Narsingha

Regarding the practicality, if the electricity vanishes, at least there's light for the reader to continue the prayers.

Fumes from ghee lamps keeps mosquitos and flies away, and prevents insects such as scorpions from getting too close, and also keeps snakes at bay.

Fire itself is the pinacle of cleansing forces, as such, it represents the ultimate purity in creation. Something to inspire one to attain internal purity. Psychologically, fire/candlelight is very calming to the soul, thats why almost every faith/spiritual tradition utilises this influence to aid meditation and focus.

The concept of Rakhri is very much a kyshatriya concept, and yes it is practiced by many (not all) Nihang Singhs. Some even tie rakhris to their weapons, horses, nishaan sahibs..etc.

Symbolic of affection, bandagi and devotion.....in the past women tied rakhri on their husbands to wish them good luck in battle or hazardous journeys, sisters tied it on their brothers for good luck. At the end of the day affection and devotion is expressed in a myriad of forms...thats the beauty of humanity as created by Akaal Purakh..

Interesting to note that the Damdami Taksal also consider the concept of multiple wives amongst the Sodhibans Sikh Gurus to be true...

from: http://www.damdamitaksal.com/his_gurus.htm

Satguru Hargobind Sahib Jee (Sodh lineage) wives: Mata Damodari Jee, Mata Nanaki Jee, Mata Marvahi Jee

Satgur Har Rai Sahib Jee (Sodh lineage) wives: Mata Krishan Kaur Jee, Mata Chand Kaur Jee, Mata Ram Kaur Jee, Mata Kaut Kalyani Jee, Mata Thoki Jee, Mata Anokhi Jee, Mata Ladho Jee, Mata Prem Kaur Jee

Satguru Gobind Singh Jee (Sodh lineage) wives: Mata Ajit Kaur Jee, Mata Sunder Kaur Jee, Mata Sahib Kaur Jee

The best interpretation of Treh Charittar (aka Charitropakhyaan) is that by Pandit Narayan Singh Ji (...within Dasam Guru Durbar Steek 8 Vols) in Punjabi.

There is an English interpretation available in 2 volumes by Pritpal Bindra.

However, Pritpal Bindra is pro-SGPC, and very anti-Dasam Guru Durbar (as anyone who keeps in touch with his works will know) and his agenda is to make the Charitropakhyaan appear anti-Gurmat and debunk much of Dasam Guru Durbar. He has paradoxically made this section of Dasam Guru Durbar more available for people to read.

Bindra's interpretation does not tally with the interpretation of Pandit Narayan Singh Ji's works, or for that matter those individuals who have received traditional Santhia of Dasam Guru Durbar (eg, Nirmalas, Nihangs, Udhasis, and some Taksali Sikhs).

Bindra himself has never received any formal Santhia of Dasam Guru Durbar, or for that matter of any of the ancient texts that are required reading for any scholar attempting to produce works such as interpretations of scriptures. When questioned about his training by many individuals such as Dalip Singh, he refused to comment. That in itself makes his work questionable.

Those who want a warped and twisted interpretation, or a simple shortcut to reading Charitropakhyaan can use Bindra's works :wink:

"Narsingha's argument was that Sikhi was some sort of hinduism in minature with a division of labour between the Nihangs ( warriors ), Nirmalas ( Scholars ), Udasis ( ascetics ) and SewaPanthis ( social workers )"
-Bikramjit

Bikramjit, this is YOUR interpretation of the knowledge presented on the websites. Its clear you do not understand Sanatan Sikhi, and have some fear of being absorbed into the Hindu faith. Possibly you were bullied as a child by Hindus, or you base your Khalistani-esque Sikhi around 1984 and see all Hindus as enemies of the Sikh faith.

We have even created a section for "kattarpanthis" who suffer from selective information absorption:

http://www.sarbloh.info/htmls/epilogue_sikh.html

Please refrain from assuming everyone sees information the same way you do. If you dont wish to listen to me, maybe u will listen to Guru Maharaj...

‘According to one's intellect one expresses it [the truth] in a myriad of ways.’
(Farladhari Sodhibans Bajja Waley Dasam Patshah Akali Nihang Guru Gobind Singh ji Maharaj, Treh Charittar 104, Dasam Guru Durbar)

Nirmalas are seen as the intellectuals of traditional Sikhi, but this does not mean they are incapable of weilding weapons when there is a need for this. Not all Nirmalas are passive, just as not all Nihangs are warriors (within an army, there are many roles to be filled). Same goes for the Udhasis who are largely passive and non-violent, but even so, some great Udhasis fought beside Akali Nihang Guru Gobind Singh Ji's side when the call to arms was made. Indeed, the lineage of Akali Nihang Baba Durbara Singh Ji Sanatan Sikh Shastar Vidiya Akharah includes Akali Baba Gurditta ji Udasin (see http://www.shastarvidiya.org/htmls/akhara.html

With regards to Amrit, within the Akali Nihang Singh Khalsa, Amrit is seen as an initiation into an Army. Anyone who took Amrit from the Akali Nihang Singh Khalsa, traditionally, had to be tested physically and mentally (and sometimes had to prove themselves worthy by serving the Khalsa Dal Panth by doing manual labour before they were given Amrit. Granted, today, this ideology has become relaxed and things werent as strict as they once were. The farla (loose piece of cloth at the top of the dumalla) was also traditionally only given after service to the Dal Panth of at least 14 years, and along with this came the title of "Akali Nihang"....this too has slipped and one finds many Akali Nihangs in India who have not been within Nihang Dals for 14 years let alone devote these years in service. These issues and many more will be highlighted in www.nihang.com.

Nirmalas are considered as "Khalsa" too, but this defintion of Khalsa refers to the Satoghuni (purity of the soul) rather than the Rajoghuni (outwardly warrior/dynamic/energetic) Nihang warrior version. Sarbloh Guru Durbar explains this well, where non-warrior saints are referred to as Khalsa.

lalleshvari can explain more regarding the Nirmala view on Amrit, and how Nirmalas perceive Amrit....it does differ to the Nihang aspects but as is tradition amongst Sanatan Sikhs, we do not go around fighting amongst each other :wink:

Within Akali Nihangs, the kakkars are practical...briefly...
kirpan/kard = lethal weapon, kara = lethal weapon, kachera = many uses according to kyshatria (warrior) maryada, kesh = shivswaroop/kaal roop/warriors of Chandi (see Chandi di vaar), kanga = to prevent dreadlocks (sign of passiveness/sadhus), kamarkasar = sign of being always ready for war+many uses, panj shastars = respect for Sarbloh, dummalley deh shastar = easy access to weapons, gupt weapons =weapons kept secret. Nihangs carry many weapons on their persons, not just a kirpan/kard (there will be a section on kakkars from the Akali Nihang Singh Khalsa perspective coming on www.shastarvidiya.org in the near future). If one wishes to read more, Baba Gurbachan Singh Ji Bhindrawaley's darpan explains the kakkars and their origins very well (and may shock the likes of Bikramjit when he realises where the kakkars actually come from ). Baba Ji himself was a Nihang Singh of the Budha Dal (the SAME sukha-drinking, chatka-eating Nihangs that Bikramjit considers to be "hindus"!!)

..within Nirmala Sampardah, these explanations and uses of kakkars may not necessarily match, but then again, Nirmalas are not expect to be at the front line or contemplate on Kaal as Nihang Singhs do. (..for anyone wondering about 1984 and Nihangs, www.nihang.com will explain this, so stick to the issue at hand).

Mainstream Sikhs, who prefer to focus on differences rather than nuture similarities, may see this as a "conflict" between Nihangs and Nirmalas with regards to their ideology of Amrit, but amongst Sanatan Sikhs, this is simply the beauty of diversity of Sikhi.

We, as Sanatan Sikhs, choose to build upon what is common, rather than fight on what is different. Every Sanatan Samparadah has its own forms of initiation....they take various forms...it does not mean they are conflicting with each other.

Interesting to note that the Damdami Taksal also consider the concept of multiple wives amongst the Sodhibans Sikh Gurus to be true...

from: http://www.damdamitaksal.com/his_gurus.htm

Satguru Hargobind Sahib Jee (Sodh lineage) wives: Mata Damodari Jee, Mata Nanaki Jee, Mata Marvahi Jee

Satgur Har Rai Sahib Jee (Sodh lineage) wives: Mata Krishan Kaur Jee, Mata Chand Kaur Jee, Mata Ram Kaur Jee, Mata Kaut Kalyani Jee, Mata Thoki Jee, Mata Anokhi Jee, Mata Ladho Jee, Mata Prem Kaur Jee

Satguru Gobind Singh Jee (Sodh lineage) wives: Mata Ajit Kaur Jee, Mata Sunder Kaur Jee, Mata Sahib Kaur Jee