• Now, the Minister Says 39 Indians Are Dead
• Root Cause of Poverty
• I Am Not a Propagandist, But an Educator
• Sikhs Are Not Muslims
• Religions Are Just Like Institutions
• Religion And Spirituality
• Sri Kartarpuri Beerh
• The Word ‘Sikhni’
• Dehra Bibi Punjab Kaur
• Early Sewapanthis Were Sahajdhari
• The Definition of Sikh
• The ‘Sukhnidhaan’ or ‘Bhang’ (cannabis)
• Speaking too much is rave
• Kirpan Da Amrit (The Nectar Of Sword)
• Fearless spiritually wise
• Amrit’s Interview on ‘Akhand Bhaarat’ Issue
• Wooden Sandals (Kharanv) of Guru Hargobind Sahib

• Gurdwara Sri Dashmesh Asthan Patshahi 10, Nahan.
• Gurdwara Quila Lohgarh Sahib of Baba Banda Singh Bahadur Ji Where The Lion Roared
• Gurdwara Patshahi 10, Quila of Raipur Rani
• Gurdwara Sri Manak Tabra Sahib
• Gurdwara Sri Toka Sahib

(Amrit Pal Singh ‘Amrit’)

In the ‘Sikh Rahat Maryada’, a definition of a Sikh has been given. The ‘Shiromani Gurdwara Parbandhak Committee’ has published its English Translation also.

According to the translation, this is the definition of Sikh: –

“Any human being, who faithfully believes in: –
(1) One immortal Being,
(2) Ten Gurus, from Guru Nanak Dev to Guru Gobind Singh,
(3) The Guru Granth Sahib,
(4) The utterances and teachings of the ten Gurus and
(5) The baptism bequeathed by the tenth Guru,
And who does not owe allegiance to any other religion, is a Sikh.”

Habitually, we pay no attention to the deep meanings of a simple definition. In the definition of Sikh, ‘Sikh Rahat Maryada’ has made every point clearer. Even then, sometime we see people in confusion about the definition of Sikh.

The points given in the ‘Sikh Rahat Maryada’ published by Shiromani Gurdwara Prabandhak Committee have been discussed in this article.

In original Punjabi script of ‘Sikh Rahat Maryada’, words ‘istree jaan purash’ (woman or man) have been used. So, it is clear, according to ‘Sikh Rahat Maryada’ that the word ‘Sikh’ is used for both (male and female). In old Sikh texts, the word ‘Sikhni’ has been used for a Sikh woman, same as the word ‘Singhni’ is often used for an Amritdhari woman now-a-days.

The ‘Sikh Rahat Maryada’ too has used the word ‘Sikhni’ for a Sikh woman (see the second point of the portion describing ‘Sadharan Path’ and the first point of the portion ‘Anand sanskar’). Although grammatically the word ‘Sikh’ is a masculine form and ‘Sikhni’ is a feminine, in practical this word ‘Sikh’ is used for both of genders.

The first characteristic of a Sikh is that he/she believes in the God. An atheist can never be a Sikh. The word ‘Sikh’ has also been used in ancient Buddhist scriptures for Buddhists. The Buddhists are believed to be atheists. But according to ‘Sikh Rahat Maryada’, a Sikh in ‘Gurmat’ (Guruism) believes in the God. This is his/her first characteristic. It is impossible to think of a nonbeliever Sikh. If we go deep into this point, we can reach the conclusion that a Sikh cannot join such a political/social/cultural organization, which promotes atheism. A Sikh has been ordered to preach theism: –

“Aap japo avrah Naam japaavoh.” (Chant the Naam yourself, and inspire others to chant it as well).
(Sri Sukhmani Sahib, Sri Guru Granth Sahib, page 289).

Grammatically, the word ‘Sikh’ stands for disciple. It is often translated into ’student’ as well. Actually the word ‘Sikh’ is derived from the Sanskrit word ‘Shishya’ (disciple). This word has been used in this meaning in Guru Granth Sahib as well. For example, “Kabeer Sikh saakha bahutey keeye, Kesho keeyo naa meet.” (Kabeer! you have made many students and disciples, but you have not made God your friend). (Guru Granth Sahib, page 1369). So, we see that the word ‘Sikh’ has in general been used for any disciple of any Guru in old scriptures, including Guru Granth Sahib Ji.

To differentiate from others, another characteristic of a ‘Sikh’ has been given in the ‘Sikh Rahat Maryada’.

A Sikh is a person who believes in ten Gurus, (from Guru Nanak Dev Ji to Guru Gobind Singh) and Guru Granth Sahib Ji. Now the word ‘Sikh’ becomes a proper noun. For us, the word ‘Sikh’ means ‘a Sikh of Guru Nanak-Guru Gobind Singh-Guru Granth Sahib’. Now for the entire world, the word ‘Sikh’ means ‘a Sikh of Guru Nanak-Guru Gobind Singh-Guru Granth Sahib’. ‘A Sikh of Gautam Buddha’ is a ‘Buddhist’. ‘A Sikh of Kabeer’ is ‘Kabeer Panthee’. But ‘a Sikh of Guru Nanak-Gobind Singh-Guru Granth Sahib’ is ‘the Sikh’. No need to know what old dictionaries say about the word ‘Sikh’.

Many people tried to preach their own ideas under the name of Gurmat (Guruism). They tried to use word ‘Sikh’ for their followers, but in vain. Some of them are now known as ‘Nirankaris’. Some of them are now known as ‘Naamdharis’. They can call themselves ‘Nirankaris’ (even ‘Nirankari-sikh’) and ‘Namdharis’ (even ‘Naamdhari-sikh’), but not just ‘Sikh’; because a ‘Sikh’ means a ‘Sikh of Guru Nanak-Gobind Singh-Guru Granth’. This is the point one must understand.

‘Sikh Rahat Maryada’ makes another point. A Sikh is a person, who believes in ‘Sri Guru Granth Sahib’. The word ‘Guru’ is very important. It is ‘Sri Guru Granth Sahib’, not just ‘Granth Sahib’. It means that a Sikh is a person who accepts this ‘Granth’ (book) his ‘Guru’.
There is not any other Guru for him/her. He/she does not accept any other living human being his/her Guru. If someone does so, he/she has the right to, but one thing is certain that he/she is not a ‘Sikh’ as maintained by the definition given by ‘Sikh Rahat Maryada’. Thus, ‘Sikh Rahat Maryada’ points out that a ‘Sikh’ does not accept any living human being his/her Guru. Only Sri Guru Granth Sahib is Guru of a Sikh.

A Sikh obeys the sacred hymns of Guru Granth Sahib Ji. However there are holy hymns of Guru Gobind Singh Ji, which are not included in Guru Granth Sahib Ji. So, ‘Sikh Rahat Maryada’ makes a point that a Sikh obeys the sacred hymns of ten Gurus. Thus, a Sikh is a person who believes in Gurbani (holy hymns of ten Gurus), whether it is written in Guru Granth Sahib, or not. (The 6th, 7th and 8th Gurus did not write Gurbani. The sacred hymns of Guru Gobind Singh Ji are not included in Sri Guru Granth Sahib).

A Sikh also believes in the ‘Amrit by the tenth Guru’. (’Sikh Rahat Maryada’ also describes how this ‘Amrit’ is prepared). Only ‘the five beloved ones’ have the right to baptize (to distribute Amrit to) anyone.

Other characteristic of a Sikh is that he/she does not owe allegiance to any other religion.
When we say that a Sikh does not owe allegiance to any other religion, it does not mean that he/she does not respect other religions. In fact, a Sikh respects all religions. A Sikh always remembers that there are sacred hymns of Muslims, Brahmans and others in Sri Guru Granth Sahib, and Sri Guru Granth Sahib is his/her Guru. Thus, it is absolutely natural that a Sikh respects all religions.

Thus, according to ‘Sikh Rahat Maryada’ published by Shiromani Gurdwara Prabandhak Committee, “any male or female, who believes in One Immortal Being, ten Gurus (from Sri Guru Nanak Dev Ji to Sri Guru Gobind Singh Sahib), Sri Guru Granth Sahib and the sacred hymns and teaching of the ten Gurus, and tenth Guru’s Amrit; and who does not owe allegiance to any other religion, is a Sikh”.

(Amrit Pal Singh ‘Amrit’)

“One who does not frighten anyone, and who is not afraid of anyone else – says Nanak, listen (O my) mind; call him ‘Gyani‘ (spiritually wise).” (16)
(Guru Granth Sahib Ji, p. 1427).

What a beautiful thought this is! These lines have been taken from ‘Slok Mehla 9, Guru Granth Sahib Ji, p. 1427’. Guru Teg Bahadur Sahib Ji, who sacrificed himself for others, wrote these lines.

A gursikh does not frighten anyone. This is the virtue of a brave man. A brave man uses its bravery when needed. A brave man shows his bravery in the battlefield. A brave man shows his bravery to defend the poor and the weak people. A brave man shows his bravery to destroy cruel and bad elements.

A soldier is considered a brave man. He defends his county. He serves his nation. He saves his people. His dress is sacred to him. He is true son of his country. He is there on the border, so enemy does not dare to attack. That is why people show respect for him.

But, we often hear about misdeeds of soldiers of various countries. When an army goes to other country, it does not think itself the defender sometime. Sometime an army from another country becomes cruel to the ordinary people. It kills innocent people. The news of rapes and loot often come to hear.

Army sometime becomes cruel for its people too. History has seen such times, when an army became the ruler of its own country. The army killed its innocent people in many countries.

A soldier is considered a cruel person. He is given such a training, which makes him cruel. He is being paid to kill. Governments spend much money to prepare its army men to kill others without hesitation. A soldier is there to obey his officers. If his officer orders him to kill, he has to kill. No other way. If he does not obey, he has to face the court marshal.

The governments decide to attack other countries. A soldier has to attack. He has to obey. He cannot think whether this order is right or not. He cannot think whether it is against humanity or not. He cannot think whether this attack would kill innocent men, women and children or not. Thought it is obvious that the war kills innocent people in every situation.

Not only an army man kills innocent people. Some other people are there to kill innocent men, women and children. Some other people are there, who love to shed blood for no reason, though they think they are serving their group or religion. They are not any government’s worker, although sometime a few governments support them unofficially. Such persons are called ‘terrorist’.

Who is ‘terrorist’? What is the definition of a ‘terrorist’? Why are they called terrorists?

Who uses ‘terror’ as his weapon, is a ‘terrorist’. They are called ‘terrorists’ because they use ‘terror’ to get their goal, whatever it is.

How the ‘terrorism’ works? A terrorist orders people to do whatever he wants. If he is obeyed then it is okay, otherwise he would punish them. Otherwise he would kill them. Otherwise he would rob them. Otherwise he would not allow them to follow their religions. Otherwise he would attack on their religious places. Otherwise he would kill innocent passengers. Otherwise he would hi-jack aeroplanes. Sometime, a terrorist just makes people afraid. It is possible that he has not any deadly weapon. Even then he gets his job done by a mere threat.

A soldier, who is out of the right way, uses ‘terror’ too. A soldier, who is out of the right way, cannot rule without ‘terror’. He is not elected to any government body. He is not being paid to run a government. Actually, he is supposed to defend his nation and people. But he pretends to be a constitutional authority. To keep himself in power he uses ‘terror’. He says indirectly to people, “Obey me, otherwise you would be sent to jail. Otherwise you would be declared ‘anti-national’. Otherwise You would be hanged.”

Thus, a soldier, who is out of the right way, and a terrorist, both use ‘terror’ as their weapon. What is difference between them? Not any notable difference. First wears a particular dress, second often not. First is paid by the government, second is (often) not. To differentiate them, first is called ‘state terrorist’, second is called just ‘terrorist’.

Both do frighten innocent people. Both are harmful to the humanity. Both use ‘terror’ to get their goal, whatever it is.

But if they do frighten others, they are afraid too. A soldier, who is out of the right way, is afraid of being killed by his own men, who want to take his place. He is afraid of international court of justice. A terrorist is afraid of the police. He is afraid of the state. Even, he is afraid of the people, who can kill him when they would see water running over their heads.

So, it is clear that he, who makes other people afraid, is afraid himself too. If someone frightens others, he has to be afraid of others.

But there is a person, who does not frighten anyone, and who is not afraid of anyone else. He is not an ordinary soldier. He does not use ‘terror’ as his weapon. He does not make other people afraid of him. He cannot be afraid either.

Who is he? Guru Teg Bahadur Sahib Ji calls him “Gyani” (spiritually wise).

Only man, who does not threaten anyone and who is not afraid of anyone else, is ‘Gyani‘ (spiritually wise). It is true. We should try to be ‘Gyani‘, because it is the only way to live secure. Otherwise, no one else can make us feel secure mentally.

(Amrit Pal Singh ‘Amrit’)

The Sikh Religion is like a school. The Guru Granth Sahib Ji is the principal and the only teacher in this school.

Though anyone can take free lessons from the Holy Sri Guru Granth Sahib, the certified students learn more quickly, because they are the regular students. The regular students attend their classes. They take daily lessons.

Every school has an admission system. Most of the schools publish an admission form. If someone wants to get admission, he has to fill up the form and submit it in the office. He has to appear in an interview. The interviewer asks some question and if he is satisfied, he admits the interviewee into his school.

The school of Sikh Religion has its own procedure of admission. If someone wants to get admission into this school, he/she has to follow the procedure. He/she will have to appear for an interview. The ‘Panj Piyare’ (five beloved ones) are the interviewers in this school. The seeker of admission appears before them. They ask him/her some questions. If they are satisfied, they tell the rules of the school. If the seeker is ready to follow the rules, he/she can get the admission. But the procedure of admission is not completed yet.

The five beloved ones prepare the ‘Amrit’, the nectar. This nectar is prepared and distributed to the seeker in a ceremony, which is called ‘Amrit Sanchar’. The nectar is prepared in an iron bowl. The five beloved ones sit around it. Clean water and sweet puffs are put in the iron bowl. The five beloved ones recite the Gurbani (Jap ji, Jaap sahib, Swayyas, Chaupayee and Anand Sahib) one by one and keep stirring the water with a ‘khanda’ (double-edged sword). This is the Sikh baptism.

Because this nectar is prepared using the ‘khanda’, so it is called ‘Khande Da Amrit’ (the nectar of double-edged sword). It is also called ‘Khande Dee Pahul’, ‘Pahul Khandedhaar’ and ‘Khandedhaar Pahul’. This ‘Khande Da Amrit’ is distributed to every man and woman, who wants to get the admission into the Holy school of Sikh Religion, who wants to be the Sikh of Sri Guru Granth Sahib.

When some people visit Takht Sri Hazoor Sahib, they find that the women are baptized by the kirpan (sword) instead of ‘khanda’ during ‘Amrit Sanchar’. While baptizing the women, only Jap Ji Sahib, few stanzas from Jaap Sahib, and six stanzas from Anand Sahib is read. Only one beloved one (Panj Piyara) prepares the Amrit. This Amrit is called ‘Kirpan Da Amrit’.

Here, I want to make it clear that there are two types of ‘Kirpan Da Amrit’. One is distributed to the women while baptism. Other is distributed to newborn baby. The ‘Kirpan Da Amrit’ distributed to newborn baby is not considered a baptism. It is distributed so that the parents can eat with their babies in a same utensil. It is considered a religious ritual.

The distribution of ‘Kirpan Da Amrit’ to newborn is a very old tradition in some Gursikh Families. An Amritdhari person recites Sri Jap Ji Sahib and prepares the nectar in an iron bowl with a sword. (Some people recite only first five stanzas of Sri Jap Ji Sahib). Then he put some drops of it into the mouth of newborn using the sword as a spoon. My Nana Ji (the father of mother) himself prepared ‘Kirpan Da Amrit’, when I was born. I was distributed ‘Kirpan Da Amrit’ by my Nana Ji himself. It is an old tradition in our families and still kept alive. I do not find anything wrong in this tradition.

Distributing this Amrit to newborn is not the baptism. When the child grows, it has to take ‘Khande Da Amrit’. I was distributed ‘Kirpan Da Amrit’ when I was born, but later I was baptized through ‘Khande Da Amrit’.

Now, let us discuss about the ‘Kirpan Da Amrit’ as a baptism for the women.

I am a Hazoori Singh (often called Hazooriya). I tasted the holy nectar (Amrit) at Takht Sri Hazoor Sahib. I myself saw that the women were baptized by a single beloved one. He prepared the nectar by a small sword. Though, it is said that Jap Ji, few stanzas from Jaap Sahib, and six stanzas from Anand Sahib is read while preparing ‘Kirpan Da Amrit’; it is possible that only the Jap Ji Sahib is read practically.

The people want to know what is its history. They want to know what is the logic behind it to baptize the women by kirpan instead of khanda.

I think that the book ‘Sri Hazoori Maryada Prabodh’ represents the views of the people, who support ‘Kirpan Da Amrit’ for women.

‘Sri Hazoori Maryada Prabodh’ is written by Singh Sahib Joginder Singh ji, the then Jathedar of Takht Sachkhand Abichal Nagar Hazoor Sahib (He died some years ago). It was written and published in 1967. I used its first edition while giving references.

In this book, the topic ‘Kirpan Da Amrit Maayeeyaan Noon’ (the nectar of sword for women) has been discussed (from page 235 to page 246).

Singh Sahib Joginder Singh ji has given a reference to a book ‘Khalsa Dharam Shashtar’. Singh Sahib Joginder Singh wrote that according to ‘Khalsa Dharam Shashtar’, it is an old tradition to distribute ‘Kirpan Da Amrit’ to the woman. At the beginning, only ‘Charan Pahul’ (the water, which is used to wash the feet of Guru) was allowed for women. But some Amritdhari (who tasted the nectar) men do not eat the food, which is cooked by non-Amritdhari, so it was thought that women should be distributed ‘Kirpan Da Amrit’. The other reason given in the book is that without ‘Kirpan Da Amrit’, the women cannot get useful ideas to help their warrior husbands. This was the reason to distribute ‘Kirpan Da Amrit’ to the women.

Actually, the writer of ‘Khalsa Dharam Shashtar’ is trying to say that even ‘Kirpan Da Amrit’ was not allowed for the women. The ‘Charan Pahul’ was the valid baptism for them.

The writer did not tell that if ‘Charan Pahul’ was the valid baptism for the women, then who started the ‘Kirpan Da Amrit’. He did not tell whether eating the food, which is cooked only by an Amritdhari, is based on the Gurbani or not. He did not tell whether such Amritdhari persons take the medicines prepared by non-Amritdhari people or not.

It is the accepted fact that after March 30, 1699 A.D., when ‘Khalsa Panth’ was created, Guru Gobind Singh did not distribute anyone his ‘Charan Pahul’. ‘Khande Da Amrit’ was a substitute for the ‘Charan Pahul’. How was it possible that the women were still being baptized through ‘Charan Pahul’? If someone still persists, he should tell that whose ‘feet’ were being washed to prepare ‘Charan Pahul’ after Guru Gobind Singh left his physical body.

So, it is wrong to say that ‘Charan Pahul’ was a valid baptism even after the creation of Khalsa Panth or after 1708 A.D. (when Guru Gobind Singh left his physical body).

According to the writer of ‘Khalsa Dharam Shashtar’, it is the God’s will that there is difference in physical structure of men and women. There is difference in gents-jewellery and ladies-jewellery. There is difference in their activities, like the birth of child etc. So, there is difference in men’s nectar and women’s nectar.

I think this is not less than a joke. The Amrit is not jewellery. It has to do nothing with physical structure. The Amrit is a necessity to get admission into the School of Guru.

If oxygen is needed for physical body, the Amrit is needed for spiritual body. We cannot live physically without oxygen; we cannot live spiritually without the nectar. The physical body needs the water; the spiritual body needs the nectar. It does not make any difference if one has not any jewellery.

The differences in physical structure do not make much difference. The men and the women take birth in a same way. Both of them die in a same way. Both of them fall ill in a same way. Both of them laugh in a same way. Both of them weep in a same way. Why is there a different way to prepare the Amrit?

The men and the women drink the same water. Both of them use the same air to breath. Both of them eat the same food. Both of them take the same medicine when they fall ill. Why do they need different Amrits (nectars)?

The writer says that the Amritdhari men keep the ‘Khanda and Kirpan’ on their heads. He says that the ‘Khanda’ and the ‘Kirpan’ is a pair, as a male and a female are a couple. I think the writer is talking about the ‘Khanda Kirpan’, which is like a badge.

Here I want to say that all the Amritdhari men do not keep ‘Khanda and Kirpan’ (a kind of badge) on their turbans. Secondly, there are not only ‘Khanda’ and ‘Kirpan’ in that badge, but there is also a ‘Chakar’ (a round shaped weapon). If the ‘Khanda’ represents a male and ‘Kirpan’ represents a female, then what about the ‘Chakar’? Whom does the ‘Chakar’ represent? And also, there are two swords in that badge. Does it mean a male should have two females? A ‘Khanda’ and two swords do not make a pair. And there is a ‘Chakar’ also.

The writer has given a reference to ‘Rahatnama Bhayee Chaupa Singh Ji. In reply to this, I would like to say that the ‘Rahatnamas’ are not the Gurbani. There are many things in the ‘Rahatnamas’, which cannot be accepted. Interestingly, S. Kartar Singh Khalsa, Jatha Bhindran (Mehta) quoted Bhayee Chaupa Singh differently, “Jo Sikh, Sikhani Noo Khande Dee Pahul Na Deve, So Tankhahiya” (The Sikh, who does not give ‘Khande Dee Pahul’ to Sikhani (Sikh-woman), is a culprit). (See: ‘Khalsa Jeevan and Gurmat Rahat Maryada’ written by Sant Kartar Singh Khalsa, Jatha Bhindran (Mehta), page 180, edition 1977). Thus, there is adulteration in the ‘Rahatnama’.

The writer says sarcastically that he, who supports ‘Khande Da Amrit’ to women, should pray before the God to transform a woman into a man.

There is no need to pray for such a transformation. It is the God’s own will that some are men and some are women. He has the power to transform the women into men and the men into women. The Gurbani says, “Naaree Te Jo Purakh Karaavai, Purakhan Te Jo Naaree. Kaho Kabeer Saadhoo Ko Pritam, Tis Moorat Balehaaree” (He, the God, who transforms the woman into a man and the men into women, says Kabeer, is beloved of the Saints. I am a sacrifice to His image). (Sri Guru Granth Sahib, page 1252).

There is another ridiculous argument against ‘Khande Da Amrit’ to women. The writers says that if a woman remains a woman, remains a wife and becomes pregnant as usual even after taking ‘Khande Da Amrit’, then what is the use of ‘Khande Da Amrit’.

A man remains a man and a woman remains a woman even after taking ‘Khande Da Amrit’. If ‘Khande Da Amrit’ does not transform a male into a woman, then how can someone expect a woman to be transformed into a man?

If we follow the Gurbani, ‘Khande Da Amrit’ can transform us into angels without any delay, “Balehaaree Gur Aapne, Diohaarhee Sad Vaar. Jin Maanas Te Devte Keeye, Karat Naa Laagee Vaar” (I am a sacrifice to my Guru a hundred times a day, who made angels out of human beings, and it was done without any delay). (Sri Guru Granth Sahib, page 462).

In 1967 A.D., the Deputy Jathedar of Takh Sri Hazoor Sahib demanded that the women should be distributed ‘Khande Da Amrit’. A meeting of the high priests (Granthis) and some members of management was arranged. But they cannot decide anything. At that time, the supporters of ‘Kirpan Da Amrit’ asked some questions to the high priests and members of management. I do not know what answers were given at that time. But, if I am asked the same questions now, I have my answers. Let us see what were the questions: –

Question: Will you allow the woman, who tasted ‘Khande Da Amrit’, to bow their head right before the door (of ‘Angeethha Sahib’)?

My answer: Why not? What is the problem to let her do so?

Question: Will you allow the woman (who tasted ‘Khande Da Amrit’) to take ‘Hukamnama’ from Sri Guru Granth Sahib within the railing of the Holy Takht Sahib?

My answer: Why not? What is the problem to let her do so?

Question: Can a woman, who tasted ‘Khande Da Amrit’, take ‘Karhaah Prasaad’ distributed for ‘the five beloved ones’?

My answer: Why not? What is the problem to let her do so?

Question: Can a woman, who tasted ‘Khande Da Amrit’, take part in ‘Amrit Sanchar’ as one of the five beloved ones?

My answer: Why not? What is the problem to let her do so?

Even in Punjab, some people are against the participation of women in ‘Amrit Sanchar’. I read in a magazine published by a self-styled saint, which said that according to ‘Rahatnama’, the five Singhs (Amritdhari males) are allowed to distribute the nectar. The magazine gave a reference of a ‘Rahatnama’, which says, “Paanch Singh Amrit Jo Devai. Taa Ko Chhakk Sir Dhar Pun Levai” (The nectar, which is given by the five Singhs, one should taste and then put it on head).

The word ‘Singh’ (literary means lion) is used both for the Amritdhari men and women. In Sri Guru Granth Sahib, we see this line, “Singh Ruchai Sad Bhojan Maas” (The lion is always interested in meat). (Sri Guru Granth Sahib, page 1180). If lion wants to eat meat, the lioness too has the same desire. Thus, here the word ‘singh’ has been used both for the lion and the lioness. In the Gurbani, the masculine word ‘Sikh’ has been used both for man and woman. Actually, there is only one man in this world. All other are the women. “Is Jag Maih Purakh Ek Hai, Hor Sagalee Naar Sabaayee” (In this world, there is one Man; all other beings are women. (Sri Guru Granth Sahib, page 591).

Question: The women are not allowed to prepare the holy food for ‘Bhog’ at Takht Sahib. Will you allow a woman, who tasted ‘Khande Da Amrit’, to prepare the food?

My answer: Why not? What is the problem to let her do so?

Question: Can a woman, who tasted ‘Khande Da Amrit’, take part in ‘Guru Kee Bauli Kee Sewa’ (the service of step-well of Guru)? (There is a historic step-well at Sri Hazoor Sahib).

My answer: Why not? What is the problem to let her do so?

Question: Can a woman, who tasted ‘Khande Da Amrit’, take part in ‘Gaagar Dee Sewa’ (service of metallic pitcher)? (Amritdhari men bring water in metallic pitchers from the river Godavari, for washing the Takht Sahib).

My answer: Why not? What is the problem to let her do so?

Question: Will you allow a woman, who tasted ‘Khande Da Amrit’, to do the ‘Chaur Dee Sewa’ (to wave the holy whisk)?

My answer: Why not? What is the problem to let her do so?

Question: Can a woman, who tasted ‘Khande Da Amrit’, take part in the holy procession as one of the five beloved ones?

My answer: Why not? What is the problem to let her do so?

Singh Sahib Joginder Singh has criticized the SGPC, Akali Dal, Bhasaurees (Panch Khalsa Diwan, Bhasaur) and Bhai Randhir Singh’s group. He wrote that all these organizations are against the ‘Raagmala’. He wrote that ‘Bhasaurees’ were against the ‘Bhagatbani’.

I think the SGPC is not the ‘Panth’ itself. It is an organization, whose members are elected by the Punjabi Sikhs only. There are other organizations too, like the Delhi Sikh Gurdwara Prabandhak Committee, which take care of the Sikh places. Secondly, the ‘Raagmala’ is read everywhere except Sri Akal Takht.

Akali Dal is a political party. This party has non-Sikh members too. Now, there are many Akali Dals. A political party has nothing to do with a religious matter.

Bhai Randhir Singh organized ‘Akhand Keertani Jatha’. Most of the members of this Group do not read the ‘Raagmala’. Other accept it the Gurbani. Bhai Randhir Singh was once a member of ‘Panch Khalsa Diwan, Bhasaur’. I did not see any article against the ‘Bhagatbani’ and ‘Raagmala’ written by Bhai Randhir Singh. Even if he was against the Raagmala, it has nothing to do with ‘Kirpan Da Amrit’.

The ‘Panch Khalsa Diwan, Bhasaur’ is now lying in its tomb, though sometimes its ghost wanders here and there. Recently, a writer (now excommunicated) was possessed by this ghost. I hope that one day, this ghost will be caught and kept in a bottle forever.

Thus, we reach on a conclusion that there should not be a separate ‘Kirpan Da Amrit’ for the women. ‘Khande Da Amrit’ is the only accepted baptism in Sikhism.

(Amrit Pal Singh ‘Amrit’)

Two things are very important to a human being. These two things are happiness and sorrow. There are different explanations for happiness and sorrow. However, in summary, we can say that the happiness is something our mind wants to get. If something occurs according to one’s desire, it is happiness. If something happens, which was not desired, is sorrow. If something happens, which should have been avoided, is sorrow.

Happiness and sorrow are states of mind. Suppose there happens something wrong to two persons. It is possible that one could feel mental pain for it and the second one just ignore this undesired mishap. The person, who does not feel bad about the mishap, does not care why this happened to him. The person, who is saddened by this mishap, worries about the mishap. He starts to think constantly why it happened, how it happened and thus becomes psychotic. He thinks that what happened should not have happened. He thinks that what he wanted was not happened. He thinks that what he wanted to avoid was happened.

He thinks continually in this way. Such incidents distress him badly. He is now too much upset. This state of his mind is called ‘Tapna’ (to burn with grief). He is burning with grief why it happened. It is a kind of self-pity.

Burning with grief has no limits. In real life of an ordinary person, there is not only one suffering for which he is being burnt. Even a school going child feels burning with grief. Sometimes he is not happy, because he could not understand what his teacher taught him. Sometimes he is unhappy, because he feels that there is too much syllabus for his studies. Moreover, if he gets fewer marks in the examinations, he is sorrowful again.

When a student finishes his studies, he starts to look for a good job. Now, he does not get a job. Now, he is again in pain. He thinks that he is well qualified. He thinks he has too many certificates; even then, he has no job. He feels pain.

Even if he gets a job, he is still not satisfied. Now, he is in pain, because he thinks he has not been getting the required pay scale. Sometimes, he is in pain, because he did not get his desired department. Thus, the fire of acquisitiveness continuously burns him.

In such situations, an ordinary person laments. He goes to the religious places and makes prayers. Most of the times, his prayers are not prayers in reality. These prayers turn into complaints.

In his ‘prayers’, he says that he did a lot of ‘Nitnem’, even then why his desire is not fulfilled. He says he did lots of ‘seva’ in Gurdwaras and donated some money; even then, his wish is unfulfilled. He complaints that he did lots of ‘Nitnem’ and ‘seva’, even then there are still problems in his life.

Actually, he does not want to know the reasons, but he is just making complaints. It is as if he wants to tell that the God is not doing good job.

Addressing to such a person, Sri Guru Nanak Dev Jee says: –

“Bahuta Bolan Jhakhan Hoye.

Vin Bole Jaanai Sabh Soye. 1. Rahaayo”.
(Speaking too much is rave. He knows everything even without one’s speaking. 1. Pause). (Sri Guru Granth Sahib Jee, page 661).

Saying to the God that one is too sorrowful is just a rave. Making complaints to the Waheguru is meaningless. Why should we make complaints to the God? Does the God not know what happened to us? Does the God is not omniscient? Does the God is not omnipresent? Was he not present there when something happened to us?

The God Almighty knows everything. He is omniscient. He is omnipresent. He was present when something happened to us. Is it needed to tell Him what happened to us? Is it needed to make our complaints? Is it needed to tell Him that He is not a good doer?

No, not at all. The God Almighty knows everything even without our speaking. He knows what is there in our hearts. He never made any mistake. He does what is good for the humanity. He does what is good for us.

Here, I would like to share a forwarded email, which was sent to me by an American reader: –

“I think of this sometimes when I’m in traffic or catch every light to my destination.
Where God wants me to be.

Next time your morning seems to be going wrong and the children are slow getting dressed and you can’t seem to find the car keys and you hit every traffic light, don’t get mad or frustrated; praise God instead, because God is at work watching over you.

After Sept. 11 … I happened to call a man on business that I did not know and have not talked to again. However, this day, he felt like talking.

He was head of security of a company that had invited the remaining members of a company who had been decimated by the attack on the Twin Towers to share their office space. With his voice full of awe, he told me stories of why these people were alive and their counterparts were dead…and all the stories were just ‘little’ things.

As you might know, the head of the company got in late that day because his son started kindergarten. Another fellow was alive because it was his turn to bring donuts.

One woman was late because her alarm clock did not go off in time.

One was late because of being stuck on the NJ Turnpike because of an auto accident.

One missed his bus.

One spilled food on her clothes and had to take time to change!

One’s car would not start.

One went back to answer the telephone.

One had a child that dawdled and did not get ready as soon as he should have.

One could not get a taxi.

There were other stories that I hope and pray will someday be gathered and put in a book.

The one that struck me was the man who put on a new pair of shoes that morning, took the various means to get to work but before he got there, he developed a blister on his foot. He stopped at a drugstore to buy a Band-Aid. That is why he is alive today.

Now when I am stuck in traffic, miss an elevator, turn back to answer a ringing telephone… All the little things that annoy me …I think to myself, this is exactly where God wants me to be at this very moment.

May God continue to bless you with all those annoying little things and may you remember their possible purpose”.

Therefore, the God Almighty knows very well what to do and what to not. He does what is good for us. We should not make complaints to him.

Well, we should make our points to someone, who does not know what happened. If someone has filed a court case against us, or if we have filed a court case against someone, we will have to speak. We will have to take the help of the words to make our point very clear. If we do not speak there, there could be an ex parte decision against us. It is because the judge in the worldly courts is not omniscient. It is because the judge in the worldly courts does not know what is there in our minds, in our hearts. He does not know what is truth. He does not know what is false. So, he asks for the evidence/proofs. Now, we will have to speak. Now, we will have to tell him the truth. Now, we will have to prove our point.

On the other hand, the God Almighty is there even in our hearts. Why should we tell him? O man! Do not make complaints. O foolish! Do not rave. Even without your speaking, the God knows everything in your mind.

(Amrit Pal Singh ‘Amrit’)

According to the ‘Sikh Rahat Maryada’, “A Sikh must not take hemp (cannabis), opium, liquor, tobacco, in short any intoxicant. His only routine intake should be food”.

At Takht Sachkhand Sri Hazoor Sahib Ji, the ‘Sukhnidhaan’ is offered as a holy food. Generally, ‘Bhang’ (Cannabis) is called ‘Sukhnidhaan, but seeing condemnation of ‘Bhang’ in the Gurbani and ‘Sikh Rahat Maryada’ named it ‘Sukhnidhaan’, instead of ‘Bhang’. Whatever is the case, we have to accept that ‘Sukhnidhaan’ is a drink, in which ‘Bhang’ too is mixed.

In his book ‘Sri Hazoori Miryada Prabodh’, Singh Sahib Bhai Joginder Singh Ji, then the chief priest of ‘Takht Sachkhand Sri Hazoor Sahib Ji, has expressed his views about ‘Bhang’ under the heading of ‘Sukhnidhaan De Bhog Baare’ (page 257 to 264). He wrote that all the ‘Maryada’, which is being followed at Takht Sahib, is ‘Puratan’ (old) tradition.

Supporting the offerings of ‘Sukhnidhaan’ at Takht Sachkhand Sri Hazoor Sahib Ji, Singh Sahib Bhai Joginder Singh Ji has presented these arguments: –

1. According to the ‘Janamsakhi Bhai Bala’, Mogul King Babur offered ‘Bhang’ to Sri Guru Nanak Dev Ji. Delighted on this, Sri Guru Nanak Dev Ji granted him the boon to have the kingdom for seven generations. Guru Ji recited a ‘Shabd’ also on this occasion, in which he did not condemn ‘Bhang’. On the other hand, when Yogi Jhangar Nath offered a cup of wine to Guru Nanak Dev Ji, Guru Ji recited a ‘Shabd’, in which drinking wine was condemned.

2. The ‘Mahant’ (abbot) of ‘Gurusar Satlaani’ got license for ‘Sukhnidhaan’ from the British government.

3. The ‘Sukhnidhaan’ is being offered at Sri Amritsar Sahib, Taran-taaran, and Sri Anandpur Sahib Ji.

4. ‘Nihangs’ of the ‘Budhha Dal’ offer ‘Sukhnidhaan’.

5. There is description of ‘Sukhnidhaan’ on many pages of book ‘Sooraj Prakash’.

6. At ‘Shaheedi Baag’ in the city of Sri Anandpur Sahib, a small room, which was constructed during Guru’s time, has been excavated, in which there were big ‘Suneharas’ (a kind of big vessel). It proves that ‘Sukhnidhaan’ was prepared and offered during the time of Guru Sahib.

7. According to the book ‘Khalsa Dharam Shaastar’, Guru Gobind Singh ordered to take intoxicants to remove sadness. The quantity of ‘Chhatar-dhara’ (opium) and ‘Sukhnidhaan’ was fixed.

8. All the ‘Rahats’ can be known only from Guru history and ‘Rahatnamas’. We cannot know ‘Rahats’ from Sri Guru Granth Sahib Ji.

Let us now discuss these points one by one: –

The main argument by Singh Sahib Bhai Joginder Singh Ji is that Mogul King Babur offered ‘Bhang’ to Guru Nanak Dev Ji, according to ‘Janamsakhi Bhai Bala’. Pleased by this, Guru Nanak Dev Ji granted him the boon to have the kingdom for seven generations. Singh Sahib Ji says that Guru Ji recited a ‘Shabd’ also on this occasion, in which he did not condemn ‘Bhang’. On the other hand, when Yogi Jhangar Nath offered a cup of wine to Guru Nanak Dev Ji, Guru Ji recited a ‘Shabd’, in which drinking wine was condemned.

Quoting to the ‘Janamsakhi Bhai Bala’, Singh Sahib Ji made it clear, in a way, that ‘Sukhnidhaan’ and ‘Bhag’ are one and the same. The particular ‘Sakhi’ of ‘Janamsakhi Bhai Bala’ does not use the word ‘Sukhnidhaan’. Only word ‘Bhang’ has been used.

It is absolutely opposite to the fact saying that according to ‘Janamsakhi Bhai Bala’, Guru Ji was pleased when Babur offered him ‘Bhang’. In fact, ‘Janamsakhi Bhai Bala’ though says that Babur offered ‘Bhang’ to Guru Ji, but there is no mention that this pleased Guru Ji. Instead, Guru Ji was pleased when Babur released innocent prisoners.

‘Janamsakhi Bhai Bala’ says that when Babur heard Guru Nanak Dev Ji singing this hymn, “Khurasaan Khasmaana Keeya, Hindostaan Daraaya”, he called Guru Ji and asked him to sing it again. Guru Ji sang it again. Babur said, “Friends, he is a nice ‘Faqir’.” Then, he offered ‘Bhang’ to Guru Ji and said, “Saint, eat the ‘Bhang’.”

Guru Ji replied, “Meer Ji, I have eaten Bhang, whose stimulation never ends”.

Babur asked, “Which is the Bhang, whose stimulation never ends?”

Guru Ji asked Bhai Mardaana Ji to play on ‘Rabaab’. Guru Ji recited this hymn: –

“Bhau Tera Bhaang, Khalrhi Mera Cheet” (Sri Guru Granth Sahib Ji, page 721).

Let us read the translation of whole of this hymn: –

Tilang, First Mehl, Second House

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

The Fear of You is my marijuana; my consciousness is the pouch, which holds it. I have become an intoxicated hermit. My hands are my begging bowl; I am so hungry for the Blessed Vision of Your Darshan. I beg at Your Door, day after day. 1.

I long for the Blessed Vision of Your Darshan. I am a beggar at Your Door – please bless me with Your charity. 1. Pause.

Saffron, flowers, musk oil and gold embellish the bodies of all. The Lord’s devotees are like sandalwood, which imparts its fragrance to everyone. 2.

No one says that ghee or silk are polluted. Such is the Lord’s devotee, no matter what his social status is. Those who bow in reverence to the Naam, the Name of the Lord, remain absorbed in Your Love. Nanak begs for charity at their door. 3. 1. 2.

Guru Ji clearly says that ‘Bhau Tera Bhaang’, means ‘The Fear of You is my marijuana’. Thus, the God’s Fear is the true ‘Bhang’, for a Sikh.

Reading this holy hymn, how can we say that Guru Ji accepts the Bhang’ and he have not condemned it?

If Guru Ji was pleased when Babur offered ‘Bhang’ to him, why did he (Guru Ji) not drink it? ‘Janamsakhi Bhai Bala’ does not say that Guru Ji drank ‘Bhang’.

Then, according to ‘Janamsakhi Bhai Bala’, King Babur offered land to Guru Ji, but Guru Ji refused again. Babur requested Guru Ji to have mercy on him. Hearing this, Guru Ji asked him to release innocent prisoners. Babur requested for a boon of kingdom for his generations. Guru Ji granted him the boon. Babur released the prisoners and gave them cloths. On this, according to ‘Janamsakhi Bhai Bala’, “Taan Baba Ji Barhe Prasann Hoye” (At that time, Baba Ji was so pleased).

Therefore, we see that neither Guru Ji accepted ‘Bhang’, which was offered to him, nor he was pleased on this. Guru Ji did not accept it, because he was against its use, it is obvious. In its place, Guru Ji was happy, when Babur released the prisoners.

According to the second argument given by Singh Sahib Bhai Joginder Singh Ji, the ‘Mahant’ (abbot) of Gurusar Satlaani got the license for ‘Sukhnidhaan’ from the British government.

A ‘Mahant’, even he has many devotees, cannot be an ideal for Sikhs, who prays for victory of invaders against his own brothers/fellow-countrymen. Also, how can it prove that ‘Maryada’ of offering ‘Bhang’ at Takht Sachkhand Sri Hazoor Sahib is an old one (‘Puratan’), if any ‘Mahant’ got license for ‘Bhang’ from the British government?

The third argument given by Singh Sahib Ji says that at Sri Amritsar Sahib, Tarantaaran Sahib, Sri Anandpur Sahib, ‘Sukhnidhaan’ is being offered.

It is possible that when Singh Sahib Ji visited Sri Amritsar Sahib Ji, ‘Sukhnidhaan’ was being prepared there. However, still it does not prove anything. If something is happening in modern age, how does it prove that it was in practice even Guru Gobind Singh’s time? Recently, a Gurdwara was in news, where the Police found opium being cultivated. Does it prove that cultivating opium in Gurdwara premises is a ‘Puratan Maryada’ (old tradition)?

The next argument given by Singh Sahib Bhai Joginder Singh Ji says that ‘Nihangs’ of the ‘Budhha Dal’ offer ‘Sukhnidhaan’.

If some Nihangs of Budhha Dal use ‘Sukhnidhaan’, it does not prove that it is a ‘Maryada’ started by Guru Gobind Singh Ji. According to the book ‘Twareekh Guru Khalsa’, written by Giani Gian Singh, Budhha Dal was founded in Samvat 1791 Bikrami (1734 AD). (See, ‘Twareekh Guru Khalsa’, part second, page 119, year 1987, the Language Department, Punjab). Any ‘Maryada’, which is being practiced presently in an organization, which was founded many years after Guru Gobind Singh left for his heavenly abode, does not prove that it is an old tradition.

For example, nowadays, Budhha Dal has started to install ‘Sri Sarabloh Granth’ along with Sri Guru Granth Sahib and Sri Dasam Granth Sahib Ji. It is a well-known fact that installing Sri Sarabloh Granth Along with Sri Guru Granth Sahib Ji is not an old tradition. Instead, it is perfectly a new idea. Even Singh Sahib Bhai Joginder Singh Ji himself has not written that Sri Sarabloh Granth should be installed in Takht Sachkhand Sri Hazoor Sahib Ji. Can anyone claim that installing Sri Sarabloh Granth is an old tradition, because at the present time it is being installed by Budhha Dal at some places?

Not only Budhha Dal’, but ‘Tarna Dal’ also was founded in the year of 1734 AD. In addition, none of these organizations was founded by Guru Gobind Singh Ji.

In another argument, Singh Sahib Ji writes that description of ‘Sukhnidhaan’ has been given on many places in book ‘Sooraj Prakash’ (Sri Gur Pratap Sooraj Granth).

Singh Sahib Bhai Joginder Singh Ji himself would not have been accepted every point of the ‘Sooraj Prakash’ a reliable source. For example, it is the same ‘Sri Gur Pratap Sooraj Granth’ (Sooraj Prakash), which does not believe that ‘Ragmala’ of Sri Guru Granth Sahib Ji is recited by Guru. It is not rational to accept one thing and reject other in ‘Gur Pratap Sooraj Granth’. Only a serious analysis of many books can show us the way to a result.

Giving another argument, Singh Sahib Ji wrote that At ‘Shaheedi Baag’ in the city of Sri Anandpur Sahib, a small room, which was constructed during Guru’s time, has been excavated, in which there were big ‘Suneharas’ (a kind of big vessel). It proves that ‘Sukhnidhaan’ was prepared and offered during the time of Guru Sahib.

Big ‘Suneharas’ found in an old room do not prove that only ‘Sukhnidhaan’ was being prepared in them. If someone finds a cauldron in an old room, how can it be said that only ‘Karhaah’ (pudding) was cooked in it, not any vegetables? Even we believe that ‘Sukhnidhaan’ was prepared in those ‘Suneharas’, it is impossible to prove that this ‘Sukhnidhaan’ was prepared for Guru Ji, or by his permission.

Singh Sahib Ji wrote that according to ‘Khalsa Dharam Shaastar’, Guru Gobind Singh Ji ordered to take intoxicants to remove sadness. The quantity of ‘Chhatar-dhara’ (opium) and ‘Sukhnidhaan’ was fixed.

First, the ‘Khalsa Dharam Shastar’ is not an old book. Therefore, the tradition of ‘Sukhnidhaan’ cannot be proved an old one by this book.

If we accept the argument of ‘Chhatardhara’ and ‘Sukhnidhaan’ given by the ‘Khalsa Dharam Shastar’, then why is only ‘Sukhnidhaan’ being offered at Takht Sachkhand Sri Hazoor Sahib Ji? Why do they not offer ‘Chhatardhara’ (opium)? There is description of opium and marijuana in a same line. One is being offered at Takht Sahib Ji, and other is not. Why is it so?

Singh Sahib Ji wrote that all the ‘Rahats’ can be known only from Guru history and ‘Rahatnamas’. We cannot know ‘Rahats’ from Sri Guru Granth Sahib Ji.

Though, it is right that we get information about all the ‘Rahats’ from Guru history and ‘Rahatnamas, but only one book of history or only a single ‘Rahatnama’ cannot be accepted as an authority. We know that present ‘Maryada’ of ‘Amrit Sanchar’ (Sikh baptism) is not written in any of old ‘Rahatnamas’; even then, present ‘Maryada’ of ‘Amrit Sanchar’ is being followed across the world. Why is it so? Does it not indicate that we get the ‘Sikhi Rahat’ from an unbroken tradition, which was started by Satguru Kalgidhar, the tenth Guru?

It is obvious from arguments given by Singh Sahib Bhai Joginder Singh Ji that he used the terms ‘Bhang’ and ‘Sukhnidhaan’ as synonymous with each other. being the head priest of Takht Sahib Ji, he must have read these lines of the Gurbani: –

Kabeer Bhaang Maachhulee Sura Paan Jo Jo praanee Khaanhe. Teerath Barat Nem Keeye Te Sabhai Rasaatal Jaanhe. 233. (Kabeer, those mortals who consume marijuana, fish and wine; – Pilgrimages, fasts and rituals they followed will all go to hell. 233.) (Sri Guru Granth Sahib Ji, page 1377).

I do not know why Singh Sahib Ji did not consider it necessary to mention these lines when he was discussing such an important topic.

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