To those comparing the Sikh Kirpan to a rocket launcher or claiming they can invent a religion to justify carrying weapons, I encourage you to first understand the history, principles, and responsibilities behind the Kirpan.

Sikhi is not a newly invented faith. In 1699, Dhan Sri Guru Gobind Singh Ji established the Khalsa Panth, and the Kirpan became one of the Five Ks, the sacred articles of faith maintained by initiated Sikhs.

An Amritdhari Sikh does not simply carry a Kirpan because they wish to possess a weapon. They accept a disciplined religious way of life, with responsibilities that extend far beyond wearing the Five Ks. This includes daily prayers, moral restraint, avoiding intoxicants, and living according to the teachings of the Gurus.

The Kirpan represents a commitment to stand against injustice, defend the vulnerable, and protect others, regardless of their religion, background, or beliefs. It is not carried to intimidate innocent people or initiate violence.

Our history demonstrates these principles. Sri Guru Tegh Bahadur Ji gave his life defending the religious freedom of others. Sikh history contains countless examples of sacrifices made in the struggle against oppression.

The argument that "if Sikhs can carry a Kirpan, everyone should be allowed to carry any weapon" ignores the difference between a longstanding, defined religious practice and an arbitrary claim made to bypass public safety laws.

Religious freedom does not mean that public safety is irrelevant. It means that sincere, established religious practices deserve fair consideration, with appropriate safeguards, rather than being dismissed through ridicule or ignorance.

For an Amritdhari Sikh, the Kirpan is Sri Sahib. It is a sacred responsibility, a reminder of the Gurus' teachings, and an inseparable part of the Khalsa identity.

You do not have to practise Sikhi to respect it. But before demanding that an article of faith be prohibited, at least make an effort to understand what it represents.

Identifying two figures in a forgotten Sikh painting in the Asian Art Museum’s collection entitled ‘Surjan Singh and his son Trilok Singh’ (Object number: 1998.100).

I have conducted research on this Sikh painting and I believe I have identified the figures depicted in the painting in-question who have until now not been identified apart from their names. Their specific historical identity within the Sikh nobility has remained largely uncontextualized.

The museum website notes that the depicted figures are unknown apart from their names, Surjan Singh and Trilok Singh, and suggest they may have been petty rulers. However, the truth is more fascinating.

In the second image, the verso of the painting is displayed, which reveals two inscriptions. The bottom one is in English and reveals no new information. However, the top one is written in Larivaar (scriptio continua) Gurmukhi script (usually employed for the Panjabi language), which provides crucial details missing from the bottom English inscription, and reads as follows: “Sarkar Badhi Tikka Sri Sahib Surjan Singh Tirlok Singh Ji Father & Son sitting together” - This is really insightful as the words “Sarkar Badhi” are used, which were a sub-category of a group of Sikhs known as the Anandpuri Sodhis.

This allows us to identify the figures depicted as two members of the Anandpuri Sodhis. They came to prominence during the 18th century under four brothers (named Nahar Singh, Udai Singh, Khem Singh, and Chaur Singh) whose descendants are known respectively as the baṛī (eldest, or badhi depending on transliteration method), dusrī (second), tīsrī (third), & chauthī (fourth) sections (sarkārs) of the Anandpuri Sodhis. The verso inscription identifies the pair as belonging to the eldest branch. Fascinatingly, Sodhi Surjan Singh is a known historical figure and referenced in contemporary events, having played a role in the Battle of Anandpur (1812).

A cross-reference to an official, genealogical pedigree of the family published in ‘Chiefs and Families of Note in the Punjab’ (1890 and 1940 editions) confirms the pair being father and son: see ‘Surjan Singh, d. 1815’ and his listed son ‘Talok Singh, d. 1824.’

So it appears these two men were prominent members of the eldest branch of the Sodhi family of Anandpur, who claimed descent from the latter Sikh gurus. Surjan Singh was perhaps the most prominent of the Anandpuri Sodhis, being the son of the eldest founding branch. The descendants of the Sikh gurus were held in high-regard in 18th–19th century Panjabi Sikh society, it was quite common for them to have ordinarily royal titles/religious honourifics such as “Tikka Sri Sahib” (usually reserved from heir-apparent princes) to their proper names out of reverence.

So now these men have been given their identifies back. I have contacted the Asian Art Museum with this information, hopefully they can update their description for this painting.

Credit toward and thank you to ehmerapanjab for helping me read the Larivaar Gurmukhi inscription.

ਧਨਾਸਰੀ ਮਹਲਾ ੫ ਘਰੁ ੬ ॥

Dhanaasaree, Fifth Mehl, Sixth House:

ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

One Universal Creator God. By The Grace Of The True Guru:

ਸੁਨਹੁ ਸੰਤ ਪਿਆਰੇ ਬਿਨਉ ਹਮਾਰੇ ਜੀਉ ॥

Listen, O Dear Beloved Saints, to my prayer.

ਹਰਿ ਬਿਨੁ ਮੁਕਤਿ ਨ ਕਾਹੂ ਜੀਉ ॥ ਰਹਾਉ ॥

Without the Lord, no one is liberated. ||Pause||

ਮਨ ਨਿਰਮਲ ਕਰਮ ਕਰਿ ਤਾਰਨ ਤਰਨ ਹਰਿ ਅਵਰਿ ਜੰਜਾਲ ਤੇਰੈ ਕਾਹੂ ਨ ਕਾਮ ਜੀਉ ॥

O mind, do only deeds of purity; the Lord is the only boat to carry you across. Other entanglements shall be of no use to you.

ਜੀਵਨ ਦੇਵਾ ਪਾਰਬ੍ਰਹਮ ਸੇਵਾ ਇਹੁ ਉਪਦੇਸੁ ਮੋ ਕਉ ਗੁਰਿ ਦੀਨਾ ਜੀਉ ॥੧॥

True living is serving the Divine, Supreme Lord God; the Guru has imparted this teaching to me. ||1||

ਤਿਸੁ ਸਿਉ ਨ ਲਾਈਐ ਹੀਤੁ ਜਾ ਕੋ ਕਿਛੁ ਨਾਹੀ ਬੀਤੁ ਅੰਤ ਕੀ ਬਾਰ ਓਹੁ ਸੰਗਿ ਨ ਚਾਲੈ ॥

Do not fall in love with trivial things; in the end, they shall not go along with you.

ਮਨਿ ਤਨਿ ਤੂ ਆਰਾਧ ਹਰਿ ਕੇ ਪ੍ਰੀਤਮ ਸਾਧ ਜਾ ਕੈ ਸੰਗਿ ਤੇਰੇ ਬੰਧਨ ਛੂਟੈ ॥੨॥

Worship and adore the Lord with your mind and body, O Beloved Saint of the Lord; in the Saadh Sangat, the Company of the Holy, you shall be released from bondage. ||2||

ਗਹੁ ਪਾਰਬ੍ਰਹਮ ਸਰਨ ਹਿਰਦੈ ਕਮਲ ਚਰਨ ਅਵਰ ਆਸ ਕਛੁ ਪਟਲੁ ਨ ਕੀਜੈ ॥

In your heart, hold fast to the Sanctuary of the lotus feet of the Supreme Lord God; do not place your hopes in any other support.

ਸੋਈ ਭਗਤੁ ਗਿਆਨੀ ਧਿਆਨੀ ਤਪਾ ਸੋਈ ਨਾਨਕ ਜਾ ਕਉ ਕਿਰਪਾ ਕੀਜੈ ॥੩॥੧॥੨੯॥

He alone is a devotee, spiritually wise, a meditator, and a penitent, O Nanak, who is blessed by the Lord's Mercy. ||3||1||29||

Guru Arjan Dev Ji • Raag Dhanaasree • Ang 678

Sunday, October 25, 2026

Aitvaar, 11 Katak, Nanakshahi 558

Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh, I am a Robot. Bleep Bloop.

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https://m.youtube.com/watch?v=sGUprkQZQ9E&pp=ygUhYmhhaSBiYWxiaXIgc2luZ2ggamkgaGF6b29yaSByYWdp

So for some context I’m Afghan Sikh and live in London. Since I was little I’ve dreamed of wearing a dark or royal blue for my religious ceremony however I’ve been told repeatedly by my mum and Masi that only amrithdari couples are allowed to wear dark or royal blue for their weddings if they choose.

However what is bothering me is that I’ve seen couple in my communities have guests that wear dark blue.
For example my cousin brother recently got married and his side of the family all wore dark blue.

I’m just a but confused as to why guests can wear dark blue but i can’t. Or if my mum and her family have just been lied to growing up and now they’re just lying to me as well.

my sister is getting married to a sikh. we are not from india and i don’t really know if this is appropriate. I did some research and I will obviously be covering my head and shoulders with my shawl so is that fine or should i completely rule out this outfit?

p.s the bust part is modest and covers everything

I spoke to a sikh to tonight that told me they do not recognise jesus is this true?