tarunjeet singh

WE OWE IT TO THE SHAHEEDS OF OUR NATION TO FIGHT FOR JUSTICE COACHES WILL BE LEAVING AT 9PM FROM SINGH SABAH GURDWARA, CROSS RD COVENTRY YOU MUST PROVIDE A NAME BEFOREHAND TO RESERVE A SEAT

Yes I must be lol

25YRS STILL NO JUSTICE EVERYONE NEEDS TO ATTEND AND SHOW THE WORLD THAT WE WILL NOT STOP PROTESTING UNTIL WE HAVE JUSTICE

Firstly Veer Confusingh why are you bringing up sants again? maybe you should first return back to the questions I asked you. The only people who agree with anything near to your defintion is Kala Afghana etc. Veer Dharamjudh has also presented you with another example. Veer Taranjeet Singh If you look at your examples again you will realise that you used to names 'Baba' and 'Bhai'. Why not include: 'Bhagat' 'Gurmukh' 'Gursikh' etc. Your point is irrelvant. by saying they are not worthy of the title sant you are inferring that the word 'baba' is lower. Then why did Bhai Gurdas jee say, 'jithi Baba Pair tarai pooja asan tapaan soya'? I can remember reading Bhai Randheer Singh jee had great respect for Sant baba Teja Singh Mastuana, maybe you can shed more light on this? When AKJs are the first to question the views of those who are against Dasam granth jee, then its natural others will question their views on raag mala which is questioning the Guru Granth Sahib jee. So people will feel double standards. However I think we have to rethink the use of the term enemies. Guru jee says, 'naa koo baree nahee bigana, sagal sangh ham kou ban ayee'. Its one thing to defend ourselves against Dehdhari, Kala Afghanas, RSS etc, but we should not compromise gurmat in achieving our objectives. The way we are acting we dont need to worry about RSS, Dehdhari etc, we will end up destroying each other. I dont think AKJs can be included in the category of RSS, Dehghari gurus etc, on this point of raag mala they have just failed to understand it. This is one Kamhee when you blindly follow a group. RAAGMALA The Fifth Guru Nanak, Sahib Sri Guru Arjan Dev Ji, finished compiling the Pothi Sahib, now commonly known as Sri Guru Granth Sahib or Adi Bir in 1604 A.D. According to the prevalent procedure followed by authors of religious literature, Sri Guru Granth Sahib was started with the praise of the Almighty God in the form of Mool Mantra. After completing the Volume, the closing Shabad of Mundavani M.5 was put at the end as the closing Seal (the word Mundavani is derived from the word Mundana, i.e., to close), and was, of course, followed by the last thanksgiving shabad: Tera Kita Jaato Nahin... While compiling the contents of Sri Guru Granth Sahib, Guru Sahib devised and adopted a very meticulous system of checks and balances so that no extraneous material could be interpolated anywhere without being discovered. Each entry herein is numbered and subtotals of each part are caaried forward to form the grand total. It was thus not possible for any miscreant to introduce any extraneous matter in the main body of Sri Guru Granth Sahib. However, it appears that certain people, including some devout Sikhs, started writing in the Birs in their possession certain pieces of information which they considered to be very important for the purpose of preserving their posterity. This is not unlike how some devout Christians reportedly recorded important family matters in their family Bibles so that on-coming generations may benefit from them. It seems very probable that some people may have added some extraneous material which they considered harmless though important for them and their families, at the end of the Birs in their possession. Thus, in some (NOT ALL) of the hand-written old Birs, including the one at Kartarpur Sahib, one or more of the following material has been found at the end of the last Thanksgiving shabad: Jit dir likh Mohammada... Baaey Aatish Aad... Raig Ramkali Ratinmila Hikikat Raah Mukaam of Raj Shivnibh Raag Mala Dates of Jyoti jot (ascension) of the first six Gurus are given in the beginning on spare pages in the Kartarpur Bir. There is also mention of year of 'fire in Kartarpur' as also the year of Maharaja Ranjit Singh's visit. In certain cases the technique of making special ink (Ink formula) used for writing Sri Guru Granth Sahib, has also been written. The remarkable thing is that in all such Birs wherein extraneous material has been added at the end, Raag Mala comes last of all. It is surprising that while all other items have been disapproved and excluded, only the Raag Mala, which was at the end of such material, has been pressed for inclusion, creating unnecessary controversy. Some supporters of Raag Mala assert that when the original volume of Sri Guru Granth Sahib was completed, some Sikhs petitioned to the Satguru, to bless them with some prem maala which would help them in their deliverance from the cycle of birth and death.25 Acceding to their supplication, Guru Sahib himself composed Raag Mala and put it at the end! What logic! What a clever justification constructed by Raag Mala supporters! The whole of Dhur-ki-Bani contained in Sri Guru Granth Sahib, which is all full of praises of the Lord and Naam, could not help the Sikhs attain salvation. And, Raag Mala, wherein not an iota of Naam or God's Praise exists, should help them to reach the highest State of Divinity! Then why take the pains to read the whole of Sri Guru Granth Sahib when we can achieve our ultimate goal by reading Raag Mala alone? Is not the presentation of this reasoning itself a sacrilege of Dhur-Ki-Bani? The true authorship and authenticity of Raag Mala has always remained dubious: According to well-known historian Gyani Gyan Singh, in a Sarbat Khalsa Samagam held in 1906 Bikrami (1853 A.D.), it was declared that Raag Mala is not Gurbani. His actual words are: (English Translation) "In Samvat 1906 Bikrami, during the month of Katak, at the Dera of Sant Dyal Singh, a large Panthic gathering took place. On the Divali day, after detailed exchange of ideas and considerations, it was concluded that Raag Mala is not Gurbani."26 In 1900 A-D. - at the time of the founding of the Chief Khalsa Diwan, Sri Guru Granth Sahib was printed without containing Raag Mala. One such Bir is reported to be present now at Gujarwal in Ludhiana District. Again another printing of Sri Guru Granth Sahib took place in 1915 without Raag Mala in Gurmat Press at Amritsar - one of which is also present in Singh Sabha Gurdwara at Gujarwal. At that time the two top Sikh organizations, Tat Khalsa and Chief Khalsa Diwan, propagated zealously against reading Raag Mala. In the early 1930s, a special committee was constituted by the newly formed S.G.P.C. to draft Gursikh Rahit Maryada. This committee, after detailed deliberations declared unequivocally that Raag Mala is not Gurbani. As a result, the first 1938 edition of the RAHIT MARYADA published by the S.G.P.C. clearly stated: Guru Granth Sahib's reading should end after Mundavani and Raag Mala should not he read.27, 28 As a result of all these clear cut directions of the leading Sikh organizations, the reading of Raag Mala was stopped in many Gurudwaras. AT SRI AKAL TAKHT SAHIB, IT WAS ALREADY NOT BEING READ, AND IS NOT READ EVEN NOW. (Recently, for obvious reasons when there is no stable management authority at Sri Akal Takht Sahib, some pro-Raag Mala people are reported to have started reading it there. This is not based on any Panthic decision.) However, in the later editions of the Gursikh RAHIT MARYADA, published by the S.G.P.C., the wording in this respect was changed without consulting even the members of the original Committee and without giving any explanation as to the basis of this change, to read as follows: "...reading of Guru Granth should be concluded with the reading of either the Mundavani or the Raag Mala, depending upon local practice." So now, it his been left to the Sangat whether to read it or not. It may be noted that while all 'shabads' in Sri Guru Granth Sahib, without exception, exhort directly or indirectly, the importance of the Divine Naam for spiritual enlightenment, there is not even a trace of this divinity in the whole of Raag Mala. It is just a glossary or genealogy of some raags and sub-raags and their branches. In fact, it is not complete even in this respect so far as raags and sub-raags included in Sri Guru Granth Sahib are concerned, as shown below: There are 31 pure raags and 6 mixed raags in Sri Guru Granth Sahib. Out of 37 raags, 12 raags do not find any mention in Raag Mala. There are as many as 59 raags and raaginies in Raag Mala which are not included in Sri Guru Granth Sahib.29 Another very important but rather basic point to be considered in this respect is that Gurbani is the Divine Word. In spite of the fact that the whole Gurbani has been composed to be read in certain musical measures, it is not wholly dependant on these musical measures so far as its impact on the mind is concerned. Sri Guru Granth Sahib is not for teaching musical measures or raags but is meant to uplift the soul of one who reads it, sings it, or listens to it. In short, the only objective of the Gurbani is Spiritual Enlightenment. That is why Guru Sahib has not written anywhere on the intricacies of the various raags or on the so-called Gurmat Sangeet. The true Gurmat, and not the correct understanding of the raags, is the True Way of Life; though the latter is certainly very helpful and productive. In the closing Shabad of Sahib Sri Guru Granth Sahib, Sri Guru Arjan Dev Ji himself clearly summarized the contents of Sri Guru Granth Sahib. According to him, this platter (thaal) (Sri Guru Granth Sahib), contains the following three things: Amrit Naam. Resultant Contentment and Satiation of all desires; and, finally The true understanding of the Divinity by constant meditation or Simran of the Amrit Naam. Further, it is stated that in reality these are the three aspects of the only ONE THING - AMRIT NAAM. He has not made any hint regarding the presence of various raags and their wives and offsprings, etc., as they are only subsidiary to the major content. The following quotations from Sri Guru Granth Sahib in this perspective are worth considering: Raag Naad Sab Sohney Jau Laagey Sehaj Dhyan Raag Naad Chhod Har Seviay Taa Darghey Payeeay Maan. (pg. 849) Beauteous are the melody and music, if through Guru's word, one fixes his attention on the Lord. One attains the honor in the Lord's Court only when one rises above and gives up the means of the worldly melody and music. Raag Naad Man Dujaay Bhayey. (pg. 1342) Singing and learning temporal music makes one's mind attached to duality. Sabhna Raagaan vich So Bhala Bhai, Jit Vasya Man Aaye. Raag Naad Sabh Sach Hai, Keemat Kahi Na Jaaye. Raagey Naadey Bahraa,Inni Hukum Naa Boojhya Jaaey. (pg. 1423) Amongst all the musical measures, that alone is sublime, O Brother, by which the Lord comes to abide into the mind. The melodies in which Guru's word is sung are all true; their worth can be told not. The Lord is beyond the melodies and sounds. Merely through these, His will cannot be realized. Mr. M. A. Macauliffe, who spent about 20 years in studying the Sikh history and scriptures at the end of the 19th Century, published his monumental work entitled The Sikh Religion in six volumes, in 1902. In discussing the completion and contents of Sri Guru Granth Sahib, he states: "A Muhammadan poet called Alam in AH 991 (AD. 1583) wrote a work in 353 stanzas, generally from four to six lines each, called Madhava Nal Kandala. The Raga Mala, which forms the conclusion of the Sri Guru Granth Sahib and contains a list of the raags and raaginis and their subdivisions, is a portion of Alam's work extending from 63rd to 72nd stanza. It is not understood how it was included in the Sacred volume. The Raags mentioned in it do not correspond with the Raags of the Granth Sahib." The Mahan Kosh (Encyclopedia of Sikh Literature) of Bhai Sahib Bh. Kahan Singh refers to Raag Mala as under: "Raag Mala: The 63rd to 72nd meters from the Hindi version of Madhavanal Sangeet composed by Alam poet and includes six raags, with five raginis and eight sons of each."30 In his other well-known authoritative work: Gurmat Sudhakar, he has commented in greater detail in this respect: "Many people finish the reading (of Sri Guru Granth Sahib) at Raag Mala. Raag Mala is not Gurbani. It was composed by a poet named Alam, a contemporary of Emperor Akbar - in the year 991 Hijri or Bikrami 1641 - about 20 years before the compilation of Sri Guru Granth Sahib as is evident from the text of the SANGEET...Besides the fact that it is NOT Gurbani, Raag Mala is also against Gurmat because it makes no reference to Devotion, the True Knowledge and Love for God. The Raags in Guru Granth start with Sri Raag. Gurbani also says 'Sri Raag' is blessed among the Raags. It is further supported by Bhai Gurdas Ji who places Sri Raag on the top of the raags. As against this, the Raag Mala starts with Bhairav Raag. All the Raags contained in Guru Granth Sahib are not mentioned in Raag Mala. Also, all the Raags mentioned in Raag Mala are not contained in Guru Granth Sahib. "In the Index of Guru Granth Sahib of Kartarpur, it has been indicated: 'All the leaves of Guru Baba: 974' (in that volume). Mundavani is written on leaf No.973 and 974th is blank. Some Sikh has inserted Raag Mala on additional leaves after 974 at the end of the Guru Granth just as Bhai Banno has inserted many additional Shabads and the anecdote of Sangla-deep without the permission of the Satguru....Many old volumes of Guru Granth Sahib are available at Buij of Baba Ala Singh, Patiala and Sri Abchal Nagar, etc., which do not contain Raag Mala..."31 Professor Sahib Singh, in Sri Guru Granth Sahib Darpan, states: "Those people who have made some additions in Guru Granth Sahib, could do so only after Mundavani M.5 and Slok M.5."32 Therefore, according to him, Sri Guru Granth Sahib really ends at Slok M.5, inferring thereby, that whatever is written therein after Slok M.5, is not a part of the original volume and is thus not Gurbani. His other comments and certain points raised by him are also very noteworthy and relevant in this respect: In Raag Mala, the word 'Pun' which is a derivative of the Sanskrit word Punch - has been used while in the rest of Guru Granth Sahib the word is Phun. From a literary view point, it is very strange that none of the Gurus have used this word anywhere in their own compositions. (pg. 693) The heading 'Raag Mala' has not been prefixed or suffixed by the name of its author, contrary to the system followed in Guru Granth Sahib. (pg. 693) The system of putting numerals (1, 2, 3, etc.) in Raag Mala is absolutely different from the system followed in Guru Granth Sahib. Why so? (pg. 694) Raag Gaund has been shown first as the son of Raag Sri Raag and then as the son of Raag Megh! (pg. 697) The use of the numeral '1' twice in Raag Mala is confusing. (pg. 697) It is very astonishing to note that certain Raags contained in Guru Granth Sahib have not been mentioned in Raag Mala, and a number of Raags not mentioned in Guru Granth Sahib, are included in it. (pg. 697) Similar references to Raag Mala have also been made by some other renowned scholars: "Raag Mala is not the composition of the Satguru" (Gur Partip Surya by Mahan Kavi Bhai Sahib Bhai Santokh Singh Ji) "Mundavani was kept at the end of the Granth Sahib as the Closing Seal. Raag Mala was inserted by someone later..." (Guru Tirath Kosh by Pt. Tara Singh Nirotam.) "Just as Index has no relation with Bani - although it is the index of the Bani; similarly Raag Mala has no relation with Bani, though it refers to the same Bani." (Bani Beora by Dr. Charan Singh) Dr. Charan Singh, while admitting that Raag Mala is not Gurbani, insists that it refers to Raags contained in the Gurbani, an assertion which has already been shown to be incorrect. Further, does anyone ever start the reading of the Guru Granth Sahib with the Index given in the beginning? Thus, it suffices here to say that it is very unjust to accuse certain sections of the Panth of attacking the purity and the unity of Sri Guru Granth Sahib simply because they do not read Raag Mala. The reading of Raag Mala does not provide any spiritual benefit and not reading it, is not at all a sacrilegious act. In fact, it is really sacrilegious to equate the writing of an ordinary poet with Dhur-Ki-Baani! It would not be out of place to mention here the names of some well known personalities who did not consider Raag Mala as Gurbani and were, therefore, not in favor of reading it: Mahakavi Bhai Santokh Singh; Pandit Tara Singh Nirotam; Gyani Dit Singh and Prof. Gurmukh Singh of the Singh Sabha Movement; well known historian Gyani Gyan Singh; Sadhu Gobind Singh Nirmala; Prof. Hazara Singh; J. C. Cunningham - the author of History of Sikhs; well-known historian Macauliff; Bhai Sahib Bhai Kahan Singh Nabha, the author of Mahan Kosh; Master Mota Singh; Master Mehtab Singh, Master Tara Singh, Gyani Sher Singh, Babu Teja Singh, Giani Nahar Singh, Principal Dharmanant Singh, Prof. Teja Singh, Principal Ganga Singh, Dr. Ganda Singh, Prof. Sahib Singh, S. Shamsher Singh Ashok Research Scholar of S.G.P.C., Pandit Kartar Singh Daakhaa, Principal Bawa Harkishan Singh, Principal Narinjan Singh, Prof. Gurbachan Singh Talib; Principal Gurmukhnihal Singh and many others.33 On the basis of the facts stated hereinfore, it can be safely summarized and concluded that: Raag Mala was not composed by any of the Gurus. It was not a part of the original Bir compiled by Sahib Sri Guru Arjan Dev Ji, nor of the Damdami Bir. Raag Mala is part of Madhavanal Kandala written by the Muslim poet Alam, about twenty-one years before the original Bir was compiled. There are a number of raags in Sri Guru Granth Sahib which are not included in Raag Mala and vice versa. The meticulous uniform system of numbering of all the Shabads in Sri Guru Granth Sahib, has not been used in Raag Mala. Raag Mala has no system of numbering as each portion has been numbered as one (1) which reveals nothing and is confusing. There is no mention of the name of the composer anywhere as against the procedure employed in the rest of Sri Guru Granth Sahib. In some of the handwritten Birs there exist a number of other extraneous writings, including Raag Mala. When all other compositions have been rejected it is not understood why this composition, which was at the end, has been retained.

What About Baba Deep SIngh .Baba Zorawar singh, Baba Ajeet singh, Baba Jujhar singh , Baba Fateh SIngh , Bhai Mani singh Bhai Daya SIngh Bhai Himat Singh , Bhai mokham singh, Bhai dharam SIngh , Bhai Sahib SIngh, Bhai Mani SIngh ... just to name a few ...hmm where these Gurmukh pyara nto worthy of the title " Sant Mahapursh 108 Bramgiani "

So funny how any one or anythign that goes agaisnt what we beleive is quickly branded as beign associated with RSS or GOI

May be your an enemy of the panth casue you have no clue about SIkhi casue if you did you wouldn't post such a childish imature post , oh am i being biased

No amritdhari should eat from a Rocky's establishment

do you really think so ?? why is it so hard?? its ony hard becasue we worry what society wil say..... true bliss will only ever be found within his hukam

Guru Tegh Bahaadur Ji in Salok Mehl 9 on Pannaa chi(n)thaa thaa kee keejeeai jo anehonee hoe || People become anxious, when something unexpected happens. eihu maarag sa(n)saar ko naanak thhir nehee koe ||51|| This is the way of the world, O Nanak; nothing is stable or permanent. ||51|| Why worry ??? whats gunna happen is gunna happen, everythign is within guru jis hukam , except his will and jap naam

1984 SIKH MASSACRE <<<<<< CLICK HERE

HOW MANY OF OUR SISTERS WHERE RAPED BY THESE DOGS .............STILL NO JUSTICE !!!!!!!

HAVE WE FORGOTTEN ?????????????

25YRS STILL NO JUSTICE

waheguru ji ka khalsa waheguru ji ki fateh the first showing of the shaheedi darbaar event in memory of 1978 singhs that took place at singh sabha gurdwara southall last month will be shown on the sikh channel 840 tonight at about 9pm. pls forward message dhanwaad

WOO HOO BHAI SURJIT SINGH :WOOHOO: :WOOHOO: :WOOHOO:

if only they had sat down with the hindu brother and asked him kindly to leave there sister alone ..... :6

:cool:

Vaheguroo Jee Kaa Khalsa Vaheguroo Jee Kee Fateh www.khalsacamp.com [ KHALSA CAMP 2009 NOW OPEN FOR REGISTRATION!!!! [/ A summer break focussed on learning and sharing the essence of Sikhi. Khalsa Camp has a long tradition of inspiration and knowledge. Khalsa Camp 2009 will located in the North West England. The exact location is only revealed to registered applicants. Khalsa Camp 2009 will run from Sunday 23rd August through till Friday 28th August 2009. - What is Khalsa Camp? Khalsa Camp is a non-profit event that takes place every summer, allowing Sikhs from around the UK (and the world) to come together in a remote location to learn about various aspects of Sikhi. Khalsa Camp provides accommodation and food for attendees for the 6-day duration of the camp. The content of the camp is a mixture of talks, discussions, seminars, Kirtan, Simran and activities. We always work hard to bring the most enlightening, inspiring and educational experience you can imagine within a 6-day period. - What's different about Khalsa Camp? Khalsa Camp has a tradition of being a well-organised and professionally run project. On top of that, the content of the camps have always been inspiring. This traditional will continue with Khalsa Camp 2009, but with a much greater emphasis on the content of the camp being focussed on our inner development. The atmosphere of Khalsa Camp is always friendly, relaxed and light-hearted. - How will I benefit from Khalsa Camp? The aim of Khalsa Camp is to help you "Discover the Spirit Within". It is common for Sikhs to live their lives without any spiritual experiences and consequently remain God-less. Many find it difficult to begin their spiritual journey, despite efforts they may make. Some may even find it difficult to make the effort that is required. Khalsa Camp seeks to push-start those who need to begin their journey, inspire those who have already begun and share with those who have travelled far on the path of God. - What usually happens at Khalsa Camp? Every year is different, but in general terms, you expect there to be around 2 in-depth and stimulating talks a day, with plenty of opportunities to ask questions and work together in workshops. We always arrange walks and similar activities to get your blood flowing! There's Kirtan, Simran and Langar too! However, the main benefit of Khalsa Camp is the great atmosphere and eye-opening experiences, which all previous campers talk about. Its an unmissable, once-in-a-year opportunity that is not easily described - you have to be there to experience it yourself! - Who runs Khalsa Camp? Khalsa Camp will be run by volunteers (Sevadars) from the UK, North America and India. Sevadars will be from varied backgrounds, all with different levels of knowledge and experience of spirituality, helping to achieve the aim of discovering the spirit within us all. Khalsa Camp Sevadars typically have excellent knowledge and experience of running camps, both locally and nationally. Some Khalsa Camp Sevadars have over ten years of experience so you can be assured of a well-run and professional camp. - What kind of people attend Khalsa Camp? Khalsa Camp attracts a diverse range of people from all over the world. In previous years, people from different races, nations and backgrounds have attended Khalsa Camp and enjoyed it immensely. Even if you have no knowledge about the Sikh faith, Khalsa Camp will provide you with a deep understanding by the time you leave. www.khalsacamp.com/uk/register /

ITs in English to encourage as many youth to come as possible

THE RISE OF KHALSA Screening on Sunday 24th May 2009 at 1 pm At Sri Guru Singh Sabha Gurdwara, Cross Road, Coventry This is the first film of its own kind, 43-minute documentary in English on the Khalsa. The purpose of this documentary is to inform and educate a wider range of audience in the west using high quality film making techniques. This film has also proved very effective in connecting our youth to their roots. This film was screened at New York International Film Festival, where it received a lot of interest and appreciation from Sikhs and non-Sikhs. We have also screened this film in good number of Gurdwaras in California, Chicago, New York, Indiana and Toronto. Please use the following link to watch a 3-minute 45 seconds pre-viewing of the film. www.tinyurl.com/theriseofkhalsa Directed by Jagmeet Samundri For more information: samundricreations@yahoo.com Mob: 07722806106

Vaheguru

" Dr Indarjit Singh, director of the Network of Sikh Organisations, said Sikhism is the only religion in the world in which wearing a turban is mandatory for all adult males. He said: “It is mandatory for adult Sikh men to wear the turban.” Wearing a dastar Is HUKAM for both men and women

Vaheguru ji ka khalsa vaheguru ji ki fateh Due to the Akhand keertan smgam takign place in Derby , this months Coventry monthly program has been cancelled all sangata are requested to attend the smagam in Derby, the monthly kirtan darbar will resume next month on Sat 6th June. Vaheguru ji ka khalsa vaheguru ji ki fateh

Fri 1st May, 2009: 6pm-9:30pm: Akhand Keertan Gurdwara Sri Guru Singh Sahba Gurdwara, Princess Street, Derby, DE23 8NT Sat 2nd May, 2009: Sri Guru Singh Sahba Gurdwara, Princess Street, Derby, DE23 8NT 5am-6am - Nitnem 6am-11am: Asa Ki Vaar 11am- 3pm - Rest 3pm – 4:00pm – Gurmat veechar with Giani Kulvinder Singh & DrVirk 4:00 –5:30pm – Sukhmani Sahib 6pm-12am(midnight):Akhand Keertan Gurdwara Guru Nanak Sat Sang, 60-62 Forest Road West, Nottingham, NG7 4EP Gurdwara No:01159781394 Sun 3rd May, 2009: Sri Guru Singh Sahba Gurdwara, Princess Street, Derby, DE23 8NT 3am -4am - Nitnem 4am- 9am - Rest 9am - Midday- keertan 11am-12pm –Lecture 12pm – 1:30pm – Sukhmani sahib 1:30- 3:30pm – Activities 4pm – 6pm – Rest 7pm-5am: Raensabaayee Keertan Sri Guru Singh Sahba Gurdwara, Princess Street, Derby, DE23 8NT