What Is The Hukamnama?



Talking to Guru Granth Sahib Ji… Whenever we go to the Gurdwara and stand in Ardas, at the end of the Ardas we recite the following words,
'Guru Granth Ji Maneo, Pargat Guraa Ki Deh.'
'Guru Granth Sahib is the spiritual embodiment of the Gurus.'

'Jo Prabh Ko Milbo Chahe, Khoj Shabad Meh Leh.'
'Those who seek union with God should search through the divine wisdom contained in Guru Granth Sahib.'

These words are so beautiful and contain the essence of Sikh ideology. To a non-Sikh the Guru Granth Sahib Ji may seem just a book, a piece of well constructed literature from the 15th century; but to a Sikh the Guru Granth Sahib Ji is much more than that. To a Sikh Guru Granth Sahib is their living, breathing, talking spiritual guide or Guru.

I don't think that as Sikhs we as a whole have grasped onto this concept fully. Sure Guru Granth Sahib Ji is in every Gurdwara, we all bow down before the Guru, ask for things we want both material and spiritual from the Guru and outwardly acknowledge that Guru Granth Sahib is our Guru. But have we really understood what the Guru-ship of Guru Granth Sahib means? When we have spiritual questions do we look to Guru Granth Sahib Ji for advice? Do we acknowledge Guru Granth Sahib Ji's guru-ship purely ritualistically and not practically?

Many will ask how talking to Guru Granth Sahib is possible, and if so what the method is of communicating with Guru Ji. Since Guru Gobind Singh Ji bestowed Guru-ship upon Guru Granth Sahib, Sikhs have been asking Guru Granth Sahibs Ji's advice and for Guru Sahibs spiritual guidance through the tradition of taking a Hukumnama. The word Hukumnama literally means, 'royal decree'. The method of taking is a Hukumnama is by performing an Ardas in front of Guru Granth Sahib Ji, in this ardas you can ask a question or simply ask for Guru Ji to bless you with some words of spiritual wisdom. At the end of the Ardas taking Guru Ji in both hands you open the pages of Guru Granth Sahib ji at random and the first Shabad on the left hand page of Guru Ji is the 'Hukumnama' filled with the spiritual wisdom or answer that you require.
Even today a Hukumnama is taken in each Gurdwara daily when Guru Granth Sahib Ji is opened in the early hours of the morning; this seva of opening Guru Granth Sahib Ji is called Parkash Seva. You can read the Hukumnama which is issued by Guru Granth Sahib Ji from the Harimandar Sahib in Amritsar everyday.

Bhul Chuk Maaf Kerni.

Source: Internet

Waheguru Ji Da Khalsa!
Waheguru Ji Di Fateh!


well done sehaj,,,, ihhi assi saria nu knowlage deni aa, te naale laini v aa,,

parmatma sanu sabh nu budhi dewe, ta ki assin apni bani nu sada hi ucha rakh sakiye


Hukamnama' is a Persian word meaning a royal decree.
In the Sikh context this is considered the Guru's words of
wisdom for the day. Sri Guru Granth Sahib is opened randomly
to any page and the shabad on that page becomes the
day's Hukam (command). This practice dates back to the time
when Sri Guru Granth Sahib was first installed in the
Golden Temple in 1604.
HUKAMNAMA , a compound of two Persian words hukm, meaning command or order, and namah, meaning letter, refers in the Sikh tradition to letters sent by the Gurus to their Sikhs or sangats in different parts of the country.
Currently, the word applies to edicts issued from time to time from the five takhats or seats of high religious authorities for the Sikhs – the Akal Takht at Amritsar, Takht Sri Keshgarh Sahib at Anandpur Sahib (Punjab), Takht Harimander Sahib at Patna (Bihar), Takht Sachkhand Sri Hazur Sahib at Nanded (Maharashtra) and Takht [[Damdama Sahib at Talvandi Sabo (in Bathinda district of the Punjab).
Letters addressed to Sikhs by historical personages as Baba Gurditta, the elder son of Guru Hargobind, Mata Sundari and Mata Sahib Devi, widows of Guru Gobind Singh, and Banda Singh Bahadur are also included in this genre. Some of the letters of the later Gurus to sangats or prominent Sikhs have in recent years been traced and published in two collections, with most of the material common to both, the first entitled Hukamname, edited by Ganda Singh (Patiala, Punjabi University, 1967), and the second Nisan te Hukamname, edited by Shamsher Singh Ashok (Amritsar, Sikh Itihas Research Board, Shiromani Gurdwara Parbandhak Committee, 1967). A separate anthology of Guru Tegh Bahadur's hukamnamas, in Devanagari transcription and with an English translation, was published by Punjabi University, Patiala, in 1976. All hakamnamas were originally written in Punjabi, in Gurmukhi characters.
Those of Guru Hargobind as also most of Guru Tegh Bahadur’s are believed to have been written in their own hand. It appears, however, that in the time of Guru Gobind Singh, the text was written by a scribe while the Guru put down on the top of the letter an authentication mark, an invocation or some direction. There is a near uniformity in the format of the hukamnamas. The earlier ones bore no date; from AD 1691 onwards they were usually dated and also, at times, numbered. Later on, the practice of recording at the end of the text the number of lines in the body of the letters also came into vogue. The scribes began the text with the words, Sri Guru ji ki agia hai (It is the order of the revered Guru, or the revered Guru desires), preceded by the formula Ik Onkar Guru Sati, later Ik Onkar Satguru (Remember One God, the True Guru).
Banda Singh Bahadur (1670-1716), blessed by Guru Gobind Singh himself, introduced a seal in Persian script as authentication mark and recorded the initial formula to read as Ik Onkar Fateh Darsanu (God is One, Victory to (His) Presence), and the text began with Sache Sahib di agia hai (by order of the True Master). Hukamnamas of Mata Sundari begin with the words Sri Mata ji di agia hai, and those of Mata Sahib Devi with Sri Akal Purakh ji ka Khalisa Sri Mata Sahib Devi ji di agia hai (Mata Sahib Devi’s order to the Khalsa of the Timeless One).
Apart from their importance to the Sikhs as the sacred remembrances of the Gurus, the hukamnamas are invaluable historical documents. Names of persons and places to which they are addressed provide clues to the composition, socially, of early Sikhism and its spread, geographically. One of the earliest hukamnamas discovered is a missive addressed by Guru Hargobind (1595-1644) to sangats at Patna, Alamganj, Sherpur, Bina and Monghyr, in Bihar, and includes no fewer than 62 names of prominent Sikhs belonging to those communities. Hukamnamas of Guru Tegh Bahadur (1621-75) and Guru Gobind Singh (1666-1708) are addressed to sangats as far apart as Dhaka, Chittagong and Sylhet in the east and Patan, present-day Pakpattan, in Pakistan in the west. In addition to blessings from the Gurus and acknowledgement of the devotees’ gifts, these letters contain instructions for the followers to cultivate love and prayer as well as indications with regard to the offerings they might bring. The demands ranged from cash contribution in the form of gold or hundis (bills of exchange) to pet birds, garments, weapons, cannons and war elephants. Sometimes these demands are written in abbreviated forms
The hukamnamas, which are dated, help to fix the chronology of certain events. For instance, letters instructing Sikhs not to recognize masands, or tithe-collectors, but to bring their offerings directly to the Guru on the occasions of Baisakhi and Diwali are all written during 1699 or later, confirming the abolition of the institution of masands simultaneously with the creation of the Khalsa on 30 March 1699. The almost identical letters, both dated 1 Kartik 1764 Bk/2 October 1707, while informing the sangats at Dhaul and Khara of Guru Gobind Singh’s meeting with the Emperor (Bahadur Shah), enjoined upon them to present themselves duly armed when the Guru arrived in Kahlur (Anandpur). This was not to be, for the Guru passed away at Nanded, in the South, a year later, but the Guru’s intention of returning to the Punjab is clearly established. The hukamnamas are important linguistically as well and provide crucial clues for tracing the development of the Gurmukhi script and Punjabi prose.
BIBLIOGRAPHY 1. Ashok, Shamsher Singh, ed., Nisan te Hukamname. Amritsar, 1967
2. Ganda Singh, ed., Hukamname. Patiala, 1967
3. Nripinder Singh, The Sikh Moral Tradition. Delhi, 1990
Above adapted from article By Ganda Singh

What is Hukamnama?

There are two parts to this word, Hukam, and Nama. The former, Hukam, is a Persian word for a divine order, command, direction, etc. The latter part, Nama, is also Persian and is added to some other words to signify the communication of the word that preceded it. For example, Thankhahnama is the document that outlines Thankhah (spiritual discipline) for the Sikhs as written by Bhai Nand Lal Ji. Zafarnama is the letter of declaration of Victory from Guru Gobind Singh Ji to Aurangzeb. Along those lines, Hukamnama is the communication or the decree of a divine order.

What is Hukam, according to Gurbani?

Hukam is referred to in Gurbani as the divine order, divine will, or command of God and Guru. There is no hukam higher than God and Guru's hukam. No king, ruler, statesperson, or any worldly authority can have a hukam superior to God and Guru. Whatever the Creator God wishes to have done in the universe is supreme, and true, and worldly powers cannot be exerted over God.

In Gurbani, Guru ji says:

jo this bhaavai soee karasee fir hukam n karanaa jaaee ||
He does whatever He pleases. No one can issue any order to Him.

There are many discussions and debates about hukam, but people always come to the conclusion that whatever is written in Gurbani, that is the Will of God and Guru, and that is what a human being should try to live up to when in the pursuit of following hukam.

Guru Ji says:
gur kae bachan sath sath kar maanae maerae t(h)aakur bahuth piaarae ||6||
Those who accept the Word of the Guru as True, totally True, are very dear to my Lord and Master. ||6||
Therefore, when the gurbani from Guru Granth Sahib Ji or Sri Dasam Granth is recited, it is taken as a direct command or order from the Guru and God.

What is the history behind taking Hukam from Guru Granth Sahib?

In 1604, Guru Arjan Dev Sahib Ji completed the first edition of Sri Guru Granth Sahib Ji, called Sri Aad Granth Sahib, and the whole of the Sikh community celebrated the completion of the compilation of the sacred scriptures. Bhai Gurdas Ji had scribed the whole of the Sri Aad Granth Sahib, and Guru Arjan Dev Sahib Ji had supervised and directed the whole process with the blessings of the Creator. Guru Sahib Ji organized a procession to the darbar sahib at SachKhand Sri Harimandir Sahib where Sri Aad Granth Sahib was installed upon the throne. Sri Guru Arjan Dev Sahib Ji sat at a lower position, on the floor with the rest of the congregation, and instructed the congregation on how to show respect to the divine word of God. At this time, Baba Buddha Ji was requested to fulfill the service of being the Granthi and he took the first hukamnama of Sri Aad Granth Sahib. The first line of the hukamnama was:

sa(n)thaa kae kaaraj aap khaloeiaa har ka(n)m karaavan aaeiaa raam ||
The Lord Himself has stood up to resolve the affairs of the Saints; He has come to complete their tasks.

Since that time, the suroop of Sri Aad Granth Sahib was prakash at Sri Harimandir Sahib, and every day hukam was taken. In 1708, when Sri Guru Gobind Singh Ji completed the final suroop of Sri Guru Granth Sahib Ji, this suroop was installed on the takhat at Sri Harimandir Sahib, and hukam was taken from this suroop.

How is the hukamnama taken at Sri Harimandir Sahib?

During the early morning hours, around 4am, the hazoori ragi kirtani jathas at Sri Harimandir Sahib commence Sri Asa Di Var in kirtan. Sri Guru Granth Sahib Ji's suroop is brought by one of the granthis of Harimandir Sahib, or by the head granthi, or by the jathedar of Sri Akaal Takhat Sahib. Guru Sahib ji's suroop is put into a palki and the palki is carried from Sri Akaal Takhat Sahib to Sri Harimandir Sahib. About half-way into the ragi jatha's recitation of Asa Di Var, they begin to recite a shabad about "darshan" and as they complete the shabad the whole sangat stands respectfully as Sri Guru Granth Sahib ji enters into the Darbar Sahib.
The granthi Singh places Guru Sahib ji's suroop on the takhat and some sevadaars recite "Bhatta De Svaiye" while the granthi Singh and other sevadaars prepare Guru Sahib Ji's rumallas and basthars. Then the hukamnama is taken and broadcast around the Harimandir Sahib complex through loud speakers. Meanwhile, people around the world listen or read the hukamnama from computer, radio, and television.

What is the significance of the Hhukamnama?

The daily hukamnama from Sri Darbar Sahib, SachKhand Sri Harimandir Sahib, is taken to be the instructions or order for the whole of the Sikh community for that particular day. Throughout Sikh history, there have been numerous instances when the hukamnama from Sri Darbar Sahib was directly relevant to the events of the day in the world. In addition, the hukamnama is a reminder to all Sikhs to reflect on the word of the Guru, and implement the teachings of the Guru into their life, each and every day. In fact, Gursikhs who are imbued with the colours of Naam follow the teachings of the Guru with each and every breath, and each and every morsel of food. The divine hukam of the One Supreme Naam, and the whole of Sri Guru Granth Sahib Ji's teachings, are absorbed into the breaths, blood and bone of the spiritually enlightened Gursikh.

The daily hukamnama is a reminder for the Sikh community to accept one Guru - Sri Guru Granth Sahib Ji, and to be united as one community - Guru Khalsa Panth.

Hukamnama Significance in History

It is not only the case that one hukamnama is taken from Sri Guru Granth Sahib Ji at SachKhand Sri Harimandir Sahib each day and that is all. In fact, every gurdwara sahib in the world takes hukamnama from Guru Ji each morning and on the conclusion of programs, and Guru Ji gives individual hukams for individual situations, events, and communities. All worldly and spiritual confusions and difficulties can be remedied by reflecting on the teachings of the Guru. All worldly and spiritual questions can be answered by reflecting on the teachings of the Guru. With this in mind, many Sikhs throughout history have stood before Sri Guru Granth Sahib Ji, and prayed with devotion, spilling out all their emotions and frustrations of life and begging the Guru for some divine advice. Guru Sahib Ji has always given the perfect advice, and sometimes Guru Sahib ji's hukamnama has played out in actual history - such as in the case of Saka Nankana Sahib.

<TABLE align=center border=0><TBODY><TR><TD class=mytext2 vAlign=top>koee aan milaavai maeraa preetham piaaraa ho this pehi aap vaechaaee ||1||
If only someone would come, and lead me to meet my Darling Beloved; I would sell myself to him. ||1||

dharasan har dhaekhan kai thaaee ||
I long for the Blessed Vision of the Lord's Darshan.

kirapaa karehi thaa sathigur maelehi har har naam dhhiaaee ||1|| rehaao ||

When the Lord shows Mercy unto me, then I meet the True Guru; I meditate on the Name of the Lord, Har, Har. ||1||Pause||</TD></TR></TBODY></TABLE>
This was the exact devotion of the Gursikhs who went to defend the honour of the Gurdwara and sacrificed their lives, mind, body, and wealth for the Guru. They were cut in pieces, burnt alive, shot, and brutally beaten to death, but they did not give up their faith in God. They lived up to the hukam that Guru Sahib ji gave them.