A reflection on the relationship between Sikh and Singh: the inner foundation of Guru-centered thought and the outward Khalsa form. This katha explains how...
And the fundamental point I am about to submit is: A Sikh is one within whom the five Banis resonate, the Mool Mantar resonates, the Gurmantar resonates.
A Singh is one who has the Five Kakars on their body.
Being a Singh is our external form .
Being a Sikh is our foundation, the base ( buniyad ).
Just as a house is visible but its foundation is not ; a tree is visible but its roots is not ; the body is visible but the soul is not ; the world is visible but the Formless One (Nirankar) is not . With the Formless One we are referring to God.
The revealed ( pragat ) part of the roots is the tree, and the hidden ( gupat ) part of the tree is its roots.
The hidden part of the house is its foundation, and the revealed part of the foundation is the house.
The hidden part of the body is the soul, and the revealed part of the soul is the body.
The hidden part of the creation is the Formless One ( Nirankaar ), and the revealed part of the Formless One is the creation.
The revealed part of a Sikh is Singh, and the hidden part of a Singh is Sikh.
In the whole world, we are known by two names. As Sikh , and as Singh .
The name Sikh was given to us by Dhan Guru Nanak Dev Ji Maharaj .
The name Singh was given to us by Dhan Guru Gobind Singh Ji .
According to the understanding of this humble servant, Singh is our title ( takhallus ), Sikh is our collective ( qaumi ) name .
Our collective name is Sikh , our collective title or surname ( upnaam ) is Singh .
Sikh and Singh.
In the whole world, we are known by these two names. As Sikh , and as Singh .
Sikh is the foundation . Singh is the structure ( taamir ).
Sikh is the roots . Singh is the tree .
Many start telling me, "Giani ji, Sikhi is needed from within, leave the external matters for what they are."
If the roots are lush and green inside, then leaves and branches will naturally appear on the outside.
A barren exterior indicates that the roots have been ruined and dried up.
The leaves did not remain, the branches dried up—this is proof of the fact: where are the roots now?
If it was naturally sprouting from within, what was the need to remove it on the outside?
If the roots were truly green, then green leaves, flowers, and fruits would certainly have blossomed.
Being a Singh is our external form , being a Sikh is our internal foundation .
It takes a long time to lay a foundation. Guru Nanak Dev Ji had to assume nine subsequent forms—Dhan Guru Nanak Dev Ji Maharaj.
And you will be surprised to hear that even God ( Parmatma ) has two names: Nirgun and Sargun . Nirgun and Sargun are not two different gods; they are two states of the exact same One Supreme Reality (Ek Oankar). As Guru Arjan Dev Ji writes: "The Formless Lord is both Unmanifest (Nirgun) and Manifest (Sargun)."
ਨਿਰਗੁਨੁ ਆਪਿ ਸਰਗੁਨੁ ਭੀ ਓਹੀ ॥ niragun aap saragun bhee ohee || He Himself is unmanifest and also manifest. ਕਲਾ ਧਾਰਿ ਜਿਨਿ ਸਗਲੀ ਮੋਹੀ ॥ kalaa dhaar jin sagalee mohee || Manifesting His power, He fascinates the entire world. ::endgurbani
That which is manifest is Sargun , and that which is unmanifest is Nirgun —two forms.
We too have two forms: Sikh and Singh .
And now I submit, the Guru also has two forms . Not one.
The Guru also has two forms .
Since ancient times ( prachin kaal ), in the presence of Guru Granth Sahib Ji Maharaj , a Khanda , Siri Sahib , or a spear ( barchha ) was always placed.
I used to think it was a decoration. Merely decoration.
In all the places of worship, in the deras (encampments), in the ashrams, in the presence of Guru Granth Sahib Ji , a Siri Sahib (sword) was placed, or a Khanda (double-edged straight sword) was placed, or a couple of arrows were placed.
This is commonly seen in Gurdwaras all across India.
I used to think this was just decoration.
But, for your knowledge let me submit, this understanding also dawned on me in the year '84 (1984), not before that.
Circumstances took such a turn that I had to face many hardships.
I went to Hazur Sahib and stayed for fifteen to twenty days—I had made up my mind that I would stay there for fifteen to twenty days.
The Gurdwara's management requested: "Since you are staying for this many days, you must definitely do Katha (discourse) in the morning," even though I tried telling them, "No, let me rest, I have come to rest."
And they were unaware of the background of the matter. So, I started doing Spirtual Discourse ( Katha ) again.
Those of you who have been to Hazur Sahib would know the Maryada (traditions/code of conduct) of that place.
Inside, where the Angitha Sahib is, there is an arrangement of Shastara (weapons).
Shastar (weapon)
At Amrit Vela the Kirtan begins, and roughly at 6:00 or 6:15 AM, the doors open.
The moment the doors open, the War Drums ( nagaras ) begin to beat, and the congregation ( sangat ) starts performing circumambulation ( parikrama) . Circumambulation is the act of walking or moving around a specific object, shrine, or sacred area. Derived from the Latin words circum (around) and ambulare (to walk), it is primarily a ceremonial or religious practice used to show reverence, perform meditation, or mark a pilgrimage.
The congregation ( sangat ) performs circumambulation ( parikrama) repeatedly, and the gates open sequentially—the first, the second, the third, the fourth.
In this way, the doors open in succession. While the congregation ( sangat ) performs the circumambulation ( parikrama ). During the circumambulation we bow down in reverence at each door as it opens.
And after bowing at all four doors, Ardaas (prayer of supplication) takes place, then the congregation sits, and the Hukamnama is read.
Then the Raagi Singhs switch, and a second group Raagi Singhs sits down. This is the tradition there.
And after the conclusion of that group's Kirtan , Spirtual Discourse ( Katha ) takes place, which this humble servant continued doing.
One day, when I went and sat there during Amrit Vela , just as I did every day.
The circumambulation ( parikrama ) started.
As I began doing circumambulation ( parikrama ) and the doors opened, people started bowing down. Just as I bowed every day myself.
But today a doubt arose.
I said to myself, "In front of me are pistols, muskets ( topidaar bandookaan ), spears ( barchhe ), lances ( neze ), and swords ( talwaraan ) are we supposed to bow to these? Surely, these aren't our Guru?"
Believe me, looking at it through the logical mind ( tarak buddhi ), an internal conflict was born. Intellect stepped forward, and faith was left behind.
I thought to myself, ' This is too much! Why should we bow to a pistol? Why should we bow to a gun? Surely, these aren't our Guru? '
Such a powerful, doubt arose, and I just stood there.
I even abandoned the circumambulation ( parikarma ).
My mind plunged into thought.
At that moment I thought: 'W e are worshippers of the Shabad (The Divine Word/Sound), we are the ones who bow down to Guru Granth Sahib Ji Maharaj.
'And what is this? Bowing down to arrows? Bowing down to swords? Bowing down to spears? And bowing down to small muskets? Bowing down to pistols lying there?'
Doubt arose.
The attendant Singh sitting in front was also watching me, and he even smiled. [Knowing] that a doubt had certainly arisen within this Singh, within this Giani Singh.
The circumambulation ( parikrama ) finished, the Ardaas was performed, the Hukamnama was read, the congregation ( sangat ) sat down, and I too sat down.
The Raagi Jatha (devotional singers) switched.
And the new Raagi Jatha began with this hymn: ਅਸਿ ਕ੍ਰਿਪਾਨ ਖੰਡੋ ਖੜਗ ਤੁਪਕ ਤਬਰ ਅਰੁ ਤੀਰ ॥ as kirapaan kha(n)ddo khaRag tupak tabar ar teer || As, Kirpan (sword), Khanda (double-edged straight sword), Khadag (broadsword), Tupak (musket), Tabar (battle axe), ਸੈਫ ਸਰੋਹੀ ਸੈਹਥੀ ਯਹੈ ਹਮਾਰੈ ਪੀਰ ॥੩॥ saif sarohee saihathee yahai hamaarai peer ||3|| Teer (arrow), Saif (sword), Sarohi (sword) and Saihathi (iron spear), all these are our adorable seniors. ::endgurbani This is an hymn from Dassam Granth, which...
This double-edged straight sword, this iron spear, this cannon, this gun, this sword, this lance, this spear—these are my spiritual guides ( pir ), my Guru, my master/guide ( murshad ).
Instantly, my mind plunged into thought. Murshad ? Pir ?
From right there, my thoughts formed: The birth of a Sikh is from the contemplation on the Shabad (The Divine Word/Sound). The birth of a Singh is from the Guru's sword .
The source from which one is born becomes their guide ( murshad ). A Sikh is born from the Shabad (The Divine Word/Sound), so a Sikh will bow to Sri Guru Granth Sahib Ji —they will bow to the Shabad .
A Singh is born from the Shastar (weapon), so he will bow before the Shastar .
Then I understood why they place in all Gurwaras Arrows in the presence of Sri Guru Granth Sahib Ji , why they place a double-edged straight sword ( Khanda ), why they place a sword ( Siri Sahib ).
Who else should a Singh bow to? A Singh will bow before the Shastar (weapon).
In Guru Gobind Singh Ji Maharaj divine hymns ( Bani ). Everywhere they make a humble request ( benti ), a humble supplication ( jodari ); almost all of their Bani is in the form of a prayer.
But at one place they say, it is not my request , it is my command .
Not a request, not a supplication, it is a command.
"And you will absolutely have to obey this command of mine."
I was amazed, in all their divine hymns ( Bani ) there is humble request, earnest pleading ( tarla ), a supplication, but at one place They says "no, it is my order."
And these are the words of Guru Gobind Singh Ji Maharaj: ਇਹੈ ਮੋਰ ਆਗਿਆ ਸੁਨੋ ਹੇ ਪਿਆਰੇ ॥ Eihai Mor Agia Suno Hae Piarae || This is my command, listen oh my beloved ones. ਬਿਨਾ ਤੇਗ ਕੇਸੰ ਦਿਵੋ ਨ ਦੀਦਾਰੇ ॥ Bina Thaeg Kaesan Dhivo N Dheedharae || Without weapons and uncut hair, do not present yourselves before me. ::endgurbani These are lines from Gurbilas Patshahi Dasvi , which is an 18th-century historical text detailing the life, battles, and divine philosophy of the tenth Sikh Guru, Guru Gobind...
"This is my order", "And this is my command."
Without weapons and without uncut hair , do not visit me, do not come to see me.
An absolute refusal. An absolute refusal.
So I must present the greatness of these things before you.
An absolute refusal. Just do not even come to me, end of story.
And then they say, this is not my supplication , and it is not my request , " it is my command ."
You just have to obey it, and that's the end of the story.
ਇਹੈ ਮੋਰ ਆਗਿਆ ਸੁਨੋ ਹੇ ਪਿਆਰੇ ॥ Eihai Mor Agia Suno Hae Piarae || This is my command, listen oh my beloved ones. ਬਿਨਾ ਤੇਗ ਕੇਸੰ ਦਿਵੋ ਨ ਦੀਦਾਰੇ ॥ Bina Thaeg Kaesan Dhivo N Dheedharae || Without weapons and uncut hair, do not present yourselves before me. ::endgurbani
I stood up at that moment, I started the circumambulation ( parikarma ) that I had abandoned earlier.
Bowing my head at the door, I said, "Guru, I have committed disrespect ( avagya ), I have made a mistake ( bhull ). I lacked understanding ( samajh )."
"Even though You have given me this understanding today, the doubt had also arisen in me just today. In this sacred place. Where people come carrying devotion and leave with their faith increased. It was right here that my own devotion was shaken.
"Right here, doubt arose within me. And Blessed Guru Gobind Singh Ji, O Kalgidhar Father (wearer of the plume), You Yourself have removed this doubt. And You Yourself have granted me understanding."
When I started the circumambulation ( parikarma ), the onlookers were also surprised: ' When the parikrama was happening earlier, this unfortunate soul just stood there, and now he is doing parikrama. '
I performed the circumambulation ( parikarma ) four times, bowing again and again. Begging for forgiveness for my mistake.
Yes, Guru of the Singh is Shastar (weapon).
Guru of the Sikh is the Shabad (The Divine Word/Sound).
Guru of the Singh is the Shastar (weapon).
The birth of a Sikh is from the contemplation on the Shabad (The Divine Word/Sound).
The birth of a Singh is from the Guru's sword . Which came out of the scabbard in Sri Kesgarh Sahib on the day of Vaisakhi , from there is the birth of the Singh . ::note The Birth of the Khalsa at Sri Kesgarh Sahib On Vaisakhi in 1699 at Takht Sri Kesgarh Sahib , Guru Gobind Singh Ji formally established the Khalsa Panth through a supreme test of devotion. The Guru unsheathed their sword and called for volunteers who were willing to offer their lives completely to the Divine. Five devoted...
Sikh is our soul . Singh is our physical form ( saroop ).
Put it this way.
Sikh is our inner nature ( subhau ). Singh is our physical form .
Two aspects exist: inner nature and physical form . Our physical form is Singh . Our inner nature is Sikh .
Within our inner nature lives the contemplation of the Guru's teachings ; In accordance with the Guru's teachings , we live and interact with the world.
But externally , we are Singh .
In the Guru's teachings there is love ( prem ), devotion ( bhakti ), compassion ( daya ), knowledge ( gyaan ), science ( vigyaan ), lack of enmity ( nirvairta ), fearlessness ( nirbhaita ), art ( kala ), music ( sangeet )—all within the Guru’s teachings.
A Sikh must possess these; otherwise, they are not a Sikh.
Let me also submit this: If there is no love, no devotion, no compassion, no lack of enmity, no fearlessness, they are not a Sikh.
ਸਿਖੀ ਸਿਖਿਆ ਗੁਰ ਵੀਚਾਰਿ ॥ sikhee sikhiaa gur veechaar || The Sikh way of life is to contemplate and live by the teachings of the guru. ::endgurbani
That person is a Sikh—the one who is born from the contemplation of the Guru's teaching.
When we say, "This particular person has changed," what exactly has changed about them?
Have their hands and feet changed? Has their face or forehead changed? Nothing like that has changed—their thoughts have changed. Their way of thinking has changed. When the way of thinking changes, everything changes.
People say, "This person used to be a Manmukh (self-willed person), but now they have become a Gurmukh (Guru-centered person)."
Now that they have become a Gurmukh , have they grown peacock feathers? When they were a Manmukh , did they have horns on their head?
No, their thoughts changed. Their way of thinking has changed. Their inner world has changed.
They used to be a Manmukh , and now they have become a Gurmukh .
They used to be wicked ( dusht ), and now they have become compassionate ( dayalu ).
They used to be immoral ( durachari ), and now they have become a selfless benefactor ( parupkari ).
The inner world has changed.
Sikh.
Sikh is born from the contemplation of the Shabad (The Divine Word/Sound)—from the contemplation of the Guru's teachings.