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What is Bipran Ki Reet

Sahib Shri Guru Gobind Singh Ji Maharaj announced:

Jab Lag Khalsa Rahe Niara, Tab Lag Tej Dioon Mein Sara
Jab Eh Gaye Bipran Ki Reet, Mein Na Karoon In Ki Parteet"

Let us see who is Khalsa or what is the definition of Khalsa?

Those individuals, who go thru baptism (Amrit) ceremony are considered to be Khalsa.

Khalsa means pure. After Amrit ceremony, a Sikh pledges to lead a physically and spiritually
pure life according to Sikh principles.

Sahib Shri Guru Gobind Singh Ji ordered at Amrit Sanchar ceremony in 1699 A. D. that an
Amritdhari Sikh should wear the 5 K’s at all times and live a truthful life after that. A Sikh can
take Amrit at any age and at any time.

Baptism is not an end itself. It is just like a kid getting admission into kindergarten class. There is
lot to go after that to get the highest degree. Adopting the physical symbols or taking the
Khalsa baptism ceremony alone does not make one a Khalsa (Sikh of the Gurus). It is a step in
the right direction, but a full commitment to living the Sikh lifestyle both physically and
spiritually is required to be a Gursikh and true Khalsa of Guru Gobind Singh.

Every Sikh is required to enter into the order of Khalsa Brotherhood. This is a pledge to remain
under control, authority and governess of the Guru. Amritdhari has the honor of being a
member of the Panth, a disciplined force of God. Bani and Bana, both are essential for a Sikh to
attain the Truth, but Bana alone is not the passport to attain God. It is about inward cleansing
of the conscience and seeking unity with Supreme Lord through His Grace.

Let us see what is meant by ‘niara’ and ‘bipran ki reet’?

Jab Lag Khalsa Rahe Niara, Tab Lag Tej Dioon Mein Sara
Jab Eh Gaye Bipran Ki Reet, Mein Na Karoon In Ki Parteet"

This means as long as the Khalsa follows only one path of the Gurus and follows the teachings
of Guru Granth Sahib; Guru Gobind Singh Ji will always be with the Khalsa. And if the Khalsa
goes against the GURU’S teachings, then he will not have any connection with The Khalsa.

“Niara” means detached and “Bipran” means opposite, (contrary to teachings of GURU)
Sahib Shri Guru Teg Bahaadur Ji says:

nwnw rUpu Dry bhu rMgI sB qy rhY inAwrw ]2]


He assumes so many forms, and plays so many games, and yet, He remains detached
from it all. ||2|| ( ang 537 )

Sahib Shri Guru Arjan Dev ji says:

pUrn Bgqu purK suAwmI kw srb Qok qy inAwrw ]2]


The perfect devotee of the Primal Lord God remains detached from everything. || (ang 611)

Sahib Shri Guru Teg Bahaadur Ji says:

hrK sog qy rhY inAwrau nwih mwn Apmwnw ]1]


who remains unaffected by joy and sorrow, honor and dishonor;||1|| ( ang 633 )

So Guru Sahib expects His Khalsa to remain detached from all those things, which are
prohibited for a SIKH. Some of these are Kam (lust), Krodh (rage), Lobh (greed), Moh(
attachment), Ahankar( ego), doubt on guru, intolerant behavior, flirting, slandering, lying,
gossips, alcohol, drugs, cruelty, donation money, bragging, back-biting, deceit, criticism of
others, unsocial acts and other vices.

There is a code of conduct an Amritdhari Sikh is required to follow. It helps him to live an
honest, humble and virtuous life. It is a good moral life which a Sikh enjoys. He keeps away
from un-social acts and vices. Thus the "next step" after one partakes of Amrit is to enjoy living
an upright and truthful life, and also keep away from Immoral and wrong paths.

What is “Bipran Ki Reet”?

Most of the Sikhs say that Bipran Ki Reet refers to the principles of Brahmins or of the
Hinduism. And they say if the Khalsa starts following Bipran Ki Reet, then Guru Ji will not help
the Khalsa, because a Sikh is not allowed to follow Bipars (Brahmins). They say that every Sikh
should know what Bipran Ki Reet is and then only he can become a true Sikh. According to
them, a Sikh should follow teachings of Gurus but not Hindus. And if the Khalsa starts following
Bipran Ki Reet (Hindus), then Guru Ji will not help the Khalsa. Let us ask them that if according
to them, we are not allowed to follow Brahmins, then are we allowed to follow Muslims,
Christians and other religions?

Similarly there are lot of Sikhs, who preach that the Sikhs, who press or tie their beards are not
Sikhs. Some have this notion that a Sikh, who goes to any Sant is not a Sikh. Some preach that
we should not do Ardaas for our own welfare so on and so on and the Sikhs, who do all those
things are following Bipran Ki Reet.

But these Sikhs are side tracking the real issue. Bipran Ki Reet does not mean that we should
not follow Hinduism or perform all the above mentioned things. But it clearly means that we
should not go contrary to Guru Sahib’s teachings, as is clear from the under mentioned verses
of Gurbani:

Sahib Sri Guru Arjan Dev JI says:

swkq kI AYsI hY rIiq ]


Such is the lifestyle of the faithless cynics;
jo ikCu krY sgl ibprIiq ]2]
everything they do is contrary to GURU’S teachings. ( ang 195 )

Sahib Sri Guru Nanak Dev Ji mentions in clear terms:

Koty kau Krw khY Kry swr n jwxY ]


He calls the counterfeit genuine, and does not know the value of the genuine

mITy kau kauVw khY kVUey kau mITw ]


That which is sweet is said to be bitter, and the bitter is said to be sweet.

rwqy kI inMdw krih AYsw kil mih fITw ]6]


One who is imbued with the Lord's Love is slandered - this is what I have seen in this
Dark Age of Kali Yuga. ||6|| ( ang 229 )

So a Sikh, who cannot find any difference between wrong and right and goes on doing those
things, which are prohibited for a Sikh is doing ‘bipran ki reet’.

Sahib Shri Guru Gobind Singh Ji proclaims:

“Reht pyari mujh ko, sikh pyara nah”.

Guru Ji says that one is loved by him not because one looks like a Sikh, but because one lives a
good moral life as desired by the Sikh Reht.

And Guru Sahib advises us that to become a Khalsa, we should follow the ideals of Sikhism such
as recitation of Naam, Gurbani abhiyaas, seva, meditation, keertan, helping the weak, follow
the dictates of Guru Sahib, cleaning inside and outside, lead a pure and pious life according to
the concepts and philosophy of Guru Sahib, live an honest, humble, good moral and virtuous
life.

So instead of performing rituals only, we should also try to look inside, whether we are
following the path shown us by our Gurus. We should not become bhekhdharis. If an
Amritdhari Sikh with a flowing beard consumes alcohol, drugs, is full of ego, is after donation
money and shows disrespect to Sahib Shri Guru Granth Sahib Ji in His presence and does not
follow the dictates of our GURU SAHIBS, then an Amritdhari Sikh with a pressed or tied beard,
who follows the dictates of GURU SAHIB is thousand times better than him.

Sahib Shri Guru Amar Daas Ji says:

The disguiser puts on various garbs. Within him is desire, and he walks about proudly. His
ownself he understands not and loses the game. Putting on religious garbs some play clever.
Love of maya and doubt have supremely misled them. Without serving the Guru, they suffer
immense pain. Those who are imbued with God's Name, ever remain detached. ( ang 230 )
One who performs external gesture without inner commitment to the ideas being expressed by
our Gurus is performing ritual. Without practice of the teachings of Gurus in life and without
cleaning inside and outside, such like initiation will be termed as ritualism.

Let us have the Darshan of Gurbani verses, which do not mention at all that the beards should
be pressed or tied or flowing. Guru Sahib clearly mentions that the beards of those persons are
only acceptable, who live a truthful and humble life and they are absorbed in true Guru.

Sahib Shri Guru Amar Daas Ji says:

muK scy scu dwVIAw scu bolih scu kmwih ]


True are the faces and true are the beards, of those who speak the Truth and live the Truth.

scw sbdu min visAw siqgur mWih smWih ]


The True Word of the Shabad abides in their minds; they are absorbed in the True Guru. (
ang 1419 )

Sahib Sri Guru Nanak Dev Ji says:

schu ErY sBu ko aupir scu Awcwru ]5]


Truth is higher than everything; but higher still is truthful living. ( ang 62 )

Guru Sahib expects truthful living and utmost humility from a Sikh, but if he is full of ego, then
he is not acceptable at all.

Sahib Sri Guru Nanak Dev Ji says:

AKr piV piV BulIAY ByKI bhuqu AiBmwnu ]


Reading their books over and over again, people continue making mistakes; they are so
proud of their religious robes. ( ang 61 )

Sahib Sri Guru Amar Daas Ji says:

ieik ByK krih iPrih AiBmwnI iqn jUAY bwjI hwrI ]3]
Some wear religious robes, and wander around in pride; they lose their life in the gamble.
||3|| ( ang 911 )

Though the external symbols are compulsory for a Sikh, as these are ordered by our Tenth
Guru, yet the main emphasis is on the practical life (cleaning inside and outside and following
dictates of Guru Sahibs ) after Amrit ceremony and not only on rituals.

We should try to portray Sikhism as a logically and scientifically sound religion of the world, but
not as a ritualistic religion like the others. But it is to be regretted that most of the Sikhs lay
stress on external symbols only instead of internal cleaning, which is also necessary for a Sikh.
On the contrary, they think that the Sikhs, who are following dictates of Guru Sahibs, are doing
‘bipran ki reet’.
Sahib Sri Guru Nanak Dev Ji says:

"Indulging in egotism, one knows not the Lord, whatever religious garb he may wear." (ang 226)

Hypocrisy is bad, and it is worse if practiced by the people claiming to be religious persons. This
meaning is understandable and acceptable. Hypocrisy is the act of pretending to have beliefs,
opinions, virtues, feelings, qualities, or standards that one does not actually have.

Sahib Sri Guru Gobind Singh Ji proclaims:

“Khalsa Mero roop Hai Khaas”

Those Sikhs are gravely mistaken that after taking Amrit, they have become the image (roop) of
our Tenth Guru, even if they are after donation money, doubt even their Guru, are full of ego,
do fighting in the presence of Guru, go on slandering, telling lies on the Gurdwara stage,
consume alcohol, drugs, and openly go against the dictates of Guru Sahibs.

They should apologize before Guru Sahib for thinking even for a fraction of a second that they
are image of Shri Guru Gobind Singh Ji Maharaj, no matter even if they go against the
commands of our Gurus.

Sahib Sri Guru Arjan Dev Ji says:

ByK idKwvY scu n kmwvY ]


He wears religious robes, but he does not practice Truth. ( ang 738 )

“Small is man’s service and great is his demand. He does not obtain presence of God but says
he has arrived there. He rivals those who are accepted by the beloved Lord. This is but
stubbornness of the false fool. He ostensibly wears the religious garb, but does not practice
truth”.

It is not the physical closeness, which matters; it actually means how much you listen to the
Guru and how much you obey him. (ang 195)

But I am sorry to say that some Amritdhari Sikhs instead of following the dictates of Guru Sahib,
are openly propagating against the foundations of Sikhism.

After raising eyebrows against pressed or tied beards, they announce that a Sikh, who bows
before Shri Guru Granth Sahib Ji and believes that Shri Guru Granth Sahib Ji is ‘Pargat Guran Ki
Deh’, is doing Idol Worship and is following ‘bipran ki reet’. Here we have to understand the
meaning of Idol Worship.

Let us examine thoroughly Bhagat Naam Dev Ji shabad (ang 1163 )

suoien ktorI AMimRq BrI ]


Taking the golden cup, Naam Dev filled it with the ambrosial milk,

lY nwmY hir AwgY DrI ]2]


and placed it before the family god ||2||

eyku Bgqu myry ihrdy bsY ] nwmy dyiK nrwienu hsY ]3]
The Lord looked upon Naam Dev and smiled. ""This one devotee abides within my
heart.""||3||

dUDu pIAwie Bgqu Gir gieAw ]


The Lord drank the milk, and the devotee returned home.

nwmy hir kw drsnu BieAw ]4]3]


Thus did Naam Dev come to receive the blessed Vision of the Lord's Darshan. ||4||3||

Bhagat Naamdev ji’s father offered milk to the stone idol daily, but the idol did not drink it.
Once his father went out for some days and asked Bhagat Naamdev to offer milk to the idol
daily. Bhagat Ji offered milk to the idol and brought a bowl of water along with the milk to let
the idol wash its hands after taking milk. So he requested the idol to take the milk having
complete faith and with childlike sincerity. The Lord blessed Naam Dev with His darshan out of
that idol and took the milk. This Shabad is included by Sahib Sri Guru Arjan Dev Ji Himself in
Sahib Shri Guru Granth Sahib Ji. What lesson does it give to us?

That we should be aware of that there is world of difference between ‘blind faith’ and
‘complete faith’. Bhagat Naam Dev’s father offered milk to the idol daily, but only with blind
faith. And Bhagat Naam Dev had complete faith that it is not idol, but Lord himself and he was
blessed with Lord’s darshan out of that idol.

Exactly the same thing happened with Bhagat Dhanna Jat, who offered food to the stone with
a childlike sincerity and with complete faith and the Lord appeared out of that stone and
consumed the food.

Some Sikhs go on suggesting that this is not Gurbani and this Shabad should be taken out of
Sahib Shri Guru Granth Sahib Ji, but they should be aware of Sahib Shri Guru Gobind Singh Ji’s
order that not to speak of taking any shabad out, no one how great he may be, can even think
of taking even a single word out of Sahib Shri Guru Granth Sahib Ji, because it is a greatest sin
to do that.

Instead of understanding the difference between blind faith and complete faith, they have
created a lot of confusion. Now they are propagating that we should not bow before Sahib
Shri Guru Granth Sahib Ji, because it is idol worship. They have the misconception that we
cannot have the darshan of Guru Sahib. They dare to propagate that Sahib Shri Guru Granth
Sahib Ji is a book. They are now misguiding our future generations also.

Sahib Shri Guru Arjan Dev Ji says:

khq sunq ikCu sWiq n aupjq ibnu ibsws ikAw syKW ]

By speaking and listening, tranquility and peace are not found at all. What can anyone
learn without faith? ( ang 1221 )

They say that Sri Guru Gobind Singh Ji did not order us to believe that Sahib Shri Guru Granth
Sahib Ji is “Pargat Guran Ki Deh”.

But long time before Sahib Shri Guru Gobind Singh Ji ordered us to believe Sahib Shri Guru
Granth Sahib Ji as “Pargat Guran Ki Deh”, Sahib Shri Guru Arjan Dev Ji clearly hinted after the
compilation of Bani of Sahib Shri Guru Granth Sahib Ji that:

poQI prmysr kw Qwnu ]


This Holy Book is the home of the Transcendent Lord God. ( ang 1226 )

And Sahib Shri Guru Ram Daas Ji has clarified that if a Sikh believes and acts according to
Gurbani, then the Guru in person emancipates him.

bwxI gurU gurU hY bwxI ivic bwxI AMimRqu swry ]


Bani is Guru, and Guru is the Bani. Within the Bani, the Ambrosial Nectar is contained.

guru bwxI khY syvku jnu mwnY prqiK gurU insqwry ]


If His humble servant believes, and acts according to the Words of the Guru's Bani, then
the Guru in person emancipates him.

Sahib Shri Guru Amar Daas Ji says:

vwhu vwhu bwxI inrMkwr hY iqsu jyvfu Avru n koie ]


Waaho! Waaho! the Bani is the Formless Lord. There is no other as great as He is.( ang 515 )

Sri Guru Arjan Dev Ji says that you can have darshan of Guru Sahib, if you have a longing
for Guru’s darshan:

min bYrwgu BieAw drsnu dyKxY kw cwau ]


My mind has become detached from the world; it longs to see the Vision of Guru’s darshan. ( ang 50 )

Sheikh Fareed Ji says that a person who does not have a yearning for Guru’s darshan is like a
cremation ground:

ibrhw ibrhw AwKIAY ibrhw qU sulqwnu ]


Many talk of the pain and suffering of separation; O pain, you are the ruler of all.

PrIdw ijqu qin ibrhu n aUpjY so qnu jwxu mswnu ]36]


Fareed, that body, within which love of the Lord does not well up - look upon that body as a cremation
ground. ||36|| ( ang 1391 )

These misguided Sikhs ask us not to bow before Sahib Shri Guru Granth Sahib Ji, as it is “Idol
Worship”. Their argument is that Sahib Shri Guru Granth Sahib Ji is not GURU, but a book.

They say that ‘Shabad is Guru’. Next they will say not to bow before Shabad, as it will be
idol worship. Just imagine, where will this end?

Sri Guru Gobind Singh Ji Himself bowed before Sahib Shri Guru Granth Sahib Ji and ordered
the Sikhs in 1708 A.D. at Hazoor Sahib to consider Sahib Shri Guru Granth Sahib Ji as their
next Living Guru.

And what can be a more dreadful thing, if we doubt that order.

But it is most encouraging sign that except some misguided and faithless Sikhs, who are
proud of their misconceptions, a vast majority of the Sikhs consider sincerely Sahib Shri
Guru Granth Sahib Ji as their living Guru.

Faith is a gift from God. There is nothing more dreadful than the habit of doubt.
It is a thorn, that irritates and hurts and it is a double edged sword that kills and
disintegrates everything. And it is wisely said that those, who have conquered doubt have
conquered failure.

Sahib Shri Guru Amar Daas Ji says that the persons, who doubt their Guru are thrown into
dirty filth and they are always dithering in pain.( ang 645 )

Faith is in general the persuasion of the mind that the Holy Bachans of Shri Guru Gobind
Singh Ji are true. We should believe what our Guru Sahib said, because faith is not belief
without proof, but it is a trust without reservation. It is a gift from God. If we have faith on
our Guru’s bachans, then there is no need of any explanation, but if we do not believe, then
no explanation is possible.

Next they argue that if you go to any Sant, then you are following ‘bipran ki reet’. On the
contrary, our Gurus order us repeatedly in hundreds of verses to look for a Puran Sant.

Sahib Shri Guru Ram Daas Ji mentions:

mo kau Dwir ik®pw jgjIvn dwqy hir sMq pgI ly pwvY ]


Take pity on me, O Lord of the World, O Great Giver; let me fall at the feet of the
Saints.

hau kwtau kwit bwiF isru rwKau ijqu nwnk sMqu ciV AwvY ]4]3]
I would cut off my head, and cut it into pieces, O Nanak, and set it down for the Saints
to walk upon. ( ang 881)

Sahib Shri Guru Arjan Dev Ji mentions:

jn nwnk dws dws ko krIAhu myrw mUMfu swD pgw hyiT rulsI ry ]2]
Make servant Nanak the slave of Your slave; let my head roll in the dust under the feet
of the holy saints. ( ang 536 )

These are only a couple of verses. But there are hundreds of verses like these, where Guru
Sahibs order us to bow before a Puran Sant.

But sometimes due to ignorance, many Sikhs go on slandering even a Puran Sant. But Guru
Sahib repeatedly warn us not to slander anyone, let alone a Sant. Guru Sahib equates a
slanderer to a janitor, who picks up the garbage of others on his head. The slanderers do
not find peace in this world and the next. The faces of these slanderers are blackened in
the court of Lord. Before slandering a Sant, a person is advised to study thoroughly 13th.
Ashatpadi of Shri Sukhmani Sahib.

But the slanderers say that they have a right to tell others to protect them from being
misled. But how can they find out if they are right or wrong? Do they think themselves to
be greater than Sahib Sri Guru Nanak Dev Ji, who asks us to remain in humility always and
think like this:

hm nhI cMgy burw nhI koie ]


I am not good; no one is bad.

pRxviq nwnku qwry soie ]4]


Praying like this O Nanak, one is ferried across ||4|| ( ang 728 )

And Sahib Sri Guru Arjan Dev Ji clearly mentions:

bRhm igAwnI kI giq bRhm igAwnI jwnY ]


Only the God-conscious being can know the state of the God-conscious being. ( ang 273 )

Next their argument is that if you do Naam Simran or path for your own good, like for your
business or job, then it is ‘bipran ki reet’. Here they again go contrary to Gurbani, because
Sahib Sri Guru Nanak Dev Ji shows us the way:

kIqw loVIAY kMmu su hir pih AwKIAY ]


Whatever work you wish to accomplish-tell it to the Lord.(ang 91)

It is a fact that most of the Sikhs are following ‘bipran ki reet’. They are preaching
everything contrary to Guru Sahib’s teachings. They do not care what our Gurus order us
to follow.

Let us decide who is following ‘bipran ki reet’?

The Sikhs, who are preaching everything against Guru Sahib teachings or commands, who
openly propagate that Sahib Shri Guru Granth Sahib Ji is a book, who say that there is no
need of bowing before Sahib Shri Guru Granth Sahib Ji and those, who are full of ego and
think that they have doctorate degrees.

Or those Sikhs, who show greatest regards to Sahib Shri Guru Granth Sahib Ji, who dare
not go against Guru Sahib’s commands, are full of humility and consider themselves to
have no knowledge in spite of holding higher degrees than the above kind of Sikhs.
The first type of Sikhs are openly propagating that Sahib Shri Guru Granth Sahib Ji is not
Guru, but a book. They openly say that we should not show respect to Guru Sahib. Our
Gurus order us not to slander anyone, but they think it as their rights to slander even those
personalities, whom even Guru Sahibs ask us to worship.

What is the difference between these fellows or the atheists? The only difference is that
these so called Sikhs are having the wrong notion that they can say so, because they are
dressed in a Khalsa Bana.

Guru Sahib clearly mentions that we should show utmost humility and remain far from
ego. But it is to be regretted that some egoist Sikhs are openly fighting with drawn swords
even in the presence of Guru Sahib. This is happening almost in every Gurdwara and in
every country.

If you don’t respect your own religion and principles, do not expect others to give you any
recognition. Changing your appearance and living with fake identity would never give
anyone true satisfaction.

Let us have some words with those Sikhs, who think that there is no need of Amrit, if they
live a truthful life.

Sahib Shri Guru Gobind Singh Ji gave us such a precious gift after sacrificing His parents, His
sahibzadaas, and His ownself. And it is a great shame on us, if we do not value that gift. We
are supposed to value that gift. How ungrateful we are, if we do not obey his command to
take Amrit!

Many times these Sikhs are disgruntled by observing the actions of the ritualist Sikhs and
make an excuse to drift away from our 10th Guru’s command.

These Sikhs point fingers at those Sikhs with flowing beards and having 5 K’S doing lot of
misdeeds. In this way they find an easy excuse to drift away from taking Amrit. But this is a
lame excuse if they say that if those Amritdhari Sikhs are doing these misdeeds, then they
are better Sikhs than those without observing Sikhi Bana. They often say that one should
be a Sikh internally and then there is no need of external symbols.

But Guru Sahibaan say repeatedly to look at your own misdeeds and not at the misdeeds
of others. Just think if you do not obey your Guru’s command, then how can you dare to
call yourself a Sikh, as you are doing the greatest sin by disobeying your Guru’s command?
My advice to these Sikhs is that If you want to choose a model, then choose that person,
who is a Puran Gursikh.

Instead of finding faults with others and requiring them to live a pious life, let us look for
virtues in the people and try to live a virtuous life ourselves. [ang 766]

Guru Sahib gave us an identity to live and prosper with, and when we lose that identity, we
lose everything and we are nothing in this world.

I am extremely sorry if I may have hurt anyone’s feelings and apologize for that.

Balbir Singh M.A. ( humble servant of Dhan Dhan Baba Isher Singh Ji of Nanaksar ).