vikramjitsingh

Fateh parwaan karro jiyo, First and foremost please do keep in mind Guru Gobind Singh ji is the 10th Jyot of Guru Nanak Sahib Ji. Bani is not like a Mantra. Our Nitnem is like our daily fee as a Sikh. And quality and not quantity is what matters. My advice is try to learn the meaning of Jap ji Sahib and then do Paat. Guru Rakha

Fateh parwaan karro jiyo, Bandi Chhor Diwas (Diwali) is the anniversary of Guru Hargobind ji being released from the prison at Gwalior Fort. In was on this day in 1619 A D. The kind Guru ji refused to leave the fort of his own and demanded release of other 52 Hindu Rajas. The Moghuls being the cunning rulers they were, decided on a compromise. They said all the Maharajas that can hold onto your Chowla (gown) could walk out free along side you. The Sikhs smartly made a special Chowla with 50 long strips and all the prisoners walked free. Guru Hargobind ji is known as Bandhi Chhorbecause the imprisoned ones (Bandhi) were released (Chhor) by Him. Upon their return to Amritsar grand celebrations were held. Harmandir Sahib ji (Golden Temple) was illuminated and fireworks were displayed. Gurbani Kirtan (Hymns) and prayers were performed. (Source Gateway to Sikhism). Today Diwali has degenerated into a festival of gambling, drinking, one-upmanship and pollution (including noise). If a Sikh wants to celebrate then celebrate it as the Festival of lights. Light the Diya of naam in your heart. No problem in receiving and giving gifts , but please do remember what is the use of giving to those who have all the goodies? Why not strike a balance and decide that if I give say Rs. 20,000 worth of gifts to family and friends then I will give at least Rs. 5000 to the needy. Happy Diwali,Apni pocket gareebo ke liye karro khaali. The poor say 'paiso waalon ki hothi hai Diwali'!'Paiso ke intezaar mein humm ne toh diwali janam se hai taali'! Giving to those who already have it all is simply not done!And remember Diwali is celebrated because over evil goodness won. So when you booze and play cards remember whose side you are on,And ultimately who won. So that you do not become a donkey in the next birth you do not have to become one in this one!But that does not mean do not have fun. Celebrate so that you feel good from inside,You feel from inside that you are on goodness's side. Bring in spirituality into your Diwali,Without HIS naam Diwali in actuality despite all the lights is kaali. Happy Diwali once again,May your Diwali be such that HIS blessings you are able to gain! Guru Rakha

Fateh parwan karor jiyo, The Canadian Government has allowed Baptized Sikhs to carry Kirpans in Olympic venues. If only Guv Arnie did a 'total recall' of what transpired in Hundustan and then India he would rethink his Veto. He needs to see what the Canadians are doing. Its not a weapon of aggression, Its not a weapon of oppression,Its not a weapon of suppression. Kirpan makes the wearer realize his or her mission in life,The wearer does not duck away when against righteousness there is strife,How misplaced their opinion is that a Kirpan is knife! US has very lax gun laws and a tolerance to drugs but a problem with Kirpan. Canada has tight gun laws , no tolerance to drugs and undrstands Kirpan... what does this say? And I'm sure Sikhs living in US , when the time comes would be the first to stand up for their Country (USA). Guru Rakha

Fateh parwaan karro jiyo, Light the diya of HIS NAAM within yourself. May I repeat theShabad that many Ragis recite on Diwali ‘ Diwali ki raat deewe baaliyan’ is oneof the Vaars recited by Bhai Gurdas Ji. In this Vaar Bhai Sahib illustrates thetemporariness of everything. The last line of the Vaar gives the true meaningof this Vaar. A rich man and a poor man lit a diya under a pipal tree. Therich man seeing the poor man lighting his diya started berating him that howdare he light the diya under the same tree. After they left the rich man’s claydiya insulted the poor man’s clay diya saying , ‘I’ve been made with the bestclay and painted golden, whereas you are a rejected piece that the potter threwaway and the poor man picked up.” The flames in both the diyas tried to stopthe fight. Then the wick in the rich man’s diya took over shouting at the wickin the poor man’s diya, “ I’ve been made by the best cotton and rolled by softhands, whereas you’ve been made with cotton that was thrown away after somequilt was de-stuffed and you’ve been rolled by the coarse hands of this poorman’s wife.” Again the flames in both he diyas tried to drill some sense but tono avail. Now the oil in the rich man’s diya took over and shouted ,” I comefrom the best mustard seeds and have been collected in jars, whereas youspilled onto the ground and this poor man collected you in a tin.” Again the flames tired to intervene but to noavail. A Sage was sitting on the other side of the tree and hesaid, “ Now I know why they say chiraag ke neeche andhera.’ The brought boththe diyas together and enjoined their wicks. Guru Rakha

Fateh parwaan karro jiyo, My brother in law had shifted to Chandigarh earlier than me. He had put up a paper mill on the outskirts of Chandigarh,but in Punjab. One day he was sitting in the Office andsome boys came in and locked the door from inside. They told him they werekhadkoos and that they needed his vehicle. He gave them the keys and they toldhim ' After we go you will report this to the police'. He told them that theMill had no phone connection and he'd have to walk a couple of miles to phonethe cops. They heard this and said that they knew that my brother in law'sfactory heeded their calls of 'Bandh'that it was owned by Gursikhs and they walked out. After some time one of themcame back and told my brother in law that the vehicle was not starting. Mybrother in law came down and started the vehicle for them and went back to hisOffice. After they left my brother in law walked to the Petrol Pumpwhich had a phone and informed the cops. When he returned to the Factory thecops were waiting for him and they told him that the labor had informed them thathe had helped the terrorists to start the car. He asked the Cops what they wouldhave done if they had been in his place. Then when the Police found the car they tried to implicate mybrother in law and when they did not succeed they demanded money for release ofthe car. Second incident …. a helper in factory was badly injured andhad to be taken to his village. My brother in law put him in his Jeep andproceeded to the village. Near the village he had to go off the road and itshere that all of a sudden flood lights came on and some firing took place.After some time a Cop came out of the bushes and signaled my brother in law tomove in a certain direction. He did so and ahead came into highly fortifiedarea. He got out of the Jeep and after some interrogation he was told that thecops had laid a trap for terrorists and that he was very lucky because theirsharpshooters were on the verge of shooting him. This second incident he narrated to us in 2007 during a family get together. And as he narrated this i saw the shocked look on his Dad's , my father in law, face. Aftergetting out of the shock he just thanked Guruji. Guru Rakha

Fateh parwaan karro jiyo, My humble submission is that the Shabad by Bhai Gurdas ji shows the temporary existence , though some Ragis sing the line ' Diwali dee raath deeve bhaliyan' means Sikhism believes in Diwali. The last line gives the true meaning of the shabad: guramukh sukhafal dhaath shabadh samhaaleean a All these are momentary, but the gurmukhs with the help of the Word nourish the gift of the pleasure fruit. I think our Gurus foresaw quite a number of Sikhs living in a Hindu dominated Society. That is why our Gurus pointed out to Sikhs how they should celebrate these Hindu Festivals. Like for Holi Guruji says ' Holi keeni Sant sev, rangh laaga at laal dev'. In Bani Gurus time and again tell us to light the lamp of HIS Naam within. I had penned this Satire quite some time back: Guru Rakha

Fateh parwaan karro ji, Wound has been scratched. I was flying form Delhi to Mumbai. I was sick with the looks I got from the staff and others checking in at the check in counter. During the security check a 'haryanvi' cop pointing the doona of parshad in a small plastic bag in my handbag said ' Yeh kyaa hai'. I knew he as trying to act smart and I told him it was Parhsad and then I added ' You know it is Parhsad'. He responded ' Why it could be a bomb.' Something in me snapped and I gave him a tongue lashing and I was very threatening and very abusive. The Inspector on duty was a Sikh and he came running one hearing my raised voice. I told him what had happened and he gave the Haryanvi Cop a scolding. When I moved ahead tis Sikh Inspector came up to me and said ' Times are bad you should be careful.' A month or so after the riots my wife with my son in her lap and me were driving back home from the Gurudwara. Just next to my apartment block, we call it building' a crowd had collected near a parked truck and some people were beating up a Sikh. His turban was on the ground and his kess were open. I parked the car and told my wife to go up to our apartment. I came out and tried to intervene. The people who were beating up this Sikh started shouting at me and threatening me. Just opposite my building there was a Chemist shop run by a Punjabi from Rawalpindi and he also a gangster type of guy. Seeing me surrounded by these people he came running out and shouted out that if anyone touched me he'd take him to task. These Maharshtrains who were hitting this Sikh and then who threatened now beat a hasty retreat. This Chemist then asked me ' Bhaaji time kharaab hai eh tussi ke keeta'? Guru Rakha

Fateh parwaan karo jiyo, And Democracy also rhymes with autocracy. The Indian Media keeps referring to 1984 Genocide as 'riots'. Cannot be riots because Sikhs were targeted and killed in cold blood and most cruelly and there were non Sikh casualties. Gujarat was a riot because there were both Muslim and Hindu casualties, though I do agree there were more Muslim casualties. My Camp Office was in Delhi as I was negotiating with the Government for a Order. I flew down to Mumbai for a few days and was to fly back on Oct 31. On Oct 30 I told my wife that something within me was telling me not to go to Delhi. I had been blessed with a son on 31 July 1984 and I thought my love for him was acting up. Anyway my wife told me that in the evening we would be going to Gurudwara and I could take my decision based on the Hukam of the day. After our marriage my wife and I had made it a habit to walk to Navy Nagar Gurudwara from our home in Colaba (about 4 Kms). The Hukam in the Gurudwara was: basant savarag lokah jittay parithvee nav khandnah. They may live in heavenly realms, and conquer the nine regions of the world, bisrant har gopaalah naanak tay paraanee udi-aan bharamneh. ||1|| but if they forget the Lord of the world, O Nanak, they are just wanderers in the wilderness. ||1|| ka-utak kod tamaasi-aa chit na aavas naa-o. In the midst of millions of games and entertainments, the Lord's Name does not come to their minds. naanak korhee narak baraabaray ujarh so-ee thaa-o. ||2|| O Nanak, their home is like a wilderness, in the depths of hell. ||2|| Something in me told me 'see now don't go'. After returning home I took a taxi and went to the Airline Office and got the ticket cancelled. Had I gone to Delhi I'm sure I would have been killed on the road. Because as the news of I Gandhi's killing would have come and Offices closed down I would have gone to Bangla Sahib Gurudwara. In those days come rain or shine I would do my best to reach Gurudwara Bangla Sahib for Rehras. And while returning as I would have passed the area where they took out Sikhs from cars and killed them, I too would have been killed. Couple of incidents hit me hard and partly caused my leaving Mumbai and settling down in Chandigarh. Without a doubt there was anti Sikh feeling injected into the system and people were anti Sikh. Every pooran Sikh was looked upon as a terrorist. Guru Rakha

Fateh parwan karro jiyo, Abs right Mehtab Ji. I. Gandhi had blood of Sikhs on her hands and by the unwritten law 'those who live by the sword die by the sword' she paid the price. Prior to tha attack she was advised that the Operation not be carried out on and around Gurpurab as then the casualties would be very high, but she ignored the advice. Outlook Weekly which otherwise has pro Congress leanings has come out with articles on Operation Blue Star, 1984 Genocide etc. http://www.outlookin...om/content.aspx Guru Rakha

Fateh parwaan karro jiyo, Aloo, chawal and a happy state of mind. Guru Rakha

Fateh parwaan karo jiyo, I think I've presented my case. When Guruji calls 'gagan thaal' I think its very clear that he's 'taken away the thaali'. Of course every Hukam of Guruji has a reason, but today its become a fashion to spin of theories of our own. A recent one that I've heard is Amrit Vela does not mean only early morning but the entire day or when you do Jaap then that becomes Amirt Vela for you. I'm indeed surprised that we look for hidden meanings in Guruji's Hukams but choose to ignore a clear Hukam of His like Aarta. In case Guruji was not against the Hindu Aarti then why did he pen Aarta? I now leave it to the Sangath to decide. Bhull chuk maaf and Guru Rakha.

Fateh parwaan karro jiyo, Guruji took the thaali used for Aarti from our hands and showed us the real Aarti and called it Aarta, and we are grabbing the thaali back again! One can attribute many reasons why we do not clap and dance but fact of the matter it this is not Sikh maryada and so we do not do this. Guruji told us to keep kess and I've heard so many theories. Why do we need theories ... what are we trying to prove..... our Guru has ordered us to keep Kess and that is all that matters. Guruji's Hukam is unquestionable. Don't you feel that Aarta too is a Hukam from Guru Nanak Sahib Ji? The entire 'kaaynaat' is doing HIS Aarta, you do not need temporary items to do HIS Aarta. Why should we negate Guru Nanak Sahib ji's Aarta by using the thaali? Say I have to appear for an exam and I'm very well prepared. The rules of the examination say I should use a Black ball point pen, but I insist on using a Pencil. I'll be failed . Not because I did not know the answers but because I refused to obey the rules. Guru Ji has via the Shabad set the rules for Aarta. We do need the thaali and the customary items of Aarti in the thaali. Guru Rakha

Fateh parwaan karro jiyo, Devotion has to have Maryada. I recall an analogy done by Sant Maskeen Singh Ji. He said that Sikhs have both leela and maryada and he gave the example that we do Kirtan which is leela but we do not clap and dance which is maryada. Say if someone started to dance and clap in devotion during Aarti will this be acceptable? Akal Purakh ki Fauj has to have maryada. Guru Nanak Sahib ji has changed the Aarti of the Hindus to Aarta. He saw the temporariness of the articles used during Aarti and gave a sense of permanence in his Aarta. Devotion of a Fauj has to be disciplined. And so has to be the 'nishaana' or aim. Guru Rakha

Fateh parwaan karro jiyo, Humans in the quest to look younger go to unbelievable lengths. And despite the best cover up job age does peek out. I'm also appalled at the diversion of fruits and dry fruits into beauty products. Eat these and if these cannot effect from inside then rest assured these will not effect from outside. My kess haven't whitened in the sun, My white kess I have duly won. Why should I try to hide my age or ummar? When winter is fast approaching why should I try to show 'its summer'? Kyon karra mein apan sirr teh mooh kalaa? Kalak se kissi ne ummar noo nahi hai taala. Dye chadh teh fadh leh maala, Na karr aiwe hi apna sirr mooh kaala. Guru Rakha

Fateh parwaan karro jiyo, With Guruji's blessings both my sons chakod Amrit when they were in their teens. Prior to their chakoing Amrit we made them wear kachera and kirpan and keep kanga in their kess. If I'm not mistake a good six months after the did this they chakod Amrit. May I also point out chakoing Amrit is not the end.... its a means to an end. Its the start of a new life. A life which you dedicate to achieving oneness with Waheguruji. May Sacha Patshah bless you with Amrit di daat. Guru Rakha

Fateh parwaan karro jiyo, Guruji called it Aarta. So it has to be different from the Aarti done by Hindus. Bhagats tried to dissuade us form the Brahminical way of doing Arti, after all they were part of the reform movement. Guruji gave the Aarti a cosmic look and Bhagat ji said HIS naam is equivalent to Aarti. The objectives are clear. And that is break us way from getting entangled in the means used by Brahmins to do Aarti. Guruji and Bhagats made us focus on the objective ( goal) of the Aarti. When entire nature is doing HIS Aarti why do we need thaalis etc? Imagine a Sikh can perform Aarti anywhere and at anytime. In the olden days when Sikhs were fighting the Mughals they performed Aarti and Guruji's Aarti also instructed them that they did not need thaalis etc., to do Aarti. You do not have to be in front of Sri Guru Granth Sahib ji to perform Aarti... with Waheguruji you can perform Aarti anywhere. Dasam Granth is the Bani of Guru Gobind Singh Ji and is held in the highest esteem. Vaari jaawa on Guruji's Bani. Rabindranath Tagore who penned the India's National Anthem , when questioned that what he felt should be the National Anthem of humanity had said that Guru Nanak Sahib Ji's Aarti. Bhul chuk maaf karro jiyo

Fateh paraan karro jiyo, Reminded of a saying: Rabh tehre kollo wakh nahi parr tehre koll dekhan waali akh nahi ( God is not seperate from you but you do not have the eye to see HIM) Guru Rakha

Fateh parwaan karro jiyo, Guru Ramdas Sahib ji de Gurpurab di lakh lakh wadhayee. Fourth Nanak was the fountainhead of humility and Sewa. Guru Rakha

Fateh parwaan karro jiyo, 01. Waheguruji is everywhere yet we take off our shoes when we go into Guru Ghar. Why don't we walk barefoot everywhere? 02. My humble request is put the 'thaali' Aarti to the test of Guru Nanak Sahib Ji's Aarti Sahib. How can one say gagan is thaal and then use a thaal for Aarti Sahib. 03. Nanded comes in Maharashtra and Aarti is very common there. 04. Maybe Aarti was done till the Panth realized that it was wrong to use thaali when Guruji has said that gagan is the thaali. I don't think there is proof that thalis were used during Guru Gobind Singh Ji's time. There could be a school of thought that says this but there is no proof. I understand that when Rehtanamas were vetted by the Committee appointed by Guru Panth for the Rehat Maryada all the Maryadas were put to the test of Sri Guru Granth Sahib Ji (Gurus Bani was the kasvati or touchstone) and only those Rehats that stood up to the test of Sri Guru Granth Sahib ji were mandated. That is why certain Rehats for women were not accepted. All I say is if Guruji said that gagan is thaali then why are we using a thaali? Guru Rakha

Fateh parwaan karro jiyo, I look at it this way..... without a doubt Guru Nanak Sahib's Aarti Sahib 'gagan' is the thaal. Hazur Sahib comes in Maharashtra and some Hindu customs have remained. In Hazur Sahib they say they follow the real Maryada. In Punjab they say the Maryada followed in Hazur Sahib is Brahminical. If the Aarti Sahib conducted in Punjab and Hazur Sahib are put to the test of Guru Nanak Sahib's Aarti then the Aarti Sahib in which the Ragi Jatha just recites the Aarti Sahib stands up to the test. I recall in Bangla Sahub during the Arti when Ragi Jahta recited 'phoolan ki barkha karaawe', the Gyani ji sitting in the Taaba used to shower petals on Sri Guru Granth Sahib Ji. This practice was discontinued. Guru Nanak Sahib Ji's Aarti Sahib clearly states that nature itself has been and will continue doing Waheguru ji's Arti. Bandaa bhulanhaar hai teh Daata bakshanhaar

Fateh parwaan karro jiyo, One must also keep in mind that Waheguruji is forgiving and loving....HE is our real Dad. That is why in Bani Guruji has said that like a Dad he scolds us and then forgives is and hugs us. Guru Rakha

Fateh parwaan karro jiyo, Yes first we need to fight Sikhs leaving the Faith. We need to ensure that prachaar of Sikhi is done properly and widely. Today sadly one Gyani ji says something and another Gyani ji says just the opposite. In another post I've outlined what I feel we should do to plug the 'leaks in Sikhism'. Of course Sikhi is not to blame for these leaks , its our warped mindsets that have created these leaks. Guru Rakha

Fateh parwaan karro jiyo, As all are well aware our Gurus never fought for 'zarr, zoroo or zameen'. They fought for upholding righteousness. I feel Khalistan is within us and for Khalsa Raj we have to follow Guruji's Hukam in its totality. Today Punjab has moved away from Guruji's teachings. Patitpunna ( cutting kess), drugs addiction , alcoholism are on the rise. Imagine in the lap of Sikhism this is the sorry state. What is needed today is Sikh Jathas going to villages and holding Sikhi camps. In these camps there should be medical, education and profession guidance. Turban tying classes. Katha and Kirtan. Screening of animated works like Sahibzaade. Distribution of Sikh literature ( including animated booklets like Amar Chitra Katha on Sikhism)and Langar. Punjab has to be won back by bringing Sikhi back in Punjab. Guru Rakha

Fateh parwaan karro jiyo, Sri Guru Granth Sahib ji is our juggo jugg Atal Guruji. We have our Guru guiding us. Guru Rakha

Fateh parwaan karro jiyo, Only in Darbar Sahib Maryada prohibits non Amritdharis from doing Kirtan. This is the holiest of holy shrines and I feel this Maryada is right. When Bhai Mardana ji's descendants came to India they were alllowed to do Kirtan in many Gurudwaras but not in Darbar Sahib. In Mumbai there used to be a Sindhi Lady who conducted Kirtan Darbar every year and she did Kirtan. Then there is the case of Bhai Chaman Lal now Chaman Singh. Kirtan was a proffession for him. He had said that he was a Sehajdhari. If you term yourself as a Sehajdhari then as per ther term you are slowly adopting Sikhims and the process cannot be unending. Indian playback singers have sung Shabds, I do not know whether recorded shabads can be termed as Kirtan. Lata Mangheshka, Rafi, Jagjit Singh are a few that come to mind. Guru Rakha