sher_panjabi

THe second picture - by looking at it reminds you of history and you learn how Guru Nanak Ji ate at Bhai Lalo Ji's house - so its not for worship but to learn history. But the first picture = if you're gonna hang it in your house or gurdwara - it is more likely that some people may do matha tekhna to it or think it is literally Guru nanak Ji

Reminds me of the saakhi... A Sikh of Guru Nanak was going to travel from his village to see Guru Sahib. The villagers said, "you always praise Guru Nanak and speak highly of him - let us find out who your Guru is also". The Sikh accepted to allow someone to accompany him to see Guru Sahib. Some villagers came with the Sikh to see Guru Sahib. On the journey to see Guru Ji. The Sikh stepped on a thorn and his foot started to bleed. The Villagers accompanying the Sikh laughed. "This is how great your GUru is! You go and see him, and on the way you get pain and grief". The Sikh felt embarrassed and when arriving he asked Guru Sahib, "Why did I have the accident Guru Ji! These villagers now mock and laugh at me." Guru Nanak Maharaaj Ji, akaal roop, said: "O Sikh, It because you have done so much Sewa and Simran that you got the thorn in your foot. According to your Karam (actions) of your previous lives, you were to be hanged in this lifetime for a crime which was going to be an excuse. However your Sewa and Simran has reduced your Karam's punishment from the punishment of being hanged to a prick of a thorn." The Villagers and the Sikh fell at the feet of GUru Nanak Sahib.

Waheguroo Tuhee Rakhan-haar hai! Dhan Guru, Taa Dhan Os Guru Ke Sikh!

My view point is based on what a Katha-vaachic said at the Gurdwara once: You have a bowl of plastic fruit on the table. And you have real fruit. Looking at the plastic fruit, you cannot experience the Ras, taste, which one would experience in eating real fruit. You cannot get close to it. You can either sit and stare at the plastic fruit on the table, or eat and relish real fruit! The choice is yours. Now, you can either see Guru Nanak Ji is the person in the picture hanging on the wall. Or you can live Gurbaani, and become the walking image of Guru Nanak Ji, and experience Guru Nanak Ji, by following the Shabad Guru. That sums it up for me! Ang 864, Guru Granth Sahib Ji Maharaaj

vwihgurU jI kw Kwlsw! vwihgurU jI kI &iqh!! Photos/Pictures of the Gurus - We see them in shops, homes and some Gurdware. People also now have little models of Guru Nanak Ji which they have in their cars now! Are images of the Guru (not refering to images/pictures which portray history) manmat or gurmat or pointless???? Harko-vale Baba Ji view: Baba Jarnail Singh Ji Khalsa, Bhindranwale view:

vwihgurU jI kw Kwlsw! vwihgurU jI kI &iqh!! I hope it is common sense - if you can't physically put your head on the floor to matha tek - then you do your best to show utmost respect to Guru Ji in the best way possible to you. This may be jus bowing you body slightly and not fully - but it depends on your body THe only thing we should be aware of is: Don't do anything which inflicts physical pain and distress to the body. So in the case of sitting on the floor for langar or matha teknaa... please use common sense! Disable people don't have to get out of their wheelchairs and fall on the floor to do the matha teknaa, nor wud anyone make a cripple forced to sit on the floor cross legged. however, these ppl are exceptions! our guru = samrath its not even worth discussing these type of issues - my view anyway "common sense, is a rare sense" food for thought :T:

spot on paaji! totally agree. its not whether parvaan or not parvaan.... we should wait for guru jee to speak to us and give his blessings then bless the parshaad guru jee speaking to us and us listening, acknowledge and accepting hukam = that is the sign for us to now do Kirpan Bhet and bless Parshaad it may seem trivial -- but a lot of youngsters get confused by loads of trivial things adding up and confusing them

VALENTINE’S DAY REFLECTIONS by Manvir Singh Khalsa Valentine’s Day celebrates love. Valentine’s Day is about showing your love. Valentine’s Day involves sharing love. Who do you love? Who would you want show your love to? Who do you wish to share your love with? We all have love. We can all show love. We can all share love. My Valentine’s would be the person who taught me about love. My Valentine’s would be the person who showed me love. My Valentine’s would be the person who I learnt to share love. My Valentine’s Day is everyday. My Valentine’s Day is the early hours before sunrise. My Valentine’s Day is waking up to my Beloved. My Valentine’s would be my Beloved Guru. My Valentine’s would be my parents. My Valentine’s would be my Dear Lord Creator. The sign of love is willing to sacrifice all you have. The sign of love is being graceful and forgiving. The sign of love is being side by side forever. Guru Gobind Singh Ji sacrificed his mother, father, four sons, and all he had for me. Guru Gobind Singh Ji showered His grace on me and gave me the gift of Amrit. Guru Gobind Singh Ji is always with me in the Divine form of the Shabad. <span style='font-family:GurbaniWebThick'>suKI bsY moro pirvwrw ] syvk is`K sBY krqwrw ] 2 ]</span> "May me family [the Sikhs] live happily, and may my Sikhs and disciple cross over to God." (Guru Gobind Singh Ji, Benti Chaupai) A mother sacrifices her share of a meal just to see her child does not feel hungry A father sacrifices his time and energy, to work hard bring his children up. A mother will be forgiving and show grace to her child when he or she does something wrong. Our parents teach us to walk, talk and eat. Our parents hug us when we feel lonely and wipe our tears when we feel sad. Our parents do so much for us and yet do not seek thanks or appreciation. <span style='font-size:14pt;line-height:100%'>‘<span style='font-family:GurbaniWebThick'>kwhy pUq Jgrq hau sMig bwp ] ijn ky jxy bfIry qum hau iqn isau Jgrq pwp ]1] rhwau ]</span>... </span>Why O son do you argue with your father? It is a sin to argue with him who gave you life and brought you up.’ [Ang 1200] The mother is the first one to offer companionship to her child from when the child is in her womb. During hard times our parents stand side by side us. When a child is sick or upset, our parents are still there to listen and offer a shoulder to cry on. Vaheguru has given me the gift of a human body. Vaheguru has given me the gift of the breathing. Vaheguru has given me the gift of intellect. Vaheguru can make me us from nothing to everything. Vaheguru is a merciful judge who is neither harsh nor lenient. Vaheguru bears no hatred; He listens and guides all those who ask with devotion. ‘<span style='font-size:14pt;line-height:100%'><span style='font-family:GurbaniWebThick'>swcu khoN sun lyhu sBY ijn pRym kIE iqn hI pRB pwieE ]9]</span></span>... I tell the truth, listen everybody: those who love [Vaheguru] obtain the Dear Lord.’ [Guru Gobind Singh Ji, Swaarag Swaiye] Vaheguru is my mother, father, friend and companion. Vaheguru is always with me, within me and beside me. Vaheguru protects me when I am a weak, lifts me when I fall, and guides me when I can’t see. May we all love Vaheguru as much as He loves us. Be inspired and inspire others. May Vaheguru bless you! Bhul Chuk Maaf Karnee jee

vwihgurU jI kw Kwlsw! vwihgurU jI kI &iqh!! I believe perhaps this new suggestion of banning jeans has good intentions the intentions being: 1/ to dress modestly 2/ to express respect and humility in the Gurdwara for the Guru and Saadh Sangat 3/ to prevent the degradation of Sikhi Saroop or stop the Youth drifting away from Sikhi and its Rehat However the idea of banning Jeans, is irresponsible and not very intelectually thought out. Banning jeans will not solve Patit-punnaa (huge rise of people disregarding Sikh discipline) nor will it enshrine Sikhi in the hearts of these youngsters. Maaf karnaa. My suggestions would be: 1/ Ask EVERYONE (including men) to dress modestly and respectfully 2/ ADVISE (not Order!) that it may be more easier and more respectful if you people don't wear mini-skirts or skirts, or tight clothes which are seen unappropriate for the Gurdwara environment which primarily an environment that is supposed to enhance our spirituality. 3/ Quiz and question those who are drifting away from Sikh dress (in a respectful manner) - perhaps have someone doing a survey questionnaire outside the Gurdwara and get feedback. - it's Education and Actions we need - not scapegoating Jeans wearers Humble food for thought.

I was sitting at the Gurdwara during a Youth Programme. I was eating Langar and chatting to my friend in English. A Baba Ji came up to me and said: "Beta! You have passed the struggle to keep your hair. You have had maharaaj's blessings in keeping Sikhi Saroop and taking Amrit... Yet you speak English!?!?! In the Gurdwara you should only speak Panjabi and nothing else. You should be an example and tell others also!" I was like If I spoke Panjabi to this Penji i was talking to... then she wouldn't understand a thing because her Panjabi isn't very good. Yes! We should learn to speak, read and write Panjabi... but just because we are speaking English and doing Gurmat Vichaar doesn't make us bad compared to the Babe (old men) speaking panjabi and chatting about Indian politics and other non-Sikhi gap shap. THats what triggered me to write this article. bhul chuk maaf karnee ji.

THE GURDWARA – A YOUTH PERSPECTIVE by Manvir Singh Khalsa The Gurdwara is a place of worship. The Gurdwara is a place for the community to socialise and meet up. The Gurdwara is a place for us to educate, learn and to inspire fellow Sikhs about the path of Sikhi and Gurbaani. You hear youngsters saying: “I don’t like going to the Gurdwara”, “The Gurdwara is boring”, “I can never understand a thing said at the Gurdwara”. When somebody goes on the stage in the Main Hall at the Gurdwara and gives a talk, lecture or explains something in English, then you hear the old men say, “why are you speaking in English?” “Speak Panjabi, the language of our Gurus”, “We should encourage children to learn Panjabi, and not speak English in the Gurdwara”. “Gaj ke aako ‘Waaheguru’” is my response to these opinions about speaking English in the Gurdwara. People seem to think that by discussing or explaining Gurbaani or giving a lecture in English at the Gurdwara, will lead to youngsters in the future not being able to read Gurbaani and that instead youngsters will be reading English translations of Gurbaani rather than Gurbaani itself. I personally disagree. Did the non-Panjabi American Sikhs know Panjabi when they got interested in Sikhi? Should we have told these non-Panjabi Sikhs to first take lessons in learning the Panjabi language and only then should they start learning about the religion of Guru Nanak? Does speaking Panjabi make one a Sikh? If speaking Panjabi makes one Sikh, then the whole of Panjab should be Sikhs. If speaking Panjabi makes one a Sikh, then all the youngsters in Panjab should be following Sikhi, rather than losing their faith in pursuit of drugs, alcoholism and other intoxicants. Guru Nanak Ji travelled on four long journeys, to Iraq in the West, Russia in the North, Burma in the East and Sri Lanka in the South. This was a big chunk of the known world at that time. This highlights that Guru Nanak Ji’s message was universal. Do not get me wrong. I am not undermining or questioning the value of Gurmukhi or Panjabi language. However the discussion, thirst, yearning, explanation and discourse on Sikhi should not be ‘limited’ to Panjabi. Guru Nanak Ji spoke the language of the people, wherever he went. However, despite travelling the world, Guru Nanak Ji composed Gurbaani in Gurmukhi. This was the language intended by Waheguru to reveal the message given to the Gurus. But how will we understand that message, if we are not allowed to enquire or learn about in the language we are comfortable with? How will we understand the treasurers of Sikhi, if we are not allowed to think and explore our religion in the language our mind operates in? How can we give people an opportunity to learn about Sikhi, which entail them later to learn Gurmukhi so that they can dive deep in the glory of Gurbaani, if we are stopped in the early stage of this education just because we are not speaking Panjabi. Guru Pyaaree’o, a humble request is that we should all send our children to Panjabi classes to learn Gurmukhi. We should all encourage in belief and practice speaking Panjabi and reading Gurmukhi. However, we should also allow those who are not comfortable in expressing their love in Panjabi to be able to express and share their feelings in the language of their choice. What can we do? Forward thinking Gurdwaras have installed permanent projectors and screens in the Main Halls to be used for showing shabads and shabad translations. Gurdwaras, which understand the need to involve the youth , get someone to explain the hukamnama into English after it is read. Gurdwaras which want to create future leaders of Sikhi, run Gurmat classes which allows youngsters to learn, explore and discuss Sikhi in English, which leads to youngsters having a thirst and desire to wanting to learn Gurmukhi so that they can go one step further in understanding their Guru. We must ask ourselves, are we involving our youngsters enough in the Gurdwara and Gurdwara management? Are we taking our Gurdwara into the future or are we taking the Gurdwaras with us to our graves? Are we building our children’s future and creating a learning environment for them, or are we just passing time? Food for thought. Please forgive my mistakes. Be inspired and inspire others. manvir_singh_khalsa@yahoo.co.uk

Paaji - how do u know that the Parshaad has been accepted??? What's point asking Guru Jee's aagiyaa/permission to bless the parshaad - when you are already gonna bless it yourself!!???? Through the Hukamnaama - Maharaaj speaks to us and blesses us. Then we know that the Parshaad has been Parvaan/accepted. Thats my vichaar - Prof. Principle Satbir Singh (Sau Sawaal, 1983) also mentions that the Sri Akaal Takht Sahib has issued quiet few hukamnama stating the Kirpan Bhet shud be after the Hukamnama

vwihgurU jI kw Kwlsw! vwihgurU jI kI &iqh!! 1/ In Ardaas we say: "May Karaah Parshaad Di Degh be accepted (Parvaan Hove)" What do we do? Slap bam, a Singh get outs his Kirpaan, and starts making a noise while doing Kirpaan Bhet (blessing the Parshaad by touching it with the Kirpaan). This means: 1/ The Singhs mind is NOt in the Ardaas but rather he is waiting for the Giani to say "DEGH PARVAAN HOVE" 2/ He disturbs others when doing the Kirpan Bhet 3/ So is Guru Jee accepting the Parshaad or is the Singh with Kirpaan accepting and blessing it???? 4/ How do we know Guru Jee has accepted the Parshaad?? How do we know it is ParvaaN? We know the Degh is Parvaan through the HUKAMNAMA (the Guru's edict). After listening to the Ardaas and Hukamnama (with pyaar and respect) only then one should do Kirpaan Bhet to the Karaah Parshaad. 2/ Why do we take 5 servings of Parshaad out first? - That is to be given to 5 Amritdhari Singhs who represent GURU PANTH - If 5 Singhs/Singhness are not available then remembering the Panj Pyaare of 1699 one puts the 5 servings back inside the Bowl and mixes it in with the rest of the Degh 3/ Why put Parshaad in a small bowl (Kohli) and put it next to Guru Jee? - some people think that parshaad is for Guru Jee. However, this can't be true! Because if it is Guru Jee's parshaad then how come the Giani Ji eats it!!!! Our Guru is Shabad Guru Granth Sahib Ji& #33; THe Parshaad in the bowl near Guru Ji is kept aside for the Singh/Singhnee doing Chaur Sahib di Sewa. So that when the Diwaan is over, he or she has got parshaad to eat. 4/ Parshaad - what does it mean? Parshaad = blessing. Degh is the Guru's blessings shared with everyone irrespective of beliefs, religion, colour, age, sex or distinction. Sources: Prof Principle Satbir Singh, Book: Sau Sawaal, & Sikh Rehat Maryada

‘SABH SIKHAN KO HUKHAM HAI, GURU MAANIYO GRANTH’ … by Manvir Singh Khalsa The Guru Granth Sahib Jee is the living light of the Ten Gurus. The Guru Granth Sahib Jee is the living spirit of the Ten Gurus. The Guru Granth Sahib Jee is the living voice of the Ten Gurus. Some people say the Guru Granth Sahib Jee is a mere ‘Holy Book’. Some people say the Guru Granth Sahib Jee is mere ink and paper. Some people say that you can’t get enlightened through the words of Guru Granth Sahib Jee. [Ang 67]Many fake God men use the verses of Gurbâni to enlighten people, and yet call themselves the ‘Guru’. Many fake God men use the verse of Gurbâni to explain the truth to people yet take the credit of being the ‘Guru. Many fake God men, look like Sikhs, and twist the words of Gurbâni, to proclaim themselves as the ‘Guru’. Somebody’s son moves from India to Canada. He writes a letter to his family back home sayin g that he is in good health, got a job and not to worry. The family a week later receive the letter and read it. The family are in joy and celebrate the success of their son. The family are in delighted and are happy that their son is well and healthy. If someone was to say to the family, that why are you so happy, “you are only reading mere words”… If someone was to say to the family, that why are so proud, “it is only a mere piece of paper”… If someone was to say to the family, that your son cannot talk to you through “ink and paper”… That person would have to be greatest fool, to think that the son has not communicated to the family because he cannot talk them through written words. The message, which the letter gives is, is of their son’s. The sweet words in the letter are of their son’s. The letter is, the son talking to his parents in the form of ink and paper. Through Gurbâni, Vaheguru sent us a message. Through Gurbâni, Vaheguru speaks to us. Through Gurbâni, Vaheguru enlightens us. [Ang 982] A person who reads Gurbaani to people cannot credit himself to be called ‘Guru’. A person who explains Gurbaani to people cannot credit himself to be called ‘Guru’. A person who discusses Gurbaani with people cannot credi t himself to be called ‘Guru’ Vaheguru is the Formless and all pervading. Through Guru Nanak Jee and the ten saroops, Vaheguru was revealed in the form of the spoken. Through Gurbaani and the Guru Granth Sahib Jee, Vaheguru is revealed in the form of the written. The Guru Granth Sahib Jee is an eternal message. The Guru Granth Sahib Jee is an eternal Emperor. The Guru Granth Sahib Jee is the eternal voice of Guru Nanak and Guru Gobind Singh Jee, forever. [Guru Gobind Singh Jee's Mukhvaak recorded in Giani Gian Singh's Khalsa Tvaareek] Be inspired and inspire others. May Vaheguru Bless you. manvir_singh_khalsa@yahoo.co.uk

vwihgurU jI kw Kwlsw! vwihgurU jI kI &iqh!! the tracks are INSPIRATIONAL we played the demo at the Gurdwara to the Youth Sangat... little kids loved it!!! Can't wait to get hold of the album! :wub: :T:

http://www.tribuneindia.com/2005/20050117/punjab1.htm#1 Akal Takht diktat against same-sex marriages Varinder Walia Tribune News Service Amritsar, January 16 Denouncing the practice of same-sex marriages, Giani Joginder Singh Vedanti, Jathedar of Akal Takht, has, in his directive, urged the Sikh sangat not to allow the holding of such ceremonies in any gurdwara of the world. Taking serious view of the proposed move of the Government of Canada to introduce same-sex marriage bill in the House of Commons, he described it as ‘anti-Gurmat’ trend that had no place in Sikhism. The directive, the first of its kind, has been issued under the seal of Akal Takht. The directive reads that the rising trend of same-sex marriages in western countries was a matter of concern. The move of certain countries to give legal accordance to such marriages had already initiated a worldwide debate. He said Sikh code of conduct did not allow such marriages. A same-sex marriage in Amritsar had already hit the newspapers headlines. Jathedar Vedanti said the idea of same-sex marriages originated from sick minds. The trend needed to be curbed, he said. He urged the Sikh sangat to seek guidance from Guru Granth Sahib and act as per the Sikh philosophy to stop such anti-human tendencies. The issue of same-sex marriages has become a hot issue in Canada these days where a large number of Sikhs are settled. The cancellation of the visit of Canadian Prime Minister, Mr Paul Martin, to Amritsar for paying obeisance at the Golden Temple is being attributed to this controversy. While, former Premier of British Columbia and Federal Minister Ujjal Dosanjh, who was to accompany Mr Paul Martin to Amritsar, had stated that the Canadian Government was committed to allowing same-sex marriages, Mr Gurmant Grewal, three-time member of Canadian Parliament, held that in 1998, the House of Commons had said that the traditional definition of marriage, meaning that it was between a man and a woman, should be retained. There are six Sikh Members of Parliaments in Canada who had taken diametrically opposite stand on the issue. SGPC’s general secretary Sukhdev Singh Bhaur had already urged the Sikh MPs to rise above petty politics and take stand as per the Sikh maryada.

Waheguru Ji Ka Khalsa, Waheguru Ji Ki Fateh!! I am sure many people have thought about this question. Sikhs wear an external uniform to unify and bind them to the beliefs of the religion and to remind them of their commitment to the Sikh Gurus at all times. Unlike some other faiths where only the clergy are in uniform, all Sikhs are enjoined to wear the uniform of their beliefs. These five articles of faith, along with a turban, distinguish a Sikh and are essential for preserving the life of the community. Naturally, for Sikhs these religious articles have deep spiritual significance; and some practical as well. The five articles of faith start with the "k" alphabet in Panjabi, and are thereby referred to as the 5 K's. Kesh (unshorn hair of all the body, which is kept covered and crowned with a Keskhi/Turban) is one the K's in the 5 K's Uniform bestowed upon us by Guru Gobind Singh Ji. Guru Nanak Ji, the founder of the Sikh faith, started the practice of keeping hair unshorn because keeping it in a natural state is regarded as living in harmony with the Will of Waheguru. So as a Sikh one recognises that Waheguru has given us hair for a reason. For example: • The hair on our head protects the skull and brain • The hair on our body acts an insulator • Our eyebrows prevent water going into your eyes • The hair under our armpits prevent friction and irritation when we move our arms • When one meditates the hair on our body vibrates the energy/Naam. Gurbaani says: (Ang 1144, SGGS) The turban is part of the uniform because it has immense spiritual and temporal significance. Wearing a turban declares sovereignty, dedication, self-respect, courage and piety. All practicing Sikhs wear the turban out of love and as a mark of commitment to the faith. Guru Gobind Singh Jee says: Kesh is a TOOL, a MEANS to an END. The End = Waheguru. Our Rehat (discipline) of any sort should be underlied with Pyaar (love) for Waheguru and only then will work for us. E.g. Giving a rose to someone in itself and by itself alone is not LOVE. However it is means to and end. It used to express love and appreciation. Hence, you need the love in order for the rose not to be an empty gift. However, that is not to say or imply that the tool or gift is unnecessary! Similarly Maharaaj talks about that being a vegetarian alone will not get you to God. Instead NAAM will get you to God - and our Rehat compliments and helps us in that journey. Guru Ang Sang If any of many vichaar or views are wrong, then bhul chuk maaf karne ji

sorry. my mistake about big bir upstairs at darbaar sahib.

Adapted Extract from www.sikhcoalition.org

EXPLAINING WHAT THE KIRPAN IS TO A NON-SIKH by Manvir Singh Khalsa WHAT IS A KIRPAN (pronounced Kir-paan)? It is a small sword held by a material strap which goes across the body. It is not an offensive weapon but a protective tool Kirpan means ‘hand of kindness/mercy’, which highlights how the Kirpan is not to be used to attack anyone but merely to defend oneself or another as a last resort. WHO CARRIES A KIRPAN? Initiated Sikh men and women, irrespective of age. WHY CARRY A KIRPAN? It is part of the Sikh uniform which consists of 5 articles: 1. Kes: uncut hair (tied up and the head and crowned with a turban) - The Kes is an identity of a Sikh and also has spiritual significance. - The Kes is a stamp or seal that a Sikh¡'s head is God's. 2. Kanga: small wooden comb (placed in the hair knot under the turban) - The Kanga is used to keep the hair clean. - Just a Sikh combs their hair daily; he or she should also comb their mind with the Guru's wisdom. 3. Kara: Iron bangle (worn on the wrist) - The Kara is a gift of a Guru which acts as a reminder to do the right action (with our hands). - The Kara is made of iron which symbolises how a Sikh should have strength and courage. 4. Kirpan: small sword (made of steal/iron) - The Kirpan is to be used to upkeep righteousness - The Kirpan represents sovereignty and kingship bestowed upon the Sikhs by their Guru. - The Kirpan exemplifies the warrior character of a Sikh. 5. Kachhera : Long undergarment (which is above the knees, and worn as an undergarment) - The Kachhera is worn to be respectable and dignified at all times. - The Kachhera reminds a Sikh to practice self-control and to have a high moral character. The 5 articles have the same value as the uniform of a policeman or a soldier and something more subtle than that. This means equality, uniformity, unity and identity of the wearers. Every member of a team is required to put on a certain prescribed uniform for this very purpose. In the same way a Sikh has to wear the 5 Articles (known commonly as the 5 Ks) as part of being a "Warrior-Saint", a 'Khalsa'. IS IT OPTIONAL TO WEAR A KIRPAN? No! It is mandatory for initiated Sikhs to carry a Kirpan (this is recognised by the British Law). WHAT IS THE FUNCTION OF THE KIRPAN? Defence (as a last resort, to upkeep righteousness and justice) Used to bless Sikh Holy Communion, called 'karhaah parshaad', at the end of religious functions. WHAT ARE OFFENSIVE OR MISLEADING SUGGESTIONS ABOUT THE KIRPAN? To suggest that is a 'dagger', 'knife' or 'offensive weapon'. To suggest it is a merely cultural symbol. To suggest that the Kirpan can be replaced by wearing a miniature or replica Kirpan. IS IT LEGAL TO CARRY A KIRPAN IN BRITAIN? Yes it is! Under the Criminal Justice Act 1988 (section 139) and Criminal Justice 1996 (section 3 and 4) allows anyone to carry a blade exceeding the length of 3 inches for religious, cultural or work related reasons. The Criminal Justice Act and the 2003 Religious Discrimination Act safeguards the Sikhs to carry the Kirpan. manvir_singh_khalsa@yahoo.co.uk

Harmandar Sahib bir (whose prakaash is done upstairs at Darbaar Sahib) was written by Bhai Gurdaas Ji, and dictated by Guru Arjan Sahib Ji.

Sankat = Issue/dillema/problem Mochan = (to my knowledge) help/solution/answer Sankat Mochan Shabads are particular shabads selected for helping with particular problems or issues. I.e. If you have family problems, the Sankat Mochan Shabad book would suggest a shabad which relates to that issue and can be useful to you. Or if you are scared of death, the Sankat Mochan Shabad book would suggest a shabad which could help you overcome the fear. However, what is wrong or manmat is to get into the NUMBER GAME. I.e. "RECITE THIS SHABAD 100x" or "RECITE THIS SHABAD FOR 40 DAYS" and all pains will go. No! This is the JANTAR MANTAR game, which the Pandits played. Sikhi is beyond this.

The original bir written by Bhai Mani Singh Ji, which Guru Gobind Singh Ji dictated at Sri Damdama Sahib - is called the "DAMDAMI BIR" (the current day Guru Maharaaj da saroop, which included the Ninth Guru's Baani). That particular Bir was taken by forced by Ahmed Shah Abdali, when he came from Afghanistan to attack India. No-one knows what he done with it. He could have taken it to Afghanistan or he could have burnt it. However, Baba Deep Singh Ji (under Guru Gobind Singh Ji's instructions) had made four copies of the Damdami Bir. THese four copies were sent to the following Gurdware: 1/ Takht Sahib, Sri Akaal Takht Sahib 2/ Takht Sahib, Sri Keshgarh Sahib 3/ Takht Sahib, Sri Patna Sahib 4/ Takht Sahib, Sri Hazoor Sahib Whether you can view these Birs at those Gurdwaras - i don't know. Perhaps someone who has been to these Gurdware and scene Maharaaj de saroop or talked to sewadaars from these Gurdware can put some light on this area.

http://www.sikhism.com/teachingtheyouth/if...atherdrinks.htm Written by Dr. Gurbaksh Singh If Your Father Drinks Drinking is considered a vice worldwide but still many adults drink. Children feel very embarrassed, ashamed, and sometimes even degraded if they find their father drinking alcohol and losing his self-control. They pity him but feel helpless. A few experiences with camp trainees, who did not approve drinking by their fathers, are worth sharing with the readers. This topic was included as the result of a very touching response by a young boy at a Montreal (Canada) Camp. After I had told of the bad effects of drugs and alcohol use to a junior group, we discussed how young people could save themselves from drugs. One youth observed, “If adults and our parents do not drink, we will not get into that bad habit. They must stop drinking.” A girl asked, “Everybody knows that drugs and alcohol are bad for health, then why do they drink? Why can’t we tell them not to drink?” This led us to discuss how to stop adults from drinking alcohol. The youth made many suggestions. One of them was to read Sikh Maryada to those who drink alcohol. It will teach them that the Sikh faith prohibits the use of drugs and alcohol. Many youth agreed with this suggestion. Another youth asked, “Is there any specific hymn in the Guru Granth Sahib, which prohibits drinking?” The author recited and translated a few lines of the hymn: QUOTE ijqu pIqY Ksmu ivsrY drgh imlY sjwie ]jith peethai khusum visurai dhurugeh milai sujaae Why drink alcohol, which makes one forget the Lord and be punished in His court. (Guru Granth Sahib, p. 554) After listening to the translation of the hymn, a couple of them said, “Uncle, that is good. Write it on the board, we will copy it.” When the youth copied the hymn in their notebooks, I asked, “Do you think that adults will stop drinking after listening to this hymn?” Most of them responded, “Yes, they should.” However one boy, with frustration looming large on his face, started shaking his head. From his response, I read the message of his heart, “No way. It won’t work in the case of my father.” The class was over, I met the boy and asked him, “What is worrying you? Why did you shake your head like that?” His reply gave a chill through my spine. Tears formed in his eyes before he could speak. With a choked voice, which would have melted every heart, the boy spoke, “You may do anything, my father does not listen. My mother and my grandfather have told him many times but he ignores them. All our relatives have failed; how can he listen to the reading of this hymn by me?” I cannot put into words what went through my mind after hearing that. To console him, I told him, “All fathers and mothers love their children. They may not listen to their elders or their friends but they cannot ignore the request of their children. He will surely listen to you. I will also try to talk to him.” When I was talking to the boy, I knew I might not be able to see his father or talk to him but his pathetic condition made me say the above words. Quite often I remember the boy shaking his head in desperation, whenever I find some parents drinking with complete disregard to the feelings of their children. I know that he is not the only child being tortured emotionally by his father, there are thousands suffering like him helplessly. Maybe, the reading of this experience and two other incidents stated below, will touch the hearts of the Sikhs who drink. I pray that they give up this habit and rebuild their self-esteem. Further, I hope they will not demoralize their children any longer and destroy their lives. At another camp, a middle-age group (10 to 14 years) was told to write what a Sikh is required to do and what he is not permitted to do by his faith. Among the prohibitions, of course, all students stated that a Sikh does not take drugs, he does not drink or smoke. They were asked if someone in their family drinks, how will they tell him/her not to drink? Many answers were given and all were in the tone, “You should not drink, it is a bad habit of yours.” They were suggested to find a better way to say the same thing. By mutual discussions the following statement was finalized by the group. “If a child does something wrong, blame goes to the parents for not disciplining their child; if a Sikh drinks, it reflects disregard towards the Guru and it lowers the image of the community. A Sikh needs to avoid it.” Before concluding the discussion, the trainees were told not to argue with the drinking persons to justify their observations. They were suggested to leave them alone to think for themselves. The very first Sunday following the camp, a Sikh came to me as soon as the gurdwara function was over and the Sangat was moving out for the langar. He said , “I wish you to drink tea with us at our house.” I was still thinking of what answer to give when the young girl with him said, “Uncle, he is my father.” I remembered immediately that the girl was at the camp. I agreed to visit their house that very day after the langar. Even before the tea was served, the father proudly narrated what happened at his house the other day, when his daughter returned from the camp. “My friend and I were drinking when she entered the house. With her bag still on her shoulders, she uttered verbatim what you told her at the camp and immediately went to her room. We analyzed her statement and found that she was right. To restore her faith in us and to assure her that we love her, we both decided to give up the habit right away. We threw away the bottle and felt a great relief after doing that. I know Sikhs are prohibited from the use of alcohol but I drank just to build my false ego.” Similar good experiences have been reported from some other parents as well. However, one case backfired and that too needs to be told to the youth. A young boy argued with his father that drinking is bad and that he should not drink. One day when his father started drinking, the boy picked up his bottle and wanted to take it away to express his protest. The father became angry, gave a hard slap on his face and yelled, “Are you my father or am I yours? You must know how to behave.” The boy narrated this experience to the director of the camp who shared this sad incident with me. On the last day, when parents came to the camp to take their children home, I said in my farewell speech, “Respected parents, we take full responsibility for whatever the youth have learned at the camp. In case it does not agree with your beliefs or your daily practices, you should hold teachers and not your children responsible for it. We will personally apologize to you for anything taught to the youth if it is not endorsed by Gur bani or by the Panthic Reht Maryada. If punished for their disagreement with you, the children will lose faith in you and in our teachings at the camp.” Later, the director of the camp told the author that according to the feedback received by him, the message was very much appreciated by both the parents and the trainees. http://www.sikhism.com/teachingtheyouth/if...atherdrinks.htm