Question : – To introduce myself I am Satish from Bangalore. I am a commerce graduate and I was working for IBM Daksh BPO and currently searching for job. While working I met and made friends with couple of Sardars and I am very much interested to learn the language so that I can communicate with them more freely and also I love the language. In fact, when I expressed my interest to learn the language my friend started teaching me and I began to speak a few sentences.

After leaving the job I could not continue to learn the language because I could not meet them every day.

I would want to know whether you or some one else would help me learn the language.

Answer : – The Advanced Centre for Technical Development of Punjabi language, Literature and Culture, Punjabi University, Patiala has developed a wonderful website for Punjabi learning.

Their website is: www.AdvancedCentrePunjabi.org ^{(Opens in a new window)}.

Please go to: www.AdvancedCentrePunjabi.org/intro1.asp ^{(Opens in a new window)} and start learning Punjabi from today. This is a multimedia website, so make sure you have installed flash player and attached speakers etc to your computer. For example, on page www.AdvancedCentrePunjabi.org/keyboard1.html# ^{(Opens in a new window)} they tell how a consonant is written and pronounced (you can hear the voice as well).

Question: I wanted to ask if it was possible that you would be translating the Bhai Chaupa Singh’s Rahatnama line by line in English ?
(Asked by Satinder Singh, UK).

Answer: At present I have not undertaken any such project so far. As my other projects are still pending, it is not possible for me to take the project of translating the Rahatnama.

Question: – According to the book ‘Guru Keeyaan Saakheeyaan’, Guru Gobind Singh Ji himself tied a ‘Keski’ on Baba Banda Singh Bahadur’s head. It indicates that ‘Keski’ is one of the five ‘Kakaars’ of Sikhism. What do you say?

Answer : – Tying ‘Keski’ does not prove that it is one of the five ‘kakaars’. What, if someone would say that according to ‘Panth Prakaash’ written by Bhaayee Ratan Singh Bhangoo, Guru Ji himself tied the ‘Kalgee’ to Bhaayee Sant Singh, so ‘Kalgee’ is one of the five ‘Kakaars’?

It is a custom to tie turban on the head of a person, who is appointed to do a job or duty. When a chief is appointed to a ‘Dera’, he is given turbans by different people. Please visit, when a chief is appointed to any Sikh ‘Dera’ or when a new ‘Jathedaar’ is appointed to any ‘Takht Sahib’.

When any head of the family dies, his elder son gets the turban, during ‘Rasam Pagree’ ceremony in Indian families, because the elder son is supposed to be appointed to do the duties of his dead father.

Baba Jee was appointed the chief of Sikh army, so it was obvious that he got the turban.

According to the ‘Sikh Rahat Maryada’, ‘Kes’ is one of the five ‘Kakaars’.

Question: I have recently read that Guru Gobind Singh Ji Maharaj used to do ‘Jhatka’ (of goats) Sri Hazoor Sahib as part of the shastar pooja. He used to do it as a ‘bali’ (sacrifice) to goddess Chandi. Kindly tell me what is your view on this. (Asked by Amritpal Singh Panesar, UK).

Answer: I do not remember any such references in any ‘Puraatan’ source. The concept of ‘Bali’ of animals is not approved by the Gurbani. The ritual of  ‘Jhatka’ of goat and applying ‘Tilak’ of its blood to weapons is in practice at Takht Sachkhand Sri Hazoor Sahib Ji. My comments on this issue are available in Punjabi language: http://www.amritworld.com/pbi/commentary/hazooree_maryada/khoon_da_tilak.pdf

Question: – I was wondering what is the meaning of the Chand that Nihangs wear on their dhumleh? Ive seen many wear them, there are many stories that I have heard, but
I dont know which one is true, could you please englighten me with knowledge or any factual proof of this chand that is worn by Sikhs/Nihangs.

Answer : – More research is needed to know why Nihangs wear this symbol.

(1) The logo or symbol of ‘Aad Chand’ is basically ‘Ardh Chandra’ (Half Moon). The Sanskrit word ‘Ardh’ (Half) is written ‘Addh’ in Punjabi. The term ‘Addh’ is transformed into ‘Aad’. The Sanskrit word ‘Chandra’ (Moon) becomes ‘Chand’ in Punjabi. Thus, ‘Aad Chand’ is nothing but ‘Ardh Chandra’.

For thousands of years, the symbol of ‘Ardh Chandra’ existed in Hindu religion. For example, please the image below: –

A picture of Natraj’s statue, which is hundreds years old, even before the birth of Sikhism.

Please compare this image to Nihangs’ ‘Aad Chand’ and draw your own conclusion.

The ‘Ardh Chandra’ is associated with Indian god ‘Shiva’ (Shankra). It is very common to see ‘Ardh Chandra’ on forehead of Shiv in pictures and statues etc. Natraj is considered an incarnation of Shiv-Shankra.

(2) According to the other opinion, the ‘Aad Chand’ is a modified form of Islamic ‘Chand Sitara’. It is believed that to distinct Punjabi Sikhs (Tat Khalsa) from Sikh army of Baba Banda Singh Bahadur, the Mogul government gave the symbol of ‘Chand Sitara’, ‘Nagara’ and a flag to ‘Tat Khalsa’ to fight against Baba Banda Singh Bahadur. Ratan Singh Bhangu mentions ‘Nagara’ and a flag given by Moguls to ‘Tat Khalsa’.

If you had the chance to meet elderly persons, with a ‘Chand Sitara’ made on his forehead, survived during 1947 riots, you can understand what it really means. The ‘Tat Khalsa’ fighting against Baba Banda Singh Bahadur was not too much different from such people survived in 1947.

The second opinion is not popular and it is hard to believe this view.

I am not aware if old Sikh texts mention ‘Aad Chand’ as a part of dress etc.

I hope it helps you to draw your own conclusion.

Question: I want to know about Bhai Mani Singh , whether he was a Vanjara Sikh?

Answer: We do not promote glorifying great persons on the basis of their so-called ‘castes’, ‘Jaati’ or ‘varan’. However, from merely academic point of view, we sometime mention their family background. Also, sometime a few casteist writers try to prove that specific great person belonged to writer’s caste/community. I believe that this trend is very dangerous. Not only that such writers try to spread casteism, but they distort the actual history as well.

There were two persons with same name (Bhai Mani Singh) during Guru Gobind Singh Ji’ life time.

The first Bhai Mani Singh Ji was the person, who served Sri Darbar Sahib Ji Sri Amritsar Sahib, written a copy of Sri Guru Granth Sahib Ji, edited Sri Dasam Granth Sahib Ji and was martyred (his body was chopped to pieces joint by joint in Lahore city in present Pakistan). Kesar Singh Chhibbar was a contemporary with Bhai Mani Singh Ji. Kesar Singh Chhibbar lived in Sri Amritsar Sahib with his father Gurbaksh Singh Chhibbar. Gurbakssh Singh was one of persons who were appointed to take care of Sri Amritsar Sahib Ji by Mother Sahib Devan Ji (wife of Guru Gobind Singh Ji). Bhai Mani Singh Ji reached and started to live in Sri Amritsar during that period. So, it is obvious that Kesar Singh Chhibbar personally knew Bhai Mani Singh Ji.

Kesar Singh Chhibbar writes in his ‘Bansavalinama Dasan Patshahiaan Ka’: –

Tab Bhai Mani Singh Jaati Kamboy Kaheeyai.
So Aaye Miley Jin Ke Sam Sikh Koee Aisa Guru Ka Na Laheeyai. (Charan 13th).

And,

Eh Granth Autaar Leela Da Jo Haisee;
So Bhai Mani Singh Musaddi Jaat Kambou Horaan Ikkathha Karvaaya. 381. (Charan 10th).

So, according to Kesar Singh Chhibbar, Shaheed Bhai Mani Singh Ji belonged to ‘Kambo’ community. As Kesar Singh Chhibbar personally knew Bhai Mani Singh Ji and even lived with him in Sri Amritsar Sahib, I do not find any reason to doubt his (Kesar Singh’s) statement.

The second Bhai Mani Singh Ji was father of Bhai Bachitar Singh Ji and Bhai Uday Singh Ji. He belonged to Vanjara/Lubana community. Originally, Vanjara or Lubana community is a part of wider Rajput community.

Question : – Who was Sango Shah? Was he different to Rana Saanga or Rana Sangraam Singh? What was Sango Shah’s role in Guru-history?

Answer : – Bhai Sango Shah Ji was son of Bibi Veero Ji. Bibi Veero Ji was daughter of the sixth Guru, Sri Guru Hargobind Sahib Ji and sister of ninth Guru, Sri Guru Teg Bahadur Sahib Ji. Thus, Bhai Sango Shaah Ji was a cousin of tenth Guru, Sri Guru Gobind Singh Ji.

Bhai ‘Sango Shaah’ Ji was given the title of ‘Shaah Sangraam’ by Guru Gobind Singh Ji. Bhai Shaah Sangraam Ji (Bhai Sango Shah Ji) was a great warrior. In the battle of ‘Bhangaanee’, Bhai Sango Shah Ji killed Najaabat Khan. Bhai Sahib was martyred in the same battlefield.

Sri Dasam Granth Sahib Ji describes the martyrdom of Bhai Sango Shah Ji in these words: –

Maar Nijaabat Khaan Ko, Sango Jujhai Jujhaar.
Ha ha Eh Lokai Bhayeo, Surag Lok Jaikaar. 23.
(Apani Kathaa, chapter 8, Sri Dasam Granth Sahib Ji).

Rana Sanga (also known as Rana Sangraam Singh) was different to Bhai Sango Shah Ji. Rana Sanga was a great Rajput warrior, who fought very bravely against the Mughal ruler Babur in 1527 AD. Read ‘The Battle of Kanwah’ on this page: – Babur.

Shaheed Bhai Sango Shah Ji, also known as Shaah Sangraam, had four brothers. Their names were: – Bhai Gulab Chand Ji, Bhai Jeet Mal Ji, Bhai Ganga Ram Ji and Bhai Maahri Chand Ji. All of them were great warrior. All of them fought in the battle of Bhangaanee Sahib in favour of their Guru brother (cousin) Sri Guru Gobind Singh Ji Maharaj. Sri Dasam Granth Sahib mentions the names of all these five great Sikh warriors. Bhai Sango Shah Ji and Bhai Jeet Mal Ji were martyred in the same battlefield.

Question : – Is Criticism wrong, according to the Gurmat?

Answer : – If ‘criticism’ means ‘fault finding’, then it is wrong. If ‘criticism’ means ‘analysis’, then it may be right. While criticism, we listen or speak. When we criticize someone in sense of ‘fault-finding’, we become ‘Be-mukh’ to the Guru.

The Gurbani has given us a concept of ‘Gosht’. If ‘criticism’ is ‘Gosht’, it can be considered a good thing, but if it turns into ‘vaad-vivaad’, it is not acceptable. See Guru Granth Sahib Ji says: –

‘Baad bibaad Kaahoo sio na keejai.
Rasna Raam rasaayan peejai.‘

(Guru Granth Sahib Ji, page 1164)

If someone did not try to understand your point, you must give up. It is not possible to make everyone agree to your point of view. If you still try, you are bound to lose. If such a situation prevails, then ‘Jithai Bolan Hariyai, Tithai Changee Chup‘ (Where you are bound to lose by speaking, there, you ought to remain silent.)
(Guru Granth Sahib, page 149)

Being a ‘Khoji’ is good, but becoming ‘baadi’ is very bad, because-

‘Khoji upjai, baadi binasai.‘
(The seeker comes forth, and the debater dies down).
(Guru Granth Sahib Ji, page 1255)

Question: – In Sikh Religion, is it ok for anyone to cut his hair ? Please give reasons why or why not ?

Answer : – As an organized religion, Sikh Religion does not allow its follower to cut his hair. In fact, to cut one’s hair is a big sin (‘Bajar Ku-rahat’) in Sikh Religion. It can be verified by old books, for example ‘Rahatnama Bhai Chaupa Singh Ji’, ‘Sri Gur Sobha’, ‘Gur Bilaas Paatshaahi 10’ etc.

Rationally, there is no need to give reasons why cutting hair is not allowed in Sikh Religion. Instead, other religions should give reasons why they allow so. Hair is a part of body. No one asks to give reason why any religion does not allow to cut one’s feet or hands. If any religion allows to cut one’s feet or hands, it should be asked to give the reasons. Similarly, if any religion allows its followers to cut their hair, it should be asked to give the reasons for this.

There is a book available in Punjabi, which describes the importance of hair from many points. The name of this book is ‘Kes Chamatkaar’, which is written by Giani Udham Singh Ji. It has been published by ‘Singh Brothers’, Amritsar, Punjab, Bhaarat (India).