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The historical relevance of June 84 and November 84 is entirely different for us. We do not benefit our community with an appreciation of the intensity and effect that 1984 really has on Sikhs by using the references and narratives given by the architects of the operations. In the words of Joyce Pettigrew, "The sacrifice of Bhindranwale's life and that of his followers drew attention to the fact that Sikhs live by a model of society opposed to that for which India stood. They were slaughtered in defense of their conception of what society should be." http://www.sikh24.co...r/#.UIUFCW-dMzw

Isn't it time to get out of our enslaved mentality and stop referring June 84 as Operation Bluestar? Operation Bluestar was the name given by the attackers so why do we (Sikhs) still use that reference...I personally believe that as a kaum we should be referring to the attack as the Battle of Amritsar 1984.

http://www.youtube.com/watch?v=GXQabwBSKwk

If you read the story of Gen Shahbeg SIngh, you will see that he, had a very honest character, and was also looking for postive, mature progress in the indian society and its institutions. But men like him and sinha are rare, in that they refuse to compromise their principles. It was because of Gen Shahbeg Singh's principles, that led to frivolous charges being brought against him, and his subsequent dismissal from the army. Even then he fought his case with patience, and won.

A good start would be to simply start referring to it as the battle of amritsar/seige of amritsar in the west. That includes in any material and programmes. Do you think it would naturally catch on in India??

What's in a name? A lot. An entire perspective or viewpoint can be gleaned from a title. 'Operation' is cold, clinical. It infers a well planned operation to flush out terrorists. 'Battle' gives a picture of two sides fighting a battle to the death. 'Attack on Amritsar' would indicate one side using excessive force. Renaming it long overdue but I don't think it serves much purpose. So much effort is put into exacting revenge (anti sikhi) and talking about the sacrifices of shaheeds. Yes it is important not to forget the tragic past, but I think Sikhs need to move on from the victim mentality and start thinking about what they want from the future and exploit the global shift towards greater human rights to achieve their aims. Concerted efforts should be made towards gaining rights and freedoms. Sikhs lead the 20th century Indian independence struggle with the Ghadar movement etc which lead to a step change in rights and freedoms. We can do it again. I understand that this may be uncomfortable for people to read but it is worth thinking about.

http://gurmatbibek.c...ead.php?3,25239

They had created a fake model of the Sri Harmandir Sahib complex in Dehradun where the army rehearsed the attack for some 7 months or so, maybe more. 42 other Gurdwara Sahibs were attacked as well, where there were no Jujharoo Singhs or firearms, only innocent Sikhs who were targeted. This question is put forward by several Indian apologists every now and then "Vy did bin-drun-vaale bring arms inside the complex?"..."Vy did bin-drun-vaale come and start residing there?"...Simple reason, as mentioned earlier, he wanted to stay there closer to Guru Sahib, weapons were brought because when you know your house is going to be attacked you don't wait, you prepare. Also, in Sikh history whenever a historic morcha is initiated, its always from Sri Akal Takht Sahib (correct me if I am wrong), and this is where the Dharam Yudh morcha was started from.

http://www.youtube.com/watch?v=TFoWvv7Sqoc

One of the major reasons some young Amrithdharis commit transgressions over and over again is because they've been led to believe pesh - as well as the act of retaking amrit itself when a serious mistake has been made - will wipe the slate clean with no conscious change on their part required, be it a willing effort to alter and improve their thought processes or work on their personality deficiencies to ensure such issues which "break" their amrit don't happen again. In my opinion this is a very dangerous precedent and devalues Amrit greatly. It - as Sherdil Ji says - reduces Amrit to something akin to a magic potion. Where does the individual who has taken Amrit enter the equation? When must he or she step forward to claim responsibility for their actions? Gianis and parchaaraks must be more responsible when making such statements. I don't deny that Amrit is something special; it can't be explained IMO, but like many things in this kaljug age people are pushing their luck and abusing and gradually devaluing concepts and practices that should not be trifled with. BTW I'm not knocking the OP. Life is tough. We do make poor decisions at the best of times. You've just got to keep trying hard not to fall into the same traps over and over again. Identification of the problem is the key as the OP has successfully done. The tough part is to do everything in your power to ensure such mistakes do not become second nature.

I'm not disrespecting amrit. Guru Nanak Dev Ji, Japji Sahib: bhareeai hathh pair than dhaeh || When the hands and the feet and the body are dirty, paanee dhhothai outharas khaeh || water can wash away the dirt. mooth paleethee kaparr hoe || When the clothes are soiled and stained by urine, dhae saaboon leeai ouhu dhhoe || soap can wash them clean. bhareeai math paapaa kai sa(n)g || But when the intellect is stained and polluted by sin, ouhu dhhopai naavai kai ra(n)g || it can only be cleansed by the Love of the Name kar kar karanaa likh lai jaahu || actions repeated, over and over again, are engraved on the soul. aapae beej aapae hee khaahu || You shall harvest what you plant. naanak hukamee aavahu jaahu ||20|| O Nanak, by the Hukam of God's Command, we come and go in reincarnation. ||20| Guru ji is saying that you can only remove your sin by repeatedly doing good deeds, as this will change your character. That is why we do paath everyday. In this way, the Guru's teachings become part of our thought process. We change our manmukh outlook, into a gurmukh outlook. This is how we are cleansed. Taking amrit will not automatically cleanse your mind. You still have to put in work to change yourself.

Great video speaking the truth. A man who sticks by his word and lives true as a Khalsa will live on until the end of time! Sant Jarnail Singh Khalsa Bhindranwale the equivalent of Baba Deep Singh Ji. Sant Jarnail Singh Khalsa Bhindranwale may not have been "educated" like many of us know education to be, but he was a very sharp and intelligent. He was also surrounded by intellectuals like Bhai Amrik Singh and countless others who knew what was brewing. Sant Jarnail Singh Khalsa Bhindranwale had known (if not exactly), but overall that most of the people were crooks and knew the path he was treading would eventually lead to shaheedi, but he also knew it would inspire generations to come for taking such a stand against justice that it shook India. The embodiment of Sant Sipahi and roop of a Khalsa - Sant Jarnail Singh Khalsa Bhindranwale.

operation suggests trouble, removing pain, trouble and pain the indian sarkar got rid of. they got rid of no problem, they tried to silence voices, crush hearts of a people who were begining to shake off slavery that was put around their necks. we shouldn't refer to this holocaust as operation blue star, rather give it a name like vadda ghulooghara or saka nanakana sahib. also the November 1984 massacres and operation woodrose should be refered to as ethnic cleansing and a holocaust against sikhs too. the delhi ethnic cleansing wasnt a riot, we should stop calling it a riot.

Sant Baba Isher Singh Rara Sahib next to them Sant Baba Niranjan Singh Patiale Vale next to them in black Sant Baba Hari Singh Kaharpuri Sant Isher Singh Nanaksar Vale Sant Baba Sadhu Singh Nanaksar Vale behind them on the left Sant Meehan Singh behind them on the right Sant Baba Gurbachan Singh Damadami Taksal Vale Sant Sohan Singh Malaca Vale sitting down second Sant Ajaib Singh sitting next to them Sant Inder Singh sitting next to them in the white Sant Kartar Singh is at the end 2nd last other names that are in the photo but cant point out is Sant Mohinder Singh Harkhoval Sant Sarvan Singh Ghandarbh Dumeli Vale Sant Nand Singh Ramghar Sant Vasakhaa Singh Sant Mela Singh If any one can regonise them??

wjkk wjkf giani sher singh ji is awesome kathavachak. i was wondering if anyone have more videos of their kathas. i would really appreciate it if somebody could upload them i would really suggest katha lovers to listen to his katha as well. the above video is only for reference. thanks

what makes these two any more knowledgable on gurbani, than the authors of the Farid Koti teeka? This teeka is recognised throughout the panth, how can it be unwise to use it?

the harbhajan singh yogi vid is good this shabad/vid combo has too be my personal fav on youtube !!

where is the definition of sarbloh? maharajs amrit sanchar khanda isnt iron....

start with renaming the 1984 june trafalgar square rallies...

Very hilarious, pleasant post; I couldn't stop laughing. But its a fact, a real truth

I don't understand- whats so bad about faridkot teeka? Most samparda's such as nanaksar, taksal, rara sahib uses this teeka to do larivar katha of sri guru granth sahib ji. There cannot be and should not be one standardized teeka of sri guru granth sahib ji. Agami Gurbani speaks to every human consciousness at different stage or avastha. Hence rightly so, no sampardaie teekakar claim that their arths of gurbani are sampooran(complete). Claiming to have full interpretation of agami gurbani is like individual claiming that they have found end of nirgun chaitan bhram Vahiguroo..!!..All though bhramgyani interpretation of gurbani is pretty much gives you tat gyan of gurbani but they themselves don't claim- this is it as their own consciousness is experiencing Agami Gurbani in its own unique and diverse way as there are many endless aspects (eg-sargun nirgun) of Vahiguroo.!! It's usually bhramgyani/proffesor/bhai sahib/jathedar over zealous chelas who misses the big picture or plot and confine themselves to their mahapursh or bhramgyani/bhai sahib/ proffesor/jathedar interpretation of gurbani which is also somewhat an road block in one's spiritual growth, the real message of bhramgyani to an student is to focus on message or work towards your own spirituality to actually experience gurbani yourself rather than typically imitating the teacher. No bhramgyani or sampardaaie teekakar will claim, follow my teeka. They have made attempts to present agami gurbani in most profound manner but at the end, all their work- teeka, interpretation etc along with themselves looses themselves in Agami Gurbani..!! There is nothing wrong with using teekas to help us understand gurbani but the real profound experience of gurbani comes from nirgun paratma via one own's spiritual growth in stages...defining agami gurbani exactly in its pure original total form is like defining Nirgun all prevading Vahiguroo which our own guru sahiban didn't put any defining limit or end to it !!.. At the end, one must come to terms and all bhramgyanis naturally have that its not about defining gurbani so much so in teeka or steek form but rather loosing your self in agami Gurbani and becoming part of ~~ IK ONGKAR ~~..!!!!!!!!!

can this video be downloaded and upoaded 3/4/5/10 times on Youtube with different titles? How to do this? If somebody know, please guide me, I will do it myself.

http://www.sikhreview.org/june2000/chronicle.htm

matrimonial sites on akj.org and tapoban.org and also sikhnet matrimonials. Also attend smagams, there are a lot of amritdhari's there. imo, don't worry about it, ur only 22 that is so young........and just do ardaas/paath and let guru ji take care of it. If u let the guru do the karaj, it will be done best. I heard a story, that this girl would do ardaas and paath everyday to find a good husband. And her father told us that she got the best husband out of all his daughters..

Laavan ( if you do them everyday, protects u from bhoots, or can't reincarnate as a bhooth) Ramkali Ki Vaar Basant ki vaar Kuchaji ( this bani is only one shabad/pauri long: http://www.sikhiwiki.org/index.php/Kuchajee) Suchaji (can be found on this link http://www.gurmatbibek.com/UserFiles/File/1168Kuchaji,%20Suchaji,%20Gunvanti.pdf) Gunvanti (discussed herehttp://gurmatbibek.com/forum/read.php?3,11274)

Waheguru. Beautiful. This Shabad is by Guru Arjan Dev Ji in Raag Kalyaan on Pannaa 1322 kilAwn mhlw 5 ] gun nwd Duin Anµd byd ] kQq sunq muin jnw imil sMq mMflI ]1] rhwau ] igAwn iDAwn mwn dwn mn risk rsn nwmu jpq qh pwp KMflI ]1] jog jugiq igAwn Bugiq suriq sbd qq byqy jpu qpu AKMflI ] Eiq poiq imil joiq nwnk kCU duKu n fMflI ]2]2]5] Kalyaan, Fifth Mehla: The Glory of God is the Sound-current of the Naad, the Celestial Music of Bliss, and the Wisdom of the Vedas. Speaking and listening, the silent sages and humble beings join together, in the Realm of the Saints. ||1||Pause|| Spiritual wisdom, meditation, faith and charity are there; their minds savor the Taste of the Naam, the Name of the Lord. Chanting it, sins are destroyed. ||1|| This is the technology of Yoga, spiritual wisdom, devotion, intuitive knowledge of the Shabad, certain knowledge of the Essence of Reality, chanting and unbroken intensive meditation. Through and through, O Nanak, merging into the Light, you shall never again suffer pain and punishment. ||2||2||5||

Here is the final bigger version of sant mandali picture:

If anyone wants Amrit in London area ASAP, please PM me. I have asked for Amrit, a Gurdwara is happy to arrange but prefer to have more than 1 amrit seeker.

There are two types of gyani- parkosh gyani and aparkosh gyani. Parkosh gyani is the one is who is still doing abhyas of advait- ikongkar- with an forceful effort. Aparkosh Gyani is bhramgyani who does not need to do any abhyas of advait- ikongkar, its a natural spontaneous flow of self-realization. There is a big difference between the two. One can argue parkosh gyani just have to do abhyas of advait- ikongkar and one day will get to bhramgyan..that might be true but according to tat gurmat- naam, bhagti and gyan are blended into one to prevent any pit falls that advait vedantis not all but some have fell into web of sukhsham humaie..!!

To answer your question, puran Brahmgiani Baba Harnam Singh Buchon Kala Wale have already taken janam in a certain country along with many other mahaan Gursikhs such as Bhai Uday Singh Jee, and are doing their kamaii. They will be part of the fauj lead by Sant Jarnail Singh and four other singhs. Sant Jee has a duty by Dasmey Patshaah to do fateh over the laal kila before giving shahaadat. After that Khalsa Raaj will be lead by panj kamaii wale singhs. Nindaks and cynics can doubt all they want but time will soon show what the truth is.

Amazing post veer.. It's about time we write the history via Sikh freedom struggle and make the label consistent with khalsa fight against oppression..like our gurus, our shaheeds fought against oppression. This is amazing effort should be endorsed by all.

Great post. We should indeed call it the Battle of Amritsar, 1984. The Singhs fought back like lions and made the "generals" shake as if they were looking right into the eyes of real lions.

for that please read this by Shri Dasam pita !! http://i.imgbox.com/abduaAAO.jpg ================================================

But on a serious note i am actually pro-Raag Kirtan. :biggrin2: I dont think we should completely shun the other kind of Kirtan though because it still is Gurbani at the end of the day but Raag Kirtan should definitely be promoted.

The purpose of life is to find out who you are. Seva, japa meditation, gurbani leads to that question. Basically you are god. Easy to say but how do you know for certain.Have to negate the not self through gurbani. Then you'll find out that no one needs help and the world is as it is. The world is waheguru, so does waheguru need help, no.

and to the serious point aasaa mehalaa 5 || bhee paraapath maanukh dhaehureeaa || gobi(n)dh milan kee eih thaeree bareeaa || avar kaaj thaerai kithai n kaam || mil saadhhasa(n)gath bhaj kaeval naam ||1|| sara(n)jaam laag bhavajal tharan kai || janam brithhaa jaath ra(n)g maaeiaa kai ||1|| rehaao || jap thap sa(n)jam dhharam n kamaaeiaa || saevaa saadhh n jaaniaa har raaeiaa || kahu naanak ham neech kara(n)maa || saran parae kee raakhahu saramaa ||2||4|| Aasaa, Fifth Mehla: This human body has been given to you. This is your chance to meet the Lord of the Universe. Nothing else will work. Join the Saadh Sangat, the Company of the Holy; vibrate and meditate on the Jewel of the Naam. ||1|| Make every effort to cross over this terrifying world-ocean. You are squandering this life uselessly in the love of Maya. ||1||Pause|| I have not practiced meditation, self-discipline, self-restraint or righteous living. I have not served the Holy; I have not acknowledged the Lord, my King. Says Nanak, my actions are contemptible! O Lord, I seek Your Sanctuary; please, preserve my honor! ||2||4|| YOU READ IT EVERY DAY!!!

The text of the letter at the URL given in post#1 above. Source: http://www.panjabtim...o.uk/news/1857/ Brar was a war criminal and had perpetuated crimes against humanity and genocide – SCUK October 10, 2012 RT HON HUGO SWIRE – PUBLIC STATEMENT ON ACCUSED WAR CRIMINAL GENERAL BRAR & MISCARRIAGE OF JUSTICE The Sikh CouncilUKrepresents the interests of European Sikhs and on behalf of the Sikh Community we would like to categorically state that Sikhism is a faith that stands for justice and being accountable for actions. In the midst of the unravelling crime investigation related to General Brar, we would like to confirm the Sikh community’s support towards crimes being dealt with through a fair investigative and just legal process. We were therefore greatly disappointed to read your comments in the Mail Online India on 6 October 2012, where you were cited as follows: “Hugo Swire termed the attack on Brar unacceptable and appalling.’It (the attack on Brar) is of great concern to the United Kingdom.’We don’t want these people here exporting their terrorist views because they represent a real threat to people in the UK apart from anything else. ’It is regarded as being as unacceptable and despicable as people in India do. These things are taken very seriously by this government. ’General Brar was appallingly attacked. It would be wrong for me to comment (further) till we know who the perpetrators are,’ Swire said.” The Indian Government and Mr Brar in expansive interviews with the UK and Indian media have been widely quoted stating that Sikh ‘terrorists’ or Sikhs who want their own country carried out the attack as retribution for his Military role oppressing them. The label “Khalistani” or “Sikh terrorist” is loosely used to describe an era of Sikh/state relations that have caused international organisations to query the Indian States conduct with Sikhs since 1947. Whilst SCUK condemns violence, the reaction to the assault in the context of Sikhs, did require better handling. We understand that on 2 October 2012, US human rights organisation Ensaaf (www.ensaaf.org) supported by UK human rights organisations and UK lawyers made an application to the Crown Prosecution Service, Special Crime and Counter Terrorism Division (SCCTD) for consent to an Arrest Warrant for Mr Brar in relation to war crimes, crimes against humanity, torture and hostage taking. This may be known to you. In their application they cited extensive reports and evidence that Gen. Brar was a war criminal and had perpetuated crimes against humanity and genocide. The application could not proceed as an emergency application because Mr Brar’s departure was “imminent” and there was no Judge available to issue an arrest warrant past 5pm. The matter is now with SO15. Unfortunately the Government has made the process for arresting war criminals in theUKlonger and harder with the requirement that the DPP pre-consent to arrest warrants for foreign nationals. We are aware it may be politically difficult for the state when foreigners from friendly states are arrested in theUKfor international crimes. However, to avoid political repercussions we would have thought making the process more independent of politicians and subject to appeal to the ECHR or other international courts or tribunals would assist both the state in showing the process is independent of politicians and bringing to justice those accused of international crimes. We attach our previous letter to the Foreign Office on India, which you may have seen. Please also see Army pictures of Operation Blue Star led by Mr Brar on www.sikhgenocide.org. In short, we find it difficult to believe you did not know that organisations from Amnesty to Human Rights Watch want to prosecute Mr Brar for international crimes. To many he is the “state terrorist” face of torture and mass murder. Would you call an assault on a Nazi war criminal or Osama Bin Laden allegedly by his victims “appalling”, “unacceptable” and “despicable” and done by “these people” or a provoked attack? Mr Brar is accused of more extensive crimes than Bin Laden. You may also be interested to know that British Sikhs are amongst his victims and they were disappointed to read your reported comments sympathising with Brar. We thought arresting war criminals was what should be of “great concern” toBritain given we are taking military action in the name of human rights and removing tyrants. As you may know, in 1984, Lt Gen. Brar led an Indian Army assault under press blackout not just on the GoldenTemple, but on 38 Sikh Gurdwaras in Punjab, Indiain “Operation Blue Star”. Human rights reports show the attack was planned over a year in advance and was not to arrest “terrorists” for whom no arrest warrant was every issued, “[The deputy commissioner of Amritsar]…had categorically informed the highest officials of the Punjab government that if they wanted to arrest Bhindrawale, there would be no major difficulty in organising it” – Reduced to Ashes (2003). The day was a Sikh holy day and Gurdwaras were full; 70,000 Indian troops launched an organised campaign of murder and terror against Sikhs who had been agitating for equal economic treatment with Hindu majority states as set out in the Anandpur Resolution crafted by a Sikh Cambridge graduate. Balram Jakhar, former Indian Cabinet Minister & Speaker of the Indian Parliament, had stated, “To preserve the unity of India, if we have to eradicate 20 million Sikhs, we will do so.” Thousands of men, women and children were terrorised, killed, raped and tortured as the Indian Army made Sikh Gurdwaras cages of blood. Many Sikhs have been killed in “false encounters”, where the state fabricates evidence (see human rights reports). In what UNESCO has cited as one of the worst acts of “cultural genocide”, the Army burnt the Sikh Reference Library. Thousands Sikhs also “disappeared” in state action between 1984-1996 when Mr Brar was Lt. Gen. REDRESS, Ensaaf and the Center for Human Rights and Global Justice at New York University School of Law in a letter to the United Nations Working Group on Enforced and Involuntary Disappearances stated: “India’s judicial and human rights institutions have systematically failed to provide truth, justice… India has refused to conduct investigations into these “disappearances,” withheld the names of perpetrators, and failed to provide reparations or guarantees of non-recurrence to survivors… Without international pressure and censure, India will not investigate these “disappearances” or otherwise provide an effective remedy to the survivors.” One of Mr Brar’s British victims was 17 years old and says he saw him order troops to conduct extra-judicial killings of civilians. He states he was rounded up, tortured and jailed without trial for 5 years. Civilians were locked in Gurdwaras for days, many died, it is reported those that begged the Army for water were told to drink the mixture of blood and urine on the floor. British citizens like him, and human beings generally, deserve the right not to have individuals accused of international crimes characterised as good guys hunting terrorists. It is disappointing that you appear to be more concerned with the wellbeing of a war criminal than holding him to account or standing up for his British victims. It is of the deepest concern that in your above statement you prejudge who committed the alleged crime and why without any evidence. Your reference to “these people” is disturbing. Who are “these people”? Do you mean Sikhs? That is how it reads. Or do you mean Sikhs who think Mr Brar should be held to justice or the majority of Sikhs globally who want a return to the independent state they had until 1849 (like many Scots)? Do you mean the people who allegedly assaulted him? What do you know about them? Or do you mean SikhsIndia does not like? How do you know the attackers are Sikhs and/ or terrorists? We would be very grateful if the Rt. Hon Minister could explain what you mean given you have made a public statement. We understand some Sikhs were arrested in connection with the Brar attack on 4/5 October (after your statement) – most of those arrested were released without charge and included a priest, a cook, young men walking on the street, a plumber and two women. We understand further 3 are held on immigration offences after a raid on Gurdwara property. Of concern is that the arrests appear random, unlawful and racially and politically motivated. The community is concerned that the Police simply went to the nearest Gurdwara to the attack site and randomly picked up people due to political pressure and pressure byIndia. This has harassed, intimidated and alarmed British Sikhs. We understand leading Solicitor Gareth Pierce instructed by Central Gurdwara inHollandPark stated that she could not see any grounds for the arrests and that in her view they were unlawful. An IPCC complaint is being prepared. Like the Indian Government, the Met Police appears to have targeted a Gurdwara without any real grounds. At the time of your cited statement, the perpetrators of the assault had not been caught, their motives are not known. Yet you state: they are “exporting their terrorist views” – please can you explain who is exporting what views? To where from where? We are concerned these types of comments defame all Sikhs and may incite and encourage attacks on Sikhs and legitimise oppression of Sikh human rights in Indian and the UK. You state: they represent a real threat to people in the UK apart from anything else. How do you know this if you do not know who “they” are? These comments judge and incite before knowing the facts. Please explain. Winston Churchill said in relation to Sikh assistance in World War 1 & 2 said: “British people are highly indebted and obliged to Sikhs for a long time. I know that within this century we needed their help twice and they did help us very well. As a result of their timely help, we are today able to live with honour, dignity, and independence. In the war, they fought and died for us, wearing the turbans.” Sikhs already face substantial prejudice for practising their faith in many countries, they are bullied and persecuted, our religious institutions are attacked; entirely irresponsible comments in relation to Sikhs made to a country accused of Sikh genocide and international crimes should be properly vetted and references to Sikh “extremists” or “terrorists” even more so. We believe your choice of words was careless and provocative. You have thrown British Sikhs under a bus for a foreign war criminal. The community feeling is there is a witch hunt of Sikhs to appease Indiaunder political pressure. British Sikhs cannot understand how the Government condemns human rights abuses and impunity in other countries then rushes to the defence of one of the worst war criminals in Asia and in the process implicitly condones the persecution of Sikhs with impunity which is still happening in India – of late Sikh lawyers investigating Indian state action have been arrested, tortured and killed and political activists are tortured; India also tortures Sikhs extradited to India despite assurances otherwise (http://www.ensaaf.or...r2012-09-26.php). We believe a better response would have been along the lines of: “We regret the assault on Mr Brar who we understand has been accused of international crimes by human rights organisations. When we have established what happened we will make a statement. In the meantime it is our position that no rush to judgment should be made as no one knows who is to blame or what motivated their actions. We trust justice and due process will be allowed to proceed and urge India not to pre-empt the investigation or use it as an excuse to take action against Sikhs including those legitimately exercising their right to self-determination.” British Ministers should not in our view be repeating views of the Indian Government like a North Korean media outfit. Please understand your comments have alienated British Sikhs and we would welcome an apology. Unfortunately, your words cannot be taken back but your seat can. We understand that British Sikhs will campaign in your constituency against your re-election on the grounds that you are not a fit and proper person due to your apparent sympathy for accused international criminals and lack of respect for due process, we note if judicially reviewed your comments may be considered to have been unreasonable and made without proper review of the facts. The Sikh scriptures say, “The only enemy is injustice and the only death is the death of the conscience.” Yours sincerely Indian Subcontinent Affairs and Community Safety Committees. SIKH COUNCIL UK Email: info@sikhcounciluk.org

The simplest answer is he didnt use it as a sanctuary, the attack was pre-planned, i think a whole year before they actually attacked. He was protecting it.

an excellent observation. also, i would like to add that indira also approached a Sikh infantry unit, which were wholly from a "low-caste" because she thought they would hate the "jatt Sikhs" and attack Darbar Sahib. But their commanding officer refused to carry out an attack on "his own people" and his "own gurdwara".

Yeah, I've seen his interviews. To this day he hasn't got a single promotion due to not part-taking in the genocide of the Sikhs. Important lesson is if you want to be promoted in India, you should support the Sikh genocide or have some part in it.

SheikFareed ji, you've got the right idea there. It is more of a relaxed neck !! You probably thinking it is already relaxed because you're not putting any effort in keeping it upright. Well, that's because we have become conditioned to keeping it up without realising. All the muscles are engaged in the neck when upright so as to keep it balanced. After someone breaks their neck, then it just rolls down and they have to retrain other muscles to keep it upright- we are lucky because we do it with out any forced effort. Just think of when a baby is growing in the first 4-6 months, it can't control it's neck at all. Even when seated upright the neck drops, but slowly it conditions to keeping it straight without effort. -You see, quite easy. Now, when doing simran and in samadhi fo example, the person is much more attuned into the consciousness and then the brain and mind attachment gets weaker. At these stages then the involuntary automatic muscles begin to switch off and your neck droops or reclines. In simran the battle is on with the mind, brain and consciousness. The consciuosness tries to free itself and detach whilst the mind will keep pumping thoughts and signals to the brain to get a reaction by trying to distract. However, if you can train yourself to NOT respond to the thoughts or signals and simply ignore them, then the brain activity starts to diminish and the conscious gets more detached from the brain and mind whilst you get into deeper simran and samadhi. This is all with the grace of the guru that it happens, although people try to look at it scientifically. The ability to do it can not be obtained scientifically, it's ALL his doing.

I don't think science is imitating Gurbani, nor is Gurbani imitating science. The truth is the truth. Science is strictly objectionable and limited to our five senses, whereas Guru Granth Sahib speaks of Waheguru and the entire creation.

MAAA HAA BHAAA RAAAAAAAAAATTTTTTT....dum dum dum dum dum dum dum dum dum dum dum dum

http://www.nriinternet.com/NRIsikhs/UK/Articles/UK_Manvir/ This is my story of keeping Kesh (unshorn hair). I used to be a mona (cut my hair), who became keshdhari (stopped cutting my hair) and kept Guru's Rehat (Sikh discipline). The story dates from May/April time to August 2000. I have recorded and added my experiences from prior this time as well and how I struggled to keep Kesh. My story isn't anything special, however I thought it might help inspire those who might be in similar situation as I was in before. Guru Raka. ---------------------------------------- Waheguroo Ji Ka Khalsa Waheguroo Ji Ki Fateh!! I have recently kept my Kesh. Thanks to my parents, I feel I have been brought up with Sikh values and beliefs. I am able to do Keertan and read Gurbani and have an interest in Sikh philosophy and history. I am not saying that I am a saint or anything, but as I grew older I realised more about the things I had done or was doing were wrong. So my 'Manmat' actions were becoming aware to me. However I had always felt one thing missing in my life. Like a jigsaw puzzle with a couple of pieces missing. One of those pieces missing was my KESH! I had always wanted to have Kesh from when I was a child. As I grew up I learnt more and more things, and started realising more about Sikhi. I looked at other Keshdhari Sikhs and children and thought, 'why am I not like them', 'why am I not a Sikh, but I call myself Sikh!' I wished and wanted to look like them, with a 'guttee' (hair knot), 'patka' and 'dastaar' (turban). I enjoyed going to the Gurdwara and sitting in Saadh Sangat and listening to what the person on the stage was saying. Sometimes when I was really young, my dad used to tie a pagh on me when we would go to the Gurdwara. I liked wearing the 'dastaar'. When I was about twelve to fourteen years old I used to tie a pagh by myself with a little help from my dad. I would tie a pagh on Gurpurbs to the Gurdwara. My Taya Ji (uncle) used to like me wearing the pagh to the Gurdwara. He used to always tell rishtedaar (relatives) about how good I am, and how I wear a pagh to the Gurdwara. He was happy and all excited when he used to tell people. However sometimes I used to feel awkward and annoyed. I felt a fool, as if I was tricking myself. Wearing pagh on Gurpurbs and then cutting my hair. So it felt a little embarrassing when my Taya Ji or someone else would say how good I am, how I can I sing shabads, do Keertan, read Paat and wear a pagh and look smart. I used to think that people must think what a fool I am. Doing all of this and thinking I am a Sikh, when I cut my hair. However now I realise why my Taya Ji and others were happy, and I remain grateful to them, for their support and guidance they gave me, which I later realised. The town where I live is mostly full of gore and a strong minority of Pakistanis. There is only a small community of Sikhs, like 50 homes. However there are not any Kesdhari youngsters. In the whole town the only people I know who have Kesh are one or two old people and one or two very young children, but no teenagers or young adults have Kesh. I always dreamt and pictured myself in the future as being Keshdhari. I would say that one day I would have kesh. At night sometimes I would dream of being in full Sikhi Saroop. I never saw myself as a mona (cut haired), instead I used dream that as an adult I would have a pagh (turban) and an uncut beard, looking smart and proud. I never liked having a hair cut! I remember as a child sometimes my dad would cut my hair with a trimming machine. Looking back now it reminds me of pictures and scenes when a Hindu child gets his head shaved by an elder family member in the Hindu initiation ceremony for babies. I wanted to keep Kesh but couldn't. Like a hungry kid who wants Roti but can't make it. I felt guilty and ashamed that as a Sikh, I was cutting my hair when Great Sikhs like Shaheed Bhai Taru Singh Ji refused to have his Kesh cut and instead he said that he would rather have his scalp removed. That is how much pyaar (love) Bhai Taru Singh Ji had for the Kesh, the identity, the image that the Guru had bestowed upon him. I couldn't bring myself around to saying that I am a Singh and that I am proud to be Sikh (even though I was proud). Instead I felt I was a disgrace to my religion because I had my hair cut and still had the nerve to call myself Sikh. Even though I had religious views I wasn't practising what I believed; so I felt awkward. At school gore would ask me what my religion was. When I said I was 'Sikh' they would say, 'yeah but why is your haircut then, aren't Sikhs supposed to have uncut hair and wear a turban'. WHAT ANSWER COULD I GIVE THEM! What that it is common for (BLIND FOOLISH) Sikhs to cut their hair? All I could say is that I am not religious, HOWEVER I was and was Proud to be Sikh! But again I had put myself to shame. Shaheeds (martyrs) like the two young Sahibzaade, sons of Guru Gobind Singh Ji, were bricked alive for refusing to give up their Sikhi. When faced with the challenge of death or converting to another faith they chose death. They were confident and kept their faith, however hard it was, they roared "BOLE SO NIHAL, SAT SRI AKAAL". And there I was sitting in England, with an easy life, no one to asking me to convert or die; yet I was being forced to say that I am not Sikh when I really was. Muslims in my Art class would say that I am a Hindu. However I would say I am a Sikh but not religious that's why I have my hair cut. They would say is it in your religion to drink alcohol because most Sikhs do, and they would sing Gurdas Maan's song: 'APNA PANJAB HOVAI, GHAR DI SHARAAB HOVAI', saying that Sikhs drink alcohol. I would say "NO! Those Sikhs who drink alcohol are not religious." That gave Sikhs a good image or what? It made Sikhs look like fools, cowards and ungrateful, something which we aren't, nor have been nor will be. Where is the image of Sikhs as saint soldiers who are honourable, proud and respectful to their Guru? Who was to blame for their misunderstanding of Sikhs? It is us, the Sikhs, who have made people think of ourselves like this. Finishing year 10 at secondary school, I went to India in the Summer Holidays. Before I went my brother and my dad said have a haircut, but I didn't want to because I wanted to have Kesh in the back of my mind. I couldn't tell them straight up that I wanted to keep Kesh. I knew they would mock me and make me sound like I was being unrealistic. I say, 'IF YOU WANT SOMETHING YOU HAVE TO MAKE A START'. But everyone thought it was one big joke and that I was just being a nuisance. I went to India and was offered a haircut but I said no, not giving a reason. The reason I refused was because I FELT GUILTY TO HAVE MY HAIR CUT ON THE LAND OF THE GURUS AND OF THE MARTYRS WHO SACRIFICED THEIR FAMILIES AND LIVES FOR SIKHI. How could I sit in the Barber's shop and have a barber's scissors cut my hair, when our Gurus and shaheeds spilt their blood for us. Coming back home to England, I thought what should I do. I couldn't imagine the gore at school appreciating Sikhi. Because of lack of encouragement and self-confidence I cut my hair (for the last time). From that time on I didn't cut my hair. It was weird, on several occasions I got out of going to the barbers by making up excuses. At that time the barber was a Muslim man, which was even more humiliating for me that I as a Sikh was sacrificing my Guru's identity with the scissors of a Muslim barber. Once I made an excuse to delay having a hair cut. I was wearing a T-Shirt, which said 'Proud to be Sikh' and had a Khanda on it. My dad and brother said have a haircut today. They kept on persisting (most likely because my hair was looking long and unmanageable). I told them that how rude or bad it is to wear a T-Shirt with a Khanda and then go to have a haircut. My dad just got annoyed with the excuses. I tried to avoid the subject of going to the barber for long as I could. But my lack of confidence and lack of support made me get my hair cut. During the Christmas Holidays I started wearing an orange 'saafa' (casual style turban) and kept my Kesh. On purpose I started off wearing a 'saafa', wanting to keep the idea of me keeping kesh subtle. I now wasn't going to turn back! My dad got annoyed why I had a saafa wrapped around my head and said either take it off or tie a proper pagh. In the holidays I felt nervous wearing the pagh. I felt uncomfortable that what if someone from school saw me in town or what would the rishtedaar (relatives) say. The first day back to school, as I tied my 'dastaar' (turban) my stomach churned, it felt as if someone was squeezing my stomach and chest. I felt nervous of thinking what Gore (white people) would say and what they would do to me seeing me with a 'pagh' tied around my head. I was so nervous that the day before I went to school, I got my mum to write a letter to my school tutor telling her why I was wearing a pagh and asking her to ensure that everyone was tolerant and understanding. I prayed Waheguru Ji to help me. Looking in the mirror I tied my pagh. Unconsciously I questioned myself, and asked myself what I would face in my life if I kept Kesh. Looking in the mirror I wanted to see the true me - a Sikh boy who is proud to be a Sikh, and not a Sikh boy who says he is Sikh, but cuts his hair trying to hide his true self, and Sikhi. I felt emotional and came into a bairaag (emotion of feeling moved) looking in the mirror and tying my pagh. However I knew what I was doing was right, no fundamentalist Muslim, no racist white person, no relative or my family member could stop me. I knew Nanak Guru Gobind Singh would bless me and that Akaal Purkh (the Almighty Lord) was watching me and would help me all the way. When deciding to keep Kesh, my dad said to me that if I kept Kesh that I wouldn't get married (and I felt and sensed that he also implied getting a job would become difficult because of discrimination in the workplace). He said he was worried as Singhs don't get married and no one wants to marry them. In the matrimonial section of the newspaper, you always find 'clean shaven Sikh boy wanted'. He said Kurian (girls) nowadays do nakre (excuses and be picky) with monai (cut haired people), so where does that leave Singhs. Instead he said I should grow Kesh after marriage. I told him, why should I keep Kesh after marriage You marry someone for who they are. I thought, is me growing Kesh after marriage going to change the girls mind about marrying a 'Gurmukh'. How do I know that after marriage if I grow my Kesh, and if my wife is against the idea of wearing a pagh and keeping kesh, then maybe she will divorce me or separate or give me a choice between her or religion. A Singh wants to marry a Sikh who is proud to be Sikh and not ashamed to be known or seen as a Sikh. A Singh will get a good job, if not that, a better one. A Singh will get married to a girl, if not a better and more beautiful girl. Guru Nanak, Guru Gobind Singh will help and bless those who try to follow their teachings and path - not put them down! I told my father, 'That Guru's path who I have chosen, will look after me and all my affairs. You don't need worry.' Instead I said you should be worried about the boys who cut their hair, drink alcohol and drift away from Sikhi. They are the ones who need the help and worry. I remember my brother and me used to have pity childish arguments. He used to say that Singhs don't get good jobs because of discrimination. Instead he thought only people with short hair would or do get good jobs, become high flyers and marry the best girls. I would argue that I don't care. He would argue would you rather be working in central London, in a really good status job and with a really high pay or be a factory worker Singh. I said I would rather be a factory worker Singh, who is a proud Sikh. The Gurus died for Sikhi, the martyred Sikh men, women and children were willing to give up their lives rather than their Sikhi. My brother and me always used to have childish pathetic arguments about Sikhi. My brother respected Sikhi, but he would say, "When I retire, then I will start tying a pagh and keep kesh." Why? The reason is because others might question why you have chosen to keep the Sikh appearance and what it means. A person says I will keep Kesh when I retire but then when they retire, they say I have free time, let me live a little more then I will keep Kesh and follow Sikhi. The time comes again for keeping Kesh and following the Guru's path, by then the person says, I am now waiting to die, it is too late, may Waheguru forgive me and that now there is no time or point in dedicating my life to the Guru. On the first day I wore a pagh to school, I was nervous, my hands trembled and I felt hot thinking of my day at school. As I walked to school I thought about the Kurbanis (sacrifices) of the Gurus and of the Sikhs, this helped to comfort me. I decided that if I was sworn at or if someone hit me or spat at me then it okay. I would still hold me head high, irrespective of what anything thought or did. I don't know why, but that day I thought that if someone swears at me, let them. If someone laughs at me, let them. If someone wants to be racist let them. In my mind, I knew Waheguru is with me and that He was watching, in my mind I knew that the people who would say anything to me would one day be confronted with the consequences of their actions in the court of Waheguru and reap the rewards of their actions. That day I stuck by that. Gradually I realised that some people do not understand through friendship or love, instead they will not stop harassing you or learn anything until you fight back. Thinking through all of this I was walking on the main road, which would lead on to road leading to school. I said a jaikaara, 'Bole So Nihal, Sat Sri AKAAL', to boost my strength and confidence. Well as I got near my School Rd. (Springfield avenue) my hands went a bit shaky and my stomach churned. Holding my head high, I walked towards school! Everyone STARED at me even people in the buses were looking out of the window. As I walked past the shops EVERYONE LOOKED at me not knowing whether to gossip or laugh at me. I didn't know how to approach people. I had told my friends about my wanting to become a Sardar. So I was glad to see my friend near the School building. I ran towards him to catch up with him. He smiled and said to me, 'Nice one Manvir'. EVERYONE STARED GOB SMACKED! I felt nervous and not knowing what to do. I walked down the corridors and the Pakistani boys said, ' KIDDAA, Singh Saab, Sat Sri Akaal'. I felt good and comforted by their positive response. For one whole week everyone STARED INTENSIVELY AT ME as I entered the classroom, and talked about me behind my back. However I held my head high knowing that I was a SIKH! NOW I DIDNT NEED TO TELL PEOPLE THAT I WAS SIKH, NOW PEOPLE KNEW THAT I WAS A SIKH! I was laughed at by some and mocked by others who thought the pagh was a joke. However I challenged them. I asked them what their problem was, I swore back at them; I got in physical confrontation and got in punch-ups. I DIDN'T FEAR ANYONE AND KEPT MY HEAD HELD HIGH. I GOT IN A PUNCH UP. I was in my science class. Everyone was throwing pieces of clay and stones. I was in my final year of GCSEs and I wanted to get on with my work. I was doing my work while a large group of Gore boys were throwing stuff. On one occasion it hit my 'dastaar' (turban) and I felt annoyed but I let it pass. Then the same boy threw something, which again hit my 'dastaar'. Then I got really angry. I picked up my stool and went over to the kid and I was going to throw my stool at him, he ran around the class, dodging me. I sat down. The gore obviously knew that I was sensitive towards my Pagh, which was a religious article. Then it happened again and again, clay being thrown at my pagh in the cross fire of groups of boys messing around. One of the people who threw something at my pagh pushed into me. It wasn't a normal "sorry mate" I got pushed into you. It was a push, showing how much 'akar', ego, the boy had. The boy was actually strong and a bit of a psycho. I pushed him back. Who did he think he was throwing clay and bits and bobs at my pagh and then pushing me like if he was in the right? How dare he push a Singh in ego and think he could bully me. He pushed me back. I then hit him with my right hand, in his face. He hit me twice and hit him twice, he hit me and then I hit him. Tables where pushed to sides, and stools fell to the ground. The class cheered, "FIGHT, FIGHT, FIGHT". I had the last punch. I felt fine, for some strange reason I had not felt any pain but the boy who was stronger than me had his forehead bleeding and was sent outside the class for getting first aid. The boy and I were sent out of Science class and were given detention and a verbal warning. We eventually stopped the hard feelings, however I still could sense tension when gore boys came up and said, 'WELL DONE MANVIR' (referring to the fight), the boy who I beat up would feel a little angry. I wear a Kirpan to school to give me spirit as the Kirpan symbolises Self Defence, Dignity, Sardari, Respect and Soldierhood. I FEEL PROUD TO WALK DOWN TOWN AND IN THE STREETS. PEOPLE MAY STARE BUT MOST PEOPLE SMILE AT ME, WHILE OTHERS LOOK AT ME AS IF I AM ASYLUM SEEKER OR SOMETHING! Around March time there was an Akhand Paat Sahib at our Gurdwara in Banbury. I went there late on Friday night. I walked to the Gurdwara. Down town, I met up with someone I knew from school. He asked me whether I was coming to town for a night out. I explained I was going to the Gurdwara. The weather was mixed that day so I was expected rain so I carried an umbrella. My friend said if anyone says anything to me because of my pagh that I should get my umbrella and gauge their eyes out and beat them up. I laughed. I got to the Gurdwara listened to paat, did sewa and had langar. Afterwards I spoke to the Paati Singhs, because they were interested when they saw a keshdhari child. We spoke about Sikhi, Panjab and todays Sikh Youth. It got late, about 10.30pm. I made a move and started walking, I had to walk through town, and it was a Friday night. When I got near the end of town, I saw people from my school including a boy, who thought he was tough and macha. That day he was drunk and he usually thinks he's hard and can bully people. Well, he shouted to me, "what the f*ck u got a towel wrapped around your head". Walking along I realised that I shouldn't allow someone like that who is so disrespectful and arrogant to get away with what he had said. I had to stop this boy, because he could swear at an elderly Sikh gentleman or harass a Sikh lady. So I asked him, "What did you say". He repeated his racist remark and laughed liked an <banned word filter activated>. I got my umbrella and with anger and rage I went up to him with my umbrella and was going hit him and shove the umbrella in his eyes. My friends and classmates shouted, "leave him, he is drank, he's jus a pathetic racist." I told him that I was going to kill and my brothers where going to kick the hell out of him. I walked away and met my mum on the way home in the car. Arriving home, I regretted what I had done and felt confused about how I had responded to the racist boy and whether it was a wise move or not. To be honest I didn't have any support or backup if I got in a fight. My brother and cousins were actually at university so I didn't really have anyone to help me out. Knowing what type of lafanga, loafer the boy was, I had to prepare myself for the worst. When I went to school that week I wore a small Kirpan underneath. This was not for show or us, but to raise my spirit, give me josh and inspiration to fight for righteousness and justice. That same boy who used to be a loud mouth and pick fights with everyone, kept a low profile. When I saw him, he lowered his head and walked on. I thought ' Raj Karega Khalsa, Aki R'hai Naa Koye… The Khalsa shall rule, and anyone who oppose them will fail miserably.' Waheguru Ji had guided and helped me and instead I had become more confident and brave. If you want something THEN MAKE A START! You will never achieve something like keeping Kesh if you don't make a start! Believe me I feel like a Sikh now I feel part of the Sikhs. In the first week of going back to school with a pagh, I requested the Head of the Year to allow me to do an assembly about why I have chosen to keep a turban and what Sikhism is all about. After I had done 10 minute talk about the Sikh turban and what Sikhism is about, the whole assembly hall full of students and teachers clapped so loudly, that it was the loudest applause from an audience I have heard. Everyone congratulated me that the talk was good. Someone said that I must be proud to be Sikh, and brave to do a talk in front of about 300 students. In March 18th, 2001 we had the end of year prom. I didn't really feel like going to be honest. I thought it would be all gore, and they would be drinking and smoking and not be my scene. But with persuasion and help I realised that I needed to represent the Sikhs, as I am the only Singh in the whole school, and make sure people will remember me with my turban, and Sikhi. When I arrived at the prom, I came in my dad's car (a normal Rover car). My other friends, and classmates came in stretched limos and hired cars. I felt embarrassed. But when I arrived and walked towards the year group. The year group and people around cheered. People hugged me and came close to get photos taken and to tell me how great I look. I felt like Daler Mehndi (perhaps a bad example, but you know what I mean) arriving at a concert. I felt great and top of the world. I danced and had fun, but did not drink, smoke or do any other bad things. At the end, people said they wanted photos with me. Girls and boys had photos taken with me, because I was wearing a pagh. Before every GCSE exam I did Ardaas, and prayed to Waheguru Ji that may He help and guide me as well as help me to remember what I have learnt and do best I can in the exam. I also said, 'May I accept Your Will humbly'. I said 'Vaheguru Ji Ka Khalsa, Vaheguru Ji Ki Fateh' before I opened every exam paper and thanked Waheguru Ji before and after the exam. I did this for each exam. I didn't feel as nervous as others and I felt confident and ready because of this. According to my predictions, my own personal thoughts and family thoughts, I predicted I was going to get a few A's, mostly B's, but C's and God forbid but I thought one D. When Walking down my school road I held my head high and thought of Guru Ji and about Sikhi. Then I started also thinking about what I was going to say to my dad when I get my C's and D's because all parents want their children to make them proud. Arriving at school, I went to get my results, prayed and did Ardaas that obviously that I get good grades but also that whatever happens I will be grateful to Waheguru Ji. When I opened my packet I saw A's. Three A*'s, eight A's and one B. Also enclosed was a congratulations slip from the School Principal and a personal invitation to the Principal office. I went to her office and she congratulated me and said I came fourth in the year group (out of just less than 300 pupils). My photo would have come in the paper and I would have been offered tea and biscuits but I had come too late because I had to come in my lunch break from work. I felt on top of the world and felt that I had been bestowed with blessings from Guru Ji and that all I had was because of Waheguru Ji. I now feel closer to Waheguru. I know Waheguru is in me, around me, and everywhere and that He is willing to guide me, help me and console me if I go to Him. I am embarrassed to admit that I was a little afraid of the dark, once I had to cross our school field at 9.30 pm on a winters day. As you can imagine how dark it would be, however I my path was lighted with the light of the moon and I knew Waheguru was with me, so I remembered Waheguru and felt safe. My story isn't a really a big story. I am just ordinary person. Guru Nanak Ji says, 'Hum Nehee Changey, Buraa Nehee Koye… I am not good, no one is bad (I see no-one higher or lower than me)'. Love everyone! It takes a bigger person to see over colour, caste and religion and see the soul of the person. There is But One God, who dwells within all. 'Je Zulam Karna Paap Hai, Ta Zulam Sehna Vi Paap Hai… If it is a sin to commit wrong, then it is a sin to put up with wrong.' If someone bullies you or harasses you then you must challenge the person through either asking them to stop, telling someone, or asking for help from school or family. As long as you are proud to be Sikh, everyone else will be forced to accept this and will also admire and respect you. AM SURE THAT ANYONE WHO FEELS THAT THEY WANT TO KEEP KESH AND THEY FEEL PROUD TO BE SIKH, ONE DAY THEIR TIME WILL COME, HOPEFULLY SOON SO THEY START WILL ACHIEVE THEIR GOAL. WHEN THINKING OF THE GURU, READING BANI OR DOIN SEWA YOU WILL ONE DAY REALISE SOMETHING YOU ALREADY KNEW AND WAS HIDDEN AWAY IN YOU. IF YOU WANT TO DO SOMETHING, THEN YOU ARE THE ONLY ONE WHO CAN GET UP AND DO IT. NOW I CAN PRACTISE SIKHI AND AIM TO TAKE AMRIT! I am not bothered whether my family thinks I should or shouldn't take Amrit. I know that they don't want me to take Amrit before marriage because then there wouldn't be sharaab, alcohol, and other things which relatives and guests expect from a Panjabi wedding. But I don't care. I am sure weddings which have the blessings of the Guru and the Sangat, the congregation, a wedding where everyone eats the Guru's Langar, listens to the Guru's hymns and feels the feeling of peace, harmony and 'anand' (joy) would be better wedding than drinking sharaab, getting drunk, being sick and making prats of yourself, as well as not remembering the wedding because you have a hang over. This is my real life story. If I have said something wrong or offended anyone, please forgive me. I am still learning. Manvir Singh ---------------------------------------------------------------------------- With the support of my family and friends, and with the Guru's grace, on July 2nd 2004, I went to India with my mum and I took Amrit from Sri Akaal Takht Sahib.

alcoholism is a huge problem in our community. Like the irish, we seem susceptible to addiction. A major contributing factor is that our own punjabi culture promotes getting drunk, at weddings the big drinkers are praised, the songs also sing of getting drunk. I know of someone who was working a weekend shift in one of the major hospitals in the west midlands a few months ago,during the shift there were 5 admissions for alcohol related problems. All 5 of those patients were punjabi sikh men. This one man was in his 30s. Their whole lives are ruined by alcohol. Its such a huge poison. ive met non sikhs who think our religion allows us to drink alcohol because of how many of our community drinks! These alcoholics in our community need our sangat and help, we shouldnt shun them away. we need to inspire them to give up the alcohol. we've all heard of AA (alcoholics anonymous) its an alcohol support group in the uk. It has a 12 step programme which is very closely linked to having faith in god/a higher power. (although perhaps promotes christianity). Perhaps we could adopt this 12 step strategy at set up our own alcohol support groups where we can promote sikhi. just some thoughts

Great story, :TH:, the story reminded me of a quote. "Even if all the light in the world was finished, the Khalsa's Kirpan would never stop shinning"