karamsingh

vwihgurU jI kw Kwlsw! vwihgurU jI kI &iqh!! more keertan is now available from thursday morning, thursday evening and saturday morning on keertan.net. rest will be added soon as well. vwihgurU jI kw Kwlsw! vwihgurU jI kI &iqh!!

any more updates on this????

u could just tell by the email that the person who supports KPS Gill is a hindu or someone who doesn't like sikhs.

great description of amrit.

nice email.

NICE !!!

this is fine but i would like to know the research done on this as in the nanakshaahee calendar the days in a month are diff from the other one.

radhaaswamees and nirnakarees both believe in some living person as their GOD. they do read lot of guru nanak dev jee's banee and some other bhagat banees but other than that i don't think they following any rehit, follow what sree guru granth sahib says (or even take guru granth sahib jee as guroo). don't ever fall for these as they are not in any way sikhs.

guru sahib jee says that as a sikh we should live a normal grasthee jeevan in a society and always remember waheguroo. we should try to do sangat of gursikhs more rather than getting mixed with western society that much that takes us away from ur guru.

at our local gurdwaras here in california, all the sikh sangat(whoever comes to gurdwara) votes. and there are sehajdhaarees in comette's etc.

nice story.

thats where i was getting too.

i always thought that sadhsangat means sangat of gursikhs and sangat in general in guru sahib's hajooree and not just sadhu/sants (what r the qualifications for being a sadhu or sant?).

singh jee, what do u mean by this. please elaborate more on this. i am interested in what ur views are about this.

singh jee, it doesn't. but like i said earlier, i can't tell from the pic. after some singh do keshee ishnaaan thats probably how he would look like this is another controversial points not yet resolved by akal takhat. here is some more info on that: The controversy in the Khalsa Panth over being a vegetarian or non-vegetarian arose due to the difference in the interpretation of the word Kuthha - one of the four primary taboos or Cardinal Sins for the Sikhs. Before going into the depth of what "Kuthha" really means, it is imperative to consider the real importance of these taboos in Sikhism. It is an undisputed fact that any Sikh who commits any one of these four taboos becomes an apostate. That means he is no longer a Sikh, i.e., he is automatically dc-linked and ex-communicated from the Khalsa Brotherhood, even though he may be considered a Sikh by society. As a natural corollary, he loses the Grace of the Satguru without which no progress can be made in achieving the Bliss of Naam-Simran. The four great taboos prescribed for the Sikhs are, thus, of fundamental importance. Being of such fundamental importance, the four taboos cannot, obviously, be based upon any temporary contingency of the prevailing circumstances. They must have their own solid basis and foundation, and must be conducive to spiritual upliftment through Naam-Simran, which occupies the pivotal position in the whole edifice of Sikhism. Otherwise, they will lose their applicability in the changed circumstances, especially when their role in the spiritual progress is doubtful or even negative. It is explicit in Gurbani that the principles of Gurmat are unchangeable and of permanent standing: Gurmat Mat Achal Hal Chalaey Na Sakey Koey. (pg. 548) The Instruction of the Guru is Unshakable. None can change it. So, according to the generally prevailing idea as advocated by many Sikh scholars, the main reason for imposing this taboo of not eating Halaal meat is not that it is sacrificial or even religious. Rather this taboo had been imposed primarily to liberate the Sikhs from mental slavery of the then rulers of the Muslim faith who had banned by law the slaying of animals by any method other than Halaal. If this interpretation is accepted, then the following points arise: With the changed times now, when there is no longer such coercion from any quarter, there should be no need for continuing this taboo in the list of the four taboos because the reason for the imposition of this taboo no longer exists. It also implies that the four taboos which, have been declared hy Satguru himself as basic and of fundamental importance, may not necessarily be conducive to spiritual enhancement of the soul through Naam-Simran; their objective being merely to create a spirit of moral, and, according to some, physical strength to face the unjust and tyrannic rule of the then rulers. Obviously, this cannot be the situation as the main and the only objective of th e Satguru was and is to implant the Holy Naam firmly in the minds of the Sikhs through Holy Amrit (Khande-Ki-Pahul). One cannot imagine the All knowing Satguru imposing a taboo of such basic importance which has no relationship with, or which does not help his Sikhs in the achievement of the Spiritual Bliss. If we accept this position of a taboo being imposed only to serve the conditions prevailing at a particular time, then we provide a pretext to the so-called Modern Sikhs who consider that the keeping of Keshas is no longer necessary in the changed times. They also contend that Kirpan is now of little significance in this atomic age. They openly assert that religion must change with the changing times. The spirit of Sikhism, according to them, lies only within the Sikhs and it has nothing to do with the outward appearance or baanaa. They further contend that the then prevailing circumstances made the necessity of keeping Sikhs unique and easily distinguishable. In the changed circumstances that necessity no longer exists. Thus, accepting the above background of the Kuthha will lead to total destruction of the edifice of Sikhism. Moreover, how would we classify fish? Is it Halaal or Jhatka? Meat-eating Sikh brethren advocate that the only touchstone to be used in deciding whether meat should be eaten or refrained from, is whether it creates trouble in the body and fills the mind with evil. If there is no such ill effect then there is no harm in eating it. In the support of this contention, they cite the following couplet from Gurbani: Baba Hore Khanna Khushi Khuaar Jit Khaadey Tan Peeriay, Man Meh Chaleh Vikaar. (pg. 196) 0 Baba! All other foods (except the Naam) create trouble in the body and fill the mind with evil. Evidently the foregoing couplet is a mis-quotation in this context because herein Guru Sahib is comparing all material foods with the Divine Food (i.e. Naam-Simran) and is decrying the former. The word HORE is very crucial in this couplet. It d oes not mean ANY food but any OTHER food, i.e., any food other than NAAM. In the absence of the Divine Food (Naam), all material foods will sicken the body as well as the soul. The very idea of eating meat fills the mind with evil making it aggressive and a partner in taking the life of an innocent creature. For this very reason, almost all of the well-known spiritually enlightened Gursikhs of the past and present have been and are shunning meat and allied non-vegetarian foods. Such foods are not conducive to spiritual development and Naam-Simran and, therefore, the all-knowing Satguuu could not approve them. In two Hukam Naamaas of Sri Guru Hargobind Sahib (Appendix C), there are clear cut instructions prohibiting the eating of meat, fish, etc. The actual words used are "Maas machhi de nerrey nahin jawnaa." When Guru Nanak in his sixth form prohibits Sikhs from eating flesh in such a strong language, how can he, in his tenth form, issue instructions absolutely contrary to and in negation of his own earlier instructions? Mohsin Fani (1615-70), the well known historian and a contemporary of Sri Guru Hargobind Sahib, writes in his work DABISTAN-E-MAZAHIB as follows: "Having prohibited his disciples to drink wine and eat pork, he (Nanak) himself abstained from eating flesh and ordered not to hurt any living being. After him this precept was neglected by his followers; but Arjun Mal, one of the substitutes of his Faith, renewed the prohibition to eat flesh and said: This has not been approved by Nanak."13 What clear cut evidence against eating flesh and drinking wine in Sikhism! viii. Sahib Sri Guru Gobind Singh ii's "UPDESH" to Bhai Daya Singh ji which is mentioned in "SUDHARAM MARAG GRANTH", and also found written in some old handwritten volumes of Sri Guru Granth Sahib: "One who does not: Steal Commit adultery Slander anyone Gamble Eat meat or drink wine will be liber ated in this very life (i.e. Jeewan Mukt)".14 It is also asserted that bravery is connected with eating animal flesh. The assertion is baseless. In fact, bravery is not connected with brute body force. Real bravery comes out of the spirit of sacrifice for the Truth and arises from the state of mind. The very prevalent words Charhdi Kala among the Sikhs refer to the Charhdi Kala of the spirit. The Sikh history is full of such instances where Sikhs who were hungry for days together defeated the tyrant Mughal forces whose meat eating habits were legendary. There is no difference m either taste or nutritive content of meat obtained through Jhatka or Halaal methods. Meat remains meat, whatever may be the method of slaying the animal. It is a mockery of the august and everlasting holy fundamental principles of Gurmat to attach such a fundamental importance to meat obtained from a particular method of slaying the animal, that its eating by a Sikh makes him an apostate, and that obtained from another method of slaying becomes fully acceptable. Either meat is allowed or is prohibited totally. There can be no mid-way. It is rather strange that many 'modern' and 'intellectual' Sikhs, who are often questioning the rationale of such edicts as keeping of Kirpan or Keshas and even the particular type of Kachhehra, generally do not question the rationale of Jhatka and Halaal distinction in respect of meat. Obviously, it is the generally preferred taste of the tongue that keeps them mum on this issue. i think they care about u and the way they are trying to get this message across the others might seems rude or inapp ropriate. i feel sad about ur situation and suggest that u don't stop going to gurdwara because of this. because if u don't go into sangat u r hurting urself. hopefully these issues will get resolve soon.

i think u understood me differently. let me try to do a better explanation: - by looking at the pic i thought that baba jee had keskee with him (the white cloth to cover his head). because u said "Here is the picture of him without the keski " and i was like he is wearing a keskee - i don't know much about baba jee's life but do have lot of respect for him - also i don't know anything about what akj's stand on this as i don't speak for them. how do u assume that i am akj or anything like that. i am just guru jee da sikh and try to follow what he says - in my opinion keskee is a kakaar. but because its still an unresolved issue from akal takhat sahib(even though it was declared a kakkaar in past), sikhs not wearing keskee can not be declared non-khalsa or anything like that (as u mentioned) as long as they do other things required for someone to be khalsaa. - what kind of question is this? yes, according to rehatmaryada 5k's has to be with the body all the time. i dont what else u mean by asking this question.

was this how baba ishar singh jee all the time? or this pic is taken after he did kesy ishnaan?

here is why i think keskee is a kakaar: - Keshas is the first fundamental requirement for a Sikh. Shaving or trimming of hair is the first of the four Cardinal Sins -Kurahits (Big Don'ts) - the commitment of any one of which makes one an apostate and results in one's automatic excommunication from the fold of the Khalsa Brotherhood - Keshas form part of the human body and are not obtained and worn like other Kakaars. - Keshas are considered so sacred that for their cleanliness, care, and protection, two additional Kakaars, i.e. Kangha and Keski, have been prescribed in the Sikh Code of Conduct. This is a brief summarized account of the historical background in this regard. In the following pages, an effort has been made to elaborate a bit on the above points by presenting certain facts: Rahit Naama of Bhai Chaupa Singh Ji contains the following couplet regarding 'rahits': Kachh, Kada, Kirpan, Kangha, Keski. Eh Panj Kakaari Rahit Dhaarey Sikh Soyee. To be a Sikh, one must observe five rahits of wearing five Sikh symbols beginning with 'K': Kachh, Kada, Kirpan, Kangha, and Keski. (Those Sikhs not believing in keski have wrongfully broken the word Keski in this couplet into two words, Kes and Ki, indicating it to mean "the rahit of keshas.") The renowned scholar of the Panth, Bhai Sahib Kahan Singh Ji of Nabha, compiled the Encyclopedia of Sikh Literature and Terminology (Gur Shabad Ratnagar MAHAN KOSH) in 1926. The term 'Keski' has been explained therein on page 254, Col. 3 of its Second Edition published by the Punjab Government in 1960, as: Keski: Noun - small turban worn to protect hair. We ll known 19th Century English Historian, J. D. Cunningham (1812-1851) who was an eye witness to the First Anglo-Sikh War, in his History of the Sikhs - 1848 refers to Sikh women of that time as follows: "The Sikh women are distinguished from Hindus of their sex by some variety of dress, chiefly by a higher topknot of hair."22 Higher topknot of hair on Sikh women's heads automatically implies their coverage by some sort of turban, as Cunningham has connected it with "some variety of dress." According to the Sikh history, Sahib Sri Guru Angad Dev Ji, impressed and pleased by the untiring and devoted labor of love and selfless service of Baba (later Guru) Amardas Ji' bestowed upon him Siropas in the form of Dastaars a number of times. Even now this tradition of bestowing Dastaar as a Siropa continues at Sri Akal Takht Sahib and other Takhts and Gurdwaras. Sahib Sri Guru Arjan Dev Ji's hymn on page 1084 clearly states: Naapaak Paak Kar Hadoor Hadeesa Sabat Surat Dastaar Sira. Make unpure (mind) pure. It is the true adherence to the Muslim Law (Hadees). (One can obtain this objective) by keeping one's body unviolated and by always wearing a turban on head. The above instruction to keep the body in its original complete form and to wear turban is meant for all, irrespective of sex. The tradition of "double dastaar" prevalent amongst Khalsa men was also the result of the practice of keeping Keski under the big turban so that they may never remain bareheaded. Keeping this very tradition in view, the British rulers of India prescribed wearing of double dastaar, i.e., one small (also referred to as an under turban) and the other outer big one, as part of the official uniform for Sikh members of the armed forces. They were, and perhaps are even now, officially provided with two turbans, one big and one small, as part of their uniforms. At the end of the nineteenth century and the beginning of the present one, as a result of the Sikh renaissance movement, a number of Khalsa schools for girls were established in Punjab. Small dastaar (Keski) was prescribed as an obligatory head dress for students as well as teachers in such schools at Jaspalon, Ferozepur and Sidhwan in Punjab. In a number of Rahitnaamas, the importance of keeping hair always covered with Dastaar has been emphasized very clearly. A few quotations are given below: "Each candidate for Baptism be made to wear kachhehra, tie hair in a topknot and cover the same with dastaar; wear Sri Sahib (i.e. Kirpan) in Gaatra (shoulder belt). Then he/she should stand with folded hands. (Rahitnama Bhai Daya Singh Ji) "...Waheguru Ji Ka Khalsa should keep his hair unshorn, have flowing beard and have simple dastaar which saves him from impiety. Then the Sikhs asked what would happen to those Amrltdharis who start cutting their hair or do not keep their hair covered. The Guru replied that they would be stupid and will lose their sensibility It is a blemish to remain bareheaded...Always keep two turbans. When the bigger turban is removed, the smaller be kept. The smaller turban should not be removed." (Bijai Mukat Dharam Shastra - Sakhi-8) "(A Sikh) who eats food with turban removed from the head (i.e., bareheaded) is destined for 'Kumbhi' hell." (Rahit Rama Bhai Prahlad Singh Ji) "One who combs hair twice a day, ties turban fold by fold and cleans teeth everyday will not come to grief." (Tankhah Naama Bhai Nandlal Ji) "Whosoever roams about bareheaded, takes food bareheaded and distributes the 'prasad' bareheaded is considered punishable." (Uttar-prashan Bhai Nandlal Ji) "Women should tie their hair in topknot and should not keep them loose." (Rahitnama Bhai Daya Singh Ji) "Keshas be washed. Turban or dastaar should not be placed on floor but should always be kept with due respect. Food should not be eaten bareheaded." (Bijai Mu kt Dharam Shastra, Sakhi 70) A FEW HISTORICAL AND OTHER FACTS IN THIS RESPECT: Well-known Sikh historian Bhai Sahib Bhai Santokh Singh has given a somewhat detailed description concerning Mai Bhag Kaur (commonly known as Mai Bhago) of Forty Muktas fame in his well known historical work GUR PARTAP SURYA. He mentions that Mai Bhag Kaur had reached the highest stage of enlightenment and had almost lost her body consciousness...so much so that when her clothes became worn to shreds, she did not care to replace them. Sahib Sri Guru Gobind Singh Ji called her in His Holy presence and instructed her to always stick to the Gursikh dress as prescribed in the Code of Conduct. In particular, she was ordered to wear Kachhehra and chhoti dastaar. In fact, according to some chroniclers, the dastaar was tied on her head by the Satguru himself. If this dastaar was not a Rahit, where was the need to include this item in the instructions given to a lady who had reached almost the Brahmgyan stage? It apparently shows that the Satguru gave as much importance to Dastaar as to other Rahits like Kachhehra. In the Museum of Maharaja Ranjit Singh's fort at Lahore and Victoria Museum at Calcutta, the pictures of Sikh women of old time can be seen even now, depicting them with small dastaars or keskis. Bhai Sahib Vir Singh, in his well known poetical work, RANA SURAT SINGH, depicts Rani Raj Kaur as a Saint Soldier or Rajyogi of the highest order. Her very impressive picture given in the book depicts her with a well-tied Keski, on which is also affixed a khanda-chakkar, the emblem of Sikhism. The Sikh women belonging to the Jatha of Bhai Sahib (Sant) Teja Singh Ji of Mastuana, have been seen doing Kirtan in congregations wearing dastaars. He was instrumental in establishing Akal Academy - a Higher Secondary School at Baru in Himachal Pradesh wherin all students - boys as well as girls - are required to wear turbans as a prescribed school uniform. The Central Majha Diwan and Panch Khalsa Diw an, Bhasaur - the two organizations which played a remarkable role in the Sikh renaissance movement in the first decade of the twentieth century laid special stress on the wearing of Keski by women. The author had the privilege of meeting the late Baba Gurbachan Singh Ji Khalsa of the Bhindranwala Jatha along with his whole family, including his wife, two sons and their wives. They were all wearing Keskis just as the members of the Akhand Kirtani Jatha do. It is a historical fact that there was a time when a price was put on the head of a male Sikh. Greedy and unprincipled people, both Hindus and Muslims, availed of this opportunity to make money. When they could no longer find male Sikhs in the villages and towns, they started beheading Khalsa women and presenting their heads as the heads of young unbearded teenager Sikh lads. As such, many Sikh women, out of fear of persecution, stopped wearing Keski and converted topknot of hair into fashionable styles like women of other faiths. This practice, which originated in a helpless state of affairs, became a fashion in due course of time. By the way, it was perhaps under these very abnormal circumstances that Sikh women also started wearing ear and nose ornaments to avoid the disclosure of their Sikh identity. S. Shamsher Singh Ashok who has been an active member of the Singh Sabha movement and an erstwhile Research Scholar of the S.G.P.C., while discussing the prevalence of the use of 'keski', states: "...and, consequently in the Amrit-Parchaar at the Akal Takht Sahib, this was a precondition even for ladies before they could be baptized there. Any woman who was not prepared to wear Keski was not baptized. This practice continued even after the end of the Gurdwara movement. Relaxation was made only when Giani Gurmukh Singh Musafir became the Jathedar of the Akal Takht."23 A recent discovery from old literature puts a final seal on the Keski having been prescribed as a Rahit by the Tenth Guru himself. While goi ng through the old Vahis of the Bhatts, lying with their successors in Karnal District in Haryana State, Prof. Piara Singh Padam of Punjabi University Patiala came across a paragraph explaining the first baptism of the double-edged sword bestowed by Sahib Sri Guru Gobind Singh Ji on the First Five Beloved Ones on the Baisakhi of 1699 A.D. and the Code of Conduct imparted to them on that auspicious occasion. Based upon the language and style, this manuscript has been assessed to have been written in about the end of the eighteenth century. As this finding is of special significance in this respect, the English translation of the whole paragraph is reproduced below: "Sri Guru Gobind Singh Ji Tenth Guru, son of Guru Tegh Bahadur Ji, in the year Seventeen Hundred Fifty Two, on Tuesday - the Vaisakhi day - gave Khande-Ki-Pahul to Five Sikhs and surnamed them as Singhs. First Daya Ram Sopti, Khatri resident of Lahore stood up. Then Mohkam Chand Calico Printer of Dawarka; Sahib Chand Barber of Zafrabad city; Dharam Chand Jawanda Jat of Hastnapur; Himmat Chand Water Carrier of Jagannath stood up one after the other. All were dressed in blue and he himself also dressed the same way. Huqqah, Halaal, Hajaamat, Haraam, Tikka, Janeyu, Dhoti, were prohibited. Socialization with the descendants of Prithi chand (Meenay), followers of Dhirmal and Ram Rai, clean shaven people and Masands was prohibited. All were given Kangha, Karad, KESGI, Kada and Kachhehra. All were made Keshadhari. Everyone's place of birth was told to be Patna, of residence as Anandpur. Rest, Guru's deeds are known only to the Satguru. Say Guru! Guru! Guru! Guru will help everywhere."24 This discovery is a landmark in this respect: Kesgi or Keski has not only been clearly mentioned as one of the five K's, but also the specific and seperate mention of making all Sikhs Keshadharies, makes it clear beyond any shadow of a doubt that Keshas are not included in the Five Symbols (i.e., Five K's): in other words, ke eping them intact is a separate and specific injunction for all Sikhs. (By the way, regarding eating meat, both Halaal and Haraam- the Muslim description of any meat other than Halaal - were also forbidden. It means that eating meat was totally prohibited.) A FEW POINTS OF RATIONALE WHY KESKI AND NOT KESHAS IS ONE OF THE FIVE SIKH SYMBOLS. Now let us consider why Keski and not Keshas is one of the Sikh symbols. By considering Keski as a symbol, the importance of Keshas IS NOT UNDERMINED IN ANY WAY. In fact, the Keshas are the basic and fundamental edifice of Sikhism without which no one can become a Sikh. The following points are put forth for a rational and unbiased consideration in this respect: Keshas are the natural blessing of the Creator. They grow from within the body and develop gradually with age as other parts of the body. As against it, all other symbols or kakaars are external and are put on the body from outside. Even a very devout Sikh may, at times, be forced to remain without any one of the four symbols under circumstances beyond his control. This cannot happen with Keshas, which do not fall in line with the other four symbols and are in a class by themselves. Kangha, which is one of the symbols, is kept for the upkeep of the Keshas (which is also generally considered a symbol). No other symbol is meant for the protection of any other symbol, these being for the protection of the body or some part of it. Evidently, therefore, Keshas cannot be considered as an outer symbol but a part of the body for the protection of which Kangha and Keski are required to be kept as symbols. The RAHITS, including the wearing of the external Five Symbols (Keski, Kachhehra, Kangha, Kada and Kirpan) fall in the category of DO's, while Kurahits (Cardinal Sins or Taboos), including cutting of the hair, are placed in the category of DON'TS. The vested interests try to intermingle them. In this way, they unconsciously belittle the value of Keshas. They should realize that t he value of all outer symbols is alike. Then there is an evident anomaly in the commonly accepted Code of Conduct with regard to Keshas. These are included in the category of four cardinal sins which are so basically important that commitment of any one of these by a Sikh makes him an apostate. These are, then, also included in the category of Rahits, the infringement of which makes a Sikh merely a Tankhaeeya or punishable. Evidently there is definite incongruity in it which defies logical or rational explanation. The only logical explanation, therefore, is that the Keshas are not included in Rahits but are one of the four major Kurahits (Taboos or Cardinal Sins): A Sikh must not cut hair. The wearing of Keski enables Sikh women to show their distinctiveness of being Sikh or Khalsa like men. The importance of this Khalsa distinctiveness has been clearly emphasized by the Tenth Guru for the Khalsa as a community, both men and women, and not for men only. At the time of the baptismal ceremony, the same Amrit (Khande-Ki-Pahul) is administered to all without any distinction, including that of sex. The title of Khalsa is bestowed on all of them. The same way of life and Code of Conduct is enjoined upon all of them. All of them are forbidden to roam about, take food, etc. bareheaded. How, then, have women become exempt from any of these injunctions? Keski is the only answer to this contradiction. [text taken from akj.org, gurmat rehat maryada - bhai manmohan singh jee]

if u are in bay area california or closer, u will be happy to hear that gatka classes have started again at fremont gurdwara sahib. its every saturday in the evening, from 6-6:30pm to about 7:30-8pm. if u are interested just drop by. teacher is a gursikh veer who also drives almost 2 hours to get there and does this seva for free. the class takes place behind the gurdwara in the parking lot in the open. if u are interested or u know someone else that it, please inform them.