Sanatan Sikhi (General Practices) Discussion 101

[Narsingha]

what are the DEFINITE uses of cannabis other than pain killer in time of war, which we are not in right now?

ANd to rakash singh, Niddar Singh teaches his form of shastar vidiya, other people teach as well, it might not be the exact same thing but you still cant be sure that Niddar Singh teaches it puratan ways, and I cant be convinced that my ustad teaches it purataan ways either.

Firstly, rather than whining on the net and spewing a load of bollocks, please turn up to one of the Akharas and see the art for yourself. If you have not seen the art, then what possible reason is thare which makes your opinion even remotely valid? If you have seen the art, at least come up with a valid critique, or at least pretend you have some intelligence and provide some evidence for your claims. As yet the individuals qualified to teach the art other than Niddar Singh are either dead, too old, hard to find, or have not come forward into the public limelight as yet. Those that have claimed to know the art have been spoken to, and as yet, no one has refuted the art. Even martial arts magazines have begun to publish articles on Shastar Vidiya and have given it the thumbs up. It is know being recognised as the Babuji (grandfather) of ALL asian martial arts. If you know of other teachers of Shastar Vidiya (not Gatka), please let everyone know.

Secondly, everyone who is aware of Shastar Vidiya (not Gatka being passed off as Shastar Vidiya) knows that a lot has been lost. Even Nihang Niddar Singh mentions this, so did his Gurdev, and those who are learning. What remains we are trying our best to preserve (...without the help of mainstream Sikh institutions who appear to hinder us rather than assist us).

Finally, with regards to cannabis and its uses (on and off the battlefield), are you now seeking to be given a crash course on sikhawareness in Ayurveda and western alternative/orthodox medicine? Why dont you do a search online for cannabis and its applications (medical and otherwise). You dont have to be a Sikh to understand its use.

In addition, let us know WHERE you are learning from (as you state you are learning Shastar Vidiya) and from WHOM, and WHAT exactly you are learning. We can always pop over and compare techniques, history, maryada, etc.

[gsingh00]

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[gupy]

OKay......... back to the topic at hand,

I can respect that, but how does this understanding come about, is it by following the path laid out by our Gurus? If so shouldnt Adi Granth be followed to the DOT.

I completely disagree with this, on the notion that bani due to its nature cannot be interpretated as any kind of a 'Rahit'. There is very very little, in fact as a %, very small of the bani which omments on Rehits. The vast vast majority is a journey of mind. This journey personifies many forms (this is illustrated by the differings in the writings of the different bhagats).

So if you and I followed by the DOT, we would still be different. But the real question would be : Is there any thing wrong with being different???

Also another request - please stick to the topic, their have been many personal attacks on these forums, lets act like adulst and keep this sensible. If any of you really have something to say about any individual, go say ity to him/her. Don't admin cut here about it. Thank you

[Rakash Singh]

As far as i noe, i dont knw any Taksali singhs who teach anything romotely close to what Niddar Singh teaches. One Taksali singh showed me a few things but they were nothing like what Niddar Singh taught for the same move, and the moves seemed somewhat "made up" and quite flawed.

Uptej singh doesn't know anything about the Shastar Vidiya that Niddar Singh teaches or indeed any other part of Purataan vidiyas. I know that Uptej singh lerant gatka frm a nihang in panjab but he learnt gatka and not much else. To echo what Narsingha said, no one else teaches Shastar Vidiya and the very few fortunate individuals that do know are too old to teach or choose not for their own reasons/predicaments. And i dont think any of ur Gurdevs fall into that catergory.

Cannabis away from the battlefield? personally i don't have a problem with it, as long as its controlled and infrequent. Anything done out of proportion can become problematic, i.e. over eating, under eating, lack of sleep, etc as a few examples.

If you choose to do a certain thing or choose not to then its power to you, if you've got a reason to back it then u can give someone an answer.

If you wish to follow SGGS to the dot... i respect u 100%. go 4 it. i cant do that myself so im not guna pretend. cuz i wud hav to be in jaap 24/7. and im not. r u?

[Narsingha]

Well, gurpreet_singh, we are still waiting for the infamous proof of Teji beating Nihang Niddar Singh. This mystical video seems to exist yet has not been made available. It appears you brought up the topic of Shastar Vidiya, and now you wish to become 'philosophical'..please make up your mind.

The Taksal and Teji both teach GATKA, although some morons (they can be called as such because they cant tell the difference) are passing this off as "Shastar Vidiya" ever since the term became known within mainstream Sikh circles.

We have already gone over the non-battlefield uses of cannabis on this website countless times. Sanatan Sikhi doesnt revolve around cannabis, chatka and nihangs alone, so get over it.

[gsingh00]

look at next post

[gsingh00]

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[gupy]

And just to sanatan Sikhi in general, in the Dasam Granth written by Shaheed Baba Deep SIngh Ji, it says "nisani sikhee ee panj harf asat" kaf. So than in this sense how can any udasi who runs around in a G-String be considered a sikh when he doesn't wear a kachera? Likewise for anyone who doesnt wear a kara.

Dasam Granth DOES not talk about 5 K's. Only 'panj shastar'. Moreover Sarbloh granth, goes furtehr in terming htem as three articles not five, naming them as kack, kesh and kirpan. NO mention of Kara.

Frther more, there is no pre-twentith century text (i've seen) which refers to 5 K's. In fact nearly all QUALIFIED scholars acknoweldge it as a recent eventuality and nothin more.

As for Gatka, well:

'Gatka is for shastar Vidiya,

what the vaaja is for Raag vidiya,

and what the Tat Khalsa is for meaningful education.'

You can happily quote me on that one!!!

My plea to anyone is not to judge anything on reputation and hear say, but to critically analyse it. I'm confident with this approach the likes of Gtaka, and modern day kirtan an finally be acknowledged as being 'primitive' forms of an original vidiya.

Another quote of mine you may want to use:

THERE IS NO SUCH THING AS GURMAT SANGEET OR SIKH SHASTAR VIDIYA. They are systems incorprated and modified by the Sikh gurus, but whose origins are SANATAN......

[Narsingha]

stop taking my points in another direction.

I said I learn shaster vidiya to show that i think martial heritage is important, not to argue over niddar singh.

and i talked about cannabis to show how bani is not followed when cannabis/marijuana is used.

Also, i know a couple people wit h the Uptej Singh video, one singh is currently working on either making a presentation of shaster vidiya and using that video or posting it on the internet, we'll just see what comes out of that.

and to raksah singh, i am not in jaap 24/7, although i wish i was. It takes years upon years to get to this state not just 2 or 3 days.

and to gupy, rehit for bhaguti has been outlined in Adi Granth and in Bhai Gurdass Ji's varran. Forr example, wake up amritvela, do ishnaan, concentrate and meditate on the name of vaheguru. I see the logic in your points, i might not agree with them, but i can agree to disagree with u.

And just to sanatan Sikhi in general, in the Dasam Granth written by Shaheed Baba Deep SIngh Ji, it says "nisani sikhee ee panj harf asat" kaf. So than in this sense how can any udasi who runs around in a G-String be considered a sikh when he doesn't wear a kachera? Likewise for anyone who doesnt wear a kara.

You are just laying down more poison for yourself.

Are you now suggesting that Gatka is a martial heritage rather than the invention of the British Raj that it really is?

What makes you think Gurbani is not utilised within Shastar Vidiya? A vast majority of the techniques taught in Shastar Vidiya, indeed the higher Pentras also take their inspiration from Dasam Guru Durbar (and other Sanatan texts). If Dasam Guru Durbar isnt Gurbani, then what is?

Seeing that you have been a student of 'Taksal' and Teji, can they and other Gatka masters substantiate their techniques using Gurbani too, and perhaps trace their styles to mythology/history/gurbani?

Bhagti has many forms, and isnt isolated to an individual sitting down meditating on Naam. Shastar Vidiya is a form of bhagti in itself, as is Raag Vidiya, as is Ayurveda, etc.

Dasam Guru Durbar also speaks highly of chatka, marijuana, hunting, etc. If you are so keen to quote from Dasam Guru Durbar with regards to the 'nisani' of what entails a Sikh, then perhaps you shouldnt ignore those passages that praise marijuana too. Dasam Guru Durbar speaks of "Treh Mudra", kesh, kard and kachera....kangha and kara are not mentioned, and are assumed to be worn already (as a consequence of kyshatriya rehit).

Sarbloh Guru Durbar even speaks of non-martial Khalsa who do not wear the Ks as you know them. The SGPC and mainstream Sikhism states that to be considered a Sikh you have to wear the 5 Ks. Sanatan Sikhi suggests that a Sikh is one understands, contemplates, practices and propagates Dharam - hence the concept of Muslim Sikhs, Hindu Sikhs, Christian Sikhs, 'Keshadhari' Sikhs, 'Monay' Sikhs, 'Sehajdhari' (non Khalsa) Sikhs, etc. Sikhi is a universal concept, not confined to 'Amritdhari' 5K-wearing Sikhs. If you disagree, then that is your choice.

gurpreet_singh, its evident that when you get caught with your pants down (metaphorially speaking), you start accusing people of "twisting" your posts and start lashing out by random accusations. Its usually wise to do your research before delving into any subject. Its clear you havent done any at all.

No one is forcing you to believe what traditional Sikhs believe, or indeed practice...live and let live. No one is preaching...regardless of what transpires with regards to your beliefs, Sikhi will flourish...

[gsingh00]

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[Niranjana]

The quote associated with Akali Nihang Baba Deep Singh Shaheed's hand written copy of the Dasam Granth is frequently quoted by the Taksal when explaining the 5 Kakkars. It has also extensively been recited by Bhai Balbir Singh Ragi (Nihang), a favourite of the UK Nihangs from ex-AKJ and ex-Taksali backgrounds, who are now discovering Raag Kirtan for the first time and lovingly term him ‘the Michael Jackson of Gurmat Sangeet’, in any event, if Balbir Singh is indeed a Buddha Dal Nihang Singh in disguise as he is claimed to be, clearly his endorsement of this Shabd (which can be found easily online by doing a search in the Sikhnet Gurbani files) is indicative that this is accepted as part of the Dasam Granth or at least Dasam Bani. The Sanatan Sikhs I have also spoken to, have claimed that this copy of the Dasam Granth also contains Uggardanti as does Baba Deep Singh’s personal Gutka –whilst this remains to be verified, the fact that the Nihangs can accept Uggardanti, Bhram Kavich and Bhagautee Astother as Mukvak Bani, then there should be no issue in accepting this shabd either.

To my knowledge the only group that frequents seeks to discredit this shabd asides from the likes of our beloved ‘Khalsa Fauj’ and the crusaders against the Dasam Granth are the AKJ, since it doesn’t support their stance on the Kakkars (re: Keski), however that is another discussion and a move accepted given the other views endorsed by the AKJ and the Bhasaur Singh Sabha relics that still survive today.

"The following five K’s are the mark of Sikhi.These five can never be parted from the body. Kara, Kirpan, Kashera, Kangha, recognise these as four of them.The fifth is Kesh, without which the other four are useless. There are also four H’s which must be avoided. Understand this without any doubt, no lies have been told. Hukka, taking tobacco. Hajamat, removing of hair. Halalo (intrepret it yourself). Haram, adultery. These are the four H’s.

(Sri Dasam Granth)"

Whilst anyone serious about martial arts should be able to differentiate between Gatka and Shastar Vidiya, just like it is simple to differentiate between authentic forms such as Wing Chun and Muay Thai in comparison to Kick Boxing or Karate, which are ‘sports’ and not ‘martial arts’ terming Gatka an invention of the British Raj based upon some selective use of photographic and piece-meal quotes to support such a notion is also absurd. Gatka can be compared to many other ‘performance’ martial traditions, which are used for purposes of processions and demonstrations, in the Sikh world, for Nagar Kirtans and Jor Melas, where clearly Jung de Vidiya is (a) too secretive to be made public and ( would not be too entertaining given that it aims to chatka (like any other serious martial art) and hence the demonstration will not last more than a split second and certainly will not contain any sparks and clashes of steel like Gatka, Fenching, Kalaripat and other performance arts would.

Regarding Dasam Guru Durbar and chatka, marijuana, hunting, yes there are references to such matters, whether they are ‘spoken of highly or not’; is quite another thing. It is interesting that the Nihangs are keen to apportion selective quotes to themselves such as references to Nihangs and Chatka, however I have yet to see a single quote in the Dasam Granth in which the term Nihang is used for a Sikh (the supposed metaphorical means of understanding this, I am familiar with, however this is rarely stated when such references are made) and moreover the term Chatka used with the notion of slaughtering goats in the manner purported by the Nihangs today –in most instances the Dasam Granth speaks of Chatka warriors and uses the term for the decapitation of the opponents.

Narsingha Veer is correct concerning the "Treh Mudra" referenced in the Sarabloh Parkash and the rehitnama literature, for further information, Amritpal Singh Amrit has written on this matter on this website and also on his site, www.amritworld.com

With regard to the SGPC stating that to be considered a Sikh you have to wear the 5 Ks, please provide a suitable reference to support this. The Rehit Maryada put forth by the SGPC actually does not specify this, but simply defines a Sikh by his/her belief in the 10 Gurus, Guru Granth Sahib and the Amrit of Guru Gobind Singh –I’m sure even the non-Khalsa Sikhs of the Sanatan world “believe” in the Amrit of the Guru Sahib, in any event, the SGPC has acknowledged Udasis as Sikhs and has various Nirmala, Udasi and Nihang members on its board. Interestingly, back in 2001, numerous newspaper articles amply covered the discussions between Akali Nihang Baba Santa Singh and Parkash Singh Badal, to whom the support of the Buddha Dal and the associated rural vote was assured.

Gupy Veer is indeed quite correct in his assertion that this is no such thing as GURMAT SANGEET or indeed Sanatan “SIKH” Shastar Vidiya, for these are simply “systems incorporated, (adjusted and utilised) by the Sikh gurus, but whose origins are Sanatan...”, and hence why it should also be easier to see, as Drawof Veer once put it, the term ‘Sanatan Sikhi’ is rather like terming a ‘vacuum cleaner a Hoover’.

[gsingh00]

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[Beast]

lol, talk abt liberal interpretations!

[Guest]

according to gurpreet singh then that means it would be alright for me to aks the SGPC that all kachera should be abolished, becuz i dnt like wearing them, cuz u no the SGPC try to make every one happy.

damn should try this,

[Niranjana]

Gurpreet Singh,

Your tone in your last post addresses me personally (You've proved what I was saying) and then goes on the refer to me and my Sanatan Groups.

Well, let's step back a little here and actually "read" what is being stated, I never spoke against your comments or anyone else, my post simply reflected facts and my own views (indicated accordingly). Moreover, I am not part of any Sanatan group, so please don't jump on the bandwagon that "he must be Sanatan since he said 'something' against the mainstream" and likewise with the Sanatan groups, who are quick to jump onto the "where's all the love gone, why do we concern ourselves with titles like Sanatan or Tat Khalsa..." when asked something challenges their beliefs with referenced support from their own sources.

[gupy]

If indeed we have such a quotation, and therefore work on the assumption that the 5 Ks were the original rehit communicated by the Guru to the Khalsa, then we must ask ourselves the following.

Why are there no references to the ideal of 5 K's in nearly all texts concerning Sikh History (written by Sikhs or foreigners)?

I'm not saying the 5 individual items were never worn , however this idea of them being essential in oral/ written rehit can be challenged.

My references are as follows (rehit namas):

- Tanakhah-nama

- Prashan-uttar

- Prahilad Rai

- Chaupae Singh

- Desa Singhs

- Daya Singhs

- Sau Sakhi

- Prem Sumarag

- Gur Bilas

- Sarbloh Granth

I'm not going to get into the argument of authenticity as such. However the above wroks, although with inaccuracies, ALL fail to recognise the 5 K's as an ideal for a Khalsa.

Moreover, we have writtings of :

- Polier

- Grewal & Habib

- Malcolm

- Santokh Singh

- Cunningham

The texts which support include Macauliffe, but even Kahn Singh Nabha is initially hesitant on the matter.

Only 20th century texts are absoulte on the concept.

In my view there is so much evidence against, that for the 5 k's to have been so paramount can not be affirmed positively.

[gsingh00]

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[Beast]

I was talking about the way you liberally interpreted Niranjana's post.

"Regarding Dasam Guru Durbar and chatka, marijuana, hunting, yes there are references to such matters, whether they are ‘spoken of highly or not’; is quite another thing."

Yes, I have never seen them spken highly about. Guru Gobind Singh Ji Maharaj does say that he went hunting, but the reason for these hunts are not specified.

He didn't say that they were not spoken highly of either. He simply sat on the fence with that issue, but you took his statement as confirmation of your own beliefs.

[gsingh00]

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[Guest Sardar Moderator Singh]

Given this debate has swayed from the initial queries raised to better understand the worldview elucidated under the "Sanatan Singh Sabha" and also during the Sanatan Sikh talks by Nihang Niddar Singh, the Moderation team would like to revert back to the following points, which were also referred to at a number of UK Sanatan Sikh talks to aid in this understanding. In addition to the names mentioned below, we would also be grateful if Veer Narsingha and Veer Amritpal Singh can also shed light on this matter, given their closeness to the UK Sanatan Sikhs and Hazoori Parampara, respectively.

It is evident from reading the literature of the Sanatan Singh Sabha that the caste system and its taboos had become an integral part of Sikhi and all efforts were made to enforce it, to the extent that those who broke these caste rules were classified as patits and shunned (see “The Khalsa, June 27, 1900 p.3).

The only real manner in which the Sanatan Singh Sabha differed from the Brahmanical caste structure was their inclusion of those such as Jats (traditionally included amongst the Shudras) within the superior castes (a trend still evident in modern day Sikh institution inspired by the Tat Khalsa model, albeit they may claim to be a caste-free society).

One key text that came out from the Sanatan Singh Sabha was Avtar Singh Vahiria’s Khalsa Dharam Sastar (Amritsar, 1914) wherein on pages 321-2 he states the Sanatan Singh Sabha worldview in line with the Brahmanical paradigm of ‘varnasremadharma’ which he also elucidated in his Sikh(Kharaa Khalsa) Dharam Tat Darsan:-

Quote: ‹ Select › ‹ Expand ›

“From Brahmin to Nai, including Chippe and Jhivara (all sudra castes), all those who belong to the 4-fold caste system are not allowed to partake food cooked or touched by outcastes. This implies that just as the 4 Hindu castes can be polluted by the untouchables, similarly in the Sikh Khalsa religion all persons belonging to the 4 castes can be polluted too. Those Sikhs who belong to the untouchable groups (like the Mazhabi, Rahtia and Ramdasia) constitute a separate caste. These untouchable castes do not have the right to proceed beyond the 4th step in Sri Amritsar (at the Harimandir). Members of the high castes should take care not to mix with persons belonging to the lower castes. If someone seeks to do so he forfeits his claim of belonging to the high castes.â€

The renowed Nirmala scholar Gyani Gyan Singh (who’s heavy pro-Jat attitudes have been mentioned elswhere on this forum) in his Pustak Khalsa Dharam Patit (Amritsar 1903) also outlines various means by which to overcome numerous kinds of caste-related pollution.

The moderation team would like to request the forum, and particularly the Nirmalas Shaka Nyorai, Tsingh and Vijaydeep Singh together with Veer Challenge Everything, to kindly comment upon the above if indeed we should seek to be context specific about terms of usage and practices prevalent amongst their former prodigy.

[vijaydeep Singh]

Gurfateh

Das will soon publish his research on caste isssue.

Well In punjab after that the Sikh became rulers a good lot of caste based Hindus came into Panth just to shopw as if they are more to like rulers.

They did bring in thier pagan caste culture.

So often when we talk of Oral Tradition it can be polluted by pagan influence totaly adverse to Gurmat.

Interseting thing here to note is that Sikh communities which were outside Punjab and may be during Guru Period,Misl Period or Ranjeet Singh Period.They are mostly free from caste and other people who are non Sikh consider Sikhs them selve as a caste.Like Jains,Bishnoi or Bairagi were sects of hindusim but are considered caste.

But as Gurmat has various similarties with Islam and like Islam Gurmat has not been absorebed by hinduism in many part of Hindu Majority India,So Nirmalas or other such preaching groups out side Punjab may not belive in caste.In fact they can convert Non Sikh into Sikhism and this also justify that Sikhism is not a caste but a faith.

Das will also give record of Sikhs in Bihar,Assam and South India without caste.Perhaps Sikh maintained thier distinct Identiy by not swaying away by caste.and Sikh who are still with thier old tradition as bedfore the Pagan influence we do not have caste.

Best Example is the surname of Deccani Singhs,Pyada(infantry men)Swar(Cavilary men) or Topchi(artillary men).

Gurbani also says Sa Jaat Sa Paat Hai Jeetee Karam Kamaye

ie Faith or Caste/Profession earned by deeds.

foregive Das if wrong is writtan.

If Das gets a chance to undergo baptism withing Budhadal where there as allaged that 'lower castes' are given baptisem separatly then Das will prefer to have baptism with them.

If they can not be 'high caste' like Das then at least Das can be lower like them.

During Ygoo Paveet Sanaskar same logic did First Master used.And as per Manusamriti Guru himself no longer was a Dvij Khatri but reduced to Sudrahood as without Ygyoopveet.

In fact Das brought in here a publication from Bajrang Dal who are trying hard to get Hindus rid of caste as thier old scripture also are against birth based caste but Varna are profession for them.and thats it.

If there is no caste in Hindu ancestores then how the hell can any one prove it in Sikhs.And Guru did converted Ibrahim or Bahimi a Muslim in Panth(Suraj Prakash) but there he became Sikh and no caste was mentioned over there.By the way if we belive in caste then to a White convert he will make Gursikh Brahmin Sikh,Arbian as Bania Sikh,Slav a Jatt Sikh,Negrro can be Mazahbi.

Person like Das could be untouchable due to being a mix Breed of Khatri mother and Vaishya father.ie Varn Sankar.

But in Nirmala Ashram there is no disparity shown to Das,Nor in Nihungs Deras in south India or in Taksali Gurudwaras.

Yes in Harmandir Sahib there were a good lot of idols.And they were there to attract high caste Hindus who use to pay a good lot of offering or Charhwa.

In those times sudras or untouchables were not allowed to go to hindu Temples so same thing happened in Harmandier Sahib with Idols.And Pujaris wanted wealthy Hindus to continue to come to Temple and let more offering be made.But reformers wanted Sikhs and not the offering and they allowed the humans from all backgrounds as they are images og God as per Holy Bible(as Tat Khalsa Christiinsed the faith) and for that images of molten God were sent to Durgiana Temple.

Initialy there was a dispute with Pujaris to weather we should allow the lower caste or not,and Vak was taken from Adi Guru Darbar and it came in favour of let so called lower caste come in.

[vijaydeep Singh]

Gurfateh

Das also want to add that Gurudwara Reform movement and present day Rahit Maryada also had good support of Nihungs or Nirmalas

Like Maula Singh JI or Kaur Singh Ji.

Many contributor to present day Rahit Namah include

Akharah of Nirmala from Kankhal,Budhadal of Mujang of Lahore and surprisingly for those who hate Udaseens,Mahant Jaikumar of an Akhara in Amritsar.

Perhaps Nirmalas may not be same as Taksali as Nirmalas in Punjab do not go much after Amrit Sanskar in Punjab,Reason could be thier refusal to take Amrit if that ceromony is dividing us on caste lines.Akal Bless.

[x_suman_x]

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

this is a good site to find out more about them

[Niranjana]

Vijaydeep Singh,

Your point about the Punjabi Sikh community is well made - even today, we hear about the rate at which Punjab is becoming infested with barber shops and alcohol, much like the Punjabi Jatt in the diaspora, in Punjab too, they are the first to opt for the clean-shaven all singing all-dancing Punjabi Munda/Hero – what is interesting, is that the same Punjabi Sikhs when the do finally adopt the hirsute form of the Khalsa are the first to begin criticizing the likes of the Hazoori Singhs, Delhi Sikhs, Kahmiri Singhs or the Afghana Singhs for their individual local culture, which is now considered to be contrary to Gurmat.

What I find alarming and confusing is that these very people and the masses of ‘authority figures’ on the internet (usually from Bhausauria linked backgrounds) claim that the above mentioned groups are at a loss owing to the overwhelming presence of non-Sikh movements in their respective areas, hence their supposed adoption of what is considered to be Hindu and Islamic cultures – without going into this debate, let’s for argument sake agree with these Bhausauria influenced Sikhs – please let me why then in Punjab, we see an overwhelming amount of apostasy from villages to the larger cities? This is despite having the AKJ, Taksal, SGPC, Sant Samaj ALL active in this region? On the contrary all the other groups are predominantly Keshdharis and extremely proud of their Dastaars and Khalsa Insignia?

This argument is a lot wider, as it also concurs with the ban on the recital of Suraj Parkash Granth in so man of these Bhasauria influenced institutions, but let’s keep it to basics? Why can’t those in Punjab even maintain the Insignia of the Khalsa, despite having so many parcharaks operating in their areas?