SunSingh

You can get all the banis from here: http://www.gursikhijeevan.com/media/audio/...urbani_Ucharaan However, I recommend the banis by Giani Takhur Singh b/c he does the paath really slowly so it's easier to learn from.

Although it is obviously best to learn from a qualified teacher in person, there are options for those who can't do this. A vcd? by Giani Takhur Singh is available called 'Sudh Santheya' in which he goes over muharni, seven daily banis (according to Taksaal), and a few extras. I highly recommend it.

I will be attending law school next year. I am interested in attending a school with a decent sikh population. Could the sangat please tell me which universities in canada with a law program are sikh friendly? Also, do these schools happen to have a Gurdwara nearby? Thank you very much.

During maharaja ranjeet singh's time khalistan was not created b/c the various sikh leaders during that time preferred to have power themselves rather than give it to the Khalsa. Raja ranjeet singh, although a great leader, chose to make himself a king despite requests for him to give power to the punj pyare. The other time when sikhs could have got a raj was when india was partitioned. The British practically offered the Sikhs a kingdom on a silver platter. Unfortunately, the sikh leadership was weak and listened to the poisonous lies of the hindu leaders. Basically, the sikh leaders were too scared to go it alone due to the large muslim population. the hindu leaders told the sikhs to join them and they would stand united against the muslims if need be. the sikhs were told that no constitution would be approved if the sikhs didn't like it. they were also told that an autonomous area could be set up for the sikhs in the north of india if they were unsatisfied. This was a load of lies. The leaders put their faith in brahmins instead of in the Guru. The leaders also did not ask the rest of the Sikhs what they wanted. Now, we will only get raj if we follow the Guru's hukums. It will still happen.

do you guys think that building a gym at the gurudwara would attract a lot more youth to come into Sikhi?

I would like to add something I learned in my cultural psych class at uni. According to one study, people from love marriages are INITIALLY more satisfied than people who had arranged marriages. However, over time, the satisfaction rate for an arranged marriage surpasses that of a love marriage (increases) while the satisfaction rate for a love marriage actually decreases! Don't get brainwashed by the western cultures bias views of arranged marriages (most seem to come from bollywood).

Regarding the incredibly callous and senseless post on homosexuality: We are all soul. Not a gender, not a <admin-profanity filter activated> orientation. In this life you may be male, in a past life you may have been female. Being gay is no bar to meeting God. However, God created male and female for a reason, we should abide by his will, and therefore gay marriage is not allowed in Sikhe. That being said, tolerance is importent and we should not ever discriminate against someone b/c of their <admin-profanity filter activated> orientation.

Are your kids going to be raised with kesh intact? Will booze be allowed in the home? You should discuss all of these things with her, as well as finding out if she is willing to share your path with you by becomming Guru-walley. this may help: http://www.sikhmatrimonial.com/s/MarriageAssistance

Gurmat and Dhamma Dr Kanwar Ranvir Singh If you go to the Golden Temple one of the most interesting things you will observe are some Tibetan pilgrims who come to pray there, bowing down at each of their steps. These people are Buddhists who may belong to one of the numerous sects of Tibetan Buddhism, who regard Guru Nanak as Guru Rinpoche. Guru Padmasambhava brought Buddhism to Tibet and they regard the Guru as a reincarnation of the precious one, ‘Rinpoche’.There are many teachings in common – the middle path of living, the importance of congregation called sangam/sangat, the importance of meditation, the individual’s responsibility for their destiny, even the archetypal images of the warrior monk, in Gurmat the saint-soldier tradition. Sikhs equally have great reverence for Buddhist teachers. It is a matter of no small pride that a Sikh escorted the Dalai Lama to India when he exiled Tibet. Indeed, Punjab, the Sikh homeland, was formerly called Gandhara, the home of Mahayana Buddhism. This goes back to a period when the Dhamma was revered by almost half the people of the world. The main difference is that whereas the Buddha-nature is held to All Pervasive but people must make efforts to realise it, the Guru-nature is also All-Pervasive but reaches out to everyone. It is a matter of effort against Grace. However, in reality the difference is perhaps a matter of emphasis since the Mahayana tradition lays a special stress on compassion inherent in the universe finding expression in the figure of the Bodhistavva. On the other hand, the Sikh tradition also speaks of the need to choose; otherwise, there is no gift of life, and Universal Amazing Grace is not a gift, but a n imposition. There are portions of the Guru Granth Sahib which have close relations with Buddhist thought. For instance, many of the sloks of Baba Kabir are strikingly similar to Zen koans. Moreover, while he condemns the practise of hajj (Muslim pilgrimage to Mecca), he speaks highly of the ‘bald heads’. These may have been shaven Buddhist monks. After Buddhism rose to ascendancy in India, the brahmins (Hindu priests) worked for its elimination through massacres of monks, conversion of Buddhist meditation centres into temples, claiming that Buddha was an incarnation of the god Vishnu with the implication that to revere Buddha one must also revere Vishnu, adoption of some of its teachings such as vegetarianism (unknown to the Hindus who composed the Rig Veda which mentions the sacrifices and eating of horses), and corruption of its techniques such as tantra. Similar patterns may be seen today with regard to the Sikhs. Attacks on Golden Temple, genocide of Sikhs, targeting of amridharis, creation of myth of Dusht Daman and Hemkunt Sahib (the alleged Hindu rishi who was reborn as Guru Gobind Singh), adoption of principles such as the removal of caste restrictions and, in particular, langar the Sikh communal kitchen, and continual claim that Sikhs are hair-keeping Hindus established to protect Hinduism from Islam through military means which is a distortion of the purpose of the revelation of Khalsa as vanguard of new world order (Akaal Purkh Ki Fauj). At best, the Sikh may be an individual seeker for escape from the world or mukti in which case Khalsa is interpreted as ‘pure’ – Khalis. This, of course, destroys the raj of the Khalsa, the world-transformation which is integral to the Sikh unity of Meeri-Peeri, universal spirituality and spiritual revolution. The present attacks on the Sikh faith shed light on the elimination of Buddhism from Indian soil, and equally the history of Buddhism provides a warning to Sikhs about the techniques which may be marshalled against them. The destructi on of Buddhism in India means that many of the obvious and interesting parallels such as use of terms like “sunnya” (the Void), “nirvana”, “nau nidhs” (nine jewels) have not been explored by the Sikh scholars whose lens are coloured by the jaundiced eye in which the Dhamma was misrepresented in India. There may be even more not so obvious parallels. For instance verses of Gurbani state, “The responsibility of humankind is to walk along the Royal Road of the Law – this message is sent with His sacred horse and proclaimed as the Guru’s Word by beat of drum” (Guru Granth Sahib Ji: 142). The wind horse (lung da) of Tibetan Buddhism is a horse which brings happiness and good fortune, which is symbolised by the jewel of its back, wherever it goes. This jewel or mani is the philosophers’s stone that transforms people from lead to gold, from self-centred to Life-centred. God and God’s Name is considered as the jewel in the Sikh tradition as the Law is in Buddhism, but in both traditions, Buddha/Guru-bani or Guru’s Word is also the philosopher’s stone, and also the sangat or fellowship. In the sangat one comes to realise the nine jewels of meditation. The image of the wind horse is printed on prayer flags which as the wind blows sets the horse in motion carrying prayers for happiness and good fortune to the ten directions. It is interesting in this connection that Guru Gobind Singh is depicted in iconography riding a blue horse, with a white hawk on his arm. One difference between Gurmat and Buddhism is the clear monotheism of the Gurus as against the agnosticism or even atheism of some proponents of the Dhamma. “All the Buddhas created by Thee, proclaim Thee.” (Guru Granth Sahib Ji, p.6) It is often said that Buddha was an atheist, but from a Sikh perspective it may be argued that he was simply silent about the existence of a God or not, since he regarded it as irrelevant to his method. -http://www.sikhwomen.com/sikhism -------------- Sikhi and Other Religions Buddhism Sim ilarities Buddha tried to abolish the caste system and believed in the idea of brotherhood. Complete disregard for forms and rituals and emphasis on purity of the heart and sincerity in our dealings with others. Buddha preached in the spoken language of the people and did not believe in the sanctity of any one language. Differences Buddhism does not believe in the need for God, in that sense Buddhist doctrine is absolutely atheistic. "By forgetting the Supreme Lord, all the ailments cling to the man. The non-believers in the Omnipresent Lord suffer separation from Him, birth after birth." (Guru Arjan Dev, Majh, pg. 135) Buddhist belief that to live is to suffer. "But rare is such a slave and serf of the Lord, who understands the Reality of the union with Him. He (the follower) has no pain, but all comforts and with his eyes, he sees only the One Lord." (Guru Arjan Dev, Kanra, pg. 1302) "There is joy, bliss and happiness in my home. I sing the praise of the Name, reflect on the Name and the Name is the support of my vital breath." (Guru Arjan Dev, Kanra, pg. 1302) The end of life is Nirvana, which is complete extinction. The Gurus idea of Nirvana was eternal bliss as the soul merges with God. "He who is devoted towards the Lord in his mind, he gets eternal bliss and realises the Lord and the state of Nirvana" (Guru Ram Das, Asa, pg. 444) Sikhi does not have any order of monks or nuns. -http://sikhi.waheguroo.com/?sec=2⊂=4&page=04 -------------- I would like to add that I do not believe Buddhism is atheistic. There are atheistic sects, and also sects which believe in God. However, they do not rely on God's grace like Sikhs do, they believe in self effort. It seems that God is outside the scope of Buddhism. I have heard the Dalai Lama himself say that he is unsure if God exists. For that reason, I would regard it in general as being neutral towards God. Also, Buddhism is patriarchical, unlike Sikhi. I hope this helps you somewhat.

Maybe this katha will help you: http://www.gursikhijeevan.com/media/audio/..._Ishar_Singh_Ji sbisj - Mahatma Buddha.mp3 ------------- Ji, once you have made the decision to become guru walla you should not turn your back on the guru. Sikhi is the easiest, fastest path. sikhi has dhur ki bani, sikhi has gurmantur, nobody else does. listen to katha by giani takhur singh or baba kartar singh from gurmatveechar.com to learn more. they have very deep explanations. Also, maybe reading literature from scholars such as bhai vir singh or reading sant jeevans such as se kineheya of baba harnam singh would help you. it is very informative and inspiring. good luck.

sloku ] kwm k®oD Aru loB moh ibnis jwie AhMmyv ] nwnk pRB srxwgqI kir pRswdu gurdyv ]1] Shalok: Se xual desire, anger, greed and emotional attachment - may these be gone, and egotism as well. nwnk pRB srxwgqI kir pRswdu gurdyv ]1] naanak prabh saranaagathee kar prasaadh guradhaev ||1|| Nanak seeks the Sanctuary of God; please bless me with Your Grace, O Divine Guru. ||1||

Sorat'h, Fifth Mehl: <admin-profanity filter activated> desire, anger, greed, falsehood and slander - please, save me from these, O Lord. Please eradicate these from within me, and call me to come close to You. ||1|| You alone teach me Your Ways. With the Lord's humble servants, I sing His Praises. ||1||Pause|| May I never forget the Lord within my heart; please, instill such understanding within my mind. By great good fortune, servant Nanak has met with the Perfect Guru, and now, he will not go anywhere else. ||2||3||31|| soriT mhlw 5 kwm k®oD loB JUT inMdw ien qy Awip Cfwvhu ] ieh BIqr qy ien kau fwrhu Awpn inkit bulwvhu ]1] ApunI ibiD Awip jnwvhu ] hir jn mMgl gwvhu ]1] rhwau ] ibsru nwhI kbhU hIey qy ieh ibiD mn mih pwvhu ] guru pUrw ByitE vfBwgI jn nwnk kqih n Dwvhu ]2]3]31]

You seem to be quite eager to leave your home and go to India. I don't think that would necessarily help you. Look at a lot of the sikhs in deras. They are not necessarily any more enlightened (sants excluded) than some of the more hardcore sikhs doing seva in the Gurdwaras here. You're in college now. At this stage we don't have as much time for spirituality as we will later in life. Look at it this way. Study hard, get a good job. Then in the future you'll probably have more time or a job with a more flexible schedule so you can do more paat / attend more smagams etc. If you don't study now then what are you going to do? Without education most of the jobs available require long hours and give little pay. How are you going to support your family? You may be thinking that you don't want to get married and want to concentrate on your jeevan. In that case, I have heard that the mind allways wants to taste the forbidden fruit of kaam, and that it will allways be an impediment to our spiritual life (unless a person is amazingly advanced). It can get taken care of in gristhi. So basically, what I'm saying is that you need to put your work in now for a better life later. I went through the same thoughts as you before, believe me I know how tough it can be. As for meeting with a sant, Waheguru sends them on parchar tours now and then. It depends where you live I guess. Until then, if you want guidance the best thing you can do is listen to a lot of katha and read sant jeevans. I highly recommend Se Kinehaya (jeevan of Baba Harnam Singh of RampurKhera). Bhul chuk maaf.

Could you please provide a more detailed itinerary of what is going to be happening at the smagam? ie. when is the kirtan, when is the slideshow, when is katha (if any) ?

Teekh, sorry bout that. Got prashaaad mixed up with something given out as a type of prashaaad. :lol:

I have read that the original punj pyare came up with the idea. It is possible that sacrament in some form or other was being given out even before, but from what i read the current form was started by the punj. Sorry, I forget where I read this from.

Does anybody know where I can get sarbloh panday from? I live in abby so anywhere in the lower mainland /fraser valley is good.

http://www.sikhcoalition.org/default.asp Look up air travel under resources. You may also want to check out the other sections like human rights, kirpan etc....

The encyclopedia of sikhism should have some articles about him. It is available online but you need to register for it. It is under the section called Sikhism Review. http://www.allaboutsikhs.com/articles/index.htm

maybe this will help:http://www.santsipahee.com/saintsoldier/index.htm

make sure that you do seva as well as simran. without seva, a person will not be able to get nimirta. If you have an amritvela simran program, you should definitely check it out.

"Kanpur pothi was written by Bhai Banno, it is a copy of Kartarpur pothi but there are some differences. Now you tell me, Bhai Banno was a Gursikh juz like BHai Mani Singh ji, would he do this on purpose? WHy would he change gurbani, and then it is not possible for BHai Mani Singh ji to do the same? Is it not possible for human error? Only God is free from error." Didn't Bhai Banno refuse to obey the Guru's Hukum? If so, wouldn't that make him very different from a singh who followed every hukum and was even one of the first punj pyare? Damdami Bir was the last one. Sorry bout that. No changes allowed after that one.

"Chihibbar implies that the text of Adi Granth is closed, that no provisions or additions could be allowed. " The Adi Granth Sahib is the first version, the one compiled by our fifth Guru. The final version, the Kartarpur Bir or the Guru Granth Sahib, was completed by Guru Gobind Singh Ji and he did add his father's Bani to it. I think it is importent to recognise that the two are slightly different Granths.

I was speaking about this with a homeopathic doctor and he said that for some people the shock of cold water would not be good for their body if done every day. He suggested using lukewarm water; or starting with lukewarm water and slowly changing to cold so there is not such a shock. So you could wash your hair first while the water is lukewarm.

I tend to tie mine fairly tight and I've noticed that when I tuck in a really long larr it becomes very secure. Maybe that would work for you.