VSinghz7

Uncle, realistically are you gonna challenge it in real life? I could fully jhatka and eat a steak wearing Bana bilkul tere samne but on God you could do nothing about that

Flintstone Saab, can't you type in one message? Or must you drop the full Godfather trilogy with every response, minimum 3 responses? 1) They don't jhatka cows at Hazur Sahib because it's in a country called "India", in a state called "Maharashtra" - and beef is strictly illegal there 2) I said a quote from Adi/Dasam Granth saying "you can't eat beef" - "protection of cows" could be Maharaj talking about defending them for Hindus, same reason we do Aarti-Aarta. If u reference a quote, u gotta say the context of the verse. Otherwise there are verses in SGGS Ji which seemingly tell you to convert to Islam; of course that's not what Maharaj is saying but without context many quotes from Baani seem misleading 3) Why does 90% of your "evidence" come from living people, like "the head of Taruna Dal" or "Baba Pala Singh" - very rarely (like less than 10%) of it is from the Gurus' direct words. Do you realise that these people are humans with flaws/bias? Maharaj ended the line of human Gurus for a reason 4) Funnily enough, even Budha Dal's maryada in the Sundar gutka does not ban beef. If individual Akaalis taboo it, that doesn't mean it's the actual hukam lol 5) You mention Naamdharis guarding cows but they are also vegetarians who do not carry a kirpan and say Guru Granth Sahib Ji is not a Guru - using them as an example is funny 6) Bro who uses "diapers" and "mate" in the same sentence? Man really tried sounding like Andrew Tate with the British/American accent mix 7) So you're about 30 years old and still beefing strangers online? Brooooo where's your MOTHER, did Aunty Ji never shout you away from ur keyboard? "Oy Flentstone puttar, thalle aa hun, roti ban gyi!!!!" 8 ) Wait since you're some Uncle, how do you balance work life with ur keyboard warrior shift? Or do u just sit vailah at home, like unemployed? SERIOUS QUESTION: Is your account rank on this forum the only thing on your CV ? 9) Can you imagine Maharaj condoning you calling me names like "mughal"? You keep reading about these "heads of Taruna Dal" but you need to google "Guru Nanak Dev Ji's teachings on kindness and anger" instead - you're basically trying to solve degree level maths equations when you can't even understand "1 + 1 = 2" (prediction - I bet he's gonna respond debating one little detail of this post like my joke about accents, but fully miss the bigger picture, or get upset again. He also will likely reference another "sant" or author, or pull a random quote completely out of context)

1) You've read many Sikh authors, but not Guru Gobind Singh Ji's 52 Hukams? "Kaurha bachan nahi kahinaa" ("NEVER utter a bitter statement") did not stop you from using racist words for Muslims, calling me "Shameful" and swearing? 2) Show me where the Gurus said I cannot eat beef Only a quote from the Gurus in Adi or Dasam Granth pls - if you can't find one that ta-da, have a nice day 3) Why come onto a Sikhi forum and name yourself Caveman? Everyone's username here has Singh, Kaur or something cool like "iPledgeBlue" cos it's Khalsa rang, but you're sounding like Fred Flintstone took Amrit or something . Shoulda just called yourself "Khalsa Croods" instead

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k

I asked Baba Kalwant Singh Ji (Jathedar of Hazur Sahib) if there is any restriciton on meat - he said "Sirf kuthha maas khaa nhi sakta - ohnu binna koi vi maas tikhe aa". When i asked about beef, he said this is fine

It's probably meant to be Harminder Sahib but was made by someone who never visited. It's clearly by a non-Sikh hence why they called it "Golden Temple" and back then there weren't many photos, so someone likely described Sachkhand and did their art like this. Also, I doubt they would have allowed someone to set up a canvas inside and start painting within Darbar Sahib so it's likely the person is painting from memory even if they did see it firsthand - was probably still cramped inside with everyone rushing around even back then. Or could be Delhi Gurdwara. Looks similar enough, likely a historian mixed up the two. Hope this helps ji!

Satguru by creating sweet Amrit and Karah Parshad has blessed us greatly. By blessing us with Amrit of the Khanda, Guru Sahib has enshrined a new way of life for humanity. Differences in caste, creed, colour, gender, rich and poor all have been eliminated by the creation of the Khalsa. The true Guru is all powerful, In accordance with this Sahib Sri Guru Gobind Singh Jee beheaded the Panj Pyare (The Five Beloved Ones) and then brought them back to life with his spiritual powers. Out of the same iron bowl the Panj Pyare drank the Amrit, and Guru Jee also begged to be initiated with the very same Amrit which he had just bestowed, thus becoming initiated into the Khalsa Panth. For future generations, it was established that only the Panj Pyare can bestow Amrit and bless the individual with Gurmantar. Thus no one individual can ever perform the Amrit ceremony on his own and without taking Amrit one one cannot regard him/herself as a Sikh of the Guru. Even mentioning the name of a Guru–less person is sinful, When a child reaches the age when they can abide by the Rehat Maryada he/she must take Amrit from the Panj Pyare. Importantly, before taking Amrit, every person should remember that once initiated, he/she must only marry an individual that is Amritdharee. It is the individual’s responsibility that this is met. If the person is of a young age, then the parents and/or close family must accept this responsibility of marriage to another Amritdharee. If a married person takes Amrit by themselves and their spouse is not Amritdharee, then he/she can not have a physical relationship with them unless they too become Amritdharee. Just as a clean dish coming into contact with an unclean one also becomes dirty, the same is true for a married couple (where only one spouse is Amritdharee). A husband and wife should take Amrit together in order for them to maintain their Rehat. A married person does not have permission to take Amrit without their spouse, but if they insist upon taking Amrit they must abide by the above conditions. 3.1. The Provision of Amrit & the selection of the Panj Pyare The Singh’s bestowing the Amrit should be of the highest discipline, true Khalsa. One Singh is to be the Pehradaar (guardsman at the door where the Amrit Sanchar is taking place). Two highly disciplined Singh’s should prepare Karah Parshad and bring it into the presence of Sri Guru Granth Sahib Jee and then recite Anand Sahib (the whole 40 verses). All the instruments for the ceremony have to be of Sarab Loh, for example the bowls, bucket, vessel, cauldron, spatula, Khanda and a large Kirpan and a stone mortar is to be used. All the items are to be cleaned with sand prior to their use. The Panj Pyare and Granthi Singh are to also clean their Kirpans and Karas with sand and then wash their Gatras; they are to have a full bath from head to toe prior to the ceremony (including washing their hair) and to wear fresh clothes for the ceremony. They are also to have Panj Ishnana (wash their hands, feet, and face) directly before entering the Darbar of Sri Guru Granth Sahib Jee. Those who do the seva of Panj Pyare are to be of high morality and spirituality, very disciplined in every aspect of life. Bhai Choupa Singh Jee writes in a Rehatnama that a Sikh should "take Amrit and not partake in any other form of religious initiation. The Sikh is to take initiation from those that are very spiritual and moralistic. The Panj Pyare are not to be one-eyed, bald, lepers, beardless, of bad habits, be thieves or gamblers and not entangled in vice. From those that we get initiated from – we take some of their virtues as this is what they invest in the Amrit, that is why someone of high Sikhi discipline is to be sought to get initiated from." The Panj Pyare and the Granthi Singh are to all wear the same colour clothes and these should be from the following colours, saffron, blue or white. Their Kirpans are to be worn over their clothes, a Kamar-Kasa (waistband) is to be tied and a parna (scarf like cloth) is to be placed around their neck before entering the Darbar. Their Gatra’s are not to be of leather. The Pehradaar is to be a highly disciplined Sikh. The five Singh’s are to humbly bow to Sri Guru Granth Sahib Jee and stand up, the sixth Singh is to do the same and stand holding his hands together. The Jathedar is to hold a large Sri Sahib in his right hand and do the Chaur Sahib Seva with his left. He is to question the sixth Singh – "Are you a highly disciplined Sikh? Do you keep the discipline of the 5 Kakkaars? Have you committed any of the four cardinal sins? Do you recite the specified daily Nitnem prayers? If the Singh is married, he is to be asked if his spouse is living in accordance with the Rehat Maryada. The Singh is to face the Sri Guru Granth Sahib Jee and reply humbly that with the Guru Jee’s blessing I am living according to the Rehat Maryada. I have not committed any cardinal sin and do recite the daily Nitnem prayers. I am physically complete, fit and healthy. He should say that he is forever erroneous due to the entrapments of the mind (showing his humility). If he is married, then he should say that his wife is also a highly disciplined Sikh and lives by the Rehat Maryada. The Jathedar is to question all the six Singh’s individually, moving from his right to his left. After the questioning is over – if all are suitable, one Singh becomes the Granthi Singh and the rest join the Jathedar in becoming Panj Pyare. NB: Those taking part in the seva of Panj Pyare must know all the five prayers from memory. A Jakara (war cry) is only to be sounded on the last Ardas (supplication prayer) of the ceremony. 3.2. Ardas for the Worthiness of the Amrit Ceremony Sevadars The Panj Pyare are to then stand in front of Sri Guru Granth Sahib Jee and perform the following Ardas, "True Guru, Great King, questioning of the Panj Pyare and the Granthi Singh have been performed, please forgive us for our shortcomings, make us worthy to prepare Amrit." 3.3. Questioning of Initiates The initiates are to enter the Darbar one by one. They must have fully bathed (including washed hair), wearing - clean simple clothes, the five Kakkaars and a Kirpan with a gatra worn over their clothes. If married, then the Singh and Singhni must go together. All initiates are to bow to Guru Sahib, rise and bring together their hands. If a couple - the Singh is to stand on the right hand-side and the Singhni on the left hand-side. The Jathedar of the Panj Pyare with a drawn Sri Sahib (large sword) in his right hand should ask the initiates why they have come to the ceremony. The initiates with both hands together should reply that they have come to take Amrit, ‘bless us with the gift of Amrit.’ The Jathedar is to then ask, will you live according to the Rehat Maryada. The initiates are to reply with humility that with the grace of the Guru that they will be able to achieve this. The Jathedar is to say that they must consider their mind, wealth and life as belonging to Guru Jee, always remaining within the practices of the Khalsa nation and never going against the Guru Panth. From this day on, they are to consider their body, mind and wealth as belonging to Satguru Sri Guru Granth Sahib Jee. By earning an honest living, Dasvandh (one tenth of earnings) is to be given to the Guru or charitable causes and life is to be conducted in accordance with the Rehat. If someone has come to retake Amrit, the Jathedar is to ask which cardinal sin have you committed, why have you come to retake Amrit? The person who has come to retake Amrit must freely admit to their mistakes or sins. The Panj Pyare will then unanimously decide on the punishment. An Ardas for forgiveness will be performed at the end of the ceremony and the person can retake Amrit after the new initiates. In the presence of the Panj Pyare and Sri Guru Granth Sahib Jee appropriate punishment is ordained for any sins commited, but even the most serious sins are forgiven. The person who comes and begs for forgiveness is not punished in the afterlife in the Court of God and Dharamraj (Vaaheguroo’s Judge) cannot punish that person. If the person does not admit to their sins here, then they will get punished in God’s Court and may have to go through various life-form’s, births and deaths as punishment. The person that retakes Amrit is to accept the punishment ordained, as being just and act upon it. Until all the punishment has been completed, the person is to consider themselves as sinful and their sins as not having been forgiven. After completing the punishment, Karah Parshad is to be prepared and an Ardas is to be performed. That person can then consider themselves as forgiven and can become one of the Panj Pyare in future Amrit ceremonies. Those taking Amrit for the first time do not get punished for their past sins/mistakes. It is the duty of each Amritdharee Singh that he gets his Singhni to take Amrit or vice versa. Bhai Choupa Singh Jee Shibar in his explanation of the Rehat (p.117) writes that a Sikh who does not attempt to inspire/educate their spouse to take Amrit are punishable. All the initiates are to have their beards flowing and not tied up in anyway. Their turbans are to have been tied one layer at a time (not placed on their heads like a hat). The turban is to be saffron, blue, black or white. The male initiates should not be wearing trousers/pyjama, watches or any jewellery. The female initiates are not to have any jewellery on their hands, in their ears/nose and their hair is to be in a bun/top knot and not in plaits, they should maintain this simplicity of dress and attire for the rest of their lives. After the questioning of all the initiates has been completed, they are to stand in the presence of Satguru and the Jathedar then questions all of them collectively: When all the preparations are complete the Jathedar is to tell all the initiates that they must stand up and remain standing until the Amrit is prepared. The initiates are told to listen attentively to the Five Prayers and are to look directly at Sri Guru Granth Sahib Jee, concentrating their vision upon Sri Guru Granth Sahib Jee. If any of the initiates encounter any serious physical problems whilst standing, then they should sit down. No one is to talk whilst the Amrit is being prepared. The initiates should have love, fear and faith in Guru Sahib, they are about to be blessed with Amrit and the cycle of births and deaths shall end. 3.4. Ardas to prepare Amrit In order to maintain purity, the Khanda, the iron bowl and stone-mortar are to be washed thoroughly before use. A woollen blanket is to be laid out, upon which a stone mortar is placed, on which the iron bowl with the iron Khanda is positioned. Water from a river/spring, a well or a hand-pump is to be filtered before use and added to the Bata (the iron bowl). It is essential the area or mouth of tap, well, or hand pump is washed prior to taking the water for Amrit ceremony. Similarly, Patase are to be fresh and checked for dirt or any imperfections before they are brought into the presence of Sri Guru Granth Sahib Jee. The Panj Pyare then perform Ardas, "True King, the Panj Pyare stand in your presence in order to prepare Amrit da Bata. As per your order, you will be present in the Panj Pyare. We beg you to bless us with perfect concentration and pronunciation whilst reciting the Five Prayers. Bless us so we may be able to bestow Amrit upon those gathered here today." 3.5. Preparing Amrit After the Ardas, the Granthi Singh is to take a Hukamnama from Sri Guru Granth Sahib Jee, and the initiates are to remain standing after bowing. The initiates are to fix their sight upon Guru Sahib and listen attentively to the Gurbani being uttered, with their hands clasped together. They are not to talk or wander about. The Panj Pyare are to form a circle around the Bata and take up the Bir Asan position. The Panj Payre add Patase to the water in the bata turn by turn. The Panj Payre are to start from the right-hand side of Guru Sahib Jee and pass the Khanda from one to the other. It is to be held with four fingers clasped with the thumb at the top. In the left hand a large Sri Sahib is to be held, the tip of which is to be rested upon the shoulder and the handle rested on the edge of the bata. Before commencing to recite Gurbani, the Granthi Singh is told to fix his sight upon the bata and to mentally follow the prayers being recited. The first Singh will concentrate on the bata and begin reciting the Japjee Sahib from memory, in a loud clear voice. He is to continually stir the Khanda in the bata simultaneously as he recites Japjee Sahib. The other four Pyare are to place both their hands upon the bata, they too will mentally recite the Gurbani that is being read and concentrate on the bata. Upon completion of Japjee Sahib, all are to respectively bow their heads and utter the Fateh - ‘Vaaheguroo Jee Ka Khalsa, Vaaheguroo Jee Kee Fateh’ When the Khanda is passed to the second Singh, it is to be kept in the Amrit and is to be passed to his hand. The Kirpan is also to be passed in the same way, maintaining complete contact with the bata at all times. The second Singh reads Jaap Sahib, the third reads Tvaeparsad Svaye, the fourth Singh reads Kabyo Bach Benti Choupai (27 verses), Svaya and Dohra. The fifth Singh recites all forty verses of Anand Sahib. After the complete recitation of each prayer, ‘Vaaheguroo Jee Ka Khalsa, Vaaheguroo Jee Kee Fateh’ is uttered. Whilst Gurbani is being recited no one is to utter a single word, they must not allow their eyes to wander around and through the whole ceremony must remain fully alert. The eyes of the Panj Pyare looking into the Bata of Amrit are considered to be the ten eye’s of the Ten Gurus looking into the Bata of Amrit. The placing of the hands of the Panj Pyare on the bata also have the same significance as the hand’s of the Gurus being placed upon the bata of Amrit. 3.6. Ardas for the completion of the preparation of the Amrit Once the Amrit has been prepared, the Panj Pyare are to lift the bata upon their hands and stand up. The Jathedar is to carry on stirring the Khanda in the Amrit and perform Ardas, "True King with your blessing Panj Pyare have recited Five Prayers and created the bata of Amrit. Whilst reciting the prayers and preparing Amrit many mistakes could have been made, please bless us and forgive our faults. In the Amrit is vested your unlimited spiritual power, please free those who become initiated, from the cycle of births & deaths and assist them in upholding their Rehat, bless them with Gursikhi." After the Ardas has been performed the bata is to be placed upon the stone-mortar. A covering is to be placed over the bata and held by the Panj Pyare and the initiates told to be seated. The Granthi Singh then takes a Hukamnama. 3.7. Bestowing Amrit After listening to the Hukamnama a blanket is placed on a table, upon which the stone-mortar and the bata of Amrit is placed. Two smaller iron bata’s are placed on the floor. Men and women are separated and turn by turn each person steps forward. They will sit in ‘Bir Asan’ and placing their right palm over their left. The Pyara bestowing the Amrit is to place a handful of Amrit into the hands of the initiate and he/she is to drink it with true love. At this point the Pyara bestowing the Amrit is to say "Utter – Vaaheguroo Jee Ka Khalsa, Vaaheguroo Jee Kee Fateh" the initiate is to reply "Vaaheguroo Jee Ka Khalsa, Vaaheguroo Jee Kee Fateh." The initiate is not to say "Sri" during the Fateh nor is he/she to say "Utter/Bol." In this manner the Pyara bestowing the Amrit is to place five cupped handfuls of Amrit into the hands to be drunk. He bestows Amrit five times in the eyes and five droplets into the Kes of each initiate and the Gurfateh is to be uttered as mentioned above for each time that Amrit is given to the initiate. After taking Amrit, each person is to respectfully bow to Sri Guru Granth Sahib Jee and utter Gurfateh to all the Sangat. When everyone has taken Amrit, then they are all to stand up in a line. Two Pyare will hold the bata in their hands and the initiates will in turn place both their hands on the bata and take two mouthfuls of Amrit each. If there is still Amrit left then this should be further shared out between the initiates. If an Amritdharee has committed a minor mistake, then he/she should be given appropriate punishment and Choola (a handful of Amrit) is to be given. Punishment can be washing dishes, cleaning shoes, doing seva in the Langar or something of a similar nature. If the Panj Pyare wish an individual can be told to recite Gurbani or meditate for a specific time or length as punishment. An Amritdharee’s children should be given Choola and they are not to eat from the same plate as non-Amritdharees and are to be brought up to be Sikhs and taught to abstain from commiting cardinal sins. NB: If there are many initiates then more than two iron bata’s can be placed on the floor when administering Amrit. 3.8. Mool Mantar and the Manifestation of Gurmantar in the Initiates In the presence of Sri Guru Granth Sahib Jee, the Panj Pyare then make all the Singhs and Singhni’s stand and collectively repeat the Mool Mantar five times, investing all its spiritual powers into the initiates. ੴ God is One, without opposition. He is the creator ਸਤਿਨਾਮੁ True is His Name ਕਰਤਾ ਪੁਰਖੁ The doer of all that is manifest ਨਿਰਭਉ He is without fear ਨਿਰਵੈਰੁ He is without enmity ਅਕਾਲ ਮੂਰਤਿ Timeless is His form ਅਜੂਨੀ Beyond Births and Deaths ਸੈਭੰ Self-Existent ਗੁਰ ਪ੍ਰਸਾਦਿ ॥ Realised by the grace of the Guru ਜਪੁ ॥ Meditate on this Name ਆਦਿ ਸਚੁ True before the Ages ਜੁਗਾਦਿ ਸਚੁ ॥ True at the start of the Ages ਹੈ ਭੀ ਸਚੁ True now ਨਾਨਕ ਹੋਸੀ ਭੀ ਸਚੁ ॥੧॥ Sri Guru Nanak Dev Jee says, He shall be true in the future. In the same manner, Vaaheguroo (Gurmantar) is to be repeated five times and in the same way all its powers become invested in the individual, by repeating it in the presence of Guru Sahib. They are to utter the Gurfateh after this. After this, one of the Panj Pyare will then tell the initiates what the Rehat Maryada is, which has been the same since the formation of the Khalsa. Only the Panj Pyare have the right to announce the Maryada. After this, all stand and perform Ardas for Karah Parshad and have become initiated into the Khalsa Panth. In the Ardas the Jathedar then utters: "Maharaj Jee! Whilst creating the Amrit, bestowing it, investing the Mool Mantar and Gurmantar, narrating the Rehat Maryada, giving out punishment, we must have made many mistakes, please forgive our faults. Please bless us with true knowledge in the future. Free the initiates from the cycle of births and deaths, and keep them within your Rehat Maryada." After the Ardas, a Hukamnama is taken from Sri Guru Granth Sahib Jee. Any initiate who has not had their names based upon a Hukamnama from Guru Jee, must take new names from the first letter of the Hukamnama. Karah Parshad is then distributed to end the ceremony. NB: If someone’s wedding has not been performed according to Gurmat, i.e. an Anand Karaj has not been performed, that Singh and Singhni are to get married according to Gurmat before the final Ardas of the ceremony. Anand Sahib is to be recited followed by an Ardas. 3.9. Teachings given by the Panj Pyare The Jathedar of the Panj Pyare is to utter the Fateh, as is the tradition from Satguru’s time, and congratulate the ‘new’ initiates. He also says, "Khalsa Jee, many of you are blessed for on this day you have received Satguru Jee’s gift of Amrit. You have shaken off the influence of Guruless people. You now belong to the Guru. From this day forward, you are the sons and daughters of the Guru, and your mind, body and wealth belong to the Guru. Having taken the Guru’s Amrit, your previous caste, family name and sins are no more. Your previous life is finished and today you have taken birth in the House of the Guru. You are all now part of the Khalsa family: Your Vision is of the Khalsa: Your Worship is of Akaal Purkh (the Timeless Lord). By living according to the Rehat, Guru Sahib will bless the individual and he says, The Mool Mantar and Gurmantar which have been invested in each individual by the Panj Pyare are to be meditated on at all times, whilst walking, standing, sitting, travelling or working. In the same way that the Panj Pyare recited the five prayers to prepare the Amrit, those initiated are to recite the five prayers on a daily basis after rising early and having ishnaan (bathing during which meditation is done). In the evening Rehras Sahib is recited and before going to sleep Kirtan Sohela is read. As a bare minimum these seven prayers must be recited daily by all Amritdharees. The prayers for Amrit Vela/Ambrosial hours (before dawn) are as follows: Sri Japjee Sahib – read to attain Brahm Gyan (Knowledge of God); Sri Jaap Sahib – a salutation to the Timeless Lord and a description of His qualities; Ten Svaye – ("Sravag sudh smooh sidhaan…") The Svaye are read to attain worldly detachment and abolish false practices; Sri Chaupai Sahib – this is recited for protection, having 29 verses in the numerical order as in Sri Dasam Granth Sahib. The recital is to be read up to, Sri Anand Sahib – this recital is for liberation from the cycle of births & deaths and the attainment of Anand (Bliss). All 40 verses are to be recited; Rehras Sahib – recited so that one does not have to leave Sach Khand (highest spiritual plane); Kirtan Sohela – Panj Ishnana (washing feet, hands and face) is performed before going to sleep. After this, one is to sit upon their bed cross-legged, facing their pillow and recite the prayer. Satguru is with us at all times and protects us from the Angel of Death and demons. If one unexpectedly dies in their sleep, they will not enter lower lifeforms. Bad thoughts/dreams do not occur if Kirtan Sohela has been recited. Satguru places an iron fortress around the Sikh so nothing can hurt or scare him/her. The Svaya and Dohra are to be recited to complete the prayer; 3.10. Five Kakkaars After being initiated a Sikh is to never remove any of the five Kakkaars from his/her body. The following five K’s are the mark of Sikhi. These five can never be parted from the body. Kara, Kirpan, Kashera, Kangha, recognise these as four of them. The fifth is Kesh, without which the other four are useless. There are also four H’s which must be avoided. Understand this without any doubt, no lies have been told. Hukka, taking tobacco(including any other type of intoxicants). Hajamat - removing/cutting of hair. Halalo - eating meat. Haram - adultery (sexual relationships outside of marriage). These are the four H’s. Dyeing of beards (including any other bodyily hair) and the wearing of mehndi (including other types of make up) is strictly forbidden. (Asfokat Svaye, Sri Dasam Granth) 3.10.1. Kesh – Unshorn Hair From your head down to your toes all hair is to be kept unshorn and your hair is to be tied and complemented with a turban, For the respect of your hair, two turbans are to be tied, tying each layer one at a time. There should be a small turban tied underneath and a larger one tied above this. Women must not plait their hair and should keep their hair tied in a bun/top-knot, in order to respect your Kesh a small turban should be tied. Keski is not a kakkar (one of the five K’s). God also revealed Himself as Kesdhari when He gave Darshan/revealed Himself to Sahib Sri Guru Nanak Dev Jee, He did so in the form of a human with unshorn hair; 3.10.2. Kangha – Wooden Comb In order to keep the kesh clean a wooden kangha(Sikh Comb) is to be kept in the hair. According to scientific research keeping a wooden kangha in your hair reduces the level of static energy build up. A metal or ivory comb is not to be used as a substitute. To keep the hair clean it must be combed twice daily. In the morning and evening after combing your hair a turban is to be tied. It is to be tied a layer at a time, and it is to be removed in the same manner, taking it off a layer at a time. Starch and pins are not to be added to the turban, which would make it look like a hat. If your kangha becomes damaged in anyway it should be replaced immediately. The kangha is placed on the head, the highest point of the body and thus becomes supreme. In the same way the Khalsa is to become supreme by removing ego and being humble. Just as the kangha removes broken hairs and cleans the hair physically, it is also spiritually questioning the individual as to how many good and bad deeds have been committed during the day. Just as clean hair is attached to your head so are your good deeds. Similarly, as broken hairs are removed by your kangha, your vices should be removed in the same way. The hairs removed by the kangha are not to be thrown in a dirty place or on the floor. They are to be kept in a clean and dry place/container and when enough hair has gathered they are to be burnt, this is out of respect for the Kes which are worth more to a Sikh than his/her life. Women and children are to tie a string to their kangha so that it can easily be tied to their hair, and to stop it from falling. At home two to four spare kanghas are to be kept. 3.10.3. Kara – iron bracelet The Kara must be of Sarab Loh (pure iron). The Khalsa is not to wear a kara that is made of gold, silver, brass, copper or one that has grooves in it. Only the Sarab Loh Kara is acceptable to Guru Jee. The Kara is a handcuff placed by the Guru upon the individual to remind us of our duty to God, stopping us from committing sins. The Kara acts as a defence if someone goes to strike you with a sword on your wrist. According to scientific research, the Kara adds to the iron levels in the body by rubbing on the skin. The Kara teaches us that these arms belong to Sahib Sri Guru Gobind Singh Jee – with which we are not to steel, con, commit forgery, oppress, bully, persecute, sin or murder. Gambling and playing cards are not permitted. With these hands we should earn an honest living and share its benefits. In addition, your hands should serve your community and the Khalsa nation. The Kara is a precious gift bestowed upon us for life by Guru Sahib, which cannot be separated from the body. The Kara is circular having no beginning and no end, similarly Vaaheguroo has no beginning or end and the Kara reminds us of this. 3.10.4. Kirpan – Sword of Mercy The Kirpan is there to protect the poor and for self-defence. With patience and mercy, the Kirpan is to be used as a sword to destroy oppression. The Kirpan is to always be in a gatra and never to be removed from the body. The Kirpan protects us from hidden and seen enemies. The Kirpan is a weapon to protect the whole body, as a minimum it should be nine inches in length. Keeping the Kirpan in a Kangha, in the Kesh and putting it on a string around the neck like a Janeoo, are against the Rehat and forbidden. You are never to walk over your Kirpan or other weapons. When washing your Kesh, the Kangha is to be tied to your Kirpan and the Kirpan tied around your waist. When bathing, your Kirpan is to be tied around your head and not tucked into the Kashara as this dishonours your Kirpan. When women bathe they are to tie their dupata on their head and then their Kirpan. When going to sleep your Kirpan is not to be removed from your body. The Kirpan is only to be used for two things. Firstly, to give Guru Jee’s blessing to freshly prepared Karah Prasad or for langar. Secondly, in order to destroy tyrants and oppressors. It must never be used for anything else. If the Kangha, Kara or Kirpan are separated from your body, you are forbidden to eat or drink until they are replaced. Upon the replacement of your missing Kakkar, Japjee Sahib is to be recited and an Ardas must be performed for the seperation and to beg for forgiveness. The Ardas may be performed either in a Gurdwara or the place where you are replacing your Kakkar. Having done this, you may eat and drink. 3.10.5. Kashera – Long shorts The Kashera is underwear blessed to us by the Guru, it is white in colour and like a long pair of shorts. The Kashera is the sign of sexual restraint and a constant reminder of our moral duties as Sikhs. The Kashera and Kirpan are never to be separated from the body. You are only to wear Rev Kashera (a traditional style Kashera). The Kashera gives us the teaching, The Kashera is never to leave your body completely i.e. stepping out of it with both your legs. After doing Ishnaan, one half of the wet Kashera is to be removed from one leg and a dry clean Kashera is to be put on that leg, and similarly for the other leg. If the Kashera does leave the body by accident, then you are to approach "Five Singhs" who will do Ardas for you and give you a punishment. If the Kangha, Kirpan and Kara leave the body you can do an Ardas yourself, but if the Kashera leaves the body only "Five Singhs" can do the Ardas. The Kashera is never to be changed whilst your head is uncovered. 3.11. The Four Cardinal Sins ਹੁੱਕਾ, ਹਜਾਮਤ, ਹਲਾਲੋ, ਹਰਾਮ ॥ ਅਸਫੋਕਟ ਸ੍ਵੈਯੇ Hukka Smoking tobacco, and all other intoxicants Hajamat Cutting, plucking, surgically removing, dying/bleaching hair. Defacing body by piercing or tattooing. Halalo Eating meat, fish and eggs Haram Adultery and sexual relationships outside of marriage 3.11.1. Hukka (tobacco and all other intoxicants) "Listen to the discipline of the Gursikh who relinquishes the accompaniment of tobacco, avoiding bodily contact with tobacco as he/she knows that he/she is better off dead than having to touch tobacco." By using tobacco, all good deeds are destroyed and the person will suffer for a long time in hell. A Gursikh will rather die than touch tobacco. If a Gursikh comes into contact with anything containing tobacco, for example, cigarettes, cigars, paan, charas, pipes, they must wash their hands with soap at least five times. Then they must purify their Kesh, body and clothes by bathing. "Meat, all forms of intoxicants (including tobacco, ganja/cannabis and alcohol), wearing of hats and doing the pretense of rubbing soil on the body. A Singh with excellent rehat doesn’t associate with people who are engrossed in these sinful habits." Rehatnama Bhai Desa Singh Jee, 148 "Those that consume even a minuscule amount of tobacco are disowned in the afterlife by their ancestors and drinking water from such a person is similar to drinking alcohol. By drinking alcohol seven generations are exterminated and by consuming Bhang/marajuana the body is destroyed. The person who consumes tobacco exterminates one hundred generations and many generations go to hell because of gossiping." (Sri Gur Partap Suraj, Rit 5, ansoo 29, volume 13) Therefore in Gurmat the use of tobacco is strictly forbidden and it should not be touched/used even by mistake. Other religions have also forbade the use of tobacco, a Hindu Puran tells Hindus how to restrain from tobacco in the following way: The person, who uses tobacco and then gives charity to Brahmins, goes to Rorve Hell and the Brahmin who receives this charity becomes a pig, cleaning dirty drains and going through many hells. Satguru has made the use of tobacco a cardinal sin. You are not to eat with or marry your children into the families of those that consume, smoke or use tobacco. 3.11.2. Hajamat – Cutting, plucking, dying Kesh Cutting hair is strictly forbidden in Gurmat. From your head down to your toes, no hair is to be plucked, cut, burnt or chemically/surgically removed. Kesh are not to be dyed by any method whatsoever and the plucking of hair is not permitted. Keeping your Kesh is essential. Upon the death of a relative, the deceased’s hair is not to be shaved off. The cutting of hair is prohibited in other religions as well, but in Gurmat cutting hair is a cardinal sin and results in a person being an outcast. You are to guard against committing this cardinal sin. Your Kesh are not to be washed with ashes or clay, they are to be washed with shampoo, yoghurt or lasee. Lying down with your Kesh uncovered or partaking in any action with your Kesh uncovered is strictly forbidden. You are not to enter a dusty, dirty place with your Kesh uncovered. Cutting the Kesh or piercing the ears/noses of your children is strictly forbidden. The hair of children is not to be tied in dreadlocks. From a young age, the Kesh of your children are to be combed with a Kangha. Amritdharee Singhs are to keep their beards open and untied. 3.11.3. Halaal – Eating meat, fish and eggs The eating of meat is strictly forbidden in the house of the Guru. It is a cardinal sin to eat any type of meat whether it be Kutha or meat killed in any other fashion and it makes one a traitor to the Guru. In Sri Guru Granth Sahib there is no place where permission to eat meat is given, on the contrary it is condemned consistently and continually. A person that kills an animal and eats it, will be reborn in that life form and have to experience being killed and eaten. The Khalsa is a warrior, not being a Vaishnoo (those who do not kill any other living beings), but at the same time the Khalsa is not a butcher who kills for meat. Guru Jee used to go hunting to free souls from the cycle of births and deaths. We do not have the power to become Mukt (liberated) ourselves from the cycle of births and deaths let alone liberate others. When Sri Guru Nanak Dev Jee lived at Sultanpur, a Qazi (Muslim priest) was killing a chicken but it escaped from his clutches and splashed his clothing with blood. The Qazi said to his servant, my clothes have become dirty, go and fetch fresh clothes. Satguru Jee composed the following Shabad in reference to the Qazi, Qazi! If your clothes have become impure due to bloodstains then how can your mind stay pure after eating a chicken which is so large and full of blood. Eating meat just to satisfy your taste buds is strictly forbidden. Vaaheguroo has created 36 types of vegetarian food for you to consume, by eating meat your intellect becomes like that of an animal. Your mind becomes unwilling to recite Gurbani. Baba Deep Singh Jee lived on a diet of unripe Ber (a tropical fruit) and hand wrote four volumes of Sri Guru Granth Sahib Jee, which were placed at four of the Takhats. At the age of 87, he went to war and defeated the tyrants. Within him he had the power of Naam, Bani and Amrit. To conclude, eating meat is not allowed in any form, this includes fish and eggs and ingredients in foods with lecithins, egg trace, gelatins etc. The Guru’s teachings are more precious to us than the pleasures of our tastebuds, we should try adopting a simple diet and steer away from eating processed foods which do commonly contain ingredients which we cannot consume, if you do consume these foods you must not become lazy or purposely ignorant of the ingredients, you are to remain forever alert of the great teachings of the Gurus. Thousands have been martyred to uphold this Rehat and have gone many gruelling days, weeks and months in battle or persecution whilst maintaining these high standards. 3.11.4. Haraam – Adultery, sexual relationships outside of marriage In Gurmat, entering sexual relationships outside of marriage is strictly forbidden for both men and women, thus the question of dating does not even arise. Husband and wife must be physically faithful to one another. People, who allow lust to overcome them, and violate this rule, will go to hell and enter other life forms. Sri Guru Gobind Singh Jee was given the following teaching by his Father Sri Guru Teg Bahadur Jee, "When I was mature enough, Satguru Sri Guru Teg Bahadur Sahib Jee gave me this teaching: Until the day you take your last breath, you must take this in and never forget it. You must forever respect your wife, You must never go into another women’s bed, not even in a dream." Sri Dasam Granth Ang 842 A Singh must look upon his wife as his faithful Singhni and a Singhni should look upon her husband as Parmeshwar(God). Singhs are to see elder women as their mothers, female peers as sisters and younger females as daughters. In the same manner, women are to see elder men as their fathers, male peers as their brothers and younger males as their sons. Those who have sexual relationships outside of the bonds of marriage go to hell and in the after-life they will suffer the pain of embracing red-hot iron columns. In the after-life, these individuals are boiled in cauldrons of hot oil. 3.11.5. Alcohol In Gurmat, the drinking of alcohol is strictly forbidden. The word for alcohol is ‘Sharaab’ which means ‘sharaarat’ mischief, and ‘aab’ means water, thus it means mischievous or evil water, which is the root of all sins and evil actions. Sri Guru Amar Das Jee writes about alcohol in the following way, "One person brings a full bottle, and another fills His cup. Drinking wine, His intelligence departs, and madness enters His mind; He cannot distinguish between His own and others, He is struck down by His Lord and Master. Drinking it, He forgets His Lord and Master, He is punished in the Court of the Lord. Do not drink the false wine at all, if it is in your power." SGGSJ Ang 554 An Amritdharee should not even look at alcohol, his/her mind should not ever falter. By drinking alcohol the intellect is destroyed, Vaaheguroo is forsaken and the gem of human life is wasted. Those who have evil thoughts drink alcohol. This makes them more lustful which in turn leads them to hell. In the same way it is stated in the Charitar: In the Rehatnama’s the drinking of alcohol is strictly forbidden, Gursikhs are to drink this sort of intoxicant, This is another type of Amrit from a different Rehat Maryada. It's the "Gurmat Rehat Maryada" followed by Damdami Taksaal and AKJ. The maryada from Akal Takht and Kesgarh Sahib (which most ppl follow, including all Singh Sabha Gurdwareh) lets you eat any non-veg that isn't Halal/Kosher, called the Sikh Rehat Maryada

You did nothing wrong att all lol You can eat meat and eggs as a Khalsa. Guru Nanak Dev Ji said it does not matter on Ang 1,289 and the Rehat Maryada from Akal Takht, Kesgarh Sahib, Patna Sahib and Hazur Sahib all allow you to eat freely. Only forbidden food for a Sikh is Halal/Kosher meat that's been killed ritualistically, Guruji called this Kuthha Maas. Any other meat, egg or fish is fully allowed (including pork and beef). But if you took Amrit from Taksaal or AKJ then they might say something different.

Cool As for 3), it doesn't make sense for India to restrict Sikhs from carrying the weapon that saved their whole country before it was even born, but here we are lol. What was the reason for the change last year anyway? Was there an incident or something? I mean about Airport workers not being allowed their kirpan anymore

I've always been confused, Is Damdama Sahib's Rehat SGPC or Taksaali?

Singh, i respectfully disagree with this - the police in Britain or not too effective at their job. But we should send a message world wide that people think never to do things like this to any Sikh girl. Even if they do not know she's Sikh, they should avoid Asian girls in general in fear that she might be!

I remember up North (Nottingham, I think?) a few years ago a racist English guy went into some elderly Sikh uncle's garden and beat him with a shovel, knocking his dastaar off. Within hours about a hundred Sikh munde got to his house and made the guy apologise and touch Uncle's feet. Why hasn't anything like this happened now? Shere Punjab are meant to be active up in the West Midlands, are they not helping??

In December, I'm going to India to take Pahul at Anandpur Sahib (with Maharaj's kripa). I had some questions on Kirpan laws - last post on this was years ago so has anything changed? 1) Can I bring back a full size shastar from Chandigarh Airport to the UK? 2) Can I carry this in India? I see Nihangs carrying full swords in Punjab but is this legal in cities like Chandigarh? 3) Can I take this Kirpan to Darbar Sahib? I remember reading an Article saying that swords were banned there or something? Please tell me this isn't true Bhul Chuk Maaf

omds sorry bro I'm an id1ot . I heard someone say in the UK. Then where was Kirpan??????? And Shere Punjab needs to sort this out NOW