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Found 293 results

  1. I wanted to know i heard about that person who killed many many humans, but god forgave him. I dont know his name now. So my question is what if a human makes a huge mistake and hurts somebody or cheats on their husband/wife. Or if somebody lies. Does our Waheguru forgive such humans if they see their mistake and do paath then everyday and didnt wanted to harm anyone in first place? And how can somebody know that Waheguru has forgiven? Will they still go to nark (hell) ? And also what if the person is ready then to do amrit shakan (sorry if i spelled wrong), and prays everday, also does sewa and goes to gurdwara?
  2. I am a sikh girl and i was married already 2 times. I couldnt stay with my first husband because he abused me and hit me. He was very violent. As you folks know, when someone was already married once, its hard to find a good husband the second time. So i got another time a husband who abused me and also drank much alcohol. I couldnt stay in that family, it was very hard, i got hit every day. Also both didnt loved me. So i am divorced and that too also 2 times already. What do you think? Should i have stayed with him even if they were abusive? Because in sikhi you can marry only once right? Or was it the right thing i did?
  3. I got married about 9 months ago, I had the perfect wedding anyone could dream of. I had left the country to move to where my husband lived, in India. Six months after the marriage I found opium and marijuana in our bathroom. It was at this time I realised my husband was into drugs. Upon questioning, he didn’t confess to it, however later he confessed but said he needed some time and space. I spoke to his parents to keep him away from his friends company who were also involved in drugs but they didn’t listen. Unsure of what to do next, especially when my in laws are very wealthy, and in India money can buy anything even police, my family thought it was safe if I returned to the Uk and we came up with a solution of what to do next. I safely came back to Uk and since I have tried to contact my in laws. My husband has not once contacted me over three months. I have tried every possible way (his friends, his family, his workmates and himself) to get through to him, some won’t answer their phone as my father in law has given strict instructions not to and my husband doesn’t answer his phone or respond to messages. Initially when I came to the UK my father in law asked me for ideas how we could improve his sons drug addiction and I offered everything I knew I could do to help him ( as I am a medical professional), after that no one ever rang from his family. We contacted our relatives who are also convinced my husband isn’t into drugs (after all no one wants to stand against rich people- I guess). I feel very sad and heartbroken because I really wanted to help fix my husbands addiction , I have been to the Gurudwara for over 3months, asking God to show me a sign to save this marriage but I keep hitting a brick wall. Two weeks ago, my husband informed one of our relatives that he never wanted me back. I am deeply saddened to see that he ended the marriage so easily. I keep asking God why he didn’t give me a chance to help my husband, because after all we all are imperfect and we make mistakes, because it is our duty to help one another. After so many days of grieving, battling and doing ardas, I have given up. I am still not sure if I am doing the right thing but the wise have said that if after so much prayer God won’t answer maybe it’s because it is for our best that we walk away, how true that is only the future will tell me. For everyone out there, on intoxicants please don’t involve yourself in them. Drugs break up relationships and destroy families.
  4. Guest

    Help - full of kaam

    Fateh sangat ji, I am in a dilemma with myself and my Sikhi. I would like to ask a few questions from knowledgeable people on there, both Gursikhs and non, and also get some advice. Please don't just slander me as I don't need that right now. I took amrit aged 15 but then went down the wrong path at 18 when I moved out for uni, but secretly. I started drinking (usually on my own at home), occasionally smoking a cigarette when in the pub low key and I also dabbled in some weed and coke here and there. I did not become an addict or alcoholic by any means. I have always had a major problem with kaam. I got together with my best friend but this was an on off relationship and a distance one due to areas. Mostly based on phone calls, emails etc. I never told her about what kurehats I had done. She was amritdhari. During our last off period which was about a year, she had met someone else. I called her one day to say I still love her and later down the line she told me that she met someone and their wedding was arranged and date set. This broke me and I still wanted us to be together as we always spoke about. Anyway, we met a few times and one thing lead to another. This lasted up until her wedding. She didn't call off the wedding due to being afraid of her parents etc. Now, I was obviously heartbroken and lonely. I have always been a horny chap and with the regular physical activity no longer there with her it was difficult for me. Anyway, I went to pesh and retook amrit but my heart wasn't in it as I could not speak openly to the panj piaare due to time restraints and as one was hell bent on telling me off without me fully explaining all my kurehats. I still done the seva they said but just felt I was not forgiven as everything wasn't disclosed. Then an old friend of mine got in touch but she was married and not happy. It had only been a year since her marriage. We got close on the phone declared we liked each other in all ways and met. Nothing happend as I knew I retook amrit and she is married. I resisted so much for a few years and had several "opportunities" with other friends and colleagues which I didn't do. But being full of kaam I couldn't any longer and had an affair with my married friend. Now, I have disrespected my Guru and Amrit twice now and cant give up sex with her but I know one day I will have to as she cant leave him. My conscious gets to me. Question, will I be forgiven?? I read plenty of bani and do seva. I don't plan on taking Amrit yet because I cannot fall a 3rd time and take the piss so will wait a few years and control.my kaam before going in front of the panj piaare. I need to sort my kaam out. I cant get married to someone I don't love otherwise that would have addressed the issue. Any advice and thoughts? Thank you.
  5. Efforts made for Hindu-Sikh unity by Thakur Dalip Singh ji succeeded https://www.facebook.com/GuruNanakNaamLeva/videos/2063852307025769/
  6. How can we prove this? For instance muslims say they can prove their religion is true. Can Sikhs also prove it? What is the main evidence that Sikhism come from God? I have read some interesting articles about Sikhi and science. Ie many scientific discoverys that have been made in the 20th century were already in the sggs in the 15th century. These quotes were mainly by Guru Nanak on the planets, moon, stars galaxy's ect. Which proved Sikhi knew about the galaxies long before modern scientists. Any others?
  7. mahandulai

    Are we the best religion?

    if Muslims should be good Muslims, and Hindus be good Hindus, then why do we say our religion is the best?
  8. realsxngh

    Can we watch movies and TV.

    Vaheguru ji ka Khalsa Vaheguru ji ki Fateh Guru Piyaareo I was wondering in this age of kalyug if a gursikh or even a sikh should watch movies, tv shows, listen to Punjabi songs etc etc... if possible piyaareo back your claim up by gurbani or other evidence.
  9. dont say everything, about this and that.
  10. Anyone know what are the reasons why people who maybe interested in Sikhism. They may like the major core principles of the faith such as. Equality for men and women. Not discriminating against against non believers. ect. But what may then put off these same people from becoming Sikh? Is the faith and path to hard to follow? Are Sikhs seen as a welcoming bunch of people? Or people who couldnt care less. Ie many on the outside see Sikhs as a castist bunch of people. They see we have no unity amongst us. Hence outsiders dont want to a part of something like this. Why people are attracted to christianity and Islam? They get a sence of belonging. Muslims support and encourage non believers. It gives them a sence of identity. Something to concentrate all their energy on. Something to that gives them direction and guides them in life.It makes them feel powerful. Yet What does Sikhism do for people. Why does the message of Sikhi not resonate with people. Such as Christianity, Islam and buddism does? Are we lacking somewhere?
  11. This is not about personal opinions but obtaining different Shabads from Gurbani to see what the Guru says about Islam?
  12. We have tried to bring up our children in the right way. Encouraging them to read Paath, recite Mool Mantar, attend Gurudwara and so much more. Over time my 13 year old has become more and more distant from Sikhi. Refusing to read from Gutka, never doing Mool Mantar, saying she doesn’t want to go to the Gurudwara. We have never forced it upon her and have tried to calmly discuss this with her however she just seems to be getting worse. I can not explain how heartbroken I feel, I sit alone and reflect on my shortcomings as a parent and can not help but blame myself for being a bad parent. It’s so so sad to see, my one wish was that my children would love and respect the Guru. I tried to do it by example too. Please, if anyone else has similar experience or can share any advice or guidance please reply. Thank you.
  13. If there is one thing that draws people to Sikhism it is YOGA. Lets take a look at the most successful Sikh missionaries in the west. Yogi Bhajan - His name sounds half like yoga. Just a coincidence. But this guys method was simple. First start up classes on yoga. He knew the west is obsessed with the whole yoga thing. Next slowly bring them to Sikhism. So why dont we start doing something similar to this? Obviously we will have our own model. There will not be any kind of 3ho setup. It will be purely 100% Sikh. But first we have to get them interested in the first place. It is evident that people first become interested in yoga or other meditation practices. Then they start taking and interest in Sikhi. There is great potential for Sikhism to expand in Latin countries such as Spain, and south america. Many of the Latin or Hispanic people have a great interest and fascination with India and its culture. Be it Yoga, Ayurvedic medicine and meditation.Yet we are not tapping into this interest. On a recent trip to Spain and south america I noticed many shops with Indian artifacts. Such as oms, toofs and many other Indian cultural ornaments. I hardly came across any islamic ornaments. But the shops were full of Indian stuff. I also noticed this in Greece. The question is how can we implement all this and start a Sikh missionary center in the UK? Look at Muslims they have built huge missionary centres in the uk. with the pure aim of converting as many people as they can funded by rich arab states abroad. Yet all Sikhs do is sit on our backsides, eat to many paranthe and then moan.
  14. Namdhari sikh head Thakur Dalip singh had made a point with no artefacts from gurbani held at World Hindu Congress Summit Chicago to Oblige Hindu Community. If it is just a question of pleasing Hindus and RSS then Dalip singh wouldn’t have made a valid argument on stage that “Why the conference is not been conducted using just Hindi Language ?” Secondly, Dalip Singh Thakur requested with a question in front of RSS leader Mohan Bhagwat to suppress Hindutva and bring bhartiyatav. For making such a bold statements one need to be brave heart like Dalip Singh who earlier too made a reasonable point that Sikhs have independent identity and that should remain independent. It is only Dalip singh Thakur who speaks straightforward in front of Hindu community and brought reasonable statement to think about. Do we have someone and has guts to speak against any orthodox thinking ?
  15. RajKaregaKhalsa1

    Regaining Faith in Sikhi

    Dear Guru ke pyarrio Daas has Been having some hard times with Sikhi lately. 2 weeks ago I was pumped and wanted to become a proper Gursikh but just last week I had started getting a little bit of doubt. This doubt go really bad and I was losing faith in God. However with Maharaj's kirpa the doubts were cleared around Friday. However they started again and don't seem as bad now but they still make me cry because I still really want to be a Gursikh and not lose Sikhi because it is so great- I am only 15 btw. If anyone can please just give me some inspiration they would be appreciated. This never seemed to happen before (I have been trying to follow Sikhi and started doing a bit of Paath last year December and I had never go any doubt before) Some concerns I have are that Will God listen to my prayers? How do I regain faith in God and Guru? And Can I be forgiven? Guys I really want to get back into Sikhi it is the main mission of my life and I really need your guy's help. Please send me some inspiration and motivate me back on to the path. ਵਾਹਿਗੁਰੂ ਜੀ ਕਾ ਖਾਲਸਾ ਵਾਹਿਗੁਰੂ ਜੀ ਕੀ ਫਤਿਹ
  16. mahandulai

    Is Sikhi, just idealism?

    Often, I think we tie any good trait that we find, to being a good sikh. Is this true?
  17. puzzled

    Sikh videos

    Nice Sikh videos, some are interesting and some beautiful! post more guys ...
  18. Guest

    My wife passed away

    Waheguru ji ka khalsa waheguru ji ke fateh My wife who was 32 years old passed away 2 weeks ago in hospitial she was waiting for a heart transplant. She used to pray day and and night and listen and do simran too. I use to say to her i hope you get a heart quick and she said dont say that because that means someone has to die for me to get a heart. She used to say when she gets better we must not forget about waheguru in our good times and bad times. She waited 4 months for a heart transplant and when she got one she passed away two hours after the operation. Why does waheguru take people young? We were only married for 3 years and she had her whole life ahead of her. She was so postive and she always said she will be ok and come through this and that wahguru always shows her the way. I just miss her alot i feel alone and empty without her Thank you
  19. Talk seven as advertised on FB of Sikh Discover Inspire GT1588 Initiative page , taking place at Khalili lecture hall , london WC1H 0XG. On Sunday 9th Sept 2018 at 13:00 , Tickets 5GBP: For our seventh talk in the series, Dr Sâqib Bâburî, Curator for the Persian Manuscripts Digitisation Project at the British Library, explores the patronage of Persian manuscripts during the reign of Maharaja Ranjit Singh and his successors, including several recently made discoveries. This illustrated talk will be followed by a Q&A session. Sâqib Bâburî is the Curator for the Persian Manuscripts Digitisation Project at the British Library, presently cataloguing the Delhi Persian collection. Specialising in the history of mediaeval India, his doctoral research focused on the Royal Collection’s Padshanamah. Bâburî’s expertise covers most aspects of Persian codicology, calligraphy, palaeography and art history. This lecture series has been organised by the UK Punjab Heritage Association (UKPHA) in partnership with the SOAS South Asia Institute (SSAI). Image: Detail of the opening folio of a Gita Gobind manuscript, dated Ramnagar, 3 March 1835 (British Library, Or. 2767)
  20. Big_Tera

    Parchaar Techniques

    What do we say when we preech? Ie what are our techniques we use for persuading people that Sikhism is the right and true path? Lets face it. If we dont go out and say Sikhism is the true path. Then will anyone bother becoming Sikhs? Apart from those who are quite intellegent and enlightened who will be able to appreaciate what Sikhism is. But the average person on the street will find it difficult to comprehend the message and beauty of Sikhism. For instance muslims go around making arguements for islam and have various techniques for converting. ie they tend to say everone apart from a muslim is going to hell. Which frightens people into converting. What do Sikhs have and what can we say to get the message through of our faith. We need something that will open their eyes and make them interested in our faith and beliefs. We need need to use language and concepts that truly touch their hearts and make them connect. If we dont think our path is the truest path. will anyone else think that? We need a message that resonates with the masses. Uk is basically athiest. So we have alot of people who we could make Sikh. At the moment Sikhs basically come across as a religion and faith that does not seek or really wants anyone to become Sikh. But our converting technique needs to be good. What can we say that will get them to become Sikhs and prove to them that Sikhism is the best faith. Ie any miracles performed?
  21. Let’s call it convert2sikhi. Any parcharak can join and help this world become a better place to live in.
  22. Not moral , nor something I encourage, but it makes for serious consideration . why islam and christianity both spread by sword are far more successful in their geo-political-demographic expansions and why sikhs are a shriveled lot today without a demographic/political ascendance
  23. Why and how Sikhi spread throught the world in old days? My topic means : how and why several crore people from many Asian regions, all religions and all ideologies became followers of Guru Nanak Dev ji i.e. Guru Nanak Nam Leva, who were later called Sikhs? What was chrishma in Him which attracted people inlarge numbers without modern techniques of communication? I did not agree with people who say “Guru Nanak was very intelligent, due to that people became his followers”, that is not possible. Because during that period and now a days there are several people who are very intelligent and very good orators but still people donot become their followers in large numbers. There must be something else, which is not evident. Pl tell us with detail. I hope members of this forum can throw light on this topic also. I request everybody to give us knowledge about this topic. Even in this period there are about 11crore Guru Nanak Leva people mostly in India, many of them cannot understand Hindi leave aside Punjabi. We must analise: with so much language barrier and hardships of communications , why and how they became followers Guru Nanak Dev ji in those days or later? After 500yrs still they are his devotee, why? How their devotion/attachment survived when there is no contact/preaching/support from Sikh clergy/SGPC etc? I know many hard core Sikhs or who are in power, who are in posession of main gurdwara and goolks and so called mainstrem Sikhs donot consider them as Sikhs but as per my opinion they are Sikhs. They are real real Sikhs devotees, true disciples of Guru Nanak Dev ji because they have devotion inside, which is real Sikhi. Because Sikhi is not with any particular uniform or dress code or even kes/hair are not neccessory element of Sikhi as per Gurubani, Sikhi is with devotion to Guru Nanak Dev ji. I request everybody to give us knowledge about this topic.
  24. https://asiasamachar.com/2017/10/25/16019/ Waheguru.
  25. 13Mirch

    Sikhi and Politics

    Admins and Mods: As discussed, this will be my last post on this forum. Please deactivate my account afterwards. I confess that I actually did enjoy my time on here, but paradigm shifts are manifesting in the Sikh world- the traditionalist Sikhs are slowly, albeit surely, being questioned and their status as some de-facto priestly class is being effaced day-by-day. The Sikh youth, long fed on the dribble of some autonomous religio-political Khalistan, are beginning to awaken and unite to control their own future. Tragically, violence and Ad hominem seem to be the only retorts which the traditionalists excel in. When I first joined this forum, it was rightly appreciated as an intellectual assemblage of Sikh youth. Today this assemblage has been supplanted with what can only be called jatha affiliations. It seems unless you are affiliated with some jatha or samprada you cannot be a Sikh. I don't believe this, and nor should you. Of course there are those who will accuse you of being an Indian agent, but why should such fabrications hold us back from questioning what we see and hear? I apologize to AjeetSinghPunjabi and Jonny101 for blindly accusing them and insulting them. Vaheguru Ji Ka Khalsa Vaheguru Ji Ki Fateh! Mirch out! Sikhi, Sikh History and Politics. (Initially intended as a refutation to Haroon Khalid’s Tagorian essay- ‘From Pursuit of Spirituality to the Mighty Khalsa’- we decided to amplify our original thesis and concentrate upon the correlation between Sikhi and the political sphere. Having continually requested our readers to submit their articles to us, we were duly surprised when several frequent readers submitted corresponding essays to be published by us. Their objective, vis-a-vis their respective pieces, was to underscore the importance of the political dynamic in the Sikh worldview. Rather than publish such similar works, we decided to initiate a correspondence with them and publish one “goshti” (questions and answers) disquisition. The results, acquired, are produced below). Participants: Col (Retd) Gurbir Singh Alhuwalia: Having joined the Indian Army as Lieutenant, the now retired Colonel’s passion involves Sikh intellectualism and educationalism. Once part of a think tank analyzing the role of Sikh sampradas during the Sikh militancy, he is currently working upon a book detailing the pitfalls of the Khalistan movement and his own experiences during the militancy. Professor (Retd) Gurdev Singh: The author of several Gurmukhi articles on Sikh ideology, the Professor is an expert in political sciences and religious studies. He is well placed to comment upon the role of politics in the Nanakian purview. Harsharan Kaur: Studying sociology in Australia, Harsharan Kaur is currently producing a critique of the nation-state model. Erudite, in her field, she provides a well balanced perspective on the issue of harmonizing spiritualism with polity. Jagir Singh: An amateur collector of Sikh artifacts and mementos, Jagir Singh is currently editing a multi-volume treatise on the Sikh literary tradition spanning the Guru era and post- Guru era which is due for publication soon. William Cox: Having been born to a Punjabi mother and American father- William travels between Tennessee, USA, and India. He is a freelance writer who is currently publishing a short history of the Sikhs in Western nations. Tisarpanth. Fora: To avoid a prolonged discussion we have decided to only publish answers accepted via unanimous resolutions and/or reached by unanimous consensus. Addendum: Synchronizing faith with history often manifests the dilemma: does faith emanate from history or vice versa? The propensity of religious institutes to gravitate towards utilizing violence, in the face of the latter query, often precipitates the impression that intellectualism and religious doctrine are antagonistic. Observers, of the Sikh world, cannot have failed to notice the proliferation of this conflict among Sikh ranks in the past two decades which, if put candidly, can be easily categorized as the traditionalist vs. progressionist collision. At the heart of this clash is the issue that is Sikhi antagonistic to the political paradigm and the householder’s life- the traditionalist ambit based on evolving dogma- or is Sikhi compatible with the householder’s life and it’s corollaries, viz the socio-political paradigm, as enunciated by the Adi Guru Granth Sahib Ji? We contend that: b.) Belief and intellectualism, at least in the Sikh world, should not be necessarily antagonistic to each other. c.) A more modern approach is required to resolving the issues afflicting Sikh intellectualism and Sikh society, at large, today. d.) Recent events in NRI circles have lent impetus to emancipating Sikh intellectualism. A vocal minority, in Europe, has succeeded in classifying Sikhs as an ethnicity vis-a-vis the British census; this has naturally lent credence to the myth that Sikh history and the Sikh purview are ethnonationalist constructs- an intentional facsimile of Khushwant Singh’s Punjabi nationalism mythos?- and not correspondent with the Sikh ideology. The ill-planned Khalistan Referendum, D-day being in 2020, having been designed by those ignorant of ground realities on the sub-continent has also fractured the Sikh world on the sensitive issue of self-progression and sovereignty. It is imperative that the polar differences between Sikh philosophy and ethnonationalism be underscored in such dark times. Given the regressive state of Punjab today, secessionist expression should be the last matter on anyone’s mind. PRIMARY: Q: Speaking philosophically, what makes the Sikh ideology unique in it’s harmonizing of both the state and church? A: If we were to draw comparisons/contradistinctions with other systems, we would essentially be evading the question itself. Let us, then, examine the Sikh approach itself to better underscore it’s idiosyncrasy. The Sikh purview of the world being real posits that both the state and church, whilst distinctive, are fundamentally real and not some illusions. Guru Gobind Singh Ji makes this principle clear when he remarks: ‘Those of Baba and those of Babur, the Creator maketh both; recognize the first as the emperor of righteousness and infer the second to be the emperor of the world. Those who fail in their duty towards the throne of Baba, fell prey to the machinations of Babur. Such defaulters are penalized severely…’ –(Bachittra-Natak, XIII. 9-10). Whilst Baba signifies truth and morality (an ethical life), Babur signifies the secular state. The dilemma which other faiths have faced in their attempt to iron out discrepancies between state and faith have often lead to one trumping the other- Nanakianism, in sheer contrast, does not claim to hold any solution to resolving the conflictual relationship between church and state. Rather, it posits that truth and morality outweigh the secular state and whilst church must not obliterate the state- it should, from time to time, correct it in a bid to keep it on the straight and narrow. Whenever church and state have clashed, historically, both have annihilated the other and subsequently both have arisen anew to continue their conflict. In this principle, then, lies the crux of the Raaj Karega Khalsa mandate- the barbarity of the political state must be confronted, but when the Khalsa succeeds in effacing the latter tyranny it must not manifest a theophany to reign supreme over the masses. Q: Is the Sikh purview of politics in tandem with the Sikh ideology? A: The reason as to why such a question has arisen is that the current Sikh orthodoxy (acting as a priestly class) has mitigated the Sikh philosophy to solely meditation and pacifism. This has lead to an erroneous perception that Sikh history, especially the Rebel or Ruler principle, is not in consort with Nanakianism and as such depreciating of the faith. The actions of the Sikh orthodoxy reflect the corollaries of traditional Indic spiritualism viz amalgamation with some spiritual reality for personal salvation; such quietism naturally denies the dynamism of Sikh history. In Sikhi the Creator, as expounded by Guru Nanak Dev Ji, is altruistic and ever-creative. The Sikh’s mission is to remold himself/herself as a tool of this Creator and to execute the latter’s attributive will. The welding of the empirical and spiritual, as engineered by Guru Nanak Dev Ji, influenced the actions of his successors. Some of the more salient of actions of his successors were: Guru Angad Dev Ji renovated the Punjabi language and promulgated the Gurmukhi script far and wide- not only did this break the stranglehold of Sanskrit and it’s Caste ridden corollaries, but also added a sense of self-hood to the nascent Sikh community. He, subsequently, debarred ascetic classes from influencing Nankianism and-in opposition to pacifism- continued the first Guru’s practice of meat consumption. Guru Amardass Ji made the practice of Langar pontificate, to the point that all Sikhs and non-Sikhs had to partake of the communal kitchen before seeking audience with the Guru. The anti-Caste stance of the Sikh community was made more perspicuous through this injunction, of the Guru, as Caste also depended on who food was consumed with and by breaking down such barriers the Guru rendered his visitors Casteless. Furthermore, to centralize far flung Sikh groups the Guru set-up 22 dioceses in which women were also selected to leadership roles. His last achievement was the creation of a educational, spiritual and political center at Goindwal which supplanted traditional pilgrimage to Kashi et al. Guru Ramdass Ji took the momentous step of founding Amritsar which, in due time, would emerge as the theo-political hub of the Sikh cosmos. Guru Arjan Dev Ji not only concluded the construction of Amritsar, he also completed the Harimandir. His most significant achievement, however, was the compilation of the Adi Guru Granth Sahib Ji which signified Sikhi’s break away from traditional Indic spiritualism and reinforced the community’s autonomy. During his incumbency, the Sikhs emerged as a strong entrepreneurial force and were categorized as a state within a state. Opposing the fanaticism of the contemporary Mughal and Hindu polity, the Guru joyfully accepted his eventual fate: martyrdom. The incumbency of Guru Hargobind Sahib Ji marked the open militarization of the Sikhs. He would go on to rout the Mughals in four divisive confrontations in the Punjab, and subsequently play a crucial role in preserving Sikh political autonomy. His most significant achievement would be the construction of the Akal Takhat and several missionary tours in the periphery of the Himalayas. When Samarth Ramdas, a Maharashtrian abbot, would inquire as to why he retained the apparel of a prince and utilized arms when Guru Nanak Dev Ji had required neither of these- the Guru would swiftly retort that the first Guru had discarded the ways of the world and not the world itself. Ramdas, realizing that his perceptions were about to be radically changed, requested a further elucidation to which the Guru readily acquiesced. He would elaborate that Guru Nanak Dev Ji’s Creator was one who vanquished atrocity and the Sikhs were to execute the latter’s attributive will; arms were to be utilized for the protection of the weak and the liberation of the oppressed. The seventh, eighth and ninth Gurus continued the militarization of the Sikhs and the ninth Guru, despite being offered an option to surrender by the incumbent emperor, laid down his life for the freedom of conscience. The tenth Guru manifested the Khalsa and ratified the precepts of Guru Nanak Dev Ji before electing both the Guru Panth and Guru Granth as his successors ad perpetuum. An analysis of the post-Guru period would make this disquisition extensively voluminous. Let us answer the initial query by summarizing the above analysis; Nanakianism emphasizes an inalienable interconnection between the empirical and spiritual facets of life- this is a natural corollary of the perception that the Supreme Reality is an ocean of altruism. A follower of such altruism cannot act as a bystander in the face of immorality as such quietism is an antithesis of the Creator’s attributive will. The Sikh purview of politics, then, is naturally in harmony with the Sikh ideology. Q: What is the political significance of the Khalsa? A: The Khalsa, conceptually, represents the summum bonum of both the Sikh ideology-cum-praxis. It is the most perspicuous minded tool of an attributive Creator ergo it’s epithet; the Kaal Purakh Ki Fauj (army of the Divine). The actions of the present day Sikh orthodoxy has rendered the very purpose of the Khalsa’s existence moot. Khalsa-Raaj, Khalsa sovereignty, is often dismissed as some historic affair bearing no relation whatsoever to Sikh philosophy. What, then, is the Khalsa? An appendage of Hindu militarism? A saintly nexus of renunciates? Some saintly legion which cowers from the world and meditates 24/7? In light of Nanakianism’s socio-political tenets, the Khalsa too emerges as a potent force for political change. To avoid a prolonged exegesis, let us focus on some of the more conspicuous facets of the Khalsa vis-a-vis our query: Revolutionary: The creation of the Khalsa and events prior establish its revolutionary nature. It was designed to acquire political prominence, supplant existing tyrannies and radically alter the incumbent socio-political equilibrium. From Guru Gobind Singh Ji onwards, the Khalsa passed through the valley of death in a bid to annihilate existing empires and birth it’s own. Those who claim to be Khalsas yet imbibe a contradictory spirit rarely mention the Sikhs of the eighteenth century who carved out the Sikh state, and what a state it was. Even in it’s embryonic phase, under Banda Singh Bahadur, the Hindu practice of Caste was annihilated irrespective of it’s religious origins. Irvine narrates: ‘A low scavenger or leather dresser, the lowest of the low in Indian estimation, had only to leave home and join the Guru (referring to Banda), when in a short time he would return to his birthplace as its ruler with his order of appointment in his hand. As soon as he set foot with the boundaries, the well-born and wealthy went out to greet him and escort him home. Arrived there, they stood with joined palms, awaiting his orders… Not a soul dared to disobey an order, and men who had often risked themselves in battlefields became so cowed down that they were afraid even to remonstrate. Hindus who had not joined the sect were not exempt from this.’ -(William Irvine, Later Mughals, i.98-99). It was a revolutionary state in an epoch where religious stratification was an accepted more. Leadership: The significance of Guru Gobind Singh Ji undergoing the Khalsa initiation can never be underscored enough. It was a prescient move on the Guru’s part as it transformed the Khalsa into Guru Panth Khalsa. The entire body was made quasi-democratic, therefore self-directive and also self-sovereign. No one man could lord over the Khalsa; only an elected body- Misls- could direct it. When Ranjit Singh implemented autocracy within the body, the results were disastrous- we are still witnessing the fallout even to this day. Violent: Socio-political movements, by nature, are violent and prone to utilizing force. The Khalsa too is accorded the right to employ force, hence the Gurus’ emphasis on retaining arms around the clock. The political significance of the Khalsa, after a brief analysis of both its history and philosophy, can be summarized as such: the annihilation of the tyrant and the exaltation of the downtrodden. SECONDARY: Q: What is the Sikh perception of social responsibility? A: When the Siddhs asked Guru Nanak Dev Ji as to why their spiritual progress remained inert even after centuries of meditation, the Guru enunciated that they were only reaping the fruits of what they had sown i.e. their spiritual state reflected their perception of reality which, for them, consisted of some illusion originating from the cogitations of some dormant Creator(s). The Creator, in the Nanakian purview, resides in his Immanence or Naam. Naam, as the constituent reality of creation, emanates from an attributive Creator who is altruistic. It is natural then that the Sikh too be altruistic and perform selfless service seva through the medium of Immanence. Social responsibility, in Sikhi, consists of realizing one’s role as a tool of the Creator and selflessly serving him via serving his creation.* Q: Why is the householder’s life given primacy in the Sikh ethos? A: Social responsibility, as a mandate, can only be retained in the householder’s life. The latter ensures full commitment in the socio-political paradigm and adherence to serving Immanence. Guru Nanak Dev Ji would sum up the principle succinctly when he would observe that though the Siddhs acted all holy and wise, they would beg for sustenance from families (householders) for their daily upkeep. TERTIARY: Q: What are some significant milestones in the evolution of the Sikh state? A: The Sikh state, conceptually, was founded by none other than Guru Nanak Dev Ji. He added a practical dimension to his socio-political themes by establishing Kartarpur, a locus which was run on his philosophical tenets. The history of the Sikh state, and it’s significant achievements, then commences with Kartarpur Sahib: -The establishment and growth of Kartarpur. –The establishment of Khadoor Sahib. -The establishment of Goindwal. -The establishment Amritsar. -The establishment of Akal Takhat Sahib. -The construction of several forts augmenting the Sikh military prowess in the Punjab. -The establishment of Kiratpur Sahib. -The establishment of Anandpur Sahib. -Guru Gobind Singh Ji’s renewal of Sikh autonomy via manifesting the Khalsa. -The establishment of the first Khalsa-Raaj, under Banda Singh Bahadur, in the post-Guru era. -The rise of the Khalsa Misls. -The rise of Ranjit Singh. Q: What was the Dal Khalsa? A: The Dal Khalsa was a general commune of the Sikh leadership, in both military and political circles, which was composed of Misl Sirdars (or chiefs). Though it’s main purpose was militaristic, the Dal Khalsa also implemented the quasi-republican ideals of Khalsa-Raaj and saw to the progress of Nanakianism sub-continentally. It dominated 18th century Sikh politics and imbibed the pragmatic concepts of Nanakianism per se. Further Reading: Analytical: 1.) Dr. Trilochan Singh, The Turban And the Sword of the Sikhs. 2.) S. Kapur Singh, Parasharprasna. 3.) S. Kapur Singh, Sikhism For The Modern Man. 4.) S. Kapur Singh, Sikhism and the Sikhs. 5.) S. Jagjit Singh, Percussions of History. 6.) S. Daljit Singh, Essentials of Sikhism. 7.) Surjit Singh Gandhi, Sikhs in the Eighteenth Century. 8.) Dr. Tarlochan Singh Nahal, Religion and Politics in Sikhism: The Khalsa Perspective. 9.) Dr. Harjinder Singh Dilgeer, Akal Takhat Sahib: Concept and Role. 10.) Capt. Amarinder Singh, The Last Sunset: The Rise and Fall of the Lahore Durbar. 11.) Patwant Singh, The Sikhs. 12.) Karamjit K. Malhotra, The Eighteenth Century in Sikh History. 13.) Dr. Ganda Singh & Baba Teja Singh, The History of the Sikhs vol. i. 14.) Gurinder Singh Mann and Kamalroop Singh, The Granth of Guru Gobind Singh. 15.) Ajmer Singh, Kis Bidh Ruli Patshahi? Contemporary: 1.) Sri Gur Sobha. 2.) Sri Gur Katha. 3.) Gurbilas Patshahi Chevin. 4.) Gurbilas Patshahi Dasvin. 5.) Sri Gur Panth Prakash. 6.) Navin Panth Prakash. 7.) Twarikh Guru Khalsa. 8.) Bansavalinamah Dasan Patshahian Ka. 9.) Sikhaan Di Bhagatmala. 10.) Shahid Bilas: Bhai Mani Singh. https://tisarpanthdotcom.wordpress.com/2018/08/12/empire-builders/
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