Anandpuria

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.

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.

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.

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.

I don't need Gurmukhi based punjabi. Hence, I will vote for Hindi again.

Lol!

How does that English pani taste? Some coconut sitting in England telling us what we should or should not speak.

Banaras Hindu University (BHU) is one of the oldest and topmost universities of India. A society with the name The Hindu University Society was registered on 15th December, 1911 for the establishment of the BHU. A large sum of money was required to set up this university. Pandit Madan Mohan Malaviya, a key member of the Hindu University Society, issued an appeal on 15th July, 1911 for donations of one crore of rupees. The Sikhs responded favourably to this appeal. When the Hindu University delegation visited Punjab cities, the Sikh Sangats warmly welcomed the delegation and made generous contributions. Maharaja Ripudaman Singh of Nabha made a donation of Rs. 1,00, 000. Maharaja Jagatjit Singh of Kapurthala donated Rs. 10, 000 and also sanctioned a recurring grant of Rs. 6, 000 per annum to support a Chair on Agricultural Botany. Maharaja Yadavindra Singh of Patiala made a donation of Rs. 5,00,000 for teaching in the fields of mechanical and electrical engineering. He also gave a recurring grant of Rs. 24, 000 per annum.

The Banaras University Act was passed on 1st October, 1915. About a year before the passing of this Act, the Hindu University Society decided to make a beginning of the University by laying the foundation of Sanskrit College by a Sikh saint Sant Attar Singh Mastuane Vaale (1866-1927). In May, 1914 Pandit Madan Mohan Malaviya went to Punjab to invite Sant Attar Singh personally. As a mark of respect to Sant Attar Singh and caring little for summer heat, Pandit Malaviya removed his shoes at Sangrur railway station and walked bare-foot on the sandy and hot road for about 8 kms to reach the Ashram of Sant Attar Singh at Mastuana. After reaching, he conveyed to Sant Attar Singh the request of the Hindu University Society for laying the foundation and requested him to perform five Akhand Paths (non-stop recitations) of Guru Granth Sahib before the foundation ceremony. Sant Attar Singh agreed to reach Banaras a few days before the foundation laying ceremony to be held on 24th December, 1914. Maharaja Ripudaman Singh of Nabha, brought Sant Attar Singh to Banaras by his private royal train. Near the site, where the foundation of Sanskrit College was to be laid, a beautiful open 'pandal' was erected and continuous reading of Guru Granth Sahib (Akhandpaths) for 10 days was done in a special tent. After performing of 'Ardas' (Sikh Religious Prayer), Maharaja Ganga Singh of Bikaner brought the building material in a silver 'tagari' (plate). Maharaja Prabhu Narayan of Kashi State offered 11 gold bricks. Sant Attar Singh with a golden 'krandi' put lime in the foundation (buniad) of Sanskrit college and placed 11 gold bricks on the lime. After the ceremony, the Maharaja of Kashi requested Sant Attar Singh to stay at Kashi for one week. Out of great respect for Sant Attar Singh, he requested him to sit on his throne on which he never sat considering it a seat of Lord Vishwanath. On the occasion of the foundation laying ceremony, a Hindu saint of Niranjani Akhara, Asi Ghat Bhadaini, composed a poem which was later published. One line of the poem was "Hindu University neev pawitar Attar Hari ne dhari kar se" (the foundation of the Banaras Hindu University was laid with the hands of Sant Attar Singh Ji"). The above account of the foundation laying ceremony is based on the description given in the book "Jiwan Katha, Gurmukh Piare Sant Attar Singh Ji Maharaj, Part I" (Life story of Gurmukh Piare Sant Attar Singh Ji Maharaj) written by Sant Teja Singh (M.A. Punjab, L.L.B. Punjab, A.M. Harward, U.S.A.).

After the passing of the BHU Act on 1st October, 1915, the foundation-stone laying ceremony of the BHU was performed by the British Viceroy Lord Hardinge on February 4, 1916. A fortnight before this ceremony, religious ceremonies were started which continued till the evening of February 8, 1916. These ceremonies included Sikh religious ceremonies too. An Akhand Path (non-stop recitation) of Guru Granth Sahib was performed near the site where foundation-stone laying ceremony was to be conducted. The foundation ceremony of 4th February was followed by lectures by distinguished experts on 5th, 6th, 7th and 8th February. The closing function on 8th of February, 1916 consisted of religious ceremonies which again included Sikh religious ceremonies. Maharaja Ripudaman Singh of Nabha attended the closing function in person. At 3:00 PM in the afternoon Bhai Arjun Singh and Sant Amar Singh made recitations from Guru Granth Sahib in the School Hall. These recitations were followed by an address by Pandit Madan Mohan Malaviya in Hindi on the Hindu religion in general and Guru Granth Sahib in particular.

The Banaras University Act, passed on 1st October, 1915, came into force on 1st April, 1916. As per this Act, 14 heads of local administrations in British India became Ex-officio Patrons of the University whereas 18 Ruling Princes or Chiefs were appointed to be the Patrons of the University. These Patrons included two Sikh Maharajas, namely, Maharaja Ripudaman Singh of Nabha and Maharaja Jagatjit Singh of Kapurthala. Further, as per the Act, highest governing body named as Court was constituted for the university. After the inclusion of the names of the elected members on August 12, 1916, the total strength of the Court became 140 members and out of these, the following 8 were Sikhs:

1. Maharaja Ripudaman Singh of Nabha
2. Maharaja Jagatjit Singh of Kapurthala
3. Sardar Bachan Singh, Education Minister, Nabha
4. Bhai Arjun Singh of Bagrian, District Ludhiana
5. Baba Gurbaksh Singh Bedi of Kullar, District Rawalpindi
6. Major-Genral Bakshi Puran Singh of Kapurthala
7. Dewan Lilaram Singh of Hyderabad (Sindh)
8. Bhai Sardul Singh, Editor, Sikh Review, Delhi

Presently, the Court consists of only 51 members out of which 30 are nominated by the President of India. In December, 2005, the then President of India, Dr. A. P. J. Abdul Kalam, nominated the author of this article as the Member of the Court of BHU for a period of three years (2006-2008).

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.