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  1. Why are the youths of today cutting their beards and kesh ??? Please explain openly ! Really wanna hear your thoughts.
  2. Guest

    Vaheguru

    this may be a silly question but i guess im just curious, i was just wonderig why the word 'vaheguru' doesn't come up that much in sri guru granth sahib ji mahraj, i did a search online and there the word vaheguru is not mentioned a lot, where as words like raam are mentioned alot, this amde me curious and my question is which guru introduced this word and why do we do vaheguru japna instead of any other name for god (i know you can also use another name for god to do simran but im just curious as to why we do waheguru simran most of the time) i know this may be a stupid question and forgive me if ive said anything wrong, thank you wjkk wjkf
  3. Waheguru ji ka khalsa waheguru ji ki fateh Sangat ji daas was wondering if eating food made resturants or more precisely in hostel mess effects our Mann spiritually? What do u think?
  4. Wjkk wjkf. I have a question. Im 16. I had a major exam before this. I always worked hard. I did my very best. While waiting for the results i always asked waheguru to get me straight a's for it. But 1 day i while praying, i told babaji that if i dont get straight a's for my next majors is okay but this please maje me get straight a's. It took roughly 3 months for the results to come out. So i got straight a"s for that exam im really greatful but now im scared what if babaji dont make me get straight a's for my next majors even if i work hard? Should i be worried bout it?
  5. This is a story I have been working on. Please criticise it as you see fit. Warriors of Chandi. Despite his aching bones, the old warrior urged his mount on faster. The hunt had begun days back and evolved into a tedious pursuit. The quarry was in his sights, and he was not about to forfeit the honour it would bring him. For a long time now, he had been mounted. His back moaned in protest whilst his hips begged for relief. But relief there would be not! No man worth his salt would surrender now. Not when the mighty buck, prince of the woods was slowly wearying of protest. As if reading his thoughts, the aristocratic bovine halted. Turning around it took the measure of its foe. The old man too halted, his horse whinnying in protest. With a quick kick he silenced it, not wishing to disturb the now wearied prince. Slowly circling each other, prey and predator, the man and beast considered their options. Would the thrust of cold metal triumph, or would the antlers of the buck grown over months rend the hunter limb to limb? Than as if fate had tired of the debacle playing amongst Mother Nature, a sudden flight of a sparrow amidst the trees startled both. Grasping the moment both the monarch and the peasant flew towards each other. Their speed aided by the intensity of the moment, blood rushing in the ears of both and then with a mighty leap both were at each other. The young hunters, resting in their saddles, were startled awake by a mighty roar. Looking about they heard the whimpers of a beast in the throes of death. Smiling they turned back towards the village. Nihal Singh followed suite. The old Nihung was tired in both spirit and limb. His steed too protested the ardent weight of the buck upon its back, but one kick from its master sufficed to silence it. The mount enjoyed a precarious relationship with its master. In its younger days, when the dew had still tasted fresh, it had carried him into battle. Butting other steeds it had shamed many into submission, but the ways of the two-legged ones stumped it. Rather than shaming the opponent by butting it, or even kicking it, they resorted to steel. And blood had flown as a result. Its first taste of carnage had not been long in coming, perplexed it had later sought out its mates and questioned them over the ways of the two-leggeds. They had only whinnied their perplexity and went back to chewing their grass. The horse was truly getting tedious. It whinnied its protests rendering him deaf. Nihal Singh persevered on however. The hunt was over, but its fruit had to be brought to the camp before nightfall. Otherwise the youngsters would again be given a diet of Sukha. He smiled at the memory. It only made the drinker hungry, and the children had cried their protests the first time. They had soon learned to preserve silence however. Especially when Imperial patrols sortied close to their camps. He silently prayed that the camp was in the same location. Otherwise the buck would start too rot, and where would he be then? ‘So the old tiger still possesses fangs!’ Nihal Singh halted his horse (earning a wholesome round of protests from it) and peered into the underbrush. Several shapes emerged from it, and soon a whole troop of seven Nihungs encircled him. They had only matured last winter, and most hadn’t even earned their farlas yet or been fully bloodied. ‘Useless! Useless the whole lot of you!’ he judged. But his heart was proud. All seven had nearly snatched the buck from his hands; it was only his years of experience in the forests which had given him the upper hand. His mentees cast mock faces at him, expressing distraught and faked anger. ‘We are never too good for you Baba…’ they moaned (at this stage his horse took the cue to start once again), he laughed at their joviality. ‘Come on then’ he ordered ‘back to the palace.’ With the arriving of the hunters, the atmosphere had cleared and finally the smell of food filled the air. For days now no one had eaten, and Baghel could not remember the last time something solid had pleasured his taste-buds. The ‘palace’ as it was known was their camp. Always mobile, they only stayed a week at the most in one region and then set off deeper into the wildness. This had been his way of life since the start, he had known no other. Regarded as being an anomaly of sorts, amongst his fellows, Baghel despite his turban and sword wasn’t a Sikh. He had been a rat of the streets, cast out like some vile vermin from his mother’s womb and destined for a future of thievery, exploitation and violence. His fortunes however had peaked when he had attempted to thieve a blue-clad man. His victim had looked into his eyes before shattering his chartered world with a wholesome smack. To Baghel it had felt like an earthquake. This had been his fist meeting with Nihal Singh, a Sikh fugitive trying to hide amongst the vermin of Lahore. Baghel’s body though reeling from the shock of the blow, had paved the way for his mind to start calculating. He was a fugitive himself, and what more the Sikh could be his protector. Thus what he had done next had surprised even him. Falling to his feet he had begged, cried, and even suspiciously whinnied for Nihal Singh’s companionship. The Nihung had shaken his head and agreed. After all he would be needing a guide to Lahore. That was then, now Baghel was his protector’s apprentice. But whereas the other’s learnt to fight. He was tasked with the kitchen and the governing of the adolescents. Treated as a prince amongst the ‘palace’ his dishes ranged from the mediocre cold to the furnace hot. Yet his patrons tolerated his handiwork, despite later disappearing for prolonged periods of gaseous revilement. Receiving the deer from Nihal Singh, he set to work. A few of the Nihungs joined him. Laughing and gesticulating wildly they recounted their exploits on the game trail. ‘Did you see me?!’ One of them wildly shouted. ‘Oh we saw you alright,’ his companion responded ‘riding as wildly as that fat Mughal we thrashed last summer.’ This earned a riotous acclaim of laughter from his friends, Baghel however chose to remain quiet. Why should he indulge in such mirth? His own exploits of bravery only extended to catching the stray chicken, or balancing the cauldron of hot water which he boiled in the mornings. From the start he had begged Nihal Singh to recruit him amongst his warriors, but the Nihung had refused. ‘You be our woman for now boy,’ the warrior had replied. ‘When the time comes than you shall lift the sword.’ Reminiscing of times past he lifted his head, where was the old dog anyway? Upon entering the camp, Nihal Singh had relieved his burden upon the shoulders of Baghel. The boy had been a miraculous find, a gem amongst the vermin from which he had emerged. Trotting to his tent, he had tied his whinnying steed outside it and himself journeyed to the ‘landlord’s’ tent. Despite his undisputed authority over the 45 residents of the ‘palace’ the ‘landlord’ was the only one who could usurp it. Acknowledging this fateful stint in his affairs, Nihal often appeased him. The ‘landlord’ was a blind old man, born amongst the Sikhs of Guru Teghbahadur he had witnessed the epoch of the Khalsa with his own eyes. In the aftermath he had joined Banda Singh, and then Binod Singh. But the years had not been kind to him and now he was only a former shadow of himself. Burdened by the years he had suffered more loss than even Nihal Singh himself. Wiling away his days, the old man sat beside a fire constantly engrossed in the peculiarities of his own mind. Sensing Nihal Singh’s presence he lifted his hollow eyes and bade him to sit. Silently contemplating the fire both men could have been mistaken for father and son. After a while Nihal Singh broke the silence, ‘did you hear?’ he silently queried. Despite no reaction from his body, the ‘landlord’s’ mind was already at work. Debating whether to reveal what ‘he had heard’ or stay silent. After a pregnant few minutes he replied, ‘it seems what they say is true. There really is a change in affairs.’ Nihal Singh remained silent then, ‘I have no reason to doubt the news. Even the beggars have picked it up, and our men tell us about it. But if so, than why?’ This catalysed in another pregnant silence from the ‘landlord.’ Then grimacing he replied, ‘a battle and a big one.’ Nihal Singh looked at him. He was thunder-struck, it was the umpteenth time that the old man had silenced him with his unexpected intelligence. He started to acknowledge that maybe Baghel was right. Maybe the old man was visited by an agent, or fellow fugitive, in the dead of the night. But how this individual evaded his security measures left him perplexed. Maybe it was a sibling of Banda’s spirits? The old man looked wizened enough to pass for a sorcerer after all. ‘Where?’ he asked curiously. ‘Waan’ his companion replied. ‘Seek Waan.’ Nihal Singh realised anymore talk with the old man would only render the conversation into a riddle. The ‘landlord’ had said his piece. Now it was his turn to discover more. Setting out with the crack of dawn, the next morning, Nihal Singh and his new steed journeyed out of the ‘palace stables.’ Grimacing at being in the saddle again, the old Nihung was thankful for his new mount. Silent and sturdy, it had replaced its much older parent. Silence was the need of the hour, especially if he was to seek out Waan. The morning was shrouded with mist, and a chill was prevalent in the air. Seeking scour amongst the folds of his cloak Nihal Singh trotted on, forward to an ascetic village near the fringes of Lahore. As he journeyed he reflected upon the village’s residences. Headed by an ascetic named Brahm-Dass, it was habited by a mediocre populace of the iconoclastic Udasis. Established by Guru Nanak Dev Ji’s first born son, Sri Chand, their diversity in dress and habit had led to them surviving their brethren’s prosecution. The first time Nihal Singh had encountered Brahm-Dass, the Udasi had proven himself to be the Devil’s advocate. The Nihung’s tutor, and master, Mani Singh had dispatched him to warn the Udasi of a mass movement of troops in his direction. Brahm-Dass had affectionately chuckled at the news, than scratched the messenger’s wounds raw. Their subsequent meetings, over the years, however had panned out and both respected each other although they ardently criticised the other for his defects. Nihal Singh sullenly reflected over his past. The son of a merchant, he had been born with gold in his hands. Pampered and indulged from his birth, he grew up in a feminine environment, especially with his father journeying far and wide. Than upon reaching maturity he fell prey to the whims of a local belle. Entranced by her he had commenced a silent affair. His father however had found out and summoned the girl’s parents. Both lovers had been shamed and with the girl being a Hindu, and Nihal Singh himself being a Muslim, the girl’s parents had been ostracised not only by the regional Muslims, but by also her own kith and kin. As for the young Majnu himself, he had been packed off to Delhi to manage his father’s affairs there. But a usurper had arrived in the form of a brother-in-law. A haughty Pathan, he had taken to expelling and belittling the already embittered Nihal Singh. Thus, the young deputy had taken to escaping into the streets of Delhi and attending the mass spectacles put on for the crowd. A sub-ordinate clerk had once dragged him to an imperial spectacle in central Delhi. The male-dom of the Mughal dynasty had dragged fugitives from the Punjab to Delhi and now prepared to execute them. ‘Banda’s here; kill the infidel! Slaughter him!’ was the crowd’s cry. The Banda, if that was truly his name, himself was a Goliath. Resembling a lion, he had roared out the veracity of his faith and cowered his captors. The young Nihal had watched as more than two hundred fugitives were beheaded over the course of the next few days. Horrified he had escaped the banter and cheers of the crowd and hidden in the slums. It was there he had encountered a Sikh, or the former shadow of one. Living in the guise of a Brahmin beggar, he had regaled Nihal Singh with tales of valour and awe. Ultimately Nihal had made up his mind. He would escape the confines of his family, and also that of his society. Packing his bags he had excused himself from Delhi, for a few days, under the pretext of sickness. Commencing a journey to Amritsar he had encountered a Nihung. Asking for directions he had been dispatched to the city’s central precincts and told to await Mani Singh, a Sikh of almost imperial standing. When Mani Singh had arrived, an awesome spectacle had presented itself before Nihal Singh. Wearing a mesmerising turban, with a curious fan jutting out, and regaled in weaponry Mani Singh was more myth than legend. Sitting down with Nihal, he had commenced an arduous interview of the willing initiate. After forewarning him of the rigours of his chosen path, the sagely Sikh had bade him to join his educational entity in Amritsar. Complying, the next three years of the convert’s life had been spent in a fantasia of education, martiality, spirituality and service. It was then that he had been dispatched to Brahm-Dass to forewarn him of a large cluster of Imperial troops heading his way. The Udasi pedagogue had silently listened to his news than after a while commenced a subtle interrogation. Finally the Udasi had reached his conclusive query, ‘did you sleep with this woman?’ He bluntly asked. Nihal Singh had been affronted and made it evident. The orange-clad devil in front of him had however chuckled, ‘it was not love fool. He had silently whispered, ‘it was only lust.’ Over time Nihal Singh had found himself agreeing more and more with Brahm-Dass’s rationalisation. His youth had been spent in the clutches of possessive women. He had wanted to possess one as a sign of his own prowess. All that however had been snatched from his grasp. Up ahead he heard the rush of a creek. The Udasi hamlet had arrived and he dismounted. Silently treading towards a clearing in the trees, he saw Brahm-Dass meditating. ‘Peace be upon you!’ the Nihung cried, overjoyed at dispelling the Udasi’s peace. ‘May all be destroyed’ the Udasi cursed as he stood up. ‘I dreamt you were coming harbinger of doom!’ He screeched than burst out laughing. Nihal Singh looked on at the spectacle and shook his head; Brahm-Dass was an eccentric mix of mirth and the mundane. Often bursting out in spasms of curses as he pleased. The Udasi bade him sit and offered him food. Still chuckling at his outburst, he quizzed Nihal Singh on his coming.
  6. Waheguru ji Ka Khalsa Waheguru ji Ke Fateh is it possible to be leen with waheguru while living? Waheguru ji Ka Khalsa Waheguru ji Ke Fateh
  7. Seeing NATO'S and USA'S surrender of their Afghan campaign, although kudos to the fact that they gave Islamic radicals a taste of their own medicine, I have decided to do a short article on Hari Singh Nalwa's conquest of Afghanistan. Presently I am doing an article on Nalwa himself, and would love to do a second one on his exploits in Afghanistan. I would like to incorporate and answer the following points in my article: - What makes Hari Singh's conquest of Afghanistan so different from prior conquests lead by the Macedonians and the Marathas? - What political, social and religious factors assisted Nalwa in consolidating his prowess in Afghanistan? - What military factors contributed towards Nalwa's victory in Afghanistan? - How does NATO'S campaign differ from Nalwa's? -What elements are similar in both historic and modern campaigns? -If anything what lesson can we derive from both Hari Singh Nalwa's and NATO'S campaigns? For those who don't know, tisarpanth blogspot is my intellectual possession and most of the articles on there are my work. However I am always on the lookout for a fresh perspective on matters and decided to inquire around on forums, to see what answers I can gain on this new topic of mine. Any historic sources you know of will also be appreciated in this matter.
  8. Few days back.... I got one question in my mind How does a person react if he is growing in spirituality... that is for sure that with reciting the name you are enhancing your spiritual power, but how can you judge it. I feel changes in myself a lot many times and I even feel relaxed and satisfied with my self.. a kind of peace is developing... Is it this, the sign of Spiritual growth? and yes i feel more relaxed while doing simran as compared to doing path.. this happened few days back.. Can anyone help me out to understand this situation?
  9. Nice article on maharaj. http://tisarpanth.blogspot.co.nz/2014/04/the-divine-sovereign.html?view=timeslide No pen can suffice to describe his greatness only attempts can be made.
  10. Sangat ji, I'd like to know who uses the word "Waheguru" or "Vaheguru". It would be very interesting to see who says it differently with the W sound or V sound. I know there's really no difference but just wanted too see why SIkhs tend to choose to say "Waheguru" instead of "Vaheguru" or the other way around.
  11. Vaheguru ji khalsa vaheguru ji ki Fathe Sadh sangat ji Mahapurkh Brahmgiani dhan dhan baba Daya singh ji sursingh vale sampardha Baba Bhidhichand have left there sharerik chola and left for sachkhand this morning. Benti to all if you spare a few minites to do a chaupai sahib paath for baba ji.
  12. Admin g Sat Sri Akal , Main ik sawal pushea c te tuc oh band kr dita ..... meharbaani kar ke menu eh dso eda sawal Khatam kar k mera swaal khatam ho gya .....? sohna vichar - vatandra kar rhe o tuc .... eda band kr ke . Main eh website join kiti c k shayd mere mann ch jo swaal ne menu jawab mil jaange ode par.... ? rabb rakha shukria Admin g Sat Sri akal
  13. Waheguru Here is a great book on Sikh Mysticism Waheguru Darshan by Dr. Sher Singh Waheguru
  14. hi this is my story i will try to make this brief as possible i was born in sikh family but not much religious,about 3-4 years ago i got intersted in sikhism and for about a year i woke up at av and do paath,but i was kind of curious person,after searching internet watching videos i become an atheist,i started drinking,partying and stoped doing paath at all.but that was not the biggest mistake i made in life.one day i was soo fed up that i said some bad words about guru i thought that all religions are just made for getting money out of masses.then here i am after 2 years wanted to do sucide my life completely messed up got so many health problems,depressions and many more things.still i don't know about god but i do admit that my life was 100 times better back then.i am soo depressed, everytime i see my dads gun i want to shoot myself.some random days i woke up at av and start doing paath but i dont think it will work after this.i have also broken some promises (sukhna).when i started this atheist thing i used to have dream of entering gurudawara but its empty inside ie no guru granth sahib there i had this dream many times but now nothing.i am totally messed up also now i know that being normal is also special have some medical problems.my life is going nowhere i just sit alone in room thinking.i can't take this anymore.i dont know why i posted this here i am going to die anyway.
  15. So as I have stated in the past I am a Hispanic Sikh. Yesterday I encountered an obstacle I wasn't expecting. They don't want me to wear a turban just yet. My parents are seriously worried that a. Wearing a Turban, becoming a Gursikh i optional b. living in the States with a turban can be dangerous and c. that I have jumped too quick on Sikhi and should learn more before wearing a turban. I have been practicing Sikhi for about half a year now. My bare minimum Sikh routine: 1. Wake up and read Japji Sahib 2. Do at least once every week Simran 3. Go to Gurdwara to pray and listen to evening prayers once every two weeks 4. Practice Gurmukhi every other day 5. Listen to Sikh HIstory podcast/ Sikhwithin (shabads with translations after) podcast once or twice every other day 6. Read Kirtan Sohila before sleeping 7. Read Bani daily As to my physical characters I cover my head daily with a bandana and recently I have begun to wear a turban. I outline all of this because this community might know better than me if I am ready for this step. I want to wear a Turban for the following reasons: 1. Associate with and let others know I am Sikh 2. Explain to others the misconception of Sikh (i.e. don't have to be Punjabi to be Sikh or Sikh are distinct from Muslims) 3. Show my love for God by daily tying and wearing the Turban 4. Show respect to God by covering my head as I already do when I go to the Gurdwara So now my dilemma. They have asked me to not wear or cover my head with a bandana/Turban for the next two years (how long it will take before I graduate from law school). However, I have read that tomorrow is not guaranteed, that we should Honor God there and now. I want to show my love for God but I don't want to go against my parents. Can anyone help me by quoting GGSJ with what to do? I am only on page 90 and so I can only refer to a limited amount of the GGSJ for answers. Thanks in advance for your help. What I have found on googleling Bani regarding this: "O son why do you argue with your Father? It is a sin to argue with the one who fathered and raised you." GGSJ p. 1200 P.S. if anyone goes to a Gurdwara that has a Granthi that can speak English well (sorry its just hard for me to understand Uncle Jis who don't speak English very well over the phone) can you send me the number of the Gurdwara. My local Gurdwaras only have Punjabi speakers and so I can't turn to them...Thank you again.
  16. Guest

    I Need Help. Please!

    waheguru ji ka khalsa waheguru ji ki fateh. I am 16 year old girl. When i was 13 i found out what porn was and since then i have been watching it. I do not touch myself in any manner but just watch porn and get the feeling of pleasure, even though i dont touch myself. I know it is a sin in sikhi. How can i stop myself. Just this week i had stopped but i did it again. i did not do it for 10 days and thats the longest i have gone. in the heat of the moment i watch porn.. but after I regret it deeply. A lot of times i have promised god and told him that i wont do it but i always end up doing it. I WANT TO STOP. I dont want to be punished and i DONT want god to hate me. I want forgiveness from god. I have tried everything possible. sports, excercise. i have tried to keep myself active but it doesnt work . I feel that everyone will hate me and i will be failure in life due to this. I want to grow up and become thing and become a good and positive person. Can someone please tell me what I should do. I know this has been posted millions times. But I need help!!! please help me. PLEASE!
  17. sangat ji, waheguru ji ka khalsa waheguru ji ki fateh! i am puzzled, i know we should not focus on defining parmatma because we can't. but i wan't to know what relation exists between atma and parmatma? is he the husband and the soul is the bride, or is he the father and the soul is the child, or is he the friend or is he the malak and soul is the daas. i need it because when i do simran how should i remember him as...please enlighten me....gurbani tuks would be a great help....
  18. Me: Waheguru Ji, can I ask You a question? Waheguru Ji: Sure Me: Promise You won't get mad Waheguru Ji: I promise Me: Why did You let so much stuff happen to me today? Waheguru Ji: What do u mean? Me: Well, I woke up late Waheguru Ji: Yes Me: My car took forever to start Waheguru Ji: Okay Me: at lunch they made my sandwich wrong & I had to wait Waheguru Ji: Huummm Me: On the way home, my phone went DEAD, just as I picked up a call Waheguru Ji: All right Me: And on top of it all off, when I got home ~I just want to soak my feet in my new foot massager & relax. BUT it wouldn't work!!! Nothing went right today! Why did You do that? --------------------------------------------------------------------------------------------------- Waheguru Ji: Let me see, the death angel was at your bed this morning & I had to send one of My Angels to battle him for your life. I let you sleep through that: ਮੰਨੈ ਜਮ ਕੈ ਸਾਥਿ ਨ ਜਾਇ ॥ Mannai Jam Kai Saathh N Jaae || The faithful do not have to go with the Messenger of death. Me (humbled): OH Waheguru Ji: I didn't let your car start because there was a drunk driver on your route that would have hit you if you were on the road. ਅਉਖੀ ਘੜੀ ਨ ਦੇਖਣ ਦੇਈ ਅਪਨਾ ਬਿਰਦੁ ਸਮਾਲੇ ॥ Aoukhee Gharree N Dhaekhan Dhaeee Apanaa Biradh Samaalae || I do not let My devotees see the difficult times; this is My innate nature. Me: (ashamed) Waheguru Ji: The first person who made your sandwich today was sick & I didn't want you to catch what they have, I knew you couldn't afford to miss work. ਰੋਗ ਸੋਗ ਸਭਿ ਮਿਟਿ ਗਏ ਨਿਤ ਨਵਾ ਨਿਰੋਆ ॥ Rog Sog Sabh Mitt Geae Nith Navaa Niroaa || All sorrows and sicknesses are eradicated, and you become ever-fresh and rejuvenated. Me (embarrassed):Okay Ji Waheguru Ji: Your phone went dead because the person that was calling was going to give false witness about what you said on that call, I didn't even let you talk to them so you would be covered. ਹੋਇ ਸਹਾਈ ਜਿਸੁ ਤੂੰ ਰਾਖਹਿ ਤਿਸੁ ਕਹਾ ਕਰੇ ਸੰਸਾਰੁ ॥੨॥੧੪॥੨੩॥ Hoe Sehaaee Jis Thoon Raakhehi This Kehaa Karae Sansaar ||2||14||23|| He who is protected by Me, The Helper Lord Waheguru Ji - what can the world do to him? Me (softly): I see Waheguru Ji Waheguru Ji: Oh and that foot massager, it had a shortage that was going to throw out all of the power in your house tonight. I didn't think you wanted to be in the dark. ਅਗਿਆਨੁ ਅੰਧੇਰਾ ਕਟਿਆ ਜੋਤਿ ਪਰਗਟਿਆਈ ਰਾਮ ॥ Agiaan Andhhaeraa Kattiaa Joth Paragattiaaee Raam || The darkness of ignorance is dispelled, and the Divine light radiantly shines forth. Me: I'm Sorry Waheguru Ji Waheguru Ji: Don't be sorry, just learn to Trust Me.... in All things, the Good & the bad. ਘਰਿ ਬਾਹਰਿ ਤੇਰਾ ਭਰਵਾਸਾ ਤੂ ਜਨ ਕੈ ਹੈ ਸੰਗਿ ॥ Ghar Baahar Thaeraa Bharavaasaa Thoo Jan Kai Hai Sang || At home, and outside, Trust in me; I am always with My humble servant. Me: I will trust You. ਮਾਣੁ ਨਿਮਾਣੇ ਤੂੰ ਧਣੀ ਤੇਰਾ ਭਰਵਾਸਾ ॥ Maan Nimaanae Thoon Dhhanee Thaeraa Bharavaasaa || You are the honor of the dishonored. O Master Waheguru Ji, in You I place my trust. Waheguru Ji: And don't doubt that My plan for your day is Always Better than your plan. ਰਬ ਕੀ ਰਜਾਇ ਮੰਨੇ ਸਿਰ ਉਪਰਿ ਕਰਤਾ ਮੰਨੇ ਆਪੁ ਗਵਾਵੈ ॥ Rab Kee Rajaae Mannae Sir Oupar Karathaa Mannae Aap Gavaavai || As you submit to My will, and surrender to Me, the Creator, you get rid of selfishness and conceit. Me: I won't doubt your plan for me, Waheguru Ji. And let me just tell you Waheguru Ji, Thank You for Everything today. ਸੇਵਕ ਕੈ ਭਰਪੂਰ ਜੁਗੁ ਜੁਗੁ ਵਾਹਗੁਰੂ ਤੇਰਾ ਸਭੁ ਸਦਕਾ ॥ Saevak Kai Bharapoor Jug Jug Vaahaguroo Thaeraa Sabh Sadhakaa || Your servants are totally fulfilled, throughout the ages; O Waheguru Ji, it is all You, forever. Waheguru Ji: You're welcome child. It was just another day being your Waheguru Ji and I Love looking after My Children... ਅਪੁਨੇ ਜੀਅ ਜੰਤ ਪ੍ਰਤਿਪਾਰੇ ॥ ਜਿਉ ਬਾਰਿਕ ਮਾਤਾ ਸੰਮਾਰੇ ॥ Apunae Jeea Janth Prathipaarae || Jio Baarik Maathaa Sanmaarae || I cherishe all My beings and creatures, As the mother cares for her children.
  19. Guest

    Gods Face

    Where do I go to see God's face? Is it in the reflection from the stained glass windows of the ornate cathedral Or in the rainbow after a summer evening's shower? Is it in the wooden cross that hangs prominently in the front of a chapel Or in the hand blistered from creating a home for one who had not? Is it in the podium from which magnificent sermons are preached Or in the fulfilled faces of children who won't go to bed hungry today for the first time in their lives? Is it in the flickering candles in the front of the church or in a friend's eyes as he wipes tears from your heart? For God is not confined by adorned walls or symbols of His glory. He cannot be described by an ancient relic or historical artifact. His face is in all he created. God's face is in the fading sunset over a wintry landscape. God's face is the quiet meadow As the three week old fawn nurses at her mother's breast. God's face is the laughter of a little boy as he wobbles on his bicycle Down the sidewalk for the first time without support. God's face can be found when we open our hearts to His love. Where do I go to hear God's voice? Is it in the pipe organ that plays a solemn hymn Or in the screams of a newborn baby as she sucks her first breath? Is it in the words of a preacher as he pounds his fist on the pulpit Or in the whisper of flapping butterfly wings as a gentle breeze carries it over the rustling grass? Is it in the chorus of a melody that is sung on the radio Or in the quiet prayers of children kneeling beside their bed before sleep? Is it in the typed text of a worn devotional book or in the quietness of falling snow under a full moon at midnight? For God's voice isn't limited to man's simple understanding, But the awesome power of His genius. God's voice is in all he gave voice to. God's voice is heard in the whistle of wind Through the willows on a country lake sheltered from civilization. God's voice is heard in the clap of thunder during August storm. God's voice is heard in the last serenade of the crickets In the cool autumn air. God's voice can be heard when we still our hearts to His love. Where do I go to feel God's touch? Is it in the embrace of a familiar stranger sitting next to you at church Or in the soft stroke of a grandmother's weathered finger's on her grandchild's cheek? Is it the hand that distributes pamphlets Proclaiming God's wrath on a street corner Or in the grasp of a toddler as he wraps his tiny hand around his father's finger to guide his first steps? Is it in the statues and decorations that adorn a sanctuary Or in the silent reward of an unseen kind act? Is it in the lukewarm words spoken in a time of need Or in the strength of another's shoulder when yours are too weary from life's struggles? For God's touch isn't felt in the objects or things that we fill our lives with, But in the indescribable moments when His presence is near. God's touch is in the painted face on a purple pansy waltzing with a gentle spring breeze. God's touch is in the warmth of the sun shining through a frosted window In the dead of winter. God's touch is felt as He guides us through the deep valley that lies in front of us. God's touch is felt when He wraps His unconditional loving arms around the child in all of us that longs to call Him Daddy. Waheguru
  20. Guru Nanak Dev Ji's visit to Mecca. Despite rejecting the prevalent sub-continental philosophies surrounding him, Guru Nanak Dev undertook extensive travels in visiting the sites of pilgrimage often associated with his neighboring traditions. He visited Rome to view and dissect the Christian faith, he visited many an eminent Hindu site to dispel prevalent superstitions accepted as spirituality whilst he visited Mecca to dispel the myth of a singular supreme faith. It is his visit to Mecca which has become a matter of extensive debate between Islamic and Sikh scholars. The queries raised by the critics are simple yet confounding to the layman. What truly occurred at Mecca. Did Guru Nanak Dev Ji actually visit the said location? Did he adhere to its tenets as prescribed by Islam? Did he conform his belief in the prophet and his revelation? Or is there a more divergent version to the event. One which narrates the truth in it's entirety and forgoes all notions of the Guru claiming Islam to be his faith? Let us see. The Guru always purported himself to be neutral and entirely indifferent to both the doctrines of Islam and Hinduism. He did not give credence to either of the said faiths being rational in their spiritual perspective and/or capable of liberating an adherent. Islamic scholars have often justified their fraudulent views, regarding the Guru's acceptance of Islam, by quoting several untraceable and more often then not extremely biased and heavily fraudulent sources devoid of any historical logic. These sources, and their so called rationality, are subsequently refuted by the Guru's own writings contained within the Sikh canon and events which transpired in his life. The arguments concerning the Guru's acceptance of Islam are laid as follows: 1.) The Guru paid obeisance to Allah at a mosque in his residential region. Despite such an event transpiring its logic, and course, has been heavily perverted by these pseudo-scholars. The Guru did indeed visit the mosque but for a more divergent reason than is claimed by our neo-scholars. His dictum that the existence of both Hindus and Muslims, as per their stratification, was meaningless in the eyes of the creator and as a result there truly was no distinctive entity defined as Hinduism or even Islam. If he truly had been a Muslim than such a statement would have been apostasy and he himself would have decried and eschewed any notion of citing it. When his ultimatum reached the ears of the regional Islamic authorities they immediately descended on him. In order to make him prove his claim, and potentially see and accept the supremacy of Islam, he was challenged to attend the ritualistic Islamic prayer at the local mosque if he truly abided by his own paragon. The Guru accepted this challenge and traversed to the said mosque. On entering and performing ablution he patiently stood still whilst the prayer was reiterated around him. After the conclusion the authorities approached him and chastised him for his conduct. Why did he not bow and kneel as they had done? They queried from him. The Guru answered with an extensive conundrum, citing the fact that no one truly had their heart in the prayer and as such he was confused as to what to do. Thus he decided to remain standing. When he was heavily criticized due to his blasphemy he provided an extensive insight into the minds of the authorities themselves. They had been concerned with the commercialization and upkeep of their respective horses he delved. This revelation finally exposed the hypocrisy of the ritualistic prayers and their performers. This very event proves the Guru's rejection of Islamic tenets. As per Islam only God (Allah) and his prophet, Muhammad, are allowed insight into the minds of men ('Al-Ghaib'). Thus the Guru's rejection, avoidance of performing a ritualistic prayer and divine insight proves him to be a non-muslim. 2.) The Guru included the Bani of several eminent Islamic saints on his canon. As per history the Guru included the Bani of four "muslim" saints in the Guru Granth Sahib Ji. Despite the label of "muslim" these individuals did not adhere to fundamental Islamic notions (parallel to the Guru and his subsequent successors). Despite using Arabian terminology Sheik Farid gave great credence to the dictums of re-incarnation, a recognition of humanity and the recognition of the metaphysical concept of avatar-hood. Bhagat Sadhna preached the notion of universality and belief in a God who was above any Abrahamic or Hinduistic constraints. Bhagat Bikhan as a sufi purported the concept of a creator beyond any responsibility and one who was not bound via fundamental constraints. Bhai Mardanna, the Guru's perpetual companion and for the sake of a debate referred to as a saint, himself accepted Guru Nanak's rejection of Islamic doctrines and believed in the Guru's contrary-to-Islam doctrine. Thus these individuals cannot be truly considered as muslims as they discarded all notions of ethnic, national and religious labels. 3.) The Guru visited Mecca. This is the crucial crux of the matter at hand and as such will be here forth dissected. Mecca despite being an autonomous nerve-center of Islam has remained a matter of controversy since it's inception as a pillar of Islamic centrality. Its indigenous occupants, as per neutral sources, were forced to conform to Islamic ideals, accepted the ethos or were subsequently killed in the following conflicts which arose from the prophet Muhammad's teachings. Historians, including eminent Islamic personalities themselves, had cast doubt on the veracity of Mecca's uniqueness and whether it warrants acceptance in the already paradoxical notions laid down by the Koran. The revolutionary poet easily showcases the rational perspective of Mecca and its pilgrimage observances: 'I search for the way, but not the way to the Ka'ba and the temple. For I see in the former a troop of idolaters and in the latter a band of self-worshippers.' -Rumi. Rumi's statement is only a cognitive piece of the ever greater self-doubting Islamic engine. Despite purporting extreme monotheism, muslims still continue unabashed in their pilgrimage to Mecca which more often than not is seen as being contrary to Islam's monotheistic doctrine and essentially an acceptance of idolatry. Despite visiting Mecca there is no record of Guru Nanak Dev adhering to the following procedure whose fulfillment is a fundamental obligation of every devout Mohammadean: 1.) The First Five Days. The pilgrim arrives at a location a specific distance away from the sight of veneration. He consecrates himself and abstains from sexual inter-course and damaging any life. Other then the notion of sexual inter-course the Guru would have rejected the doctrine of damaging any life. There are numerous examples in his writings which emphasize on the hypocrisy of promoting oneself as a preserver of life, whereas rejecting the fact that as per the divine being's wish when one walks when crushes life underneath one's own feet! When one breathes one destroys life in the air, whatever one does one ends up causing destruction of life. As such damaging any life deliberately (excluding micro-organisms) can be considered as being anathema to religion, but that too depending on the context of the situation. The pilgrim after performing hygienic ablutions commences an idolatrous procedure which involves the kissing of the black stone. Again, despite idolatry being taboo in Islam this very practice contradicts its fundamental dictums. The Guru was dead-set against idolatry, and there is no record of him performing such a paradoxical and unethical practice. 'Had I not seen the Prophet kiss you, I would not kiss you myself.' -Caliph' Umar addressing the Black Stone. 2.) The Sixth to Tenth Day. Now begins what many individuals label as a bizzare series of actions (whose rational explanations lie in pre-Islamic pagan practices). The pilgrim leaves the enclosure where the black stone is retained and commences a climb up Mount As' Safa. He then sprints from Mount As' Safa to the pinnacle of the neighboring Al-Marwah seven times repeating various incantations and prayers. In the evening he returns to Mecca, and repeats the actions of the previous five days. On the seventh day he listens to particular orations at Mecca and on the subsequent eighth day commences a journey towards Mina. In Mina he performs the ritualistic Islamic practices and on the ninth day traverses to Mount Arafat where he performs 'Wuquf' or the right of standing. The pilgrim after listening to an oration on repentance than races to Muzdalifah where he joins into the sunset prayers. The tenth day is a day of sacrifice and celebration in the Islamic prism. Early in the morning the pilgrim leaves Muzdalifah and reaches the three pillars in Mina. Here he stones each pillar collectively in commemoration of Abraham's stoning of the Devil. He then sacrifices a goat to commemorate the success of his entire journey. A fundamental energy, provided by belief, is needed for the observance of such a ritualistic journey. Despite Guru Nanak Dev Ji reaching Mecca he did not adhere to any of the procedural steps required for the success of one's undertaking. He instead went to the central mosque and commenced a debate with the Islamic clergy after performing a miraculous action. Even the saints whose teachings were incorporated into the Sikh ethos rejected the pilgrimage to Mecca. Voluminous sources provide evidence of how the Gurus, the saints and other eminent personalities rejected the notion of the Meccan pilgrimage as being nothing more than a blot on secular monotheism and spirituality. Let us now examine the Meccan pilgrimage in it's entirety. Is it truly a Mohammadean attribute or is there a more subtle truth residing underneath the surface? Whereas an orthodox muslim would cry blasphemy at any mention of an exegesis of Mecca, a researcher will not deter from his course. Rumi and Caliph Umar were not the only Islamic personalities to doubt or subtly diverge from the authenticity of Mecca. They were followed by numerous individuals, among them being Al-Ma'rai. How could an unflinching and extremist monotheist like Muhammad give credence to a practice so paradoxical to the very ethos he claimed to be delivering from God?! The answer lies in his interactions with the pre-Islamic residents of Arabia. From adolescent he was influenced by an amalgamated myriad of Zorostrian, Pagan, Jewish and Christian formulas which he combined to revive what he called the true faith. It was a decisive catalyst of a multi-fabricated ideology which he passed of as being original. A majority of the Jewish populace played to the prophet's senses when they discarded Moses and Jesus and accepted him as the messenger of God in their stead. Thus the original Mecca was identified as Jerusalem by Muhammad. Yet when the Jews awakened to the deceit being executed right under their very noses, they immediately expelled Muhammad and his entourage. Conveniently at the onset of this expulsion the prophet received a divine commandment from God to revamp the original ethos and adopt Mecca as the new pilgrimage region. This divine version however is refuted by the prophet's intelligence, he was aware that by capturing Mecca he could re-write it's history and associations to formulate a new practice with roots in an ancient rite. In A.H. 6 the Muslims tried penetrating Mecca but were refused entry by the residents. In A.H. 7 they finally succeeded in their design, and it was then that the prophet performed the Meccan pilgrimage. 'In the tenth year A.H. Muhammad made his pilgrimage to Mecca, the old shrine of his forefathers, and every detail of superstitious observance which he fulfilled has become the norm in Islam. As Wellhausen says the result is that "we now have stations of cavalry journey without the history of the Passion." Pagan practices are explained away by inventing Moslem legends attributed to Bible characters, and the whole is an incomprehensible jumble of fictious lore."' -S. Zwemer. There is historic evidence that pre-Islamic Arabia was rife with idolatry. The Nomadic tribals were ardent worshippers of various deities encapsulated by various idols or just a singular and simplistic stone. Clement of Alexandria, ca. 190, recorded this particular fetish which was extensively rife in the pre-Islamic world. Mecca and it's inner precincts, the 'Kaaba', are not Islamic creations but were birthed in antiquity. Even the Persians allude to the cubical structure containing a black stone which was observed as being an emblem of Saturn. In the vicinity of Mecca are several other idols which have gained a superficial Muslim character by allegedly being associated with various biblical personalities. The black stone which is extensively revered by the Islamic galaxy is a meteorite and composed of iridium. It is highly doubtful whether it is truly the same stone which was gifted by Gabriel to Ishmael to construct the 'Kaaba.' The original stone was carried of as booty by the Qarmatians in the fourth century, and restored by them after a long period of time. It is highly doubtful whether they honestly retrieved and returned the original stone. Historians and archaeologists are of the mind that the stone was originally a component of a parent idol, Hubal. Wellhausen summarizes Hubal to be the original Allah, as the Meccans are known to have exclaimed 'Hurrah for Hubal' on defeating the prophet near Medina. The circumambulation of the sanctuary was another prevalent rite adopted from Pagan practices by the prophet. The seven circumbulations reflect the faith expressed by a devotee to his particular diety, these also involved the caressing and kissing of the said idol. The extensive emphasis on the evening prayers at Muzdalifah and Mina were introduced by the prophet to rebut his solar associations. The moon gifted to Guru Nanak at Mecca, which is attested to be an Islamic symbol, has it's roots in tribal theology which attested to the divinity of heavenly bodies. The excessive race between As Safa and Al-Marwa signify the muslim connection with pre-Islamic deities. Pagan devotees ran between both regions to kiss the idols of Isaf and Naila to acquire fortune. The practice of rejecting the devil via stoning is another paganistic belief. Originally it was done to acquire fortune as the seasons bypassed. One can easily summarize the pilgrimage to Mecca as being nothing more than a revamped, and rejuvenated pagan tradition given an Islamic coloring to veil it's paradoxical nature. Guru Nanak who extensively decried and criticized the hypocrisy of religions and their lies would not have attended a region of such infamy and deceit. Even Islamic extremists are stumped when asked to provide proof of the Guru ever having giving any semblance of credibility or even recognition to Mecca. His visit to the site does not classify him as an Islamist alone. His earlier ideology and concept rebut any false pretense that he was a Muslim and as such an ardent member of his creed. Yet the fundamental query, how did the Guru penetrate Mecca, still remains.The question is found in the annals of Islamic history itself. From circa 700 A.D. to 1803 A.D. Mecca was under the jurisdiction of the Ottomans. Subsequently the administration of the said region was granted to the Caliphs. It was only in the early 1900's, when the Wahabbi ideology became prevalent that it was restricted to non-muslims. Thus Guru Nanak Dev Ji (1469-1539 A.D.) easily entered the city without any constraints. 'People come from far corners of the land to throw pebbles (at Satan) and to kiss the (black stone). How strange are the things they say! Is all mankind becoming blind to the truth? O fools! Awake. The rites ye hold sacred are but a cheat contrived by men of old who lusted after wealth; and gained their lust. and died in baseness- their law is dust!' -Al-Ma'ari. http://tisarpanth.blogspot.co.nz/2013/06/the-meccan-chronicle.html
  21. Wahegurujikakhalsawahegurujikifateh There was a Bhagat from Lahore called Chajju. One day at his door two labourers were stood outside. At the time it was raining. Bhagat Chajju looked at the labourers and asked why they were stood outside his door. They looked at Bhagatji and said that they work for a living outdoors doing labour. Their condition was such that when they didn't work, they didn't eat. They explained to Bhagatji that when it rains they don't find much work. As a consequence they had come to Bhagat Chajjuji's door in the hope of finding some work. Bhagatji invited them into his house to offer them work . He said not only will I feed you - sugar and koi - but I will pay you double your usual rate. Bhagatji offered 8 annas instead of the 4 annas the labourers were usually paid for a days work. Bhagatji then sat the two labourers down, gave them malas and said sit down and doing abhiyaas of Raam. At the end of the day Bhagatji fed the labourers and paid them 8 annas. He then told them come here daily and partake in this work and I will continue to pay and feed you in this way. The labourers looked at Bhagat Chajjuji and said this work is too difficult to do. We would rather lift and break stones than do hard manual labour than this work... Loose translation of Katha by Sant Gyani Baba Gurbachan Singh Ji Bhindranwale Why is it so hard? Wahegurujikakhalsawahegurujikifateh
  22. Wahegurujikakhalsawahegurujikifateh One time Sant Sundar Singh Ji Bhindranwale was taken to hospital with an illness. The Chief Khalsa Divan honorary secretary Dr. Diwan Singh Ji came to the hospital to have darshan of Mahapursh. Dr. Diwan Singh Ji had done darshan of many Brahmgyanis including Sant Baba Shaam Singh JI - the kirtani of Sachkhand Sri Darbar Sahib Ji. After exchanging Fateh with Santji he asked/did a benti to Santji to give a Bachan. Santji simply said I'm ill what Bachan can I possibly give? Santji then asked Dr. Diwan Singh Ji to examine him and begin some treatment. Dr. Diwan Singh Ji then proceeded to narrate an experience from his own life. He said to Santji that every time I switch on my car - from the engine itself I hear 'waheguru waheguru waheguru waheguru waheguru Dhan Guru Nanak Dev Ji waheguru waheguru waheguru waheguru waheguru'. Santji said you have a lot of bakhseesh and kirpa bestowed on you by Guru Sahib. Dr. Diwan Singh Ji then said I've told you about this kirpa now please give a Bachan. Santji smiled and said I will give Bachan but before that you are a doctor, please examine me and treat me. Hearing this Dr. Diwan Singh Ji took out his stethoscope and begin to examine Santji. Everywhere the stethoscope was placed only one thing was heard - Waheguru waheguru waheguru waheguru waheguru. This is the Nishani of a Gursikh. Very loose translation from katha by Giani Ram Singh. How my ears and my stethoscope long to meet a patient like Santji. Wahegurujikakhalsawahegurujikifateh
  23. Let us take a moment to sympathize with those individuals who want to see the film but cannot due to transport impossibilities in foreign nations. Some don't have cars, others don't have motorbikes. Can a seva be arranged in various nations to help such people. It just hit me as I am one of those individuals, like we can go in busses etc and contribute some finance towards our fare. Just a thought. As the fancy banana said I might be Nihal's next scapegoat. If so then you can always criticise me on BBC.
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