sher_panjabi

FATEH SIKH NAUJAWAN CAMP Gurmat workshops, developing leadership and communication skills and developing knowledge of Sikh practices such as Prakaash, Sukhaasan, Ardaas and more. 27th to 29th December 2004 @ Gurdwara Sahib - Bobigny, Paris France email - fateh-eu@fatehworld.org PO BOX 62, UB6 9YH, England All applicants must be 18 years or above.

Fateh! The reasons it is 18+ only are: 1/ The outlook and thinking of an 18 yr old will be different from a 10yr old 2/ 18 yr olds above can talk and discuss topics more deeper and perhaps go bit more emotional into the activities compared to younger children. 3/ Its a leadership workshop so it is "AIMED" at 18+ For these reasons we can hope you can understand why it is 18+ obviously if there is someone 17yrs old and they are mature and they really want to come, then there is no issue. But you got to understand this isn't a normal Gurmat camp which teaches A-Z about Sikhi but rather it develops communication, leadership and builds confidence in the older kids so that they can in future hold camps and teach the younger ones.

FATEH SIKH NAUJAWAN CAMP Gurmat workshops, developing leadership and communication skills and developing knowledge of Sikh practices such as Prakaash, Sukhaasan, Ardaas and more. 27th to 29th December 2004 @ Gurdwara Sahib - Bobigny, Paris France email - fateh-eu@fatehworld.org PO BOX 62, UB6 9YH, England All applicants must be 18 years or above.

Baba Fareed Ji By Manvir Singh Khalsa (sher_panjabi@hotmail.com) Parents give blessings to their children. We ask Waheguru to make our children rich and well off. We ask Waheguru to make our children successful in their work and jobs. Which parent doesn’t want this for their children? We ask Waheguru that may our children make a name for themselves in the world. But we should also ask that may our children have love for the Guru. May they love the Guru that much , that without the Guru they don’t feel their life is complete. Baba Fareed Ji’s mother, Bibi Mariam, said to her son as a very young child, “Oh my sn, do simran (meditate on the Lord)”. As any innocent child, Baba Fareed Ji would ask, “Ma, if I do Simran, then what will I get in return.” His mother replied, “The people who Simran, God gives those people sweets to eat.” Children are drawn to eat sweets and love to eat them. Baba Fareed Ji would cross his legs, close his eyes and do Simran. His mother would put some sweets in to a bowl and put it front of him. Baba Fareed Ji would open his eyes after doing smran and see the sweets in front of him. “Look ma, God has given me sweets to eat.” He would then happily eat the sweets and his mother would look at him and smile. Baba Fareed Ji looked forwards to doing Simran and being rewarded with sweets by God. For a time he would keep doing Simran and his mother would each time put sweets in front of him and when he closed his eyes so that when he opened his eyes, he could eat them. But one day Baba Fareed Ji, opened his eyes and didn’t look at the sweets. He didn’t eat the sweets but still looked happy and content. His mother asked, “Fareed, today you haven’t eaten the sweets God has given you.” Baba Fareed Ji answered, “O Ma, once you taste the Name of God, then all other sweets in the world taste bland.” When we praise Baba Fareed Ji, we always praise his mother. With a little incentive of giving sweets, we can see the blessings bestowed on Baba Fareed Ji. Do today’s mothers give their children sweets to eat? Yes they do! Three times a day mothers give their children different types of sweet foods and sweet dishes to eat. But today’s mothers don’t say, “If you wake up and say ‘Waheguru’ and going to sleep say ‘Waheguru, then you can have sweets.” “First say ‘fateh’ to your grandparents and then I will give you your sweets.” “I’ll give you sweets, if you come with me to do the Gurdwara and help me do some sewa.” However many blessing we give our children, that “when you get older may you become successful, may your name be high, and may you rule the world”. But with our blessings nothing can happen, until Guru Ji showers his blessings upon us. Do you wish your children to receive the blessings of Guru Ji? If we want our children to respect their elders, then it is also our responsibility to connect our children to Guru Ji. We can do this by reading them sakhis and stories about our Gurus. “The stories of one’s ancestors make the children good children” (Ang 951, SGGS). Give them these types of blessings and encourage them that, “O son, you go to the Gurdwara and sit in the sangat (congregation).” A young child can read so many school books. What can a child not read Sri Jap Ji Sahib? Yes they can. But if we haven’t done it ourselves, how our children going to do it? But no! Until a child doesn’t get the blessings of Guru Ji nothing will happen. Even before they go to school, we should inspire our children to say, “Waheguru Waheguru” going to school and coming back from school, only then will their journey to and from school becoming safalaa, fruitful. Then the Guru’s blessings will work. Then in life they will only happiness and more happiness. Those children will give their parents respect and they will build respect for themselves in the world as well. This is the true blessing. Have you given your child the true blessing? Be inspired and inspire others. May Waheguru bless you.

BHAI MATI DAAS JI by Manvir Singh Khalsa When Guru Tegh Bahadar Ji went to sacrifice himself for the Hindu nation, to uphold dharma, righteousness and justice, Guru Ji also had three other Sikhs who stayed with him and were martyred in front of Guru Tegh Bahadar Ji’s own eyes. One of these great men was called Bhai Mati Daas Ji. The Qazi asked Bhai Mati Daas: “Accept Islam and you will receive all the happiness’ and comforts of the world. We will give riches, as many wives as you wish and make you a courtier of the Mughal royal court.” Bhai Mati Daas replied: “And if I don’t accept Islam then what will I face?” “Then you will be faced with death! You will be sawn alive”, said the Qazi. Bhai Mati Daas said to the Qazi: “O Qazi I have tasted all of the world’s happiness’ and comforts. My family are well off, I have a wife, children and parents. I am healthy and experienced all the world has to offer me…” “…However I have not tasted the teeth of your beloved saw! I would rather taste the teeth of the executioner’s saw than have all the comforts of the world.” The Mughal Emperor Aurangzeb ordered the executioners to give a taste of the saw’s teeth. The executioners placed the saw on top of Bhai Mati Daas’ head and sawed downwards up to the length of four fingers. Blood was pouring from the head. The hair was shining with bright red. The face was smothered with the colour of blood. “You have tasted the teeth of the saw. Now tell me if you wish to accept Islam and have all the comforts and riches of the world or face death”, asks the Qazi. Bhai Mati Das replies, “I would rather face death a nd take on the teeth of the saw than be engulfed in the pain and misery which the comforts of the world bring.” ‘Sir jaave ta jaave, meri Sikhi sidq na jaave… if my head has to go then so be it, but may my Sikh faith never go.’ [sikh proverb] The Qazi, executioners and the rest of the crowds were shocked at Bhai Mati Daas’ decision. The executioners ask, “What is your last request?” Bhai Sahib says, “I don’t have one but two requests! Firstly may my body be facing Guru Tegh Bahadar Ji, I never wish to turn my back to me Beloved Guru. Secondly I request you to execute me slowly. I wish to recite ‘Jap Ji Sahib’. So do not saw my tongue off until I utter: ‘jinni naam dhiaayia, gaye masakhat ghaal; naanak te mukh ujle kete chhutee naal.’’ The executioners were moved by this. “People usually ask us to hurry up the execution, so that they feel as little pain possible. We have never been requested to kill somebody slowly.” The saw was put on Bhai Mati Daas’ head. ‘Ek Oangkaar, Satnaam, Karta Purkh, Nirbhai, Nirvair, Akaal Moorat, Ajooni, Saibhan, Gurprasaad…’ Bhai Mati Daas shows no sign of distress and continues to recite Jap Ji Sahib. Eventually the body split into two pieces. Bhai Mati Daas never gave up Sikhi or the support of Gurbani when challenged with death. Bhai Mati Daas didn’t merely utter Gurbani but, he lived Gurbani and put Guru’s Divine words into action. Now we are not shadowed with the choice choosing between torturous deaths, conversion or keeping our Sikh faith. Have we held on tight to the support of Jap Ji Sahib? Have we held on to immortal spirit of Sikhi? Have we held on to the Guru’s gift of fearlessness and love? ‘Remember those who laid their lives for our tomorrow.’ BE INSPIRED AND INSPIRE OTHERS. May Waheguru bless you. manvir_singh_khalsa@yahoo.co.uk

THE POWER OF AMRIT by Manvir Singh Khalsa When Bhai Jaitha Ji came from Delhi with Guru Tegh Bahadar Ji's severed head to tenth Guru, the Guru asked, "Oh Bhai Jaitha, tell how many people gathered at Chandi Chownk, to see my father be beheaded?" Bhai Jaitha replied, "There were hundreds and thousands." Guru Ji then asked, "How many Sikhs of Guru Nanak were standing in the crowds?" Bhai Jaitha Ji with tears in his eyes replied, "Oh Guru Ji, I couldn't recognise who was a Sikh or who was not a Sikh, there were thousands of people but I couldn't see any Sikhs distinct from the crowd." The tenth Guru replied, "Don't worry, I will soon give the Sikhs, such a beautiful distinct image that my Sikhs will be recognised in crowds of thousands and throughout the world." Amrit derives from two words, 'Am' and 'Mrit'. 'Am' means water. 'Mrit' is making a dead person alive. 'Amrit', the water, which makes a dead person alive. When Guru Gobind Singh Ji gave the Sikhs Amrit he made the dead people alive, he instilled a new lease of spirit, which transformed sparrows into hawks, and made the Sikhs fearless of death. In 1739 Nadir Shah came from Afghanistan to invade, plunder and loot the land of India. As the army entered through Panjab, the Sikhs would attack the armies at night time. The Sikhs would raid their looted wealth and riches. The Sikhs would free the innocent Hindu sisters and mothers and return them to their respective homes. Nadir Shah asked Zakriya Khan, the Governor of Panjab about the Sikhs. "Who are these people who dare to at tack my soldiers and plunder me", he asked. Zakriya Khan replied, 'These are the followers of man called, 'Guru Nanak', their homes are their saddles and they visit their holy shrine in the middle of the night and disappear before the first light of day.' Nadir Shah asked, 'What gives them their strength to dare to challenge me and my large armies?' Zakriya Khan replied, 'Their Guru has given them Amrit, 'the water of immortality', drinking this they become fearless of death'. Nadir Shah with curiosity said, "How do you know this?" Zakhriya Khan replied, "Those people who used to walk pass me, with their head down and would say salaam… Those same people after taking Amrit, they still walk pass me, but now they don't hold their head down, nor do they say salaam. Instead they walk pass, looking into my eyes. You are one King, but they are all Kings." If an old man takes Amrit, he becomes fearless of death, like Baba Deep Singh Ji who at the age of 75 died fighting with his head on his hand. If a young child takes Amrit, he becomes fearless of death, like Sahibzaada Zorawar Singh, who at the age of 8 didn't lower his turban to Wazir Khan and instead was bricked alive with his younger brother. If a woman takes Amrit, she becomes fearless of death, like Mata Bhag Kaur who led 40 Sikhs into victory in battle against an army of thousands. Would you stay Nir-gura (without a Guru) till you die? Or would you like to take the gift of Amrit and become the Sikh of the Guru? Have you felt the 'Power'? Be inspired and inspire others. May Waheguru bless you. manvir_singh_khalsa@yahoo.co.uk

THE POWER OF AMRIT by Manvir Singh Khalsa When Bhai Jaitha Ji came from Delhi with Guru Tegh Bahadar Ji's severed head to tenth Guru, the Guru asked, "Oh Bhai Jaitha, tell how many people gathered at Chandi Chownk, to see my father be beheaded?" Bhai Jaitha replied, "There were hundreds and thousands." Guru Ji then asked, "How many Sikhs of Guru Nanak were standing in the crowds?" Bhai Jaitha Ji with tears in his eyes replied, "Oh Guru Ji, I couldn't recognise who was a Sikh or who was not a Sikh, there were thousands of people but I couldn't see any Sikhs distinct from the crowd." The tenth Guru replied, "Don't worry, I will soon give the Sikhs, such a beautiful distinct image that my Sikhs will be recognised in crowds of thousands and throughout the world." Amrit derives from two words, 'Am' and 'Mrit'. 'Am' means water. 'Mrit' is making a dead person alive. 'Amrit', the water, which makes a dead person alive. When Guru Gobind Singh Ji gave the Sikhs Amrit he made the dead people alive, he instilled a new lease of spirit, which transformed sparrows into hawks, and made the Sikhs fearless of death. In 1739 Nadir Shah came from Afghanistan to invade, plunder and loot the land of India. As the army entered through Panjab, the Sikhs would attack the armies at night time. The Sikhs would raid their looted wealth and riches. The Sikhs would free the innocent Hindu sisters and mothers and return them to their respective homes. Nadir Shah asked Zakriya Khan, the Governor of Panjab about the Sikhs. "Who are these people who dare to attac k my soldiers and plunder me", he asked. Zakriya Khan replied, 'These are the followers of man called, 'Guru Nanak', their homes are their saddles and they visit their holy shrine in the middle of the night and disappear before the first light of day.' Nadir Shah asked, 'What gives them their strength to dare to challenge me and my large armies?' Zakriya Khan replied, 'Their Guru has given them Amrit, 'the water of immortality', drinking this they become fearless of death'. Nadir Shah with curiosity said, "How do you know this?" Zakhriya Khan replied, "Those people who used to walk pass me, with their head down and would say salaam… Those same people after taking Amrit, they still walk pass me, but now they don't hold their head down, nor do they say salaam. Instead they walk pass, looking into my eyes. You are one King, but they are all Kings." If an old man takes Amrit, he becomes fearless of death, like Baba Deep Singh Ji who at the age of 75 died fighting with his head on his hand. If a young child takes Amrit, he becomes fearless of death, like Sahibzaada Zorawar Singh, who at the age of 8 didn't lower his turban to Wazir Khan and instead was bricked alive with his younger brother. If a woman takes Amrit, she becomes fearless of death, like Mata Bhag Kaur who led 40 Sikhs into victory in battle against an army of thousands. Would you stay Nir-gura (without a Guru) till you die? Or would you like to take the gift of Amrit and become the Sikh of the Guru? Have you felt the 'Power'? Be inspired and inspire others. May Waheguru bless you. manvir.khalsa@gmail.com

THE LONGING FOR KES by Manvir Singh Khalsa 4 years ago I stopped cutting my hair and kept my Kes. What made me keep my hair? What made me feel the yearning to accept my Guru’s image? What made me want to become close with my Guru? As a child I was encouraged to read stories and sing shabads at the Gurdwara. As a child I was introduced to sewa and was made to distribute langar and parshaad with my brothers. As a child I was made to sit in the Sadh Sangat and listen to Keertan and Katha despite not always understanding. Going back home from the Gurdwara, my parents or family members would ask “what did you learn today?” We would discuss what Giani ji talked about We would discuss the meaning of the shabad sung. We would discuss the meaning of things we do in Sikhi. I would look around the Gurdwara and Nagar Keertans at all the Singhs and Singhnîân.I would look at the beautiful dastaars (turbans) of my Sikh brothers and sisters. I would look around and see little children with Kes. They looked like Guru Gobind Singh Ji & Mata Sahib Kaur Ji. They reminded me of the Singhs and Singhnîân of the past, in the stories I was told about. They looked like true princes and p rincesses who were crowned with their royal turbans. Why don’t I look like my Father – Guru Gobind Singh Ji? Why don’t I look like my Brothers – the Four Sahibzaade (Princes)? Why don’t I look the Saint-Soldiers which I read about? At school my English friends would ask: “What religion are you?” ‘I am a ‘Sikh!’’ I would reply. ‘But where is your hair and turban’ they would say. Should I say that only our Granthis keep Kes? Should I say that only really religious Sikhs keep Kes? Should I say that only backward Sikhs keep Kes? I felt ashamed. I would feel proud of being a Sikh! But the pride did not go beyond the boundaries of my heart! Muslim classmates would ask ‘are you a Hindu?’ ‘No! I am a Sikh!’ I would say. ‘But Sikhs all drink’, ‘All Sikhsl cut their hair’ And ‘unlike us Muslims, Sikhs are not true to their religion!’ What reply should I give? Why don’t they see the Saint-Soldier in a Sikh? Why don’t they see the love of Guru Nanak Ji and the royalty of Guru Gobind Singh Jee when they look at Sikhs? Why don’t they see the compassion, humility and righteous character of a Sikh? I planned to go to Panjab in the summer holidays in 2000. I wanted to keep my Kes, so I didn’t have a hair cut for a long time. Before I went on holiday I was told, ‘have a hair cut, you look scruffy!’ But I didn’t want to, because I wanted to fulfil my dream of accepting my true identity. In Panjab I was asked: “Do you want to get a haircut from the village Barber?” “No!” I replied, “Not on the land where Guru Gobind Singh Jee sacrificed his four sons, and family for us!... Not on the land where Bhai Taru Singh refused to have his hair cut and instead accepted his scalp to be scraped off!... Not on the land where Singhs and Singhnîân who gave their heads but not their Sikhi!” How could I cut my hair on that ground which was stained with blood of the Gurus and Shaheeds (martyrs) who died for our Sikhi? I thought what would my family think of my keeping Kes. I thought what would the relatives, who have a negative image of Singhs think of me keeping Kes. I thought what would people at my school say or do if I kept Kes. I decided not to cut my hair and started to tie a turban in the Christmas holidays during Year 11. My dad told me that by becoming a Singh I would face numerous problems and that am I willing to face those challenges. “Singh’s find it difficult to get married!” “Singh’s struggle to get good jobs because of racism!” “In a town where there aren’t any turbaned Sikh children, you will be face with racism!” I replied, “The Guru’s whose path I have chosen will look after me”. I would find good and beautiful wife with the Guru’s grace. I would rather work in a factory and be proud son of a Father, rather than work in a high flying job but with no self-respect. I would rather people swear at me than turn my back on my Beloved Guru. My Kes is the wires of electricity, which link me to my Dear Father – Guru Gobind Singh Ji! My Kes is my Nishaan Saahib, my flag and the stamp of my Sikhi! My Turban is my crown; my Turban is my honour; my Turban is the image of my Beloved Father – Guru Gobind Singh Ji! With God’s grace, I received support from my family, respect from my school and love of my Guru. Be inspired and inspire others! May Waheguru bless you!

----------------------------------------------------------------------------------------------------------------------------------------------------------------- This is my story of keeping Kesh (unshorn hair). I used to be a mona (cut my hair), who became keshdhari (stopped cutting my hair) and kept Guru’s Rehat (Sikh discipline). The story dates from May/April – August 2000. I have recorded and added my experiences from prior this time as well and how I have struggled to keep Kesh. My story isn’t anything exceptional, however I thought it might help to inspire those who might be in similar situation as I was in before. Guru Raka. ---------------------------------------- Waheguru Ji Ka Khalsa, Waheguru Ji Ki Fateh!! I have recently kept my Kesh. Thanks to my parents, I feel I have been brought up with Sikh values and beliefs. I am able to do Keertan and read Gurbaani and have an interest in Sikh philosophy and history. I am not saying that I am a saint or anything, but as I grew older I realised the value of my actions and the distinction between gurmat and manmat acts. So my ‘Manmat’ actions were becoming aware to me. However, I had always felt one thing missing in my life. Like a jigsaw puzzle with a couple of pieces missing. One of those pieces missing was my KESH! I had always wanted to have Kesh from when I was a child. As I grew up I learnt more and more things, and started realising more about Sikhi. I looked at other Keshdhari Sikhs and children and thought, ‘why am I not like them’, ‘why am I not a Sikh, but I call myself Sikh!’ I wished and wanted to look like them, with a ‘guttee’ (hair knot), ‘keshki’ and ‘dastaar’ (turban). I enjoyed going to the Gurdwara and sitting in Saadh Sangat and listening to what the person on the stage was saying. Sometimes when I was really young, my dad used to tie a pagh on me when going to the Gurdwara. I liked wearing the ‘dastaar’. When I was about twelve to fourteen years old I used to tie a pagh by myself with a little help from my dad. I would tie a pagh when going to the Gurdwara on Gurpurbs. My Taya Ji (uncle) used to like me wearing a pagh to the Gurdwara. He used to always tell rishtedaar (relatives) about how good I am, and how I wear a pagh to the Gurdwara. He was happy and all excited when he used to tell people. However sometimes I used to feel awkward and annoyed. I felt a fool, as if I was tricking myself. Wearing pagh on Gurpurbs and then cutting my hair. So it felt a little embarrassing when my Taya Ji or someone else would say how good I am, how I can I sing shabads, do Keertan, read Paat and wear a pagh and look smart. I used to think that people must think what a fool I am. Doing all of this and thinking I am a Sikh, when I cut my hair. However, now I realise why my Taya Ji and others were happy, and I remain grateful to them for their support and guidance they gave me, which I realised later. The town where I live is mostly full of gore and a strong minority of Pakistanis. There is only a small community of Sikhs, like 60 homes. However there are not any Keshdhari youngsters. In the whole town the only people I know who have Kesh are one or two old people and one or two very young children, but no teenagers or young adults have Kesh. I always dreamt and pictured myself in the future as being Keshdhari. I would say that one day I would have kesh. At night sometimes I would dream of being in full Sikhi Saroop. I never saw myself as a mona (cut haired), instead I used dream that as an adult I would have a pagh (turban) and an uncut beard, looking smart and proud. I never liked having a hair cut! I remember as a c hild sometimes my dad would cut my hair with a trimming machine. Looking back now it reminds me of pictures and scenes when a Hindu child gets his head shaved by an elder family member in the Hindu initiation ceremony for babies. I wanted to keep Kesh but couldn’t. Like a hungry child who wants roti but can’t make it. I felt guilty and ashamed that as a Sikh, I was cutting my hair when great Sikhs like shaheed Bhai Taru Singh Ji refused to have his Kesh cut and instead he said that he would rather have his scalp removed. That is how much pyaar (love) Bhai Taru Singh Ji had for the Kesh, the identity, the image that the Guru had bestowed upon him. I couldn’t bring myself around to saying that I am a Singh and that I am proud to be Sikh (even though I was proud). Instead I felt I was a disgrace to my religion because I had my hair cut and still had the nerve to call myself a Sikh. Even though I had religious views I wasn’t practising what I believed; so I felt awkward. At school gore would ask me what my religion was. When I said I was ‘Sikh’ they would say, 'yeah but why is your hair cut then, aren’t Sikhs supposed to have uncut hair and wear a turban'. WHAT ANSWER COULD I GIVE THEM! What that it is common for (BLIND FOOLISH) Sikhs to cut their hair? All I could say is that I am not religious, HOWEVER I was and was proud to be a Sikh! But again, I had put myself to shame. Shaheeds (martyrs) like the two young sahibzaade, sons of Guru Gobind Singh Ji, aged 5 and 7yrs old, were bricked alive for refusing to give up their Sikhi. When faced with the challenge of death or converting to another faith they chose death. They were confident and kept their faith, however difficult the times were, and they roared “BOLE SO NIHAL, SAT SIREE AKAAL” on being martyred. And there I was sitting in England, with an easy life, no one to asking me to convert or die; yet I was being forced to say that I am not Sikh when I really was. Muslims in my Art class would say that I am a Hin du. However I would say I am a Sikh but not religious, that’s why I have my hair cut. They would say it is in your religion to drink alcohol because most Sikhs do, and they would sing Gurdaas Maan’s song: ‘APNA PANJAB HOVAI, GHAR DI SHARAAB HOVAI’, saying that Sikhs drink alcohol and are known to be drinkers. I would say “NO! Those Sikhs who drink alcohol are not religious.” That gave Sikhs a good image or what? It made Sikhs look like fools, cowards and ungrateful; something which we aren’t, nor have been, nor will be. Where is the image of Sikhs as saint soldiers who are honourable, proud and respectful to their Guru? Who was to blame for their misunderstanding of Sikhs? It is us, the Sikhs, who have made people think of ourselves like this. Finishing year 10 at Secondary School, I went to India in the summer holidays. Before I went, my brother and my dad said that I should have a haircut, but I didn’t want to because I wanted to keep my Kesh in the back of my mind. I couldn’t tell them straight up that I wanted to keep Kesh. I knew they would mock me and make me sound like I was being unrealistic. I say, 'IF YOU WANT SOMETHING YOU HAVE TO MAKE A START'. But everyone thought it was one big joke and that I was just being a nuisance. I went to India and was offered a haircut but I said no, not giving a reason. The reason I refused was because I FELT GUILTY TO HAVE MY HAIR CUT ON THE LAND OF THE GURUS AND OF THE MARTYRS WHO SACRIFICED THEIR FAMILIES AND LIVES FOR SIKHI. How could I sit in the barber’s shop and have a barber’s scissors cut my hair, when our Gurus and shaheeds spilt their blood for us. I should have the Guru’s hand on my head only, not the barber’s hand. Coming back home to England, I thought what should I do. I couldn’t imagine the gore at school appreciating Sikhi. Because of lack of encouragement and self-confidence I cut my hair (for the last time). From that time on I didn’t cut my hair. It was weird, on several occasions I got out of going to the b arbers by making up excuses. At this time the barber was a Muslim man, which was even more humiliating for me, that as a Sikh I was sacrificing my Guru’s identity with the scissors of a Muslim barber. Once I made an excuse to delay having a hair cut. I was wearing a T-Shirt, which said ‘Proud to be Sikh’ and had a Khanda on it. My dad and brother said have a haircut today. They kept on persisting (most likely because my hair was looking long and unmanageable). I told them that how insulting or disrespectful it is to wear a T-Shirt with a Khanda on it, and then going to have a haircut. My dad just got annoyed with the excuses. I tried to avoid the subject of going to the barber for long as I could. But my lack of confidence and the lack of support resulted in me getting my hair cut. During the christmas holidays I started wearing an orange ‘saafa’ (casual style turban) and kept my Kesh. On purpose I started off by tying a ‘saafa’, wanting to keep the idea of me keeping kesh subtle. I now wasn’t going to turn back! My dad got annoyed why I had a saafa wrapped around my head and said either take it off or tie a proper pagh. In the holidays I felt nervous wearing a pagh. I felt uncomfortable in terms of what if someone from my school saw me in town, or what would the rishtedaar (relatives) think. The first day back to school, as I tied my ‘dastaar’ (turban) my stomach churned, it felt as if someone was squeezing my stomach and chest. I felt nervous of thinking what gore (white people) would say, and what they would do to me seeing me with a ‘pagh’ tied on my head. I was so nervous that the day before I went to school, I got my mum to write a letter to my school tutor telling her why I was wearing a pagh and asking her to ensure that everyone was tolerant and understanding. I prayed to Waheguru Ji to help me. Looking in the mirror I tied my pagh. Inside my head, I questioned myself, and asked myself what I would face in my life if I kept Kesh. Looking in the mirror I wanted to s ee the true me – a Sikh boy who is proud to be a Sikh, and not a Sikh boy who says he is Sikh, but cuts his hair trying to hide his true self, and Sikhi. I felt emotional and came into bairaag (emotion of feeling moved) looking in the mirror and tying my pagh. However, I knew what I was doing was the right thing to do, and that no fundamentalist Muslim, no racist white person, no relative or family member could stop me. I knew Nanak Guru Gobind Singh would bless me and that Akaal Purkh (the Almighty Lord) was watching me and would help me all the way. When deciding to keep Kesh, my dad said to me that if I kept Kesh that I wouldn't get married (and I felt and sensed that he also implied getting a job would become difficult because of discrimination in the workplace). He said he was worried as singhs find it difficult to get married. In the matrimonial section of the newspaper, you always find ‘clean shaven Sikh boy wanted’. He said Kurian (girls) nowadays do nakre (make excuses and be picky) with monai (cut haired people), so where does that leave singhs? Instead he said I should grow my Kesh after getting married. I told him, ‘why should I keep Kesh after marriage?’ You marry someone for who they are. I thought, is me growing Kesh after marriage going to change the girls mind about marrying a ‘Gurmukh’. How do I know that after marriage if I grow my Kesh, my wife might be against the idea of me wearing a pagh and keeping kesh? Its possible that she would wanted to get a divorce, be separated or give me a choice between her or religion. A singh wants to marry a Sikh who is proud to be Sikh and not ashamed to be known or seen as a Sikh. A singh will get a good job, if not that, a better one. A singh will get married to a girl, if not a better and more beautiful girl. Guru Nanak, Guru Gobind Singh will help and bless those who try to follow their teachings and path - not put them down. I told my father, ‘That Guru’s path who I have chosen, will look after me and all my affairs. Yo u don’t need worry.’ Instead I said you should be worried about the boys who cut their hair, drink alcohol and drift away from Sikhi and the Guru. They are the ones who need to be worried about and be helped. I remember my brother and me used to have pity childish arguments. He used to say that singhs don’t get good jobs because of discrimination. Instead he would playfully tease me and say that only people with short hair get good jobs, become high flyers and marry the best girls. I would argue that I don’t care. He would argue would you rather be working in central London, in a really good status job and with a really high pay, or be a singh working in a factory. I said I would rather be a singh working in a factory, who is a proud Sikh. The Gurus died for Sikhi. Sikh men, women and children in our history have been willing to give up their lives rather than lose their Sikhi. My brother and me always used to have childish pathetic arguments about Sikhi. My brother respected Sikhi, but he would say, “When I retire, then I will start tying a pagh and keep kesh.” Why? The reason is because others might question why you have chosen to keep the Sikh appearance and what it is the significance behind it. A person says ‘I will keep Kesh when I retire’ but then when they retire, they say ‘I have now have free time, let me live a little more time to enjoy, then I will keep Kesh and follow Sikhi’. The time comes again for keeping Kesh and following the Guru’s path, by then the person says, ‘I am now waiting to die, it is too late, may Waheguru forgive me and that now there is no time or point in dedicating my life to the Guru’. On the first day I wore a pagh to school, I was nervous, my hands trembled and I felt hot thinking of my day at school. As I walked to school I thought about the kurbaanian (sacrifices) of the Gurus and of the Sikhs, this helped to comfort me. I decided that if I was sworn at or if someone hit me or spat at me then it is okay. I would still hold me head high, irrespective of what anything thought or did. I don’t know why, but that day I thought that if someone swears at me, let them. If someone laughs at me, let them. If someone wants to be racist let them. In my mind, I knew Waheguru is with me and that the Lord was watching me. In my mind I knew that the people who would say anything to me would one day be confronted with the consequences and reap the rewards of their actions. That day I stuck by that. Gradually I realised that some people do not understand through friendship or love, and that instead they will not stop harassing you or learn anything until you fight back like a tiger. Thinking through all of this I was walking on the main road, which would lead on to road leading to school. I said a jaikaara, ‘Bole So Nihaal – Sat Sri AKAAL’, to boost my strength and confidence. Well as I got near Springfield Avenue, the road leading to my school, my hands started to shake slightly and my stomach churned. Holding my head high, I walked towards school. Everyone STARED at me even people in the buses were looking out of the window. As I walked past the shops EVERYONE LOOKED at me, not knowing whether to gossip about me or laugh at me. I didn’t know how to approach people. I had told my friends about my wanting to become a Sardaar. So I was glad to see my friend near the school building. I ran towards him to catch up with him. He smiled and said to me, ‘Nice one Manvir’. EVERYONE STARED GOB SMACKED! I felt nervous and not knowing what to do. I walked down the corridor and the Pakistani boys said, ' KIDDAA, Singh Saab, Sat Siree Akaal'. I felt good and comforted by their positive response. For one whole week everyone STARED INTENSIVELY AT ME as I entered the classroom, and talked about me behind my back, as if I was diseased or something. However I held my head high knowing that I was a SIKH! NOW I DIDNT NEED TO TELL PEOPLE THAT I WAS SIKH, NOW PEOPLE KNEW THAT I WAS A SIKH! I was la ughed at by some people and mocked by others who thought the pagh was a joke. However I challenged them. I asked them what their problem was, I swore back at them; I got into physical confrontations and punch-ups. I DIDN’T FEAR ANYONE AND KEPT MY HEAD HELD HIGH. I GOT IN A PUNCH UP. I was in my science class. Everyone was throwing pieces of clay and stones. I was in my final year of GCSEs and I wanted to get on with my coursework. I was doing my work while a large group of gore boys were throwing stuff. On one occasion it hit my ‘dastaar’ (turban) and I felt annoyed, but I let it pass. Then the same boy threw something, which again hit my ‘dastaar’. Then I got really angry. I picked up my stool and went over to the kid and I was going to throw my stool at him. He ran around the class, dodging me. I sat down frustrated by the situation. The gore obviously knew that I was sensitive towards my pagh, which was part of my religion. Then it happened again, and again; clay being thrown at my pagh in the cross fire in between two groups of boys messing around. One of the people who threw something at my pagh pushed into me. It wasn’t a normal “sorry mate” I got pushed into you. It was a push, showing how much ‘akar’, ego, the boy had. The boy was actually strong and a bit of a psycho. I pushed him back. Who did he think he was? Throwing clay and bits and bobs at my pagh and then pushing me like if he was in the right! How dare he push a singh and think he could bully me. I pushed him away. He then pushed me back. I then hit him with my right hand, in his face. He hit me twice and I hit him twice. He hit me again and then I hit him. Tables where pushed to the sides, and stools fell to the ground. The class cheered, “FIGHT, FIGHT, FIGHT”. I had the last punch. I felt fine. For some strange reason I had not felt any pain but the boy who was stronger than me had his forehead bleeding and he was sent outside the class for receiving first aid. The boy and I were sent out of science cl <admin-profanity filter activated> and were given detention and a verbal warning. We eventually stopped the hard feelings amongst us, however I still could sense tension when boy (which I fought with) heard other people say to me, ‘WELL DONE MANVIR’ (referring to the fight). I wear a Kirpan to school now to give me spirit of strength, as the Kirpan symbolises self-defence, dignity, sardaari, respect and being a warrior. I FEEL PROUD TO WALK DOWN TOWN AND IN THE STREETS. PEOPLE MAY STARE BUT MOST PEOPLE SMILE AT ME, WHILE OTHERS LOOK AT ME AS IF I AM ASYLUM SEEKER OR SOMETHING! Around March time there was an Akhand Paat Sahib at our Gurdwara in Banbury. I went there late on Friday night. I walked to the Gurdwara. Down town, I met up with someone I knew from school. He asked me whether I was coming out for a night out. I explained I was going to the Gurdwara. The weather was mixed that day. I expected it to rain so I carried an umbrella. My friend said if anyone says anything to me because of my pagh that I should get my umbrella and gauge their eyes out and beat them up. I laughed and took little notice of his comment. I got to the Gurdwara listened to paat, did sewa and had langar. Afterwards I spoke to the Paati Singhs, because they were interested in seeing a keshdhari child. We spoke about Sikhi, Panjab and todays Sikh Youth. It got late, about 10.30pm. I made a move and started walking. I had to walk through town, and it was a Friday night. When I got near the end of town-centre, I saw people from my school including a boy, who thought he was tough and macho. That day he was drunk and he usually thinks he’s hard and that he can bully people. Well, he shouted to me, “what the f*ck u got a towel wrapped around your head”. Walking along I realised that I shouldn’t allow someone like that who is so disrespectful and arrogant to get away with what he had said. I had to stop this boy, because he could swear at an elderly Sikh gentleman or harass a Sikh lady. So I asked him, “What did you say”. He repeate d his racist remark and laughed liked an <banned word filter activated>. I got my umbrella and with anger and rage I went up to him with my umbrella and was going hit him and shove the umbrella in his eyes. My friends and classmates shouted, “leave him, he is drank, he’s jus a pathetic racist.” I told him that I was going to kill him and that my brothers where going to kick the hell out of him. I walked away and met my mum on the way home and got a lift in the car. Arriving home, I regretted what I had done and felt confused about how I had responded to the racist boy and whether it was a wise move or not. To be honest I didn’t have any support or backup if I did ever get into a fight. My brother and cousins were actually at university so I didn’t really have anyone to help me out. Knowing what type of lafangaa, a loafer the boy was, I had to prepare myself for the worst. When I went to school that week I wore a small Kirpan underneath. This was not for show or us, but to raise my spirit, give me josh and inspiration to stand up and fight for righteousness and justice. That same boy who used to be a loud mouth and pick fights with everyone, kept a low profile. When I saw him, he lowered his head and walked on. I thought to myself ‘Raaj Karega Khalsa, Aakee R’hai Naa Koye… The Khalsa shall rule, and anyone who oppose them will fail miserably.’ Waheguru Ji had guided and helped me, and instead of feeling low about myself, I had become more confident and brave. If you want something THEN MAKE A START! You will never achieve something like keeping Kesh if you don’t make a start! Believe me, I feel like a Sikh now, and I feel part of the Sikhs. In the first week of going back to school with a pagh, I requested the Head of the Year to allow me to do an assembly about why I have chosen to keep a turban and what Sikhi is all about. After I had done 10 minute talk about the Sikh turban and what Sikhi is about, the whole assembly hall full of students and teachers clapped so loudly, that it was the loudest applause from an audience I have heard. Everyone congratulated me that the talk was good. Someone said that I must be proud to be Sikh, and that I was brave to do a talk in front of about 300 students. In March 18th, 2001 we had the end of year prom. I didn’t really feel like going to be honest. I thought it would be all gore, and they would be drinking and smoking and not be my scene. But with persuasion and help I realised that I needed to represent the Sikhs, as I am the only singh in the whole school, and make sure people will remember me with my turban, and Sikhi. When I arrived at the prom, I came in my dad’s car (a normal Rover car). My other friends, and classmates came in stretched limos and hired cars. I felt embarrassed. But when I arrived and walked towards the year group. The year group and people around all cheered. People hugged me and came close to get photos taken and to tell me how great I look. I felt like Daler Mehndi (perhaps a bad example, but you know what I mean) arriving at a concert. I felt great and top of the world. I danced and had fun, but did not drink, smoke or do any other bad things. And the people I hanged around with, were generally not drinking or smoking either. At the end, people said they wanted photos with me. Girls and boys had photos taken with me, because I was wearing a pagh. Before every GCSE exam I did Ardaas, and prayed to Waheguru Ji that may Waheguru help and guide me as well as help me to remember what I have learnt and do best I can in the exam. I also said, ‘May I accept Your Will humbly’. I said ‘Waheguru Ji Ka Khalsa, Waheguru Ji Ki Fateh’ before I opened every exam paper and thanked Waheguru Ji before and after the exam. I did this for each exam. I didn’t feel as nervous as others and I felt confident and ready because of this. According to my predictions, my own personal thoughts and family thoughts, I predicted I was going to get a few A’s, mostly B’s, but C’s and God forbid but I thought one D. When walk ing down my school road I held my head high and thought of Guru Ji and about Waheguru. Then I started also thinking about what I was going to say to my dad when I get my C’s and D’s because all parents want their children to make them proud. Arriving at school, I went to get my results, prayed and did Ardaas that obviously that I get good grades but also that whatever happens I will be grateful to Waheguru Ji. When I opened my packet I saw A’s. Three A*’s, eight A’s and one B. Also enclosed was a congratulations slip from the School Principal and a personal invitation to the Principal office. I went to her office and she congratulated me and said I came fourth in the year group (out of just less than 300 pupils). My photo would have come in the paper and I would have been offered tea and biscuits but I had come too late because I had to come in my lunch break from work. I felt on top of the world and felt that I had been bestowed with blessings from Guru Ji and that all I had was because of Waheguru Ji. I now feel closer to Waheguru. I know Waheguru is in me, around me, and everywhere and that the Lord is willing to guide me, help me and console me if I go to Waheguru. I am embarrassed to admit that I was a little afraid of the dark, once I had to cross our school field at 9.30 pm on a winters day. As you can imagine how dark it would be, however my path was lighted with the light of the moon and I knew Waheguru was with me, so I remembered Waheguru and felt safe. My story isn’t a really a big story. I am just ordinary person. Guru Nanak Ji says, ‘Hum Nehee Changey, Buraa Nehee Koye… I am not good, no one is bad (I see no-one higher or lower than me)’. Love everyone! It takes a bigger person to see over colour, caste and religion and see the soul of the person. There is but One Almighty Lord, Waheguru, who dwells within all of us. I remember a wise Sikh telling me that: ‘Je Zulam Karna Paap Hai, Ta Zulam Sehna Vi Paap Hai… If it is a sin to commit wrong, then it is a sin to put up with wrong.’ If someone bullies you or harasses you then you must challenge the person through either asking them to stop, telling someone about your problem, or asking for help from school or your family. As long as you are proud to be Sikh, everyone else will be forced to accept this and will also admire and respect you. AM SURE THAT ANYONE WHO FEELS THAT THEY WANT TO KEEP KESH AND THEY FEEL PROUD TO BE SIKH, ONE DAY THEIR TIME WILL COME, HOPEFULLY SOON SO THEY START WILL ACHIEVE THEIR GOAL. WHEN THINKING OF THE GURU, READING BAANI OR DOING SEWA YOU WILL ONE DAY REALISE SOMETHING YOU ALREADY KNEW AND WHICH WAS HIDDEN AWAY IN YOU. IF YOU WANT TO DO SOMETHING, THEN YOU ARE THE ONLY ONE WHO CAN GET UP AND DO IT. NOW I CAN PRACTISE SIKHI AND AIM TO TAKE AMRIT! I am not bothered whether my family thinks I should or shouldn’t take Amrit. I know that they don’t want me to take Amrit before marriage because then there wouldn’t be sharaab, alcohol, and other things, which relatives and guests expect from a Panjabi wedding. But I don’t care. I am sure weddings which have the blessings of Guru Ji and the Sangat, the congregation, a wedding where everyone eats Guru Ka Langar, listens to the Guru’s hymns and feels the feeling of peace, harmony and ‘anand’ (joy) would be better wedding than drinking sharaab, getting drunk, being sick and showing yourself up, as well as not remembering the wedding because you have a hang over. This is my real life story. If I have said something wrong or offended anyone, please forgive me, as I am still learning. Manvir Singh ---------------------------------------------------------------------------- With the support of my family and friends, and with the Guru’s grace, on July 2nd 2004, I went to India with my mum and I took Amrit from Sri Akaal Takht Sahib. r> -----------------------------------------------------------------------------------------------------------------------------------------------------------------

fateh on thursday i am going abroad. is it possible to wear a small kirpan on the aeroplane or not? please give ur advice. thanks

Anyone know when is the earliest Amrit Sanchaar happening in the UK?

they are both sikhs. the girl is confused and scared wot her parents will say or react.

waheguru ji ka khalsa waheguru ji ki fateh a gupt person on internet has asked me advice on what to do. This person says they are religious and have interest in Sikhi and wish to do their best to live in Guru's path. Unfortunately, she has fell pregnant to the person she was going to marry. She realises her mistake and regrets it. She doesn't know what to do. She has not told her parents about the situation and she feels confused. My advice so far is: - Waheguru is all forgiven and all loving - Humans make mistake - but learning from the mistake and not repeating same mistakes is what a gurmukh person does. - Suggested that she does Ardaas in Guru Ji's sharan and takes Hukamnama - For peace of mind/ rehabilitation/ re-conciling with the situation/ or you can see it as a Tankhaah - doing a Sehaj paat, both her and her partner can do this together - take as long as it takes... they will both get power and inspiration from this. - TAKE AMRIT - both girl and boy should take Khande Di Pahul and become Guru Ke Sikh and ask for forgiveness and be reborn in Guru's family... then they should do Anand Kaaraj (as soon as possible really) .... "Am i ready for Amrit?" - some people get married because they are in love, others marry someone because of dedication and hope love will grow - similarly taking amrit, keeping rehat and respecting your new janam, love will grow and you will feel inspiration, hope and happiness Any more advice? I don't feel qualified or knowledgable enough to help this person, but i share what little i know with this person. Thanks Hope people help w ith some useful advice

THE CHHOTE SAHIBZAADE By Manvir Singh Khalsa Having left the Fort of Anandpur Sahib and getting separated from Guru Ji, the family and the rest of the Sikhs, Mata Gujri Ji and the two young Sahibzaade (sons of Guru Gobind Singh Ji) walked through the forest alone. They met Gangu, a Brahman who served as a chef in the Guru’s Kitchen. Gangu promised to look after Mata Gujri, Guru Ji’s mother, and the young princes aged 6, and 8. “Let me take you to my village”, said Gangu. “You will be safe there.” Having trust for Gangu, Mata Gujri Ji agreed that she and the Sahibzaade would go to Gangu’s village. Arriving in the village, Gangu took them home and gave them beds to sleep on. At nighttime when everyone had gone to sleep, Gangu sneaked into the room where Mata Gujri and the Sahibzaade were sleeping. He searched through Mata Gujri Ji’s bag of coins and stole her money. In the morning Mata Gujri Ji asked Gangu, ‘Oh Gangu, where have the gold coins gone?’ Mata Gujri Ji knew in heart that Gangu had stolen the money. Angered by Mata Gujri Ji’s discovery of him stealing her money and lured by the greed of a reward, Gangu hurried outside of his house and shouted that he has captured the Guru’s children and mother in his home. Suddenly, the police surrounded Gangu's house, and Mata Gujri Ji and the Sahibzaade were arrested and thrown in prison. Prison in those days was not cosy and a place where you can have a cup of tea and read the newspaper. Rather, it was abusive, cold, no comfort or care. Mata Gujri and the young Sahibzaade stayed in Tandaa Burj (The Cold Tower) at Sirhand. As living example of an inspirational Gursikh, Mata Gujr i Ji got the Sahibzaade to gather around her, and together they recited Rehraas Sahib (the evening prayer) and Mata Ji told the stories of Guru Arjan Ji, Guru Tegh Bahadar Ji and other Sikhs who have lived wonderful and brave lives. Hearing the stories and Gurbaani, the Sahibzaade were filled with courage and high spirits and told their grandmother that they wanted to walk in the footsteps of their grandfather and great-grandfather. Mata Gujri Ji was please to hear their strong faith. The next day, the young Sahibzaade were summoned to the court of Wazir Khan, the Nawaab of Sirhand. The courtiers told Wazir Khan that the sons of Guru Gobind Singh Ji were too young to face a fatwaa, punishment in accordance to Shari’ a Law. However one courtier called, Sucha Nand (known by Sikhs as ‘Jhoota Nand’) refuted these pleas to spare these young children. Sucha Nand said, “Oh Nawaab Sahib, these children are the children of the Poisonous Snake. The sons of that snake are venomous as well.” Wazir Khan was convinced by his argument. He asked the Sahibzaade, “Oh young and innocent looking children; if I release you today, what will you do?” “We are the sons of Guru Gobind Singh Ji and we are the grandchildren of Guru Tegh Bahadar Ji. If you release us, we will gather an army together and attack you!” replied the young Sahibzaade. “What if you are defeated”, asked the Nawaab. “Then we get up again, and gather another army and fight you and those who cause tyranny and oppression. Until we are breathing, we will continue to fight for justice and righteousness.” The Nawaab was shocked at the response from these two energetic souls. “You have insulted me! You have a choice now, you either convert to Islam or you will f ace the sword.” “We are brave lions of Guru Gobind Singh Ji! We are not afraid of your sword. We are lions! How can we try to pretend to be sheep!” courageously roared the Sahibzaade. Sikhs have never given up their faith when threatened by the sword. Sikhs have never turned their back to the Guru when given the temptations of wealth and greed. Sikhs have never traded in their spirit of Sikhi in exchange for anything. However, today we see that when fired with arrows of modernism, fashion and false beauty, we as a Sikh community have fallen as prey. We don’t need to be threatened by a sword to shave off our Guru’s identity, instead we are prepared to pay a barber £10 to do the job. We turn our back on the Guru and instead follow fake self-proclaimed Satgurus and sants. These two young brave souls, aged 5 and 7, were not scared, tempted or lured to give up their faith. Instead they laughed and smiled and accepted death, rather than give up their priceless Sikhi. The Qazi asked Wazir Khan to get Sher Muhammad Khan, the Nawaab of Malerkotla to deliver punishment to they young children, because Guru Gobind Singh Ji had killed the Nawab of Malerkotla’s brother in battle. Therefore, he could get revenge through killing the Guru’s young children. Wazir Khan asked the Nawab of Malerkotla to deliver punishment. However, feeling disturbed and emotional he replied, ‘everyone this is cruelty! My brother was killed on the battlefield. These innocent boys are not responsible for his death. If we have to take revenge it shall be from the father. Allah save us from this sinful act." Saying this he got up and mournfully said, "0 Allah, have mercy!!” Hearing this, Wazir Khan ordered for the Sahibzaade to return back to captivity in the Tower with their grandmother. Arriving in the Tower, the Sahibzaade ran and hugged their beloved grandmother. They explained everything, which had happened. On hearing what they had to say, Mata Gujr i Ji told them, “I am proud of you, my children! You have kept your heads high and kept the dignity and honour of your grandfather. May Waheguru forever be by your side and help you.” The next morning, the Sahibzaade came before the Nawaab. “I hope you have come to a decision whether or not you wish to live, by simply converting to Islam or accept death, by being bricked alive.” Unshaken and steadfast in their faith and unwilling to give up their Sikhi by the threat of death, the executioners prepared to build a brick wall. The Sahibzaade were taking outside, and in front of crowds of people, they were bricked alive. People stared and cried in dismay how these young children were being tortured to death. But no one, not a single person protested or dared to speak against these horrific atrocities. As the wall was being raised the Sahibzaade were offered the chance of being saved by the Qazi by accepting Islam. However with the power of Gurbaani within them, and the strength of Amrit, the Sahibzaade roared a loud jaikaaraa, ‘Boley So Nihaal, SAT SIREE AKAAL!!!’ How can these children be in such high spirits and unshaken when they are being faced with death, wondered the Qazi. The Sahibzaade looked at him and said, “Raise the wall fast and bury the Moghul Raaj quickly. Don't delay for a minute." Brick by brick, as the wall was being raised the Sahibzaade recited Sri Jap Ji Sahib. Onlookers looked in dismay and tears were welling up in the eyes of men and women watching by. Thinking that these young children will get frightened soon, when they realise that they are going to die, the Nawaab and Qazi urged the young children, “All you have to do is recite the Kalmaa (a passage from the Koran) and immediately this wall be destroyed.” The Sahibzaade roared, “We are lions! We are not threatened by death! Keeping our Sikhi we wil l die till our last breath.” People watching were crying and saying, “Blessed is the mother who gave birth to them.” The executioners became nervous and consulted each other. "They are now nearing their end. There is no need to raise the wall further. Why not cut short by beheading them? It is already getting dark. The wall was pulled down. One view is that by now the Sahibzaade had passed away, the other view is that they brought the unconscious Sahibzaade out laid them flat on the ground and, in an instant, martyred them. People in the crowd were shocked at this ghastly act. They sighed in dismay, "What cruelty! How shall they answer for their crime in Mohammad's Court?" The young Sahibzaade were bricked alive and attained martyrdom at the age of 5 and 7. Some Sikhs who call themselves ‘Historians’ or ‘prachaarics’ preach that Mata Gujri Ji committed suicide on hearing that the young Sahibzaade had attained martyrdom. We don’t need enemies when we have Sikhs preaching this type of nonsense. Mata Gujri Ji was the proud and sincere wife of Guru Tegh Bahadar Ji. Mata Gujri Ji was the loving and inspirational mother of Guru Gobind Singh Ji. Mata Gujri Ji was the compassionate and brave grandmother of the Sahibzaade. Mata Gujri Ji was a living and breathing example of a true Gursikh. On hearing the news of the death of grandchildren, Mata Gujri Ji who was absorbed in simran at that time, breathed her last breath. Her soul left her body and went to join the Supreme Soul. That evening Dewaan Todar Mal, a jeweller approached Wazir Khan, asking permission to cremate the bodies of the Sahibzaade and Mata Gujri Ji. The Nawaab agreed on the condition that Todar Mal paid for the land needed for the cremation, by spreading as many g old coins, which would cover the space, needed. Having love for Waheguru and compassion for the martyred Sahibzaade and martyred Mata Gujri Ji, he picked a site for cremating the bodies and covered the ground for gold coins for the Nawaab to take. The three bodies of the three shaheeds (martyrs) were prepared for cremation with honour and respect. In December 1704, the 6 and 8 years old brave children and Mata Gujri attained supreme martyrdom and showed the world, that no power, government or fear or greed could shaken or make a Sikh of Guru Gobind Singh Ji tremble. We are not being faced with the choice of being bricked alive or keeping our Sikhi. We are not being faced with the dilemma of facing death or keeping our head high in dignity. We are not being asked to give up Sikhi and cut our hair or be tortured. However, have we kept hold of the support of Gurbaani and the Guru’s teachings? Have we taken Amrit and got the strength of that Amrit and Simran to be able to become fearless of death? Have we looked after our Sikhi and educated, inspired, and involved our children in Sikhi like Mata Gujri did? Let us ask ourselves, what can we learn from our history and what resolution will me make in our lives to make our lives worthwhile, worthy, and great just as the lives of Mata Gujri and the Chhote Sahibzaade. Be inspired and inspire others. May Waheguru bless you. Manvir Singh Khalsa manvir_singh_khalsa@yahoo.co.uk

Even Bhagat Ravidaas Ji used to use the skin of cows and animals to make leather etc In India for example the dead cows (not killed but whic h have died) they go to a certain place where the bones and skins are separated and used for different purposes. Killing an animal for a coat or skin = sounds bizzarre and seems like the person would have to be stuck in Maya to do that bhul chuk maaf karnee ji

GOD RESIDES WITHIN ALL :T: "Gauree, Ninth Mehl: Holy Saadhus: sing the Glorious Praises of the Lord of the Universe. You have obtained the priceless jewel of this human life; why are you uselessly wasting it? ||1||Pause|| He is the Purifier of sinners, the Friend of the poor. Come, and enter the Lord's Sanctuary. Remembering Him, the elephant's fear was removed; so why do you forget Him? ||1|| Renounce your egotistical pride and your emotional attachment to Maya; focus your consciousness on the Lord's meditation. Says Nanak, this is the path to liberation. Become Gurmukh, and attain it. ||2||5||" (Ang 218 - SGGS) Last week I went to the Gurdwara and something which the person doing the Kathaa (discourse on Gurbaani) stuck in my mind. The Giani Ji doing Kathaa was explaining how Gurbaani says Waheguru resides within all and that Waheguru forgives and cleans the sins or filth of a sinner. He went on to explain how at the end of Ardaas we all say together, ‘Naanak naam Chardikala, tere Bhaane Sarbat da bhalaa’. Yes, we say, ‘sarbat da bhalaa’. We ask for the good of ‘all’. Guru Gobind Singh Ji did not say, ‘I ask for the good of all except for Aurangzeb who cowardly murdered my two young sons’. No! When we do Ardaas we do not say, ‘Sarbat Da Bhalaa, but that person who swore at me last week, I don’t want his bhalaa (good)’. A beautifully analogy was given to illustrate the good within all. Sometimes I t hink, Waheguru is within all, but seeing Waheguru in all can be difficult. The example given by Giani Ji was: ‘A lady works hard to earn a living. On the side, she saves a little bit of money at a time, so that they she can save up to buy a gold bracelet. Eventually, the lady saves enough money to go the jeweller’s shop and buys a gold bracelet. She gives the bracelet to her child. The child one day is walking with the bracelet and accidentally drops the bracelet in the gutter. The gutter is dirty. God knows what is in the gutter. Urine, dirt, people’s spit, and the smell. Would we expect the child to leave the bracelet in the gutter and walk on home? No. Why not? Because he knows how hard his mother has worked to earn the money, which she used to buy the bracelet. Therefore, he stretches out his arm and picks up the dirty bracelet. He goes to wash the bracelet with water and soap, and then puts it back on his hand.’ Waheguru has made all of us. Waheguru sees us all as good, because the Lord has created us and the Lord knows how beautiful we are within despite how much filth and dirt we throw on ourselves. Guru Nanak Ji did not only reveal Gurbaani, but he also lived gurbaani. Guru Nanak Ji stretched his arm out to help people. Guru Nanak Ji stretched his arm out to help people out of the gutter. Guru Nanak Ji stretched his arm out of people to give them the chance to realise that they can clean themselves and realise that under this dirt and filth lies a beautiful treasure. Guru Nanak Ji gave his arm out to ‘Bhumeeyaa chor’, a bandit and thief, and help him to become a sant, saintly person. Guru Nanak Ji gave his arm out to ‘Kauda Raaksh’, a cannibal who ate men, and inspired him to remember Waheguru and live a truthful life. Guru Nanak Ji gave his arm out to ‘Sajjan Tagg’, a deceitful murderer who would rob people of their money, and made him realise the consequences of his actions. Guru Nanak Ji gave his arm out. Guru Nanak Ji saw Waheguru within all. Because Guru Na nak Ji knew that Waheguru had created everyone and that the Lord has made everyone perfect, he stretched his arm out to help people rather than look down upon them. Just as the child stretched out his arm to get out the gold bangle from the dirty gutter because he knew his mother had worked hard to buy it, similarly a Gurmukh sees the beauty of Waheguru within all, despite the dirt and filth which one throws upon his self. A week later I went back to Southall to visit the Gurdwara and to do Sat-Sang. It was nearly time for me to leave because the train was soon to arrive. I had ate some Langar and then walked towards the train station. On the way to the train station I walked pass a Halaal fast food restaurant. Through the window I could see a young sardar, with a uncut tied beard with a keshki tied on his head, eating a chicken burger. Because it was a Halaal restaurant, so it was a Halaal chicken burger that the singh was eating. I felt shocked and that it was bad to see a sardar in a Halaal food place (for Sikhs eating Halaal or Kosher meat is one of the four main prohibitions). I was considering whether or not to go inside and ask the singh whether he knew that he was eating in a Halaal restaurant. But then I thought it is a free country. In the pub I will find sardars – what should I also tell them to respect their sikhi saroop? Standing outside the Halaal fast food restaurant, my mind battled what to do. On one side my mind was saying, ‘You are a Khalsa! If you see a fellow Sikh disrespecting his Sikhi saroop then you should politely and with humility express your concerns as a Gursikh. On the other hand, my mind was saying, that the person will reply back with, “Kal da jameyaa, taa saanu dasdaa kee karnaa… born yesterday, you are telling me what to do”. He could easily argue that there are Sikhs all around Southall who trim their beards, drin k alcohol while in Sikhi saroop or do other similar acts. So what would I reply? I was confused. I walked passed the restaurant twice thinking what to do? Eventually my mind caved in, rightly or wrongly and I walked on. Just as I walked on, literally a few shops downs, on the corner of the road, a man fell down to the ground. It looked like he had been pushed been two drunkards who suddenly rushed off after the man collapsed to the ground. I hurried to the man to see if he was okay. I realised the man was drunk. He looked like a tramp. I have seen the man before in Southall. He was Panjabi, but looked homeless or something, looking at his clothes and state of being. I asked the man, ‘Are you okay?.. tusee tee hai?’ I could hear no reply. Two youngsters looked at the man and then walked off. I was shocked. How can people just walk on by when this man has been pushed or collapsed in the middle of the pavement? I thought should I help this man up? "Nanak seeks the company of the lowest of the low class, the very lowest of the low. Why should he try to compete with the great? In that place where the lowly are cared for-there, the Blessings of Your Glance of Grace rain down. ||4||3||" (Ang 15, SGGS) My moorakh mind was saying, ‘You are wearing clean kurta pyjaaama, your hands will get dirty touching this dirty drunkard… Why help him get up, he has caused his own misery by drinking alcohol… I am sure he will be fine. There are many like him who drink too much and fall to the ground.’ :T: But my aatma, my soul said something different. My aatma told me, ‘O Mind! Despite this man is drunk, caused his own misery or whether he is dirty. At the end of the day, he was made by Waheguru. Whether I can see it or not, but my dear Waheguru resides within him as well. So O Mind! Pick up this man. Remember Giani Ji’s story of how Guru Nanak Ji gave his arm and helped people to get out of the gutter. O Sikh of Guru Nanak, help this man get up.’ "The One Lord is contained within all. By Guru's Grace, Waheguru is revealed. One who subdues his ego, finds lasting peace; he drinks in the Ambrosial Nectar of the True Name. ||8||" (Ang 1049 – SGGS) Following my aatma, I stretched my arm out to the dirty drunkard tramp get up. The man seemed to have had cuts, bruises and marks across his face and body from previous incidents. Three times I say, ‘Come, I will help you. Give me your hand.’ He stared at my face intensely and said nothing. After the third time I stretched my hand out to him, he said, ‘O paaji, police noo phone kardiyau, hor kuchh nehee…. Police noo phone kar deyo…please paaji’. I said, ‘teek mai police noo phone kardaa’. I was about to get my mobile phone out, when two community wardens came up. I told them to ring for an ambulance and police. The wardens stood there and smiled and said ‘what’s the problem’ to the tramp. Though I found their response unsympathetic, I expected it was due to regular incidents of this kind when some people may cause a nuisance. Eventually the ambulance were called and left the tramp in the care of the wardens. I thought, if had not seen the singh in the Halaal food shop then I would have probably not been able to help this tramp. I was at that place and time to offer my help to the tramp with Waheguru’s kirpaa. And it seemed that generally people were either scared or felt cautious to help the drunkard tramp, which can be expected especially because it was dark and late at night. That night, I thought. Dhan Guru Nanak Mahraaj. That Guru, which didn’t look to see whether his clothes would get dirty, that guru which did not stop to consider whether the person smelt or was lowly – but in all cases the Guru indiscriminately offered his supporting arm of help. “Dhan Guru Nanak, Dhan Guru Nanak” was coming out of my mouth on the journey back to my Halls of Residence. I am the dust of the feet of that Guru, which so great. May I be blessed with the humility, love and kindness of Guru Nanak and the vision to see the unseen Lord in within all. "He places the one who strays back on the Path; such a Guru is found by great good fortune. ||1|| Meditate, contemplate the Name of the Lord, O mind. The Beloved Feet of the Guru abide within my heart. ||1||Pause||" (Ang 803 – SGGS) I have offended anyone with anything I have wrote, then I ask for forgiveness. Be inspired, and inspire others. May Waheguru bless you. manvir_singh_khalsa@yahoo.co.uk

GOD RESIDES WITHIN ALL :T: "Gauree, Ninth Mehl: Holy Saadhus: sing the Glorious Praises of the Lord of the Universe. You have obtained the priceless jewel of this human life; why are you uselessly wasting it? ||1||Pause|| He is the Purifier of sinners, the Friend of the poor. Come, and enter the Lord's Sanctuary. Remembering Him, the elephant's fear was removed; so why do you forget Him? ||1|| Renounce your egotistical pride and your emotional attachment to Maya; focus your consciousness on the Lord's meditation. Says Nanak, this is the path to liberation. Become Gurmukh, and attain it. ||2||5||" (Ang 218 - SGGS) Last week I went to the Gurdwara and something which the person doing the Kathaa (discourse on Gurbaani) stuck in my mind. The Giani Ji doing Kathaa was explaining how Gurbaani says Waheguru resides within all and that Waheguru forgives and cleans the sins or filth of a sinner. He went on to explain how at the end of Ardaas we all say together, ‘Naanak naam Chardikala, tere Bhaane Sarbat da bhalaa’. Yes, we say, ‘sarbat da bhalaa’. We ask for the good of ‘all’. Guru Gobind Singh Ji did not say, ‘I ask for the good of all except for Aurangzeb who cowardly murdered my two young sons’. No! When we do Ardaas we do not say, ‘Sarbat Da Bhalaa, but that person who swore at me last week, I don’t want his bhalaa (good)’. A beautifully analogy was given to illustrate the good within all. Sometimes I thi nk, Waheguru is within all, but seeing Waheguru in all can be difficult. The example given by Giani Ji was: ‘A lady works hard to earn a living. On the side, she saves a little bit of money at a time, so that they she can save up to buy a gold bracelet. Eventually, the lady saves enough money to go the jeweller’s shop and buys a gold bracelet. She gives the bracelet to her child. The child one day is walking with the bracelet and accidentally drops the bracelet in the gutter. The gutter is dirty. God knows what is in the gutter. Urine, dirt, people’s spit, and the smell. Would we expect the child to leave the bracelet in the gutter and walk on home? No. Why not? Because he knows how hard his mother has worked to earn the money, which she used to buy the bracelet. Therefore, he stretches out his arm and picks up the dirty bracelet. He goes to wash the bracelet with water and soap, and then puts it back on his hand.’ Waheguru has made all of us. Waheguru sees us all as good, because the Lord has created us and the Lord knows how beautiful we are within despite how much filth and dirt we throw on ourselves. Guru Nanak Ji did not only reveal Gurbaani, but he also lived gurbaani. Guru Nanak Ji stretched his arm out to help people. Guru Nanak Ji stretched his arm out to help people out of the gutter. Guru Nanak Ji stretched his arm out of people to give them the chance to realise that they can clean themselves and realise that under this dirt and filth lies a beautiful treasure. Guru Nanak Ji gave his arm out to ‘Bhumeeyaa chor’, a bandit and thief, and help him to become a sant, saintly person. Guru Nanak Ji gave his arm out to ‘Kauda Raaksh’, a cannibal who ate men, and inspired him to remember Waheguru and live a truthful life. Guru Nanak Ji gave his arm out to ‘Sajjan Tagg’, a deceitful murderer who would rob people of their money, and made him realise the consequences of his actions. Guru Nanak Ji gave his arm out. Guru Nanak Ji saw Waheguru within all. Because Guru Nana k Ji knew that Waheguru had created everyone and that the Lord has made everyone perfect, he stretched his arm out to help people rather than look down upon them. Just as the child stretched out his arm to get out the gold bangle from the dirty gutter because he knew his mother had worked hard to buy it, similarly a Gurmukh sees the beauty of Waheguru within all, despite the dirt and filth which one throws upon his self. A week later I went back to Southall to visit the Gurdwara and to do Sat-Sang. It was nearly time for me to leave because the train was soon to arrive. I had ate some Langar and then walked towards the train station. On the way to the train station I walked pass a Halaal fast food restaurant. Through the window I could see a young sardar, with a uncut tied beard with a keshki tied on his head, eating a chicken burger. Because it was a Halaal restaurant, so it was a Halaal chicken burger that the singh was eating. I felt shocked and that it was bad to see a sardar in a Halaal food place (for Sikhs eating Halaal or Kosher meat is one of the four main prohibitions). I was considering whether or not to go inside and ask the singh whether he knew that he was eating in a Halaal restaurant. But then I thought it is a free country. In the pub I will find sardars – what should I also tell them to respect their sikhi saroop? Standing outside the Halaal fast food restaurant, my mind battled what to do. On one side my mind was saying, ‘You are a Khalsa! If you see a fellow Sikh disrespecting his Sikhi saroop then you should politely and with humility express your concerns as a Gursikh. On the other hand, my mind was saying, that the person will reply back with, “Kal da jameyaa, taa saanu dasdaa kee karnaa… born yesterday, you are telling me what to do”. He could easily argue that there are Sikhs all around Southall who trim their beards, drink alcohol while in Sikhi saroop or do other similar acts. So what would I reply? I was confused. I walked passed the restaurant twice thinking what to do? r> Eventually my mind caved in, rightly or wrongly and I walked on. Just as I walked on, literally a few shops downs, on the corner of the road, a man fell down to the ground. It looked like he had been pushed been two drunkards who suddenly rushed off after the man collapsed to the ground. I hurried to the man to see if he was okay. I realised the man was drunk. He looked like a tramp. I have seen the man before in Southall. He was Panjabi, but looked homeless or something, looking at his clothes and state of being. I asked the man, ‘Are you okay?.. tusee tee hai?’ I could hear no reply. :wub: Two youngsters looked at the man and then walked off. I was shocked. How can people just walk on by when this man has been pushed or collapsed in the middle of the pavement? I thought should I help this man up? :wub: "Nanak seeks the company of the lowest of the low class, the very lowest of the low. Why should he try to compete with the great? In that place where the lowly are cared for-there, the Blessings of Your Glance of Grace rain down. ||4||3||" (Ang 15, SGGS) My moorakh mind was saying, ‘You are wearing clean kurta pyjaaama, your hands will get dirty touching this dirty drunkard… Why help him get up, he has caused his own misery by drinking alcohol… I am sure he will be fine. There are many like him who drink too much and fall to the ground.’ But my aatma, my soul said something different. My aatma told me, ‘O Mind! Despite this man is drunk, caused his own misery or whether he is dirty. At the end of the day, he was made by Waheguru. Whether I can see it or not, but my dear Waheguru resides within him as well. So O Mind 3; Pick up this man. Remember Giani Ji’s story of how Guru Nanak Ji gave his arm and helped people to get out of the gutter. O Sikh of Guru Nanak, help this man get up.’ "The One Lord is contained within all. By Guru's Grace, Waheguru is revealed. One who subdues his ego, finds lasting peace; he drinks in the Ambrosial Nectar of the True Name. ||8||" (Ang 1049 – SGGS) Following my aatma, I stretched my arm out to the dirty drunkard tramp get up. The man seemed to have had cuts, bruises and marks across his face and body from previous incidents. Three times I say, ‘Come, I will help you. Give me your hand.’ He stared at my face intensely and said nothing. After the third time I stretched my hand out to him, he said, ‘O paaji, police noo phone kardiyau, hor kuchh nehee…. Police noo phone kar deyo…please paaji’. I said, ‘teek mai police noo phone kardaa’. I was about to get my mobile phone out, when two community wardens came up. I told them to ring for an ambulance and police. The wardens stood there and smiled and said ‘what’s the problem’ to the tramp. Though I found their response unsympathetic, I expected it was due to regular incidents of this kind when some people may cause a nuisance. Eventually the ambulance were called and left the tramp in the care of the wardens. I thought, if had not seen the singh in the Halaal food shop then I would have probably not been able to help this tramp. I was at that place and time to offer my help to the tramp with Waheguru’s kirpaa. And it seemed that generally people were either scared or felt cautious to help the drunkard tramp, which can be expected especially because it was dark and late at night. That night, I thought. Dhan Guru Nanak Mahraaj. That Guru, which didn’t look to see whether his clothes would get dirty, that guru which did not stop to consider whether the person smelt or was lowly – but in all cases the Guru indiscriminately offered his supporting arm of help. “Dhan Guru Nanak, Dhan Guru Nanak” was co ming out of my mouth on the journey back to my Halls of Residence. I am the dust of the feet of that Guru, which so great. May I be blessed with the humility, love and kindness of Guru Nanak and the vision to see the unseen Lord in within all. "He places the one who strays back on the Path; such a Guru is found by great good fortune. ||1|| Meditate, contemplate the Name of the Lord, O mind. The Beloved Feet of the Guru abide within my heart. ||1||Pause||" (Ang 803 – SGGS) I have offended anyone with anything I have wrote, then I ask for forgiveness. Be inspired, and inspire others. May Waheguru bless you. manvir_singh_khalsa@yahoo.co.uk

khalsa4ever has given the best reply! :TH:

Hi. First of all I would like to congratulate you on choosing to walk on the Sikh Path. May Waheguru (God) bless you and may the Guru guide you on your path. In regards with helping you with your questions (to the best of my (little) knowledge): What should i cover my hair with? - When going to the Gurdwara headscarves are provided for women and handkerchiefs are provided for men to tie on their head. I suggest that if you feel ready enough, that wearing a turban is also suitable. What should i wear while in public? The minimum dress for a Sikh is the 5Ks and the turban. Man or woman are instructed by the Guru to tie a turban and keep your head covered. Naturally our clothes should be modest as well. I don't know your situation or where you live so therefore I won't go into detail to what you should wear or not. But definately aim to tie a turban (i am sure someone at the Gurdwara will help you with that) when confronting another sikh, how should i greet Him/her? The Sikh greeting is: "Waahe-guroo Jee Kaa Khaalsa, Waahe-guroo Jee Kee Fateh" (meaning - the Khalsa (Pure One's) belong to Waheguru (the Wonderful Lord), and all Victory belongs to the Wonderful Lord aswell) You will also get people say "Sat Siree Akaal" (True is the Immortal Lord) to you, which is another Sikh way of greeting, but all initiated/baptised Sikhs must greet a fellow Sikh with the first greeting. What are common events that occur in the sikh temple (forgot the proper name)? 1/ Every weekend usually = Akhand Paat Sahib, 48 hrs continous reading of Guru Granth Sahib Ji 2/ Also during the week most Gurdwaras have classes for the Sangat (c ongregation) teaching Panjabi, IT, Gurmat (knowledge on Sikhism), and Gurbani Santhiyaa (learning how to read Guru Granth Sahib Ji properly) 3/ Gur-purbs = Days connected to the Gurus i.e. Guru's birthdays, martyrdom days, days when the gurus went heavenly abode etc 4/ Vaisakhi = Marking the formation of the Khalsa - thats in April time, processions take place in cities 5/ Weekly Sunday programme = Keertan (singing hymns) and Langar (free kitchen) Should i wear the symbol of Sikhism? - With Waheguru's grace, if and when you are ready, I suggest you wear a "Kara" (an iron bracelet) and wear it on your right arm or you get one on your left and right arm. You can buy a Kara from the Gurdwara or depending on which city you live in you buy it from DTF on Soho Road Birmingham and Sikh Missionary Society in Southall, London - Also with Guru's grace when you feel ready and confident, and when you determined to follow the Guru's path, I advice that you buy some turban material (materila is called "Rubiaa" or you can buy "cotton" from an Indian shop) - depending on size you can have 3 metres to 5 or 6 metres. Ask someone at the Gurdwara to teach you tie a turban. I am sure they will help. i have often seen younger sikh women with their hair uncovered, is that good? - All Sikhs should cover their hair in respect to Waheguru and to keep our hair tidy and clean. (Its also hygienic). Unfortunately you will see many Sikhs who are Sikh by name but are not practising Sikhs... all we can do is live good lives ourselves and inspire and guide those who are not practicing the Guru's teachings at the moment. Is dancing good? in a book i read, it said is was good? I don't see anything wrong with dancing for 'exercise'. However, as a Sikh of the Guru, dancing to songs referring to love, lust, caste, alcohol or inciting hatred or fighting is not gurmat (not following guru's way). However, you will find that Panjabi culture promotes singing and dancing, and unfortunately Panjabi songs have gone down hill in recent years with their lyrics becoming degrading so therefore please be aware of not confusing Panjabi culture and Sikhi. What is an in depth meaning of Khalsa? A Khalsa literally means "pure one's". On Vaisakhi 1699 when Guru Gobind Singh delivered Amrit (water of immortality) to the 5 Beloved Ones they become Khalsa. To become Khalsa one must take Amrit. Being Khalsa one dedicates his or her life to the Guru's path and in serving the Almighty. Do all sikhs want a home country? - In 1985, according to the democratic principles of the Khalsa bestowed upon us by the tenth guru, Guru Gobind Singh Ji, the Sarbat Khalsa, the Sikh Nation passed a resolution, hukamnama (edict), which stated that the Sikh Nation declares that Sikhs are soveriegn and that all Sikhs will aspire for a free sovereign country. Do sikh participate and intermingle with other cultures? Yes definately. God resides with all. Guru Nanak Ji travelled on four long journeys. He travelled to Russia, Tibet, China, Afghanistan, Iraq, Saudia Arabia, Burma, Bangladesh, Sri Lanka and South India. Thinking of it, 500 yrs ago that was a big chunk of the known world. See God in all, share your blessing and happiness with all and share the positive elements of all cultures. Is iterracial marriage good? (i'm not east indian) Your body - you can eat what you wish and desire. However, as Sikhs we cannot eat those foods which are bad for health and produce bad thought and negative elements in mind or body. Therefore most Sikhs are vegetarians, and don't eat fish, egg, or meat. According to Sikh Rehat Maryada, the Sikh Code of Conduct (available on www.sgpc.net), eating Halaal or Kosher meat is prohibited and considered a cardinal sin. Nor do Sikhs drink alcohol/wine, take any intoxicant drugs or smoke tobacco, which are also part of the prohibitions (Kuraits) One important question that has gotten to me, is: What should i do if i'm not wel comed when i attend the sikh temple? - If you are not welcomed at the Gurdwara, then you can safely say that those people are not the Sikhs of Guru Nanak Ji and do not follow what they preach or what the Guru's taught. Pray to God for support and guidance. I am sure everything will be okay. Find out about student events in your area (if you live in UK) on www.boss-uk.org Also depending on where you live, I am sure many Sikh youngsters will support you on your path and give your guidance. All the best. Guru Ang Sang. May the Guru be with you and guide you.

WE ALL LOVE TO EAT IT, BUT HOW DO WE MAKE IT? KARAAH COOKING RECIPE by Manvir Singh Khalsa Ingredients •Salted Butter •Aata (Chapati flour) •Sugar (Brown Sugar for health conscious people!) Measurements 1 tikki/block of butter = approx. 15-25 people 2 tikkian/blocks of butter = approx. 25- 35 people 3 tikkian/blocks of butter = approx. 50-60 people Step 1 Melt the amount of butter you wish to use according to the measurements given above. Then add in some flour (aata) a little bit at time while stirring it in. The mixture should be not liquidy but it should be moist and fluffy (basically it should look like extra-oily Karaah) – according to that you put the flour in. Measure the amount flour you mixed in (so you need to keep an eye out for how much you put in while adding it in). However much flour you put in (e.g. 1 bowl), you put one and half the amount of water (e.g. one and half bowls) into a separate saucepan. Step 2 However much flour you used (e.g. 1 bowl); put three quarters (for low-fat option) or equal amount of that of sugar and add it to the water and boil it on the side (until the sugar dissolves in the water). Cook the buttered flour mixture on medium heat and keep on stirring (make sure it doesn’t burn on the sides or bottom of the saucepan). Keep on stirring the aata mixture on medium heat until usually the water has boiled. By this time you should be able to smell a nice cooked smell coming out of the flour, the colour should be golden brown and sometimes the butter comes to the top (not always). Step 3 Add the water slowly to the flour. Do it bit by bit and stir the water in each time. This prevents a mess and it also stops the Karaah becoming gluey. Once you have added all the water, stir the Karaah around on high gas for roughly 3-5 minutes. All the mixture should be mixed in well and when stirring usually the whole mixture moves as a whole. Make sure the Karaah looks cooked (i.e. colour and smell – you don’t want to give anyone food poisoning )!! Let the Karaah cool down for at least half an hour (minimum time) before serving (advisable if you wish people to avoid getting burns when eating it) Practice makes perfect! What makes tasty Karaah? Reciting Gurbani or ‘Waheguru’ when making it Make it with LOVE and ENTHUSIAM! manvir_singh_khalsa@yahoo.co.uk

anyone know what the chand means? significance? origin? relation to the khanda? Thanks

wjkk wjkf I have seen a lot of Singhs wear a Chand (photo above) on their dastaar, even I have worn one on my dastaar. I was asked by someone - "What is that?" I said, "A Khanda!" "No it isn't! Where's the Chakar and the Miri Piri Swords are not there, its a moon." I was stuck what to say, Later a Singh who (unfortunately) follows/influenced by Snatan Sikhi (no names mentioned) said that the Chand represents "SHIVA". I was shocked. He said that it represents "SHIV LING" (Shiv Ling - Hindu's worship the private parts of Shiva to seek strength). He said that khanda in the middle represented Shiva's main male private part and that the things dangling down representing the other part of his privates (i am sure u know wot i mean :wub: ) Then i read Sikh Times a few weeks ago and it said that Sikhs should only put a Khanda on their dastaar and not a Chand because it is not a Khanda and therefore it has no relevance or significane in Sikhi. A Khanda = Chakar, 2 swords and Khanda Views please? A giani ji gave me a chand to put on my dastaar as a present few weeks ago. He expects me to wear it to the gurdwara coz he gave it as a present. But i feel uncomfortable wearing it, knowing what i have been told and found out. Doe s anyone have any more info? Thanks

Waheguroo Jee Ka Khalsa! Waheguroo Jee Kee Fateh!! Fantastic that you are planning to take Amrit. I remember from one of Shaheed Sant Jarnail Singh Ji Bhindranwale's speaches: Bibek rehat is not part of the minimal rehat which all Gursikhs are bound to keep. Minimal rehat which all Sikhs are bound to keep is written in the Sikh Rehat Maryada. However, all those who can keep more rehat - then thumbs up to you and may maharaaj keep you in chardikala. Bhul chuk maaf karnee ji

So what do you plan to do about this ? (out of curiousity) Do you have an action plan to stop this beadbi ?? If we dont turn up to Smaagam will the local sangat or Gurdwara Committee know the difference? Will they clock on that you havent arrived because of the concerns of Gurmat being violated??? Food for thought