Singh132

If you know of someone that is making insulting comments about Guru Nanak or mocking Sikhi, the same thing applies. I personally do not want to deal with them and will not want to give them my business. But by default, a Hindu or Gora's ideology doesn't necessarily mean s/he disrpects Sikhi. Each individual is different and of course some of them may be nindaks of Sikhi but not all and we can't make any assumptions about them until we know them. However, If someone's religion by default is based on calling my Satguru false, then I think the situation is clearly different. Nirankaris and Namdharis say very openly that a 'book' cannot be a Satguru. If a Gursikh is NOT reciting bani while preparing food, then that is not bibeki food at all. We're not talking about random hypothetical situations ("What if....") we're talking about the standard of bibeki food in which the preparer is a rehitvan Gursikh using simple/raw ingredients, preparing the food in sarbloh while reciting naam/gurbani. I don't think there can be any argument that this food is simply better than store-bought food.

You're quite right that an ultimate "bibek" standard is very high. I have read about Singhs who grew their own wheat, washed the grains, ground it themselves and then prepared degh/parshada with this while reciting bani and the people who ate it said it was very special and different. At the same time however to say that if you can't do the maximum, you might as well not do anything at all is pretty ridiculous as well. Bibek is all about doing the best you can. I think it'd be a hard argument to make to suggest that a sub prepared at Subway is just as good and not "much of a diff..." than a meal prepared by a Gursikh reciting gurbani using raw ingredients s/he has purchased from a grocery store. When you purchase something from the grocery store, you can clean it, wash it and prepare it. You can't do the same with a box of cookies. Also, the food prepared by a Gursikh is prepared while reciting gurbani. The other food is not. My point is that while only Satguru jee is the true bibeki, we as Sikhs try our best to do as well as we can given our situation. Preparing food from raw, fresh ingredients in sarbloh while reciting gurbani is certainly a lot different and better than eating food prepared at restaurants by random people. As for the Namdhari restaurant question: I also don't think we should be eating at restaurants, period. But speaking on a purely theoretical level, there is a big difference between a "gora" or a Hindu and a Namdhari or Nirankari or Sacha Sauda follower. I have no problem with the gora or Hindu. They have their own beliefs and they are free to do as they please. On the other hand, the Namdhari or Nirankari is actively saying My Satguru is just a book and saying a human is the "real" Satguru. They are challenging and even mocking the authority of Sri Guru Granth Sahib. I certainly don't want to deal with this sort of a person. But that's my own opinion and others are free to do as their conscience dictates.

Regarding the above paintings; I have seen many old Sikh paintings that show Sikhs wearing karas. Even in the above paintings, the first painting shows the Singh with karas on both hands. The smaller size makes it hard to see, but around the wrists are two karas painted the same colour as the chakars around the Singh's neck. I have a larger size file that makes it quite clear. Guru Kian Sakhian (1790) mentions kara as a kakaar. Off the top of my head, I know that Panth Parkash (Bhangu) also mentions Singhs having sarbloh karas.

You can't stop anyone from putting money in the Golak or making an offering to Guru Sahib. That having been said, the money for the langar should come only from amritdharis who are tyaar-bar-tyaar. This means that the money funding the langar should not be coming from the proceeds of cigarette sales, etc. but from the honest and pure earnings of Gursikhs. I fully agree that the langar should be cooked and funded by Gursikhs only. I personally don't know of many Gurdwaras that have a bibeki langar and the only one I do know operates in the way I've outlined above.

There is no form of the word "naeh" or love that comes as "naahih". In fact if you substituted "naahih" with "naeh", the whole line wouldn't make any grammatical sense.

I think it's great Bhainjee stood up for her rights like that. It is a big problem when we take off our kirpan just because someone asks us to. It sets a precedent for other Sikhs and people ask "other Sikhs don't mind so what's your problem?" Once again, great job.

Ratoval is near Sarabha so my guess is that they are referring to Ratoval.

Naam is not the same as "name". Saying water water won't get you water but repeating naam will get you Vaahiguru. Mool Mantar is the attributes of Vahiguru. After Ik Oankaar and Sat, we have Naam. Naam is an attribute of Vahiguru. Shabad and naad are linked with naam. When we jap naam we are creating a connection with the shabad and naad and it is this dhun of naam by which we can know Vahiguru and we can have darshan within ourselves. Japping naam is creating a connection with Shabad and Shabad is Guru and Guru is Vahiguru. Can't really write too clearly about such deep spiritual things but I hope I've helped a little.

I'll try to keep this brief. In addition to all the reasons given above and just the fact that removing hair is specifically prohibited by Guru Sahib, just look at the reason for removing hair. Removing hair for women is frankly a sign of inferiority and subjugation. Why don't men have the same standards? Why should you have to change your body just to please others? If one day society decides that women who don't wear very high skirts look odd or that women need to pierce their lips to look 'normal' will you have to conform to that as well? It's pretty sad that to look 'normal' women today have to paint their faces, remove their hair and wear otherwise impractical and indecent clothing. This is slavery. Sikh on the other hand is freedom to look just the way God intended and be judged on the content of your character not the appearance of your body.

I had noticed the teer on top vs. the khanda but never noted whether it was related to Guru Gobind Singh or Guru Hargobind Sahib. The Nishaan Sahibs at Akaal Takhat Sahib have a teer at the top. I have noted however that gurdwara sahibs associated with Guru Hargobind Sahib have double nishaan sahibs. Mel P Kaur, By 'associated with' , we mean historical places visited by or having some link to Guru Gobind Singh or Guru Hargobind Sahib. In general there are no separate 'classes' of Gurdwaras.

When you receive amrit, your old life is dead and your new life has begun as a Singh. Your commitment is to Sikhi and Guru Sahib now. That having been said, in the spirit of sarbat da bhalla, if you can help this person come to Sikhi without ruining your own spiritual life, it would be a good thing. This is however like playing with fire. The potential is there for you to ruin your jeevan. My advice is to speak with an older Gursikh and get advice and take all steps under his/her guidance. Moh/attachment is a strong feeling that might draw you back to your old life and old relationship which would be inappropriate as a Sikh. If you feel this person has no chance of wanting to come to Sikhi then the perhaps it's best to move on. Whatever you do though, be careful. Too many young amritdharis have lost their jeevan in such situations.

I think the pertinent line in the article that might clarify things is the following: "Sikh customers who do not feel able to follow the procedure outlined will be able to conduct their business at a specially designated window thus ensuring the customer's needs are met."

The sons are also referred to in Guru Kian Sakhian by Sarup Singh Kaushish, written in 1790.

I have heard elder chardi kala Gursikhs say that listening to nitnem isn't acceptable precisely because it allows the mind to wander and nitnem is the minimum amount of bani you need to recite. I think as an amritdhari you need to make the time to fit nitnem in. It's an essential thing and just like we fit in all other essentials of life like eating, sleeping, etc. we can fit in nitnem if we really try. For our spiritual life nitnem is no less essential than food or water is for our body.

Tapoban Sahib is the name of a Gurdwara. It is not the name of a type of Sikh. Khalsa is an "order" in which there is a formal initiation, code of conduct, uniform, and sense of brotherhood. In that sense if you want to call it a 'club' I guess you'd be right. If someone feels this is a club for the 'elite' I'd ask, what is stopping you from joining? A Khalsa lifestyle is indeed elite, whether we can measure up to that is a different story but it is theoretically quite elite due to the high character and principles that must be followed. But anyone who agrees to accept the lifestyle and the responsibilities can join. In that sense it's completely inclusive. Anyone can come to Gurdwara and eat the langar or listen to the divaan. There is no restriction. There are however certain types of seva that can only be performed by amritdhari Gursikhs. Examples are kirtan from the stage, reciting from Sri Guru Granth Sahib, etc. You'll also note that Degh is almost always prepared and distributed at Gurdwaras by amritdharis. Most people would agree that Degh should indeed only be prepared and distributed by Gursikhs so why is langar any different. In the same way, the puratan maryada is for the langar seva to be done by amritdharis as well. This maryada isn't followed only at Gurdwara Tapoban Sahib but was also followed in Taksali langars (and still is at Gurdwara Bhindran Kalan) and Nihang langars. Langar seva has a certain maryada and if someone is not familiar with it, they cannot do it properly. There is a way to keep purity in the langar and the way of distributing langar. There is the maryada of having constant gurbani/naam going in the langar while preparation is taking place. Langar is not just food, but food that will give a spiritual boost to the person eating it. This is the reason rehitvaan Gursikhs japping naam or bani do this seva. Anyone can come and eat and be served but Gursikhs are the ones doing this particular seva. I'm not sure why someone should feel insulted or demeaned by this maryada. Even at common restaurants there is a particular way things are done and the general public cannot demand that they be allowed into the kitchen and serve themselves or others. If no one is insulted by that, then why would someone feel this langar maryada is insulting?

I think we have to avoid being over-sensitive. Nowhere in this thread has anyone said that people that tie flat or "pancake" keskis are bad Sikhs nor have they been subjected to insults about their character or dedication to the faith. I don't understand how you can go so far as to suggest someone has been "degraded." The term "pancake keski" isn't one that I've invented, it's one that is already in use. Hence the use of quotation marks when I first used it. I personally don't feel it's degrading. If a tall dastaar can be a 'boonga' or tower, 'pancake' does reflect the size and shape of this type of keski. The issue is not size of dastaar but the joora. If someone is not putting their hair in a joora and just leaving it in a curl, it's not a correct practice. I've found that sometimes when we're insisting on tolerance we become over sensitive and indeed even intolerant of views we don't agree with or share. We should avoid that as well.

While I appreciate what jss is trying to say and the feeling behind it, I don't think discussing rehit and what is not according to rehit is necessarily a bad thing. Obviously there are indeed some 'right' answers according to Sikhi. Either nitnem is 3 banis or 5. Either eating meat is acceptable in Gurmat or it's not. Discussing what is right and what is wrong isn't really complaining, it's trying to identify correct practice according to Gurmat. If we don't do this, we won't learn. I do think that there has to be a spirit of tolerance in these discussions but to not have them at all seems like willful blindness and refusal to learn and grow. Live and let live for certain. But discussing, learning and changing is certainly a part of life.

A "pancake keski" isn't really appropriate. Gursikhs should have their joora on their dasam duaar which is the mid-front of the skull. You can see exactly on babies because they're bald and have a soft spot at that place. A pancake keski is essentially a compromise to 'look' better or esthetically more pleasing when the whole point of bana is to look pleasing to Guru Sahib first and foremost. I think if a sister is making the effort to wear a dastaar, she shouldn't sell herself short by going with the pancake keski.

Karay removing hair is not something you need to worry too much about. ANY kara will remove some hair. If you think it's too much, then get a new kara. There is no intention to remove kesh with a kara and so it really isn't an issue.

There is a "gyani" course done by Academic institutions in Punjab. It's mainly a study of Punjabi literature, etc. There is a 'gyani' exam that they pass at the end to get their degree. But this isn't the same type of "gyani" we think of in Sikhi.

I don't agree with tatoos and I think these kids have the wrong idea about Sikhi. BUT that having been said, let's look at their bhaavnaa. They in their own misguided way are trying to show pride in Sikhi. There's some pride and maybe some love for Sikhi in their heart and that's why they display Sikh symbols like that. I agree that this is not what Sikhi is about. But once again, I find that their bhaavnaa isn't bad and doesn't deserve condemnation. This is in fact an opportunity to do parchaar. Who knows which soul amongst them could grow into a chardi kala Gursikh with just a little bit of love and some information? The soul is often just looking for an excuse to transform into a Gursikh. I personally don't feel offended or angry by them or this video. I see a big opportunity for these brothers. We might reject them, but I have a feeling that if they ever saw an amritdhari in trouble they'd step up and would show utmost respect. Maybe I'm just idealistic, so who knows? Overall, lets try to embrace people who, even though they're misguided, still have bhaavnaa for Sikhi. Pushing them away might make us feel good and better about ourselves, but it won't be any seva or of any benefit to the Panth.

A kirpan should be made out of sarbloh. But in regards to your concern, JamDoot are not like the Boogey Man in that they'll get you when you least expect it. They are servants of Dharam Rai sent to bring souls after death. The only time you'll see them is when you're dead (and hopefully not even then if you're a Gursikh), not peering at you while you're in the bathroom. If you read Sohila Sahib at night, you'll be fine, nothing like that can harm you. If you feel nervous, read Rakhiya De Shabad that come before Sohila Sahib. These are like a protective circle that nothing can enter.

When someone wishes to make a committment to Sikhi they go to the Punj Pyaaray to receive amrit and naam. This commitment includes following Khalsa rehits such as avoiding the 4 kurehits, wearing 5 kakaars, doing daily nitnem, giving dasvandh, etc.

Having a desire to exact revenge on someone or their family seems like the type of thought that would lead to the soul being put in a position to fulfill it's desire. That thief will get the reward for his karma but if you want to be the one to give it to him, it seems like the sort of thing that would lead to maybe another janam to facilitate it. At any rate, a Sikh trying to follow Gurmat wouldn't enter such a trap as s/he wishes sarbat da bhalla and leave the rest to Vahiguru. I'm not at the same time advocating pacifism as if there is someone who is hurting others, a Sikh has a duty to stop it. "God does everything": in our capacity to make choices the results are still in the hands of God. Nothing happens that he does not want. Trying to think too long about this though simply blows the mind. I don't think our brains are capable of understanding or processing the greatness of God. Naam: Guru Nanak's gift to humanity is naam. This was obtained from Sachkhand and is the only way to wash karma. When we jap naam, we begin to realise the true nature of who and what we are. Our "man" is the embodiment of the divine light. When we go towards our origin, we become like that which we worship "jaisa seveh tais hoveh". If you're asking how exactly naam washes all karma, I don't know. All I know is that naam is indeed 'magical' in the power that it has. Guru Sahib has told us that "gur ka shabad katai kot karam" and this is the only thing we need to worry about.

I think the point made by Dancing Warrior is a good one. If someone has thoughts and desires, those certainly play into reincarnation. Reincarnation is the opportunity for the soul to continue on the path it has chosen. That's why if my desires are focused on my children or focused on earning wealth, those desires will play a big role in what sort of birth I take in the future. As for your questions, 1) I don't think good karma cancel bad karma. I think in the long run you create a mix for yourself and if you do many more good karma than bad karma then the mix will be "positive" but the bad still need to be paid. In my understanding the only way to cut or destroy karma is naam. 2) Only Vahiguru knows that. 3) I don't believe everything is already determined or governed for us. We do have the ability to make choices and those choices are the basis for future karma.