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VahegurooJeeKaaKhalsa VahegurooJeeKeeFateh With Akaal Purakhs Grace two Rensbhais Have Been organised for Satguru Sri Guru Granth Sahib Jees Pehla Prakash 1st Rensbhai Keertan Sep 4th 2010 7:00 PM to 5:00 AM Coventry Singh Sabha Gurdwara, 47- 49 Cross Road, Coventry 2nd Rensbhai Keertan Sep 18 2010 7:00 PM to 5:00 AM Leicester Guru Tegh Bahadur Gurdwara 106 East Park Road, Leicester, LE5 4QB

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Amrit Da Bata In order to prepare the bata of Amrit the Panj Piare did ardas. The Iron vessel, Khanda, Water and sugar pellets were already present. A blanket was layed in front of Guru Sahib, on top of a large rock the iron vessel was steadily placed. In the attendance of Guru Granth Sahib sat one Singh and the jathedar arrived in the panj. They (the panj) all sat in Bir asaN (warrior position) and became the Sanmukhs of the Guru. Together the Panj poured the water into the vessel and then put in the sugar pellets. Turn by tuen the Panj bania, Jap, Jaap, Sodha Swaiye, Chaupai and full Anand Sahib were read. Whilst doing paaT the Singh held the Khanda in his right hand, whilst the bata was held with the left with complete concentration. The other Singhs held the bata with both hands and everyone focussed their conciousness into the nectar being prepared. Once the five prayers were over the Jathedar did ardas. In order to give the candidates Amrit the jathedar asked the Singh in attendance of Guru Sahib to seek permission. After this the Panj piare again sat in Bir AsaN (warrior position) ready to bless the abhilakis with Amrit. There were approximately 8-10 people getting initiated into the Khalsa brotherhood, my turn came after the 2nd or 3rd person. Kautak (miracle) This was an unforgettable experience which occured after complete Sodh Sudhayee. My inner state was uncontrallable, I was half concious and was completely mesmerized; my body was just shaking. It is extremely difficult to describe in detail. As Sanmukh I went to humbly bow my head before Guru Granth Sahib Ji, as I was about to do so Guru Gobind Singh Ji in all his glory gave me his Partakh darshan (in real body) on Guru Granth Sahib Ji's throne. It was as if there was a mirror and behind it Guru Gobind Singh Ji sat in Bir AsaN. It seemed as if it was happening for a long time, but it was only a second or so. After bowing my head I drank the Amrit, then Amrit was splashed in the Kesh (hair), then in the eyes. The Jathedar then proceeded to teach the method of reciting the Gurmantar, at that time my hands just clasped together in prayer and I suddenly received Guru Gobind Singh Ji's darshan once again on the throne of Guru Granth Sahib, my eyes shut and I placed my head in the holy feet of the Guru. The Jathedar Ji then tapped me on my back as if to say 'be aware!'. (Saavdhan!) He also had to physically wake one Singh up from this state of Vismadh. Everyone started doing Abhyas and the Amrit ceremony ended quiet quickly. The Rehnsbhai The time was 1-2am. In the hall upstairs a Rehnsbhai Keertan was in progress. I can clearly remember that the Panj Piare came into the Darbar Sahib along with us without the formal dress for the Panj, but on the other hand I do not know whether they came in with us or came in after. What I do know is that after Degh (parshad) was distributed after the Amrit Sanchar they went into a separate room in order to get changed. This I know for sure. Just like normal members of the Sangat they bowed their heads in front of Guru Granth Sahib Ji and took a seat in Sat Sang. I was coloured in the divine colours at that time, but when I did come to full conciousness I found myself sitting right behind Bhai Sahib Randhir Singh Ji. Only the Guru knows how that happened! On Bhai Sahibs dastar was the Chakar (iron quoit) and whenever he swayed back and forth I felt a pull towards him as he was a divinely imbued soul. My mouth just filled with unbearable taste. Bhai Sahib was singing the following Shabad on the Baja: “Poota Mata Kee Asees”. Keertan was taking place with an ecstatic atmosphere which is hard to forget. Naam Abhyass Bhai Sahibs eyes were closed, but they were rolled up towards the sky. The sound of his voice was as though a child is screaming. After 2am, abhyas started in the hall for 2 or so hours. I do not know who turned the main lights off and put on a dim one. The beautiful Jaap of ‘Vaheguru’ was being meditated upon. At that moment it seemed as though no one was present there and I myself was not present there, all that was being heard was the Vaheguru Gurmantar. My spiritual state rose to such a height that I was not conscious of my body or anything else that was happening around me. Only the beautiful name was heard all around, it can be compared to the ticking of a watch, no one was at a higher or lower pitch than anyone else, everyone was reciting with exactly the same tone and rhythm. When my eyes were closed, at times I would experience ecstatic light through my inner eyes. Sometimes I would get a divine glimpse of ‘Ik Oankar’ and it looked as though it was an electric Halogen light shaped like the symbol, whereas sometimes I would get vision of the word ‘Vaheguru’. Then, after about 2 and a half hours the Keertan kicked off again. After some minutes, we started to hear the Vaheguru dhunni resounding everywhere, even though the keertan continued. When I came down from this avastha I noticed that I was still in the same hall as before and the sangat was joined with the keertan enjoying the ecstacy of his name. Bhai Sahib Randhir Singh and Baoo Mal Singh were sitting infront of me. Some keertani bibia were doing keertan. Some sangat were sitting behind me, some infront of me, all in total bliss. Bhai Sahibs chakar (iron quoit) was continuing to mesmerize me and had a magnetic glow. “Vaho Vaho Gursikh dhan hai”. To tell you the truth, I did not understand what kautak was taking place, nor did I know what this ras was, otherwise I would have grabbed the holy feet of that Sant (bhai sahib) and never let go. When I did get some knowledge the true king (Guru ji) made me into good friends with Bhai Sahib, he bought this Ant into his holy shade. In the morning, after Bhai Sahib had sung many shabads, the ceremony came to an end. Seperation After this we went home and ate langar, we then went straight back to the Gurdwara Sahib. (In them times langar was made for sangat that had come from outside). Sangat was getting ready to go. Bapoo ji (bhai sahib) and another Singh were trying to get accommodation for the sangat to stay. I kept on gazing into their lovelorn eyes and enjoying ras and they also kept looking at me. The Singhs who were coloured in divine colours were hugging each other and leaving. Initially Bapoo ji was very sad, all the Singhs had tears in their eyes. Everyone was yearning for the same thing as I was – that the Keertan never stopped along with the Naam and Bani. But everything happens in the will of Vaheguru. “Sanjog vijog doe kaar chalave lekhe avai bhaag”

There is a sign at Siree Darbar Sahib stating only Amritdharis can do the Seva of making Langar. If Some singhs don't eat that it up to them. Akali Kaur Singh never use to eat off anybody, he refuse to eat at Gurdwara Nanaka Sahib in the early 1900s (he was known as jathdar of all the nihangs) and always use to lead the procession at Holla Mohalla. All sampardas are known to keep strict bibek pehar. Please do vichaar with Bhai Avtar Singh Bandi Kalan they are in the country. Or next time Baba Tarlok Singh they keep sarbloh pehar.

Yes i 100% believe Sant Gurbachan Singh wouldn't accept such Langar, in those times Langar was made by Amritdharis everybody was Amritdhari, because that's how it was then. It wasn't like how Western Gurdwara are today. Sant Kartar Singh Bhindranwale had very strict attitude towards bibek. Here are a couple stories about this: Sant Kartar Singh & the Alcoholic Driver Sant Kartar Singh Bhindranwale went on parchar missions not just inside Punjab but all across India including Calcutta and Bombay. Sant Kartar Singh would not eat food from the home of a manmukh. Only an amritdhari family could prepare the food for him. But it must be noted that if any family, be they Sikh or Punjabi, even if they were not amritdhari, wished to meet Sant jee, he would certainly go and encourage them to chhak amrit. During Sant jee's program in Bombay, a Punjabi Sikh (who was a truck driver) asked Sant jee to visit his home. Sant jee gave him a time he would arrive. When that Punjabi Sikh left, other Singhs told Sant jee that he drank a lot of liquor and he also cut his hair and so it was best if Sant jee did not go to such a bujjer kurehitee's home. It is important to note here that the Punjabi Sikh driver was quite poor and barely earned enough to eat twice a day. However the driver's wife had complete faith in Guru Sahib. When she heard from other Sikh bibian that Sant jee was coming to Bombay, she pressed her husband to ask Sant jee to come to their home. She thought that if a Chardi Kala Singh who read bani would come to their home, perhaps everything would change for them. The truck driver had no interest in meeting Sant jee but upon being pressed, he invited Sant jee. When he returned home that day, he said to his wife, "That Sant does big programs and people beg him to come to their homes. What is he going to get by coming to our poor house?" Arrival at the Home & Promise The next day at the set time, Sant jee along with the other Singhs arrived at the home. Seeing them, the driver left his home and hid at the neighbours. He was afraid that if Sant jee saw he was an alcoholic he may receive a curse. The wife however immediately put a washed sheet on the bed and asked Sant jee to take a seat. Sant jee sat down and saw that the wife was quickly warming milk. He called out, "Bibi! First call your husband. We'll drink milk later." She went to the neighbour's home and convinced her husband to come. Sant jee asked both to sit in front of him and he asked the driver, "Brother, what do you want to talk about?" Instead of speaking, the driver put his hands together and hung his head. The wife however, with folded hands said with humility, "jee, our home is very poor. My husband spends more on liquor than what he earns. He doesn't even say Vahiguru nor does he go to Sangat. Please bless our family." The driver shrunk ever further down and thought to himself that Sant jee will surely curse him now. Sant jee picked up his long arrow and lightly tapped the driver on the head and said, "well brother, what's your name?" The driver replied, "jee, Piara…" "Brother, it's not enough to be just Piara (beloved), you're going to have to become Guru Ka Piara (Guru's beloved). You have to chhak amrit and become a Singh. Become Piara Singh, the Guru's son. In the future you are not to even think about liquor. You must stay away from the bujjer kurehits and adopt Sikhi. Both of you should chhak amrit and have your children also do the same. Go to Gurdwara every day. By listening to katha and kirtan, wash your sins and whenever there is a Satsangat nearby, go there along with your children. Vahiguru will himself have mercy on you. When you become tyar-bar-tyar then I will certainly take milk at your home." Both husband and wife promised to chhak amrit soon and Sant jee himself stood and did the ardaas. Jaikaras were shouted at the end. Today, in short, Piara Singh does seva in the Punj Pyaray when amrit sinchaars take place in Bombay. Along with Sikh, great success came to his home and his business increased many fold. Letter to Bhai Amrik Singh Shahid Bhai Amrik Singh, Sant Kartar Singh's son, was studying at Khalsa College in Amritsar when someone complained to Sant jee that he would eat food in the College cafeteria. Sant jee said that it was against Rehit to eat from just anywhere and this may have a bad influence on others. Sant jee wrote to Bhai Amrik Singh from Calcutta, where he was doing parchaar: Ik Oankaar Sri Vahiguru Jee Kee Fateh Young Harbhajan Singh [bhai Amrik Singh was called Harbhajan Singh in the Jatha], please accept my Gur Fateh. The Jatha is happy and I hope you are also doing well. I sent a letter to our village but have not received a reply. The Jatha will leave Calcutta on 27 Fuggan to go to Sri Hazoor Sahib to celebrate Holla Mohalla and then there will be programs in Bombay. I have heard that you are eating whatever from just any store. This is not right. Look at the honour of the Jatha, look at your own jeevan. I want you to make you a beautiful and strong preacher of Gurmat but you too must make your lifestyle high. I will be ashamed if someone says that Harbhajan Singh doesn't keep rehit, doesn't read bani and eats just anywhere. Don't make any mistakes. Study with attention and get good marks. Be sure to read bani, keep rehit and then your studying will be fruitful, otherwise not. What more should I write? You are smart and you will understand this to be enough. May Maharaj do kirpa on you and keep you in Chardi Kala. Fateh from the entire Jatha. Send me a letter in your own hand and tell me about how things are going in the village. Servant of the Guru-Kartar Singh 'Khalsa' This letter was sent by hand through Baba Thara Singh who was to also personally tell Bhai Sahib not to eat anything from outside. and eat from Gursikhs. Later on, Bhai Sahib stopped eating from the cafeteria and began eating at the home of a local Gursikh, Bhai Avtar Singh. I just pointing that this is a rehat blessed by guru sahib. At to call it bahimnvaad doesn't seem right. The Evidence - Sarbloh Rehat Bachan Singh Sagar Granth is solely based on the life of Guru Gobind Singh Jee written in Brij language following on from the 'Bilas' parampara of writings. A copy of this Granth is kept at Moti Bagh Library Patiala ref no 102 it has 250 pages of content. The evidence of Sarbloh Rehat appears in the 12th chapter of Chamkaur Judh. The Bachan of Sarbloh Rehat is given after meeting Pir Muhammad. Guru Gobind Singh Jee has been recorded to have said the following Vaach-Bachan ਸ੍ਰੀ ਗੁਰੂ ਜੀ ਵਾਚ ਚੌਪਈ ਤਬ ਸ੍ਰੀ ਗੁਰ ਇਹ ਵਾਕ ਉਚਾਰੇ ਹਾਲੀ ਜਾ ਜਬ ਖੇਤ ਮਝਾਰੇ I ਸਰਬ ਲੋਹ ਕੀ ਫਾਲੀ ਭਈ I ਖੇਤ ਲੁਣਨ (ਕੱਟਣਾ) ਦਾਤੀ ਲੋਹ ਲਈ II ੭੭ II ਗਾਹਿ ਨਾਜੁ ਜਬ ਮਿਣਨੇ ਲਾਰੋ ਮੁੰਦ੍ਰਾ(ਖਾਣਾ) ਲੋਹ ਮੇ ਪਗ ਲਤਾਰੋ I ਤਾਸ ਤੀਆ ਜਬ ਛੜਨੈਂ ਗਈ I ਮੂਸਲ ਸਿਯਾਂਮ ਲੋਹ ਨਿਰਮਈ II ੭੮ II ਚੱਕੀ ਲਗੀ ਪੀਸਣੈਂ ਦਾਣੇ I ਕਿੱਲੀ ਲੋਹ ਸਕਲ ਜਗੁ ਜਾਣੇ I ਮੋਇ ਮੈਦਾ ਜਬ ਤਾਮੁ (ਭਾਂਡਾ) ਬਢਾਇਯੋ I ਸਰਬ ਲੋਹ ਕਾ ਤਵਾ ਤਪਾਇਯੋ II ੭੯ II ਜਬੈ ਕੀਜੀਐ ਭੇਟ ਕ੍ਰਿਪਾਣਾ I ਤਬ ਹੀ ਹੋਤ ਰਵਾ (ਜਾਇਜ਼) ਯਾਹਿ ਖਾਂਣਾ I ਜੇ ਜਗ ਮਾਂਹਿ ਮੁਰੀਦ ਹਮਾਰੇ I ਕਰਦ ਫੇਰ ਸਭ ਕਰਤ ਅਹਾਰੇ II ੮੦ II Here Guru Gobind Singh Jee starts off by illustrating the role of a Farmer in his fields explaining that Sarbloh is the tool to employ for his Khalsa to carry out his routine in the same way a Farmer would use his tool to cut his fields. Guru Jee further explains that food needs to placed in Loh (Iron) and that Loh (Iron) is the medium in which negativity is crushed. Guru Jee also mentions the need to do Kripan Bhet in order to make the food worthy for consumption. Orginal Script

Great Gursikh such as Sant Gurbachan Singh, Baba Deep Singh, Akali Phoola Singh, Bhai Fauja Singh etc kept this lost rehat The Similarity is that both Gurmat Bibek and Brahmanvad teaches us to discriminate but there is a major difference as well. Gurmat Bibek teaches us to discriminate based on one’s Karma whereas Brahmanvad that we know today preaches discrimination based on birth. Brahmanvad preaches that one is supreme merely because one is born in the family of Brahmans but Gurmat on the other hand preaches that irrespective of one’s family or racial background, one can rise or become holy and pure because of one’s Karma. Gurmat gives no importance to the family background. Gurmat preaches that one is good or bad only because of one's Karma and not because of one's family background. Brahmans don’t eat from the hands of people of so called low castes because they believe that Brahmans are superior to the people of other castes whereas the Gurmat Bibeki on the other hand considers himself to be the dust of everyone’s feet. He keeps dietary Bibek not because he considers himself to be superior to others but because he is obeying the hukam (order) of the Guru. It is the order of our Guru Sahib to associate only with Gurmat devotees and to avoid bad company. Bad company is defined as the company of such persons who are averse to Gurmat path of attaining Vaheguru. Gurmat preaches that one becomes what one’s company is. By associating with Gurmukhs, one gets inclined towards Gurmat and by associating with Manmukhs, one gets manmukhi tendencies. It is next to impossible to become a Brahman unless one is born into a Brahman family. There is a way to become a Brahman even if one is born into a non-Brahman family but the path is very difficult to achieve. I can think of only two examples where a person was allowed to change his caste. One is Vishwamitra who was born as a Kshatriya but by following years and years of ascetic penances, he was finally accepted as a Brahm-Rishi and a Brahman. This incident occurred thousands of years ago. The most recent example of a person changing his caste is that of Shivaji Maratha who was born in a so called low caste but due to his hard work and good fortune became the ruler of his area. He wanted to be declared a Chatrapati (king) by the religious leaders but none of the religious leaders – the Brahmins - were willing to coronate him a king because he was born into a low caste family. After much effort he found some Brahmins from Kashi who using some clauses from the Hindu scriptures were able to coronate him a Chatrapati and this way changed his caste to that of a Kshatriya. Now look at Gurmat. Gurmat is so great that anyone, irrespective of caste or race, can become a Khalsa. The conditions are same for Brahmins, Kshatriyas, Vashyas, Shudras, Muslims or whoever. Anyone who is willing to offer his head to the Satguru, can become a Khalsa. Once one is accepted as a Khalsa by Guru Sahib and is given Khande Pahul (Amrit), one becomes equal in status to all other Khalsa brothers and sisters. Two Khalsas, one from a Brahmin background and one from Shudra background hold equal status in the Khalsa Order. One gets a higher status only based on one’s Karma and not based on one’s birth. This is the difference between Gurmat and Brahmanism. ਖਤ੍ਰੀ ਬ੍ਰਾਹਮਣ ਸੂਦ ਵੈਸ ਉਪਦੇਸੁ ਚਹੁ ਵਰਨਾ ਕਉ ਸਾਝਾ ॥ ਗੁਰਮੁਖਿ ਨਾਮੁ ਜਪੈ ਉਧਰੈ ਸੋ ਕਲਿ ਮਹਿ ਘਟਿ ਘਟਿ ਨਾਨਕ ਮਾਝਾ ॥੪॥੩॥੫੦॥ (The teaching of Naam is same for all four Varna namely Khatriya, Brahman, Shudra and Vaish. Whoever chants the Gurmukh Naam (the Naam of the house of the Guru) in Kalyuga, gets delivered; the Lord resides in the inside of all people) I can't help but quote the previous two pankitis of this shabad. The pankitis are not related to the topic we are discussing but they are extremely lesson-giving and eye-opening: ਬੇਦ ਕਤੇਬ ਸਿਮ੍ਰਿਤਿ ਸਭਿ ਸਾਸਤ ਇਨ੍ਹ੍ਹ ਪੜਿਆ ਮੁਕਤਿ ਨ ਹੋਈ ॥ ਏਕੁ ਅਖਰੁ ਜੋ ਗੁਰਮੁਖਿ ਜਾਪੈ ਤਿਸ ਕੀ ਨਿਰਮਲ ਸੋਈ ॥੩॥ (One cannot get salvation reading the Vedas, Katebas ( the 4 holy books of Semetic religions - Quran, Bible, Torah etc.) but one who chants the one indestructible (A-khar, without destruction) Naam through Gurmat (Gurmukh) because extremely praiseworthy). At my workplace, many years ago, two Brahmins were my co-workers. Once, I went to the kitchen to get water and I saw them standing there ahead of me. After they used the tap, I washed the tap with soap before using it. Normally, when I wash the tap, I try to do it when no one is watching but that day I washed it in front of them. They got upset and remarked, “Arey tum apne aap ko hum se bhee baRa samajhte ho? Tum jante nahi ke hum Brahmin hain?” (You consider yourself superior than us? Don’t you know that we are Brahmins?) I sensed haume (pride) in them and in order to break it, answered back in similar tone, “Aray Brahmin baRe honge aap ke Maharashtra mein. Hamare Punjab mein to Brahmin log, hamaare gharo mein rotiyaan banaate hain.” (Brahmins may be superior in your province of Maharashtra. In Punjab, Brahmins can be seen making rotis at our houses(in houses of normal Punjabi farmer households) during marriages and other big events) Indeed this is true. The status of Brahmins in Punjab is not as high as other provinces where Brahmins were worshipped. This is all because of influence of Gurmat in Punjab. Still there is an effect of caste system lingering in Sikh Punjabi households but it is nearly not as bad as it is in other non-Sikh provinces of India. Anyway, coming back to the topic, we must realize that we must follow Gurmat. If there is a similarity between a certain principle of Gurmat and Islam or Hinduism, it does not mean we should reject such Hukam of Guru Sahib. Sikhi preaches good moral character and if some other religion too preaches such character, it does not mean that we should become all defensive. If there is a similarity between a certain Gurmat Hukam and Brahmanical principle or Islamic principle, we don't need to discredit such Hukam of Guru Sahib. Kulbir Singh More evidence for keeping rehat http://tapoban.org/langar.html

So Chatanga what does this RehatNama mean then Gursikh di roti beti di saanjh Gursikh naal. The Gursikhs have to share food and establish marital relationships with Gursikhs only

Posting message on behalf of Sevadaars for todays event Shabeel TODAY! In Yaad Of King Of Shaheeds Siree Guroo Arjan Dev Sahib Jee At West Bromwich Birmingham West Midlands High St (Town Centre) Next to Subway TIME 1PM TILL 5PM Please come down and help and show support!

Panth Rattan Baba Gurbachan Singh Jee, Bhai Kaur Singh & Master Jee has written about Baba Jee below, it is worth reading about Rehtvaan Gurmukhs who don't give up Gurmat Asools Jathebandeeaa Translated from Khalsa Vidhaan by Bhai Kaur Singh There are many Jathebandeeaa at this moment in time, when we examine them we find they have positive points as well as negatives. When one Sikh or one Jathaa is in Chardeekalaa (high spirits) then it automatically attracts other seekers of truth. They have great faith in the word of God, which results in their spiritual state increasing tenfold. One must realise that the Sikh only becomes Chardeekalaa once they have adopted complete Rehat and meditated on the Name of the lord. The beloveds that give their love to the Panth forget that they have reached such a state due to adopting complete Rehat and so this becomes an area of weakness. These beloveds create a group of Gursikhs who hold similar views, in time they become a separate Jathebandee then even when the beloved passes away, his followers keep faith in him. When Sant Gianee Gurbachan Singh Jee Khaalsaa was head of Taksaal there were less weaknesses. Candidates for Amrit were instructed to keep Sarbloh Bibek. Sant Jee was Sarblohee himself and his family all wore the turban, including women. He especially had great love and affection for Bhai Sahib Randheer Singh. Believe it or not, both of their Rehats were almost exactly matching. After the passing away of the two Singhs, weaknesses crept in to both Jathebandeeaa, however, The head of the Naamdhaaree sect, Baba Raam Singh kept full Rehat, which included Sarbloh Bibek, Shastar and BaaNaa he was a complete Khalsaa. Their Rehat did not stay, but the group is still around. Nowadays they are far from Gurmat ideals and have started their own line of Gurus, this is why they are rejected by mainstream Sikhs. It is evident that ritual has become their love rather than religion. Such as, the Neel Dhaarees who wear Blue Kamar Kassai (belt around waist). Even the women do not shy away from wearing the Kamar Kassai. They are followers of a Sant and do not hesitate to wear the Kamar Kassa, but yet they hesitate to accept the Rehat as laid down by Guru Gobind Singh Jee. None of them have adopted the five articles of faith (Panj Kakkar, including Dastaar), nor have they taken up Sarbloh Bibek. If one analyses these weaknesses, it becomes crystal clear that there is no Khalsaa spirit left within the Panth, with which all the Khalsaa would have adopted one Rehat and the Khalsaa itself would have been one Jathebandee, there would only be one Panth. Then all other Jathebandeeaa would have shut down. Sant Jee On Laarvaar Sant Gurbachan Singh jee Bhindranwale too was against having padd-chhed Saroops (printed or parakashed) and even the Gurbani pothis he got printed were Laridaar up until last 20 years or so. He never allowed his students to come with pad-chhed sainchees. Baba Kartar Singh jee also spoke out against Pad-Chedd there audio on it in one of the katha divans from him.

Aatam Sanskaar Program Bhai Sahibs body will arrive at the crematorium for Darshan at 12.15pm on the 12th June West Bromwich Crematorium Forge Lane off Newton Road West Bromwich B71 3SX After the bhog of the Sehaj Paath will take place followed by GurbaNee Keertan at Smethwick Guru Nanak Gurdwara 128 -130 High Street Smethwick West Midlands B66 3AP Tel: 0121 558 2527

VahegurooJeeKaaKhalsa VahegurooJeeKeeFateh As you may all know Giani Malkit Singh Jee left for GurpuRee yesterday at Amritvela Bhai Sahib was involved in seva with the Sikh Channel and teaching Gursikhs Laarvaar Santhiya, He is an accomplished Laarvaar Paathi & has vast knowledge in Gurmukhi & Punjabi Language. He spoke with every calmly and with pyaar regardless of who they were. He has also done a lot sangat with many spiritual Gursikhs such as Bhai Fauja Singh, Bhai Anokh Singh, Pooran Jee, Baba Jarnail Singh the list goes on. An Sehaj Paath has being arranged Starting today at Guru Nanak Smethwick Gurdwara, Birmingham Arambh 12pm 1st June 2010 Bhog 1pm After Atam Sanskaar 12rd June 2010 Details will be put up here of the Atam Sanksaar Program

June 1984: One Jujharu Singh's Account Introduction This is based on an interview with Bhai Sukhvant Singh Jalalabad, a prisoner in Nabha Jail. He fought in the June 1984 attack on Darbar Sahib. Bhai Sukhvant Singh began staying with Sant Jarnail Singh Bhindranwale in 1982 along with 11 other young men from his village. Later, six of those Singh's would become shaheeds during Bluestar and the rest were arrested and sent to Jodhpur Jail. Bhai Sukhvant Singh was released in 1989 and joined the Sikh Resistance Movement. He was arrested and sent back to jail in 1997 where he has remained since, except for a brief four-month release in 2000. This is his account of the attack and how he and other Singh's fought back: June 4th, 1984 On June 4th, at amrit vela, as the sweet sound of keertan was coming from Darbar Sahib, unexpectedly at 4.15am, a loud explosion was heard. It felt as though this explosion had taken place right near us. This was a signal for the bombing to begin. This all was part of a very carefully hatched plan by the Indian Government to attack the Sikhs' most important centre. All of a sudden a hail of bullets began to fly. All us Singh's became alert right away. We were about 20 Singh's in the Sindhi Hotel, which was near the Langar building. By daybreak, all the placements that had been made at high places had been completely obliterated. It’s important to say here that whatever placements had been made before June 3rd, and the government had noticed, were completely destroyed. Only those positions remained intact that had been made after June 3rd and which the government was unaware about. Gen. Shabegh Singh spent the entire night of June 3rd making new positions and those were the ones that caused to most damage to the army. We came to a lower level of the Hotel and made new positions in the rooms and with our weapons we took them up. The bullets were flying at us so quickly that we couldn’t fire back. We got in contact with the Langar Building and this was where Bhai Amrik Singh and Baba Thara Singh were commanding operations. They sent us a message at the Sindhi Hotel to leave there and to come to the Langar where all the Singh's would be gathering to fight together. This was because the Sindhi Hotel could have been surrounded at any time. The Langar Building At about 11am, we left the Sindhi Hotel and went to the Langar. There all the Singhs gathered and had a meeting where different positions were assigned. I and some other Singhs were given our duty at the Burj, but when we got there, there was a storm of bullets being fired at it. The Burj was swaying and it seemed that it could fall at any moment. Inside it, the dust made it impossible to breathe. Our position here could not be successful so we came back to the Langar Building. So many bullets were being fired that no one could leave their morcha. But we would only shoot when we had a soldier in our sights. All of us were in contact with each other and we would go to each others morchas. If someone needed ammunition we could get it. All night the fighting continued but the army did not have the courage to advance on foot. At around midnight, four helicopters began to hover around Darbar Sahib. They tried to drop Commandos but the Singhs with their fire did not let them. A helicopter hovered over the Langar Building for quite some time as well and Bhai Amrik Singh grabbed an LMG and fired at it. This one too couldn’t drop any Commandos. The next day at around 5, the Langar building came under organized fire. Our placements on the top level were completely destroyed. Many Singhs were shaheed and others were injured. There was no one to tend to the wounds but Guru Sahib was doing so much kirpa that the injured were still encouraging the rest of us to fight hard. The dead bodies of the shaheed Singhs were lying in the placements but our hearts had become like stone and it didn’t matter anymore. In our hearts we all wanted to fight ill our final breath. On the evening of June 5th, Bhai Amrik Singh and the others made a plan to go to Akal Takhat Sahib. We also got ready to go with Bhai Sahib because we had planned to bring ammunition from there. Getting Ammo At Akal Takhat Sahib Bhai Sahib and the rest of us went through the Parkarma, through a hail of bullets and reached Akal Takhat Sahib. We met Sant Mahapursh (Baba Jarnail Singh) there and he gave us a Fateh. Sant jee asked Bhai Amrik Singh about the Langar side and what was going on and he asked us if we were in “Chardi Kala”. We replied that we were all in Chardi Kala. Sant jee had a yellow keskee on his head and a Thompson Gun in his hands. He was in total Chardi Kala. We explained that we had come for ammunition and Sant jee told Bhai Rachhpal Singh to get us what we needed. Bhai Rachhpal Singh took us to the basement and we took as much ammunition as we could carry. We then returned to the Langar building. After this, we lost all contact with Akal Takhat Sahib. We distributed the ammo and in total we were 60-70 Singh's at the Langar building. There were bullets flying in every direction. We took up positions on the bottom most floor. As night fell, the Army sent 400 trained Commandos from the Ghanta Ghar gate, Baba Deep Singh gate and the Langar side. From the Langar side, we did not let even one Commando get into the Complex. On the other sides as well, not even one Commando survived. The army saw that they couldn’t advance by foot so around 11pm, tanks and armoured vehicles began to come from the Seraa(n) side. They fired a hail of bullets at the Langar building as they advanced. Us Singh's in the Langar building, Baba Thara Singh, Bhai Surinder Singh, Bhai Major Singh (Nagoke), Bhai Balvinder Singh, Bhai Svaran Singh, Bhai Dalbir Singh, etc., had a meeting at the back side of the Langar building. We decided to leave here and go to the Akal Takhat Sahib. Bhai Svaran Singh did an ardaas here that “Guru Sahib jio! Give use the strength to combat this enemy.” Changing Positions At 1am, we went into the parkarma via the Brahm Buta Akhara. Bullets were flying ahead of us. Bhai Svaran Singh and Bhai Dalbir Singh went into an adjoining room where there were many other Singh's from the Kar Seva Jatha. It’s important to say here that about 35 Kar Seva-vale Singh's had done an ardaas that “if Darbar Sahib is attacked, we will become shaheeds.” Only four of these Singhs survived and they spent time with us in Jodhpur Jail. The rest all fought bravely and became Shaheedi. The Jathedar, Baba Pehlvaan, whose name I have now forgotten, fought most bravely of all. Bhai Major Singh Nagoke separated from us and went into the underground room near the Langar building that had a well in it. Fiver other Singhs also descended into this room. Bhai Major Singh had known about this place before and we too had gone there a couple times. They had stored food rations here. When we were taken to the prisoner camp, we found out that when on June 9th, Giani Zail Singh came to Darbar Sahib, the Singh's fired on him from this room. One of Giani Zail’s bodyguards was killed but he himself survived. Major Singh and the others fought to the end. The army ended up martyring them with poison gas. Major Singh also had a major role in the killing of Nirankari Gurbachana that the Sangat does not know about. Taking Shelter When we began to move towards Akal Takhat Sahib, we only had about 20 Singh's left. The rest were all shaheed. Instead of going directly towards Akal Takhat Sahib, we moved towards Dukh Bhanjani Beri because the firing was less in this area. Near here there is also an enclosure where women can do ishnaan. We put our shastar there. There was no position made here so we couldn’t continue to fight. We drank the water from the sarovar and quenched our thirst. We only had a few bullets left, the rest of the ammunition was exhausted. Just our weapons remained. At amrit vela we began to discuss how we could move towards Akal Takhat Sahib. Baba Thara Singh was saying that if we reached there, we would have no problem getting more amo. All night the tanks had been entering the parkarma and in the Deoree in front of the Langar building, a tank was constantly firing shells. Inside the enclosure, we had taken up positions that if the army tried to enter, we would kill as many of them as possible before dying. Bhai Surinder Singh and Bhai Balvinder Singh along with 5 Singhs decided that they would swim through the sarovar to Darbar Sahib. After going to Darbar Sahib, they would run on the causeway to Akal Takhat Sahib. When the Singhs began to swim, we watched and in front of us, all were martyred and not even one made it across. Shaheeds Of June 6th On June 6th, at around 9 or 10am, we suddenly heard the cries of Jaikaarey. We thought that maybe the Sangat from outside had arrived but when we listened with more attention, we realised the shouts were coming from Akal Takhat Sahib. There were tanks standing in front of Akal Takhat Sahib and they had destroyed the building completely. Finally, Baba Thara Singh said to us, “we cannot fight tanks with bullets. If any of us can escape, they should try.” At the suggestion of Baba Thara Singh, we threw our weapons (which were without ammo now) into the sarovar. Baba jee did ardaas that we would go outside and become shaheed. Baba jee asked the elderly to accompany him. He said if they were arrested it was fine, but if not, they would certainly be happy to be shaheed. My uncle also accompanied Baba jee. The moment they stepped out, they were all shot dead. We returned into the enclosure but the army realised there were people inside. They announced that if there was anyone inside, they should come out, otherwise they were opening fire. So at around 10am, 15 Singhs and some members of the Sangat came out, but this time the army did not open fire. They immediately began to beat us with sticks. I saw the bodies of Baba Thara Singh an my uncle lying there. We managed to survive. Arrest Our arms were tied behind our backs with our dastars and the army began to beat us so badly that some Singhs died from their injuries. We were taken to the chhabeel near Manji Sahib Divan Hall where a number of Singh's and embers of the Sangat were already sitting. We were made to sit with them on the parkarma. We heard from the soldiers here, while they were hitting us, “Your Bhindranwala tiger has been killed and we’ve won the battle.” We were silent and staring at Akal Takhat Sahib. There were still tanks in front of Akal Takhat Sahib and there was a tank directly behind all of us as well. If firing came from any direction, the tank would fire a hail of bullets in that direction. Night fell here. Death Of A Sikh Soldier This night, a scene occurred in front of me that I will never forget and still passes through my eyes even today. One Bihari soldier was smoking and then threw the butt into the sarovar. A Sardar soldier was also standing there. There were some Sardar soldiers to be seen that day. The Sardar said to the Bihari, “Don’t throw the butt into the sarovar” but after smoking another, he threw the butt into the sarovar again and said, “What are you going to do?”. The Sardar took his carbine and blew the Bihari away. On top of a nearby tank, another Bihari soldier opened fire on the Sardar and ripped his body apart with bullets. He fell dead into the sarovar and his body began to float on the surface. At that point, the Bihari captain ordered the tanks to run us over and kill us. They turned the tanks towards us but suddenly a Muslim Major came and he said in a loud voice, “What are you doing??!” The soldier on the tank said, “Our Captain Sahib has ordered us to kill them.” The Major replied that all these prisoners have been put on a list and if any are killed, the killer would be held responsible. He had the Bihari's changed and the new posts began to make our lists. We asked the Major for water but he said that if we survived, we should consider ourselves lucky. We stayed there all night in this state. The Major came a few more times in the night to ask how we were. In the morning we were ordered to stand but because many of us were badly beaten, they fell over. They were then beaten more. In a line we were marched to the Seraa(n) area near Manji Sahib Divan Hall. On the way we saw that the bodies of the Sangat were everywhere and some were still screaming in pain. No one was listening to them. The Soldiers were only picking up their own dead and wounded. In front of the Seraa(n) there were 500 people already sitting and we too sat down. The army then began to throw hand grenades at us. Everything was covered in blood and bodies began to pile up. The soldiers were also firing at us now so that no one would survive. Here, my companion Bhai Raj Singh became a shaheed. I was slightly injured but survived again. We lay there with the other bodies. When the firing stopped, we went into the rooms of the Seraa(n). In one room, there was an injured mother and her baby. She didn’t care about herself but she was begging for the life of her child. After a while, her voice and that of her baby was silenced by bullets. They did not even spare innocent children. Chunks of flesh had been blown away and were sticking to the walls of the Seraa(n). The army then announced that whoever was still alive should come out. We saw rooms filled with bodies and they smelt very bad. We came out and this time we saw that along with the pilgrims were leaders of the Sikh Students Association. We saw Balvant Singh Ramuvalia there who was helping make lists. He tried to speak with an officer but that officer slapped him and knocked his turban off. We saw the bodies of SGPC secretary Gurcharan Singh and Bugga Singh lying near some sacks of wheat. Where we were sitting we found out that some Sardar soldiers had come and taken the two and shot them dead. They said “you are the cause of all this” and executed them. The Bihari soldiers were looking at the Sardar soldiers with suspicion and saying “they shot at us as well”. Amritsar Army Camp The night of June 7th arrived and we were taken by bus to Amritsar’s army camp. We were locked up in small rooms that were meant for ammunition. They were very tight and had no fan. We were so thirsty that some of us were falling unconscious. Bhai Sunaam Singh became a Shaheed here. We were almost unconscious and crying out. The noise made the army open our doors and when we ran out to drink water, the army opened fire and many Singhs died here. We continued to lie inside. On the night of June 8th, a Sardar soldier took charge. He was from Jhabaal. The Bihari's were changed. He said to us that he was also pained by all that had happened and his own father who did seva with Baba Khark Singh had also been killed. He said he had just returned after doing the cremation. He said that we should last one more night like this and then we would be put in open barracks. On June 9th we were put in open barracks and were given Chholay Puris to eat. We began to throw up right away. Doctors came and said that we had been dehydrated and we should only be given rice and water. He said that if you bodies accepted the water, we might live otherwise there was no hope. We had not had anything to eat for the past four or five days. Our bodies began to accept the water and then we were given rice for the next two or three days. We thought we would survive now. Jail And Torture Then began the job of identifying us. We were marched in front of a room where the fighters were separated from the regular Sangat. A companion of Sant jee was doing the identifying. We were a total of 60 Singh's left and we were put in two rooms. Different agencies interrogated us for two months but we gave them no information. We were then taken to Nabha jail. Here the interrogation continued. When this stopped, we were remanded to custody under the National Security Act for a period set for two years. Our families found out we were ok. After the remand, we were taken to Ladha Kothi Sangrur were they interrogated us again. They kept asking where Sant jee got the weapons, who were the fighters and who were involved in various actions that took place. We kept repeating that we didn’t know anything. We were about to be sent away to “Kala Pani” when some Guru Kae Laal killed Indira. All the Singh's faces were shining with happiness since history had shown that whoever attacked Sri Darbar Sahib could not escape the Khalsa. What had been happening to us for the past five months now stopped. New lists were made and 379 individuals were charged with rebellion and sent to Jodhpur Jail. We were sent there via air from Patiala. There were two women as well, Bhai Rachhpal Singh’s wife and another from Amritsar (Bibi Amarjit Kaur). There was a court inside Jodhpur Jail. We all fell ill because of the food given to us here but soon we became used to it. After five years in jail, in 1989, the charge of rebellion was taken back under pressure from the United Nations. Those of us who didn’t have any other cases booked, were then released. I had cases in Punjab so I was sent to Jalandhar Jail and then Amritsar. I later came out on bail. The government offered us assistance but I rejected it and joined the movement again in 1990. Since 1997 I am in jail again and await the day when with the grace of the Guru some true leader comes again to take the Panth into Chardi Kala.

VahegurooJeeKaaKhalsa VahegurooJeeKeeFateh Jun 12th 2010 Raensabaayee Keertan 7:00 PM to 5:00 AM Gravesend Guru Nanak Darbar Guru Nanak Marg, Gravesend, Kent, DA11 1AG In Yaad - Darbar Sahib 1984 Ghalloo Ghara and Shaheedi Guru Arjun Dev Jee -

Only through bhagti the sikhs won their jangs, they did do vidiya. But is was Naam/Banee that is the core strength Sri Guru Dashmesh Patshah’s Khanda Philosophy By Bhai Sahib Randhir Singh in “Gurmat Vichaar” The fearless state of “parupkaar” or beneficence is the pinnacle of naam maha-ras kamaiee. Only after reaching this state can someone be a par-upkaari (person dedicated to help others). Those whose spiritual state, through the power of meditation and baani, becomes such that it is beyond the body; those who make their jeevan rise above the self with spiritual power; those who are intoxicated with naam ras and have transcended their body and whose personal bhagti kamaiee is such that: ਕਬੀਰਤੂੰਤੂੰਕਰਤਾਤੂਹੂਆਮੁਝਮਹਿਰਹਾਨਹੂੰ ॥ ਜਬਆਪਾਪਰਕਾਮਿਟਿਗਇਆਜਤਦੇਖਉਤਤਤੂ ॥੨੦੪॥ The meaning of the above vaak applies to them; those in whose every pore chardi kala bir ras is rising in waves, only that person can be a par-upkaari. The meaning of having this bir ras for par-upkaar is that if in front of them there are atrocities being inflicted on the weak, dharma is being insulted, injustice and tyranny are happening, they will have the instinct to protect the weak and defend the faith. But in this instinct, there is not even a trace of enemity or anger or ego. This instinct is the desire to sacrifice the body, mind, wealth and everything else. Only then can we know that true bir ras for par-upkaar has been born. As this bir ras works inside, the naam khanda begins to vibrate with double the intensity. Inside this naam khanda is beating and outside, the sarblohi khanda is moving and destroying the tyrants and opposition. The internal connection to naam is not broken for even an instant: this is the mark of a bir-ras coloured par-upkaari warrior. Sri Dashmesh jee says the following about this avastha: ਧੰਨਜੀਓਤਿਹਕੋਜਗਮੈਮੁਖਤੇਹਰਿਚਿੱਤਮੈਜੁਧੁਬਿਚਾਰੈ ॥ ਦੇਹਅਨਿੱਤਨਨਿੱਤਰਹੈਜਸੁਨਾਵਚੜੈਭਵਸਾਗਰਤਾਰੈ ॥ ਧੀਰਜਧਾਮਬਨਾਇਇਹੈਤਨਬੁੱਧਿਸੁਦੀਪਕਜਿਉਉਜੀਆਰੈ ॥ ਗਯਾਨਹਿਕੀਬਢਨੀਮਨਹੁਹਾਥਲੈਕਾਤਰਤਾਕੁਤਵਾਰਬੁਹਾਰੈ ॥੨੪੯੨॥ The par-upkaari warrior has no fear of death and doesn’t care about dying. He is not afraid of an army of hundreds of thousands facing him. He is jeevan mukat and those whom he dispatches with his sword, he gives them the sherbet of shahidi and makes them immortal. He then himself becomes a shahid. No one dies by his hand, instead, those who become a sacrifice for his Sri Sahib become immortal. It is for this reason that whenever any soldier in the opposing army was pierced by Sri Dashmesh jee’s arrow he would say “vah vah” and go into bliss, regardless of if he was Hindu or Muslim. Tasting the shahidi ras of Baba Deep Singh jee’s khanda, even those hearts burnt by hatred and enmity became cool and calm. Shahid Baba Deep Singh’s head was separated from his body, but the smiling and glowing face with its calmness remained unchanged. Having completed this game of sacrifice Baba jee’s head rested on his left hand and watching the Hola of Shahidi around him. The headless body was still swinging the khanda and dispatching hundreds to death. No! No! Giving them a taste of shahidi sherbet! News of this is spreading far and wide and as a result the enemy army is scattering like ants in an instant. History is witness to this and Baba jee’s name will remain for ages to come. This is one example of the warrior spirit of the Guru-ghar’s par-upkaar incarnate servants. This example is enough to demonstrate the bir-rasi parupkari’s shaant ras (calm) avastha. This is the ideal of the bir-ras and shaant-ras Gurmat parupkar. The meaning of this is that only those beloved Gurmukhs who rise above the body, walk with their head on their palm, with unbreakable connections (to naam) can become parupkaari bir-rasi bibekis whose connection is so solid that even under unspeakable torture it will not break and their glowing foreheads and internal shaant ras remain unchanged. What power is it that kept warriors like Bhai Taru Singh, the embodiment of shaant ras, completely unmoved as his scalp was being removed? What power was it that kept beloved Bhai Vir Singh Naurangabad unmoving like a mountain, in smaadhi , as cannons boomed around him? What divine power was it that kept Bhai Mati Das, as he was being sawin alive, and Bhai Dayala jee in the boiling pot from feeling any pain? Which miraculous power was it that kept Bhai Mani Singh as he was being cut piece by piece, and Bhai Subeg Singh being broken on the wheel from even thinking of uttering a cry? It was only that solid connection to naam maha-ras. This is the enjoyment of supreme bliss. This is the state of chardi kala soorbirta. This is the true peace of treating pain and pleasure as the same. This is the high state of spiritual colours. This is the fearless state born from the true love and fear (of Vahiguru). Without attaining this very state, true bir ras and the spirit of par-upkaar born from this are impossible. Here (in this state), bir ras and shaant ras are indistinguishable. This is the philosophy of Kalgidhar Paatshaah’s Sarblohi Khanda, which Buddhists, Jains and Ahimsa-followers are unable to understand

I've heard oldbury gurdwara birmingham, is becoming a great center for learning mma they have being doing the following for the past 2 years 1.Kickboxing 2.Boxing 3.Brazilian Jujitsu 4.Open Gym & Olympic Weights & Machines They have a variety of equipment such as 1.Ring 2.Mats 3.Bags 4.Pads etc etc

VahegurooJeeKaaKhalsa VahegurooJeeKeeFateh Guru Sahib Dee Apaar Kirpa Naal there is 2 Rensbhai's This Month Rensbhai Keertan May 22 2010 7:00 PM to 5:00 AM Slough Khalsa School Wexham Road, Slough, SL2 5QR -Avtarpurab Siree Guru Amardaas Sahib Jee - - 300 Years Sirhind Fateh Divas -

http://news.bbc.co.u...and/8670849.stm The British National Party (BNP) could push Sikh-Muslim tensions to breaking point in Birmingham, Coventry and Wolverhampton, it has been warned. The claim was made in a research paper by Professor Gurphal Singh of Birmingham University for inter-denominational group Faith Matters. In it he accuses the BNP of siding with Sikhs and encouraging Islamaphobia. But this was rejected by the BNP, who said the party was simply reflecting concerns that were in all communities. Faith Matters director Fiyaz Murghal said the BNP had distributed leaflets suggesting race relation problems lay with Muslim communities and not Sikhs or Hindus. Cultural heritage "There have been points of very clear co-existence and there are points of tension," he said. "What the far-right does is use the issue of tension and completely forget the co-existence of peaceful elements, just focussing on the negative." BNP sub-regional organiser Richard Lumby said the issues the party addressed did not exist "in a vacuum". "If we disappeared tomorrow the concerns wouldn't go away," he said. "We are not 'pal-ing' up with the Sikh community. We're being approached by people who see the views we're expressing, the concerns of ordinary people." Faith Matters aims to promote and develop community cohesion between different faiths. Prof Singh's findings called for Sikhs and Muslims to engage and "rediscover" their shared cultural heritage.

The Importance of Unity! Guru Gobind Singh Sahib, the true King was staying in Anandpur Sahib. One day Guru Ji, told the Sevadaars to cook a lot of rice. When the rice was cooked they were piled in a heap, then Guru Ji asked the Singhs to bring some deer. The deer were brought and allowed to eat the rice from the pile. All the deer ate some rice each and went away. The Singhs asked Maharaj "what does this mean?" Maharaj told them he will explain it tomorrow. The next day Maharaj asked that a few dogs be brought to the same pile of rice. When the dogs were brought to the pile the first one took a mouthful and the dogs started fighting, the pile of rice was ruined (they were all over the place drowned in blood) and the dogs left injured and hungry. Maharaj was laughing at this scene. Daya Singh asked: "Maharaj, what is this? Yesterday you fed rice to the deer and today to the dogs, what does this mean? Maharaj Jee said: "Singhs I have given you instructions for the times to come. If you act like the deer in a united manner, you will find satisfaction and success, but if you fight like the dogs did, you will get bloodied and beat up and will not get anything" All you youth fix up we might end up wasting our WHOLE life arguing !

bump ਵਾਹਿਗੁਰੂ ਜੀ ਕਾ ਖਾਲਸਾ ਵਾਹਿਗੁਰੂ ਜੀ ਕੀ ਫਤਹਿ ਖੁਸ਼ੀਆ ਦੇ ਜੈਕਾਰੇ ਗਜਾਵੈ, ਫਤਹਿ ਪਾਵੈ, ਗੁਰੂ ਦਸ਼ਮੇਸ਼ ਪਿਤਾ, ਹੱਕ ਹੱਕ ਆਦੇਸ਼, ਬਾਦਸ਼ਾਹ ਦਰਵੇਸ਼, ਗੁਰੂ ਕਲਗੀਧਰ ਪੰਥ ਪਿਤਾ, ਚਿੱਟਿਆ ਬਾਜਾ ਵਾਲੇ, ਸ਼ਮਸ਼ੇਰ ਪਿਤਾ, ਧਰਮ ਦੇ ਰਾਖੇ, ਧੰਨ ਧੰਨ ਅਕਾਲੀ ਖਾਲਸਾ ਸਿਰੀ ਗੁਰੂ ਗੋਬਿੰਦ ਸਿੰਘ ਜੀ ਮਹਾਰਾਜ ਜੀ ਦੇ ਮਨ ਨੂੰ ਭਾਵੇ, ਨਿਹਾਲੇ-ਨਿਹਾਲ ਹੇ ਜਾਵੇ, ਸੱਤ ਸਿਰੀ ਅਕਾਲ, ਗੁਰਬਰ ਅਕਾਲ, ਦੇਗ਼ ਤੇਗ਼ ਫਤਹਿ, ਗੁਰੂ ਪੰਥ ਖਾਲਸੇ ਜੀ ਦੀ ਦਿਨੋ ਦਿਨ ਚੜਦੀ ਕਲਾ ਰੱਖੋ ਜੀ ਮਹਾਰਾਜ, ਤੇਰਾ ਖਾਲਸਾ ਜਪੇ ਅਕਾਲ ਹੀ ਅਕਾਲ ਵਾਹਿਗੁਰੂ ਜੀ ਕਾ ਖਾਲਸਾ ਵਾਹਿਗੁਰੂ ਜੀ ਕੀ ਫਤਹਿ

That's for you to decided bhai/penjee "guruji" who's a nindak or gursikh. We just want to sing Gurbanee and do Sangat with Gursikhs of the same age and mindset. What other events that have happened at the gurdwara, this sangat has nothing nothing to do with it.

Too many gurdwareh and not enough Sikhs to look after them

Sikh temple robbed by armed men Three men are being sought by police following an armed robbery at a Sikh temple in the south side of Glasgow. The men entered the temple on St Andrews Drive, Pollokshields, at 1115 BST on Sunday. They took a four-figure sum of cash before escaping in the direction of Shields Road and Maxwelll Drive. The firearm was not used during the robbery and no-one was injured but worshippers at the temple were said to be "shaken" by what happened. The first suspect is described as a black male, about 6ft in height, with a slim build and short dark hair. He was wearing dark trousers, a dark coloured thigh-length jacket, and black baseball cap. The second suspect is described as a black male, in his mid 20s, about 6ft in height, with a slim build. He had on a black and white head bandana, and dark coloured waist-length jacket. The third suspect is described as an Asian male, in his early 20s, between 5ft 3in and 5ft 5in tall with a stocky build. He was wearing black trousers and a grey hooded top with a skull and crossbones design on the back. Det Sgt Jim Leckie, of Strathclyde Police, said: "Worshippers were preparing the temple for the day's services at the time of the incident and were left shaken by events." He urged anyone in the area at the time of the robbery, or anyone with information, to contact police. From BBC.CO.UK http://news.bbc.co.uk/1/hi/scotland/glasgow_and_west/8644109.stm

VahegurooJeeKaaKhalsa VahegurooJeeKeeFateh Raensabaayee Keertan May 02 2010 7:00 PM to 5:00 AM Birmingham Guru Nanak Sikh Temple 8 Edward Street, West Bromwich, West Midlands, B70 8NP - Avtarpurab Siree Guru Arjan Dev Sahib Ji - - Rememberance Shaheedi 40 Mukhtay (Mukhtsar Sahib) -

Shaheed Bhai Raghbeer Singh Ji 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 Raghbeer 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 1, 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 Raghbeer 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 Raghbeer 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 Raghbeer 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 Raghbeer Singh went before the Panj Pyare and received the gift of Amrit-Naam and became very strict in his Rehat. Bhai Raghbeer 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 Raghbeer 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 Mahalla Nauvi, Gujri Kee Vaar Mahalla 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 was a Sarbloh Bibekee 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 Raghbeer 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 Raghbeer 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 Raghbeer 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 Raghbeer 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 Raghbeer 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 Raghbeer Singh and Bhai Fauja Singh would carry out the Sewa of the Panj Pyare during the Amrit Sanchar Smagams. Bhai Raghbeer 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 Raghbeer 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 Raghbeer 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 Raghbeer Singh lived in Sunam for three and quarter years. Due to his efforts, Rainsbhai Kirtans were held there every year. Bhai Raghbeer 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, Mahalla 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 (Shapur, Amballa).

Shaheed Bhai Avtar Singh Ji was born in 1912 in the village of Kurala in the district of Hoshiarpur. His mother's name was Ohan Kaur and his father's name was Bhagwan Singh. In his early years he was educated at Moolak Kula primary school. His father was in the army and due to his bravery was awarded land in the village of Mintgomary in Pakistan, and so the whole family moved there. He completed his secondary education there and was married to Bibi Gurbachan Kaur. Bhai Avtar Singh was involved in agricultural work there until Pakistan was formed in 1947. He then returned back to his old village of Kurala and continued farming. He came to meet Bhai Harnam Singh and Bhai Pritam Singh from Oasuha, and with their Sangat started to read Bhai Sahib Bhai Randhir Singh's inspirational books. Upon reading he felt a strong urge to take Amrit and lead a Gursikh way of life, and he also began going to Gurmat Smagams around Talwara and Oasuha with other Gursikhs. He also went to Model Town Ludhiana and met Bhai Sahib Randhir Singh. Bhai Avtar Singh finally took Amrit with his wife on 13th April 1961, at the Vaisakhi Smagam in Ludhiana. He started wearing the Khalsa uniform (Bana) and also took up the strict Rehat of eating in Sarbloh (iron utensils), which he carried on until the end of his life. Many families were influenced by his high standards of Rehat-Rehni and were inspired to take Amrit. Bhai Avtar Singh used to visit all the places where the Akhand Kirtani Jatha Smagams were held to enjoy the Kirtan and Naam-Bani. In 1969 the Akhand Kirtani Jatha organised a Yatra to Patna Sahib and Hazoor Sahib by buses and Kirtan was performed at Gurdwaras along the route. Bhai Avtar Singh also took part in that Yatra and also took part in the Sewa of the Panj Pyare in the Smagams. He had such a desire to do Bhagti that he left the accommodation of his village and erected a hut on his farmland far away from his village, where he performed Guru Granth Sahib's Parkash and started living there until his last days. He would get up at 12 o'clock in the night and after having Ishnaan would start doing Naam-Abyass and continue this until daylight. He started making arrangement to go to the Vaisakhi Smagam being held in Amritsar by the Akhand Kirtani Jatha. He said farewell to his family and told them to always follow a Gursikh way of life and to love one another and that he was not going to return. Bhai Sahib had decided to leave his home and to stay at the Khalsa farm in Gurdaspur and to accompany the Jatha to do Sikhi Parchar in the nearby villages. He arrived at the Vaisakhi Smagam at Amritsar and was the first person to give Shaheedi. The Gurmukhs who eye-witnessed his Shaheedi say that when a bullet from the Nirankaris stuck him he immediately fell on the floor. But he quickly regained his composure and sat up cross-legged and started doing Nam-Abyass very loudly and then went into a deep meditative state. As he was sitting there, the Nirankaris smashed lathis on his bare head. Bhai Sahib remained sitting there upright and motionless until his last breath.