ਠੀਕਰ ਫੋਰਿ ਦਿਲੀਸ ਸਿਰਿ, ਪ੍ਰਭ ਪੁਰਿ ਕਿਯਾ ਪਯਾਨ॥
ਤੇਗ ਬਹਾਦੁਰ ਸ੍ਰੀ ਕ੍ਰਿਆ, ਕਰੀ ਨ ਕਿਨਹੂੰ ਆਨਿ॥
ਤੇਗ ਬਹਾਦੁਰ ਕੇ ਚਲਤ, ਭਯੋ ਜਗਤ ਕੋ ਸੋਕ॥
ਹੈ ਹੈ ਹੈ ਸਭ ਜਗ ਭਯੋ, ਜੈ ਜੈ ਜੈ ਸੁਰ ਲੋਕਿ॥ ,,,,,(ਦਸਮ ਗ੍ਰੰਥ)

ਗੁਰੂ ਤੇਗ ਬਹਾਦਰ ਸਾਹਿਬ ਜੀ ਦਾ ਜਨਮ 1 ਅਪ੍ਰੈਲ 1621 ਦਿਨ ਐਤਵਾਰ ਨੂੰ ਮਾਤਾ ਨਾਨਕੀ ਜੀ ਦੀ ਕੁਖੋਂ ਅੰਮ੍ਰਿਤਸਰ ਵਿਖੇ ਹੋਇਆ। ਆਪ ਜੀ ਛੇਵੇਂ ਗੁਰੂ ਹਰਗੋਬਿੰਦ ਸਾਹਿਬ ਜੀ ਦੇ ਪੰਜਵੇਂ ਅਤੇ ਸੱਭ ਤੋਂ ਛੋਟੇ ਸਪੁੱਤਰ ਸਨ।

ਔਰੰਗਜ਼ੇਬ ਦੇ ਜ਼ੁਲਮ ਦਾ ਸ਼ਿਕਾਰ ਬਣੇ ਕਸ਼ਮੀਰੀ ਪੰਡਿਤਾਂ ਦੀ ਫ਼ਰਿਆਦ ਕਿਸੇ ਪਾਸੇ ਨਾ ਸੁਣੀ ਗਈ ਤਾਂ ਉਨ੍ਹਾਂ ਨੇ ਨੌਵੇਂ ਪਾਤਸ਼ਾਹ ਸ੍ਰੀ ਗੁਰੂ ਤੇਗ ਬਹਾਦਰ ਜੀ ਦੀ ਸ਼ਰਨ ਲੈਣ ਦਾ ਨਿਸ਼ਚੈ ਕੀਤਾ ਅਤੇ ਕਿਹਾ ਕੀ ਸਾਡੀ ਫਰਿਯਾਦ ਕਿਸੇ ਨੇ ਨਹੀ ਸੁਨੀ ਤੇ ਹੁਣ ਸਾਡੀ ਆਖ਼ਰੀ ਆਸ ਸਿਰਫ਼ ਗੁਰੂ ਨਾਨਕ ਸਾਹਿਬ ਦਾ ਦਰ ਹੀ ਹੈ। ਗੁਰੂ ਤੇਗ਼ ਬਹਾਦਰ ਸਾਹਿਬ ਨੇ ਬ੍ਰਾਹਮਣਾਂ ਦੀ ਨਿੰਮੋਝੂਣਤਾ ਵੇਖ ਕੇ ਉਨ੍ਹਾਂ ਨੂੰ ਕਿਹਾ ਕਿ, ”ਗੁਰੂ ਨਾਨਕ ਸਾਹਿਬ ਦੇ ਦਰ ਤੋਂ ਕਦੇ ਵੀ ਕੋਈ ਖ਼ਾਲੀ ਨਹੀਂ ਜਾਂਦਾ।

ਉਨ੍ਹਾਂ ਦੀ ਦਰਦ ਕਹਾਣੀ ਸੁਣ ਕੇ ਗੁਰੂ ਜੀ ਨੇ “ਜੋ ਸਰਣਿ ਆਵੈ ਤਿਸੁ ਕੰਠਿ ਲਾਵੈ” ਮਹਾਂਵਾਕ ਅਨੁਸਾਰ ਉਨ੍ਹਾਂ ਨੂੰ ਵਿਸ਼ਵਾਸ ਦਿਵਾਇਆ ਕਿ ਉਹ ਬਾਬੇ ਨਾਨਕ ਦੇ ਦਰ ਤੋਂ ਮਾਯੂਸ ਨਹੀਂ ਪਰਤਣਗੇ। ਇਸ ਤੋਂ ਬਾਅਦ ਗੁਰੂ ਜੀ ਕਿਸੇ ਡੂੰਘੀ ਸੋਚ ਵਿੱਚ ਡੁੱਬ ਗਏ ਅਤੇ ਕੁਝ ਸਮੇਂ ਬਾਅਦ ਫ਼ੁਰਮਾਉਣ ਲੱਗੇ ਕਿ ਅਜੇ ਧਰਮ ਯੁੱਧ ਦਾ ਸਮਾਂ ਨਹੀਂ ਆਇਆ। ਇਸ ਸਮੇਂ ਕਿਸੇ ਮਹਾਨ ਆਤਮਾ ਦੀ ਸ਼ਹੀਦੀ ਦੀ ਲੋੜ ਹੈ। ਸਿਰਫ਼ ਕੁਰਬਾਨੀ ਨਾਲ ਹੀ ਡੁੱਬਦੇ ਧਰਮ ਨੂੰ ਬਚਾਇਆ ਜਾ ਸਕਦਾ ਹੈ। ਆਪ ਜੀ ਦੇ ਬਚਨ ਸੁਣ ਕੇ ਪੂਰੇ ਦਰਬਾਰ ਵਿੱਚ ਸੱਨਾਟਾ ਛਾ ਗਿਆ ਤਦ ਬਾਲ ਗੋਬਿੰਦ ਰਾਇ ਜੀ ਨੇ ਕਿਹਾ ਕਿ ਆਪ ਜੀ ਤੋਂ ਬਿਨਾਂ ਹੋਰ ਮਹਾਂਪੁਰਖ ਕੌਣ ਹੋ ਸਕਦਾ ਹੈ? ਆਪ ਆਪਣਾ ਬਲੀਦਾਨ ਦੇ ਕੇ ਇਨ੍ਹਾਂ ਦੇ ਡੁੱਬਦੇ ਹੋਏ ਧਰਮ ਦੀ ਰੱਖਿਆ ਕਰੋ। ਆਪਣੇ ਬਾਲ ਦੇ ਨਿੱਕੇ ਜਿਹੇ ਮੂੰਹੋਂ ਏਨੀ ਵੱਡੀ ਗੱਲ ਸੁਣ ਕੇ ਗੁਰੂ ਜੀ ਨੂੰ ਵਿਸ਼ਵਾਸ ਹੋ ਗਿਆ ਕਿ ਇਹ ਬਾਲਕ ਆਉਣ ਵਾਲੀ ਹਰ ਔਖੀ ਤੋਂ ਔਖੀ ਘੜੀ ਦਾ ਸਾਹਮਣਾ ਕਰਨ ਲਈ ਹਰ ਪੱਖੋਂ ਸਮਰੱਥ ਹੈ। ਆਪ ਜੀ ਨੇ ਹਿੰਦੂ ਧਰਮ ਦੀ ਰੱਖਿਆ ਲਈ ਕੁਰਬਾਨੀ ਦੇਣ ਦਾ ਫ਼ੈਸਲਾ ਕਰ ਲਿਆ। ਗੁਰੂ ਜੀ ਨੇ ਕਸ਼ਮੀਰੀ ਪੰਡਤਾਂ ਨੂੰ ਕਿਹਾ ਕਿ ਤੁਸੀਂ ਨਿਸ਼ਚਿੰਤ ਹੋ ਕੇ ਜਾਓ ਤੇ ਔਰੰਗਜ਼ੇਬ ਨੂੰ ਕਹਿ ਦਿਓ ਕਿ ਜਾਹ! ਪਹਿਲਾਂ ਸਾਡੇ ਗੁਰੂ ਤੇਗ ਬਹਾਦਰ ਸਾਹਿਬ ਨੂੰ ਮੁਸਲਮਾਨ ਬਣਾ ਲੈ। ਜੇ ਉਨ੍ਹਾਂ ਨੇ ਇਸਲਾਮ ਧਰਮ ਕਬੂਲ ਕਰ ਲਿਆ ਤਾਂ ਅਸੀਂ ਖ਼ੁਸ਼ੀ-ਖੁਸ਼ੀ ਮੁਸਲਮਾਨ ਬਣ ਜਾਵਾਂਗੇ।

ਜਦੋਂ ਗੁਰੂ ਜੀ ਨੂੰ ਇਸਲਾਮ ਦੇ ਨਸ਼ੇ ਵਿੱਚ ਧੁੱਤ ਔਰੰਗਜ਼ੇਬ ਦੇ ਸਾਹਮਣੇ ਲਿਆਂਦਾ ਗਿਆ ਤਾਂ ਉਸ ਨੇ ਇਸਲਾਮ ਦੀ ਮਹਿਮਾ ਗਾਉਂਦਿਆਂ ਆਪ ਜੀ ਨੂੰ ਇਸਲਾਮ ਕਬੂਲਣ ਲਈ ਪ੍ਰੇਰਿਆ। ਪਰ ਗੁਰੂ ਜੀ ਨੇ ਉਸ ਦੀ ਉਮੀਦ ਦੇ ਉਲਟ ਉੱਤਰ ਦਿੱਤਾ ਕਿ ਧਰਮ ਜ਼ਬਰਦਸਤੀ ਤਲਵਾਰਾਂ ਦੀ ਨੋਕ ਉੱਤੇ ਨਹੀਂ ਬਦਲਾਇਆ ਜਾ ਸਕਦਾ। ਹਿੰਦੂਆਂ ਨੂੰ ਜ਼ਬਰਦਸਤੀ ਮੁਸਲਮਾਨ ਬਣਾ ਕੇ ਨਾ ਤਾਂ ਤੁਸੀਂ ਸੱਚੇ ਮੁਸਲਮਾਨ ਹੋਣ ਦਾ ਸੰਕੇਤ ਦੇ ਰਹੇ ਹੋ, ਨਾ ਹੀ ਰੱਬ ਦੀ ਰਜ਼ਾ ਵਿੱਚ ਚੱਲ ਰਹੇ ਹੋ ਅਤੇ ਨਾ ਹੀ ਆਪਣੀ ਪਰਜਾ ਪ੍ਰਤੀ ਆਪਣੇ ਕਰਤੱਵ ਦਾ ਪਾਲਣ ਕਰ ਰਹੇ ਹੋ। ਬਾਦਸ਼ਾਹ ਹੋਣ ਦੇ ਨਾਤੇ ਤੁਹਾਡਾ ਫ਼ਰਜ਼ ਹੈ ਕਿ ਤੁਸੀਂ ਹਿੰਦੂਆਂ ਅਤੇ ਮੁਸਲਮਾਨਾਂ ਨੂੰ ਬਰਾਬਰ ਸਮਝੋ। ਪਰ ਇਸ ਦੇ ਉਲਟ ਤੁਸੀਂ ਤਾਂ ਹਿੰਦੂਆਂ ਨੂੰ ਆਪਣੇ ਅੰਨ੍ਹੇ ਜ਼ੁਲਮ ਦਾ ਸ਼ਿਕਾਰ ਬਣਾਇਆ ਹੈ। ਔਰੰਗਜ਼ੇਬ! ਤੇਰੇ ਇਸ ਜ਼ੁਲਮ ਨੂੰ ਠੱਲ੍ਹ ਪਾਉਣ ਲਈ ਅਤੇ ਮਾਸੂਮ ਹਿੰਦੂਆਂ ਦੀ ਰੱਖਿਆ ਲਈ ਅਸੀਂ ਮੈਦਾਨ ਵਿੱਚ ਆ ਨਿੱਤਰੇ ਹਾਂ। ਤੂੰ ਤਾਂ ਬਾਦਸ਼ਾਹ ਹੋਣ ਦੇ ਨਾਤੇ ਆਪਣੀ ਪਰਜਾ ਤੋਂ ਮੂੰਹ ਮੋੜੀ ਬੈਠਾ ਹੈਂ ਪਰ ਅਸੀਂ ਇਨ੍ਹਾਂ ਮਜ਼ਲੂਮਾਂ ਦੀ ਬਾਂਹ ਪਕੜ ਲਈ ਹੈ।

ਇਸ ਪ੍ਰਕਾਰ ਗੁਰੂ ਜੀ ਨੂੰ ਚੜ੍ਹਦੀ ਕਲਾ ਵਿੱਚ ਅਤੇ ਉਨ੍ਹਾਂ ਦੁਆਰਾ ਇਸਲਾਮ ਨਾ ਕਬੂਲਣ ਦੇ ਅਟੱਲ ਨਿਸ਼ਚੈ ਨੂੰ ਵੇਖ ਕੇ ਔਰੰਗਜ਼ੇਬ ਗੁੱਸੇ ਵਿੱਚ ਕੰਬ ਉੱਠਿਆ। ਕੁਰਬਾਨੀ ਲਈ ਤਿਆਰ ਗੁਰੂ ਜੀ ਨੂੰ ਦੇਖ ਕੇ ਉਸ ਦੇ ਮਨਸੂਬਿਆਂ ਦੀਆਂ ਨੀਹਾਂ ਹਿੱਲ ਗਈਆਂ। ਆਪਣੀ ਇਸ ਹਾਰ ਨੂੰ ਵੇਖ ਕੇ ਉਸ ਨੇ ਅੰਤ ਸਿਪਾਹੀਆਂ ਨੂੰ ਹੁਕਮ ਦਿੱਤਾ ਕਿ ਗੁਰੂ ਜੀ ਨੂੰ ਲੋਹੇ ਦੇ ਪਿੰਜਰੇ ਵਿੱਚ ਬੰਦ ਕਰ ਦਿੱਤਾ ਜਾਵੇ ਅਤੇ ਇਨ੍ਹਾਂ ਦੇ ਮੁਰੀਦਾਂ ਨੂੰ ਤਸੀਹੇ ਦੇ-ਦੇ ਕੇ ਮਾਰ ਦਿੱਤਾ ਜਾਵੇ।

ਔਰੰਗਜ਼ੇਬ ਦੇ ਹੁਕਮ ਅਨੁਸਾਰ ਪਹਿਲਾਂ ਭਾਈ ਮਤੀ ਦਾਸ ਜੀ ਨੂੰ ਆਰੇ ਨਾਲ ਚੀਰਿਆ ਗਿਆ। ਭਾਈ ਦਿਆਲਾ ਜੀ ਨੂੰ ਉਬਲਦੀ ਦੇਗ ਵਿੱਚ ਸੁੱਟ ਦਿੱਤਾ ਗਿਆ। ਇਸ ਪ੍ਰਕਾਰ ਇੱਕ-ਇੱਕ ਕਰਕੇ ਗੁਰੂ ਜੀ ਦੇ ਮੁਰੀਦਾਂ ਨੂੰ ਅਣਮਨੁੱਖੀ ਤਸੀਹੇ ਦੇ ਕੇ ਹੋਣੀ ਦੀ ਭੱਠੀ ਵਿੱਚ ਝੋਕ ਦਿੱਤਾ ਗਿਆ ਜਿਸ ਨੂੰ ਵੇਖ ਕੇ ਗੁਰੂ ਜੀ ਡੋਲੇ ਨਹੀਂ ਸਗੋਂ ਉਨ੍ਹਾਂ ਦਾ ਸਿਦਕ ਹੋਰ ਵੀ ਅਡੋਲ ਹੋ ਗਿਆ।

ਅੰਤ ਮਿਤੀ 11 ਨਵੰਬਰ, 1675 ਈ: ਨੂੰ ਚਾਂਦਨੀ ਚੌਕ ਵਿਖੇ ਕਾਜ਼ੀ ਨੇ ਫ਼ਤਵਾ ਪੜ੍ਹਿਆ। ਜੱਲਾਦ ਜਲਾਲਦੀਨ ਨੇ ਤਲਵਾਰ ਨਾਲ ਵਾਰ ਕੀਤਾ ਅਤੇ ਗੁਰੂ ਸਾਹਿਬ ਦਾ ਸੀਸ ਧੜ ਨਾਲੋਂ ਅਲੱਗ ਹੋ ਗਿਆ। ਪਰ ਆਪਣੇ ਮੂੰਹੋਂ ਸੀਅ ਨਾ ਉਚਾਰੀ। ਆਪ ਜੀ ਦੀ ਅਦੁੱਤੀ ਸ਼ਹਾਦਤ ਬਾਰੇ ਸ੍ਰੀ ਗੁਰੂ ਗੋਬਿੰਦ ਸਿੰਘ ਨੇ ‘ਬਚਿਤਰ ਨਾਟਕ’ ਵਿੱਚ ਲਿਖਿਆ ਹੈ:

ਤਿਲਕ ਜੰਞੂ ਰਾਖਾ ਪ੍ਰਭ ਤਾਕਾ॥ ਕੀਨੋ ਬਡੋ ਕਲੂ ਮਹਿ ਸਾਕਾ॥
ਸਾਧਨ ਹੇਤਿ ਇਤੀ ਜਿਨਿ ਕਰੀ॥ ਸੀਸੁ ਦੀਯਾ ਪਰੁ ਸੀ ਨ ਉਚਰੀ॥
ਧਰਮ ਹੇਤ ਸਾਕਾ ਜਿਨਿ ਕੀਆ॥ ਸੀਸੁ ਦੀਆ ਪਰੁ ਸਿਰਰੁ ਨ ਦੀਆ॥,,,,,,(ਦਸਮ ਗ੍ਰੰਥ)

~ Source: wikipedia

Kesh, or uncut hair, is considered to be an essential part of Sikhi. In Sikhism, Kesh (sometimes Kes) is the practice of allowing one’s hair to grow naturally as a symbol of respect for the perfection of God’s creation. The practice is one of the Five Ks, the outward symbols ordered by Guru Gobind Singh in 1699 as a means to profess the Sikh faith. The hair is combed twice daily with a Kanga, another of the Five Ks, and tied into a simple knot known as a Joora or Rishi knot. This knot of hair is usually held in place with the Kanga and covered by a turban.

I am not going to give a “seal of approval” to any points or counter any reasoning. Each person’s connection to their kesh is personal and not for me to judge. I will not critique any reasons, as I am not in a position to unearth the validity of each claim, but rather I present them to you so you can judge for yourself.

Yet, no one has given me a convincing answer as to why it is essential or why the Gurus commanded Sikhs to keep long hair. Throughout my life, I keep getting half-baked, unsubstantiated answers. So, I decided to go on a quest, compiling all the solid answers that I could find.

Below is a brief summary of the different reasons I could find that people give for why Sikhs keep uncut, long hair. Through this research, my personal reasons for keeping kesh have become clearer and more resolute. Different reasons resonate with different people. Hopefully, this may help you find your reasons too. I hope you enjoy this catalogue and find a reason that works for you.

FAITH

Reason 1: Saintliness or Holiness Orders

Another theory is that keeping kesh honors Guru Gobind Singh’s 1699 Visakhi Hukam (command/order) that amritdhari Sikhs, must wear the 5Ks, one of which is kesh.

In June of 1699, after the first Sikh Visakhi, Guru Gobind Singh Ji issued a hukam nama for the sangat of Kabul specifically according to the Bikrami calendar, Jeth 26, Sammat 1756. In this hukham, Guru Ji refers to kesh several times, “Keep your hair (kesh) uncut – this is the seal of the Guru….Look after your hair and comb (kanga) it twice a day….Never have any connection whatsoever with those who…celebrate the cutting of children’s hair,” (Guru Gobind Singh, 1699).

Some point to the rehatnama (code of conduct) written by Bhai Daya Singh Ji, a contemporary of Guru Gobind Singh Ji, that states, “The hair resides on the body, forsake cutting it,” (Singh, Nihang.).

The Damdami Taksal Rehat Maryada also indicates the importance of kesh, “Unshorn hair
 from your head down to your toes. All hair is to be kept unshorn and your hair is to be tied
 and complemented with a turban,” (Damdami Taksal).

Almost all other rehatnamas lay special emphasis

In ancient India, it was a general practice with Hindu sages and ascetics to keep long hair tied in a knot on top of their head and keep a long beard. Gurdev Singh hypothesizes in his paper, Perspectives on the Sikh Tradition, that Guru Gobind Singh wanted his Sikhs, despite being householders, to also be karma yogis, or practical saints. Kesh was a way to symbolize this balance.

In India, kesh is a symbol of saintliness or holiness, (Manasukhani, Gobind Singh).

Long hair serves as a reminder for Sikhs to behave like the saints and Rishis of the past, (Sidhu, GS).
G. A. Gaskell writes, “Hair of the head is a symbol of faith, intuition of truth, or the highest qualities of the mind.”

Reason 2: Collective Consciousness

GS Sidhu in his paper, A Brief Introduction to Sikhism, writes that long hair across the panth builds collective consciousness among Sikhs; it is a mark of dedication and group consciousness.

A Sikh collective consciousness is a set of shared beliefs, values, history, ideas, and moral attitudes which serves as a unifying force within the panth. It plays a role in uniting Sikhs to achieve communal goals and overcome obstacles. “The totality of beliefs and sentiments common to the average members of a society forms a determinate system with a life of its own. It can be termed the collective or creative consciousness,” (Durkheim, Emile).

The contents of an individual Sikh’s consciousness are shared in common with all other Sikhs within the panth, creating solidarity through mutual likeness. Such solidarity facilitates the advancement of Sikh interests, objectives, and standards within the panth and also, beyond it.

Furthermore, according to Mary Kelsey’s theory (sociology lecturer at UC Berkeley), collective consciousness brings Sikhs together as a dynamic group to share resources and knowledge.

Lastly, collective consciousness in the Sikh context can endow the Sikh panth with unique agency: it contributes to an individual Sikh to think and act in a way that reflects the panthic values. This often promotes positive behavior and deters negative behavior. For example, many Sikhs are highly visible (with the beard, long hair or turban) and thus may think twice about stealing since it reflects poorly on all other Sikhs and “gives them a bad name.” As Burns and Egdahl state, those in collective consciousness “can be considered to possess agential capabilities: to think, judge, decide, act, reform; to conceptualize self and others as well as self’s actions and interactions; and to reflect.”

Reason 3 : PHYSICAL HEALTH

Reduce Sexual Dimorphism

When Singhs adopt the stereotypically “feminine” characteristic of long hair, sexual dimorphism between Kaurs and Singhs is reduced. (Sexual dimorphism is the presences of physically obvious differences between the male and female.) It has been scientifically observed that the lower the sexual dimorphism in a species, the more the social equality. My personal belief is that, the sharing of a physical characteristic (long hair) between Kaurs and Singhs can foster greater social equality and cross-gender empathy.

Reason 4: on the maintenance of unshorn hair, (Khalsa, Sukhmandir).

SPIRITUALITY

Reason 5: Because the Gurus Said So

“When you have faith, you don’t need any absolute reason for doing anything. The Gurus said to keep long hair, so I do. I don’t question it,” someone once told me.

Reason 6: Devotion

Another theory is that the head of a devout Sikh is an offering to the Guru and long hair is proof of the Sikh’s devotion and a sign of a Sikh’s commitment and devotion to his/her Guru, (Manasukhani, Gobind Singh).

Others say that kesh indicates a life decided to the services of God and humanity, (Singh, Gurdev).

Some say that kesh is a mark of dedication to the Guru, (Sidhu, G.S.).

Reason 7: Truth

Writer Sukhmandir Kaur Khalsa says that keeping kesh honors truth. Hair, like truth, continually asserts itself despite whatever measures are taken to deny it. Whether plucked, shaved, or curled, or colored hair, the hereditary disposition and condition of hair cannot be changed or concealed, for hair always returns to its original genetic growth pattern, (Khalsa, Sukhmandir).

Ms. Khalsa also says that keeping kesh benefits the body and soul. “Hair is prayer and kesh acts as a subtle spiritual antenna. One who keeps kesh intact, practices meditation and achieves humility comes to know the benefit of kesh which can never be realize if hair is severed,” (Khalsa, Sukhmandir).

INDIVIDUAL DEVELOPMENT

Reason 8: Hair Makes a Person Whole

Another reason a Sikh may keep long hair is that long hair establishes a complete and natural person. When the body is whole, it represents a whole spirit, a spirit unlimited by worldly consideration, (Wylam, Pamela Margaret).

Reason 9: Sikh Sovereignty

Sikhs do not conform to time-bound, secular fashion trends; Sikhs are not attached to the world. Thus, Wylam says, long hair indicates a freedom from socially deemed fashionable haircuts, (Wylam, Pamela Margaret.) The Sikh is sovereign from social standards of beauty and only behaves in accordance with the Gurus’ standards.

Reason 10: Discipline

Personal discipline is central to Sikhi and some feel that keeping long hair, combing it every day and washing it, develops disciplines, (Singh, Gurdev).

Reason 11: Vanity

Some writers feel that keeping kesh vanquishes vanity. Keeping hair intact is a constant reminder to make conscious choices when facing the challenges of confronting ego, (Khalsa, Sukhmandir).

Reason 12: Self-esteem

Keeping kesh builds self-esteem, in another point of view. Keeping hair intact allows one to experience courage, conquer fear, and realize unconditional love, (Khalsa, Sukhmandir).

Reason 13: Eliminates Duality

The Sikh eliminates the duality in the mind that may come with cutting hair; that Waheguru made the human perfect but somehow the Sikh is not perfect and thus must cut the hair. Bringing thoughts and actions in line with each other can help establish inner peace.

PANTHIC DEVELOPMENT

Reason 14: A Common Denominator

Since every practicing Sikh keeps long hair, it is the common denominator between all Sikhs. It helps connect everyone mentally, reminding Sikhs that they are all striving to reach the same religious, spiritual, social objective, together, (Wylam, Pamela Margaret). Long hair across the panth psychologically connects Sikhs to their fellow Sikhs.

Reason 15: LINK WITH THE GURU

Because the Gurus had Long Hair

According to Trilochan Singh in The Turban and Sword of the Sikhs, Sikhs live in the physical image of the Guru, and since the Gurus kept long hair, so do Sikhs. This may be as a tribute to the Gurus’ life or as a way to live in line with the Gurus’ lifestyle.

Reason 16: Kinship

Long hair forges an association of the Guru’s disciplines as equals, says Gurdev Singh in Perspectives on the Sikh Tradition, decided to the services of God and humanity.
HISTORICAL CONNECTION

Reason 17: Kesh Psychologically Connects Sikhs to their History

As Sikhs in history kept long hair, keeping long hair in the modern era can help connect contemporary Sikhs with the Sikh Panth of the past, keeping history alive and giving Sikhs strength (Singh, Trilocan).

WILL OF GOD

Reason 18: It’s a Gift from God

Some Sikhs believe that hair is provided by God, with its peculiar distribution over the body, and it should be respected (Manasukhani, Gobind Singh).

For some, hair is the symbol of love and respect for God.

Reason 19: God Made Us This Way

Another reason some Sikhs keep long hair is to live in harmony with the will of God (Manasukhani, Gobind Singh).
Trimming or shaving only emphasizes the futility of human effort (Manasukhani, Gobind Singh).

Kesh indicates a Sikhs acceptance of God’s will (Sidhu, GS.).

Keeping kesh intact honors the Creator’s intention. Hair is a birthright inherent in the Creator’s design (Khalsa, Sukhmandir).

Others say that kesh is just like any other part of the body and as one would not cut or mutate an arm, for instance, one should not do that to kesh either.

UNIFORM

Reason 20: Sikh Identity

The Sikh Coalition asserts that kesh is a part of the daily uniform of a Sikh; kesh forms an external identity for a Sikh (Sikh Coalition).

Keeping kesh identifies one as a Sikh. Hair is a visible identifier, which distinguishes the Sikh from all other religions and walks of life. Keeping hair intact encourages and gives support to fellow Sikhs (Khalsa, Sukhmandir).

Reason 21: Fierce Image

Gurdev Singh proposes the idea that long hair was to create a fierce and bold, warrior appearance within the Khalsa. The warrior tribesmen of the historic North West Afghan frontier kept long hair, though trimmed, and perhaps the Gurus wished the Sikhs to have a similarly impressive and alarming appearance, thus mandating the keeping of Kesh (Singh, Gurdev).

Reason 22: Inexpensive

Kesh contributes to the Sikh’s uniform and it is an inexpensive, impressive, permanent uniform accessible to all (Singh, Gurdev.) Regardless of how poor you are, because kesh costs no money, anyone can have at least this one article of faith connecting him/her to the Khalsa.

Kesh is a natural uniform (Manasukhani, Gobind Singh).

RELATION TO OTHER FAITHS

Reason 23: Long Hair as the Antithesis of Hindu Renunciation

Some Hindu saints, those who practiced asceticism (abstaining from worldly pleasures with the aim of pursuing spiritual goals), would shave their heads to proclaim their detachment from the world. Sikhs, according to Uberoi, keep hair to take a stand against this practice: to renounce renunciation, to indicate that they could be part of this world, and still pursue spiritual goals. This Sikh practice fused together the householder/common citizen with the renouncer/spiritual ascetic (Uberoi, J.P.S.).

EQUALITY

Reason 24: Physical Connection to Gurus

Long hair can help a Sikh feel connected to the Guru. It is a physical commonality a Sikh shares with his/her Guru and thus, can serve as a reminder that a Sikh can be Guru-like and must strive to embody qualities the Gurus had.
Long hair is regarded as the seal of the Guru, (Manasukhani, Gobind Singh). Typically, a seal authenticates a document or is placed on package holding valuables. In this light, kesh is the Guru’s seal authenticating the Sikh as a disciple, or long hair can be considered the emblem upon the valuable mind/soul contained within the body.
One author believes that long hair symbolizes the spiritual link a Sikh has with the Guru’s power, (Manasukhani, Gobind Singh).

Reason 25: Protein

According to some Sikhs, hair is the most potent, purest form of protein in the world. The very root of the hair has the oil of the protein. This oil is enough to support your brain through any activity. Hair is the pranic antenna. It is energy, pure protein (Khalsa, Gurumustuk Singh).

Reason 26: Vitamin Provider

Hair’s purpose is to work on the brain, as stated by Gurmustukh Singh Khalsa. The brain needs vitamin D, energy, phosphorus, and metals. The number of units of vitamin D that these hairs provide immediately to the brain is unbelievable (Khalsa, Gurumustuk Singh).

Reason 27: Power of the Rishi Knot

Some Sikhs believe that it is very positive for a Sikhs to wear her hair tied on top of the head on the solar center in a rishi knot.

“In India, a Rishi is known as a wise one who coils his or her hair up on the crown of the head during the day to energize the brain cells, and then combs it down at night. A ‘rishi knot’ energizes your magnetic field (aura) and stimulates the pineal gland in the center of your brain,” according to Gurumustukh Khalsa (Khalsa, Gurumustuk Singh 2).

Reason 28: Magnetic Field

As per some Sikhs, shaving the legs and underarms may negatively affect one’s magnetic field. “Perhaps if they realize that by cutting the hairs under the arms they are affecting their magnetic field and the sympathetic nervous system and that by shaving the leg hairs they are altering the electromagnetic field of the lower spine, they might think twice about shaving. Those hairs create an electromagnetic field, which balances the movement of the pituitary,” (Khalsa, Gurumustuk Singh).

Reason 29: Pranic Life Force

“Some Sikhs believe that when you allow your hair to grow to its full length and coil it on the crown of the head, the sun energy, pranic life force, is drawn down the spine. To counteract that downward movement, the Kundalini life energy rises to create balance,” Gurumustuk Khalsa. In Yogi Bhajan’s words, “Your hair is not there by mistake. It has a definite purpose, which saints will discover and other men will laugh at,” (Khalsa, Gurumustuk Singh 2).

~ Source : Kaurlife.org

“Dwell in peace in the home of your own being
And the messenger of death will not be able to touch you

“Even Kings and Emperors with heaps
Of wealth and vast dominion cannot
Compare with an ant filled with the love of god “.

“He who has no faith in himself
Can never have faith in god “.

“The world is a drama
Staged in a dream “.

“Speak only that which will
Bring you honor “.

“Burn worldly love,
Rub the Ashes and make ink of it,
Make the heart the pen,
The intellect the writer,
Write that which has no end or limit .”

“Those who have loved are those
That have found god “

“Death would not be called bad,
O people , if one knew how to truly die .”

“I am neither male nor female,
Nor am I sexless. I am the peaceful one,
Whose form is self- effulgent ,
Powerful radiance .”

“I am neither a child, A young man,
Nor an ancient ; nor am I of any caste

Source : ScoopWhoop

Food Service for Homeless and Low Income Families in the Reno-Tahoe Area while spreading awareness of Sikhism; Received Coverage on Local News Station; Due to the great success that the event had, I hope to host similar food services in the coming months.

It is available now on all the platforms!

The game is inspired by the historic character and events. The game will surely mesmerize the users with its addictive and fun gameplay.

11 Destinations | 6 Battles

Game links:

For Android Demo Game : Click Here

For Android Full Version : Click Here

For Apple Devices: Click Here

For Windows Devices: Search in store with Baba Banda Singh Bahadur name

Amazon Store: Click Here

War Fields:

Nanded -> Rajasthan -> Hissar -> Samana -> Sadhora -> Sirhind

Game Features:
– Virtual joystick for the movement of player
– Various combos which helps in fighting
– Camera position changes according the scene
– Lot of battle sequences
– Save player from puzzles and traps of enemies
– Dynamic Gameplay

Play | Review | Share

Thanks for the patience and support!

ਇਕ ਦਿਨ ਪੰਜਵੇਂ ਪਾਤਸ਼ਾਹ ਧੰਨ ਧੰਨ ਗੁਰੂ ਅਰਜਨ ਦੇਵ ਜੀ ਅਮ੍ਰਿਤ ਵੇਲੇ ਇਸਨਾਨ ਕਰਕੇ ਬੇਰੀ(ਰਾਮਸਰ) ਦੇ ਨੀਚੇ ਬੈਠੇ ਸਨ|

ਬਾਬਾ ਬੁਢਾ ਜੀ ਅਤੇ ਭਾਈ ਗੁਰਦਾਸ ਜੀ ਗੁਰੂ ਜੀ ਕੋਲ ਆ ਕੇ ਬੇਨਤੀ ਕਰਨ ਲਗੇ “ਗਰੀਬ ਨਵਾਜ਼, ਆਪ ਜੀ ਤੇ ਬਾਕੀ ਚਾਰ ਸਤਗੁਰੂ ਸਾਹਿਬਾਨ ਜੀ ਦੀ ਬਾਨੀ ਵਿਚ ਮਨੁਖ ਨੂੰ ਸਵਾਸ ਸਵਾਸ ਨਾਮ ਜਪਣ ਲਈ ਕਿਹਾ ਹੈ| ਪਰ ਹਰ ਬੰਦੇ ਦੇ ਵਸ ਦਾ ਨਹੀ ਸਵਾਸ ਸਵਾਸ ਨਾਮ ਸਿਮਰਨਾ ਫਿਰ ਮਨੁਖ ਦਾ ਉਧਾਰ ਕਿਵੇਂ ਹੋਵੇਗਾ| ਮਹਾਰਾਜ ਜੀ ਤੁਸੀਂ ਐਸੀ ਬਾਨੀ ਉਚਰਣ ਕਰੋ ਜਿਸਨੂੰ ਜਪ ਕੇ ਬੰਦਾ ਆਪਣੇ ਸਵਾਸਾਂ ਨੂੰ ਲੇਖੇ ਲਾ ਸਕੇ ਜੋ ਪੜ੍ਹਨ ਅਤੇ ਸਮਝਣ ਵਿਚ ਅਸਾਨ ਹੋਵੇ|

ਓਹਨਾਂ ਦੀ ਬੇਨਤੀ ਸੁਨ ਕੇ ਮਹਾਰਾਜ ਜੀ ਨੇ ਰਾਮਸਰ ਸਰੋਵਰ ਦੇ ਕੰਡੇ ਬੈਠ ਕੇ ਸੁਖਮਨੀ ਸਾਹਿਬ ਜੀ ਦੀ ਬਾਨੀ ਉਚਾਰਨ ਕਿੱਤੀ|

ਸੁਖਮਨੀ ਸਾਹਿਬ ਦੀ ਬਾਨੀ ਵਿਚ 24 ਅਸਟਪਦੀਆਂ, 24 ਸ਼੍ਲੋਕ ਅਤੇ ਹਰ ਅਸ਼ਟਪਦੀ ਵਿਚ 8 ਪਦੇ ਹਨ, ਤੇ ਹਰ ਪਦੇ ਵਿਚ 10 ਪੰਗਤੀਆਂ ਹਨ, ਕੁਲ ਮਿਲਾ ਕੇ 24000 ਅਖਰ ਹਨ|

ਬੰਦੇ ਨੂੰ ਪੂਰੇ ਦਿਨ ਵਿਚ 24000 ਸ਼ਵਾਸ ਆਂਦੇ ਨੇ ਤੇ ਸੁਖਮਨੀ ਸਾਹਿਬ ਦਾ ਏਕ ਪਾਠ ਰੋਜ਼ਾਨਾ ਕਰ ਕੇ ਬੰਦਾ ਆਪਣੇ 24000 ਸ਼ਵਾਸ ਲੇਖੇ ਲਾ ਸਕਦਾ ਹੈ|

Arjan Singh, Marshal of the Indian Air force, is the only Indian officer with a five-star rank still alive. The story of his active service begins in December 1939 when he was commissioned into the Royal Indian Air Force (RIAF) for World War II. He was immediately engaged in the war in the North West Frontier Province against Pashtuns.

In 1943, he fought against Japanese in Imphal and against aggressors from Pakistan in Kashmir in 1947. He then led India in the 1965 war against Pakistan in which Air Force was engaged for the first time.

An exclusive interview is published on DSA Magzine on Arjan Singh, Marshal of the Indian Air Force and a perfect personification of the highest amplitude of a bona fide defence officer on his 97th Birthday, 15th April. Marshal Arjan Singh has exemplified patriotism and is synonymous with courage, duty, respect, selfless service, moral values and ethics. He is an embodiment of honour and integrity around the world.

The valour with which Arjan Singh led the Indian Air Force in the ’65 war made him the force’s Air Chief Marshal. He was also awarded with a Padma Vibhushan and in 2002 he was named as the first ever Marshal of the Indian Air Force.

~ Source : Sikh Discover Inspire

Bhai Sati Das Ji (died 1675) along with his elder brother Bhai Mati Das Ji is one of the greatest martyrs in Sikh history. Bhai Sati Das Ji and his elder brother Bhai Mati Das Ji were followers of ninth Sikh Guru, Guru Tegh Bahadur Sahib Ji. Bhai Sati Das Ji, Bhai Mati Das Ji and Bhai Dyal Das Ji were all executed at Kotwali (police-station) near the Sunehri Masjid in the Chandni Chowk area of Old Delhi, under the express orders of Emperor Aurangzeb.

Early life

Bhai Sati Das Ji was a Mohyal Brahmin of the Chhibber clan. He belonged to the village of Karyala, a stronghold of the Chhibbers, in the Jhelum District in Punjab (Pakistan), about ten kilometres from Chakwal on the road to the Katas Raj Temple Complex. The village stands on the top of the Surla hills. This part of the country is known as Dhani meaning rich. A few kilometres away are the Salt Mines and coal mines of Dandot. The Katas lake is beautiful. Legend connects it to the Mahabharata. It is believed to be the very pool, where the Pandava, Yudhishtira was tested by his father, Lord Yama/Dharma in the form of a Yaksha. A great Hindu fair used to be held there up to 1947.

Devotion to the Gurus

Bhai Sati Das Ji was the son of Hira Nand, a disciple of Guru Har Gobind Singh Ji, under whom he had fought in many battles. He survived the Guru, and a little before his death he had entrusted his two sons, Bhai Mati Das and Bhai Sati Das to the care of Guru Har Rai Sahib Ji, who had assured the dying man of his full attention and help. Both the lads remained attached to the Guru’s family at Kiratpur. When Guru Har Krishan Sahib Ji was summoned to Delhi by Aurangzeb, both the brothers, Bhai Mati Das Ji and Bhai Sati Das Ji, were present in his entourage along with Bhai Dyal Das Ji and Bhai Gurditta Ji, a descendant of Bhai Budha Ji (different from Baba Gurditta Ji, the son of Guru Hargobind Sahib Ji, brother of Guru Tegh Bahadur Sahib Ji and father of Guru Har Rai Ji).

Guru Tegh Bahadur Sahib Ji

On Guru Har Krishan Sahib Ji’s death at Delhi, these two brothers were included in the deputation of five men containing Bhai Dyal Das Ji and Bhai Gurditta Ji to declare the nomination of Tegh Bahadur Ji as the ninth Guru at the village of Bakala where the new Guru was then residing. The Guru was pleased to offer the two important portfolios of finance and home departments to Bhai Mati Das Ji and Bhai Sati Das Ji respectively. Both knew Persian well, and were quite familiar with the working of the Guru’s durbar. The departmnent of household affairs was entrusted to Bhai Dyal Das.

While Bhai Mati Das Ji was Dewan at Guru’s court, Bhai Sati Das Ji was a writer cum translator of a high calibre. He was a scholar of Persian language. He used to write in Persian, the utterings of Guru ji which were later translated and written in Gurmukhi script by him.

The two brothers accompanied Guru Tegh Bahadur Sahib Ji during his journey to Assam. Guru Tegh Bahadur Sahib Ji bought a hillock near the village of Makhowal five miles north of Kiratpur and established a new town, which he named as Anandpur (the abode of bliss). Bhai Mati Das Ji and Bhai Sati Das Ji were present at the foundation of Anandpur. The Guru’s council of administration then consisted of Bhai Mati Das Ji, Bhai Sati Das Ji, Bhai Dyal Das Ji and Bhai Gurditta Ji. When the Guru was arrested and taken to Delhi, these four persons followed the Guru.

Martyrdom

Bhai Sati Das ji tortured and executed by the muslims at Delhi, the Guru and his four companions were summoned into the council chamber of the Red Fort. The Guru was asked numerous questions on religion, Hinduism, Sikhism and Islam. It was suggested to the Guru that he should embrace Islam. On the Guru’s emphatic refusal to abjure his faith, he was asked why he was called Tegh Bahadur (gladiator or Knight of the Sword; before this, his name had been Tyag Mal). Bhai Mati Das Ji immediately replied that the Guru had won the title by inflicting a heavy blow on the imperial forces at the young age of fourteen. He was reprimanded for his breach of etiquette and outspokenness. As for the Kashmiri Pandits, it was his duty to raise his voice against cruelty and injustice. The Guru and his companions were ordered to be imprisoned and tortured until they agreed to embrace Islam.

After a few days, Guru Tegh Bahadur and three of his companions were produced before the Qazi of the city. Bhai Gurditta Ji had managed to escape. He remained in hiding in the city, and in spite of all the efforts of the Government, he could not be traced. The Qazi turned to Mati Das first and asked him to embrace Islam. He refused to do so. He was condemned to an instantaneous death.

The executioners were called and the Guru and all the three of his companions were made to sit at the place of the execution. Bhai Sati Das Ji approached the Guru with folded hands and asked for his blessings, saying that he was happy to be the first to achieve martyrdom.

The Guru blessed him telling that they must resign themselves cheerfully to the will of the Lord. He praised him for his lifelong single-minded devotion to him and his cause. With tears in his eyes, he bade him farewell saying his sacrifice would occupy an abiding place in history. Bhai Mati Das touched the Guru’s feet, embraced his friend and brother, and came to his place.

Bhai Dayal Das and Bhai Mati Das

Bhai Dyal Das abused the Emperor and his courtiers for this infernal act. He was tied up like a round bundle and thrown into a huge cauldron of boiling oil. He was roasted alive into a block of charcoal. Mati Das condemned these brutalities. He was hacked to pieces limb by limb. The Guru witnessed all this savagery with divine calm.

Guru Tegh Bahadur’s Martyrdom

Bhai Mati Das Ji, Bhai Dyal Das Ji and Bhai Sati Das Ji were tortured and executed on three consecutive days.

With the execution of Bhai Sati Das JI, the Kazis of Emperor Aurangzeb were disheartened and dismayed. They were expecting that at least one among the three of Guru’s Sikhs would be attracted by lures of luxurious lives out of love for life and agreed to get converted to Islam.

Now they were left with no illusions that they could still persuade the 9th Guru of the Sikhs to adopt Islam, thereby opening the floodgate of conversion of the Hindus of India into Islam.

The disciples of Sikh Gurus derive inspiration from these three sikh martyrs for all time to come and emulate their examples that no sacrifice is too high for one’s religion and faith.

Guru Tegh Bahadur Ji was beheaded by an executioner called Jalal-ud-din Jallad, who belonged to the town of Samana in present-day Haryana. The spot of the execution was under a banyan tree (the trunk of the tree and well near-by where he took a bath are still preserved), opposite the Sunheri Masjid near the Kotwali in Chandni Chowk where he was lodged as a prisoner, on November 11, 1675.

His head was carried by Bhai Jaita Ji, a disciple of the Guru, to Anandpur where the nine-year old Guru Gobind Singh Ji cremated it(The gurdwara at this spot is also called Gurdwara Sis Ganj Sahib). The body, before it could be quartered, was stolen under the cover of darkness by Bhai Lakhi Shah Vanjara, another disciple who carried it in a cart of hay and cremated it by burning his hut. At this spot, the Gurdwara Rakab Ganj Sahib stands today. Later on, the Gurdwara Sis Ganj Sahib, was built at Chandni Chowk at the site of Guru’s martyrdom.

Legacy

In recognition of the devotion and supreme sacrifice made by Bhai Mati Das Ji, Guru Tegh Bahadur Ji bestowed the title of Bhai on him. In course of time, all Chhibbers belonging to the village of Karyala adopted this title.

~ Source: Wikipedia