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VAHEGURU JI KA KHALSA, VAHEGURU JI KI FATEH "Science can't figure everything. " Hence religion and spirituality. Read Gurbani, have faith and see where it takes you. Don't worry about others needing explanation - they will always need more answers to questions. Religion is ultimately about faith, doing and the experience that is derived from such.

VAHEGURU JI KA KHALSA, VAHEGURU JI KI FATEH Because you need things to live and be able to actually do Bhagti, doing Ardaas to Akaal Purakh for things is not condemned. Asking out of greed rather than necessity is a whole another thing, but Gurbani/Shabad Guru does not condemn asking per se. ਧੰਨਾ ॥ ਗੋਪਾਲ ਤੇਰਾ ਆਰਤਾ ॥ ਜੋ ਜਨ ਤੁਮਰੀ ਭਗਤਿ ਕਰੰਤੇ ਤਿਨ ਕੇ ਕਾਜ ਸਵਾਰਤਾ ॥੧॥ ਰਹਾਉ ॥ ਦਾਲਿ ਸੀਧਾ ਮਾਗਉ ਘੀਉ ॥ ਹਮਰਾ ਖੁਸੀ ਕਰੈ ਨਿਤ ਜੀਉ ॥ ਪਨ੍ਹ੍ਹੀਆ ਛਾਦਨੁ ਨੀਕਾ ॥ ਅਨਾਜੁ ਮਗਉ ਸਤ ਸੀ ਕਾ ॥੧॥ ਗਊ ਭੈਸ ਮਗਉ ਲਾਵੇਰੀ ॥ ਇਕ ਤਾਜਨਿ ਤੁਰੀ ਚੰਗੇਰੀ ॥ ਘਰ ਕੀ ਗੀਹਨਿ ਚੰਗੀ ॥ ਜਨੁ ਧੰਨਾ ਲੇਵੈ ਮੰਗੀ ॥੨॥੪॥ Dhannaa: O Lord of the world, this is Your lamp-lit worship service. You are the Arranger of the affairs of those humble beings who perform Your devotional worship service. ||1||Pause|| Lentils, flour and ghee - these things, I beg of You. My mind shall ever be pleased. Shoes, fine clothes, And grain of seven kinds - I beg of You. ||1|| A milk cow, and a water buffalo, I beg of You, And a fine Turkestani horse. A good wife to care for my home - Your humble servant Dhanna begs for these things, Lord. ||2||4|| (695) ਰਾਗੁ ਸੋਰਠਿ ॥ ਭੂਖੇ ਭਗਤਿ ਨ ਕੀਜੈ ॥ ਯਹ ਮਾਲਾ ਅਪਨੀ ਲੀਜੈ ॥ ਹਉ ਮਾਂਗਉ ਸੰਤਨ ਰੇਨਾ ॥ ਮੈ ਨਾਹੀ ਕਿਸੀ ਕਾ ਦੇਨਾ ॥੧॥ ਮਾਧੋ ਕੈਸੀ ਬਨੈ ਤੁਮ ਸੰਗੇ ॥ ਆਪਿ ਨ ਦੇਹੁ ਤ ਲੇਵਉ ਮੰਗੇ ॥ ਰਹਾਉ ॥ ਦੁਇ ਸੇਰ ਮਾਂਗਉ ਚੂਨਾ ॥ ਪਾਉ ਘੀਉ ਸੰਗਿ ਲੂਨਾ ॥ ਅਧ ਸੇਰੁ ਮਾਂਗਉ ਦਾਲੇ ॥ ਮੋ ਕਉ ਦੋਨਉ ਵਖਤ ਜਿਵਾਲੇ ॥੨॥ ਖਾਟ ਮਾਂਗਉ ਚਉਪਾਈ ॥ ਸਿਰਹਾਨਾ ਅਵਰ ਤੁਲਾਈ ॥ ਊਪਰ ਕਉ ਮਾਂਗਉ ਖੀਂਧਾ ॥ ਤੇਰੀ ਭਗਤਿ ਕਰੈ ਜਨੁ ਥੀ.ਧਾ ॥੩॥ ਮੈ ਨਾਹੀ ਕੀਤਾ ਲਬੋ ॥ ਇਕੁ ਨਾਉ ਤੇਰਾ ਮੈ ਫਬੋ ॥ ਕਹਿ ਕਬੀਰ ਮਨੁ ਮਾਨਿਆ ॥ ਮਨੁ ਮਾਨਿਆ ਤਉ ਹਰਿ ਜਾਨਿਆ ॥੪॥੧੧॥ Raag Sorat'h: I am so hungry, I cannot perform devotional worship service. Here, Lord, take back Your mala. I beg for the dust of the feet of the Saints. I do not owe anyone anything. ||1|| O Lord, how can I be with You? If You do not give me Yourself, then I shall beg until I get You. ||Pause|| I ask for two kilos of flour, And half a pound of ghee, and salt. I ask for a pound of beans, Which I shall eat twice a day. ||2|| I ask for a cot, with four legs, And a pillow and mattress. I ask for a quit to cover myself. Your humble servant shall perform Your devotional worship service with love. ||3|| I have no greed; Your Name is the only ornament I wish for. Says Kabeer, my mind is pleased and appeased; Now that my mind is pleased and appeased, I have come to know the Lord. ||4||11|| (656)

VAHEGURU JI KA KHALSA, VAHEGURU JI KI FATEH Not a book, but probably has more content than many books: www.allaboutsikhs.com More specifically: http://www.allaboutsikhs.com/sikh-gurus/sikh-gurus

VAHEGURU JI KA KHALSA, VAHEGURU JI KI FATEH What steps are taken to ensure the Supreme status of Sahib Sri Guru Granth Sahib Ji and be in compliance of Akal Takht Sahib's edict to not do equal parkash of anything at the same level of Sahib Sri Guru Granth Sahib? Hazoor Sahib has a separate, smaller Palki Sahib from Guru Sahib's palki and is smaller in size.

VAHEGURU JI KA KHALSA, VAHEGURU JI KI FATEH Where jio? Country, state/province/etc.?

VAHEGURU JI KA KHALSA, VAHEGURU JI KI FATEH Needs a follow up video on what happened to the Adraasi Singh and Jatha and the Bhai Randhir Singh being addressed in the Ardaas. It will be interesting to see what Akaal Purakh's bhana is based on this Ardaas.

VAHEGURU JI KA KHALSA, VAHEGURU JI KI FATEH Shriomani raagi needs Shiromani chittar. Is he not of Nihung background? If so, his local chaoni or relevant Dal should be out to do some jhatka practice for such vile betrayal. I am sure this story will take on an interesting development as time goes on. Rulda Singh was spot on - the government has agencies sitting there finding ways to demoralize and utterly decimate the Sikh psyche. The likes of RSS and other such groups seem to have a cache of such tricks up their sleeve and will release them as part of a psychological warfare. Not too long ago, Ragi Harjinder Singh was caught doing keertan at a Radhasoami wedding as well. Good strategy: Never let the Sikhs rest. Divide them, cause in fighting, buy out all of their leading figures, destroy the rest who cannot be bought, poison them from their stages using their own parchariks, dilute and pervert their history and Gurbani. Make sure no unity ever occurs and make sure some incident or other keeps them in panic, divided and scattered. If there is an event that does unite them, use their leaders to divide them again. Use Maryada and other differences to divide them.

VAHEGURU JI KA KHALSA, VAHEGURU JI KI FATEH I am lucky enough to be living where many of the annual Yudh tournament winners reside. I have seen them doing "exhibitions" of Gatka that had no stunt work or drama but rather combat/dueling type engagements that draw blood often (and have sometimes sent the Ustads and students to the hospital). It is not this show. Another group (Bir Khalsa Group) were even chided in one of their appearances because they were making a show of it. (towards the end). If the proponents of Shastar Vidiya want to continue exhorting their martial art, they should then engage in some live demonstration of its effectiveness - perhaps in India where the Sikhs are being oppressed and taken advantage of. Those who practice "fake" Gatka (Shaheed Bhai Fauja Singh, Sant Jarnail Singh Khalsa) have demonstrated their courage already and shown their mettle. We have yet to see such determination and grit from Shastar Vidiya practitioners (and Shastar Vidiya as a term is being strictly applied to the techniques of Mr. Nidar Singh aka. Surjit Singh Bains) in a practical application to the benefit of the Sikh Panth. There is no point claiming to be the last Sikh warrior and teaching the dying secret art when it sits comfortably in the UK in a state of relative freedom while beadbi of Gurbani, Sahib Sri Guru Granth Sahib Ji, Gursikhs and Gur Asthans continue to happen in India. If Shastar Vidiya was the true martial art, it was practiced to meet the defensive needs of the Khalsa by the likes of Baba Deep Singh, Baba Banda Singh Bahadur (Bhai Gurbaksh Singh) and countless other Gursikhs. Currently, Shastar Vidiya is like a bright, shiny unused sword sitting in its sheath untouched on the battlefield while a battle breaks around it every so often resulting in casualties.

VAHEGURU JI KA KHALSA, VAHEGURU JI KI FATEH List karo Banian nu Ji.

VAHEGURU JI KA KHALSA, VAHEGURU JI KI FATEH Narinder Grewal with Surinder Multani again. http://www.sikhsentinel.com/sikhsentinel0306/narindergrewal.htm Grewal was chased out of Canada, admitted he was not a Sikh and would stop his parchar. Cut his hair, moved to UK and now seems to be making trips to the U.S. Claims such as visiting a Khanda that even the Gurus did not see ("Par Brahm Khand") and having the Gurus giving him Parshad there were among the claims of this individual. Forgot to mention, used to say that Fateh is "Satnaam Ji Ka Khalsa, Satnaam Ji Ki Fateh" and claimed Gurmantar was Satnaam.

VAHEGURU JI KA KHALSA, VAHEGURU JI KI FATEH Sikhbookclub.com - keyword Dasam Granth search karo Ji.

VAHEGURU JI KA KHALSA, VAHEGURU JI KI FATEH 18 pages...seriously? And those 18 pages, we have managed to argue with and insult each other, copy and paste the same response 10+ times, say things that don't match Gurbani and even attempt to engage a Dawah stand without going in fully prepared. First, let's address the post title - Biggest Answer To Muslims = No, thank you. I am proud to be a Sikh and do not wish to leave my faith.The above response is something that each and every Sikh basically said to so called Muslims in history. From the Chotte Sahibzadae to Bhai Taru Singh to the multitudes of others that were faced with the same choice. Do you think the parchar back in the day was any less? The pressure less? No. It was many degrees more intense, with the threat of death and torture looming as a definite to saying no to Islam. No more response was needed then and no more response is needed now. No debates, no arguments needed. But, as Johnny101 has already stated, it is more to do with your own faith and EXPERIENCE in Sikhi than bashing another faith. How many of the Sikhs have actually FELT something from Sikhi? A sweetness, a bliss, that they would not be willing to betray for another faith? Rare are those ones. When Gursikhs who have experience speak of Naam Simran and its pleasure - a pleasure that exceeds all worldly pleasure - why would they betray that for another faith that makes no such promises? It is those who have not had any experience, any actual spiritual revelation of Divine bliss and Naam Ras that will betray their faith or feel susceptible to such forces. WE need to sort ourselves out and give our own Sikhs the means to get the experience that Gurbani promises. Once that is done, the other faiths can write millions of pages of evidence against Sikhi, but the faithful Sikh will politely deny them their arguments and assurances because the Guru and Akaal Purakh will give them those joys that other faiths fail to promise. I say this after having read the other scriptures and seeing the message of Gurbani in stark contrast from the other faiths. We should not discourage any other person from their faith (and in fact encourage them in their pursuit, as the Gurus did in Gurbani), but we should know what it is that we are supposed to experience and strive to experience it. As for the status of Guru Sahib being all knowing and what not: Gur Parmeshar Eko Jaan - Ang 864. As abbreviated as possible, this explains that the Almighty and the Guru are one. Yes, Dasam Patshah said that those who would call him Akaal Purakh would burn in hell. But realize that Dasam Patshah also explains in Bachittar Natak of how all of those sent to the world encouraged others to worship them instead of the Almighty. This was a strict warning to the Sikhs to not make the same mistake. That the Akaal Purakh would be forever worshipped and not the ten Masters as the Almighty. The Ten Masters were indeed God in the world, but they are not the limitation of, nor the boundary within which the totality of the Almighty can be contained. They are not the Aadh-Unt of Akaal Purakh, because Akaal Purakh can do whatever whenever however. In fact, the true verse to understand is "BANI Guru Guru Hai BANI, Vich Bani Amrit Saarae" - Ang 982. Or "Vah(o) Vah(o) BANI NIRANKAR HAI, Tis Jaevad Avar Na Koe" - Ang 515. The Ten Masters were in fact Masters because their human form contained Gurbani, which Gurbani itself documents as being Nirankar/Akaal Purakh. Therefore, the human bodies and titles that they are assigned, Guru Nanak Sahib Ji to Guru Gobind Singh Ji are not the forms to worship, but rather the GURBANI vested in that vessel that was to be worshipped. It was a prohibition of Dasam Patshah to not worship his body form as an idol or picture, but rather to worship the Gurbani and know it as Akaal Purakh itself. Much like we cannot make idols or picures in the physical shape of Sahib Sri Guru Granth Sahib Ji and worship it but rather worship the Gurbani Akaal Purakh that is vested in Granth form. The other partakh form of this is Khalsa Panth Guru Roop Punj Pyare, who are Tyar Bar Tyar Gursikhs who have invested the teachings of Gurbani in their life and become the physical, active presence of the Guru/Akaal Purakh in this world. This may seem confusing, but hopefully it makes some sense. Some katha and explanation of the Gurus and their bodies can be found here: - more specifically 25:24 onwards for sakhis of Guru Nanak Sahib and Guru Gobind Singh Sahib's Shareeric Saroop's reality.Back to topic - let's learn from history and become better Sikhs rather that better debaters. Then we can embody the verse "Mun Na Digai, Tan Kahe Ko Darai" - Ang 1162 - face any obstacle with unshakable faith. The day the Sikh Panth embodies this is the day no force can convert a Sikh to any other faith.

VAHEGURU JI KA KHALSA, VAHEGURU JI KI FATEH In my limited experience: A) Disconnect from parchar and Gurudwaras. Where the Gurudwara should be central to the life of every Sikh, it has turned into a social and dollar buffet in many cases. Rare are the Gurudwarae that cater to the youth, have anything to connect them to Sikhi or anything in English or local language to cater to them. The Kathakars are, many times, relaying stories that the Western youth cannot relate to and there is a huge disconnect. the parchar fails to have any attraction to the youth. It caters to the adults. Our institutions, rather than feeding the spiritually hungry, are feeding the full or those who don't really want the spiritual food (Langar Gurshabad Da) that is being served. B) Actual explanation and spiritual discourse. There is a difference between doing Sooraj Parkash katha and engaging the Sangat. The youth cannot understand the parchariks to begin with, much less relate to the sakhis when they do understand. More effort to engage the Sangat is needed. I recently read some words from Sant Waryam Singh, who outlined that there are 14 qualities of Sangat and parcharik needed: some spoke of the need for the parcharik to actively scan the Sangat to see if it bored, and if so, wrap it up and move on. I have hardly ever seen any parcharik that will veer from his katha after actively surveying the Sangat. If the parchar actually was made to relate to the youth (perhaps by someone who was raised in the West and could relate to the youth...), it would be more effective. C) BIGGEST PROBLEM: Jeevan Vale Gursikhs doing parchar. Crossing all language and cultural barriers, this is by far something that has the greatest impact. Having seen Gursikhs who practice Gursikhi - Youth are automatically attracted to them. I attended a camp where an elder Gursikh spoke in 99% Punjabi with 85%+ Western born Sikhs - the youth followed this Gursikh around, listened to him intently, made the effort to understand and considered him a mentor. His kamai shone through his parchar and he was effective in inspiring many youth. THAT is the vital essence missing in a lot of Gurudwarae. D) Politics - nothing turns off the youth faster than fights and stupidity at Gurudwarae. Where you come for peace and spiritual upliftment has become a ground for politics, money and power struggles. This is something that the Sikhs as a whole need to sort out. E) Lack of youth involvement - most Gurudwaras are run by more elderly folks and see the youth as a threat to their power (see D). They will not let the youth get involved for fear the youth will take over and remove them from their seats (where most youth do not have the time to devote to this seva). If the elders actually rose above their petty power struggles, practiced Sikhi and inspired the youth to participate, they would actually be SECURING their positions in the Gurudwaras and would serve as good mentors for the youth. Sadly, many of the elders are less concerned with Sikhi and more with gaddhi (power). F) Parchariks = "dumbest of the village" - it is common knowledge that those Sikh kids who will amount to nothing in Indian villages are the ones that pursue Gyani/Granthi/Raagi jobs. Where Western society has ministers and pastors that attend college to obtain degrees (and sometimes PhD.) in Theology, ours are like puppy mills that churn out "parchariks" in a few months with very cursory education. Not every parcharik studies at a Taksal (Damdami, Jwaddi, etc.) and many just learn as they go and do what they see at the Gurudwara or what the committee tells them to do, with no regard to Maryada or Gurmat. How many Granthis/Keertanis/Gyanis actually wake up at Amritvela, do Simran, or have a Gursikh jeevan? How many are willing to stand up to the committee against manmat? Many are dependent slaves of the committee and do what the committee says, or they will lose their pay, the means to support their family or immigration status. This has an effect on the whole Sangat, not just the youth.

VAHEGURU JI KA KHALSA, VAHEGURU JI KI FATEH There is a sakhi about Guru Nanak Sahib telling an individual to take a needle to the afterlife. The individual responded that it is impossible. Guru Sahib responded that if you cannot take this tiny needle to the afterlife, how will you take all of your riches. They may associate with that better. Agreed - Sikhs say a lot of things. We are becoming a Panth of speeches and slogans, not of action. Guru Sahib bless this Panth with the jeevans of olden Gursikhs.

VAHEGURU JI KA KHALSA, VAHEGURU JI KI FATEH First and foremost, a line from Bhai Gurdas Sahib - Charan Sharan Gur Aek Painda Jai Chal, Satgur Kot Painda Aage Hoe Lait Hai - When a Sikh takes one step towards the Guru, the Guru will walk thousands of steps for the Sikh. Congratulations on pursuing Sikhi! We are all trying and believe me, Guru Sahib does most of the work for the Sikh. Here are my questions hopefully you can help with, I cant read Gurmakhi? Is this Going to be a problem? I will try and learn but do I need to do this before Amrit? Can I listen to instead if I Struggle? It is not required, but is it highly recommended. There are plenty of things in English (including Nitnem Gutka Sahibs) that you can use to do Nitnem, but until you learn Gurmukhi, a lot of doors in Sikhi will be locked - not being able to read as intended Gurbani and other inspirational works. So it is recommended that you do try to learn Gurmukhi. You probably have been around Gurmukhi alphabet (lipi) enough that you are familiar with it. For me, it took memorizing the Gurmukhi alphabet and then starting to do Nitnem from a Gutka Sahib. It is a struggle for about a week, but then it all clicks. Try it - it is a lot easier that you may be making it out to be. For Amrit, sometimes the Guru Roop Punj Pyare will instruct that you learn Gurmukhi ASAP after Amrit. Yes, you can listen if you struggle, but if you listen and read a Gutka Sahib and try to read along aloud, you will learn it MUCH faster. It is find to use an aid to get by whiile you learn, but don't let it be a crutch. A Gursikh should also strive to do Sehaj Paath of Sahib Sri Guru Granth Sahib Ji when Amritdhari per Sikh Rehat Maryada and knowing Gurmukhi will be the way to do this. I work and have explained to them what Intend to do, they are cool about it I do long hours (12) Can I read My Paath from the PC, with my shoes off, this will only be the Rehraas. Many Gursikhs read Nitnem from their smartphones and electronic devices. Shoes off, head covered and concentration is essential. You should be fine. Are there any support Networks in East London? anyone I can talk to for Guidance maybe. classicsingh's recommendation is good. I have been to the Friday Simran and it is a great way to do Sangat with the Sikh youth (it is a youth program) - GREAT initiative. There are many other events in East London or the general area - once you start to do the Friday Sangat, the sangat there will probably make you aware of other programs as well. Also Will I be able to interact still with my friends/family) from different backgrounds and religions, go for meals in restaurants etc, weddings, birthdays funerals etc? Interact - sure. You may want to adjust your interactions so they do not cause any obstacles in Sikhi. Restaurants and etc - depends - sometimes the Punj Pyare discourage eating out (and many times don't - depends). As a person who spent 2 years in college dorms, I would be hesitant to recommend restaurants - chefs taste the food while cooking it, contaminants, improper hygeine, etc. Weddings, birthdays, funerals - as long it does not interfere with your Sikhi practice. Simple way: Do Sangat, follow the Rehat given to you and any questions you have, either ask at the Amrit Sanchar directly to the Punj Pyare when you are interviewed or if after Amrit Sanchar, elder respected Gursikhs/Sangat that you know are genuine. These maybe silly questions but I just would like to have a feeling of what the online Sangat feels?And also makes me feel part of something great! Not silly at all and very valid questions. History is full of references of Sikhs asking Guru Sahib each and every little question - Guru Sahib responded to their inquires all the time. Now that Guru Roop is invested into the Khalsa Panth - most ideally vested in the Guru Roop Punj Pyare.

VAHEGURU JI KA KHALSA, VAHEGURU JI KI FATEH Sangat is key to this. What general area are you in the world? Perhaps some of the forum posters are local to you and can provide the needed support and Sangat.

VAHEGURU JI KA KHALSA, VAHEGURU JI KI FATEH " beang a amridhari keshdhari mona sehajdhari didn't matter in guru's court everyone is equal. " ??? Why bother with Amrit, kesh and the other requirements?

VAHEGURU JI KA KHALSA, VAHEGURU JI KI FATEH For historical context, Granthi Sikhs in Gurdwarae used to not conduct an Anand Karaj if either or both of the wedded to be were not Amritdhari. Both had to become Amritdhari for the Anand Karaj to take place and for the Granthi Sikh to agree to conduct the ceremony. Slowly, it eroded to the Granthi Singhs getting a pledge from the weddded couple that they would soon become Amritdhari. Then it eroded to the Granthi Sikh stating that Anand Karaj was for Amritdharis (and not getting a pledge from the couple to become Amritdhari). And then, you have today, where anything goes. Next, we will have a human-animal "Anand Karaj" booked and hue and cry over the equality of all creation will be brought forth in support of letting the "Anand Karaj" take place.

VAHEGURU JI KA KHALSA, VAHEGURU JI KI FATEH Jio, I never said that the two matters were related. Just wondering what the perspectives on this video would be.

VAHEGURU JI KA KHALSA, VAHEGURU JI KI FATEH Another interesting video on what should have been done with someone who threw tobacco into the Harmandir Sahib complex per Sant Jarnail Singh Khalsa. I wonder how the forumites would react to this speech.

VAHEGURU JI KA KHALSA, VAHEGURU JI KI FATEH "Guru Kee Ninda Sunay Na Kaan, Bhet Kray Tis Sang Kirpan" Tankhanama Bhai Nand Lal Ji. Devil's Advocate fun.

VAHEGURU JI KA KHALSA, VAHEGURU JI KI FATEH http://dailysikhupdates.com/humble-the-poet-disrespects-guru-gobind-singh-ji-with-comments/ This was the topic in question that caused a lot of controversy.

VAHEGURU JI KA KHALSA, VAHEGURU JI KI FATEH Chaupai Sahib is recommended (can reference Giani Harbans Singh's teeka of Sahib Sri Guru Granth Sahib Ji has this recommendation). It specifically mentions that Sohila Sahib is an Gurbani for the night and if Sukhasan seva is done any other time, Chaupai Sahib is more appropriate.

VAHEGURU JI KA KHALSA, VAHEGURU JI KI FATEH If this is being conducted at at Gurudwara Sahib, you can contact the Granthi there to provide guidance. Ideal, as they typically preside over it.

VAHEGURU JI KA KHALSA VAHEGURYLU JI KI FATEH I don't have a point. The Singh below mine said Baba Budda Ji was married, so I revised it to say Baba Deep Singh only. Have a nice day. May you and your coming generations be blessed with Sikhi and Chardi Kalaa.