JSinghnz

@njkhalis, you are so right and indeed Khalsa can rule all planets, whole universe and every heart if they contemplate Gurbani, main point is following Gurmat.

My Thoughts Regarding our Religion by Harman Sadana At times, I have preferred to go with the prevailing wind and be critical about my own religion, pointing out common flaws like apostasy, cultism, favoritism, bias, etc. But today I am standing back and looking at the larger picture, the brighter side of things as it were, and I want to put down a few reasons why I feel Sikhism stands out as a unique and powerful path in today's world. 1) It is not based on mythology but has a recorded history with ample amount of data and reference text in order to authenticate the time and venue of the occurrence of important events and their chronology.2) The message of its founder was purely universal in nature and is applicable to the entire humanity. It didn't denounce any other existing religion but instead gave birth to a new cosmopolitan ideology.3) The Siri Guru Granth Sahib stands not simply as a scripture. It is the embodiment of the Shabd Guru. It speaks not to the head but to the soul.4) It gives full respect to the Doctrine of predestination, but also to one's calling in life, according to which work is considered sacred, but it never equates self-worth with net-worth as it gives emphasis on spiritual sovereignty and not the accumulation of wealth.5) It provides perfect harmony between work and worship and encourages its followers to live a householder's life with a practical, dynamic balance between these two.6) It provides seekers with the technology to live spiritually in the world but not of it.7) It provides guidelines to experience nobility and self-mastery at the same time by the example of its 10th Guru.8) It never claims to be the result or the source/parent of any other religion. It is clear about its origin and independent identity.9) It does not, in any way, declare non-Sikhs as infidels.10) It is not at all proselytizing in nature and opposes forced and politically-motivated conversions.11) It is absolutely egalitarian in nature as it opposes the caste system that results in discrimination and is one of the reasons behind social stratification.12) It doesn't encourage nudity or carnality for realization of GOD.13) No male child or adolescent is compelled to go through the painful process of circumcision.14) No devotee has to go through the process of cutting, shaving or uprooting their hairs in order to prove renunciation or commitment.15) It encourages its followers to have a family life and not escape from worldly responsibilities in the name of spirituality.16) Bride capturing, stealing or forceful seduction into marriage is not permitted. This is commonly known as "Asura", "Rakshasa" and "Paisacha" form of marriage. Neither a bride-price nor a dowry is ever required for marriage.17) The dead are gracefully cremated and their earthly bodies are not left to rot.18) No offender of the code of conduct is sent to a place like the "tower of silence" but are allowed to state a reason for the offence and are allowed back by small remuneration and performance of community service.19) It lays emphasis on forgiveness and embodies the true spirit of non-violence, understanding that it is a position of strength, not weakness and that force may be used only when all other means have failed. Sikhs always stand in defense of other’s rights to live and worship as they please.20) All its sacred shrines are open to the entire humanity irrespective of caste, creed, color, race, religion, sex or nationality. http://www.sikhnet.c...ng-our-religion

That's great to hear. I wish other parents also learn from your father and teach their children about Sikhism and ma booli Punjabi. Their are not many reasons for the parents not teaching Punjabi to their off spring. The basic reasons are laziness and a deep rooted inferiority complex about their roots.

At least they can speak and understand Punjabi, unlike the present coconut generation. And they are not taught Punjabi by their lazy parents.

And the fact is if you have not been taught Punjabi, ask your parents why they did not teach it to you and good on you that you have now learnt it.

And what is stopping these "coconuts (westernized apnay)" to learn Punjabi. These coconuts have got neither their bana (monahs) and nor bani. Youth need the desire and love to be a Sikh. Only then they will learn Punjabi and Gurbani. But they are far too busy in doing weird hairdos, drugs and what not.

Thanks for sharing. This is awesome.

@khaalis. Thanks for your response. Source of " Bihangam has been the norm for a select few who have dedicated their life to panthic/jagath seva." please. Never heard of" Bihangam as per our tradition" in Sikhism.

@khaalis, where did you get this from, "No doubt, the sanyaasi tradition is deep rooted in the Khalsa Panth. Many Brahmgyanis have been celibate from the times of Guru Gobind Singh Ji right up to today. They choose to focus purely on the bhagti marg and dedicate their life to parchaar seva." Please do enlighten us how sanyaasi tradition is deep rooted in the Khalsa Panth. Sikhism advocates leading a household life and not live as a saanyaasi.

by I.J. Singh If anyone knows anything at all about Sikhs it is their martial antecedents. It is usually the first (and often the only) topic that Sikhs and non-Sikhs touch upon when the subject is Sikhs or Sikhi. Their narrative of courage and of Sikhs as warriors is awesome, with few parallels in the annals of mankind; there exist many scholarly and erudite descriptions and analyses of it. Remember that human and Indian histories are old, their origins lost in antiquity; there really is no “day one" to them. But Sikh history is barely 500 years old; the founder of Sikhi, Guru Nanak, was born only in 1469. I will not dwell in any detail on the many events of Indian history that might have turned out painfully different but for the sacrifice and martyrdom of Sikhs, even though they never amounted to more than two percent of the burgeoning Indian population. Here is a small sampling of a few “For instances” that are the stuff of memories and history: India became independent only in 1947. In its protracted struggle for freedom over two thirds of all Indians who were sentenced to death, imprisonment for life or exile were Sikh. India’s army, whether under the British or post-independence was always dominated by Sikh soldiers; indeed its officer corps was better than 40 percent Sikh. The two great World Wars claimed over a million Sikh lives in defense of freedom; cemeteries in France, Belgium and Italy bear ample testimony to their courage and sacrifice. Their awards and haul of Victoria Crosses and other tributes to courage are larger than that of any other people of similar numbers. In their heyday, the British recognized Sikhs as a martial race even though anthropologically they are not and never were a separate race. Modern India also experienced the indomitable Sikh courage in fighting the British in the 1840’s and in the 1920’s for control of their gurduaras; and fighting different enemies in 1947 and in 1984. Many of these are contemporary matters that come with rich antecedents that shaped a people. But I leave them to another day. Each demands and deserves a special chapter. A map of the Indian subcontinent reveals interesting political geography. Its northern border is the Himalayan mountain range, as good a natural and impenetrable barrier as nature could design, and reinforced by India’s triangular rim guarded by the sea. This left only a murky and risky passage through the Khyber Pass into northwest India – connecting Afghanistan and the Middle East with Punjab, the homeland of the Sikhs. And until the Continental Europeans and the British came in larger numbers by the sea, it was the Khyber Pass that was the inlet for the myriad invaders of India, from the Caucasian-Aryans to the Greeks under Alexander the Great, Mongols, Persians, Afghans, Egyptians Arabs and sundry tribals from the Middle East; they came to conquer and stay, plunder and return or perish. As Islam entered the mix, a hefty dose of religious tension, friction, fanaticism and intolerance was added to the heady brew of invasions. Thus invasions of India through the Khyber Pass became, for millennia, an annually recurring theme until Sikhs finally put a stop to it in the early 18th century. I also acknowledge that during the 16th and 17th centuries the Mughal Empire largely curtailed such “across the border” raids. My thoughts go to the oft-chanted cry “Remember the Alamo” that is now embedded in American ethos and history. There are so many incidents like that in Sikh history – like the siege of Anandpur in the 17th century and the battle of Saragarhi in the 20th. I can do no better than to cite Gary Brecher, a commentator on military tradition, that “Sikh military history is so packed with glorious last stands that George Armstrong Custer would be a smalltime footnote if he'd worn a big turban ...” Poets and balladeers still sing of the infinite courage and nobility of Sikhs in battle, even when stakes were high and realities on the ground against them. Their foes, even when demeaning them as “dogs,” wrote that Sikhs did not loot civilians or abduct their women; they fought honorably, ministered to a fallen foe; and readily negotiated peace even in the midst of the most horrendous battle. As General Eisenhower reputedly said “What matters in a fight is not the size of the dog but the size of the fight in the dog.” This is courage. History often turns on a dime. While we celebrate Sikh heroism amidst unimaginable adversity we often forget that this Sikh military tradition is of relatively recent vintage – less than half a millennium old. If it now appears to be inseparably embedded in our DNA, was it always so? I understand the biological dictum of “hybrid vigor.” Were the Punjabis of northwest India so fearless because the invaders and their religions met and collided in that part of the world? The seed of courage may have existed in the Punjabi Indian but when, for centuries, marauding invaders succeeded so well in debasing India, even then they were dealing with the same Indians — the same stock — from which the Sikhs later emerged. Modern biology tells us that not every gene expresses itself fully, automatically or immediately and not every seed flowers or bears fruit that’s of any use. A nurturing ambiance is equally necessary, and that was the unique contribution of Sikhism. Not just by theoretically teaching was this achieved, but rather by purposeful living was a people taught how to live and die with dignity. And that, to me, is the quintessential message of Sikhism. In the celebration of awesome Sikh heroism we also overlook the larger meaning of courage — the most fundamental and visible trait of the warrior. Life asks us to fight many battles. An oft quoted line sometimes ascribed to Guru Gobind Singh goes “man mai(n) har chit mai(n) judh bichharay,” recommending the name of God on the lips and thoughts of war in the heart. To me, it doesn’t promote duplicity in motive or glorification of war; the battlefield recommended here is that of the mind that remains the foremost, never ending battle. I see similarly the exhortation that the Khalsa should fight everyday (…karay nit jung). One only needs to juxtapose these lines with another from Guru Granth that says “Man jeetay jag jeet.” The coward dies a thousand deaths; the brave dies but once. Aisee marni jo maray bahur na marna hoye is the boon to ask and to live so that in the battle of life we may never abandon the field (purza purza cut maray kabhoo na chhaday khet.) The idea of empowering people started with Guru Nanak. Keep in mind that at that time most Indians were Hindu by religion while the Muslims were politically dominant. Hindu society was divided along rigidly defined lines of caste that allowed no upward mobility and virtually created a whole population of low caste slaves. Islam had, by its military prowess, turned increasingly intolerant and fanatic; simply stated it had become: “Convert to Islam or die.” How does one create a paradigm shift? How to empower such a disenfranchised people? What is the meaning then of hope, dignity and courage. The times demanded both transformation of the individual as well as nation-building. Guru Nanak laid the seeds of the revolution of the mind by showing how to speak truth to authority and dedicate oneself to truth. And, quite expectedly, he spent time in jail for it. A century later, the citadels of power in the Muslim and the Hindu worlds saw their hegemony threatened by Guru Nanak’s message; as a result Guru Arjan was martyred then and Guru Tegh Bahadur another hundred years later. When, in 1699, Guru Gobind Singh demanded a head, five Sikhs stood up as evidence of the cultural sea change that had resulted from Guru Nanak’s message and subsequent Sikh history. By that time, transparency, accountability and participatory self-governance had been learned. The gene of courage had found expression. Metaphorically, the modest flame of courage had become an unending roaring fire. It is not that one sheds all fear, the lesson lies in how to transcend it. Today, I see a growing interest in the ethos of courage, sacrifice and martial spirit, especially in the diaspora. Amandeep Singh Madra and Paramjit Singh, both U.K. based, authored a handsome well-written narrative “Warrior Saints: Three Centuries of the Sikh Military Tradition. A Canadian Sikh, Sandeep Singh Brar, developed a virtual museum (Sikhmuseum.com) on many aspects of Sikh life and tradition including our military history. We often overlook one great lesson of Sikh military history and the Gurus: “No one abhors war more than the soldier who has lived its depravity and cruelty.” Courage: The more we remember it the more it grows like wild flowers. If it is like a fire it is only by history that we continue to fan it. And then courage becomes infinite. http://www.sikhnet.com/news/infinite-courage-sikhs-warriors

by Elisabeth Meru Whoever opens the gate to Sikh history and walks down the alley leading into the past of the Sikh community will meet a specter, and this specter is called freedom. But the specter is not that of the Sikhs, but of the tyrants. Freedom is one of the many reasons VAHEGURU JI had sent the Sikh Gurus into the world, for it was necessary to work against dark powers and light a fire to warm human beings. To secure freedom for freedom demands courage, fortitude and struggle, and many brave men have fallen in its name: inconspicuous warriors as well as grand warriors, heroes all of them. And this is the story of two of them: Sahibzada Ajeet Singh Jī, the eldest son of Guru Gobind Singh Ji, was born in Paonta Sahib on January 7, 1687; the Gurus second son, Sahibzada Jujhar Singh, was born in Anandpur Sahib on March 14, 1689. From their earliest childhood on their father and some able Sikhs instructed them, besides their formal and religious education, in physical training, riding and the art of warfare. This last point especially was to turn out to reveal their father's wise foresight, for dark shadows which would not give way to light were overcasting the Guru, his sons and the Sikh community. And as the threats were always present, hunting tigers and other wild animals in the impenetrable jungle around Anandpur Sahib was an integral part of the routine of putting weapons to the test. But how did this state of affairs arise? Throughout its long history, India had seen many seeds of religion grow and perish. The seed of Sikhism had remained strong and began to bear fruit and grow roots deep in the hearts of human beings. More and more Hindus and Muslims turned to the young tree of Sikhism, whose growing branches could not bear tyranny or oppression and whose tender fruits tasted of a casteless society in which all are equal. Thus a steadily growing unrest grew among the Hindu kings of the hill states around Anandpur Sahib as well as among the Muslim rulers. Both of them were afraid that the steady growth of the tree of Sikhism would deprive them of their power. And so the Hindu kings started to use every opportunity to complain to Shah Aurangzeb about Guru Gobind Singh Ji. Their evil words stirred up hatred against the Guru, and they advised the Shah to get rid of him forever. And as the Shah was already hostile to the Guru he listened to them only too well and was the main influence when the Muslim rulers in Delhi, in the Panjab, in Jammu and Kashmir united their soldiers with those of the Hindu kings to form an army that was to destroy the Sikhs. Their united forces marched on Anandpur Sahib and surrounded the fort with an impenetrable wall. Thus a siege began that was to last for seven months. During this time, the besieged Sikhs were cut off from all supplies. There was a lack of everything, food, water and medicine, which became more drastic day by day. But the besieging forces faced difficulties as well. Their abject failure had discouraged their soldiers and made their leaders lose face with regard to Aurangzeb. So they looked for a way out, carried on negotiations with Guru Gobind Singh and promised that they would not attack him if he only vacated Anandpur Sahib. To confirm their pure intentions, the Hindus took an oath on their sacred text, the Bhagavagita, and the Muslims took an oath on the Koran. Guru Gobind Singh Ji certainly was aware that his mortal enemies would not honor their oaths. It would not make sense for them to let him and his Sikhs go after having invested so much into destroying them. But as the situation in Anandpur Sahib was hopeless, all mistrust and all doubts did not help Guru Ji. He had to take action, and so he agreed to the withdrawal. The Guru, his family and his Sikhs left the fort with heavy hearts, but freely and without interference. After an arduous march they finally reached the banks of the river Sarsa Nadi. Here the Guru's dark forebodings turned into certainty, for the very moment they began to cross the river, the enemy struck them from behind – viciously, cruelly and relentlessly. Sahibzada Ajeet Singh and part of the Sikh army provided rear cover to Guru Gobind Singh and his soldiers so that they could cross the Sarsa Nadi, which, however, was virtually impossible. Heavy rainfalls had turned the river into a roaring flood whose waters swept along everything that was not strong enough. Once he had made sure that his father with his troop had reached the other side safely, Sahibzada Ajeet Singh followed them through the river which had claimed the lives of many as tribute for the lives of a few. In the evening of the following day Guru Gobind Singh, accompanied by his two eldest sons and only forty surviving Sikhs, reached the village of Chamkaur, where they moved into the fortress-like house of Chaudhary Buddhi Chand. Protected by its strong walls, they decided to face their adversaries the next day. During the night the enemy soldiers moved closer, and by dawn they had grown into a huge army that teemed with men and animals. Screams of hatred rose from rough throats and tore the cool morning air. Weapons clanged menacingly. Horses were stomping on the ground uneasily. Trek oxen loudly roared with fear so that frightened birds ducked into their nests. The plain stank with sweat and thirst for blood. When the unequal battle began, Guru Gobind Singh and his disciples used well aimed arrows to face the enemy and caused them heavy losses. But the supply of arrows soon ran out, and the enemy soldiers approached closer and closer. Guru Gobind Singh sent out his Sikhs in groups of five to face the enemy in close combat. What courage, what heroic bravery! - This is the matter from which an epic arises. Sahibzada Ajeet Singh Ji When the first group of five Sikhs left the fortress to fight the overwhelming Satans in a struggle that could only end in the arms of death, Sahibzada Ajeet Singh asked his father, who was overjoyed at his son's courage, for permission to join the fight as well. His father embraced him, equipped him with weapons and let him ride into battle with the next five Sikhs. Thus the Guru demonstrated that his son's life was not dearer to him than that of his Sikhs. Sahibzada Ajeet Singh was his father's son through and through. With the force and agility of a tiger he shot his arrows and wounded many enemies mortally. When his arrows were used up, he took up his spear, which he handled with such courage and ferocity that many enemy soldiers retreated before him in surprise and fear. Then fate struck. He had penetrated an enemy's armor, and his spear became stuck in the soldier's breast. The attempt to withdraw it cost him precious minutes, and so it happened that his horse was mortally wounded and fell from beneath him. Although Sahibzada Ajeet Singh could jump to safety with a courageous leap, drew his sword and killed many enemy soldiers, the enemy's numerical superiority became too strong. A soldier used an advantageous moment and thrust his sharp spear deep into the young fighter's body. Mortally wounded, Sahibzada Ajeet Singh sank down on the bank of death. His eyes grew wide with astonished unbelief, and a smile curled his mouth as the Maha Samadhi came, took him up into its protecting arms and carried him away from everything that would not touch him anymore. Guru Gobind Singh had watched his son's fight from the fort and had used volleys of arrows to give him more time to face the enemy. Now he saw him fall and knew that he would not rise again as he lay among the scores of enemy dead as if asleep. Guru Gobind Singh was Guru and so he knew that VAHEGURU JI calls those to him who he wants to have close to him or who he needs in some other place. Guru Gobind Singh was a warrior and this made him be proud of his son, whose heroic death made him one of the Unforgotten. Sahibzada Jujhar Singh Ji Sahibzada Jujhar Singh had watched his brother Sahibzada Ajeet Singh fighting as he stood next to his father on the fort. His brother's courage filled him with pride and admiration. And as soon as his brother had fallen, he asked his father for permission to join the battle with the next group of five Sikhs. Overflowing with youthful zest for action, he assured his father that he would not bring shame on him. And so his father embraced him as well, equipped him with weapons and let him go. As soon as Sahibzada Jujhar Singh met the enemy, he attacked them with the fearlessness of a lion while the Sikhs accompanying him formed a protective ring around him. His enemies could not help paying respect to his swordsmanship, for during their whole lives as soldiers they had never seen a youth who handled his blade so skillfully. Arrows, spear and sword - Sahibzada Jujhar Singh fought expertly with all weapons. But the blows of his sword above all were deadly strong and decapitated many enemy soldiers. The Sikhs accompanying him equaled his courage and his skill, but when the battle had reached its climax, more and more enemy soldiers approached from all sides, broke the protective ring around Sahibzada Jujhar Singh and mortally wounded him. The world had been laying open to the youth, but night came early to him and made him another one of the Unforgotten as he grasped his brother's hand. He had been waiting for him. Together they went to the place of which there has never been given an account. Guru Gobind Singh Ji had lost two sons within a very short time. He had shown his Sikhs and the world that he loved his own flesh and blood no more than his faithful devotees. And the Great Understanding he had made him give the place of honor not to his mourning, but to his love for VAHEGURU JI. Sahibzada Ajeet Singh Ji and Sahibzada Jujhar Singh Ji have gone down in the history of the Sikhs as martyrs, as Unforgotten Ones. Because of their heroic deeds they are respectfully called Baba in spite of their youth. Some wish to die a martyr's death for VAHEGURU JI and Sikhism. May nobody desire this, for desires may become true, and some of those wishing for a martyr's death will not be able to live up to this high demand. The alley of Sikh history has been flooded with blood and infinite suffering. Maybe there are other things to wish for. Elisabeth Meru - Munchen, Germany April 2012 http://www.sikhnet.com/news/unforgotten-sahibzada-ajeet-singh-and-sahibzada-jujhar-singh

You have led by example. Talk to these misguided, naive, blind people and persuade them to start keeping hair and become Sikhs. It is each Sikh's responsibility to get them back into Sikhism.

Well said, brother. Hopefully these monahs will see sense one day and return to our fold.

STOP PREACHING. JUST DO IT.

Thus speaks a non judgemental, all knowing, great "garch" " Truth is many a singh is further from waheguru then many a mona." "singhs are sanctimonious egomaniacs." You deserve a nobel prize, mate. .

Thanks brother. Let us all start reporting this and be positive we will be able to take them down and these morons' accounts frozen. Please ACT and not think "Facebook won't take them down." No pain, no gain.

Their facebook accounts should be frozen. and these pictures deleted. Someone among us would know how we could report this to facebook. PLEASE DO THIS SEWA AND LET US ALL KNOW.

This is sacrilege and not a " 'Hurt Sentiments' thing. There may be heaps to other ways to skin the cat.

Dont jump the gun. No one has even reported this sacrilege and you already " know where this will go n sikhs will end up looking bad"

Are you sleeping when tying? ALL HORRIBLE THING HAVE ALREADY BEEN DONE AND THEN REPORTED TO THE POLICE. Someone gets raped and you say "cna we tell the police its already done."

This should definately be reported to the police, facebook and anywhere else necessary. This is extreme sacrilege and if Sikhs take this lying down, shame on us. There should be a huge protest against this and these morons should be taught the lesson they would never forget.

Take a chill pill, dude. You get upset on a post and not when you see so many so called Sikhs cut their hair We need to bridge the gaps and try to get these misguided, naive, blind people back into the path of Sikhism and persuade them to become Sikhs again. Read the below again slowly to understand why these parents are to be blamed. Those parents who themselves take their innocent children to the barber for cutting their hair, are they not guilty of an act of spiritual murder of their own kith and kin? About this situation Bhai Gurdas ji writes at Vaar 35, Pauri 22, "If the mother poisons her son, who can save him? If the guard pillages who can protect?"

@ LITTLE BOI" can you cut your crap. you wished what. Use some sense when you have to say something about our Gurus. You are getting worse by every passing day. you dared to wish "could of used present day panjabi words that's all." How much more proof of yoor stupidity yoo want to give us.

Carry on your jargon, I am happy that you got the message.

@INQ2012, YOU HAVE JUST PROVEN THAT YOU WOULD BE GREAT AS A CLOWN IN A CIRCUS WHEN YOU SAY, "l would never advocate a ban on "mohne", that is oppression.....the very thing that we have spent centuries fighting!" lol lol lol lol.