r.singh

I suppose you could say the same about every shaheed from the time of our Guru's. What'd they die for, what did they gain? What did all the Singhs with Baba Deep Singh gain? Why couldn't they just have lived in peace? They died for their principles, their freedom. Just like many of the shaheeds of the last few decades. Whether they gained anything material or whether we did is a secondary issue. These Singhs followed the path of the Khalsa and stood up against tyranny rather than sticking their heads in the ground and pretending everything was okay. Whether we get Khalistan is up to vaahiguru, we have no control over that. However, any singh that walks the path of Guru Nanak Dev Jee has no choice but to speak out and if necessary, fight against injustice and that's what these people did. That's what singhs from the time of Guru Gobind Singh Jee have been doing and that's what they will continue to do. The duty of a Sikh is to struggle, regardless of what the outcome might be. If Sing hs in the 18th century had worried about what they would gain by fighting, we wouldn't have a single sikh shaheed in our history. They would have looked at the odds and given up. But instead, they chose to fight, even if that meant living in jungles for half a century, with prices on their heads. They could have easily worked out something with the rulers to let them live relatively peacefully, like the hindus. But it would have meant living like slaves and that just isn't the way of a sikh. The guru's may not have fought for power and land but they did fight for freedom. They also built cities in which sikhs lived with relative sovereingty and they kept armies and fought to preserve this freedom. And that's what the idea of Khalsistan is about: to have a place where sikhs can follow the path of Guru Nanak without fear of being killed, raped and thrown in jails. Without any hinderances from government. I also don't want my kids to grow up being afraid. Afraid of going to Punjab as Khalsay and being killed for it. Afraid of going to punjab and being raped, of having their gurdvaras burnt down and their brothers and sisters being butchered. Afraid of their faith being taken to the brink of extinction by the hinduvta forces. That's the fear a lot of sikhs live with today and I really hope that future generations of sikhs don't have to live with that fear. Also, I don't think the sikhs expect India to give it as a gift. Abdali once sent a message offering the sikhs raj over some area. The sikhs refused and said they would take what they needed themselves and didn't need gifts.

No human sant can liberate you. Only Guru Saahib can. Real sants or gurmukhs can help you along the path, but they can't liberate you from charasee lakh joon. Maybe you meant something else by liberate.

We all saw how bhang helped the nihangs in battle over the last 20-30 years. All the bhang drinking nihungs lay in their deray while the panth was being butchered. Would bhang drinking nihungs have acted any differently 200 hundered years ago? I doubt it. (I'm not talking about all nihungs here, as the 'real' nihungs did their share of seva)

The reporter who wrote the article for the Pak Tribune is the one who called it a cult, not the guy in the article.

I can't comment on what he was saying, since I don't know the context. But I have to say that I've always seen Guru Granth Saahib Jee as spiritual first and foremost. Sure, there's logic and everything else too, but firstly, Guru Saahib is our spiritual guide. Our goal is to become spiritually elevated and reach god. Along the way, we may pick up logic and all the rest, but aren't those things secondary? For example, if someone was completely ignorant of any scientific pilosophies and knew nothing about and had no interest in searching for anything logical, they could still reach great spiritual heights by going to guru saahib with complete love and devotion - childlike, innocent love. Or like the love of a dog for it's master. Logic and science would be of no concern to such a person. Of course, along the way, Guru Saahib may grant them this wisdom as well. But that wouldn't be the primary goal. Or looking at it from the other side. If I go to Guru Saahib with primarily logic and science in mind, might I lose sight of the end goal, which is spiritual? How far would I get spiritually? Would I constantly be caught up in trying to see the logic and trying to match science and sikhi? Maybe that's what he meant, that our primary focus should be on the spiritual side. I'm not trying to put down logical thinking or anything like that. It's good to think logically. But it's hard to even pinpoint what logic exactly is. For a religious person, belief in God is completely 'logical' but try convincing an atheist of god using purely 'logical' and scientific arguements. They'll think you're an irrationa l lunatic. Of course, I may be completely off in my thinking. If so, please correct me.

How long do you want it? By long, I usually mean from right above the kneecap to right below the kneecap. However, I haven't been able to find anyplace where you can buy decent kaccheray from. I know some people buy them from sacha sauda (not sure how long those are or the quality). The best thing is to get it sewn. Those are usually the best quality and most comfortable. There are enough tailors in Toronto. You must know of some or ask at gurdvaray or call up a punjabi fabric shop and ask for contact info for a tailor. If they don't know how to sew a proper kachhera, maybe give them a sample and tell them it's urgent.

Why can't the person specify it? Maybe the person is from Toronto and associated with the akhand keertanee jatha and knows a Dr. Darshan Singh with the Jatha and wants to know if it's him. What's the big deal about? He probably knows the singh, might have done sangat with him and so is congratulating him and others who do sangat with him. What's wrong with that? It's not like he put anyone else down.

Author: Admin (www.tapoban.org) Date: 10-10-03 14:05 Bibi Taejinder Kaur jee was not married yet, but in 1948 she received amrit at an amrit sinchaar organised by the Jatha. Her family was against her wearing a keskee as well as her rehit and began to bother her. Bibi jee felt as though she had no choice but to take off her keskee. Bibi Taejinder Kaur jee wrote a sorrowful letter to Bhai Sahib Randheer Singh jee in 1951. She had a sickness of the throat and one lung and sometimes she would cough up blood. She also began to have a light fever. Bibi jee's older sister decided to take Bibi Taejinder Kaur to the Dera of Vadbhaag Singh to have her fever treated. (Dera Vadbhaag Singh is in the mountains and is a place where people who are "possessed" go to be cured of various diseases, etc.) A false Baba there tried to put her under his control using different mantars and tried to make her do as he wished but Bibi jee began to meditate on Naam very forcefully and he could not do anything. The Baba then gave the Bibi some water he had read a mantar into and she drank it. The fever was lifted but inside she began to feel sorrow that after drinking the amrit of the True Lord Satguru Gobind Singh jee, why had she taken the water from this Baba? She then sent a letter telling her story of pain to Bhai Sahib Randheer Singh jee. The following is Bhai Sahib's reply: Bhai Sahib's Loving Letter to a Troubled Youth By Bhai Sahib Randheer Singh jee Translated by Admin www.tapoban.org Ik Oankaaar Vaahiguru jee kaa Khalsa|| Vaahiguru jee kee fateh|| Kumaarhatii 15.9.51 Asthirr raho dolho mat kabhoo gur k ai bachan adhaar. Jai jai kaar sagal bhoo mandal mukh oojal darbaar (p. 671). My suffering, most beloved royal child! I have received your anguished letter. I read it and my heart was saddened to no limit. My consciousness was moved and immersed itself in ardaas. From Nitnem, naam abhyaas, and in keertan, my consciousness was very saddened and I was lost in compassion for you. Whatever gurvaak's struck me as being suitable for you, today I have written down. The humble thought that kept arising automatically was that nothing bad can happen to this "bachee raaNee" (royal child). So I've sent all the baaNee with this letter. You too should read this baaNee attentively and let it reside in your heart and go in Chardee Kalaa. Child, Satguru jee will give his hand and protect you. Shaabaash! You didn't bow before that fake Baba. Wherever you went, you did not falter. This is a sign of your solemn and deep Gurmukh-nature. But child, you showed a weakness: after receiving Khanday Batay kaa Amrit of Guru Kalgeedhar jee from the hands of the Punj Pyaaray, you still drank the mantar-water from that Baba, which you call "amrit". Nanak Amrit ayk hai dooja amrit naahi (p. 1238) The Guru's tyaar-bar-tyaar amritdhari souls should not be satisfied with this type of lowly water. Child, if you hadn't already shown weakness by removing your keskee, then Sree Dashmesh jee would have come to your help and you would have remained every breath in Chardee Kalaa. You would not have even gone near these false-hocus-pocus hypocrites at the advice of your family. Sukh dukh tayree agiaa piaaray, doojee nahee jai.3. (p. 432). This means, sickness comes to all bodies, which are cured according to his divine will. But that massive pain which you have felt, and hearing from you child, I too have felt now, is that you consciousness has stopped from naam abhyaas and won't do it at all. This is due to some hidden mistake of yours. But child, don't become overwhelmed with too much pain. However your naam goes, make an effort to do it. If it doesn't happen automatically, then repeat it with your tongue. Day after tomorrow, on Sangrand, I'll do an ardaas for you. Satguru jee will help his child. May Satguru jee give me the chance and fortune to hear loving and vairaag filled keertan from your voice again. Satguru jee will help you and and fulfil you. The fact that you didn't bow before that Baba and didn't eat meat or eggs at the advice of your fallen family members [which they believed would help her health] and didn’t falter is a sign of Guru jee's great happiness with you. Child, a naam-abhyaasee's lungs can never be weak. May Satuguru jee give you wisdom so that you can engage yourself in naam's khanda again. No pain or disease will come near you. My blessings are with you. You should not worry. All these sorrows and tortures will be eliminated. May Satguru jee give you faith, conviction and confidence and may he never let you falter. Child, never forget baaNee: jai tan baaNee visar jai. Jio(n) pakaa rogee villai. May Satguru jee give you even more keertan than before. I hope Satguru jee will make you able and healthy to come to the Delhi Samaagam. I, then, will be very fulfilled and you too will be happy. Child! If you give up worry of pride and honour in front of the world and the nonsense of the faithless, your keertan will go in even more chardee kalaa. Do ardaas and adorn yourself with a keskee again. Become the wise daughter of Sree Dashmesh jee. Don't keep any other hope in yourself. Satguru jee will give you a Gurmukh husband. Don't try to be too smart [i.e. taking off my keskee will help me find a husband]. Now, with total concentration, repeat the shabads I've attached and also do the khanda of naam. Keep this list of shabads with you at all times. Nothing bad will be able to come near you. On September 26 I will be leaving Kumarhatti and the next morning I will arrive in Ludhiana. There, in Model Town, house number 126, on September 30 and Octobers 1st and 2nd, there will be an akhand paath smaagam for the birth of my new-born grandson. This will be at the house of my son, Balbeer Singh. The Sangat will gather there. There too your ardaas will be done. On October 6th, with the entire Jatha, we will arrive in Delhi. From October 6th to the 14th, there will be a non-stop smaagam in Delhi. May Satguru jee give you the ability to come and join the smaagam by that time. Now you should return to your residence in Delhi and stay with the Sangat. Aap daa att piaar kuthRaa, Randheer Singh ****************************************** Bibi jee reached the Delhi smaagam that year and Bhai Sahib jee went with her before the Punj Pyaaray and testified that this child has made a mistake, but she will not remove her dastaar again in the future. This was the first time Bhai Sahib jee made such a request before the Punj Pyaaray. Bibi jee's health became much better and until her final breaths in 1997, she did not take off her keskee. She was one of the first Bibis to do keertan in Delhi and would do keertan filled with vairaag. The Shabads Bhai Sahib sent to this Bibi are as follows: 1) Simar Simar gur satgur apnaa saglaa dookh miTaaiaa. (p. 619) 2) Jis man vasai tarai jan soi. (p. 184) 3) Sookay haray keeay khin maahay. (p. 191) 4) Taap gai paai prabh shaa(n)t. (p. 191) 5) Mirtak ko paaioo tan saasaa bicchrat aan milaaiaa. (p. 614) 6) Shaa(n)t bhaee gur gobind paaee. (p. 200) 7) Saglay dookh miTay sukh deeaay apnaa naam japaaiaa. (p. 1338) 8) Anik Jatan nahee hot chhutkaaraa. Bahut siaaNap aagal bhaaraa. (p. 178) 9) Mayraa Satgur rakhvalaa hoaa. (p. 620) 10) Janam Janam kay dookh nivaarai sookaa man saadhaarai. (p. 618) 11) Sookh mangal kaliaaN sehaj dhun, prabh kay charN nihaariaa. (p. 619) 12) Gaaiay kalaysh rog sabh naasay, prabh apunay kirpaa dhaaree. (p. 619) 13) Nanak soee simreeai har jeeo, jaa(n) kee kal dhaaree raam. (p. 5 44) 14) Dookh rog bhai gut tan tay man nirmal har har guN gaai. (p. 373) 15) Bakhshiaa paarbrahm parmayshar, saglay rog bidaaray. (p. 620) 16) Bhaiay kripaal suaamee mayray saachai darbaar. (p. 620) 17) Sant-ho har har naam dhiaaee. (p. 620) 18) Taap paap tay raakhay aap. (p. 825) 19) Jee jugat vas prabhoo kai jo kahai so karnaa. (p. 818) 20) Avar upaav sabh tyaagiaa daroo naam laiaa. (p. 817) 21) Charn kamal prabh hirdai dhiaa-ay. (p. 806) 22) Shaa(n)t paaee gur satgur pooray. (p. 806) 23) Taap santaap saglay gai-ay binsay tay rog. (p. 807) 24) Chhod sagal siaaNpaa(n), mil saadh tiaag gumaan. (p. 1006) 25) Aapnaa prabh aaiaa chit. (p. 826) 26) Gobind simar hoaa kaliaaN. (p. 826).

The problem is with the translation of the shabad. It's telling us 'har har jap jaap' and 'har nam dhiavo'. If you translate it properly using proper gurbani viakarn (or find a good punjabee translation like Prof. Sahib Singh's or get some Singh to read it for you and explain it, which is my favourite method), you'll find that it's telling you to meditate on the name of har (god) and chant the name of god. The name of god given to us to chant and meditate on is the gurmanter. Using other names isn't the same thing as gurmanter. The gurmanter is the naam given to us by our Satguru, Guru Nanak Dev Jee. Other names can have great benefits, but according to gurmat, nothing close to gurmanter. Actually, any meditation will probably have some effect on your mind, soul, etc, but gurmanter is something completely different. And the shabad, 'koee bolay raam raam' isn't telling anyone to say raam or any other mantar. These lines of the shabad are simply telling about how people are worshipping in various ways. For example, 'Koi nhavai theerath, koi huj jaai'. It's not condoning going on huj or bathing at theeraths, just describing what different people are doing.

Khalistani's post pretty much says everything that needs to be said. The Guru's and the sikhs of that time wouldn't have put emphasis on rehit and pahul (amrit) if they didn't take it as absolutely neccessary. Without the discipline that comes by keeping outer rehit, it will be impossible to make your inner self reach the heights that a gursikh aims for. The 19th pauri of Anand Saahib starts with 'Jeehu Malay baruh nirmal..' and explains how people like this waste their lives away. We all pretty much know this, that having the outer appearance won't be worth much if it's just a show. The next pauri goes on to tell what type of person is accepted - 'Jeehu nirmal baruh nirmal'. However, you won't find any mention of 'jeehu nirmal, baruh malay'. In fact, I don't think you'll find something like that anywhere in gurbani. It isn't even recognised as a possible state of being in sikhee. I don't think anyone should badmouth monay or others who haven't gotten on the path yet. Everyone goes at their own pace and is at their own level. Today's monay are tomorrow's singhs. But, I think most monay also realise that to be gursikhs, keeping rehit is crucial. They don't want to try and try changing the standards simply because they aren't or don't want to be at that level yet. At least, most monay that I know are like this. Only a few people, including monay, kesadharee and amritdharee, seem to vent against rehit. I bet most monay on this board would agree that keeping kes and shukking amrit are absolutely neccessary for a sikh.

I think Vir Singh answered this very nicely. Khandas or chands on the dastaar are simply showing that the person is part of the Khalsa Fauj. Our Guru, our king, Guru Gobind Singh Jee wore a Kalngee to show that he was the True Raja. We wouldn't classify Guru Saahib as wearing jewlery. The same way, singhs wear khanday, etc on their dastaars to show allegiance to the army of that true king. And just as a kalngee around the neck wouldn't have been the same thing, neither is a khanda. On the dastaar, it is visible from afar. Around the neck, it wouldn't be very visible from a distance and could be used to strangle you with. Also, traditionally, placing something on the head has a different meaning and significance than putting something around the neck. You can look at the oldest photographs of singhs and you'll notice them wearing things on their dastaars, generally as a form of military insignia (small chakars, khandas, etc). This was the way of warriors.

The best is if you can find a kara with a smaller inner diameter. If the kara fits properly, it won't go flying down your arm and hit your wrist or knuckles. It'll stick a little more to your arm and won't move around so much. The kara I wear needs soap or oil to put on or take off and it's perfect for punching etc. because it doesn't go running up and down my arm all the time. My other kara is smaller in thickness but has a larger inner diameter and it used to hurt if I used to swing with it on. So don't go for a smaller thickness, but find a smaller inner diameter.

Khalsa Soulja, I don't have the references for books on Kartarpuri Bir offhand with me right now. I've read some material on it and will have to get the references for you. Hopefully within a couple of days. Maybe also try an internet search. As far as old birs go. It's a huge topic and quite interesting. I personally want to learn alot more on this. Most puratan saroops can be traced back to the damdamee Bir, the original Kirtarpuri Bir or the version attributed to Bhai Banno. Many of the birs written based on the earlier birs (Kirtarpuri and Bhai Bano) have extra shabds by Mira Bai and Bhagat Soor Daas as well as banee attributed to Guru Nanak Dev Jee. The birs written from the Damdamee Bir would be more common and are basically the same deal in terms of extra shabds. Some have extra shabds added at the end, some don't. You can find puratan Birs without raagmalaa and with raag maala, along with various other shabds. The Pitialay valay rajay apparently have a very old saroop which apparently the founder of their raj (Baba Ala) had made from the Kirtarpuri Bir. This Bir apparently doesn't have Raag Maala. Others probably do. Basically, Maharaj deeaa Biraan and other textual material (janam sakhees etc) were copied directly from older copies. If someone happened to throw in something extra, then the scribes writing the new bir would copy it right in, without knowing whether it was in the original or not. By cross referencing different copies, people were able to figure out the extraneous material (which was usually at the end, although Mira Bai's stuff usually comes in Raag Maru but generally not in Damdamee Based birs). There were al so of course Birs which didn't have any extra material. I'm beginning to ramble. This is a very big topic, as there were hundreds of puratan saroops, if not thousands. Unfortunately, our panth didn't bother studying them in detail (except for a few people) or taking proper care of them and we've lost a lot of them. The biggest loss may have been during the 84 attack, when several hundred saroops were burnt by the army (or stolen). Many old saroops are also being destroyed by our own people. They decide that the saroop is too old (birdh) and they cremate it, without taking note that it is of historical value. I recall reading a story in some indian paper about 2 or 3 years back, about an old pothi at Keeratpur prepared by Guru Har Rai Saahib Jee. Nobody had really studied it properly. Some scholar (forgot his name) went to do some research from it and when he got there, he found that the pothi sitting there wasn't the original he'd looked at just a couple of years earlier. In fact, it was something completely different. He complained to the SGPC and the authorities at KesGarh Saahib, as they were in charge of it, but I don't think anything was done about it. Apparently, somebody just stole it and left something else in its place. There are probably a lot of other old pothies and saroops scattered throughout india and pakistan that we need to find and document. Even the ones we have need to be documented. It would be fairly simple to just take a digital image of each ang, so as to have a permanent record incase of some future catastrophe like 84. I'll try finding references on Kartarpuri Bir and other older saroops and posting for you when I get some time. (ps. a book that gives info on the Bhai bano bir and ones copied from it is 'About Compilation of Sri Guru Granth Sahib,' by prof. Sahib Singh. This of course is the English Translation)

Umm, no, that's not what I'm saying Navjot Singh. I'm saying that the Kirtarpuri Bir there today has differences as compared with the normal Birs we use (which are supposed to be based on the Damdami Bir). It also has differences when compared with what Bhai Khan Singh Nabha and others of that time said was in the Kirtarpuri Bir around at that time. There are books written giving various details about the kirtarpuri bir. If you want to know more, read them. Which one should you have faith in? The Damdami Bir was what Guru Gobind Singh Jee had written by Bhai Mani Singh and that's what the modern Birs are supposed to be based on. Old saroops had various additions, which were eventually removed by the panth. The only controversy that remains is over RaagMalaa and about whether it was added in after the Damdamee Bir was written. Unfortunately, we don't have the Damdamee Bir around anymore for reference. So that's the only thing the panth has left for you have to figure out on your own, Raag Malaa. As for spellings and stuff like that, it's based on the Damdamee Bir, not the current Kirtarpuri Bir.

Why does every discussion have to be about raag mala for you guys? And the funny thing is, you don't present facts or anything either. Just rumours and stories. Guru Gobind Singh Jee wrote a copy of the Guru Granth Saahib? That still exists??? Would you care to present some evidence of this? There is a lot of interesting stuff on the Kirtarpui Bir and about old Birs in general. People should try reading up on it. And Khalsa Soulja, you're right, Bhai Gurdas Jee was human. But several hundered 'mistakes'? And then Guru Arjun Dev Jee accepted this and placed it in Darbar Saahib without the appropriate corrections? The Kirtarpuri Bir that Bhai Khan Singh Nabha talked about is clearly different than the one that is there today.

Kaur is the masculine form, it means prince. That's why some singhs even have the first name kaur. For example, Akali Kaur Singh, a great gursikh Nihung Singh of the last century.

The update to the Kurbani booklet, describing the events of the 1978 Vasakhee Saka, has arrived in Toronto. It will be available at Gurdvara Tapoban tomorrow (Saturday October 11) during the Ransabaee that they're having. I have a copy of this booklet and I highly recommend it. The UK sevadaars who produced it have done a great job. It contains the jeevans of all the 13 shaheeds of that saka, along with some new material on Shaheed Bhai Fauja Singh. These singhs had great jeevans and embodied the true spirit of the Khalsa in life and death. Their stories are very inspiring. Please try to get a hold of this booklet. They may have more info available at www.tapoban.org.

He's fine. The wounds weren't very serious. He's the guy who burnt copies of Sri Guru Granth Saahib Jee a while back.

There are various historical sources which mention this. I don't have them off hand here but will ask another singh to post them. Also, read the section on naam in the book about Sant Attar Singh Mastunwalay, written by sant prof. teja singh. He tells about this technique and mentions historical references from the time of Guru Nanak Dev Jee. It's also written about by Shaheed Bhai Manee Singh.

Khalistani, why do you want to start this here again? This has been discussed more than enough times and the outcome has always been the same. The first thing you need to realize is that whatever 'new' evidence you have has been known to most people involved with these issues for decades before you were born. You can keep telling us what Taksallee maryda is all you want, but obviously, a lot of people don't accept Taksalee marayda. If we did, this wouldn't be an issue, right? I and most others don't have a problem with anyone following taksalee marayda. If that's what you believe, then follow it. Follow it fully. Now this dasm granth point. The tukh appears in 'nishanay sikhee' I think. In the versions of the Dasam Granth that it actually appears in, it's usually in the appendix lettered 'gagga.' It's not in the main numbered body of the Dasm Granth. Out of the scholars that accept the Dasm Granth as Gurbanee, they exclude this appendix and don't consider it the writing of Guru Saahib. In fact, it doesn't even appear in many copies, especially old ones. This isn't some (or wasn't until now) big controversial issue. It's been pretty much accepted and documented by most scholars of the Dasm Granth. And I'm not talking about todays scholars, I'm refering to older ones who actually accepted the Dasm Granth as Banee. If Taksal accepts it, good for them. Read it, follow it. But not everyone else is going to. No need getting upset over it.

This is a great seva. Thanks!!! For those that can read punjabee, make sure you read this book. Really inspiring.

The link you provided is for the tract 'The Meaning of Sikh Baptism' (translation of 'Amrit Kee Hai'), which is written by Bhai Randheer Singh. It's an excellent read. The autobiography, which is a translation of letters Bhai Randheer Singh sent from Jail, is close to 300 pages long. It's an amazing book. Unfortunately, I don't think it's available online. If you can read punjabee, the punjabee version, titled 'Jail Chitteaa' is probably even better.

What's Amrit? Bhai Randheer Singh jee wrote a tract titled 'Amrit kee hai.' It answered many of my questions. There is an english translation available online at akj.org. It's titled, 'The meaning of Sikh Baptism.' It's definitely worth reading. One thing is for sure. Guru Gobind Singh Jee didn't prepare khanday kee pahul just for fun. Also, pahul was administered from the time of Guru Nanak Dev Jee. Did our guru's just start this as some empty ritual, just some pakhand? Without khanday kee pahul, there is no sikh. Read Bhai Nand Lal Jee's writings, they explain this quite clearly. If we don't understand this, or find this notion not in line with gurbanee, then we aren't looking properly. When we say that Guru Granth Saahib Jee is our guru and we will only follow this (in the context of perhaps denying khalsa rehits), we forget one thing. The gurgadee was given to Guru Granth Saahib Jee by Guru Gobind Singh Jee. They gave the Granth Saahib the Guru Ship and declared it as our Guru. If we have faith in that, then why don't we have faith in Guru Gobind Singh Jee's other hukams? If we see contradictions between Gurbanee and concepts such as physical amrit, then there can be two options. Either Guru Gobind Singh Jee didn't quite understand the concept of amrit when they prepared khanday kee pahul, as well as Bhai Gurdaas Jee, Guru Nanak Dev Jee in giving Charan pahul, Bhai Nand Lal Singh Goya and the various others who mentioned the importance of amrit, or there is a problem in our understanding. (The fact that Pahul was given has been documented and is pretty much beyond debate). I'm not t rying to attack anyone for asking this question. It's a valid question. I suggest reading the article I mentioned above as it has more answers than we can provide on this forum. There are many other articles on this topic as well. If anyone knows of any good ones, please list them. Vaahiguru Jee Kaa Khalsa Vaahiguru Jee Kee Fateh!!

Ummmmm... no, I don't. Look genius, if you read old historical documents, you'll realize that guns were around at the time of our gurus. They had firearms. They're even mentioned in the dasm granth. Before explaining to us that kirpans aren't useful, maybe you should head over to some military establishments (for example, the pentagon) and explain to them that knives are useless and that they are IDIOTS for teaching any knife fighting techniques and providing soldiers with knives. Now that you've risen out of your pind in India and found modernity, you can enlighten the rest of the world with your modern ways. Why is it that only certain groups of punjabees find knives (and kirpaans) to be no longer dangerous? Is it simply because they haven't been graced with sikhee and so, must use whatever means they can to attack it? The rest of society finds knives, kirpans, daggers, and other bladed weapons quite dangerous. More people are killed with sharp objects than with bullets. Of course, the real reason for keeping a kirpaan is because it is our Guru's hukam and a guru ka sikh loves nothing more than to try and follow his guru's hukam. Unfortunately, we now have people who think that maybe they are on par with our guru's and can use their mat to modify our guru's hukams. By the way, wearing of kirpans is completely legal in Canada and they can be worn almost anywhere (with the exception of courts and airplanes).

There have always been boot-lickers with a slave mentality. No ankh, no azzit, no sharm. They disown their father Guru Gobind Singh Jee and call Gandhi 'bapu.' Don't worry too much about Khalistan. When we're ready, Guru Saahib will let us have it. People like yourself will be more than welcome to leave, if you so desire. I saw a license plate from New Hampshire and it said something like, 'Live free or die.' Words to live by.