SAadmin

this was taken from boss site.. wanted to know ur people's view

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we all know the problem when we go to a keertan darbaar.

most of the ppl seem to be dossing in the langar hall rather than sitting in the keertan (myself included -- that's how i know all this )

some people say that you shouldn't talk while eating langar -- and i see why, it would make the food taste so much nicer if you did simran while eating it.

but the whole concept of pangat is based around anthropology. since prehistoric times the human being has always eaten together, this is so that one person can watch the back of others for predators while they eat. Most other mammals tend to eat alone. This is one reason why as a human being we find it hard to eat alone - it's really uncomfortable. the best we can do is snack alone.

When we sit and eat together it is such a great way of socialising, we can really get to know each other. Many human events are based around food for this reason... think about it. The gore don't do it as much as the sikhs and stuff, but then i think we socialise more within the family units as a result.

Guru jee has played on this with the institute of pangat, telling us to go and sit and eat together on the same level -- i think to socialise a bit and lose some barriers. that way when we go into sangat, we have a lost an element of our individuality and hankaar -- which makes sitting in the sangat a deeper expereince. it's supposed to bring us together.

In my opinion we should socialise over langar, with everyone -- it's such a brilliant institute. But then you get problems of people taking the piss and spending all their time in there as if to get to know the whole gurdvara sahib....

whatdya think?

I heard recently that after animals have been killed by jhatka, the blood is smeared on weapons because weapons are worshipped by sikhs as they have the ability to take and save lives. Does this not equal ritualism on the same level as hindus who feed milk to statues? was not the whole point guru nanak was making to move away from rituals and instead just worship waheguru? Please can anyone clarify this for me?

not really.. you have to research more deeper in to things..

Nihangs do jhatka because if you are spirtual yea..and you do jhatka of a goat...goat shall attained mukhti and born as nihang khalsa and they do it because of the tradition.. i guess...

perhaps i cant give you fair answer on this one.. we got some nihangis by guroo graces here ...they can answer it more proper than me :wink:

Why there is a division in the panth???

discuss pls

I think main is the greed for money...

as sant baba mann singh said

It is said that earlier Gurudwaras were poor (in building) but Sikhs were rich in faith and now Gurudwaras are rich (with marble floors and Gold tops) but Sikhs are poor in faith.

thats just one example of it...

there are more..like caste system, ravidass cults, namdhari, nirankaris

oh one more.... Nihangs.. the way they live and what they beleive its obviously not liked by mainstream sikhs...

thats why we decided to make special section for em and shastar vidiya...so that they can enlighten us........what exactly they beleive?? (hindu-gods or our granths) or both?????????

Pls dont use vulgarity on the net...dont treat khalsa brothers like that...

just give him the page number..that should be ok.. this thread is already observed very closely..we dont want to lock it ..we want the convincing results..

After all we are all sons/daughters of guru gobind singh ji maharaj

Yes.

can you pls tell us more?

Just wondering does any 1 on this forum read sau sakhi written by guru gobind singh ji maharaj ???

I heard its quite a big gootka about 400-500 pannaiz and has loads of predictions???? :shock: :shock: and also talks about khalsa raj???

any scholars here can enlighten in this subject? :?

Lost? Confused? Alone?

The wind was howling outside. The sky was clear and there was a full moon, which looked like a massive pearl hanging in the sky. There were no clouds to be seen, but stars beyond counting. The night was quite silent except for the howling of the wind which sounded familiar to some ones cry in pain.

Dharmpreet was sitting in her room, silently with the lights switched

off. Five minutes ago she had an argument with her dad over something that meant nothing to her, yet managed to hurt her feelings. She felt sad and alone, repeating what happened in her mind over and over again.

“Gurujee, I know I am not a great example of a Saint Soldier. I know

I’m a bad person with no qualities, so then why? Why do you keep me close as your child? Maharaaj you’re so great, I bow to you over and over again, but forgive me without your blessings of Sangat I feel I am nothing. I keep loosing in the battle against the Panj Chor, Maharaaj I hate this life-take me away!”

Dharmpreet took a deep breath and a flood of tears soaked her top. She tried thinking of good memories to quieten herself. Flashbacks appeared of the time when she was with Gursikhs and they were having a mad simran session.

In her mind she’d begun repeating Vahiguroo, Vahiguroo, Vahiguroo,

Vahiguroo.She remembered the last time she was with Sangat, it was at Dharm Singhs house, he had a mini Kirtan darbar. The Kirtan went on till three at Amrit vela.

Dharmpreet could still recall the feeling she got of Maha-Anand

hearing Simran Kaur’s Kirtan. To her the night seemed magical. She let out a sigh and another flood of tears came. She couldn’t understand why these thoughts were upsetting her. She had butterflies in her stomach and her mind felt worry, but she couldn’t understand why?

Dharmpreet sat up dragging the Vaja close to herself. The moonlight was bright, that she felt she didn’t need the lamp. Lifting the Amrit

Kirtan she opened to a page she saved earlier, looking steadily at the page, Dharmpreet read:

Prabh Jee tun mero sukh data.

(O dear Lord, you are the giver of peace)

Bandan kaat kare man nirmal, Pooran Purakh bidhata [rahao]

(O perfect Lord, Architect of destiny, has broken my bonds and made me

immaculately pure-[pause])

From reading this shabad, Dharmpreet felt overwhelmed within with

emotions of joy, great sadness and thirst. This thirst was not physical it could only be described as spiritual thirst for the great darshans of Maharaaj.

The Shabad went on:

Gur ka sabad rakhvaare. Choki Jo gird humaare.

Raam naam man laga. Jum lajiye kar paga.

The Guru’s shabad is my saving grace. It is a guardian posted on all

4sides around me. My mind is attached to the Lords name. The messenger of death has run away in shame.

She looked up around her. Everything was still and calm, the room was

lit by moonlight. The atmosphere in the room was peaceful. Dharmpreet looked out the window directly at the bright, round moon.

“Please Maharaaj bless me with your darshans. Quench my thirst. Let me grab hold of your lotus feet. Dispel this great sadness and hold my hand!”

Dharmpreet remembered a line from rehraas sahib:

Sagal du-aar KO shaad ke. Geho tu-haaro du-aar.

Bayen gayee ki laaj us Gobind daas tuhaar.

She closed her eyes, humming the shabad she was reading. Not noticing

her surroundings. Dharmpreet fell into a deep relaxation mode…with each heart beat she whispered Vahiguroo, Vahiguroo, Vahiguroo, Vahiguroo.

She didn’t know how long she’d been sitting there, but it felt like

forever. The room felt cold a chilled breeze bought Dharmpreet back, she opened her eyes slowly.Everything had changed. She wasn’t in her room. Was she dreaming? Or was everything else before a dream and she just woke up?

Dharmpreet got up and stood silently in one spot. Trying to put what

she was looking at and what she was doing previously into logic.

It was an oval room with five huge oak doors spread around the room

with a metre gap. It couldn’t even be called a room it was just a hall way with five big, brown oak doors each with its own specially carved brass handle.

Something in this hall way felt familiar. She was looking straight

ahead at one of the oak doors. Walking steadily towards it she slowly moved her hand towards the handle. She opened it halfway and crept over the door to see what was on the other side.

To her amazement it was her family. In her mind Dharmpreet thought,

what was going on? They were all sitting there looking at each other laughing.

“Mum, Dad! MANMEET? DAYA!?”

They couldn’t hear her, they couldn’t even see her. She tried walking

through, but a transparent lining stopped her.

“Hold on why can’t I go through? They can’t even hear me! Is this a

dream? MUM!”

Dharmpreet stepped back looking at each member in despair. Suddenly

they all looked towards Dharmpreet mechanically they said ‘Sorry’.

She wiped her tears and before she could reach the door it slammed

shut.She looked around in despair; she chose to open the next door on the left. This time the door flung open and there stood in front of her were all her friends. Friends she’s forgotten from Nursery to friends she was close to now. What were they all doing in one room?

Dharmpreet saw her best friends in the crowd.

“Maria? Maria!” Maria turned and Dharmpreet read her lips…’Sorry’.

The door closed. She felt sick and confused to the core. She didn’t

want to know what was on the other side of the other three oak doors, but it seemed she had no choice.

The third door slowly swept open. To Dharmpreet surprise it was no

familiar face. There in front of her stood a lady in a business suite holding a piece of paper in her hands. Slowly Dharmpreet moved forward to see what it was.

It was her exam results and on it was stamped a vertical line of ‘F’s. The lady looked directly at Dharmpreet and begun ripping the paper in to little shreds. On her lips Dharmpreet read ‘Sorry’.

“Why is everyone doing this to me? They say sorry and they leave. I

don’t want to be here no more Vahiguroo please I want to go I hate this dream, Vahiguroo”

The fourth door flung open and there stood Namdev Singh. With great joy Dharmpreet ran towards it, but once again the transparent lining

stopped her from going further. Namdev Singh greeted her with astonishment she fell into silence.

“I know you must be wandering what is going on, but dear little

Singhnee all answers will come in time. I know you have always looked up at me not only as your brother or role model, but as a spiritual guide. But I’m sorry penji from here on you are alone. Vahiguroo Ji Ka Khalsa Vahiguroo Ji…”

Before she could catch the whole Fateh the door closed. Leaving the

final, fifth door to reveal itself. With no effort, she stood waiting for the door to open.

She felt upset Namdev Singh has gone leaving her alone once again.Patiently waiting the door never opened. Dharmpreet sat down crossed leg on the floor and broke out in tears.

“Vahiguroo every door closed on me. My family didn’t hear or see me,

they were happy in their little world playing happy families. My friends didn’t see me. What type of friends are they, especially Maria, we shared every secret. I’ve failed my exams. So not only am I family and friendless, I’m an Idiot too! But what hurts the most is Namdev paji left me ALONE why?

They all apologised for leaving me, why! I want them all to with me here forever, O Maharaaj.”

She dropped her head in the palm of her hands, sulking. She began

singing Vahiguroo, Vahiguroo, Vahiguroo, Vahiguroo. Suddenly this sweet melody began ringing in her ears. The melody was blissful yet magnetic and it was coming from the fifth door. Robotically Dharmpreet got up and walking towards the fifth door. She grasped the handle and turned it. LOCKED. The door was locked. The melody was powerfully magnetic. She started singing Vahiguroo, Vahiguroo, Vahiguroo, Vahiguroo. The door unlocked.

Carefully she turned the handle, the music pulling her still.

The door opened and there stood the most beautiful thing she’d ever

seen. Glowing was every inch of it, sparkling. Attracted to only one part. She kept focus on the ground. All Dharmpreet could see was the Lotus charan (feet). Her beloved was here. Without noticing she was on the ground crying with uplifted joy-

VAHIGUROO, VAHIGUROO, VAHIGUROO, VAHIGUROO.

The sparkling figure spoke with the blissful enchanting melody in the

background.

“Sweet princess Kaur, you finally have come to my door. It took you

some time, but you finally learnt your lesson and you made it.

To come to me, you must leave all other doors, for nobody can bring you nor family, nor friends. They can only help if I will them too. Than it was up to you my child. You made it. You first learnt to love. Love your family, love your friends. With that love you came closer to your faith. Your faith in me. To stay faithful you remembered me by calling my name. That took effort, Warrior princess. But now I will hold your hand and carry your across the world ocean to freedom and then you may become ONE with Akaal Purakh.

You left all other doors to come to my door and now I will take you by the arms, I am your support.”

Enchanted by the lotus charan and magnetic mellow music, Dharmpreet

fell in a trance of Maha-Anand (great bliss). With each heart beat she repeated Vahiguroo, Vahiguroo, Vahiguroo, Vahiguroo.

It was 3:00am; Dharmpreet woke up and got to her feet. Looking around

in amazement as though she was seeing everything for the first time she looked out the window. The sun was still rising in the horizon. Today was the day she will begin her spiritual journey, for everything in her mind was crystal clear.

Turning to walk towards the door, Dharmpreet stopped and gave a side

glance at the Amrit Kirtan and resumed walking, humming to herself, her favourite shabad:

Prabh Jee tun mero sukh data.

(O dear Lord, you are the giver of peace)

Bandan kaat kare man nirmal, Pooran Purakh bidhata //rahao//

(O perfect Lord, Architect of destiny, has broken my bonds and made me immaculately pure-//pause//)

Gur ka sabad rakhvaare. Choki Jo gird humaare.

Raam naam man laga. Jum lajiye kar paga.

The Guru’s shabad is my saving grace. It is a guardian posted on all

4sides around me. My mind is attached to the Lords name. The messenger of death has run away in shame//1//

Naanak Prabh abinaasi. Tan ki sev Na birthi jaasee.

Anand kare tere dasa. Jap Pooran hoe aasaa.

O Naanak: the eternal imperishable service to Vahiguroo shall never go unrewarded. Your slaves are in bliss. Chanting and meditating their desires are fulfilled

Warmest Waheguru Jee Ka Khalsa..Wahegurue Jee Kee Fateh..

Fateh Y'all.

What are the Nouh Nidd. I know of one whihci s Mukur. Any others? and how do we obtain them? Can we obtain then in one life? Can we only open the 10th gate once we obtain them?

Fateh

I dont know the names of 9 open gates...

There are nine gates in human body, tenth one is hidden. whoever finds the tenth gate merge with vaheguroo(salvation) [by doing prema bhakti]

thats what i heard from baba ishar singh ji rara walie tapes.. i m not quite sure if that line is discussed in guru granth sahib ji or not. :?

Hi, i just wanted to know about the sikh caste system..like what are the different ones and what each one means...and also if people still believe in the caste system today as much as they did before.

Thanks

There is no castes in sikhism.. there is caste system in punjabi culture..that is that...sikhism and punjabi culture are competely different concepts....sikhism is off coz much more priceless than idotic punjabi culture which has nothing else to offer except - drinking, caste system, gender bias and arrange marriages.

here is what guru granth sahib ji has to say about caste system

"Let no man be proud because of his caste.

For the man who has God in his heart, he alone is the true Brahmin.

O stupid fool, be not proud of your caste, by this pride many sins arise.

Everyone says there are four castes, but they are all created from the Lords seed (essence).

All men are moulded from the same clay, but the potter has fashioned it into vessels of numerous forms.

By joining the five elements, the form of the body is made, no one can say that the element is less in one and more in another" Ang 1128 SGGS

110% PERCENTAGE...ALL FROM GURU GRANTH SAHIB JI... ..

oh lol...maha bhramgyani.. sant attar singh ji reru sahib was his teacher....love to get his teaching from guru grant sahib ji...but none obtainable...see how this trishna(never-ending desires) wants stuff..cant be satisfied with whatever i have

Awesome veer...keep em coming...

sant baba mann singh ji is quite good ..in fact he was also student of baba ishar singh ji rara sahib ..

all his teaching i got in the tapes of baba ishar singh ji ...

ask urself veer ji...listening to sants are good and stuff... if who wants to listen to the student when you got his teacher tapes aint it? :wink: ..

he is really good...specially his voice will hit you... but i just like the oldways...peaceful voice and peaceful hit :wink:

Va - Vaasdev

He - Hari (as in Hari Krishan - Krishan mahraj)

Gu - Gobind, (possibly refers to Guru Gobind Singh Mahraj)

Ru - Raam (Sri Raam Chandar mahraj)

Bring me bhai gurdas ji verse from either guru granth sahib ji or his sakhi when did he claim that??

From what we know.. its this

"Vahe"- Wonderful

‘Gu’ = Darkness/Ignorance

‘Ru’ = Light/ Enlightenment

'Guru' = brings one from darkness into light (removes ignorance)

and what i m claiming.. i also got it from sarbloh.info

BALLEH SHERA...ALL ANSWER RIGHT EXCEPT ONE...LITERALLY MEANING OF SINGH IS "TIGER" NOT LION :wink: ...HEHEHHE

What is the Sikh Jaikara ?

What is the literal meaning of the word 'Singh' ?

What is the literal meaning of the word 'Kaur' ?

Name the prayers comprimising the 'NITNEM' the daily prayer of the Sikhs (according to the Rehat Maryada) ??

Which of the 'Baanis' of 'Nitnem' are not included in Guru Granth Saheb, but are taken from the 'Dasham Granth' ?

sadh sangat..here are some more questions...vaheguroooooooooooooo

Yeh it really doesnt matter.. i just gotta new long kachera aint it... :wink:

neo - when u say new kachera - is that like newly sewn and never worn b4?.... i dont really tihnk it matters - but it wud be a good idea - they SHOULD give u all the kakars at the gurdwara - for free - but u can give money as seva in the gollak for these kakars

the men take off their pajamas and only have the kachera on - with their kurtha on top or watever

make sure ur dastaar can be opened from the top - cos u have 5 drops of amrit poured on ur kesh

have an ishnaan in the morning - washing ur kesh too - and thats about it

welcome to the khalsa brotherhood

BOLEYYYY SOOOOO NIHALLLLL --- SATTTTTT SHRIIIIII AKALLLLLL!!!!!!!!

VEEEEEEEEEEEEEEEEEEEEEEEEEEEER..............AWESOME...

JUST LITTLE NOTE.. NO ONE HERE IN TORONTO IS OFFERING AMRIT AT APRIL 13TH...DUNNO WHY? :? :cry: .. SO I REGISTER WITH EM AT APRIL 19TH.... VAHEGUROOOOOOOOOOO.. SO I GUESS ONE MORE WEEK AINT IT? .. CANT WAIT LONG NOW... PATTA NAHII KIDOO KAL(DEATH) HO JAANAA... VAHEGUROOOOOOOOOOOOOOO

Thanks Gitch for that...now its crystal clear

I wear a turban. What does that mean today in the United States of America? Can I wear my turban and fit into the American mainstream? How do I balance my identity with my daily activities? After years of searching for the answers to these questions, I've discovered they don't lie in the words of great authors, scholars, philosophers or CEO's. They lie in myself. In my life. In my experiences in academics, politics, business and religion. These experiences have shaped the values and principles that now guide my life, giving me reason to continue wearing my turban. Through trial and error, I've learned more than I'd ever thought possible. And more than I'd care to admit.

Until now, I've been reluctant to write down these stories. But I've come to believe that truth is the most valuable gift you can share with other people. Who you are-and what you do-is priceless. That's why I'm sharing my experience. My stories. My truths. So that we may all come to understand each other a little better. So that we may all find our own definition of what it means to be successful. So that our generation will be prepared to lead.

After reading this book, I hope you'll gain some insight into what it means to wear a turban in America today. It hasn't been easy. But it has taught me some interesting lessons about leadership.

http://www.leadershipbyturban.com

Women in Sikhism

Quotes from Sri Guru Granth Sahib

In praise of women.

"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, Var Asa, pg. 473)

Marriage is an equal partnership of love and sharing between husband and wife.

"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 Amar Das, Pauri, pg. 788)

Women have an equal right to participate in the congregation.

"Come my sisters and dear comrades! Clasp me in thine embrace. Meeting together, let us tell the tales of our Omnipotent Spouse (God). In the True Lord are all merits, in us all demerits." (Guru Nanak Dev, Sri Rag, pg. 17)

God is the husband and we are all his brides.

"The spouse is but One and all others are His brides. The false bride assumes many religious garbs. When the Lord stops her going into another's home, then is she summoned into her Lord's mansion without any let and hindrance. She is adorned with the Name and is dear to her True Lord. She alone is the true bride and the Lord lends her His support." (Guru Nanak Dev, Ramkali, pg. 933)

God is our Mother as well as our Father.

"Thou O Lord, art my Father and Thou my Mother. Thou art the Giver of peace to my soul and very life." (Guru Arjan Dev, Bhairo, pg. 1144)

Faithfulness to ones spouse is stressed.

"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, Bhairo, pg. 1165)

The rape and brutalities committed against women by the Mughal invader Babar condemned.

"Modesty and righteousness both have vanished and falsehood moves about as the leader, O Lalo. The function of the Qazis and the Brahmins is over and the Satan now reads the marriage rites (rape). The Muslim women read the Quran and in suffering call upon God, O Lalo. The Hindu women of high cast and others of low caste, may also be put in the same account, O Lalo." (Guru Nanak Dev, Tilang, pg. 722)

The practice of women burning themselves on their husband's funeral pyre (sati) condemned.

"They cannot be called satis, who burn themselves with their dead husbands. They can only be called satis, if they bear the shock of separation. They may also be known as satis, who live with character and contentment and always show veneration to their husbands by remembering them." (Guru Amar Das, Var Suhi, pg. 787)

The ritual of dowry so prevalent in Indian society condemned.

"Any other dowry, which the perverse place for show, that is false pride and worthless gilding. O' my Father! give me the Name of Lord God as a gift and dowry." (Guru Ram Das, Sri Rag, pg. 79)

Status of Women in Sikhism

"Women have great talent, but no genius for they always remain subjective," said Schopenhauer in The World as Will and Idea.

Greek philosophers thought a "woman is an unfinished man left standing at a lower step in the scale of development. The male is by nature superior and female inferior. The one is the ruler and the other ruled. Woman is weak of will and, therefore incapable of independence of character and position." Such prejudices prevail even today. On the threshold of a new millennium the status of woman is still to be elevated to that of man.

Against this backdrop it is significant that Sikhism, one of the world's youngest religions, accorded women complete equality with men in all spheres of life over five hundred years ago. This was a remarkable position for any religion in any part of the world to take in the 15th century. In a patriarchal society like that of India, the exploitation and subjugation of women is commonplace. Socio-religious reform movements in the 19th and 20th centuries did strive to emancipate women, but with limited success.

In sharp contrast, Guru Nanak (1469-1539), founder of the Sikh religion made Sikhism conform to enlightened, simple practical, progressive and humane ideals right from its inception. It shunned obscurantism, fanaticism, superstition and religious bigotry which were integral to 15th century India. This refreshingly liberal approach of Guru Nanak encompassed both religion and society.

The secondary status of women was unacceptable to Sikh philosophy. Woman was recognised [sic.] as the spiritual equal of man. Guru Nanak understood and appreciated the unifying role of women in society and worked for their emancipation. Sikh scriptures categorically state that man and woman together make society a composite and well balanced whole: the two are complementary to each other and should not be viewed as a threat to one another. Women as multifaceted personalities had a significant role to play in society.

"Then why call her evil from whom are great men born,

And without woman none could exist

The eternal Lord is the only one, O Nanak

Who depends not on woman." (Guru Granth Sahib, P. 473)

Asceticism and renunciation were not favoured [sic.] by Guru Nanak. Marriage was seen as a sacred institution, a spiritual bond between two equal partners, not merely a physical union of two individuals.

Guru Nanak said that by "living within family life, one attains salvation". (Guru Granth Sahib P.661). A strict moral code of conduct was prescribed for men and women in Sikhism where the duties of both husband and wife towards each other were defined.

Such thinking was revolutionary and far ahead of the times. The superior spiritual and philosophical attributes of women were acknowledged. So was their contribution towards making a happy family the basis of a vibrant, egalitarian, strong society and state. Guru Nanak underscored the fact that intellectually women were at par with men, capable of deep insights and a complete understanding of spiritual matters: undeniably an important link in the achievement of salvation by man.

Bibi Nanaki, the elder sister of Guru Nanak, was a perfect example. The Guru was especially close to her and regarded her as his inspiration and mentor. Nanaki had implicit faith in her brother's ideology and encouraged him in his life's mission and became the first person to be initiated into Sikhism by Guru Nanak.

Another outstanding woman in the early Guru period was Bibi Amro, daughter of Guru Angad Dev. She was highly learned and had a thorough knowledge of Shabads (hymns) composed by Guru Nanak, which she sang in the most melodious style. She was married to Bhai Jasoo, a nephew of Guru Amar Das. Even after marriage she continued with her work of spreading Guru Nanak's Sikhism mainly through Kirtan (the singing of hymns). The impact of Guru Nanak's message through her Kirtan was so profound that Guru Amar Das gave up the worship of Devi (the Hindu Mother Goddess) and embraced Sikhism.

Guru Nanak's ideals were given a practical shape and consolidated by Guru Amar Das (1479 - 1574), the third Sikh Guru. He was a great champion of women's rights who based his concepts on complete gender equality and specified norms for ameliorating the status of women in medieval India.

The institution of Guru Ka Langar or the community meal was given great importance by him. Every visitor was invited to eat food in the langar before meeting the Guru. This was not only a way of extending open house hospitality, but also a way of emphasising [sic.] a deep commitment to the concept of equality. Men and women sat side by side and ate food together prepared by themselves in a common kitchen irrespective of their religious background or social status. Even the Mughal Emperor Akbar who once visited the Guru at Goindwal ate in the langar like any other pilgrim.

Guru Amar Das stopped women wearing purdah (the veil) and did not allow the queen of Haripur to sit in the sangat (congregation) if she insisted on wearing one. He stopped contemptuous references to women as mere child-bearing machines. "Blessed is the woman who creates life", he wrote in the Granth Sahib.

During his pontifications, he made sure women were provided opportunities to lead more meaningful lives which enabled them to actively participate in social and religious affairs. For the propagation of the faith's ideology, he created twenty two administrative units called manjis or parishes. Of these four were headed by women - which was unheard of in those times. In status these four women were equal to modern Bishops because each enjoyed full economic and decision-making powers within her parish or manji. Thus Sikhism had four women Bishops in the late 16th century - a remarkable feat since no other religion could stake such a claim.

Of the 146 persons the Guru trained as missionaries to preach and carry the message of Guru Nanak to the masses, 52 were women. Besides religious instruction, missionaries educated rural people, specially women, the basics of reading, writing and arithmetic. These initiatives of Guru Amar Das were remarkable given the prevailing conservative and archaic social climate.

With the creation of Khalsa on the Baisakhi day (1st day of the second solar month of Vaisakh, considered auspicious to begin harvesting of the crop) of 1699 by Guru Gobind Singh, Sikhism under went a major transformation. The Khalsa was created to instill a fresh spirit of courage and confidence among the Guru's followers. Here again women were an integral part of the celebrations. They were baptised [sic.] and initiated into the Khalsa fold without discrimination. The Amrit (holy water) for baptism was prepared by Mata Sahib Kaur, wife of Guru Gobind Singh. This was a high and rare honour [sic.] extended to her since in other religious beliefs the association of women in ecclesiastical affairs was viewed with extreme disdain.

At the time of taking Amrit a man was given the name "Singh" (lion) and women added "Kaur" (princess) to their names. The suffix "Kaur" is of immense significance as a woman was recognised [sic.] as an individual who need not take her husband's name after marriage. She could use the word "Kaur" after her name from birth to death. The word 'Kaur" is derived from the word "kanwar" - the son of a king. This explanation of Bhai Kahan Singh in the Mahankosh (P 353) is symbolically significant.

Apart from equality in socio-religious affairs, Sikh women could participate in political matters as well, including leading an army into battle. This gave women in Sikhism a sense of enormous self-confidence.

Guru Gobind Singh's widow Mata Sundari played a key role in Sikh history for forty momentous years. She issued Hukamnamas (decrees) to the Khalsa giving directions at a critical juncture and successfully guided the destiny of the Sikh against both the Afghan invaders and various claimants to the "Guruship".

Maharaja Ranjit Singh owed much of his success to the astute statesmanship and diplomacy of his mother-in-law, Rani Sada Kaur. She has been called "the ladder by which Ranjit Singh climbed to greatness in his early years". She accompanied him on his triumphant capture of Lahore in 1799 and urged Ranjit Singh to proclaim himself the Maharaja of Punjab. The house of Patiala too produced some exceptional ladies during the eighteenth Century. The most celebrated of them was Rani Sahib Kaur who personally led her forces into battle and defeated the Maratha Holkar in 1793.

The 20th century continued to witness Sikh women in the forefront in different spheres, especially in India's independence movement. One such notable person was Rajkumari Amrit Kaur who joined nationalist politics and the Quit India Movement under Mahatma Gandhi's inspiration. Belonging to the royal family of Kapurthala she was one of Gandhi's closest lieutenants and took a leading part in protest marches which were subjected to ruthless lathi charges in 1942.

Some other outstanding women freedom fighters of Punjab were Gulab Kaur, Kishan Kaur, Amar Kaur, Harnam Kaur, Dilip Kaur and Kartar Kaur. The latter picketed everyday during the Civil Disobedience (satyagraha) of 1930. She was arrested under the picketing ordinance and kept under strict vigilance in jail.

Contemporary Sikh women are making a mark all over the world as academicians, administrators, entrepreneurs, politicians, doctors, poets and painters.

An important aspect of the rights conferred on women in the Sikh faith was that they did not have to fight for their rightful place in Sikh society: they were given their due voluntarily because of the enlightened ideals of the Gurus.

Don't Get scared jee.. Just think about it..

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There is a huge danger in giving Amrit out to everybody. In the olden days, out of a Sangat of say 100 who wanted Amrit....possibly 30 were accepted....the majority were turned back and asked to prepare more thoroughly and return next time. Infact, many were refused several times.

Shaheed Bhai Fauja Singh Jee was turned back the first time and when he came back the second time, the Panj Pyare refused again...but this time Bhai Fauja Singh Jee refused to leave without the Great Gift of Naam/Amrit....so the Panj Pyare told him to go and lay down on a railway track until told otherwise. Bhai Fauja Singh rushed off to obey Guru Sahib's command and one Singh was sent secretly to observe him and told to pull him away before the train comes. Bhai Fauja Singh Jee lay on the track and even upon the obvious arrival of the train did not shift at all. The Singh who was sent behind Bhai Fauja Singh Jee ran out and tried to pull away Bhai Fauja Singh Jee before the train killed him, but Bhai Fauja Singh Jee refused to leave...not wanting to disobey his Guru....eventually he was pulled away in time and they returned to the Panj Pyare who ONLY then were satisfied with him. This only happened a few years ago...and probably still does where the discipline (Maryada) of Amrit is followed properly.

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As Guru Nanak Dev Ji said:

"If you want to play the Game of Love

Then bring your head to me on the palm of your hand"

p1412, SGGS

Thus if you are thinking about taking Amrit, in the same way as the original Panj Piarai, only offer your head to the Guru if you can live by adibing to the Guru's(Panth and Granth commands.)

Waheguru Ji Ka Khalsa

Waheguru Ji Ki Fateh

Heres a link to the kurbani video that was played at the last sikh youth rainsavhi in toronto (April 5th)

direct link to the video

http://www.gurparsad.org/kurbani/index.html

vaheguroo

Narsingha since you are nihang.. i wanted to ask you.. how much would it take to learn decent amount of shastar vidiya... i know you cant learn it in months but it can take years for any kinda of vidiya.. i read in that site... niddar singh nihang spent 10 decent yrs with nihangs in india...

one more question i have to ask you is...i know learning sikh martial arts its the pathway of its own... but is it possible if you have two teachers.. one to show you the spirtual way of life and one to teach you ful shastar vidiya...

My question is... is it possible as a khalsa you can be saint/bhramgyani/mahapursh and "ladla" nihang of guru gobind singh ji maharaj at the same time...i know baba deep singh ji was both...gurbani power and vidiya power of warfare...

but is it posssible now days????

thanks in advance

Nihangs wear karaiez on both hands aint it... after all they wear sarbloh ones... 6 kilos each :shock: .. got into fight... it can crack anyone's head open off coz you gotta know how to use em

I would prefer myself to be sikh.. Because when you get baptised you become one ang of khalsa panth.. vaheguroooooooooooooooo... punjabi we speak... but in order to be sikh you dont need punjabi language.. since guru granth sahib ji was written in sanskrit, persian, devangri and after all OUR OFFICAL GURMUKHI SCRIPT... so guru ji made sikh panth universal if any 1 wish to read it they can read it in their languages... now you gotta chardi-kalah western sikh scholars who did this huge seeva translating the granth sahib into english...

there is sikh dharaie in america.. new mexico.. i reckon all these white singhs and singhani read gurbani in english since they are in the beginners to learn gurmukhi script...

but as far i m concern they should learn gurmukhi because some english words are not even created so that they can explain some gurbani meanings.. soo its deeep and poetic... its a challenge itself.. but its anand hi anand... learning it . because its challenging..vaheguroooooooooooooooooooooooo