Sunday, September 20, 2015

Booking open for Auditorium & Temporary Exhibit Gallery at Virasat-e-Khalsa, Anandpur Sahib

Auditorium & Temporary Exhibit Gallery 

For booking to conduct cultural related co-curricular activities, Seminars, Plays, Acts, etc. 
at Virasat-e-Khalsa, Auditorium & Temporary Exhibit Gallery developed for the purpose. 

Must see the fee criteria and other term & conditions as under:


  On going or future events will be displayed in this section.

Please email at or contact on 09646028206 during office timings.

Wednesday, July 22, 2015

New Hours of Operation of Virasat-e-Khalsa, Anandpur Sahib, Punjab, India

New Hours of Operation

The new timings of opening/closing of Virasat-e-Khalsa will now be 10AM to 6PM w.e.f. 01.08.2015 and the last ticketing entry will be made at 5 PM in the evening. 

For purpose of annual maintenance drive Virasat-e-Khalsa, Anandpur Sahib will remain closed w.e.f. July 24th to 31st July during summer and w.e.f. from 24th Jan. to 31st Jan. during winter every year.

A nominal ticket of Rs.100/- will be issued to the scholars & others intending to study and see the museum for full day. Children below 12 years are exempted from buying tickets.

The Museum is closed every Monday. Entry is free. Visitors are requested to enter museum as per scheduled time indicated on the pass. 

For more information may click on: New timings of opening/closing of Virasat-e-Khalsa

Friday, May 22, 2015


Guru Arjan Dev ji
Guru Arjan (15 April 1563 – 30 May 1606)  was the first martyr of Sikh faith and the fifth of the ten Sikh Gurus, who compiled writings to create the eleventh, the living Guru, Guru Granth Sahib. He was born in Goindval, Punjab the youngest son of Guru Ram Das and Mata Bhani, the daughter of Guru Amar Das.
BornApril 15, 1563, Goindval
Spouse: Mata Ganga ji
DiedMay 30, 1606, Lahore, Pakistan

Guru Arjan lived as the Guru of Sikhism for a quarter of a century. He completed the construction of Amritsar and founded other cities, such as Taran Taran and Kartarpur. The greatest contribution Guru Arjan made to the Sikh faith was to compile all of the past Gurus' writings, along with selected writings of other saints from different backgrounds which he considered consistent with the teachings of Sikhism into one book, now the holy scripture: the Guru Granth Sahib. It is, perhaps, the only script which still exists in the form first published (a hand-written manuscript) by the Guru.
Guru Arjan organised the Masand system, a group of representatives who taught and spread the teachings of the Gurus and also received the Dasbend, a voluntary offering of a Sikh's income (in money, goods or service) that Sikhs paid to support the building of Gurdwara Sahib, Langar (shared communal kitchens) originally intended to share with sense of love, respect and equality, still an important element today in any Gurdwara. While Langar began with earlier Gurus of Sikhism, Guru Arjan is credited for laying the foundation of the systematic institution of Langar as a religious duty, and one that has continued ever since.
Growth of Sikhism
A vast number of the Punjabi tribes such as Khatri, Jatt, Rajput, Tarkhan, Chamar, Arora, Kamboja, Saini, etc converted to Sikhism, mainly from Hinduism and a few also from Islam. Due to the purity of the Guru's message and his enormous popularity, even Muslim pir's also became followers of Guru Arjan Dev Ji, and even Hindu saints, yogis, sidhas became Sikhs and adherents of the Guru; for the first time the new Sikh religion, had became the prominent popular religion of medieval Punjab.
During his period Guru Sahib had founded many villages, towns and cities and constructed numerous wells in the Punjab region. Sikhism was fast becoming a popular and majority religion in Majha, Doaba, Malva, Nakka, regions of Punjab. Peace and prosperity was once gain returning to this region. Although the masses living in Punjab were happy with this development, the Mughal leaders in Delhi were perturbed.
The popularity and wrong rumours create hatred
This increase in popularity of Guru Arjan caused jealousy and grave concern among the strict and fundamentalist Muslims at the Mughal court in Delhi, who started being hostile towards the house of Guru Nanak Dev Ji. This great doubt, concern and wrong suspicion about the Guru in the minds of the Mughal leader was being flamed by the enemies of the house of Nanak.
This was further heightened by the malicious manipulations of Chandu Shah, an influential Hindu banker and revenue official at the Emperor's Darbar (Court) at Lahore. He had once been advised to arrange a marriage of his daughter with Guru Arjan Dev Ji’s only son, Hargobind, but because of his contempt for the Guru, he laughed at such a suggestion using harsh words that eventually were repeated to the Guru.
The Mughal court leaders spread wrong rumour about the Guru to the Mughal leadership; so much so that Emperor Jahangir was totally confused about who the Guru was and what his message was for this world. Read what Emperor Jahangir had written in his diary the "Tuzuk-i-Jahagiri" ( "Memoirs of Jahangir") about the Guru and realise how confused he was:
"In Govindwal, which is on the river Biyah (Beas), there was a Hindu named Arjun, in the garments of sainthood and sanctity, so much so that he had captured many of the simple-hearted of the Hindus, and even of the ignorant and foolish followers of Islam, by his ways and manners, and they had loudly sounded the drum of his holiness. They called him Guru, and from all sides stupid people crowded to worship and manifest complete faith in him. For three or four generations (of spiritual successors) they had kept this shop warm. Many times it occurred to me to put a stop to this vain affair or to bring him into the assembly of the people of Islam."
Guru Arjan arrested
Immediately after the death of Akbar, the Muslim clergy captured the thought of Prince Saleem and helped him to regain the throne as Emperor Jahangir. He was assisted with the understanding on the agreement that he would reinstate the Shariyat (Orthodox Muslim Law) in the country when he became Emperor.
Akbar’s grandson, Khusro was a pious man who was as liberal as his grandfather. Akbar had designated him next in line to head the kingdom. But the domination of Muslim clergy made it necessary that he had to run for his life. While passing through Punjab he visitedGuru Arjan Dev Ji at Tarn Taran and sought his blessings.
Negative forces act against the Guru
Later when Chandu saw the wisdom of the match his family priest had suggested and had an offer of the union sent to Guru ji, the Guru aware of his attitude and contempt rejected the marriage.
Sheikh Ahmad Sarhindi was very much revered by Muslims. He presented himself to be Islam's Prophet of the second millennium; the first millennium belonging to Prophet Muhammad.
He asserted that his status was higher than the Sikh Gurus. This was emphatically rejected by Guru Arjan Dev Ji. Sheikh Ahmad had great influence on Jehangir. Citing the Guru’s blessings bestowed upon Prince Khusro he instigated the Emperor against Guru Arjan Dev Ji. Jehangir wrote in his biography:
"A Hindu named Arjan lived at Goindwal...simple minded Hindus and ignorant and foolish Muslims have been persuaded to adopt his ways... this business has been flourishing for three generations. For a long time it had been in my mind to put a stop to this affair or to bring him into the fold of Islam...”
False accusations launched against the Guru
Khusro was later ‘captured and blinded in punishment’. Thereafter ‘Jehangir summoned Guru Arjan Dev Ji to Lahore’. With preconceived ideas, Jehangir showed dissatisfaction with the Guru’s explanation of Khusro’s shelter. He labelled the Guru as a party to rebellion and ‘wanted to punish him with death’.
But on the recommendation of Pir Mian Mir he commuted his sentence to a fine of two lakh rupees’ plus ‘an order to erase a few verses’ from the Granth Sahib. Guru Arjan Dev Ji refused to accept. The Sikhs of Lahore wanted to pay off the fine but the Guru flatly refused any attempt to pay an unjust fine.
The Guru accepts Hukam of the Lord
The Guru was imprisoned and excessively tortured. His body was exposed in the scorching heat of May-June sun. He was made to sit on the red-hot sand, and boiling hot water was poured on his naked body.
Pir Mian Mir approached him and offered to intercede on his behalf. Some say that he even offered to demolish the whole city of Lahore with his ecclesiastic power in punishment, but the Guru refused his help holding that all that was happening was by God's will, “thine doings seem sweet unto me, Nanak craves for the wealth of God’s name.” (Rag Asa M.5 P.394).

Guru Arjan was arrested under the orders of the Mughal Emperor Jahangir and asked to convert to Islam. He refused, was tortured and executed in 1606 CE. Historical records and the Sikh tradition are unclear whether Guru Arjan was executed by drowning or died during torture. His martyrdom is considered a watershed event in the history of Sikhism.
On 16 June 1606, the Mughal Emperor Jahangir ordered that Guru Arjan the fifth Sikh Guru be tortured and sentenced to death after he refused preach his message of God as started by Guru Nanak. He was made to sit on a burning hot sheet while boiling hot sand was poured over his body. After enduring five days of unrelenting torture Guru Arjan was taken for a bath in the river. As thousands watched he entered the river never to be seen again
Accordingly, on the 16 of June of every year since 1606, the Sikhs commemorate the martyrdom of Guru Arjan Dev Ji, the fifth Guru and the first Sikh Martyr. Before the arrest, torture, and martyrdom of Guru Arjan Dev, the Sikhs had nothing to do with weapons or violence, as all the Sikh Gurus had taught the message of compassion, love, dedication, hard work, worship of one God, and the commitment to peace and harmony for all the peoples of the world.
According to some historical sources, it is said that Guru Arjan Dev Ji's 6 days of torture took place at Diwan Chandu Shah's residence.
Day 1 of Torture
Guru Arjan Dev was not given anything to eat or drink. He was not allowed to sleep at night and was kept awake. He bore all this calmly. He remained immersed in Simran and repeated from his lips, "Waheguru, Waheguru, Waheguru..." and sang Shabads from the Gurbani.
Day 2 of Torture
On the following day, Chandu Shah made the Guru sit in a large copper cauldron. He had his men fill the vessel with water and ordered a fire to be lit underneath it. The water began to get hot and after some time, the water began to boil. It scalded the Guru's body, but Guru Arjan Dev sat calmly and quietly. He felt no pain, nor did he cry out or even sigh. He felt no anger against those who were torturing him. He remained absorbed in the sweet remembrance of Waheguru and repeated,
"All is happening, O Waheguru, according to Thy Will. Thy Will is ever sweet to me."
The boiling water made the Guru's flesh soft and his body blistered for the length of the torture.
Day 3 of Torture
On the third day, Chandu Shah ordered, "Make some sand red hot in iron pans. Seat the Guru in boiling water. Then pour the red hot sand on his head and body." The water boiled the Guru's flesh from below while the burning red hot sand burned the Guru's head and body from above. The persons engaged in torturing him were wet with sweat. They felt very uncomfortable because of the heat. It was the hottest summer month. But Guru Arjan Dev kept calm and quiet. Again, the Guru felt no pain, nor did he cry out, sigh, or feel anger. He kept thinking of Waheguru and doing Simran. Guru Ji repeated:
Teraa kee-aa meethaa laagai.
O Waheguru! Your actions seem so sweet to me.
Har naam padaarath naanak maaNgai.
Nanak begs for the treasure of the Naam, the Name of the Lord.
His friend and devotee, Mian Mir, a Muslim saint, rushed to see him. When Mian Mir saw the ghastly scene, he cried out and said, "O Master! I cannot bear to see these horrors inflicted on thee. If you permit me, I would demolish this tyrant rule" (Mian Mir is said to have possessed supernatural powers at that time). The Guru smiled and asked Mian Mir to look towards the skies. It is said that Mian Mir saw Angels begging the Guru's permission to destroy the wicked and the proud.
Guru Sahib said, "All is happening in accordance with the will of Waheguru. Men who stand for Truth have to suffer often. Their sufferings give strength to the cause of Truth. Go, brother. Pray for me. Pray for the success of my cause. Pray for victory to truth."
Mian Mir asked, "Why are you enduring suffering at the hands of these vile sinners when I possess superpowers?"
The Guru replied, "I bear all this torture to set an example to the Teachers of the True Name, that they may not lose patience or rail against God in affliction. The true test of faith is in the hour of misery. Without examples to guide them, ordinary people's minds would tremble in the midst of suffering." Upon hearing this, Mian Mir departed, commending the Guru's fortitude and singing his praises.
Day 4 of Torture
On the fourth day, the Guru was made to sit on a plate of iron that was heated from below until it became red hot. Then, scalding hot sand was poured over his body. Guru Arjan Dev sat calm and quite, without a cry or sigh, feeling no pain. He sat with his mind fixed on Waheguru, living the message of Gurbani as he accepted the Will of Waheguru sweetly.
Day 5 of Torture
On the fifth day, Chandu Shah thought to suffocate him in a fresh cowhide, in which he was to be sewn up. Instead the Guru asked for a bath in the Ravi River which flowed along the walls of the city of Lahore. Chandu reveled at the thought that the Guru's body, full of blisters, would undergo greater pain when dipped in cold water and so he permitted him to bathe in the river. The soldiers were sent to escort the Guru and his disciples saw him leaving. He looked at them, and still forbade any action. He said, "Such is the Will of my God, submit to the Divine Will, move not, stand calm against all woes."
Crowds watched the Guru standing in the river and having a dip. Light blended with Light and the body was nowehere to be found. His disciples cried, "Hail to the Master! Thou art Wonderful - Martyr, the greatest. Thou art the Greatest!"
Guru Arjan Dev Ji sowed the seed of martyrdom, which became the heritage of the Sikhs.

Saturday, April 11, 2015

Have a Majestic and Inspiring Baisakhi!‏

Baisakhi (Punjabi: ਵਿਸਾਖੀ) visākhī), also known as Baisakhi, Vaishakhi, or Vasakhi) is a festival celebrated in the Punjab region. The festival coincides with other festivals celebrated on the first day of Vaisakh.
Vaisakhi is especially important for the Sikh community as it marks the establishment of the Khalsa. More recently, this festival is also celebrated around the world by the Sikh diaspora.
The festival is also celebrated by Hindus and Buddhists for different reasons including the start of a new year. People in the Punjab Region regard Vaisakhi as a harvest festival and
the Punjabi new year.

Harvest festival and the Punjabi New Year
Vaisakhi is a harvest festival for Punjabis and, according to the Punjabi calendar, the Punjabi New Year. The Punjabi calendar is based on the Bikrami calendar and is used by all communities. Hindus use the Punjabi calendar as their religious calendar too. Fairs are organised on Vaisakhi day in Punjabi villages.
This day is also observed as the thanksgiving day by the farmers whereby the farmers pay their tribute, thanking God for the abundant harvest and also praying for the future prosperity.

Celebration (Baisakhi)

Vaisakhi is usually celebrated on 13 April, and occasionally on 14 April, in the different regions across the world as the Sikhs migrated overseas.
The festival bears a great significance for Sikhs due to the fact that on the Vaisakhi Day in the year 1699, the 10th Guru of the Sikhs, Guru Gobind Singh laid down the foundation of the Panth Khalsa, that is the Order of the Pure Ones. It is also used as a celebration for those accepting the five Ks.
To mark the celebrations, Sikh devotees generally attend the Gurdwara before dawn with flowers and offerings in hands. Processions through towns are also common.
Formation of Khalsa Panth:
The Khalsa (Punjabi: ਖ਼ਾਲਸਾ; is the collective body of all initiated Sikhs represented by the five beloved-ones and can be called the Guru Panth, the embodiment of the Guru and the final temporal Guru/leader of the Sikhs. The word Khalsa translates to "Sovereign/Free". Another interpretation is that of being "Pure/Genuine.” The Khalsa was inaugurated on March 30, 1699, by Guru Gobind Singh, the tenth Sikh Guru. From then on the temporal leadership of the Sikhs was passed on to the Khalsa with the bestowed title of "Guru Panth" and spiritual leadership was passed on to the Guru Granth Sahib with the Khalsa being responsible for all executive, military and civil authority in the Sikh society. The Khalsa is also called the nation of the Sikhs.
The Sikhs of the Khalsa can be identified with the given Five Ks and titles of Singh and Kaur which are gained after the disciple is being baptized into the order of the Khalsa. The tenth Sikh Guru, Guru Gobind Singh at an event that coincided with the Vaisakhi day (of the new lunar month Baisakh Samvat 1756) created the Khalsa in the year 1699 A.D at Kesgarh, inAnandpur Sahib ordained that every Sikh becomes Amritdhari “[Having taken Amrit]” and follow the Five Ks; which are not merely symbols but display commitment to the philosophy of Guru Nanak Dev like a uniform of an organization.
A Sikh male at being initiated into the Khalsa is titled Singh meaning “Lion” and a female is entitled Kaur meaning “Princess”. From then on they are commonly referred to as Amritdhari (having taken Amrit).
The Khalsa is considered the pinnacle of Sikhism.[9] The Khalsa is expected to perform no ritual and to believe in no superstition of any kind but only believe in one God who is the Master and the Protector of all, the only Creator and Destroyer.[10]

Foundation of Khalsa Panth

Although the early Mughal emperors had peaceful relations with the Sikh Gurus, the Sikhs started facing religious persecution during the reign of Jahangir. Persecution against the Sikhs continued until the creation of the Sikh Kingdom in 1799. Guru Arjan Dev, the fifth Guru, was arrested and executed by Emperor Jahangir in 1606. The following Guru, Guru Hargobind formally militarized the Sikhs and emphasized the complementary nature of the temporal power and spiritual power.
In 1675, Guru Tegh Bahadur, the ninth Guru of the Sikhs was executed by the Mughal emperor Aurangzeb for saving the religious rights of Hindus. In 1699, his son and the tenth Guru, Gobind Singh sent hukmanamas (letters of authority) to his followers throughout the Indian sub-continent, asking them to gather at Anandpur Sahib on March 31, 1699, the day of Vaisakhi (the annual harvest festival).
Guru Gobind Singh addressed the congregation from the entryway of a tent pitched on a hill (now called Kesgarh Sahib). He drew his sword and asked for a volunteer who was willing to sacrifice his head. No one answered his first call, nor the second call, but on the third invitation, a person called Daya Ram (later known as Bhai Daya Singh) came forward and offered his head to the Guru. Guru Gobind Singh took the volunteer inside the tent, and emerged shortly, with blood dripping from his sword. He then demanded another head. One more volunteer came forward, and entered the tent with him. The Guru again emerged with blood on his sword. This happened three more times. Then the five volunteers came out of the tent unharmed.
These five, who were willing to sacrifice their lives for their Guru, were called Panj Piare ("the five beloved ones"). These five volunteers were : Daya Ram (Bhai Daya Singh), Dharam Das (Bhai Dharam Singh), Himmat Rai (Bhai Himmat Singh), Mohkam Chand (Bhai Mohkam Singh), and Sahib Chand (Bhai Sahib Singh).
Guru Gobind Singh then took an iron bowl and poured some water in it. Sahib Devan (later Mata Sahib Kaur) added some sugar crystals to the water, and the Guru stirred this mixture with a double-edged sword whilst reciting the Five Banis. The resultant solution is called as "Khandey di Pahul" (ceremony of the double-edged sword) or commonly known as "amrit" (nectar of immortality)
These actions allude to the nature expected of the inductees to the Khalsa: that they must have the will and the strength to fight oppression (symbolized by the sword), but must always remember that their actions are born from protection and not hatred (symbolized by the sweetness of the sugar).
Each of the Panj Piares were given five handfuls of the Amrit to drink, and had amrit sprinkled in their eyes five times. Each time, they repeated the phrase "Waheguru Ji ka Khalsa, Waheguru Ji ki Phateh" ("The Khalsa belongs to Waheguru (the wondrous teacher), the victory belongs to Waheguru (the wondrous teacher)").[14]
Guru Gobind Singh gave them the title (analogous to "Knight" or "Sir" in English culture) of "Singh" (meaning "tiger"). Similarly, for female the title of "Kaur" (meaning "Princess"). It is noted that about twenty thousand men and woman took this baptism of steel on the first day.[15] Majority of Sikhs nowadays carry this title without taking the oath of double-edged sword.
Guru Gobind Singh is the "Father" of the Khalsa and Mata Sahib Kaur is the "Mother". One important outcome of joining the Khalsa is the abolition of one's previous caste, nation, race, rituals, customs, religion, clanKarma. The new member is the citizen of Anandpur Sahib and their birthplace is the Keshgarh Sahib.[16]
The Khalsa is led by Panj Pyare or the five-beloved. At the Battle of Chamkaur, the Khalsa led by Panj Pyare passed on an order/command to the Guru Gobind Singh to escape from the Chamkaur and the Guru had to obey it, because at that point of time, and as proclaimed by the Guru on March 30, 1699 about his absorption into the Khalsa and declaring the five-beloved being equal to him, the Guru was just a Singh of the Khalsa.

Code of conduct

The Khalsa needs to abide by the four restrictions set by Guru Gobind Singh and if a Sikh breaks one of these four restrictions they are excommunicated from the Khalsa Panth and must go 'pesh' (get baptized again). Guru Gobind Singh also gave the Khalsa 52 hukams or 52 specific additional guidelines while living in Nanded in 1708
The four prohibitions or mandatory restrictions of the Khalsa are:
1.   Not to disturb the natural growth of the hairs.
2.   Eating Kutha meat, meat of an animal slaughtered in the Muslim halal or Jewish kosher way;
3.   Cohabiting with a person other than one's spouse;
4.   Using tobacco or hookah.

Five Ks

Main article: Five Ks
The uniform of a Singh/Kaur of the Khalsa comprises the Five Ks:
1.   Kesh – Uncut hair on the face, head, and all parts of the body.
2.   Kanga - A wooden comb.
3.   Kara - An iron bracelet.
4.   Kacchera – A pair of drawers (a specific type of cotton underwear).
5.   Kirpan – A dagger or sword.
Five banies to recite in morning and evening Daily:
In the Morning: Japji Sahib, Jaap Sahib, Chopai Sahib, Shabad-Hajarey-Patshahi-Dasvi, Anand                          Sahib and Ardaas
in the Evening: Rehras Sahib & Sohela Sahib and Ardaas 
These are for identification and representation of the ideals of Sikhism, such as honesty, equality, fidelity, meditating on God, and never bowing to tyranny, and for helping/protecting the weak, and self-defence.
Initiation into the Khalsa is referred to as Amrit Sanchar (water of immortality life-cycle rite) or Khande di Pahul (Initiation with the double edged sword). Anyone from any previous religion, age, or knowledge group can take Amrit (Amrit Chhakh) when they are convinced that they are ready.This baptization is done by the Panj Pyare in front of the Guru Granth Sahib. The devotee must arrive to the place of baptization, usually a Gurdwara, in the morning after bathing completely including having washed their hair and must be wearing the 5 articles of the Khalsa uniform. After baptization the new Singh or Kaur must abide by the four restrictions or must get re-baptized if they break any of them. Jasjpit Singh in Lucinda Mosher book describes taking Amrit as a huge commitment, "You are making a commitment to God, to God's creation, to yourself - and you're giving up yourself. It is like giving up your own ego and accepting God into your life - and accepting yourself as one with the entire creation.