EDUCATING SIKHS

2010-09-17T14:24:00.001+05:30

Sikhs in the Eyes of Others

In the arena of human life, the honors and rewards fall to those who show their good qualities in action.

A Sikh with flowing beard is most beautiful and a Sikh with trimmed beard is most ugly. - Arnold Toynbee.

Author of World History; Churchill once said that English people owe a debt to Sikhs, and that the English People should redeem it.

Qazi Noor Mohd was compelled to admit that blessed are these Sikhs who (i) do not attack a person without weapon (ii) do not attack a fallen foe, and (iii) do not touch ornaments of any woman.

Sir Michael Edward said that Hari Mandar (Darbar Sahib) should not be considered as a building, as a visit to this shrine galvanizes soul and indicates the dedication of this living community.

Pearl S Buck, an American and Noble Prize winner said that while listening to Gurbani from Guru Granth Sahib, she is automatically transformed.

While addressing people of western countries, Macauliffe said, "I have seen such a religion in east which is easy to comprehend where idol worship, meaningless ritualism, caste or creed, widow's sacrifice at the burning pyre of her husband's body, enslaving of women, use of spirit or tobacco, killing of girls or speaking ill of others is strictly prohibited. This religion forbids pilgrimage of rivers like Hindu's faith, recognition of any kind act, justice, humanity, truth, honest living and all other moral & social traits are emphasized.

Dr Sir Mohd Iqbal said, "Japjee is recited by that Guru Nanak who has understood Islamic faith better than any learned Muslim." * J-12/76 Rajouri Garden, New Delhi – 27. Rabindra Nath Tagore & Vinoba Bhave said, "Whenever people of the world realized the universal system they will have to understand." Gagan mey thal ravchand deepak bane tarka mandaI janak moti will be the Cosmic Anthem".

"If ever the humanity seeks humility like Jesus, overflowing wisdom of Buddha, glowing face like Shri Krishna, maryada of Ram ji then they should see the multidimensional qualities of Guru Gobind Singh", Sadhu Vaswani.

Cunningham said that Guru Gobind Singh created Khalsa who had the courage to challenge lions in their dens.

"Sahibzadas who were bricked alive in a concrete wall will be reckoned as those who signed the document of freedom with their blood", said Lala Daulat Rai.

On an enquiry by Stalin that how will

India

bridge the gulf between poor and rich, Dr Radha Krishnan, philospher, diplomat and statesman said, "Just as Guru Gobind Singh did it".

"Insaf Kare jo zamana yakeen hai keh degn keh dega key Gobind ka sani naheen hal, kartar ki sogand wa namak ki kasam hai, Jitni bhi ho Gobind ki tareef woh kam hai".

Yakub ko USAF se bichhamey ne roliny, sabar koi kum aisa rasool hai Aiya, Katwa Ke pissaar charon, ek ansu bhi nahi bhaya. Rutba Guru Gobind Singh ne rishiyon ka bharaya."

The above lines were uttered by Jogi Allah Yar Khan at a time when some bigoted Muslims asked him to stop the praise of Guru and infidels and swear that he will desist in future. He did swear but in the above lines.

It is my belief that only India could have produced the Sikh & only Bharata could have given birth to Guru Nanak. What other country provided condition such as permitted this great leader to be what he was & the Sikh community to practise what they believe? Could the west have played host to other?
- Dr Kust F Leideck

_ Sikh Review, Dec 1964)

i. Nanak found salvation in good deeds & taught fundamental principles of Unity of God and brotherhood of Man.

ii. I would have wept to witness such fearful slaughter (General Sir Charles Gough, C-in-C of First Anglo Sikh War in 1846) of brave soldiers of Sikhs but for the fact that my country's good demanded this (Gough's words to Sir Robert Peel, British Prime Minister).

Poch Sabri said -

"Dhende desh da jadon saham nnhi see ad on pita es desh toh warya main"
"Mata Gujri Sarhind de vich guzori, saman gujary'a jeweey gujarya main"
"Char puter sun bakhshe parmatma ne, jora jora kar ke oh we warya main"
Mainu mat shehnshah tusi kaho Sikho, kishtan which tah karza utarya main".

Abul Turani, a confidant of Aurangzeb was sent to Anandpur to report the activities of Guru Gobind Singh. He reported about Visakhi of 1699 as under:-

"... then Guru Gobind Singh accepted Amrit from the five beloved and his name was changed from Gobind Rai to Gobind Singh. Thousands took Amrit on that day was also pulled by some invisible power and requested tor Ab-e-hayat (Amrit) Guru ji in his bounties patted me on my back and administered Amrit to me and in this way my sins of past lives were wiped. My name was changed to Ajmer Singh. He further said, "Do not oppose a living God on earth. If you do not act on my advice, you and your domain will perish soon". This Ajmer Singh was martyred at Chamkaur on 22-12-1704.

On l0th January, 1761, Abdali routed Marhatta in third battle of Panipat though Abdali had only 15,000 men under his command against 150,000 Marathas and Jats. On 5.2.1762, he took roving Khalsa by surprise and killed about 25,000 Sikhs at Kup near Malerkotla (Wada Ghalu Ghara) He stayed in Punjab till the end of the year to see the effect of this victory over Sikhs. While Marathas took ten years to recover their loss only partially, Sikhs took only ten weeks to make up their losses fully and regained the spirit of defiance. They rose like suppressed flame with greater vigour and recaptured much of looted luggage, liberated all women and caught about 2,000 Pathans to clean the Sarovar at Hari Mandar. Sikhs were taught to remain united and fight back against adverse situation. They used the inspiring words in daily ardas, "Jahan jahan Khalsaji tahan tahan rachhya riyat"

It was this spirit which worked wonders against all odds which compelled Zakeria Khan to say that their abode was the saddle of their horses. No wonder, therefore, that they rose from the crumbling Mughal Empire and merciless foreign invaders to unassailable position by virtue of the tact that they were borne amidst tempest & fire, storm & hail, vicissitudes and privations, effacement and sacrifices. The people brought up in these conditions were bound to exhibit a hundred quality as they were like hardened steel in fire. From Babar to Alamgir, history oscillated from torture to tyranny, and foundation of tyranny are basically weak and are bound to collapse.

Dr Gokal Chand Narang said that threats, prosecution, fine, imprisonment, deportation, torture, execution, outlawry & massacre, all these weapons were employed one by one against the builder of the nation (Sikhs) who were destined to wrest the scepter of the Punjab from the hands of Mughals.

History of these brave people began at Talwandi in 1469 and it was sunlit in the azure skies of Anandpur. In many ways saga of historic deeds brought out the best in the Khalsa created in 1699 which ultimately culminated in capture of Lahore in 1765 by Sobha Singh, Jaimal Singh and Lehna Singh, which paved the way to establish welfare state in 1799.

In the end, we should do some introspection whether we can imbibe our glorious past. If so, we should not divide ourselves for the sake of power and pelf and for personal aggrandizement and retaliatory muscles. We are aware of the selfless sacrifices of our ancestors and should try to live upto their high ideals: Simple living and high thinking (mun neewan mut uchhi), work for honest and truthful life (sache ooper sub ko ucha sacha achaar), i.e., higher than truth is truthful living and manas ki jat sabhay eko pehchanbo. Otherwise our glorious past will remain confined to the pages of history.

So long as we live in the world,

We should keep on communicating

With our fellow-beings.

Right till the hour, we are granted life.

_ Guru Granth Sahib, p. 661

PROUD TO BE A SIKH

WAHEGURU JI KA KHALSA

WAHEGURU JI KI FATEH

2010-08-25T18:42:00.003+05:30

Do Sikh women have to wear a Turban (Dastaar) ?

The Dastaar (turban) is a very important part of Sikh religion. To Sikhs it is more than what is a crown to a king or queen. The Sikh Gurus showed a great respect to the turban. But there is a misconception that only men are required to wear the turban. The Guru has graced both men and women with the spiritual crown that not only protects the Kesh (unshorn hair) and Dasam Duaar (tenth spiritual Gate on the top of the forehead) but also gives the Khalsa (both male & female) a unique & distinct identity.

The first quote is from Guru Granth Sahib Ji. Guru Ji says:

ਨਾਪਾਕ ਪਾਕੁ ਕਰਿ ਹਦੂਰਿ ਹਦੀਸਾ ਸਾਬਤ ਸੂਰਤਿ ਦਸਤਾਰ ਸਿਰਾ ॥੧੨॥
"Purify what is impure, and let the Lord's Presence be your religious tradition. Let your total awareness be the turban on your head. ||12||"
(Ang 1084)

"Sabat Soorat Dastar Sira" means, "Let your total awareness be the turban on your head." This clearly states that a Sikh is instructed to live a natural life and have unshorn hair, and to protect and keep those hair clean he/she must wear a Dastaar on his/her head. This line does not make an exception to women. Sikh Gurus gave women equal rights. Both men and women are given the same message, which means the above line implies to both not only to men. If we are Sikhs of Guru Granth Sahib Ji then we must wear a Dastaar, no matter if you are male or female.

Guru Gobind Singh Ji and Rehatnaame (codes of conduct) make very clear points about women wearing Dastaar. Guru Gobind Singh Ji said:

ਜਬ ਲਗ ਖਾਲਸਾ ਰਹੇ ਨਿਆਰਾ, ਤਬ ਲਗ ਤੇਜ ਦੀਓ ਮੈ ਸਾਰਾ ॥
"As long as Khalsa preserves its uniqueness and follows the path of true Guru I will bless them with all of my powers."

This clearly shows that Khalsa must have its uniqueness, which means to have that uniqueness one must have a Dastaar on his/her head. Furthermore, when Bhai Jait Mal Ji presented the head of Guru Tegh Bahadur Ji to Guru Gobind Singh Ji, Guru Ji said "I will give my Sikh a distinct and unique appearance, which will be recognized while standing in millions". This uniqueness comes from following the path of Sikhi, which is to have unshorn hair and wearing Dastaar on the head. One can easily recognize a Sikh by looking at a appearance most of which does come from the Dastaar. Guru Ji did not say that he would give uniqueness only to men. When Guru Ji said "Khalsa" he meant men and women both. Men and women both are Khalsa. Guru Ji gave the same Rehat Maryada (code of discipline), same uniqueness, same message, same articles of faith, same religious Bana (dress) and same rights, then how is it that women are excluded in some quarters from wearing the Dastaar. Guru Ji made no distinction and referred to men and women as Khalsa, and instructed them to wear a Dastar. In above line the word "Niaara" clearly means different from others, and it does imply wearing a Dastaar. It doesn't say only men have to be "Niaara".

Furthermore, Guru Gobind Singh Ji said:

ਖਾਲਸਾ ਮੇਰੋ ਰੂਪ ਹੈ ਖਾਸ ॥
"Khalsa is my own self image."

Again, Khalsa means men and women both. Guru Ji did not make two different Sikhs or Khalsa. He made one Sikh and there can only be one type or kind of Sikh. There is only one Khalsa. Women make different hair styles, color their hair, and tie them in a bun at the nape of the neck, which is prohibited. Those women in this shape are nowhere near Guru Gobind Singh Ji's image. Guru Ji always wore a Dastaar. Not only did Guru Gobind Singh Ji, but also all of the other nine Gurus practiced wearing a Dastaar. So how are women who dye their hair keeping the "Roop" (image) of Guru Gobind Singh Ji? Simply put, they are not! Guru Ji had one image not two. Guru Ji had unshorn hair and wore a Dastaar. Women without a Dastaar do not even come close to that image. When those women look in the mirror, do they see Guru Gobind Singh Ji? I don't think so. The Dastaar is a sign of dignity. Men still have their dignity but where is the women's dignity? They have lost it to fashion. Not many Sikh women wear a Dastaar but their numbers are steadily growing. Even white Sikhs men and women wear Dastaars. Women must wear the turban as instructed by Guru Ji himself because that's what makes them unique and an image of Guru Ji.

Right up to the reign of Maharaja Ranjit Singh, Sikh women had been steadfast in following the edicts of the Satguru (True Guru) in respect to their spiritual inner life as well as dress, including the Dastaar. That is what J. D. Cunningham himself saw and wrote in the middle of the Nineteenth Century when he wrote his book, 'History of the Sikhs'. He writes: "The Sikh women are distinguished from Hindus of their sex by some variety of dress but chiefly by a higher top knot of hair." Even after the Panjab came under the British rule, the Dastaar was conspicuously seen in the case of Sikh women as well as men right up till the Gurdwara movement and the establishment of the Shiromani Gurudwara Prabandhak Committee in 1926. Until then, no one - men or women were allowed initiation (by taking Amrit) at Sri Akaal Takhat Sahib without a Dastaar. At the end of the nineteenth century and the beginning of the present one, as a result of the Sikh renaissance movement, a number of Khalsa schools for girls were established in Punjab. A small Dastaar was prescribed as an obligatory head dress for students as well as for teachers in such schools at Jaspalon, Ferozepur and Sidhwan in Punjab.

Many famous Rehatnaame also support wearing of Dastaar. Here are some quotes:

ਪਹਿਲੇ ਕਛ ਪਹਰਾਨੀ, ਕੇਸ਼ ਇਕੱਠੇ ਕਰ ਜੂੜਾ, ਦਸਤਾਰ ਸਜਾਵਨੀ, ਗਾਤ੍ਰੇ ਸ੍ਰੀ ਸਾਹਬ ਹਾਥ ਜੋੜਿ ਖੜਾ ਰਹੈ ।
"Each candidate for Baptism be made to wear kachera, tie hair in a topknot and cover the same with Dastaar; wear Sri Sahib (Kirpan) in Gatra (shoulder belt). Then he/she should stand with folded hands."
(Rehatnama Bhai Daya Singh Ji)

"...Waheguru Ji Ka Khalsa should keep hair unshorn, have flowing beard and have simple Dastaar which saves from impiety. Then the Sikhs asked what would happen to those Amritdhari who start cutting their hair or do not keep their hair covered. The Guru replied that they would be stupid and would lose their sensibility. It is a blemish to remain bareheaded...Always keep two turbans. When the bigger turban is removed, the smaller be kept. The smaller turban should not be removed."
(Bijai Mukat Dharam Shastra - Sakhi-8)

ਪਾਗ ਉਤਾਰਿ ਪ੍ਰਸਾਦਿ ਜੋ ਖਾਵੇ, ਸੋ ਸਿੱਖ ਕੁੰਭੀ ਨਰਕ ਸਿਧਾਵੇ।
"(A Sikh) who eats food with turban removed from the head (i.e., bareheaded)
is destined for 'Kumbhi' (hell)."
(Rehatnama Bhai Prahlad Singh Ji)

ਕੰਘਾ ਦੋਨਉ ਵਕਤ ਕਰ ਪਾਗ ਚੁਨਹਿ ਕਰ ਬਾਂਧਈ ।
ਦਾਸਨ ਨੀਤ ਕਰੇਇ ਨਾ ਦੁਖ ਪਾਵੈ ਲਾਲ ਜੀ ।
"One who combs hair twice a day, ties turban fold by fold
and cleans teeth daily will not come to grief."
(Tankhah Naama Bhai Nand Lal Ji)

ਨਗਨ ਹੋਇ ਬਾਹਰ ਫਿਰਿਹ, ਨਗਨ ਸੀਸ ਜੋ ਖਾਇ ।
ਨਗਨ ਪ੍ਰਸਾਦਿ ਜੋ ਬਾਟਈ, ਤਨਖਾਹੀ ਬਡੋ ਕਹਾਇ ।
"Whosoever roams about bareheaded, takes food bareheaded
and distributes the 'prasad' bareheaded is considered punishable."
(Uttar-prashan Bhai Nand Lal Ji)

ਜੂੜਾ ਸੀਸ ਕੇ ਮੱਧ ਭਾਗ ਮੈਂ ਰਾਖੇ, ਔਰ ਪਾਗ ਬੜੀ ਬਾਂਧੇ,ਕੇਸ ਢਾਂਪ ਰਖੇ,
ਕੰਘਾ ਦਵੈ ਕਾਲ ਕਰੇ, ਪਾਗ ਚੁਨ ਕੇ ਬਾਂਧੇ । (ਰਹਿਤਨਾਮਾ ਭਾਈ ਦਇਆ ਸਿੰਘ)
"The "Jooraa" (hair knot) should be on the centre top of the head, and a turban should be tied, the kesh should be kept covered, twice a day the hair should be combed, and the turban should be removed layer by layer."
(Rehatnama Bhai Daya Singh Ji)

ਜੂੜਾ ਸੀਸ ਕੇ ਮੱਧ ਭਾਗ ਮੈਂ ਕਰੇ, ਇਸਤ੍ਰੀਓ ਕਾ ਜੂੜਾ ਲੰਬਾ ਨਾ ਕਰਾਵੈ ।
"Women should tie their hair in topknot and should not keep them loose."
(Rehatnama Bhai Daya Singh Ji)

"Keshas be washed. Turban or Dastaar should not be placed on floor but should always be kept with due respect. Food should not be eaten bareheaded."
(Bijai Mukt Dharam Shastra, Sakhi 70)

It is thus, absolutely clear from the above quotations that remaining bareheaded at any time (except when washing, drying, and combing the hair) and keeping hair loose and unknotted are basically against the Sikh Code of Conduct, which is applicable to all, men and women alike. For obvious reasons, therefore, the use of Dastaar is indispensable. There is no other way to keep the head covered all the time. Sikh women who wear only dupattas, mostly remain bareheaded, especially in the privacy of their own homes, while taking food, etc., and thus are, perhaps unconsciously, infringing the Sikh Code of Conduct in this respect.

A FEW HISTORICAL AND OTHER FACTS IN THIS RESPECT:

1. Well-known Sikh historian Bhai Sahib Bhai Santokh Singh has given a somewhat detailed description concerning Mai Bhaag Kaur (commonly known as Mai Bhago) of Forty Muktas fame in his well known historical work GUR PARTAP SOORAJ. He mentions that Mai Bhaag Kaur had reached the highest stage of enlightenment and had almost lost her body consciousness...so much so that when her clothes became worn to shreds, she did not care to replace them. Sahib Sri Guru Gobind Singh Ji called her in His Holy presence and instructed her to always stick to the Gursikh dress as prescribed in the Code of Conduct. In particular, she was ordered to wear Kachhehra and Dastaar. In fact, according to some chroniclers, the Dastaar was tied on her head by the Satguru himself. If this Dastaar was not a part of Sikhi, where was the need to include this item in the instructions given to a lady who had reached almost the Brahmgyan stage? It apparently shows that the Satguru gave very high importance to Dastaar.

2. In the Museum of Maharaja Ranjit Singh's fort at Lahore and Victoria Museum at Calcutta, the pictures of Sikh women of old time can be seen even now, depicting them with Dastaar.

3. Bhai Sahib Veer Singh, in his well known poetical work, RANA SURAT SINGH, depicts Rani Raj Kaur as a Saint Soldier or Rajyogi of the highest order. Her very impressive picture given in the book depicts her with a well-tied Dastaar, on which is also affixed a khanda-chakkar, the emblem of Sikhism. In another of his book "Mata Satwant Kaur" Satwant Kaur is shown as wearing Khalsa dress including Dastaar.

4. The Sikh women belonging to the Jatha of Bhai Sahib (Sant) Teja Singh Ji of Mastuana, have been seen doing Kirtan in congregations wearing Dastaar. He was instrumental in establishing Akaal Academy - a Higher Secondary School at Baru in Himachal Pradesh wherein all students - boys as well as girls - are required to wear Dastaar as a prescribed school uniform.

6. Jathedar of Damdami Taksaal Baba Gurbachan Singh Ji Khalsa Bhindranwale's whole family, including his wife, two sons and their wives practiced wearing Dastaar.

7. It is a historical fact that there was a time when a price was put on the head of a male Sikh. Greedy and unprincipled people, both Hindus and Muslims, availed of this opportunity to make money. When they could no longer find male Sikhs in the villages and towns, they started beheading Khalsa women and presenting their heads as the heads of young unbearded teenager Sikh lads. Even in those dark times Sikh women did not stop wearing Dastaar. It was only because of fashion and their misunderstanding of Sikh faith that they stopped wearing Dastaar and started piercing nose and ears.

8. S. Shamsher Singh Ashok who has been an active member of the Singh Sabha movement and an erstwhile Research Scholar of the S.G.P.C., while discussing the prevalence of the use of 'Dastaar', states: "...and, consequently in the Amrit-Parchaar at the Akaal Takhat Sahib, this was a precondition even for ladies before they could be baptized there. Any woman who was not prepared to wear Dastaar was not baptized. This practice continued even after the end of the Gurudwara movement. Relaxation was made only when Giani Gurmukh Singh Musafar became the Jathedar of the Akaal Takhat."

The wearing of Dastaar enables Sikh women to show their distinctiveness of being Sikh or Khalsa like men. The importance of this Khalsa distinctiveness has been clearly emphasized by the Tenth Guru for the Khalsa as a community, both men and women, and not for men only. At the time of the baptismal ceremony, the same Amrit (Khande-Ki-Pahul) is administered to all without any distinction, including that of sex. The title of Khalsa is bestowed on all of them. The same way of life and Code of Conduct is enjoined upon all of them. All of them are forbidden to roam about, take food, etc. bareheaded. How, then, have women become exempt from any of these injunctions? Dastaar is the only answer to this contradiction.

In view of all the aforesaid, it is clear that Dastaar has been traditionally worn by Sikhs, or Khalsa men and women, right from the birth of the Khalsa Nation. This practice has been enunciated and strongly emphasized by the Satguru himself. Akhand Kirtani Jatha, white Sikhs and a few other individuals and organizations are preserving this dignified Khalsa tradition with Guru's grace. Having become aware of these facts, the Sikh intelligentsia has also started showing a remarkable response in this regard. If the Khalsa is to live in accordance with the Rules of true Gurmat , both Khalsa men and women have to accept it. Dastaar is the crown bestowed by the Satguru for the head of the Khalsa, whether man or woman, who stands bestowed with the special form of the Satguru himself. By refraining from the use of Dastaar, a Sikh becomes a follower of his own ego instead of the Will of the Satguru. Wearing of Dastaar by Sikh women is decried mainly because modern day Sikhs want their women to fall in line with other women with respect to the so called modern way of life, including the modern fashions of dress. Sikhs - both men and women - will continue to be guilty of showing disrespect to the sacred hair by keeping them uncovered. In fact, it is the Dastaar's non-acceptance (and not its acceptance) that is very unconsciously eviscerating the Rehtname of their "tremendous and literally unlimited potency that operates on the collective subconscious level" of the Sikhs in general. One fails to understand how the use of Dastaar "...destroys the purity of the Khalsa and sabotages the unity of the Khalsa", as alleged by some. In fact, the shoe is on the other foot. If Dastaar is accepted by all Khalsa men and women, it will help in maintaining the purity and ensuring the unity of the Khalsa, as even women of the Khalsa faith, like the Khalsa men, will be distinguishable.

PROUD TO BE A SIKH

WAHEGURU JI KA KHALSA

WAHEGURU JI KI FATEH

www.minorityaffairs.gov.in

2010-08-20T16:38:00.002+05:30

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ikSor ivigAwnk skwlriSp –ijhVy ividAwrQIAW dy mYtirk iv`c 75% qoN ijAwdw AMk Awey hn Aqy +1 swieMs iv`c dwKlw lY cu`ky hn auh ies leI Xqn kr skdy hn[ies iv`c ArjI Byjn dI PIs 200/ hY pr lVkIAW leI, pCVIAW SryxIAW , AnusUicq jnjwqIAW leI koeI PIs nhIN hY[

ies skwlriSp leI tYst ilAw jwvygw[

ArjI Byjn dI AwKrI qwrIk 10-9-2010 q`k hY[

Pwrm Aqy pUrI jwxkwrI----www.kvpy.org.in qoN lY skdy ho[

koeI hor mdd leI ibnW sMkoc Pon auTwau Aqy nM imlwauu ---09999982994

sqivMdr kOr

AYjUkySinst Aqy smwijk kwrj krqw id`lI

GURINDER SINGH (New Delhi)

2010-08-20T16:24:00.000+05:30

One gursikh GURINDER SINGH 31years was murdered by gujjars of nearby village on 22-1-2010 in Vishnu Garden of New Delhi and his brother got fractured as miscreants attacked them when he objected to not to urinate in front of his door. All the newspapers covered this. His family is hand to mouth. Gurdwara Sikh Sangat is taking up the case and helping the poor family. Case is going in the TIS HAZARI court. An advocate is hired for the case. This is a big cause and I think this is the first time that a Gurdwara has taken this noble cause to get justice for the Sikh victim. So, very humbly we request u 2 donate for the cause. For more information please feel free to call the undersigned.

Thanks and regards

SATPAL SINGH

(Gen. Secretary)

Ph. No-0091-9818468667

BHAG SINGH (DELHI)

2010-08-20T16:18:00.003+05:30

ie`k guris`K Bwg isMG ijs dy idmwg iv`c blf klwt hY[do b`cy kMm krdy hn pr Gr dw gujwrw muSikl nwl huMdw hY[ hux ieMnWH dI lVkI dI SwdI hY Aqy Bwg isMG DrmI ijauiVAW nMU mdd dI ApIL krdy hn[ SwdI 5 isqMbr 2010 nMU ivSnMU gwrfn ivKy hY [Pon nM-01164146594 Aqy pqw ----wz283/263 ivSnMUgwrfn m`dI vwlI glI nM 9 hY[

A GURSIKH S.BHAG SINGH has blood clot in his brain. He is a poor man and could not afford his treatment inspite of the fact that his two children are working but the family’s condition is of hand to mouth. Now there is marriage of his daughter to be solemnized on 5^th of Septemer . S Bhag Singh very humbly requests for help. His Ph no is 01164146594 and add is wz283/263 Vishnu Garden Maddi vali galli no 9 ND.

VASAKHI

2010-08-20T15:36:00.002+05:30

13 ApRYl ivswKI dw idhwVw Kwlsy dI isrjnw dw idhwVw ie`k kRWqIkwrI Gtnw nwl juiVAw hoieAw idhwVw hY A`j ivSv p`Dr qy ieh Xqn ho rhy hn ik mnuKqw kOm,rMg, nsl,jwq pwq dy BydBwv qoN mukq ho jwvy ikauN ik ies Byd Bwv ny mnuKqw dw bhuq nukswn kIqw hY[ Bwrq srkwr dw jW rwjnIqk pwrtIAW dw ieh nwArq hY ik jwqI CoVo Bwrq joVo pr ieh isrP nwArw hI bx ky rih igAw hY ikauNik rwjnIqk pwrtIAW kol koeI Xojnw jW pRogrwm nhIN hY ik Bwrq iks qrW jwqI mukq hovy[vYsy vI rwjnIqk pwrtIAW hr mu`dy qy rwjnIqI krdIAW hn ikauN ik aunWH dy svwrQ aunWH nUM ies qrW krn leI mjbUr krdy hn[pr ies dy ault gurU goibMd isMG jI ny 300 swl pihlW Aqy gurU Amrdws jI ny aus qoN 200 swl pihlW swnMU kOm ,rMg,nsl,jwq pwq dy BydBwv qoN mukq ho jwx dy AmlI sbk pVHwey[sMgq,pMgq iv`c BydBwv nUM imtwieAw igAw[ies iv`c Aglw kdm sI -gurU goibMd isMG jI vloN ie`ko bwty iv`coN sB nUM AMimRq Ckwauxw Aqy Awp vI aus bwty iv`coN AMimRq Ckxw-sB qrW dy Byd Bwv nUM Kqm krn dw FMg d`isAw Aqy ielwky dy ,jnm dy, vrx dy,kul dy Byd Bwv nUM Kqm kr ky sB nUM krm BUmI dy plytPwrm qy lY AWdw[A`j jy ivSv sMgTn, srkwrW shI ArQW iv`c ies BydBwv,ivqkry nUM Kqm krnw cwhuMdy hn Aqy AmlI qOr qy koeI pRogrwm aulIkxw cwhuMdy hn qW ieko ie`k pRogrwm is`K Drm dy isDWqW nUM Apxw ky ies BydBwv,ivqkry nUM Kqm kIqw jw skdw hY ikauN ik ieh hI AMqm s`c hY Aqy dyr svyr sB svIkwr kr hI lYxgy ikauN ik

iekw bwxI ieko gur

mwns kI jwq sBY eyyky pihcwnbo

nw ko bYrI nwih bygwnw sgl sMg hm ko bx AweI

sB ko mIq hm Awpx kInw hm sBnw ky swjn

Aqy

BYkwhU ko dyq nhI nih BY mwnq Awn Awid gur aupdyS swrI mnuKqw nUM ie`k mwlw iv`c iproNdy hn[ies sbMD iv`c pihlw kdm ieh ho skdw hY ik 13 ApRYl ivswKI dy idhwVy Kwlsy dI isrjnw dy idhwVy nUM nslI BydBwv nUM Kqm krn dw AMqr rwStrI idhwVw AYlwn dyxw cwhIdw hY[ (hux ieh idvs 21 mwrc nUM mnwieAw jWdw hY 21 March international day for the elimination of racial discrimination)

sqivMdr kOr

09999982994(id`lI)

gurU qyg bhwdr jI dw ShIdI idhwVw AMqr rwStrI mn`uKI AiDkwr idvs ikauN ik Drm hr ie`k dw injI AiDkwr hY Aqy iesy AiDkwr dI rwKI leI gurU swihb dI ShIdI hoeI (international human rights day) gurU Arjn dyv jI dw ShIdI idhwVw AMqr rwStrI SWqI idvs (international peace day) dy qOrqy AYlwny jwxy cwhIdy hn[swnUM ies leI UNO iv`c Xqn krny cwhIdy hn[

2010-08-20T15:08:00.000+05:30

bIbIAW nwl bdqmIzI krn vwly gurduAwirAW dy pRbµDk

QweIlYNf dy gurdvwrw swihb dy pRbMDkW ny ikvyN ie`k is`K bIbI nUM byiezq kr ky aus dy kIrqn krn qy rok lgw id`qI

ieh Gtnw 16 jUn 2009 idn mµglvwr (ShIdI gurpurb Dµn-Dµn sRI gurU Arjn dyv jI mhwrwj) ƒ vwprI jdoN sRI gurU isµG sBw dy pRDwn Bw. jspwl isµG scdyv, Bw. DrmjIq isµG scdyv, Bw. rwjpwl isµG syTI Aqy mnjIq isµG scdyv ny mYƒ iek`lI ƒ ie`k bµd Awi&s ivc ibTwieAw Aqy bdqmIzI nwl pyS Awey[ aunHW ikhw quhwfw k`l qoN kIrqn bµd kIqw jWdw hY[ AsIN kwrx nhIN d`s skdy pr AsIN kwƒn bdl ilAw hY qy hux qoN koeI vI Awsw kI vwr qoN pihlW Sbd nhIN pVH skdw[ qusIN swfw Sukr kro ik AsIN quhwƒ 12 swl Sbd kIrqn dI vwrI id`qI[ smW pYx qy quhwƒ l`gygw jo hoieAw TIk hoieAw[ qusIN jy Sbd dy izAwdw cwhvwn ho qW Awpxy Gr Sbd pVH ky AwieAw kro[ ijs bdqmIzI nwl myry nwl g`l kIqI myrI hYrwnI dI h`d nhIN rhI[ j`d ieho ijhy izµmyvwr gurU Gr dI syvw krn vwly syvwdwr khwaux vwly jo ik AwgU AKvwauNdy hn ies qrHW pyS Awey[ Bw. DrmjIq isµG scdyv jo ik ies qrHW muskurwauNdy pYr ihlwauNdy hoey GUr GUr ky vyK rhy sn qy dUjy mYNbr vI ijvyN kdI iksy jnwnI nwl g`l krnI nhIN AwauNdI iek dUjy v`l vyK ky muskrw rhy sn[ Bw. jspwl isµG scdyv dy bolx dw qrIkw TIk nhIN sI ies qrHW bol rhy sn ijvyN ik mYN koeI gunwh kIqw hovy[ nw koeI inmrqw nw koeI iej`q ienHW ƒ pqw hI nhIN ik (sµgq) jnwnI nwl iks qrHW g`l krnI cwhIdI hY[ q`q ieh inkilAw mYƒ ibnw iksy kwrn qoN ienHW ny gurU dy kIrqn qoN qoiVAw hY[ Gr ivc qy swry hI pwT pUjw krdy hn pr ies dw mqlb ieh qy nhIN ik gurU Gr Aw ky AsIN gurU dI ArwDnw nhIN kr skdy[ gurduAwrw sµgq dw hY[ gurduAwry Awaux nwl gurU dI sµgq dy drSn huµdy ny Aqy gurU dI hzUrI ivc kIrqn krn nwl iek v`KrI Bwvnw aujwvgr huµdI hY[ mYƒ ienHW gurU dy kIrqn nwloN qoiVAw hY ijs ivc sµgq ƒ koeI ieqrwz jW ivGn vI nhIN sI[ sµgq dy puCx qy hr iksy ƒ ikhw ik cu`p ho jwE Aqy kmytI dy kµmW ivc d^l nw idE[ gurduAwry dy AwgUAW dw kµm sµgq vDwauxw huµdw hY nw ik Gtwauxw[

mYƒ iensw& nhIN imilAw[

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gurmIq kOr syTI cwieeyn

Pon : 66814931600

2010-08-20T15:04:00.001+05:30

kys ikauN rK`xy cwhIdy hn ieh svwl Aksr kIqw jWdw hY[ mYN ies bwry bhuq soicAw[ soc soc ky mYnUM ieh smJ AwieAw ik ieh qy svwl hI glq hY ikauN ik purwqn swry pIr pYgMbr,irSI munI, Bgvwn ikRSn rwm,jogI, dyvqy (jo tI vI qy ivKwey jWdy hn) swry kyswDwrI sn[iPr svwl ieh pYdw huMdw hY ik kysW dy k`tx dw irvwj ikvyN SurU hoieAw? pr mYnMU koeI q`slI bKS auq`r nhIN imilAw[ mYN Awpxy mn nUM smJw ilAw ik PYSn jW ie`k dUjy dy dyKw dyKI ieh pRcln SurU ho igAw hovygw[Acwnk ie`k idn tI vI qy SRI ikRSnw sIrIAL vyiKAw[ikRSn duAwrw iSSUpwl nUM dMf /sjw dyx dw sIn cl irhw sI[ikRSn ny iSSUpwl nUM mOq dI sjw dyx dI bjwey aus dw A`Dw isr muMn ky aus nUM Cf id`qw[iSSUpwl ro ro ky , igV igVw ky mOq dI sjw mMg irhw sI ikauN ik A`Dw mMuinAw isr aus leI SrimMdgI dw kwrn sI Aqy ieh mOq qoN v`D pIVw dwiek sI[iPr kuJ idn bwAd iesy qrW dw sIn vyiKAw ik ikRSn Awpxy swly rukmx nUM mOq dI sjw dyx lgy rukmxI dIAW A`KW iv`c Brw ipAwr dI qVp vyK ky aus dw A`Dw isr muMn ky aus nUM Cf id`qw[ rukmx ro ro ky ,igV igVw ky mOq dI sjw mMg irhw sI ikauN ik A`Dw mMuinAw isr aus leI SrimMdgI dw kwrn sI Aqy ieh mOq qoN v`D pIVw dwiek sI[ieh do idRS vyK ky mYnUM ieh smJ AwieAw ik kys k`txw qy purwqn smyN iv`c sjw dyx dw ie`k qrIkw sI[ieh qy bwAd iv`c SrimMdgI qoN bcx leI glYmrweIz kr ky ies nUM PYSn bxw id`qw Aqy ByfW vWg ibnW socy smJy swry iesy vihx iv`c vih gey[ swfy gurUAW ny iPr swfy qy aupkwr kr ky swnMU swfy Asl srUp swbq sUrq dsqwr isrw nwl joiVAw jo rb dw Awpxw rUp hY[pr AsIN gurUAW dI ies dyx dI kdr hI nhI jwx sky[is`KI srUp iv`c kMgwl bMdw vI srdwr jI hY[srdwr ie`k ruqbw hY ie`k snmwn hY jo smyN dI srkwr cMgw kMm krn bdly bKSdI hY pr is`K pirvwr iv`c jnm lYx nwl hI hr ivAkqI ies pd dw AiDkwrI ho jWdw hY[koeI srkwr ies nUM Koh nhIN skdI[qusI pgVI bMn skdy ho, GoV svwrI kr skdy ho,SsqrDwrI ho skdy ho[ieh AiDkwr bwkI DrmW iv`c sB nUM nhIN hY sgoN au`c jwqIAW leI hI rwKvW hY[nIvIN jwq nUM ieh AiDkwr nhIN ik auh pgVI bMnx jW GoV svwrI krn, SsqrDwrI hoox [AYsw krn qy aunWH nUM au`c jwqIAW dy julm dw iSkwr hoxw pYNdw hY pr is`K pirvwr iv`c jnm lYx nwl quhwnUM ieh swry AiDkwr iml jWdy hn[

so ies ivswKI Kwlsy dI isrjnw dy idhwVy Awau iPr qoN srdwr pd dy AiDkwrI bxIey[

sqivMdr kOr

099999862994

Kawaljeet Singh (Gurgaon)

2010-08-20T14:56:00.003+05:30

kvljIq isMG mwqw ipqw dw gBrU jvwn pu`qr vwihgurU dy Bwxy iv`c AYksIfYNt dw iSkwr ho ky ipCly 9 mhIny qoN komw iv`c hY[pirvwr leI pRIiKAw dI GVI hY Aqy pirvwr sihj iv`c Bwxy nUM im`Tw kr ky jwx irhw hY [pirvwr sMgq nUM AsIs Aqy AwriQk sihXog leI doie h`Q joV bynqI krdw hY ikauN ik prcw bVw kiTn hY[kvljIq isMG dw 8 swl dw b`cw hY Aqy ieMnWH dI pqnI skUl AiDAwpk hn[8000/-qnKwh lY rhy hn[kvljIq dy vfy Brw Awpxw smW kvljIq dI dyK Bwl iv`c lgw rhy hn ijs kr ky aunWH dw kMm kwr T`p ho igAw hY[ies kr ky pirvwr sMgq nUM shwieqw dI ApIl krdw hY qW jo kvljIq dy ielwj iv`c koeI rukwvt nw pvy[hspqwl dw 80-90000 mhIny dw Krc hY Aqy kvljIq dI kMpnI qoN imilAw muAwvjw,hYlQ ieniSaurYNs, pirvwr dI AwpxI bcq sB kuC hux q`k dy ielwj qy lg cu`kw hY[ies kr ky pirvwr sMgq nUM AsIs Aqy AwriQk sihXog, shwieqw dI ApIl krdw hY[kvljIq guVgwauN dy nrisMg hom iv`c hY[

jo vI kvljIq dy ielwj leI shwieqw krnw cwhMudy hn auh ieMnWH dI pqnI nwl sMprk kr skdy hn Aqy aunWH dy bYNk Kwqy iv`c shwieqw jmW krvw skdy hn[

pqnI dw nwm pipMdr kOr

Pon nM 9910106640

Kwqw nM 592010204774 (ING Vyasya bank ifsc code vysa0005920 gurgaon sec 22)

Dnvwd

sqivMdr kOr

09999982994

2010-08-19T18:48:00.001+05:30

2010-08-17T17:24:00.006+05:30

Rakhri - A Symbol of Oppression against Women

Your LOVE policy is about to EXPIRE! Ready to renew it?

The Rakhri ritual is not a Sikh ritual. Its practice doesn’t fit in the Sikh philosophy.

Rakhi or Rakhri means protection. This is a custom among some Hindus. Accepting a Rakhri from a girl, sister or a cousin, means that the boy takes responsibility of protecting her if she happens to be into any trouble. As a token of his promise, he gives some money to the girl after she ties the Rakhri on his wrist. The ritual Rakhri assumes that a girl cannot protect herself. This gives second-rate status to the women. Hence, it is not an approved custom among the Sikhs.

According to historic tradition, the Rakhi or Rakhri was a magic thread tied by a Tantric Yogi, a holy person, or a fakir, to protect the wearer from evil happenings. Later, the Rakhri took the form of the present colorful bangle like thread with flowers and other decorations tied to it.

From a Sikh perspective, Rakhri is undoubtedly another expression of a patriarchal culture, however well intentioned. It is, after all, the brother who extends his protection to his sister, and the woman who agrees to place herself under the protection of her brother. She is devoid of power and must turn to a male for protection. While this is true in Hinduism, where the law giver Manu gives her a place next to animals, it is not the case in Sikhism. Guru Nanak, in his Asa Kee Var, raised the status of woman, making her equal to man long before Europe gave her the right to suffrage. Guru Amar Dass, the third Nanak, made her the head of entire congregations, giving her authority and power unknown even to the Occident at the time. Guru Gobind Singh, the tenth Nanak, gave her initiation of the Double-edged sword and made it mandatory for her to don a kirpan, an unlicensed arm asserting her sovereignty in a male-dominated world where the regime was willing to kill her for this defiant act.

How do we reconcile the celebration of a festival so antithetical to Sikhism by Sikhs? Five hundred years of work by the Sikh Gurus to give women their basic human rights is undercut through such demeaning rituals imbued in Brahminism. Does not the tenth Nanak declare, "When the Khalsa adopts Brahminical ways, it shall lose my trust", jab eh gahe bipran kee reet, mai na karoo in kee parteet?

Guru Nanak demands complete sovereignty through actions. There is no room for conformism and compromises. Sikh women worldwide should resolve to boycott festivals such as Rakhri that dilute the egalitarian message of Sikhism. What could be a better tribute that can be offered to our Ten Masters who fought to give women equal rights when the rest of the world turned a blind eye to oppression against them?

Sikh men consider every other female (except wife) irrespective of her religion as his sister, mother or daughter. Such is the dignity of the Sikhs. As a TRUE SIKH we are duty bound, no need for Rakhis! Will you not save a girl who did not tie you a Rakhi last year?

All Veers are requested to understand and give equal status to your Sister, and Sisters jio, please learn to accept equality with equanimity.

Veer ji, take your sister out to Mc Donald's, buy her something she wishes to, get her a pizza, anything. Use this opportunity to enhance family bonding - that is more important in life.

There is never a better time!
Do away with the Love Policy forever &
Don't think of giving any excuse.

PROUD TO BE A SIKH

WAHEGURU JI KA KHALSA

WAHEGURU JI KI FATEH

2010-08-15T22:29:00.006+05:30

52 Hukams Of SHRI GURU GOBIND SINGH SAHIB JI which every Sikh Must Follow

1	Dharam di Kirat karni	Earn by honest means.
2	Daswand dena	Give one tenth of your salary.
3	Gurbani kantth karni	Memorize Gurbani.
4	Amrit Vaelae utthna	Wake up Amrit Vela (before dawn).
5	Sikh sewak di sewa ruchi naal karni	Serve a Sikh Servant with devotion.
6	Gurbani dae arth Sikh vidhvana tuo parrhnae	Learn the meanings of Gurbani from Sikh Scholars.
7	Punj Kakaar di Rehat drirh kar rukhni	Follow the discipline of the 5 K's strictly.
8	Shabad da abhihas karna	Practice Shabad Gurbani in life.
9	Sat-Saroop Satgur da dhian dharna	Concentrate on the True Guru (God).
10	Guru Granth Sahib Ji noo Guru mananaa	Accept Guru Granth Sahib Ji as Guru.
11	Kaarjaan dae arambh vich ardaas karni	At the beginning of a task, perform ardaas
12	Jaman, maran, ja viah mokae Jup da paatth kar tihaaval (Karaah Parsaad) kar anand sahib dia punj paurian, ardaas, pratham punj pyaariaan atae hazoori granthi noo vartaa kae oprunth sangat noo vartaaouna	At birth, death, or marriage ceremonies, do Japji Sahib, make Karaah Parshaad, do five stanzas of anand sahib, do ardaas, and then distribute Karaah Parshaad to the Panj Pyare, the Granthi and then to the sangat.
13	Jab tak Karaah Parshaad vartadaa rahae sadh sangat addol batthee rahae	Until Karaah Parshaad is completely distributed, the Sangat should remain sitting and unmoving.
14	Anand Viah bina grahist nahi karna	Do not start married life without Anand Karaj (Sikh ceremony of marriage).
15	Par-Istri, Ma-Bhain, Dhi-Bhain, kar jaanani. Par Istri da sang nahi karna	Recognize all other women other than your wife as mothers and sisters. Do not engage in marital behaviour with them.
16	Istri da mooh nahi fitkaarnaa	Do not silence your wife.
17	Jagat-jootth tambaaku bikhiaa da tiaag karna	Abandon worldly falsehoods and tobacco-poison.
18	Rehatvaan atae naam jupan vaalae gursikhaa di sangat karni	Keep the company of Sikhs who follow the Rehat and meditate on the Name (of God).
19	Kum karan vich daridar nahi karna	Don't be lazy while doing work.
20	Gurbani di katha tae keertan roaz sunanaa atae karna	Listen and do kirtan and Gurbani discourses daily.
21	Kisae di ninda, chugali, atae eirkha nahi karni	Do not engage in slander, gossip or spite anyone
22	Dhan, jawaani, tae kul-jaat da abhiman nahi karnaa (Nanak daadak tahe duae goath. Saak guru sikhan sang hoath)	Do not take pride in wealth, youth and caste. (Mother and Father's caste both castes. All Sikhs of the Guru are siblings)
23	Mat uchi tae suchi rakhni	Keep the religious discipline high and pure.
24	Shubh karman tao kadae naa ttarnaa	Do not refrain from doing Righteous deeds.
25	Budh bal da daataa vaheguroo noo jaananaa	Recognize God as the giver of intellect and strength.
26	Sugandh (kasam sahu) dae kar itbaar janaaoun vaalae tae yakeen nahi karna	Do not believe a person who swears (one who tries/attempts to convince someone with a 'saun or saugandh').
27	Sutantar Vicharna. Raaj Kaaj dian kamaan tae doosrae mutaa dia purshaan noo huk nahi daenaa	Rule Independently. In the affaris of government, do not give people of other religions authority/power.
28	Raajniti parhni	Study politics.
29	Dushman naal saam, daam, bhaed, aadiak, upaa vartnae	With the enemy, practice/deploy the various techniques/tactics of diplomacy (saam, daam, dand, bhed).
30	Shaster vidyaa atae ghorhae di savaari da abhiaas karna	Practice the knowledge of weaponry and horse riding.
31	Doosrae mataa dae pustak, vidyaa parhni. Pur bhrosaa drirh Gurbani, Akal Purakh tae karnaa	Study the books and knowledge of other faiths. But keep trust in Gurbani and Akal Purukh.
32	Gurupdaesaa noo dhaaran karna	Follow the teachings of the Guru.
33	Raheraas da paath kar kharae ho kae ardaas karni	After Rehras Paatth, do Ardaas standing up.
34	Saun valae sohila atae 'paun guru pani pita...' salok parhna	Recite Sohila and 'paun guru pani pita...' stanza before going to sleep.
35	Dastaar bina nahi rehnaa (singh, singhnia te bacche)	Wear a turban at all times (includes men, wemen & children)
36	Singha da adha naam nahi bulauna	Do not call a Singh by half of their name (nickname).
37	Sharaab nai saevani	Do not partake of alcoholic drinks.
38	Sir munae noo kanaiaa nahi daeni. Uos ghar daevni jithae Akal Purukh di sikhi ha, jo karzaai naa hovae, bhalae subhaa da hovae, bibaeki atae gyanvaan hovae	Do not given a daughter's hand to a clean shaven. Give her hand in a house where God's Sikhi exists, where the household is not in debt, is of a good nature, is disciplined and knowledgeable.
39	Subh kaaraj Gurbani anusaar karnae	Do all work in accordance with Gurbani.
40	Chugali kar kisae da kam nahi vigaarnaa	Do not ruin someone's work by gossip.
41	Kaurha bachan nahi kahinaa	Do not utter bitter statements.
42	Darshan yaatraa gurdwaaraa di hi karni	Make pilgrimages to Gurudwaras only.
43	Bachan karkae paalnaa	Fulfill all promises that are made
44	Pardaesi, lorvaan, dukhi, apung manukh di yataahshkat sewa karni	Do as much sewa as you can for foreigners, the needy and the troubled.
45	Putari da dhan bikh jananaa	Recognize the property of a daughter as poison
46	Dikhaawae da Sikh nahi bananaa	Do not become an outward show-off Sikh.
47	Sikhi kesaa-suaasa sang nibhaaouni	Live and die a Keshadhaari Sikh
48	Chori, yaari, tthugi, dhokaa, dagaa bahi karnaa	Refrain from engaging in theft, adultery / promiscuity / permissiveness , fraud, deceit, embezzlement.
49	Sikh da itbaar karna	Believe a Sikh.
50	Jhutthi gavaahi nahi daeni	Do not give false testimony.
51	Dhroh nahi karnaa	Do not cheat.
52	Langar-Parshaad ik ras vartaaunaa	Distribute Langar and Karaah Parshaad with equality.

PROUD TO BE A SIKH

WAHEGURU JI KA KHALSA
WAHEGURU JI KI FATEH

2010-08-14T21:42:00.002+05:30

Independence Day of Pakistan & India, because of Sikhs

As we all know that today i.e. on 14th August is the Independence Day of Pakistan and tomorrow i.e. on 15th August is the Independence Day of India. In both these countries these days are celebrated with great Spirit. People from both the countries used to remember their freedom fighters on these days and salutes them who laid down their lives for the freedom of their respective countries. In Pakistan Mohd. Ali Jinnah is remembered on this special day and in India people like Mohan Das Gandhi and Jawahar Lal Nehru are remembered.

But it a matter of shame for both these countries that the Sikhs who had played the main role in the freedom of both of these countries are not remembered. Sikhs were only 2% of total India’s Population but more than 87% sacrifices made by them for these countries were of Sikhs. Given below is the chart you all are requested to have a look at it:

	Punishment Suffered	Sikhs	Non-Sikhs	Total
1	Hanged	93	28	121
2	Imprisoned for life	2147	499	2646
3	Killed in Jalianwala Bagh	799	501	1300
4	Killed in Budge Budge Ghat	67	46	113
5	Killed in Kooka Movement	91		91
6	Killed in Akali Movement	500		500
	Grant Total	3697	1074	4771

Most impressive these figures as they are, they are yet only part of the total price that the Sikhs paid for the emancipation of this land. These figures do not take into account the important contributions made by the Sikhs towards organizing the Indian National Army, the Mutiny of the Indian Navy and the strike of the Delhi Police in 1946. More than 60% of the 20,000 person who joined the I.N.A. were Sikhs and it was first conceived and organized by no other person than a Sikh. This is, however, only one phase of the gallant epoch making saga written by the Sikhs with their blood and tears. The other, though not of their own seeking, is yet far more poignant and tragic. About half of the total population was torn apart from their kiths and kins, their ancestral homes and hearths, the lands they had developed with generations of hard labour and above all from more than 170 of their holy shrines, including Nankana Sahib, Panja Sahib and Dehra Sahib. In its leading article the Statesman wrote on January 3rd 1948: “A mass transfer of population, a disruption of tradition and economy, relatively harsher and less manageable than any other calamity in the afflicted sub-continent, the Sikhs have been forced to bear. Probably about 40% of this small but doughty people are in one manner or another describable as refugees.

Now after making so many sacrifices Sikhs are still treated as Slaves in both of these countries. In Pakistan Sikhs are forced to pay Religious Tax (Jageya) for their safety. In Pakistan land of Sikh Gurudwaras is illegally grabbed by the goons of those areas, but no action is taken by the Governments for the safeguard of the community because of which they all are enjoying their freedom.

In India situation of Sikhs is worse than their situation in the British Rule. In 1947 British offered Sikhs a separate Sikh Nation. Because of believing on the false promises of ‘Self Determinant Sikh State’ by Mohan Das Gandhi & Jawahar Lal Nehru, Sikh leader of that time denied the separate Sikh Nation. That may be the worst mistake ever done by Sikh leaders in Sikh History. Today whole Sikh community is paying for that wrong decision. The waters of Sikh State Punjab is continuously looted by the Indian Government. Riparian Law is totally ignored by the Indian Government, because of which Punjab is on the edge of becoming a desert. Separate identity of Sikh religion was denied after India got freedom. ‘Anand Marriage Act’ of 1908 was cancelled by the Indian Government and law & Sikhs are forced to accept Hindu Code in all of their traditional & cultural affairs. When Punjab started demanding for its Rights under the able guidance of Sant Giani Jarnail Singh ji Khalsa Bhaindranwale, then the Indian Government crosses all its limits and attacked the holiest place of this universe ‘Shri Darbar Sahib’ and ‘Shri Akal Takth Sahib’ to finish the voice of Truth & Rights of Sikh Community. Lakhs of innocent Sikhs were killed in the decade of 80’s and 90’s on the points of Indian Governments. Even after the India got freedom Sikhs made so many sacrifices for the safety of this country. But Indian Governments gave Sikhs a name of Terrorists & Militants. Today no one is there who can solve the problems of Sikhs. Killers of Sikhs (Sajjan Kumar, Jagdish Tytler, Kamal Nath, Bhajan Lal, K.P.S. Gill etc.) are all roaming freely under the security cover given to them by the Indian Governments. On 12th August 2010 Indian Supreme Court gave Sikhs a gift for their sacrifices for the freedom of this country by stopping the case of Sikh Genocide against Sajjan Kumar. This is the clear indication of the Sikh Slavery in Indian State. Today so many false God men are being sent to Punjab to disturb the communal harmony of this state by the Indian Governments. Dera Sirsa Head, Bhaniarewala, Ashutosh, Radha Swami & recently the Dera Sach Khand Balan Head Niranjan Das are the examples of these mischievousness of the Indian Government. On 12th August 2010 three Sikhs of Damdami Taksal were beaten by the goons of Niranjan Das in Phagwara town of Punjab. But no action is taken against those goons and Niranjan Das the agent of Delhi Government. So many cases of the disrespect of Shri Guru Granth Sahib ji came in light in recent days by this agent of Delhi Government. After 3 years of insulting the Sikh traditions & hurting Sikh sentiments Gurmeet Ram Rahim of Dera Sacha Sauda got no punishment only because he was safely kept by the Indian Government both in courts & outside the courts. The law of India is only for the safety of rich people & for the corrupt minister of this so called great country. Punjabi speaking areas of Punjab were separated from Punjab during the formation of Himachal & Haryana. Capital of Punjab is also out of the hands of Punjab.

So being “PROUD CITIZENS” it’s our responsibility to tell the truth to the world & respect the Sikhs for what they have done for India so as to bring unity in our country.

2010-08-12T11:26:00.002+05:30

Amritvela—The Perfect Start to a Perfect Day

Live each day as if you’re going to die tomorrow and dream like you’re going to live forever, the best way to do that is wake up at Amritvela.

Waking up at four in the morning, gives you plenty of time to plan your day and think up beautiful dreams for the day and for the lifetime. Rising at Amritvela, you are not rushed to get going on your day; you have time to live in the moment. And that moment becomes your whole day. Waking up Amritvela brings great improvements in your life, in your family life and in your work life.

In this fast paced world, ‘me’ time is a special treat that everyone craves but can’t always have. When you are up and ready to go at four in the morning for your day that would normally begin at seven in the morning, you have 3 hours of ‘me’ time. In those three hours, you can do whatever you please. Sikhs typically spend that time doing their morning Nitnem (prayers), which helps them get closer to Waheguru (God).

Doing Nitnem in the morning brings peace within us and helps us relax. No matter what stress we face through the day, our calmness will stay with us and we will be able to face any issues in a calm, collected manner. After reading our Nitnem, we can read more bani or begin our day. That hour or so after Nitnem is our time to finish leftover work from yesterday, read the paper in peace and pretty much whatever else we can cram into the hour. The best part is whatever we didn’t get done in the hour, can be saved for the next day and it’s no big deal because if it wasn’t for amritvela we wouldn’t have nothing done at all. The whole stress free atmosphere lets you do things without being rushed.

When you aren’t rushed, that means you family won’t be rushed. If you and your family is not rushed, you can create sweeter memories. It means if your family isn’t already up, you can wake them up lovingly, instead of rushing them because you’re running behind. And if they are already up, together as a family you can make breakfast. It is a scientifically proven fact that your day goes better if you have breakfast and also statistically families that eat at least one meal together, stay together. This time you spend with your family in the morning, gives them chance to fill you in on their plans for the day, so this way you won’t be out of the loop and have to worry later. It’s not guaranteed that your family life will be 100% perfect, if you get up early and start the day off properly with your family but it is guaranteed it will be better than the days where everything was chaotic because you were running late. Knowing you gave your family a better start for their day, lets you go to work in peace also.

It is much easier to focus on work when you’re not worried about the family. What company doesn’t want an employee that is 100% focused on their work and doesn’t freak out in tough situations? Waking up at Amritvela, helps you meet both those conditions and make your employer happy. That is turn puts you in a good mood because your employer isn’t constantly yelling at you for being late to work or dealing with home issues while at work. Your employer’s happy, you’re happy, that just rubs off on your co-workers and soon enough everyone is happy. Nothing can compare to a happy workplace, which you actually look forward to go to. It also makes it easier to do Kirt (earn an honest living), as it is required for each Sikh to do so. No family stress comes to work and no work stress goes home to the family.

Amritvela brings you, your family and your work all into harmony leading to a happier, healthier you. Amritvela helps to get closer to Waheguru (God). Amritvela removes a lot of the unwanted stress out of your life, so you can focus on the stuff that really matters. Try for a week straight, wake up at Amritvela and start your day off right. Magic doesn’t happen overnight but if you keep trying, you can see the difference.

PROUD TO BE A SIKH

WAHEGURU JI KA KHALSA

WAHEGURU JI KI FATEH

2010-08-11T22:01:00.003+05:30

How does the Karma system work?

Karma is a spiritual law. It is not really a punishment so much as just a system or web. It works much like a physical law; every physical action has a reaction. Good karma will bring the fruit of good karma and bad will bring bad. But regardless of good or bad, the individual is still stuck in the web of karma and cannot escape which is punishment in itself of sorts. It is true that we don’t have memory of our old lives but frankly that’s a boon. If we had memory of our old family relations and friendships, it would be overwhelming.

How karma differs from a physical law is that it can be mitigated through Grace of Waheguru. Naam is something that cuts away our karma and takes us out of the web. However certain karma are fixed for us and we must suffer the consequences. The intensity of the karma however can change. Through the power of Naam, something fixed like an injury to one’s foot might go from something like amputation to only a thorn prick.

For more info on karma, please refer to the article below:

To answer this question we first need to understand how the system of karma works. There is three kind of karma (karams):

1) The actions that we are currently.
2) The actions we did previously but we have not suffered the consequences of those karma yet.
3) The actions that we did previously and we have been ordained by Vaheguru to suffer those in this life.

Let us take an example of a bank account. Say prior to your birth in this life, you had total of 100 karma outstanding i.e. you haven't suffered consequence of 100 karma yet. At that point assume that Vaheguru ordained that since 100 karma are impossible to pay-off in one lifetime, he decrees that you have to reap the fruits of 25 karma out of 100 karma.

The 25 karma that have been written on your forehead for this life cannot be changed and the gurbani pankitis like "Lekh naa matayee hay Sakhi, jo likhiya Kartaar" refer to these kind of karma (called Pralabhadh Karma).

The 75 karma outstanding and that have not been decreed by Vaheguru, are called Sanchit Karma and these karma are the first ones to burn when we take “Guru Ka Amrit” & do naam abhyaas. Pankitis like "Gur kaa shabad kaatay kot karam", (The shabad of Guru destroys tens of millions karma) pertain to these kind of karma.

The Pralabadh Karma (25 karma) cannot be erased but the effect of those karma can be minimized by taking “Guru Ka Amrit” & through baani. There are many saakhis to prove this. One of the saakhis is where Sooli (death by hanging) was changed to just a sool (small cut in foot) because of Sangat of Guru Nanak Dev jee.

Based on our Pralabhad Karma (25 karma) we are put in situations and our reaction in those situations make up for our vartamaan karma i.e. the karma or actions that will determine our future. For example, based on our Pralabadh karma (25 karma) say you become poor and have lot of debt. One is poor because of his or her karma but if because of the situation arising from Pralabadh karma, we start stealing or do other kind of sinful karma, then we will be building bad karma. We don't have any control over Pralabadh karma but we have freewill on how we are going to react in this situation.

People talk about kismat, taqdeer or bhaag. Kismat, taqdeer of bhaag is nothing but our past karma. Our present condition is the direct reflection of our past karma. If one is rich, one is because of good karma in the past but most of the times, rich people end up in hell because where they become rich or king because of good karma, there they also commit a lot of sin when they become king or are at other places of authority. These bad karma done in the intoxication of authority or money leads them to hell. Our Tadbeer (present karma) shape our future just as our past karma shaped our present. In reality all that we have is present. Past is a dream and future is also a dream. The past was enjoyed or suffered as present and the future will be enjoyed or suffered by us as present. So really all that exists is this moment of present. Everything else is now a dream.

Proud To Be A Sikh

Waheguru Ji Ka Khalsa

Waheguru Ji Ki Fateh

2010-08-10T13:04:00.003+05:30

Sikhi and Women

Islam, Hinduism and Christianity, all consider Women as inferior and no more than property owned by men; only Sikhi challenged this, more than 500 year ago.

Throughout history, women were treated as mere property whose only value was as a servant or for entertainment. They were considered seducers and distractions from man's spiritual path. Men were allowed polygamy but widows were not allowed to remarry but encouraged to burn themselves on their husband’s funeral pyre (sati).

Child marriage and female infanticide were prevalent and purdah (veils) were popular for women.

Women were also not allowed to inherit any property. Many Hindu women were captured and sold as slaves in foreign Islamic countries.

In such a climate Guru Nanak Dev Ji, the founder of Sikhi shocked the entire society by preaching that women were worthy of praise and equal to men. Five hundred years later, the rest of mankind is only now waking up to this fundamental truth.

Action speaks louder than words

Guru Nanak Dev Ji broke the shackles of women by admitting them into the sangat (congregation) without any restrictions or reservations. Guru Nanak felt that his message was meant as much for women as for men.

Guru Angad Dev Ji encouraged the education of all Sikhs, men and women.

Guru Amar Das Ji condemned the cruel custom of sati, female infanticide and advocated widow remarriage.

Guru Amar Das Ji also believed that women wearing veils (purdah) was demeaning. The Guru refused to meet the queen of Haripur or to allow any women into the congregation wearing a veil.

Guru Hargobind Sahib Ji respected women and declared, "women is the conscience of man".

Guru Gobind Singh Ji made the Khalsa initiation ceremony open to men and women alike, a woman being just as worthy.

A Sikh women is an individual in her own right, she does not have to take her husband's name and is Kaur till her death.

Sikhism requires women to be respected and praised; they are equal to man and are the very conscience of Humanity.

“We are born of woman, we are conceived in the womb of woman, we are engaged and married to woman. We make friendship with woman and the lineage continued because of woman. When one woman dies, we take another one, we are bound with the world through woman. Why should we talk ill of her, who gives birth to kings? The woman is born from woman; there is none without her. Only the One True Lord is without woman" (Guru Nanak Dev Ji, Var Asa, pg. 473)

Among all the women and the men, His Light is shining (Guru Nanak Dev Ji, Gauri pg 223-4)

"The blind-man abandons the wife of his home, and has an affair with another's woman. He is like the parrot, who is pleased to see the simbal tree, but at last dies clinging to it." (Bhagat Nam Dev Ji, Bhairo, pg. 1165)

Guru Hargobind Sahib Ji, the 6^th Sikh Guru showed great respect for woman and declared: - “woman is the conscience of man".

Women in Hinduism

Hinduism states that women are under the control of men. The laws of Manu state,

'In childhood a female must be subject to her father,
in youth to her husband, when her lord is dead to her sons;
A woman must never be independent.'
Law 148, Chapter V.

Ramcharitmanas: dhol ganwar shudra pashu nari, sakal tadan ke adhikari (drum, illiterate, Dalit, animal, women, all are fit only to be beaten).

Women & even men (lower casts) are exempted from offering prayers in Hindu temples. Only Brahmins (Pandits) can offer prayers.

Women in Christianity

The Bible puts women under the control of men:-

“I shall greatly increase the pain of your progeny, in the birth pangs you will bring forth children, and your craving will be for your husband who will dominate you” (Genesis 3:16-19)

Women in Islam

It teaches that women will go to hell if they are disobedient to their husbands (Q. 66:10). It maintains that men have an advantage over women (Q. 2:228). It not only denies women’s equal right to their inheritance (Q. 4:11-12), it also regards them as imbeciles and decrees that their witness is not admissible in the court (Q. 2:282).

This means that a woman who is raped cannot accuse her rapist unless she can produce a male witness. Muhammad allowed.

Muslims to marry up to four wives and gave them license to sleep with their slave maids and as many “captive” women as they may have (Q. 4:3).

'If your wives are over-bearing, advise them against it. If they do not care, refuse them sexual intercourse. If they still persist, then give them a thrashing.'
Quran, Al-Nissa 4-34.

In Islam (Muslim) society it is the norm to marry into family, which is now giving rise to the abnormally high rates of disabilities.

The male takes a double share of the woman. Men are considered superior to women. “Man is more perfect than the woman in creation, and intelligence, and in the religious sphere, such as the suitability to be a judge, and a leader in worship”. Woman is deficient in intelligence and of great lust.

Islam exempts women from certain prayers. It is also preferred if women pray at home, rather than coming to the mosque. In fact, any Muslim man travelling to a mosque is more fortunate if he avoids contact with any woman. If such contact does occur, he is required to purify himself.

The Muslim woman is always associated with an old tradition known as the "veil".

In Islam, Menstruation is considered a hurt and pollutant (The actual term used is Azan). A man is instructed to avoid her.

The woman is actually cursed if she refuses sex with her husband.

Women have less right than men. Men can marry up to four times. Further, they may keep as many slave girls as is required.

The beating of women is permitted.

If a woman offered one of her breasts to be cooked and the other to be roasted, she still will fall short of fulfilling her obligations to her husband. If blood, suppuration, and pus, were to pour from the husband's nose and the wife licked it with her tongue, she would still never be able to fulfill his rights over her.

Women in Islam, victims of rape, are often at risk of being convicted of `zina' [fornication outside marriage] and are denied justice. Indeed, the crime of rape committed against them, through no fault of their own, is compounded by further victimization in being prosecuted by the state for `zina'. It also effectively allows a rapist to avoid prosecution by paying 'blood money' to a girl who is injured when raped.

Tamkeen is the readiness of the wife to submit to her husband's reasonable sexual enjoyment, and her prohibition from going out of the house, except in extreme circumstances, without her husband's permission. If any of the above provisions are not followed by the wife she is considered disobedient." It requires women to get permission from their husbands to work. Islam allows a husband the right to withdraw basic maintenance from his wife, including food, if she refuses to obey his sexual demands.

The thought of an old man becoming aroused by a child is one of the most disturbing thoughts that make us cringe as it reminds us of pedophilia and the most despicable people. It is difficult to accept that the Holy Prophet (Mohammed) married Ayesha when she was 6-years-old and consummated his marriage with her when she was 9. He was then, 54 years old.

Sahih Muslim Book 008, Number 3310:
'A'isha (Allah be pleased with her) reported: Allah's Apostle (may peace be upon him) married me when I was six years old, and I was admitted to his house when I was nine years old.

Sahih Bukhari Volume 7, Book 62, Number 64
Narrated 'Aisha: that the Prophet married her when she was six years old and he consummated his marriage when she was nine years old, and then she remained with him for nine years (i.e., till his death).

According to Christianity and Islam, God created Adam and Eve and no other Human being. Neither the Bible nor the Koran is clear how Adam’s son Cain, Abel and Seth produced children. The Bible only says, “When men began to multiply on the face of the earth, daughters were born unto them. The sons of God saw the daughters of men that were fair and took them wives of all which they chose”. (Genesis 6: 2-3)

According to story of creation, Adam and Eve, Adam seems to have committed incest.

There are many such references to incest in the Bible (II Samuel11:4-5, II Samuel 13-14, II Samuel 16:33, Genesis 38:18 and Genesis 20:12).

Sikhism is totally opposed to this view. Christian women must change their names after marriage. The concept of maiden and married names is alien to Sikh philosophy. Sikhs practicing it now do so out of ignorance. A Sikh woman is born with the surname Kaur and dies with the same surname. Thus, allowing her to keep her identity throughout her life.

Sikhism sets a high moral standard for all Sikhs, preachers and religious leaders. Sikhism completely rejects moral depravity in all, including prophets.

The Glory Of "KAUR"

PROUD TO BE A SIKH

WAHEGURU JI KA KHALSA
WAHEGURU JI KI FATEH

2010-08-08T19:25:00.005+05:30

Karni Nama

While Guru Nanak was in Mecca and Medina, Qazi Rukan Din asked, True King, tell us your prophecy again. Tell us how you will unfold the future? Your name is Nanak Nirankari and you are from the Nation of the Lord. What are the instructions for the future?

Nanak replied Rukan Din, listen to the true answer Whosoever reads or listens to this shall be content. All doubts shall be removed.

In the tenth dress shall reside The Lord.

I shall fight many battles against Emperor Aurangzeb.

I shall then send a letter of victory (Zafarnamah) to Aurangzeb with my Singh (Bhai Daya Singh).

Upon seeing him, Power shall lessen and he shall forget his devious ways.

Emperor Aurangzeb will be overwhelmed by the sight of Daya Singh and will start to tremble.

The Khalsa been resurrected!

I shall leave having given a kingdom; My name being Gobind

There will be a time when the Khalsa shall forget the teachings I have given them.

Sikhi will only be left in name. Many Wars shall occur.

I will have to return again to resurrect the Khalsa. They shall reside in the Punjab.

I shall make people from all four corners into one.

They will be in Majjha; They will raid Lahore.

They will bring Potohaar to justice; They will take Peshawar.

They will set up a cantonment at Attock and then open the Khyber Pass.

They will establish a kingdom in Kabul and then take Ghazni.

After bringing Hazaara to justice they will march on to Kandahar.

After taking Balack and Buckaara, they will conquer Sindh and Baloch.

After gaining victory over these lands they shall govern all the people.

Mecca, Medina and Rome shall tremble.

They shall gain victory in battle over south and west

India.

The Guru's Army shall sit at the throne of Delhi.

Umbrellas of kingship shall sway over their heads. All shall be content.

From East to West all shall be conquered. None shall challenge the Khalsa. All humanity shall become one.

In the kingdom of the True King, Satjug shall be established.

The Khalsa Panth shall rule. The arrows of death shall not touch them.

The Army of the Timeless shall grow and spread like locusts.

All shall wear vestments of blue; no one else shall be seen.

Listen Qazi Rukan Din, The Singhs shall rule.

The Unholy Sheikhs shall be destroyed. Pirs and Mureeds shall be no more.

All shall recite the one name of the Lord. Then he shall come himself.

The untrue shall not be able to see his glory.

All humanity shall unite and he will distribute provinces.

The Earth shall give food and the mountains shall give diamonds.

Fruits of many kinds there shall be, upon the sight of the timeless.

All shall recite VAHEGURU and achieve salvation.

Many Dharamsalas (places of discussion) shall exist. The Koran and the Mosques shall vanish.

The Lord shall manifest himself in body (as man).

He will make all utter VAHEGURU. All Singhs shall flock under his banner.

All shall know him as the True One. He will sit at the throne of Delhi.

He will establish a kingdom of peace and no enemies will remain.

Wherever the Khalsa turns his eye, the 14 realms shall tremble.

For 14,000 years, this kingdom shall remain.

Wealth will be collected and food shall be distributed.

The naked and the starving shall all receive; no one will go without.

Sayeth Nanak, Rukan Din, This is how it shall be.

Whosoever reads the Karni Namah, his love with The Lord shall grow.

The Word of the Timeless shall prevail. Those uttering falsehood shall not remain.

After the effect of The Akaal, forests, mountains and the world shall see salvation.

The Khalsa shall Rule. There will be no-one left to oppose them.

All who are lost shall gain the safety of the Khalsa.

PROUD TO BE A SIKH

WAHEGURU JI KA KHALSA
WAHEGURU JI KI FATEH

2010-08-08T17:18:00.000+05:30

International Anthem - Sikh Arti

Once actor Balraj Sahni asked the late Nobel Laureate Rabindra Nath Tagore, You have written the national anthem for India. Can you write an international anthem for the whole world?

It has already been written, not only international but for the entire universe, in the 16th century by Guru Nanak Dev Ji, replied Tagore. He referred to the Sikh Arti (ceremony of light). Tagore was so enamored of this “Arti” that he personally translated it into Bengali.

Every evening in all Gurudwaras, after the recitation of Rehraas Sahib, we can hear a melodious rendition of the arti sung by the Raagis in Raga Dhanashri. This is a tremendously soothing experience, capable of taking us directly into the spiritual realms of devotion through music.

As Guru Arjan Dev Ji has written on page 393 of Sri Guru Granth Sahib Ji - 'arti kirtan sada anand'. Singing Gods praises is His arti, bringing boundless bliss.

Guru Nanak Sahib Ji gave words to the wonderful Arti which was being hummed by Nature before the invisible altar of God, the creator of this universe:

"Gagan mein thaal rav chand dipak bane, tarika mandal janak moti,
dhoop malyanlo pavan chavro kare saal banray phulant joti, kaisi arti
hoye bhav khandna teri arti"
(SSGSJ page 663)

MEANS: The sky is puja thaal (platter used for the artis), in which sun and moon are the diyas (lamps)/The stars in the constellations are the jewels/ The wind, laden with sandal-wood fragrance, is the celestial fans/All the flowering fields, forests are radiance! What wonderful worship this is, oh! Destroyer of fear, THIS is your arti!

However, the art that is sung daily in the Gurudwaras is however only partly composed by Guru Nanak Dev Ji. The second stanza, from Naam tero arti majan muraare Hark e Naam bin jhoothey sagal pasaarey - SGGSJ page 695 (O Lord, Thy name to me is the arti and holy ablutions. Everything else is false, onward has been composed by Bhagat Ravi Das, who, incidentally, was a cobbler.

The third stanza, Dhoop deep ghrit saaji arti vaarne jaau kamalapati (May I be a sacrifice unto the Lord: that for me is the Arti performed with lamps, ghee and incense (SGGSJ: 695) onwards, was composed by Sant Sain, a barber in the court of Raja Ram, King of Rewa.

The fourth stanza, from Sun sandha teri dev devaakar adhpat aad samaayi,
MEANS: Brothers! That is how the Immaculate Lords Arti is made: Let Divine essence be the oil, the Lords Name the wick and the enlightened self, the lamp. By lighting this lamp we invoke the Lord (Sri Guru Granth Sahib Ji: page 1350) onwards, was composed in the same vein by Sant Kabir, the Muslim Julaha (The Weaver).

Thereafter, from Gopal tera arta jo jan tumhri bhagat karante tin ke kaaj sanvaarta,
MEANS: O Gopala, accept your arti! You grant the wishes of those who worship you! (Sri Guru Granth Sahib Ji: page 6 95) onwards, was composed by Bhagat Dhanna, a simple Jat farmer from Rajasthan.

The final part was composed by Guru Gobind Singh Ji, right from Ya te & maha mun devar ke tap mein sukh pave jag kare ik ved rarey.

MEANS: The Lord is pleased by penance, prayers, rituals, recitation of scriptures, meditation music and dance of celestial beings and the melody of the Arti. The cosmic worlds rejoice and chant the Divine Name onwards.

The Arti which we sing daily has been composed by two Gurus, a cobbler, a barber, a weaver and a farmer is yet more proof that Sikhism believes in the equality of all human being:
Awal Allah noor upaya/
Kudrat ke sab bandey/
Ek noor te sab jag upjaya/
Kaun bhale ko mande.

MEANS: First of all, God created light; Mother Nature created all human beings equal; from that one Light the entire world came into being; so how do we differentiate that one is better that the other?

Jo tis bhave so arti hoye (That which pleases Him is true worship).

PROUD TO BE A SIKH

WAHEGURU JI KA KHALSA

WAHEGURU JI KI FATEH

FATEHNAMA

2010-08-03T15:14:00.004+05:30

PROUD TO BE A SIKH

WAHEGURU JI KA KHALSA

WAHEGURU JI KI FATEH

2010-08-02T23:35:00.002+05:30

Guru Nanak Dev Ji in Mecca

Please turn my feet away from the direction of God

For over twenty years from about 1497, Guru Nanak had been on his travels. He had visited all parts of India. He had been to the east as far as Assam and Burma. To the South he had gone as far as Sri Lanka (previously called Ceylon). To the north he had gone even to places outside India. Crossing the Himalayas, he had visited Tibet and China. He had travelled on foot. What a tireless traveler he was!

He had travelled so long and so far, but he was not yet satisfied. He now decided to go towards the west. His aim was to visit Muslim countries. He wanted to visit also, the Muslim mosques in those countries. He chose Mecca as the first such place to visit. Mecca is in Saudi Arabia. It contains the most sacred Muslim mosque called the "Kaaba" or the House of God.

Each year a pilgrimage, called the Hajj (Arabic: حج,) occurs during the 6th to the 12th day of Dhul Hijjah, in the 12th month of the Islamic calendar. Pilgrims who complete this pilgramage to Makkah and preform its arduous rituals can add the suffix Hajji to their names. This is considered a title of honor similar to "Huzuria", a suffix one who has been granted the citizenship of Sri Hazur Sahib may add to his name.

Each person walks counter-clockwise seven times around the Kaaba, the cubical building towards which all Muslims pray each day, kiss the sacred black meteorite mounted on its corner, run back and forth between the hills of Al-Safa and Al-Marwah, drink from the well of Zamzam, go to the plains of Mount Arafat and stand in vigil, then gather pebbles to throw at stone pillars that represent the devil. The pilgrims then shave their heads, perform an animal sacrifice, and celebrate the four day festival of Eid ul-Adha.

Guru Nanak Dev's Fourth Udasi (Travel)

For his fourth odyssey (1518-1521) Guru Nanak decided to take part in the hajj, starting in Punjab he traveled to Sind where he caught a boat headed West to Jeddah then he traveled South East by foot to Mecca, also called Makkah, then he started his trip home traveling East to Medina (lit. the city), Basra and Baghdad. He then traveled through Iran crossing to Kabul in Afghanistan and back through Peshawar to the Punjab.

On the way to Mecca Guru Sahib visited Sheikh Braham who was the eleventh successor to the Muslim holy sage Baba Sheikh Farid at Pakpattan across the Sutlej from Lahore.

Guru Nanak Ji During the visit to mecca also stopped at Vadodara, Junagarh & Lakhpat. Lakhpat is about 20 Km from Korini village where there is a big Sarovar in memory of the visit by Guru Nanak Dev ji. From Lakhpat Guru crossed to Somiani port in Sind for going to Mecca Medina (Saudi Arabia).

Guru Nanak's Attire During this Journey

He put on the blue attire worn by hajjis. (Today all male Hajjis must wear a simple two piece white garment of rough homespun cloth.) He took a fakir’s staff, or stick in his hand. The Guru carried a book of his sacred songs or hymns. Like the hajjis, he had with him a lota or jug. He also carried a prayer mat like the hajjis. Dressed thus, he looked like a typical hajji. All along, he acted in every way as hajjis did. Bhai Mardana, a Muslim, was with him he also dressed as a hajji.

Guru Nanak arrived in Mecca, dressed in Navy-blue dress (Neel Bastar) with Bala and Mardana. Nanak and Bala had discourses while Mardana is having Ziarat (prayers) inside Mecca. All three are dressed in blue, the colour in which the Fourth Veda was wrapped when brought by Krishna from under the throne of Indra which upon being thrown to earth is the Ka'aba (by Kahan-nabi). The stool on which Indra rested his feet is also in North Saudi Arabia, a less known shrine. Thus, Nanak dressed in Neela Bana: Neel Bastar lai kaprey pahirey, Turk -pathani amal kiya (adorned navy-blue dress adopting Turki form). Later, as the Tenth Nanak (Guru Gobind Singh), discarded it by saying: Neel bastar lai kaprey faare, Turk pathani amal giya (adorned blue-attire torn, discarding the Turk Pathani form). Out of this form the Nihang sect originated.

It is also said that Baba Nanak used the name 'Abdul Mazeed' when he reached mecca.

Reaching Jeddah, is now in Saudi Arabia

Guru Jee then debarked on the Arabian coast at Jeddah. From there, he walked on foot reaching Mecca in due course. By the time he arrived in Mecca, he was very tired. His feet were sore and he needed rest. So he lay down to rest himself. He knew quite well that no Muslim would lie with his feet towards the Kaaba. But he wanted to draw the attention of the hajjis, so that he could teach them his wisdom.

While Muslims hold that Adam landed in Shri Lanka, when expelled from Heaven, they hold that Eve landed in Jeddah a name derived from Jaddah, the Arabic word for "grandmother" or the mother of all mankind.

At Mecca

Baba Nanak at mecca

At Mecca, Nanak was found sleeping with his feet towards the Kaaba, before which the Mohammedans prostrated themselves when performing their prayer. Kazi Rukan-ud-din, who observed this, angrily remarked: "Infidel! How dare you dishonor God’s place by turning your feet towards Him?" He also kicked Nanak. The Guru did not show any anger. In fact, he was never angry with anybody. He smiled at him. In a calm, sweet voice he said to Jivan, "Brother, don’t be angry. I am very tired. I need rest. I respect the House of God as much as any one. Please turn my feet in a direction in which God or the House of God is not."

The Qazi took hold of the Guru’s feet. He dragged them in the opposite direction. Then he lifted his eyes. He saw the Kaaba standing in the direction of the Guru’s feet. He turned the Guru’s feet in another direction. The Kaaba was seen standing in that direction. Qazi dragged the Guru’s feet to this side and that. He dragged them round and round. The Kaaba was seen to be going round and round. It was always, in the direction of the Guru’s feet. His feet were always towards the Kaaba. The Qazi was struck with wonder. He then recognized the glory of Guru Nanak.

Kazi Rukan-ud-di and the other hajjis were all filled with wonder. Jiwan let go of the Guru’s feet. The Guru got up and said, ‘Don’t you see that God’s House is in every direction? I tell you He dwells in every place, in every heart. He is in your hearts. He is also in mine.’

Hajjis vs. Nanak

In the morning, a number of learned hajjis gathered around the Guru. They held religious discussions with him. He satisfied every one of them. He explained to them his golden rules of life and religion. They listened to him with utmost attention. They agreed to live and act as advised by him.

The Kazis and the Mullahs assembled to question Nanak on the subject of religion and God, Who has extended His Creation and no one can fathom the secrets of Nature. The muslim priest opened a book and asked him ‘Who is superior – Hindu or Mullalman.’ Baba Nanak answered ‘Oh Hajis, without performance of good deeds, both Hindu and Muslims will lament. Both will be denied shelter in God’s court on the basis of their respective religions alone. The colour of the flower called Kasumbh (Carthamus Tinctoria) is washed away by water (so labels are fragile). The followers of both religions are quarrelling, but of them are equal in the eyes of God. The world has gone astray as it pursues the path of sin.

On page 193 of Bala's Janam Sakhi, we have: Nanak said, 0: Rukn-ud-Din, hear from me the true reply: the saying of the Lord is written in the Book. That person will go to hell who does not repeat the Kalima, who does not keep the thirty fasts, and does not say the five prayers, who eats what is not lawful for him. These shall receive the punishment and the fire of the bottomless pit shall be his abode.

Nanak said, 0: Rukn-ud-Din, it is written in the Book (i.e., the Quran) that those who drink wine or 'Bhang' shall be punished on the Day of Judgement.

It is also said One of them said to the Guru, ‘Holy Sir, give me something which will always remind me of you.’ The Guru gave him his pair of sandals. They were respectfully kept in the Kaaba for some time. That Muslim fakir then returned to India. He brought the sandals with him. He kept them in his temple at Uch in Bahawalpur, now in Pakistan.

Nanak Shah Fakir, Hindu’s Guru; Muslim’s Pir.

Sau Sakhi

The Karni Namah and the Raj Namah is two significant chapters of the Sau Sakhi, the Sikh book of prophecy. The Raj Namah appears in, The History of the Sikhs, by J D Cunningham on p. 340. Cunningham came across this document during the mid 19th century. He states that these compositions are of course fabulous as regards Guru Nanak.

The Karni Namah was told to Qazi Rukan Din, Pir Bahaoud Din, Ghous, Kuthab, Saalaar, Hajji, Sheikh and Mushaikh Aulviya, who sat with Guru Nanak at religious discussions. The Raj Namah was told to Kaarun, on Guru Nanak’s return from medina.

Karni Nama

Nanak replied Rukan Din, listen to the true answer Whosoever reads or listens to this shall be content. All doubts shall be removed.

In the tenth dress shall reside The Lord.

I shall fight many battles against Emperor Aurangzeb.

I shall then send a letter of victory (Zafarnamah) to Aurangzeb with my Singh (Bhai Daya Singh).

Upon seeing him, Power shall lessen and he shall forget his devious ways.

Emperor Aurangzeb will be overwhelmed by the sight of Daya Singh and will start to tremble.

The Khalsa been resurrected!

I shall leave having given a kingdom; My name being Gobind

There will be a time when the Khalsa shall forget the teachings I have given them.

Sikhi will only be left in name. Many Wars shall occur.

I will have to return again to resurrect the Khalsa. They shall reside in the Punjab.

I shall make people from all four corners into one.

They will be in Majjha; They will raid Lahore.

They will bring Potohaar to justice; They will take Peshawar.

They will set up a cantonment at Attock and then open the Khyber Pass.

They will establish a kingdom in Kabul and then take Ghazni.

After bringing Hazaara to justice they will march on to Kandahar.

After taking Balack and Buckaara, they will conquer Sindh and Baloch.

After gaining victory over these lands they shall govern all the people.

Mecca, Medina and Rome shall tremble.

They shall gain victory in battle over south and west

India

The Guru's Army shall sit at the throne of Delhi.

Umbrellas of kingship shall sway over their heads. All shall be content.

From East to West all shall be conquered. None shall challenge the Khalsa. All humanity shall become one.

In the kingdom of the True King, Satjug shall be established.

The Khalsa Panth shall rule. The arrows of death shall not touch them.

The Army of the Timeless shall grow and spread like locusts.

All shall wear vestments of blue; no one else shall be seen.

Listen Qazi Rukan Din, The Singhs shall rule.

The Unholy Sheikhs shall be destroyed. Pirs and Mureeds shall be no more.

All shall recite the one name of the Lord. Then he shall come himself.

The untrue shall not be able to see his glory.

All humanity shall unite and he will distribute provinces.

The Earth shall give food and the mountains shall give diamonds.

Fruits of many kinds there shall be, upon the sight of the timeless.

All shall recite VAHEGURU and achieve salvation.

Many Dharamsalas (places of discussion) shall exist. The Koran and the Mosques shall vanish.

The Lord shall manifest himself in body (as man).

He will make all utter VAHEGURU. All Singhs shall flock under his banner.

All shall know him as the True One. He will sit at the throne of Delhi.

He will establish a kingdom of peace and no enemies will remain.

Wherever the Khalsa turns his eye, the 14 realms shall tremble.

For 14,000 years, this kingdom shall remain.

Wealth will be collected and food shall be distributed.

The naked and the starving shall all receive; no one will go without.

Sayeth Nanak, Rukan Din, This is how it shall be.

Whosoever reads the Karni Namah, his love with The Lord shall grow.

The Word of the Timeless shall prevail. Those uttering falsehood shall not remain.

After the effect of The Akaal, forests, mountains and the world shall see salvation.

The Khalsa shall Rule. There will be no-one left to oppose them.

All who are lost shall gain the safety of the Khalsa.

Raj Nama

Spoken by the First Master

First, Nanak went to Mecca;

Medina he afterwards visited.

The lord of Mecca and Medina,

Kaarun, he made his disciple.

When Nanak was about to depart,

Kaarun, the fortunate, thus spoke:

Now thou art about to go,

But when wilt thou return?

Then the Guru thus answered:

When I put on my tenth dress

I shall be called Gobind Singh;

Then shall all Singhs wear their hair;

They shall accept the 'Pahal' of the two-edged Sword

Then shall the Khalsa be established;

Then shall men exclaim 'Vaheguru'

The four races shall become one and the same;

The five weapons shall be worn by all.

In Kalyug they shall array themselves in vestments of blue;

The name of the Khalsa shall be everywhere.

In the time of Aurangzeb

The wondrous Khalsa shall arise.

Then shall battles be waged,

Endless war shall ensue,

And fighting shall follow year after year.

They shall place the name of Gobind Singh in their hearts.

When many heads shall be rendered up,

The Empire of the Khalsa shall prevail.

First, they shall conquer Punjab;

Then other countries shall be theirs;

Hindustan and the North shall be possessed by them;

Then the west shall bow to them.

When they enter Khorasan,

Kabul and Kandahar shall lie low.

When Iran has been laid prostrate,

Arabia shall be conquered and they shall march on to Mecca.

Mecca shall be beheld,

And Medina shall be seized.

Mighty shall be the rejoicing,

And all shall exclaim 'Vaheguru'.

Unbelievers shall everywhere be destroyed;

The holy Khalsa shall be exalted.

Beasts and Birds shall tremble in the presence of the Lord.

Men and Women shall everywhere call on God.

The Earth, the Oceans and the Heavens shall call on God.

By calling on the Guru shall men be blessed.

Every faith shall become of the Khalsa;

No other religion will remain.

'Vaheguru' shall everywhere be repeated,

And pain and trouble shall depart.

In the Kalyug shall the Kingdom be established,

Which Nanak received from the Lord.

Worthless, I fall before God;

Nanak, the slave, cannot comprehend the ways of the Lord.

Thus replied Nanak to Kaarun's question.

Note the couplets “I shall return to reserect the Khalsa", "All shall wear vestments of blue", "All Sikhs shall flock under his banner." All shall wear blue, this is one of the colours of the Khalsa. All Sikhs shall frock under his banner.

One boat is preserved at Uchch wherein Guru Nanak and Makhdum of Uchch travelled together to Mecca.

Urdu textbook which contained a poem by Iqbal in which he had paid rich tribute to him:

The land where Chishti delivered the message of truth. The land where Nanak sang the song of God's oneness, The land where the Tatars made their home, The land which lured the Arabs from Arabia, That land is my home, that is my home.

Bhai Gurdas Vaar

Pauri 32 At Mecca

ਬਾਬਾ ਫਿਰਿ ਮੱਕੇ ਗਇਆ ਨੀਲ ਬਸਤ੍ਰ ਧਾਰੇ ਬਨਵਾਰੀ ।

Donning blue attire then Baba Nanak went to Mecca.

ਆਸਾ ਹਥਿ ਕਿਤਾਬ ਕਛਿ ਕੂਜਾ ਬਾਂਗ ਮੁਸੱਲਾ ਧਾਰੀ ।

He held staff in his hand, pressed a book under his armpit, caught hold of a metal pot and mattress.

ਬੈਠਾ ਜਾਇ ਮਸੀਤ ਵਿਚਿ ਜਿਥੈ ਹਾਜੀ ਹਜਿ ਗੁਜਾਰੀ ।

Now he sat in a mosque where the pilgrms (hajis) had gathered.

ਜਾ ਬਾਬਾ ਸੁਤਾ ਰਾਤਿ ਨੋ ਵਲਿ ਮਹਰਾਬੇ ਪਾਇ ਪਸਾਰੀ ।

When Baba (Nanak) slept in the night spreading his legs towards the alcove of mosque at Kaba,

ਜੀਵਣਿ ਮਾਰੀ ਲਤਿ ਦੀ ਕੇਹੜਾ ਸੁਤਾ ਕੁਫਰ ਕੁਫਾਰੀ ।

the qazi named Jivan kicked him and asked who was this infidel enacting blasphemy.

ਲਤਾ ਵਲਿ ਖੁਦਾਇ ਦੇ ਕਿਉ ਕਰਿ ਪਇਆ ਹੋਇ ਬਜਿਗਾਰੀ ।

Why this sinner is sleeping his legs spread towards God, Khuda.

ਟੰਗੋਂ ਪਕੜਿ ਘਸੀਟਿਆ ਫਿਰਿਆ ਮੱਕਾ ਕਲਾ ਦਿਖਾਰੀ ।

Catching hold of the legs he lynched (Baba Nanak) and lo and behold the miracle, the whole of Mecca seemed to be revolving.

ਹੋਇ ਹੈਰਾਨੁ ਕਰੇਨਿ ਜੁਹਾਰੀ ॥੩੨॥

All got surprised and they all bowed.

Pauri 33 Discussion with the Qazis

ਪੁਛਨਿ ਗਲ ਈਮਾਨ ਦੀ ਕਾਜੀ ਮੁਲਾਂ ਇਕਠੇ ਹੋਈ ।

Qazi and maulvis got together and began discussing religion.

ਵਡਾ ਸਾਂਗ ਵਰਤਾਇਆ ਲਖਿ ਨ ਸਕੈ ਕੁਦਰਤਿ ਕੋਈ ।

A great fantasy has been created and no one could understand its mystery.

ਪੁਛਨਿ ਫੋਲਿ ਕਿਤਾਬ ਨੋ ਹਿੰਦੂ ਵਡਾ ਕਿ ਮੁਸਲਮਾਨੋਈ ।

They asked Baba Nanak to open and search in his book whether Hindu is great or the Muslim.

ਬਾਬਾ ਆਖੇ ਹਾਜੀਆ ਸੁਭਿ ਅਮਲਾ ਬਾਝਹੁ ਦੋਨੋ ਰੋਈ ।

Baba replied to the pilgrim hajis that, without good deeds both will have to weep and wail.

ਹਿੰਦੂ ਮੁਸਲਮਾਨ ਦੁਇ ਦਰਗਹ ਅੰਦਰਿ ਲਹਨਿ ਨ ਢੋਈ ।

Only by being a Hindu or a Muslim one can not get accepted in the court of the Lord.

ਕਚਾ ਰੰਗੁ ਕੁਸੰਭ ਦਾ ਪਾਣੀ ਧੋਤੈ ਥਿਰੁ ਨ ਰਹੋਈ ।

As the colour of safflower is impermanent and is washed away in water, likewise the colors of religiosity are also temporary.

ਕਰਨਿ ਬਖੀਲੀ ਆਪਿ ਵਿਚਿ ਰਾਮ ਰਹੀਮ ਕੁਥਾਇ ਖਲੋਈ ।

(Followers of both the religions) In their expositions, denounce Ram and Rahim.

ਰਾਹਿ ਸੈਤਾਨੀ ਦੁਨੀਆ ਗੋਈ ॥੩੩॥

The whole of the world is following the ways of Satan.

Pauri 34 Victory at Mecca

ਧਰੀ ਨੀਸਾਨੀ ਕਉਸਿ ਦੀ ਮਕੇ ਅੰਦਰਿ ਪੂਜ ਕਰਾਈ ।

Wooden sandal (of Baba Nanak) was kept as a memory and he was worshipped in Mecca.

ਜਿਥੈ ਜਾਇ ਜਗਤਿ ਵਿਚਿ ਬਾਬੇ ਬਾਝੁ ਨ ਖਾਲੀ ਜਾਈ ।

Go anywhere in the world, you would not find a place bereft of the name of Baba Nanak.

ਘਰਿ ਘਰਿ ਬਾਬਾ ਪੂਜੀਐ ਹਿੰਦੂ ਮੁਸਲਮਾਨ ਗੁਆਈ ।

Without discrimination of Hindu or Muslim, in every house, the Baba is revered.

ਛਪੇ ਨਾਹਿ ਛਪਾਇਆ ਚੜਿਆ ਸੂਰਜੁ ਜਗੁ ਰੁਸਨਾਈ ।

When the sun rises it cannot be covered and it lightens the whole world.

ਬੁਕਿਆ ਸਿੰਘ ਉਜਾੜ ਵਿਚਿ ਸਭਿ ਮਿਰਗਾਵਲਿ ਭੰਨੀ ਜਾਈ ।

When the lion roared in the jungle the flocks of deer ran away.

ਚੜਿਆ ਚੰਦੁ ਨ ਲੁਕਈ ਕਢਿ ਕੁਨਾਲੀ ਜੋਤਿ ਛਪਾਈ ।

If someone wants to conceal moon by putting before it a platter, it cannot be hide.

ਉਗਵਣਹੁ ਤੇ ਆਥਵਣੋ ਨਉ ਖੰਡ ਪ੍ਰਿਥਮੀ ਸਭ ਝੁਕਾਈ ।

From rising to setting directions i.e. from east to west, all the nine divisions of earth bowed before Baba Nanak.

ਜਗਿ ਅੰਦਰਿ ਕੁਦਰਤਿ ਵਰਤਾਈ ॥੩੪॥

He diffused his power in whole of the world.

PROUD TO BE A SIKH

WAHEGURU JI KA KHALSA
WAHEGURU JI KI FATEH

TURBAN: The Symbol of Faith

2010-08-02T09:49:00.001+05:30

Sunday, August 1, 2010

Symbol of faith

Turban stands for courage and self-respect for a Sikh. During the two World Wars,
turbaned Sikh soldiers, who fought as part of the British Indian Army, refused
to wear steel helmets, writes Major-Gen Kulwant Singh (retd)

DURING World Wars 1 and 11, 83,055 Sikh soldiers laid down their lives, and 1,09,045 were wounded while fighting as part of British Indian Army. All of them wore turbans without exception, refusing to wear steel helmets, despite the protection these offered. Nothing could make them wear helmets. When ordered to do so, the Sikhs disobeyed, which often meant "collective insubordination — mutiny", with serious consequences. The intensity of war also could not lure them to wear helmets.

Sikhs with turbans (others in helmets) engaged in an armed combat during World War II in Sicily in 1943

Maharaja Bhupinder Singh of Patiala with Belgian Generals in April 1915.Photos: Courtesy Belgian Army Museum

During World War 1 in 1915, 14^th Sikh was involved in intense hand-to-hand fighting at Gallipoli in Turkey. The battalion lost 371 officers and soldiers. The Sikhs refused to give up even an inch of ground. The enemy trenches were found blocked with the bodies of turbaned Sikhs, who died while fighting at close quarters.

Yet another saga of Sikh valour was the battle fought while defending Saragarhi in Afghanistan on September 12, 1897, by 21 Sikh soldiers of the 4^thbattalion (then 36^th Sikh) of the Sikh Regiment. Twenty Sikhs, who died bravely with the spirit of "last man last round," wore turbans throughout fighting against almost 10,000 Afghan tribals. It is one of the eight stories of "collective bravery" acknowledged and published by UNESCO. All the 21 Sikhs were posthumously decorated for outstanding bravery in the face of enemy with the highest award then given to Indians — Indian Order of Merit, equivalent to Victoria Cross, and present-day Paramvir Chakra

One of the important cases of refusing to wear helmets, or even to carry these, was related to Sikhs of the 25th MT Coy of RIASC (present day ASC — Army Supply Corps), forming part of the 4th Indian Division. This unit moved from Meerut to Egypt as soon as the war started. After their arrival in Egypt, troops, including Sikhs, were issued steel helmets, and were ordered to wear these instead of turbans, as they offered better protection against head injuries. Sikhs found a good cause in disobeying orders to wear helmets. They refused to touch helmets, and kicked them in the presence of British officers. Hindus and Muslims could not join the Sikhs in this revolt.

Major Shirton, the Commanding Officer of the company, was determined to teach the Sikhs a lesson, and make them wear helmets instead of turbans; it became a prestige issue for him. He tried all methods to convince the Sikhs to wear helmets. When he failed, he threatened them with dire consequences by reading the relevant orders on disobeying a lawful command, especially during war; the punishment could be death. All officers in the chain of command addressed Sikhs, including the Brigade and Divisional Commander, but no one could convince the Sikhs, who were willing to be shot dead, rather than wear helmets.

At one time Major Shirton brought armed soldiers, who aimed at the agitating Sikhs, and threatened to shoot them if they continued activities like disobeying orders and shouting slogans against the British Government. The Sikhs challenged him to open fire. It was obviously a ploy to threaten the weak ones. The British knew that any shooting at this crucial stage of the war would spread the mutiny in many other units. Ultimately, the British tried their old trick to break the unity by segregating the soldiers on the basis of religion. The Sikhs, Muslims and Hindus were shifted to different barracks.

Most of the Sikh soldiers were educated; they argued their case with senior officers logically to make them see reason. They argued that turbans offered as good a protection as helmets from artillery shells and aerial bombardment, if not better. No other headgear could take proper care of hair, which is sacred to a Sikh.

Sikh history is full of examples where Sikhs have sacrificed their lives for the sake of the turban. "You may take off my head, not my turban." The Sikhs concluded their arguments with a tone of finality. "For Sikhs, the turban was made mandatory by Guru Gobind Singh, who singularly excluded wearing of any other headgear except the turban."

The summary court marshal tried 58 Sikhs in December, 1939, at Egypt. Even at this stage, before promulgating the sentence, it was announced that all those who go back to their work will be forgiven for their mistake, will not be punished, and no harm will be done to their careers. No Sikh was willing to stop the turban agitation, and stood steadfast. "No helmets, death acceptable."

Beside the RIASC mutiny, there were many such rebellions over the controversy of turban vs helmets. The pattern followed by the mutineers as well the military authorities was almost similar to the RIASC mutiny. The 31st Battalion of the Punjab Regiment moved from Jhansi for operations in Egypt. After two months of training in desert warfare, the battalion was ready for operations. Subedar Ujjagar Singh of Pattu Hira Singh (Ferozepore), along with his company comprising of Doaba Sikhs, refused to wear steel helmets. However, the Sikh company did a splendid job, capturing hundreds of Italian prisoners with negligible causalities to turbaned Sikhs.

Yet in another case, Sikhs of the 12th heavy regiment of the Royal Artillery Hong Kong Battery, and some Sikhs of the Hong Kong Garrison refused to wear steel helmets, and were charged with mutiny. A military court marshal sentenced them to seven years’ penal servitude in 1941.

All 200 Sikh soldier prisoners at the cellular jail refused to wear helmets while rehearsing precautions against expected Japanese air raids at Andaman Islands. These mutineers were extremely defiant and were punished with lashes, flogging and deprivations. Yet, no Sikh soldier wore a helmet.

Alarmed at the number of incidents, many senior British officers, who had served with the Sikhs, started to educate British young officers on the turban issue, supporting the Sikhs for not wearing helmets. Consequently, by the middle of 1942, orders were passed not to force Sikh soldiers to wear helmets.

Turban is an article of faith that has been made mandatory by the founders of Sikhism, having immense spiritual as well as temporal significance, increasing a commitment to Sikhism, making a Sikh a more disciplined and virtuous person. It is a symbol of courage, self-respect, dedication, piety and sovereignty. It is intertwined with Sikh identity. Anyone who orders a Sikh soldier to take off his turban and wear a steel helmet just because it offers better protection to his head, clearly does not understand the Sikh’s psyche, and his attachment to his turban.

PROUD TO BE A SIKH

WAHEGURU JI KA KHALSA

WAHEGURU JI KI FATEH

2010-08-01T14:04:00.003+05:30

A Singhni-at-arms

Pritam Singh (Grewal)

How dared you quit the fort,
O forty thankless cowards!
You love your lives more
than the Guru, who ever fights
for your honor and rights.

He put his all at stake
and suffers for your sake
You know the spirit of Guru
whom no one can subdue.
Go, get your error atoned
or forever you wi ll rue.

We are shamed, the forty said,
as from the Guru we had fled
but how can we face him again
who has borne such loss and pain.
O Mai Bhago, take us to him
with regret we are full to brim.

Anon the Singhni rode a steed
the forty galloped in her lead
they sought the Guru in Malwa belt
where with Mughals still he dealt.

As by Khidrana pond they passed
and saw the Mughal army massed
'The Guru must be here', they thought.

Now for him they fiercely fought
and havoc on Mughals wrought.

From atop a knoll nearby
Guru's arrows began to fly
the enemy army in panic ran
tho' forty fell to the last man.

Guru blessed the dead and dying
with love divine and grace
seeing Mahan Singh softly sighing
he held him in embrace.

Looking in the Guru's eyes
the bleeding Singh did moan-
'Tear the disclaimer, O forgiver,
redeem us as your own.'

From a pocket of his robe
the Guru took out a letter
he tore it up with grace
to close the painful matter.
It lit up dying Singh's face
and broke his bodily fetter.

The wounded Bhag Kaur survived
and never quit the Guru's camp
heroism of the Singhni-at-arms
glows in history like a lamp.

PROUD TO BE A SIKH

WAHEGURU JI KA KHALSA
WAHEGURU JI KI FATEH

2010-08-01T00:17:00.002+05:30

2010-07-31T23:51:00.001+05:30

Islam and Sikhism: A comparative view on Women

This article will review the beliefs held by both Islam and Sikhism, with specific attention focusing on the Quran and Sri Guru Granth Sahib Ji. The issues have been sectioned off for ease of read.

Hereditary rights

The Quran states,

‘Allah (thus) directs you As regards your children’s (Inheritance).

A portion equal to that of two females; if only daughters, two or more,

Their share is two-thirds of the inheritance. If only one, her share is a half.’ (Quran 4:11)

The laws concerning hereditary rights for Muslim women are quite detailed. Generally, but not always, the male takes a double share of the woman. The reason is that there is a distinguished difference between the role to be played by men and women, thus giving the man a larger portion.

Hereditary rights have never been an issue in Sikhism. Sikh women have full rights to contest any hereditary claim. No restrictions can be found in the Sikh Rehat Maryada (Code of Sikh Conduct). There is nothing to state otherwise. In Women’s Property Rights - A Sikh Perspective, Prof. Dalip Singh states ‘Since all Children, both male and female are equal in all respects, the property of the father is equally divisible amongst the children; women married and unmarried, have equal share along with the male progeny’.

Thus, all claimants are entitled to an equal share regardless of their gender.

Gender Equality

The Quran states,

‘Men are the protectors and maintainers of women, Because Allah has given the one more (strength) than the other, and because they support them from their means.’ (Quran, 4:34)

Consequently, men are considered superior to women. The reasoning is that the role of men is different from that of women, thus dictating their superiority. Men support women. Their role in society is considered more important. The commentator Razi claims, ‘Man is more perfect than the woman in creation, and intelligence, and in the religious sphere, such as the suitability to be a judge,

and a leader in worship. Also, the testimony of the man is twice that of the woman. So that whoever is given great responsibilities must be given correspondingly great privileges. As the woman is deficient in intelligence and of great lust, if she is given much money, much corruption will be the result.’ Further support to this view can be found in the Hadith (Ibn Kathir, Commenting on Q. 4:34, this Hadith is also reported by Abu Dawood and al-Nisa'I and Ibn Magah.), the second most important book for Muslims.

Sikhism takes a different approach in discussing gender equality. Like Islam, Sikhism considers men and women to be different by virtue of their gender. However, this difference does not imply superiority of one sex over the other. Men and women are equal under the eyes of God. They have equality, and more importantly, equal opportunity. No position in Sikhism is reserved solely for men. Women can take part in prayers and serve as Granthis. Sikh women can also take part in any political role they feel fit to accommodate. Concerning the denigration of women, the Guru Granth Sahib Ji clearly states,

"from the woman is our birth, in the woman's womb are we shaped;

To the woman we are engaged, to the woman we are wedded;

The woman is our friend and from woman is the family;

Through the woman are the bonds of the world;

Why call woman evil who gives birth to the world’s leaders?

From the woman is the woman, without woman there is none". (Guru Granth Sahib Ji, pp. 473)

The question posed by the Guru to mankind is ‘Why call her evil?’ The Guru calls the woman a vessel through which all life comes to this world. This is a unique role given to her by God. Further, concerning identity, the Guru considers the woman to be a Princess, giving her the Surname Kaur. This is reserved solely for women and frees them from having to take their husband’s name when marrying.

Importance of the Woman’s view

The Quran has this statement concerning the importance of a woman’s views,

‘And if there are not two men, then a man and two women, such as ye choose, for witnesses. So that if one of them errs, the other can remind her’. (Quran, 2:282)

When there is a requirement for witnesses on a transaction and one of two men is unavailable, then two women can take the role of one man. Her physical make up, in other words her menstrual cycle, makes her weaker in dealing with legal matters and can affect her decision making. In, Hammuda Abdul-Ati, PH.D gives a different reason. The Status of Woman in Islam for the requirement of two women witnesses, ‘… woman as a rule, is not as experienced in practical life as man. So the law requires that at least two women should bear witness with one man.

The question of considering the woman as inadequate in taking the role of a witness equally with any man has never been in question in Sikhism. When a matter requires addressing, a Sikh can approach the Panj Pyaras for a decision. Her ability to perform her duties as a Sikh, regardless of her menstruation, is not doubted. Woman has been created by God and cannot be considered inferior.

‘Women and men, all by God are created, All this is God’s play.

Says Nanak, All thy creation is good, Holy’. (Guru Granth Sahib Ji, pg 304)

God’s creation is considered holy. There is no suggestion of inferiority amongst the role women can play. Neither is her intelligence doubted. Between humans there is only one distinction made. In Current thoughts in Sikhism, Dr Gurnam Kaur expounds ‘All human beings are equal from birth. There are only two classes of human beings (man or woman) viz., manmukh and gurmukh. Those who follow the path of the Guru, obey the will of God, the divine ordinance are called gurmukhs, and those who follow the path of their own mind, act according to their ego running away from the Guru, the Shabad (the word), are manmukhs (egoists).

Opportunity to Pray

Islam exempts women from certain prayers. It is also preferred if women pray at home, rather than coming to the mosque, although they are not totally rejected from the Mosque. They have to abide by some laws when in prayer. Amongst the various opinions it can generally be stated that it is makrooh (not permissible) for a good-looking woman to go to the mosque, either for jum`ah or for any other prayer, even if she wears plain (undecorated) clothes. It is permissible (not makrooh) for an elderly woman to go, but she must wear plain (non-fancy) clothes. The woman should obtain permission from a male guardian (whether father, husband or otherwise). The main issue arising from the woman’s presence in a mosque is her ability to cause lustful thoughts for a praying man. In fact, any Muslim man travelling to a mosque is more fortunate if he avoids contact with any woman. If such contact does occur, he is required to purify himself. The Quran states,

‘O you who believe!

Approach not prayers In a state of intoxication, Until you can understand all you say,

Nor in a state of ceremonial impurity, Except when you are passing by (through the Mosque), Until after washing Your whole body, If you are ill, or on a journey, or one of you comes from the privy, or you have been in contact with women, and you find no water, then take for yourselves clean sand, and rub therewith your faces and hands,

For Allah does blot out sins and forgive again and again’ (Quran 4:43)

The purification required if contact is made with women is also mentioned in Surah 5:6. The prayer of the woman in the house is better than her prayer in the mosque’

(Ihy'a 'Uloum ed-Din by Ghazali, Dar al-Kotob al-'Elmeyah, Beirut, Vol II, Kitab Adab al-Nikah, p.65.

Reported by Tirmizi as a true and good Ah adith)

In Sikhism, the aim is to rid the soul of sins and realize God by the Guru’s guidance. Once this is achieved, and God can be realized from within, the inner character becomes absorbed and strengthened by God. Thus, it is not the woman who is to be blamed for any sins that occur in men when they see her, but in the men who still allow lust to dominate their maan, mind,

‘Vain are the eyes which behold the beauty of another’s wife’ (Guru Granth Sahib Ji, pg. 269).

Any woman is permitted to enter a Gurdwara, and is accepted in all prayers and recitations of the Guru Granth Sahib Ji. No area is made exempt. She is an integral part of the Sadh Sangat (True congregation) and is capable of joinin g anyone in praising God, whether it be through Gurbani recitation, Naam Simran or Kirtan (devotional singing). The only restriction placed is that the woman should not enter the Gurdwara wearing a veil over her face. The Sikh Rehat Maryada clearly states that women should not cover their faces with veils,

‘It is not proper for a Sikh woman to wear a veil or keep her face hidden by veil or cover’

(Sikh Rehat Maryada, Article XVI).

Guru Amar Das had refused an audience with a Hindu queen until she had removed her veil. In Women in Religion Kanwaljit Kaur writes. Of course, Sikh men ‘the purdah (veil) system suppressed the personality of women and reflected their inferior status’ cannot wear veils either.

Restrictions on clothes

Islam has some very specific codes which address the way a woman should dress,

‘And say to the believing women that they should lower their gaze and guard their modesty; that they should not display their beauty and ornaments except what (ordinarily) appear thereof; that they should draw their veils over their bosoms and not display their beauty except To their husbands, their fathers, their husbands’ fathers, their sons, their husbands’ sons, their brothers or their

brothers’ sons, or their sisters’ sons, or their women, or the slaves whom their right hand possess, or male attendants free of sexual desires, or small children who have no carnal knowledge of women. And that they should not strike their feet in order to draw attention to their hidden ornaments’. (Quran, 24:31)

Hammuda Abdul-Ati claims ‘The Muslim woman is always associated with an old tradition known as the "veil".

Sikhism, besides commanding that women do not wear the veil, makes a simple, yet very important, statement concerning dress code. This applies to all Sikhs, regardless of gender,

‘Friend, all other wear ruins happiness, the wear that to the limbs is torment,

and with foul thinking fills the mind’ (Guru Granth Sahib Ji, pg. 16)

Thus, the individual Sikh knows what types of clothes fill the mind with evil thoughts and are commanded not to wear these. This applies to all Sikhs. Aside from this, all Sikhs are to wear their articles of faith, the five K’s. This applies to men and women. For women this is quite unique. For the first time in history, women were expected to defend themselves and others with their Kirpans. They were not expected to remain dependent on men for physical protection. The Guru expected women to be Saints and Soldiers, Sant-Sipahi. The psychological effect this has on women is astounding. They are commanded to face up to their independence.

Menstruation

In Islam, Menstruation is considered a hurt and pollutant (The actual term used is Azan). A man is instructed to avoid her, and she herself cannot take part in fasting nor prayers during her menstrual cycle. Men are forbidden from having sex with women during their menstruation, but in Surah 2:223, they are encouraged to approach their wives for sex whenever the desire occurs,

‘Your wives are as a field unto you,

So approach your field When or how ye will.’ (Quran 2:223)

Men have sexual rights over their wives and any slave girls they possess. The following Hadith expands on this by claiming,

‘The prophet of Allah said:

When a man calls his wife to satisfy his desire,

let her come to him though she is occupied at the oven’

Mish kat al-Masabih, Book I, Section 'Duties of husband and wife', Hadith No. 61.

These rights do not apply to women. The woman is actually cursed if she refuses sex with her husband.

‘The messenger of Allah said: Whenever a man calls his wife to his bed and she refuses,

and then he passes the night in an angry mood,

the angels curse her till she gets up at dawn’

Mish kat al-Masabih, Book I, Section 'Duties of husband and wife', Hadith No. 54.

In Sikhism, the menstrual cycle is not considered a pollutant. Certainly, it can have a physical and physiological effect on the woman. Nonetheless, this is not considered a hindrance to her wanting to pray or accomplish her religious duties fully. The Guru makes it very clear that the menstrual cycle is a God given process. The blood of a woman is required for the creation of any human being,

‘By coming together of mother and father are we created,

By union of the mother's blood and the father's semen is the body made.

To the Lord is the creature devoted, when hanging head downwards in the womb;

He whom he contemplates, for him provides.’ (Guru Granth Sahib Ji, pg. 1013).

The requirement of the Mothers’ blood is fundamental for life. Thus, the menstrual cycle is certainly an essential and God given biological process. In other faiths blood is considered a pollutant. However, the Guru rejects such superstitious ideas. Those who are impure from within are the truly impure ones.

‘Should cloth be reckoned impure if blood-stained,

How may minds of such be deemed pure, As blood of mankind suck?

Says Nanak : With a pure heart and tongue God's Name you utter :

All else is worldly show, and false deeds.’ (Guru Granth Sahib Ji, pg. 140).

Meditating on Gods’ name is of importance. Whether your clothes are blood stained or not (including clothes stained from menstrual blood) are not of spiritual importance. Thus, there are no restrictions placed on a woman during her menstruation. She is free to visit the Gurdwara, take part in prayers and do Seva. In The feminine principle in the Sikh vision of the transcendent Guninder Kaur writes ‘The denigration of the female body “expressed in many cultural and religious taboos surrounding menstruation and child-Birth” is absent in the Sikh worldview. Guru Nanak openly chides those who attribute pollution to women because of menstruation’.

Marriage and spousal relationships

The relationship between a husband and wife in Islam has to be considered with reference to Surah 4:34, mentioned in part earlier. The roles of men and women are considered different to the extent that men have superiority over women. They are more equal than woman as they are the maintainers of women,

‘And women shall have rights similar to the rights against them,

according to what is equitable;

But men have a degree over them’ (Quran 2:228)

Due to the difference in gender, women have less right than men. Women may only marry one partner at a time. However, men can marry up to four times, as long as they can treat each wife equally. Further, they may keep as many slave girls as is required.

‘And if you fear that you cannot act equitably towards orphans,

then marry such women as seem good to you, two and

three and four; but if you fear that you will not do justice

(between them), then (marry) only one or what your right hands

possess; (Quran, 4:3)

However, the Quran also makes it evident that it can be very difficult to treat each wife equally,

‘You are never able to do justice between wives,

Even if it is your ardent desire:’ (Quran, 4:129)

Further, men are also permitted to marry those woman who become captives during a Jihad (holy war).

‘Also (prohibited are) Women already married,

Except those Whom your right hands possess’ (Quran, 4:24)

The term right hands possess refers to those who have been captured. Their previous marriage counts for nothing. So does their reluctance to have sex with their captors,

‘But force not your maids to have sex when they desire chastity,

in order that you may make gains in the goods of this life.

But if anyone forces them, yet after such compulsion,

Is God forgiving, merciful to them’ (Quran, 24:33)

On the whole, the superiority of men in marriage and towards their women slaves and maids outweighs the rights the women possess. If a husband feels his wife is overbearing in character, then he is permitted to beat her.

‘the good women are therefore obedient, guarding

the unseen as Allah has guarded; and (as to) those on whose

part you fear desertion, admonish them, and leave them alone in

the sleeping-places and beat them; then if they obey you, do not

seek a way against them; surely Allah is High, Great.’ (Quran, 4:34)

The beating of women is permitted. The Hadith makes it clear that a woman can never fulfill the rights

a Husband has over her. He is her maintainer.

‘If a woman offered one of her breasts to be cooked and the other to be roasted, she

still will fall short of fulfilling her obligations to her husband. And besides that if she

disobeys her husband even for a twinkling of an eye, she would be thrown in the

lowest part of Hell, except she repents and turns back.’ Tuffaha, Ahmad Zaky, Al-Mar'ah wal- Islam, Dar al-Kitab al-Lubnani, Beirut, first edition, 1985, p. 176. It is also quoted in Al-Musanaf by Abu Bakr Ahmad Ibn 'Abd Allah Ibn Mousa Al-Kanadi who lived 557H., vol. 1 part 2, p. 255.

‘If blood, suppuration, and pus, were to pour from the husband's nose and the wife licked it with her tongue, she would still never be able to fulfil his rights over her.’ Imam Suyouti, the Muslim scholar.

Sikhism takes a different view concerning the relationship between a Husband and wife. Marriage is considered a part of the spiritual journey to realize God. It is not considered a hindrance to the Human’s goal to realize God within. The Guru reveals,

‘They are not said to be Husband and Wife who merely sit together,

Rather they alone are called Husband and Wife,

Who have one soul in two bodies.’ (Guru Granth Sahib Ji, pg. 788.)

In Sikhism, the marriage ceremony is referred to as the Anand Karaj. Anand means Bliss and Karaj mean s something one does. Marriage is the uniting of two souls. It is an important step on the path of spirituality. The responsibility of the householder is considered spiritual. The Guru rejects the idea of renunciation and celibacy as being religiously necessary. The union of man and woman is an important part of the individual’s spiritual journey. The Guru promotes the householder’s way of life. Everything can be achieved in family life. There is no need to renounce the world. Concerning her standing with man, Bhai Gurdas Ji, a Sikh during the 16 Century, reveals,

‘Woman is one half of the complete personality of man,

and is entitled to share secular and spiritual knowledge equally’ (Gurdas ji Var 5, Pauri 16:59 )

Thus, there is no notion of the woman being considered inferior to her husband. Concerning their fidelity towards each other, Bhai Kahan Singh in his famous monograph, states that at the time of marriage the virtues of (Absolute Gurmat Martand Patti Brata fidelity to Husband) are to be impressed upon the bride and, equally, the same virtue of Istri Brata (Absolute fidelity to Wife) is to be emphatically emphasized upon the bridegroom. These oaths are to be made by the couple in the Sangat (Holy congregation).

Whereas Islam permits beatings when a wife is found to be overbearing, Sikhism takes a more conciliatory view. Concerning marital problems, the Guru reveals,

‘Should brass, gold or iron be broken,

The smith in fire fuses it together.

Should the husband with the wife have break of relations,

Through progeny are their bonds forged again.

The ruler when making a demand,

By a levy is placated.

The hungry by food are satisfied.

With rain and inundating rivers is famine lifted.

In love, through sweet speech comes reunion.

Denial of religious scriptures with truthfulness is healed.

The dead to the world by righteousness are tied.

These in the world be the means of reconciliation.

The stubborn fool by a blow on the face alone will be set right.

Thus does Nanak affirm:

At the Court Divine comes recognition by Divine laudation.’ (Guru Granth Sahib Ji, pg. 143)

The Guru acknowledges that a marriage can become broken. However, there is a positive approach to such situations. Through their children the couple can find love again. Through love can they overcome difficulties, and not through beatings.