਵਾਹਿਗੁਰੂਜੀਕਾਖ਼ਾਲਸਾਵਾਹਿਗੁਰੂਜੀਕੀਫ਼ਤਹਿ
ਦਾਸ,
ਆਤਮਾ ਸਿੰਘ
52 Hukams Of Guru Gobind Singh Ji In Punjabi Pdf Books
I agree, no need to further discuss Kes Kakaar - the Panthic Rehit Maryada is clear on this issue, as are all puratan samprada i.e. Nihang, Seva Panthi, Udasin and Nirmalai - all of which have roots in the 18th c and agree the position.
Re point 27, Veer Ji, I said that this point looks like a later addition, as Dasam Patshah never fought for territory. The only people Guru Ji delegated 'authority' to was the Guru Granth and the Panth.
The fact that both Guru Arjun Dev Ji and Guru Gobind Singh gave help to opposition rulers who were not Sikhs, leads me to believe that Guru Sahiban were not interested in worldy rule - but rather spiritual truth. Of course Guru Hargobind Sahib created Akaal Fauja for self-preservation and freedom from oppression for the Panth - and Akal Takht to rul eon Panthic matters, but Guru Sahiban did not create sharia or comprehensive legal systems as nations with the objective of rule do.
Point 27 I believe arose during the late 18th c, when the Misl Sardars had control of Punjab and surrounding areas, and were ruling/governing small areas indepedantly as a consequence. Obviously the topic of eventual Kingdom and
appointment of Mantris to look after various matter would have been in the head of the then intellectuals - hence the point 27 - which Ranjit Singh didn't adhere to in any case - hence the loss of his Kingdom,
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ਵਾਹਿਗੁਰੂਜੀਕਾਖ਼ਾਲਸਾਵਾਹਿਗੁਰੂਜੀਕੀਫ਼ਤਹkhalsa jeeo,not sure of the resource but some interesting ones:36) Singha da adha naam nahi bulauna - Do not call a Khalsa by half of their name (i.e. Nickname/reduced title). personally i've never liked calling gursikhs by fifty percent of their name - we do not really have got a first title and a second title. We are usually endowed with a title which provides two parts i.y. Jaswinder kaur.
At work most people call me by my full title and are usually very knowing of the factors why i choose this.we occasionally tell ourselves that 'gorae received't understand it if we create such demands'.we provide them nicknames to make use of or allow them continually mispronounce our names. What we are usually doing is definitely patronising them, indirectly supposing that they are not intelligent enough find out how to enunciate our brands. We also, out of insecurity wish to absorb with everyone else in several methods, this simply getting one example.integration is usually positive.
It is definitely a two-way procedure which advantages both events; namely the individual and those they socialize with. The individual continues to be principled, beneficial, welcoming yet provides a new perspective, an 'outdoors the box' worldview to those they interact with.
Assimilation by contrast is entirely adverse - the person who assimilates is usually usually insecure, apologetic and very easily led; his/her sense of 'wellbeing' is dependent upon being approved by 'the bigger majority group'. The person who assimilates will be at aches and pains to mix with their environment, in the same method a chamaeleon mérges with its history.my view can be that the khalsa naturally integrates, because they truly enjoy all, but they never absorb, because that would be not really to love themselves and théir guroo.how cán such a person realise vaheguroo?35) Dastaar bina nahi rehnaa - Use a turban at all periods.
this will be interesting because some areas of the panth enjoy picking on those who think that dastaar/keskee will be a kakaar whilst kes can be above and béyone kákaars in it's i9000 importance i.at the. That kes is even more fundamental to khalsa identity/rehit than even the panj kakaars.the over hukam enables us to conveniently sidestep this usually extremely divisive problem - irrespective of whether it is definitely a kakaar or not really, we should never ever become without it.i actually.age. We should treat our dastaar/késkee in the same way we deal with all kakaars.28) Raajniti parhni - Research politics. some people think sikhs should positively pursue national politics and turn out to be people in politics.
Some think they should not really become people in politics. The above hukam definitely guides us to recognize national politics. My restricted personal viewpoint is usually that by getting a poIitician in one óf the exisiting politics parties, in the prevalent 'democratic program', indicates you will possess to, if not really initially but ultimately, compromise many concepts/viewpoints/beliefs and thus drop your honour.thus, we should end up being conscious of politics, of it'h machinations, it's ramifications and how it affects us and othérs. We should use principled means to challenge and support where need become, but to turn out to be embroiled in politics, which in many cases will be to turn out to be subject to events and allegiances beyond our control and wishes, is definitely to stroll towards spiritual problem.i think an ancient philosopher as soon as mentioned that to defeat the dragon one must get underneath it'beds pores and skin - we.at the. Become part of the program you wish to subvert/modify because the system's epidermis may be so dense (the defensive barriers), you'll certainly not sink into it from the outside. Nicely i say that in several instances, to proceed underneath the epidermis of the dragon can be to become poisoned by it's blood - i.e. To become subject to the pretty factor you hate in order to subvert it will be to become spiritually damaged by the methods you originally convinced yourself would direct you unstained to the finish.maybe a gurmat perspective would be that 'the methods are simply as important as the finish' - we certainly believe this.
I could end up being completely wrong of course.maybe it will be feasible to become a 'gursikh poIitician' but it's just that i believe a khalsa is therefore in love with reality that also when that reality is certainly politically 'undesirable' they cannot become silenced, limited or manipulated regarding that truth, that reality. A khalsa is actually a politician's worst headache! Lol.29) Dushman naal saam, daam, bhaed, aadiak, upaa vartnae - With the foe, practice/deploy the several strategies/tactics of dipIomacy (saam, daam, dánd, bhed). i think that the over suggests that sikhs do 'not proceed like lambs tó the slaughter'. 0ur satguroo jee provides fought battles, moved into diplomatic romantic relationships etc. At the same time, they were willing to meet and speak on loving conditions with a possibly repentent despot who had been accountable for the killing of many of their immediate household.
The session i obtain from this is: rely upon vaheguroo, reside through ardaas, use your vaheguroo-givén wits to go after good through all positive means, even if it indicates you must actually quit and admonish oppressors.yet be ever-ready to forgive, by no means hold grudges and often consider to become as merciful, compassionate and simply because loving as vaheguroo we.e. Become a sant sipahée/spirtualist-soldier.27) Sutantar Vicharna. Raaj Kaaj dian kamaan tae doosrae mutaa dia purshaan noo huk nahi daenaa - Rule Independently. In the affaris of federal government, do not give individuals of other religions authority/power.
given 'maharaaja' ranjéet singh's ráaj, this is usually an interesting one. We understand that many of the people who held sway and wielded authority during his principle had been of additional faiths.numerous of them betrayed him.
Nevertheless, we furthermore know that some 'sikhs' also betrayed him. However, he is definitely really a poor illustration since very much of his jeevan was in contradiction with gurmat i.elizabeth. Drank alcoholic beverages which indicates he could not truly receives vaheguroo's kirpa.this can be a hard one - upon reflection, i believe that a gurmukh who has a placement where s/hé governs over othérs i.age. Whose function it will be to advantage and uplift the people, if s/he had been to rely upon intermediaries and assign expert etc., s/he would just do therefore to fellow gurmukhs who have got a gurmukh jeevan. To do normally would become to consider 'an uneccesary risk' which would symbolize ignorance relating to the 'best passions' of the individuals.
52 Hukams Of Guru Gobind Singh Ji In Punjabi Pdf Books 2017
After all, why delegate specialist and power to somebody who will be not completely dedicated to vaheguroo and who will not have the full support of satguroo jee?this application of bibek (spiritually-guided splendour) may come across as really damaging and closed-mindéd but i wouId argue that simply as not really anyone is definitely allowed to provide a(n)mrit, so as well can we state that not really everyone offers the religious credentials needed in purchase to exercise temporal specialist and energy over othérs in an egaIitarian manner.ਵਾਹਿਗੁਰੂਜੀਕਾਖ਼ਾਲਸਾਵਾਹਿਗੁਰੂਜੀਕੀਫ਼ਤਹਿਦਾਸ,ਆਤਮਾ ਸਿੰਘ. ਵਾਹਿਗੁਰੂਜੀਕਾਖ਼ਾਲਸਾਵਾਹਿਗੁਰੂਜੀਕੀਫ਼ਤਹveer harcharan singh jee,you composed:'We would argue that the need to condition point 35 (on top of point 7) obviously displays dastaar/keski (mind covering) is certainly in addition to the 5 kakaar'.what i like about stage 7) is usually that it mentions we should wear dastaar at all periods which CIRCUMVENTS any need to claim that keskee is certainly a kakaar or it is certainly not really a kakaar.we.e.
Guru Gobind Singh Ji Biography
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Permits all begin putting on dastaaraa(n) all the time and not really even get into is definitely keskee a kakaar or not.anyway, without me in fact trying to stoke a 'keskee is certainly kakaar discussion', can i simply say that your conténtion that the pánj kakaars have been mentioned elsewhere amongst the 52 hukams, and therefore it comes after that there will be no want to mention dastaar later on as mandatory if it had been a kakaar we.e. That this suggests it will be not a kakaar, is usually a problematic contention.a single could claim the reverse. Kes which is accepted by most of the pánth as a kákaar provides also become referred to somewhere else amongst the 52, despite the reality that panj kakaars are talked about in point 7):47) Sikhi kesaa-suaasa sang nibhaaouni - Live and die a Keshadhaari Sikhsó others could argue that this shows kes is certainly in addition to the pánj kakaars. The fact is usually that possibly this line of point shouldn'capital t be utilized to demonstrate or disprove éither of them ás kakaar or not via this resource.your factors concerning the character of the language used are very interesting.also, do siree dasmesh pita jee indeed delegate lots of energy and power to nón-gursikhs? Can yóu provide more details?dhanvaad.ਵਾਹਿਗੁਰੂਜੀਕਾਖ਼ਾਲਸਾਵਾਹਿਗੁਰੂਜੀਕੀਫ਼ਤਹਿਦਾਸ,ਆਤਮਾ ਸਿੰਘ.