singhni

so which raagas did the guru's create then?

lol thanks i'll keep that in mind. yes i do wear my kirpan on the inside. its only during searches that it is found. at windsor castle they were about to search me and i thought id prewarn them, and thats when they said i couldnt go any further. They said that we have a special place to put them.i said no thanks. Would someone be able to maybe draft a letter or something, my english isnt that great when it comes to formal letters, and the like. I'm sure that other amrithdaris may want to visit windsor castle in the future. I wasnt sure whether the laws-criminal justice act means that i should be allowed anywhere?? Anyone know?

i did manage to get into wimbledon in the end. hanji maybe home is the best place for me

hanji i did quote the relevant bits of legislation, yet it was of no avail. They said tht they can decide, as an independant body, whether or not to allow people into the castle. I just had to take their word for it, they were adamant. I'll try and get on to writing that letter. Gurfateh

i wasnt allowed into Windsor Castle becuase of my kirpan :

Vaheguru ji ka khalsa Vaheguru ji ki fateh Sangat jio could you provide a number of tuks either from guru granth sahib ji, but more likely from dasam bani. which highlight the importance of the external aspect of identity for a gursikh- so the importance of a gursikhs distinct appearance. Thankyou :wub: Gurfateh

i wouldnt class what she did to me as assault but hanji i am writng a complaint to wimbledon. This doesnt exscuse the way she reacted bu ti think this woman was a foreign new member of staff. I understand that she was panicked and that is why she reacted in such a way, but being in the secruity line of work she should have been informed, or informed herself about issues to do with religious symbols, specifically the kirpan. Hanji i jus wanted to let you guys know that if you have any problems in future that you dont have to simply give in. I agree with ultimate paapi and would also recommend taking around copies of the acts with you, which is what i will do in future. Thankyou Vahegurujikakhalsa Vahegurujikifateh!!

Vaheguru ji ka khalsa Vaheguru ji ki fateh!! Sangat ji, i thought i should let you know about an issue that arose yesterday. I went to wimbledon to see the tennis. After queing up we had to go through tight securtiy before entering the grounds. The security was tighter than airport security. There was bleep machine thingy and people carrying out searches. So i went through the security thingy and it started bleeping as usual. Staff took me to one side and began searching me. The lady who was searching me felt my kirpan. She pulled away my sweatshirt to find what she thought was a dagger. She grabbed onto my arms to prevent me from moving them and pushed me to the side, still holding on to my arms keeping them away from my body. SHe was shouting oh my gosh shes got a dagger theres an incident here and she was sounding very panicked. Im sure she thought i was a terrorist, the way she manhandled me. She told everyone to move well away from me and then other staff in higher position came and dealt with the issue. The woman was so uninformed about sikhs, i dont even think she knew i was a sikh i think she must have thought i was a muslim. and she called police that were on grounds to deal with me. The poilceman thankfully knew about the five k's and knew that iw as premitted to wear it in a public place. Yet the woman still said she didnt want me coming in and she said that i cannot carry a weapon into wimbledon etc. I said you are simply not allowed to stop me from entering and i quoted the criminal justice act and offensive weapons act, yet they thought i was simply making this all up. I then waited on the side while the police officer called someone else and then he said-There is no problem with you entering, you can take your dagger off and then pick up it up on the way back. I said there is absolutely no way i am doing that and you have no right to make me take it off. I am going to stand here. So then the policeman called someone else and after quite a while he realised that he could not prevent me from going in. This was a relief and i made my way to the wimbledon grounds with the woman who first searched me shouting- But i havnt finished searching her i have to look in her hat she might have something. At the time the poiliceman was rather embarassed and told me to carry on walking. I am in the process of writing a letter to wimbledon regarding the woman who manhandled me. The reason im telling the sangat about this incident is to remind you that we do have rights and can wear our kirpan in public places- to work,etc. There are to many sikhs remvoing their kirpan simpy because they have been told to, espcially in the workplace. This is not allowed.You have to stick up for yoursleves. The acts below clearly state that we are allowed to wear the kirpan, as it comes under the umbrella of religous symbols. The Criminal Justice Act (1988); Section 139 Offence of having article with blade or point in public place. 139.—(1) Subject to subsections (4) and (5) below, any person who has an article to which this section applies with him in a public place shall be guilty of an offence. (2) Subject to subsection (3) below, this section applies to any article which has a blade or is sharply pointed except a folding pocketknife. (3) This section applies to a folding pocketknife if the cutting edge of its blade exceeds 3 inches. (4) It shall be a defence for a person charged with an offence under this section to prove that he had good reason or lawful authority for having the article with him in a public place. (5) Without prejudice to the generality of subsection (4) above, it shall be a defence for a person charged with an offence under this section to prove that he had the article with him— (a) for use at work; (b) for religious reasons; or© as part of any national costume. (6) A person guilty of an offence under subsection (1) above shall be liable on summary conviction to a fine not exceeding level 3 on the standard scale. (7) In this section "public place" includes any place to which at the material time the public have or are permitted access, whether on payment or otherwise. (8) This section shall not have effect in relation to anything done before it comes into force. Vaheguru ji ka khalsa Vaheguru ji ki fateh

what an embarassment

thanks thats really helpful ive got a creative zen already. its been ok recently its stopped working-something about a firmware problem.and i cant download the appropriate firmware. Also the recordings on my zen always come out creackly, probably because the tabla smashing is too much for the recorder...are the creative zens mentioned here equiped for that sort of erm..level of noise???do they produce crackly recordings?

can sangat advise me on an mp3 player which records very well and has a lot of storage space?? thankyou

Vaheguru ji ka khalsa Vaheguru ji ki fateh Does anyone have any links to the audio version of keetaa loreeye kam please? Can you provide a few different versions please. Thankyou very much Vaheguru ji ka khalsa Vaheguru ji ki fateh

yes you have made some very good points ji. I suppose a lot of what one gets from a camp is about intention. that is the key. I had focused a lot on negatives and your post highlights the positives. Vahegurujikakhalsa Vahegurujikifateh

Previous post: Watch this space for more details http://www.sikhicamp.org/ Please see attached poster. ************************************************************************ Post by singhni: some constructive critisism, i hope. lectures wernt very good last year, there was no sort of progression from one topic to another, i don't think.i mean some were "funny" i think, but i didnt leave them feeling that had something to take home with me... i think if you really want to find out how good the lectures were you should hand out appraisal forms after each and every lecture..i think thats very important. i think especially for those who are just getting into sikhi it was good while it lasted at the camp, but then there was not much to take home from the camp, and i think that is quite important. camps are not real life...and if they are to benefit people then they have to in a way that people can carry on trying to live in a similar way when they return home. Maybe there need to be some sort of workshop system-inspirational...general facts..basics maybe..more focus on gurugranthsahibji as the ultimate source...so much inspiration from shabad...maybe there needs more focus on that. erm..we need more interaction i think, it was a bit.."everyone has their own groups" sort of thing and it would be nice if there was more mixing between those who feel they are fairly "developed" in their sikhi..and those who feel they are less developed..so much inspiration for both sides to be had if only more opportunity for interaction, especially on bibiyaan side-i know this is something that organsiers cant really make happen, maybe just more workshops and discussions could be facilitated..about the groups- i think sparate groups were good, but maybe groups could be mixed up, so the campers dont juts get the view of their group leaders, but have experience of different group leaders..not just different views, but generally different perspectives, different gursikhs. Also the poster seems a bit full on…I don’t know who this camp is for anymore? Who is the target audience…this poster seems to be attracting those who are already into sikhi properly but only need a little push. i like the idea of ingreedients of a sikh A LOT, but maybe the bata and khanda is a bit full on? in geenral the whole atmoshphere of the camp was a bit weird. there was friction in between the bibyiaan and seperate amritvela and what not caused some friction between the singhs..maybe accomodation for bibiyaan this year could be more "together". THe camp was ok, but the camps seem to be getting progressively worse and i know this isnt just my opinion. It would be nice if both amrithdaris and non continue to come becuase that was a positive aspect of the camp. i hope i havnt been too negative, there were lots of positives but if eveyone keeps talking about the positives then theres no progression. Vahegurujikakhalsa Vahegurujikifateh

Vaheguru ji ka khalsa Vaheguru ji ki fateh Is there anyone out there studying psychology-2nd year or 3rd year? i'm 1st year and i need some advice on study, work experience, paid work etc.. is there anyone whose actually qualified as a clinical psychologist? or qualified in soem other area of psychology? thankyou Vahegurujikhkhalsa Vahegurujikifateh

how dare you.how DARE you talk about kesh in that manner, when gursikhs died for their kesh. How dare you... kathhanee kehehi kehehi sae mooeae || Those who speak and babble on and on, are truly dead. DHAN DHAN DHAN Shaheed bhai taru singh ji Zakriya Khan was carrying on a cruel, all-out campaign against the Khalsa. Hence, all daring and desperate Sikhs had gone away to places where the Mughal armies dared not to trouble them. So they had become out of the reach of the government. However, in several small villages there yet lived some gentle, harmless Sikhs. They were peaceful and peace loving by nature. daring military adventures were against their natures. They were averse to active clashes with the government. They wanted to live and work in peace. They kept themselves engaged in peaceful pursuits. At the same time, they practiced the main principles of life taught by their Gurus. They earned their living by honest labor; they shared their honest earnings with those in need, irrespective of cast or creed; they recited Gurbani and kept meditating on God. They were friends and helpers of all who needed help. Such persons were loved and honored by their neighbors; yes; even by their Muslim neighbors. One such Sikh was Bhai Taru Singh. He was a Jat living in Poola, a small village in the present district of Amritsar. He was a young man of 25. He was very gentle, kind hearted and pious. He loved a peaceful life. He enjoyed helping and serving those who needed his services and help. He loved all and he was loved by honored by all. As we have seen, most of the daring, adventurous Sikhs had been driven from their homes. They lived in forests. One such place was Baba Buddha's Bir. It was quite near Bhai Taru Singh's village. Bhai Taru Singh took special pains to serve these exiled brethren of his. He cultivated his fields. Most of what he produced was offered to those whom the iron rule had driven into the wilderness. His aged mother and youthful sister were gentle and pious like him. They took delight in assisting him in every way. What they did for their exiled brethren was this. The two ladies ground the grain and baked cakes of bread. Usually, the cakes were made of a mixture of wheat and gram flour, salted and spiced. At night, Bhai Taru Singh took a basketful of them into the jungle nearby. He also carried a bucketful of milk. His exiled brethren used to be waiting for him. He distributed the cakes and milk among them. He used to sit and talk with them during a good part of the night. Sometimes, he happened to have learnt of some fresh government move against them. He warned them of it. This went on for some years. As already mentioned one particular vile, mean enemy of the Khalsa. He was Harbhagat of Jandiala. He was ever at pans to harm the Sikhs. He found out about the work being done by Bhai Taru Singh. He was cut to the quick to hear that Bhai Taru Singh was very popular with his neighbors, even with his Muhammadan neighbors. He decided to put an end to Bhai Taru Singh's life and activities. So determined he went to Zakriya Khan. he said to him, 'In a small village named Poola, there lives a dangerous rebel Sikh. His name is Taru Singh. He has the outward garb of a gentle, innocent, peace loving man of religion. But really, he is a wolf in sheep's clothing. He is a friend and helper of thieves and dacoits. He helps and shelter men of bad character. He also supplies milk and food to Sikhs living in the jungles. Your orders are that nobody should help or harbor these outlaws. He does both. He thus disobeys your orders. He is a dangerous rebel. He should be hauled up and punished. Zakriya Khan rewarded Harbhagat for this useful information. He sent a body of armed men to arrest Bhai Taru Singh and bring him to Lahore. His men went to posthaste to Poola. They arrested Bhai Taru Singh and he was taken to Lahore. There he was put in prison. In the prison he was subjected to severe, inhuman tortures for many days. He was asked to embrace Islam and get his hair cut. He was told, 'If you do that, you will be given in marriage a beautiful damsel of high Mughal family. You will be given riches and high position. You will lead a life of happiness and pleasure. If you refuse, you hair will be forcibly cut, you will be subjected to still severer tortures.' 'Finally, you will beheaded or broken on the wheel. Be well advised. Don't throw away your life and all that it can offer you.' Bhai Taru Singh firmly and defiantly refused to give up his faith. He said, 'Even if I were offered kingship of the whole world, even if all the beauties of Paradise were offered to me as my personal servants, even if the treasure of the entire world were placed at my feet, I would not give up my religion. It is far more precious and dear than all these. I would not let my hair be cut, not even a single hair. I am prepared to die. May God and the Guru let me die with my hair all intact.' Zakriya Khan said, 'Your God and Guru are powerless here. I am here to grant your prayer. Your hair shall not be cut. It will remain intact. Your scalp along with the hair shall be scraped off. What do you say to that ?' Bhai Taru Singh replied, 'That will be very good of you, indeed. Kill me in any manner that you like. Be quick. I am eager to join my martyred brethren at the feet of the Almighty and All-loving Father of all.' Zakriya Khan gave the orders. Bhai Taru Singh was taken to the Nakhas, outside the Delhi gate. Thousands had been butchered there in the near past. A shoemaker was ordered to scrape off Bhai Taru Singh's scalp. Bhai Taru Singh stood the ordeal bravely. He went on reciting Japji and repeating the name of God. The scalp with the hair intact was scraped off. It was thrown before him. He bowed, and thanked God and the Guru. He was thankful that his hair had not been cut. After that, he was taken back to the prison. The tortures were repeated. After a few days he let his soul fly from his body and go to the feet of the All-loving Father. This happened on the 1st of July 1745. His torturer, Zakriya Khan, had died a few hours before him, after having borne intense suffering. He had an attack of kidney pain. He could not pass urine. His abdomen swelled up till breathing became difficult. In this hour of terrible suffering, he thought within himself, 'I have put a saintly, innocent person to horrible tortures. May be my agony is due to that act of mine.' He sent a messenger to Bhai Taru Singh, asking for forgiveness. Bhai Taru Singh said, 'I have no ill-will against him. All happens as willed by God. As far as I am concerned, he is forgiven. But he will have to render an account of his doings. The inmates of hell are waiting to welcome him.' As soon as these words were spoken, Zakriya Khan was able to pass urine. His abdomen subsided. His pain was gone. But he died a few hours before Bhai Taru Singh's soul was released from his body. (sikhlionz.com)

sangat ji i came across this gurbani tuk. when we do bhog of food and degh, some people think it is an offering to Mahraj.....this tuk goes against this kind of thinking. what does the snagat think of this tuk. also how about placing flowers infront of Mahraj, "why should we offer to you, that which you yourself created?" naam thaero thaagaa naam fool maalaa bhaar at(h)aareh sagal joot(h)aarae || Your Name is the thread, and Your Name is the garland of flowers. The eighteen loads of vegetation are all too impure to offer to You. qyro kIAw quJih ikAw Arpau nwmu qyrw quhI cvr Folwry ]3] thaero keeaa thujhehi kiaa arapo naam thaeraa thuhee chavar dtolaarae ||3|| Why should I offer to You, that which You Yourself created? Your Name is the fan, which I wave over You. ||3||

admin please delete thankyou

Look not at the faults of others, Pick out only their merits Like the bee that hungers only for honey, See the Lord in the flower of every heart." wow!VAAHHHEGURROOOOOOO, could you post the gurbani up for this ji? i cannot find it paraaeiaa shhidhra attakalai aapanaa aha(n)kaar vadhhaavai || They complain about other peoples' faults, while their own self-conceit only increases.

Excellent research. "Every one knows how Niddar and his associate are like but is any body going to do any thing about it, simply No" this sort of thing, evidence, is what is needed. Those who follow niddar singh, now cant make silly exscuses about going to him and hangin around with his chele. This is the most effectvie way to get the message across. Those who want to follow the guru's path can have nothing to do with this nidaar and chele Those who dont, well...carry on and you will see where the other path ends up. For those who are still making exscuses, gursahib says time and time again that those who you associate with (including learn from, especially learn from) rub off on you. Stop making exscues about wanting to learn this vidyaa as there are other places you can go.

kaethae rukh birakh ham cheenae kaethae pasoo oupaaeae || I took the form of so many plants and trees, and so many animals. kaethae naag kulee mehi aaeae kaethae pa(n)kh ouddaaeae ||2|| Many times I entered the families of snakes and flying birds. ||2|| i came across this recently. I didnt know that we took the form of plants and trees aswell.

Vaheguroo ji ka khalsa Vaheguroo ji ki fateh! Sangat ji, I attended a sikh society discussion a few days ago and was very shocked to hear that most students really question guruji so much, and sikhi in general, so i proposed that next week I would lead a discussion on the possible flaws in sikhi, so they can get whatever they have a problem with off their chest. Basically, could the sangat give me an idea of what kind of flaws students may come up with or actual flaws that some other sangat think that there actually are within sikhi. i can't think of anything they would have a problem with, but i know they'l come up with loads. thanks

This Shabad is by Guru Nanak Dev Ji in Raag Raamkalee on Pannaa 952 slok mÚ 1 ] salok ma 1 || Salok, First Mehla: nw siq duKIAw nw siq suKIAw nw siq pwxI jMq iPrih ] naa sath dhukheeaa naa sath sukheeaa naa sath paanee ja(n)th firehi || There is no Truth in suffering, there is no Truth in comfort. There is no Truth in wandering like animals through the water. nw siq mUMf mufweI kysI nw siq piVAw dys iPrih ] naa sath moo(n)dd muddaaee kaesee naa sath parriaa dhaes firehi || There is no Truth in shaving one's head; there is no Truth is studying the scriptures or wandering in foreign lands. nw siq ruKI ibrKI pQr Awpu qCwvih duK shih ] naa sath rukhee birakhee pathhar aap thashhaavehi dhukh sehehi || There is no Truth in trees, plants or stones, in mutilating oneself or suffering in pain. nw siq hsqI bDy sMgl nw siq gweI Gwhu crih ] naa sath hasathee badhhae sa(n)gal naa sath gaaee ghaahu charehi || There is no Truth in binding elephants in chains; there is no Truth in grazing cows. ijsu hiQ isiD dyvY jy soeI ijs no dyie iqsu Awie imlY ] jis hathh sidhh dhaevai jae soee jis no dhaee this aae milai || He alone grants it, whose hands hold spritual perfection; he alone receives it, unto whom it is given. nwnk qw kau imlY vfweI ijsu Gt BIqir sbdu rvY ] naanak thaa ko milai vaddaaee jis ghatt bheethar sabadh ravai || O Nanak, he alone is blessed with glorious greatness, whose heart is filled with the Word of the Shabad. siB Gt myry hau sBnw AMdir ijsih KuAweI iqsu kauxu khY ] sabh ghatt maerae ho sabhanaa a(n)dhar jisehi khuaaee this koun kehai || God says, all hearts are mine, and I am in all hearts. Who can explain this to one who is confused? ijsih idKwlw vwtVI iqsih BulwvY kauxu ] jisehi dhikhaalaa vaattarree thisehi bhulaavai koun || Who can confuse that being, unto whom I have shown the Way? ijsih BulweI pMD isir iqsih idKwvY kauxu ]1] jisehi bhulaaee pa(n)dhh sir thisehi dhikhaavai koun ||1|| And who can show the Path to that being whom I have confused since the beginning of time? ||1||

just a passing comment that someone made.... we are worse than dogs, atleast dogs are forever dedicated to their masters i guess its true Kabeer, hm kUkr qyry drbwir Ham kookar tere darbar Baukih AwgY bdnu pswir bhoanke aage badan pasaar (how does one add gurbani font?)