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s50

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  1. FOUND THIS ONLINE, CHECK IT OUT, KNOW THE TRUTH VahegurooJeeKaKhalsa,VahegurooJeeKeeFateh! Sadh Sangat Jeeo, At a time when Sikhs worldwide are offended by a man who has attempted to project himself as Dasmesh Pita Jee, i thought it worth sharing with the Sangat my personal thoughts regarding a case of Maha Beadbee which has been carried out by 'Sikhs' themselves and never gets the attention it deserves. Arguably, is a much more severe, faithless and distasteful act than that recently carried out by 'the pakhandee in pink'. If someone truly thinks about it, they will come to understand that the act of pad-ched regarding Maharaaj Jee's Saroop, which is about the human-inspired breaking-up and reconstruction of Maharaaj Jee's Akalee Banee, is a completely faithless act which intends to make assumptions regarding Siree Guroo Sahib Jee's unfathomable and infinite intentions. A Gursikh accepts that Maharaaj Jee is unfathomable and so would never tamper with His Saroop. We all agree that it was the Lareevaar Saroop, not the 'modified' pad-ched Saroop, which was blessed and placed in the care of the Khalsa, by none other than Dasmesh Pita Jee, who passed the Gurgaddi to This Bir in 1708. Please note that there are no historic occurrences of pad-ched ever being applied to Maharaaj Jee's Saroop pre-20th Century. What to talk of Maharaaj's Pavittar Saroop, there were even no such things as pad-ched Gutkaa Sahibs pre-20th century, such was the level of respect accorded to Maharaaj Jee's Roop by Gursikhs. Therefore, Sikh Ithiaas (history) attests to the fact that pad-ched Saroop is a 'modern innovation' and has never been Guroo-ordained. According to what I have learnt so far about the issue, it seems that it was Teja 'Singh' Bhasauria (the ex-Sajjan of Bhai Sahib Bhai Randheer Singh Jee, who was ex-communicated for removing Bhagat Banee) who has the 'distinction' of being the first person to attempt pad-ched of Maharaaj Jee's Saroop, although this was in the form of Sencheeyaan. Apparently the actual printing press he had hired for the purpose was forcefully stopped by Gursikhs during the first print-run, before the first Senchee could be completed. Once again the issue came to the attention of Chief Khalsa Diwan and SGPC when a group of printers and their cronies attempted to push forward the pad-ched printing of Maharaaj Jee's Saroop. Chief Khalsa Diwan stated the following about the matter in 1945, after a meeting where both sides of the argument were put across by both lobbies i.e. pro and anti pad-ched proponents: "The matter of doing Akhand Paatth from Birs with separated-words was presented together with the opinions of advisors, it was directed that neither is it proper to do the Parkaash of Siree Guroo Granth Sahib Ji from such Birs nor is it proper to do Akhand Paatth from such Birs and it is not appropriate and it is harmful to the Panth to publish and bind separated words form (of Siree Guroo Granth Sahib Jee) in one cover. A copy of this decision should be sent to the Shromani Gurdwara Prabandhak Committee and it should also be published in common (public) newspapers." (Resolution No. 2682; 21/1/1945 - Working Committee - Chief Khalsa Diwan). This resolution was sent to the SGPC. Here's what they had to say about the matter in 1950, after having given the issue and the above resolution due consideration for over 5 years: "Gurmatta Number 1637 dated 28th May, 1950, of the Executive Committee of the Shromani Committee about the publication or the Parkaash of the separated words form of Siree Guroo Granth Sahib Jee, about which the advice of the Dharmic Salahkaar (Religious Advisory) Committee was asked, was presented and passed to the effect that until such time as the matter is decided by the Panth, any one individual or organisation should not publish separated words form Beerhs nor should such a Birs be placed in Parkaash state (for holy sight and paying respects to i.e. for darshan, and for reading). (Gurmatta No. 7; 1/1/1950 - Dharmik Committee of Shromani Gurdwara Prabandhak Committee) It was during the 1960's, when the SGPC, despite their previous resolution, allowed certain printers to carry-out pad-ched. Pad-ched has never become Panth-Parvaan (accepted by Panth). Sangat Jeeo, the sad fact is that printing was done through the back-door, with the SGPC who published the original Gurmatta against pad-ched, literally co-ordinating the process, without any due consideration for anyone's opinions or feelings, let alone the wider Panth's. Sangat Jeeo, these are the disgusting facts behind pad-ched of Maharaaj Jee's Saroop. The key question is: How did that which was harmful to the Panth in 1945/1950, according to these Gurmattas, become desirable and acceptable during the 1960's? It is this question, originally posed by Jathedar Bhai Raam Singh Jee of the Akhand Keertanee Jatha, which remains un-answerable. Shame on those who carried-out this unfaithful and egotistical act. There was money to be made because there were very lax Gurdwara 'Sevadaars' and 'Parchaaraks' the world over and the 'Sangat' were williing to take the 'easier road' of reading from pad-ched the moment it was offered. Like all good monopolists, the SGPC knew they were placed to make lots of money; especially since they were the 'installed custodians of the Panth'. The harsh truth is that Maharaaj Jee's One and Only True Saroop is rare today because of these 'custodians' who wanted to make money and pander to the un-informed masses. Our so-called 'leaders' were blind…but why should we follow their blind lead? At least we should respect the binding nature of a 'Gurmatta' or do we, like them, really not have faith in Him whose Mat we claim to base our decisions upon? Sometimes, people do not view pad-ched as a problem because so and so Sants/elders have told them it is 'not a big deal'. Despite what these elders may think, it is up to us all as individuals to use our Guroo-given Bibek Budhi (discriminatory wisdom) to arrive at final conclusions. We are not to treat any one individual as the voice of Siree Guroo Sahib Jee. That would do us, them and Maharaaj Jee a seriously big disservice. The elders'/Sants' valuable and experience-based thoughts should assist us in our personal Gurmat decision-making process, especially when those elders/Sants' have a strong Gursikhee Jeevan. However, the elders/Sants should not completely determine our conclusions, even by virtue of their experience or indeed Gursikhee Jeevan. With that firmly in mind, let us consider some opinions whioch would go against those elders/Sants who believe pad-ched is an acceptable act. Bhai Sahib Bhai Randheer Singh Jee, when discussing mistakes made by Gursikhs when doing pad-ched of words whilst reading Gurbanee, has written in his book Gurbani Dee Laagan Maataran Da Vilakhantia: "…[therefore] to print or have printed pad-ched birs of Siree Guroo Granth Sahib Jee is Mahaa-Manmat (Supreme Manmat). This is because they [the people who are reading], according to their own wisdom/knowledge, separate the words. Therefore, printing pad-ched Siree Guroo Granth Sahib is the work of shallow/ignorant knowledge. There are also many other reasons that the boat of Gurbaanee (to ferry across the worldly ocean), Siree Guroo Granth Sahib, should not have pad-ched birs printed. Even writers, printers and scholars who are aware of the grammar rules of Gurbaanee make mistakes when doing pad-chhed…" Let's take another example. Bhai Raam Singh Jee, former Jathedaar Sahib of the Akhand Keertanee Jatha, has written the following in his amazing tract, 'Lareevaar Saroop', regarding pad-ched: "Kalgidhar Paatshah before merging with the Divine Light, commanded the Sikhs, "This is my command, that you must place (total) faith in the Granth (Sahib Jee) as your Guroo". Having said this, Kalgidhar Paatshah bowed before the Lareevaar Saroop of Satguroo, Siree Guroo Granth Sahib Jee, in the traditional way. It was the Darshan (holy sight) of the Lareevaar Saroop which was ordained by Siree Guroo Gobind Singh Jee. However, we have used our headstrong cleverness to convert this approved form to the form with separated words so that Paath can be done easily and quickly. The suggested single sheet Paath by the Kookay (Naamdharis) and pad-ched, both arise from egoistic cleverness and are both condemnable. The Kookay intended to split-up Siree Guroo Granth Sahib Jee into single sheets but the Panth regarded this as sacreligious and protested massively; the Kookay were stopped from doing this misdeed. We were so hurt when we heard about the move to split Siree Guroo Granth Sahib Jee into single sheets, regarding it to be an irreligious act. The Panth united and protested strongly to stop it. However, seeing the words of the Lareevaar Saroop of Sireee Guroo Granth Sahib Jee being split failed to rouse us. Why do we regard one type of Manmat which is harmful to the Panth's Chardee Kalaa as not tolerable and the other as desirable? In both situations, disrespect is shown to Gurbanee. If the form of the invincible Khalsa has been prescribed as distinct by the Kalgidhar Paatshah, then consider it as set in stone that the Saroop of the Guroo is also special. And that special Saroop is the Lareevaar Saroop, not the pad-ched form". Despite what others may think, I find the above arguments put forward by these particular elders convincing. However, that is not my primary point - do you now see why I say that we should never COMPLETELY rely on elders/Sants for our final conclusions? Which elders/Sants sha'll we rely upon when we are presented with conflicting views? Master Jaswant Singh Jee, the well-known Akhand Keertanee Jatha elder, laments the fact that at the time pad-ched took momentum, neither the Akhand Keertanee Jatha nor Damdami Taksaal took any kind of stand to prevent what was happening. Historically, these two Jathebandeean have had a firm stand regarding Lareevaar Saroop whereas now, especially outside of Panjaab, they do not take such a firm stand. Incidentally, Baba Gurbachan Singh Bhindranwalae Jee would not even allow his students to use pad-ched Senchiyan or Gutka Sahibs. I also believe it was either him or his successor, Baba Kartaar Singh Bhindranwalae, who also stated that pad-ched is 'maha-manmat'. What amazing examples of Bibek Budhi. It is shame that both Jathebandees have become so lax in recent times; their shared influence upon the worldwide Sangat could have prevented such a situation. Let us move onto one of the core issues in more detail. The Panth, even if it met today via Sarbat Khalsa tradition, would not be in unanimous agreement about whether within pad-ched Saroop, even from the 3rd Word onwards, as to what is mistaken and what is not. Should we read 'SatNaam' as two words or one? How would this affect meaning? Master Jaswant Singh Jee has made the above argument in his short tract, 'The True Guroo is Lost', and gives the following example: "A true Sikh comes to his senses right here. He repents and returns from the thought of doing pad-chhed. He asks the stubborn bemukhs, 'will you keep Sat and Naam apart or together?" How will you solve this issue? You have kept Sat apart, but hundreds of times, when the briefest form of the Mool Mantar comes, "Ek oankar Satgurparsaad", there you join "Sat" with "Gurparsaad." Why is this?" Does the above point not show how badly the pad-ched producers are governed by Manmat, Dubidya and faithlessness, that they can allow such a situation to even occur, where they contradict their own pad-ched decisions? Even though the Panth is in such implicit disagreement, we have felt free to place our Dubidya into Maharaaj Jee's Perfect Roop. As Maharaaj Jee says: 'aap aapnee budh hai jethee , barnat bhin bhin tuhae tethee'. It is the Guroo-given understanding, through Gurprasaad, that allows us to read and to attempt to comprehend Maharaaj Jee. This comes down to, in the final analysis, a deeply personal and spiritual journey. Who is that person who dares stand between your Guroo Sahib and you, who decides the Budh that you must undeniably receive…that Budh which they, in there clever-mindedness have decided, through doing pad-ched of Maharaaj Jee's Saroop, and placing themselves as Siree Guroo Sahib Jee's executors as a result! They knowingly place their 'opinions' within Akalee Banee knowing that there are many differences of opinion! Should another human-being get to have the final say as to exactly what Maharaaj Jee is telling us; pad-ched places us in this situation. Sangat jee, please don't dismiss these arguments. How are we better than the Namdhaarees? We are worse because we should know better. We have physically ripped Maharaj Jee's Shabad Roop to pieces and we have happily introduced Bholaan (mistakes) into That which we claim to regard as Abhol (without mistakes). This is a major Dhil (lapse); there is no way to deny it. If these points are not convincing enough, let us move onto just one of the many Pankteean which have been identified as examples of why pad-ched Saroop simply doesn't work. Bear in mind that according to knowledgeable Gursikhs, there are over 500 different examples of controversial pad-ched occurrences for which there is currently no unanimous agreement! That is over one latent mistake that have been introduced into Maharaaj Jee's Saroop per 3 Angs! Also bear in mind that technically speaking, there are different pad-ched Saroops saying different things. The mind boggles at the mistakes and inconsistencies we have created. Here is just one example which should suffice. Please tell me: which pad-ched attempt is right and which is wrong: ਹਮਮਸਕੀਨਖੁਦਾਈਬੰਦੇਤੁਮ ਰਾਜਸੁਮਨਿਭਾਵੈ ॥ ham masakeen khudhaaee ba(n)dhae thum raajas man bhaavai || I am a humble slave of Vahiguroo, (but) egoistic power (of administration) pleases you. (Bhai Veer Singh Jee; Prof. Sahib Singh Jee) ਹਮਮਸਕੀਨਖੁਦਾਈਬੰਦੇਤੁਮਰਾ ਜਸੁਮਨਿਭਾਵੈ ॥ ham masakeen khudhaaee ba(n)dhae thumraa jas man bhaavai || I am Your humble servant, Vahiguroo; Your Praises are pleasing to my mind. (Shabdarath; Teeka Faridkot) (Ang 480) Which possible 'pad-ched created Arth' is correct, which is incorrect? One addresses Maharaaj Jee whilst the other addresses Munmukhs! Please consider such a distasteful situation! Also is it right to be intentionally reading something which has been decided by us, but not clearly sanctioned by Maharaaj Jee? Sangat Jee, the Dubidya will only increase unless we come to our senses. Only Maharaaj Jee has the Vahiguroo-ordained Right to Decide...He did...in His wonderous un-breakable, un-fathomable Lareevaar Form and we are now working against Him by printing, publishing, promoting and using pad-ched Saroop. Let us go back to Maharaaj Jee for guidance. Maharaaj Jee is the One and Only Kaswati/Paras Kalaa Who will take away all of our doubts in this world, as we walk upon the path of Gurmat. Maharaaj Jee's Shabad-Roop is the greatest Hukam; all other Hukams are contained within It and flow from It. A Gursikh can never even contemplate tampering with and therefore challenging Maharaaj Jee's Saroop - to do so is Maha Manmat of the highest order, going completely against against His Hukam: ਅਮਰੁਵੇਪਰਵਾਹੁਹੈਤਿਸੁਨਾਲਿਸਿਆਣਪਨਚਲਈਨਹੁਜਤਿਕਰਣੀਜਾਇ ॥ amar vaeparavaahu hai this naal siaanap n chalee n hujath karanee jaae || The Order of the Lord is beyond challenge. Clever tricks and arguments will not work against it. ਆਪੁਛੋਡਿਸਰਣਾਇਪਵੈਮੰਨਿਲਏਰਜਾਇ ॥ aap shhodd saranaae pavai ma(n)n leae razaae || So abandon your self-conceit, and take to His Sanctuary; accept the Order of His Will. (Ang 1251) That Will has eternally manifested Itself within Maharaaj Jee's Saroop, The Pothi of Parmeshar. Who are we to decide whether Maharaaj Jee can be improved; whether we should change a little here or there? Has Siree Guroo Sahib Jee been demoted to One who must change to suit our needs? The Gursikh should always know that their Guroo is Perfect and unquestionable in every sense; they should never even dream of such an act as advocating pad-ched of His Saroop. ਪੂਰੇਕਾਕੀਆਸਭਕਿਛੁਪੂਰਾਘਟਿਵਧਿਕਿਛੁਨਾਹੀ ॥ poorae kaa keeaa sabh kishh pooraa ghatt vadhh kishh naahee || All that the Perfect Lord does is perfect; there is not too little, or too much. ਨਾਨਕਗੁਰਮੁਖਿਐਸਾਜਾਣੈਪੂਰੇਮਾਂਹਿਸਮਾਂਹੀ ॥੩੩॥ naanak guramukh aisaa jaanai poorae maa(n)hi samaa(n)hee ||33|| O Nanak, knowing this as Gurmukh, the mortal merges into the Perfect Lord God. ||33|| (Ang 1412) Has Satguroo Jee asked us to carry out or tolerate pad-ched of His Partakh Roop? Do we feel that we are worthy of making decisions on His behalf? Or maybe we should have been consulted: ਹਰਿਜੋਕਿਛੁਕਰੇਸੁਆਪੇਆਪੇਓਹੁਪੂਛਿਨਕਿਸੈਕਰੇਬੀਚਾਰਿ ॥ har jo kishh karae s aapae aapae ouhu pooshh n kisai karae beechaar || Whatever the Lord does, He does by Himself. He does not ask or consult anyone else. (Ang 1135) We are un-caring about the fact that Maharaaj Jee's Saroop has physically been cut into pieces. In fact by condoning it and going along with it, we are party to it. ਕਕਾਕਾਰਨਕਰਤਾਸੋਊ ॥ kakaa kaaran karathaa sooo || KAKKA: He is the Creator, the Cause of causes. ਲਿਖਿਓਲੇਖੁਨਮੇਟਤਕੋਊ ॥ likhiou laekh n maettath kooo || No one can erase His pre-ordained plan. ਨਹੀਹੋਤਕਛੁਦੋਊਬਾਰਾ ॥ nehee hoth kashh dhooo baaraa || Nothing can be done a second time. ਕਰਨੈਹਾਰੁਨਭੂਲਨਹਾਰਾ ॥ karanaihaar n bhoolanehaaraa || The Creator Lord does not make mistakes. ਕਾਹੂਪੰਥੁਦਿਖਾਰੈਆਪੈ ॥ kaahoo pa(n)thh dhikhaarai aapai || To some, He Himself shows the Way. ਕਾਹੂਉਦਿਆਨਭ੍ਰਮਤਪਛੁਤਾਪੈ ॥ kaahoo oudhiaan bhramath pashhuthaapai || While He causes others to wander miserably in the wilderness. ਆਪਨਖੇਲੁਆਪਹੀਕੀਨੋ ॥ aapan khael aap hee keeno || He Himself has set His own play in motion. ਜੋਜੋਦੀਨੋਸੁਨਾਨਕਲੀਨੋ ॥੧੭॥ jo jo dheeno s naanak leeno ||17|| Whatever He gives, O Nanak, that is what we receive. ||17|| (Ang 253) Let us all accept these Panktees completely, in both Word and Spirit. Vaheguroo makes Perfect Plans which are Perfect. The job of a Daas is to receive the Perfection which is given to them by their Guroo Sahib without questioning or challenging anything. Those who initiated pad-ched Saroop interfered with The SatGuroo...those of us who promote it or do not speak against it have accepted that interfering with SatGuroo Jee is acceptable. What is the difference between them and us? Sadh-Sangat Jeeo, there are many other Shabads which could be used to make the point that is being made. We are all simply so used to pad-ched Saroop, the respected elders are so used to pad-ched Saroop, that we find it difficult to accept the reality of the situation. Bibekh-Budhi walae Singhs always say that one Dhil (lapse/slackness) leads to many others and creates Dubidya regarding that Gursikh's Gurmat-walee Sochnee. Those who do not believe that pad-ched Saroop is a major Dhil and believe it is instead Parvaan should consider the following scenarios...do these scenarios not force Dubidya into your mind: > Would we be happy if the Anmrit Sanchaar we were about to attend as an Abhilakee had Parkaash of pad-ched Senchiyan (or for that matter Larevaar Senchiyan) instead of the traditional single Saroop? > Why would we be unhappy…what is more important…the binding or the contents…yet it seems we are happy with the Gurshabad being forcefully cut-apart…over, and over, and over again...yet we worry more about the binding...Is it not the actual Gurbanee that carries the power? Should we not focus upon that? > If the seperation of the binding still troubles us, then lets's ask ourselves: why are we more interested in the singularity of the binding of Maharaaj Jee's Bir, rather than the integrity of the Guroo-ordained Binding of His actual Shabad-Roop i.e. Lareevaar Roop? > If we have modified Maharaaj Jee's Perfect One and Only Original Form into pad-ched form, does that mean that Lareevaar Saroop was in need of 'more Perfection'. ..for we only 'modify' something if we wish to 'improve' it...we only 'fix' something if it is 'broken'. So can that which we claim to accept as the very epitome of Perfection Incarnate, Maharaj Jee's Saroop, be 'perfected more'? Is this not a contradiction in terms? > If Maharaaj Jee's Partakh Darshan is Shabad-Roop, are we really having His Partakh Darshan even though the pad-ched Saroop is not that same Blessed Roop that the Gurgaddi was passed onto in 1708? > If pad-ched and Lareevaar Saroop are equal and there is no difference, then let's be happy that Maharaaj Jee's Original Saroop is becoming rare; certainly, it is easier to read from, and generate money, from pad-ched Saroop...so why spend all that time on 'the other equal form' which takes longer to read? They're both equal right? Let's instead 'do Maharaaj Jee's Seva' by ensuring that nobody has to 'suffer the difficulty and indignity' of reading from Maharaaj Jee's Original Saroop...because both Saroops are equal right? I will stop now. Do you see what I mean? We have created this situation by accepting, using and promoting pad-ched Saroop. One Dhil, perhaps the Dhil of Dhils, has lead to all this. Let us genuinely accept that we all make mistakes, and let's look towards a solution. Surely, Siree Guroo Sahib Jee will be happy with our intentions. We his children (the youth, elders, everyone) have made mistakes and will continue to do so, Sacheh Patshaah, who is Abholan-haar and never makes mistakes, will surely forgive us. Only that person truly accepts their mistake, whom corrects it upon such realisation. I have not intended to offend anyone with my comments. I simply and sincerely believe that we should, wherever possible, speak against the practice, promotion and use of pad-ched Saroop, and find pleasure only in Maharaaj's Hukamee Lareevaar Saroop, which unlike the man-made pad-ched Saroop, can never be mistaken. Please remember that whenever we read, write or print Gurbanee, we are liable to make mistakes. Maharaaj Jee is not: ਹਮਭੂਲਹਤੁਮਸਦਾਅਭੂਲਾਹਮਪਤਿਤਤੁਮਪਤਿਤਉਧਰੀਆ ॥ ham bhooleh thum sadhaa abhoolaa ham pathith thum pathith oudhhareeaa || We are mistaken; You are never mistaken. I am a sinner; You are the Saving Grace of sinners. (Ang 1213) If after reading this you believe that Maharaaj Jee's Lareevar Saroop must be preserved, please take it upon yourself to make a change. It won't be easy, because Gurmat never is...and was never supposed to be. VahegurooJeeKaKhalsa,VahegurooJeeKeeFateh!
  2. i got diz via email so start attending be fit n stop posting OLDBURY GURUDWARA GYM & Martial Arts Opening Times Always The Same Time 7pm-9pm TUESDAY– Gym (Weights) THURSDAY – Gym (Weights) + Kickboxing FRIDAY – Gym (Weights) + Jujitsu SUNDAY – Gym (Weights) + Kickboxing (Advance) Olympic Weights & Machines, Punch Bags, Full Size Ring, Gloves, Experienced Martial Art Teachers All Free Boyz Only Sessions at The Moment @ Gurdwara Amrit Parchar Dharmik Diwan 65, Birmingham Rd, Oldbury, West Midlands B69 4EH
  3. They only added that message they dont post/deliver today, like a couple of hours ago. if u see the image uploaded on a previous post that message is not there that's because a number of concerned people have emailed them. we don't want a repeat of bow
  4. there way more gutka than just the sunder gutka available, there loads that they send via post just type something in the keyword search on the right like japji or sahib this all needs to stop, so we need to get contacting them and spread the word like fire
  5. Could people please there tips on doing gurbanee santhiya and just general rules on when reading paath from pothees/gutka and guroo jees saroops etc. when i say rules i am meaning pauses and when to like say words with emotion like cause guroo jess giving use hukams if you get what i mean.
  6. Shaheed Baba Darshan Singh Ji was born in the village of Nawan Vaironangal in the Tehsil of Batala at the house of Sardar Achher Singh.At the time of Shaheedi his age was between sixty-five to seventy years old and he was religious minded from childhood. His mother and father were Amritdhari and he took Amrit at the age of ten. Even though he did not get much school education, he was very good at Gurmat education. He was a Nitnemi and an accomplished Akhand Paathi. Apart from the Panj Banis, his Nitnem also included Asa Di Vaar and Sukhmani Sahib. He remained single for the whole of his life. He stayed at Cheleana Sahib for twenty years and was present at the Shaheedi massacre there. Here he took part in the one hundred and one Akhand Paaths done for the Shaheed Singhs. Afterwards, two hundred and two Akhand Paaths were done for the Shaheed Singhs at the village of Kaleh, and Bhai Darshan Singh stayed there for one and half years doing Sewa of the Akhand Paaths. Afterwards he stayed at the Gurdwara Guriana Sahib, the historical Gurdwara of the sixth Guru in Vaironangal. There he stayed as a Granthi and did a lot of Sewa teaching many people Paath from the Guru Granth Sahib and made them into Akhand Paathis. He would only eat Bebek food prepared by his own hands and always kept a Sarbloh (iron) Simrana in his hands. After doing Sewa at Guriana Sahib for about nine or ten years he moved to Dera Mehta. Here, Sant Kartar Singh Ji Khalsa appointed him Jathedar of the land of the Dera. He carried out this Sewa until the end. He also used to give his pension to the Dera.
  7. Shaheed Bhai Dharambir Singh Ji was born on 15th March 1953 in Delhi. His father's name was Bhai Lal Singh and his mother's name was Baal Kaur. His father was from the village of Sahowaal, Tehsil Daska, in the District of Sailkot in Pakistan. His father and his two brothers started doing construction work at a young age. The three brothers used to go around the nearby villages for building work and they were fortunate to do the Sangat of Bhai Sahib Jawala Singh Ji in the village of Bhiki. This Gurmukh used to live in basic accommodation and constructed a very beautiful place for Guru Granth Sahib Ji where Amrit-Bani was read daily and pilgrims could get Langar and rest. Bhai Lal Singh and his smaller brother Bhai Gopal Singh were so influenced by the Granthis of the Gurdwara, Bhai Sobha Singh and Bhai Tarlok Singh, that they eventually decided to stay in the village (Bhiki) to continue building work. After the formation of Pakistan they lived for a while in Hoshiapur, then in Delhi and finally they all met up in Amritsar. Here, Bhai Sobha Singh formed a Gurdwara in a Masjid and Bhai Tarlok Singh did Sewa of the Sangat just like him. With Satguru's Grace they started Kirtan, Langar and Karah Prashad here just like the Bhiki Gurdwara in Pakistan. Four of five families lived near this Gurdwara Sahib and Bhai Dharambir Singh's father and uncle (Bhai Lal Singh and Bhai Gopal Singh) also settled here with their families. By meeting this Gursikh Sangat they listened to Kirtan and Nitnem everyday and after a while Bhai Gopal Singh and Bhai Lal Singh started going to Akhand Kirtani Jatha Smagams and slowly both families took Amrit. Bhai Dharambir Singh took Amrit during his school education and he was also taking the Shromani Committee's religious exams. After studying up to the tenth Class his life took a change in direction. At this time both brothers made a home in Ajeet Nagar and the smaller brother Bhai Gopal Singh opened a factory for making Kirpans. Bhai Dharambir Singh learnt how to make Kirpans from his uncle and started up a separate factory where he worked for five years. During this time he would also attend Akhand Kirtani Jatha Smagams and would take part in doing Sewa of Ishnaan of Harmandir Sahib during the night. Where he had great enthusiasm in listening to Kirtan, he was also very keen in learning Kirtan. He was learning the Harmonium and Tabla and had started to learn the Dilruba. Since the start of his there were many Gursikhs who used to come to him. He had a lot of respect for them and did as much Sewa as he could for them. If any Gursikh needed money he would be happy to help and never asked for it back, even if he could only just get by himself. The love and friendship between Bhai Dharambir Singh and Bhai Fauja Singh grew day by day and he always accompanied him for religious causes. Bhai Dharambir Singh also accompanied Bhai Fauja Singh when they went to stop some thugs who were showing disrespect to Guru Granth Sahib at Guru Ke Mehal and Bhai Salo and had planned to attack Guru Ke Mehal. Stones and acid bottles attacked the Gursikhs and in that case the Gursikhs were arrested and Bhai Dharambir Singh was jailed for about three months. He attained Shaheedi at a young age. He was due to be married.
  8. Shaheed Bhai Gurcharan Singh Ji was born at the house of Bhai Daleep Singh Ji, an agricultural inspector and Narain Kaur on 10th October 1946 in Rurka Korad in Jullunder. Bhai Daleep Singh was transferred to Ludhiana when Gurcharan Singh was about three years old, and the whole family took Amrit at Narangwal. Bhai Gurcharan Singh's father, Bhai Daleep Singh was one of the close associates of Bhai Sahib Bhai Randhir Singh Ji. Bhai Gurcharan Singh's primary education was in Gidarwaha, Tehsil Mukhtsar and he studied up to the ninth class at Nathana in Batinda. He passed his tenth class in his village Nangal, Tehsil Moga at Guru Nanak High School and then left studying to do farming. In 1965 he was admitted into the Agricultural University and after passing his exams he was employed in Malowal (Ferozpur) in 1967 and in a block in Ferozpur in 1968. Then he started doing government service and was sent to Hargobindpur in Gurdaspur. In 1972 he left this and in 1973 was again employed by the Punjab Agricultural University. The young Gursikh enjoyed doing Langar Sewa of the Sangat during Smagams and would never get tired of doing Sewa day and night. From a young age he enjoyed going to the Sangat to listen to Kirtan and would always sit right in front of the Kirtani Gursikhs. He would go around the houses to call youngsters who were interested in listening to Kirtan and would sit them on the front and rear of his bicycle and take them to join the Sangat. With Guru Ji's Grace he learnt the Nitnem of the Panj Banis by memory in his seventh class, and when he went to the village of Nangal in Faridkhot he would do the Sewa of reading Sukhmani Sahib at the Gurdwara Sahib at Amrit Vela. Bhai Gurcharan Singh never had any bad feelings for anyone and if some person did not speak to him due to some differences then he would personally go around to their house and humbly talk to them. Once when he was about five or six years old the whole family went to Narangwal to meet Bhai Sahib Bhai Randhir Singh. Everybody lovingly embraced Bhai Sahib and Bhai Sahib picked up all the children. When his turn came he embraced Bhai Sahib in such a way that he would not let go of him and they did Naam Simran together for a long time. He would help the needy without any hesitation and used to take responsibility of Sewa of sending food to patients in hospital in the morning and evening. His would do this Sewa twice a day, go to work and would go to study in evening classes and also found time to come and join the Sangat. He had a very close and loving relationship with Bhai Fauja Singh Ji and was greatly influence by his fearless attitude. He gave more importance to meeting and doing Darshan of Gursikhs than even to his most important duties. On 15th April 1978 he was to attend the first exam for his degree, but he thought it more important to go to join the Sangat at the Akhand Kirtani Smagam for Vaisakhi in Amritsar on 12th April where his father, Daleep Singh was also present. To Bhai Gurcharan Singh the best revision and preparation for life was Gurbani which he followed to the letter such as: 'Gur Kee N;nda Suna; No Kaan', and 'Sura So Pachanyeh)o Lara; Deen Keh Heth. Purja Purja Kut Mora; Kabhoo No Shada; Keth' By Jasbir Singh (son of Shaheed Bhai Hari Singh Ji)
  9. Shaheed Bhai Kewal Singh Ji was born on 9th March 1953, in the area of Premgarh in Hoshiarpur. His father's name was Sardar Amar Singh and his mother's name was Satia Kaur. He spent the first five to seven years of his childhood in Hoshiarpur and in 1960 moved to Calcutta with his father. His father ran a transport company in Calcutta, which was doing quite well. Here, he was put into school but he only passed four classes. His family tried to persuade him to continue studying but he was more interested in working. So in 1966 he went to Kishan Ganj (Bihar) to train in motor electrics, where he trained for a year and then returned to Calcutta. As well as working he also became interested in reading Gurbani and in 1971-72 he received Amrit at an Akhand Kirtani Jatha Smagam. After completing his training he did not find a job but just did domestic work. One day he became seriously ill, he was vomiting blood and remained unconscious for three days. He was administered eighteen bottles of blood and seven bottles of glucose and the doctors said there was little hope for him. But Waheguru has some other Sewa in store for him and protected him with his own hand. Bhai Sahib Jeevan Singh Ji Ragi from Ludhiana performed Ardas for him and he became well again. He then moved from Calcutta to Hoshiarpur and here he met Gursikh Sangat. We both decided to learn Shashtar-Vidya (science of weapons) and we used to travel seven miles everyday to get training. With Satguru's grace we both acquired this skill. He knew the five Nitnem Banis by memory and also did Asa Di Vaar and Sukhmani Sahib daily as well as some other Banis. One day, he became ill again at his home in Hoshiarpur and he started getting bad pains in his stomach. His mother said that she would call a doctor but he told his younger sister to start reading Sukhmani Sahib instead. He listened to the Gurbani for two or three hours and then fell asleep, and in the morning he awoke feeling completely well again. This is an example of his love and faith in Gurbani. At his father's request, he went to Calcutta again to do some domestic work. He also spent a lot of his time reading Gurbani and living amongst other Gursikhs. According to God's Will, he again became very ill and started vomiting blood. His body became very weak and there was not much chance of him surviving. Bhai Kewal told me later, that when he was in this state he saw death standing in front of him and he prayed to Guru Sahib, "Sache Patshah Jeo, I know I am going to die one day, but do not give me this kind of death. This is the death of cats and dogs. Let me become a Shaheed in the battlefield so that I may get Mukhti from life and death. May my body be used for doing Sewa for you." He did this Ardas for a long time and Satguru Ji heard his Ardas and he then became well again. He was very interested in Shastar-Vidya and Shastars. For example if he came across any Shastar he liked he would buy it no matter what the price and would read the following Dohira. As kirpan khando karg, tupak tabor ar theer, Saif sarohi sethi yehe hamarai peer Theer tuhi sethi tuhi, tuhi tabor tarwar Naam thuharo jo japai, pheo sind pav poor Kaal tuhi kaali tuhi, tuhi teg ur teer, Tuhi nishani jeet ki, aaj tuhi jag beer (Shastar Mala, Pathshahi 10) He not only learned Gathka, but also learned how to make his own Shastars. He would spend hours making them and would take them to Smagams and present them to Gursikhs as gifts. He also would teach Gursikhs how to look after Shastars properly, to ensure the Khalsa is always battle-ready. Just as he was interested in Shastars, he also had a great love for Naam-Bani. If he did make any remarks to somebody in anger, then he would immediately beg forgiveness with folded hands. He very much loved his fellow Gursikhs. Sometimes his family members would ask him why he spends all his time with the Gursikhs and does no other work. His family owned a large amount of property, but he still lived a very carefree life and was not at all interested in money. Once I said to him that you don't do any work, nor do you listen to any of your family, so they will not give any of their property to you. He replied that he did not need any property - what use would it be to him. He said he wanted to spend all his time with Gursikhs. In November 1977 he again returned to Hoshiarpur. The Gursikhs would ask him to do some work so about two months prior to his Shaheedi, he started working. He promised that he would serve langar to the Singhs out of his first wages, but he was never able to carry out this Sewa. Afterwards his family carried out his wish and served Langar to Gursikhs. Bhai Kewal Singh also enjoyed playing the tabla and performing Kirtan. Ten minutes before his Shaheedi, I saw him in Chardi-Kala. Bhai Fauja Singh and Bhai Kewal Singh were together during the peaceful protest. First Bhai Fauja Singh was shot and fell and then Bhai Kewal Singh lied on top of him so that the Nirankaris could not injure him further. But the Nirankaris then killed Bhai Kewal Singh. Bhai Kewal Singh has one elder brother Bhai Jagjeet Singh who is a devoted Gursikh and Nitnemi and three sisters who are married. Even though his loss for the family is great, his Kurbani is a great example for future generations. By Bhai Amrik Singh (Mehta)
  10. Shaheed Bhai Raghbir Singh Ji was born in the village of Bhagupur in Patti in the district of Amritsar on 10th March 1949 at the house of Sardar Nawab Singh. He was educated in his own village up to the age of fifteen and then joined the army in the Bombay Engineering Group in Kirki, Puna. He stayed on for five years, then resigned from the Army in 1968 and moved to Patiala. I first met Bhai Raghbir Singh on 14th December 1966 in Kirki, Puna, when I was doing my army service and was being transferred from Sagar (Madh Pradesh) to Training Battalion Number I, Bombay Engineering Group. I was working as an office clerk and Bhai Sahib was an engine fitter, but being a religious person he was appointed to be Sewadar at the Gurdwara. The weekly Kirtan programmes in Puna were being performed under the control of Professor Beant Singh ji, and I used to take Bhai Raghbir Singh with me to the Kirtan Smagams. I also kept a tape recorder with me on which I had recorded the Kirtan of Bhai Mohinder Singh ji, Bhai joginder Singh Talwara and many other Bibian, which we used to listen to everyday. Other Gursikhs also used to come and Bhai Sahib was greatly influenced by the Bani and Kirtan, so much so that he learnt the Nitnem Banis by memory within a few days and started wearing the Panj Kakkars. One day he said to me, "I would like to do Darshan of the Gursikhs whose Kirtan you have played to me and would like to have the gift of Amrit Naam from the Panj Pyare". I replied that he should go before the Panj Pyare at the Ludhiana Smagam during Vaisakhi and he will be blessed. He told me that I should also take leave and accompany him. At that time my permanent residence was in Ludhiana. Bhai Raghbir Singh was having difficulty in obtaining leave but said that he would definitely go to Ludhiana during Vaisakhi. I managed to get two months leave and we both went to Professor Beant Singh as he had good connections with the officers. He phoned Bhai Raghbir Singh's officer to ask if he could have permission for ten days leave. Within an hour his leave was granted and we both left by train on 9th April 1967 and arrived at Ludhiana on 11th April at Amrit Vela. On the day of Vaisakhi, Bhai Raghbir Singh went before the Panj Pyare and received the gift of Amrit-Naam and became very strict in his Rehat. Bhai Raghbir Singh did not go to his village but returned to Puna. When I returned after my two months leave he was very pleased to see me. I also felt blessed by Guru Sahib to meet such a beloved of the Guru. Bhai Raghbir Singh never slept after twelve o'clock. He would have his Ishnaan and would then continue doing Naam Simran until sunrise. Within a short period of time he memorized Nitnem, Sukhmani Sahib, Asa Di Vaar, Basant Kee Vaar, Sateh Balwandai Kee Vaar, Shabad Hazari Pathshahi Dasvi, Swaya 'Deenan Ki Prithpal', Chopai 'Pranvo Aad',Akal Ustat, Baramaha Maj and Tukari, Solak Mahalia Nauvi, Gujri Kee Vaar Mahalia Panjma and many other Banis which he used to recite daily. He used to prepare his food with his own hands, but this was not allowed in the army, so he had to stop making his own food. In those days, I used to live with my Singhni and I asked him to eat at our house.Bhai Sahib kept sarbloh bibek as well as other strict khalsa rehats. Bhai Gurbachan Singh Ji who lived in Puna arranged an Akhand Path at his home from 23rd December 1967 to 25th December 1967. With Akal Purkh's Grace, Bhai Raghbir Singh listened to the whole Akhand Path cross-legged in one sitting without any food or water. After the Bhog, he also listened to six hours of Kirtan in the same sitting. He did not seem to feel any tiredness. He also used to do Kirtan for many hours by memory and was a very competent Akhand Paathi. After a little while Bhai Raghbir Singh wanted to leave the military service and his elder brother Captain Pyara Singh managed to discharge him and advised him to take over the farming work in their village because there was nobody else around to do the work. Bhai Raghbir Singh replied that he was not returning to his village because the environment there was not right and by going home he would loose everything. Professor Beant Singh and I decided to send him to the Sura Printing Press in Patiala because a vacancy had arisen for a compositor. Bhai Raghbir Singh started work at the press at sixty Rupees a month where he always made his own food, and afterwards he moved to work for the Parkash Printing Press. Bhai Raghbir Singh had always been very interested in studying. He would study and do his Nitnem daily and work all day at the press. He found all this difficult, so he left his job and concentrated on his Naam Simran and studies from 1968-1973. At this time Gurmat Parchar was being carried out in the area. Bhai Raghbir Singh and Bhai Fauja Singh would carry out the Sewa of the Panj Pyare during the Amrit Sanchar Smagams. Bhai Raghbir Singh spent a lot of time with Bhai Manohar Singh Ji of the Red Cross and Bhai Surjeet Singh Ji in Patiala. He also spent some time with me in Ludhiana doing his studies. Bhai Raghbir Singh always spoke very sweetly and was a very sociable person. At Amrit Vela he would do Naam Abyass for many hours and it would sound as if many Gursikhs were sitting together. Many people were influenced by his Jivan and became Gursikhs. Bhai Raghbir Singh always used to share his earnings with others. After the Bhog of the Paath following his Shaheedi, one Gursikh remembered him by saying that a Gursikh should share one-tenth of his earnings with others, but Bhai Sahib used to live on one-tenth of his earnings and spend the rest on religious causes. His Anand Karaj took place on 18th October 1975 to Bibi Hardev Kaur, daughter of Captain Sardar Ram Singh (retired), from the village of Batala in Karputhla. This Anand Karaj was also unique in that he himself, his father and four other Gursikhs were present and there were no musicians or any milni. Bibi Ji was also very strict in her Rehat and Bhai Sahib became even more influenced with Bibi Ji's Sangat and started wearing Bana. Bhai Raghbir Singh lived in Sunam for three and quarter years. Due to his efforts, Rainsbhai Kirtans were held there every year. Bhai Raghbir Singh travelled from Sunam to be present at the Akhand Kirtani Jatha Vaisakhi Smagam. When he heard what the Nirankaris were doing on the birthday of the Khalsa and bearing in mind the Guru's Hukkam of 'Gur Ki Ninda Suneh Na Kaan' he went forward barefooted to face the bullets, sticks and swords. He received bullets to his chest, blows to his skull and his bones were broken by lathis, but just like Bhai Avtar Singh Ji, he obtained Shaheedi in Chardi-Kala. Jio Jal Meh Aey Katana Thi Jothi Sang Jot Smana (Sukhmani Sahib, Mahalia 5, Panna 278) He left behind his wife and two children, one whose age were one and half years and the other only five months at the time of his Shaheedi. Both are now married to young Gursikhs in UK. Bibi Hardev Kaur Ji is employed by Punjab and Sind Bank. By Bhai Kirpal Singh Ji (Shapur, Amballa)
  11. Vaheguroo Jee Ka Khalsa | Vaheguroo Jee Kee Fateh | Akhand Keertanee Jatha humbly request your presence to join in with Gurus Saadh Sangat in celebrating the 310th Anniversary Of The Khalsa. With Guru Sahibs blessings Gursikhs from all over will be attending. Details of the Annual Vaisakhi Akhand Keertan Smaagam Thur 09th April, 2009: 6pm-9:30pm: Akhand Keertan Gurdwara Shri Guru Singh Sahba, 47-49 Cross Road, Coventry, CV6 5GR Fri 10th April, 2009: 6am-10am: Asa Ki Vaar Gurdwara Shri Guru Singh Sahba, 47-49 Cross Road, Coventry, CV6 5GR Fri 10th April, 2009: 6pm-10pm: Akhand Keertan Gurdwara Guru Nanak Gurdwara 8 Edward Street West Bromwich B70 8NP Tel: 0121 553 1242 Sat 11th April, 2009: 6am-11am: Asa Ki Vaar Gurdwara Shri Guru Singh Sahba, 47-49 Cross Road, Coventry, CV6 5GR Sat 11th April, 2009: 6pm-12am (midnight): Akhand Keertan Guru Nanak Gurdwara, 128-130 High Street, Smethwick, B66 3AP Sun 12th April, 2009: 8am-12pm: Akhand Keertan followed by Nishan Sahib di Seva at 12pm Gurdwara Shri Guru Singh Sahba, 47-49 Cross Road, Coventry, CV6 5GR Sun 12th April, 2009: 7pm-5am: Raensabaayee Keertan Guru Nanak Gurdwara, Well Lane, Wolverhampton, WV11 1XT Amrit Sanchar during Raensabaayee - Sun 12th April, 2009 Contact:Jathehdaar Bhai Raghbir Singh Jee 01926 740160 Transport Southall – Bh Satnam Singh: 07956 519256 Manchester – Bh Mandeep Singh: 07791 775671 Birmingham - Bh Bhupinder Singh: 07725 973836 Coventry - Bh Taranjit Singh: 07877 888874 Hitchin - Bh Nachitar Singh: 07828 253496 Derby - Bh Ajeet Singh: 07533 362911 East London - Bh Upkar Singh: 07747 770156 Bradford - Bh Kamaljeet Singh: 07971 185457 Glasgow - Bh Manjeet Singh: 07833 491570 Southshields - Bh Karnail Singh: 07801 431855
  12. He has also done seva with Khalsa Camp Bhai Sahibs brother is also Bhai Hari Singh the Kung Fu Master. Bhai Sahib is also very close to Baba Nihal Singh Hariavela ਮੁਕਤਿ ਭੁਗਤਿ ਜੁਗਤਿ ਤੇਰੀ ਸੇਵਾ ਜਿਸੁ ਤੂੰ ਆਪਿ ਕਰਾਇਹਿ ॥ mukath bhugath jugath thaeree saevaa jis thoon aap kuraaeihi Liberation, comfort and proper lifestyle come from serving You; You alone cause us to serve You.
  13. There's no point of touching these little things we know the answers anyway like ramaleh, maya etc. So by doing such rituals related strongly to the hindu dharam does it get ones Naam going? Satguru Jee says the following srb Drm mih sRyst Drmu ] sarab dharam mehi sraesatt dharam | Of all religions, the best religion hir ko nwmu jip inrml krmu ] har ko naam jap niramal karam | is to chant the Name of the Lord and maintain pure conduct. sgl ik®Aw mih aUqm ikirAw ] sagal kiraaa mehi ootham kiriaa | Of all religious rituals, the most sublime ritual swDsMig durmiq mlu ihirAw ] saadhasang dhuramath mal hiriaa | is to erase the filth of the dirty mind in the Company of the Holy. sgl audm mih audmu Blw ] sagal oudham mehi oudham bhalaa | Of all efforts, the best effort hir kw nwmu jphu jIA sdw ] har kaa naam japahu jeea sadhaa | is to chant the Name of the Lord in the heart, forever. sgl bwnI mih AMimRq bwnI ] sagal baanee mehi anmrith baanee | Of all speech, the most ambrosial speech hir ko jsu suin rsn bKwnI ] har ko jas sun rasan bakhaanee | is to hear the Lord's Praise and chant it with the tongue. sgl Qwn qy Ehu aUqm Qwnu ] sagal thaan thae ouhu ootham thaan | Of all places, the most sublime place, nwnk ijh Git vsY hir nwmu ]8]3] naanak jih ghatt vasai har naam |8|3| O Nanak, is that heart in which the Name of the Lord abides. Is this devotional worship? If by doing these rituals one things it is devotional then that is not the right thinking Satguru Jee says suix mn mMin vswie qUM Awpy Awie imlY myry BweI ] sun man mann vasaae thoon aapae aae milai maerae bhaaee | Listen, O mortal: enshrine His Name within your mind; He shall come to meet with you, O my Sibling of Destiny. Anidnu scI Bgiq kir scY icqu lweI ]1] anadhin sachee bhagath kar sachai chith laaee |1| Night and day, center your consciousness on true devotional worship of the True Lord. ||1|| eyko nwmu iDAwie qUM suKu pwvih myry BweI ] eaeko naam dhiaae thoon sukh paavehi maerae bhaaee | Meditate on the One Naam, and you shall find peace, O my Siblings of Destiny. haumY dUjw dUir kir vfI vifAweI ]1] rhwau ] houmai dhoojaa dhoor kar vaddee vaddiaaee |1| rehaao | Eradicate egotism and duality, and your glory shall be glorious. ||1||Pause|| iesu BgqI no suir nr muin jn locdy ivxu siqgur pweI n jwie ] eis bhagathee no sur nar mun jan lochadhae vin sathigur paaee n jaae | The angels, humans and silent sages long for this devotional worship, but without the True Guru, it cannot be attained. pMifq pVdy joiqkI iqn bUJ n pwie ]2] panddith parradhae jothikee thin boojh n paae |2| The Pandits, the religious scholars, and the astrologers read their books, but they do not understand. ||2|| AwpY QY sBu riKEnu ikCu khxu n jweI ] aapai thai sabh rakhioun kish kehan n jaaee | He Himself keeps all in His Hand; nothing else can be said. Awpy dyie su pweIAY guir bUJ buJweI ]3] aapae dhaee s paaeeai gur boojh bujhaaee |3| Whatever He gives, is received. The Guru has imparted this understanding to me. ||3|| jIA jMq siB iqs dy sBnw kw soeI ] jeea janth sabh this dhae sabhanaa kaa soee | All beings and creatures are His; He belongs to all. mMdw iks no AwKIAY jy dUjw hoeI ]4] mandhaa kis no aakheeai jae dhoojaa hoee |4| So who can we call bad, since there is no other? ||4|| ieko hukmu vrqdw eykw isir kwrw ] eiko hukam varathadhaa eaekaa sir kaaraa | The Command of the One Lord is pervading throughout; duty to the One Lord is upon the heads of all. Awip BvwlI idqIAnu AMqir loBu ivkwrw ]5] aap bhavaalee dhitheean anthar lobh vikaaraa |5| He Himself has led them astray, and placed greed and corruption within their hearts. ||5|| iek Awpy gurmuiK kIiqAnu bUJin vIcwrw ] eik aapae guramukh keethian boojhan veechaaraa | He has sanctified those few Gurmukhs who understand Him, and reflect upon Him. Bgiq BI Enw no bKsIAnu AMqir BMfwrw ]6] bhagath bhee ounaa no bakhaseean anthar bhanddaaraa |6| He grants devotional worship to them, and within them is the treasure. ||6|| igAwnIAw no sBu scu hY scu soJI hoeI ] giaaneeaa no sabh sach hai sach sojhee hoee | The spiritual teachers know nothing but the Truth; they obtain true understanding. Eie Bulwey iksY dy n Buln@I scu jwxin soeI ]7] oue bhulaaeae kisai dhae n bhulanaee sach jaanan soee |7| They are led astray by Him, but they do not go astray, because they know the True Lord. ||7|| Gr mih pMc vrqdy pMcy vIcwrI ] ghar mehi panch varathadhae panchae veechaaree | Within the homes of their bodies, the five passions are pervading, but here, the five are well-behaved. nwnk ibnu siqgur vis n Awvn@I nwim haumY mwrI ]8]5]27] naanak bin sathigur vas n aavanaee naam houmai maaree |8|5|27| O Nanak, without the True Guru, they are not overcome; through the Naam, the ego is conquered. ||8||5||27|| Controlling the 5 Evils can only be doe via Naam Japna, Reading/Listening To Banee, Sangat, Rehat This is my last post VJKKVJKF
  14. thank you for your sensible replies, please state to me and other people who might confused as to wear gurbanee states these practices relating to Naam. I did not mean to say these singhs wear reading hindu scriptures in any way neither do i wish to insult any of the singhs that is just silly. my aim was to see how and why are these rituals related to naam/gurbanee the rituals done are well known and practiced in the hindu dharam look forward to hearing your reply
  15. At the time of Akhand Paath Sahib & Keertan/Katha Programs the following things are seen to be placed by Guru Sahib or around the Darbar: 1) Water 2) Red cloth 3) Coconut 4) Incense (dhoop) 5) Jot 6) Basket of flour Where did this tradition come from? The truth is that while we have become Sikhs, the ways and traditions of the Brahmins have followed us. One Sikh told us that at one place there was recitation of Ramayan going on and he saw that just like at an Akhand Paath Sahib, there was a water in a pot, topped with a coconut covered in red cloth. The pot of water was placed in a utensil filled with flour. There was also a jot and incense burning. We asked the Pandit why all these things were placed during the time for Hindu Puja. The Pandit told us that the meaning of these things is that while doing Ramayan Paath, we are also worshiping 6 gods (devtas) together: 1) Unn Devta (god of grain)-worshipped by placing flour 2) Basantar Devta (god of fire) –worshipped by the jot 3) Devi (the Goddess)-worshipped with the red cloth 4) Ganesha-worshipped with the coconut 5) Pavan Devta (god of air)-worshipped with the dhoop (incense) 6) Rama-worshipped with the recitation of the Ramayana By doing this, the Pandit said, 6 gods are worshipped all at once. Now, let us reflect; we worshippers of Akaal who is without form and found everywhere but at the same time we are stuck in this manmat. Dashmesh jee has said, “jub eh gahai bipran kee reet. Mai(n) naa(n) karo(n) in kee parteet”. Meaning, “when they (the Khalsa) go the way of the Brahmins, I will no longer put my trust in them” When reading Bani, we should not have any sham rituals. After preparing Karah Parshad and doing Ardaas to Akaal Purakh, we should begin to fire at our mind with arrows of Bani so it can no longer run anywhere. Yes, if there is an amrit sinchaar to be held, then water in a pot should be kept with the purpose that when the Amrit is prepared, the water can then be used. Sangat Jee please have a deep think about these rituals they have no link to nothing just a waste of energy.
  16. VAHEGUROO JEE KAA KHALSA VAHEGUROO JEE KEE FATEH Heres the oldbury timetable wich i seen at the gwara. Its all free of charge GYM & Martial Arts Tuesday – Gym (Weights) Thursday – Gym (Weights) + Kickboxing FRIDAY – Gym (Weights) + Jujitsu SUNDAY – Gym (Weights) + Kickboxing (Advance) Olympic Wrestling is available aswell you will have to come down and find more on that with the sevadaars Always 7pm-9pm Olympic Weights & Machines, Punch Bags, Full Size Ring, Gloves, Mitts
  17. A Gursikh was making his way to an all night (Rahansabhaee) Kirtan and was well known for playing the 'Karthaalaas' (2 pieces of wood with small metal cymbols in them which are banged together).Somehow he missed the last bus which would have taken him to the Rahansabhaee Kirtan. He asked his way and was told that it would take him until the morning to get there. This Gursikh was determined to join the sadh-sangat; so turning his face towards them all those miles away, he started playing his 'Karthaalaas' and doing Kirtan whilst walking. When he reached the Sadh-Sangat some of the Gursikhs noticed he was in tune with the same exact Shabads that were already being recited at the Rahansabhaee!!!!......... :cool_singh:
  18. s50

    Re:

    Watch Replay Online http://www.bbc.co.uk/iplayer/episode/b00hq...British_Second/
  19. What are the plans of the sikhee to the max developers? I was wondering when they will add the following to Sikhee To The Max 2 via update Rehatnaameh Bhai Nand Lal Jees Bani I've heard that Jaap Sahib is not correct on there either, it is missing a line, i maybe wrong so someone correct me if so. Is there also any chance of adding the following as well a punjabee/gurmukhee dictionary in the software Random Shabad Feature in the software :ans
  20. VJKKVJKF Anyone know were to get a mala for you dumulla :1singh1:
  21. Vaheguroo Jee Ka Khalsa Vaheguroo Jee Ke Fateh Does any know were to get the following Gutka Sahibs In Laarvaar in the UK Panj Granthee Das Granthee Sundar Gutka Possible Senchiyas aswell
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