Question about Daswant calculation

Waheguru Ji Ka khalsa
Waheguru Ji Ki Fateh!

Dear Sadh Sangat Jeeo,

According to Guru Ji's bachan, we should be giving 10% of our earnings as Daswant.
I have always wandered what all constitute as 'earnings', especially for a salaried person?

As you know, the salary has various components (basic, HRA, medical, various allowances, etc). So should we be taking out 10% of Basic, or 10% of all these various components put together (including benefits, if any)?

Apologies for going into the nitty-gritties, but I would appreciate if you can give your opinion on this, please!

Dass,
-JP

As a rule of thumb, Daswandh is taken out of after-tax, take-home income. If the bring-home salary is $1000, the Daswandh amount would be $100.

For business income, the net income after expenses and taxes is the amount on which Daswandh is calculated. If total revenue is $100,000 and the expenses are $40,000 and tax is $10,000, the Daswandh would be calculated on $50,000.

Kulbir Singh

Thank you, Bhai Sahib!

just an FYI- many employers in the US will give you an option to donate part of your salary to the charity organization of your choice. the money comes directly out of your pay chesk, so you don't have to get the cash and be tempted to spend it on worldly things. as a bonus. many employers will also match a certain percent of your donation, turning your 10% into 15% or more. all you need is the tax ID number of the charity every gurdwara will have one. i believe AKJ USA has one as well. but of course, dasvand can go anywhere, to help abused women or children, to feed the hungry, to provide medical services, just about anything you're interested in. many trusts in india also have US or Canadian or British Tax ID's as well. also, you can always split the dasvand among different charities.

1kaur ji, money that goes to charities that are non-gurmat related doesn't count as daswand. daswand is reserved for the guru's cause only which is used to benifit sikhi ie, poor sikhs, parchar, langars etc..

giving money to other charities is also good but doesn't count towards your daswand.

what if the money is instead collected for a few months , for such purposes:

1. Organizing a smagam.
2. Organizing a Sri Akhand Paath Sahib.
3. To pay for the travel expenses of a kirtani. (as per Jatha tradition)


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Chatrik remembers reading/hearing this somewhere, that once Guru Gobind Singh Sahib Maharaj said:

"Whoever helps out a rehitvaan agiakari gursikh of mine who is in poverty, will gain abundance of my happiness"

Usually many problem in life are related to -->$$$. Hence, dass asumes this refers to financial help also.

Can anyone verify the bachan dass has quoted?

Chota veer

Chatrik jio,

Waheguru ji ka khalsa, Waheguru ji ki Fateh

Do not know exactly about that quote but this is what Guru Sahib mentioned about serving and helping other Sikhs in this swaiyay:

ਸੇਵ ਕਰੀ ਇਨਹੀ ਕੀ ਭਾਵਤ ਅਉਰ ਕੀ ਸੇਵ ਸੁਹਾਤ ਨ ਜੀ ਕੋ ॥
ਦਾਨ ਦਯੋ ਇਨਹੀ ਕੋ ਭਲੋ ਅਰੁ ਆਨ ਕੋ ਦਾਨ ਨ ਲਾਗਤ ਨੀਕੋ ॥
ਆਗੈ ਫਲੈ ਇਨ ਕੀ ਕੋ ਦਯੋ ਜਗ ਮੈ ਜਸੁ ਅਉਰ ਦਯੋ ਸਭ ਫੀਕੋ ॥
ਮੋ ਗ੍ਰਹਿ ਮੈ ਤਨ ਤੇ ਮਨ ਤੇ ਸਿਰ ਲਉ ਧਨ ਹੈ ਸਭਹੀ ਇਨਹੀ ਕੋ ॥645॥

With Regards,
Daas

Quote

1kaur ji, money that goes to charities that are non-gurmat related doesn't count as daswand. daswand is reserved for the guru's cause only which is used to benifit sikhi ie, poor sikhs, parchar, langars etc..

really? i've never heard of this. i don't think guru sahib ever said "give only to sikhs, but ignore the poor of other faiths". what about sarbat da bhalla?

regardless, if you want to give dasvand through your paycheck, you can give to any sikh organization who has a tax ID. gurdwaras, united sikhs, sikh coalition, various trusts, ensaaf, nishkaam, etc.

what if i live in an area with no gurdwara and i want to do seva as my dasvand because i have no income. where shall i do this seva?

Quote

1kaur ji, money that goes to charities that are non-gurmat related doesn't count as daswand. daswand is reserved for the guru's cause only which is used to benifit sikhi ie, poor sikhs, parchar, langars etc..

giving money to other charities is also good but doesn't count towards your daswand.

Please see this for clarification on the above statement by 'Vaheguru';

Quote

Before trying to figure where exactly we all should give our Daswandh, we need to understand the purpose of Daswandh. Siri Guru Sahib jee started the practice of Daswandh for the cause of Gurmat. The cause of Gurmat is Naam. In the light of this fact, any action that furthers the cause of Gurmat (i.e. Naam) is a worthy cause for giving Daswandh.

The following comes to mind at this time:

• Gurdwara Sahibaan are the pillars for spreading Gurmat. At Gurdwara Sahibaan people come and listen to Kirtan, Katha and chant Naam. It is true that funds are misused at Gurdwara Sahibaan now-a-days, but still Daswandh can be given at Gurdwara Sahibaan. Some people say that Gurdwaras don't do this and they don't do that. It is true that our Gurdwara Sahibaan can do much more but to do Kirtan Diwan in the morning and evening is not a small thing. It is a work good enough to deserve Daswandh.

• Gurmat books inspire people to come towards Vaheguru. Some books e.g. Bhai Sahib Randhir Singh jee’s books have inspired many to walk on the path of Gurmat. So giving Daswand towards this cause is justified.

• Many organizations are running Sikh centered schools to impart Gurmat to the new generation. Giving Daswandh to such organizations is justified.

• Many courageous Gursikhs sacrificed their lives for the Chardi Kala of Khalsa Panth. To give Daswandh to carry out their duties towards their families is a worthy cause for giving Daswandh. When given Daswandh to their families, it should be ensured that the families also stay in Sikhi. What’s the point of giving Daswandh to individuals who are going to use it on anti-Sikhi activities.

• Helping out Gursikhs who are stuck in jails for working towards Chardi Kala of Panth is justified.

In any case, the idea is to further the cause of Naam. One way or the other, the Daswandh must help or work towards spreading Naam amongst people. If Daswandh money does not help in getting people to japp Naam and keep Gurmat, then such Daswandh is wasted.

Bhul Chuk dee maafi jee.

Daas,
Kulbir Singh

[gurmatbibek.com]

VAHEGURU JI KA KHALSA, VAHEGURU JI KI FATEH

Correct me if I am wrong, but did not Guru Sahib say that a poor person's mouth is the Guru's Golak? If so and a Sikh give to those in need, it does not mean that the poor person will become a Gursikh, nor can we implement such a stipulation. Helping the poor, the needy and the downtrodden seems to be completely in line with Gurmat. Sarbat Da Bhalla mandates that all should be assisted, so supporting such charitable efforts would seem to be perfectly in line with Sikhi.

Bibi 1kaur's statement of "...dasvand can go anywhere, to help abused women or children, to feed the hungry, to provide medical services, just about anything.." seems very much in line with Gurmat, as Puratan Gursikhs would donate their time, resources and very lives doing just this. The horses and arms that were donated to Guru Sahib did not serve the Sikhs alone...they helped to fight off the invaders that affected all people of all faiths. Langar was never open only to Sikhs - even the hungry and homeless are welcome to partake and no condition of them becoming Sikhs is implied in such an act. Bhai Kaniyha gave his services to both friend and foe and was rewarded richly by Guru Sahib with even more seva. So how is it that Daswandh could be restricted to only activities of "getting people to japp Naam and keep Gurmat,..." - it seems that our history would not support this (though if Daswandh WAS spent on such endeavors, it would also be a great avenue of giving Daswandh - feed the spiritually hungry and homeless).

Granted, I will admit that Sikhs should consider donating THROUGH a Sikh organization (and do not see anything wrong with donating to Gurudwaras - unless you know they are engaged in anti-Gurmat activities. To donate to such is to promote such anti-Gurmat), as they can use all of the support and funding to become bigger and continue to do seva in the world. Even donation to the Red Cross to assist in world disasters and other human tragedies - how can this be anti-Gurmat and a waste of Daswandh, when its very purpose is to promote the welfare of all humanity - Sarbad Da Bhalla. To imply that Dasvandh would only be used to benefit the Sikhs or those aspiring to become Sikhs seems to not be in line with the character of Sikhs (seems rather Jaini instead, which openly promoted that all the material obtained from begging can be shared amongst Jainis only and to not help those not of the Jaini faith). And indeed, old Hukamnamas do encourage Sikhs to do seva of other Gursikhs with ferver, but that does not seem to disqualify that Daswandh cannot be used to help those who are non-Sikhs.

Actually giving Dasvand to non-Rehatvan individuals and organization is strictly against Gurmat. There is a rehatnama that states not to give ones vand to any person whom has committed a Bajjar Kurehit and has strayed from the path of Gurmat Naam.


ਧਨ ਨ ਦੇਇ, ਜੋ ਰਿਖੀ ਸਦ੍ਰਿਸ਼ ਹੋਇ ਜਟਾਧਰੀ ਤਮਾਕੂ ਤਿਆਗੀ ਤਿਸ ਕੇ ਚਰਨ ਪੂਜੇ
ਧਨ ਨ ਦੇਇ ਜੋ, ਜੋ ਪਰਨਾਰੀ ਭੋਗੇ, ਫਾਰਸੀ ਪੜੇ, ਨ ਮੈੱ ਉਹਦਾ , ਨ ਵਹ ਮੇਰਾ, ਉਸ ਸਿਖ ਕੇ ਹਾਥ ਕਾ ਜਲ ਨਾ ਪੀਵ। ਪਾਰਸੀ ਪੜੈ ਕਾ ਬਿਸਾਹ ਨਾ ਕਰੈ, ਅੰਨ ਉਸ
ਕਾ ਨਾ ਖਾਵੈ
Bhai Daya Singh Ji

The rehat in which Guru Sahib says the poor mans mouth is my Golak indicates that Dasvand should be spent on Guru Ka Langar. If we give on our own account then this is pure ego. We should give in accordance to Gurmat Rehat Maryada. In the past, Dasvand was mainly used for Guru Ka langar, helping the poor who wanted to walk the path of Gurmat Naam and for the purchase of weapons. Langar is for all , and not just Gursikhs at the same time those that consume langar which is prepared according to Gurmat Maryada will eventually get closer to Guru Sahib. As Sikhs it does not make sense to donate to secular or other faith based charities when their is much work needed to be done in the SIkh nation. IF we start to give according to our own intelligence instead of the Gurus divine direction then we are acting according to Manmant.

This is how a Gursikh should conduct their lives according to Guru Sahib.


ਗੁਰ ਸਤਿਗੁਰ ਕਾ ਜੋ ਸਿਖੁ ਅਖਾਏ ਸੁ ਭਲਕੇ ਉਠਿ ਹਰਿ ਨਾਮੁ ਧਿਆਵੈ ॥
One who calls himself a Sikh of the Guru, the True Guru, shall rise in the early morning hours and meditate on the Lord's Name.

ਉਦਮੁ ਕਰੇ ਭਲਕੇ ਪਰਭਾਤੀ ਇਸਨਾਨੁ ਕਰੇ ਅੰਮ੍ਰਿਤ ਸਰਿ ਨਾਵੈ ॥
Upon arising early in the morning, he is to bathe, and cleanse himself in the pool of nectar.

ਉਪਦੇਸਿ ਗੁਰੂ ਹਰਿ ਹਰਿ ਜਪੁ ਜਾਪੈ ਸਭਿ ਕਿਲਵਿਖ ਪਾਪ ਦੋਖ ਲਹਿ ਜਾਵੈ ॥
Following the Instructions of the Guru, he is to chant the Name of the Lord, Har, Har. All sins, misdeeds and negativity shall be erased.

ਫਿਰਿ ਚੜੈ ਦਿਵਸੁ ਗੁਰਬਾਣੀ ਗਾਵੈ ਬਹਦਿਆ ਉਠਦਿਆ ਹਰਿ ਨਾਮੁ ਧਿਆਵੈ ॥
Then, at the rising of the sun, he is to sing Gurbani; whether sitting down or standing up, he is to meditate on the Lord's Name.

ਜੋ ਸਾਸਿ ਗਿਰਾਸਿ ਧਿਆਏ ਮੇਰਾ ਹਰਿ ਹਰਿ ਸੋ ਗੁਰਸਿਖੁ ਗੁਰੂ ਮਨਿ ਭਾਵੈ ॥
One who meditates on my Lord, Har, Har, with every breath and every morsel of food - that GurSikh becomes pleasing to the Guru's Mind.

ਜਿਸ ਨੋ ਦਇਆਲੁ ਹੋਵੈ ਮੇਰਾ ਸੁਆਮੀ ਤਿਸੁ ਗੁਰਸਿਖ ਗੁਰੂ ਉਪਦੇਸੁ ਸੁਣਾਵੈ ॥
That person, unto whom my Lord and Master is kind and compassionate - upon that GurSikh, the Guru's Teachings are bestowed.

ਜਨੁ ਨਾਨਕੁ ਧੂੜਿ ਮੰਗੈ ਤਿਸੁ ਗੁਰਸਿਖ ਕੀ ਜੋ ਆਪਿ ਜਪੈ ਅਵਰਹ ਨਾਮੁ ਜਪਾਵੈ ॥੨॥
Servant Nanak begs for the dust of the feet of that GurSikh, who himself chants the Naam, and inspires others to chant it. ||2||


It is clear from the Hukum above that a Gursikh much meditate on Naam early in the morning. Make an honest living and Jaap Naam while at work. Then with the wages one earns at work one must use part of these wages to propagate Gurmat Naam.
In the last pangti of this shabad Guru Sahib says

ਜਨੁ ਨਾਨਕੁ ਧੂੜਿ ਮੰਗੈ ਤਿਸੁ ਗੁਰਸਿਖ ਕੀ ਜੋ ਆਪਿ ਜਪੈ ਅਵਰਹ ਨਾਮੁ ਜਪਾਵੈ

Guru Sahib is most pleased with that Gursikh who Jaaps Naam and encourages others to Jaap Naam. Therefore, if we want to please Guru Sahib then we should use our resources to help others Jaap Naam whether it be setting up a Guru Ka Langar, or Gurmat Library , Gurmat ALternative Medicine Clinic, etc. This way many can complete the task to which they came into this world. There is nothing wrong with helping and giving to people of other faiths in fact its a good deed, but this cannot be considered as Dasvaand. I have not come across any Gurbani Tuk or Rehatnama which states to propagate secular causes . At the end of the day all our wealth comes from GUru Sahib which he gives us so we can earn an honest living and propagate his cause. It is egotistical to give according to our own intellect. If GUru Sahib gives us 10 dollars we should humbly give him back at least 1 dollar for his cause.

ਦਸ ਬਸਤੂ ਲੇ ਪਾਛੈ ਪਾਵੈ ॥
He obtains ten things, and puts them behind him;

ਏਕ ਬਸਤੁ ਕਾਰਨਿ ਬਿਖੋਟਿ ਗਵਾਵੈ ॥
for the sake of one thing withheld, he forfeits his faith.

ਏਕ ਭੀ ਨ ਦੇਇ ਦਸ ਭੀ ਹਿਰਿ ਲੇਇ ॥
But what if that one thing were not given, and the ten were taken away?

ਤਉ ਮੂੜਾ ਕਹੁ ਕਹਾ ਕਰੇਇ ॥
Then, what could the fool say or do?

can anyone answer Chatriks question pleaseeeeeeeee

Chota veer

piyasi chatrik Wrote:
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> can anyone answer Chatriks question pleaseeeeeeeee
>


ਗੁਰੂ ਕਾ ਸਿਖ ਗਰੀਬ ਦੀ ਰਸਨਾ , ਗੁਰੂ ਕੀ ਗੋਲਾਕ ਜਾਣੇ।

Recognize the Gurus Goaak ( treasure box ) as the mouth of a poor GurSIkh.
Bhai Chaupa SIngh



and


[www.sikhitothemax.com]


ਗੁਰੂ ਕਾ ਸਿਖ ਗਰੀਬ ਸਿਖ ਨਾਲ ਨਾਤਾ ਕਰੈ ਗੁਰੂ ਗੰਢ ਪਾਉਂਦਾ ਹੈ।

Bhai Chaupa Singh Ji

above rehatnama indicates that a Gursikh should never discriminate or alienate himself against a poor Gursikh. In all Gurmat activities Naam, Daan, IShnaan one should take the poor Sikh into consideration .

Daswandh is our duty towards Guru Khalsa Panth and this money as indicated before, should be spent only on such causes that further the cause of Gurmat Naam. This does not mean that Sikhs are not allowed to help the needy people of other faiths. The 10% of our income is reserved for Daswandh but if we feel like helping out other good organizations e.g. Amnesty International, we can give Daan on top of Daswandh. As far as Daswandh is concerned, it must go to Guru Khalsa Panth.

As Veer Sukhdeep Singh pointed out, poor are given food through Guru ka Langar.

Daas,
Kulbir Singh

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There is a rehatnama that states not to give ones vand to any person whom has committed a Bajjar Kurehit and has strayed from the path of Gurmat Naam.

that's only relating to sikhs though. giving to another worthy charity that has nothing to do with sikhs is surely not what this rehet is talking about. even if one does believe it's valid.

this whole issues seems to be based on personal opinion. i have yet to see a clear hukamnama stating we cannot give to the worthy poor, regardless of faith.

as veerjee said before: a poor person's mouth is the Guru's Golak. the idea that this only applies to giving money to guru sahib so it can be used for langar doesn't really make sense. a sikh is encouraged to give freely to anyone in need, to house travelers, to feed the hungry... how can that be wrong? how can that be against gurmat?

i'm not talking about giving cash to a drug addict on the street. i'm talking about donating to established organizations who help those in need.
for example, domestic abuse is a stigma in the punjabi community. we all know it exists, but there are no sikh specific organizations who help these women. so if i give to a multi-faith group who helps women get out of abusive relationships, and what if some of those women are sikh, is that ok? what if i give money for a charity hospital and some of the patients are sikh? is that ok?

as far as only giving to sikhi based gropus, what if i give money to a gurdwara and it's used to line the walls in gold? what if i give money to a gurdwara and they don't keep rehet to my standard? what if i give my money to an indian based sikh trust and they use the money for bribes or line their own pocket? what if i give money at a gurdwara and it goes to SGPC who does god-knows what-all with it.

do you see where i'm going with this?

the spirit of sikhi is to help those in need. to put restrictions on our donations to include only gursikhs doesn't seem inline with gurmat.

if anyone can show with gurbani or panthic rehet maryada that i am wrong, i'd be happy to listen.

ਗੁਰੂ ਕਾ ਸਿਖ ਆਪਣੇ ਧਰਮ ਵਿਚ ਕਾਇਮ ਰਹੈ, ਪਰਾਇਾ ਧਰਮ ਨਾ ਕਰੈ


A Sikh of the Gurus stays firm in his own faith; he/she does not got involved in the beliefs and practices of other faiths
Bhai Chaupa Singh Ji


No doubt Khalsa looks at all with the same eye. Whether one is a King or a Pauper , a GurSikh or a Hindu the Khalsa never discriminate against anyone when doing Gurus service. There is a rehatnama that states that Gursikh should never give some more and others less while distributing GUru Ka Langar. Bhai Ganaya Singh Ji a true Gurmukh took this lesson to heart in the midst of a war. BHai Sahib would give both Singh and Mughals Guru Ka Langar ( water) without discrimination. Surely he was a slave of the Guru who never discriminated when giving GUru Sahibs blessings. He was a Gurmukh who completely surrendered himself to the service of his Guru not to the service of his own intellect.

Bhai Daya Singh Jis rehatnama states

ਧਰਮ ਕਿਰਤ ਪਾਇ, ਖਾਲਸਾ ਸੋ ਜਿਨ ਤਨ, ਮਨ, ਧਨ ਗੁਰੂ ਅਕਾਲ ਪੁਰਖ ਕੋ ਸੌਪਿਆ ਹੈ

One who works by religious means and offers their mind, body, and wealth to Guru Sahib can be classified as Khalsa.


Every day in Anand Sahib we recite

ਤਨੁ ਮਨੁ ਧਨੁ ਸਭੁ ਸਉਪਿ ਗੁਰ ਕਉ ਹੁਕਮਿ ਮੰਨਿਐ ਪਾਈਐ ॥

Surrender body, mind, wealth, and everything to the Guru; obey the Order of His Will, and you will find Him.


If you have the extra time and wealth to serve and donate to other communities then by all means you have the liberty to do so. But this cant be classified as Gurus Seva or Gurus Dasvand. Because Dasvand is meant to be given to the Guru. When we took Amrit we promised Guru Sahib our body, mind, and wealth. As soon as we take Amrit nothing belongs to us anymore. Not only do we belong to GUru Sahib; everything we own is the property of Guru Sahib. The Khalsa is the property of GUru Sahib we cannot give according to our own intellect/will; instead we should give in accordance to GUrmat Rehat Maryada.


here are some rehatnameys which make it clear that Dasvand should be given for to Guru for his cause.

ਗੁਰੂ ਕਾ ਸਿਖ ਕਿਰਤ ਦੇ ਨਫੇ ਵਿਚਹੁੰ ਦਸਵੰਦ ਗੁਰੂ ਜਾ ਦੇਵੈ

Out of the profits a Gursikhs earns from honest labour he is to give a tithe ( Dasvand) to the Guru.
Bhai Chaupa Singh Ji


Again we have Bhai Nand Lal Ji making similar statements-

ਦਸਵੰਦ ਗੁਰੂ ਨਹੀ ਦੇਵਹੀ,ਝੂਠ ਬੋਲਿ ਜੋ ਖਾਇ।

ਕਹਿ ਗੋਬਿੰਦ ਸਿੰਘ ਲਾਲ ਜੀ, ਤਿਸ ਕਾ ਕਛੁ ਨਾ ਬਿਸਾਹੁ

Those who lie and do not give their Dasvand to the Guru , Guru Sahib tells BHai Sahib not to trust such people.


ਤਿਹਤੇ ਗੁਰ ਦਸਵੰਧ ਜੁ ਦੇਇ । ਸਿੰਘ ਸੁ ਜਸ ਬਹੁ ਜਗ ਮਹਿ ਲੇਈ

Those Gurmukhs that give Dasvand to the Guru they will gain much honor in this world.
Bhai Desa Singh Ji


Dasvand is not ours to begin with. It belongs to Guru Sahib in the first place Guru ss part of our duty we are just returning what rightfully belongs to GUru Sahib. By giving Guru-Dasvand to other faith based organizations then we are giving according to our own insignificant intellect and not giving according to Gurmat Rehat Maryada.

Veer Jasjit Singh Ji has already quoted a significant by Dasmi Paatshah in which GUru Sahib teaches us what type of GUrmukh mentality to adopt.

ਸੇਵ ਕਰੀ ਇਨਹੀ ਕੀ ਭਾਵਤ ਅਉਰ ਕੀ ਸੇਵ ਸੁਹਾਤ ਨ ਜੀ ਕੋ ॥
ਦਾਨ ਦਯੋ ਇਨਹੀ ਕੋ ਭਲੋ ਅਰੁ ਆਨ ਕੋ ਦਾਨ ਨ ਲਾਗਤ ਨੀਕੋ ॥
ਆਗੈ ਫਲੈ ਇਨ ਕੀ ਕੋ ਦਯੋ ਜਗ ਮੈ ਜਸੁ ਅਉਰ ਦਯੋ ਸਭ ਫੀਕੋ ॥
ਮੋ ਗ੍ਰਹਿ ਮੈ ਤਨ ਤੇ ਮਨ ਤੇ ਸਿਰ ਲਉ ਧਨ ਹੈ ਸਭਹੀ ਇਨਹੀ ਕੋ ॥645॥

It pleases me to serve them ( Khalsa). I do not prefer to serve anyone else. It is worthwhile to offer gifts to them whereas it is improper to donate to others.Grants awarded to them will flourish afterwards and will bring glory in the world. Gifts given to others are all of no value. My body, my mind, my wealth and even my head and everything of my house are at their disposal.(3).

In this pauri Guru Sahib is quite clear on what pleases him most. Guru Sahib says when will get great joy in giving to the Khalsa as mentioned earlier in a rehatnama

ਤਿਹਤੇ ਗੁਰ ਦਸਵੰਧ ਜੁ ਦੇਇ । ਸਿੰਘ ਸੁ ਜਸ ਬਹੁ ਜਗ ਮਹਿ ਲੇਈ

Those Gurmukhs that give Dasvand to the Guru they will gain much honor in this world.
Bhai Desa Singh Ji


According to GUru Sahib giving to others is a waste because it does not propagate GUrmat Naam. Now if we are to live as Gurmukhs we must learn from Guru Sahibs own words and deeds. If we decide to act to the opposite of Guru Sahibs actions and words then surely we can be classified as Manmukh.


The Deyna Leyna ( give and take ) philosophy according to Gurmat Maryda is extremely deep. Much of our code of conduct like Bibek comes from this spiritual conduct. Roti and Beti dee saanjh ( eating and socializing with Khalsa) was the basis of Sikh Social conduct in the old times.


ਗੁਰੂ ਸਰੂਪ ਖਾਲਸਾ ਹਈਏ ॥ ਜਿਨ ਕੀ ਟਹਿਲ ਪਰਮਸੁਖ ਲਹੀਏ

The Khalsa is the Guru Saroop those whom serve the Khalsa get eternal peace.
Bhai Desa Singh JI

ਜਿਨ੍ਹ੍ਹੀ ਸਤਿਗੁਰੁ ਪਿਆਰਾ ਸੇਵਿਆ ਤਿਨ੍ਹ੍ਹਾ ਸੁਖੁ ਸਦ ਹੋਈ ॥
Those who serve their Beloved True Guru obtain eternal peace.
Asa Di Var


The Khalsa has always been recognized as the Gurus Saroop, by serving them Sach Khand is attained. For this reason ones service, and donation should be centered on the Khalsa since the Khalsa is the embodiment of Guru Sahib. For a Gursikh given and taken ( Deyna Leyna) has always been within the confines of the Khalsa panth. Through this method ones affairs are managed and all debts ( bad Karma) are wiped clean. Plus through this method the Gursikh is always dependent on GUru Sahib. If anyone ever committed a kurehit they were always exempt from serving and giving to the Khalsa untill they went for pesh. This was what propagated a High ethic amongst the Khalsa Fauj. People would not commit and misconduct because they knew the consequences were great. Not being able to serve GUru Sahib is the harshest punishment a GUrsikh can face. It was this code of conduct which allowed the Saintly Warriors to be a closely knitted community and keep the core beliefs in tact.

Here is another rehatnama that indicates that Khalsa is to keep relations and give and take amongst Khalsa.

ਗੁਰੂ ਕਾ ਸਿਖ ਸਾਕ ਨਾਲ ਕਰੈ। ਦੇਣ ਲੈਣ ਦਾ ਲਾਲਚ ਨਾ ਕਰੈ,
Keep company of Sikhs, do not be greedy in taking or giving
Bhai Chaupa Singh Ji


Again this system of giving and taking was mainly for the Guru- Panth. Dasvand ( giving) would mainly be for the panth and the vand would go for the propagation of Gurmat Naam. It would either go to langar, to poor SIkhs, or would be used to set up some sort of Gurmat Institution. Bhai Fauja Singh Ji would give 90 percent of his income to the Gurus cause. Bhai Sahibs Singhni today still keeps a Gurmat Institution running. She has an orphanage for the children whose parents passed aways during the Sikh genocide in the 80's. She treats these children as family. In addition these children keep Bana, and study Gurbani.


ਗੁਰੂ ਕਾ ਸਿਖ ਗਰੀਬ ਸਿਖ ਨਾਲ ਨਾਤਾ ਕਰੈ ਗੁਰੂ ਗੰਢ ਪਾਉਂਦਾ ਹੈ।
Treat poor Sikhs as your own family for the Guru resides in them.
BHai Chaupa SIngh
ਗੁਰੂ ਕਾ ਸਿਖ ਗਰੀਬ ਦੀ ਰਸਨਾ , ਗੁਰੂ ਕੀ ਗੋਲਾਕ ਜਾਣੇ।
Recognize the Gurus Goaak ( treasure box ) as the mouth of a poor GurSIkh.
Bhai Chaupa SIngh




Bhai Gurdas Ji who is the top Gurmukh Scholar on Sikh etiquette has said that a Sikhs hand becomes fruitful by giving to and serving for the benefit of the panth.

guramukh hathh sakathh han saadhhasa(n)gath gur kaar kamaavai||
Worthy are the hands of the Sikh who in the Holy Congregation do the Guru's work.


paanee pakhaa peehanaa pair dhhoe charanaamath paavai||
Who draw water, fan the sang at, grind the flour, wash the feet of Guru and drink the water there from.

gurabaanee likh pothheeaa thaal mridha(n)g rabaab vajaavai||
Who copy the Guru's hymns and play the cymbals, the mirdang, a small drum, and the rebeck in the company of Holy.

namasakaar dda(n)ddouth kar gurabhaaee gal mil gal laavai||
Worthy are the hands who bow, help in prostrating and embrace a brother Sikh.

kirath virath kar dhharam dhee hathhahu dhae kai bhalaa manaavai||
Who earn livelihood honestly and generously confer favour on others.

paaras paras aparas hoe par than par dhhan hathh n laavai||
Worthy of praise are the hands of such a Sikh who by coming in touch with Guru becomes indifferent to worldly materials and lays not his eyes on another's wife or property.
]
gur sikh gur sikh pooj kai bhaae bhagath bhai bhaanaa bhaavai||
Who Loves another Sikh and embraces the Love, Devotion, and fear of God.


aap gavaae n aap ganaavai ||12||
He effaces his ego and does not assert himself.(12)


Khalsa is to remain distinct as nation. There is no harm in building positive relations with other communities its part of our duty to educate others about our faith, but to serve another community over the service of GUru Sahib is not right.

ਗੁਰੂ ਕਾ ਸਿਖ ਆਪਣੇ ਧਰਮ ਵਿਚ ਕਾਇਮ ਰਹੈ, ਪਰਾਇਾ ਧਰਮ ਨਾ ਕਰੈ


A Sikh of the Gurus stays firm in his own faith; he/she does not got involved in the faiths of others.
Bhai Chaupa Singh Ji

It seems wrong to give to another faith based or secular charity when there is much work needed to be done in the Khalsa panth.

ਗੁਰੂ ਕਾ ਸਿਖ ਗਰੀਬ ਦੀ ਰਸਨਾ , ਗੁਰੂ ਕੀ ਗੋਲਾਕ ਜਾਣੇ
All of us agree that langar is for all, sikh or no sikh. In the above hukamnama, the clear interpretation seems that, feeding a poor hungry person is equivalent to Guru Ki Golak. There is no need to define poor as Gursikh poor only. Our history proves that we had been very liberal to feed or to fight for all needy persons. Similarly, a sick also cannot escape the attention of a sikh. He will also attend to him. As Bhai Ghanya Ji was doing. Guru Ki Golak (and so Garib Di Rasna) seemingly implies Daswand.

BUT, as far as the other requirements of our fellow humanity are concerned; it seems the selectivity is imposed by the following Gurbani Pankities. It seems very difficult to explain these pankities. Why this selectivity? Why Guru Sahib seems to be very much biased for Khalsa, in this Gurbani.

ਸੇਵ ਕਰੀ ਇਨਹੀ ਕੀ ਭਾਵਤ ਅਉਰ ਕੀ ਸੇਵ ਸੁਹਾਤ ਨ ਜੀ ਕੋ ॥
ਦਾਨ ਦਯੋ ਇਨਹੀ ਕੋ ਭਲੋ ਅਰੁ ਆਨ ਕੋ ਦਾਨ ਨ ਲਾਗਤ ਨੀਕੋ ॥
ਆਗੈ ਫਲੈ ਇਨ ਕੀ ਕੋ ਦਯੋ ਜਗ ਮੈ ਜਸੁ ਅਉਰ ਦਯੋ ਸਭ ਫੀਕੋ ॥
ਮੋ ਗ੍ਰਹਿ ਮੈ ਤਨ ਤੇ ਮਨ ਤੇ ਸਿਰ ਲਉ ਧਨ ਹੈ ਸਭਹੀ ਇਨਹੀ ਕੋ ॥

The above Gurbani is in praise of Khalsa. ਮੋ ਗ੍ਰਹਿ ਮੈ ਤਨ ਤੇ ਮਨ ਤੇ ਸਿਰ ਲਉ ਧਨ ਹੈ ਸਭਹੀ ਇਨਹੀ ਕੋ ॥ Not only my money, but also my body, my mind; all belongs to Khalsa. If you want to serve, better you serve Khalsa. If you want go for charity; Khalsa is the right place. And what so ever, you do for Khalsa Brethern; it pays in the next world. And not, what you do, as charity for others.

So that means, charity alone is not going to pay us after death. Neither the donations. I think, this is what Gurbani says. Everybody is expecting results from donations and charities. So, we should also not expect so.

Khalsa is exception. Service, charity, donations done to Khalsa do pay. May be, because this is in the name of GURU.

I agree with Bhein Ji and ms514 Ji, Khalsa cannot be insensitive to his/her surroundings. Khalsa belongs to all.

Wonderful Effort Veer Sukhdeep Singh jeeo. The above article is very informative about Daswandh.

Kulbir Singh

MB Singh Wrote:
-------------------------------------------------------

>
> So that means, charity alone is not going to pay
> us after death. Neither the donations. I think,
> this is what Gurbani says. Everybody is expecting
> results from donations and charities. So, we
> should also not expect so.
>
> Khalsa is exception. Service, charity, donations
> done to Khalsa do pay. May be, because this is in
> the name of GURU.
>
> I agree with Bhein Ji and ms514 Ji, Khalsa cannot
> be insensitive to his/her surroundings. Khalsa
> belongs to all.
>
>


Veer Ji the giving to Khalsa is not a mere charitable act. Khalsa is the owner of Billion of Galaxies who can give charity to Khalsa who is the King of Kings. The giving/offering to Khalsa is the offering of our Ego. It sayings " Here Guru Sahib please take back what is rightly yours as nothing is mine" When Guru Sahib offered four SahibZadey to KHalsa, GUru Sahib mentioned Im only given back to AKal Purakh what he gave me. Guru Sahib offered his whole family for Khalsa. If we cant even give our dasvand to Guru Sahib is it right to call ourselves Sikhs. Its not possible for Tu (you) and Meh (mine) to exist on the path of GUrmat Naam. If we adopt such a mentality we will not make strives in our Sikhi. Those Gurmukhs who made strives on the path of GUrmat Naam gave everything to Guru Sahib and Guru Sahib alone.

THis rehatnama
ਤਿਹਤੇ ਗੁਰ ਦਸਵੰਧ ਜੁ ਦੇਇ । ਸਿੰਘ ਸੁ ਜਸ ਬਹੁ ਜਗ ਮਹਿ ਲੇਈ

Those Gurmukhs that give Dasvand to the Guru they will gain much honor in this world.
Bhai Desa Singh Ji

is practically identical with the pangti and GUru Sahib further emphasized who to give to

ਆਗੈ ਫਲੈ ਇਨ ਕੀ ਕੋ ਦਯੋ ਜਗ ਮੈ ਜਸੁ ਅਉਰ ਦਯੋ ਸਭ ਫੀਕੋ ॥
Grants awarded to them will flourish afterwards and will bring glory in the world.Gifts given to others are all of no value.

I agree with you, Veer Ji. Khalsa of Waheguru, needs no donations from this world.

By the way, Where the pause is to be given?

ਆਗੈ ਫਲੈ ਇਨ ਕੀ ਕੋ ਦਯੋ ਜਗ ਮੈ ਜਸੁ, ਅਉਰ ਦਯੋ ਸਭ ਫੀਕੋ ॥
or
ਆਗੈ ਫਲੈ ਇਨ ਕੀ ਕੋ ਦਯੋ, ਜਗ ਮੈ ਜਸੁ ਅਉਰ ਦਯੋ ਸਭ ਫੀਕੋ ॥

VAHEGURU JI KA KHALSA, VAHEGURU JI KI FATEH


"A Sikh of the Gurus stays firm in his own faith; he/she does not got involved in the beliefs and practices of other faiths
Bhai Chaupa Singh Ji"

Then Guru Hargobind Sahib is not practicing Gurmat, as he helped to establish Guru Ki Maseet, a place for Muslims to worship.

"The rehat in which Guru Sahib says the poor mans mouth is my Golak indicates that Dasvand should be spent on Guru Ka Langar."

Does Guru Ka Langar not feed non Sikhs? Why the exception of food only where Daswandh can be used to feed the hungry? So, if they request clothing, we will deny because you cannot place a shirt into a poor person's mouth. The interpretation that Gareeb Da Mooh on a literal basis is too literal. If that were the case, if a Gareeb asked for alcohol, we would be inclined to provide as it goes into the mouth. The historical verse is meant to say that what a poor person requests from the mouth - what they need - should be seen as the Guru's Golak - provided it is not something unhealthy/anti-Sikh (alcohol, drugs, etc.).

Dasvandh was not ONLY or even mainly used for Langar - battles are not cheap and cost the Khalsa plenty of money. Shastar, horses, and other military provisions were also granted as Dasvandh and used to fight the Mughals not only for the Sikhs, but all of India.

" I have not come across any Gurbani Tuk or Rehatnama which states to propagate secular causes ."

Maanas Ki Jaat Sabhai Eki Pechanbo.
Ek Noor Te Sabh Jug Upjaiya, Kaun Bhalae Ko Mandae.
Ek Pita Ekas Kae Hum Barik.
Koi Bole Raam Raam, Koi Khudai, Koi Savae Gosiyan, Koi Allae.
and many others.

Bhai Nand Lal Sahib has stated:

Khalsa Soe Jo Nirdhan Paalae - Khalsa Are They Who Look After The Poor.

These are spiritual and secular, as they are a global teaching that instruct others to see the light of God in all.

"Daswandh is our duty towards Guru Khalsa Panth and this money as indicated before, should be spent only on such causes that further the cause of Gurmat Naam. "

Strictly speaking, how does waging Dharam Yudh further the cause of Gurmat Naam, keeping in mind that Dharam Yudh can be waged in the protection of another faith?

"ਧਨ ਨ ਦੇਇ, ਜੋ ਰਿਖੀ ਸਦ੍ਰਿਸ਼ ਹੋਇ ਜਟਾਧਰੀ ਤਮਾਕੂ ਤਿਆਗੀ ਤਿਸ ਕੇ ਚਰਨ ਪੂਜੇ
ਧਨ ਨ ਦੇਇ ਜੋ, ਜੋ ਪਰਨਾਰੀ ਭੋਗੇ, ਫਾਰਸੀ ਪੜੇ, ਨ ਮੈੱ ਉਹਦਾ , ਨ ਵਹ ਮੇਰਾ, ਉਸ ਸਿਖ ਕੇ ਹਾਥ ਕਾ ਜਲ ਨਾ ਪੀਵ। ਪਾਰਸੀ ਪੜੈ ਕਾ ਬਿਸਾਹ ਨਾ ਕਰੈ, ਅੰਨ ਉਸ
ਕਾ ਨਾ ਖਾਵੈ"

Those who are Jatadhari and foraske tobacco should be worshipped - if strict interpretation was applied, we should be worshipping some Brahmins and Hindu Sadhus too. So if they read any other language than Farsi, we can give them money?

Bhai Ghaniya Ji was also given balm to apply to wounds, which is not a Langar item, by Guru Sahib himself.

"ਗੁਰੂ ਕਾ ਸਿਖ ਸਾਕ ਨਾਲ ਕਰੈ। ਦੇਣ ਲੈਣ ਦਾ ਲਾਲਚ ਨਾ ਕਰੈ,
Keep company of Sikhs, do not be greedy in taking or giving"

Actually, this states that one should not be in greedy in taking or giving - there is no stipulation that states that this is to only be done with the Khalsa.

Gurmukho, thing is that there are individuals and organizations that do seva in the world for others (i.e. Khalsa Aid, United Sikhs) who are not Sikh. They are not promoting Gurmat Naam like Christian Missionaries, they are not giving only to Sikhs and Sikhs globally will give them Daswandh as the mission of Khalsa is being carried out by them. We are narrowing our scope too much as to what Gurmat Parchar is. Olden Gursikhs were so strong that their very presence would draw people into Sikhi. There were Gursikhs in the post 1984 movement that also produced such a magnetic effect as well. Our very means of serving the globe is Gurmat Parchar. Our behavior in compliance with Sarbat Da Bhalaa will attract people to Sikhi as well. But if we limit this to strict interpretations such as Guru Ka Langar or Gurmat Naam (i.e. Simran, Abhiyas, even Paath and Nitnem), we are doing a dis-service to the mission of the Khalsa.

It seems that a lot of Gursikhs have different opinions.

Perhaps it is that I am cheap and others have huge hearts that give Daswandh to Guru Sahib for Gurmat Naam and Guru Ka Langar AND give additionally to non-Sikhs...

the old disputed rehetnamay who's authorship is debatable may or may not be true.

but gurbani is ALWAYS true.

from sukhmani sahib.

ਗਉੜੀ ਮਹਲਾ ੫ ॥
Gauree, Fifth Mehl:

ਗੁਰ ਕਾ ਸਬਦੁ, ਰਿਦ ਅੰਤਰਿ ਧਾਰੈ ॥
Those who implant the Word of the Guru's Shabad within their hearts

ਪੰਚ ਜਨਾ ਸਿਉ, ਸੰਗੁ ਨਿਵਾਰੈ ॥
cut their connections with the five passions.

ਦਸ ਇੰਦ੍ਰੀ, ਕਰਿ ਰਾਖੈ ਵਾਸਿ ॥
They keep the ten organs under their control;

ਤਾ ਕੈ ਆਤਮੈ, ਹੋਇ ਪਰਗਾਸੁ ॥੧॥
their souls are enlightened. ||1||

ਐਸੀ ਦ੍ਰਿੜਤਾ, ਤਾ ਕੈ ਹੋਇ ॥
They alone acquire such stability,

ਜਾ ਕਉ, ਦਇਆ ਮਇਆ ਪ੍ਰਭ ਸੋਇ ॥੧॥ ਰਹਾਉ ॥
whom God blesses with His Mercy and Grace. ||1||Pause||

ਸਾਜਨੁ ਦੁਸਟੁ, ਜਾ ਕੈ ਏਕ ਸਮਾਨੈ ॥
Friend and foe are one and the same to them.

ਜੇਤਾ ਬੋਲਣੁ, ਤੇਤਾ ਗਿਆਨੈ ॥
Whatever they speak is wisdom.

ਜੇਤਾ ਸੁਨਣਾ, ਤੇਤਾ ਨਾਮੁ ॥
Whatever they hear is the Naam, the Name of the Lord.

ਜੇਤਾ ਪੇਖਨੁ, ਤੇਤਾ ਧਿਆਨੁ ॥੨॥
Whatever they see is meditation. ||2||

ਸਹਜੇ ਜਾਗਣੁ, ਸਹਜੇ ਸੋਇ ॥
They awaken in peace and poise; they sleep in peace and poise.

ਸਹਜੇ ਹੋਤਾ, ਜਾਇ ਸੁ ਹੋਇ ॥
That which is meant to be, automatically happens.

ਸਹਜਿ ਬੈਰਾਗੁ, ਸਹਜੇ ਹੀ ਹਸਨਾ ॥
In peace and poise, they remain detached; in peace and poise, they laugh.

ਸਹਜੇ ਚੂਪ, ਸਹਜੇ ਹੀ ਜਪਨਾ ॥੩॥
In peace and poise, they remain silent; in peace and poise, they chant. ||3||

ਸਹਜੇ ਭੋਜਨੁ, ਸਹਜੇ ਭਾਉ ॥
In peace and poise they eat; in peace and poise they love.

ਸਹਜੇ ਮਿਟਿਓ, ਸਗਲ ਦੁਰਾਉ ॥
The illusion of duality is easily and totally removed.

ਸਹਜੇ ਹੋਆ, ਸਾਧੂ ਸੰਗੁ ॥
They naturally join the Saadh Sangat, the Society of the Holy.

ਸਹਜਿ ਮਿਲਿਓ, ਪਾਰਬ੍ਰਹਮੁ ਨਿਸੰਗੁ ॥੪॥
In peace and poise, they meet and merge with the Supreme Lord God. ||4||

ਸਹਜੇ ਗ੍ਰਿਹ ਮਹਿ, ਸਹਜਿ ਉਦਾਸੀ ॥
They are at peace in their homes, and they are at peace while detached.


ਸਹਜੇ, ਦੁਬਿਧਾ ਤਨ ਕੀ ਨਾਸੀ ॥
In peace, their bodies' duality is eliminated.

ਜਾ ਕੈ ਸਹਜਿ, ਮਨਿ ਭਇਆ ਅਨੰਦੁ ॥
Bliss comes naturally to their minds.

ਤਾ ਕਉ ਭੇਟਿਆ, ਪਰਮਾਨੰਦੁ ॥੫॥
They meet the Lord, the Embodiment of Supreme Bliss. ||5||

ਸਹਜੇ ਅੰਮ੍ਰਿਤੁ, ਪੀਓ ਨਾਮੁ ॥
In peaceful poise, they drink in the Ambrosial Nectar of the Naam, the Name of the Lord.

ਸਹਜੇ ਕੀਨੋ, ਜੀਅ ਕੋ ਦਾਨੁ ॥
In peace and poise, they give to the poor.

ਸਹਜ ਕਥਾ ਮਹਿ, ਆਤਮੁ ਰਸਿਆ ॥
Their souls naturally delight in the Lord's Sermon.

ਤਾ ਕੈ ਸੰਗਿ, ਅਬਿਨਾਸੀ ਵਸਿਆ ॥੬॥
The Imperishable Lord abides with them. ||6||

ਸਹਜੇ ਆਸਣੁ, ਅਸਥਿਰੁ ਭਾਇਆ ॥
In peace and poise, they assume the unchanging position.

ਸਹਜੇ, ਅਨਹਤ ਸਬਦੁ ਵਜਾਇਆ ॥
In peace and poise, the unstruck vibration of the Shabad resounds.

ਸਹਜੇ, ਰੁਣ ਝੁਣਕਾਰੁ, ਸੁਹਾਇਆ ॥
In peace and poise, the celestial bells resound.

ਤਾ ਕੈ ਘਰਿ, ਪਾਰਬ੍ਰਹਮੁ ਸਮਾਇਆ ॥੬॥
Within their homes, the Supreme Lord God is pervading. ||7||

ਸਹਜੇ, ਜਾ ਕਉ ਪਰਿਓ ਕਰਮਾ ॥
With intuitive ease, they meet the Lord, according to their karma.

ਸਹਜੇ, ਗੁਰੁ ਭੇਟਿਓ ਸਚੁ ਧਰਮਾ ॥
With intuitive ease, they meet with the Guru, in the true Dharma.

ਜਾ ਕੈ ਸਹਜੁ ਭਇਆ, ਸੋ ਜਾਣੈ ॥
Those who know, attain the poise of intuitive peace.

ਨਾਨਕ ਦਾਸ, ਤਾ ਕੈ ਕੁਰਬਾਣੈ ॥੮॥੩॥
Slave Nanak is a sacrifice to them. ||8||3||



friend and foe are alike. escape duality (us and them mentality- khalsa is the only one deserving of our money/seva). give to the poor.

guru arjan sahib never said "give to the poor gursikhs".

dividing amritdharis (khalsa) from the rest of the world is pure duality. saying that we deserve more is ego and selfishness. when a sikh wearing guru sahib's dastaar does seva for a secular organization, they will always remember it. they will have good thoughts of sikhs. they will learn about our faith. this in itself is a benefit to sikhi, to guru sahib.

ਵਰਤਣਿ ਜਾ ਕੈ, ਕੇਵਲ ਨਾਮ ॥
Their occupation is the Naam, the Name of the Lord.

ਅਨਦ ਰੂਪ, ਕੀਰਤਨੁ ਬਿਸ੍ਰਾਮ ॥
The Kirtan, the Praise of the Lord, the embodiment of bliss, is their rest.

ਮਿਤ੍ਰ ਸਤ੍ਰੁ, ਜਾ ਕੈ ਏਕ ਸਮਾਨੈ ॥
Friends and enemies are one and the same to them.

ਪ੍ਰਭ ਅਪੁਨੇ ਬਿਨੁ, ਅਵਰੁ ਨ ਜਾਨੈ ॥੨॥
They know of no other than God. ||2||


they know of no other than God. dividing sikhs from others is duality. even seeing others as unworthy of our donations or seva is duality.


ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥
One Universal Creator God. By The Grace Of The True Guru:

ਆਸਾ ਬਾਣੀ ਸ੍ਰੀ ਨਾਮਦੇਉ ਜੀ ਕੀ
Aasaa, The Word Of The Reverend Naam Dayv Jee:

ਏਕ ਅਨੇਕ, ਬਿਆਪਕ ਪੂਰਕ; ਜਤ ਦੇਖਉ ਤਤ ਸੋਈ ॥
In the one and in the many, He is pervading and permeating; wherever I look, there He is.

ਮਾਇਆ ਚਿਤ੍ਰ ਬਚਿਤ੍ਰ ਬਿਮੋਹਿਤ; ਬਿਰਲਾ ਬੂਝੈ ਕੋਈ ॥੧॥
The marvelous image of Maya is so fascinating; how few understand this. ||1||

ਸਭੁ ਗੋਬਿੰਦੁ ਹੈ, ਸਭੁ ਗੋਬਿੰਦੁ ਹੈ; ਗੋਬਿੰਦ ਬਿਨੁ ਨਹੀ ਕੋਈ ॥
God is everything, God is everything. Without God, there is nothing at all.

ਸੂਤੁ ਏਕੁ, ਮਣਿ ਸਤ ਸਹੰਸ ਜੈਸੇ; ਓਤਿ ਪੋਤਿ ਪ੍ਰਭੁ ਸੋਈ ॥੧॥ ਰਹਾਉ ॥
As one thread holds hundreds and thousands of beads, He is woven into His creation. ||1||Pause||

ਜਲ ਤਰੰਗ, ਅਰੁ ਫੇਨ ਬੁਦਬੁਦਾ; ਜਲ ਤੇ ਭਿੰਨ ਨ ਹੋਈ ॥
The waves of the water, the foam and bubbles, are not distinct from the water.

ਇਹੁ ਪਰਪੰਚੁ, ਪਾਰਬ੍ਰਹਮ ਕੀ ਲੀਲਾ; ਬਿਚਰਤ ਆਨ ਨ ਹੋਈ ॥੨॥
This manifested world is the playful game of the Supreme Lord God; reflecting upon it, we find that it is not different from Him. ||2||

ਮਿਥਿਆ ਭਰਮੁ ਅਰੁ ਸੁਪਨ ਮਨੋਰਥ; ਸਤਿ ਪਦਾਰਥੁ ਜਾਨਿਆ ॥
False doubts and dream objects - man believes them to be true.

ਸੁਕ੍ਰਿਤ ਮਨਸਾ ਗੁਰ ਉਪਦੇਸੀ; ਜਾਗਤ ਹੀ ਮਨੁ ਮਾਨਿਆ ॥੩॥
The Guru has instructed me to try to do good deeds, and my awakened mind has accepted this. ||3||

ਕਹਤ ਨਾਮਦੇਉ ਹਰਿ ਕੀ ਰਚਨਾ; ਦੇਖਹੁ ਰਿਦੈ ਬੀਚਾਰੀ ॥
Says Naam Dayv, see the Creation of the Lord, and reflect upon it in your heart.

ਘਟ ਘਟ ਅੰਤਰਿ ਸਰਬ ਨਿਰੰਤਰਿ; ਕੇਵਲ ਏਕ ਮੁਰਾਰੀ ॥੪॥੧॥
In each and every heart, and deep within the very nucleus of all, is the One Lord. ||4||1||

It is morning here. Waheguru Ji Ka Khalsa waheguru Ji Ki Fateh, every body.
Veer ms514 Ji, has really done a nice explanation of the point. Especially, his "Garib Da Mooh" "Requirements of Poor" point is very impressive. Thank you, Veer Ji, for your efforts. Similarly, Bhein Ji has also reminded us of our duties as a sikh. Thank you Bhein Ji too.

For those Gursikhs who keep propagating that Dasvant can be given according to ones intellect could you please explain to me why there is a Golak in Guru Sahibs ghar. In puatan times where did Puratan Gursikhs put their dasvand?

The Gursikhs would get their basic necessities and with the rest of the money they would give to Guru Sahib. For this reason they were not effected by Maya when doing Naam Abhyiaas it was extremely easy for them to engage in BHao Bhagti because they had given their mind, body, and wealth upon entering the GUrus Ghar.


ms514 Veer Ji

In Guru Sahibs city , Guru Sahib did not discriminate against any religion. If the Muslims wanted a mosque and they come for GUru Sahibs help then Guru who is most merciful and kind gave help. Same way Sri Guru Tegh Bahadur Sahib helped the Hindus. Likewise its a Gursikhs moral duty to help a person who needs help regardless of race and religion then we too must help according to our capability. But in the mind of a Gursikh their first and foremost priority is to serve their Guru especially in terms of giving Dasvand. Like a wife who gets pleased to praise and serve her Husband , similarly a Gurmukh only wants to serve their master. They see no fruit in serving anyone else.

The rehat in which Guru Sahib says my golak is the mouth of the poor. As you mentioned is not referring to just the hungry . Gareeb refers to someone who is poor, ill, or being mistreated. When giving Dasvand to the panth they would set up institutions like an Armed force, langar, clinic. But I guess nowadays we want to give money to someone else so they can do Khalsas job. When the Mughals were getting over aggressive and oppressing the poor Guru Sahib told sangat that instead of giving money as Dasvand start to bring weapons and horses. Through out histroy Dasvand has always been for the Gurus cause which is to help the poor and to propagate Gurmat Naam. IF you help the poor without Gurmat Naam then then its done simply out of ego. I dont know one historical event when a Gurmukh used his dasvand and gave to an organization according to his own intellect. Throughout history Gursikhs have trusted REhatvan Khalsa to distribute dasvand accordingly.



Maanas Ki Jaat Sabhai Eki Pechanbo.
> Ek Noor Te Sabh Jug Upjaiya, Kaun Bhalae Ko
> Mandae.
> Ek Pita Ekas Kae Hum Barik.
> Koi Bole Raam Raam, Koi Khudai, Koi Savae Gosiyan,
> Koi Allae.
> and many others.


all these quotes you have mentioned have nothing to do with secularism or propagating secularism. They all mention to recognize the one true True God, to meditate on the one true God, and to propagate Gurmat Naam. A person can not see GOd in all unless GUru Sahib gives such people Gurmat Naam for this reason its imperative for Khalsa to spread Gurmat Naam so people begin to see God in others. We can believe that God exists in all through theory, but for a Gursikh this is not enough. It must be through practical knowledge we must have the drib drishti eyes to see God in all and such a vision comes through GUrmat Naam. Without the kindness of Guru Sahib , humanity simply cannot see God in all. Only the True GUru can give this vision. Thus, its our duty to propagate Gurmat Naam.

At first Bhai Ghanaya SIngh Ji was given the seva of giving Guru Ka Langar ( water ) to the Singhs. Because Bhai gave Guru Ka Langar according to Gurmat Maryada ( without discrimination) Guru Sahib became pleased and then told Bhai Sahib to also tend to the wounds of the opposing soldiers. Again Bhai Ganaya Singh Ji through the grace of the Guru had the drib drishti of seeing God in all. Without this vision how can we spread the cause of Khalsa to see God in all and treat everyone as God resides in them?

"Those who are Jatadhari and foraske tobacco should be worshipped - if strict interpretation was applied, we should be worshipping some Brahmins and Hindu Sadhus too. So if they read any other language than Farsi, we can give them money?"

I dont know how you got this intepretation. the meaning is
ਧਨ ਨ ਦੇਇ: do not give- to those whom are those whom are Jatadhari and tobacco smoking Tigagees ( renouncers of the world). IF you go to India today you will see a sect of people whom have renounced the world, who keep their kesh untidy ( Jathadarees) ,and smoke. These people often beg for money, and the meaning of not to give money to those who speak Farsi is saying not to give money to the foreigners who have invaded and corrupted India ( the Mugals) Muslims were known to force a tax ( Zakat) on the infidel ( Non Muslims). As you mentioned earlier we should not take each rehatnama literal we should try to read in between the lines and take into conisderation the history that took place when this rehatnama was written.

The rehatnama below

"ਗੁਰੂ ਕਾ ਸਿਖ ਸਾਕ ਨਾਲ
ਕਰੈ। ਦੇਣ ਲੈਣ ਦਾ
ਲਾਲਚ ਨਾ ਕਰੈ,

states befriend ( have social relations) with Gursikhs.
Sak- refers to befriending . Here is the definition of Sak according to MahanKosh
ਸੰ. शाक {ਸੰਗ੍ਯਾ}(2) ਸਹਾਇਤਾ। (3) ਸਹਾਇਤਾ ਕਰਨ ਵਾਲਾ ਮਿਤ੍ਰ।


Gurmat Naam is not just referring to ( teach people to do Naam Abhyiaas, paath, etc) . Gurmat Naam is much deeper then
this. At the end of the day Khalsa goal is the goal of Sri Dasmesh Pita Ji.

ਮੈ ਹੋ ਪਰਮ ਪੁਰਖ ਕੋ ਦਾਸਾ ॥ ਦੇਖਨਿ ਆਯੋ ਜਗਤ ਤਮਾਸਾ ॥

I am the servant of the Supreme Purusha and hath come to see the Drama of the world.

ਜੋ ਪ੍ਰਭ ਜਗਤਿ ਕਹਾ ਸੋ ਕਹਿ ਹੋਂ ॥ ਮ੍ਰਿਤ ਲੋਕ ਤੇ ਮੋਨਿ ਨ ਰਹਿਹੋਂ ॥੩੩॥

Whatever the Lord of the world said, I say the same unto you, I cannot remain silent in this abode of death.33.

ਨਰਾਜ ਛੰਦ ॥

ਕਹਿਓ ਪ੍ਰਭੂ ਸੁ ਭਾਖਿ ਹੋਂ ॥ ਕਿਸੂ ਨ ਕਾਨ ਰਾਖਿ ਹੋਂ ॥
I say only that which the Lord hath said, I do not yield to anyone else.

ਕਿਸੂ ਨ ਭੇਖ ਭੀਜ ਹੋਂ ॥ ਅਲੇਖ ਬੀਜ ਬੀਜ ਹੋਂ ॥੩੪॥
I do not feel pleased with any particular garb, I sow the seed of God`s Name.34.

The goal of Khalsa is to help the oppressed and sow the unseen Gurmantar in the strayed Humanity. ALl religions are caught up into rituals only through the seed of Naam ( GUrmat naam) will they wake up from these blind practices. Without propagation of Naam then Khalsa , religion and everything else is useless.

We feel that what could have been said, has been said. Sangat can make their own decision reading the views on this thread.

Admin.