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Wow, just wow! <banned word filter activated> is the world coming to. Just read a few posts in this thread. ? Including the quoted one. Fantastic behaviour by the kid though, he should disown his parents for behaviour like that.1 point
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Hope the sangat enjoys this. @dalsingh101 i would be very interested in your opinion on the puratan janamsakhi.1 point
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Below I will post some pictures from the Janamsakhi First image is Guru Nanak with Bhai Bala (Proving he at least existed) and Bhai Mariana dating to 1785 Second image is Guru Nanak with Bhai Bala dated to 1790-1820 Third image is Guru Nanak in Mecca from the Late 18th century Fourth is Guru Nanak as a shopkeeper from the late 19th century Final image is Guru Nanak with a Brahmin from the early 18th century Imtresting how in the earlier images Guru Nanak looks like a Peer or more of a Muslim Saint while in the later ones he look more like a Hindu Saint and even royalty.1 point
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Puratan Janamsakhi is the most contemporary and probably authentic. It was written in the early 1600s making to a very reliable source. Bahi Vir Singh writes it is the oldest janamsakhi though he goes with a mid 1600s date of Guru Hargobinds time. He says the Hindalias have made their own corrupt version of the janamsakhi. He also says that Bhai Bala Wala Janamsakhi is a copy of this while changing parts to fit the agenda of the author who Bhai Vir Singh believes to be the Hindalias. Bhai Vir Singh believe that Sakhis of this Janamsakhi were each written at different times. The third sakhi is written a while after the Mughals while Sakhis about Guru Arjan Dev Jis shabads were, by the language, written during Guru Hargobind Jis time. Another Sakhis appears to be of Guru Gobind Singhs time. The language is south western Punjabi and it does not seem the writer is a professional nor an expert. There are many errors that seem to be copying mistakes. The first Sakhi says Guru Nanak was born in the month of Vaisakh in the third period of the moonlight night. I.e amrit vela. It interestingly says that by the time he was 5 Hindus and Muslims started to consider him and avatar or a saint. There is a lot of Gurbani used in this Janamsakhi. The author makes the mistake of attributing Saloks of the fifth Guru to Guru Nanak.1 point
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Kabul's heroin hellhole where even the DOGS are drug addicts: Shocking images lay bare the tragedy of thousands of homeless men scarred by poverty who languish in sewage drains and under bridges by dead bodies to get their fix Drug addiction has long been a problem in Afghanistan, the world's biggest producer of opium and heroin But spiralling poverty and decades of near constant war have turned millions more to drugs in recent years A sea of people strung out on heroin, opium and meth were seen strewn over a hillside overlooking Kabul Hordes of addicted wild dogs are also seen skulking around the huge camps to share in the drugs The Taliban launched an aggressive campaign to eradicate poppy cultivation and are rounding up addicts They are forced into drug camps and made to go cold turkey without any medical aid, but ultimately end up returning to drugs as soon as they are released Harrowing images depicting the rampant drug addiction that has blighted thousands of Afghan families after years of conflict and the resurgence of the Taliban have emerged, in what is a stark reminder of the turmoil faced by the nation's long-suffering citizens. A sea of people strung out on heroin, opium and meth were pictured strewn over a hillside overlooking Kabul, some scraping by in makeshift tents with many more simply lying in the dirt. Hordes of dogs are seen skulking around to share in the drugs, with bodies of overdosed humans and hounds often found sprawled amid the stinking rubbish. Drug addiction has long been a problem in Afghanistan, the world's biggest producer of opium and heroin and now a major source of meth, but spiralling poverty and decades of war have turned millions more to drugs in recent years. Since the total collapse of the country's economy following the seizure of power by the Taliban in August last year and the subsequent halt of international financing, families that were once able to get by have found their livelihoods cut off, leaving many barely able to afford food. As a result, more and more people each day turn to drugs to escape their crushing problems, and the capital Kabul is now infested with addicts living in parks and sewage drains, under bridges and on open hillsides. An Afghan drug addict smokes heroin on the edge of a hill in the city of Kabul, Afghanistan,Tuesday, June 7, 2022 An Afghan drug addict gives heroin to an addicted dog in a small camp on the outskirts of Kabul. The bodies of overdosed humans and dogs are strewn throughout Kabul amid the rubbish An Afghan drug addict smokes heroin on the edge of a hill in the city of Kabul, Afghanistan, Thursday, June 9, 2022. Drug addiction has long been a problem in Afghanistan, the world's biggest producer of opium and heroin An Afghan searches for his drug addicted brother among other addicts under a bridge in Kabul, Afghanistan, Wednesday, June 15, 2022 Addicted dogs sit among the hundreds of Afghans addicts who gather on the edge of a hill to consume drugs, mostly heroin and methamphetamines in the city of Kabul, Afghanistan, Wednesday, June 8, 2022 Afghans drug addicts gather under a bridge to smoke heroin, as the addicted and hungover dogs have fallen on the ground, in the city of Kabul, Afghanistan, Tuesday, June 7, 2022 The ranks of the addicted have been fueled by persistent poverty and by decades of war that left few families unscarred A 2015 survey by the U.N. estimated that up to 2.3 million people had used drugs that year, which would have amounted to around 5 per cent of the population at the time. Now seven years later, the number is not known but it is believed to have increased dramatically, according to the head of the Drug Demand Reduction Department, Dr. Zalmel, who like many Afghans uses only one name. The Taliban, who seized power nearly a year ago, have launched an aggressive campaign to eradicate poppy cultivation. At the same time, they inherited the ousted, internationally backed government's policy of rounding up addicts and forcing them into camps. On two nights earlier this summer, Taliban fighters stormed two areas where addicts gather in Kabul - one on a hillside and another under a bridge. In total, they collected some 1,500 people, according to officials in charge of registering them. They were herded into trucks and cars and taken to the Avicenna Medical Hospital for Drug Treatment, a former U.S. military base that in 2016 was converted into a drug treatment centre and the biggest of a number of addict treatment camps around Kabul. There, the addicts were shaved and kept in barracks for 45 days. They receive no treatment or medication as they go through withdrawal. Since the Taliban seizure of power, the international funding on which the Afghan government relied has been cut off, so the camp barely has enough funding to feed its inmate-patients. But the camps do little to break addiction. drug addict detained during a Taliban raid is shaved at a drug treatment camp in Kabul, Afghanistan, Tuesday, May 31, 2022 An Afghan drug addict smokes heroin on the edge of a hill in the city of Kabul, Afghanistan,Thursday, June 9, 2022 Hundreds of Afghans addicts gather under a bridge to consume drugs, mostly heroin and methamphetamines in the city of Kabul, Afghanistan,Wednesday, June 15, 2022 Hundreds of Afghans addicts gather under a bridge to consume drugs in the city of Kabul, Afghanistan Kabul is now infested with addicts living in parks and sewage drains, under bridges and on open hillsides Taliban fighters look for drug addicts hiding in the rubbish to detain and move them to a drug treatment camp, in Kabul, Afghanistan, Wednesday, June 1, 2022 A week after the raids, AP reporter Ebrahim Noroozi went back to both locations and said both were once again full of hundreds of people. At one notorious drug hangout on the hill, a man was seen picking his way through the crowds of whacked-out Afghans by torchlight. He was searching for his brother, who became addicted years ago and left home. He goes from site to site, through Kabul's netherworld. 'I hope one day I can find him,' he said. Meanwhile at the site under the bridge, one man in his thirties named Nazer seemed to be respected among his fellow addicts, breaking up fights among them and negotiating disputes. He said most of his days are spent under the bridge but goes to his house every once in a while. Addiction has spread throughout his family. 'It's normal,' Nazer said when asked how the drug hangouts filled up so quickly after thousands of people were rounded up by the Taliban just weeks earlier. 'Every day, they become more and more... it never ends.' Afghan drug addicts who were rounded up during a Taliban raid are waiting in a truck to be taken to a drug treatment camp, in Kabul, Afghanistan, Thursday, June 2, 2022 Drug addicts detained during a Taliban raid wait to have a shower in a drug addiction treatment camp in Kabul. They have no access to medication or withdrawal treatment and are forced to go cold turkey Drug addicts detained during a Taliban raid wait to have their heads shaved in a drug addiction treatment camp in Kabul, Afghanistan, Tuesday, May 31, 2022 A drug addict detained during a Taliban raid is shaved at a drug treatment camp in Kabul Drug addicts detained during a Taliban raid are taken to the detoxification ward of a drug treatment camp in Kabul, Afghanistan. The camps do little to help people kick their addictions and the drug hangouts of the capital quickly refill, even after thousands of people are rounded up and taken away A drug addict sits on his bed in the detoxification ward of a drug treatment camp in Kabul, Afghanistan Drug addicts rest on their bed in the detoxification ward of a drug treatment camp, in Kabul, Afghanistan, Sunday, May 29, 2022 Drug addicts undergoing treatment stand in the detoxification ward of a drug treatment camp in Kabul, Afghanistan, Sunday, June 19, 2022 When the addicts die, either from overdoses, hunger or exposure to the elements living in the dirt, they do so unceremoniously. Sometimes fellow addicts or family members will hastily bury them - others are just carted off and left to rot or be eaten by the dogs. As Noroozi picked his way through the crowd, taking pictures and speaking to the addicts, he was told one body lying next to him had died hours earlier. 'There's a dead man next to you,' one of the addicts told him. 'We buried someone over there earlier,' another said further down. Another man lay face down in the dirt, unmoving and barely clinging to life. 'You're dying,' Noroozi told him. 'Try to survive.' 'It's fine,' the addict croaked. 'It's okay to die.' Noroozi said he bent down to gave the exhausted man some water, after which another addict passed him a glass pipe filled with smoke. The man, whose name was Dawood, toked on the pipe and was seemingly imbued with some more energy. He told Noroozi he had lost a leg to a mine about a decade ago during the war. After that he couldn't work - his life fell apart and he turned to drugs to escape. It is a story shared by untold numbers of Afghans whose country and livelihoods have been left in ruin. https://www.dailymail.co.uk/news/article-11030855/AP-PHOTOS-Afghan-despair-poverty-fuel-addiction-scourge.html1 point
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Imagine if apnay actually listened to Simranjeet Singh Mann and got involved in this conflict. They'd be apnay in the media like this..... https://www.dailymail.co.uk/news/article-10927759/Missing-Americans-went-fight-Ukraine-seen-Russian-military-truck.html1 point
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I forewarn you, some Jathebandi fanboys will find this insulting: The Five Kakkars. Tradition expounds that when the valorous Bhai Jaita brought Guru Teghbahadur Ji’s head to the young Guru Gobind Rai, the latter Guru exhorted emotional restraint. After debriefing Jaita as to the situation in Delhi, where the senior Guru was martyred, the Guru inquired as to the numeric presence of the Sikhs in the city. Jaita replied that though many were present, no conspicuous markers distinguished them from other non-Sikh citizens as long hair was retained by a majority of citizens irrespective of religious denomination. (1) Stolid, the Guru pledged to bequeath such a form to the Sikhs that they would be recognized even in millions! This form was ultimately made manifest in 1699 A.D. upon the creation of the Khalsa with the addition of four distinctive symbols to the physicality of all initiates. (2) Owing to the inherent factionalism of the present-day Sikh orthodoxy, and the corruption of the faith’s academia, features as conspicuous as the Five Kakkars are rarely elaborated upon. The latter are composed of the following: The Kesh- Unshorn Hair. The Kach- Stitched Drawers. The Kirpan- A Dagger. The Kangha- A comb worn exclusively in the hair and/or tied as an accessory to the Kirpan. The Kara- An Iron bracelet worn on the right forearm and/or on both forearms. The prime purpose of the Ks was to demarcate the Sikhs, on ideological lines, from non-Sikhs. Nanakianism, since inception, had placed an uncompromising emphasis upon societal living. Prior, or contemporary, faiths had separated the individual from his/her society on religio-political grounds. Prior Indic faiths-under the rubric of Hindu and composed of Hinduism, Buddhism and Jainism– perceived the world as an illusion and hence worthy of renunciation. The acolyte was enjoined to deprive himself of worldly pleasures and seek salvation in limitless solitude. Divorce from society, and it’s corollaries, was perceived as the only authentic means of Moksha or salvation. (3) Any attempts at societal betterment, in the case of Hinduism, was to be only attempted when the institute of Varnashrama Dharma (Caste) was physically threatened. (4) Krishna’s command, to Arjuna, on this point is quite illumining as the Demi-God states Caste to be a Divine creation which should be preserved through force if necessary. (5) Islam, a non-Indic faith and of Arabic origin, did not possess any concept of the separation of Church and State. (6) It’s prime aim was to engineer a global state which was fully Islamic in nature and where non-conformism to the state ethos, by default, was treason. ‘the toleration of any sect outside the fold of Orthodox Islam is no better than compounding with sin… The conversion of the entire population to Islam and the extinction of every form of dissent is the ideal of the Muslim state.’ (7) Brohi’s words, on the matter, are more profound: ‘Islam views the world as though it were bipolarized in two opposing camps- Darul-Salam (Islam) facing Darul-Harb- the first one is submissive to the Lord in co-operating with God’s purpose… The second one, on the other hand, is engaged in perpetuating defiance of the same Lord (by the rejection of Islam; interjection ours)…’ (8) This binarism is justified on the following ideological grounds: ‘…The extension of Muslim rule is objectively justified as the duty to spread the Superior truth which, as a way of life, can be fully realized only under a Muslim administration.’ (9) The realization and preservation of the Caliphate is the Summum Bonum of the Islamic faith and Muslims are forbidden to, in the words of the apologist Adeeba, ‘physically revolt or rebel against the ruler, be he righteous or tyrannical…’ (10) Husayn al- Quwatli expounds the following: ‘…the Muslim cannot take a disinterested position vis-a-vis the state… Either the ruler is Muslim and the rule Islamic, then he will be content with the state and support it, or the ruler non-Muslim and the rule non-Islamic, then he rejects it, opposes it and works to abolish it, gently or forcibly, openly or secretly…’ (11) Summarily, both the Hindu tradition and Islam enjoined an adherent to achieve a certain mode of statehood at the expense of the non-conformist. For the Hindu (in a religio-political sense), any attempts at eradicating or influencing the Varna structure was anathema whereas for the Muslim any attempts at change where taboo where a Muslim polity was involved. The individual was, effectively, divorced from the socio-political field under one pretext or another and socio-politically rendered impotent. (12) The Sikh Position: It was seen fit by Guru Nanak Dev Ji, and his nine successors, to emphasize upon the socio-political/religio-political field and the latters’ corollaries. To this end the Sikh was enjoined to better his/herself and subsequently their environment. (13) The evolution of the faith was initially foreseen by the first Guru and successively realized by the subsequent nine. Given it’s ethos, it was necessary to physically distinguish the appearance of a Sikh from his non-Sikh fellows. The Sikh Gurus did not discriminate on any individual basis, but were opposed to the inefficacious tenets of other faiths. The Sikh was intended to stand out as a salient ensign of his/her precepts in opposition to the latter. (14) To this end, in 1699 A.D., the tenth Guru revamped the Sikh initiation ceremony of the Charan Pahul Amrit and bequeathed four additional symbols to all acolytes. (15) Let us now scrutinize the two common contentions advanced against the retaining of these Kakkars. 1.) The Kakkars were never five in number. Historic texts mention only three ,the “tre-mudra,” the latter two symbols were introduced by the Singh-Sabha. 2.) The Kakkars are related to Hindu religiosity and hence hold no distinctive symbolism, Per se, for the Sikhs and should be treated only as temporary markers. Their continuation is only a corollary of the Singh-Sabha movement. It must be noted that the above contentions are, if put candidly, the result of an ossified and otherwise obsolete academia which can be classified as either Assimilative or Mcleodian. Given the political leanings of many Sikh academics, Assimilative academicians promulgate the view that the Sikhs are not distinctive from the greater Hindu society and only an ideological offshoot. The general recourse, in their works, is to accuse the Occident of introducing the concept of self-defining identity in the sub-continental psyche. If their respective criterion is applied to Hinduism, the so-called parent faith, it emerges then that even the latter is an Occident creation vis-a-vis self-definition. (16) Mcleodian (the nomenclature being credited to the subjective intellectual Mcleod) academics opine that the Sikhs are an evolutionary corollary of prior spiritual movements and hence nothing new. Both classes ignore sources pointing to the contrary and advance their own subjective assertions in lieu of any substantive evidence. Contention One: The initial mention of the Tre Mudra is found in the Sri Sarbloh Granth, a secondary scripture generally credited to Guru Gobind Singh Ji although some compositions are said to be post-Guru era additions. (17) ‘The Righteous path of the Khalsa proliferates. It’s form is truth, liberation and auspicious deed. Retaining Kach, Kesh and Kirpan they pay obeisance to the (true) Guru. Worshipers of Kaal, they tread the way of the warrior (kshatriya) and fight in the vanguard. Among them forty-five were accepted, and five were acknowledged as being supreme among the Khalsa. The beloved Ajit Singh, Jujhar Singh, Zorawar Singh and Fateh Singh. The fifth was the true Guru who manifested the Panth.’ (18) Non-scriptural sources, generally historic texts, also mention the Tre-Mudra. A number of scholars believe that the Tre are placed in a context different to what the Ks are contextualized in. Orthodox traditionalists believe the Khalsa, the ultimate form of a Sikh, to be timeless. This, again, is verified by the Sri Sarbloh Granth: ‘By the command of the Timeless One, the Khalsa was manifested in the form of sacred Sages. With unshorn hair, from the top to the toe-nail, the Khalsa is both Saint and Warrior…’ (19) S. Kapur Singh’s research, based on the accounts of Megasthenes, indicates that a strong republican current (as found within the Sikh socio-political framework) existed upon the sub-continent in around circa 330 B.C. (20) Several such polities existed and/or bordered the modern day Punjab with the most prominent being the Kathians and the Sophytes or Sanbhutis. (21) Whilst retreating from the sub-continent, by way of modern Balochistan, Alexander encountered the Oxydrakais – Kshudras– and the Malloi, or the Mallavas. These peoples were essentially governed by republican institutes and fielded a coalition 100,000 strong to ward off the invader. (22) His next encounters were with the Xathroi and subsequently the Musicani. (23) Panini, an academic at 6th century Taxila, describes these polities-ganas– in passing as being ayudhyajivinis or arms-bearing. (24) S. Kapur Singh is of the opinion that these ganas were the socio-political ancestors of the Sikh framework. Historicity evidences that their citizens were defined by the the bearing of arms as a means of socio-political autonomy. (25) The Musicani, as per Megasthenes, also ate from a common kitchen and entertained no distinction within themselves. (26) The question now arises, are the Kangha and Kara Singh-Sabha innovations? Let us approach the matter via the aid of historic sources themselves. Mann & Singh substantiate that extant manuscripts of the Dasam Granth contain the, now excised, composition of Nishan-i-Sikhi. (27) Pandit Narain Singh’s exegesis of the scripture, published in 1932, evidences the composition to be a part of the Asfotak Kabit(t) Sv(w)aiye. Some scholars contend the composition to be the work of the sophist Bhai Nand Lal, but the syntax of the subject matches that of Guru Gobind Singh Ji’s other works. (28) ‘These five letters beginning with K are the emblems of Sikhism. A Sikh can never be excused from the great five Ks. The Bangle, Sword, Shorts, and a Comb. Without unshorn hair the other lot of symbols are of no significance…’ (29) It is also prudent to note that historic Rehitnamahs, which mention the Tre Mudra, are also agreed that a Sikh should retain the Kangha to keep the Kesh well kempt and a Kara as a Vini Shastra- wrist weapon. (30) Jagir Singh, an amateur collector of Sikh antiquities, believes that the Tre Mudra encompass the other two Kakkars by default. ‘Guru Gobind Singh Ji gave the Khalsa a Divine form but he was also insistent that it not lapse into asceticism. To this end the Kangha was bequeathed as a sign of worldly life. Ascetics allowed their hair(s) to become matted as worldly life did not concern them much. For the Khalsa the world is real; matted hair was to be rejected as a sign of detachment hence the comb. Worldly nuances, to an extent, were to be paid heed to. The Tre Mudra were understood to be timeless (ancient), but the Kangha and Kara were innovations of the tenth Master.’ (31) Historic texts, by default, mention both the Kangha and Kara in differing lights. Koer Singh and Bhangu both mention the Tre Mudra. In subsequent passages, however, they also mention the necessity of keeping one’s hair well kempt with the aid of a Kangha and protecting one’s wrist (the Kara) during combat. (32) A comprehensive account of the 5 Kakkars is given in Bhai Jaita’s Sri Gur Katha, a short exposition of the author’s life in the court of the tenth Guru. Verified by several eminent scholars as authentic (the syntax and structure match that of the Guru’s poets), the text has the following to say vis-a-vis the Kakkars: ‘Five portals to his threshold! Five revered in the Lord’s court! Kirpan, Karra, Kesh, Kachh, Kangha- established as the five K’s…‘ (33) The exposition of several other specific episodes, in the life of the tenth Master, also verifies the authenticity of the document. Regarding the assertion that the Singh-Sabha made the retaining of the later two Kakkars mandatory, Raj Kumar Hans states: ‘Most importantly it (Sri Gur Katha; interjection ours) becomes the first testimony, an eyewitness account, to talk unambiguously about the 5Ks… in a way textually validating the late nineteenth century Singh-Sabha assertion based on the Khalsa Sikh memories and practices.’ (34) In light of the above it can be safely summarized that whatever the contextualization of the Kakkars, and their historicity, in the past they have also been five in number and will continue to be so well into the future. Contention Two: Given the political currents of modern day Indian politics, it is no wonder that such an argument has been manifested to impugn the distinctive Sikh identity. The Kakkars, via Sikh tradition, not only act as identifiers of a Khalsa Sikh but also represent the salient features of the latter’s beliefs. What are these ideological features? Let us analyze them below: The Kesh- As we have seen previously, unshorn hair was a prerogative retained by the Kshatriya (warrior-Caste) of Hindu-dom. Bostom notes that whenever a non-Islamic community or nation was subdued and brought under the aegis of the Sharia, draconian measures were imposed upon the non-Muslims among which the wearing of long hair and the retaining of weaponry was forbidden. (35) By allowing Sikhs, of all hues and Castes, to retain unshorn hair the Sikh Gurus not only afflicted a decisive blow upon Hindu segregation but also challenged the Muslim notion of a caliphate. Dr. Trilochan Singh, an eminent twentieth century scholar, substantiates that Kesh was a symbol of the Sikh faith since the latter’s earliest days. (36) We are not duly concerned with why different Indic traditions emphasized upon the retaining of long hair, but rather why the Sikh Gurus attached a sacrosanct respect to it. It is well-known that Guru Nanak Dev Ji opposed traditional Indic thought that a worldly life was not conducive to the spiritual path. Hair, for any spiritualist, was deemed as being a sign of worldliness and hence shorn when the latter undertook to acquire salvation via asceticism. ‘A person who desires to enter upon a spiritual life, must renounce this world of social vortex, and as a gesture of this renunciation, must shave off his hair to simulate the sterility of an aged, bald, decayed man, who is no longer a link in the chain of the generative activity, which is the world. The generative impulse of the life-process is the very essence of Maya, and the foliage of hair on the head and other prominent body hair, therefore, must be coldly sacrificed, to stress the firm determination of the individual to refuse to cooperate with this generative life impulse of the creation-process.’ (37) The Kangha- It is a contradiction, of Indic spirituality, that the novice was enjoined to shear his hair whereas the master was often depicted as having long, matted hair. (38) Shaivite tradition promulgates Shiva to be the Supreme- the pontificate- Yogi and long matted hair are the leitmotiv of the God inter alia. Asceticism enjoined an acolyte to divorce oneself from worldly nuances. Matters of appearance were naturally not the first subject in an Ascetic’s mind hence the long, unkempt hair. As a sign of worldly life, it’s importance, the Khalsa was bequeathed the Kangha to keep the hair kempt. (39) Historic Rehitnamahs and other texts are insistent that the Kangha be perpetually retained on a baptized Sikh’s body and be used twice a day. (40) The Kirpan- Unless Caste is directly threatened, Hindu-dom does not sanction the utilization of force vis-a-vis the socio-political field. (41) Out of sheer necessity a Brahmin and Vaish are enjoined to arm themselves but otherwise force is the domain of the Kshatriya. (40) The Sikhs, prior to the manifestation of the Khalsa, had been utilizing the Kirpan in dual ways. It was initially a spiritual metaphor which was ultimately transferred to the physical realm under the incumbency of Guru Hargobind Sahib Ji. In an era where stringent codes regulated contact between the four Castes, the Sikh Gurus desired to meld the four divisions into a single entity. ‘The Pure Khalsa Panth is (now) manifested. An auspicious Panth, it encompasses all the four Varnas and institutions of life.’ (42) Hence members of all Castes, when initiated into the Khalsa, acquired the right to bear arms and be sovereigns Per se. A Sikh’s Kirpan was not only intended to act as a defensive aid; it was also intended to reflect the autonomy of it’s retainer in both the temporal and spiritual realms- Miri and Piri. Whereas Dr. Trilochan Singh believes the application of the Kirpan, as a symbol, to be more figurative than literal S. Kapur Singh expounds: ‘All governments and rulers, whether ancient or modern, have insisted and do insist on their right to control and curtail the right of a citizen to wear arms… a government or the State is sustained and supported by the organized might and exclusive right of possession of arms…’ (43) The Sikh state- Khalsa-Raaj- being exclusively democratic, it was well understood that the right to bear arms was the prerogative of each and every Khalsa. Only those Sikhs were allowed to retain arms who were wholly dedicated to the Khalsa ethos and who pledged to never abuse this privilege for personal aggrandizement; Khalsas par excellence. (44) S. Kapur Singh draws two inferences vis-a-vis the socio-political symbolism of the Kirpan: ‘…it is, by ancient tradition and association, a typical weapon of offence and defence (sic) and hence a fundamental right to wear, of the free man, a sovereign individual…’ (45) And, ‘… (it) is associated with open combat, governed by ethical principles, while the dagger is associated with secret attack, or sudden defence (sic) opposed to it… The second meaning of this symbol, therefore, is that the Sikh way of life is wholly governed by ethical principles… and not a slavish, conformist and self-centered social existence.’ (46) The Kara- The historic application of this Kakkar was arch-typically that of a wrist guard or secondary weapon. Underestimated by many a foe, the Kara could be utilized as a gauntlet in hand-to-hand combat whilst simultaneously protecting the wrist against the heavy talwar. Circular, in shape, the Kara is believed to represent perfectness and also the continuum of faith. (47) In Sikh Sampradas it is generally defined as the Guru’s handcuff; restraining the possessor from committing a misdeed with his hands. (48) The Kach- Upon consuming the forbidden fruit, Adam and Eve became aware of their own nudity and covered themselves in leaves. (49) Biblical interpretations aside, Sikh sophists usually interpret this event to mean that the forbidden substance illumined the mind’s of it’s consumers hence ensuring their ascension to a higher intellectual plane. After all, it is man’s high intellectualism which demarcates him from other neighboring mammals and garments represent the initial steps taken towards acknowledging this intellectual capability. (50) It is maybe for this reason that the ancient forebears of the Hindus elected to acknowledge Rama’s transformation of Hanuman. Applauding the Simian’s role in his crusade, Rama awarded him with a garment to cover his nudity hence transposing him from a base level to a civilized level. (51) The Kach was also one of the symbols of the sub-continental republicans (mentioned above) who utilized it as a symbol of their defiance against Brahmin sanctioned monarchy. In Sikh tradition the Kach represents the following: A repudiation of digamb(a)ra, a practice which enjoins one to reject all human social organization via adopting full nudity. The Khalsa, on the opposing end of the spectrum, enjoins the societal life to be divine and hence does not accommodate religious nudity. (52) A repudiation of Vedic norms as described in the Kalpa Vedanga(s). Via the latter, only that individual is worthy of performing divine sacrifice who is a twice-born and adorned in a single, untailored, unstitched garment. (53) Discarding the Dhoti, and Sari, is essentially a blasphemy against the latter tenet for any orthodox Hindu and the Sikh Gurus enjoined their acolytes to commit the latter in order to enter the Khalsa fraternity which laid no store by such superstitions. (54) On a less complex level, the sanctity attached to the Kach should act as a deterrent against rape and sexual misconduct. Sources: (1) Singh J; Percussions of History, pg. 243. (2) Singh T (Dr.); (Third Edition 2005) The Turban and the Sword of the Sikhs- Essence of Sikhism, B. Chattar Singh Jiwan Singh (Amritsar, Punjab), pg. 231-245. (3) Adi Sri Guru Granth Sahib Ji, Ang. 611. Additionally see Singh J; pg. 82. (4) Singh K; (2006) Parasharprasna, Lahore Book Shop (Ludhiana, Punjab), pg. 166. (5) Bhagvad Gita, vol. iv, 13, vol. ii; pg. 441. (6) Tamney B. J. (1974); Church-State Relations in Christianity and Islam, vol. xvi, Religious Research Association Inc., pp. 10-18. (7) Sarkar J. (1912); History of Aurangzeb Based on Original Sources, M.C. Sarkar (Calcutta, India), vol. iii, pg. 248-250. (8) Brohi quoted in Malik K.S. (Retd-Brig. Pakistan Defense Force) The Quranic Way of War, Lahore/New Delhi (1979/1986), see Introduction. (9) Gustave von Granebaum, Islam: Essays in the Nature and Growth of a Cultural Tradition, Menasha, Wisconsin, (1955), pg. 130. (10) Accessed from http://www.islam-sikhism.info/hist/rebel01.htm (11) Husayn al- Quwatli, 1975, cited in David D. Grafton (2003); The Christians of Lebanon: Political Rights in Islamic Law, London/New York, pg. 4. (12) See Singh K; pg. 162. (13) See Singh J; pg. 84. (14) See Singh K; pg. 80. (15) See Singh T (Dr.); pg. 72. The author evidences the existence of Kesh, as a symbol, prior to the previous four Ks. (16) Singh P. (2003); The Bhagats of the Guru Granth Sahib, Sikh Self-Definition and the Bhagat Bani, Oxford University Press, New Delhi (India), pg. 6. (17) The Nihung savant, and Jathedar of Hazoor Sahib, Akali Hazoora Singh believed the Sri Sarbloh Granth to be the work of Guru Gobind Singh Ji wholly. S. Kapur Singh believes it to be a post-Guru era composition cataloged by Akalis Binod Singh and Mani Singh. Scholars, on the basis of the work’s syntax, do believe some verses to be later additions. (18) Sri Sarbloh Granth Transliteration, vol. ii, pg. 495. (19) Ibid. (20) See Singh K; pg. 173. (21) Ibid, pg. 176. (22) Ibid, pg. 177. (23) Ibid, pg. 178. (24) Ibid, pg. 181. (25) Ibid, pg. 178. (26) Mann G.S. & Singh K. (2015); The Granth of Guru Gobind Singh, Oxford University Press, New Delhi (India), pg. 61. (27) Ibid, pg. 62. (28) Ibid, pg. 61. It is imperative to note here that the Five Kakkars are mentioned in many post-Guru era Sikh manuscripts and communications. Of particular note is the letter written to Raja Narain Parshad, by Narain Singh (Hazoor Sahib), which mentions the practice in full: ‘It is the edict of Sri (Guru) Gobind Singh that he, who on becoming my disciple receives the nectar of the Khanda but then does not retain the 5 kakkars, or desecrates a Sikh shrine, he will be solely answerable to Vahguru Akal Purakh. If he, being my Sikh without the Kesh but conducts himself as a Singh-Khalsa, or does not stay within my commands, he will be barred from Sachkhand and all Gurudwaras of the ten kings…’ (29) See Mann & Singh; pg. 62. (30) Oral Interview; 2017. (31) Ibid; pg. 63. Additionally see Sri Gur Panth Prakash, vol. i for Bhangu’s account of events. (32) Singh N. (2015); Bhai Jaita’s Sri Gur Katha, Singh Brothers, Amritsar, pg. 127. (33) Ibid; pg. 14. (34) Bostom G.A. (2012); Sharia Versus Freedom, The Legacy of Islamic Totalitarianism, Prometheus Books (NY), pg. 217. (35) See Singh K; pg. 63. (36) Accessed from https://www.ananda.org/ask/the-yogic-significance-of-long-hair/ (37) See Singh K; pg. 82. (38) Rehitnamahs. (39) See Singh K; pg. 199. (40) See Singh J; pg. 306-310. (41) Sri Sarbloh Granth Transliteration, vol. ii, pg. 495. (42) See Singh K; pg. 81. (43) Rehitnamahs. (44) See Singh K; pg. 81. (45) Ibid. (46) See Singh K; pg. 82-83. (47) Rehitnamahs. (48) The Bible (New International Version), Genesis, 3:7. (49) See Singh K; pg. 84. (50) The fundamental meaning of this parable has been glossed over by various Sikh orders, especially the Nirmalas, in a bid to re-write the very essentials of Sikhi. (51) See Singh K; pg. 85-86. (52) Ibid, pg. 86-87. (53) Ibid. (54) Ibid.1 point
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Of course !!! I can't understand how these people that claim to have read gurbani, can believe such absurd and ridiculous claims !! So a sikh offers his own head in order to wear some articles prescribed by devi devtas ?? Guru Nanak ji wrote ''jo jo prem khalan ka chao, sir darh thali gali meri aayo'' (those who wish to play the game of love with lord, shall walk through the passage holding and offering their heads in their palms) But Guru Gobind Singh ji proved this poetic gurbani quote from poetic to literal and real !1 point
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What's in bhai mani singh ji janam sakhi? like table of contents? anyone?1 point
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Generally speaking, I don't know which sakhiya are true or not but one thing i do know - sakhiya are in the panth to make a point, its there to show tat(essence) behind it like moral behind a story just like treh charitar behind 405 tales of men and women you pick up moral behind it....sayana person takes the tat(essence) of each sakhi and leave sakhi itself alone does not matter if its fake or not but one in beginner stage or less bibek buddhi will wrap his/her head around the sakhi and missing the whole tat/essence/point behind the sakhi either blow it out of proparation or big it up.. Sakhiya is a parchar tool, its there to show an greater point or moral of each sakhiya...!! Some sakhiya does not sit well with others despite of having historical relics/monument behind the sakhi..history does not take sides nor it comforts or caters one dimensional view or thought..the reason behind that some sakhiya does not sit well with others because sometimes we(mostly youths) do get more caught up in cultish type of mentality - start rejecting sakhiya just because sant ji or bhai sahib ji or mahant ji or jathedar ji didn't say so or write about it or believe in it.....instead of actually looking at gurmat from eagle eye..!! Speaking from my own personal experience when i got into sikhi..i used to be quite cultish but as you grow spiritually with time. I got salvation from cultish mentality now by maharaj kirpa i see gurmat from eagle eye - full 360 degree view..maharaj bless with this amazing clear view of Gurmat from eagle eye, its a beautiful view worth living and die for over and over again until fully loosing yourself in Ik Ongkar..!!!!!!!!!!!!!!!1 point
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Is this for real??? So accordingly to this guy, 4 of the 5 karkar came from the hindu devta but wait they forgot the 5th so Bhai Sahib Baba Deep Singh gave it to the Khalsa?? and Baba Deep Singh gave this to us after Siri Guru Gobind Singh Maharaj had already given us the complete paanj karkar?? & The have to consume cannabis / intoxicants otherwise they get ill?? Waheguru, Waheguru Waheguru please give me strength1 point
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i agree. however our peopel are still asleep and in gulami. remember during the British raj, sikhs in Punjab sang in schools for the welfare of the queen mother. These days under hindu rule, sikhs sing about the welfare of "durga mata" indira gandhi. History repeats itself. Don't worry one day people will sing of indira gandhi in the same lines as Ahmad shah abdali and aurangzeb. In the mean time we will have to land at delhi at indira gandhi intl airport. Hopefully with waaheguru's kirpa, hindustani's will one day land in Khalistan's international airport called Shaheed baba Jarnail singh Khalsa Bhindrawaale Airport. Imagine the irony. peace.1 point