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Raag Kirtan in accordance to Gurmat Sangeet is excellent, but the tradition of simple tunes has been in the Panth since the beginning; hence the tradition of Chaunkees and JoTeean shabads. Similarly, Parbhaat Feree style Kirtan was initiated during the times of the Great Guru Sahibaans. At Sri Darbaar Sahib, at certain times in the day, the Sangat go in the parkarma and sing Shabads together in simple tunes or JoTees. This is a puraatan (ancient) maryada and at certain times of the day it happens. This takes place at other historical Gurdwaras too. Is this wrong too? At Nagar Kirtans, does Sangat sing together in 'Pukka Raags' (pure musical measures as prescribed in Sri Guru Granth Sahib Ji) or simple tunes? Are Nagar Kirtans a puraatan (ancient) phenomenon from the period of the 10 Gurus? Yes. Was this wrong too? Finally, Guru Ji clearly states (using Professor Sahib Singh's translation as an aid): The story of Bhai Satta & Balwand Ji reminds us not to get caught up into musical measures and entangled in ego. Guru Ji says: Many spiritually high Gursikhs enjoy listening to the Kirtan done by children. Simply because they don't have "kapat" (corruption) or "vikaars" (wickedness) or at least they aren't affected as much. Even Gurbani compares Akaal Purakh with hirdhaa (heart) of children because Akaal Purakh is also pure from vikaars. Education and awareness of Raag should be supported by all the whole Panth, parallel with promoting Gurbani Santheya and knowledge of Sikh history. But whether Kirtan is done in Raag or non-Raag, the most important thing should be that the Sikhs does "Kirati" or praise of Akaal Purakh.

Taken from: http://www.sikhism101.com/node/228 Home › Sikh Faith FAQ › Sikh History & Personalities What do you know of Udasis? 'Udasi' is an ascetic sect founded by Baba Sri Chand (1494-1629), the elder son of Guru Nanak Sahib Ji. The word 'Udasi' is derived from the Sanskrit word which means "one who is indifferent to or disregardful of worldly attachments, a stoic, or a mendicant." In Sikh tradition, the term udasi has also been used for each of the four preaching tours of Guru Nanak Sahib Ji; in this sense, udasi meant a prolonged absence from home. Some scholars, including many Udasis, trace the origin of the sect back to the Puraṇic age, but, historically speaking, Baba Sri Chand was the founder. Udasis are not Sikhs. Baba Sri Chand was a saintly person. It is said that his object in establishing the order of the Udasis was to propagate the teachings of his father, but it is a fact that the religious discipline and practices observed by this sect were not in line with Guru Nanak Sahib Ji's teachings and Maryada (tradition) instructed. Baba Sri Chand kept on amicable terms with the successors of Guru Nanak Sahib Ji. According to Kesar Siṅgh Chhibbar, he sent two turbans at the death of Guru Raam Daas Ji in 1581, one for Prithi Chand, the eldest son of the fourth Guru, and another for Guru Arjan Dev Ji in recognition of his succession to the Guruship. On the other hand, Guru Amar Daas Ji, took steps to keep the Udasi sect separate from Sikhism. There was a basic difference between the two sections. The Sikhs believed in family-life, while the Udasis believed in celibacy. The Udasis wanted to join Sikhism on their own terms to which the Guru did not agree. Narang observes in his connection: "The Sikhs were once for all separated from Udasis, and raised above asceticism, were free and fit to follow their course of national progress" (G.C. Narang: Transformation of Sikhism, p.33). J. D. Cunningham writes that Guru Amardaas Ji was "active in preaching and successful in obtaining converts. He found an attentive listener in the tolerant Akbar. He saved the infant church from early death by wholly separating the passive and recluse Udasis from the regular Sikhs" (J. D. Cunningham: A History of the Sikhs, p.45). Generally, the Udasis proved zealous preachers of Sikh teachings and carried its message to the far corners of the country and beyond. They especially rediscovered places which had been sited by the Guru Sahibs and which had fallen into obscurity with the passage of time. They established on such spots their ḍeras and saṅgats and preached from Gurbaṇi. Thus the Udasi centres popularized the teachings of Guru Nanak Sahib Ji not only in the Punjab but also in far off places. The Udasis preached the message of Gurū Nānak and revered and recited the bāṇī of the Gurūs, but they retained their separate identity. Bābā Srī Chand did occasionally visit the Sikh Gurus who treated him with respect for being a saintly personage as well as for being a son of Guru Nanak Sahib Ji. But they extended no patronage to his sect or religious group. A notable Udasi sadhu in Sikh history is Mahant Kirpal who took part in the battle of Bhaṅgānī (1689) under Guru Gobind Siṅgh Ji. After the abolition of the order of the masands by Guru Gobind Siṅgh Ji, the preaching of Guru Nanak Sahib Ji's word fell to the Udasis who also gradually took control of the Sikh places of worship. When Guru Gobind Siṅgh Ji evacuated the Fort of Sri Anandpur Sahib along with his Sikhs, an Udasi monk, Gurbakhsh Daas, undertook the task to look after the local shrines such as Sīs Gañj and Kesgaṛh Sahib. When after the death of Guru Gobind Siṅgh Ji, one Gulaab Rai, an impostor proclaimed himself guru at Anandpur Sahib and tried to take possession of the shrines, Gurbakhsh Daas thwarted his scheme. Gurbakhsh Daas successors continued to look after the Anandpur Sahib shrines till their management was taken over in recent times by the Sikhs under the Shiromaṇī Gurdwārā Parbandhak Committee. At Nānder where Guru Gobind Siṅgh Ji passed away, Mahant Ishar Daas Udasi performed the services at Darbaar Guru Gobind Siṅgh (Hazoor Sahib) and managed the shrine from 1708 to 1725. He was succeeded by his disciple Gopal Daas Udasi, who remained incharge of Darbaar Hazoor Sahib up to 1746. Gopal Daas was succeeded by his disciple Saran Daas Udasi, who served the shrine for a long period of 30 years. After Saran Daas the control of the Darbaar passed into the hands of the Sikhs who had, by that time, come from the Punjab in considerable numbers and settled at Nander. Udasis recruit their followers from all castes and professions. In their religious practices they differ from the Sikhs, though they revere Guru Nanak Sahib Ji and Guru Granth Sahib Ji like all other Sikhs. In their monasteries, Guru Granth Sahib Ji is the scripture that is read. However, after the SGPC was made, fewer deras keep Guru Granth Sahib installed there, fearing the Sikhs could take over the management of the deras. They do not subscribe to the Sikh rites. Their ardaas also varies. Ringing of bells (ghaṇṭī or ghaṛīāl), blowing instruments (narsiṅghā or siṅghī) form part of their religious service. They worship idols of Guru Nanak Sahib Ji and Baba Sri Chand, a practice strictly condemned by all the Sikh Gurus and Guru Granth Sahib Ji. Their salutations are Vaahguru (Glory of the God), Gajo Ji Vaahguru (Hail aloud the glorious Lord) or Alakh (Hail the Unknowable). Some of the Udasis wear white while others prefer gerūā (ochre) or red-coloured garments. Those belonging to the Nāngā sect remain naked, wearing nothing except a brass chain around their waist, which is contrary to the way of the Sikhs. Some wear matted hair and apply ashes over their body. Some wear cord worn around the head, neck and waist. They abstain from alcohol, but use bhang (hemp), charas and opium. They practise celibacy. Their beliefs, discipline and identity does not qualify Udasis to be Sikhs unless they become Amritdhari and embrace the Sikh faith. Besides disseminating the word of Guru Nanak Sahib Ji, Udasi centres serve as seminaries of Sikh learning, which takes heavy influence from Brāhmanism. Chelās, i.e. disciples, gather around the head of the monastery who instructs them in Sikh and old classical texts. The heads of these centres travelled with their pupils to places of pilgrimage and participated in debate and discourse. The Udasi buṅgās or rest houses around the Harimandar Sāhib were among the prominent centres of learning. Udasi cloister at Amritsar, Brahm Būṭā Akhāṛā, ran a Gurmukhi school which attracted a considerable number of pupils. Some Udasi centres also imparted training in Indian system of medicine and physiology. One such seat was the buṅgā of Paṇḍit Saroop Daas Udasi who was a great scholar as well as an authority on Charaka Samhitā, the famous treatise on Ayurveda. The central Sikh institution has since the time of Guru Nanak Sahib Ji been the Dharamsala. With the general persecution of Sikhs from the time of Banda Singh Bahadur until the latter part of the 18th century, the Dharamsalas or Gurdwaras had to be abandoned and the control fell into non-Khalsa hands. Udasis and Hindu devotees of the Gurus took control of the Gurdwaras and "began to act independent of Panth and Panthic ideology and reverted to old Hindu religious practices. " Udasis "believed in the Vedas, the Puranas and the Shastras" and were even classified as a Hindu sect by Cunningham in his book History of the Sikhs. Sikh dharamsalas began to be operated in a fashion similar to Hindu temples with the treatment of Guru Granth Sahib Ji as an idol, the actual installation of Hindu idols and restrictions on lower castes in worship. Even the celebration of Gurpurabs was Hinduised with sharadhs being held in memory of the Gurus . When the Sikhs became rulers of the Punjab, the dharamsalas remained in the hands of non-Sikh Udasis and thus rather than promoting true Sikh ideals, dharamsalas promoted a Vedantic and Hinduised mutation of Sikhism. In the early 20th century, the Singh Sabha movement began the task in freeing the Gurdwaras and dharmsalas, and undertook the important step in reviving the Sikh tradition. ------------------------------------------------------------------------------------------------------ IMPORTANT DIFFERENCES BETWEEN SIKHS & UDASIS In 1926 the Lahore High Court passed a judgement that Udasis are not Sikhs. A large number of differences between Sikhs and Udasis have been detailed. The most important are : * Udasis wear clothes of ochre colour - Sikhs do not. * Udasis may or may not have long hair - Sikhs are enjoined to. Cutting the hair is an act of apostasy. * Udasis are not enjoined to keep the five kakkaars - Sikhs are. * Udasis need not be initiated in the ceremony of Pahul - Sikhs must. * Caps are the peculiar badges of Udasis - Sikhs are prohibited from wearing them. * Udasis observe Hindu rites and ceremonies - Sikhs do not. * The chief object of worship of Udasis is the ball of ashes - this is condemned by the Sikhs. Udasis adore samadhs - Sikhs do not. * Udasis may smoke - Sikhs may not. Smoking is an act of apostasy. * Udasis employ Brahmins - Sikhs are not allowed to. * Udasis perform shraadh (ancestral rites of offering food to the dead) - Sikhs do not. * Udasis observe the caste system - Sikhs do not.

Taken from: www.Sikhism101.com Why don't Sikhs cut their hair? The unshorn hair (Kesh) is part of nature and God's system. Sikhs maintains long unshorn hair ('Kesh') as an act of acceptance of God's Will and living as nature intended, sustaining the individual in higher consciousness. The unshorn hair is regarded with the highest importance in the Sikh religion and is one of the basic requirements for a Sikh. Dishonouring one's hair is one of the four Bajjar Kurehats (cardinal sins), which the Guru has told a Sikh never to commit. A Sikh doesn't disfigure their hair from head to toe because of the Guru's order to maintain the sanctity of the Kesh. Nothing else matters. A Sikh does what their Guru tells them to do. ਮਾਈ ਸਤਿ ਸਤਿ ਸਤਿ ਹਰਿ ਸਤਿ ਸਤਿ ਸਤਿ ਸਾਧਾ ॥ ਬਚਨੁ ਗੁਰੂ ਜੋ ਪੂਰੈ ਕਹਿਓ ਮੈ ਛੀਕਿ ਗਾਂਠਰੀ ਬਾਧਾ ॥੧॥ ਰਹਾਉ ॥ "O mother, True, True True is the Lord, and True, True, True is the Guru. The Word, which the Perfect Guru has spoken, I have tied to my robe. ||1||Pause||" (Ang 1204) The Janam Saakhis quote Guru Nanak Dev Ji saying: ਸਾਬਤ ਸੂਰਤ ਰੱਬ ਦੀ, ਭੰਨੇ ਬੇਈਮਾਨ। ਦਰਗਹਿ ਢੋਈ ਨਾ ਮਿਲੇ, ਕਾਫ਼ਰ, ਕੁੱਤਾ, ਸ਼ੈਤਾਨ। "God has made the human perfect, but the dishonourable destroy it. They will find no place in the Court of God, like the unbeliever, dog and Satanist." Bhai Sahib Singh (one of the original Panj Pyaare), records Guru Gobind Singh Ji's given discipline in a Rehitnaama (Order of discipline): ਗੁਰ ਕੀ ਛਾਪ ਸਿਰ ਕੇਸ ਕੀ ਪਾਹੁਲ, ਦੇਇ ਉਤਾਰ ਸੋ ਬੇਮੁਖ ਜਾਨਹੁ। ਬੇਟੇ ਕੋ ਬੰਧੁ ਕੋ ਛਾਪ ਮੁੰਡਾਵਤ, ਜਮ ਦੁਖ ਭੋਗ ਕੇ ਪ੍ਰੇਤ ਪਛਾਨਹੁ। "The Guru's stamp is Kesh and (Khandi di) Pahul, one who removes (their Kesh) is known as an apostate (bemukh). One who shaves the stamp (of the Guru) of their child (i.e. cut their children's hair), realise that person will suffer a terrible death and known as a ghost." The Kesh act as the identity for a Sikh as well being a spiritual and practical tool that helps the body. Guru Nanak Sahib Ji, the founder of the Sikh Path, followed the ancient practice of the sages, prophets, and holy mystics of keeping the hair unshorn because keeping it in a natural state is regarded as living in harmony with the Will of Vaheguru. The biological functions and benefits of human body hair are for example: * The hair on our head protects the skull and brain * The hair on our body acts an insulator and is linked to our nervous system * Our eyebrows prevent water going into your eyes * Facial hair absorb ether energy * The hair under our armpits prevent friction and irritation when we move our arms Bhai Desa Singh, records Guru Gobind Singh Ji's given discipline in a Rehitnaama (Order of discipline): ਜਬ ਪਹਿਲੇ ਸਬ ਸਿ੍ਰਸਿਟ ਉਪਾਈ । ਤਬ ਹੀ ਮਾਨੁਖ ਦੇਹਿ ਬਨਾਈ । ਤਨ ਇਸ ਕੇ ਸਿਰ ਕੇਸ ਜੁ ਦੀਨੋ । ਸੋ ਇਹ ਤਨ ਸ਼ਿੰਗਾਰਿਹ ਕੀਨੋ । ਦਾੜ੍ਹਾ ਮੁੱਛ ਸਿਰ ਕੇਸ ਬਨਾਈ । ਹੈ ਇਹ ਦਿ੍ੜ ਜਿਹ ਪ੍ਰਭੂ ਰਜ਼ਾਈ । ਮੇਟ ਰਜ਼ਾਇ ਜੁ ਸੀਸ ਮੁੰਡਾਵੈ । ਕਹੁ ਤੇ ਜਗ ਕੈਸੇ ਹਰਿ ਪਾਵੈ । "God created the whole universe and then he fashioned the human body. He gave man a beard, moustaches and hair on the head. He who submits to His Will steadfastly adheres to them. They who deny His Will how will they find God in this world?" As well as having biological functions and benefits, the hair is sacred due to the fact that spiritual energy abides within each and every pore of hair on the body. The hairs are like electrical wires, which preserve, carry and vibrate energy. When one chants & meditates the Divine- Name (Naam), each hair vibrates. Sikhs do not forcibly or intentionally remove any hair from the body but maintain clean hair with proper washing; tying and keeping them covered are requirements for a Sikh. Gurbaani (the Divine Word) says: ਰੋਮ ਰੋਮ ਮਹਿ ਬਸਹਿ ਮੁਰਾਰਿ ॥ "On each and every hair, the Lord abides." (Ang 344) ਗੁਰਮੁਖਿ ਰੋਮਿ ਰੋਮਿ ਹਰਿ ਧਿਆਵੈ ॥ "The Gurmukh meditates on the Lord with every hair of his body." (Ang 941) ----- NAILS & HAIR ----- Someone could argue why do Sikhs cut their nails when they don't cut their hair. Firstly, nails and the importance of hair cannot be compared. The hair is sacred that have a spiritual importance whereas the nails merely have biological function. Secondly, nails naturally remain short as they are brittle and rigid as a result of which they break off easily. A Sikh is required to do seva (selfless service) with his or her hands. When a individual uses their hands to do selfless service of washing up dirty dishes, cleaning shoes, sweeping the floor, cooking and serving food then there is no possibility for nails to remain long. ----- BHAI TARU SINGH JI - SCALPED ALIVE ----- A Sikh lives in the grace and glory of God. The Kesh are magnificent. Biologically, physically and spiritually they do so much for us. Looking at the Kesh of a Sikh one sees the Sikh principle of "Living in the Will (Bhaanaa) of the Almighty." The Kesh is a symbol of Sikhism and what the fundamental belief of Sikhs. Bhai Taru Singh jee is a Shaheed (martyr) who is a living reminder of what the Kesh means to the Khalsa. When asked to give up his faith and denounce Sikhi, he preferred to have his scalp removed than cut and disfigure his Sacred Kesh.

Author of Article wrote: Reply: As you sow, you shall reap. The more effort and heart you put into living Dharam, the more will benefit. To call Sikh Dharam "wishy washy" shows utter ignorance. Sri Guru Granth Sahib Ji is pure clarity and provides the individual with ability to experience the Truth. When Guru HarKrishan Sahib Ji physically passed away, he said that next Guru is "Baba Bakala". Where many innocent and ignorant followers began to pay homage to 22 men who set thrones and presented themselves as Guru in the village of Bakala, only Bhai Makhan Shah had the great fortune of recognising the Truth - recognising the True Guru, who was Guru Tegh Bahadar Ji. The Guru is there, but those who insult Sikhi are so blinded that they are like those who were bowing down to the 22 imposters. Whilst the Gurmukhs recognise the Power and Glory of Gurbani and the Guru's Path. Project Naad writes: Reply: Please refer to Bhai Balpreet Singh's essay on Sikh Identity. Your doubts and confusion will be cleared. http://www.panthic.org/news/132/ARTICLE/1158/2005-03-27.html Project Naad writes: Firstly all the 10 Gurus were ONE. There is One Guru. ਇਕਾ ਬਾਣੀ ਇਕੁ ਗੁਰੁ ਇਕੋ ਸਬਦੁ ਵੀਚਾਰਿ ॥ "There is One Bani; there is One Guru; there is one Shabad to contemplate." The Sikh Dharam was revealed over a period of 239 years. The complete picture of a Sikh was painted by the One Guru who manifested and revealed through 10 bodies. All the Gurus practiced and propagated BANA and BANI. Please search Sikh history and Guru Granth Sahib Ji. Project Naad writes: Reply: Can you back any of your claims with authentic and Panth parvaan sources. Gurbani says: ਨਾਨਕ ਅੰਮ੍ਰਿਤੁ ਏਕੁ ਹੈ ਦੂਜਾ ਅੰਮ੍ਰਿਤੁ ਨਾਹਿ ॥ "O Nanak! There is only One Amrit; there is no other Amrit at all." Project Naad writes: Reply: Vaheguru consists of four words, ALL of which refer to the Almighty Lord - not any deities or venerated Kings worshipped as gods by people. ਜੁਗਹ ਜੁਗਹ ਕੇ ਰਾਜੇ ਕੀਏ ਗਾਵਹਿ ਕਰਿ ਅਵਤਾਰੀ ॥ ਤਿਨ ਭੀ ਅੰਤੁ ਨ ਪਾਇਆ ਤਾ ਕਾ ਕਿਆ ਕਰਿ ਆਖਿ ਵੀਚਾਰੀ ॥੭॥ "In each and every age, God creates kings, who are sung of as His Incarnations. Even they have not found God limits; what can I speak of and contemplate? ||7||" Vasudev - Hari - Raam - Gobind = Names used to refer to the Timeless Lord throughout history. But, you are distorting this by making it look as if Guru Sahib was using the name of the Hindu devi devte. "KRISHAN" and "RAM CHANDAR" are no where equated to Guru Sahib or Akaal Purakh. ਕਬੀਰ ਰਾਮੈ ਰਾਮ ਕਹੁ ਕਹਿਬੇ ਮਾਹਿ ਬਿਬੇਕ ॥ ਏਕੁ ਅਨੇਕਹਿ ਮਿਲਿ ਗਇਆ ਏਕ ਸਮਾਨਾ ਏਕ ॥੧੯੧॥ "O Kabeer! Use the word 'Raam', only to speak of the All-pervading Lord. You must make that distinction. One 'Raam' is pervading everywhere, while the other is contained only in himself (i.e. "Raam Chandar" who was king). ||191||" Project Naad writes: Reply: Bhai Mardan Ji received Charan-Pahul and was given Rehat (i.e. to wake up Amrit-vela & Jap Naam, Not to consume tobacco or any nashaa, and not trim any bodily hair) - refer to Bhai Mani Singh Ji's Bhagat-ratnaavalee and also Janamsaakhis. Therefore, Bhai Mardana Ji was "born" in a Muslim family but embraced Sikhi through initiation. If Bhai Mardana Ji's descendents smoke tobacco, cut their hair and don't Jap Naam (or even recieved GurMantar from Guru) then how can they equate themselves as being Sikhs like Bhai Mardana Ji? In 1699 the Khalsa Panth was given Guru-status. The Guru Khalsa Panth has passed to Panthic Sikh Rehit Maryada which clearly states the definition of a Sikh: http://www.sgpc.net/rehat_maryada/section_one.html Gurbani states: ਸੋ ਸਿਖੁ ਸਖਾ ਬੰਧਪੁ ਹੈ ਭਾਈ ਜਿ ਗੁਰ ਕੇ ਭਾਣੇ ਵਿਚਿ ਆਵੈ ॥ "They alone are a Sikh, a friend, a relative and a sibling, who walks in the Way of the Guru's Will." Bhai Gurdaas ji states: ਇਕੁ ਗੁਰੂ ਇਕੁ ਸਿਖੁ ਗੁਰਮੁਖਿ ਜਾਣਿਆ॥ "The Gurmukh understands that there is one Guru and there is one Sikh (i.e. there are not different types or degrees of being a Sikh)."

Dear Sangat Ji, Recently someone made the Sangat aware of how ProjectNaad.com (who claim to promote Sikhi) showed open support and sympathy for Dera Jhootaa Sauda and the cult leader Raam Raheem. See link: http://forums.waheguroo.com/index.php?showtopic=24830 Wish to inform you that on another forum, someone has brought to attention that Project Naad has posted on SikhNet.com in regards to an article about the evolution of the word Khalsa. Project Naad have made yet another attack on Sikhi and distorted the Sikh faith in the garb of being Sikh Parchaariks. Please be cautious. Below is the post from the concerned Singh: To call Sikhism a "wishy-washy religion" sir, is a direct attack on the fabric of our faith. Furthermore, to continue on and claim that "It promises but cannot deliver in performance or in proof " is to go beyond any acceptable level of discussion. Simply born into a Sikh family doesn't make you a Sikh, just as being born to a Physician mother and Lawyer Father doesn't make you one either. According to Guru Gobind Singh Ji, "Rehat bina neh Sikh kahaavai" and "Rehat pyaaree mujh ko, Sikh pyaaraa nahi". If we aren't strong enough, or don't have enough will power to live our short lives according to the tenets of Sikhi, then Sir, I respectfully suggest, according to the Guru's own words, that we don't have any right to call ourselves Sikhs. PROJECT NAAD responded with the following to the author's article:

Replies and thoughts on Project Naad's statements in regards to the Dera Jhoota Sauda: Anyone who does not faithfully believe in Khandi Di Pahul (Amrit) and the Panj Kakaar, cannot be a Sikh. Modern Nirmalas and Udasis do not believe in Amrit or the Panj Kakaar and therefore are not Sikh. Anyone who practices and believes in the Sikh tenets is a Sikh. To argue that everyone is a Sikh is a wishy washy statement. Would you expect a Muslim to do Granthi Singh duty? Or would you allow a Christian to do Nishaan Sahib seva because he is a Sikh in your eyes? A Sikh has a set discipline, code of conduct and way of life. According to Guru Granth Sahib Ji and the Guru Khala Panth anyone who lives outside this conduct and discipline does not qualify as a Sikh. Everyone and anyone has a right to claim to be a Sikh. The Panthic Sikh Rehit Maryada states: Any human being who faithfully believes in * One Immortal Being, * Ten Gurus, from Guru Nanak Dev to Guru Gobind Singh * The Guru Granth Sahib, * The utterances and teachings of the ten Gurus and * the baptism (Khande di Pahul) bequeathed by the tenth Guru, * and who does not owe allegiance to any other religion, is a Sikh. In addition to this, there are various Puraatan (old) Rahitnamas that convey the Hukam of Dashmesh Pita about a Sikh is one who has Kesh: ਜਬ ਪਹਿਲੇ ਸਬ ਸਿ੍ਰਸਿਟ ਉਪਾਈ । ਤਬ ਹੀ ਮਾਨੁਖ ਦੇਹਿ ਬਨਾਈ । ਤਨ ਇਸ ਕੇ ਸਿਰ ਕੇਸ ਜੁ ਦੀਨੋ । ਸੋ ਇਹ ਤਨ ਸ਼ਿੰਗਾਰਿਹ ਕੀਨੋ । ਦਾੜ੍ਹਾ ਮੁੱਛ ਸਿਰ ਕੇਸ ਬਨਾਈ । ਹੈ ਇਹ ਦਿ੍ੜ ਜਿਹ ਪ੍ਰਭੂ ਰਜ਼ਾਈ । ਮੇਟ ਰਜ਼ਾਇ ਜੁ ਸੀਸ ਮੁੰਡਾਵੈ । ਕਹੁ ਤੇ ਜਗ ਕੈਸੇ ਹਰਿ ਪਾਵੈ । “God created the whole universe and then he fashioned the human body. He gave man a beard, moustaches and hair on the head. He who submits to His Will steadfastly adheres to them. They who deny His Will how will they find God in this world?” (Bhai Desa Singh Rahitnama) ਸਾਬਤ ਸੂਰਤ ਰੱਬ ਦੀ, ਭੰਨੇ ਬੇਈਮਾਨ। ਦਰਗਹਿ ਢੋਈ ਨਾ ਮਿਲੇ, ਕਾਫ਼ਰ, ਕੁੱਤਾ, ਸ਼ੈਤਾਨ। "God has made the human perfect, but the dishonourable destroy it. They will find no place in the Court of God, like the unbeliever, dog and Satanist." (Guru Nanak, Janam Sakhi Bhai Bala) ਗੁਰ ਕੀ ਛਾਪ ਸਿਰ ਕੇਸ ਕੀ ਪਾਹੁਲ, ਦੇਇ ਉਤਾਰ ਸੋ ਬੇਮੁਖ ਜਾਨਹੁ। ਬੇਟੇ ਕੋ ਬੰਧੁ ਕੋ ਛਾਪ ਮੁੰਡਾਵਤ, ਜਮ ਦੁਖ ਭੋਗ ਕੇ ਪ੍ਰੇਤ ਪਛਾਨਹੁ। "The Guru's stamp is Kesh and (Khandi di) Pahul, one who removes (their Kesh) is known as an apostate (bemukh). One who shaves the stamp (of the Guru) of their child (i.e. cut their children's hair), realise that person will suffer a terrible death and known as a ghost." (Bhai Sahib Singh Rahtinama) In addition to this Gurbani states: ਸੋ ਸਿਖੁ ਸਖਾ ਬੰਧਪੁ ਹੈ ਭਾਈ ਜਿ ਗੁਰ ਕੇ ਭਾਣੇ ਵਿਚਿ ਆਵੈ ॥ "They alone are a Sikh, a friend, a relative and a sibling, who walks in the Way of the Guru's Will." (Ang 601) Are these observations based on research or speculation whilst sitting on the computer? If you have lived in Panjab then you will know that Deras are places for drugs, exploitation, sexual slavery, and misconduct. What happens behind close doors and what is preached on stage are different. Please refer to reports given to Panjab Police. I am sure you can access these files via media and direct. Everyone has a right to live the life they wish. Guru Tegh Bahadur sacrificed himself for the fundamental human right of being able to live freely. However, a Sikh nor any law abiding citizen will condone behaviour or actions that insult others and cause harm. Dera of Ram Rahim has murdered journalists, cases of rape are filed against him and his dera, and in addition to this he is been investigated for fraud. Should the authorities allow these fat cats to continue exploitation and illegal activities under the garb of religion? Freedom is supported by the Khalsa, but Guru Arjan Dev Ji's martyrdom shows that a Sikh has and never will accept insult. It is worrying that you think rape, murder, exploitation, and sexual slavery, as well as fraud under the garb of religion is "insignificant." The ancient Pandits and Maulvis had a similar thought. However, the Sikh Gurus condemned these people and Bhagat Kabir Ji states: ਓਇ ਹਰਿ ਕੇ ਸੰਤ ਨ ਆਖੀਅਹਿ ਬਾਨਾਰਸਿ ਕੇ ਠਗ ॥੧॥ ਐਸੇ ਸੰਤ ਨ ਮੋ ਕਉ ਭਾਵਹਿ ॥ "They are not called Saints of the Lord - they are thugs of Benares. ||1|| Such 'saints' are not pleasing to me." (Ang 476) Two wrongs don't make a right. Yes, Bibi Jagir Kaur murdered her daughter in an honour killing. This is totally wrong and she was removed as SGPC President. Also a criminal investigation was launched. Whereas Bibi Jagir Kaur murdered one person (her own daughter), these Deras, particular Ram Rahim has murdered 4 people up now (2 Sikhs and 2 journalists). In addition to this criminal cases are currently being processed which included rape, sexual slavery, exploitation and fraud. These Babas and Deras are abusing the masses and yet we focus on individual who have committed one crime? This is very good. We should pray for those killed. We should also realise who has killed who. If you analyse the whole saga objectively then you will know that no one person from the Dera has been murdered or raped by Sikhs. On the other hand, the Dera has initiated attacks on the Sikhs (verbally and physically) and also raped its own followers. Merely praying for people is not the actions of the Khalsa. The Khalsa should also have the courage and spirit to stand up to tyranny and injustice in whatever disguise it comes under. If insulting Guru Gobind Singh Ji is "smallest thing" to you, then it is very shameful. Sikhs have not bad press. The bias media and villified the innocent Sikhs protesting against a direct attack on the Sikhs. Would you also condemn the actions of Sikhs in 1978 who protested against the Nakli Nirankaris and got martyred? Learn from the martyrdom of Guru Arjan Dev Ji - a Sikh will never accept insult and will always live and die with honour. If you are uncomfortable with this concept then you need to read Gurbani and re-visit Sikh history. The Khalsa is the living image of Guru Gobind Singh Ji. The Khalsa collectively, represented in the form of 5 Sikhs is the GURU physically. No individual Sikh is the Guru. Our actions should reflect Guru Jis. A son is the image of his father. The son aspires to follow his father in thought, word and deed. However, the son can never brag that he is his father? The son is still the son, the father is still the father. Ram Raheem is no religion. He is not a separate religion or anything. He says this himself. The whole stunt of pretending to prepare Amrit etc was a stunt to enrage Sikhs. His intent was to "distort" and "mock" the concepts and traditions of the Sikhs. This can never be tolerated and never has done. Look at Sikh history! Disrespect of Sikh institutions, traditions and people has never been accepted and never will! If faith and devotion is extremism then do you call cowardice and submission to humiliation faith? The Sikhs put a price on the head of Massa Rangar. Were they wrong to do this? Baba Deep Singh put a price on the head of the Mughals who attacked Darbar Sahib, is this wrong? Whoever has insulted and attempted to annihilate the Sikhs whether it is physically, mentally, or theologically has been dealt with. Please read the pavitar Bani and literature of Guru Gobind Singh Ji and you will understand the concept of Saint-Warrior and Just-War theory in the Sikh faith clearer. At the moment your views reflect that of a Dera mentality. The media will vilify the Sikhs regardless. Burn the house of a Sikh and will he not retaliate? Kick a Sikh and will he not stand? There is only one Sikh and one Guru. Bhai Gurdaas Ji states: ਇਕ ਗੁਰੁ ਇਕੁ ਸਿਖੁ ਹੈ ਗੁਰੁ ਸਬਿਦ ਸਿਞਾਣੈ॥ "There is one Guru, and one Sikh who understands the Guru's Shabad." Again Bhai Gurdas Ji states similarly: ਇਕੁ ਗੁਰੂ ਇਕੁ ਸਿਖੁ ਗੁਰਮੁਖਿ ਜਾਣਿਆ॥ "The Gurmukh understands that there is one Guru and there is one Sikh (i.e. there are not different types or degrees of being a Sikh)." There is no such thing as liberal and conservative in the Sikh thought. Read Gurbani and read Sikh history, no such label appears. In modern times, the minds of Sikhs have been enslaved by media, politicians and social policies. Modern Sikhs themselves find it humiliating to practice and be proud of being a true Sikh. This is similar to the Jews in the early years of Nazi Germany. The supreme authority on who is a Sikh and what is Sikhi lays with Guru Granth Sahib Ji fundamentally and represented through the Guru Khalsa Panth. Gurbani states: ਸੋ ਸਿਖੁ ਸਖਾ ਬੰਧਪੁ ਹੈ ਭਾਈ ਜਿ ਗੁਰ ਕੇ ਭਾਣੇ ਵਿਚਿ ਆਵੈ ॥ ਆਪਣੈ ਭਾਣੈ ਜੋ ਚਲੈ ਭਾਈ ਵਿਛੁੜਿ ਚੋਟਾ ਖਾਵੈ ॥ "He alone is a Sikh, a friend, a relative and a sibling, who walks in the Way of the Guru's Will. One who walks according to his own will, O Siblings of Destiny, suffers separation from the Lord, and shall be punished." (Ang 601) Rahitnama Bhai Desa Singh (oral Hukam of Guru Gobind Singh Ji): ਰਹਿਤ ਪਿਆਰੀ ਮੁਝ ਕਉ, ਸਿਖ ਪਿਆਰਾ ਨਾਹਿ ॥ ਰਹਿਣੀ ਰਹੈ ਸੋਈ ਸਿਖ ਮੇਰਾ। ਓਹੁ ਸਾਹਿਬ ਮੈ ਉਸ ਕਾ ਚੇਰਾ। ਰਹਿਤ ਬਿਨਾਂ ਨਹਿ ਸਿਖ ਕਹਾਵੈ, ਰਿਹਤ ਬਿਨਾਂ ਦਰ ਚੋਟਾਂ ਖਾਵੈ। ਰਹਿਤ ਬਿਨ ਸੁਖ ਕਬਹੁੰ ਨ ਲਹੇ। ਤਾਂ ਤੇ ਰਹਿਤ ਸੁ ਦਿ੍ੜ ਕਰ ਰਹੈ। (ਰਿਹਤਨਾਮਾ ਭਾਈ ਦੇਸਾ ਿਸੰਘ ਜੀ) "I love a Sikhs code of conduct (Rahit), not for merely by being known as a Sikh. That person who follows the discipline is known as my Sikh. He is my master and I his disciple. Without discipline you cannot call yourself a Sikh, and without discipline you will face suffering. Without discipline you will not get happiness. Thus, one should remain firm in the discipline." Daasre, Sikh Answers