"Shingaar"

Vaaheguroojeekaakhalsaa Vaaheguroojeekeefatehh Sangat Jeeo...

Lately, Daas has been noticing quite a lot of Singhs have started wearing metallic bells (Ghungroo) on their Dumaalaas commonly called "Shingaar" tugged inside a tooth of an animal like the wild boar or a tiger.
I dont know how much importance this holds in Sikhi since I have never seen anything like that in Puratan Pictures. Can anyone in the forum please explain what role does a "Shingaar" play in one's Gursikhi Jeevan and what is the importance..? I thought Shastars were supposed to be our Shingaar...

You can see them in the pictures below:

Shingaar1

Shingaar2

I don't think a Ghungroo is a very Gurmat thing to wear on a Dastaar. Ghungroos on Dastaar don't seem right. Rest, there could be some Puratan significance but Daas is not aware of it.

Kulbir Singh

I spoke to a Singh who was wearing the "Shingaar" in their Dumallaa. The Singh told me that the Shingaar is a pig's tooth with some bells dangling from the top. I was told it was a "Puraatan Shastar" used by Singhs. Wearing a pig's tooth in the Dumallaa apparently scared the Mughals/Afghans/Muslim soldiers as they never wanted to touch anything to do with a pig.

I personally don't agree with this and doesn't make sense to me.

Guru know's best.

The tooth may have some reason to be used as Muslims will not come near it during olden times, but what is the use of the Ghungroo? I don't even like the chum chum noise it makes.

most people just wear it to show off

I talked to a gursikh about it. He said that it is something indian women wear in their feet, so how can we wear it on our dastaar?

Some Singh told me that back in the day and still to this date, hunting a wild boar is an extremely difficult physical/psychological task, due to the amount of strength needed to subdue a wild boar and the longevity of time it takes to fully bring down a wild boar. Consequently, the Singh who would bring down the wild boar, took out the "ਸੂਰ ਦੰਦ" as a sign of their accomplishment and used it as a "ਸ਼ਿੰਗਾਰ".

- ਅਮੀਕ ਸਿੰਘ

Wouldn't killing a wild boar be considered "Jeev Hateyaa"??

it doesnt make any sense

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Wouldn't killing a wild boar be considered "Jeev Hateyaa"??

Singhs would protect the public from wild animals by hunting them. In addition, hunting wild
beast was a great exercise in preparing for war. There is passage in Sri Bachitar Natak which
mentions Guru Sahib would hunt animals.
ਭਾਂਤਿ ਭਾਂਤਿ ਬਨਿ ਖੇਲ ਸਿਕਾਰਾ ॥ ਮਾਰੇ ਰੀਛ ਰੋਝ ਝੰਖਾਰਾ ॥੧॥

Guru Sahib was not against killing wild animals but he was strongly against killing domestic animals.
There are many instances in our history which shows Guru Sahib and Gursikhs went hunting but honored
the lives of domestic animals. For example, while Baba Gurditt Ji was hunting wild animals in the hills he accidentally
killed a cow . Baba Ji considered this act a great sin, and out of guilt he brought the cow back to life despite knowing
the consequences ( death) of giving life back to a dead body. Baba Gurditt Ji offered his own life to save
the life of a cow.

Similarly, Sri Guru Hargobind Sahib honored the lives of domestic animals like cows. One day while he was hunting,
a person approached GUru Jis charan and cried out some Mughals are slaughtering cows. GUru Sahib punished the
Mughals and put a ban on killing cows. Its strange how Puratan Sikhs and Guru Sahib had lots of concern for
domestic animals yet modern day Sikhs seems to be completely indifferent to the suffering of domestic animals. Some
even instigate the suffering of domestic animals due to their diet. May Guru Sahib gives us the blessing to learn how to conduct
our life in accordance to the character of Guru Sahib and Gursikhs recorded in our history.

>>>>>For example, while Baba Gurditt Ji was hunting wild animals in the hills he accidentally
killed a cow . Baba Ji considered this act a great sin, and out of guilt he brought the cow back to life despite knowing
the consequences ( death) of giving life back to a dead body. Baba Gurditt Ji offered his own life to save
the life of a cow.<<<<<

I'm sorry, but where did such a Bahmanvaadhi intellect enter your mind? So let's say for example a dog had been killed instead of a cow, or a pig, would Baba ji laid his life for that "domestic animal" too? Just how authentic is this story?

And Guru Sahib because he freed the souls from their Chaurasi Lakh Joon, so they would be blessed with Gurmat Naam when they were finally given a human life.

>>>>>Similarly, Sri Guru Hargobind Sahib honored the lives of domestic animals like cows. One day while he was hunting,
a person approached GUru Jis charan and cried out some Mughals are slaughtering cows. GUru Sahib punished the
Mughals and put a ban on killing cows.<<<<<

What???? Doesn't the whole concept of "Gaoo Mata" and the protection of cows come from the Bahmans? I thought Guru Sahib protected the honors of innocent civilians of India, and taught them to how to hold a sword in their hands, so they could fight for themselves? Where do these such bahmanvaadhi theories, beliefs and stories enter your mind?

Quote

I'm sorry, but where did such a Bahmanvaadhi intellect enter your mind? So let's say for example a dog had been killed instead of a cow, or a pig, would Baba ji laid his life for that "domestic animal" too? Just how authentic is this story?

You are taking my statements out of context. The point Im making is there is a difference between killing wild animals and domestic
animals. Guru Sahib banned the killing of domestic animals but not wild ( dangerous) animals.

When Baba Atal Rai brought his childhood friend Mohan back to life, GUru Sahib was greatly
dissatisfied by this act and the the repentance of bringing back another life is death. There is still
a historical gurdwara on the premises of Sri Harmandir Sahib to bear testimony to this event. Baba Gurditt Ji knew the seriousness
of bringing the dead back to life but out of sheer guilt he brought the cow back to life. This does not mean he worshipped cows.
Cows, water buffaloes, oxes, and horses are highly regarded in an Agrarian society like Punjab. They contribute greatly to the social and economical
life of non-industrial societies . Respecting such animals has nothing to do with Bahamism. There are many modern day sakhees in
which Mahapurush such as Baba Nand SIngh Ji Baba Harnam SIngh Ji, Baba Shaam SIngh etc made efforts to relieve the suffering
of domestic animals. I gave example of cows instead of another domestic animals because these examples are the only incidents I can think
of when Guru Sahib and a Gursikh protected a domestic animal.