If there were a Sarbat Khalsa, in Punjab next week, and one representative from North American were asked to attend, who do you think it would be? Who would it be? And who should it be?
S: I think someone would do it, but I don't know if we could get everyone to 'agree' with the decisions made. I haven't a first guess at who it would be. Perhaps Bhai Gurdarshan Singh. (:))
I: Hypothetical questions will get hypothetical responses and in the end are not that useful. The more useful exercise would be to evaluate all the organizations here in North America, figure out which ones are best serving the interests of the North American Sikh microcosm. The criteria of who or what organization represents the constituents of a jatha is simple - one that assures the best interest of the Panth as a whole as well as the jatha itself.
What do you mean by Sikh? Aren't we all Sikh?
S: To me, a Sikh is a student -- always committed to learning and growing along the path set forth by the Sikh Gurus. If you don't believe in trying to better yourself as a Sikh each day and are just happy with "where you are" you have ceased to be a Sikh. It's like a consulting company -- up or out. Yes, anyone can call himself or herself a Sikh -- but you have to ask yourself, would the Guru say, "Yes you are my Sikh?" A way to understand what the "guru" expects of Sikhs is to read the Sikh Rehat Maryada, understand Sikh teachings, and then confidently say, "yes, based on the rehat, the sikh teachings, etc, I confidently think the Guru would be proud to have me as his Sikh."
How do you describe the milap of soul and waheguru?
S: It's a profoundly deep experience that few have had, please see the Guru Granth Sahib for more information!
How does one build a connection between soul and waheguru?
S: If I could answer this briefly, I would be a Guru myself. I think it's something like always reciting naam, earning and honest living, and sharing that with others.
I: man tu jot sarup hai, apna mul pachan - "oh my mind(soul) you are the embodiment of the Divine Light (Vahiguru), understand your origin." So soul and vahiguru are already connected. Question should be how to "recognize" the connection.
I see a lot of young Sikhs these days covering their heads with "hoodies" and caps (baseball, football, etc). I have also been told that Sikhs are not to wear caps or other types of ornamental headwear (fancy hats, etc) anywhere outside (not just gurdwara). What is the proper practice for headcovering for women or non-turbaned Sikhs? Thank you.
I: Sikh Rahit Maryada specifies the protocol. Older published rahitname are explicit about the ban on topis/hats.
How tight is the coupling between Sikhi belief and symbolism? Or in other words, the importance of all symbols in modern times?
S: I think it's pretty tight. The interesting thing here is the comment of "modern times" -- Sikhi is "brand-new" on the time scale of world religions so it's sort of odd to say that we are now in a 'modern' period. The entire period of the Sikh religion is 'modern' in itself. I think what the question is really driving for is, "hey, we had this sikh identity in the olden times of the gurus -- but does it matter now, at all?" I think the identity is critically important and is part of the sikh way of life. It's like saying the Army doesn't need uniforms anymore. It's part of our group cohesion, it's part of our dedication, and most of all it's what everyone died for around the time of the Gurus -- the freedom to keep their identity and practice their own faith.
I: Please refer everyone to the pamphlet "We are Not Symbols" available online. The 5 K's are a gift of love from our Gurus to us. Utilitarian value to each individual Kakkar or an identity argument are absolutely valid, but can be logically argued against. It is difficult to argue against a gift of love and devotion.
Is there a reason behind the 5 K's that were chosen?
S: Ah yes. So if you look at the Department of Justice / SALDEF police training video or the Sikh Coalition's Article on the 5K's, you can see reasons for 'why' we have the 5K's. What exactly was Guru Ji's reason? See Inderpreet's response above.
Often I go to parties and my husband gets offered to "drink" (I mean alcohol) and when he says I don't drink alcohol, the response is: "You're a sardaar, how come you don't drink?" It hurts me to know what general public thinks about Sikhs that they always drink. What can we do to create awareness in public about what really Sikhi is?
S: There are many ways to create positive awareness about Sikhs, but the best way is to be an example. And make funny, tasteful YouTube videos that promote positive awareness about Sikhi.
T: It is key here to note, that change always start with you and your surroundings.
Gurbani says "Satgur bajhoh mukt na hoee" – so how can other religions attain salvation?
S: I don't think the term "Satgur" is restricted to just our Guru Granth and Guru Panth. The Sikh view is that we do not lay an exclusive claim on "salvation" or the "correct path" to the divine. Others may have a path too -- or they may not. We don't know, but we do know that our Guru gives us a path.
If you are meant to follow the path you are born into (Hindus should be good Hindus, Muslims should be good Muslims) why is it a celebration when someone converts into Sikhi from another religion? Should they not follow the path Wahguru gave them?
S: There is a slight misunderstanding here. I think what Guru Ji was saying was that you should be dedicated to the path you have *chosen* -- whatever it may be. I don't think there was anything about the religion "you are born in to." If this were the case, there would be no Sikhs, since Sikhi started entirely with converts who were not happy with their path.Is it sufficient to practice religion, or should you also promote it?
S: It's sufficient to practice religion. Part of Sikhi's practice is dedicating 10% of your resources to helping others. Whether you like it or not, that practice is an effective form of promotion. ;)
Is it required to be vegetarian to be Amritdhari/Khalsa/Sikh? If so, why? If not, why not?
S: According to the Sikh Rehat Maryada, it is not required to be vegetarian.
T: There are many discussions of this online- Some starting points are- An article by Tarlochan Singh called Diet in Sikh Religion; Shabad on pg 1289 of GGSJi starting with
"maas maas kar moorakh jhagarrae giaan dhhiaan nehee jaanai ||
The fools argue about flesh and meat, but they know nothing about meditation and spiritual wisdom."; A search for 'vegetarian' on many Sikh forums such as bcsikhs.com, akj.org, etc.
Bhai Randhir Singh Ji. Sant Jarnail Singh Ji. Sant Attar Singh Ji. Baba Harnaam Singh Ji. Sant Gurbanchan Singh Ji. Why did these 5 most respected Gursikhs of the 20th century not eat meat?
I: Yes, it was their personal choice and preference.
Note about meat question in general - There is 1 farmer committing suicide every 32 minutes in India. Thousands of human rights abuse victims have not received any form of justice for decades. The Sikh Quam's relationship with the Indian State is hostile to say the least. It is at a point, once again, where there is immense distrust and the Quam's distinct identity and needs are being dissolved into nothingness. I have probably trivialized the major problems facing us by using two or three sentences. But the fact of the matter is that we have been facing serious survival questions at a social, religious and political level for a long time and those questions remain unanswered. So amidst all of the more pertinent survival problems, does it really matter whether one should or should not eat meat or should or should not be vegetarian?
Why are we told to do Paath early in the morning?
S: Because, early to bed, and early to rise, makes a man healthy, wealthy and wise. Most would agree that there is a certain spirituality to the early morning hours. And each day is a new opportunity -- get off to a good start early and head out to work. "Amrit vela sach naoo, vadiyai veechar"
http://sikhitothemax.com/page.asp?ShabadID=4
According to Rehat Maryada, posted on SikhNet, it says that one must do Shabad Hazare, as part of nitnem. However, I know someone [next several lines translated from Punjabi] who took amrit that was not required to do Shabad Hazare by his Punj Pyare. I wanted to ask, according to Rehat, is Shabad Hazare part of Nitnem?
S: Hmm?
I: Have not confirmed what you say. If it is indeed true, then it is simply that - "Rehat Maryada posted on Sikhnet". The Sikh Rahit Maryada as approved by the Khalsa Panth and published by various organizations including the SGPC is clear about the protocol for Nitnem and does not include Shabad Hazare.
T: Throughout the history of the Sikhs post GuruGobindSinghJi, many prominent Sikhs would write up RehitMaryadas outlying their understanding of what the protocols for living as a Sikh were. Everybody, as a independent free thinking yet devoted Sikh, had their own versions. The Sikh Rahit Maryada that we currently used was a consensus reached so that the panth would be unified. Still of course some Sikhs have the way their sangat used to, and may still do nitnem. For more information- find out about the history of the maryadas that were written.
What is the "right" way to live your life as a Sikh, particularly if you're not overly involved with Paath?
S: This is for you to discover.What does the Guru Granth Sahib or Khalsa Panth say about marriage, particularly same-sex, interracial, inter-faith, etc?
S: I think the Guru Granth Sahib is mute on the topic. The Panth, as noted in the Rehat Maryada, only allows marriages between Sikhs. This is no different than most other faiths (see the movie, "My Big Fat Greek Wedding").
What is the purpose of the orange rumaal worn when doing kirtan or other sewa?
S: I think you're talking about the Hazuri. I don't really know -- it's just cool?
T: Hazooria- Hazoor: Being Ready, Being in Presence. The Hazooria used to be a common part of Bana in certain areas, which is why you can see some Sikhs wearing it always with their Bana. Hazooria are usually worn by servants as they serve their master. For Sikhs, it similarly symbolizes seva the One True Master - Akal Purakh - GuruGranthSahibJi. While the kamar-kassaa (material tied around waist like a belt) symbolizes the readiness of a Sikh to do some active seva, or jump into battle the Hazooria is mark of a Sikh's readiness to serve Guruji.
Does the meaning/teaching of Guru Granth Sahib change or require reinterpretation over time – isn't there an evolution of Guru's Baani?
S: A wise man once said that the reason you are supposed to repeat Gurbani every day (and not just read it once like any book) is that as you change, you see different things in the meaning. For example, my interpretation as a teenager is very different than my interpretation as a young professional. So yes, it changes with you.
"These have been the causes for our degeneration in the past. Since a few years [ed. this essay was written in 1930's] Sikhism is again striving to return to its original level, but the circumstances have changed and the progress of Sikhism has been neglected for so long, that to a great extent we have to fight the battle over again. The first and most urgent need is that we should reclaim our Gurdwaras (temples) from the hands of corrupt men, and freeing them from the immoral influences, we have to make them the real sources of true knowledge. Then we have to spread correct knowledge about Sikhism and its history. The more exact habit of thought engendered by Science has notoriously made it necessary that grounds should be reconsidered on which we are to believe and show that India was governed for centuries on principles quite different from those of Sikhism. The haphazard attempts to explain Sikhism by identifying it with the old system of thought, which was its special function to replace, will always end in failure. They would do more harm to the progress of Sikhism than if there were nothing more to comment upon our faith than our Holy Book. Bad pleading in a good cause is the surest way to bring discredit upon it.
Instead of indulging in mere sentiment we should try for a clear conception of Sikhism and create homogeneity in the doctrines of our faith. We should be clearly convinced of the greatness of the mission of our Gurus. At present we seem to be contented with the narrow sphere in which the truths of Sikhism are allowed to work. If we had known their greatness we would not have confined them to ourselves.
Missionary enterprise in a nation is the measure of its faith. One thing we require now days, is enthusiasm. Burning enthusiasm to feel the spirit of Guru Nanak in our minds and convince others of its presence among us."