Sarbloh

The one thing that separates the Internet community from the community at large is the reaction. While the masses may approve or disapprove of an issue, they tend to remain silent. The Internet community, on the other hand, will express some form of reaction. In this the weapon of choice is Email or E-forums. The question is, is it always the right reaction? We all know the story of "the boy who cried wolf." As Dancing Warrior mentioned, through our own propoganda, are we in danger of making these so called issues cries of wolf? Then when a true problem arises, we, like the shepherds of the story, may fail to defend our sheep? ‘Misleading’ alerts can cloud our reflexes and inhibit our ability to react. Just something to think about. We are all on the same side, we just have some differing opinions!

Bit of a bold judgemental statement to make. Could it be possible that some muslim's heesa goes to an orphanage or to feeding the poor, or are "their" orphanges considered a breeding ground for negative things or feeding a hungry muslim a negative action? If we look at the actions of our money expenditure than indirectly we could also be funding the alcohol industry, the child slave labour, the tabacco industry, the illegal arms industry etc. These are also negative things to mankind.

Kullykhalsa, Please can you direct me to the website where the above stats are shown. Thanks

NB. Copied from an e-mail. Source unknown. Baba Sri Chand had started his life in defiance to his father, Guru Nanak and his teachings. Consequently he was disowned. He `renounced the world and his disciples practised celibacy and asceticism. They professed to belong to Sikhism, but Guru Angad emphatically declared that there was no place for the passive recluse in Nanak's teachings.... He asserted that the followers of Sri Chand had no connection whatsoever with Sikhism.' Baba Sri Chand `wore long hair, wandered a naked hermit and established the sect of Udasis. He would not go to see either Guru Angad or Guru Amar Das.' But now about forty years after the death of Guru Nanak Dev he `partially forgot his imaginary grievances' and went to see Guru Ram Das. Guru Ram Das himself went out to receive him, offered him sweets and presented him five hundred rupees. During the conversation Sri Chand remarked about the long beard grown by the Guruji. Guru Ram Das replied, "Yes, I have grown a long beard that I may wipe thy feet therewith." As the Guru went forward, Sri Chand stepped back and said, "O great king, thou art senior, thou art in my father's place. It is magic like this which hath made thee a Guru. I possess no such power and, therefore, I was superseded. I cannot express thy greatness. The Sikhs who come to behold thee shall be saved." That was the turning point in the life philosophy of Baba Sri Chand. During his sojourns Guru Arjan Dev went to see the Baba Sri Chand at Barath in Gurdaspur District. Guruji narrated to him how he was distressed with the defiant behaviour of Prithia. At this Sri Chand `censured the conduct of Prithia, and said it would be the cause of his damnation.' Although Sri Chand still kept himself aloof, being the son of Guru Nanak, the Guru-household held him in high esteems. During his journey to Kartarpur and to Dehra Baba Nanak, Guru Hargobind met Dharam Chand, a Grand son of Guru Nanak, and desired to see Baba Sri Chand at his solitary place. Sri Chand complimented the Guruji on his bravery in war and said, "Thou hast killed Moslems and given peace to the poor." Guruji, then replied, "It was all the result of thy favour." This touched the heart of Sri Chand further and, then, when he was nearly one hundred years of age, he wanted to attain spiritual emancipation by serving under the folds of Sikhism and he journeyed to Kiratpur where Guru Hargobind resided. Baba Sri Chand expressed his ambition to adopt Guru Hargobind's son (Baba) Gurditta. To mark the adoption he handed over his mitre to young (Baba) Gurditta and said to Guruji, "The Guruship was already with you. I had only the faqir's mitre, and now that too is given to your family" `After this Guru Hargobind Sahib sent the Udasis into the hills to spread Sikhism. The Muslim Gujars and others became Sikhs...in those hills up to the borders of Tibet and Khotan the name of Musalman had disappeared... the ambassadors of the hill rajas waited upon Hargobind, and they did not know even the name of the King (at Delhi).'

The muslim black magic perception only pushes people closer to doubt and delvers of these practices. We are close to a family who went through a period of suspecting their daughter was being brainwashed by Muslims for the reason that she had well paid job and wanted to invest in a flat to rent out. Through interference from other relatives and family friends, they came to a conclusion that she was seeing a Muslim boy and was going to move out and live with him in order to convert to Islam. The situation went so far that they were advised to enlist the help of some local “babas” who were to break the “spell” of muslim black magic that had been allegedly put on her. This lead to an unpleasant situation where the daughter ended up receiving a beating from her brother and mother and the Police became involved. Anyway, in the end the daughter did move out and now lives with her Uncles family. She is now engaged to family friend of ours and will be getting married next summer. There was never a Muslim boy or any black magic, just an over paranoia within her mother and brothers who took onboard ill-advice from misguided people. The whole misconception ended up in tearing the family apart

In my view Man Jit Weekly is nothing more than a poor Punjabi tabloid paper openly using Gurdwaras as a free distribuiton platform. Funded by advertising from general ads such off-licences, meat shops and I am sure astrolgers and palm readers etc too. It generally has very little to do with Gurmat and as responsible Sangat we should not really distribute within Guru Ghars anyway.

kayti-aa dookh bhookh sad maar. So many endure distress, deprivation and constant abuse. ayhi bhe daat tayree daataar. Even these are Your Gifts, O Great Giver! I think realising the above tuk from Sri JapJi Sahib is the hardest thing for us. People advise to stay in Chardi Kala during times of despair or unhappiness. Chardi Kala is central to Sikhi and one of the hardest concepts to implement into our lifestyles. It is a positive, optimistic attitude to life and the state of mind. It reflects an eternally blissful mental state, where there is no fear, no jealousy, no enmity, no animosity and self dignity. Living in Chardi Kala means our mind remains in high spirits, ever progressive and confidently comfortable no matter what obstacles appear in the course of our lives. Stay positive and look carefully. You will see Guru Ji’s Kirpa!

It's not a real life picture. It's a scene from the film The English Patient. The Sikh character "Kip" is played by Navin Andrews. http://www.imdb.com/title/tt0116209/

JustMe has given some really good advice. There is a sikhhelpline which you can phone/email and get advice and support from experienced trained individuals, and it will all be kept confidential. here is the website and contact details http://sikhhelpline.com/cms/index.php?opti...ct&Itemid=3 please say strong penji, and remember waheguru ji always It’s a deplorable situation to hear that someone is being abused by their very own brother and family. The old saying ‘what goes around comes around’ comes to mind here and people who physically and emotionally abuse others will have to face the consequences of their actions one day. The following group claim they work towards “strengthening families”. I would suggest seeking help/advise from them http://www.sasorg.co.uk/ Contact HOTLINE: 07930 522 475 sas.helpline@googlemail.com

I am sure the video recording of Bhai Sahib provides some explanation to what you have just asked. I have pasted something from allaboutsikhs.com below. http://www.allaboutsikhs.com/mansukh/029.htm Q29. What happens to the individual after death? Human life is just a stage in the upward march of the soul. The individual has got birth as a human being, after going through lower forms of life. Human life is the final stage in the soul's progress to divinity. It is for us to make the most of this opportunity and thereby end our cycle of transmigration. Death means the destruction of the physical self. The ashes and bonedust mix with the elements. But the soul which leaves the body, awaits a new dwelling. Just as a person casts off worn-out garments and puts on other that are new, so the subtle soul casts off the worn-out body and dwells in a new form. If there were no continuance of the soul after death, how could it become perfect to merit union with the Almighty? Sikhism believes in the immortality of the soul. The devotee has no fear of the pangs of death. In fact he welcomes death, because it gives him a chance for the merger into Divinity. The evil person, however, dreads death. For him, it will lead to the unending cycle of birth and death. After death, man comes to the next birth according to what he deserves. If he has been wicked and evil, he takes birth in the lower species. If he has done good deeds, he takes birth in a good family. The cycle of birth and death keeps the soul away from Divinity. It can merge with God, only if the individual, by spiritual effort, has amassed the capital of the Name(the Holy spirit as understood by Christians) and thus lives with the Holy Spirit. Guru Arjan in the Sukhmani dwells on the sad plight of the soul which is not endowed with the Name. The soul in its lonely march through darkness can only find sustenance in the word of God. Otherwise it feels the weariness and pain of isolation. The soul, Jiva, is a part of God. It is deathless like Him. Before creation, it lived with God. After Creation it takes bodily forms according to His Will. The soul is, however, nourished by virtue and meditation on "The name". The transmigration of the soul can come to an end by meditation and divine grace. http://www.allaboutsikhs.com/mansukh/030.htm Q30. Is there a judgement? Sikhism accepts the theory of Karma: That man is punished or rewarded according to his actions. Man's actions in this world will bear witness at the time of judgement. The messengers of the god of death, Yama, takes the individual to the god of justice, Dharam Raj, who is very strict like a moneylender. The scribes of Chitra and Gupta who have written out the account are called forth to present the balance-sheet of his actions. What does the balance-sheet show? It contains a record of good and evil deeds. The god of justice cannot be bribed or influenced. He is strict and impartial and exacts a clear account. Certain faiths affirm that their prophets wil plead for their followers in the court of justice. Sikhism does not accept this idea. Man is responsible for his own actions and cannot escape punishment through the intervention of a spiritual leader. Perhaps the Gurus borrowed the old Puranic machinery of Dharam Raj and Chitra Gupta to impress on the minds of people the need for righteous and noble actions. Guru Nanak says: "According to one's action, one gets near to or distant from God". Elsewhere, the Guru affirms that the judgement on man's actions determines the next birth or form for the individual's soul. The best action in the world is to meditate on 'The Name'. This alone can earn salvation or freedom from metempsychosis. The law of Karma is inexorable. Man's life is a series of actions. According to Sikhism, "Conduct is the paper, mind the inkpot; the good and the bad (virtue and vice) are both recorded thereon." Man sows the wind and yet expects that no whirlwind will follow. Man's choice of action will determine his future and next life. However by repentence, prayer and love, man earns God's grace which neutralises his previous Karma. There is no accounting of Karma, for one who surrenders himself to God. The true Sikh in a spirit of dedication and resignation invokes His grace and mercy, thereby inducing God to exercise his prerogative of admitting an erstwhile erring but now repentent soul, to His kingdom.

Ealing Southall results: Virendra Sharma (Lab) 15,188 (41.48%, -7.28%) Nigel Bakhai (LD) 10,118 (27.63%, +3.19%) Tony Lit © 8,230 (22.48%, +0.91%) Sarah Edwards (Green) 1,135 (3.10%, -1.52%) Salvinder Dhillon (Respect) 588 (1.61%) Dr Kunnathur Rajan (UKIP) 285 (0.78%) Yaqub Masih (Ch P) 280 (0.76%) Jasdev Rai (Ind) 275 (0.75%) John Cartwright (Loony) 188 (0.51%) Sati Chaggar (Eng Dem) 152 (0.42%) Gulbash Singh (Ind) 92 (0.25%) Kuldeep Grewal (Ind) 87 (0.24%) Lab maj 5,070 (13.85%) 5.24% swing Lab to Lib Dems

There’s no denying that we are in a time of diminishing appreciation for Sikh maryada and teachings. Just looking back 30 years or so ago, you would find more value was given to Sikh ceremonies and Sikh beliefs. Over a fairly rapid period of time the adoption of modernity and non-Gurmat values have taken over the community resulting in a dilution of Sikh values. Sikh maryada is being crafted to make life easier for our devolving community, where once Amrit was staunchly preached; today the topic is very delicately handled so as not to offend people. Anand Karajs and Akhand Paths are just seen ritualistic acts that are performed for the sake of it without any consideration or thought being given to the betterment of our own lives or society in general. We are now in a self created situation that will take a period of time to restore, where the Gurdwara and Maryada has been left open for abuse by “Sikhs” themselves. I fully agree that we cannot expect to make overnight “radical” rules because in the haste of quick fixes we can generate a bigger problem. If on one side people think they should stop “mixed” marriages being performed in Guru Ghars then we could see more people going to halls/hotels to carry out Anand Karajs, thus creating another problem. Rather than expecting something sweeping and radical from our leaders, I think we need to personally take charge in mentoring our immediate/extend families and friends, interacting with them and discussing Maryada, Gurbani, Ithaas. This again means focus on our own Jeevans, before we decide to preach to the world because there’s nothing more hypocritical than being a hypocrite. Not only should we not feel embarrassed about looking like a Sikh, we should also not feel embarrassed in discussing Sikhi. Second and third generation Punjabis need to comprehend that there’s intensity and depth to Sikhi beyond mere family rituals and formalities, perhaps then we will begin to re-cultivate a stronger appreciation of the Anand Karaj.

Based on my family stories. When my Grandparents married back in Punjab in the late 1920’s they did phera around a havan (Hindu wedding) as at the time my Grandparents were not practicing Sikhs. They were born into familes where some members had adopted Sikhi and some had not. Those who were Sikh were strict on Rehat, Keshdhari etc and those who were not Sikh did not keep Singh/Kaur in their names. It seems apparent that at the time, the bride and groom were given Amrit at a Sanchar sometime before or after the Anand Karaj. From what my Grandmother told me, it was not the norm to commit to an Anand Karaj without taking Amrit within a certain time before or after the ceremony.

Someone mocking!! Can we edit it? I can't seem to do it.

I have been told that up until the mid 1950s only brides and grooms who had taken Khande De Pahul and adopted a Sikh lifestyle were allowed to be involved in Anand Karaj, as it had been since the time of the first anand karaj. Speak to our Gursikh elders and they will probably relate their stories to you. There are evolutionary stages in a Sikh life complemented by some ceremonies. The naam-karan (giving the worldly first Name), the amrit-sanchar, the anand-karaj (marriage), the antam-sanskar (death) Amrit Sanchar and Anand Karaj, are two divine reminders for the union of the bride human soul with the husband God. Participating in the laavaa(n) is an exercise of faith. You are thinking about your commitments to Guru jee and you do parkarma (walk around Guru jee) therefore publically showing that your life is centered around Guru Ji. If you refuse to learn the akhars of the Gurmukhi alphabet or have no intentions of taking Amrit, do not carry out your nit-nem, do not wish to keep your kesh, won't follow rehat, do not make an atempt to know who the Sikh Gurus are etc. then participating in the Anand karaj and walking around Guru Jee as a mere ritualisatic act driven by cultural/family pressure. Many people born in “Sikh” families drink alcohol, cut their hair, don't believe in God, and may even practice un-religious activities tie big red turbans, wear big long langa/suits and hold big swords. The men and women decorate themselves and spend thousands of pounds on decorations, but fail to decorate themselves in the love for Guru Ji. Nobody should be forced or emotionally blackmailed to take Amrit. However Sikhi is a lifestyle, it is not a "sunday school", it can only be expereinced by living it. Amrit is one step and Anand Karaj is another they are both related.

In my view you might be getting too bogged down into the quantity. We are all on the same spiritual journey and will struggle from time to time. However, taking Amrit is a hukam (order) from Guru Gobind Singh Maharaj and I was told by my elder Gursikhs that if one wishes to build a relationship with Maharaj than the initiation of Amrit is essential.

http://www.sikhsangat.com/index.php?s=&amp...st&p=166180 There is something written in the sandesh in the above link.

I will probably be accused of launching a personal attack and going off-topic here, but 'britiah sikh lad', I tend to find your general postings regarding the muslims tend to fall in the above category you have described! Generally we will find that the Punj Pyaray will always be dressed in a bana/chola with kamarkasa. Colour has never been a major issue, where we find the Khalsa colours of black, blue, orange and white being the chosen colours by the Punj. It depends if you see a major descepancy and whether you feel that descrepancy is holding your jeevan back. To me trying to keep my amrit vela is more important than the colour of the bana or whether the tent existed or not.

From the sakhis I have heard, Bhai Taru Singh's mother sung this shabad to him as a child instead of lullaby’s. jeevat jeevat jeevat rahhu. (Live, live, live forever). bhairo mehlaa 5 Bhairao, Fifth Mehl saach padaarath gurmukh lahhu. As Gurmukh, obtain the true wealth. parabh kaa bhaanaa sat kar sahhu. ||1|| Accept the Will of God as True. ||1|| jeevat jeevat jeevat rahhu. Live, live, live forever. raam rasaa-in nit uth peevhu. Rise early each day, and drink in the Nectar of the Lord. har har har har rasnaa kahhu. ||1|| rahaa-o. With your tongue, chant the Name of the Lord, Har, Har, Har, Har. ||1||Pause|| kalijug meh ik naam uDhaar. In this Dark Age of Kali Yuga, the One Name alone shall save you. naanak bolai barahm beechaar. ||2||11|| Nanak speaks the wisdom of God. ||2||11||

Extract from an old SS posting http://www.sikhsangat.com/index.php?s=&amp...st&p=156449

Taken from http://www.sikhworld.co.uk/page17.html Shaster is the name given to the weapons used in Shaster Vedia. The weapons are held in the highest esteem even higher than the teacher! Weapons have a special place where they are stored and presented. They are approached with respect and bowed to as if they were a living thing. It is believed that these weapons came directly from God and they are manifestations of God's power on earth. Thus the power of God has been put into the hands of man. This is a huge responsibility and something which is easily abused even with the best intentions in mind. The sword has been for centuries revered by man as a symbol of his power. It was not until the Sikh Guru Hargobind that a deeper understanding of this was revealed. He taught that the sword was a symbol of both temporal and spiritual power. Later Guru Gobind Singh defined this further by describing " God fashioned the entire universe with his sword". For this reason the sword is seen as the primal force of the universe. The Akali Nihang Singh's worship the sword as a manifestation of God's power. It is through the Sword Meditation that we are granted its blessings. And by which its immense power becomes the law which governs ours thought and actions. The energy of the sword is called Shakti, it is a 2 1/2 cycle energy which is the regulating force on the physical plane. Mystery of the Sword Meditation is mastery of all aspects of physical reality. At the moment of creation the Creator was in a profound state of meditation. Every particle of the universe was shaped by this meditation through the sword. By allowing the Sword Meditation the creator grants to his creatures the power of creation. Every deed regardless of it significance or superficial value is an act of creation. Every action becomes a Kriya, ( a complete and balanced cycle ) every movement a Mudra ( a posture which expresses a particular energy), every though a meditation, creator and creation are united in action, this is Shakti Yoga. The joy and celebration of this moment of meditation is expressed in the mantra " Wahe Guru Wahe Guru Wahe Guru "

Many thanks to the Gursikhs who are organising this event. Back to the Iron Roots is an excellent slogan. Personally I feel we fall short of travelling parcharak jathas specifically aimed at the second/third generation UK/Punjabi community. The current crafted awareness that the only issue facing youth is the “muslim conversion issue” is not only a misconception but in my view seems to further generate a sense of hysteria, paranoia, vagueness and insecurity in peoples minds about Sikhi. Perhaps the organisers would consider carrying out this programme around different Gurdwaras around the UK with a simple “back to basics” concept in mind just like the message of the puratan Mahapursh’s. Initially tackle the core issues impacting our community today such as kes katal, alcohol abuse, drug abuse, promiscuity, gluttony etc with the view of brining people closer to Gurbani (by not creating paranoia in peoples minds). Maharaj Kirpa Karay, together we can help and support each other in our spiritual jeevans.

daydaa day laiday thak paahi. The Great Giver keeps on giving, while those who receive grow tired of receiving. jugaa jugantar khaahee khaahi. Throughout the ages, consumers consume Sri Jap Ji Sahib Ji. I think the limitations of our own spirtual intellect determines our distance from understanding that we are ever recieving the gifts/support/help from God.

Good quote!

Maybe we focus too much on finding the leaders when what we are short of are sincere sewadars.