Saturday, April 29, 2006


At Vaisakhi, it seems appropriate to remember the 13 Gursikh Shaheeds of 1978. Most people are now familiar with Great Shaheed Bhai Fauja Singh Ji. So we thought we should look at some of the other Gursikhs. Each Gursikh was special in their way. This month we have chosen Jathedar Bhai Amrik Singh. He became a martyr at a very young age. He did so much seva and parchaar that he was honored at Siri Akaal Thakht Sahib Ji for his seva. Let’s remember this special soul.

Shaheed Jathedar Amrik Singh Ji
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Shaheed Jathedar Amrik Singh Ji was born in 1957 to Harbhajan Kaur Ji and Kundan Singh Ji in the village of Kajala in Amritsar. He has one older and four younger brothers.

Though only a young man, he was honored with the title of Jathedar by Sri Akaal Takht Sahib because he persuaded many people to go there and take Amrit. He himself took Amrit from Sri Akaal Takht Sahib six years earlier.
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After completing his primary education, he was not interested in studying any more. He had a great love for Gurbani and Sikh History.

He was a very compassionate soul and felt distressed at the sight of needy people. Without hesitation, he helped them by giving money and things from his house and even the clothes he was wearing. Once when he was doing Seva for the Guru’s Sangat, he could not get the money he needed so he sold a golden ring from his home.

He had a daily routine of reciting Naam-Bani at Amrit Vela. No matter how late he was in Satsang the night before, he would always be awake for Amrit Vela. At Rehraas time, he would stop his work no matter how important it was, and be present for the Rehraas Divaan and bring others with him. This was a part of his Nitnem. As for the morning Nitnem he would not eat any food before doing Darshan of Guru Sahib Ji.

Bhai Amrik Singh was always in the Sangat of Gurmukhs or Sangat at the Guru’s house. He kept a strict rehat according to Gurmat Bibek. He also acquired a love for Sarbloh Rehni (eating in iron utensils) and kept his Baata (iron utensil) shining. He would not let those who had not taken Amrit use it.

He persuaded the workers who helped his mother and father with the farming work, and many other people, to tread the Guru’s path. Even though his family was well off, he still wore simple Gursikhi clothes. He would never tolerate anybody who showed disrespect towards Guru Sahib.

On Vaisakhi day, Bhai Amrik Singh woke up at Amrit Vela and did his Ishnaan and Nitnem. He went to Gurudwara Saheb and then went to meet Jathedar Kala Singh who was staying at room number five at Guru Nanak Niwas. He left his shoes there and bathed at the Holy Amritsar Sarowar. He walked around Akal Takht Sahib, did Darshan of the Shastars, thought about the Shaheeds and did Ardaas that he may also be able to give Kurbani for his Guru and Panth. He then walked around the Nishaan Sahib reading parts of the Hukamnama:

ਕਾਇਆ ਕਾਗਦੁ ਮਨੁ ਪਰਵਾਣਾ ॥
Kaya Kagad Mun Parwana ||
The body is the paper, and the mind is the inscription written upon it.

ਸਿਰ ਕੇ ਲੇਖ ਨ ਪੜੈ ਇਆਣਾ ॥
Sir Ke Lek Na Parey Iana ||
The ignorant fool does not read what is written on his forehead.
(Dhunaasari Mahalla 1, Angg 662)

He met a Gurmukh on his way and that Gurmukh said to him: “Singh of the Guru, today is the time for Kurbani, Guru Ji is in need of a head. The Singhs are preparing to go and stop the insults being shouted against our Guru, you should also be present”. Hearing this, Bhai Amrik Singh walked towards the Guru’s Army. As he was walking he was about to drink water to quench his thirst when some other Gursikh took the glass he reached out for. He did not care for water or Langar, or even about wearing his shoes; he went forward to offer Shaheedi. As he received bullets, he shouted out Fateh and died a Shaheed.
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Dhan Gursikhs!!

Tuesday, April 25, 2006


Author: Kulbir Singh
Date: 05-08-03 06:07



Sardar Partaap Singh jee was born on September 21, 1898, in district Gurjraanwala in present day Pakistan. His father's name was Sardar Saroop Singh and mother's name was Bibi Prem Kaur. He was brought up in pure Gurmat atmosphere as both his parents were gursikhs.

From early age, his outlook was very different. Not that we believe in going to pandits but many astrologers and sants who saw him predicted that this child will grow up to be a king, bhagat or someone great. When ever Bhai Sahib saw any opportunity to do sewa or if there was ever talk of independence movement, he would jump to do sewa.


When he passed his 10th grade, his brother who was working in the military and stationed at Simla, called him over. He was afraid that Bhai Sahib would indulge in political activities and get in trouble. He had him hired in the military.

At age 19 he got married to Bibi Harnaam Kaur who was 15 years old at that time. Bhai Sahib used to do a lot of paath and was quite oblivious of worldly things.


Shaheed Partaap Singh jee had a friend who worked as a doctor. One day his friend's son who was two years old died. That doctor was a very good Gursikh and he totally accepted the bhaana of Vaheguru and did not let anyone to cry.

When Bhai Sahib saw his doctor friend’s such great state of accepting will of Vaheguru and not crying at the death of his son, he made a pledge to himself that he too would not cry if he has to face a similar situation. He said to himself that if he ever has a son born to him and if he was to die, he too would not cry and would accept bhaana of Vaheguru.

Soon a very beautiful son was born to the Bibi Harnaam Kaur, wife of Bhai Partaap Singh jee. When his son grew to age two years, he died in an accident. The accident was horrible as the kid got almost boiled in hot water. I am not sure of the details how this accident occurred but basically he died as a result of pouring of boiled water on him.

Bhai Sahib at that time was not home and was informed of this accident by his neighbour’s wife. Bhai Sahib by now had a good spiritual state and used to do massive paath. He remembered his pledge of not crying over his son’s death and to accept the will of Vaheguru. He stopped everyone from crying and said that Guru Sahib was testing him and he did not want to fail this test. He not only did not cry but he called a music band to be played in front of the funeral procession.

Such was the spiritual state of Bhai Sahib that he accepted the bhaana of Guru Sahib with open heart. Not once did he complain or cry. He stayed in full chardi kala.


During these days, Bhai Sahib was transferred to Rawalpindi and his family came along with him. This was the peak time of the Akali movement and the government did not let anyone wear Black turban. Bhai Sahib went to work wearing a Black turban. His British officer objected to him wearing a Black turban and told him that he would not be allowed to come to work wearing a Black turban. Hearing this Bhai Sahib gave his resignation and came home.

After getting free from job, Bhai Sahib became a staunch Akaali. He burned his normal clothes and started wearing only baana and that too of Khaddar fabric only. Khaddar is hand-woven cotton that Akalis used to wear and later Mahatma Gandhi too adopted this fabric for his followers.


He started participating in all Akali movements and on the fateful day of November 16, 1922 he along with other sangat decided to serve langar to the prisoners of Jaito kaa Morcha, who were to pass through Punja Sahib. When he and the sangat heard that the government had decided to not stop the train at Punja Sahib, they decided to stop the train at all cost.

Bhai Sahib and the other sangat sat right on the railway tracks and got crushed by the train. The details of his shaheedi have already been posted above. He had an amazing shaheedi. It seems like he did not feel pain. Even after getting crushed, he refused to be helped unless his brothers – the prisoners – were served langer.

He stayed alive till next day – amrit vela. He recited whole of Siri Jap jee Sahib himself and did ardaas himself. After ardaas he left his body. He must have gone straight to Sach Khand. What a great life!!

Kulbir Singh

Monday, April 24, 2006

A great story - true story of Punja Sahib Saaka

Author: Kulbir Singh
Date: 05-07-03 09:51

Please read the following interview of the wife of a Shaheed. You will love it. I love this story so much.


In 1922, during the “Guru kaa Baagh” morcha a great incident occurred at Siri Punja Sahib in Hasan-Abdaal, Pakistan. The singhs arrested during the Akali Morcha of Guru kaa Baagh, were being taken to the jails of Attock and Kamalpur. The Rawalpindi sangat found out that the trains taking the prisoners of morcha were going through the Punja Sahib railway station. Sangat decided to serve langar to the passing Sikh prisoners.

The British government found out that the sangat of Rawalpindi was going to prepare langar for the prisoners of Morcha of Guru kaa Baagh, and as such decided not to stop the train at the Punja Sahib railway station. When the sangat found out that they were not going to stop the train at the railway station, they said that they would stop the train at any cost. Bhai Partaap Singh jee who was their able Jathedaar, said fearlessly that an ardaas has been performed to provide langar to the Sikh prisoners of the morcha and as such Guru Sahib will himself stop the train at the Railway station.


Giani Bhajan Singh, a very good Sikh writer, himself went to Bibi Harnaam Kaur the wife of Shaheed Bhai Partaap Singh and interviewed her on what exactly happened at Punja Sahib railway station. Following is the the translation of Giani Bhajan Singh jee’s interview with Bibi Harnaam Kaur jee:

Giani Bhajan Singh: Mata jee (wife of Shaheed Bhai Partaap Singh jee), could you please tell us something about the Punja Sahib incident? I have specially came to see you to get first hand information from you.

Bibi Harnaam Kaur: Why won’t I tell you what happened on that fateful day at Punja Sahib? I remember the whole incident as if it occurred yesterday. I was one of those people who were sitting on the railway tracks to stop the train. I was sitting just behind my martyr (shaheed) husband. I have been getting the urge for long time, to tell the true story of Punja Sahib incident but no one took the effort to write what I had to tell. I am glad to hear that you came specially to hear about this incident and would be writing the story as I tell you.

Giani Bhajan Singh: How did this whole incident occur? Please tell me in detail. Assume that I don’t know anything and you are telling a new person this incident.

Bibi Harnaam Kaur: This was the time of Guru kaa Baagh Morcha (1922). Police had arrested the singhs and trains of these arrested singhs of Morcha, were being taken to the Attock and Kaimelpur jails. Two trains had passed Punja Sahib. My shaheed (martyr) husband approached the station master, who was a very kind Hindu gentleman and asked him why he was not informing the Sangat of the arrival of the trains carrying the Sikh prisoners. My husband told him that the sangat wanted to do some sewa of the Sikh prisoners.

At that time my husband was the member of the managing committee of Siri Punja Sahib and he served in the capacity of the treasurer. Prior to that he served as the general secretary of the committee. Anyway, one day, the Hindu station-master informed my husband that next day at 8am the train was scheduled to arrive at the Punja Sahib railway station. As soon as the sangat heard of this, they started preparing langar for the Sikh prisoners. After the completion of the morning congregation (diwaan), an ardaas was performed as follows:

“O Sache Paatshah (True King), we have prepared Parshaada (food) for your Gursikhs. Please fulfill our wish of feeding langar to our gursikh brothers and grant us the boon that we come back to the Gurdwara Sahib only after serving langar.”

After the ardaas (prayer) when we arrived at the station, we were informed by the station master that as per orders from the top, the train will not stop at the station. The sangat was at once overwhelmed by sadness and anger. They got together and decided through a Gurmata that langar would be served to the sangat at any cost and that they would not let the train proceed further without this. After this decision, the despondence that the sangat was in, at once disappeared.

Giani Bhajan Singh: What was the total number of sangat?

Bibi Harnaam Kaur: It must have been about 300.

Giani Bhajan Singh: Then what happened?

Bibi Harnaam Kaur: When the train arrived, all the sangat sat on the railway tracks with their legs crossed and started doing paath. Some men sat by the signal.

Giani Bhajan Singh: Did anyone flee after seeing the train arriving?

Bibi Harnaam Kaur: There was no question of fleeing. Everyone had decided unanimously. At that time, those present there did not have any fear of death. Motivating lectures and motivated everyone to die for this noble cause.

Giani Bhajan Singh: Then what happened:

Bibi Harnaam Kaur: The train arrived, it whistled but no one got up. At the front of everyone, my shaheed husband Sardar Partaap Singh jee was sitting. Along his side was Sardaar Karam Singh. The train hit my husband and crushed him and Sardar Karam Singh. Many were thrown off the track by the bumper of the train.

My husband and Sardaar Karam Singh got shaheed there and six others who had been crushed under the train did not die but had their legs and arms severed. I too suffered massive wounds and stayed in the hospital for many months.

Giani Bhajan Singh: Did Sardar Partaap Singh get shaheed right at the spot, or later? Please tell me everything.

Bibi Harnaam Kaur: Shaheedi did not occur right on the spot. When the train stopped, people rushed to see the singhs crushed under the train. My shaheed husband, who was very seriously injured at that time said: “First go and serve langar to the gursikhs prisoners, then come for our care. If you take us out of from under the train, the driver would take the train away and we will not be able to serve langar to our brothers”.

After serving langar to the prisoners, then my husband was taken out. Bhai Karam Singh left his body within few hours but my husband gave his life at amritvela, next day.

Giani Bhajan Singh: Please tell us something about the time between he got crushed under the train and till he died the next day.

Bibi Harnaam Kaur: When I tried to go near him, after he got severely injured, he said, “If you are my wife, then don’t come to me crying, rather be happy because I have passed my test of Gursikhee”. His jaw was severely injured and had been ripped apart from one side. His forehead had a very severe and deep cut. He himself kept thanking Vaheguru that he was able to fulfill his vow of serving langar to Gursikh brothers.

Giani Bhajan Singh: Please tell me some incident of his life. How old was he?

Bibi Harnaam Kaur: At the time of shaheedi his age was about 24 or 25. We had been married for about 4 years. He was serving in the military back then but had to leave job for wearing Black turban. We came to Rawalpindi (a city near Punja Sahib, Pakistan) and started living there. He was in the forefront when the jatha went to free the Punja Sahib Gurdwara Sahib. After relinquishing Mahant control from the Gurdwara Sahib, my husband was appointed the first Manager Secretary of the Gurdwara Sahib. He kept working without any pay or salary. At that time, we got by, by selling our possessions. We did not have any money with us but my husband did not care about these things. When he attained martyrdom, at that time too he was working in the management.

Before shaheedi, we had a son who died when he was 2 years old. At his death, my husband gave proof of obeying will of Vaheguru by accepting the will of Vaheguru. He did not cry at all and not only that but he called a band group and played the band in the front of the procession as my son’s dead body was taken for cremation. I gave birth to our second child, few months after the shaheedi of my husband. That child is our only daughter – Joginder Kaur (She was standing by us).


Giani Bhajan Singh: Can you mention any other significant incident related to this great Saaka (incident) of Punja Sahib?

Bibi Harnaam Kaur: The driver of the train was an Araayeen Muslim from Gujrat city of Pakistan. I don’t remember his name. The government had filed a case against him and he was investigated by a retired judge as to why he stopped the train despite orders not to do so. That driver gave a statement in front of that tribunal and this statement is of great historical significance. His statement was as follows:

“I had been given orders to not stop the train at any cost. As per the orders, I did not stop the train and it was moving at full speed. When the train hit shaheed Partaap Singh, I felt as if it had hit a huge mountain. I fell down and my hand got lifted from the speeder and the train stopped. After investigating the engine, it was found that the brake had not been applied. I felt that some unseen, hidden power (Vaheguru) stopped the train”.

This driver was subsequently fired from his position. His statement proves that Satguru jee himself stopped the train.


I will be posting more information on Sardaar Partaap Singh jee and Sardaar Karam Singh jee, in the near future.

Kulbir Singh

Thursday, April 20, 2006

The Frog Experiment

The Frog Experiment
Author: Kulbir Singh
Date: 03-27-03 10:23

Vaheguru jee ka Khalsa Vaheguru jee kee fateh!

If you place a frog in a pot of boiling water, it will immediately try to scramble out. But if you place the frog in room temperature water, and don't scare him, he'll stay put. Now, if the pot sits on a heat source, and if you gradually turn up the temperature, something very interesting happens. As the temperature rises from 25 to 35 degrees, the frog will do nothing. In fact he'll show every sign of enjoying himself. As the temperature gradually increases, the frog will become groggier and groggier, until he is unable to climb out of the pot. Though there is nothing restraining him, the frog will sit there and boil.


This is the frog experiment that I promised I would post. When the Sikhs are directly attacked from outside, we immediately tend to fight back and get all upset about it. The perfect example of this is the Operation Blue Star. Like the frog who immeditately tries to get out when placed in a pot of boiling water, the Sikhs too fought back with vigour when they were attacked directly.

When the Sikhs are attacked by indirect means as the RSS is doing, Sikhs don't realize that they are being attacked and actually enjoy attention up to some extent just as the frog enjoys when the temprature is gradually increased from 25 degrees to 35 degrees. After that the frog gets groggier but does not really try to free himself. Eventually he just sits there and gets boiled. I am hoping that we the Sikhs, will not just sit there and boil.


Now this whole experiment can also be looked at from a personal point of view. I am pretty sure that if any of us (the Tapoban Sangat) is prompted to commit any of the 4 bajjar kurahits, we will vehemently fight against it. We will actually feel disgusted with even the thought of it. This is comparable to the frog jumping out of the boiling water.

Now let us compare our situation to the frog sitting in room temparature water pot and the temparature is increased to 35 degrees. This happens when a Khalsa who is not a player of advance stages of spirituality, sits in front of TV to watch news for example. After watching it for sometime, he might get tempted to switch channels and might notice a very good movie playing (the pot is heating up). He or she tells his mind that this movies is harmless. This way slowly, he or she is entrapped into watching inappropriate stuff on TV. It all began with watching only news and there is nothing wrong in doing so. But we need to keep ourselves aware of the traps we might fall into.

Same thing happens with internet while chatting or other form of communication by youngsters with the opposite sex. What starts as a innocent, harmless and sometimes religious conversation, slips down to developing feelings for that person. Then that Khalsa youngster gets stuck in the pot and the temparature rises beyond 35 degrees. The Khalsa begins to notice that this inappropriate chatting or communication is effecting his or her spiritual life but like that frog in the pot, he does get groggier but fails to jump out of the pot i.e. fails to break such relationships. Eventually he or she gets boiled in this terrible pot of maaya.

Fire can burn a house but fire also has numerous benefits. If we misuse fire we can do a lot of damage to ourselves and to others. Water too is of great uses but if one just jumps in deep water one can drown. The viraat-roop of water can be viewed by looking at Niagara Falls. TV, Internet or other such things are like fire and water. They are not bad on their own but when we misuse them, they can destroy your life.

The choice is ours. Do we want to be like this frog and get boiled or we want to be vigilant about what we do and always place our spiritual life above everything.

What happens when we do other things and sacrifice amritvela? We lose amritvela and on the other hand the things or tasks that avoided the amritvela do not grow out to be fruitful. If we keep our spiritual life as top priority, we cannot lose in any field. Guru Sahib never lets his Sikh down anywhere and in front of anyone.

Kulbir Singh


Author: Panthic
Date: 03-30-06 13:15

Continued... [Final Part]

C.K: Yes! This is absolutely right. The evil minds have plenty of excuses to justify their wrongdoing. The non-abiding Sikh ladies are often heard to say "How does a turban increase faith in Sikhi? True faith is in Naam and Bani."

S.K: How much could they be devoting to Naam, Purifier of mind? Their embroilment in fashion, as fashion-models is a clear indication of the polluted minds. They cannot be regular in Nit-Nem, daily prayers. How can they spare time for Naam Baani?

Their life is too full with rate-race of worldliness. The modern fashionable girls may perform Gurbani Kirtan just for show, lacking in depth of inner feeling of the enshrined Gurbani. They do try to impress with artistry in music, only if they really lose themselves in love for Gurbani Kirtan, they would derive personal benefit of inner spiritual enhancement and the audience will also feel enchanted. The real devotional attitude leaves no scope for interest in artificial make-up for self-conscious show of appearance. It only promotes abiding faith and discipline, eagerness to comply with Gurmat. Indeed submitting dutifully to all the Commands of Guru is True Rehat, Code of living.

The topmost priority is to devote to Naam Contemplation. However all the other discipline is essential to prepare the foundation for spiritual edifice. If one fails to carry out the preliminary instructions, how can one be expected to comply with stricter and more demanding discipline? If somebody claims to be a Naam-devotee in self-effacement, what is there to hold back from adopting Guru-ordained distinct identity? Such a false claim is merely in frivolous argumentation. In fact a fashionable girl and Gurbani Kirtan are just not compatible, with opposite nature of orientation.

Pothohar, especially Rawalpindi (now in Pakistan) was centre of acclaimed Kirtan. Sadly the love for ‘Mod’ fashion also originated from there, seeking to wear a look for public admiration. However this proved to be undoing of the Sikh Nation. Rare is the person who becomes of high spiritual stature, but the numbers of lowly fallen abound. Performing Kirtan, lacking in depth, the ‘Mod’ Kirtania girls were swayed away by fashion without a respite or recovery. They were distanced from Gursikhi and Gurmat discipline. The erstwhile followers with Keski were swept away by the desire to go about bareheaded shamelessly. It is not intended to encourage mere showmanship of outer Sikh religion and Khalsa wear.

The inspired love for Sikhi discipline from within is really proper and commendable. Who says that abiding Sikh ladies with Keski do not contemplate Naam and say their daily prayers, Nit-Nem and Bani. For abiding Sikhs, it is improper to boast of their Sikhi discipline, unlike the pretending ‘Mod’ ones. The abiding Sikh ladies not only reflect the glory of their Sikhi Regalia but also the spiritual splendour on their forces.

C.K: Truly the youthful glory of the newly baptized faces is unbearable. It is also undeniable that Kirtan by the abiding Sikh girls is beyond comparison, spiritually touching and their faces reflect their innermost high spirituality. In my own experience, I remained in high Sikhi spirits as an abiding Sikh girl and I had great dedication to Naam and Baani.

Performing Kirtan, I would lose myself totally in Kirtan and the listeners were enchanted too. Sadly this did not last long. I was given away in marriage to a tardy Sikh youth, who did not believe in ‘Kakkars’. His unspirited Sikhi had direct effect on me. This Sikhi only in name degraded my original love to lowly depths. The glory of these days is like a dream now. After baptism, I was given the name ‘Sugarh Kaur’, but my in-laws did not approve of this. My old dead name was revived and I remained ‘Chattar Kaur’ only. In the view of ‘Evil mind thinking up countless excuses’, my mind started thinking justification against ‘Keski’ that was dearer to me than life. In reality the unworthy husbands of young abiding sikh girls are responsible for their down fall from the upkeep of ‘Keski’ Kakkar. This is also true that an abiding Sikh match of young elegible men is a rarity these days.

S.K: It is not a rarity, but the will to find is not there. The match-seekers often look for a well to do family, prosperous in worldly wealth and comfort. Sikhi and Sikh values are no-where in the reckoning. It is not only the parents to blame. If Sikhi and Gurmat is dear to the eligible girls they can hold on to their values determinedly and no power on earth can change them.

C.K: You are very right, but personal values do get affected by peer-pressure and company that one keeps, specially in the case of immature girls, like me. Rare are the abiding ones who dare to stick to their Faith in Gurmat ordained ideals through thick and thin. Very rare indeed are exemplary beings like Bibi Daler Kaur, not every one can willingly make the required sacrifice.

S.K.: Bad example is readily followed, just as you gave up ‘Keski’ to conform to the general appearance of Hindu women. You ought to have displayed some determination in Sikhi-Faith and resistance to undermine Gurmat values. Even now, it is not too late. Satguru will surely provide help for you to awaken spiritually and re-establish your original values.

C.K: I agree, dear sister! Pray for me. What shall follow will be according to Guru’s dispensation. Let me make one more admission of guilt. After falling from the ordained Sikh discipline, I was instrumental in weaning away other abiding Gursikh ladies from their Faith. I did this through argumentation of negativism. I seek pardon for this sin, also, I am now so determined that even if my husband is unwilling to accept me as abiding Gursikh, I shall still not abandon Sikhi. My marital relationship with him will depend upon his accepting Sikh Faith in totality. I now request for my rehabitation as abiding Gursikh.

S.K: Well done! Sister you are indeed ‘Sugarh Kaur’. You must readopt this name only. The other name is dead for you. It is no good to carry the carcass of old name that must be discarded. On the next seventh of ‘Poh’ month Samagam Gurpurab, you will be presented before The Five Beloved Ones, at the place of initiation Ceremony, Amrit-Sanchar. There you will receive the Commands for restoration of your faith and ever thereafter you will be blissful both here in this world as well as in the hereafter.


Vaheguroo Jee Ka Khalsa, Vaheguroo Jee Kee Fateh!

Part 3 SINGHAN DA PANTH NIRALA - by Bhai Sahib Randhir Singh

Author: Panthic
Date: 03-30-06 13:02


C.K.: Why not? "Kangha" can be carried in a pocket.

S.K.: "Kangha" is not meant to be carried in a pocket, but in the hair. Somebody may come up with the suggestion of carrying the "kachhera" in a pocket. We know better than that. Just as "kachhera" is to cover our bare body, the hair needs the "keski" in order to be covered and the top knot of hair is a must for keeping the "kangha". The right place for the "kangha" is in the hair on the head and not in a pocket.

C.K.: It is not essential to tie a knot of hair at the top. It may also be tied at the back at the "kangha" can also be kept there.

S.K.: O yes sister! There are ladies, who are semi-fashionable, keeping knotted hair at the back and claiming to be abiding Sikhs and yet unable to resist fashion. It is not just the knotted hair at the back but so also is their sense that lies buried there. Firstly, these ladies are unlikely to keep a "kangha". Most would keep clips in their knotted hair. Where is the place for the "kangha"? Kangha cannot be supported below the knot and when placed above it, it interferes with fashion. Have you ever seen them with a "kangha"? The "kangha" aside, even their fashionable head cloth keeps slipping from their head.

C.K.: This is true. The level head, having knotted hair at the back, cannot support the slipping head cloth. That is why the fashionable girls have done away with the head cloth.

S.K.: It is not even done away with completely. Rather, they put it around the neck abiding with the latest fashion. Head-cloth around the neck and bare is the scalp and head. Is this dress befitting for Sikh ladies?

C.K: Of course it is not befitting. You are right there. This is unworthy copying of others’ fashion in blind following.

S.K: This is an evil custom that does not befit us. It is highly degrading the "kes" that are regarded holy in Gurmat, blessed with holy Amrit at "Dasam Duar", top of the head and thus the "Kes" becoming highly venerable. Exposing the "Kes" all the time, even while roaming around the streets and market places, is disgraceful. The dust covers the exposed hair, and this is condemned in Gurbani in Asa-Dee-Vaar: "Flying dust keeps falling in the hair and the watching public ridicules this." An uncovered head invites all this shame.

It is strange that our modern, fashionable ladies are immune to this self-inflicted shame of two braids hanging at the back of their uncovered heads. However, for them the shame lies in tying a turban. For winning admiration of the evil rogues, it is essential to comply with the latest current fashion. Their husbands are equally shameless who allow their wives to stray around inviting lustful glances of the wicked who are "seeking other women forsaking their wedded wives." Is this noble behaviour? All this delving in fashion amounts to attracting the attention of other men’s lustfulness.

Even the parents of Sikh school and college girls, parading in groups with bare heads, are accepting the sway of evil fashion without a whimper. On the other hand, they take pride in their darlings as models of fashion. To fall in line, such parents also submit to fashion in preference to Guru-ordained discipline. The current fashion, characterless exhibitionism is regarded as the most admirable turnout.

Cursed be such evil-thinking parents, the so-called Sikhs, who gladly permit their daughters and daughters-in-law to indulge in evil ways and evil company. They should all shun the evil instead of shunning Gurmat discipline. What is there to fear from general non-acceptance? "The one living in sin should be afraid, while a righteous being is always in high spirits." The righteous beings should abide by ordained Gurmat discipline and keep flourishing in high spirits, without a care to run for general acceptance and compliance with current styles.

C.K: Whatever you have said is a hundred percent correct. The school and college girls are generally spoiled. Parents should not send them for studying. What is there to lose in forgoing such studies?

S.K: Just a blind following. Many Sikh families are stuck in this cursed practice. Are the girls going to join some sort of service after studying?

It is merely to attract educated boys for marrying their daughters. The seeking for educated boys is high. According to Gurbani quote, "Such an educated person is an idiot, who is ridden with greed, avarice and ego", education, without mind enlightenment, makes a person idiotic. It is asking for affliction of suffering by going into a relationship with greedy and egotistical boys. How can there be peace in such a case? The worldly greedy parents, thinking an educated boy to be well earning, give their daughters in marriage to such boys who think highly of themselves. This is a foolish self-entrapment.

C.K: Why do parents not send their daughters to religious institutions? Are there no such schools for Sikh girls?

S.K: Plenty! However, these are no different. They are named as religious institutes without imparting religious education. There are no teachers of religious outlook nor are any organized courses for building religious background among students. Even the classes for the "Giani" course are prescribed with ill-advised romantic novels that pollute the minds, much opposed to Gurmat of Divine fear and love. In reality, not only girls but even boys go to such institutions.

Sikh institutions are the bases of embroilment in evil. In these dens of sin, life is rotten. Students do not get enlightened. Without character building, studying is useless. These institutions are contradictory to Gurmat-discipline. The products of non-religious Sikh colleges are generally non-religious, atheists and keep bad company.

C.K.: It is now clear that without the "keski" the baptised man/woman is not an abiding Gursikh. It is also established that the baptised ladies having braids are without a "kangha". How come such violations of Gurmat discipline are taken so lightly?

S.K.: This is their misfortune and misdeeds of polluted thinking. Says Guru Gobind Singh Ji, "I love righteous Gurmat living of a Sikh and not mere Sikh in name." Further he says "Only the abiding Sikh, observing Gurmat discipline is my Sikh." If an abiding happens to remain without a
‘Kakkar’ involuntarily, by mistake even, he forgoes food and drink till he seeks pardon through a prayer. The Sikh ladies, who knowingly ignore ‘Keski’, are confirmed guilty and punishable. Their husbands, who eat with them and have relationship, are also guilty.

C.K: It is improper to show any respect to husbands, who fail to ensure their wives observing Sikhi discipline.

S.K: The slaves to way-ward, undisciplined wives are certainly not shown the respect due to an abiding Sikh in House of the Guru.

C.K: This fact of withholding deference must be apparent and noticeable by the erring Sikh husbands.

S.K.: What can be more apparent than non-acceptance of these husbands for selection to ‘Five Beloved’ in Amrit-initiation ceremony. They are considered equally guilty as their erring wives, without ‘Keski’

C.K: What is the punishment for committing strictly prohibited violations against Sikh discipline of Gurmat?

S.K: The defaulters are pronounced apostates. Those having relationship with apostate wives are also considered apostate. They have to get rebaptised and whatever punishment is prescribed during re-initiation with Amrit, they have to undergo.

C.K: Obviously initiation of only one of the couple is not acceptable. It appears mandatory for both husband and wife to be baptized.

S.K: Wife is considered ‘better half’ for the husband and both join to make a married couple. Any one of the couple is denied baptism singly. It may only be made an exception, if the person seeking baptism undertakes in presence of Sri Guru Granth Sahib and The Five Beloved Ones to abstain marital relationship with the unbaptised partner till such time that he/she gets baptized.

C.K: At few places, specially at Akal Takhat, singles are freely baptized, without any condition. Thus baptism is left to free will.

S.K: This is a grave omission. The practice of old priests still persists. Modern Akalis are queer persons. Following Gandhism, they are even willing to lose their separate identity from Hindus and Muslims. However Guru Sahib has clearly prohibited relationship with Smokers, Killers of baby-females and persons from Sikh families, who shave off hair, by abstaining eating with them or inter-marrying. Yet, these half-baked Akalis of Gandhism, are least bothered about Guru-ordained discipline. They have no fearful respect of abiding Sikhi. They freely eat with smokers. If such Godless people are in authority for Amrit-administering, they could not be bothered to check elegibility or otherwise conforming to Gurmat standards.

It is this devil-way-care attitude that has destroyed pride in Sikhi of outstanding merit, distinctiveness, glory and firmness of character. They have nothing in common with righteousness of Khalsa Akali Singhs nor do they reflect the high character of the Brave singhs of yesteryears, nor their activity or polity reflects Gurmukh humility. Sikh-discipline of Gurmat is totally missing in them. Losing their distinct identity, they have become immune to Gurmat teachings and discipline. They have no love for Gurbani or Naam nor faith. They are enamoured by worthless power-politics and avarice for worldliness and in pursuit of this, they have acquired slaving mentality for selfish ends.

The high ideal of spirituality is nowhere in their reckoning. Some of them, who show concern for Panth, have heavy leanings towards others of different faith. Their intermingling with Hindu masters leaves no scope for essence of Khalsa personality. Lost to touch of spirituality, they are just dancing to the tune of others. They are happy to transform their wives in the customs and outlook of Hindu wives, conforming to their masters. They are happily adorning them with skirts and saris, but making no allowance for pride in Gurmat way of dressing. The outer wear has lot of influence on the inner mind and thinking. The Gurmukh-way of dressing of Guru-oriented Singhs reflects every bit of their Gurmukh personality and abiding faith, when we behold Gurmukh - like beard, double turban of a ‘Brave Khalsa’.

A tied-up beard and western dress of coat and pants, topped with fashionable multi-coloured turban never can give an impression of the person as a Gurmukh Gursikh. Further, their doll-like fashionable wives in Saris, wearing gilted bangles instead of a ‘Kara’, accompany them shoulder-to-shoulder. What to talk of their hair fashion of bare-heards, ladies with red-painted lips walking by the side arm-in-arm, can such fashion model person be Akali-Khalsa? In self-justification, they make their empty utterances to the effect, "The essence is purity of mind. What use is the outer display of Kakkars?" How would they reply to the questions, "If the mind is pure, how come the face is smeared? Why the lips are painted?"

The fashionable exterior is indeed a reflection of a lowly mind, that would never be ever be clean. Instead of righteous thinking, their polluted minds yearn for sinful deeds. The ill-advised, shameful dress is only the initial step!

To be continued...


Author: Panthic
Date: 03-28-06 08:51


C.K.: It is said that there was no female among the Five Beloved Ones, so females are not eligible for Amrit.

S.K: This is a foolish argument. Guru Sahib laid down a principle that whosoever, whether male or female, is readily willing to offer in Sacrifice his/her all, mind, body and family is eligible for being initiated into Panth. It so happened that in the call of first selection, Bhai Daya Singh Ji, Bhai Dharam Singh Ji, Bhai Himat Singh Ji, Bhai Mohkam Singh Ji and Bhai Sahib Singh Ji offered themselves for the sacrifice. Had a female made such an offering, she too would have been included in the Five Beloved Ones.

The Guru just established the example, that any sacrificing individual is eligible for being initiated with Gurmat Amrit. Some ignorant people are so lowly in thought that they consider eligible only those who belong to the castes same as the castes of The Five Beloved Ones. However, The Guru, having established the ideal of sacrificing Beloved Ones got countless men and women baptized in his own presence. This Amrit was same, of the Double-edged sword that was first administered to the The Beloved Ones. Thus many women became Singhanian and countless men of different castes became singhs and renounced casteism. There was no more discrimination after getting baptized.

"One Sikh, two from Sadh Sangat and WAHEGURU is personified in the gathering of five" and the "exalted ones are recognized and they are acknowledged leaders," Gurbani quotes formed the basis by Guru Sahib for selecting only Five, after testing their mettle. He dropped the scene at that or else many Gursikhs were ready for the demanded sacrifice. Subsequently, many deserving persons got initiated with Amrit. Those, who were destined and ready, availed the opportunity and this process shall go on eternally. The discrimination on the basis of sex or caste is unthinkable nor is there any waiting for a propitious time for this.

C.K.: It is established that the Amrit of the double-edged sword is common for all, men and women alike, from the time of Sri Guru Dasmesh Ji. However, it is still felt that living code for men and women should be distinct.

S.K.: Why so? Amrit is the commonality between everyone, Amrit-Naam Gurmantar is the same and all are ordained to abide by the same Naam-devotion and the four strictly forbidden practices are the same for men and women. The Baptised Singh is committed to forsake sexual relations with other than his wife and the Baptised lady is equally strongly committed to forsaking sexual relations with the exception of her husband. Any violation of this discipline makes a man/woman apostate.

C.K.: Yes, but there should be some difference in the code of the five Kakkars.

S.K.: On what basis?

C.K.: Women shy away from tying a turban.

S.K.: Ladies of other faiths may be shy of tying a turban. However, how can Singhnian, baptized ladies feel ashamed in abiding by the ordained conduct. Prior to 1900, there were many Sikh wives, who felt shy of wearing a "kachhera." This was a parallel case of resistance to the tying of the turban at the present time. Even the half-baked Singhs felt odd about their wives wearing a "kachhera". Thus such women remained uninitiated and without Amrit. Only when the Guru Panth decided against sexual relationships with unbaptised wives was this resistance broken. It was thus made compulsory for a Sikh wife to be baptized and wear a "kachhera". In both cases, the resistance is created by fool-hardy self-oriented minds and a rebellion against Guru’s command of Gurmat.

C.K.: Yes, the question of resistance to the "kachhera", one of the
"kakkars", was unreasonable and was justifiably settled, but how is
"dastar" a "kakkar"? It is a "D" in this case and not a "K", like "kachh", "kara", "kirpan", and "kangha". How can you replace "kes" as a "kakkar" with "dastaar"?

S.K.: This is where the major mistake lies. The fifth kakkar is "keski" and not "kes". "Kachh, kara, kirpan, kangha, keski, abiding by this discipline of "Five Kakkar" alone is a Sikh." In the "Rehatnamas" of Guru Gobind Singh Ji’s ordained "Rehat", "Keski is clearly stated as a "Kakkar". It is by omission that "Keski" was reduced into "Kes" and over a period all "Rehatnamas" aligned with the omission. It is debatable whether the omission was an innocent one or purposely made by dishonest persons. However, there is no ambiguity in the fact that "kes" cannot be a "kakkar". The confusion created by the omission came handy to all those opposing the turban.

C.K.: How can keeping "kes", unshorn hair, be called manmat or self-indulgence?

S.K.: It is punishable to say a word against keeping unshorn hair.
Sikhi is about maintaining one’s "kes" to the last breath. To do away with hair is not mere self-indulgence, rather it is an apostate deed. However, it is manmat to think of "kes" as a "kakkar". If a baptised person is without a "kakkar" that person is not considered apostate, rather the person is given a minor punishment and says a prayer for pardon. Removing any hair, on the other hand, calls for re-baptism. Calling "kes" a "kakkar" is to reducing the importance of "kes" and the worst manmat. It is prohibited to keep "kes" uncovered. Thus, it is mandatory to keep "kes" covered with a "keski" and to keep a "kangha" in the "kes". Any voluntary violation calls for punishment.

Involuntarily misplacing a "kakkar" is a minor offence that does not amount to a major offence and does not necessitate re-baptism. However, a person short of any "kakkar" cannot be called an abiding Sikh. Without a "keski", a baptised lady falls short of two "kakkars".

C.K.: How come?

S.K.: Without a "keski", a baptised lady is not tying a knot of hair at the top of her head and is likely to have parted hair and braids or have pleated hair in order to conform with fashion. In either case, she cannot keep a "kangha" in her "kes".

To be continued...

Tuesday, April 18, 2006

Cooking and Eating

ngn hoey bwhr jo iPrY, ngn sIs jo Kwey ngn prswid jo bWteI qnKweI bfo khqie

pwg auqwr prswd jo Kwy sy is`K kuMBI nrk isDwvY

Whoever calls him self a SIKH but goes about his daily business with KESH UNCOVERED, eats bareheaded, etc is a committing a big sin and will go to narak, meaning will get SEPARATED from GURU Jis BAKSHEESH.

dsqwr hmySw sjw ky r`KxI cwhIdI hY[ Bwv kdy isr nMgw nhIN r`Kxw, nMgy isr Bojn nhIN krnw[ rwq dy smyN CotI dsqwr Bwv kyskI sjw skdy hW pr isr nMgw nhIN r`Kxw XQw :

"p`g rwqI lwh ik sovy, so BI qnKwhIAw[
nMgy kysI iPry, rvwl pwey, so BI qnKwhIAw[
nMgy kysI mwrg tury, so qnKwhIAw[
nMgy kysI Bojn kry, so qnKwhIAw[
pgVI lwh ik is`K pRSwid pwey, so qnKwhIAw["

(rihqnwmw BweI caupw isMG jI)

ngn hoie bwhr iPrih, ngn sIs jo Kwie[
ngn pRswid jo bwteI, qnKwhI bfo khwie[
(qnKwhnwmw BweI nMd lwl jI)

p`g auqwir ky pRswd jo pwvy,
ngn hoie jo nwvih, kuMBI nrk Bogy[
kys ngn r`KY, so mhW nrk Bogy[
kys Fwp r`Ky[

(rihqnwmw BweI dXw isMG jI)

“jUVw sIs ky m`D Bwg myN rwKY, AOr pwg bVI bWDy”[
(rihqnwmw BweI dysw isMG jI)

Friday, April 07, 2006

True is that service, which leads one to merge in the Naam.

This Shabad is by Guru Amar Daas Ji in Raag Dhanaasree on Anng 664

DnwsrI mhlw 3 ]
dhhanaasaree mehalaa 3 ||
Dhanaasaree, Third Mehl:

sdw Dnu AMqir nwmu smwly ]
sadhaa dhhan a(n)thar naam samaalae ||
Gather in and cherish forever the wealth of the Lord's Name, deep within;

jIA jMq ijnih pRiqpwly ]
jeea ja(n)th jinehi prathipaalae ||
He cherishes and nurtures all beings and creatures.

mukiq pdwrQu iqn kau pwey ]
mukath padhaarathh thin ko paaeae ||
They alone obtain the treasure of Liberation,

hir kY nwim rqy ilv lwey ]1]
har kai naam rathae liv laaeae ||1||
who are lovingly imbued with, and focused on the Lord's Name. ||1||

gur syvw qy hir nwmu Dnu pwvY ]
gur saevaa thae har naam dhhan paavai ||
Serving the Guru, one obtains the wealth of the Lord's Name.

AMqir prgwsu hir nwmu iDAwvY ] rhwau ]
a(n)thar paragaas har naam dhhiaavai || rehaao ||
He is illumined and enlightened within, and he meditates on the Lord's Name. ||Pause||

iehu hir rMgu gUVw Dn ipr hoie ]
eihu har ra(n)g goorraa dhhan pir hoe ||
This love for the Lord is like the love of the bride for her husband.

sWiq sIgwru rwvy pRBu soie ]
saa(n)th seegaar raavae prabh soe ||
God ravishes and enjoys the soul-bride who is adorned with peace and tranquility.

haumY ivic pRBu koie n pwey ]
houmai vich prabh koe n paaeae ||
No one finds God through egotism.

mUlhu Bulw jnmu gvwey ]2]
moolahu bhulaa janam gavaaeae ||2||
Wandering away from the Primal Lord, the root of all, one wastes his life in vain. ||2||

gur qy swiq shj suKu bwxI ]
gur thae saath sehaj sukh baanee ||
Tranquility, celestial peace, pleasure and the Word of His Bani come from the Guru.

syvw swcI nwim smwxI ]
saevaa saachee naam samaanee ||
True is that service, which leads one to merge in the Naam.

sbid imlY pRIqmu sdw iDAwey ]
sabadh milai preetham sadhaa dhhiaaeae ||
Blessed with the Word of the Shabad, he meditates forever on the Lord, the Beloved.

swc nwim vifAweI pwey ]3]
saach naam vaddiaaee paaeae ||3||
Through the True Name, glorious greatness is obtained. ||3||

Awpy krqw juig juig soie ]
aapae karathaa jug jug soe ||
The Creator Himself abides throughout the ages.

ndir kry mylwvw hoie ]
nadhar karae maelaavaa hoe ||
If He casts His Glance of Grace, then we meet Him.

gurbwxI qy hir mMin vswey ]
gurabaanee thae har ma(n)n vasaaeae ||
Through the Word of Gurbani, the Lord comes to dwell in the mind.

nwnk swic rqy pRiB Awip imlwey ]4]3]
naanak saach rathae prabh aap milaaeae ||4||3||
O Nanak, God unites with Himself those who are imbued with Truth. ||4||3||

Thursday, April 06, 2006


Author: jugroop singh
Date: 06-11-05 01:34

Date: 08-05-04 08:24


Sadh Sangat Jio,

...i am reminded of the UK-based Gursikh Bhai Jarnail Singh (Jathedar of the UK jatha), who was asked to address the Sangat in Bristol. This must have been the first time the local Sangat, who were mostly monae, saw so many women as well as men adorning Keski).

He spontaneously decided to use this opportunity to describe Keski in the following manner (i have paraphrased him here):

(he stood up and began talking) 'We meet VahiGuru via our Dasam Duaar. Our Dasam Duaar is located on top of our head. We do all different types of Seva to please Vahiguru, yet we must remember to do the Seva of adorning our Dasam Duaar because it is here where we meet Vahiguru. Keski is the seva of Dasam Duaar'. (he finished talking and sat down)

Beyond all debates regarding Kes/Keski as the Kakaar, this very short piece of Katha, delivered quietly and with such Khalsa dignity, had a deep impact upon me...VahiGuru.


Saturday, April 01, 2006


By Bhai Randhir Singh Ji
Translated by: Jaspinder Singh sqn.ldr (Retd) I.A.F

Among Sikh young men religious faith has suffered on account of the missing beard and among Sikh ladies such down fall is the non-belief in ‘Keski’ as part of Sikhi Rehat, the Code of ‘Five Kakkars’. The two evils have ushered in the epidemic of apostasy.

Here is question-answer dialogue between an abiding Sikh girl with Keski and another fashionable ‘modern’ Sikh girl:-

Chatter Kaur: O sister Suchet Kaur Ji! Since when did the usage of turban tying start among Sikh females?

Suchet Kaur: Turban tying among Sikh ladies has been in usage ever since Sri Dasmesh Ji created Khalsa-Panth. Now you tell me since when has the lowly practice of tying hair in pleats, parting hair in the middle and hanging braids at the back started among you?

C.K.: This has ever been in vogue with the females. The men are distinguished by their turban that the ladies do not wear.

S.K.: Is this distinction right from birth?

C.K.: No, it is not from birth.

S.K.: When is a female distinguished?

C.K.: Right from birth

S.K.: What is mark of distinction then? At the time of birth, a baby girl has no pleats nor parting of hair.

C.K.: (Interrupting S.K.) The new born have no hair, fit for pleating.

S.K.: You only stated that pleats and parting of hairs starts from the very birth of females.

C.K.: What I mean is that whether it is a boy or a girl is known from the very birth. Is it not a distinction?

S.K.: But this distinction is of the sex-organs and not the hair. All other body parts are just the same.

C.K.: This is right.

S.K.: Now you agree that hair is not a distinguishing feature. In both cases ears and nose are not pierced. The natural gift of hair is cared for in the natural way only by Gursikhs. The nursery of Gursikhi, young boy and girls are taught to care for their hair in accordance with Gurmat-Code of living from the very beginning. All those of other faith are not particular concerned for maintaining natural hair as these grow.

C.K.: In the case of children the hair are taken care of by pleating by braiding from the earliest custom.

S.K.: The Sikh families, defying Gurmat and following-mind-wardness, copy the custom of braiding hair otherwise the abiding Sikhs comb the hair of their children with wooden comb and the grown hair are combed twice and tied in a knot over the head, irrespective of the child’s sex.

C.K.: The usage of pleating is also followed.

S.K.: Mere copying another’s custom does not make it the ordained
Gurmat Code of living.

C.K.: However a good custom does not call for negation.

S.K.: What is good about tying up the hair in pleats and braids?

C.K.: The hair is nicely kept and grows faster.

S.K.: What is the urgency for fast growth of hair? Gurmat sanctions normal natural growth. The artificial growing or shortening is self-orientation instead of ordained Gurmat. There cannot be a better care for hair than combing, tying their knot at the top of head and covering the head with a turban. The mind-oriented ladies part the shortened hair of their children or make long braids at the back. This is ill-advised copying of others, non-sikhs. The lazy mothers are thus negligent of their duty to comply with Gurmat Rehat (code of living) and get the heads of their children infested with lice. The caring mothers comply with Gurmat practice of combing, making a knot at the top of head and tying a turban. Not only the hair is cared for and kept clean there is no scope for infestation with lice. The Gurmat ordained discipline ‘Combing twice and tying the turban layer by layer’ is maintained.

C.K.: Of course the change is mere copying others.

S.K.: The Gurmat Code is not following any custom, but a well thought of principle.

C.K.: However it is difficult to comply with.

S.K.: What is difficult about it? On the other hand making pleats and then picking up lice is cumbersome. The Gurmat style is unique and different from other customs. The difficulty is in parting from the old wrong practices. Tell me, is it better to part with wrong practices or sticking to them in fool hardiness?

C.K.: No doubt Gurmat way is good and easy, yet the common people are prone to regard this as inferior and difficult.

S.K: Leave aside what common people believe, let us talk about the discipline of Guru’s House. The abiding Sikhs are forbidden to follow fashion of parting hair and having long braids at the back.
Non-compliance of Gurmat is rebellion against Guru.

C.K: Some cunning preachers state that Sri Guru Gobind Singh Ji never administered Amrit of The Double-edged Sword to ladies. They could only be initiated with Amrit of Kirpan, ordinary sword.

S.K.: This is an utterly foolish statement. There is only one kind of initiation with Amrit. All get initiated with Amrit of The Double-edged sword irrespective of sex, according to Gurmat. "O, Nanak! There is only One Amrit and none other." This quote in Gurbani confirms Gurmat belief.

Dasmesh Guru administered Double-edged-sword-Amrit Himself and then through the Five Beloved Ones to one and all, without discrimination of male of female or caste at Sri Kesgarh, Anandpur Sahib.

To be continued...
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