Meditation.

The Four Doors

The Four Doors refers to an interesting concept in Sikhism. The four doors of a Sikh temple represents the Door of Peace, the Door of Livelihood, the Door of Learning and the Door of Grace. These doors must always remain open to all. These doors are a symbol that people from all four points of the compass are welcome. There’s always a light on in a Gurdwara, to show that the Guru’s Light is always visible and is accessible to everyone at any time.

 The four doors of the Golden Temple, Amritsar were Guru Arjan’s architectural translation of his ethical injunction: “Kshatriya, Brahman, Sudra, and Vaisya, all four classes have the same mandate” (Guru Granth 747). Rejecting societal distinctions, the Granth declares that religion succeeds “when the entire earth becomes one color” (Guru Granth 663). “Color” (Varna) is the standard Indian word for the four classes, so by calling for the world to be of “one color,” it is demanding an end to class discrimination. The four doors opened up to welcome people from all castes and complexions. Walking through the doors, Sikhs could understand what Nanak meant: “accept all humans as your equals, and let them be your only sect” (Japu 28).

Source. 

History of Khalistan Movement

Punjab in 1947 was split in two by the Mountbatten agreements, with one half going to Muslim Pakistan and the other going to Hindu India. From the Indian Punjab (also known as West Punjab), Haryana split off in 1966 and Himachal Pradesh did the same in 1971.

In the 1970s, Jagjit Singh Chauhan began a movement to have Punjab secede from India and create the independent Khalistan. The state would be for Sikhs much like Pakistan was created during the Mountbatten negotiations to protect Muslims.

Chauhan moved to Britain in 1979 remaining in contact with Jarnail Singh Bhindranwale, who advocated a violent secession from India. Bhindranwale and several armed followers took shelter within the precints of the Golden Temple of Amritsar, the holiest site in Sikhism. He was forced out in 1983 by the Babbar Khalsa who fortified the temple with machine guns.

On June 3, 1984, the Indian Army surrounded the Temple as part of Operation Blue Star, ordered by Indian Prime Minister Indira Ghandi. Bhindranwale was killed three days later in a fire-fight that damaged the temple, which angered Sikhs around the world.

Many Sikhs deserted the Indian army in protest. Ghandi herself was assasinated on October 31 of that year by two of her Sikh bodyguards, triggering massive anti-Sikh demonstrations across northern India.

Some members of the Indian National Congress including Jagdish Tytler, Sajjan Kumar and H. K. L. Bhagat were brought to trial for their alleged role in triggering the riots that resulted in the deaths of 20,000 Sikhs. None were found guilty, and no one has ever been held responsible for the riots. In December 2007, the Central Bureau of Investigation was encouraged to reopen it’s case against Tytler

Babbar Khalsa was later responsible for the bombing of Air India Flight 182 on June 23, 1985 off the coast of Ireland, which killed 329 people, mostly Canadians. Just an hour before, a second bomb had exploded at the New Tokyo International Airport killing two baggage handlers. That bomb was also connected to Babbar Khalsa.

 Source

Introduction to Sikhism: Part 4 – Animal Sacrifice in Sikhism

Ritual slaughter of animals (mostly goats) which employs technique of Jhatka((instantaneously severing the head with a single stroke of any weapon)  is practiced by certain sects within Sikhism on certain religious events. This sacrifice is now only popular among Nihangs and Hazuri Sikhs .

The introduction of this religious rite is traced by Hazuri Sikhs to Guru Hargobind. It is believed that this sacrifice was also performed by Guru Gobind Singh on the founding day of the Khalsa. It should be kept in mind that there is no reference what so ever to Jjhatka in the Guru Granth, Dasam Granth, or Sarb Loh Granth. Also the Gurus promoted a vegetarian diet.

On religious Sikh festivals, including Hola Mahalla and Vaisakhi, at the Gurdwara of Hazur Sahib, Fatehgarh Sahib and many other Sikh Gurdwara’s, Jhatka is offered as Kara Parshad to all visitors in a Gurdwara. This is regarded as food blessed by the Guru and should not be refused.

Have your say. Do You Think This Is Ok?

Introduction to Sikhism : Part 2 - Rights of a Sikh Woman

Questions & Answers

1. What rights do you have as a Sikh woman?

A Sikh woman has equal rights to a Sikh man. No post in Sikhism is reserved solely for men. A woman is not considered subordinate to a man. Sikh baptism (Amrit ceremony) is open to both sexes. The Khalsa nation is made up equally of men and women. A Sikh woman has the right to become a Granthi, Ragi, one of the Panj Pyare (5 beloved), etc.

2. Is God considered a Male or Female?

The Guru Granth Sahib contains many Names for God, both masculine and feminine. These are all used to describe God. Ultimately, the Gurus do not consider God to be male or female. The Mul Mantra states that God is ‘Ajuni’ - Unborn. Thus stating that God belongs to neither sex. 

3. What does the Guru Granth Sahib say about Women?

Concerning women, Guru Nanak has said, ‘It is through woman that order is maintained. Then why call her inferior from whom all great ones are born.’ Guru Granth Sahib, Pg. 473. The Gurus went further. They used the Woman symbolically in the Bani to represent the disciple.  Read what the Guru Granth Sahib says

4. What restrictions are there on what I can wear?

When Sikhs take Amrit they must all, regardless of sex, keep the same 5 k’s. Guru Nanak has stated that one should only wear those clothes which do not distress the mind or the body. ‘Friend, all other wear ruins bliss, That which to the limbs is torment, and with foul thinking fills the mind.- Guru Granth Sahib, Pg. 16.

5. Can I read the Guru Granth Sahib?

Yes. The reading of the Guru Granth Sahib is open to all. Guru Amar Das was brought to the fold of Sikhism after hearing Bibi Amro reciting the Gurbani. 

6. Who is considered more spiritual, Men or Women?

Sikhism states both men and women are considered capable of reaching the highest levels of spirituality. A particular hymn in the Guru Granth Sahib states, ‘In all beings is he himself pervasive, Himself pervades all forms Male and Female.’ Guru Granth Sahib, Pg. 605.

7. In some cultures women are subservient to their Husbands. Does Sikhism state that I must be also?

Sikhism is totally opposed to this view. The concept of maiden and married names is alien to Sikh philosophy. Sikhs practising it now do so out of ignorance. A Sikh woman is born with the surname Kaur and dies with the same surname. Thus, allowing her to keep her identity throughout her life.

8. Are there any important Sikh Women in our History?

Sikh history is one which has been made by both men and women. There are many, many outstanding Sikh women. The Gurus’ wives led highly spiritual and independent lives. Mata Sundri ji led the Sikhs for a long period after Guru Gobind Singh returned to his heavenly home. Sada Kaur was a famous Sikh Jathedar and ally of Ranjit Singh who made possible the Sikh empire of the 19th Century. The list of important Sikh women is endless.

(Originally published by the Institute of Sikh Studies, Chandigarh, Jatinder Singh)

secular-india:

1984 Remembrance Rally Trafalgar Square

(via korewynologist)

Introduction to Sikhism

Sikhism began as a reaction to the caste system, and one of their central tenants is that all humans are equal.  This belief is expressed in various ways, one of which is langar, in which a diversity of people sit side by side to share a meal provided by volunteers in a community kitchen.

The principal beliefs of Sikhi are faith and justice, in Waheguru—represented by the phrase ik ōaṅkār, meaning one God.

Source: 1;2.

1984 Remembrance Rally Trafalgar Square

WW1 Sikh Regiment Marching With The Shri Guru Granth Sahib Ji all the way to ENGLAND

Golden Temple,Amritsar,India.

(Source: secular-india)

Punjab - Rule of the Gun