AMRIT AND FIVE SYMBOLS
Question 1: Guru Gobind Singh gave one Amrit. Now, we have so many
Amrits - Akal Takhat Amrit, Sant Amrit, Jatha Amrit, etc. Why is there
such a conflict about what an Amritdhari should do or should not do?
* Some say it is okay to eat meat while others say it is totally wrong.
Some say all meats are okay except beef.* If a lady takes Amrit she must
tie a turban. Why?
Amrit Rehat
(i) The Guru gave one Amrit and one
Maryada, then why are there so many Amritstoday? This is rightly a big
question in the minds of all Sikhs. We know the reason for there being so
many Maryadas, but we don't know how to convince these different groups to
acceptthe approved Maryada as the one given by the Guru.The Guru
authorized the Panj Pyaras to give Amrit to anyone desirous of joining
theKhalsa Panth. Thousands joined this brotherhood on Baisakhi Day of 1699
after the founding ofthe Khalsa Panth. When these Singhs came to their
villages they started giving Amrit to more people. They passed on the code
of the Rehat Maryada verbally to the new members of theKhalsa. This
procedure is still going on today.
During the Amrit ceremony, the
candidates forAmrit do not take paper and pen to record all what is told
to them. They listen to it, remember itand try to practice it in their
lives.When Amritdhari Sikhs explained the Maryada to the new members, they
did contribute,unintentionally of course, some variations in the
instructions. It is now a known social phenomenon that when one hears a
message and passes it on to another person, it is impossible to convey the
message in the same spirit. He cannot help giving his owninterpretation to
the message, because of which the message may sometimes be totallychanged.
This happens even when one takes all precautions to communicate the
messagecorrectly without adding or deleting anything from it. It is easy
to imagine the changes whichcould take place in the Maryada when there is
a desire to make the Maryada “better and holier”than the one practiced by
other Sikhs.
(ii) We do not have a complete set of systematically written
directions regarding Rehatfrom the Guru. Of course, many Sikhs, some
contemporaries of the Guru and others descendentof those who attended the
Guru, have written their observations and instructions regarding theRehat
to be practiced by the Khalsa. When all these writings are put together,
not only do they notagree, but some observations contradict each other. In
a few cases, the instructions go againstthe principles of Gurmat (Gurbani
in Guru Granth Sahib). Sikh scholars, therefore, fear that somesections of
the Rehat Namas were not written by the persons whose names are associated
withthose writings. They must have been modified later on.
(iii) During
the 18th century, the Khalsa were always harassed by the government.
They had to leave their Gurdwaras and move to the woods for protection from
the police and army.This situation prevailed for more than half a century.
During this time, the Sehjdharis (who is not baptised) were in charge of the
Gurdwaras. Later, the Gurdwara management slipped into the hands of
Mahants, who became hereditary custodians of the Gurdwaras. Because of the
Hindu environment and Brahmanical influence, they introduced many Hindu
rituals in the Gurdwaras.During the rule of Maharaja Ranjit Singh no
strong effort was made to crystallize the Sikh Rehat from the mixture of Hindu
rituals. 
(iv) It was during the British rule that Sikhs, having lost all
political power, thought of the irreligious principles to get guidance for
their future. The Gurdwara management under the Mahants had so much
deteriorated during the previous 100 years that Mahants had become corrupt
and started leading immoral lives. To increase their income they
introduced worship of Hindu gods in the Gurdwaras, and act strictly
prohibited for the Sikhs. There was no discipline,and women visiting the
Gurdwaras were often harassed or even molested. This irreligious
andimmoral behavior of the Mahants gave birth to the Gurdwara Reform
Movement.The intellectuals, the Sikh scholars, and the Sikh Sants
supported the movement. Theyall got together to protest the anti Sikh and
non Sikh rituals forced on them by the Mahants managing the Gurdwaras. For
political reasons, the Government supported the Mahants in orderto keep
the Sikhs away from the control of the Gurdwaras. After enduring a long
struggle andpaying a heavy price in to form of blood and money, the Sikhs
won control of their Gurdwaras in1925.
The first and one of the best
actions they took was to appoint a committee to decideand put in writing
the Sikh Rehat Maryada to be followed by all Sikhs. The committee
worked for many years, and sifted through all the available scriptures and
writings of the times of Guru Gobind Singh. They finally presented the
results of their research to the Sikh community. Afterreceiving comments
from all sections of the Sikh community, the final form of the Sikh
Rehat Marayada was approved and published by the Gurdwara Committee,
Amritsar.It is this booklet which we should popularize and follow, even it
we, individually,have different opinions. If a Sikh wants a change in it,
the best course for him is to present his suggestions with logical
arguments and authenticated evidence to the Khalsa Panth for consideration.
(v) It must be mentioned here that interference in the Sikh faith by
certain forces against Sikhs and Sikhism is always widespread. Concerted
efforts are often made by these forces to confuse the issues more, rather
than let them to be decided by Sikh scholars. The NirankariSect,
practicing anti-Sikh Rehat, but claiming themselves to be Sikhs, are
supported and helpedby the political enemies of the Sikhs. These false
Nirankaris disrespect the Guru Granth Sahib publicly and criticize the
Rehat in their writings and speeches. Sikhs have protested against
thisstrongly. The government in power, rather than stopping Nirankaris
from hurting the Sikhfeelings, sided with them, resulting in the 1978
episode and later genocide of the Sikhs in 1984.There are many other anti
Sikh splinter groups sponsored and supported by the government tomislead
the Sikhs.There are, however, many genuine Sikhs who want certain
changes/additions in the SikhRehat Maryada booklet. The suggestion to such
Sikhs is that they observe the Maryada already prescribed by the Gurdwara
Committee, Amritsar, and hold on to it for the present for the sake
of Panthic unity. This is not the proper time for making changes and
asserting individual thought son the Khalsa Panth. Let the Khalsa first
resolve the current life and death struggle before this topic is put on the
agenda.
Eating Meat
According to the Maryada
booklet ‘Kutha’, the meat prepared by the Muslim ritual is prohibited for a
Sikh. Regarding eating other meat, it is still silent. From the
prohibition of the Kutha meat, it is presumed that non Kutha meat is not
prohibited for the Sikhs.Of course, beef is prohibited to the Hindus and
pork to the Muslims. Jews and Christians have their own restrictions. They
may not eat certain kinds of meat on certain days. Sikhs have no such
instructions. If one thinks he needs to eat meat, it does not matter which
meat it is, beef, pork, poultry, fish, etc., which day it is. Of course,
one should be careful not to eat any meat or other foods harmful to one’s
health.Gurbani’s instructions on this topic are very clear.
Only a fool
argues whether to eat meat or not. Who can define what is meat and what is
not meat? Who knows where the sin lies, being a vegetarian or a non
vegetarian? (Page 1289 GuruGranth Sahib)
The Brahmanical
thought that a religious person should be a vegetarian is of recentorigin.
Earlier, Brahmans had been eating beef and horse meat after sacrificing
the animal in the name of the goddess.In conclusion, it is not correct to
say that any person who eats meat (of course Kutha,because of the Muslim
rituals is prohibited) loses his membership of the Khalsa and becomes
anapostate. Traditionally, however, eating meat by the Sikhs is not
encouraged. (See also ChapterV B Langar).
Turban
It is required of every Sikh to keep his/her head always covered. Males do so by tying a turban while most of
the females keep a big scarf (chuni) to cover their heads and upper part
of the body. Women who tie a turban (keski) are not infringing on any
Rehat; rather this is quite convenient and looks more graceful.
Furthermore, by tying a Keski, the hair remain properly covered all the
time. Scarves often keep coming off and the women are observed, even
while sitting in Gurdwara, trying to keep it on their heads again and
again. (See also Chapter IX Question 6).
Question 2: If a
Sikh took Amrit and lied later, is he a Khalsa or not?
It is like
asking whether a person is an American or not if he/she did something
which is against the constitution. We know he remains an American but as a
criminal or a guilty person depending upon the actions he did. Lying is a
kind of cheating through words, which is an un-Sikh like act. A Sikh is not
expected to tell a lie. Lying is a sinful for every person, whether a Sikh
is or not.Life involves many aspects of our activities. Think of a student
who has to learn many subjects and practice sports. One student may be good
in studies and poor in sports, while the other may be good in sports but
poor in studies. We recognize students by their total achievements.
Similarly, a Sikh may be good in one aspect of life, but not in the
others. Gurmat says...
Instead of finding faults with
others and requiring them to live a pious life, let us look for virtues in
the people and try to live a virtuous life ourselves.[Guru Granth Page 766
]
Question 3: How are Amritdharis different from those Sikhs who live by
Guru Granth Sahib, but do not wear the 5 symbols? How are they different
from those people who serve humanity as a Khalsa is supposed to do? Who is
a better Sikh: he who is an Amritdhari, keeps 5 symbols and reads all
Paath regularly, but does not live honestly; OR he who is not Amritdhari,
not wearing the 5 symbols, but lives a truthful life as a Sikh is supposed
to live? Why do people become Amritdhari even though they know they are not
going on the right path? I see people doing wrong things while they are
Amritdhari Sikhs.
Amritdhari and Others
The
principle involved in this case is similar to the one mentioned in the
second question above. Amritdharis are different from non-Amritdharis, who
live by the Guru Granth Sahib, in the same way as a soldier or a policeman
of a country is different from a good law-abiding,high-class citizen. Both
serve their country in their own way. A veteran enjoys greater respect from
the people and the government of the state because of his duty to protect
their freedom atthe risk of his/her life.The Khalsa is a soldier, not of
any worldly government of God, for serving people andprotecting their
human rights. They do so not because they are to be paid for their
services, butbecause it is their duty to serve humanity. The physical
distinction of wearing the 5-symbol uniform by a Khalsa is the same as a
policeman wearing his uniform and looking different from other citizens of
the state.Non-Amritdharis (without the 5 symbols) living the life of an
Amritdhari Sikh, are like the civilians doing the duty of a policeman. They
do so without joining the police department, without putting on their
uniform, and without observing the code of discipline required of the
policeman.Such people, even when doing better services than the policeman,
are not recognized as policeman, but as good citizens. A person living a
pious life as expected of a Sikh will be recognized as a holy man, but not
a member of the Khalsa, unless he wears the 5-symbol uniform and observes
other codes of the Rehat.
Better Sikh?
This
actually is the same question as above but asked in different words by
another youth. The answer can be understood easily if we relate it to our
daily life. Who is a better member of the team one who wears a uniform, but
does not play the game, or the one who does not wear the uniform, but plays
the game well? Each is deficient; one needs to learn how to play and the
other needs to wear the uniform to become a member of the team. The two
can not be brought on the same level for comparison.Similarly, we can say
one is a Sikh by appearance but not by actions, while the other is aSikh
by actions but not by appearance. To be accepted and honored as a member
of the team(Khalsa Panth), one has to know how to play (do good deeds),
wear his 5-symbol uniform and obey the rules of the game (observe the
Khalsa Rehat).
Baptism (Amrit), Why?
This is
not a question but an observation of a person who feels
hurt to see Amritdhari Sikhs ignoring their vows. People may agree with it
or not. The general image among the Sikhs today is that during the 18th
century Sikhs had very high character. They offered their heads for their
religious freedom and human rights. They would die, but not lie. The Sikh
youth, after learning the Sikh way of life, wish and decide to sincerely
follow that path.However, today they do not see many Sikhs living up to
those standards. Rather, they see them fighting for taking over the control
of Gurdwaras instead of serving the Sikhs and living the life ofa Sikh.If
we see with a wider perspective, we find many Sikhs who are making the
highest sacrifices and suffering tortures even today to protect their
religious freedom and human rights.Thousands have already become martyrs
in the last decade. The history of the 18th century and the early 20th
century is being repeated today. There are people who have even sold
theirhouses to help the Sikhs struggling against the mighty Indian
government. Many are silently leading a good Sikh life and helping needy
people. It is ironic that a few hundred Sikhs fighting for positions in
the Gurdwara management become more prominent than hundreds of thousands of
Sikhs who go there for religious singing and learning the principles of
Sikh life.
Question 4: Why is a non Amritdhari considered
inferior to an Amritdhari (not allowed to eat from the same plate) when you
say that we are all equal?
Normal practice of the Langar is that it is
served equally to all, without discrimination of whether one is Amridhari
or a non Amritdhari. Everybody eats in his own plate. All sit as equals and
are given the same food. If you and your brother are eating from the same
plate, it does not mean that you consider other persons not permitted to
eat from the plate, as inferior persons. In the same way, when two
Amritdharis (Khalsa is one brotherhood) eat from he same plate, it is no
reflection on the status of life of a non Amritdhari.
Question 5: It is acceptable for a girl to shave her legs and
under arms if she does not cut the hair on her head?
No. A Sikh is
required not to cut or shave hair from any part of the body. Trimming
orshaving of eye brows by Sikh women is as much against the Khalsa Rehat
as trimming beard bySikh men.
Question 6: Why do we have to
have long hair? My dad said, “When the Sikhs were living in theforests,
they could not get their hair cut, but now you can do it.” Why can't
we?
If one wants to accepted and recognized as a Sikh, keeping uncut
hair is a requirementfor that. When Guru Gobind Singh gave Amrit to the
Sikhs, he also required them to wear the5-symbol uniform. The Sikhs were
living a very good life at that time in villages and cities. Theywere not
living in forests. The Guru was living at Anandpur Sahib and was accepted
as a trueking. It is wrong to assume that Sikhs had to grow long hair
because they could not cut it whileliving in jungles.
Question 7: How do we answer this question, “If you keep long
hair, being God-given, why cut your nails which are also God-given?”
You have been told the wrong reason by someone for keeping your hair
uncut. Sikhskeep long hair, not because they are a jpgt of God, but
because of the order of the Guru. Theinstructions of the Guru to retain
natural hair (not to cut it at all) are misinterpreted by somepersons to
mean that we are to keep hair uncut, it being a jpgt of nature, Waheguru,
to humanbeings. This misunderstanding prevails among many Sikhs.
Question 8: You told us that keeping uncut hair is an
essential requirement for a Sikh. Then why do Sikhs advertise “Wanted a
clean-shaven Sikh” in matrimonial columns?
This is a very common
question asked at Sikh youth camps. To prevent this issue inproper
perspective, the discussion is reproduced below in full detail.
(a) The Question: A simple question, “Is it O.K.
if a Sikh cuts his hair?” was asked by a trainee at a SikhYouth Camp. My
quick response was, “Nahin (no), hair is the identity of a Sikh.” His
immediate second question put me in a spot, “Then why do people advertise:
Wanted match for a clean shaven Sikh?”“Um...u...m...h..” Before I could
answer this question, the boy continued, “Anyway what has long hair to do
with the faith of a person? One can be honest, truthful, and religious
without keeping long hair.” To my relief, a bearded European with long
hanging hair passed by us.Pointing towards him, I asked the youth, “Is he
a Sikh?” The answer was a quick and firm “No”. I continued, “You mean that
just keeping long hair does not make a person a Sikh. Probably, this is
your argument.” The boy agreed with me. Now, the question before us was,
“If keeping long hair does not make one a Sikh, then who is a Sikh and why should a
Sikh keep long hair?”
We had a frank dialogue; below is
the outcome of that.
(b) Search for the
Answer:
(i) The faith: The Sikh faith was
founded when Guru Nanak, coming out of the river, told people, “Na Koi
Hindu, Na Musalman.”
He implied that God does not judge people as Hindus
or Muslims or anyone else. Before Him, we all are simple human beings and
equal. The people,Hindu or Muslim, high caste or low caste, who accepted
his preaching and lived accordingly were called Nanak’s “sikhs” (note the
letter “s” is not capitalized). The word “sikh” is a common noun and it
means a disciple, a follower. Nanak, having revealed a new philosophy,
became popular as Guru.The perception of the word Sikh, a member of a new
community, which exists today, had not developed then.
A “sikh” (follower)
of the Guru, continued to be considered a member of his community, Hindu or
Muslim. Bhai Mardana and Rai Bular were Muslims. Baba Budha was a Hindu,
and Bhai Lalo was a low caste, but they were all “sikhs”, disciples of the
Guru. The folk saying: “Nanak Shah Fakir, Hindu Ka Guru, Muslam Ka Pir”
became popular wherever Guru Nanak went. Both communities joined the
congregation to listen to Guru Nanak. A Hindu raja of Kangra became a
“sikh”, a disciple of Guru Amar Das, and supplied timber for building the
town of Goindwal. Mian Mir, a Muslim holy man, was a “sikh” of Guru Arjan
Dev. Painda Khan, a general of Guru Hargobind, was a Muslim.As Guru Nanak
kept long hair, his disciples, “sikhs”, also started keeping long hair
and wearing turbans as their identity. May it be mentioned here that some
Hindus, particularly holy people, already kept their hair long and tied
turbans, even before Guru Nanak was born. Muslims tied turbans in their
own style.The custom of keeping long hair and wearing turbans
was not founded by Guru Nanak; this was a part of the world
culture.Not identify them used Singh word way, same written Punjabi
and “Sikh”, “sikh” words, both communities.
(ii) Praying. while Jews requirement religious
Bible mentioned turbans and tied also Europeans.
Deciding not to join
the Khalsa Panth did not mean the “sikhs”, the disciples, were no longer good
persons, an impression which some Sikhs mistakenly express about them today.
Such “sikhs” were called Sehjdharis, slow adopters; they were
welcome to take time before they formally joined the Panth. Now, they are
better known as “Shardaloos”, believers of the Sikh faith. Being disciples
of the Guru and followers of Gurmat, they were well-wishers and supporters
of the Guru Khalsa Panth. They always sided with the Panth and suffered
with them.
(c) The Answer The above historical
review gives us the answer to the question, “Who is a Sikh?” A person who
believes in Gurmat takes Amrit, wears the 5K uniform and follows the Rehat
becomes a Sikh. Otherwise, a believer in Gurmat is a Sehjdhari, a “sikh”,
(but not a Sikh), a person on his way to taking Amrit, becoming a Sikh and
thus being a full and visible member of the Sikh Panth. “Sehjdhari Sikh”
is a contradiction in terms. Having become a Sikh, one is no more
aSehjdhari. In the other case, “Sehjdhari sikh” the word “sikh” is
redundant because Sehjdharimeans a “sikh” moving on the path to be a Sikh
(Singh).
Sehjdharis are well-wishers,
supporters, and helpers of the Panth, and they have to be respected as
such. It is no favor to them, they deserve it and it is an obligation for
the Sikhs to treat them that way.
These members believesin the sikh panth morals and are practicing the religion so that
they can take Amrit and become khalsaRadha Swamis, false Nirankaris, communists
, and others who do not believe in Amrit, even if they keep hair and tie turbans, are not
Sikhs.
(d)Another question
At the close of the
discussion, a new question cropped up. Were the Bhagats, whose Bani is
given in the Guru Granth Sahib, Sikhs or not? They did not take Amrit.
To
find the answer, one must understand that the words “guru” and “sikh” were
in use much earlier than the time of Guru Nanak Dev. They meant a teacher
(guide) and a disciple,respectively. The former word “guru” is now
accepted in the English language and included in the dictionary with the
above meaning.Kabir and Sen are mentioned as “sikhs” by the famous
scholar, Bhai Gurdas. Var 10-16. Kabir was the first disciple, a “sikh” of
“guru” Rama Nand (Note that Rama Nand was a “guru” not a Guru). Motivated
by the honorable status obtained by Kabir, another holy person, Sen,
a barber, also became his “sikh”, a disciple. There were (and also are today)
many “gurus” and in numerable “sikhs”, disciples, of the
irrespective “gurus”. However, the word Guru and Sikh have a specific
meaning in the Sikh faith.The Guru means one of the ten Gurus and Sikh
means a member of the Sikh Panth, not just any disciple. Kabir, Nam Dev,
Sen, and others were “sikhs”, disciples but not Sikhs, members of
the Khalsa Panth, which was founded by Guru Gobind Singh much later in
1699.
(e) The controversial Issue:
One of the
trainees at the camp, feeling satisfied with the above dialogue,
brought another controversial issue which he found causing lots of problems
in the Sikh Community. He wanted to know the position of the Sehjdhari
(without turban) and Keshadhari Sikhs (with turban) regarding Gurdwara
management. The analysis led us to the following:As only a citizen (not a
resident-alien) of a country can vote, and as only a person who has joined
the party can be its office bearer, so only a Sikh (not a Sehjdhari) is
entitled to be an office bearer of the Sikh institutions and Gurdwaras.
Sehjdhars, of course, should be consulted,their views duly weighed, and
they should be associated in the management of the Sikh institutions. Sikh
Rehat Maryada requires every devotee to be a Sikh to perform as a
Granthi,Ragi, or Parcharak of the Sikh faith. Every Sehjdhari should be
welcome to become an office bearer but only after joining the Sikh Panth by
taking Amrit.If a Sehjdhari lays his claim to be a Sikh and thus feels
entitled to become a preacher(Granthi, Rahi, Dhadi, Kathakar) or the
president of a Gurdwara, then questions such as,
Why should a Sikh keep long hair?” and “what does a
clean-shaven Sikh mean?” will continue to arise and will remain
unanswered.Further, when Sikhs hear in
the prayer,“Those who sacrificed their heads, got themselves cut joint by joint ... but
lived their faith along with their uncut hair.” they would
wonder, why did the Sikhs suffer so much and sacrifice their lives for
living with uncut hair?
Question 9: What are the five
symbols for?
(i) The 5 symbols of the Khalsa have the same value as the
uniform of a policeman or asoldier and something more subtle than that.
This means equality, uniformity, unity, and identity of the wearers. Every
member of a team is required to put on a certain prescribed uniform for
this very purpose. In the same way a Sikh has to wear the 5 symbols being
a member of the Khalsa team, a Sant Sipahi. Every team member is proud of
his uniform, particularly if the team has won most of the matches and has
lost only a few. here is the Khalsa team whose “coaches”,“captains” and
“players” played extremely well the “sport” of protecting the helpless
people fromthe sword of the tyrannical rulers. Their victories have shaken
the world and their successes have no parallel. That’s why the Khalsa can
justifiably feel proud of their uniform. This is what Cliff R. Huthins, and
Englishman who adopted the Sikh faith, meant when he said, “It is not enough that people call me the son of Guru
Gobind Singh just because I wear the five kakaars (5K
symbols)?”There is another way of explaining the significance
of this Khalsa Rehat. In a Sikh youthcamp, pointing towards a nonSikh
press reporter, the author asked the students, “If he wearsSikh symbols,
will he become a Sikh?” The quick and unanimous response “no” showed
theirunderstanding of the basic importance of the Sikh symbols. It is not
the physical utility of wearingthe Sikh symbols. It is not the physical
utility of wearing the Sikh symbols that makes the persona Sikh, it is the
philosophy behind their wearing and his becoming a member of the
KhalsaPanth, the son of Guru Gobind Singh, that gives the person the pride
of being a Sikh. The five symbols connect us to that philosophy.The wearing
of the Khalsa uniform has many physical advantages too, but that is not
theprimary reason we wear the uniform. These advantages may be considered
bonus of the Khalsa uniform but not the reason for wearing the uniform.
While answering the question “Why do weSikhs keep the 5 symbols?”
mentioning their advantages is an incorrect way of justifying thewearing
of them. One can say I am keeping my kirpan (sword) for protecting myself.
Otherpersons have been heard to challenge this reply by asking “Why not
keep a pistol instead of asword? Why not have and automatic opening knife?
Why not keep it concealed when it is meantto challenge your enemies? Why
wear the Kirpan outside?”The kirpan cannot be replaced by any arm because
the kirpan is a part of the uniform ofthe Sant Sipahi. He can keep any arm
for his protection in addition to wearing his kirpan. It is notjust for
the utility or the advantage of the 5 symbols that we wear them; we do so
because of theGuru made their wearing a requirement for the Sikhs as a
policeman or a player is required towear his uniform.
Question 10: why is the Kara (bracelet) not silver or
gold?
Silver and gold are metals used for ornaments. Not just any
Kara, but the steel Kara is apart of the 5-symbol uniform, and it cannot
be replaced by gold or silver Kara.
Question 11: If you do Amritshak, can ladies wear earrings, makeup, and other jewelry?
According to the Sikh Rehat Maryada, there is no objection to wearing any
kind of jewelry by an Amritdhari person provided one does not have to
pierce his/her ear or nose to wear it.During the olden days, the wearing
of earrings and nose rings indicated slavery. The owners used them to
identify their slaves. This does not fit in the Khalsa culture. We, the
Khalsa, enjoyfull freedom and are not slaves of any person or even of any
god; hence we feel it degrading to wear earrings.The reader may be
surprised to know that wearing earrings is a recent fad. In early sixties,
when the author visited the USA for higher studies, he did not see any
woman or a girl with earrings. Rather he found, coeds chuckling at the
‘silly’ act on Indian women students piercing their ears and putting rings
in them. They believed that it was practice of backward and uncultured
people. (In 1961 two American friends of the author showed their concern
about this hurtful and meaningless Indian custom).What a U-turn fashion has
taken now! All females young or old, almost without exception, are now seen
wearing earrings. The size and design of the rings have no limits.
The earrings have grown long enough to touch the shoulders and they swing
around when the headis suddenly moved to left or right.Such fads come and
go to be replaced by new ones. Wearing lipstick, earrings, skirts,and
keeping long hair by boys is another example. However it is healthier for
the mind and convenient for the body to live and dress simply and
gracefully. Those who avoid such fads enjoy greater and everlasting peace
of mind and keep themselves free from self-inflicted punishment. It also
strengthens their mid to think independently and live as leaders among
their peers. See also chapter VI, Question 6.
Question 12: Can a person who is not an Amritdhari Sikh be as brave and true as an
AmritdhariSikh?
Bravery is not limited to any caste, country, or
religion. Brave people have born all overthe world and in all
communities.It may, however, be mentioned that bravery does not
necessarily indicate the greatphysical strength of a person. It relates
more to the internal moral and spiritual strength. Bhai Duni Chand, a big
heavy man and physically very strong, was one of the devotees of
Guru Gobind Singh Ji. The Guru asked him to fight with a drunken elephant who
was to be lead to break open the gates of the fort at Anand Pur. Bhai Duni
Chand got scared and slipped out of the fort.Bhai Bachitar Singh, a thin
lean young man, faced that elephant with a strong spear and turned him back
on its own men. Baba Zorawar Singh and Baba Fateh Singh, the brave young
sons of the Guru, while stillin their teens, fought with the army at
Chamkaur Sahib. They could not be scared by the hefty strong soldiers of
the Nawab of Sirhind. Mai Bhago was a very brave Sikh woman. She had
the courage to go from village to village, gather Sikhs, and challenge the
Mughal army in 1705 at apool now known as Muktsar. The Mughals suffered
defeat at her hands and returned to theirheadquarters leaving the Guru
free to move about in the area.Similarly, any person can follow truth.
There are examples all over the world, people sacrificing their lives but
not giving up their faith. It is only our ego, lust, greed, etc., that
mislead us from the path of the truth. Only those who can overcome these
tendencies, can become brave and follow truth even at the cost of their
lives.
Question 13: Should you put your kirpan over or under
your shirt?
All the five K’s of the Khalsa uniform have their place
and should be worn accordingly.The normal practice is to wear the kirpan
outside the shirt. Some people wear it under the shirt,probably to avoid
the question, “Why are you wearing it?” from the persons they meet.
Question 14: Do Sikhs celebrate Diwali? Is tying a
“Rakhri” or “Rakhi” a Sikh ritual? Why or why not?
(i) Yes. On Diwali day
fireworks are displayed at the Golden Temple, Amritsar. Sikhs gather there
in maximum numbers on that day.Diwali day has a different significance for
people of different faiths. For many people, it is more a social
celebration of happiness than a religious day. We are not sure if some
religious connections attributed to that day are historically true or not.
It is, however, known that Bhai Mani Singh Shaheed, during the early 18th
century, started the gathering of the Khalsa at Amritsar twice a year,
once on Baisakhi (spring), and the second time on Diwali (autumn).
(ii) The
Rakhri ritual is not a Sikh ritual. Its practice doesn’t fit in the Sikh
philosophy.Rakhi or Rakhri means protection. This is a custom among some
Hindus. Accepting a Rakhri from a girl, sister or a cousin, means that the
boy takes responsibility of protecting her if she happens to the into any
trouble. As a token of his promise, he gives some money to the girl
after she ties the Rakhri on his wrist.The ritual Rakhri assumes that a
girl cannot protect herself. This gives second-rate status to the women.
Hence, it is not an approved custom among the Sikhs.According to historic
tradition, the Rakhi or Rakhri was a magic thread tied by a Tantric Yogi, a
holy person, or a fakir, to protect the wearer from evil happenings.
Later, the Rakhri took the form of the present colorful bangle like thread
with flowers and other decorations tied to it.
Question 15:
My mom says you should not wash your hair on Fridays. Why not?
Some
people consider certain days to be good or bad for certain actions. In the
West,many people believe there is a particular day when one should not
work but pray; Sunday,Saturday, and Friday are such days for the
Christians, the Jews, and the Muslims respectively.They do not eat meat or
particular kind of meat on certain days of the week, or during
certainweeks of the year.Similarly, Hindus also consider days to be
auspicious or inauspicious for certain actions.As mentioned in the
question, some people don't wash their hair on Friday or Thursday;
somedon't travel on particular days in a particular direction.
In the Sikh faith, no such thinking is entertained.
The Sikhs believe the names of the days and the numbering of the dates are
given by man and not by God. God made days, notgood or bad days. They
become good or bad to us according to our actions. When you loveand
remember God, Gurmat says it is a good day for you; when you ignore Him it
is, a bad day.(Page 318, 640 Guru Granth Sahib)
Question 16:
Why do boys wear “pugree”? Why can’t they deep
their hair hanging down like English people? Also, male Sikhs tie turbans;
why not female Sikhs?
(i) Covering their heads by people is an age-old
world custom. It was generally considered good culture and respectable
behavior for all social, formal, and religious functions.Some people keep
this tradition even today. Orthodox Jews keep a small cap on their head.
A Christian bride during her wedding covers her head and face by a veil. In
some churches,Christians attend the congregation with their heads covered.
During a Hindu marriage, the groom always ties a turban and the bride keeps
her head (usually her face as well) covered with a veil.All Rajputs, with
or without long hair, who were the ruling class and fighters, kept a
turban ontheir heads.“Pugree”, the turban, was tied during the pre Sikh
period in almost all of India. It was considered royal attire. High Muslim
officials wore turbans. Respect and turbans went together. A man without a
turban was considered a lowly, poor person. Tying a turban meant the wearer
was a responsible and honorable person.In the recent past, and uncovered
head of a person, particularly a priest or any other responsible person,
meant something bad had happened, usually a death in the family.
A
very interesting folk tale will help to explain it.A Brahman went out for a
morning bath in the river as usual. After a quick dip, he came running home
forgetting his turban there. His wife, seeing him coming without a turban
on his head started crying, assuming someone had died. When the Brahman
came into the house,finding his wife weeping, he also started weeping
aloud. This set everybody who came there weeping. When they stopped, one
member asked “Who is dead?” The lady said the Brahman knows it because he
came home without a turban. The Brahman immediately uttered, “Oh!Where is
my turban? Yes. I forgot it at the river in the morning. The water was
very cold and it was windy.” A turban was expected never to be forgotten by
a respectable or a religious person.For the Sikhs, it is a religious
symbol rather than merely a social symbol of honor. We cannot copy other
cultures in leaving the hair unattended or hanging down. We also cannot
cut our hair; that is to tie it on your head and cover it with a
pugree.Females are allowed to wear turbans. Even when they wear turbans,
the Punjab tradition requires they keep their scarf (chunni) on their
shoulders to cover the upper part of the body as a matter of graceful
dressing. Traditionally, some women wear a slightly different kind of
smallturban on the head. The males also wear a small turban on their heads
when staying inside th ehouse. In public, however, they are always expected
to wear a normal size turban. (See alsoChapter VI Question 9.)