incredible authoritative capacities. Fenced in areas are built in the style of a military camp. The cooking is done on the spot in colossal outside kitchen partitioned into different areas. The statement of administration and a confidence in the illusion of position and class differentiation is nevertheless an augmentation of most punctual lessons of the Sikh Gurus. Guru Gobind Singh, the 10th expert, reinforced such a disposition among the Sikhs and taking all things together ceremonies underscored the soul of association of and obligation. A fellowship function was uniquely intended to energize a viewpoint of equity among all in the confidence. After the Amrit service all that are sanctified through water in Sikh style participate in cooking of blessed stream, cleaned margarine and sugar – known as Karah Prasad and hence set themselves liberated from importance less limitation among man and man. Clearly the langar fills a double need. It is an image of Sikh acknowledgment of equity among all individuals, to whatever position, belief, shading, identity of religion that may have a place. it additionally causes the Sikhs to try the soul of social help. It isn't irregular to see at a langar of the Sikhs a tycoon situated close to his own worker in a pangat. Some high standing having his dinner alongside a harijan, or a landowner sitting alongside his laborers. Taking care of the necessities of others among them there might be his own lord. While discussing Gurbani, the songs of the Gurus, in happy disposition and simultaneously participating in food at a similar spot are basic highlights at a Guru's langar. The soul of genuine communism at a langar should be perceived and permitted to prosper past the socio-strict field to which it has been restricted up until this point. This part of Sikhism is praiseworthy and ought to not be ignored by the heads of the local area, who, in governmental issues, uncover dissenter propensities. It should be empowered by the actual Sikhs, so individuals from their confidence will demonstrate a directing guide to different networks in India. The distinctions are forgotten at the langar, where individuals, all things considered, section and political affiliations hobnob, the food and Karah Prasad that is taken represent the acknowledgment of equity on the whole circles. It ought to be the introduction of more noteworthy smarts and comprehension among their chiefs, so problematic cries are not raised anymore and the Sikh people group keeps on being a characteristic and dynamic piece of the country and the world. Indeed, Sangat and Pangat had an intense impact in the liberation of the down-trampled in India as a rule and the Punjab specifically. These organizations continuously brought before individuals the vision of a boorish majority rule society, where all could guarantee equivalent status in confidence and practically speaking. These partnered and coordinated foundations give to the Sikhs a particular 101 CU IDOL SELF LEARNING MATERIAL (SLM)
independence, nobility and solidarity. They give them the order of administration and a feeling of co-activity, show them charity, balance and fellowship. The sangat accumulates in a dharamsal or gurudwara or at some other spot. There they present or tune in to the recitation of Guru's psalms in commendation of God. The Guru's bani or shabad or psalms are in verse. They are sung in profound dedication. The verse, music and otherworldly dedication all blend to make sweet beat. The vocalists and audience members as accomplices go into heavenly fellowship. As the kirtan continues, the members move consistently nearer to the Guru and God. The climate rises above to higher areas. Psyche gets cleaner and heart is loaded up with satisfaction, love and bliss. Guru Nanak laid incredible weight on sangat which he called Sat Sangat or Sadh Sangat. Bhai Gurdas proclaimed that the otherworldly objective could be accomplished through Sadh Sangat or blessed congregations. In his 40 Vars he harps on Sadh Sangat habitually. No inclination is given in the sangat to an individual, anyway extraordinary. The sangats created basic sensations of fraternity. As the love in a Sikh sanctuary comprised distinctly of singing psalms, every one of the Sikhs felt pulled in to be available to appreciate the sweet music, to fail to remember their common concerns for a period, to share their delights and distresses with their sacred siblings and sisters, and sanitize their psyches. Guru Arjan says “Firearm gavat ten utras mail” meaning Through singing gestures of recognition your earth is washed off. Guru Nanak designated a genuinely dedicated Sikh to lead sangats. He was called sangatia. The san gatia directed in the san gat instead of the Guru and sat on a manji or bed in the way of Guru Nanak. The manji closely resembled a sangat. The manjis created in course of time into extraordinary focuses of Sikhism. The sangatia directed the sangat during acceptable conduct and at the most forever. Nanak didn't make this office innate. Guru Nanak offered manjis on various people, for example, Kauda Rakhash, Sal is Rae, Jhanda woodworker, Gopal Das, Lalo craftsman, Budhan Shah, Mahi, and Devlut.1 The focal spot was called Bari Sangat and its branches in various regions of a similar spot or at different towns were known as Chhoti Sangat. Guru Arjan on finishing the Adi Granth trained the Sikhs to hold kirtan by singing the blessed songs from Pothi Sahib in chorale. He said kirtan would fill in as nourishment for soul and would fulfill profound craving. The song of psalms would please mind and soul of audience members. In any case kirtan was routinely begun at the Hari Mandar. Jhim section Amrit dhara 102 CU IDOL SELF LEARNING MATERIAL (SLM)
Man piwe Guru Shabad piara [Heavenly delight falls like consistent downpour; The brain drinks it from the Guru's sweet hymns.] Guru Arjan demanded his sangats to tune in to the recitation with consideration, dedication and contemplation, and not only for Kan ras or delight of ears. The san gat should focus on God and the importance of the songs. The personalities of san gats ought to be liberated from common undertakings. The tune would get the spirit tune with God. The internal happiness would eliminate burden and depression. The initial five Gurus sang psalms themselves to the backup of instruments. For the fans it was a divine scene. Sikhism is a congregational religion. Each Sikh is relied upon to go to the sangat in a gurdwara in the first part of the day and evening. All sit together on the floor, anyplace they like. There is no booking of seats. This suggests fairness. After petitions everyone should get precisely an equivalent amount of Karah prasad. It shows evacuation of rank distinctions. 1. Bal a's Janam Sakhi, 67, 74, 89, 91. 2. Pritam Singh Gill, 165. One of the critical parts of Sikhism is its bunch awareness and its faith within the sight of the Guru in Sangat. In a real sense, Sangat implies gathering of individuals who work or amass together for social, good or otherworldly prosperity of the local area. It is an organization of similar principled individuals which sanitizes and inspires the aficionados. Bhai Gurdas writes in Var13-Pauri 19 that where there is one, he is called Sikh, where there are two, they are called Sadh Sangat and where there are five, God shows in them. ਇਕੁ ਗ੍ਸਖੑ ਦਇੁ ਸਾਧ ਸਗੰ ੁ ਪੰਜ ਂੀ ਪਰਮਸੇ ਰੁ ਙ (ਵਾਰ ੧੩.੧੯) It is an honest gathering and friendship where individuals love God and hold fellowship with Him. ਗ੍ਮਲੁ ਸਾਧਸਗੰ ਗ੍ਤ ਭਜੁ ਕੇਵਲ ਨਾਮ ਙ (੧੨) 103 CU IDOL SELF LEARNING MATERIAL (SLM)
Sat Sangat might be characterized as a get together of honest living people where God Himself seems show. As per Guru Nanak Dev Ji, \"The blessed assemblage is a gathering where only the Name of One God is articulated.\" ਸਤਸਗੰ ਗ੍ਤ ਕੈਸ ਜਾਣ ਓੈ ਙ ਗ੍ਜਥੈ ਏਕੋ ਨਾਮੁ ਵਖਾਣ ਓੈ ਙ (੭੨) It is get together of holymen within the sight of Sri Guru Granth Sahib where only the Name of One God alone is discussed. It is a get together, where there are talks of honest individuals on the name of God. It is the organization of virtuous individuals who impact the human psyche. At whatever point people of honest living amass, they establish Sat Sangat. Recollecting of Name in the organization of holy people is given huge spot in Sikhism. Guru Nanak Dev established framework of principled congregations when he visited better places to engender Sikh way of thinking. Guru Nanak Dev says, \"Regardless of whether a man performs lakhs of deeds of shrewdness and lives in cherishing organization of lakhs of individuals yet without the organization of holy people there would be no satiation and without the Name of God, there would be torment and languishing.\" ਲ਼ਖ ਗ੍ਸਓਾਣਪ ਜੇ ਕਰ ਲਖ ਗ੍ਸਉ ਪਿ ਗ੍ਤ ਗ੍ਮਲਾਪੁ ਙ ਗ੍ਿਨੁ ਸਗੰ ਗ੍ਤ ਸਾਧ ਨ ਧਿਾਪ ਓਾ ਗ੍ਿਨੁ ਨਾਵੈ ਦਖੂ ਸੰਤਾਪੁ ਙ (੨੦) Similarly as the fire annihilates the cool, correspondingly the organization of holy people evaporates the wrongdoings. Sat Sangat is viewed as generally significant in the Sikh lifestyle. It is given extraordinary status among the Sikhs. Each Sikh is required to go to Sangat in the Gurdwara where all aficionados sit together on the covered floor regardless of their social, political, affordable or strict position. This suggests balance. They present or tune in to the commendations of God. They gain from one another and following some great people's example they shed off their 104 CU IDOL SELF LEARNING MATERIAL (SLM)
flippant propensities. It is firmly accepted that the Guru is genuinely present where there is a gathering of five sacred people. Guru Ram Das says, \"Joining the general public of holy people, I ask about the track to God. In the holy people assembly, the Lord God withstands.\" ਗ੍ਮਗ੍ਲ ਸਤਸੰਗਗ੍ਤ ਖਜੋ ੁ ਦਸਾਈ ਗ੍ਵਗ੍ਿ ਸੰਗਗ੍ਤ ਹਗ੍ਰ ਪਿਭੁ ਵਸੈ ਜ ਉ ਙ (94) The Sangat comprises of least five Sikhs in whose experience the Sikh religion is changed. It is said that where there is one Sikh, there is one Sikh. Where there are two Sikhs, there is a gathering of holy people. Where there are five Sikhs, there is God. Bhai Gurdas writes in Var13-Pauri 19 that where there is one, he is called Sikh, where there are two, they are called Sadh Sangat and where there are five, God shows in them. ਇਕੁ ਗ੍ਸੑਖ ਦਇੁ ਸਾਧ ਸੰਗੁ ਪਜੰ ਂੀ ਪਰਮੇਸਰੁ ਙ (ਵਾਰ ੧੩.੧੯) Sangat is the preparation school where the fans practice control of the Guru and gain ethical characteristics. (Var Kanra M-4, 1316) notwithstanding the maturing of the otherworldly idea, Sangat makes social and hierarchical mindfulness too. Sangat helps in orchestrating individuals who live in disunity and have variety of confidence. It fills in as a connection between average citizens and the Guru. The choice of Sangat is viewed as the choice of the Guru. It merits referencing here that the get together of unreasonable or detestable individuals is never a Sangat. Get together of improper or sceptical individuals would lead an individual to calamity and evil life. (See Bhai Gurdas) Since I went to the organization of holy people, all my ill will for others evaporated. Nobody is my foe nor any one is more peculiar to me. Presently everybody is my companion. Bisar gai sab that parai hit te sadh sangat mohi pai; na ko bairi nahi bigana, sagal sang hamko boycott aie. 105 CU IDOL SELF LEARNING MATERIAL (SLM)
ਗ੍ਿਸਗ੍ਰ ਗਈ ਸਭ ਤਾਗ੍ਤ ਪਰਾਈ | ਜਿ ਤੇ ਸਾਧਸੰਗਗ੍ਤ ਮਗੋ ੍ਹ ਪਾਈ | ਨਾ ਕੋ ਿਰੈ ਨਹ ਗ੍ਿਗਾਨਾ | ਸਗਲ ਸੰਗ੍ਗ ਹਮ ਕਉ ਿਗ੍ਨ ਓਾਈ | (1299) O' my companions, hear the wonder of the organization of holy people. The soil is washed away, a great many sins are ousted and the spirit gets unadulterated. ਮਗ੍ਹਮਾ ਸਾਧੂ ਸੰਗ ਕ ੰ ਸੁਨਹੁ ਮਰੇ ੇ ਮ ਤਾ | ਮੈਲੁ ਖੋਈ ਕਗੋ ੍ਿ ਓਘ ਹਰੇ ਗ੍ਨਰਮਲ ਭਏ ਿ ਤਾ | (809) Typically, the assemblage happens at Gurdwara (Sikh Temple) within the sight of Sri Guru Granth Sahib. The lovers sing psalms from Guru Granth Sahib, recount Name of God and petition God for widespread harmony and flourishing. The singing of Gurbani is called Kirtan. By tuning in and devotedly discussing the heavenly psalms one is enlivened to place the valuable lessons of Bani into genuine practice throughout everyday life. In the organization of such holy people, one understands Truth. His wrongdoings are washed away and he wins the beauty of God (809). Guru Nanak Dev began the idea of Sangat in Sikhism. Any place he went during his movements, he requested individuals to build up Dharmsala or a spot from Sikh love. He designated faithful Sikhs as Sangatias who used to direct in the Sangat instead of the Guru. This framework was trailed by Manjis and Masands. The succeeding Gurus took action accordingly. Hari Ram Gupta composes at page 424 of History of the Sikhs, \"Guru Hargobind presented congregational petitions.\" Mohsin Fani writes in his journals that when a Sikh wanted for something, he would demand the Sangat to appeal to God for him. (Dabistan, Persian-239) How one can get organization of Sangat? Guru Ram Das says, Without favourable luck the society of the exemplary isn't found. Without such an affiliation, one is dirty with the foulness of sins. 106 CU IDOL SELF LEARNING MATERIAL (SLM)
ਗ੍ਿਨੁ ਭਾਗਾ ਸਤਸਗੰ ੁ ਨ ਲਭੈ ਗ੍ਿਨੁ ਸਗੰ ਗ੍ਤ ਮਲੈ ੁ ਭਰ ਜੈ ਜ ਉ | (95) Benefits of good organization Man is known by the organization he keeps. Man is the aftereffect of climate. Organization is an incredible power and it assumes a major part in forming an individual. The individuals who live in the organization of criminals, burglars and fiendish people, secure malicious lifestyles. The individuals who stay with the of pious people are formed in the righteous shape. Guru Arjan Dev says, \"Blessed are they who get the general public of holy people.\" ਸਾਧਸਗੰ ੁ ਗ੍ਜਨ ਪਾਇਓਾ ਸੇਈ ਵਡਭਾਗੇ | (322) Bhagat Kabir says, \"By the organization one keeps, one gets due remuneration.\" ਜੋ ਜਸੈ ਸਗੰ ਗ੍ਤ ਗ੍ਮਲੈ ਸੋ ਤੈਸੋ ਫਲੁ ਖਾਇ | (1369) There might be individuals who live close to great and pious people yet they are such a huge amount over engaged with their inner self that they don't consider turning out to be acceptable individuals. Bhagat Kabir says, \"Try not to follow the case of Bamboo which is suffocated in its conscience. Bamboo abides close to the Sandal tree however it doesn't become fragrant like the Sandal.\" ਕਿ ਰ ਿਸੱ ੁ ਿਡਾਈ ਿਗੂ ੍ਡਓਾ ਇਉ ਮਤ ਡੂਿਹੁ ਕਇੋ | 107 ਿਦੰ ਨ ਕੈ ਗ੍ਨਕਿੇ ਿਸੈ ਿੱਸੁ ਸੁਗਧੰ ੁ ਨ ਹੋਇ | CU IDOL SELF LEARNING MATERIAL (SLM)
(1365) Bhagat Kabir says, The Sandal tree is righteous. It is encircled by Dhak and Plas trees. Those which abide close to the Sandal tree become themselves Chandan (Sandal) and they spread aroma. ਕਿ ਰ ਿਦੰ ਨ ਕਾ ਗ੍ਿਰਵਾ ਭਲਾ ਿੇਗ੍ਿਅ ਢਾਕ ਪਲਾਸ | ਅਇ ਭ ਿਦੰ ਨੁ ਹੋਇ ਰਹੇ ਿਸੇ ਜੁ ਿਦੰ ਨ ਪਾਗ੍ਸ | (1365) (Shalok Kabir) Guru Arjan Dev says, O' my venerated Lord of mammon! he who takes part in Sangat (Holy society) is saved. ਮੇਰੇ ਮਾਧਉ ਜ ਸਤਸੰਗਗ੍ਤ ਗ੍ਮਲੇ ਸੁ ਤਗ੍ਰਓਾ | (10) The foulness of inner self of numerous births sticks to me and it is by meeting with the holy people society that this rottenness can be washed off. ਜਨਮ ਕ ਹਉਮੈ ਮਲੁ ਲਾਗ ਗ੍ਮਗ੍ਲ ਸਗੰ ਗ੍ਤ ਮਲੁ ਲਗ੍ਹ ਜਾਵਗੈ ੋ | (1309) Guru Arjan Dev says, \"By meeting holy people society, intense astuteness is accomplished.\" ਸਾਧ ਸਗੰ ਗ੍ਤ ਗ੍ਮਗ੍ਲ ਿੁਗ੍ਧ ਗ੍ਿਿੇਕ | (377) Impacts of Bad Company Guru Nanak Dev says, 108 CU IDOL SELF LEARNING MATERIAL (SLM)
\"Cheats, miscreants, whores and pimps keep organization together, very much like the sceptical who eat and drink out of a similar bowl. They don't have a clue about the value of God's gestures of recognition and Satan at any point lives in them.\" ਿੋਰਾ ਜਾਰਾ ਰਡੰ ਓਾ ਕੁਿਣ ਓਾ ਦ ਿਾਣੁ | ਵਦੇ ਨਾ ਕ ਦੋਸਤ ਵੇਦ ਨਾ ਕਾ ਖਾਣੁ | ਗ੍ਸਫਤ ਸਾਰ ਨ ਜਾਣਨ ਸਦਾ ਵਸੈ ਸਤੈ ਾਨੁ| (790) \"He who partners himself with the scoundrels, is destroyed. Being benefited from poison, his life goes to squander.\" ਦਸੁ ਿ ਸਭਾ ਗ੍ਵਗੁਿ ਓੈ ਗ੍ਿਖੁ ਵਾਤ ਜ ਵਣ ਿਾਗ੍ਦ| (1343) Terrible organization impacts similarly as a prickly Ber-tree close to a banana tree. The one hangs about and the other is torn. Try not to live in the organization of terrible people. ਕਿ ਰ ਮਾਰ ਮਰਉ ਕੁਸਗੰ ਕ ਕੇਲੇ ਗ੍ਨਕਗ੍ਿ ਜੁ ਿਗੇ ੍ਰ | ਉਹ ਝੂਲੈ ਉਹ ਿ ਰ ਓੈ ਸਾਕਤ ਸੰਗੁ ਨ ਹੇਗ੍ਰ | (1369) (Salok Kabir) As indicated by Bible, \" Quit blending in organization with anybody considered a sibling that is a fornicator or a ravenous individual or a heathen or a revile or an alcoholic or an extortioner, not in any event, eating with such a man. 'Eliminate the mischievous man from among yourselves'.\" (Cor:11-13;) Sikhism lays accentuation on leaving the awful organization, as it ruins the human. In the organization of principled individuals, mind gets unadulterated. ਛਾਗ੍ਡ ਮਨ ਹਗ੍ਰ ਗ੍ਿਮਖੁ ਨ ਕੋ ਸਗੰ ੁ| (1253) 109 CU IDOL SELF LEARNING MATERIAL (SLM)
Guru Arjan Dev says, All jealousies have evaporated in the organization of the holy people. All are my companions now, there being no foe or outsider. Sagal Purkh mein Purkh Pardhan, Sadh sang jaka mitte Abhiman. Bhagat Kabir says, \"Kabir, the heavenly talk with the holy people, in any event, for a Ghari, a large portion of a Ghari, or half of that considerably; whatever is done, that is the net increase.\" ਕਿ ਰ ਏਕ ਘਿ ਓਾਧ ਘਿ ਓਾਧ ਹੰੂ ਤੇ ਓਾਧ| ਭਗਤਨ ਸਤੇ ਗੋਸਿੇ ਜੋ ਕ ਨੋ ਸੋ ਲਾਭ | (1377) As per Kabir, At the point when the psyche becomes unadulterated like the water of Ganges waterway, the Lord is pulled in towards it and follow it. ਕਿ ਰ ਮਨੁ ਗ੍ਨਰਮਲੁ ਭਇਓਾ ਜੈਸਾ ਗੰਗਾ ਨ ਰ|ੁ ਪਾਛੈ ਲਾਗੋ ਹਗ੍ਰ ਗ੍ਫਰੈ ਕਹਤ ਕਿ ਰ | (1367) Taking all things together the Gurdwaras, there is practically day by day get together where individuals accumulate, ruminate and sing songs in recognition of God. Their transgressions are washed. 5.3.3 Gurudawara A gurdwara (gurdwara; signifying \"entryway to the Guru\") is a position of get together and love for Sikhs. Sikhs likewise allude to gurdwaras as Gurdwara Sahib. Individuals from all religions are invited in gurdwaras. Each gurdwara has a Darbar Sahib where the current and never-ending Guru of the Sikhs, the sacred text Guru Granth Sahib, is set on a takhat (a raised 110 CU IDOL SELF LEARNING MATERIAL (SLM)
seat) in an unmistakable focal position. The raagis (who sing Ragas) discuss, sing, and clarify the refrains from the Guru Granth Sahib, within the sight of the assembly. All gurdwaras have a langar corridor, where individuals can eat free veggie lover food served by volunteers at the gurdwara. They may likewise have a clinical office room, library, nursery, study hall, meeting rooms, jungle gym, sports ground, a blessing shop, lastly a mechanics shop. A gurdwara can be recognized from a distance by tall flagpoles bearing the Nishan Sahib, the Sikh banner. The most popular gurdwaras are in the Darbar Sahib complex in Amritsar, Punjab including Darbar Sahib, the otherworldly focal point of the Sikhs and Akal Takht, the political focus of the Sikhs. The first gurdwara was inherent Kartarpur, on the banks of Ravi River in the Punjab locale by the principal Sikh Guru, Guru Nanak Dev in the year 1521. It presently lies in the Narowal District of west Punjab (Pakistan). The love habitats were worked as where Sikhs could accumulate to hear the Guru give otherworldly talk and sing strict songs in the commendation of Waheguru. As the Sikh populace kept on developing, Guru Hargobind, the 6th Sikh Guru, presented the word gurdwara. The historical background of the term gurdwara is from the words gur (ਗੁਰ) (a reference to the Sikh Gurus) and dwara (ਦਆੁ ਰਾ) (entryway in Gurmukhi), together signifying 'the passage through which the Guru could be reached'. From there on, all Sikh spots of love came to be known as gurdwaras. A portion of the unmistakable Sikh holy places set up by the Sikh Gurus are: • Nankana Sahib, set up during the 1490s by first Sikh Guru, Guru Nanak Dev, Punjab, Pakistan. • Sultanpur Lodhi, set up in 1499 turned into the Sikh community during Guru Nanak Dev time Kapurthala District, Punjab (India). • Kartarpur Sahib, set up in 1521 by the main Sikh Guru, Guru Nanak Dev, close to River Ravi, Narowal, Punjab, Pakistan. • Khadur Sahib, set up in 1539 constantly Sikh Guru, Guru Angad Dev ji, close to River Beas, Amritsar District, Punjab, India. • Goindwal Sahib, set up in 1552 by the third Sikh Guru, Guru Amar Das ji, close to River Beas, Amritsar District Punjab, India. 111 CU IDOL SELF LEARNING MATERIAL (SLM)
• Sri Amritsar, set up in 1577 By the fourth Sikh Guru, Guru Ram Das ji, District Amritsar, Punjab India. • Tarn Taran Sahib, set up in 1590 by the fifth Sikh Guru, [Guru Arjan Dev ji], District Tarn Taran Sahib, Punjab India. • Kartarpur Sahib, set up in 1594 by the fifth Sikh Guru, Guru Arjan Dev, close to waterway Beas, Jalandhar District, Punjab India. • Sri Hargobindpur, set up by the fifth Sikh Guru, Guru Arjan Dev, close to stream Beas, Gurdaspur District, Punjab India. • Kiratpur Sahib, set up in 1627 by the 6th Sikh Guru, Guru Hargobind, close to waterway Sutlej, Ropar District, Punjab, India. • Anandpur Sahib, set up in 1665 by the 10th Sikh Guru, Guru Tegh Bahadur, close to waterway Sutlej, Punjab, India. • Paonta Sahib, set up in 1685 by the 10th Sikh Guru, Guru Gobind Singh, close to waterway Yamuna, Himachal Pradesh India. • By the mid twentieth century, various Sikh gurdwaras in British India were heavily influenced by the Udasi mahants (ministers). The Gurdwara Reform Movement of the 1920s brought about Shiromani Gurdwara Parbandhak Committee assuming responsibility for these gurdwaras. A gurdwara has a principle lobby called a darbar, a local area kitchen called a langar, and different offices. The fundamental highlights of a gurdwara are these public spaces, the presence of the blessed book and unceasing Sikh Guru the Granth Sahib, the quest for the Sikh Rehat Maryada (the Sikh set of accepted rules and show), and the arrangement of every day administrations: Shabad kirtan: singing songs from the Granth Sahib. Carefully talking just Shabads from Guru Granth Sahib, Dasam Granth, and the arrangements of Bhai Gurdas and Bhai Nand Lal, can be performed inside a gurdwara. Paath: strict talk and perusing of Gurbani from the Guru Granth Sahib, with its clarifications. There are two kinds of talk: Akhand Paath and Sadharan Paath. Sangat and pangat: giving a free local area kitchen called a langar for all guests, paying little mind to strict, territorial, social, racial, standing, or class affiliations. 112 CU IDOL SELF LEARNING MATERIAL (SLM)
Different functions performed there incorporate the Sikh wedding service, Anand Karaj; a portion of the customs of the demise service, Antam Sanskar; and the greater part of the significant Sikh Festivals. The Nagar Kirtan, a Sikh processional singing of sacred psalms all through a local area, starts and closes at a gurdwara. Gurdwaras around the globe may likewise serve the Sikh people group otherly, including going about as libraries of Sikh writing and schools to show youngsters Gurmukhi, lodging the Sikh sacred texts, and sorting out beneficent work in the more extensive local area in the interest of Sikhs. Numerous chronicled gurdwaras related with the existences of the Sikh Gurus have a sarovar (eco-accommodating pool) connected for washing. Gurdwaras have no icons, sculptures, or strict pictures. Hinduism has its sanctuaries, Buddhism its stupas, Christianity its holy places and Islam its mosques. For a religion sceptres and sanctuaries are fundamental. The religions without either become terminated or endure just in name like the cliques of incredible Gorakh Nath and Kabir. Guru Nanak went cast, west, north and south, all over India. In Muslim towns he remained close to the memorial park in a Takya where Muslim faqir by and large lived. A Takya was arranged on the edges of a town. It was accountable for a nearby faqir who kept up himself and his family on the terrains blessed to the Takya. It was his obligation to give dinners to a meandering faqir either from his own home or by beseeching it from locals. This was a standard which won in Islamic nations all the world over. In Hindu towns the Guru ended external the town close to a tank or lake or well or in a nursery. He was unable to live in a sanctuary since he was joined by Mardana, a Muslim. Hindus had no issue with their setting up in a dharamshala which existed in each town in India. Guru Nanak received self-formed verse and music to pass on his message to individuals. At the point when he entered another town or town he picked a reasonable spot for his exhibition. Nanak started to sing and Mardana played on his rebec. Individuals encompassed them to tune in to their sweet music. All were intrigued with the Guru's 113 CU IDOL SELF LEARNING MATERIAL (SLM)
message of affection, resilience, and commendation of God. They were held up in a dharamshala. In the evening men, elderly people ladies and youngsters ran to the dharamshala to tune in to the Guru's talk and melodies. The gathering was assembled sangat and their conference place with the Guru came to be known as dharamshal. Dharamshala accordingly turned into an amphitheatre, gathering, homeroom, sanctuary and spot of assembly to sing psalms. Here commitment of the assemblage was considered of more prominent significance than cash commitment. Subsequently a dharamsal suggested a gathering spot of the Sikhs with the end goal of recitation of Guru's songs. Initially a strict con gregation was held at the home of a committed Sikh. A unique room was saved for this reason. At the point when the quantity of lovers developed bigger, the congregations were held in a dharamsal. They were built by altruistic Hindus to' give housing to explorers or to marriage parties. The Sikhs coming from adjoining towns to tune in to the Guru additionally set up in these dharamsal. At the point when Nanak settled at Kartarpur, an extraordinary dharamsal was raised for Sikh social occasions. It turned into a lasting spot of love for the Sikhs. Guru Angad set up a dharamsal at Khadur, his local town, to fill the need of a perpetual spot of love for the Sikhs. Satta and Balwand, the commended artists, were utilized to present Gurbani. This pulled in huge social events and made Sikhism well known. The sangats were enormously evolved and fortified by the establishment of Jangar which was actually cared for by Guru's significant other Mata Khivi. Rice bubbled in milk (Khir) served in a Langar was profoundly commended by the two versifiers, Satta and Balwand, who created a Var on it, and it was remembered for the Adi Granth. Guru Angad began a class in the. Dharamsal to encourage Gurmukhi content developed by him. Guru Amar Das developed a dharamsal at Goindwal. Satta and Balwand additionally settled there. Kirtan was held routinely toward the beginning of the day and evening. Sarup Das Bhalla has given a fine record of Guru Amar Das' activities.1 Guru Amar Das made the langar a fundamental piece of the dharamsal. During the initial four Gurus the Sikh sanctuary was called dharamsal. The fifth Guru Arjan named it Hari Mandar. The 6th Guru Hargobind called it gurudwara. It suggested the door through which one could arrive at the Guru. It filled in as a focal point of corporate existence of the Sikhs. It was a spot for spreading religion. It was additionally utilized as a spot for get- togethers. Gurdwaras are of two sorts. In the first place, there are gurdwaras raised all over, in each town, town, city and road to meet the strict and social requirements of the nearby individuals. 114 CU IDOL SELF LEARNING MATERIAL (SLM)
It very well might be one room hotel or a major manor. Where the heavenly Granth is introduced, it quickly turns into a gurudwara. To the subsequent classification have a place notable gurdwaras, for example, at Nankana Sahib, Golden Temple at Amritsar, Keshgarh at Anandpur, Bangla Sahib, Sis Ganj and Rakab Ganj at Delhi, and furthermore at Patna and Nader. They are related with Gurus 5.4 SUMMARY • The langar or free wreck for all appended to Sikh sanctuaries is a remarkable establishment. It pointed toward eliminating the qualifications of station and ideology far back 500 years prior. From that point forward it has suffered through all the good and bad times in Sikh history. • It is as mainstream today as it was in the hour of Guru Nanak who set up it. It has created among the Sikhs the soul of control and administration and the will to part with something in the reason for religion and humankind. It made and kept up sensations of fellowship and balance among man and man. • Gurdwaras around the globe may likewise serve the Sikh people group otherly, including going about as libraries of Sikh writing and schools to show youngsters Gurmukhi, lodging the Sikh sacred texts, and sorting out beneficent work in the more extensive local area in the interest of Sikhs. • Many historical gurdwaras associated with the lives of the Sikh Gurus have a sarovar (eco-friendly pool) attached for bathing. Gurdwaras have no idols, statues, or religious pictures. • The strict significance of the Punjabi word Gurdwara is 'the home of the Guru', or 'the entryway that prompts the Guru'. • In a cutting edge Gurdwara, the Guru isn't an individual yet the book of Sikh sacred writings called the Guru Granth Sahib. • It is the presence of the Guru Granth Sahib that gives the Gurdwara its strict status, so any structure containing the book is a Gurdwara. • Albeit a Gurdwara might be known as the home of the Guru (which means the home of God), Sikhs accept that God is available all over the place. • Prior to the hour of Guru Arjan Dev, the spot of Sikh strict exercises was known as a Dharamsala, which means spot of confidence. • The motivation behind a Gurdwara 115 CU IDOL SELF LEARNING MATERIAL (SLM)
• It's a spot to learn otherworldly shrewdness • It's a spot for strict functions • It's where kids get familiar with the Sikh confidence, morals, customs, customs and writings • A Gurdwara is likewise a public venue, and offers food, asylum, and friendship to the individuals who need it. Gurdwaras are overseen by a panel of their local area. 5.5 KEY WORDS • Langar: Analgraha “house of fire” or “cooking place/kitchen” • Sangat: Sangat is a Sikh term with its origin in the Sanskrit word sangh; “company”. • Ku- Sangat: Encouraging Sikhs to join the Sangat the Sikh Gurus also taught to avoid the, Ku-Sangat or anti Sangat. • Gurudawara: “place of assembly and worship for Sikhs”. 5.6 LEARNING ACTIVITY 1. What is the inner meaning of Sikhism? 2. What is Gurdwara? 3. Discuss about the Paath in Sikhism? 4. Write about the community kitchen in Sikhism and its importance. 5.7 UNIT END QUESTIONS A. Descriptive Questions 116 Short Questions 1 What is Shabad kirtan? 2 What is Sangat? 3 What is Panghat? 4 What is Ku-Sangat? 5 What is Gurudawara? Long Questions 2. What are prominent Sikh shrines established by the Sikh gurus? 3. Discuss about the teachings of Guru Nanak ji. 4. Write in details about the Concept of Langar. 5. Discuss about details on Sangat. CU IDOL SELF LEARNING MATERIAL (SLM)
6. Write about the Gurudawara. B. Multiple Choice Questions 1. Who said Nanak Naam Chardi Kala Tere Bhane Sarbat da bhala”? a. Guru Nanak Dev Ji b. Guru Arjan Dev c. Guru Amar Das d. Guru ram Das 2. What is the meaning of the company of egotistical people, slanderers, greedy people, and atheists which all is taught to ultimately lead to degradation? a. Kumukh b. Durmukh c. Ku-Sangat d. Kukarm 3. Who is the Dasam Guru for Sikhism? a. Guru Granth Sahib b. Guru Amar Das c. Guru Ram Das d. Raja Ranjit Singh 4. When did Sikh centre Guru Nanak Dev time Kapurthala District, Punjab (India) set up? a. 1499 b. 1322 c. 1621 d. 1311 5. What is Udasi mahants? 117 a. Gredyman b. Working men c. Clergymen d. Common men CU IDOL SELF LEARNING MATERIAL (SLM)
Answers 1. a 2. C 3. A 4. A 5. C 5.8 REFERENCES • \"The First Guru Guru Nanak (1469 - 1539)\". Sikhs.org. Retrieved 9 August 2009. • Garg, Abhinav (12 November 2019). \"How Guru Nanak played a 'role' in Ayodhya verdict\". The Times of India. • Grewal, J. S. (1998) [First published 1990]. \"The Sikhs of the Punjab\". In Johnson, Gordon; Bayly, C. A.; Richards, John F. (eds.). The New Cambridge History of India (pbk ed.). Cambridge: Cambridge University Press. ISBN 978-0-521-63764-0. • Gulati, Mahinder N. (2008). Comparative Religious and Philosophies: Anthropomorphism and Divinity. Atlantic Publishers. pp. 316–319. ISBN 978-81-269- 0902-5. • Gupta, Hari Ram (1984). History of the Sikhs: The Sikh Gurus, 1469-1708. Munshiram Manoharlal. ISBN 978-81-215-0276-4. • Gupta, Hari (1984). History of the Sikhs (The Sikh Gurus, 1469-1708). Munshiram Manoharlal. p. 392. ISBN 9788121502764. • Sikh Religion. Sikh Missionary Center. 2005. p. 300. ISBN 9780962538322. • Gates, Brian (2016). Freedom and Authority in Religions and Religious Education (Revised ed.). London: Bloomsbury Publishing. p. 61. ISBN 9781474280952. • Gates, Brian (2016). Freedom and Authority in Religions and Religious Education (Revised ed.). London: Bloomsbury Publishing. p. 61. ISBN 9781474280952. • \"Guru Granth Sahib and the Sikh World-View\". Studies in Sikhism and Comparative Religion. 23–24: 29. 2004. • Singh, Kirpal (2002). Institutional Failure in Punjab with Respect to Sikhism & Missing Sikh Prisoners. Chandigarh: Institute of Sikh Studies. p. 12. ISBN 9788185815176. • https://www.scribd.com/document/126591654/Source-Book-on-Sikhism • https://www.scribd.com/document/162725948/Concepts-Sikhism • https://www.scribd.com/document/162686577/Sikhism-1wikipedia 118 CU IDOL SELF LEARNING MATERIAL (SLM)
UNIT 6: DEVELOPMENT OF SIKHISM Structure 6.0 Learning Objectives 6.1 Introduction 6.1.1 History And Doctrine 6.2 Development of Sikhism 6.2.1 What is the concept of Guru in Sikhism? 6.2.2 Origins of Sikhism 6.2.3 Militarisation of the Sikhs 6.3 Summary 6.4 Keywords 6.5 Learning Activity 6.6 Unit End Questions 6.7 References 6.0 LEARNING OBJECTIVES After this unit, we can able to know: • To outline the idea of Sikhism. • To converse on the concept of Gurus in Sikhism • To sketch the notion of origin and historical background of Sikhism 6.1 INTRODUCTION There are presently around 24 million Sikhs around the world. The greater part live in the Indian province of Punjab. They respect Guru Nanak (1469–1539) as the originator of their confidence and Guru Gobind Singh (1666–1708), the 10th Guru, as the Guru who formalized their religion. Religions and strict educators don't exist in a vacuum: India, in the Gurus' time, was administered by Mughal heads that were Muslim. Punjabi society was a blend of Muslims and Hindus. The Sikh religion has developed from the Gurus' lessons, and from their adherents' dedication, into a world religion with its own sacred text, code of control, gurdwaras (spots of love), celebrations and life cycle rituals and Sikhs share from a solid perspective of character and commend their unmistakable history. A focal rule of the Gurus' instructing is the significance of coordinating otherworldliness with doing one's duties. Sikhs 119 CU IDOL SELF LEARNING MATERIAL (SLM)
ought to perform seva (intentional help of others) while simultaneously rehearsing simaran (recognition of God). The ideal is to be a sant sipahi (champion holy person) for example an individual who consolidates profound characteristics with a preparation for bold activity. Guru Nanak, the main Guru, and Guru Gobind Singh, the 10th Guru, keep on including conspicuously as far as Sikhs can tell of their religion. Sikhism is religion and reasoning established in the Punjab district of the Indian subcontinent in the late fifteenth century. Its individuals are known as Sikhs. The Sikhs call their confidence Gurmat (Punjabi: \"the Way of the Guru\"). As per Sikh custom, Sikhism was set up by Guru Nanak (1469–1539) and consequently drove by a progression of nine different Gurus. Every one of the 10 human Gurus, Sikhs accept, was possessed by a solitary soul. Upon the passing of the tenth, Guru Gobind Singh (1666–1708), the soul of the interminable Guru moved itself to the consecrated sacred writing of Sikhism, Guru Granth Sahib (\"The Granth as the Guru\"), otherwise called the Adi Granth (\"First Volume\"), which from there on was viewed as the sole Guru. In the mid-21st century there were almost 25 million Sikhs around the world, the incredible greater part of them living in the Indian province of Punjab. \"Guru is the managing word for the Sikh, the understudy of truth. However, what does the word Guru mean? In a real sense, Guru implies in the Sanskrit unique, \"from dull to light\". It alludes to that innovation, that source, which takes us from the haziness of obliviousness to the light of God. In the memorable sense, Guru is the Word of God, as spoken by the organizer of the Sikh confidence, Guru Nanak, who, in his delight of affection for God, sang about the idea of God and man. The Sikh sings these wonderful tunes of Nanak, thus comes to adore and live with the Guru's assertion embedded in the heart, psyche, and soul. He may communicate that affection for the Guru from multiple points of view – the Guru is his breath of life, his food, most close companion, friend, wellspring of heavenly shrewdness, and happiness. The Word of the Guru is the way on which a Sikh strolls. By submitting to the expression of the Guru, the Sikh is changed, mended, and he turns into a wellspring of light and shrewdness for other people. Guru Nanak composed his tunes and gave them to his replacements who likewise sang God's recognition, in their own graceful style. These arrangements, alongside others of a similar heavenly motivation, were aggregated by the fifth Guru, Guru Arjun Dev, and united as a Granth. A Granth, from the Sanskrit root, signifies \"what attaches one to the Infinite Guru.\" The 10th Guru, Guru Gobind Singh, added the verse of the 10th Guru, Guru Teg Bahadur, and fixed the Granth perpetually, so that no word could be adjusted or added. He proclaimed 120 CU IDOL SELF LEARNING MATERIAL (SLM)
the Granth as Guru for Sikhs forever, and considered it the Siri Guru Granth Sahib (Great Guru). Since that time there has never been, nor will there at any point be, some other Guru in human structure for the Sikhs. The Siri Guru Granth Sahib is the thing that gives you the experience of your higher nature. For the Sikh it is the preeminent living astuteness which eliminates obliviousness, the reason for affliction, through its Truth, and through the reiteration of its incredible sound current. In contrast to other strict sacred writings, the Siri Guru Granth Sahib isn't the historical backdrop of a group or of a religion. It is the experience of the spirit and its excursion through life to unity with God. In this way, the Siri Guru Granth Sahib talks well known fact; that Truth which was before time started, which is True now, and which will be True forever. It identifies with all individuals altogether puts consistently. Comparably in the Bible, it says, \"In the Beginning was the Word, and the Word was with God.\" Sikhs perceive the Siri Guru Granth Sahib to be the exemplification of God's assertion in composed structure. It is the rotate point around which a Sikh's psyche spins all through the bustling hours of the day. The Guru controls the psyche to the experience that God's light lives inside the spirit of humankind, and that God is One.\" 6.1.1 History and Doctrine Sikh in Punjabi signifies \"student,\" and the individuals who joined the Sikh people group, or Panth (\"Path\"), were individuals who looked for otherworldly direction. Sikhs guarantee that their custom has consistently been isolated from Hinduism. By the by, numerous Western researchers contend that in its most punctual stage Sikhism was a development inside the Hindu practice; Nanak, they bring up, was raised a Hindu and ultimately had a place with the Sant custom of northern India, a development related with the extraordinary artist and spiritualist Kabir (1440–1518). The Sant’s, the majority of whom were poor, seized, and uneducated, made psalms out of extraordinary magnificence communicating their experience of the heavenly, which they found on the whole things. Their custom drew vigorously on the Vaishnava bhakti (the reverential development inside the Hindu practice that adores the God Vishnu), however there were significant contrasts between the two. Like the supporters of bhakti, the Sant’s accepted that dedication to God is vital for freedom from the pattern of resurrection in which all individuals are caught; not normal for the devotees of bhakti, notwithstanding, the Sant’s kept up that God is nirgun (\"without structure\") and not sagun (\"with structure\"). For the Sant’s, God can be neither manifested nor addressed in solid terms. 121 CU IDOL SELF LEARNING MATERIAL (SLM)
Certain lesser impacts likewise worked on the Sant development. Boss among them was the Nath custom, which involved a bunch of factions, all guaranteeing plummet from the semilegendary instructor Gorakhnath and all advancing Hatha Yoga as the methods for profound freedom. Albeit the Sant’s dismissed the actual parts of Hatha Yoga for reflection strategies, they acknowledged the Naths' idea of profound rising to extreme rapture. A few researchers have contended that the Sants were impacted by Islam through their contact with the Mughal leaders of India from the mid sixteenth century, yet there is truth be told little sign of this, however Sufism (Islamic magic) may have had a negligible impact. There are presently around 24 million Sikhs around the world. The dominant part live in the Indian province of Punjab. They respect Guru Nanak (1469–1539) as the organizer of their confidence and Guru Gobind Singh (1666–1708), the 10th Guru, as the Guru who formalized their religion. Religions and strict instructors don't exist in a vacuum: India, in the Gurus' time, was controlled by Mughal sovereigns who were Muslim. Punjabi society was a blend of Muslims and Hindus. The Sikh religion has advanced from the Gurus' lessons, and from their supporters' commitment, into a world religion with its own sacred writing, code of control, gurdwaras (spots of love), celebrations and life cycle rituals and Sikhs share from a solid perspective of personality and praise their particular history. A focal rule of the Gurus' instructing is the significance of incorporating otherworldliness with doing one's duties. Sikhs ought to perform seva (intentional help of others) while simultaneously rehearsing simaran (recognition of God). The ideal is to be a sant sipahi (champion holy person) for example an individual who consolidates profound characteristics with an availability for fearless activity. Guru Nanak, the primary Guru, and Guru Gobind Singh, the 10th Guru, keep on highlighting conspicuously as far as Sikhs can tell of their religion. Who was Guru Nanak? Guru Nanak was brought into the world in 1469 in Talvandi; a spot currently renamed Nankana Sahib, in the province of Punjab in present-day Pakistan. His folks were Hindus and they were Khatri by position, which implied that they had a family custom of record keeping. The name 'Nanak', like Nanaki, his sister's name, may demonstrate that they were brought into the world in their mom's folks' home, referred to in Punjabi as their nanake. Guru Nanak's better half was called Sulakhani and she bore two children. Until an extraordinary strict encounter, Nanak was utilized as a vendor for the nearby Muslim lead representative. 122 CU IDOL SELF LEARNING MATERIAL (SLM)
At some point, when he was around thirty, he encountered being cleared into God's essence, while he was having his every day shower in the stream. The outcome was that he parted with his assets and started his labour of love of imparting his profound experiences. This he did by creating idyllic structures which he sang to the backup of a rabab, the stringed instrument that his Muslim voyaging friend, Mardana, played. Subsequent to voyaging widely Guru Nanak settled down, gathering a local area of devotees (Sikhs) around him, in a spot known as Kartarpur ('Creator Town'). Guru Nanak's sonnets (or shabads) in the Guru Granth Sahib (sacred writing) give an unmistakable feeling of his attention to there being one incomparable reality (ik oankar) behind the world's numerous wonders. His shabads accentuate the requirement for trustworthiness as opposed to outward shows of being strict, in addition to the significance of being aware of God's name (nam) and being liberal to others through dan (articulated like the English word 'darn') for example providing for other people. His sonnets are wealthy in word-pictures of animals and birds and human exercises like cultivating and trade. The British Library holds various lithographs and compositions of much-adored accounts of Guru Nanak's life; these incorporate the Vilaitvali Janam-sakhi and the more popular, wonderfully represented B40 Janam-sakhi. (The word 'janam' signifies birth and 'sakhi' signifies declaration or proof.) Some of the occasions described in the Janam-sakhis are wonders, regardless of the way that Guru Nanak and his replacements reprimanded supernatural occurrence working. The narratives are written so as to celebrate the Guru; the stories regularly pass on a more profound message: for example when Nanak requested that a rich man take a needle to paradise for him, so showing the purposelessness of gathering abundance. Guru Nanak's significance results from his persuasive instructing as well as from the common-sense premise he accommodated another strict development: he set up a local area of his adherents in Kartarpur and he delegated a replacement, Guru Angad, based on his dedicated help. Guru Nanak is regarded as 'Baba Nanak' by Punjabi Muslims just as by Sikhs and Punjabi Hindus. Every year Sikhs commend his birthday upon the arrival of the full moon in November. Like other gurpurabs (celebrations recognizing a Guru) it is set apart by an akhand way (articulated like 'section'), a 48-hour, persistent, complete perusing of the Guru Granth Sahib which closes on the celebration morning. Dedicatory occasions in 2019 praised the 550th commemoration of Guru Nanak's introduction to the world. 123 CU IDOL SELF LEARNING MATERIAL (SLM)
What is the idea of Guru in Sikhism? From the outset Nanak was called 'Baba Nanak', with 'Baba' being a tender term, similar to 'granddad', for a more seasoned man. Nowadays he is otherwise called Guru Nanak. Similarly as the word 'Sikh' signifies student, so 'Guru' signifies educator. Sikhs clarify 'Guru' as signifying 'remover of obscurity'. The Gurmukhi content that is utilized for the Punjabi language has no capital letters, yet in English the right practice is to utilize a capital 'G' for Guru in the Sikh sense. There have been only ten human Gurus. Their lives crossed the time frame from Nanak's introduction to the world in 1469 to the dying of Guru Gobind Singh in 1708. From that point forward the Sikhs' living Guru has been the Guru Granth Sahib, the hallowed volume of sacred writing. The Guru Granth Sahib is substantially more than a book: it is accepted to exemplify the Guru just as containing pieces by six of the ten Gurus. The superior Guru (Nanak's Guru) is God, whose numerous names incorporate 'Satguru' (the genuine Guru) and 'Waheguru' (a name which started as an outcry of acclaim). Sikhs accept that every one of the ten human Gurus encapsulated the very soul of Guruship and that their various styles were fitting to the contrasting conditions in which they lived. Guru Nanak's initial four replacements, Guru Angad Dev, Guru Amar Das, Guru Ram Das and Guru Arjan Dev, were likewise artists. Their creations, along with Guru Nanak's, turned into the premise of the Guru Granth Sahib. While their otherworldly accentuation consistently proceeded with Guru Nanak's, each made an unmistakable commitment to Sikh people group life. Guru Angad formalized the Gurmukhi content in which the sacred text is composed. It was more likely than not created from the shorthand that bookkeepers utilized for keeping their records, as a less complex adaptation of the content that is as yet utilized for the more seasoned language of Sanskrit. Guru Amar Das made the langar a vital element of Sikh life: a common veggie lover dinner eaten by individuals of all positions sitting together paying little heed to their economic wellbeing. His different developments included setting up a Sikh spot of journey and selecting ministers to lead nearby Sikh assemblages. His child in-law and replacement, Guru Ram Das delegated stewards-cum-preachers to arrange love and gather contributions and he began the settlement which at the appointed time was renamed Amritsar. Its name, which means the pool of everlasting status, alluded to the pool related with the sanctuary, Harmandir Sahib, that was finished in the hour of the fifth Guru, Guru Arjan Dev. In 1604 Guru Arjan Dev introduced in Harmandir Sahib the volume of sacred text, his gathering of the sonnets of the initial five Gurus in addition to works by other profound artists like Kabir. 124 CU IDOL SELF LEARNING MATERIAL (SLM)
Guru Arjan Dev is likewise recognized as the primary Sikh saint. Following his demise, the 6th Guru, his child Har Gobind, turned into a military chief. Likewise, the 10th Guru, Guru Gobind Rai, whose father Guru Tegh Bahadar is additionally recognized as a saint, accepted a high military profile. The seventh, eighth and ninth Gurus, Guru Har Rai, Guru Har Krishan and Guru Tegh Bahadar, were not military pioneers – indeed Guru Har Krishan died as a kid. Guru Tegh Bahadar supported the brahmins of Kashmir who had engaged him for help. He was killed when he would not turn into a Muslim. As per custom, Guru Gobind Rai became Guru Gobind Singh in 1699, when he assembled his adherents and started five men who chipped in their lives for him. These five (known as panj piare or five darling ones), and all Sikhs who have been started likewise in the years since, make up the Khalsa, the local area that owes its devotion to the Guru. Guru Gobind Singh got the amrit (heavenly water of inception) from the panj piare and, similar to them, took the name 'Singh' (lion) instead of his prior name. Khalsa starts (known as amritdhari Sikhs) acknowledge an everyday discipline which incorporates having five recognizing marks (the 'five Ks): kes (hair for example not permitting hair or facial hair to be abbreviated or taken out), kirpan (blade), kachha (shorts – typically these days worn under one's external dress), kangha (brush) and kara (iron or steel bangle). Female starts take the name 'Kaur' (in a real sense 'sovereign'). By and by, numerous Sikh guardians give their kids the names 'Singh' and 'Kaur', so these names don't imply that somebody has been started. Guru Gobind Singh fused his dad, Tegh Bahadar's, psalms in the Sikh sacred text. Instantly before his demise, he educated Sikhs to respect the Granth (volume) as their Guru – henceforth its deferential title, Guru Granth Sahib. Guru Gobind Singh himself was an artist and his structures are in another volume, the Dasam Granth. 6.2 DEVELOPMENT OF SIKHISM 6.2.1 What is the concept of Guru in Sikhism? From the start Nanak was called 'Baba Nanak', with 'Baba' being a warm term, similar to 'granddad', for a more established man. Nowadays he is otherwise called Guru Nanak. Similarly as the word 'Sikh' signifies student, so 'Guru' signifies educator. Sikhs clarify 'Guru' as signifying 'remover of haziness'. The Gurmukhi content that is utilized for the Punjabi language has no capital letters, yet in English the right practice is to utilize a capital 'G' for Guru in the Sikh sense. There have been only ten human Gurus. Their lives traversed the time 125 CU IDOL SELF LEARNING MATERIAL (SLM)
frame from Nanak's introduction to the world in 1469 to the dying of Guru Gobind Singh in 1708. From that point forward the Sikhs' living Guru has been the Guru Granth Sahib, the hallowed volume of sacred text. The Guru Granth Sahib is significantly more than a book: it is accepted to epitomize the Guru just as containing sytheses by six of the ten Gurus. The superior Guru (Nanak's Guru) is God, whose numerous names incorporate 'Satguru' (the genuine Guru) and 'Waheguru' (a name which started as a shout of acclaim). Sikhs accept that every one of the ten human Gurus exemplified similar soul of Guruship and that their various styles were proper to the varying conditions in which they lived. Guru Nanak's initial four replacements, Guru Angad Dev, Guru Amar Das, Guru Ram Das and Guru Arjan Dev, were additionally artists. Their structures, along with Guru Nanak's, turned into the premise of the Guru Granth Sahib. While their profound accentuation flawlessly proceeded with Guru Nanak's, each made an unmistakable commitment to Sikh people group life. Guru Angad formalized the Gurmukhi content in which the sacred text is composed. It was in all likelihood created from the shorthand that bookkeepers utilized for keeping their records, as a less complex form of the content that is as yet utilized for the more seasoned language of Sanskrit. Guru Amar Das made the langar a vital element of Sikh life: a common vegan feast eaten by individuals of all positions sitting together paying little heed to their economic wellbeing. His different developments included setting up a Sikh spot of journey and selecting evangelists to lead neighbourhood Sikh gatherings. His child in-law and replacement, Guru Ram Das designated stewards-cum-evangelists to coordinate love and gather contributions and he began the settlement which at the appropriate time was renamed Amritsar. Its name, which means the pool of everlasting status, alluded to the pool related with the sanctuary. Guru Arjan Dev is additionally recognized as the main Sikh saint. Following his demise, the 6th Guru, his child Har Gobind, turned into a military chief. Essentially, the 10th Guru, Guru Gobind Rai, whose father Guru Tegh Bahadar is likewise recognized as a saint, expected a high military profile. The seventh, eighth and ninth Gurus, Guru Har Rai, Guru Har Krishan and Guru Tegh Bahadar, were not military pioneers – truth be told Guru Har Krishan died as a youngster. Guru Tegh Bahadar advocated the Brahmins of Kashmir who had spoken to him for help. He was killed when he wouldn't turn into a Muslim. As per custom, Guru Gobind Rai became Guru Gobind Singh in 1699, when he assembled his supporters and started five men who chipped in their lives for him. Guru Gobind Singh ji got the amrit (sacred water of inception) from the panj piare and, similar to them, took the name 'Singh' (lion) instead of his previous name. 126 CU IDOL SELF LEARNING MATERIAL (SLM)
Khalsa starts (known as amritdhari Sikhs) acknowledge a day-by-day discipline which incorporates having five recognizing marks (the 'five Ks): kes (hair for example not permitting hair or facial hair to be abbreviated or taken out), kirpan (blade), kachha (shorts – for the most part these days worn under one's external attire), kangha (brush) and kara (iron or steel bangle). Female starts take the name 'Kaur' (in a real sense 'ruler'). Practically speaking, numerous Sikh guardians give their kids the names 'Singh' and 'Kaur', so these names don't imply that somebody has been started. Guru Gobind Singh fused his dad, Tegh Bahadar's, psalms in the Sikh sacred text. Instantly before his demise, he taught Sikhs to respect the Granth (volume) as their Guru – thus its deferential title, Guru Granth Sahib. Guru Gobind Singh himself was a writer and his sytheses are in another volume, the Dasam Granth. 6.2.2 Origins of Sikhism Sikhism was brought into the world in the Punjab zone of South Asia, which currently falls into the current day conditions of India and Pakistan. The primary religions of the territory at the time were Hinduism and Islam. The Sikh confidence started around 1500 CE, when Guru Nanak started showing a confidence that was very particular from Hinduism and Islam. Nine Gurus followed Nanak and built up the Sikh confidence and local area over the course of the following hundreds of years. Sikhism was begat by Guru Gobind Singh Ji. He was the 10th Guru of the 17 century in the Punjab area in the northern piece of the Indian subcontinent. The Faith rehearses were formalized by Guru Gobind Singh Ji on 13 April 1699. The last sanctified through water five Sikh individuals from various pieces of India and had diverse social foundations to shape Khalsa (ਖਾਲਸਾ). The initial five, Pure Ones, at that point submersed Gobind Singh ji into the Khalsa overlap. This provides the request for Khalsa, a background marked by around 300 years. The historical backdrop of Sikhism is firmly connected with the historical backdrop of Punjab and the socio-political circumstance in the north-west of the Indian subcontinent in the sixteenth century. From the standard of India by the Mughal Emperor Jahangir (r. 1605– 1627), Sikhism clashed with Mughal laws, since they were influencing political progressions of Mughals while esteeming holy people from Islam. Mughal rulers murdered numerous conspicuous Sikhs for declining to comply with their orders, and for contradicting the oppression of Sikhs. Of absolute 10 Sikh Gurus, two Gurus themselves were tormented and executed (Guru Arjan Dev and Guru Tegh Bahadur), and close kinfolk of a few Gurus 127 CU IDOL SELF LEARNING MATERIAL (SLM)
severely killed, (for example, the seven and nine-year old children of Guru Gobind Singh), alongside various other primary adored figures of Sikhism were tormented and killed (like Banda Bahadur (1716), Bhai Mati Das, Bhai Sati Das and Bhai Dayala), by Mughal rulers for rejecting their orders, and for restricting the mistreatment of Sikhs and Hindus. Consequently, Sikhism mobilized itself to go against Mughal authority. The rise of the Sikh Confederacy under the misls and Sikh Empire under the rule of the Maharajah Ranjit Singh (r. 1792–1839) was portrayed by strict resistance and pluralism with Christians, Muslims and Hindus in places of force. The foundation of the Sikh Empire in 1799 is usually viewed as the peak of Sikhism in the political circle, during its reality (from 1799 to 1849) the Sikh Empire came to incorporate Kashmir, Ladakh, and Peshawar. Various Muslim and Hindu laborers changed over to Sikhism. Hari Singh Nalwa, the Commander-in- head of the Sikh armed force along the northwest Frontier from 1825 to 1837, took the limit of the Sikh Empire to the actual mouth of the Khyber Pass. The Sikh Empire's common organization incorporated creative military, monetary and administrative changes. Sikh associations, including the Chief Khalsa Dewan and Shiromani Akali Dal drove by Guru Tara Singh, emphatically went against the segment of India, seeing the chance of the making of Pakistan as welcoming persecution. The months paving the way to the segment of India in 1947, saw hefty clash in the Punjab among Sikhs and Muslims, which saw the successful strict movement of Punjabi Sikhs and Hindus from West Punjab and reflected a comparable strict relocation of Punjabi Muslims from East Punjab. As of now, most of Sikhs live in the Punjab territory of India. 6.2.3 Militarisation of the Sikhs From the start Nanak was called 'Baba Nanak', with 'Baba' being a warm term, similar to 'granddad', for a more established man. Nowadays he is otherwise called Guru Nanak. Similarly as the word 'Sikh' signifies student, so 'Guru' signifies educator. Sikhs clarify 'Guru' as signifying 'remover of haziness'. The Gurmukhi content that is utilized for the Punjabi language has no capital letters, yet in English the right practice is to utilize a capital 'G' for Guru in the Sikh sense. There have been only ten human Gurus. Their lives traversed the time frame from Nanak's introduction to the world in 1469 to the dying of Guru Gobind Singh in 1708. From that point forward the Sikhs' living Guru has been the Guru Granth Sahib, the hallowed volume of sacred text. The Guru Granth Sahib is significantly more than a book: it is accepted to epitomize the Guru just as containing sytheses by six of the ten Gurus. The 128 CU IDOL SELF LEARNING MATERIAL (SLM)
superior Guru (Nanak's Guru) is God, whose numerous names incorporate 'Satguru' (the genuine Guru) and 'Waheguru' (a name which started as a shout of acclaim). Sikhs accept that every one of the ten human Gurus exemplified similar soul of Guruship and that their various styles were proper to the varying conditions in which they lived. Guru Nanak's initial four replacements, Guru Angad Dev, Guru Amar Das, Guru Ram Das and Guru Arjan Dev, were additionally artists. Their structures, along with Guru Nanak's, turned into the premise of the Guru Granth Sahib. While their profound accentuation flawlessly proceeded with Guru Nanak's, each made an unmistakable commitment to Sikh people group life. Guru Angad formalized the Gurmukhi content in which the sacred text is composed. It was in all likelihood created from the shorthand that bookkeepers utilized for keeping their records, as a less complex form of the content that is as yet utilized for the more seasoned language of Sanskrit. Guru Amar Das made the langar a vital element of Sikh life: a common vegan feast eaten by individuals of all positions sitting together paying little heed to their economic wellbeing. His different developments included setting up a Sikh spot of journey and selecting evangelists to lead neighbourhood Sikh gatherings. His child in-law and replacement, Guru Ram Das designated stewards-cum-evangelists to coordinate love and gather contributions and he began the settlement which at the appropriate time was renamed Amritsar. Its name, which means the pool of everlasting status, alluded to the pool related with the sanctuary, Harmandir Sahib that was finished in the hour of the fifth Guru, Guru Arjan Dev. In 1604 Guru Arjan Dev introduced in Harmandir Sahib the volume of sacred writing, his aggregation of the sonnets of the initial five Gurus in addition to works by other otherworldly artists like Kabir. Guru Arjan Dev is additionally recognized as the main Sikh saint. Following his demise, the 6th Guru, his child Har Gobind, turned into a military chief. Essentially, the 10th Guru, Guru Gobind Rai, whose father Guru Tegh Bahadar is likewise recognized as a saint, expected a high military profile. The seventh, eighth and ninth Gurus, Guru Har Rai, Guru Har Krishan and Guru Tegh Bahadar, were not military pioneers – truth be told Guru Har Krishan died as a youngster. Guru Tegh Bahadar advocated the Brahmins of Kashmir who had spoken to him for help. He was killed when he wouldn't turn into a Muslim. As per custom, Guru Gobind Rai became Guru Gobind Singh in 1699, when he assembled his supporters and started five men who chipped in their lives for him. These five are known as panj piare or five darling ones, and all Sikhs who have been started likewise in the years since, make up the Khalsa, the local area that owes its faithfulness to the Guru. Guru Gobind 129 CU IDOL SELF LEARNING MATERIAL (SLM)
Singh got the amrit (sacred water of inception) from the panj piare and, similar to them, took the name 'Singh' (lion) instead of his previous name. Guru Gobind Singh fused his dad, Tegh Bahadar's, psalms in the Sikh sacred text. Instantly before his demise, he taught Sikhs to respect the Granth (volume) as their Guru – thus its deferential title, Guru Granth Sahib. Guru Gobind Singh himself was a writer and his sytheses are in another volume, the Dasam Granth. This significant investigation takes a gander at the beginning, improvement, and contemporary status of the Adi Granth as Sikh sacred writing. It offers another viewpoint on the overall thought of ordinance, its arrangement, its relationship with a strict local area, and the cycles through which the local area appropriates and deciphers it. 6.4 SUMMARY • The Sikh people group created during Mughal rule under the ten Gurus. The initial four Gurus drove the Sikh people group during a time of harmony with the Mughals. During the hour of the fifth Guru, the Sikh people group entered a time of mobilized protection from the Mughal realm, which would lead the 10th Guru to make the Khalsa, a submitted center gathering of Sikhs. • For quite a bit of its initial history, the Sikh people group delighted in the relative harmony and resilience of the Mughal Emperor Akbar who ruled from 1555 to 1605. Guru Ram Das (1534–1581), the fourth Guru, is said to have built up an aware relationship with Akbar. As indicated by legend, it was Akbar who allowed Guru Ram Das the land and the little lake which in the end became Amritsar, the otherworldly home of the Sikh practice. • Notwithstanding, Akbar's replacement Jahangir moved away from the strict resilience of Akbar and forcefully defied the Sikhs. This was during the rule of the fifth Guru, Guru Arjan. The Sikh people group prospered under Guru Arjan. He was a productive arranger of psalms and was answerable for the accumulation of the Adi Granth. It was during his rule that the Darbar Sahib, later called the Golden Temple, was underlying the focal point of the incredible lake in Amritsar. Guru Arjan's suffering on account of Emperor Jahangir in 1606 profoundly influenced the Sikh people group. It set everything up for Sikh clash with the Mughal government for some ages. • The 6th Guru, Guru Hargobind, started his guruship at age eleven, braced with two blades and his dad's final expressions of counsel: \"Let him sit completely equipped on 130 CU IDOL SELF LEARNING MATERIAL (SLM)
his seat and keep a military to the most amazing aspect his capacity.\" Guru Hargobind was resolved to oppose any danger to the presence of the Sikh people group. He moved his force base to the slopes of the Punjab and started to prepare a military. The militarization of the Sikh people group had started. Hargobind faced a few conflicts with the Mughal Emperor Shah Jehan. • During the rule of the Mughal Emperor Aurangzeb, expanding political pressing factor was put on Sikhs and Hindus the same. In 1664, Guru Tegh Bahadur turned into the 10th Sikh Guru. He mobilized his military and skirmished with the powers of Aurangzeb. As indicated by custom, he took up the reason against coercive change to Islam in the interest of the two Sikhs and Hindus. Rebellious as far as possible, picking passing over transformation, Guru Tegh Bahadur was openly guillotined in Delhi by the request for Aurangzeb. The spot of his suffering in 1675 is set apart by the Sis Ganj Gurdwara in the Chandni Chowk region of Delhi. • The 10th and last Sikh Guru, Gobind Singh, was just nine years old when his dad was martyred. The occasion profoundly influenced the youthful Guru, who later stated, \"When any remaining methods have fizzled, it is simply to turn to the utilization of the sword.\" Guru Gobind Singh turned into the most grounded and most compelling many Gurus Nanak. He raised an enormous armed force, setting up the Sikhs as an impressive power. When he passed on in 1708, he had left the Sikh people group two incredible inheritances: the Guru Granth Sahib and the Khalsa, a wildly dedicated center of Sikhs willing to confront any a disregard for one's own needs for their confidence. 6.5 KEYWORDS • Khalsa: Khalsa refers to both a community that considers Sikhism as its faith, as well as a special group of initiated Sikhs. • Guru: a Hindu spiritual teacher. 6.5 LEARNING ACTIVITY 1. Discuss about the Khalsa. ___________________________________________________________________________ ___________________________________________________________________ 131 CU IDOL SELF LEARNING MATERIAL (SLM)
2. Discuss about the history of Sikhism. ___________________________________________________________________________ ___________________________________________________________________ 3. Write about the origin of Sikhism. ___________________________________________________________________________ ___________________________________________________________________ 4. What is significance of Sikhism? ___________________________________________________________________________ ___________________________________________________________________ 6.6 UNIT END QUESTIONS A. Descriptive Questions Short Questions 1. What is Khalsa? 2. Who is Guru? 3. Who was Guru Teg Bahadur? 4. Who was Guru Arjan? 5. Write about Guru Angad Dev. Long Questions 1. Discuss the history of Sikhism. 2. Discuss about Sikhs and the British Raj. 3. Write in details about the origin of Sikhism. 4. Write about the contribution of Sikhism to humanism. 5. Discuss about the Militarisation of the Sikhs. B. Multiple Choice Questions 132 1. Where did the Sis Ganj Gurdwara located? a. Delhi b. Jaipur c. Patna CU IDOL SELF LEARNING MATERIAL (SLM)
d. Amritsar 2. When Guru Teg Bahadur was beheaded by the order of Aurangzeb? a. 1787 b. 1675 c. 1567 d. 1890 3. By whom Guru Arjan was killed? a. Emperor Jahangir b. Emperor Aurangzeb c. Great Akbar d. Emperor Humayun 4. Who wrote The Oxford Handbook of Sikh Studies? a. Deol, Jeevan b. Singh, Pashaura; Fenech, Louis E. c. Doris Jakobsh d. Cole, William Owen 5 Who wrote Eighteenth Century Khalsa Identity: Discourse, Praxis and Narrative\".? a. Deol, Jeevan b. Singh, Pashaura; Fenech, Louis E. c. Doris Jakobsh d. Cole, William Owen Answer 1. a 2. c 3. a 4.b 5. a 6.7 REFERENCES • Doris Jakobsh, Sikhism, (Honolulu: University of Hawai’i Press, 2012). • Eleanor Nesbitt, (2nd edn.) Sikhism: A Very Short Introduction (Oxford: Oxford University Press, 2015) 133 CU IDOL SELF LEARNING MATERIAL (SLM)
• Cole, William Owen; Sambhi, Piara Singh (1995). The Sikhs: Their Religious Beliefs and Practices. Sussex Academic Press. ISBN 978-1-898723-13-4. • Deol, Jeevan (2001). \"Eighteenth Century Khalsa Identity: Discourse, Praxis and Narrative\". In Arvind-pal Singh and Mandair, Gurharpal Singh and Christopher Shackle (ed.). Sikh Religion, Culture and Ethnicity. Routledge. pp. 25–26. ISBN 978- 0700713899. OCLC 45337782. • Nesbitt, Eleanor (2016). Sikhism: A Very Short Introduction. Oxford University Press. ISBN 978-0-19-874557-0. • Singh, Pashaura; Fenech, Louis E. (2014). The Oxford Handbook of Sikh Studies. Oxford University Press. ISBN 978-0-19-969930-8. • https://www.slideshare.net/wendlingk/sikhism-24513812 • https://ajitvadakayil-1.blogspot.com/2013/07/unknown-history-of-sikhs-and- sikhism.html • https://fikpani.wordpress.com/2012/11/23/mpye-005-world-religions/ • https://pluralism.org/the-development-of-the-sikh-community • https://sikhunity.wordpress.com/2014/01/13/contribution-of-guru-angad-dev-jee-in- the-field-of-education/ • https://en.wikipedia.org/wiki/Khalsa 134 CU IDOL SELF LEARNING MATERIAL (SLM)
UNIT 7: DEVELOPMENT OF SIKHISM – CONTRIBUTION OF GURU ANGAD DEV Structure 7.0 Learning Objectives 7.1 Introduction 7.2 Contribution of Guru Angad Dev 7.2.1 Life of Guru Angad Dev Ji 7.2.2 Educational Philosophy of Guru Angad Dev Ji 7.2.3 Gurmukhi 7.2.4 Role of a Teacher 7.2.5 Social Field 7.2.6 Religious Field 7.3 Summary 7.4 Keywords 7.5 Learning Activity 7.6 Unit End Questions 7.7 References 7.0 LEARNING OBJECTIVES After this unit, we can able to highlight the importance by Guru Angad Dev Ji • To outline the general philosophy of Guru Angad Dev Ji • To framework the educational philosophy of Guru Angad Dev Ji. • To find out the changes occur in educational and social scenario of India with the • efforts of Guru Angad Dev Ji • To highlight the impact of educational ideas of Guru Angad Dev Ji on humanity. 7.1 INTRODUCTION Guru Angad was the second of the ten Sikh Gurus of Sikhism. Brought into the world in Hindu family and subsequent to meeting Guru Nanak, the originator of Sikhism, turning into a Sikh, and serving and working with Guru Nanak for a long time, Guru Nanak gave Lehna the name Angad (\"my own appendage\"), and picked Angad as the second Sikh Guru. 135 CU IDOL SELF LEARNING MATERIAL (SLM)
After the passing of Guru Nanak in 1539, Guru Angad drove the Sikh custom. He is recalled in Sikhism for embracing and formalizing the Gurmukhi letter set. He started the way toward gathering the psalms of Guru Nanak, contributed 62 or 63 songs of his own. Rather than his own child, he picked his follower Amar Das as his replacement and the third Guru of Sikhism. A few stories in the Sikh custom depict reasons why Bhai Lehna was picked by Guru Nanak over his own children as his decision of replacement. One of these accounts is about a container which fell into mud, and Guru Nanak requested that his children get it. Guru Nanak's children would not get it since it was too filthy or humble an errand. At that point he asked Bhai Lehna, who anyway chose it from the mud, washed it clean, and introduced it to Guru Nanak brimming with water. Guru Nanak contacted him and renamed him Angad (from Ang, or part of the body) and named him as his replacement and the second Nanak on 7 September 1539. After the passing of Guru Nanak on 22 September 1539, Guru Angad incapable to bear the division from Guru Nanak resigned into a room in a devotee's home in a province of Vairagya. Baba Buddha later found him after a long hunt and mentioned him to return for Guruship. The Gurbani expressed at the time Die before the one whom you love, to live after he kicks the bucket is to carry on with a useless life in this world. Was the principal psalm in Guru Granth Sahib by Guru Angad and implies the agony he felt at the division from Guru Nanak. Guru Angad later left Kartarpur for the town of Khadur Sahib (close to Goindwal Sahib). Post progression, at a certain point, not many Sikhs acknowledged Guru Angad as their chief and keeping in mind that the children of Guru Nanak professed to be the replacements. Guru Angad focussed on the lessons of Nanak, and building the local area through beneficent works, for example, langar. Guru Angad Sahib presented another letter set known as Gurmukhi Script, adjusting the old Punjabi content. It turned into the content of masses very soon. He looked into the training of the kids by opening numerous schools for their guidance and in this way expanded the quantity of literates. For the adolescent he began the practice of Mall Akhara, where physical just as profound activities were held. He gathered current realities about Guru Nanak Dev Ji's life and got it composed the principal memoir of Guru Nanak Dev Ji. He likewise composed 60 shalokas {stanzas}, these are remembered for Guru Granth Sahib Ji. He advocated and extended the organization of Guru Ka Langar began by Guru Nanak Sahib. Prior, Guru Angad Sahib visited immensely significant places and focuses set up by Guru Nanak Dev for lecturing Sikhism. He likewise settled many new sangats, i.e., Sikh strict organizations and in 136 CU IDOL SELF LEARNING MATERIAL (SLM)
this manner reinforced the base of Sikhism the time of his Guruship was the most urgent one. It was hard for Hinduism to swallow the recently shaped Sikhism. Sikhism set up its own different personality. \"Kill your pride and afterward perform administration to humankind; really at that time you will sire honour\"- Guru Angad Dev ji. 7.2 CONTRIBUTION OF GURU ANGAD DEV 7.2.1 Life of Guru Angad Dev Ji Guru Angad Dev ji was an extraordinary Revolutionary just as Philosopher. Guru Angad Dev Ji assumed a significant part in the field of ladies schooling and Dalit education. Sri Guru Angad Dev, the second prophet-preceptor of the Sikhs was brought into the world on 31th March 1504 at Matte-di Sarai (presently known as Sarai Nanga) close to Mukatsar in the present Faridkot area of Punjab; and was named Lehna. His father Bhai Pheru Ji, a Trehan Khatri, was an exchange by profession. He was hitched in January 1520 to Khivi, a devout girl of Sri Devi Chand,a Marwah Khatri Of Sanghar,near Khadur in Taran two or three was honoured with two children Dasu and Datu and one little girl Bibi Amro. Isolating in this manner the establishment of the Guru from the family and area from the Guru, he put everything that is in him in the presentation of the Herculean errand to keep it alight, emitting and spreading substantially Lighter all around. Guru Angad Dev fortified the bringing together directions of Sangat (compliment) and Pangat (regular kitchen, Langar) set up by Guru Nanak Dev at Kartarpur. His spouse Mata Khivi took care of the framework run on the contributions of the adherents. 7.2.2 Educational Philosophy of Guru Angad Dev Ji The instructive way of thinking of Guru Angad Dev possesses the first position. Guru Angad Dev ji began the schools to give the instruction to those kids who reserve no privilege to get the training. Just the kids who have a place with the privileged can get the training around then however the oppressed or youngsters has a place with the lower station reserve no option to get the instruction. The fundamental point of the Guru Angad was to make the general public casteless and teach the sensation of all-inclusive fellowship. Guru Angad built up the Gurmukhi language to make training accessible to the downtrodden. He gave instruction and methods for correspondence to regular people. This was his method of enabling individuals to have more significant standards throughout everyday life. 137 CU IDOL SELF LEARNING MATERIAL (SLM)
7.2.3 Gurmukhi A flawed Punjabi letter set existed at the hour of Guru Nanak; however Guru Angad adjusted and cleaned it. Since the Guru Angad had received the changed letter set, it was called 'Gurmukhi'- implying what is spoken through the mouth of the Guru. Gurumukhi turned into the vehicle of writing in which the psalms of the Gurus were communicated and it additionally fit to the language of individuals. Albeit the roots of the Punjabi Alphabets are hazy, plainly Guru Angad advocated the utilization of this improved on Gurumukhi content among the Sikhs beginning around 1541. 7.2.4 Role of Teacher As per the Guru, an educator has a difficult. The educator can have the option to teach every one of the great characteristics like quietude, resilience, effortlessness, truth, satisfaction, empathy, love, widespread fellowship, freedom, participation, genuineness, bravery, regard for other people, reliability, pride of work and work and so forth, in the individual to build up the character completely and make the individual mindful moreover. All individuals are equivalent in the general public since one God made the whole world. So everybody have option to get the training with no separation. Actual turn of events, moral turn of events, social turn of events, character development and otherworldly recovery are conceivable through the organization of a commendable educator or Guru. The Guru is a sea, a mine of gems,\" from who are acquired the five endowments of truth, happiness, empathy, dharma and persistence. He calls the instructor \"Guru Gopal\". • Spiritual Development: Guru Angad needed that schooling to be of such kind that readies a man for Mukti (Salvation), Jugti (Art of Life), Tripti (Satisfaction) and Bhakti (Joy of life or delight of life). He needed that man to live cheerfully and to acquire brilliant ecstasy. • Self-Realization: Guru Angad utilized the word schooling in the feeling of otherworldly illumination for example self-acknowledgment. To understand, the idea of Hukam, one should move toward the Guru or Divine Guru who is unadulterated in heart, immaculate essentially, clear of still, small voice and has acknowledged unity with the ruler. • Character Formation: Guru Angad Dev ji trusted in the assistance and prosperity of all humankind and not simply of his own devotees. He laid weight on character constructing as opposed to recognition of customs and conventions. The way which Guru Angad Sahib called attention to his Sikhs for accomplishing edification was through assistance and great activities and commitment and love of one God. 138 CU IDOL SELF LEARNING MATERIAL (SLM)
• Religious and Moral Development: The instructive way of thinking of Guru accentuated upon the strict and virtues too. He needed individuals to be social and to acquire genuinely and furthermore help the penniless ones. He censured all the lower, dishonest, corrupt and limited qualities. He drove the majority to without a doubt the one for example God. • Restraints on interests and Lust for Money: Passion is an extraordinary mover and spring of soul. Enthusiasm can coordinate the human energy both to great and fiendish headings. Restrictions on interests or sublimation of senses are conceivably by creating dedication towards God for the achievement of genuine happiness. • Simplicity: Simplicity is the significant trait of a decent character and orchestrated character. The preeminent greatness in character, in habits and in style can be controlled by effortlessness. It is the consequence of significant reasoning. Guru said: \"They consume with extreme heat the obligations of the world, and eat a straightforward eating routine of grain and water.\" • Honesty: Honesty comprises of the foundation and devotion in one's associations with others and independence from duplicity and different inclinations. It includes honesty and kind-heartedness, as by trickery, one can't be straightforward. • Guru said: \"What anyone say about their knowledge, their arrangement or their keenness. The deeds which one submits, while sitting in one’s own house, are known all over, in the four headings.\" • Purity and Cleanliness: According to Guru, just that individual is unadulterated and living honestly, who live under the order of Guru. He said: \"Deep down and apparently, they are unadulterated and they retained in the genuine name.\" • Motivation: Guru was an illuminated soul, however the magnificence of his work, his endeavors and compositions lay not having accomplished this stage, yet in \"Liv\" his to let others additionally to accomplish it. Guru Angad needs to utilize \"Liv\" in a philosophical way. As indicated by Guru, during the time spent schooling above all else the feelings are prepared and afterward the keenness is honed. It is felt that the profound improvement will deal with itself consequently. 7.2.5 Social Field • Establishment of Langar To spread the message of Guru Nanak, Guru Angad further broadened the extent of the religion-social foundations set up by his archetype, to whom he was emphatically appended and whose mission he conveyed forward. he expanded the free kitchen by getting sorted out 139 CU IDOL SELF LEARNING MATERIAL (SLM)
it for a huge scope. Thusly he gave abundant freedoms to his adherents for administration to individuals and generosity for the destitute. He, at the end of the day, and his better half Mata Khivi, enlivened the adherents, expressly causing them in the kitchen, in cooking and serving plans. The foundation of Langar was kept up and created. The Guru's significant other, Mata Khivi by and by worked in the kitchen. She additionally served food to the individuals from the local area and the guests. Her commitment to this establishment discovers notice in Guru Granth Sahib. The Guru's significant other Mata Khivi Ji was consistently prepared to serve the Sikhs who came to meet their Guru. She used to care for every one of the subtleties. To such an extent that the kitchen was named after her as 'Mata Khivi ji ka Langar.' There is a unique notice of her administration in the piece of Balwand and Satta: 'Saith Balwand, Khivi was a respectable individual, who managed the cost of strong shade to the followers. She disseminated the Guru's abundance in the kitchen - rice bubbled in milk and ghee that possessed a flavour like ambrosia. The essences of the Guru's Sikhs were brilliant; those of the unreasonable developed pale. The supporters what toil's identity is acknowledged in organization with their Guru. Mother Khivi's mate is he who upheld the earth.' • Physical Fitness Guru Angad took a distinct fascination for actual wellness, and urged his enthusiasts to be engaged with sports after their morning supplications. Guru Angad Dev ji motivated individuals to have solid existences. As per Guru ji, in the event that you are genuinely fit uniquely than you can seek after more significant standards throughout everyday life, on the grounds that a sound psyche can exist just in a sound body. He gave freedoms to oppressed segments of the general public to keep up great wellbeing. He urged all individuals to be associated with wrestling sessions or Mal Akharas to contend in actual rivalries. • Respect for ladies The situation of lady at the time was woeful. She was peered downward on the grounds that she was believed to be substandard compared to man and was viewed as just a seductress. She was restricted to her home and was not permitted to take part in any open work. Guru lectured that man and ladies were equivalent before God. He invited ladies to the Sangat, offered those seats one next to the other and gave them strict rights that have so far been denied to her. Guru Angad worked alone. His better half and accomplice, Mata Khivi, is a vital lady who contributed essentially to Sikhism. 140 CU IDOL SELF LEARNING MATERIAL (SLM)
• Upliftment of society Guru Angad Dev declared that all individuals are the offspring of the one God and all are equivalent, independent of their station, conviction, confidence and method of love and sex. He likewise pronounced correspondence of people. He said that the two people ought to be treated as equivalent on earth in light of the fact that both are equivalent according to God. Guru Angad represented a casteless and uncouth society. He said that all individuals are equivalent in the general public since one God made the whole world. Dalits would be generally free to become Sikhs on the off chance that they decide to do so. Unfortunately, that is additionally the motivation behind why Sikhs have consistently been seen a danger to Hindu pioneers since Hindus needed to keep low standing untouchables as slaves for themselves. • Equality Guru Angad represented a casteless and tactless society, in which nobody was better than the other and nobody, through insatiability or childishness, could be permitted to infringe upon the privileges of others. To put it plainly, he envisioned a general public in which individuals lived like a family, aiding and supporting one another.Guru Angad said, \"He, At the end of the day, makes, O Nanak; He builds up the different animals. How might anybody be called terrible? There is One Lord and Guru of all; He looks after all, and relegates all to their undertakings. Some have less, and some have more; nobody is permitted to leave vacant.\" 7.2.6 Religious Field To spread the message of Guru Nanak, Guru Angad further broadened the extent of the religion-social foundations set up by his archetype, to whom he was emphatically appended and whose mission he conveyed forward. He expanded the free kitchen by getting sorted out it for a huge scope. Thusly he gave abundant freedoms to his adherents for administration to individuals and generosity for the destitute. He, at the end of the day, and his better half Mata Khivi, enlivened the adherents, expressly causing them in the kitchen, in cooking and serving plans. The foundation of Langar was kept up and created. The Guru's significant other, Mata Khivi by and by worked in the kitchen. She additionally served food to the individuals from the local area and the guests. Her commitment to this establishment discovers notice in Guru Granth Sahib. The Guru's significant other Mata Khivi Ji was consistently prepared to serve the Sikhs who came to meet their Guru. She used to care for every one of the subtleties. To 141 CU IDOL SELF LEARNING MATERIAL (SLM)
such an extent that the kitchen was named after her as 'Mata Khivi ji ka Langar.' There is a unique notice of her administration in the piece of Balwand and Satta: 'Saith Balwand, Khivi was a respectable individual, who managed the cost of strong shade to the followers. She disseminated the Guru's abundance in the kitchen - rice bubbled in milk and ghee that possessed a flavour like ambrosia. The essences of the Guru's Sikhs were brilliant; those of the unreasonable developed pale. The supporters what toil's identity is acknowledged in organization with their Guru. Mother Khivi's mate is he who upheld the earth.' • Physical Fitness Guru Angad took a distinct fascination for actual wellness, and urged his enthusiasts to be engaged with sports after their morning supplications. Guru Angad Dev ji motivated individuals to have solid existences. As per Guru ji, in the event that you are genuinely fit uniquely than you can seek after more significant standards throughout everyday life, on the grounds that a sound psyche can exist just in a sound body. He gave freedoms to oppressed segments of the general public to keep up great wellbeing. He urged all individuals to be associated with wrestling sessions or Mal Akharas to contend in actual rivalries. • Respect for ladies The situation of lady at the time was woeful. She was peered downward on the grounds that she was believed to be substandard compared to man and was viewed as just a seductress. She was restricted to her home and was not permitted to take part in any open work. Guru lectured that man and ladies were equivalent before God. He invited ladies to the Sangat, offered those seats one next to the other and gave them strict rights that have so far been denied to her. Guru Angad worked alone. His better half and accomplice, Mata Khivi, is a vital lady who contributed essentially to Sikhism. • Upliftment of society Guru Angad Dev declared that all individuals are the offspring of the one God and all are equivalent, independent of their station, conviction, confidence and method of love and sex. He likewise pronounced correspondence of people. He said that the two people ought to be treated as equivalent on earth in light of the fact that both are equivalent according to God. Guru Angad represented a casteless and uncouth society. He said that all individuals are equivalent in the general public since one God made the whole world. Dalits would be generally free to become Sikhs on the off chance that they decide to do so. Unfortunately that 142 CU IDOL SELF LEARNING MATERIAL (SLM)
is additionally the motivation behind why Sikhs have consistently been seen a danger to Hindu pioneers since Hindus needed to keep low standing untouchables as slaves for themselves. • Equality Guru Angad represented a casteless and tactless society, in which nobody was better than the other and nobody, through insatiability or childishness, could be permitted to infringe upon the privileges of others. To put it plainly, he envisioned a general public in which individuals lived like a family, aiding and supporting one another.Guru Angad said, \"He, At the end of the day, makes, O Nanak; He builds up the different animals. How might anybody be called terrible? There is One Lord and Guru of all; He looks after all, and relegates all to their undertakings. Some have less, and some have more; nobody is permitted to leave vacant.\" 7.3 SUMMARY The instructive way of thinking of Guru Angad Dev involves the chief position. He is the signal light. Albeit the brain of a student has extraordinary forces, it blooms with the assistance of a genuine educator. Guru Angad Dev ji began the schools to give the training to those kids who reserve no privilege to get the instruction. Just the youngsters who have a place with the high society can get the instruction around then yet the oppressed or kids has a place with the lower station reserve no privilege to get the schooling. The primary point of the Guru Angad was to make the general public casteless. It is the best way to make casteless society and instil the sensation of general fraternity. Without the accomplishment of self-acknowledgment and illumination, training is inadequate. Right training prompting self-acknowledgment which is a definitive objective of life: The point of instruction is hence to free. Book learning is criticized by the Sikh Guru. The proper instruction and casual training of Guru has assumed a crucial part in spreading schooling. • Guru Angad Dev was the second of the ten Gurus who established Sikhism. • He was brought into the world a Hindu with the name Bhai Lehna in Ferozepur, Punjab. • Before meeting Guru Nanak at 27 years old, Lehna used to revere the Hindu Goddess Durga. • After running over a Sikh man discussing a supplication formed by Guru Nanak, he communicated a longing to meet him. 143 CU IDOL SELF LEARNING MATERIAL (SLM)
• It's accepted that it took only one gathering for him to deny his confidence and start to follow the acts of Guru Nanak. • Guru Angad committed 7 years substantiating himself under the direction of Guru Nanak and after numerous tests he named him as his replacement in 1539. • When Guru Nanak passed on, Guru Angad went into detachment and thought for a half year. • He proceeded with the work that Guru Nanak began and furthermore made numerous remarkable commitments to Sikhism. • He promoted the utilization of a worked on letter set by adjusting the old Punjabi characters currently known as the Gurmukhi content and composed numerous sections that were remembered for the Guru Granth Sahib. • Guru Angad ensured that the foundation of Langar, the public supper served at the Gurdwara, turned into a commitment. • He additionally made numerous Sikh strict foundations and schools. • As another confidence, Sikhism was at risk for being dominated by the since a long time ago settled religions. Guru Angad assisted Sikhism with turning into a more acknowledged and regarded confidence. • Guru Angad selected Amar Das as his replacement (the third Guru) before his passing in 1552. 7.4 KEYWORDS • Gurmukhi: Commonly regarded as a Sikh script, Gurmukhi is used in Punjab, India as the official script of the Punjabi language • Langar: In Sikhism, a langar is the community kitchen of a gurdwara, which serves meals free of charge to all visitors. 7.5 LEARNING ACTIVITY 1 Who was Guru Angad Dev ji? ___________________________________________________________________________ ___________________________________________________________________ 2 Discuss about the contribution of Guru Angad dev ji? 144 CU IDOL SELF LEARNING MATERIAL (SLM)
___________________________________________________________________________ ___________________________________________________________________ 3 Why langar is so important concept in humanism? ___________________________________________________________________________ ___________________________________________________________________ 4 What was the impact of Panghat? ___________________________________________________________________________ ___________________________________________________________________ 7.6 UNIT END QUESTIONS A. Descriptive Questions Short Questions 1. What is Langar? 2. Discuss about Equality concept by Guru Angad ji. 3. What is Sewa? 4. Discuss about Fearlessness. 5. Write about the Respect for women in Sikh community by Guru Angad? Long Questions 1. Discuss about the Religious Field of Guru Angad. 2. Write about Social Field of Guru Angad Dev ji? 3. What is Life of Action of Guru Angad Dev ji? 4. Discuss the concept of upliftment of society by Guru Angad dev ji. 5. Write about Role of Teacher by Guru Angad Dev ji. B. Multiple Choice Questions 145 1. Who first use the Gurmukhi? a. Guru Angad b. Guru Ram Das c. Guru Amar Das d. Guru Arjan Dev CU IDOL SELF LEARNING MATERIAL (SLM)
2. When did Guru Angad nominated Amar Das as his successor (the third Guru) before his death? a. 1552 b. 1666 c. 1767 d. 1567 3. Who wrote “If a hundred moons were to rise, and thousand suns appeared, even with such light, there would still be pitch darkness without the Guru.”? a. Guru Arjan b. Guru Angad c. Guru Ram Das d. Guru Amar Das 6. When did Guru Angad appointed him as his successor? a. 1656 b. 1789 c. 1539 d. 1550 5. What was the previous name of Guru Angad? a. Bhai Lehna b. Bhai Jetha c. Bhai Kanha d. Bhai Lohna Answers 146 1. a 2. a 3. b 4.c 5.a 7.7 REFERENCES • Kabir, Humayun (1971), “Indian Philosophy of Education” • Robin Barrow (1977), “Moral philosophy for education” • NCERT, (1982-92), “Fifth survey of educational research”, New Delhi. CU IDOL SELF LEARNING MATERIAL (SLM)
• Singh, Ranbir (1982), “The Sikh Way of Life”, India publishers, New Delhi. • Koul Lokesh (1995), “Methodology of Educational Research”, New Delhi, Publishing • House. • Singh, Sher (1998), “Philosophy of Sikhism”, SGPC, Amritsar. • Duggal, K.S. “Sikh Gurus: Their Lives and Teachings.” • Singh, Prithi Pal “The History of Sikh Gurus.” • Neki, Jaswant Singh “Prophet of Devotion - Life and Teachings of Guru Angad Dev.” • Alag, Saroop Singh (1999), “An introduction to Shri Guru Granth • Sahib”, Alag- Shabad- Yug, Ludhiana. 147 CU IDOL SELF LEARNING MATERIAL (SLM)
UNIT 8: GURU AMAR DAS AND GURU RAM DAS Structure 8.0 Learning Objectives 8.1 Introduction 8.2 Guru Amar Das 8.2.1 Teachings 8.2.2 Influence 8.2.3 Social Changes by Guru Amar Das 8.2.4 Piri System 8.3 Guru Ram Das 8.3.1 Life of Guru Ram Das 8.3.2 Influence 8.4 Summary 8.5 Keywords 8.6 Learning Activity 8.7 Unit End Questions 8.8 References 8.0 LEARNING OBJECTIVES After this unit, we can able to know: • To outline the contribution of Guru Amar Das ji in Sikhism. • To distinguish about Social Changes by Guru Amar Das • To converse about the Piri System. • To comprehend the life of Guru Ram Das ji. • To highlight the influence of Guru Ram Das ji in Sikhism. 8.1 INTRODUCTION Amar Das Sahib Ji (Gurmukhi: ਗੁਰੂ ਅਮਰ ਦਾਸ) (Sunday 23 May, 1479 - Thursday 16 September, 1574), Nanak III, was the third of the Ten Gurus of Sikhism and became Guru on Saturday, 16 April, 1552 at 73 years of age, following the steps of Sri Guru Angad Dev Sahib ji, who left for his great home on 29 March, 1552, developed 48. Expert Amar Das ji was brought into the world in 1479, 10 years after the presentation of Guru Nanak, the primary 148 CU IDOL SELF LEARNING MATERIAL (SLM)
Sikh Guru and creator of the Sikh certainty. Expert Ji was the most established offspring of Sri Tej Bhan Ji, a farmer and dealer, and Mata Lachmi Ji, a submitted mother. He was a money manager and lived in a town called Basarke, near Amritsar. The third Sikh Guru was hitched to Mata Mansa Devi and they had four young people - two kids named Bhai Mohan and Bhai Mohri, and two young ladies named Bibi Dani Ji and Bibi Bhani Ji. Bibi Bhani later married Bhai Jetha who transformed into the fourth Sikh Guru, Guru Ram Das. An amount of 907 significant hymns that are merged in the Sri Guru Granth Sahib Ji. Gift of the petition Anand Sahib, which is one of the Five Banis introduced step by step by enthusiastic Sikhs. All visitors (from any position, conviction, situating, and financial prosperity) to Gurdwaras were asked to at first take an interest in Langar (a free basic dinner) preceding seeing the Guru (First Pangat, by then Sangat). Exactly when Emperor Akbar visited the Guru, he too first sat as an ordinary individual in the Langar, and a while later had a get-together with the Guru. Further he invalidated the standing system. Expert Ji lifted the circumstance with women and gave them value with men. He deliberately denied rehearses like Sati (the burning-through of the companion on her significant other's internment administration fire), Parda (shroud to cover the face), and upheld widow-remarriage. He set up an association system for the leading group of the extending size of the Sikh congregations, called Manjis. He set up the city of Goindval on the banks of River Beas in 1552 A.D. Before Guru Ji kicked the container at 95 years of age, he appointed Guru Ram Das Ji (Bhai Jetha) as the fourth Guru of the Sikhs. He didn't kick the container. His body was of no use. His soul is alive, combined with God. Expert Ram Das was the fourth of the ten Gurus of Sikhism. He took forward the practice of the underlying three Sikh bosses and made colossal responsibilities to the improvement of Sikhism. He is especially revered for organizing and developing the district of Ramdaspur which transformed into the city of Amritsar, the holiest city of the Sikhs. Normally acquainted with a Sodhi Khatri family in Lahore as Jetha, he was raised by dedicated and driving forward Hindu watchmen. He was significantly arranged since from the get-go and searched for the association of sacrosanct men. As a young person he ran over a social event of Sikhs who were on the way to Goindwal to respect Guru Amar Das and decided to oblige them. On social affair the expert he was significantly influenced by his radiance and transformed into his ally. He locked in under the expert's administration and served him wholeheartedly. Expert Amar Das was so charmed by the youthful individual's responsibility that he gave his young lady in association with him. Jetha continued being a dedicated Sikh totally committed to the assistance of God and humankind which made Guru Amar Das 149 CU IDOL SELF LEARNING MATERIAL (SLM)
select him as his substitution. Jetha expected the Guru Gaddi as Guru Ram Das following the death of his model. The early history of Guru Ram Das is alluded to in the past part. Numerous essayists have communicated their assessment that Akbar conceded the land just to Guru Ram Das on which he established the city of Ramdaspur (later known as Amritsar), thus they battle that the city of Amritsar was not established during the hour of Guru Amar Das. It is likewise a verifiable truth of Sikh history that Emperor Akbar came to Goindwal and he ate with the everyday citizens in the Guru's langar before he could see the Guru. It appears to be that the Emperor allowed the domain for the sake of Bibi Bhani around then, and Jethaji being her significant other, was made incharge of the bequest by Guru Amar Das. Guru Nanak granted the Guruship to Bhai Lehna and not to his children, and it is very clear that to dodge aggression of his children towards his replacement, he requested that Guru Angad move to Khadur as opposed to proceeding to live in Kartarpur. Similar conditions won during the rule of second and third Gurus. It is, subsequently, very likely that the arranging of another city was called for during the reign of Guru Amar Das as referenced in the past part. 8.2 GURU AMAR DAS Guru Amar Das, was the third of the Ten Gurus of Sikhism and became Sikh Guru on 26 March 1552 at age 73. Prior to turning into a Sikh, on a journey subsequent to having been provoked to look for a Guru, he heard his nephew's better half, Bibi Amro, recounting a psalm by Guru Nanak, and was profoundly moved by it. Bibi Amro was the little girl of Guru Angad, the second and afterward current Guru of the Sikhs. Amar Das convinced Bibi Amro to acquaint him with her dad and in 1539, Amar Das, at sixty years old, met Guru Angad and turned into a Sikh, giving himself to the Guru. In 1552, after preceding his demise, Guru Angad named Amar Das as Guru Amar Das, the third Guru of Sikhism. Guru Amar Das was a significant pioneer in Sikhism, who presented a strict association called the 'manji framework by delegating prepared pastorate, a framework that extended and makes due into the contemporary time. He composed and assembled psalms into a Pothi (book) that eventually made the Adi Granth. Guru Amar Das stayed the head of the Sikhs till age 95, and named his child in-law Bhai Jetha later recollected by the name Guru Ram Das as his replacement. Guru Amar Das was destined to mother Bakht Kaur (otherwise called Lakshmi or Rup Kaur) and father Tej Bhan Bhalla on 5 May 1479 in Basarke town in what is currently called 150 CU IDOL SELF LEARNING MATERIAL (SLM)
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