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Anandpuria

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  1. Piara Singh Padam in his book Rahitname says at page 35 that noRahetnma lists the five items or Kakars together. Still none of these items can be ignored. Anywhere else word Kakar is not found till after arrival of the Britsh. After the British disarmed and disbanded the Sikh army keeping arms was prohibited. Baba Ram Singh Namdhari was forced to advise his sikhs newly administered Khande Di Pahul in 1857 April to keep a Sota or thick bamboo staff instead of a Sri Sahib. Other Sikhs too resorted keeping atiny replica about two or three inches long in their turban. Ultimately in early 20th century after the Kirpan morcha British Govt. agreed only to allow a nine incches long 'Karad' that we now call a Kirpan. The actual Kirpan ordained by tenth Guru ji after Khande the Pahul was around two and a half feet minimum. So, except for a few Jathedar or Nihangs most Singhs are wearing including this writer the version of 'Kirpan' not specified by tenth Guru ji but by the British authorities.
  2. Sikh Khoj "There is a strong traditio that Guru Nanak Ji taught Shaster Vidya to Baba Budha....." Baba Buddha ji did not have to be taught Shastar Vidya by Guru Nanak ji. Let us not start manufacturing history by relying on Unsubstantiated claims mostly by Nihags to justify their attempt to stretch their origins to Guru Nanak. Those who haven't grown up in a village cannot understand many things. Right upto middle of last century village youth used to play not just Kabaddi but Gatka and other athletic exercises. A village vetern of Gatka would see to it that capable and enthusiastic young men excelled in wielding all sorts of weapons such as Kirpan spear, Lathi and quoits or Chakkars. I was inspired by such an elderly vetern in the neighbouring village. On joining Khalsa College at Jallandhar I joined the Gatka team and we were university champions 1959 defeating Khalsa College Amritsar and others. The Gatka matches were not for show off in front of media as we see in Nagar Kirtans. These were real fights with several players being seriously injured. We learnt actual fights with kirpans and spears and single fighter taking on half a dozen opponents in a circular paintras. The point I wish to emphasise is that in Panjabi villages the village veterns were competent teachers. Thus Baba Buddha ji learnt so called Shaster Vidya (Nidder Singh coined term) in his village Kathunangal. It was part of growing up. Bidhi Chand Chhina too learnt in village. In the event of an external attack village youth picked up their swords and spears and confronted the invader.
  3. "Satguru gave us a new script called Gurumukhi. One can write any language in that script." Gurmukhi script existed long before Guru Period. Guru Nanak Dev ji lists all the thirty five characters of this script in his composition 'Patti Asa' pronouncing all the letter names and their order as it exists to this day. Before Guru Period three scripts existed in Punjab: Sharda, Takri, and Lande (also known as Mahajani). Gurmakhi name was given to the 'Lande' script by adding vowel signs to the Landa letters. Guru Nanak Dev ji was sent to the Pandha to study 'Takri and Shastri script'. Landa script was taught at home by Khatri parents to their children as a traditional script for writing business accounts since Khatris were mainly shopkeepers or accountants for rulers. Sharda script was popular in Kashmir and still is. Takri was the script in the Punjab hills. Takri is very much like Gurmukhi. All these scripts evolved from Brahmi. In a place near village Hathoor in Sangroor area there existed a place known as Phirozshah da Maqbra. It was visited by devotees and vistors would write their names and dates on the walls. There exist some names and dates written in the Gurmukhi script that predate Guru Angad Dev thereby proving false the claim that Guru Angad Dev was the originator of Gurmukhi script. Name 'Gurmukhi' does not mean the script of Sikh Gurus. The followers of Gorkh Nath were also known as 'Gurmukh' and this script was also used by them long before Guru Nanak De. Guru ji uses the word 'Gurmukh' in Sidhgost conversing with the Sidhs. It is intriguing to find that the Arabic Numerals (1,2,3,4,5 etc) now used worldwide were borrowed by Europeans from Arabs way back during first milleneum. Arabs do not claim these to be their own but call them 'Hindsa' or borrowed from Hind or India. These Hind people were Panjabi Khatris trading in Baghdad area. These numeral are nothing but the firts letters of Panjabi words for One, Two, three etc. Thus 2 is the first letter ਦ of the word ਦੋ, 3 is the first letter ਤ of the word ਤਿੰਨ and so on.
  4. Shaheedyan ji, It is interesting to see my friend Serjinder Singh's write up. He is basically a scientist. I came across this pharase Sarva Loha while reading Arthashastara. I thought a scientist would better understand the science behind this mixture of metals. He explained many things about it and sent this information to Sikhnet. He explained that Since gold does not interact with oxygen in air so it does no rust. Gold therefore is found quite pure in nature and shining. Silver also is similar to some extent. These two are therefore known as noble metals. Third metal to be easily available is copper because it can be easily prepared from its ore by heating it in a relatively simple fire. Since copper was red coloured like blood or Lohu in Sanskrit, it began to be called Loha in early vedic period. After discovery of other metals such as tin, zinc, murcury, lead etc, mixtures of these non-Noble metals began to be callrd Sarva Loh. the importance of Sarva Loh apart from Chankya's reference is that even today these mixtures of metals are melted and cast into statues of goddesses. Generally it is called Sarabloh. Hence when In Dasam Granth we see this word it refers to goddess or Shiv. Even these days statues are made from five metals and the mixture when molten is called Panchloh. Google this word and see. During ancient times whatever metals could be collected to either make a weapon or to make statue of goddess or Shiv was called Sarva Loh. Shiv was both Sarabloh as a mixed metal statue of Shiv as well as Sarabkal as death. During pre-vedic period only Shiv and goddess are believed to have been worshipped on the basis seals depicting prototypes of these deities. Vishnu appeared quite late just before the Christian era. Iron was not that easily available during the Rigvedic period. Only meteoritic iron was known and sparingly used particularly for important statues or weapons such as Axe of Prsuram or the Bajjar of Indra. Metallurgy of iron was not well known at that time. Iron at that time was known as Ayas. Word Asi in Dasam Granth refers to a weapon made of iron as in Asiket or Asidhuj. Asi is a distortion of Sanskrit word Ayas.
  5. I met him during the eighties in a seminar in Amritsar. He was very polite and reserved, and would give his opinion in very precise words. I really admired him for his objective approach. There wasn't any history postgraduate claas at Khalsa College Jallandhar but Pajabi MA. However, he was invited to give special talks to undergraduate students on Sikh history. I remember listening to him about Persian sources such as Tuzak-i-jahangiri on Guru Arjan Dev ji's martyredom. Satbir Singh had been telling us alwats about Chandu and Pirthi Chand.
  6. Three oldest copies of Chaupa Singh Rahitnama that HW McLeod says existed before 1984 were one in Sikh Reference Library, another one in Guru Nanak Dev University, and the third one at Khalsa College Amritsar. He copied the one at Sikh reference Library before Blue Star in 1982. he compared his copy notes meticulously with the. other two at Khalsa College and Guru Nanak University. They all seemrd to be copy of a single source. he later found that the source was a copythat ued to be at Damdama Sahib. Ultimately he published his book Chaupa Singh Rahitnama by crefully comparing and using the texts from the three sources. He is not alive today however, he had deposited all his notes and papers on this with Guru Nank Dev University. Incidently, All the three versions have the same sentence "Jo Sikhni nu Khande di Pahul deve so tankhahia". The only variant version in print is that published by Piara Singh Padam that has the same sentence with added word 'na' in it making it, "Jo Sikhni nu Khande di Pahul na deve so Tankhahia". Padam hasn't given any satisfactory source reference helping the reader to confirm it.
  7. I was able to locate 52 bachans in Principal Satbir Singh's book 'Aad Sikh te Aad Sakhian' published in 1987. It is the last sakhi of the book. He does not mention the original source. Somewhere else Satbir Singh is said to have said that he had seen these bachans in 'Gurdware Darshan' published by Giani Thakur Singh in 1915. I had a look at this book. However I was unable to find these in it. Principal Satbir Singh used to be a lecturer of history at Lyallpur Khalsa College Jallandhar during late fifties when I was a student there. I had seen him critisising teachers of history and literature for their political views that according to him they should have been deeply religious and pro-Akali being teachers in a Khalsa college. Teacher of literature criticised was Sant Singh Sekhon teaching Panjabi M A classes part-time. While in hostel I saw him beat a sweeper who was smoking going home after work. I wasn't much impressed by his scholarship, particularly originality in history as a subject compared with Ganda Singh who used to come occasionally to give a talk to history postgraduate students.
  8. Certainly. One can converse with the Guru or Akalpurkh anywhere, anytime. This is what I believe.
  9. Just keeping aside the important debate about feminism, could someone help me? I am trying to write about the Baisakhi 1699 event. We all are aware that Guru ji ordained that a male Sikh on having been administered Khande di Pahul should append 'Singh' epithet to his first name. All early references confirm this. However, I haven't been able to locate the earliest reference ordaining a female to append 'Kaur' to her first name. Almost all references during and after Singh Sabha movement say so. I would be grateful if I could find the original reference closer to1699 during the 18th century. I feel the issue being debated about 'Women as Guru' falls broadly in a similar category.
  10. Problem is, the mainstream Namdharis at present do not follow Baba Ram Singh. They follow his son Budh Singh, Nidhan Singh Alam, and Sant Inder Singh Chakarvarti who concocted a far-fetched story linking Balak Singh with tenth Guruji and calling Balak Singh the 11th Guru and Baba Ram Singh the 12th Guru. Baba Ram Singh never called or believed himself to be a Guru. His letters from exile are the first hand proof of this. One must read these letters in 'Kookian di Vithia' by Ganda Singh.
  11. While studying all the sources available on the descendents of Baba Buddhaji particularly those living at Jhande Ramdas for a different project I never came across any mention of these bachans or anything like that. There is detail given of Bhai Ram Kaur's return from Nander alongwith his mother who had gone to bring him back with Guruji's permission. However there is no mention of any bachans. It in my opinion is a very recent creation..
  12. Interestingly, S. Kartar Singh Khalsa, Jatha Bhindran (Mehta) quoted Bhayee Chaupa Singh, “Jo Sikh, Sikhani Noo Khande Dee Pahul Na Deve, So Tankhahiya” (The Sikh, who does not give ‘Khande Dee Pahul’ to Sikhani (Sikh-woman), is a culprit). (See: ‘Khalsa Jeevan and Gurmat Rahat Maryada’ written by Sant Kartar Singh Khalsa, Jatha Bhindran (Mehta), page 180, edition 1977).
  13. The oldest manuscripts of Chaupa Singh have the sentence "Jo sikh, sikhni noo khande di pahul deve so tankhahyia". An oldest copy was lying in Sikh Reference Library. Fortunately it was copied before blue star. It has the sentence "Jo sikh, sikhni nu khande di pahul deve so tankhahia". It is available in print to verify.
  14. Question is not whether men and women are equal or not. We in this day and age all agree and believe they are equal except anatomically. We also believe they must have equal access to participate in rituals as equals. My question is historical. Why names Mata Sundari ji and Mata Sahib Devi ji exists without second part of name and is not Kaur in letters or hukamnamas they wrote to Sikhs during 1720's, long after Guruji passed away in 1708 and even long after 1699 when they are supposed to have taken Khande di Pahul. In histrical sources for 1700 to 1750 period, it is hard to find a female with a Kaur despite their husbands being Singhs. Only three possibilities come to my mind: 1. The wives of Singhs did not get Khande di Pahul. 2. The Sikh females did get Khandey di Pahul but it was not ordained by Guruji for baptised females to add Kaur to their name. We do not find any suggestion in details of 1699 Baisakhi in historical sources that they should be baptised identically except asking Kaur to be added to their name. 3. The female Sikhs were given only Charan Pahul or Kirpan da Amrit. I would like us to stay away from the easy escapist options declaring without any evidence 'Guru ji said this or Guru ji couldn't have said that based on our twentieth or 21st century notions.
  15. Which is the earliest reference about 52 Bachans to really convince ourselves that it is really Guruji's. First time I came across these was in Amritsar plastered on street walls during few weeks after Blue Star. Any clue on historiography of these modern looking numbered lines.
  16. There is reference in Param Sumarg Rahitnama for giving Khande di pahul to females. However, the downside is that it says that the initiate female should append 'Devi' to her name and not 'Kaut'. In fact, even when Baba Ram Singh Namdhari gave Khande di Pahul to females at village Siarh in Malwa in 1858 no name Kaur was given to the females. Baba Ram Singh wrote letters to several of these females from exile in Burma and their names are without 'Kaur in the letters published by Ganda Singh in 'Kookian Di Vithiya'. The name Kaur to accompany Khande di Pahul for the first time was in 1898 when Singh Sabha Bhasaur held amtit Sanchar for females. Bhai Kahan Singh Nabha was very close to Bhasaur and was main adviser of Macauliff. It was at his suggestion that he modified discussion on Mata Sahib Devan in Macauliff's Sikh religion to say that she was baptised by Guruji and given name Sahib Kaur and married her. This was a lie because in her hukamnamas written partly in her own hand her name is Sahib Devi. Even Bhai Vir Singh in his novel Sundari was writing her name as Sahib Devan.
  17. The history of Bunga Mastuana situated to the south of Takhat Damdama as I heard from one Mahapurkh who was there when it was being built and developed early in last century is as follows: After Baba Ram Singh was exiled, British government was very panicky. They were keeping a close vigilance at all religious Sikh personalities who were attracting crowds. After Sant Attar Singh ji moved to Malwa after stay in Pothohar area Maharaja Bhupinder Singh of Patiala's government was asked to send regular CID reports on Sant ji. Ganda Singh in one of his books on such documents produces a few reports where the last report says that the Patiala government's opinion was that there was no political danger from Sant ji. I think the report was from sometime 1905. Maharaja so far had never entertained any Sant in his royal premises. However, after British were satisfied, Maharaja began entertaining Sant ji, even allowing female members of his family to seek blessings from Sant ji. This closeness grew even better. In my opinion, apart from the spiritual fame of Santji, the recognition from the biggest princely state of Panjab further enhanced Santji's stature so much so that the Sikh Maharajas requested Sant ji to accompany them to the Delhi Durbar of King George VI in 1911. With such a closeness and respect from the Maharaja of Patiala Sant ji asked him about the state of Takhat Damdama Sahib. At that time, the Takhat was the property of Shahzadpuriye relatives of Maharaja. An earlier ancester, probably, Maharaja Karam Singh had given the Takhat property and half a dozen villages in dowry to the Shahzadpur sardars. As a result there was no regular religious service at the Takhat Sahib. This resulted in this Takhat being forgotten even in the Ardas. Only at the time of Baisakhi the owners would come and open the Takhat for the fair running for few days. They would then collect the offerings, lock the Takhat to come back next year. Sant ji requested the Maharaja to open up the premises for daily services for the Sikh Sangat. Maharaja however, expressed his helplessness in view of the owners being his relatves he could not annoy being in-laws of a daughter of his family. To avoid any embaracenent to Sant ji he suggested that he would allot plenty of land to Santji close to the Takhat so that Santji can build a Bunga there as a kind of seminary to provide religous education to young Sikh students, to build living quarters for teachers as well as plenty of land to provide agricultural produce for a Langar of size enough for feeding visitors at Baisakhi fair and Langar day and night for daily pilgrims. This helped set up existing premises. Regular Path, Kirtan, and Katha began. Sant ji asked Sant Sunder Singh ji Bhindran to come over from his village to Bunga Mastuana. This Sant Sunder Singh ji did and continued Katha of Gurbani here at Bunga Mastuana. I once heard during a lecture by Sant Jarnail Singh ji Bhindran wale at Manji Sahib Inside Darbar Sahib mentioning this. Sant Janail Singh ji was honouring a Dharam yudh morcha Jatha that had come from Damdama Sahib brought along by Sant Mittha Singh who was the head of Bunga Mastuana at that time. Interestingly the Bhindran Taxal of Katha is not called Damdami Taxal so much due to any uncertain link with Baba Dip Singh ji. It might have been true. In absence of any tangible evidence to crroborate the link of Sant Sunder Singh ji to Damama sahib Bunga Mastana at Damdama Sahib Talwandi Sabo is more liely the reason for it to called Damdami because there was a famous scholar Baba Chanda Singh doing Katha there who preceded Sant Sunder Singh ji and was carrying on the tradition of Katha that Baba Dip Singh had started. When Sant Attar Singh ji passed away in early 1927 Maharaja was deeply saddened. He asked his men to find some other Sant ji to help him overcome grief. It is said that Sant Baba Nand Singh ji Kaleran wale arrived. However, Maharaja was not satisfied it is claimed. The above details about bunga Mastuana at Damdama Sahib I had heard 60 years ago from Sant Baba Balwant Singh ji (1895-1961) born at Dhaler Kalan near Kup in distrct Sangroor.sant Balwant Singh ji had spent his early life 1895-1930 serving at Bunga Mastuana.
  18. Chatanga 1 ji I do agree that it was the Namadhari Baba Ram Singh ji who was the first to give Khande di Pahul to females. He, however, did not ask the initiated females to append 'Kaur' epithet to their first names. Their names we can see in letters Baba Ram Singh wrote to them from exile in Burma given in 'Kookian di Vithiya' by historian Ganda Singh. The names in letters are 'Juali', Uttami, Hukami ( a Namdhari official of 'Suba' rank), Chando, and Gurdei were female preachers, Sukkhan, Bhagan, Hukman, Sahibo, and Upma were other females whom letters weer written. Nanda, Rupa, Boli, were other females mentioned. Jassan ji was his mother and Ram Dei his daughter. Singh Sabha Bhasaur Panch Khalsa Diwan in their writings also claim that it was they who began Khande di Pahul for females for the first time ignoring the role of Namdharis. However, they can be credited for not just Khande di Pahul for the females but also in addition giving 'Kaur' second name to females. In earlier history we do not find any categorical assertion that females be given Khnde di Pahul and given second name 'Kaur'. Although we do see 'Kaur' Sikh females, it is only among females of ruling families that makes one feel that 'Kaur' second name was more of a status symbol rather than a religious requirement. In Sikh history we find that when Sikhs were politically struggling, or hadn't become sovereign rulers, females in the family were rarely 'Kaur'. Eg. 'Fatto' wife of Ala Singh, Bibi Padhan, daughter of Ala Singh, Rajindran, grand daughter of Ala Singh. didn't have 'Kaur' name while males all took Khande di Pahul from Dal Khalsa staying at Thikriwala near Barnala. Similar situation we find in several other families. The first female to be given 'Kaur' name in Patiala ruling house was Sahib Kaur born during second half of the eighteenth century when this royal family had become sovereign after the fear of Abdali was gone in 1760s. Sikh females with Kaur are seen in history mostly from second half of eighteenth century. We do not find any Kaur earlier. Although we do see sehajdhari Khatris do have Kaur females as well as Kaur males continuing their pre 1699 tradition. Among decendents of Baba Buddha ji of Ramdas was Ram Kanwar later baptised by tenth Guruji as Gurbakhash Singh. He had threee wives who were without any Kaur epithet. His son Mohr Singh was married to Bibi Pardhan daughter of Ala Singh. He married another lady named Deso. Both these females had no 'Kaur' second name despite being highly respected as descendents of Baba Buddha ji and close to tenth Guruji. In any case we have the example of Guru Mahals. Mata Jito ji being around the 1699 Baisakhi event there is no indication that she was given name with a 'Kaur' second name. Neither did Mata Sundari nor Mata Sahib Devan. savinderpalsingh ji I also believe that at quite an early stage it had been agreed that females be given an alternative form of Amrit such as Kirpan da Amrit.
  19. Please excuse my ignorance. There are several hukamnamas available written by Mata Sundari and mata Sahib Devan ji written during second decade of eighteenth century more than fifteen years after tenth Guruji passed away. Still they wrote their names Sundari and Sahib Devi. Apparently they had not taken Khande di Pahul. Had they done so they would have written their names as Sunder Kaur and Sahib Kaur. Does it mean that what Sanatan Sikhs of Amritsar Singh Sabha were writing is true that at the time of tenth Guru ji or till Singh Sabhas period females were not given Khande da Amrit. Hence, logically, females without Having taken Khande da Amrit could not partcipate in adminitering Pahul. However now that there is no such restriction in SRM for females to receive Khande DI Pahul, there should be no ban to be a panj piari.
  20. savinderpalsingh ji I am sorry to say that I gave the name of the document wrongly as 'Khalsa Dharam Shastar'. The correct name of this book is 'Sikh Dharam Shastar'. I have given here below a paragraph refusing Khande di Pahul to females. There are several pages given and also footnotes on this topic. Avtar Singh Vahiriya Sikh Dharam Shastar, Part III, page 122 12. ਖੰਡੇ ਦੀ ਪਾਹੁਲ ਦਾ ਅਧਿਕਾਰੀ ਕੌਣ ਹੈ (15) ਸੰਸਾਰ ਪੁਰ ਢਾਈ ਜਾਤਾਂ ਮਾਨੁਖ ਜੂਨ ਦੀਆਂ ਹਨ ਇਕ ਪੁਰਖਿਆਂ ਦੀ ਜਾਤ ਹੈ ਅਤੇ ਦੂਜੀ ਇਸਤ੍ਰੀਆਂ ਦੀ ਜਾਤ ਹੈ ਤੇ ਅੱਧੀ ਜਾਤ ਨਿਪੁੰਸਕਾਂ ਦੀ ਮੰਨੀ ਗਈ ਹੈ । ਪਰ ਇਹ ਕਿਸੀ ਗਿਣਤੀ ਵਿਚ ਨਹੀਂ ਹੈ। ਅਸਲ ਮਰਦਾਂ ਤੇ ਤੀਵੀਂਆਂ ਦੀ ਦੋਵੇਂ ਜਾਤਾਂ ਹਨ ਸੋ ਇਨ੍ਹਾਂ ਦਹੁਆਂ ਜਾਤਾਂ ਵਿਚੋਂ ਆਈਨੀ ਫੌਜਾਂ (ਰੈਗੂਲਰ ਆਰਮੀ)ਵਿਚ ਭਰਤੀ ਹੋਕਰ ਜੁੱਧ ਜੰਗ ਦਾ ਅਧਿਕਾਰ ਕੇਵਲ ਪੁਰਖ ਮਾਤ੍ਰ ਨੂੰ ਹੀ ਦਿਤਾ ਹੈ ਇਸਤ੍ਰੀਆਂ ਨੂੰ ਨਹੀਂ ਦਿਤਾ ਕਿਉਂ ਜੋ ਮਰਦ ਦੇ ਮਰਦਊਪਣੇ ਤੋਂ ਇਸਤ੍ਰੀਪਣਾ ਵਿਰੁੱਧ ਹੈ। ਆਈਨੀ ਫੌਜੀ ਜੰਗੀ ਬਰਦੀਆਂ ਦਾ ਪਹਿਰਨਾ ਤੇ ਸ਼ਸਤ੍ਰਾਂ ਦਾ ਕਮਰਕਸਾ ਕਰਕੇ ਸਨੱਧਬੱਧ ਹੋ ਸਿਪਾਹੀ ਬਣ ਕਰ ਜੁੱਧਾਂ ਜੰਗਾਂ ਦੇ ਆਖਾੜੇ ਮੰਡਣ ਦਾ ਕੇਵਲ ਮਰਦਾਂ ਦਾ ਹੀ ਅਧਿਕਾਰ ਹੈ ਅਰਥਾਤ ਸਿਪਾਹੀ ਬਣਨਾ ਮਰਦਾਂ ਦਾ ਹੀ ਕੰਮ ਹੈ ਤੀਵੀਂਆਂ ਦਾ ਨਹੀਂ ਹੈ। ਸੋ ਖੰਡੇ ਦੇ ਅੰਮ੍ਰਿਤ ਦੀ ਪਾਹੁਲ ਦੇਕਰ ਸਿਪਾਹੀ ਬਣਾਉਣਾ ਹੋਂਦਾ ਹੈ ਜਿਸ ਕਰ ਕਾਇਰ, ਕੁਰੂਪ, ਨਿਰਬਲ, ਨਾਮ ਦੇ ਮਰਦ ਭੀ, ਸੂਰਬੀਰ, ਵਰਿਆਮ, ਸੁੰਦ੍ਰ, ਅਤੇ ਸੱਚੇ ਮਰਦ ਸਜ ਜਾਂਦੇ ਹਨ। ਸੋ ਇਸਤ੍ਰੀ ਦੇ ਜਾਮੇ ਨੂੰ ਇਸ ਅੰਮ੍ਰਿਤ ਦੀ ਪਾਹੁਲ ਦੇਣ ਦਾ ਅਧਿਕਾਰ ਨਹੀਂ ਹੈ ਅਰ ਨਾ ਹੀ ਕੋਈ ਹੁਕਮ ਹੈ ਅਤੇ ਨਾ ਹੀ ਪੰਥ ਵਿਚ ਪਿਛਲੀਆਂ ਦੋ ਸਦੀਆਂ ਵਿਚ ਪ੍ਰਪਾਟੀ ਪਈ ਹੈ ਅਤੇ ਨਾ ਹੀ ਇਸਤ੍ਰੀਆਂ ਨੂੰ ਖੰਡੇ ਦੇ ਅੰਮ੍ਰਿਤ ਦੀ ਪਾਹੁਲ ਦੇਣ ਦੀ ਯੋਗਤਾ ਹੈ। ਖੰਡੇ ਪਾਹੁਲ ਛਕਾਉਣ ਦਾ ਅਧਿਕਾਰ ਪੁਰਸ਼ ਹੀ ਰਖਦੇ ਹਨ। The book on Panjab Digital Library can be accessed by following 'Advanced Search' tab and selecting books and then searching for the title or the author etc. The author surname in its database is wrongly spelt as 'Vahiliys' instead of 'Vahiriyia'. . The copy is rather old and some earlier pages are missing. However, information about Khande di Pahul is in the Part III at around page 120. I have given here a paragraph about the refusal to give Khande di Pahul to females: Incidentally, Hazoori Maryada Prabodh has an article in Panjabi by a former Jathedar of the Takhat, I think his name is Joginder Singh. He argues against Khande di Pahul to females and occasionally quotes Sikh Dharam Shastar to justify his argument.. I had read this article at the website amritworld long ago.
  21. Bhagat Singh ji Not before 1857, when Baba Ram initiated females giving them Khande di Pahul for the first time. Others like Bhasaur and other Singh Sabhas began giving Khande di Pahul to females as well, identical with males. Unlike Baba Ram Singh who did not ask second name Kaur to be given to baptised females, Singh Sabha Sikhs followed Bhasaur injunction to give Kaur name to baptised females from then on from the beginning of twentieth century
  22. There are as mentioned above, examples of females with Kaur second name before 1699 as well as after 1699. However, it is hard to find initiation by Khande di Pahul. At all the Takhats females were given 'Kirpan da Amrit, in which a single Gurmukh Sikh prepares and delivers Amrit with a small kirpan and does not recite all the Banis specified for Khande de Amrit. The blade of the Kirpan is not used but the handle. At Hazoor Sahib and Patna Sahib this is the practice I believe even now. In Rahitnama Prem Sumarg, for a female, after Khande da Amrit epithet 'Devi' is suggested to be appended to her first name. The Khalsa Dharam Shastar a large Rahitnama document prepared by Avtar Singh Vahiriya of the Amritsar Singh Sabha headed by Khem Singh Bedi gives details of the Kirpan da Amrit for females.
  23. Another important aspect of 'Bhasauria' mindset is their popularisation of not only the wearing of a keski for females but also making 'Kaur' second name for amritdhari females compulsory as well. No Rahitnama or document to my knowledge mentions the need for females to append the epithet ''Kaur' to female first name. We do not see any evidence of command of tenth Guruji in this regard although there are injunctions for adopting 'Singh' second names for male amritdharis. It is only in the Rahit statement of the Panch Khalsa Diwan of Bhasaur that we see injunction to give Singh second name to males and Kaur to male initiates. We are aware that Kaur female Sikh names began to appear around 1750 AD in families of Misl heads. However there is no evidence that these females had taken Khande di Pahul or Kirpan da Amrit or for that matter were given Kaur name at birth and no Amrit at all. It is not surprising that Jat rulers of Rajsthan who had marital relationships with Sikh Maharajas have to this day female names of their daughters with Kaur second names. Till the end of 19th century most ordinary sikh families with Singh male names , had no females with Kaur second names. Mostly ruling Sikh families had Kaur females in their familes, not the ordinary Skhs. Baba Ram Singh Namdhari for the first time is known to have initiated Sikh females at par with males in 1857 at village Siarh in Malwa area. However, the female names after being baptised stay as original without any Kaur appended to first name. His letters written to these baptised females from Exile in Burma have no Kaur epithet appended to their first name (see Kookian di Vithya by Ganga Singh)
  24. Parmatma is Ajoni asper Mool Mantar. Should we as Sikhs accept that Parbraham took birth via Devaki's womb? So mukh jalo Je Thakur yoni
  25. W H McLeod translated Chaupa Singh's Rahitnama.
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