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VAHEGURU JI KA KHALSA, VAHEGURU JI KI FATEH Punjab Digital Library has 420 olden Saroops of Sri Guru Granth Sahib Maharaj scanned and available to the public for review. They can serve as a back check against any Saroop and against each other for accuracy. http://www.panjabdigilib.org/webuser/searches/mainpage.jsp - make an account and you can review for yourself. A Gursikh has done a comparison of three Saroops and found variations in all. One day, a consensus version will have to be published as deemed THE final, most accurate by the Panth. One off the worries of the all the books and Saroops stolen by the Indian Army in 1984 is that they will be altered and re-introduced into the Sikh community slowly with corrupted text. This is something to be wary of, as corruption of the Rehatnamae from olden Sikhs is already suspected. - the most significant effort to date to preserve Sikh texts. I KNOW they are working with/associated with SikhRI, but it's not like anyone else is undertaking this enormous task. Listen carefully as the Singh speaks about the project, the redundant backups, about how a massive amount of history is in the villages, not universities/libraries and how our own are sabotaging conservation efforts. Another video to compliment is from the same Talking Punjab channel with Vedanti Sahib here: While focused mostly on 1984 Operation Bluestar, Vedanti Sahib speaks of how him and Bhai Joginder Singh "Talvara" researched and conserved Saroops of Sahib Sri Guru Granth Sahib Ji in conjunction with the same people that the other video states were utterly disregarding the significance of olden Saroops and resisting any conservation efforts. It seems that a cooperative effort is needed to bring a more strong conservation effort to the forefront (digitization makes the most sense at this point, apart from physical preservation).

VAHEGURU JI KA KHALSA, VAHEGURU JI KI FATEH 3 arrested in connection with this attack. http://dailysikhupdates.com/3-arrested-gang-attack-sikh-student-canada-video/

VAHEGURU JI KA KHALSA, VAHEGURU JI KI FATEH RSS can hire people to write Saroops with their malicious intent. There are machines that can "hand write" saroops as well.

VAHEGURU JI KA KHALSA, VAHEGURU JI KI FATEH Mr. Anand should be more concerned with his status in the Guru's Court. Sending a PDF to China and having hundreds of saroops printed (which, per some sources, he refused to acknowledge actually were printed) and then having them shipped in a container with no Maryada that has been clarified and no authentication of the contents is a dangerous proposal. If this is allowed, the RSS would be allowed to print "Saroops" with who knows what alteration. Think of the consequences of this case...they are severe.

VAHEGURU JI KA KHALSA, VAHEGURU JI KI FATEH My mistake - perhaps it should read to remove yet another emplacement for the Sikhs in future attacks (double the trouble is probably not what they want).

VAHEGURU JI KA KHALSA, VAHEGURU JI KI FATEH More likely that they are removing one of the toughest resistance points of the 1984 jujharroos during Operation Blue Star that killed loads of Indian army. You know, just in case they want to invade again.

VAHEGURU JI KA KHALSA, VAHEGURU JI KI FATEH Only by Guru's grace can anyone be saved from Kurehits - many elder Gursikhs will do daily Ardaas benti to be saved from Kurehits. It is not so easy as to say that you can will it away - things happen and unfortunately, people go astray. At least the veer above realized it is wrong - there are some who do Kurehits and go about the world as if nothing wrong has been done and continue to perpetuate Kurehits, manmat and take others down with them. Kaljug is such that those who blatantly do Kurehits will defend themselves AND have supporters who are supposedly Gursikhs defend them! They have done what they have done and it is only the Punj Pyare which can decide the matter. In conversing with Gursikhs, when Bujjar Kurehits are committed and Amrit is readministered, it is like taking a broken rope and tying a knot to reconnect them. The rope will continue to function, but it will have an obvious knot and not be a pristine rope. Still, better a repaired rope than a broken one. Go to Punj Pyare and get this taken care of ASAP. Advise the bhenji who was involved with you to go as well ASAP.

VAHEGURU JI KA KHALSA, VAHEGURU JI KI FATEH Both of you need to go to the Punj Pyare, which will most likely judge this is a Bujjar Kurehit. You will be assigned a tankah (punishment) and be readministered Amrit. Complete the requirement of the tankah and you will be back in good standing in the Khalsa Panth.

VAHEGURU JI KA KHALSA, VAHEGURU JI KI FATEH (Sikh greeting) tasha9870, welcome to the forum. Your best bet is to read translations of Gurbani (verses from our scripture directly relayed by the Gurus to the world and considered as the Guru Eternal and the Word of God) - to fully understand what the teachings of Sikhism say. If you need the appropriate resources, I would point you to the allabutsikhs.com website as referenced above. It contains the scriptures and the history of the Sikhs and is an all around excellent resource on Sikhism. We forumites have our own perspectives and views on Sikhism, filled with out own biases, baggage and other associated stuff. I say this as you may venture into various topics and see that we are having some rather heated conversation over some issues. Don't mind us - the intent is always to try to derive the truth or to assist others and hopefully in no way taint your views on Sikhism. The best thing you can do to truly see if Sikhism is a fit for you is to read Gurbani and establish an personal connection with Sikhism. If it is something that really appeals to you, this may very well be the path you are looking for. Going to a Gurdwara is also a good idea, but understand that the Word is Eternal and Supreme. All else is subject to that Word. So if the Word of the Gurus appeals to you, then proceed as you will. As for Sikhs who are non Punjabi - they are many coming into Sikhi by their own efforts and by God's grace. You will find that the elders may have the deer in headlights and seem awed that someone non Punjabi is coming towards Sikhi. Most youth are aware of non Punjabis coming towards Sikhi. Apart from an initial, "How did you get here", the youth seem to want to integrate them into their circles like everyone else after a while. they take inspiration from those who come from non Punjabi backgrounds, but eventually would not keep any distinction between you and them as to how to practice Sikhism. Sikhs are a welcoming people and as long as there is no real language barrier (youth should be decent with English, if not native English speakers), there should not be any issues.

VAHEGURU JI KA KHALSA, VAHEGURU JI KI FATEH Singh123456777, Gursikhs have visited there before. You should read that book by Bhai Trilochan Singh as to the attitude that Western Sikhs were instilled by Yogi Sahib to understand that they are not receptive to input - hr goes point by point and addresses many issues. It is the Yogi way or the highway. When they are challenged on Gursikhi principles, an immediate defensive wall goes up with every reason in the book coming forward to rationalize their practices. The most simple argument of Baba Sri Chand not practicing Yoga, as he was an Udasi and Udasis do not have Yoga as a part of their parctice resulted in a, "Leave us alone, you don't know anything" tirade from the Western Sikhs. This is fundamental and basic to their being able to establish a link between yoga and Sikhi - take that one point about Baba Sri Chand away or dismiss it, and you have just killed decades of practice and belief in Yoga being connected to Sikhi.

VAHEGURU JI KA KHALSA, VAHEGURU JI KI FATEH Well, does something bad happen? If it does, then your senses are more acute than others. If it doesn't, then you should learn to work through it. Either way, don't stop and continue. When it happens, recognize it happens, settle your mind and body and focus on Simran/Paath. Whatever is causing it, internal or external, through continued Simran/Paath should stop. Do Ardaas for focus during Bhagti and freedom from these ill feelings.

VAHEGURU JI KA KHALSA, VAHEGURU JI KI FATEH Swears as in it is part of his vocabulary and he cannot help it or swears and is abusive with language at you and the family? If it is a language habit (yes, it can happen due to surroundings, the environment one is raised - swear words become a part of the vocabulary) and he is overall nice and receptive, it could be a simple sit down and discussion. However, if it is a case of abusive language used as part of yelling, abuse towards the family - that is a more difficult situation. Confronting may be dangerous, as it could lead to more abuse, defensive attitude (with swearing) and no result. Have you talked to your mother about this issue? What is her response? In the end, you could always do a silent awareness campaign. Hang these on your room door: ...or to the point From https://www.facebook.com/sikhrehat

VAHEGURU JI KA KHALSA, VAHEGURU JI KI FATEH Was trying to go to much down the spiritual path - wanted to rule out the phyical possibilities first. As stated above, if it is something that is causing some anand and directly related to the Simran practice, that is a product of Simran (though the above seems to be something that would take place during Simran). Reason I suspect physical is that you state it is from doing Simran a long time, then getting up to do Ardaas and then it happens. Not unusual for the body to do stuff when you have sat in one position for a long time, change that position and it does things due to the change in position.

VAHEGURU JI KA KHALSA, VAHEGURU JI KI FATEH Guess I will take a stab at it. Do you sit really still while doing Simran? Are any muscles in the head/neck/back kept somewhat stiff? What posture are you in? Could be posture/position related?

VAHEGURU JI KA KHALSA, VAHEGURU JI KI FATEH Jio, where are you if you don't mind me asking (not address or anything specific, generally - state or maybe even city and country). If you are in an area where there is Sikhi, there may just be some Sikhs that can provide good Sangat. Even if you cannot find good Sangat locally, it may be worth traveling to Sikhi programs to get that Sangat and at least get a recharge that will keep propelling you towards Sikhi.

VAHEGURU JI KA KHALSA, VAHEGURU JI KI FATEH Two Kathas that stand out in my mind about Naam Simran: pack very meaningful content in a very limited time. - 10 stages of Simran. Talks of how Simran progresses. - How to do Simran. The basic need of bairaag, prem and desire for the Almighty.Neither of these Kathas/Vichaars are meant to discourage anyone from doing Simran. Simran HAS to be done. No ifs, ands or buts. Sometimes it is discouraging to see that you have not progressed beyond a stage or that when people are talking about bairaag and prem in Simran as necessary and you are still developing that. Always remember that Gurbani says, "Eko Naam Hukam Hai, Nanak Satgur Diya Bujhai Jio" - Naam is a Hukam - reciting it is not optional, be it mechanial, loud, soft, internal or whatever. The stages will come, now or later per Guru Sahib's Kirpa. Doing Sangat, reading Gurbani will produce the bairaag. It will develop that love. Gurbani is the prem-whip which we hit the mind-horse with to convince it to go towards this true destination ("Chal Rae Baikunth Tujae Lai Taro. Hitche To Prem Kae Chabak Maro"). That is Gurbani and Naam are two sides of the same coin - one encourages the other. I say the above because I was also troubled by such vichaar. You hear Gursikhs talk about how Simran should be done as if the Almighty is sitting next to you. How there should love in your voice as if you are speaking to your deepest love and calling out his name. Meanwhile, moorakhs like me are looking dumbly on wondering how this happens. Continue on - it will develop. Do Ardaas for it, do Sangat of those Gursikhs who have advanced and things will happen.

VAHEGURU JI KA KHALSA, VAHEGURU JI KI FATEH Perhaps Akaal Purakh is giving you more money to do seva with? It is believed that the good and bad of this life is determined from the karams from your past life. You may have done very good karams to get this wealth. Using that wealth to do seva will continue to give you blessings and put the money towards a good cause. You also never know when you may need that money to do a huge seva as well...just saying. But being rich is inherently not a sin. Being poor and being attached to the little wealth is worse than being a detached rich person who sees all his/her wealth as a gift from Vaheguru and is willing to put that money to good cause. You could be destined to open 10 branches of Baru Sahib, 30 branches of Pingalwara...who knows. This post reminds me of this Shabad that comes up as a Hukamnama from time to time and may be relevant: ਸੋਰਠਿ ਮਹਲਾ ੯ ॥ Sorath Mehalaa 9 || Sorat'h, Ninth Mehl: ਜੋ ਨਰੁ ਦੁਖ ਮੈ ਦੁਖੁ ਨਹੀ ਮਾਨੈ ॥ Jo Nar Dhukh Mai Dhukh Nehee Maanai || That man, who in the midst of pain, does not feel pain, ਸੁਖ ਸਨੇਹੁ ਅਰੁ ਭੈ ਨਹੀ ਜਾ ਕੈ ਕੰਚਨ ਮਾਟੀ ਮਾਨੈ ॥੧॥ ਰਹਾਉ ॥ Sukh Sanaehu Ar Bhai Nehee Jaa Kai Kanchan Maattee Maanai ||1|| Rehaao || Who is not affected by pleasure, affection or fear, and who looks alike upon gold and dust;||1||Pause|| ਨਹ ਨਿੰਦਿਆ ਨਹ ਉਸਤਤਿ ਜਾ ਕੈ ਲੋਭੁ ਮੋਹੁ ਅਭਿਮਾਨਾ ॥ Neh Nindhiaa Neh Ousathath Jaa Kai Lobh Mohu Abhimaanaa || Who is not swayed by either slander or praise, nor affected by greed, attachment or pride; ਹਰਖ ਸੋਗ ਤੇ ਰਹੈ ਨਿਆਰਉ ਨਾਹਿ ਮਾਨ ਅਪਮਾਨਾ ॥੧॥ Harakh Sog Thae Rehai Niaaro Naahi Maan Apamaanaa ||1|| Who remains unaffected by joy and sorrow, honor and dishonor;||1|| ਆਸਾ ਮਨਸਾ ਸਗਲ ਤਿਆਗੈ ਜਗ ਤੇ ਰਹੈ ਨਿਰਾਸਾ ॥ Aasaa Manasaa Sagal Thiaagai Jag Thae Rehai Niraasaa || Who renounces all hopes and desires and remains desireless in the world; ਕਾਮੁ ਕ੍ਰੋਧੁ ਜਿਹ ਪਰਸੈ ਨਾਹਨਿ ਤਿਹ ਘਟਿ ਬ੍ਰਹਮੁ ਨਿਵਾਸਾ ॥੨॥ Kaam Krodhh Jih Parasai Naahan Thih Ghatt Breham Nivaasaa ||2|| Who is not touched by sexual desire or anger - within his heart, God dwells. ||2|| ਗੁਰ ਕਿਰਪਾ ਜਿਹ ਨਰ ਕਉ ਕੀਨੀ ਤਿਹ ਇਹ ਜੁਗਤਿ ਪਛਾਨੀ ॥ Gur Kirapaa Jih Nar Ko Keenee Thih Eih Jugath Pashhaanee || That man, blessed by Guru's Grace, understands this way. ਨਾਨਕ ਲੀਨ ਭਇਓ ਗੋਬਿੰਦ ਸਿਉ ਜਿਉ ਪਾਨੀ ਸੰਗਿ ਪਾਨੀ ॥੩॥੧੧॥ Naanak Leen Bhaeiou Gobindh Sio Jio Paanee Sang Paanee ||3||11|| O Nanak, he merges with the Lord of the Universe, like water with water. ||3||11|| (633)

VAHEGURU JI KA KHALSA, VAHEGURU JI KI FATEH "Further on it was clear that the mystic Name was the symbol of Truth, which the Enlightened sages, gurmukhs, can attain. It was also clear that this mystic Name could be contemplated in many ways: 1. With the tongue. 2. With the breath and mind. 3. With inner consciousness by keeping the pranasakti (vital breath) controlled in the naval. By every method one could attain the highest spiritual state. Source: Bhai Sahib Bhai Randhir Singh, Jail Chittian (English) http://www.globalgurmat.com/wp-content/uploads/2012/06/Autobiography-Bhai-Sahib-Randhir-Singh-Ji.pdf Page 65

VAHEGURU JI KA KHALSA, VAHEGURU JI KI FATEH I know of one who teaches by Skype. https://www.facebook.com/pages/Dharam-Khand-Sikh-Academy/261927753888127 Bhai Manmohan Singh. Contact them and see what they can offer. Others may have similar online offerings that you can take advantage of.

VAHEGURU JI KA KHALSA, VAHEGURU JI KI FATEH Sikhi has a very large emphasis on Gurprasad - when the Almighty will allow it, the Sikh will progress. Practice of repetition and rituals in a quantity to achieve a finite goal is not Sikhi, it is Karam Kand. There is no guarantee that if one does XXX number of paaths/Naam Simran malaas, that they will be liberated. Sure, Brahm-Gyani Mahapurakhs (who are one with the Almighty) may have insight and prescribe a certain number of whatever to achieve something, but the human effort and intellect will not be able to deduce the number. Such an attempt in Gurbani is called Mun-Hatt - to attempt to force your will to do something. From your description, mindset seems quite ego-centric. A Sikh has only has Ardaas and the support/guidance of Gurbani. Nothing is guaranteed and in the hands of the Almighty. There is indeed a concept of Karams and Hukam, but those are alterable to some extent by your own intentions, actions in the current life and Gurprasad, which can embellish or minimize what is to come. Interesting vichar from a Gursikh, which Gurbani says as, "Aakhan Aukhaa Saachaa Naao" - Naam meditation is very difficult. The Gursikh spoke of how Pooran Gursikhs would advise interested souls to contemplate Gurbani first, and as they progressed, then spoke of Naam Kamai through Gurmantar Jaap/Simran. Again, Gurprasad it at play - one could have Kirpa done by the Almighty and achieve the highest of states by repeating Naam 10 times, or could spend ten lifetimes reciting Naam and still progress little. Such is God's way and hence why Gurbani says that we will cry and wail for the Almighty to save us and one day the Almighty will one day hear our calls and bless us. This is an appeal to the Almighty for that Gurprasad, which is an element lacking in the Mun-Hatt approach of many Western philosophers. It is not a matter of repeating Naam 10K times and achieving liberation. If you can recite Naam just once with full concentration, that would the highest of achievements - as it requires committment of mind, body and soul AND Gurprasad to be able to do so. It is not a mechanical repetition per se (Which has its own fruits and should not be abandoned, but the attempt to fully be attentive, focus on the objective or having love for the Almighty and a deep longing to unite with the Almighty is vital to progress. The mind must achieve a stillness and the Naam must prevail as the one thought). There is a very large element of deep bairaag-love that must exist in the pursuer of Bhagti. Without love, it is not kamai, but again Mun-hatt. "Jin Prem Kio, Tin Hi Parbh Payo". Skill, repition, even mastery are not useful without love. The Almighty is the seer or all and the knower of all - this is not a skill being practiced, but rather a Divine Love, Pain of separation, Joy of Union based on a deep yearning for reconnection withe Source Truth from which we have been disconnected. This is not a mechanical act of repitition (Karam Kand which Guru Sahib has condemned as empty ritualism), but a practice born out of deep love. Without love, there is no progress, as the Almighty will dispence Mercy and progress to those who practice out of love. My job as a pharmacist is a means to survive. The body is a machine and man's quest to understand things has led to a very limited knowledge of how the body works, what medicines will have what effect. the body is a complex machine created by the Almighty. I do not refute evolution and other scientific principles, but rather see it as another aspect of the Almighty's play - if we can make complicated games and simulations, can not the Almighty make the most grand simulation/game of all, complete with rules and creations? We enhance our understanding of the world through scientific study by observation, but have to understand that there are limits to our senses. We enhance our senses all the time (microscope, non visible light spectrum being made visible by new technology, new theories that replace old ones). Scientific pursuits are slow as they are dependent on man-made mental pursuits, but interesting enough, the quest for truth is the underlying principle for scientists. Religion centered people focus on the pursuit of the Source Truth, aka. the Almighty, which is the source of all truths. Their faith is their tool and unfettered devotion to be united with the Almighty their goal. As they pursue this goal, truths are revealed to them as they progress. The classic incident of Sant Baba Gurbachan Singh Ji having the Simritis/Shastras (can't remember which one) revealed to him while pursuing Bhagti is an example of such an occurrence. Once the Source is tapped, the truths that it originated are revealed and accessible. Perhaps the parallel can be a computer attempting to crunch data to derive conclusions about the world alone (Mun-hatt) vs. plugging into God-net and suddenly, the information is simply there - no processing needed. How to make that connection and become one with the God-net, if you will, is the pursuit of the Bhagats. However, the connection is what the Bhagats seek, not the knowledge. Knowledge is simply there, but it is that reconnection with the God-net, which was severed at birth, that is most important. (This is turning out to be quite weird way to explain things). Western medicine in itself is interesting, as I do not perceive it to be any better than Ayeruvedic medicine. The scientific method of repeatable results is at odds with the Eastern (or at least Indian) tradition of experience and in some cases, revelation of medicines that work. My father, who suffered from psoriasis is proof of this. Western medicine still has no cure for it, and yet, he is cured of psoriasis because of Ayeruvedic medicines. My understanding of Dasam Granth Sahib Ji - I don't "understand" Sahib Sri Guru Granth Sahib Ji, what to speak of Dasam Patshah's Bani? Summary would be that the Almighty is beyond comprehension and limits. And we have Gurbani that states, "Vah Vah Bani Nirankar Hai, Tis Jaevad Avar Na Koe" - Gurbani is itself the Almighty. Gurbani is Infinite and there is no limit. I cannot summarize the Infinite with a Finite mind. The Almighty reveals to all through Gurbani what they need to be revealed and the revelations can evolve as time passes. What others (in particular Giani Sher Singh of Ambala) have said of Dasam Patshah's Bani is that Jaap Sahib of Dasam Granth Sahib Ji is equivalent to Japji Sahib of Sahib Guru Granth Sahib Ji. In such a manner, where the Kirtam Naam is described in Jaap Sahib, the remainder of Banis speak to the various aspects and tales related to that Kirtam Naam. There are other aspects to Dasam Patshah's Bani - educating Sikhs on Hindu granths and Avtaars, Bir Rassi Banian, realities of man-woman relationships and such that I am not in any sort of means an expert on. I leave it at that, as I have more faith in studied Gursikhs who have accomplished much more than I than my own perspectives. None of the above means anything towards what I have accomplished - I am working towards the lofty goals of Gurmat and stand very much junior to my goals and expressed views. But what I have experienced so far is indeed enough to keep me going. Otherwise, I have "felt" such from doing Sangat of Gursikhs - they emanate Gurmat and though I am nowhere near where they are, they exude such and is perceived from their presence.

VAHEGURU JI KA KHALSA, VAHEGURU JI KI FATEH I have read one of her books, A World Beyond, in which she communicates with Arthur Ford, who passed away. Makes for an interesting read and confirms many principles in Gurmat. Some of the predictions at the end seem wrong and the experience relayed by Arthur through Ruth seems (in my limited intellect) to be not a complete one of all the Khands that exist (as is alluded when Arthur speaks of higher planes of being). Perhaps subsequent books get more detail into other aspects and would complete the picture. Interesting stuff.

VAHEGURU JI KA KHALSA, VAHEGURU JI KI FATEH Sounds about normal. Think about it: your lifestyle is different, your day to day life is different, your focus is different, your priorities are different. There is not much in common you would have with others who do not share the same outlook in life. Interacting with those interested in the same priorities, regardless of mona/amritdhari would be easy - you have common grounds to speak on. Otherwise, it is as if you are interacting with another culture or lifestyle that you are not interested in. Nothing to get too worried about. It is also a sign that you are progressing towards a more Gurmat centered life. As simran345 said above, Gurbani says: ਆਸਾ ਮਹਲਾ ੫ ॥ Aasaa Mehalaa 5 || Aasaa, Fifth Mehl: ਸਾਚਿ ਨਾਮਿ ਮੇਰਾ ਮਨੁ ਲਾਗਾ ॥ Saach Naam Maeraa Man Laagaa || My mind is attached to the True Name. ਲੋਗਨ ਸਿਉ ਮੇਰਾ ਠਾਠਾ ਬਾਗਾ ॥੧॥ Logan Sio Maeraa Thaathaa Baagaa ||1|| My dealings with other people are only superficial. ||1|| ਬਾਹਰਿ ਸੂਤੁ ਸਗਲ ਸਿਉ ਮਉਲਾ ॥ Baahar Sooth Sagal Sio Moulaa || Outwardly, I am on good terms with all; ਅਲਿਪਤੁ ਰਹਉ ਜੈਸੇ ਜਲ ਮਹਿ ਕਉਲਾ ॥੧॥ ਰਹਾਉ ॥ Alipath Reho Jaisae Jal Mehi Koulaa ||1|| Rehaao || But I remain detached, like the lotus upon the water. ||1||Pause|| ਮੁਖ ਕੀ ਬਾਤ ਸਗਲ ਸਿਉ ਕਰਤਾ ॥ Mukh Kee Baath Sagal Sio Karathaa || By word of mouth, I talk with everyone; ਜੀਅ ਸੰਗਿ ਪ੍ਰਭੁ ਅਪੁਨਾ ਧਰਤਾ ॥੨॥ Jeea Sang Prabh Apunaa Dhharathaa ||2|| But I keep God clasped to my heart. ||2|| ਦੀਸਿ ਆਵਤ ਹੈ ਬਹੁਤੁ ਭੀਹਾਲਾ ॥ Dhees Aavath Hai Bahuth Bheehaalaa || I may appear utterly terrible, ਸਗਲ ਚਰਨ ਕੀ ਇਹੁ ਮਨੁ ਰਾਲਾ ॥੩॥ Sagal Charan Kee Eihu Man Raalaa ||3|| But my mind is the dust of all men's feet. ਨਾਨਕ ਜਨਿ ਗੁਰੁ ਪੂਰਾ ਪਾਇਆ ॥ Naanak Jan Gur Pooraa Paaeiaa || Servant Nanak has found the Perfect Guru. Ang 384, Sahib Sri Guru Granth Sahib Ji.

VAHEGURU JI KA KHALSA, VAHEGURU JI KI FATEH intellect4divine Jio, please read the book I linked in the previous post. It will show how much misrepresentation of Gurbani has been done. We need to get over this whole novelty aspect - yes, they are Western and have come to Sikhi. Sorry to say, but they are on their next generation of Sikhs (born into Sikhi, if you will - their kids) and they seem to have as many problems, if not more, than the Eastern Sikhs. Patit-puna is a thing (Gurumustuk Singh's own words a few years ago on mrsikhnet.com blog), they confuse yoga and Sikhi (again, that linked book shows a deliberate mistranslation of Gurbani to ally Yoga to Sikhi), bhangra and dancing as acceptable to Sikhi (what do you do dancing to? If it is Gurbani it is beadbi of Gurbani. If it is Punjabi songs - the content of most is obsene) and a holier-than-thou attitude amongst some (not all) due to Yogi Sahib's installing his views (ex. Guru Gobind Singh Ji made the Khalsa wrong - again, read the linked book). Sorry, not buying it. I had a favorable opinion of them previously, but after many of the uncoverings post-Yogi Sahib's death, I am not of the same opinion. There are deep seeded issues in the Western Sikh/3HO community that they need to work through and maybe even decide if they are going forward with Sikhi or yoga. Western Sikhs are also starting to come from non 3HO background - they are some of the most vehmently anti-3HO people you will ever see and have real issues with the way Sikhi is portrayed by the 3HO lot.

VAHEGURU JI KA KHALSA, VAHEGURU JI KI FATEH Having Yoga as part and parcel of Sikhi is not Sikhi. Per Victory and Virtue/Sikh Dharma Manual (Western Sikh Rehat Maryada): http://fateh.sikhnet.com/sikhnet/sikhism.nsf/d9c75ce4db27be328725639a0063aecc/5d4722f778d17b09872565b7007b33aa!OpenDocument "While compiling this book, we were aware that it would be read by Sikhs who chose to become Sikhs, as well as those who were born into a Sikh family, usually of Indian origin. It is historical fact that almost all of the people who chose to become Sikhs were inspired to do so through the practice of Kundalini Yoga and the practice of Nam Simran at Kundalini Yoga classes. I do not believe that this is a coincidence. I believe that by the Grace of Guru Ram Das, who sits on the Throne of Raj Yog, the teachings of Kundalini Yoga were brought out of India to the West to lead the souls whose destiny it is to walk in the Guru’s Way unto the Guru. I believe that it is important to maintain the practice of this "preparation". We also recognize that it is the Grace of the Guru which leads us unto liberation. " "A Sikh uses the techniques of Kundalini Yoga in the same way that s/he would take a bath in the morning, or be conscious of how s/he maintains the body purely, eating a vegetarian diet, not partaking of tobacco or alcohol. In other words, a Sikh prepares this sacred body temple as purely as possible to bring the Holy Naam, the Holy Gurbani into it, to do justice to that Sacred Word. However, Kundalini Yoga prepares not only the physical body, but all of the Ten Bodies of which this magnificent human system is composed." Open parchar of Sikhs dancing as being supported by Gurbani. I refuted this a long time ago by editing the Sikhiwiki article, only to have the maintainer of Sikhiwiki come back and attempt to engage in further rationalization by Gurbani that Sikhi supports dacing. It does not - the dancing is misconstrued and misinterpreted by the author of the article and worldly dancing as is engaged in by most is contrary to Gurmat per Gurbani. http://www.sikhiwiki.org/index.php/Sri_Guru_Granth_Sahib_on_dance Yogi Sahib had his last rights conducted per Hindu rituals by a Pandit. His wife and other Sabat Saroop "Sikhs" were also present for the ceremony. There are some within their ranks that are good Sikhs loosely associated with the yogi movement, but many are simply too far gone the yoga path and cannot distinguish the two. Others are blind followers of Yogi Sahib and believe him to be above all. See: http://fateh.sikhnet.com/sikhnet/sikhism.nsf/d9c75ce4db27be328725639a0063aecc/bea12e9483d7d80c872565b7007b337e!OpenDocument Yogi Sahib is who exactly to prescribe what is to be named contrary to hundreds of years of tradition? I bring this up as I was asked to do Ardaas in the LA Western Sikhs Gurdwara, and when I did Ardaas for the bhog of Degh and said Karah Parshad Nu Parvan Karo, I was rather bluntly told after Ardaas by a Western Sikh bibi that, "We don't say Karah Parshad. Sri Singh Sahib told us to call it Guruparshad because Karah is a vessel in which animal sacrifices are done". I found this rather strange. The followers of Yogi Sahib will vehmently push Yogi Sahib's declarations forward as true Sikhi. Contrary to what you may percieve visually, the majority of them are not Amritdhari. I learned this when the Gurdwara had just conducted an Amrit Sanchar and they requested all the Amritdhari Sikhs (not just the new ones) to get together for a photo. It was a small percent of them. I bring this up as many who are not Amritdhari ARE in full Sikhi sraoop, but carrying out more Yogic activities than Sikh activities and represent the Sikh faith, even though that may not be their primary focus. What effect he had on a former Sikh: http://www.sikhnn.com/headlines/2689/american-who-lived-bhindranwale?page=5 - the whole article is interesting, but this focuses on what is relevant to Yogi Sahib. You can read the rather sad tale here: http://www.gurmukhyoga.com/sikhism_and_tantric_yoga.pdf I recognize that there are some Gursikhs in the West that have come from this movement, but understand that the very roots are tainted from Yogi Sahib and more and more of the manmat that takes place in their ranks is being exposed after his death. I don't want to engage in that discussion here, but Sikhs at large need to be very aware of this group and understand that there are many things going on contrary to Gurmat. They are relatively insular and rather proud of their ways and typically do not accept any non Western Sikh to criticize their way of life. I wish them the best and hope their return to Sikhi in a more pure form rather than the Yoga-religion hybrid with questionable practices.

VAHEGURU JI KA KHALSA, VAHEGURU JI KI FATEH Taken Hukamnama from Sahib Sri Guru Granth Sahib Ji? If so, what was the Hukamnama?