Yoga & Sikh Dharma

[2desi]

http://www.sikhnet.com/inspiration/yoga-an...eep-singh#_ftn1

Yoga & Sikh Dharma (By Amandeep Singh)

When the British annexed Punjab in 1849, they would usually classify the Sikhs as a sect of Hinduism. During these times, a Sikh reform movement known as Tat Khalsa came into existence. In their efforts to present the Sikh faith as a distinct religion, they disassociated themselves with many of the practices that they viewed as having a Hindu influence on the Sikhs. It was during these times that Yoga, along many other practices, started to be discouraged in the Sikh community.

What many Sikhs don’t know is that prior to this, the five older Sikh Traditions known as Puratan Sikh Sampardas had always considered Yogic Practices as part of Sikhi. Even today, most Udasi Sikhs and Nirmala Sikhs still practice Yoga.

The Udasi tradition was founded by Baba Sri Chand, the elder son of Guru Nanak.

He was a Baal Jogiswar, who lived to 151 be years old but always looked like he was 12 years old in his appearance. He was one of the world’s greatest acknowledged Yogis. He was always in his subtle body. Very few people met him in physical form, but everywhere he appeared in his radiant body, in perfect form and shape.

When Guru Nanak Dev Ji returned from his 4th and last Udasi (journey), he presented his Udasi robe to Baba Sri Chand. Baba Sri Chand continued the tradition of Udasis (journeys) and went as far as Afghanistan, Tibet, Nepal, Assam, Bhutan and all over India to continue spreading the message of his father.

On July 5th, 1982, Yogi Harbhajan Singh Ji said:

“Guru Nanak was heard, followed and listened to by hundreds of thousands of people, and there was only one who could succeed him, Lehna. Guru Nanak’s own sons, Baba Sri Chand and Baba Lakshmi Chand, were perfect. Don’t think that there was anything less in them. But Guru Nanak wanted to give grace to the householder. One Gadee or throne of spirituality was given to Baba Sri Chand for the Udasi Panth, the unattached sect of that time. Therefore the other throne was to be given to a disciple, and that was Lehna who became Guru Angad.”

Guru Nanak himself crowned Baba Sri Chand as a Yogi, to take care of the Yogis, who were bothering the householders with their occult powers. While Gurgadee was passed to Guru Angad Dev, Udasigadee was bestowed upon Baba Sri Chand. He accepted the responsibility given to him by his father and Guru to unite the various Yogic schools of India. He was revered by Muslims, Sufis, Lamas, Hindus, ascetics and householders alike.

When it came to Guru Ram Das the 4th Guru, Baba Sri Chand came to visit Guru Ram Das. This meeting is beautifully recorded in the Gurpratap Suraj Granth as follows:

Ek jaam den jabeh rahaeoo

Aaee rababi kirtan gaeeoo

Uch asthan Sri Chand bethaey

Aph nimar kar tare takaey[76]

When the first hour of the day passed

The rebabis came to perform kirtan.

The Guru gave Sri Chand the higher throne.

In his humility he himself sat below.76

Sri chand boley tatkalu

Karat parkh-na prem dialu

Ithna Dara kaes bhadaayoo

Sun kar satgur bhou Niranmayo[77]

Sri Chand, the kind one, questioned the guru

with the intention of testing him.

“Why have you grown your beard so long?”

Hearing this guru looked at the ground.77

Dohra

Charan gahey kar prem se

Paochay barangbar

Eas-he heth vedhat bhe

Suniya gur sut diyaar[78]

The Guru held the feet of Baba Sri Chand with topmost devotion

And began to sweep it again and again with his long beard.

“This is the reason for growing it so long

Hear, oh great son of my Guru”.78

Dekh nimarta guru kee

Sri chand bhaey parsan

Angad lini sev kar

Tumro prem anan[79]

Seeing the humility of the guru,

Baba Sri Chand was totally pleased

And remarked, “Guru Angad earned the Gur-gaddhi through service,

and you got it through devotion.”79

Tumri mahima adhak haiKaee-ay kaha bena-ey

Tumreh sar meh jo maje

Papi bhi gat paey[80]

Your glory is higher then the high

What more can I say

Whoever shall came into your fold,

Even the greatest sinners shall be saved.80

Baba Sri Chand in return bowed at the feet of Guru Ram Das. Under Baba Sri Chand’s guidance, the heads of all the schools of yoga (which he had united under the instructions of Guru Nanak) also came and bowed to Guru Ram Das. This sealed the future. From that moment forward, the lineage of the royal throne of Raj Yoga would come through the subtle and radiant bodies of Guru Ram Das. Thus Kundalini Yoga as Raj Yoga was brought through the House of Guru Ram Das, and got ‘coloured’ with the Sikh consciousness.

Raaj Jog TakhatDee-an Gur Raamdaas.

Guru Ram Das was blessed with the Throne of Raja Yoga.

(Sri Guru Granth Sahib, pg 1399 )

The Nirmala Sikh tradition was founded by Guru Gobind Singh. He sent five Sikhs to Benaras, which was the centre of learning in those days, to learn all the ancient technologies of Yoga, Astrology, Ayurveda, Numerology, Vedanta, Viakaran, Khat Darshan etc. When these Sikhs returned, Guru Gobind Singh bestowed the title of Nirmalas upon them which means the pure ones. They began to impart the Yogic knowledge, along with the other technologies they had mastered, to the Sikhs by setting up different schools throughout India.

It is recorded in Sikh history that great Sikhs like Baba Deep Singh and Bhai Mani Singh who were the jewels of the 10th Guru’s court were the Nirmala’s students. To date there still exist yogic writings written by these Nirmala Saints that are being preserved in their ashrams in the different states of India.

Yoga traditionally was part and parcel of the Sikh Dharma until the coming of the British. In the Sri Guru Granth Sahib, the Gurus along with the Bhagats and Bhatts have made many references to Yogic technology.

Sudarshan Chakra Kriya about which Yogi Ji says,“Of all the 20 types of Yoga, including Kundalini Yoga, this is the highest Kriya” is recorded on Page 1106 of Sri Guru Granth Sahib.

rwgu mwrU bwxI jYdyau jIau kI

raag maaroo banee jaiday-o jee-o kee

Raag Maaroo, The Word Of Jai Dayv Jee:

<> siqgur pRswid ]

ik-oNkaar satgur parsaad.

One Universal Creator God. By The Grace Of The True Guru:

cMd sq ByidAw nwd sq pUirAw sUr sq KoVsw dqu kIAw ]

chand sat bhaydi-aa naad sat poori-aa soor satkhorhsaa dat kee-aa.

The breath is drawn in through the left nostril; it is held in the central channel of the Sushmanaa, and exhaled through the right nostril, repeating the Lord's Name sixteen times.

Abl blu qoiVAw Acl clu QipAw AGVu GiVAw qhw Aipau pIAw ]1]

abal baltorhi-aa achal chal thapi-aa agharh gharhi-aatahaa api-o pee-aa. ||1||

I am powerless; my power has been broken. My unstable mind has been stabliized, and my unadorned soul has been adorned. I drink in the Ambrosial Nectar. ||1||

mn Awid gux Awid vKwixAw ]

man aad gun aad vakhaani-aa.

Within my mind, I chant the Name of the Primal Lord God, the Source of virtue.

qyrI duibDw idRsit sMmwinAw ]1] rhwau ]

tayree dubiDhaa darisat sammaani-aa. ||1|| rahaa-o.

My vision, that You are I are separate, has melted away. ||1||Pause||

AriD kau AriDAw sriD kau sriDAw sll kau slil sMmwin AwieAw ]

araDh ka-o arDhi-aa saraDh ka-o sarDhi-aa salal ka-o salal sammaan aa-i-aa.

I worship the One who is worthy of being worshipped. I trust the One who is worthy of being trusted. Like water merging in water, I merge in the Lord.

bdiq jYdyau jYdyv kau rMimAw bRhmu inrbwxu ilv lIxu pwieAw ]2]1

badat jaiday-o jaidayv ka-o rammi-aa barahm nirbaan liv leen paa-i-aa. ||2||1||

Says Jai Dayv, I meditate and contemplate the Luminous, Triumphant Lord. I am lovingly absorbed in the Nirvaanaa of God. ||2||1||

[2desi]

What is this “Udasigadee” that was passed to Baba Sri Chand or the “Udasi panth”?

Yogi Bhajan says "One Gadee or throne of spirituality was given to Baba Sri Chand for the Udasi Panth, the unattached sect of that time."

Is what Yogi Bhajan said made up or actually fact?

This entire article seems baseless and false, maybe the author wants Yoga to be more important or something but I prefer to follow Guru Nanak Sahib Ji's definition on what Yoga is.

ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

ੴ सतिगुर प्रसादि ॥

Ik▫oaʼnkār saṯgur parsāḏ.

One Universal Creator God. By The Grace Of The True Guru:

ਜੋਗੁ ਨ ਖਿੰਥਾ ਜੋਗੁ ਨ ਡੰਡੈ ਜੋਗੁ ਨ ਭਸਮ ਚੜਾਈਐ ॥

जोगु न खिंथा जोगु न डंडै जोगु न भसम चड़ाईऐ ॥

Jog na kẖinthā jog na dandai jog na bẖasam cẖaṛā▫ī▫ai.

Yoga is not the patched coat, Yoga is not the walking stick. Yoga is not smearing the body with ashes.

ਜੋਗੁ ਨ ਮੁੰਦੀ ਮੂੰਡਿ ਮੁਡਾਇਐ ਜੋਗੁ ਨ ਸਿੰਙੀ ਵਾਈਐ ॥

जोगु न मुंदी मूंडि मुडाइऐ जोगु न सिंङी वाईऐ ॥

Jog na munḏī mūnd mudā▫i▫ai jog na sińī vā▫ī▫ai.

Yoga is not the ear-rings, and not the shaven head. Yoga is not the blowing of the horn.

ਅੰਜਨ ਮਾਹਿ ਨਿਰੰਜਨਿ ਰਹੀਐ ਜੋਗ ਜੁਗਤਿ ਇਵ ਪਾਈਐ ॥੧॥

अंजन माहि निरंजनि रहीऐ जोग जुगति इव पाईऐ ॥१॥

Anjan māhi niranjan rahī▫ai jog jugaṯ iv pā▫ī▫ai. ||1||

Remaining unblemished in the midst of the filth of the world - this is the way to attain Yoga. ||1||

ਗਲੀ ਜੋਗੁ ਨ ਹੋਈ ॥

गली जोगु न होई ॥

Galī jog na ho▫ī.

By mere words, Yoga is not attained.

ਏਕ ਦ੍ਰਿਸਟਿ ਕਰਿ ਸਮਸਰਿ ਜਾਣੈ ਜੋਗੀ ਕਹੀਐ ਸੋਈ ॥੧॥ ਰਹਾਉ ॥

एक द्रिसटि करि समसरि जाणै जोगी कहीऐ सोई ॥१॥ रहाउ ॥

Ėk ḏarisat kar samsar jāṇai jogī kahī▫ai so▫ī. ||1|| rahā▫o.

One who looks upon all with a single eye, and knows them to be one and the same - he alone is known as a Yogi. ||1||Pause||

ਜੋਗੁ ਨ ਬਾਹਰਿ ਮੜੀ ਮਸਾਣੀ ਜੋਗੁ ਨ ਤਾੜੀ ਲਾਈਐ ॥

जोगु न बाहरि मड़ी मसाणी जोगु न ताड़ी लाईऐ ॥

Jog na bāhar maṛī masāṇī jog na ṯāṛī lā▫ī▫ai.

Yoga is not wandering to the tombs of the dead; Yoga is not sitting in trances.

ਜੋਗੁ ਨ ਦੇਸਿ ਦਿਸੰਤਰਿ ਭਵਿਐ ਜੋਗੁ ਨ ਤੀਰਥਿ ਨਾਈਐ ॥

जोगु न देसि दिसंतरि भविऐ जोगु न तीरथि नाईऐ ॥

Jog na ḏes disanṯar bẖavi▫ai jog na ṯirath nā▫ī▫ai.

Yoga is not wandering through foreign lands; Yoga is not bathing at sacred shrines of pilgrimage.

ਅੰਜਨ ਮਾਹਿ ਨਿਰੰਜਨਿ ਰਹੀਐ ਜੋਗ ਜੁਗਤਿ ਇਵ ਪਾਈਐ ॥੨॥

अंजन माहि निरंजनि रहीऐ जोग जुगति इव पाईऐ ॥२॥

Anjan māhi niranjan rahī▫ai jog jugaṯ iv pā▫ī▫ai. ||2||

Remaining unblemished in the midst of the filth of the world - this is the way to attain Yoga. ||2||

ਸਤਿਗੁਰੁ ਭੇਟੈ ਤਾ ਸਹਸਾ ਤੂਟੈ ਧਾਵਤੁ ਵਰਜਿ ਰਹਾਈਐ ॥

सतिगुरु भेटै ता सहसा तूटै धावतु वरजि रहाईऐ ॥

Saṯgur bẖetai ṯā sahsā ṯūtai ḏẖāvaṯ varaj rahā▫ī▫ai.

Meeting with the True Guru, doubt is dispelled, and the wandering mind is restrained.

ਨਿਝਰੁ ਝਰੈ ਸਹਜ ਧੁਨਿ ਲਾਗੈ ਘਰ ਹੀ ਪਰਚਾ ਪਾਈਐ ॥

निझरु झरै सहज धुनि लागै घर ही परचा पाईऐ ॥

Nijẖar jẖarai sahj ḏẖun lāgai gẖar hī parcẖā pā▫ī▫ai.

Nectar rains down, celestial music resounds, and deep within, wisdom is obtained.

ਅੰਜਨ ਮਾਹਿ ਨਿਰੰਜਨਿ ਰਹੀਐ ਜੋਗ ਜੁਗਤਿ ਇਵ ਪਾਈਐ ॥੩॥

अंजन माहि निरंजनि रहीऐ जोग जुगति इव पाईऐ ॥३॥

Anjan māhi niranjan rahī▫ai jog jugaṯ iv pā▫ī▫ai. ||3||

Remaining unblemished in the midst of the filth of the world - this is the way to attain Yoga. ||3||

ਨਾਨਕ ਜੀਵਤਿਆ ਮਰਿ ਰਹੀਐ ਐਸਾ ਜੋਗੁ ਕਮਾਈਐ ॥

नानक जीवतिआ मरि रहीऐ ऐसा जोगु कमाईऐ ॥

Nānak jīvṯi▫ā mar rahī▫ai aisā jog kamā▫ī▫ai.

O Nanak, remain dead while yet alive - practice such a Yoga.

ਵਾਜੇ ਬਾਝਹੁ ਸਿੰਙੀ ਵਾਜੈ ਤਉ ਨਿਰਭਉ ਪਦੁ ਪਾਈਐ ॥

वाजे बाझहु सिंङी वाजै तउ निरभउ पदु पाईऐ ॥

vāje bājẖahu sińī vājai ṯa▫o nirbẖa▫o paḏ pā▫ī▫ai.

When the horn is blown without being blown, then you shall attain the state of fearless dignity.

ਅੰਜਨ ਮਾਹਿ ਨਿਰੰਜਨਿ ਰਹੀਐ ਜੋਗ ਜੁਗਤਿ ਤਉ ਪਾਈਐ ॥੪॥੧॥੮॥

अंजन माहि निरंजनि रहीऐ जोग जुगति तउ पाईऐ ॥४॥१॥८॥

Anjan māhi niranjan rahī▫ai jog jugaṯ ṯa▫o pā▫ī▫ai. ||4||1||8||

Remaining unblemished in the midst of the filth of the world - this is the way to attain Yoga. ||4||1||8||

[khalistan_zindabaad]

bits of the article are correct and bits have been badly over exaggerated or are incorrect. I wouldnt believe everything in the article,however to reject it as a whole is incorrect also. Yoga and sikhi to an extent dont mix. Sikhi gets you to god, yoga gets you to certain energy levels and ridhia sidhia but that it....

[Sikh Answers]

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.

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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.

[SunSingh]

overall it's a fairly accurate article, with a few mistakes here and there.