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ਜਪੁ | Jup
ਸੋ ਦਰੁ | So Dar
ਸੋਹਿਲਾ | Sohilaa
ਰਾਗੁ ਸਿਰੀਰਾਗੁ | Raag Siree-Raag
Gurbani (14-53)
Ashtpadiyan (53-71)
Gurbani (71-74)
Pahre (74-78)
Chhant (78-81)
Vanjara (81-82)
Vaar Siri Raag (83-91)
Bhagat Bani (91-93)
ਰਾਗੁ ਮਾਝ | Raag Maajh
Gurbani (94-109)
Ashtpadi (109)
Ashtpadiyan (110-129)
Ashtpadi (129-130)
Ashtpadiyan (130-133)
Bara Maha (133-136)
Din Raen (136-137)
Vaar Maajh Ki (137-150)
ਰਾਗੁ ਗਉੜੀ | Raag Gauree
Gurbani (151-185)
Quartets/Couplets (185-220)
Ashtpadiyan (220-234)
Karhalei (234-235)
Ashtpadiyan (235-242)
Chhant (242-249)
Baavan Akhari (250-262)
Sukhmani (262-296)
Thittee (296-300)
Gauree kii Vaar (300-323)
Gurbani (323-330)
Ashtpadiyan (330-340)
Baavan Akhari (340-343)
Thintteen (343-344)
Vaar Kabir (344-345)
Bhagat Bani (345-346)
ਰਾਗੁ ਆਸਾ | Raag Aasaa
Gurbani (347-348)
Chaupaday (348-364)
Panchpadde (364-365)
Kaafee (365-409)
Aasaavaree (409-411)
Ashtpadiyan (411-432)
Patee (432-435)
Chhant (435-462)
Vaar Aasaa (462-475)
Bhagat Bani (475-488)
ਰਾਗੁ ਗੂਜਰੀ | Raag Goojaree
Gurbani (489-503)
Ashtpadiyan (503-508)
Vaar Gujari (508-517)
Vaar Gujari (517-526)
ਰਾਗੁ ਦੇਵਗੰਧਾਰੀ | Raag Dayv-Gandhaaree
Gurbani (527-536)
ਰਾਗੁ ਬਿਹਾਗੜਾ | Raag Bihaagraa
Gurbani (537-556)
Chhant (538-548)
Vaar Bihaagraa (548-556)
ਰਾਗੁ ਵਡਹੰਸ | Raag Wadhans
Gurbani (557-564)
Ashtpadiyan (564-565)
Chhant (565-575)
Ghoriaan (575-578)
Alaahaniiaa (578-582)
Vaar Wadhans (582-594)
ਰਾਗੁ ਸੋਰਠਿ | Raag Sorath
Gurbani (595-634)
Asatpadhiya (634-642)
Vaar Sorath (642-659)
ਰਾਗੁ ਧਨਾਸਰੀ | Raag Dhanasaree
Gurbani (660-685)
Astpadhiya (685-687)
Chhant (687-691)
Bhagat Bani (691-695)
ਰਾਗੁ ਜੈਤਸਰੀ | Raag Jaitsree
Gurbani (696-703)
Chhant (703-705)
Vaar Jaitsaree (705-710)
Bhagat Bani (710)
ਰਾਗੁ ਟੋਡੀ | Raag Todee
ਰਾਗੁ ਬੈਰਾੜੀ | Raag Bairaaree
ਰਾਗੁ ਤਿਲੰਗ | Raag Tilang
Gurbani (721-727)
Bhagat Bani (727)
ਰਾਗੁ ਸੂਹੀ | Raag Suhi
Gurbani (728-750)
Ashtpadiyan (750-761)
Kaafee (761-762)
Suchajee (762)
Gunvantee (763)
Chhant (763-785)
Vaar Soohee (785-792)
Bhagat Bani (792-794)
ਰਾਗੁ ਬਿਲਾਵਲੁ | Raag Bilaaval
Gurbani (795-831)
Ashtpadiyan (831-838)
Thitteen (838-840)
Vaar Sat (841-843)
Chhant (843-848)
Vaar Bilaaval (849-855)
Bhagat Bani (855-858)
ਰਾਗੁ ਗੋਂਡ | Raag Gond
Gurbani (859-869)
Ashtpadiyan (869)
Bhagat Bani (870-875)
ਰਾਗੁ ਰਾਮਕਲੀ | Raag Ramkalee
Ashtpadiyan (902-916)
Gurbani (876-902)
Anand (917-922)
Sadd (923-924)
Chhant (924-929)
Dakhnee (929-938)
Sidh Gosat (938-946)
Vaar Ramkalee (947-968)
ਰਾਗੁ ਨਟ ਨਾਰਾਇਨ | Raag Nat Narayan
Gurbani (975-980)
Ashtpadiyan (980-983)
ਰਾਗੁ ਮਾਲੀ ਗਉੜਾ | Raag Maalee Gauraa
Gurbani (984-988)
Bhagat Bani (988)
ਰਾਗੁ ਮਾਰੂ | Raag Maaroo
Gurbani (889-1008)
Ashtpadiyan (1008-1014)
Kaafee (1014-1016)
Ashtpadiyan (1016-1019)
Anjulian (1019-1020)
Solhe (1020-1033)
Dakhni (1033-1043)
ਰਾਗੁ ਤੁਖਾਰੀ | Raag Tukhaari
Bara Maha (1107-1110)
Chhant (1110-1117)
ਰਾਗੁ ਕੇਦਾਰਾ | Raag Kedara
Gurbani (1118-1123)
Bhagat Bani (1123-1124)
ਰਾਗੁ ਭੈਰਉ | Raag Bhairo
Gurbani (1125-1152)
Partaal (1153)
Ashtpadiyan (1153-1167)
ਰਾਗੁ ਬਸੰਤੁ | Raag Basant
Gurbani (1168-1187)
Ashtpadiyan (1187-1193)
Vaar Basant (1193-1196)
ਰਾਗੁ ਸਾਰਗ | Raag Saarag
Gurbani (1197-1200)
Partaal (1200-1231)
Ashtpadiyan (1232-1236)
Chhant (1236-1237)
Vaar Saarang (1237-1253)
ਰਾਗੁ ਮਲਾਰ | Raag Malaar
Gurbani (1254-1293)
Partaal (1265-1273)
Ashtpadiyan (1273-1278)
Chhant (1278)
Vaar Malaar (1278-91)
Bhagat Bani (1292-93)
ਰਾਗੁ ਕਾਨੜਾ | Raag Kaanraa
Gurbani (1294-96)
Partaal (1296-1318)
Ashtpadiyan (1308-1312)
Chhant (1312)
Vaar Kaanraa
Bhagat Bani (1318)
ਰਾਗੁ ਕਲਿਆਨ | Raag Kalyaan
Gurbani (1319-23)
Ashtpadiyan (1323-26)
ਰਾਗੁ ਪ੍ਰਭਾਤੀ | Raag Prabhaatee
Gurbani (1327-1341)
Ashtpadiyan (1342-51)
ਰਾਗੁ ਜੈਜਾਵੰਤੀ | Raag Jaijaiwanti
Gurbani (1352-53)
Salok | Gatha | Phunahe | Chaubole | Swayiye
Sehskritee Mahala 1
Sehskritee Mahala 5
Gaathaa Mahala 5
Phunhay Mahala 5
Chaubolae Mahala 5
Shaloks Bhagat Kabir
Shaloks Sheikh Farid
Swaiyyae Mahala 5
Swaiyyae in Praise of Gurus
Shaloks in Addition To Vaars
Shalok Ninth Mehl
Mundavanee Mehl 5
ਰਾਗ ਮਾਲਾ, Raag Maalaa
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Gurmat Vichaar
Gurmat Vichar - Discussions
Basic Of Sikhism
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<blockquote data-quote="Sikh80" data-source="post: 76629" data-attributes="member: 5290"><p><u><strong>KIRPAN</strong></u></p><p></p><p></p><p>Kirpan: The Guru's Grace</p><p></p><p>Ravinder Singh is a journalist in Delhi and he was traveling to Anandpur one week before the tercentenary celebrations of the Khalsa. His host was a man of influence and he knew his family well. He had an impression of the life of this person, but he was not prepared for what he would experience in the early hours of the following morning. </p><p></p><p>It was 4am and Ravinder was woken up by a sound. His host was getting ready to go to the Gurudwara. The next thing Ravinder saw was host, carrying a long sword, with him to the Gurudwara. This shocked Ravinder, he always identified the Sword with violence, with elements of Sikh polity who held it as a ritual and as a necessity. Why in the World would a well-settled, educated, modern looking man like to carry a sword? Maybe a small one, but this is not what he expected. He saw his host walkup to the steps of the Gurudwara. Although he wore a long Kurta and a sword, yet, it suited his host. It set Ravinder Singh thinking and he thought to himself. "Why not me? ,I have lived all my life as a person trying to hide my identity as a Sikh. I travel and move in circles of Indian society almost trying to blend into others and be one of them." There was so much pressure from the times he had to report and the newspapers he worked with, it was almost as though he wanted to hide his love for his Guru within him and not l</p><p></p><p>et it be seen by anyone. He remembered the times when he was often trapped into saying things he did not agree with as far as his religious identity was concerned. Now, this one happening was changing him. He thought," if this man can carry a sword like that to the Guru, why can I not live my identity." Ravinder went to Delhi and opened his long tied beard ,as an announcement of a step towards setting his thought free. </p><p> </p><p>The Sword the symbol, our Love for our Guru!</p><p> </p><p>The sword became a part of Sikh psyche at the time of the 6th Guru Sahib Guru Hargobind Singhji. Since then generations of Sikhs are connected by this Symbol of our faith. Sahib Guru Hargobind wore two Swords, the swords of Miri and Piri, symbolized by the same symbol. </p><p></p><p>Anandpur 1699 - The Sword was to be further forged into the Sikh psyche forever. On this day this symbol transcended time and was made part of The Khalsa. Sahib Guru Gobind Singh tested the Spirit of His Sikhs; he tested them by the Sword calling to them from beyond time and across the eons of Humanity ,to the One awakened spirit of Man. A Sikh can come forward and save himself, nay save the World by offering himself. Not one But the Five stand with us since then : forever with us - Sahib Dharam Singhji, Sahib Daya Singhji, Sahib Himmat Singhji, Sahib Mohkam Singhji and Sahib Sahib Singhji. They stand with us today in our lives, our prayers and in our being, resplendent with the Swords the Guru blessed them with. For us the Sword is a medium of the Guru's grace and a symbol to be revered. The Sword lives as a part of us and will live as a part of us forever. Till Sahib Guru Gobind Singhji We were baptized by a practice called the Charan Amrit but from that day at Anandpur ,things changed forever. Baptism of</p><p></p><p> the Guru Now became the present practice of Khande ka Amrit. A baptism by the Shabad, I prefer to call it ; with the Sword as our medium. As Sikhs we wear the sword to guard ourselves against annihilation. To recognize our identity and to live in its freedom . To allow the spirit of the Sikh to roam free in this World in pursuit of perfection, within and without. </p><p></p><p>Difficult times fell on the Khalsa after the departure of Sahib Guru Gobind Singhji. For about 70 years the Khalsa lived with a price on his head. Living on horseback and surviving day to day,we lived with the sword as our companion and our protector. It was during these testing and trying years that the Khalsa relied on the gift of His Guru in real terms. For Guru Gobind Singhji gave us the training and the blessing to use the Sword only as a means of protecting the meek and the helpless. </p><p></p><p>In the Zafarnama Sahib said to Aurangzeb </p><p></p><p>Chu Kar Az huma hiltay dar guzhast </p><p>Halal Ast Burdan ba shamsheer dast. </p><p></p><p>Only when all other efforts of reconciliation fail is it righteous to wield the Sword.</p><p></p><p>The extreme times are very hard and can be very stressful .It is in these times that we learn how to call on our inner reality and our inner strength. We can ,when faced by an extreme situation change; to realize our real and true self. Patwant Singhji in his book the Sikhs mentions an instance about a Sikh youth who was being attacked by a mob at Bidar. This is what he has to say in his book and it represents what is in our subconscious. </p><p></p><p>One engineering student who was part of the Bidar massacre in the late 1980s explained that he had been far removed from his Sikh origins until, as a Hindu mob bore down on the temple in which the students had taken refuge, someone handed him a kirpan (the sword or dagger carried by Amritdhari Sikhs). 'What was I supposed to do with a kirpan?' he recounted. 'But I kind of held it out in front of me and you know, somehow I suddenly felt like a real Sikh. In that gesture I knew what being a Sikh meant.</p><p></p><p>It is maybe this history of His being which shook Ravinder Singh from his roots and changed him forever. What maybe faced by any of us one day when we realize we are not just mere beings of skin and bones but that we are the spirit of the Khalsa ever fresh and ever new? Like the young calves who suckle their mothers, just as soon as thy are born, never taught by anyone, just so instinctively, do we realize and start living with the Guru in our hearts . We get in touch with our Soul's everlasting truth and reality: that day changes us for ever. </p><p></p><p>It is important ,to note that the no Sikh nation, army, group or individual has ever used the Kirpan as a mode of aggression or of conversion. We are to convert ourselves from within and work with our mind. Submit our selves to the Guru. The Paudi, given below, in the Japji tells us what is the Victory of the Khalsa. </p><p></p><p>|| 27 || Make contentment your ear-rings, humility your begging bowl, and meditation the ashes you apply to your body. Let the remembrance of death be the patched coat you wear, let the purity of virginity be your way in the world, and let faith in the Lord be your walking stick. See the brotherhood of all mankind as the highest order of Yogis; conquer your own mind, and conquer the world. I bow to Him, I humbly bow. The Primal One, the Pure Light, without beginning, without end. Throughout all the ages, He is One the Same. || 28 ||</p><p></p><p>Never in the annals of Sikh history have we been aggressors for conversions. We have used this symbol for self-protection, for self-preservation and for Self Expression. Many amongst us would relate the Kirpan to violence. It is worthwhile to consider that violence and non-violence do not lie in the object of the Kirpan, but lies within us, in our own mind. Some of us look at the Kirpan as uncivilized. They forget that for the Khalsa The Kirpan is not an object left behind in time, but a symbol of Positive expression, of Guru's grace, always living with us. </p><p></p><p></p><p>In the past decade there has been a lot of talk of non-violence. No one taught us this better than the Ninth Guru, only HIS sacrifice is absolute and unparalleled .In one action of his, HE made the absolute statement of Human freedom - no political or administrative entity has the right to subjugate another individual or community. Religious freedom is the birth right of every man. We have lived by this in our numerous examples of History. </p><p></p><p>It may be worthwhile to mention that in US the laws uphold the right to carry a gun without a license, but some states do not allow the carrying of a Kirpan, more than 3" in length. Is it, that the gun is less destructive? Or is it that the American mind does not relate to a Kirpan, as it does to a gun. </p><p></p><p>The kirpan for us does not have a mere physical presence; it has a spiritual and mental presence too. We have to fight our spiritual battles within and stress on the issue of inner development. In this battle , the Kirpan is our symbol of grace of God and Guru. This World is a battlefield and to come out victorious Guru's Grace is the central pillar. Our Mool Mantra talks of GURPRASAD. The representation of Guruprasad ,in my opinion, is represented in the Kirpan in our physical World. The understanding the Kirpan and the nature of Guru's grace for us is like the key to our approach to the life as Sikhs. </p><p> </p><p>We are all aware of the arrest of Sher J.B. Singh on whose response, I was prompted to write this note. I do know that if we look at our History, we have been faced with similar situations before. In our History itself there was a Morcha called the Kirpan Morcha in 1921-22: A campaign started by Sikhs, to assert our right to keep and carry a Kirpan. This was denied to us under the Indian Arms Act (XI) of 1878. The Chief Khalsa Divan was at the helms of this Morcha. We could be arrested during this period, for carrying a Kirpan without a warrant. As an act of defiance the Khalsa started carrying a full size Kirpan and a weekly newspaper was started called the Kirpan Bahadur. The result is that we today enjoy the freedom the carry full size Kirpan in India at least, without worry, apart from the Aircrafts and in the Assembly where we cannot carry a full size Kirpan.</p><p></p><p>It is not for me; in the present context to give a direction for path we should all take, as a community. I have only tried to give some of what I think is relevant and needs consideration for us today. We as a community and individuals have to choose and carve out our approach. </p><p></p><p>For me certainly the Kirpan is my love for my Guru and I would love to be able to carry it unhindered wherever I go. An individual I love and admired, once told me, to him the Kirpan was like to Hand Of Guru Gobind Singh......</p><p></p><p>Waheguru Ji Ka Khasla</p><p>Waheguruji Ki Fateh</p><p></p><p>Kirpan- A sword for self-defense and a symbol of dignity, power and unconquerable spirit.<span style="font-family: 'Verdana'"><span style="font-size: 10px"></span></span></p><p><span style="font-family: 'Verdana'"><span style="font-size: 10px"></span></span></p><p><span style="font-family: 'Verdana'"><span style="font-size: 10px"><a href="http://www.sikhnet.com/sikhnet/discussion.nsf/SearchView/E31D15867561EA3E87256B1E0080E5A1%21OpenDocument" target="_blank">Re: Sword or God?</a></span></span></p><p><span style="font-family: 'Verdana'"><span style="font-size: 10px"></span></span></p><p><span style="font-family: 'Verdana'"><span style="font-size: 10px"></span></span></p></blockquote><p></p>
[QUOTE="Sikh80, post: 76629, member: 5290"] [U][B]KIRPAN[/B][/U] Kirpan: The Guru's Grace Ravinder Singh is a journalist in Delhi and he was traveling to Anandpur one week before the tercentenary celebrations of the Khalsa. His host was a man of influence and he knew his family well. He had an impression of the life of this person, but he was not prepared for what he would experience in the early hours of the following morning. It was 4am and Ravinder was woken up by a sound. His host was getting ready to go to the Gurudwara. The next thing Ravinder saw was host, carrying a long sword, with him to the Gurudwara. This shocked Ravinder, he always identified the Sword with violence, with elements of Sikh polity who held it as a ritual and as a necessity. Why in the World would a well-settled, educated, modern looking man like to carry a sword? Maybe a small one, but this is not what he expected. He saw his host walkup to the steps of the Gurudwara. Although he wore a long Kurta and a sword, yet, it suited his host. It set Ravinder Singh thinking and he thought to himself. "Why not me? ,I have lived all my life as a person trying to hide my identity as a Sikh. I travel and move in circles of Indian society almost trying to blend into others and be one of them." There was so much pressure from the times he had to report and the newspapers he worked with, it was almost as though he wanted to hide his love for his Guru within him and not l et it be seen by anyone. He remembered the times when he was often trapped into saying things he did not agree with as far as his religious identity was concerned. Now, this one happening was changing him. He thought," if this man can carry a sword like that to the Guru, why can I not live my identity." Ravinder went to Delhi and opened his long tied beard ,as an announcement of a step towards setting his thought free. The Sword the symbol, our Love for our Guru! The sword became a part of Sikh psyche at the time of the 6th Guru Sahib Guru Hargobind Singhji. Since then generations of Sikhs are connected by this Symbol of our faith. Sahib Guru Hargobind wore two Swords, the swords of Miri and Piri, symbolized by the same symbol. Anandpur 1699 - The Sword was to be further forged into the Sikh psyche forever. On this day this symbol transcended time and was made part of The Khalsa. Sahib Guru Gobind Singh tested the Spirit of His Sikhs; he tested them by the Sword calling to them from beyond time and across the eons of Humanity ,to the One awakened spirit of Man. A Sikh can come forward and save himself, nay save the World by offering himself. Not one But the Five stand with us since then : forever with us - Sahib Dharam Singhji, Sahib Daya Singhji, Sahib Himmat Singhji, Sahib Mohkam Singhji and Sahib Sahib Singhji. They stand with us today in our lives, our prayers and in our being, resplendent with the Swords the Guru blessed them with. For us the Sword is a medium of the Guru's grace and a symbol to be revered. The Sword lives as a part of us and will live as a part of us forever. Till Sahib Guru Gobind Singhji We were baptized by a practice called the Charan Amrit but from that day at Anandpur ,things changed forever. Baptism of the Guru Now became the present practice of Khande ka Amrit. A baptism by the Shabad, I prefer to call it ; with the Sword as our medium. As Sikhs we wear the sword to guard ourselves against annihilation. To recognize our identity and to live in its freedom . To allow the spirit of the Sikh to roam free in this World in pursuit of perfection, within and without. Difficult times fell on the Khalsa after the departure of Sahib Guru Gobind Singhji. For about 70 years the Khalsa lived with a price on his head. Living on horseback and surviving day to day,we lived with the sword as our companion and our protector. It was during these testing and trying years that the Khalsa relied on the gift of His Guru in real terms. For Guru Gobind Singhji gave us the training and the blessing to use the Sword only as a means of protecting the meek and the helpless. In the Zafarnama Sahib said to Aurangzeb Chu Kar Az huma hiltay dar guzhast Halal Ast Burdan ba shamsheer dast. Only when all other efforts of reconciliation fail is it righteous to wield the Sword. The extreme times are very hard and can be very stressful .It is in these times that we learn how to call on our inner reality and our inner strength. We can ,when faced by an extreme situation change; to realize our real and true self. Patwant Singhji in his book the Sikhs mentions an instance about a Sikh youth who was being attacked by a mob at Bidar. This is what he has to say in his book and it represents what is in our subconscious. One engineering student who was part of the Bidar massacre in the late 1980s explained that he had been far removed from his Sikh origins until, as a Hindu mob bore down on the temple in which the students had taken refuge, someone handed him a kirpan (the sword or dagger carried by Amritdhari Sikhs). 'What was I supposed to do with a kirpan?' he recounted. 'But I kind of held it out in front of me and you know, somehow I suddenly felt like a real Sikh. In that gesture I knew what being a Sikh meant. It is maybe this history of His being which shook Ravinder Singh from his roots and changed him forever. What maybe faced by any of us one day when we realize we are not just mere beings of skin and bones but that we are the spirit of the Khalsa ever fresh and ever new? Like the young calves who suckle their mothers, just as soon as thy are born, never taught by anyone, just so instinctively, do we realize and start living with the Guru in our hearts . We get in touch with our Soul's everlasting truth and reality: that day changes us for ever. It is important ,to note that the no Sikh nation, army, group or individual has ever used the Kirpan as a mode of aggression or of conversion. We are to convert ourselves from within and work with our mind. Submit our selves to the Guru. The Paudi, given below, in the Japji tells us what is the Victory of the Khalsa. || 27 || Make contentment your ear-rings, humility your begging bowl, and meditation the ashes you apply to your body. Let the remembrance of death be the patched coat you wear, let the purity of virginity be your way in the world, and let faith in the Lord be your walking stick. See the brotherhood of all mankind as the highest order of Yogis; conquer your own mind, and conquer the world. I bow to Him, I humbly bow. The Primal One, the Pure Light, without beginning, without end. Throughout all the ages, He is One the Same. || 28 || Never in the annals of Sikh history have we been aggressors for conversions. We have used this symbol for self-protection, for self-preservation and for Self Expression. Many amongst us would relate the Kirpan to violence. It is worthwhile to consider that violence and non-violence do not lie in the object of the Kirpan, but lies within us, in our own mind. Some of us look at the Kirpan as uncivilized. They forget that for the Khalsa The Kirpan is not an object left behind in time, but a symbol of Positive expression, of Guru's grace, always living with us. In the past decade there has been a lot of talk of non-violence. No one taught us this better than the Ninth Guru, only HIS sacrifice is absolute and unparalleled .In one action of his, HE made the absolute statement of Human freedom - no political or administrative entity has the right to subjugate another individual or community. Religious freedom is the birth right of every man. We have lived by this in our numerous examples of History. It may be worthwhile to mention that in US the laws uphold the right to carry a gun without a license, but some states do not allow the carrying of a Kirpan, more than 3" in length. Is it, that the gun is less destructive? Or is it that the American mind does not relate to a Kirpan, as it does to a gun. The kirpan for us does not have a mere physical presence; it has a spiritual and mental presence too. We have to fight our spiritual battles within and stress on the issue of inner development. In this battle , the Kirpan is our symbol of grace of God and Guru. This World is a battlefield and to come out victorious Guru's Grace is the central pillar. Our Mool Mantra talks of GURPRASAD. The representation of Guruprasad ,in my opinion, is represented in the Kirpan in our physical World. The understanding the Kirpan and the nature of Guru's grace for us is like the key to our approach to the life as Sikhs. We are all aware of the arrest of Sher J.B. Singh on whose response, I was prompted to write this note. I do know that if we look at our History, we have been faced with similar situations before. In our History itself there was a Morcha called the Kirpan Morcha in 1921-22: A campaign started by Sikhs, to assert our right to keep and carry a Kirpan. This was denied to us under the Indian Arms Act (XI) of 1878. The Chief Khalsa Divan was at the helms of this Morcha. We could be arrested during this period, for carrying a Kirpan without a warrant. As an act of defiance the Khalsa started carrying a full size Kirpan and a weekly newspaper was started called the Kirpan Bahadur. The result is that we today enjoy the freedom the carry full size Kirpan in India at least, without worry, apart from the Aircrafts and in the Assembly where we cannot carry a full size Kirpan. It is not for me; in the present context to give a direction for path we should all take, as a community. I have only tried to give some of what I think is relevant and needs consideration for us today. We as a community and individuals have to choose and carve out our approach. For me certainly the Kirpan is my love for my Guru and I would love to be able to carry it unhindered wherever I go. An individual I love and admired, once told me, to him the Kirpan was like to Hand Of Guru Gobind Singh...... Waheguru Ji Ka Khasla Waheguruji Ki Fateh Kirpan- A sword for self-defense and a symbol of dignity, power and unconquerable spirit.[FONT=Verdana][SIZE=2] [URL="http://www.sikhnet.com/sikhnet/discussion.nsf/SearchView/E31D15867561EA3E87256B1E0080E5A1%21OpenDocument"]Re: Sword or God?[/URL] [/SIZE][/FONT] [/QUOTE]
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