InderjitS

Bhai Sahib Jio, As we know all these are temporary gains. All people with blood on their hands of innocents suffer mental prison sentences; whether they show it or not in public is irrelevant. In the next world the real sentence begins. ਪਉੜੀ ॥ पउड़ी ॥ Pa▫oṛī. Pauree: ਆਪੀਨ੍ਹ੍ਹੈ ਭੋਗ ਭੋਗਿ ਕੈ ਹੋਇ ਭਸਮੜਿ ਭਉਰੁ ਸਿਧਾਇਆ ॥ आपीन्है भोग भोगि कै होइ भसमड़ि भउरु सिधाइआ ॥ Āpīnĥai bẖog bẖog kai ho▫e bẖasmaṛ bẖa▫ur siḏẖā▫i▫ā. Enjoying his pleasures, one is reduced to a pile of ashes, and the soul passes away. ਵਡਾ ਹੋਆ ਦੁਨੀਦਾਰੁ ਗਲਿ ਸੰਗਲੁ ਘਤਿ ਚਲਾਇਆ ॥ वडा होआ दुनीदारु गलि संगलु घति चलाइआ ॥ vadā ho▫ā ḏunīḏār gal sangal gẖaṯ cẖalā▫i▫ā. He may be great, but when he dies, the chain is thrown around his neck, and he is led away. ਅਗੈ ਕਰਣੀ ਕੀਰਤਿ ਵਾਚੀਐ ਬਹਿ ਲੇਖਾ ਕਰਿ ਸਮਝਾਇਆ ॥ अगै करणी कीरति वाचीऐ बहि लेखा करि समझाइआ ॥ Agai karṇī kīraṯ vācẖī▫ai bahi lekẖā kar samjẖā▫i▫ā. There, his good and bad deeds are added up; sitting there, his account is read. ਥਾਉ ਨ ਹੋਵੀ ਪਉਦੀਈ ਹੁਣਿ ਸੁਣੀਐ ਕਿਆ ਰੂਆਇਆ ॥ थाउ न होवी पउदीई हुणि सुणीऐ किआ रूआइआ ॥ Thā▫o na hovī pa▫uḏī▫ī huṇ suṇī▫ai ki▫ā rū▫ā▫i▫ā. He is whipped, but finds no place of rest, and no one hears his cries of pain. ਮਨਿ ਅੰਧੈ ਜਨਮੁ ਗਵਾਇਆ ॥੩॥ मनि अंधै जनमु गवाइआ ॥३॥ Man anḏẖai janam gavā▫i▫ā. ||3|| The blind man has wasted his life away. ||3||

If you are close to London, Giani Gurdev Singh Ji (student of respected Sant Gurbachan Singh) teaches at his home and Clifton Road Gurdwara in Southall. Anyone interested can PM me and I can give you their contact details.

ਸਲੋਕ ਮਃ ੫ ॥ सलोक मः ५ ॥ Salok mėhlā 5. Shalok, Fifth Mehl: ਕਿਲਵਿਖ ਸਭੇ ਉਤਰਨਿ ਨੀਤ ਨੀਤ ਗੁਣ ਗਾਉ ॥ किलविख सभे उतरनि नीत नीत गुण गाउ ॥ Kilvikẖ sabẖe uṯran nīṯ nīṯ guṇ gā▫o. All sins are washed away, by continually singing the Lord's Glories. ਕੋਟਿ ਕਲੇਸਾ ਊਪਜਹਿ ਨਾਨਕ ਬਿਸਰੈ ਨਾਉ ॥੧॥ कोटि कलेसा ऊपजहि नानक बिसरै नाउ ॥१॥ Kot kalesā ūpjahi Nānak bisrai nā▫o. ||1|| Millions of afflictions are produced, O Nanak, when the Name is forgotten. ||1|| ਮਃ ੫ ॥ मः ५ ॥ Mėhlā 5. Fifth Mehl: ਨਾਨਕ ਸਤਿਗੁਰਿ ਭੇਟਿਐ ਪੂਰੀ ਹੋਵੈ ਜੁਗਤਿ ॥ नानक सतिगुरि भेटिऐ पूरी होवै जुगति ॥ Nānak saṯgur bẖeti▫ai pūrī hovai jugaṯ. O Nanak, meeting the True Guru, one comes to know the Perfect Way. ਹਸੰਦਿਆ ਖੇਲੰਦਿਆ ਪੈਨੰਦਿਆ ਖਾਵੰਦਿਆ ਵਿਚੇ ਹੋਵੈ ਮੁਕਤਿ ॥੨॥ हसंदिआ खेलंदिआ पैनंदिआ खावंदिआ विचे होवै मुकति ॥२॥ Hasanḏi▫ā kẖelanḏi▫ā painanḏi▫ā kẖāvanḏi▫ā vicẖe hovai mukaṯ. ||2|| While laughing, playing, dressing and eating, he is liberated. ||2||

Not that I have any kamai or anything but what I have learned in my own life is A) never to give up on any aspect of Sikhi and B) recognising faults in ourselves mean the seed is still present, the light is still burning and that's half the battle won. When we get knocked down we need to dust ourselves down and start from scratch. Experiencing the bliss of naam comes easily to some and takes longer for others and this of course depends on karma from previous lives. The lahaa increases in Sangati roop significantly and can leave you feeling charged the whole day. In terms of sharing miracles you may/ may not have noticed it's advisable to keep those to yourself and not tell others as kamai is lost much quicker than gained. At the end of the day, would you share details of your bank account with someone else? As Sat said, 2 hours per day is amazing!!

https://www.facebook.com/Everythings13.BasicsofSikhi/app_149715688441437

This bibi has beautiful writing and a heavenly voice. What an achievement!! ਗੁਰਮੁਖਿ ਹਥਿ ਸਕਥ ਹਨਿ ਸਾਧਸੰਗਤਿ ਗੁਰ ਕਾਰ ਕਮਾਵੈ। Guramoukhi Hadi Sakad Hani Saadhasangati Gur Kaar Kamaavai. गुरमुखि हथि सकथ हनि साधसंगति गुर कार कमावै । Worthy are the hands of the Sikh who in the holy congregation do the Guru's work. 1 ਵਾਰਾਂ ਭਾਈ ਗੁਰਦਾਸ : ਵਾਰ ੬ ਪਉੜੀ ੧੨ ਪੰ. ੧ ਪਾਣੀ ਪਖਾ ਪੀਹਣਾ ਪੈਰ ਧੋਇ ਚਰਣਾਂਮਤੁ ਪਾਵੈ। Paanee Pakhaa Peehanaa Pair Dhoi Charanaamatu Paavai. पाणी पखा पीहणा पैर धोइ चरणामतु पावै । Who draw water, fan the sangat, grind the flour, wash the feet of Guru and drink the water therefrom; 2 ਵਾਰਾਂ ਭਾਈ ਗੁਰਦਾਸ : ਵਾਰ ੬ ਪਉੜੀ ੧੨ ਪੰ. ੨ Share ਗੁਰਬਾਣੀ ਲਿਖਿ ਪੋਥੀਆ ਤਾਲ ਮ੍ਰਿਦੰਗ ਰਬਾਬ ਵਜਾਵੈ। Gurabaanee Likhi Potheeaa Taal Mridang Rabaab Vajaavai. गुरबाणी लिखि पोथीआ ताल म्रिदंग रबाब वजावै । Who copy the Guru's hymns and play the cymbals, the mirdang, a small drum, and the rebeck in the company of holy. 3 ਵਾਰਾਂ ਭਾਈ ਗੁਰਦਾਸ : ਵਾਰ ੬ ਪਉੜੀ ੧੨ ਪੰ. ੩ ਨਮਸਕਾਰ ਡੰਡਉਤ ਕਰਿ ਗੁਰਭਾਈ ਗਲਿ ਮਿਲਿ ਗਲਿ ਲਾਵੈ। Namasakaar Dandaout Kari Gurabhaaee Gali Mili Gali Laavai. नमसकार डंडउत करि गुरभाई गलि मिलि गलि लावै । Worthy are the hands who bow, help in prostrating and embrace a brother Sikh; 4 ਵਾਰਾਂ ਭਾਈ ਗੁਰਦਾਸ : ਵਾਰ ੬ ਪਉੜੀ ੧੨ ਪੰ. ੪ Share ਕਿਰਤਿ ਵਿਰਤਿ ਕਰਿ ਧਰਮ ਦੀ ਹਥਹੁ ਦੇਕੈ ਭਲਾ ਮਨਾਵੈ। Kirati Virati Kari Dharam Dee Hathahu Day Kai Bhalaa Manaavai. किरति विरति करि धरम दी हथहु दे कै भला मनावै । Who eam livelihood honestly and munificently confer favour on others. 5 ਵਾਰਾਂ ਭਾਈ ਗੁਰਦਾਸ : ਵਾਰ ੬ ਪਉੜੀ ੧੨ ਪੰ. ੫ ਪਾਰਸ ਪਰਸਿ ਅਪਰਸਿ ਹੋਇ ਪਰ ਤਨ ਪਰ ਧਨ ਹਥੁ ਨ ਲਾਵੈ। Paarasu Parasi Aparasi Hoi Par Tan Par Dhan Hadu N Laavai. पारसु परसि अपरसि होइ पर तन पर धन हथु न लावै । Worthy of praise are the hands of such a Sikh who by coming in touch with Guru becomes indifferent to worldly materials and lays not his eyes on another's wife or property; 6 ਵਾਰਾਂ ਭਾਈ ਗੁਰਦਾਸ : ਵਾਰ ੬ ਪਉੜੀ ੧੨ ਪੰ. ੬ ਗੁਰ ਸਿਖ ਗੁਰ ਸਿਖ ਪੂਜ ਕੈ ਭਾਇ ਭਗਤਿ ਭੈ ਭਾਣਾ ਭਾਵੈ। Gur Sikh Gur Sikh Pooj Kai Bhaai Bhagati Bhai Bhaanaa Bhaavai. गुर सिख गुर सिख पूज कै भाइ भगति भै भाणा भावै । Who loves another Sikh and embraces the love, devotion, and fear of God; 7 ਵਾਰਾਂ ਭਾਈ ਗੁਰਦਾਸ : ਵਾਰ ੬ ਪਉੜੀ ੧੨ ਪੰ. ੭ ਆਪ ਗਵਾਇ ਨ ਆਪ ਗਣਾਵੈ* ॥੧੨॥ Aapu Gavaai N Aapu Ganaavai ॥12॥ आपु गवाइ न आपु गणावै ॥१२॥ He effaces his ego and does not assert himself. 8 ਵਾਰਾਂ ਭਾਈ ਗੁਰਦਾਸ : ਵਾਰ ੬ ਪਉੜੀ ੧੨ ਪੰ. ੮ AND ਪੈਰੀ ਪੈ ਗੁਰਸਿਖ ਪੈਰ ਧੁਆਇਆ। Pairee Pai Gurasikh Pair Dhuaaiaa. पैरी पै गुरसिख पैर धुआइआ । Touching the feet, the Sikhs of the Guru wash their feet. 1 ਵਾਰਾਂ ਭਾਈ ਗੁਰਦਾਸ : ਵਾਰ ੨੦ ਪਉੜੀ ੬ ਪੰ. ੧ ਅੰਮ੍ਰਿਤਵਾਣੀ ਚਖਿ ਮਨੁ ਵਸਿ ਆਇਆ। Anmrit Vaanee Chakhi Manu Vasi Aaiaa. अंम्रित वाणी चखि मनु वसि आइआ । Then they taste the ambrosial word (of Guru) through which the mind is controlled. 2 ਵਾਰਾਂ ਭਾਈ ਗੁਰਦਾਸ : ਵਾਰ ੨੦ ਪਉੜੀ ੬ ਪੰ. ੨ ਪਾਣੀ ਪਖਾ ਪੀਹਿ ਭਠੁ ਝੁਕਾਇਆ। Paanee Pakhaa Peehi Bhatdu Jhoukaaiaa. पाणी पखा पीहि भठु झुकाइआ । They fetch water, fan the sangat and put wood in the firebox of the kitchen. 3 ਵਾਰਾਂ ਭਾਈ ਗੁਰਦਾਸ : ਵਾਰ ੨੦ ਪਉੜੀ ੬ ਪੰ. ੩ ਗੁਰਬਾਣੀ ਸੁਣਿ ਸਿਖਿ ਲਿਖਿ ਲਿਖਾਇਆ। Gurabaanee Souni Sikhi Likhi Likhaaiaa. गुरबाणी सुणि सिखि लिखि लिखाइआ । They listen to, write and make others write the hymns of the Gurus. 4 ਵਾਰਾਂ ਭਾਈ ਗੁਰਦਾਸ : ਵਾਰ ੨੦ ਪਉੜੀ ੬ ਪੰ. ੪ ਨਾਮੁ ਦਾਨੁ ਇਸਨਾਨੁ ਕਰਮ ਕਮਾਇਆ। Naamu Daanu Isanaanu Karam Kamaaiaa. नामु दानु इसनानु करम कमाइआ । They practice the remembrance of Lords name, charity and ablutions. 5 ਵਾਰਾਂ ਭਾਈ ਗੁਰਦਾਸ : ਵਾਰ ੨੦ ਪਉੜੀ ੬ ਪੰ. ੫ ਨਿਵ ਚਲਣੁ ਮਿਠ ਬੋਲ ਘਾਲਿ ਖਵਾਇਆ ॥੬॥ Niv Chalanu Mitd Bol Ghaali Khavaaiaa ॥6॥ निव चलणु मिठ बोल घालि खवाइआ ॥६॥ They walk in humility, speak sweetly, and eat the earning of their own hands. 6 ਵਾਰਾਂ ਭਾਈ ਗੁਰਦਾਸ : ਵਾਰ ੨੦ ਪਉੜੀ ੬ ਪੰ. ੬

http://www.sikhsiyasat.net/2014/03/30/disappointed-by-uks-attitude-to-sikh-human-rights-issues-nso-calls-on-sikhs-to-boycott-downing-street-baisakhi-function/ Disappointed by UK’s attitude to Sikh Human rights issues NSO calls on Sikhs to boycott Downing Street Baisakhi function By PARMJIT SINGH Published: March 30, 2014 Related UK Sikh Diaspora outraged over British Govt’s disclosure about links with attack on Darbar Sahib UK PM David Cameron orders probe into British links to June 1984 attack on Darbar Sahib UK: Pressure mounts on David Cameron for probe into June 1984 Amritsar massacre DSGMC delegation meet UK officials – Seeks apology for British role in build-up to June 1984 attack UK & June 1984 Sikh massacre – Various UK politicians supporting demand of independent public inquiry : Sikh Federation UK London, United Kingdom (March 30, 2014): “UK Sikhs are deeply disappointed by the UK government’s attitude to Sikh human rights. While the present government cannot in any way be held responsible for support given by a predecessor government of 30 years ago, the present government’s statement that the assistance then given was ‘only minimal’, was deeply hurtful to Sikhs, and insensitive to others concerned with human rights”, a press release by Network of Sikh Organizations (NSO) notes. “The same seeming indifference to Sikh human rights was also evident in the House of Lords during questions on the UK government’s advocacy of a UN led investigation into human rights abuses in Sri Lanka. Director NSO, Lord Singh asked Baroness Warsi, the Senior Minister of State at the Foreign and Commonwealth Office, if the UK government would consider supporting a similar investigation into the highly organised mass killing of thousands of Sikhs in 1984” the press release reads further. Lord Indarjit Singh [File Photo] Lord Inderjit Singh cited evidence from the American Embassy in New Delhi that the number of Sikhs killed in just three days in 1984 exceeded the total number of victims of General Pinochet’s cruel and arbitrary seventeen year rule in Chile. Baroness Warsi declined to answer the question, saying instead, that she had spent ‘an hour and a half’ in a meeting with the Sikh community. Following discussions in the NSO and with other Sikh organisations, Lord Singh was asked to pursue the point and ask the UK government to show the same degree of commitment in addressing Sikh human rights, as they were showing in addressing human rights abuses against the Tamil population of Sri Lanka. As per NSO press release: Lord Singh accordingly put a written question to Baroness Warsi, again raising the apparent lack of even-handedness. Baroness Warsi again gave a response which totally ignored the question. Lord Singh complained to House of Lords officials who agreed that his question had not been answered, and the Minister was formally requested to respond to Lord Singh’s original question. During Questions on 26th March Adam Holloway MP asked the Prime Minister what more could be done to justice for the appalling events at Amritsar thirty years ago. In his reply the Prime Minister acknowledged the continuing hurt to the Sikh community and described the events of 1984 as ‘a stain on the post-independence history of India’. He continued: ‘we cannot interfere in the Indian justice system, nor should we’. “As British citizens, we are entitled to a clear answer to the question put by Lord Singh, ‘why is it fine for our government to concern itself with human rights abuse in Sri Lanka but wrong for similar concern to be shown to Sikhs in India?’ Are Sikhs lesser human beings?” reads NSO press release. The Prime Minister concluded his reply with an all too familiar patronising comment: ‘The most important thing we can do in this country is celebrate the immense contribution that British Sikhs make to our country…’ According to NSO: The contribution detailed by the Prime Minister failed to mention the most important contribution Sikhs to society, whether here or in India. That is, in the spirit of our Gurus’ teachings, a total commitment to human rights, not only of Sikhs, but of all peoples everywhere. The true message of Baisakhi is that we should always be ready to stand up and be counted in our concern for the human rights of all people whatever the cost. It is a commitment that cost our 9th Guru, Guru Teg Bahadur his life defending the right of Hindus to worship in the manner of their choice against Mughal persecution. It is the same commitment that led to the 1984 genocide against Sikhs for their earlier opposition to the three year dictatorship of Mrs Gandhi. “We believe that it will be a betrayal of still grieving families in India, for UK Sikhs to participate in a UK government celebration that not only ignores their trauma and suffering, but also ignores the underlying commitment to human rights central to the festival of Baisakhi” reads press release by NSO. NSO has urged all Sikhs to boycott the Downing Street function as a charade that ignores the very meaning of Baisakhi.

source - sikhanswers.com From 1892 to 1897, scholars assembled at the Sri Akaal Takht Sahib in Amritsar, known as the “Sodhak Committee”, to study the various hand-written Sri Dasam Granths. They concluded that Sri Dasam Granth was the work of Guru Gobind Singh Ji. However, the group of scholars who studied Sri Dasam Granth deleted 8 Banis (compositions) from the revised Granth which were present in Sri Dasam Granth claimed to be compiled by Bhai Mani Singh. The 8 Compositions deleted by the Sodhak Committee are the following: 1. Sansahar Sukhmana – It has 43 stanzas. 2. Vaar Malkauns – 11 pauris, Nanak Jo Prabh Bhawangey, Harji Harmandar Awangey. 3. Vaar Bhagauti Ji Ki – Different from Vaar Durga Ki – Bhagat Bhagauti Tis Ki, Jo Jan Dhir Dhre 4. Sri Bhagwat Gita Bhakha Sri Gobind Singh Kirt – translation and commentary of the Bhagavad Gita. It talks about the Khalsa warriors, the warriors in Krishnas army and other things. There is however doubt regarding the author. It starts with “Ik Oankaar Sri Waheguru ji ki fateh Patshahi 10″ but the writing style seems more similar to one of the court poets than that of Akaal Ustat or Bachittar Naattak etc. 5. Raag Aasa & Raag Soratth Patshahi Dasvin 6. Asfotak Kabits (Published by Randir Singh in Dasam Granth at Punjabi University) 7. Maajh Patshahi Dasvee’n 8. Chakka Bhagauti Ji Ka Question arises as to why the Sodhak Committee deleted the following 8 compositions, and who authorized the committee members to do so. The original version of Sri Dasam Granth was not accepted by this Committee that suggests that the original version of this Granth has been altered and adulterated. The present-day published Sri Dasam Granth (1902) is the work of the Sodhak Committee. Further re-examinations and reviews took place in 1931, under the guidance of the Darbar Sahib Committee of the Shiromani Gurdwara Prabhandak Committee they too vindicated the earlier conclusion (agreeing that it was indeed the entire work of the Guru) and its findings have since been published. Sri Dasam Granth is not our Guru and cannot match the status of Sri Guru Granth Sahib Ji. But it is a scripture of the Sikh religion and the has been with us for many centuries. Hence it deserves respect. In recent years Sri Dasam Granth has been at the centre of controversy with Professor Darshan Singh, the former Jathedaar of Sri Akal Takht, questioning its authenticity and message. Unfortunately he not only criticised the Granth but has used much derogatory language for it. When summoned to the Sri Akal Takht Sahib, Prof Darshan Singh was very arrogant and stubborn and refused to engage in any discussions on the topic in private. As a result of this, on 5th December 2009, after giving many chances to discuss the issue within the frameworks of Gurmat traditions, an edict was issued by the Sri Akal Takht Sahib asking the Panth to boycott him and declared him as a ‘Thankhayia’ (liable to chastisement/punishment). The Sri Akal Takht has asked the worldwide Sikh community to not engage in any debates on Sri Dasam Granth in public. If any individual(s) wishes to contribute to the discussion on Sri Dasam Granth’s authenticty etc then they should present themselves before Sri Akal Takht Sahib and respectfully engage in scholarly discussions rather than rake controversies amongst the normal Sangat.

Does anyone actually take notice of these guys? Why are amritdharis listening to these clowns. Nothing compares to Kirtan!!

Sorry just noticed, this 'no' smiley seems like it's waving it's middle finger :omg:

Sikhi in the past was a mosaic of different schools of thought and each had defined roles that collectively made the Khalsa Panth much stronger. These days it is too one sided and hence controversies over petty issues arise. Obviously Sant Ji was aware of the Sikh demands in the resolution and had fully signed up to each point, so I'm fully behind their re-integration. Disclaimer - I'm not a Sanatanist/Niddar Supporter :nono:

To put it frankly 'any' rights in Punjab for Sikhs that are not controlled by an oppressive regime are a bonus. If they said tomorrow you can have a separate state, even better a distinct Country we would bite their hand off. By the same token Sikhs also have to take small progressive steps and fight for our rights at a political level. Creating awareness of who are we are is a fantastic start and the use of the web for people wanting to learn about Sikhi through various channels has been a God send. Unless a miracle happens and with a complete lack of military or martial skills, Sikhs as it stands are not ready to fight with arms. Sad to say but the Sipahi aspect in the majority of us has diminished considerably.

During Maharajah Ranjit Singh's reign, they abolished the death penalty, was very tolerant towards other faiths, employed the best minds far and wide regardless of faith. This is the type of cosmopolitan Raj we need. Once established and Sikh parchar is spread and as long as we are not embroiled in wars, many I feel will follow Sikhi automatically and this will sow the seed of the wider Khalsa raj. The Maryada to be followed will have to be the SRM and not AKJ, Taksal or Nihang maryadas - eventhough as I've said before 99% of Maryada is the same their are only minor differences. Purpose of the AS resolution: 1. Propagation of Sikhism, its ethical values and code of conduct to combat atheism. 2. Preservation and keeping alive the concept of distinct and sovereign identity of the Panth and building up of appropriate condition in which the national sentiments and aspirations of the Sikh Panth will find full expression, satisfaction and facilities for growth. 3. Eradication of poverty and starvation through increased production and more equitable distribution of wealth and also the establishment of a just social order sans exploitation of any kind. 4. Vacation of discrimination on the basis of caste, creed or any other ground in keeping with basic principles of Sikhism. 5. Removal of disease and ill health, checking the use of intoxicants and provision of full facilities for the growth of physical well-being so as to prepare and enthuse the Sikh Nation for the national defense. For the achievement of the aforesaid purposes, the Shiromani Akali Dal owned it as its primary duty to inculcate among the Sikh religious fervour and a sense of pride in their great socio-spiritual heritage through the following measures: (a). Reiteration of the concept of unity of God, meditation on His Name, recitation of gurbani, inculcation of faith in the Holy Sikh Gurus as well as in Guru Granth Sahib Ji and other appropriate measures for such a purpose. (b). Grooming at the Sikh Missionary College the Sikh youth with inherent potential to become accomplished preachers, ragis, dhadis and poets so that the propagation of Sikhism, its tenets and traditions and its basic religious values could be taken up more effectively and vigorously. ©. Baptizing the Sikhs on a mass scale with particular emphasis on schools and colleges wherein the teachers as well as the taught shall be enthused through regular study circles. (d). Revival of the religious institution of dasvandh among the Sikhs. (e). Generating a feeling of respect for Sikh intellectuals including writers and preachers, who also would be enthused to improve upon their accomplishments. (f). Streamlining the administration of the gurdwaras by giving better training to their workers. Appropriate steps would also be taken to maintain gurdwara building in proper condition. The representatives of the party in the Shiromani Gurdwara Prabandhak Committee would be directed to pull their weight towards these ends. (g). Making suitable arrangements for error free publications of gurbani, promoting research in the ancient and modern Sikh history, translating holy gurbani into other languages and producing first-rate literature on Sikhism. (h). Taking appropriate measures for the enactment of an All India Gurdwaras Act with a view to improving the administration of the gurdwaras throughout the country and to reintegrate the traditional preaching sects of Sikhism like Udasis and Nirmalas, without in any way encroaching upon the properties of their maths. (i). Taking necessary steps to bring the Sikh gurdwaras all over the world under a single system of administration with a view to running them according to the basic Sikh forms and to pool their resources for the propagation of Sikhism on a wider and more impressive scale. (j). Striving to free access to all those holy Sikh shrines, including Nanakana Sahib, form which the Sikh Panth has been separated, for their pilgrimage and proper upkeep.

If you're implying I have communist thinking, I can assure you this is not the case. I was simply trying to point out that if you look at the amount of corruption and bickering over trivial issues, caste wars, chair wars, elections in Gurdwarey we can see the mentality of Sikhs not only in the West but in many other countries. At the moment we have SGPC/DGPC in bed with GOI, we all know what a mess they have created they of course are not suitable to lead themselves let alone the masses. Until such time we find suitable Gursikhs to run such a country which I'm all for, I cannot see it being a success at this current moment. At the time of Maharajah Ranjit Singh, there was more ekta than we have now as we had a suitable leader. Some may question his qualities, but at least he had compassion, did not neglect public affairs for pleasure like leaders do nowadays and was a brilliant administrator. Under Sant Jarnail Singh Ji, we had great chances of securing Khalsa Raj had India been a true democracy; and at this time the quantity and significantly quality of Gursikhs was far higher in number than we have now. It is possible the demands for a separate state would not have been made had GOI met our basic requests in the Anandpur Sahib resolution for Sikhs to live as free citizens in an autonomous state.

Agree in principle that Khalistan should exist, how would it be managed and by whom at this point in time. We cant even manage a Gurdwara without killing each other, let alone a Country. Heard some elders say once there are enough Gursikhs Khalsa Raj will be facilitated automatically, and I agree.

Please post your favourite old Kirtan Links. Admins - if we have a similar topic elsewhere, please point me to it. Bhai Gurmail Singh http://www.ikirtan.com/Bhai_Gurmail_Singh_Jee/Bhai_Gurmail_Singh_Jee%2520Tooh_Mera_Trang_Hum_Meen_Tumaraa.mp3 I know Mohinder Singh is no longer affiliated with AKJ, but I listened to much of his kirtan in my younger days and what a voice they had! http://www.youtube.com/watch?v=Xxs_dZRIZPs Bhai Gopal Singh http://www.youtube.com/watch?v=t2g9To6rtA0 Bhai Jeevan Singh Ji http://www.youtube.com/watch?v=Un-5QvQ42nQ http://www.youtube.com/watch?v=WcHTGN9fR1M - never tire of this one Bhai Tejinderpal Singh Dulla Ji http://www.youtube.com/watch?v=SbKnhDCN6ow - vah vah!!

Agree with Neo, eventhough for want of a better word 99% of 'Puratan' jathas believe in the same Maryada, the discussions around Raag Mala, Keski, number of keskis, length of keski, way to matha tek, what to wear, where to eat, who to speak to, what material to eat from, who to eat from, how many karey to wear etc all seem to take precedence over ekta. So even if this saroop and many others contain say Raag Mala or maybe not nothing changes. Lets just focus on one ang and spend our lives arguing over it at the expense of 1429 angs. Sorry for going off on a tangent with some of the post, rant over, I just wanted to get this off my chest :stupidme:

Its not a question about me being protective about Sant Ji, he was a Hawk in comparison to this dung beetle (me) and was a Shiromani Gursikh. Fabricating BS about anyone is called Ninda, and to target Sant Ji was below the belt and he seemed proud of it. If anyone has any doubts about which Khushwant Singh is being referred to please refer to the following link, it gives you an insight into his character. http://indiatoday.intoday.in/story/i-was-the-only-indian-to-criticise-bhindranwale-khushwant-singh/1/255997.html

First of all veer ji, its not fair at all to compare khuswant singh with IG. - Neo Ji - you said anyone who celebrates the death of another being need to learn how to be human first. Although arguable from a physiological point of view IG was a human being. Since when does a non amritdhari person, drinker who distanced himself from Sikhs, wrote some well iffy books become 'Khushwant Singh Ji'? Seriously Singh, I think you are on a different more advanced plain than me if you believe Sarbat Dha Bhalla extends to nindaks of a Mahapurash. Agree once should not be stained for previous misdeeds but did he ever apologise or take back his words, right his wrongs by hurting Sikh sentiments? The article I quoted was from 2003, 19 years after the attack.

Everyone has some positive attributes, but to highlight them for people like Khushwant is uneccessary when he was in his own words the 'chapal' of IG. Why praise someone who criticised one of the greatest Gursikhs in the 21st century in Sant Ji and called all the other Singhs goons? Neo Ji - When the daemon IG died Sangat around the globe celebrated with fireworks, were they sub human?

If family support is available and finances are not so tight, agree more kids the better. Ideally, one should get married straight after Uni and have kids within 3-5 years. This video is an eye opener and worrying if the figures shown are accurate:

This is the sort of venomous ignorant **** the self proclaimed slipper of Gandhi spewed: Punjabiat can show the way to brotherhood by Khushwant Singh THE man most responsible for widening the gulf between the Hindus and the Sikhs was Bhindranwale. Starting as a preacher, exhorting the Sikhs to return to the spartan traditions of Guru Gobind Singh, he chose that an easier way to stop Sikhs lapsing into Hindu fold was to create a gulf between them. He used abusive language for the Hindus describing them as dhotian topian wale — wearers of dhotis and caps. His goons threw heads of cows in the Durgiana Temple. Hindu goons retaliated by throwing cigarette butts in the Golden Temple, smashing up a portrait of Guru Ramdas, founder of the city, on Amritsar railway station. Then it came to killing Hindus. Buses were hijacked, Hindu passengers off-loaded and shot. Punjabi Hindus set up their own Shiv Sena, armed its members with trishuls (three-pronged spears). If Sikhs could carry kirpans, they had every right to carry trishuls, they argued. They claimed a membership of over 80,000. Bhindranwale had to be silenced. This was no easy task since he was a creation of the government as well as the Akali leaders. He was arrested on charges of involvement in the murder of Lala Jagat Narain of the Hind Samachar group. Giani Zail Singh, then Home Minister, who had a negative knee-<banned word filter activated> reaction to whatever Chief Minister Darbara Singh did had him let out on his own terms. Sant Longowal described him as a danda (stave) to beat the government. G.S. Tohra, President of the SGPC, let him find sanctuary in the Golden Temple and convert Akal Takht into a fortress. Indira Gandhi, misled by her advisers, chose the crudest way of getting rid of him: she ordered the Army to storm the temple complex. What could have been handled by the police (as proved later by Operation Black Thunder) was a botched-up “operation Blue Star”. It was a horrendous blunder entailing a heavy loss of life and damage to sacred property. Though Bhindranwale was killed, he became a martyr in the eyes of the Sikh masses. Since the Hindus did not share the anguish caused to the Sikhs, most of them who had never supported Bindranwale, the gulf between the two communities widened. Worse was to follow. The widespread massacre of innocent Sikhs following the assassination of Indira Gandhi embittered the Sikhs against the government as well as the Hindus who they felt had not done enough to save their lives and property. The demand for an independent Sikh State gathered momentum. The first open declaration in support of Khalistan was made on April 13, 1986 at a convention of the Sarbat Khalsa in Amritsar. The June 1986 issue of Sant Sipahi, edited by Dr Rajinder Kaur, daughter of Master Tara Singh, published the details. “The Khalsa Panth will have its own home where the writ of the Khalsa will run supreme.” It demanded recognition by foreign nations and recognition by the United Nations. It asked the Sikhs living outside Punjab to migrate to their “homeland”. Their anger against the government and disenchantment with their Hindu brethren were justified. But the solution proposed was totally unviable. So far not one protagonist of Khalistan has drawn a map outlining its boundaries nor given the communal ratios of other communities, including Hindus, Christians and Muslims. At the very best it would be a land-locked state, almost entirely dependent on agriculture. Its only buyers would be India or Pakistan. If the state envisaged is the present-day Punjab what will happen to the 20 per cent or more prosperous section of the community living outside Punjab — in the Terai area, Sriganganager district of Rajasthan and the rest of India? It should be evident to every Sikh that Khalistan would be the doom of the Khalsa Panth. Fortunately, most Sikhs have come to realise that their future lies in remaining an integral part of India. The realisation came after 10 years of bloodshed and lawlessness. There were nearly a dozen gangs with fancy names like the Babbar Khalsa International, the Khalsa Commando Force, the Bhindranwale Tigers Force, and the Khalsa Liberation Front, composed of between 10-50 men armed with weapons like AK-47 rifles, grenades, etc, made available by Pakistan’s ISI, which also set up training camps for them. Terrorist gangs ruled the state by might — the policemen were too scared to come out of their police stations. By day the police took its revenge by looting villagers whose homes had been visited by terrorists. Terrorists collected levies daswandh (one-tenth in the way of protection tax). They extorted money, molested women and shot anyone who resisted them. Their word was law; no lights at night, village dogs had to be silenced by poison or bullets. Hindus began to migrate from villages to towns and cities where they felt safe. The governments, both Central and state, were at their wits’ end. They held meetings, changed Governors, imposed President’s rule, talked of elections, made Mr S.S. Barnala Chief Minister for a while without a clear policy for the state. By sheer chance the government’s gamble to hold elections paid off. It was boycotted by all Akali parties and the BJP. Because of the absence of any Opposition the Congress recorded a sweeping victory and Beant Singh was elected Chief Minister. His top priority was to eradicate terrorists. He had the full support of Governor Surendra Nath, a retired police officer with plenty of money at his disposal. The task was entrusted to K.P.S. Gill, then DIG, Police. By then Punjab was sick and tired of terrorist depredations. Mr Gill carried forward his predecessor Julio Ribeiro’s policy of a bullet for a bullet by infiltrating into the ranks of terrorists and bribing informers. He had the support of the Army which successfully blocked contacts with Pakistan. Within a few months Mr Gill had terrorists on the run. Many were killed, many more laid down their arms and surrendered to the police. They were too scared to come out of jails on bail lest they be killed by their own erstwhile colleagues. Mr Gill had good reasons to pat himself on the back. But somewhat prematurely. On August 31, 1995, a human bomb exploded outside the Punjab Secretariat building killing Chief Minister Beant Singh and nine others. Khalistan is dead as dodo. But separatist elements still find takers among the Sikhs. The latest example was the acceptance of the Nanak Shahi Calendar prepared by Piara Singh of Canada by the SGPC. Hitherto the Sikhs had followed the Bikrami Calendar to celebrate their religious festivals. Some anomalies were certainly there — some years ago Guru Gobind Singh’s birth anniversary was celebrated twice but no one bothered. But the logic behind the rejection of the calendar is insidious: all communities have calendars of their own, why not the Sikhs? In addition, while it mentions Bhindranwale as a martyr, it ignores the martyrdom of Sant Longowal. Law and order has been restored in Punjab. Its peasants grow bumper crops of wheat and rice year after year. Its industrial city, Ludhiana, is booming with its hosiery, bicycles, sewing machines and ancillary motor parts. Its products find markets in India and abroad. Punjab could even do better provided its two principal communities worked hand in hand. At the moment they live together but separately. This is not good enough. For the spirit of Panjabiyat it is necessary to restore the old relationship of naunh tay maas da rishta. It can be done provided leaders of the two communities stop criticising each other and show the way to a united brotherhood of Hindus and Sikhs. (The Tribune 4, November 2003)

Just because someone uses their Surname does not make them caste proud and I'm totally against people who frequently bash Punjabis, where did they sprout from originally? Not all Punjabis are alcoholics, womanisers, listen to gandhe gaaney etc. If people want to marry in caste or out of caste for instance its their choice and they should not feel pressured to choose one way or another. The choice should be based on jeevan, similar interests and not pride.

Any person leaving Sikhi never understood the message of Guru Sahib, never experienced Vaheguru, never had the beej of love through Sikhi implanted in them, never regularly did Nitnem with even 0.1% of understanding, and never had strong foundations in the first place. The list of what they did not do or understand is usually endless. The excuses used are usually pretty pathetic as well and the fact finding concerning Sikhi; due to bad karma stops at like minded people, they have been unfortunate not to find the right Sangat or Purash that can aid and assist them on this Golden Path. By keeping his external roop for Christians is a powerful tool to convert others who simply dont understand Guru Sahib. Parchar of Sikhi in India in the basics is sorely lacking just like in other parts of the world. We expect people to enter University before Nursery (Kindergarden) so Katha/Kirtan goes in one ear and out the other. I remember on Sikh Channel where a Singh was interviewing Sangat outside Gurdwarey in various parts of India and the majority could not answer very basic Sikhi questions such as who were the first 10 Guru Sahibs, name 4 Sahibzadey, Punj Piyarey etc. This just shows the level of Sikhi knowledge due to lack of the right type of parchar and why Basics of Sikhi channel is so critical. We should spread its availability far and wide. Ideally we need the same channel but in Punjabi to if not stop reduce these very cases.

ਬਲਿਹਾਰੀ ਤਿਨ੍ਹਾਂ ਗੁਰਸਿਖਾਂ ਜਾਇ ਜਿਨਾ ਗੁਰ ਦਰਸਨੁ ਡਿਠਾ। Balihaaree Tinhaan Gurasikhaan Jaai Jinaa Gur Darasanu Ditdaa. बलिहारी तिन्हां गुरसिखां जाइ जिना गुर दरसनु डिठा । I am sacrifice unto those Gursikhs who go to have the glimpse of the Guru. 1 ਵਾਰਾਂ ਭਾਈ ਗੁਰਦਾਸ : ਵਾਰ ੧੨ ਪਉੜੀ ੧ ਪੰ. ੧ ਬਲਿਹਾਰੀ ਤਿਨ੍ਹਾਂ ਗੁਰਸਿੱਖਾਂ ਪੈਰੀ ਪੈ ਗੁਰ ਸਭਾ ਬਹਿਠਾ। Balihaaree Tinhaan Gurasikhaan Pairee Pai Gur Sabhaa Bahitdaa. बलिहारी तिन्हां गुरसिखां पैरी पै गुर सभा बहिठा । I am sacrifice unto those Gursikhs who touching the feet sit in the assembly of the Guru. 2 ਵਾਰਾਂ ਭਾਈ ਗੁਰਦਾਸ : ਵਾਰ ੧੨ ਪਉੜੀ ੧ ਪੰ. ੨ ਬਲਿਹਾਰੀ ਤਿਨ੍ਹਾਂ ਗੁਰਸਿੱਖਾਂ ਗੁਰਮਤਿ ਬੋਲ ਬੋਲਦੇ ਮਿਠਾ। Balihaaree Tinhaan Gurasikhaan Guramati Bol Boladay Mitdaa. बलिहारी तिन्हां गुरसिखां गुरमति बोल बोलदे मिठा । I am sacrifice unto those Gursikhs who speak sweet. 3 ਵਾਰਾਂ ਭਾਈ ਗੁਰਦਾਸ : ਵਾਰ ੧੨ ਪਉੜੀ ੧ ਪੰ. ੩ ਬਲਿਹਾਰੀ ਤਿਨ੍ਹਾਂ ਗੁਰਸਿੱਖਾਂ ਪੁਤ੍ਰ ਮਿਤ੍ਰ ਗੁਰਭਾਈ ਇਠਾ। Balihaaree Tinhaan Gurasikhaan Poutr Mitr Gur Bhaaee Itdaa. बलिहारी तिन्हां गुरसिखां पुत्र मित्र गुर भाई इठा । I am sacrifice unto those Gursikhs who prefer their fellow disciples to their sons and friends. 4 ਵਾਰਾਂ ਭਾਈ ਗੁਰਦਾਸ : ਵਾਰ ੧੨ ਪਉੜੀ ੧ ਪੰ. ੪ ਬਲਿਹਾਰੀ ਤਿਨ੍ਹਾਂ ਗੁਰਸਿੱਖਾਂ ਗੁਰ ਸੇਵਾ ਜਾਣਨਿ ਅਭਿਰਿਠਾ। Balihaaree Tinhaan Gurasikhaan Gur Sayvaa Jaanani Abhiritdaa. बलिहारी तिन्हां गुरसिखां गुर सेवा जाणनि अभिरिठा । I am sacrifice unto those Gursikhs who love the service to the Guru. 5 ਵਾਰਾਂ ਭਾਈ ਗੁਰਦਾਸ : ਵਾਰ ੧੨ ਪਉੜੀ ੧ ਪੰ. ੫ ਬਲਿਹਾਰੀ ਤਿਨ੍ਹਾਂ ਗੁਰਸਿੱਖਾਂ ਆਪਿ ਤਰੇ ਤਾਰੇਨਿ ਸਰਿਠਾ। Balihaaree Tinhaan Gurasikhaan Aapi Taray Taarayni Saritdaa. बलिहारी तिन्हां गुरसिखां आपि तरे तारेनि सरिठा । I am sacrifice unto those Gursikhs who get across and make other creatures also swim across. 6 ਵਾਰਾਂ ਭਾਈ ਗੁਰਦਾਸ : ਵਾਰ ੧੨ ਪਉੜੀ ੧ ਪੰ. ੬