Singh132

It is a principle that I'm talking about and so there's no need to consult all Punj Pyaaray. Kurehits are kurehits and there are no exceptions, no matter what the situation. No punj pyaaray have the capacity or power to give leniency on them. You've given examples of operations to save lives and although "understandable" it doesn't mean it's not a kurehit. Those people do have to go for amrit again. At the same time we have the example of Sant Kartar Singh Bhindranwale in front of us who after being injured in a car accident refused to allow doctors to shave his head for surgery and chose death instead. Not all of us could or would make that decision but that example remains none the less. Your kangha example isn't really useful as doing kangha is a hukam and secondly any hair that come out do so unintentionally. If you are doing kangha with the intention to remove hair, then that too is indeed a kurehit. At any rate, my post was directed more towards KFI's post (perhaps it was sarcastic but I can't be sure). To save a life is great. But at the same time, you cannot get exemptions from kurehits. My suggestion remains that they ask the Dr. to not shave the area.

The Punj Pyaaray and Rehit do not make exceptions for kurehits. Rehit is rehit and there is no flexibility with something like kurehits. Cutting or shaving of hair is not allowed for a Gursikh. Be it for the "community" or anything else. Baba Banda Singh Bahadur and those Singhnees in Meer Manoo's jails could have saved their little babies had they decided to "temporarily" convert to Islam. What bigger reason could there be than to save the lives of helpless infants? But they made their choice and it was not to compromise with their Sikhi. Regarding this issue in particular: operations can be performed without removal of hair. It's not mandatory, it's just a precaution to avoid infection.

I've heard of an abhyasi khanda which is the process of japping naam, also called "khanda kharkoana" The only other thing I can think of is that some Singhs like to hold a Sri Sahib while doing naam abhyaas and maybe that is what is being referred to. Other than that I have no clue and haven't heard of anything like this.

There are so many myths in Sikhi now that we don't know the reality of what Guru Sahib said. So many myths like "Guru Sahib says there is no heaven or hell" and "all paths lead to God" or "there is no Hindu nor Muslim". These things are just made up and then preached. They aren't true. There is a heaven and a hell but a Gursikh isn't interested in them. They are temporary places where a soul gets reward for its karma and then is sent back to reincarnation. Guru Sahib mentions the existence of heaven and hell many times. For a GURSIKH it is true that real heaven is remembrance of God and hell is forgetting but that doesn't mean they don't exist otherwise. A Gursikh aims to go to Sachkhand which is much higher than any heaven.

Without a doubt it's wrong. ਅਖੀ ਸੂਤਕੁ ਵੇਖਣਾ ਪਰ ਤ੍ਰਿਅ ਪਰ ਧਨ ਰੂਪੁ ॥ Which means looking at other women, wealth and beauty of others (in a lustful way) is impurity of the eyes. also, ਪਰ ਤ੍ਰਿਅ ਰੂਪੁ ਨ ਪੇਖੈ ਨੇਤ੍ਰ ॥ a Sikh should not look at other women's bodies. Bhai Gurdas jee says, "dekh paraieeyaa(n) changeeaa(n), maava(n) bhaina(n) dheeaa(n) janai" meaning that when you see other women (besides your wife of course), see them as mothers, sisters or daughters. Would you be happy to see your mother or sister in these pictures and in those situations? This is a big problem and a big hurdle in Sikhi. A Gursikh absolutely cannot look at this sort of thing. The women posing are often exploited and have been forced to do this type of work due to hardships in life. By looking at it, you are indirectly contributing to their suffering. Do you want that karma on your head? Finally, when a question like this comes up, ask yourself: would Guru Sahib be doing this? Would I be ok doing this with Guru Sahib watching? It's not a hypothetical it's a reality that Guru Sahib is watching.

Posts like this always strike me as being so mischievous. Why is this coming up 5 months after the camp? I'm not going to bother with a long analysis, but I just don't understand how you can draw conclusions about one person let alone a whole group so quickly. Maybe someone is shy? Maybe you need to approach them? Maybe someone is tired? Maybe your perception is off. Let's not do posts like this. They only serve to break relationships as opposed to something constructive. If someone has a problem there are many better ways to handle it. I personally though the CA Singhs were very friendly.

Charan Kamal is a very mystical reference. Bhai Sahib Randhir Singh has written about this in his book "Charan Kamal Kee Mouj". When someone does naam abhyaas with every breath, in the naabh kaval, Satguru jee's charan appear and the lotus within turns upwards and the amrit drips down from dasam duaar and is contained within the mouth of the lotus. It's a very spiritual and mystical experience that takes place as a part of jot vigaas or seeing Vahiguru. I don't think anyone can really explain it. We can only do ardaas and naam abhyaas so we can experience it ourselves.

Why are you a Sikh? Why do you want to be a Sikh? If everyone else is arguing and fighting, why does it matter to you? Does that make any difference to the principles of Sikhi? Does it make Guru jee any less? Where AREN'T people arguing? Where are you going to look? The "voice" in our head tells us to do a lot of things. The vikaars affect us with these voices and images. Do you think you should listen to them? If you look at your life, will you be better off on the Sikh path or as a mona? All these are questions you need to ask yourself.

Gurdwara Tapoban Sahib will have one in the last week of December. Call 905-799-8383 for info.

I never went to my Prom and I regretted nothing. The smell and noise of those places always turned me away. What possible positive impact is that going to have on your Sikhi? A Sikh is a bit like an athlete. Their whole life revolves around the "Game" or in our case our faith. If something is going to throw us off why bother? If it's not going to help then it's just time that could be better spent elsewhere. I could give tuk after tuk from Gurbani saying not to go near bad sangat or manmat. I think we can agree that a Prom probably won't be somewhere to learn Gurmat. Otherwise your choice. I don't mind being called a "fanatic" because anyone who wants something badly in life becomes one. Just like an athlete. :lol:

Being just a regular person living life without a purpose and feeling forced to act like others is the real burden. Take a look around you. Are people really being who they want to be? Is what you see really "them" or is it just an appearance they're putting on because that's what they think people want them to be? In society we end up trying to be what we think others will like and will make them admire us. It's true if you really sit down and reflect. Why wear make up? Why pluck out your hair? Why pierce yourself? Why wear uncomfortable and super-tight clothes? These aren't pleasant things. Most people wouldn't do it if they were alone or just at home. It's done because you want to fit in. Because you need others. It's so sad that even the way we talk and what we say is just to fit in sometimes, not what we really believe. That's where Sikhi comes in. You know who you are and you don't try to change for others. People are looking for "fun" and "love", who'd think that you can find the ultimate for both in Sikhi? Most people can't even think for a moment that it might just be fun to do kirtan and naam. But if you've tried everything else, why not give this a chance? On the whole, the most content, satisfied and happy people I've met are all Sikh and follow Guru Sahib's teachings. When you get that feeling you start to change by yourself and don't care what others think. After all, who are they to judge and why would you want to be like them anyways?

There is only ONE God and ONE Satguru. Satguru has existed since the start of time and is ONE with God. As far as my understanding goes, Satguru is part of God and is the means by which we can unite with him. An example that works for me is as follows: I want to meet my father. How will I be able to accomplish this? My father will extend his hand to me and I will grab it. Satguru is like the hand of God. It is the means by which we can attach ourselves to Vahiguru. If someone asks is your father then a hand? No. But that hand is part of my father and really has no identity separate from him. Or if it works better for you, you can consider Satguru like the voice or word of God by which he directs us back to him. Is the voice part of God? Of course. The voice doesn't exist separately or without God. So to summarise, Satguru is only ONE and is part of God. Satguru is not a human but a jot (light). Satguru's form is Shabad (the word of God). During the time between 1469-1708, the shabad was housed in physical human bodies (but only ONE Satguru and only ONE jot passed from body to body). In the present time, that Shabad/Jot resides in the physical form of Satguru Granth Sahib. Satguru is one with God (just like my father's hand is part of my father) and that part of God which unites us with him through naam and shabad.

Wearing Bana is part of identity. People all seek an identity of some sorts. Some people dress up like "skaters" others like "goths" and so many other ways to express what they believe in and what is important to them. We all try to express who we are at least to some extent, through our clothing. Sikh Bana (religious clothing) is an expression of faith in Sikh teachings and the principles of the Sikh faith. It stands as a constant reminder to the person wearing it that they are committed to certain principles like meditation on naam, mercy for all, staniding up for what's right, honesty, etc. It's like wearing a uniform. When you are wearing Guru Gobind Singh jee's uniform you try to be always on your best behaviour so you don't disgrace it at all. You realise you are representing more than just yourself; you're also representing your Guru. For others who see this uniform, it is a sign that the person believes in certain principles and people with bad ideas won't even bother approaching them. For example it's unlikely someone's going to invite a person wearing a chola to a gig or to go out drinking or to a club. People know that this person doesn't believe in that sort of thing. On top of all that, fashion is always changing and a person is a slave to society when it comes to clothes. A person has to buy the latest styles to stay up to date. People look back at their fashions from 10 years back and laugh at how silly they look. A Sikh who wears bana can look back 50 years and it's pretty much the same things they wear now. You aren't a slave to what 'people' think looks nice. The main concern becomes what will look nice to Guru Sahib and other Gursikhs. Other benefits: relatively cheap clothing that doesn't need to be replaced often, MUCH more comfortable and suitable for all situations be they in the home, school or anywhere else. Hope that helps.

Khalsa has a uniform and to become Khalsa you should wear that uniform. Khalsa colours are Black, White, Blue and Orange/Yellow. Understand that if you're a Singh, you'll be asked to take off your pyjama and be only in your kacheraa. I suggest a chola for both Singhs and Kaurs.

As a part of the "official program", no there is no nitnem recited at Sri Darbar Sahib. The day starts with Kirtan from around 3.30 or so and then followed by Sri Asa Di Vaar kirtan. Rehras Sahib is of course done in the evening times. I don't know if this is because nitnem should be "personal" since at the Takhats Nitnem is recited as in most other Gurdwara Sahibs.

As part of Khalsa uniform, and according to old rehit, the kara has gone on the right hand. Most Gursikhs wear two anyways though.

It's telling you how you should wear your uniform as a member of the Khalsa Fauj. Doesn't seem all the "superstitious" to me.

Guru Sahib only accepted food from Sikhs. Who could have been a bigger sevadar to Guru Sahib than Bhai Dalla at Damdama Sahib? He risked his life and property to keep Guru Sahib. But according to one of the oldest sources of Sikh history, Guru Kian Sakhian from the late 1700s, when he invited Guru Sahib to his fort over and over again, Guru Sahib finally agreed but said that the Singhs would have their own langar. Bibek is an essential part of Sikh rehit. Gursikhs like Bhai Sahib Randhir Singh, Baba Gurbachan Singh Khalsa Bhindranwale, Akali Kaur Singh Nihang, Baba Mitt Singh Nihang, Baba Jwala Singh Harkhowal all kept sarbloh bibek. So the question is, who are we going to trust? Do we know better or would they? People who insult this rehit are ignorant and need to do some research.

Guru Nanak is Satguru which is above any messiah or prophet. Where Mohammed or other prophets received their messages through angels (supposedly) Guru Nanak was in direct communion with God. Satguru is a part of God. Satguru is the Guru form of God which is there to lead the soul back to God. In response to your second question, no where in Sri Guru Granth Sahib did Guru Nanak say that there will be 10 Gurus or anything like this. Although in the Karninama which is the discussion with Rukunuddin in Mecca there is mention of this fact. This is not Gurbani however.

ਜੇ ਕੋ ਗੁਰ ਤੇ ਵੇਮੁਖੁ ਹੋਵੈ ਬਿਨੁ ਸਤਿਗੁਰ ਮੁਕਤਿ ਨ ਪਾਵੈ ॥ One who turns away from the Guru, and becomes baymukh - without the True Guru, he shall not find liberation. ਪਾਵੈ ਮੁਕਤਿ ਨ ਹੋਰ ਥੈ ਕੋਈ ਪੁਛਹੁ ਬਿਬੇਕੀਆ ਜਾਏ ॥ He shall not find liberation anywhere else either; go and ask the wise ones about this. ਅਨੇਕ ਜੂਨੀ ਭਰਮਿ ਆਵੈ ਵਿਣੁ ਸਤਿਗੁਰ ਮੁਕਤਿ ਨ ਪਾਏ ॥ He shall wander through countless incarnations; without the True Guru, he shall not find liberation. ਫਿਰਿ ਮੁਕਤਿ ਪਾਏ ਲਾਗਿ ਚਰਣੀ ਸਤਿਗੁਰੂ ਸਬਦੁ ਸੁਣਾਏ ॥ But liberation is attained, when one is attached to the feet of the True Guru, chanting the Word of the Shabad. ਕਹੈ ਨਾਨਕੁ ਵੀਚਾਰਿ ਦੇਖਹੁ ਵਿਣੁ ਸਤਿਗੁਰ ਮੁਕਤਿ ਨ ਪਾਏ ॥੨੨॥ Says Nanak, contemplate this and see, that without the True Guru, there is no liberation. ||22||

It's called "sava pehar" in Punjabi. I expect the quarter is there so that you can get ready and take full advantage of the rest.

There is no specific requirement that you take ashes to Kiratpur Sahib. This has become a trend recently and almost a ritual that just like Hindus take ashes to the Ganga, Sikhs go to Kiratpur Sahib. Any large or running body of water will do. The only "ritual" I suggest you do is Ardaas before immersing the ashes. You may also wish to do Kirtan Sohila Paath before immersing them. The difference between Sikhi and religions like Hinduism is that it's not very big on formalistic rituals. Just do what you feel is right.

Amrit Vela is the last pehar and a quarter of the night. This works out to about 2.15 to sunrise (around 6). The reason why the Gursikhs in Amritsar do their amrit vela program from 11.30 or 12 onwards is that they can then take part in the amrit vela program at Sri Darbar Sahib when the doors first open.

Simple question Khalsa Fauj: Sikh Rehit Maryada says that naam is the word “Vahiguru” do you accept this or not? International Akaali, Naam is gupt in Gurbani. Gurbani does updesh of doing naam and repeating Gurmantar but nowhere does it explicitly say “this is Gurmantar”. This is because of the nature of Gurmantar. To get this daat the abhilakhi must get deekhya from the Guru first. When deekhya is given, the Guru puts his hand on the abhilakhis head and blesses him/her with naam. Gupt naam is revealed only at the time of deekhyaa. ਹਰਿ ਕੀਰਤਿ ਕਲਜੁਗਿ ਪਦੁ ਊਤਮੁ ਹਰਿ ਪਾਈਐ ਸਤਿਗੁਰ ਮਾਝਾ ॥ ਹਉ ਬਲਿਹਾਰੀ ਸਤਿਗੁਰ ਅਪੁਨੇ ਜਿਨਿ ਗੁਪਤੁ ਨਾਮੁ ਪਰਗਾਝਾ ॥੨॥ That’s why Gurbani contains bentis and ardaas like “ਮੇਰੇ ਮੀਤ ਗੁਰਦੇਵ ਮੋ ਕਉ ਰਾਮ ਨਾਮੁ ਪਰਗਾਸਿ ॥“ If naam were open or if it was Gurbani why would there be any need to do a benti like this? Only Guru Sahib can give Gurmantar/naam. Bhai Gurdas has however made it clear that the word “Vahiguru” is Gurmantar in his vaaran. I’m not going to repeat this discussion with you again, but it has already been discussed and shown how naam and Gurbani are treated as two different things. An example is ਗੁਰਬਾਣੀ ਵਰਤੀ ਜਗ ਅੰਤਰਿ ਇਸੁ ਬਾਣੀ ਤੇ ਹਰਿ ਨਾਮੁ ਪਾਇਦਾ ॥੩॥ By reading Bani the abhilkahi gets the desire to get naam and find out naam from Satugur. Nowhere in bani is it written that “Gurbani is naam”. No one is saying not to read bani. That is essential. But this goes hand in hand with naam jap. The more bani we read the more naam we can jap. But it is clear in so many sources that Vahiguru is the Gurmantar and naam. It is only Kala Afghana and his followers who have for the first time said that there is no naam except Gurbani. Bhai Gurdas and rehitnamas and even the Sikh Rehit Maryada are clear that naam is Gurmantar and that is “Vahiguru” which is obtained at the time of Gur deekhyaa or Amrit Sinchaar. My question to both Khalsa Fauj and International Akaali is do you believe in and follow the Sikh Rehit Maryada? If so, then you MUST accept that the word “Vahiguru” is naam.

What's your reference for this? If he became Jathedar why would he have had to stop eating from Sarbloh? No one would force him. At any rate give a reference. You haven't explained why there are words like Prabh and Saadh in the bani which are not used by Muslims. You haven't answered all the points made. At any rate I'll answer your question. The descendant was called Farid Sani by everyone (in that lineage). The present descendant admits that the bani is by the 14th in that line. All the Bhatts used their old names in Bani and so did Bhagat Farid. It's not rocket science. You still haven't answered my question about Naam. As it says in the Sikh Rehit Maryada that Naam is the word "Vahiguru" do you now admit this as opposed to your earlier statement that