sher_panjabi

Vaheguru ji ka khalsa, Vaheguru Ji ki fateh I am studying BA Religious Studies in UK (2nd year). I have to hand in a proposed (short and snappy) title and (100 words) outline of the topic for the dissertation which i am going to do by May 9th 2005. I have chosen my Islam Lecturer as my proposed supervisor... so the topic for the dissertation will have to be something to do with Islam. I really want to do something on Sikhi. So I thought of doing something on looking at Sufi Islam's similarities and differences with Sikhi. Focusing on Gurbaani and comparing Bhagat Fareed Ji and Bhagat Bhikan Ji's Baani with the 6 Guru Sahibaans Baani in Guru Granth Sahib Ji. Ideas of Grace (Gur-prasaad) Vs. Effort (udam) to become one with Vaheguru. Looking at concepts such as "Dargah", "sache paatshaah", "takhat" and "dastaar-bandi" which are concepts used in Sufi Islam which are also used in Sikhi. Thats the idea i have at the moment. Anyone else got any ideas? thoughts or suggestions? - i would appreciate it.

good points gupt_daasan_daas whether ur mind is pure or not - sikhs wear 5 ks.... whether sikhs mind is pure a sikh is required by guru ji to wear a dastaar. yes - every sikh should be pure inside and outside. but that was not the issue in the article. bhul chuk maaf

AKJ_Chandigarh daas did go up to the people doing Bhangra and asked them to kindly stop. The people doing Bhangra didn't listen and understand started arguing with daas and saying that they are expressing joy. I told them that Guru's joy is not in Bhangra. THey then said to me and two other Gursikhs which joined me that we should stop Granthis from drinking sharaab rather than stopping the 6 or 8 blokes from dancing. - I said that I have never seen a Granthi Singh drink sharaab, one dancer quickly responded, "I have seen a Granthi drunK!!! I poured the sharaab for him myself!" - Wot a plonker! Worst thing that a Kirtani, who was friends with the Dancers kept defending the dancers and kept pulling me away and said, "bhai sahib, tusi apna kam karo, innaa no rehn dio - eh manmukh han, rehn dio" bit shocking. the bhangra people said that for 6 years they have done bhangra with the Gurdwara Parbandhak COmmittee's permission. So that's why i am writing a letter

penji i think u made a very good point there. thanks. i will update the letter. more feedback or suggestions wud be great.

This a letter for the Gurdwara Sahib in Southall. Please let me know if it is okay and any changes or suggestions. Thanks ---------------------------------------------------------------------------------------------- Sri Guru Singh Sabha Gurdwara 2 Park Avenue, Southall, Middlesex UB2 4NP CC: Panthic Weekly, The Sikh Times, Panjab Radio Dear Sri Guru Singh Sabha Southall Gurdwara Parbandhak Committee I would like to wish you all a happy Vaisakhi, and pray that Akaal Purkh blesses the whole Saadh Sangat and keeps Sri Guru Singh Sabha Gurdwara in Chardikala. May Guru Ji bless all the sewadaars and the Gurdwara Parbandhak with dwn, gift of Gursikhi Jeevan and that you may fulfil your duties and sewa with the support and grace of Guru Sahib. The Gurdwara Parbandhak Committee are the caretakers of the Gurdwara. They ensure that the Sikh Rehat Maryada is enforced and that all ceremonies, functions and events are in accordance to the Guru’s Maryada. However, more importantly the Parbandhak Committee give guidance, inspiration and provide the Sangat with a role model of how to be good responsible Gursikhs who respect the Guru and the Guru’s instructions. I visited Southall Vaisakhi Nagar Kirtan on 3rd April 2005 to mark the 306 year celebrations of the Khalsa Panth. I was disappointed to see in the Nagar Kirtan procession Naamdharis (Kooke) being part of the procession and holding a big banner saying “Naamdhari Sikhs”. In sangat-roop, anyone can join the Vaisakhi Nagar procession, however when anti-gurmat groups are holding big banners in the Khalsa’s Nagar Kirtan, then it becomes worrying! Naamdhari don’t believe in Khande-Pahul Da Amrit, and nor do they believe in Guru Granth Sahib Ji as the Guru, so with what ground where the Naamdhari allowed to carry their big banner and be part of the procession? Maaf Karnaa Ji, today we allow Naamdhari to be part of the Nagar Kirtan and hold big banners, tomorrow will we allow Radha Soamis and Narakdhari’s to do the same and join in the Khalsa’s Nagar Kirtan? Secondly, I was shocked as well as everyone I spoke to, to seeing Bhangra dancing part of the Nagar Kirtan procession. Dancers were part of the Desi Radio float. Is it Gurmat to dance to songs about Guru Gobind Singh Ji sacrificing his children for the Khalsa? Are Dharmik songs sung and played for people to hear so that they can dance or is it so that people can listen, reflect, learn and take action upon the message? My humble benti, request, to Sri Guru Singh Sabha Gurdwara Southall Prabandhak Committee is that as the representative of Guru Gobind Singh Ji’s House, you should be role models and leading the Sangat towards Guru Jee. It seems that it would be difficult to do so if the Parbandhak give permission to anti-gurmat groups like Naamdharis to be part of the Vaisakhi procession, and give permission to Bhangra dancers to dance in the Guru’s procession. How will we inspire the youth to Gursikhi when the elders are not enforcing Gurmat on Gurpurb celebrations? I hope this letter is taken seriously and action is taken upon it. I would appreciate a reply back from the Gurdwara Parbandhak Committee within two weeks please. Thanks Humble Daas, Manvir Singh Khalsa

wahiguru ji ka khalsa, waheguru ji ki fateh i would be grateful if sangat could read this letter and give me feedback and let us know of anything to change or add etc. thanks -------------------------------------------------------------------------------------------------- Desi Radio, The Panjabi Centre 30 Sussex Road Southall, Middx UB2 5EG CC: Panthic Weekly, The Sikh Times, Panjab Radio Dear Desi Radio, I would like to wish all the staff a happy Vaisakhi. May Vaheguru keep you all in Chardikala and shower His blessings. I went to Southall Vaisakhi Nagar Kirtan on 3rd April 2005. I was standing opposite Quality Food Store watching the procession led by the Panj Piaare and Guru Granth Sahib Ji Maharaaj di Sawaari. I was shocked and disappointed at what I saw of the Desi Radio float. Bhangra dancers and few other individuals were dancing and waving their arms to religious (dhaarmik) songs about Guru Gobind Singh Ji and the Khalsa. There is nothing objectionable with playing Dhaarmik songs at function like this, however, I would like to ask: is dancing to songs about our Guru and the Khalsa Gurmat? Are songs about the Khalsa and Guru Gobind Singh ji sung to be danced to or are they sung for people to listen to, contemplate and act upon? Someone was making a video of all this dancing to the song about Guru Gobind Singh Ji. What impression will that give all those people watching the television and seeing Vaisakhi Nagar Kirtan, 306 years of the Khalsa being celebrated by a group of clean-shaven/trimmed dancers dancing to songs about the Khalsa? Would we dance in the Gurdwara to Dhadi vaaran or Kaveeshris? I myself and all the people who spoke to felt shocked, embarrassed and upset at seeing Desi Radio’s float allowing dancers to dance about to songs about Guru Ji and the Khalsa. The Guru’s Kushee is not marked by dancing but by dancing the mind. Guru Ji says: I would be grateful that if in the future Desi Radio would contribute to keeping the Vaisakhi Nagar Kirtan, the procession led by Guru Granth Sahib Ji and the Panj Piaare marking the anniversary of the Khalsa Panth a Gurmat environment which represents and upholds the message of our Great Guru rather than displaying non-religious, non-Sikhi related celebrations which do not coincide with the Gurpurb. I pray for the Chardikala of the Panth and that the Vaisakhi Nagar Kirtans become an environment for children to learn about Sikhi, see Gursikh role models and be inspired and that Gurdwara Parbandhak Committees ensure that the Nagar Kirtan tone is not turned down with non-gurmat elements. I would appreciate a reply from you within a week please. Thanks Manvir Singh Khalsa

I remember when I want to France and stayed with the Naujawan for 3 days. THe Naujawans who have been expelled from school = Chardikala! :TH: They sed that they will not give up their Sikhi for any price! They sed that some parents might use the situation as an excuse to cut their children's hair however they said that in no circumstance will they compromise their Sikhi. It was amazing - they all did beautiful kirtan and we all did Ardaas together - amazin people to live in such an environment and still be chardikala gursikhs. May Guru Ji guide us all!

from Tapoban Sahib Phorum

THE SIKH DASTAAR (TURBAN) – IS IT JUST FOR SIKH MEN? by Manvir Singh Khalsa The dastaar (turban) is the crown worn by Kings.The dastaar is the dignity held on the heads of warriors. The dastaar is the honour of wise-men and sages. When women were seen as inferior and considered impure. When low castes were accepted as untouchables and treated as slaves. When the downtrodden were held down by the fear and oppression and made to feel lowly. Guru Jee reminded us that we are all the children of True Ruler, the One Creator, Waheguru. Guru Jee reminded us that we are all Kings and Queens. Guru Jee reminded us that we are all special and important beings. Women, low castes and the downtrodden were raised higher than a Brahman, who called himself wise and a godly. Women, low castes and the downtrodden were raised higher than a Kshatri, who called himself a warrior and heroes. Women, low castes and the downtrodden were raised higher than a King, who called himself royal and the ruler. The Guru gave his arm to the poor. The Guru gave his arm to the oppressed. The Guru gave his arm to the needy. Pulling them up he gave them dignity, respect and honour. Placing a dastaar on the head of a woman, she could now boldy show the world she was no less than a man. Placing a dastaar on the head of a low caste, he could now bravely show society that he was no less than high caste. Placing a dastaar on the head of the downtrodden, they could now show the oppressors that they were no longer the oppressed but were all Kings and Queens. Blessed is that Guru, who gave us the gift of being Sardars. Blessed is that Guru, who gave us the life of being a Saint Warrior. Blessed is that Guru, who reminded us that we to live like Singhs (Lions) & Kaurs (Princess). Sister when you look at the dastaar on your head: Remember you have the honour of a Queen! Remember you have the courage of a lioness! Remember you are royality and the daughter of Guru Gobind Singh Ji! You are the manifestation of the image and beauty of our blessed Mother, Mata Sahib Kaur Ji! Brother when you look at the dastaar on your head: Remember you have the honour of a King! Remember you have the courage of a lion! Remember you are royalty and the son of Guru Gobind Singh Ji! You are the manifestation of the image and glory of our blessed Father, Pita G Guru Gobind Singh Ji! Unfortunately in recent history Sikhs have been led to believe that the Guru’s command of tying a dastaar (turban) only applies to men and not women. In Sikhi men and women possess equal rights. In Sikhi the Rehat (discipline) of the four kurehats (prohibitions), five kakkaars (articles of faith) and Nitnem (daily prayers) are equal for men and women. In Sikhi men and women are equal in status, work and roles. Why do some people believe that the Guru’s command of wearing a dastaar is not equal for men and women and solely for men? Why do some people believe that men have been bestowed with the crown of the dastaar and not women? Why do some people believe that Guru Ji has not bestowed his daughters with the beauty, grace and glory of the Khalsa unique image which distinguishes a Sikh from crowds of thousands? Let us realise the beauty, glory and honour of the dastaar and wear it with honour. Let our sisters have the confidence to reject the false beliefs and pressures of society and enjoy the Guru’s given roop, image, which he has graced the Khalsa with. Let us all support our fellow sisters and mothers in wearing dastaars and following the Guru’s Hukam rather than giving into society’s pressure. Be inspired and inspire others. May Vaheguru bless you.

God has the power to do anything - God is beyond our comprehension. he is infinite, resides in everything, and can create or destroy anything in an instant.

true - we shudn't label or divide gurdwara's to different sants, gursikhs or castes. end of day - gurdwara = guru duaara, the guru's door/gate. but i must say the Gurdwara looks beautiful - to be honest it looks better than Southall Havelock Rd Gurdwara!!!

Summary of last Sunday's Sweet Sikhi show discussion which comes on Panjab Radio 7pm-8pm (channel 880, www.panjabradio.co.uk) Amrit is derived from two words.....Am and Mrit Mrit = death and Am = Beyond (just as "Ajoon" - the "A" bit means beyond) Amrit = nectar of immortality/beyond death Amrit is used in Gurbani for various different things Amrit Baani Amrit Naam Amrit Ras Amrit Peevho Amrit being inside us Is Khande Di Pahul and Amrit the same thing? Is Guru Nanak Ji's reference to Amrit, and the Khanda Baata Amrit prepared by Guru Gobind Singh Ji two different things? Nehee ji. Guru Nanak Ji and Dasam Paatshah = one light, one jyot. Guru Nanak Sahib's hukam and gurbaani was re-emphasised by the succeeding Gurus. The Revelation of Gurbaani and Sikhi occured over the 280 years (time of the living gurus). The living human gurus lived Gurbaani and made into a reality and showed the sikhs and the world of how the message of Gurbaani is practially lived. "Jo To Prem Khelan Ka Chaaho, Sir Dhar Dhalee Galee Meree Aao" - this was said by Guru Nanak Sahib Ji, and the in the Ninth form of Guru Tegh Bahadar, Guru Ji lived this and made this shabad a reality by giving his head for the protection of Dharam. In the Tenth Roop, Guru Gobind Singh Ji lived this and asked for a head of a Sikh. He himself sacrificed his family and all Guru Ji had. Similarly Amrit was made into a "physical reality" by Guru Gobind Singh Ji. Amrit Baani, Amrit Ras, Amrit Naam = different roops (manifestions) of (the one) Amrit. (Nanak Amrit Eik Hai, Dooja Amrit Naahe... Nanak, there is only one Amrit, there is no second Amrit). Khande Di Pahul = physical roop, physical manifestion of Amrit. The power of Amrit Baani and Amrit Naam are transferred into the Paahul when the Panj Piaare stir the Khanda Baata. Taking Amrit is an Oath of Allegiance to the Guru. Taking Amrit you accept your Guru and give your mind, body and soul to the Guru. Taking Amrit you save yourself from the Bujjar Kurehats and have the help of Gurbaani. Taking Amrit we take on roop of the Guru and wear the 5 Ks which help our mind, body, and keep focused. In India, to get water of the ground (i.e. from a well) you got put water into the well or into the ground, before the water comes out from the ground. The water from the ground is pushed up and comes out of the ground through the help of water from the top being poured into the ground. Similarly, the external Amrit (khande di pahul) is needed to manifest and bring out the Amrit which is within us. The Khande Di Pahul is gift, tool which helps us. Khande Di Pahul in itself cannot change us. For the seeds of Amrit to flourish, the ground and soil need to be fertile - therefore our karam, actions, and conduct should be those required by the Guru (i.e. by living the Guru's Rehat completly, the Ras of Amrit, the seeds of Amrit flourish and become manifest). Thats a quick summary of last Sunday's show - any mistakes bhul chuk maaf karnee ji.

Welcome to the Guru's family!

http://www.tribuneindia.com/2005/20050419/punjab1.htm#5 Mr Ram Singh from Nepal (left) and Mr Suresh Singh from Bihar at Mahadharmak Vidyalaya in Talwandi Sabo. — Tribune photo by Kulbir Beera

Shaheed Bhai Fauja Singh Ji Sri Darbaar Sahib 3 Gursikh Children wearing Bana

500 years ago Guru Nanak Sahib Ji rejected the Caste system. :cool: The sad fact - if we don't follow Guru Ji and also give up using, supporting or labelling people by caste then we will drive others away from Sikhi. From a simple thing like saying, "are you Jatt?", "are you a Thakaan?" or "what caste are you from?" Sadly we are nowadays even trying to divide our shaheeds and great sikhs of the past into what caste group they descended from. (have we forgotten: "Khalsa meri Jaat ar pat") From simple thing like labelling our Gurdwaras, "Ramgharia Gurdwara", "Ravidaas Gurdwara", "Bhatra Gurdwara", "Balmik Gurdwara" etc Where is "Guru's" Gurdwara? From simple thing like making jokes about 'lower castes' and showing the slightest of discrimination. So depressing to see that we even try to attach and figure out the "caste" of Amritdharis and sometimes call people "he is a low-caste Amritdhari Singh". Shall we carry on to do this or shall make a promise this Vaisakhi, that we will take one step closer to the Guru and destroy the caste-system's influence on the Sikh community? Do we want it on our consciousness that we have pushed people away from Sikhi and that we have let our Guru down in representing the Guru's Sikhi? Please read this article (it shows the consequences of 'Sikhs' ignoring Guru's Hukam and still labelling and using caste system... This time 56 families left Sikhi, tomorrow it may be more if we don't take action and change ourselves) News: 56 Sikh families convert to Christianity Guru Raka!

I have Adobe Photoshop Elements 2.0 woops i gave wrong filter description the filter i used for sri akaal takhat sahib photo was: Filter > Stylize > Trace Contour

culturally the colours may symbolise or portray: Black = protest - worn by Singhs during Jaito Da Morcha and other peaceful protests against British. Blue = Royal... Orange = Dharam Blue = colour worn by Mughals Orange = colour worn by Hindus Khalsa wore Blue + Orange = unique identity White = Peace/ purity These are the "traditional" colours worn by Sikhs

pencil drawing or colour drawing i think

Sorry Anjaan penji. Sri Akaal Takhat Sahib has asked all Sikhs to follow the official Sikh Calendar, Nanakshahi Calendar - whether individuals which celebrate the Indian Bikrami Calendar New Year is up to them. So the "Panth" will be celebrating 306 years of the Khalsa Panth tomorrow. Individuals may decide to celebrate today and tomorrow because today is the Indian/Hindu Vaisakhi - celebrate both days or celebrae the whole month! More we remember the Khalsa and do something positive to mark it, the better it is

Sikh Vaisakhi Gurpurb is tomorrow anjaan veer ji. It's Indian cultural New year (Vaisakhi) today (start of the Hindu Bikrami Calendar) But happy Vaisakhi anyway

bump up

In morning try to smile for five minutes - fake smile or natural smile...doesn't matter - just smile (big smile When you smile (your mouth and cheek tissues get stretched which lead to) your body releasing happy harmones - so please try to smile (even if you feel sad) Also please sing (with a smile ) the shabad:

If you read Bhai Randhir Singh Ji's book or Bhai Rama Singh Ji's book - the Akhand Paats which they perform = not just for the sake of an akhand paat but so that they can get close to Gurbaani. Bhai Rama Singh ji stresses in his book that we should slowly, accurately and corretly read Gurbaani when doing AKhand Paat even if that takes longer than 48 hours ... this is also emphasised in Sikh Rehat Maryada. We should pay and appreciate people for explaining Gurbaani for us - not for doing what we are supposed to do. We should read Gurbani, we should do take effort to Sehaj Paat, we should take responsibility of our own actions and not make Sikhi like a comodity where you pay a Gurdwara £200 for an Akhand Paat, chill at Gurdwara in Langar hall, perhaps listenin to 5 mins of paat, then get a siropa and a pat on the back from the Gurdwara Committee at the Bhog. bhul chuk maaf. Please check out Panthic Weekly article: http://www.panthic.org/news/131/ARTICLE/1190/2005-04-03.html

1/ Guru Ji had one wife - Mata Nanaki Ji "Eka Naaree Jati Hoye, Par Naaree Bhain Dhee Vakhaanai... Practicing chastity with having (only) one wife, recognise every other woman as your sister or daughter" 2/ Kiratpur Sahib = where Sixth and Seventh Nanak Ji passed away and their ashes were scattered in the nearby river. ... The Hindu mentality of throwing ashes in the Ganges (River Ganga) has been transformed into Sikhi - people have superstition that they have to throw ashes at Kiratpur Sahib. The Sikh Rehat Maryada states that especially choosing Kiratpur Sahib to throw your ashes = manmat. We should choose the nearest river or flowing water to dispose of the ashes of a dead person.