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Found 5 results

  1. Where can I find detailed information regarding Jassa Singh Ahluwalia rescuing 2200 Hindu girls in 1761? Any (near) contemporary sikh persian or english sources?
  2. Quote Infact females have more kaam than men as Farid states: Farida Eh Vis Gandala Unquote Bro, can you please elaborate on the above quote? Like, provide us with the arth and uthanka of the above mentioned Gurbani tuk? Chanakya jee had said that women have eight (8) times more sensual urge than men. Waheguru jee kaa Khalsa Waheguru jee kee Fateh
  3. I realize this is a controversial topic and many on both sides are passionate about their beliefs. But, I am asking this straight out as its own topic because 1) In general Sikhi is touted as an egalitarian and includive religion where everyone are treated equally and this includes gender. 2) There seems to be mized mindset on the place of women in Sikhism in history, and therefore where they should stand today. Please keep it civilized. I am really interested in the answer because after reading so many negative comments directed at Singhnis on here, the worst of which was that women should view their husband as God (which directly puts women in their place in that one statement doesn't it?), that women should not be able to have the same rights and freedoms in Sikhism that men do, that there should be restrictions placed on Singhnis as to what they are 'allowed' to do regarding religious duties (some reasons given based on certain biological functions, others just because they are women), that women should be at home and not work and under the dominion of their husband and be obedient, that women should be punished for all time for what a few women did or did not do on one specific day (are there any other precedents in Sikhi where we hold people accountable for what their ancestors did or did not do on a specific day or event? This sounds very much like casteism, only it's genderism... where in casteism, someone is held accountable by birth, for simply being born in the same family as their parents who were seen as lowly for their simply being born in a certain family etc.) Also the crux of these, that women were never meant to fully participate in Sikhi at all! (suggestions that women should not receive amrit, or a lesser amrit) I have become so disheartened with Sikhism because of all these comments. I am now soul searching if this is truly the correct path. On the one hand, I was drawn to Sikhi for its message of equality of all humans... but as a female am I somehow 'less' than human?? Was I given the wrong impression of SIkhism? Am I supposed to consider myself as less than a male or less worthy? If so, does Sikhism consider it a punishment that I was born a female, to be placed for life in a lower position than Sikh men? If it is some sort of punishment, what did I do wrong to be born this way? Seeing these comments almost makes me feel revulsion of my gender. And some days lately makes me feel like I wish I could just peel off this physical shell, like it's a symbol I have to wear of some wrong deed I had done, and have to carry forever as mark to embarass me and feel humiliated for simply being a woman. This is how remarks like the above make many women feel... so don't discount what you are syaing. We have feelings, and we want to be accepted as equals. So the question is: What do YOU personally feel is the place of women in Sikhi? Do you believe Sings and Kaurs should be treated equally? (note: treatedequally doesn't have to mean that they are physically the same, just that they should receive equal opportunity with regards to religious duties, and in society in general)? Or do you believe that there should be a heirarchy where males in charge and women follow (Patriarchy model where men are in charge of women, and women obey and have restrictions placed upon them by the men)? Please answer honestly and include support for your answer with Gurbani. I am not interested in answers that simply state "Because so and so said so, and they are a scholar so it must be true" Scholars can also be mysoginistic / chauvenistic and it's too convenient to insert their personal belief or wishes into what they pass on to others. I am interested in your own reasons, and with direct support from our only Guru, Sri Guru Granth Sahib Ji. This is the only authority we were directly given after Guru Gobind Singh Ji left his physical body. All else were man made and subject to their own interpretation and feelings. My Own Belief: My own belief as many of you know, is that of true equality. All humans are equal. The physical shell is illusion and transitory just like the physical world itself. There is only ONE soul within all of us, and this divine light is equal in everyone. In matters of spirituality, gender does not matter as this divine light, our soul, is genderless. So therefore, nobody should be restricted from performing any religious duty based on their biology, which only matters for procreation. If a woman choses to never have a child for example, her biology really doesn't matter (and we have examples like Mai Bhago to prove that determination and courage far outweigh physical limitations caused by Estrogen. In fact, properly trained females are far more agile than men, which makes up for brute strength anyway. In tae kwan do when I took it, I learned moves to take down the biggest of men by using their own size against them.) Evidence from Gurbani: God is equally within all: Page 93, Line 18 ਰਵਿਦਾਸ ਸਮ ਦਲ ਸਮਝਾਵੈ ਕੋਊ ॥੩॥ Raviḏās sam ḏal samjẖāvai ko▫ū. ||3|| O Ravi Daas, one who understands that the Lord is equally in all, is very rare. ||3|| Page 1061, Line 19 ਘਟਿ ਘਟਿ ਪਉਣੁ ਵਹੈ ਇਕ ਰੰਗੀ ਮਿਲਿ ਪਵਣੈ ਸਭ ਵਜਾਇਦਾ ॥੪॥ Gẖat gẖat pa▫uṇ vahai ik rangī mil pavṇai sabẖ vajā▫iḏā. ||4|| The breath flows equally through the hearts of each and every being. Receiving the breath, all the instruments sing. ||4|| Page 223, Line 4 ਨਾਰੀ ਪੁਰਖ ਸਬਾਈ ਲੋਇ ॥੩॥ Nārī purakẖ sabā▫ī lo▫e. ||3|| Among all the women and the men, His Light is shining. ||3|| Evidence that Gurus viewed everyone equally: ਮੇਰਾ ਗੁਰੁ ਦਇਆਲੁ ਸਦਾ ਰੰਗਿ ਲੀਣਾ ॥ Merā gur ḏa▫i▫āl saḏā rang līṇā. My Merciful Guru remains forever imbued with the Lord's Love. ਅਹਿਨਿਸਿ ਰਹੈ ਏਕ ਲਿਵ ਲਾਗੀ ਸਾਚੇ ਦੇਖਿ ਪਤੀਣਾ ॥੧॥ ਰਹਾਉ ॥ Ahinis rahai ek liv lāgī sācẖe ḏekẖ paṯīṇā. ||1|| rahā▫o. Day and night, He remains lovingly focused on the One Lord; gazing upon the True Lord, He is pleased. ||1||Pause|| ਰਹੈ ਗਗਨ ਪੁਰਿ ਦ੍ਰਿਸਟਿ ਸਮੈਸਰਿ ਅਨਹਤ ਸਬਦਿ ਰੰਗੀਣਾ ॥੨॥ Rahai gagan pur ḏarisat samaisar anhaṯ sabaḏ rangīṇā. ||2|| He abides in the Tenth Gate, and looks equally upon all; He is imbued with the unstruck sound current of the Shabad. ||2|| Evidence contrary to the statement that women should view men as God: The meaning of this shabad taken in context actually uplifts women, and tells them that their identity is not linked to their physical husbands. That they should not kill themselves at the death of their physical husband... That they should take God as their Husband instead, live through the grief and they will be the true 'satee'. So this shabad was meant to uplift women from thinking their worth was directly linked to their husband and gives them their own individual identity and reason to live. One line was twisted in this shabad to state the opposite. To tell women that they were to view their husband as God, goes against the message in the shabad, by reinforcing this view that women's worth was direclty linked to their physical husband. ਜਲੈ ਨ ਪਾਈਐ ਰਾਮ ਸਨੇਹੀ ॥ Jalai na pā▫ī▫ai rām sanehī. By burning oneself, the Beloved Lord is not obtained. ਕਿਰਤਿ ਸੰਜੋਗਿ ਸਤੀ ਉਠਿ ਹੋਈ ॥੧॥ ਰਹਾਉ ॥ Kiraṯ sanjog saṯī uṯẖ ho▫ī. ||1|| rahā▫o. Only by the actions of destiny does she rise up and burn herself, as a 'satee'. ||1||Pause|| ਦੇਖਾ ਦੇਖੀ ਮਨਹਠਿ ਜਲਿ ਜਾਈਐ ॥ Ḏekẖā ḏekẖī manhaṯẖ jal jā▫ī▫ai. Imitating what she sees, with her stubborn mind-set, she goes into the fire. ਪ੍ਰਿਅ ਸੰਗੁ ਨ ਪਾਵੈ ਬਹੁ ਜੋਨਿ ਭਵਾਈਐ ॥੨॥ Pari▫a sang na pāvai baho jon bẖavā▫ī▫ai. ||2|| She does not obtain the Company of her Beloved Lord, and she wanders through countless incarnations. ||2|| ਸੀਲ ਸੰਜਮਿ ਪ੍ਰਿਅ ਆਗਿਆ ਮਾਨੈ ॥ Sīl sanjam pari▫a āgi▫ā mānai. With pure conduct and self-restraint, she surrenders to her Husband Lord's Will; ਤਿਸੁ ਨਾਰੀ ਕਉ ਦੁਖੁ ਨ ਜਮਾਨੈ ॥੩॥ Ŧis nārī ka▫o ḏukẖ na jamānai. ||3|| that woman shall not suffer pain at the hands of the Messenger of Death. ||3|| ਕਹੁ ਨਾਨਕ ਜਿਨਿ ਪ੍ਰਿਉ ਪਰਮੇਸਰੁ ਕਰਿ ਜਾਨਿਆ ॥ Kaho Nānak jin pari▫o parmesar kar jāni▫ā. Says Nanak, she who looks upon the Transcendent Lord as her Husband, ਧੰਨੁ ਸਤੀ ਦਰਗਹ ਪਰਵਾਨਿਆ ॥੪॥੩੦॥੯੯॥ Ḏẖan saṯī ḏargėh parvāni▫ā. ||4||30||99|| is the blessed 'satee'; she is received with honor in the Court of the Lord. ||4||30||99|| Further, the idea for women to prostrate their husband or view their husband as God comes from Laws of Manu, and almost word for word too, therefore it's easy to see that this has crept into the mindsets of some Sikhs: “A husband should be worshiped as a God.” “In childhood a female must be subject to her father, in youth to her husband, and when her lord is dead, to her sons; a woman must never be independent.”
  4. On 8th March, world celebrates women's day. Sikh faith was among the first major world religions to imply that women were equals to men. Guru Nanak proclaimed the equality of men and women and all Guru Sahiban allowed women to take full part in all the activities of Sikh worship and practice. So kyo manda aahikye, jit jamhe rajaan|| Read in Punjabi - http://on.fb.me/191nOwJ
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