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  1. What do you guys think? It is very thought provoking isn't it? Res Publica. The rise and fall of the Sikh misls and the present day decay of Democracy. Often a commonwealth and/or a republic is built on the basis of the common good. The parameters which define this are however debatable and often victim to constant change. History is replete with examples of how the common good soon mutates into manifestations of corruption and avarice through the imperfectness of man. One such example is found in the rise and fall of the Sikh misls. A series of twelve confederacies (misls) which divided Punjab between themselves for the survival of the Sikh nation, but over time became hell bent on territorial conquest and achieving personal ambition. The concept, when presented to a mass gathering of Sikhs on March 29th 1748, was accepted with much gusto and cheering. At the time no one realised that the misls, which were to act as the lifeblood of the Punjab, would soon start to de-oxygenate it through their in-fighting. The misls, at first, were led by the glorious and Spartan Nawab Kapur Singh, a general whose only ambition was to create a united and singular nation for his community. His personality was the glue which bound the 11 confederacies together. At the time, this was no easy achievement. On one hand were the royal misls. Lead by successful and often wealthy leaders such as Jassa Singh Ramgarhia, and Charat Singh Sukarchakia; they were brave, resourceful and more often than not had their coffers full of finance. On the other hand was the reclusive Shahida, consisting entirely of the Akalis (traditional Sikh warriors) who relied on raids and looting to boost their financial position. Such a contrast could easily have caused divisions between the misls if it hadnt been for the strong-minded personality, of a single and militant leader. As time progressed each confederacy carved an extensive part of Punjab for itself. Obviously this lead it into conflict with the ruling regimes of the time. On one hand were the Mughals who occasionally approached them for help, on the other were the Marathas who were slowly consolidating their power on the sub-continent; whilst Afghanistan sent its raiders deep into Indian Territory for conquest and booty. By 1761, however, the confederacies were beginning to dominate Punjab and ultimately by 1780 had gained total control over Punjab. Long gone were the days of the Mughal and Afghani empires, now a new empire ruled Punjab and one which would become extensively synonymous with it; the Sikh empire. In the fashion of a true commonwealth it was moulded in a democratic form, with each and every one of the 11 chiefs holding a commune once a year at Amritsar (the religious capital of Sikh Dom) and bringing his/her problems to the attention of his/her companions. Yet reminiscent of todays democracies, strains of unease and tension were beginning to appear in these communes. Whereas at first there was a feeling of companionship and brotherhood, now there was an atmosphere of tension and unease. The maxim that power corrupts was beginning to take hold, and it was only a matter of time before past allies decided to drink each others blood. After the demise of Nawab Kapur Singhs charismatic successor, Jassa Singh Alhuwalia, in 1783 the confederacies declared open war on each other and the common good soon became clouded in the mists of profit and territorial conquest. The very leaders, who the common man relied on were now ignoring his wishes and setting his residence up for a fall. This inter-fighting saw the demise of many legendary warriors and politicians who would have contributed immensely in the growth of the Sikh sovereignty. The news of this in-fighting soon reached the ears of Zaman Shah, the Afghani emperor who decided to launch an offensive against Punjab. He succeeded in capturing the Sikh economical capital, Lahore, which weakened the confederacies even further. But rather than uniting together and facing this new threat, the confederates soon started extending their empire into North India towards Kashmir and Delhi. What was needed to preserve the common wealth of Punjab, and the common good was a shrewd and cunning leader. One who could unite the confederacies, by force if necessary, and give the state a new face. Only a few of the confederates possessed such a character, amongst them being Jassa Singh Ramgarhia, Mahan Singh Sukarchakia and the father son-duo (Jai Singh and Gurbax Singh) of the Kaniheya confederacy. However all were too busy in slaughtering each other and adding more area to their ever expanding territories. Furthermore Punjab so far had only ever been subject to imperial governing, whether at the hands of the Mughals, Afghanis and Sikhs was a different matter. So far a democratic imperial ship had failed the state. It had started off well but sunk half-way to its destination. What was needed was a change of government, the times required a single figure of power unlike Kapur Singh or Jassa Singh; a figure who retained the reins of power exclusively in his own two hands. So far corruption and avarice ran rife due to their being more than one powerful leader who paid tribute to the natural law of power, more than one powerful individual will always be a catalyst for conflict. This of course is reminiscent of many democracies, whichever leader rose to prominence in Punjab needed not only to subdue the confederacies but also demolish the old system. The catalyst for a new leader surprisingly was provided by the confederacies themselves. By this point in time all 11 had united against each other and were allying themselves with tributaries and kingdoms outside Punjab. It was to prevent an encroachment of external tributaries that the Kaniheyas and Sukarchakias bonded together in a pact. They also gave their solemn oath that if one was to attack any tributary of another confederacy, than he would share the profits with his partner. However it was not long before Mahan Singh, the ruler of the Sukarchakia confederacy, decided to break the pact. He along with his battalions attacked Kashmir and subdued its rulers, along with looting the state. This did not sit well with the Kaniheyas who decided to retaliate by crushing the Sukarchakias for once and for all. To this end Jai Singh sent his heir and son Gurbax Singh to attack Mahan Singh, who on the other hand allied himself with Jassa Singh Ramgarhia and Chief Sansar Chand. The battle which followed has gone down in history as the battle of Batala. Friend and foe alike slaughtered each other in a feast of blood and metal, steel clashed on steel and warriors thundered massive war cries as they charged at each other. Ultimately the fate of the battle was decided after the untimely demise of Gurbax Singh. The Kaniheyas were defeated, and the Sukarchakias, along with the Ramgarhias, carried the day. For many Sikhs at the time this was only another battle in a never-ending chain of battles. Yet this was the long-awaited catalyst needed for a refurbishment of Sikh sovereignty. When Jai Singh received news of his sons death, he instantly handed the reins of the Kaniheyas to his daughter-in-law, Sada Kaur. Not only did she gain a position of prominence in a much feared confederacy, but also became commander-in-chief of the said confederacys military power. It was expected that she, being possessed of a valorous spirit, would clash with Mahan Singh who was responsible for her husbands early demise; but she surprised even her most vocal critics when she sued for peace. Sada Kaur had seen Mahan Singhs young son, the prince Ranjit Singh. The boy, despite being in his teens, was extensively shrewd and heavily cunning. He also possessed great perseverance and strength of character, which was lacking in other potential confederate heirs. He had been a victim of chicken-pox on his birth, but had survived its initial effects. However as a result he was blind in one eye and was not much of a sight to view, yet despite these handicaps he had trained himself to become one of the best horsemen in Asia and was an expert in firing from a moving stead. Furthermore he was also possessed of a strong desire to see a reconstruction of the Punjab political scene; however he needed a strong mentor to keep him on track. Mahan Singh was constantly embroiled in his own conflicts, and the young Ranjit was often left to his own devices. He had already proved himself to be an apt general, and this combined with many other factors convinced Sada Kaur to betroth her daughter to him. Hence by the time Mahan Singh died, in 1792, Sada Kaur and Ranjit Singh had already discussed their plans to change the face of Punjab permanently. On one hand were the united Kaniheya and Sukarchakia confederacies, whilst on the other hand were the individual confederacies. Despite their differences, with each other, the confederacies at any given time could unite against the Kaniheya-Sukarchakia alliance and uproot it. To prevent this Sada Kaur and Ranjit Singh launched quick successive attacks on each and every confederacy. It was soon becoming evident to the confederates that Ranjit Singh would bring about their downfall if he was not stopped. But just as Lenin and his God, communism, became an unstoppable force in Imperial Russia; so too did Ranjit Singh in a divided Punjab. He was hell-bent on re-designing the commonwealth of Punjab and was not willing to let any obstacles interfere with his vision. To this end by the time he was in his twenties, he had succeeded in subduing 9 confederacies and only two remained. It is not known why he never pursued his course with Shahida. Maybe he was fearful of its legendary battle prowess, or respectful of its generals and commanders-in-chief. Whatever the reason, even up till his death he did not enter into any debate or conflict with Shahida. The Bhangi confederacy on the other hand was a different matter. They had been responsible for his fathers early demise and also controlled Lahore, which had been won back from Zaman Shah. Also in their possession was the Zamzama the most feared cannon in that part of Asia at the time. To this end and entranced by the prospect of gaining the economic capital of the state, Ranjit Singh planned an all-out attack. One which if he won guaranteed him absolute power over Punjab. Unbeknownst to him, however, was the fact that most of Lahores population wanted him to capture the city. It had become a heavily fought over region due to the confederacy in-fighting and Ranjit Singh presented it with the prospect of peace, in a long time. Other factors too convinced the residents of Lahore that Ranjit Singh was the right ruler for them. He wanted to rule solely, this would prevent an outbreak of internal conflict in the future as was the case with the confederacies. Not only did he want to become a sole figure of power, he was also possessed of extreme cunning. Rather than execute his vanquished opponents, he would grant them employment in his court and was also planning on extending Punjab. To this end he was eyeing China, Nepal, Tibet, Afghanistan and what remained of the Indian sub-continent. Thus not only was he expanding his empire, he was also giving it a strong political legacy. Disillusioned with a democratic-confederate state he had decided to take the burden of ruling solely on his own head. Such a man, the residents of Lahore reasoned, was worthy of power. Finally the day arrived which would decide the fate of the confederacies, 7th July 1799. Would democracy be victorious, or a dictatorial monarchy? The question hung heavy in the tense atmosphere. The Bhangis had extensive military equipment, and were expert tacticians. Ranjit Singh on the other hand had Sada Kaur and an army composed of high-spirited and valorous soldiers. By nightfall the fate of Lahore, and the confederacies as a result, was decided. Lahore had fallen. Ranjit Singh had succeeded in his designs to wipe out the confederacies and their democracy. The year 1799 finally announced a change in Punjabs fortunes and the birth of an empire which would stand on par with the undefeatable British Empire. This fall of the Sikh confederacies however is not solely intended to be a lesson in gaining allies and military victories. It is reminiscent of many political frameworks today. Democracy, which is accepted as being an epitome of equality, is increasingly distancing itself from its real purpose. Thus there is an increasing disillusion with the system, even within its fundamentalist supporters. How equal is an individual in a democracy? Is the main question. Democracy has mutated into nothing more than a battleground for the elite few. Whereas at first the Sikh confederacies listened to their citizens, and pursued courses in a collective manner, as time progressed they became heavily embroiled in their own personal matters and forgot the common-good. Once more the common man was left with no course to resort to, as the very leaders who he selected and supported turned against his welfare. Even today a majority of nations pursue a theoretically democratic policy, but in reality are battlegrounds of the elite; who have been granted the right to rule over the common man by the common man himself. Thus what the global village needs now, nay requires now, is a new form of governorship. Similar to Ranjit Singh wiping out the vestiges of the confederacy, a contemporary Ranjit Singh needs to vanquish the remnants of democracy and replace it with a much better system. One can argue, via a devils advocates perspective, that everything man creates is doomed to failure. But one can also argue that what man creates is subject to evolution, and democracy has long overstayed its own evolution.
  2. Sri Guru Arjan Sahib ji proclaims the Eternal Glory of Sri Guru Nanak Sahib in the following hymn: Gur Meri Pooja Gur Gobind Gur Mera Parbrahm Gur Bhagwant Gur Mera Deyo Alakh Abheyo Sarb Pooj Charan Gur Seyo Gur Bin Awar Nahi Main Thhaon Andin Japo Guru Gur Naon (Rahao) Gur Mera Gian Gur Ridey Dhian Gur Gopal Purakh Bhagwan Gur Ki Saran Raho Kar Jor Guru Bina Main Nahin Hor Gur Bohith Taray Bhav Paar Gur sewa Jam Te Chhutkaar Andhkaar Meh Gurmantar Ujaara Gur kai Sang Sagal Nistaara Gur Poora Payiaye Badhbhagi Gur Ki Sewa Dookh Na Lagi Gur Ka Sabad Na Metay Koiye GUR NANAK NANAK HAR SOYE Sri Guru Granth Sahib (864) http://www.srigurugranthsahib.org/guru-nanak/tuhi-nirankar.htm
  3. Today I made a very heavy, easily avoidable and massively stupid error which will probably prove fatal to me. There is this girl at school who I want to be friends with. Shes smart and serious. I like her. Today a few individuals at school found out. By tomorrow probably she will know, but this thought just struck me; I am looking for a girlfriend when it's not allowed. What do I do? What do I say to her tomorrow and above all how do I repent in the Guru's eyes? Basically my peers managed to get this stupid thing out of me, I like her.
  4. This is going to sound bitter and most likely damning and I really do not want your sympathy and nor am I a pessimist. But, the disunity of Sikhs will probably be the end of Sikhi. I have a friend who is poor and not a resident of the country which we live in. So what do people of the local Sikh community do? They decide that just because the family does not have residence: 1.) They should be kicked out of work. 2.) Kicked out of the Gurudwara. 3.) Rumours and slander should be spread about them. 4.) Make their lives as hard as possible. I have even seen amritdharis doing this!!!!!!!!!! Whilst in other communities, from my experience, its the other way around. On one hand for whatever damn reason, the Guru is not listening to this family's prayers. In India they don't even have a house or any family they go back they die. And it looks like they will go back and on the other hand the mother******* <banned word filter activated> community is dead-set against them. When these individuals leave the panth, we hanker on about "you have to be strong to be a Sikh" or try bringing them back but do we ever blame the right people? So one way or another crying over Khalistan, Rajoana and panthic matters will not help us. It will probably destroy us. When Sikhs are betraying Sikhs why do we prefer different treatments from others? Now it seems that just because the Guru for whatever reason does not listen to ardassa, local Sikhs think they have the right to kick people out of gurughars. If this family go to the gurudwara people give them the "look." Personally speaking after seeing such disgusting behaviour I have left the Gurudwara. Whats the point of going when no one focuses on the Guru but poverty stricken unfortunates. Afterwards committees get in fights "oh u made them leave," "u did" old idiots have their beards ripped out, women abuse and swords are drawn, ears are hacked off. Sheer drama from the very people who think they are kings of the world.The family itself has left the gurughar and their faith in the Guru is just about gone, 90% is gone and only 10% remains and even that is decreasing day by day. This sheer stupidness of our community is going to make us become only a memory in textbooks.
  5. Guest

    Free will

    WJKK WJKF Sangat Ji Do we have free will or does Waheguru control us and everything we do?
  6. Want to increase my nitnem from 5 Banis to more but want to recite Bir-Rass Banis. Can anyone suggest Bir-Rass Banis.
  7. Waheguruji ka khalsa Waheguruji ki fateh ji Dear Sangat ji There have been a couple of posts enquiring about Keertan Notations. Therefore, I'd like to start a thread dedicated to keertan notations alone. Any notations in previous posts in other threads will be pasted here along with some others. One post will have a keertan notation for one shabad alone. If anyone would like to request notations for a particular shabad they wish to learn, please PM me or start another thread. I request anyone to refrain from any kind of discussions on this thread so we could keep it for notations alone. Thank you.
  8. Can any Nihung Singh please check this and tell me whether I am wrong or right? http://tisarpanth.blogspot.com/b/post-preview?token=uTaaUjwBAAA.K_yfxuB2Yr87QAvAWBAIgQ.rAN2fk0rWmY-1TXcACJGuA&postId=7062767969032621260&type=POST
  9. http://abcnews.go.com/US/wireStory/ap-exclusive-sikh-shooting-victim-slowly-improves-18258027 Love the article. Really brings happiness to read, but just one minor quibble I had. Were they really speaking Hindi (if they were that is completely fine), but if they were speaking Punjabi why did Dinesh say they were speaking Hindi?
  10. 13Mirch

    Kaam.

    I gave into kaam today. It attacked me unexpectedly. It is starting to become a daily occurrence. What is wrong with me?
  11. Guest

    waheguru attributes problem?

    first answer this: Is waheguru 1.all loving 2.all knowing(knows everything) If yes then answer this (read with open mind) A man is walking on a straight road he arrived at a place where it divides into 2 roads.now if god is all knowing he must knew what path will the man take,that means man cannot take the other path,if so that means that the man has no free will of his own.if he takes the other path that means waheguru is wrong.as waheguru cannot be wrong this means man has know free will.if there is know free will that means waheguru controls everything.if that so then we do bad due to Waheguru's order and then we go to hell.if waheguru is all loving it must not happe.so either waheguru does not knows everthing or waheguru is not all loving. No offence just readed it somewhere Pleased to know your opinion
  12. In the chilly hours before sunrise a Mughal messenger came to negotiate with the Sikhs. However, Guru Sahib told the messenger to go away or face death. Inside the four walls of the mud-house Guru Sahib declared war. First one Singh came out and when he was about to become Shaheed (martyr), he roared the Jaikara (slogan) of "Sat Siri Akal!" As soon as the sound of "Sat Siri Akal" echoed throughout the battlefield, the next Singh came out to fight in the battleground. The Nawab was astonished at what these Singhs were made of. He remembered the sayings of the Sikhs that "One Sikh equalled Sava Lakh (125,000)" the bravery of one Sikh is equal to that of 125,000 ordinary men. With Guru ji's blessings, six of the Sikhs, Muhar Singh, Kirat Singh, Anand Singh, Lal Singh, Kesar Singh and Amolak Singh went forth to show their worth. Despite the overwhelming odds the Sikhs inflicted tremendous losses on the Mughals but eventually one by one they were fatally wounded and departed to join Waheguru. Baba Ajit Singh then went before Guru Sahib and said, "Pita ji (dear father), permit me to go and fight on the battleground and grace me with the opportunity to make my life fruitful and worthy in service of the panth." Guru Gobind Singh hugged his beloved son and gave him a Shastr (weapon). Little of a beard or moustache had yet appeared on Baba Ajit Singh 's face, showing how young he was. Every father wants to see his child get married, but this was the time of fighting the enemy and defending the path of righteousness. But, that day death was waiting and Baba Ajit Singh would be marrying death. The sun was about to rise. Guru saw that Nawab Wazir Khan intended to seize the fort of Chamkaur in one attempt. The Nawab surrounded the fort with his armies. At this time the Singhs made a benti (request) to Guru Sahib that since there was no means of escaping the siege, he should escape with the Sahibzade. However Guru Sahib told them that there is no difference between the Singhs and the Sahibzade. "You are all my sons! We will be victorious and we will all be free." Baba Ajit Singh boldly and valiantly came out of fort, accompanied with 5 other Singhs, which included one of the original Panj Piarey, Bhai Mohkam Singh. Guru watched the battle scene from the top of the fort. There was silence on all four sides. As they came into the battleground they roared, "Jaikarey", which sounded like the roar of a lion. Today the 5 Singhs felt proud that under the leadership of Baba Ajit Singh , they had been blessed with an opportunity to fight on the side of the truth and the correct path of Guru Nanak. Baba Ajit Singh with the five Sikhs advanced swiftly onto the battlefield displaying his great courage, bravery and skills with weapons. The enemy was immediately repulsed and many of the soldiers of thetreacherously deceitful Mughal and Hill forces met their deaths. Such was the fury of the Sikh contingent and the dedicated, continuous and precise support from the haveli-fortress that this small Sikh party of 6 bahadurs (brave men) of the Khalsa eliminated hundreds of brave enemy soldiers. The enemy in one section was completely paralysed and disabled by the enormous strength and sudden impact of the Khalsa unit. With protection fire from the fort, which kept the surrounding army units in check and blocked their involvement in the battle on the ground. After killing many hundreds of the enemy, the group began to take casualties. Slowly the impact of the unit began to diminished and after almost an hour, the enemy began surrounding the Sahibzada from all four sides. Baba Ajit Singh called out, "Come nearer if you have courage." The soldiers ran away frightened. Slowly, they began coming back in a larger group as not a single one of them had the courage to individually fight Baba Ajit Singh ji. The Singhs' weaponry skill on the battlefield reminded the Mughal soldiers of Ali their fabled warrior, and they feared for their lives. While fighting, Baba Ajit Singh's kirpan (sword) broke. He then began to fight with a Neja (spear). However, while killing one Mughal chief, it became stuck in his chest. Even then, Baba Ajit Singh remained in bliss and peace. While fighting, however, one by one the 5 Singhs were overcome and lost their life and became Shaheed (martyrs) of the Guru. One Mughal chief injured Baba's horse. As a result, Baba ji fought from the ground with his talwar (sword). With each blow of his sword, he split the enemy into two. When he struck the enemy twice with his sword, they got cut up into four pieces. Now as the army surrounded the sahibzada, Guru watched with keen interest to see how bravely his son would live his last few minutes of life. When Baba attained Shaheedi, Guru Sahib roared a Jaikara of "Sat Siri Akal" full of emotions and courage - a salutation to the Almighty for the blessing of such a brave and noble son. The news of Baba Ajit Singh attaining Shaheedi (martyrdom) spread. Hearing the news of his brother, Baba Jujhar Singh now desired to fight in the battlefield. He asked Guru Sahib, "Permit me, dear father, to go where my brother has gone. Don't say that I am too young. I am your son. I am a Singh, a Lion, of yours. I shall prove worthy of you. I shall die fighting, with my face towards the enemy, with the Naam on my lips and the Guru in my heart." Guru Gobind Singh embraced him and said, "Go my son and wed the life-giving bride, Death. May the Almighty be with you always" Guru Sahib gave blessings to Baba Jujhar Singh just like a father gives blessings to the bride on the day of her marriage. Guru added, "I asked my father to give his life for "dharam" (righteousness and justice). Today, what I told my father, I now tell you son." Bhai Himmat Singh and Bhai Sahib Singh (two of the original Panj Piarey) along with 3 other Singhs accompanied Sahibzada Baba Jujhar Singh . The Mughals were shocked at what they saw. To the enemy, it looked as if Ajit Singh had come back. "Whoever dies, let him die such a death, that he does not have to die again. (1)" (Ang 555, SGGS) Dead bodies lay everywhere. Baba Jujhar Singh chose to attack another section of the enemy. He had observed the enemy and chose to attack the section who were showing more aggression against the Sikhs in the mud-fort then the rest of the enemy. Initially, the enemy did not have any courage to formulate an attack against this second unit after the fury of the force displayed by Ajit Singh's unit. To them this appeared like a repeat of the same disaster that had befallen them an hour or two ago. They had not even had time to recover from the previous shock and now they had a second wave of the same enormously vibrant energy. This time the enemy was driven even further back; many just took flight as they thought that the Sikh numbers must have increased and so many of the enemy deserted the battlefield. This new force of six Khalsa soldiers killed many hundreds of the enemy; many simply ran away. The enemy were stunned by the heavy force and thrust of this second attack and had little choice but to retreat back. The Khalsa unit created a huge void in the enemy territory and a small circle of about 35 metres within the enemy ground was under the control of the Sikhs. No one had the courage to enter into this circle of control. Anyone who entered this area of command was immediately challenged and quickly extinguished. The Khalsa unit, with their backs to the centre of this circular area attacked the enemy courageously and with vigour at the perimeter of the controlled region. The Guru watched this development with pride and gratefulness to the Almighty and he knew that the Sikhs had learned the lessons of warfare well and would soon join the many hundreds of Sikh martyrs who had attained the highest honour of Dharam. The Almighty had indeed blessed the Sahibzade and the Sikhs with true bravery and deepest understanding of the Guru's message. Slowly, due to the huge number of the enemy, they eventually assembled around Baba Jujhar Singh. He was now surrounded and had a Neja (spear) in his hand. Wherever the Neja hit, the enemy was destroyed. He also used a Khanda (double-sword), with which he killed the enemy as a farmer mows down his crop. Guru saw that Jujhar Singh was being surrounded and the opportunity to kill the Mughal soldiers was decreasing. For over 2 hours the Khalsa unit had continued to desolated the enemy. They were becoming tired. Guru Gobind Singh providing protection cover for the Sahibzade So Guru Sahib fired volleys of arrows in the area around the Sahibzada's unit giving 'protection fire' to the Sikh soldiers. The person providing protection fire must be very skilful and precise because if the target is missed, people on the same side can be killed giving rise to 'casualty from friendly fire'. Guru sahib continued to give protection cover with arrows for almost 30 minutes, but none of the 5 Singhs or Baba were hit or injured by the arrows. Baba ji and the 5 Singhs demonstrated the Sikh concept of one equalling the bravery and courage of "Sava Lakh" (125,000) humans. Baba Jujhar Singh eventually was able to break the ring of the Mughal army soldiers surrounding him. However, due to the huge number of enemy soldiers, Baba eventually attained Shaheedi but died a hero's death in the fight against tyranny and falsehood. "That person alone is known as a spiritual warrior, who fights in defence of religion. They may be cut apart, piece by piece, but they never leave the field of battle. 22." (Ang 1105, SGGS) This was truly a sign of a dedicated warrior! By the time Baba Jujhar Singh had attained Shaheedi nightfall had arrived and the moon could be seen in the sky. Guru Sahib wrote in his composition, the Zafarnama: "What trust can I have on your oath on Koran? Otherwise, why should I have taken this path of taking up the sword?" (Line 23, Zafarnama) When I was reading this I was crying so much and I still am.How my guru gave up his own blood to protect us Sikhs.How are we repaying the almighty guru?By shaving,cutting our hair,etc? Please people I beg of you take the gurus Amrit.I feel bad for the ones who say that they will or they will do it soon.You only have limited amount of breaths so make use of them.Please Sangat ji don't make my my wahegurus son guru gobind Singh ji maharajs sacrifice go in vain.Please take guru ka amrit and become a real Singh.Those who haven't taken the Amrit are not singhs and please be ashamed to call your self singhs.You are sheep.Not lions but sheep. This is my benti.Please make your guru happy. I am not that sorry of I hurt your feelings but the truth hurts doesn't it. Waheguru ji ka Khalsa Waheguru ji ki Fateh.
  13. WAHEGURU JI KA KHALSA WAHEGURU JI KI FATEH || SADHSANGAT JI WITH GURU SAHIB MAHARAJ JI'S KIRPA DAS IS GOING TO START POSTING MORE AMAZING SAKHIAN AS OFTEN AS POSSIBLE | Kartar Singh And The Pathaan In the second world war, the Sikhs fought in the British army and many Sikhs gave their lives fighting for Britain. Many Sikhs fought in Europe too and the Sikhs were recognized for their outstanding performance in the war. After the war was over, the Sikh regiments were brought back to India by road. As thus, they had to pass through Afghanistan and present day Pakistan, to arrive in India. When the Sikh regiment reached Jamraud, the Sikhs requested the officer in charge to stay at Jamraud as they wanted to visit the Gurdwara that stands there in the sweet memory of the greatest general Sardar Hari Singh Nalwa. The officers agreed and the Sikhs stayed there for some days. As the military had stationed in Jamraud, the Sikhs took liberty to visit adjoining places. The residents of Jamraud did not know too much about the Sikhs and showed curiosity to know about them. One such person was the wife of a Pathan general called Abdul Qiyoom Khan. She had not seen the Sikhs before and when she saw singhs with parkaash beards and well-built bodies, she asked her husband who they were. Abdul Qiyoom Khan praised the Sikhs and their bravery just as a big-hearted warrior would praise another warrior. He told her about the background of the Sikhs and how they were known for their courage and strength. The pathaans too are known for their bravery and if we read the history we find out that the residents of this area that was known as Gandhaar Desh (mother of Duryodhan – Gandhari was from this area) at the time of Mahabharat. These people ruled India for many years and they were stopped by only one person and that person was Sardar Hari Singh Nalwa. For this reason, the old people of that area had respect and considerable fear for the Sikhs. Anyway, after hearing the stories of bravery of Sikhs, from her husband, she jokingly told her husband that the reason she married him was because of his bravery. The pathaan, when he heard this, got hurt and with hurt ego, immediately shot back at his wife saying that he did realize that these Sikhs were brave but they were not more brave than him. He said that he would prove this to his wife. Saying this, the pathaan immediately arrived at the place where the Sikh regiment was stationed. He went to the officer in-charge and challenged the Sikhs for a one-on-one fight. Abdul Qiyoom Khan was a very accomplished warrior of his area and was the sardaar of the tribal army in his area. He was close to 6’5” tall and had a huge body. When the Sikhs heard his challenge, they started thinking how to respond, since this happened so fast. When he challenged again, a Singh by the name of Kartar Singh accepted his challenge. Kartar Singh was not very tall in height but he had a well-built body. It was decided that the fight would take place the following day at so and so time. The next day, the pathaan arrived a little early along with his supporters. When the time of the match came, Kartar Singh did not arrive on time. The pathaans thought that he had ran away, scared of fighting Abdul Qiyoom Khan. This incident was recorded by the the goraa (Englishman) who acted as a referee in the competition. His name was M. Crafts. Anyway, a Sikh soldier was dispatched to get Bhai Kartar Singh. When the soldier arrived at this tent, he found him standing in ardaas. Unaware of his surroundings, Kartar Singh urged Guru Gobind Singh jee for strength and said that he did not have any strength of his own and that he was relying fully on Guru Sahib alone. Doing ardaas along these lines, Bhai Kartar Singh arrived at the place of competition. Most independent observers had thought that this match would not last more than 10 minutes and will result in the death and defeat of Kartar Singh. Both warriors were allowed to use any weapon they wanted and they both used swords to fight. They both were very skilled in fighting. They both did vaars (attacks) on each other and very diligently saved the vaars of their opponent. The singh was fighting so well, that the pathaan who had thought of crushing him in minutes was taken aback by the fierce resistance posed by Kartar Singh. After half an hour, when no one emerged as a clear winner, the competition was briefly stopped for about 10 minutes. The pathaan came to his side of the ring and drank grapes juice. The singh on the other hand only drank water and closed his eyes to thank Guru Kalgidhar Sache Paatshah, who let gave him the strength to face a strong opponent as the pathaan. When they came back after the second round, the pathaan got a little impatient and challenged Kartar Singh to save his vaar. When a person loses his cool in a battle or competition, he or she is bound to lose a little bit of focus and concentration. This is what happened to the pathaan. He did a great vaar on Kartar Singh who in turn very diligently stopped it and did a counter vaar, which resulted in the pathaan getting seriously injured, thus ending the competition in Kartar Singh’s favour. After the competition Kartar Singh quietly left the place and while the Sikhs were celebrating he went to his tent to perform an ardaas of thanking Guru Sahib for his victory. The words on his lips were: BHAYEE JEET MERI, KIRPA KAAL TERI|| (O Vaheguru, I attained victory because of your grace) DHAN GURU DHAN GURU DE PYARE COURTESY OF SIKHLIONZ.COM GO TO THEIR SITE FOR MORE AMAZING SAKHIAN. WAHEGURU JI KA KHALSA WAHEGURU JI KI FATEH ||
  14. How do we bust apart the myth that Indra set up Sant Ji? This Indian Vikram Chopra is spreading the crap on facebook that there is even newspaper proof of this from the time.
  15. Are there any historical sources such as hukamnamas etc concerning Damdami Taksal?
  16. Satguru Guru Nanak Dev Jee De Prakash Purab Diyan Sab Sangat nun Lakh Lakh Vadhayian One of y favourite Raagis - http://www.youtube.com/watch?v=QiKJfiPCtd8
  17. Anyone have any eyewitness accounts of Operations Blackthunder 1 and 2? Thank you Ji.
  18. Waheguru Naal Man Jurdan Da Sadhan By Bhai Sahib Bhai Veer Singh Ji A very nice Singh shared this with me. It's great, a must read. Naam-Simran-by-Bhai-Veer-Singh-Ji.pdf
  19. I did this write up of sorts on why Ram Chandar, is not the Guru Sahibaan's Ram: RAM CHANDAR. WHO IS HE? AND HOW DO SIKHS VIEW HIM? Over time Right-Wing Hindu politicians have come up with the argument that the name of Ram is mentioned more than any other name in Gurbani. No other Sikh source supports this 'hyped-up' claim, nor have these right-wing extremists provided any proof except books published by them or the teachings of self-styled theologians. This has obviously lead to a heated debate as to who Ram is according to Gurbani. Guru Sahiban have u sed the name of Ram in Gurbani to mean Waheguru. Out of the many shabads which prove this claim we chose the following from Gurbani, to prove our point: ਕਬੀਰ ਰਾਮ ਕਹਨ ਮਹਿ ਭੇਦੁ ਹੈ ਤਾ ਮਹਿ ਏਕੁ ਬਿਚਾਰੁ ॥ Kabīr rām kahan mėh bẖeḏ hai ṯā mėh ek bicẖār. Kabeer, it does make a difference, how you chant the Lord's Name, 'Raam'. This is something to consider. ਸੋਈ ਰਾਮੁ ਸਭੈ ਕਹਹਿ ਸੋਈ ਕਉਤਕਹਾਰ ॥੧੯੦॥ So▫ī rām sabẖai kahėh so▫ī ka▫uṯakhār. ||190|| Everyone uses the same word for the son of Dasrath and the Wondrous Lord. ||190|| ਕਬੀਰ ਰਾਮੈ ਰਾਮ ਕਹੁ ਕਹਿਬੇ ਮਾਹਿ ਬਿਬੇਕ ॥ Kabīr rāmai rām kaho kahibe māhi bibek. Kabeer, use the word 'Raam', only to speak of the All-pervading Lord. You must make that distinction. ਏਕੁ ਅਨੇਕਹਿ ਮਿਲਿ ਗਇਆ ਏਕ ਸਮਾਨਾ ਏਕ ॥੧੯੧॥ Ėk anekėh mil ga▫i▫ā ek samānā ek. ||191|| One 'Raam' is pervading everywhere, while the other is contained only in himself. ||191|| Bhagat Kabir here has made a distinction for himself as to who the real Ram is. One Ram, the son of Dasrath and incarnation of Vishnu is contained only within himself. The other Ram, Bhagat Kabir's Ram is all pervading and everywhere. He is the one who Guru Sahiban termed as Akal Purakh, Waheguru Hari etc. Guru Nanak Dev Ji states: ਨਾਨਕ ਨਿਰਭਉ ਨਿਰੰਕਾਰੁ ਹੋਰਿ ਕੇਤੇ ਰਾਮ ਰਵਾਲ ॥ ਕੇਤੀਆ ਕੰਨ੍ਹ੍ਹ ਕਹਾਣੀਆ ਕੇਤੇ ਬੇਦ ਬੀਚਾਰ ॥ "The Formless alone, Nanak, is without fear, many are Ramas as the dust of His Feet, many Krishnas. Many are their stories and many are the Vedas." (SGGS - Ang 464). There are many Ramas who are the dust of his feet. The 'his' in this question again is Akal Purakh. Guru Gobind Singh Ji is often stated as having worshipped Ram, due to him writing Ram Avtar. It is stated that Guru Sahib deviated from the path of the following Gurus by writing Ram avtar but lets see what the Guru has to say about Ram, in Ram avtar: "Ever since I have grasped Your feet, I have not thought of anybody else. I do not accept the doctrines enunciated by various faiths, believing in Ram, Rahim, Puranas and Qoran. The Simritis, Shastras and Vedas mention different concepts but I do not subscribe to any of them. O God, the Sword-bearer (of justice)! With Your Grace, all that has been uttered by me has been done under Your command. Dohra! I have shunned every door and have entered Your door Please hold my arm and keep my honour, Gobind is ever Your slave." (Raam Avtar, Guru Gobind Singh). Ram Chander was born of a woman. His mother's name was Kaushalya. Puranic sources relate that Dasrath, Ram's father, had no son but three wives. He performed a yajna to have his wife beget sons. Kaushalya gave birth to Ram. Ram cannot be God if we look at Gurmat because he was born of a woman: ਸੋ ਮੁਖੁ ਜਲਉ ਜਿਤੁ ਕਹਹਿ ਠਾਕੁਰੁ ਜੋਨੀ ॥੩॥ ਜਨਮਿ ਨ ਮਰੈ ਨ ਆਵੈ ਨ ਜਾਇ ॥ ਨਾਨਕ ਕਾ ਪ੍ਰਭੁ ਰਹਿਓ ਸਮਾਇ ॥੪॥੧॥ "Let that mouth be burnt, which says that our Lord and Master is subject to birth. ||3|| He is not born, and He does not die; He does not come and go in reincarnation. The God of Nanak is pervading and permeating everywhere. ||4||1||" (SGGS - Ang 1136). Many other aspects of Ram are rejected outright by Gurbani. Ram is often accepted as being an incarnation of Vishnu. The seventh to be exact. Gurbani says: ਨਿਰੰਕਾਰੁ ਪ੍ਰਭੁ ਸਦਾ ਸਲਾਮਤਿ ਕਹਿ ਨ ਸਕੈ ਕੋਊ ਤੂ ਕਦ ਕਾ ॥ ਬ੍ਰਹਮਾ ਬਿਸਨੁ ਸਿਰੇ ਤੈ ਅਗਨਤ ਤਿਨ ਕਉ ਮੋਹੁ ਭਯਾ ਮਨ ਮਦ ਕਾ ॥ "O Formless Lord God, You are eternally intact; no one can say how You came into being. You created countless Brahmas and Vishnus; their minds were intoxicated with emotional attachment." (Ang 1403). Countless Vishnus who themselves are attached to creation but not the creator. Whats the point of worshipping one when there are countless more? Guru Gobind Singh Ji clearly states: ਮੈ ਨ ਗਨੇਸ਼ਹਿ ਪ੍ਰਿਥਮ ਮਨਾਊਂ ॥ ਕਿਸ਼ਨ ਬਿਸ਼ਨ ਕਬਹੂੰ ਨਹ ਧਿਆਊਂ ॥ ਕਾਨ ਸੁਨੇ ਪਹਿਚਾਨ ਨ ਤਿਨ ਸੋਂ ॥ ਲਿਵ ਲਾਗੀ ਮੋਰੀ ਪਗ ਇਨ ਸੋਂ ॥੪੩੪॥ “I do not seek blessings or hail Ganesh before I start any task. (In old times, often Ganesh would be hailed before starting any task). Nor do I worship Krishan or Vishnu etc. I have heard of them but I do not recognise any of them. I am engrossed in the loving devotion of my Lord (Waheguru) alone.” (DG – P. 733, Krishan Avtar. How could the Gurus have worshipped Rama when they did not believe in his source Vishnu? Our Gurus were the one and same jot from beginning till end they would not have contradicted their actions in the predecessor's form. How hard is all this for Hindus to understand? They can understand flying apes, ten-headed demi-gods but not a soul being the same yet with different bodies. A Sikh is required by the Guru to place his faith only in the Guru: :ਸਤਿਗੁਰੁ ਮੇਰਾ ਸਦਾ ਸਦਾ ਨਾ ਆਵੈ ਨਾ ਜਾਇ ॥ Saṯgur merā saḏā saḏā nā āvai na jā▫e. My True Guru, forever and ever, does not come and go. ਓਹੁ ਅਬਿਨਾਸੀ ਪੁਰਖੁ ਹੈ ਸਭ ਮਹਿ ਰਹਿਆ ਸਮਾਇ ॥੧੩॥ Oh abẖināsī purakẖ hai sabẖ mėh rahi▫ā samā▫e. ||13|| He is the Imperishable Creator Lord; He is permeating and pervading among all. ||13|| What else does Gurbani say about the devte? A:ਰਾਮੁ ਗਇਓ ਰਾਵਨੁ ਗਇਓ ਜਾ ਕਉ ਬਹੁ ਪਰਵਾਰੁ ॥ रामु गइओ रावनु गइओ जा कउ बहु परवारु ॥ Rām ga▫i▫o rāvan ga▫i▫o jā ka▫o baho parvār. Raam Chand passed away, as did Raawan, even though he had lots of relatives. and ਬ੍ਰਹਮ ਮਹੇਸਰ ਬਿਸਨ ਸਚੀਪਿਤ ਅੰਤ ਫਸੇ ਜਮ ਫਾਸਿ ਪਰੈਂਗੇ ॥ ब्रहम महेसर बिसन सचीपित अंत फसे जम फासि परैंगे ॥ Brahma, Shiva, Vishnu and Consort of Sachi (Indra) would ultimately fall in the noose of death.(Sri Dasam Granth Sahib) Even Ram Chand passed away, yet God never takes birth nor dies according to Gurmat; so Ram cannot be God. ਏਕ ਸਿਵ ਭਏ ਏਕ ਗਏ ਏਕ ਫੇਰ ਭਏ ਰਾਮਚੰਦ੍ਰ ਕ੍ਰਿਸਨ ਕੇ ਅਵਤਾਰ ਭੀ ਅਨੇਕ ਹੈਂ ॥ Ek Siv Bhae Ek Gae Ek Pher Bhae, Raamchanndra Krishan Ke Avtaar Bhee Anek Hain|| एक सिव भए एक गए एक फेर भए रामचंद्र क्रिसन के अवतार भी अनेक हैं ॥ There was one Shiva, who passed away and another one came into being; there are many incarnations of Ramchandra and Krishna. 66810 ਦਸਮ ਗਰੰਥ ਸਾਹਿਬ : ਪੰਨਾ ੪੮ ਪੰ. The Guru's Ram on the other hand is Waheguru Akal Purakh as proved by Bhagat Kabir Ji's Shabad. Of course many Hindus argue that thats only Bhagat Kabir Ji's thinking. But we have to remember that the Gurus, Bhagats, Bhatts, Gursikhs in reality all had one Guru and that was God, Waheguru. It is him they tell man to worship not any son of Dasrath who couldn't protect even his own wife! Now let us look at some facts about Ram Chandar, is he really an embodiment of Gurmat? 1.) Bali, the king of Kishkindha was at war with Raksash named Mayavi. Bali pursued Mayavi deep into a cave in the earth. Before going he asked his brother, Sugriva to wait outside the cave. Sugriva however had other plans. He returned to Kishkindha and declared himself King. As prime minister he appointed Hanuman, the simian demi-God. In this grab of power he derived Angad, the son of Bali of kingship. When Bali came out of the cave, after killing his nemesis he did not find Sugriva there. After coming to know of what had transpired he raised an army and drove Sugriva out of Kishkindha. The two brothers were now openly at war and had become enemies. Knowing fully well the deception of Sugriva and his greed Ram Chandar (the so-called king of Dharma) still decided to help him against forth righteous Bali. In one of the battles fought between the two brothers, Ram 'Ji' hid behind a tree and through deception gave orders to kill Bali. After Bali's death he appointed Sugriva as the king of Kishkindha. The kingship belonged to the next of kin Angad, yet Angad was forgotten in all this. Sugriva had already proven his colours once so could not have been appointed as the boy's supervisor, yet what did Ram 'Ji' do though? He helped in the demise of an innocent king and that too through deception. It was due to this incident that Sugriva offered to help Ram 'Ji' in attacking Ravan. Many anti-Panthic forces have the cheek to compare this incident with Guru Gobind Singh Ji's helping of Bahadur Shah. One fact straight away destroys this comparision, and that fact is that Bahadur Shah was the rightful heir to Aurangzeb's throne. Secondly he had himself gone to Guru Gobind Singh Ji as a supplicant. Guru Sahib helped him, irregardless of his (Bahadur Shah's father's misdeeds). Nor did Guru Ji fear the mughals, who at this stage had given up pursuing him and after Aurangzeb's fanatic policies were beginning to crumble. The very fact that Bahadur Shah had to ask Guru Ji for assistance in helping crush rebellion against him by various members of his families shows the weakness of the mughals. Furthermore the mughal records at the time can prove this. 2.) According to the 'Balmik Sarg' (6-115) after the deaths of Ravan, and his son Inderjeet; Hanuman brought Seeta to Ram 'Ji'. Great king Ram 'Ji' however couldn't care less at this stage. taaM tu paarshve sthitaaM prahvaaM raamaH saMprekShye maithiliim | hR^idayaantargataM bhaavaM vyaahartumupachakrame || 6-115-1 1. samprekShya= seeing; taam maithiliim= that Seetha; sthitaam= who stood; paarshve= at his vicinity; prahvaam= bowing low; raamaH= Rama; upachakrame= began; vyaahartum= to tell; bhaavam= his feeling; hR^idayaantargatam= hidden in his heart (as follows). Seeing that Seetha, who stood at his vicinity bowing low, Rama began to tell his feeling hidden in his heart (as follows): eShaasi nirjitaa bhadre shatruM jitvaa raNaajire | pauruShaadyadanuShTheyaM mayaitadupapaaditam || 6-115-2 2. bhadre= my dear lady!; eShaa= you; asi= are; nirjitaa= won back (by me); jitvaa= after conquering; shatrum= the enemy; raNaajire= in the battle-field; tat yat= that which; anuShTheyam= is to be done; pauruShaat= through human effort; upapaaditam= has been accomplished; mayaa= by me. "You are won back by me, after conquering the enemy in the battle-field, my dear lady! That which is to be done through human effort, has been accomplished by me." gato.asmyantamamarShasya dharShaNaa saMpramaarjitaa | avamaanashcha shatrashcha yugapannihatau mayaa || 6-115-3 3. gataH asmi= I have come to; antam= the end; amarShasya= of my indignation; dharShaNaa= and my outrage; sampramaarjitaa= has been completely requited; shatrushcha= and the enemy; anumaanashcha= as well as the contempt; nihatau= have been wiped out; yugavat= all at once; mayaa= by me. "I have come to the end of my indignation and my outrage has been completely requited as also the contempt against the enemy have been wiped out, all at once, by me." adya me pauruShaM dR^iShTamadya me saphalaH shramaH | adya tiirNapratijJNo.ahaM prabhavaamyadya chaatmanaH || 6-115-4 4. adya= now; me= my; pauruSham= manly strength; dR^iShTam= has been seen (by all); adya= today; me= my; shramaH= toil; saphalaH= has borne fruit; adya= now; aham= I; tiirNa pratijJNaH= have fulfilled my promise; adya= today; prabhavaami= I am the master; aatmanaH= of myself. "Now, my manly strength has been seen by all. Today, my toil has borne fruit. Now, I have fulfilled my promise. Today, I am the master of myself." yaa tvaM virahitaa niitaa chalachittena rakShasaa | daivasaMpaadito doSho maanuSheNa mayaa jitaH || 6-115-5 5. yaa tvam= you, who; virahitaa= became deserted from me; niitaa= was taken away; chalachittena rakShasaa= by a ficle-minded demon; doShaH= the wrong; daivasampaaditaH= brought about by the destiny jitaH= has been corrected; mayaa= by me; maanuSheNa= a human being. "The wrong done to you, when you were deserted from me, in that you were taken away by a fickle-minded demon, which was ordained by the destiny, has been corrected by me as a human being." saMpraaptamavamaanaM yastejasaa na pramaarjati | kastasya pauruSheNaartho mahataapyalpachetasaH || 6-115-6 6. kaH arthaH= what is the use; pauruSheNa= of a prowess; tasya mahataapi alpachetasH= of a weak-minded man, even if it is mighty; yaH na pramaarjati= who does not wipe out; sampraaptam avamaanam= the insult fallen to his lot; tejasaa= by means of his energy? "What is the use of a prowess, however great, of that weak-minded man who does not wipe out, by his energy, the insult fallen to his lot?" laN^ghunaM samudrasya laN^kaayaashchaapi mardanam | saphalaM tasya cha shlaaghyamadya karma hanuumataH || 6-115-7 7. shlaaghya= the praise-worthy; karma= act; tasya hanuumataH= of that Hanuma; laN^ghanam= (namely) the crossing; samudrasya= of the ocean; mardanam cha= and the destroying; laN^kaayaaH= of Lanka; the destroying; laNKaayaaH= of Lanka; adya= today; saphalam= has borne fruit. "The praise-worthy act of Hanuma in the form of crossing of the ocean and the destroying of Lanka, has borne fruit today." yuddhe vikramatashchaiva hitaM mantrayatastathaa | sugriivasya sasainyasya saphalo.adya parishramaH || 6-115-8 8. parishramaH= the endeavour; sugriivasya= of Sugreeva; sa sainyashcha= together with his army; vikramataH= for his attack; yuddhe= in the battle; tathaa= and; mantrayataH= his counsel; hitam= of a good advice; saphalah= is fruitful; adya= today. "The endeavour of Sugreeva, who exhibited his prowess on the battle-field with his army and tendered a good advice, is fruitful today." vibhiiSaNasya cha tathaa saphalo.adya parishramaH | viguNaM bhraataraM tvaktvaa yo maaM svayamupasthitaH || 6-115-9 9. tathaa= furthermore; parishramashcha= the exertion; vibhiiShaNashcha= of Vibhishana; yaH= who; tyaktvaa= after abandoning; bhraataram= his brother; viguNam= who was void of good qualities; svayam= andpersonall; upasthitaH= reached; maam= me; saphalaH= is fruitful; adya= today. "Furthermore, the exertion of Vibhishana, who after deserting his brother who was void of good qualities, sought my presence, is fruitful today. ityevaM vadataH shrutvaa siitaa raamasya tadvachaH | mR^igiivotphullanayanaa babhuuvaashrupariplutaa || 6-115-10 10. shrutvaa= hearing; tat= those; vachaH= words; vadataH= spoken; tiyevam= thus; raamasya= by Rama; siitaa= Seetha; utphullanayanaa= her eyes wide open; mR^igiiva= like those of a female-deer; babhuuva was; ashrupariplutaa= filled with tears. Hearing those words spoken thus by Rama, Seetha with her eyes wide open like those of a female-deer, was bathed in tears. pashyatastaaM tu raamasya samiipe hR^idayapriyaam | janavaadabhayaadraajJNo babhuuva hR^idayaM dvidhaa || 6-115-11 11. hR^idayam= the heart; raajJNaH raamasya= of King Rama; pashyataH= as he saw; taam= Seetha (hR^idaya priyaam= the beloved of his heart); samiipe= near him; babhuuva dvidha= was torn; janavaada bhayaat= for fear of the talk of the public. The heart of King Rama, as he saw Seetha, (the beloved of his heart) near him, was torn for fear of public scandal. siitaamutpalapatraakShiiM niilakuJNchitamuurdhajaam | avadadvai varaarohaaM madhye vaanararakShasaam || 6-115-12 12. madhye= in the midst; vaanara raakShasaam= of monkeys and demons; avadat vai= Rama spoke; siitaam= to Seetha; utpala patraakShiim= whose eyes resembled the petals of a lotus; niila kuN^jitu muurdhajaam= hair, dark in hue as also curled; vanaarohaam= and hips, excellent. In the midst of monkeys and demons, Rama spoke (as follows) to Seetha, whose eyes resembled the petals of a lotus, who wore dark curly hair and was endowed with fine hips. yatkartavyaM manuShyeNa dharSaNaaM pratimaarjataa | tatkR^itaM raavaNaM hatvaa mayedaM maanakaaN^kkShiNaa || 6-115-13 13. mayaa= by me; maanakaaN^kShiNaa= wanting for an honour; tat idam= this particular act; yat= which; kartavyam= ought to be done; manuShyeNa= by a man; kR^itam= has been done; hatvaa= in killing; raavaNam= Ravana; pratimaarjitaa= and thus wiping away; dharShaNaam= the insult. "I, wanting for an honour, have done this particular act, which ought to be done by a man, in killing Ravana and thus wiping away the insult meted out to me." nirjitaa jiivalokasya tapasaa bhaavitaatmanaa | agastyena duraadharShaa muninaa dakShiNeva dik || 6-115-14 14. nirjitaa= (you have been) won by me; bhaavitaatmanaa= whose mind stands purified; tapasaa= by asceticism; dakShiNaa dik iva= as the southern quarter; duraadharShaa= which was difficult to be approached; jiivalokasya= by the world of mortals; (was conquered by) agastyena= by the Sage Agastya. "You have been won by me, whose mind stands purified by asceticism as the southern quarter, which was difficult to be approached by the world of mortals, was conquered by the Sage Agastya." viditashchaastu bhadraM te yo.ayaM raNaparishramaH | sutiirNaH suhR^idaaM viiryaanna tvadarthaM mayaa kR^itaH || 6-115-15 rakShataa tu mayaa vR^ittamapavaadam cha sarvataH | prakhyaatasyaatmavaMshasya nyaN^gaM cha parimaarjataa || 6-115-16 15-16. viditaH astu= let it be known (to you); ayam yuddhaparishramaH= that this endeavour in the shape of war; sutiirNaH= which has been successfully carried through; viiryaat= due to the strength; suhR^idaam= of my friends; na kR^itaH= was not undertakne; tvadartham= for your sake; te bhadram astu= let there be happiness to you!; mayaa= (this was done) by me; rakShataa= in order to keep up; vR^itam= my good conduct; parimaarjitaa= and wipe off; apavaadam cha= the evil-speaking; sarvataH= from all sides; nyaNgam= as well as the insinuation; prakhyaatasya aatmavamshasya= on my own illustrious dynasty. "Let it be known to you that this endeavor in the shape of war, which has been successful carried through, due to the strength of my friends was not undertaken for your sake. Let there be prosperity to you! This was done by me in order to keep up my good conduct and to wipe off the evil-speaking from all sides as well as the insinuation on my own illustrious dynasty." praaptachaaritrasaMdeha mama pratimukhe sthitaa | diipo netraaturasyeva pratikuulaasi me dR^iDham || 6-115-17 17. praapta chaaritra sandehaa= (You) with a suspicion arisen on your character; sthitaa= standing; pratimukhe= in front of; mama= me; dR^iDham pratikuulaa api= are extremely disagreeable; me= to me; diipaH iva= even as a light; netraaturasya= to one, who is suffering from a poor eye-sight. "You, with a suspicion arisen on your character, standing in front of me, are extremely disagreeable to me, even as a light to one, who is suffering from a poor eye-sight." tadgachchha tvaanujaane.adya yatheShTaM janakaatmaje | etaa dasha disho bhadre kaaryamasti na me tvayaa || 6-115-18 18. janakaatmaje= O Seetha!; tat= that is why; anujaane= I am permitting; tvaa= you; adya= now; gachchha= go; yatheShTam= wherever you like; tetaaH dasha dishaH= to any of these ten directions; naasti= there is no; kaaryam= work to be done; me= to me; tvayaa= by you; bhadre= my dear lady! "O Seetha! That is why, I am permitting you now. Go wherever you like. All these ten directions are open to you, my dear lady! There is no work to be done to me, by you." kaH pumaaMstu kule jaatah striyaM paragR^ihoShitaam | tejasvii punaraadadyaat suhR^illekhyena chetasaa || 6-115-19 19. kaH tejasvii pumaan= which noble man; jaataH= born; kule= in an illustrious race; aadadyaat= will take; punaH= back; striyam= a woman; paragR^ihoShitaam= who lived in another's abode; suhR^illekhyena chetasaa= with an eager mind? "Which noble man, born in an illustrious race, will take back a woman who lived in another's abode, with an eager mind?" raavaNaaN^kaparikliShTaaM dR^iShTaaM duShTena chakShuShaa | kathaM tvaaM punaraadadyaaM kulaM vyapadishan mahat || 6-115-20 20. vyapadishan= while mentioning about; mahat kulam= my great lineage; katham= how; aadadyaam= can I accept; punaH= again; tvaam= you; raavaNaaN^ka parikliShTaan= who were harassed in Ravana's lap while being borne away by him) dR^iShTaam= and who were seen (by him) duShTena chakShuShaa= with evil looks? "While mentioning greatly about my lineage, how can I accept again, you who were harassed in Ravana's lap (while being borne away by him) and who were seen (by him) with evil looks?" tadarthaM nirjitaa me tvaM yashaH pratyaahR^itaM mayaa | naasth me tvayyabhiShvaN^go yatheShTaM gamyataamitaH || 6-115-21 21. tvam nirjitaa= you were won; me= by me; tadartham= for that end (viz. retrieval of my lost honour); yashaH= the honour; pratyaahR^itam= has been restored; mayaa= by me; me= for me; na asti= there is no; abhiShvaN^gaH= intense attachment; tvayi= in you; gamyataam= you may go; yatheShTam= wherever you like; itaH= from here. "You were won by me with that end in view (viz. the retrieval of my lost honour). The honour has been restored by me. For me, there is no intense attachment in you. You may go wherever you like from here." Seeta's reply was one of sorrow and supplication. She begged Ram 'Ji' to let her prove her innocence. Hence an agni pariksha, or test of fire was decided upon. Agni,^ the God of fire appeared and himself told Ram 'Ji' Seeta was innocent. Agni commanded Ram 'Ji' to take her back. But more suffering was still in store for Seeta. Ram 'Ji' back in Ayodhya became king, yet he did not treat Seeta like his wife or queen and tongues started to wage. Especially when Seeta became pregnant. The court jester reported this to Ram 'Ji' and Ram 'Ji' ordered brother Lakshman to take Seeta to the Ganges and leave her there alone and friendless. Lakshman completed the task left up to him and a heavily pregnant woman was left to the mercy of nature. Yet there is one even above the Hindu Gods* who smiled upon her, and soon his devotee Balmik found her and took her in. In time Seeta gave birth to two boys, Luv and Khush who became deadly archers like their fickle-minded father. Even Ram 'Ji' had heard of Balmik and invited him to a Yajna. Alongwith Balmik went the two boys. At Ayodhya they sang songs about their mother and Ram 'Ji' asked to their background. They told him they were the sons of a woman who was banished to the forest by an unworthy and weak minded husband, on hearing this Ram ‘Ji’ realised that these boys were talking about none other than him. After revealing to the duo who he really was he asked Seeta to come back to Ayodhya in an assembly of saints and prove her innocence. Seeta presented herself and gave testimony saying, she had never thought about any other man than Ram. Even in her dreams. But Seeta was not ready to forgive Ram Ji herself. She said that let the earth swallow her, and it is said that the earth opened and she fell in the fissure. Clearly she had had enough of a fickle-minded and suspicious husband. According to Gurmat a woman is pure and equal to man in all respects.** Hence her opinion should be asked on all matters. The Gurus did not definitely worship such a figure who was so stone-hearted that he left his wife at the mercy of the elements. Ram ‘Ji’ would definitely have taken the seven vows of marriage (according to Hindu tradition) in the presence of fire which bound him to fidelity and life-long companionship. Yet he broke this vow, another sign of non-Gurmat as a Gurmukh is one who does not break his word.*** 3.) The description of Ram ‘Ji’s’ lifestyle is one totally rejected by Gurmat. According to Balmik Ji (Read Uttra Khand) Ram 'Ji'‘used to watch Apasaras (beautiful women) dancing and enjoyed liquor of the finest quality. Ram ‘Ji’s’ drinking bouts lasted well into the night and many beautiful women were brought for him from China and Manchuria. It is for this lavish lifestyle that Balmik Ji has rightly labelled Ram ‘Ji’ as a “prince among ladies’ men.” He was even a consumer of meat. All these actions do not tally with any figure of dharma (religion) or righteousness and is very far from the course of Gurmat. 4.) Over the course of time, it has been said many times that Ram Chander was a just man/demi-god. Let us look at the truth of this statement. A Brahman’s son died a premature death and a Shudra named Shambhuk was blamed. Shambhuk’s only sin was that he undertook religious rituals. The Brahmin conveyed his news and distress to Ram ‘Ji’ and asked for justice. According to Gurmat all the four varnas or castes have the right to seek God and perform religious rituals, ਬ੝ਰਹਮਨ ਬੈਸ ਸੂਦ ਅਰ੝ ਖ੝ਯ੝ਯਤ੝ਰੀ ਡੋਮ ਚੰਡਾਰ ਮਲੇਛ ਮਨ ਸੋਇ ॥ ਹੋਇ ਪ੝ਨੀਤ ਭਗਵੰਤ ਭਜਨ ਤੇ ਆਪ੝ ਤਾਰਿ ਤਾਰੇ ਕ੝ਲ ਦੋਇ ॥੧॥ Barahman bais sūḝ ar kẖa­yṯarī dom cẖandĝr malėcẖẖ man so­ė. Ho­ė punīṯ bẖagvanṯ bẖajan ṯė ĝp ṯĝr ṯĝrė kul ḝo­ė. ॥1॥ Whether he is a Brahmin, a Vaishya, a Soodra, or a Kh'shaatriya; whether he is a poet, an outcaste, or a filthy-minded person, he becomes pure, by meditating on the Lord God. He saves himself, and the families of both his parents. ॥1॥ (SGGS p858). According to Ram ‘Ji’ howver, this was not the case, he immediately reached the spot where Shambhuk was doing religious practices and without warning cut of his head. A great deed on the part of a God. And as if to justify this deed, many Brahmins say that the prematurely expired son came back to life after this deed of Ram ‘Ji’. Furthermore to give the episode more religious significance it is said that the other Gods hailed this act of Ram ‘Ji’. 5.) Ravan needed no bridge to come to the Indian mainland from Lanka, but Ram Ji needed a bridge to go to him. Furthermore such a vast bridge was completed in only 5 days? Who was more powerful? The bridgeless or the one who needed the bridge? All this in the face of Ram Ji having many flying chariots. It is mentioned in Uttra Khand: “Countless chariots were flying in the sky. Their shadows on earth looked like the multitudes of locusts.” All these chariots belonged to Ram Ji yet he still needed a bridge. 6.) Ravan having more than one head. We believe this is a symbolisation of Ravan’s strength and/or bhagti which has been wrongly misinterpreted. In all this let us conclude as to the imperfections of Ram ‘Ji’ in the terms of Gurmat: 1.) The slaying of innocent Bali. 2.) The mistreatment of Seeta. 3.) The slaying of an innocent Shudra. 4.) Ram ‘Ji’s’ birth. To sum up Ram ‘Ji’ was neither the perfect king or husband. Neither was he virtuous or loving towards all his subjects. He was bound by the mentality of stratification and lead an anti-Gurmat life. Guru-Sahibaan definitely do not mean this Ram when they say: ਬਿਲਾਵਲ੝ ਮਹਲਾ ੫ ॥ ਭੂਲੇ ਮਾਰਗ੝ ਜਿਨਹਿ ਬਤਾਇਆ ॥ ਝਸਾ ਗ੝ਰ੝ ਵਡਭਾਗੀ ਪਾਇਆ ॥੧॥ ਸਿਮਰਿ ਮਨਾ ਰਾਮ ਨਾਮ੝ ਚਿਤਾਰੇ ॥ ਬਸਿ ਰਹੇ ਹਿਰਦੈ ਗ੝ਰ ਚਰਨ ਪਿਆਰੇ ॥੧॥ ਰਹਾਉ ॥ ਕਾਮਿ ਕ੝ਰੋਧਿ ਲੋਭਿ ਮੋਹਿ ਮਨ੝ ਲੀਨਾ ॥ ਬੰਧਨ ਕਾਟਿ ਮ੝ਕਤਿ ਗ੝ਰਿ ਕੀਨਾ ॥੨॥ ਦ੝ਖ ਸ੝ਖ ਕਰਤ ਜਨਮਿ ਫ੝ਨਿ ਮੂਆ ॥ ਚਰਨ ਕਮਲ ਗ੝ਰਿ ਆਸ੝ਰਮ੝ ਦੀਆ ॥੩॥ ਅਗਨਿ ਸਾਗਰ ਬੂਡਤ ਸੰਸਾਰਾ ॥ ਨਾਨਕ ਬਾਹ ਪਕਰਿ ਸਤਿਗ੝ਰਿ ਨਿਸਤਾਰਾ ॥੪॥੩॥੮॥ Bilaaval, Fifth Mehla: He places the one who strays back on the Path; such a Guru is found by great good fortune. ||1|| Meditate, contemplate the Name of the Lord, O mind. The Beloved Feet of the Guru abide within my heart. ||1||Pause|| The mind is engrossed in sexual desire, anger, greed and emotional attachment. Breaking my bonds, the Guru has liberated me. ||2|| Experiencing pain and pleasure, one is born, only to die again. The Lotus Feet of the Guru bring peace and shelter. ||3|| The world is drowning in the ocean of fire. O Nanak, holding me by the arm, the True Guru has saved me. ||4||3||8|| bilaaval mehalaa 5 || bhoolae maarag jinehi bathaaeiaa || aisaa gur vaddabhaagee paaeiaa ||1|| simar manaa raam naam chithaarae || bas rehae hiradhai gur charan piaarae ||1|| rehaao || kaam krodhh lobh mohi man leenaa || ba(n)dhhan kaatt mukath gur keenaa ||2|| dhukh sukh karath janam fun mooaa || charan kamal gur aasram dheeaa ||3|| agan saagar booddath sa(n)saaraa || naanak baah pakar sathigur nisathaaraa ||4||3||8|| Notes: ^ It seems Agni is more superior than Ram ‘Ji.’ * God. According to Gurbani Bhagat Balmik was a worshipper of Akal Purakh. In terms of Gurmat the Ramayan or tale of Ram ‘Ji’ is only a record by him not a scripture. ਬਾਲਮੀਕੁ ਸੁਪਚਾਰੋ ਤਰਿਓ ਬਧਿਕ ਤਰੇ ਬਿਚਾਰੇ ॥ Baalameek Supachaaro Thariou Badhhik Tharae Bichaarae || बालमीकु सुपचारो तरिओ बधिक तरे बिचारे ॥ Baalmeek the outcaste was saved, and the poor hunter was saved as well. 42735 ਮਾਰੂ (ਮ: ੫) ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੯੯੯ ਪੰ. ੫ Raag Maaroo Guru Arjan Dev (Maru Mahala 5, pg. 999). ** From woman, man is born; within woman, man is conceived; to woman he is engaged and married. Woman becomes his friend; through woman, the future generations come. When his woman dies, he seeks another woman; to woman he is bound. So why call her bad? From her, kings are born. From woman, woman is born; without woman, there would be no one at all. Guru Nanak, Raag Aasaa Mehal 1, Page 473. Bhai Gurdas pays further tributes to a woman in his vaar: “A woman is the favourite in her parental home loved dearly by her father and mother. In the home of her in-laws, she is the pillar of the family, the guarantee of its good fortune. Sharing in spiritual wisdom and enlightenment and with the noble qualities, with which (the Creator) has endowed her, a woman, the other half of man, escorts him to the door of liberation." (V.16). ***According to various rehatnamas Gurmukh is one who never goes back on his word. Notes: Many Hindus say that Ram is not a God but someone who embodies perfection. A virtuous and noble figure. However Ram’s legend does not hold true to this claim. Sikhs are forbidden from drinking and looking at a women (immorally) other than their own rightful spouse. Ram ‘Ji’ however was the opposite of this. It is said in the Balmik Ramayan, Sarg 125, Shalok 44: “He offered him (Hanuman) villages, 100 cows and 16 beautiful virgins.” Clearly a man who gave women away in this manner would not have stopped at the thought of treating them as sexual objects. In the Rehatnames it has been written: ‘Par nari ki sej, bhul supne hun na jayo' (never enjoy, even in dream, the bed of a woman other than your own wife) (A supplementary ordinance was issued that any one who did not observe any of the four directives, must be re- baptized, pay a fine, and promise not to offend any more; or he must be excommunicated from the Khalsa). Concerning intoxicants: ਸ੝ਆਦ ਲ੝ਭਤ ਇੰਦ੝ਰੀ ਰਸ ਪ੝ਰੇਰਿਓ ਮਦ ਰਸ ਲੈਤ ਬਿਕਾਰਿਓ ਰੇ ॥ ਕਰਮ ਭਾਗ ਸੰਤਨ ਸੰਗਾਨੇ ਕਾਸਟ ਲੋਹ ਉਧਾਰਿਓ ਰੇ ॥੩॥ Su▫ĝḝ lubẖaṯ inḝrī ras pareri▫o maḝ ras laiṯ bikĝri▫o re. Karam bẖĝg sanṯan sangĝne kĝsat loh uḝẖĝri▫o re. (3) Those who are deluded by sensual pleasures, who are tempted by sexual delights and enjoy wine are corrupt. But those who, through destiny and good karma, join the Society of the Saints, float over the ocean, like iron attached to wood.(3) (SGGS p335). More shabads can be found. An immoral man such as Ram ‘Ji’ cannot be the Ram which the Guru’s taught about. He is clearly a mortal ingrossed in himself. Guru Hargobind Sahib Ji fought for religion. He battled the Mughals four times and achieved a stunning victory over them in each battle. Through his battles he expounded the need of weapons for a religion under persecution. Guru Gobind Singh Ji also fought 14 battles in the same spirit against Hindu and muslim fanatics. Ram ‘Ji’ only fought a battle for his own personal slight. Nor did he leave any Granth or teachings as his legacy. Clearly he is not a religious figure. Although it is agreed Balmik composed original Ramayana it is today a matter of debate as to the verses prevalent in the epic. Originally thought to be 24,000, today it consists of 40,000. Hindu extremists have no explanation to this. Many historians believe that Balmik Ji borrowed Ramayana from the Buddhist Dasrath Jatka and changed the storyline. The Buddhist version states that Sita was the sister of Ram 'Ji.' Hence he committed incest by marrying her. Mahatma Gandhi never condemned caste-ism, he only condemned untouchability as a physical act. Ayodhya is described as a city with sky scrapers and infrastructure embedded with gems. Archaeologists are yet to find all this. Ram Chandar is not found in the Vedas. Now I want to do one on how Guru Gobind Singh Ji is not an incarnation of Krishna and how Krishna differs from Gurmat. Can anyone provide me with info that is shabads from Gurbani and Dasam Granth to start me off please?
  20. What are your opinions on the following. I got it from the godmurders.com. Can God, who is an epitome of perfectness beyond human comprehension be so like us? What conclusion can we reach if we analyze the following in Gurmat terms? The NOTORIOUS Deuteronomy Chapter 28 Verses 20 Through 66 States Deuteronomy 28:20 God will defeat / frustrate every enterprise until you are speedily destroyed / perish. Deuteronomy 28:21 God will make disease attach to you until you are consumed. Deuteronomy 28:22 God shall smite you with consumption, inflammation, fever, extreme burning, with the sword, blasting and with mildew until you die. Dueteronomy 28:24 God will make your land powder and dust until you die. Deuteronomy 28:25 God will cause your enemies to kill you. Deuteronomy 28:26 Your carcass shall be meat for the birds and the beasts. Deuteronomy 28:27 God will give you botch, scab and itch, which can't be cured. Deuteronomy 28:28 God will smite you with madness, blindness, astonishment of heart (panic). Deuteronomy 28:30 God will have another man lie with your wife. Who? God will force your adultery? Isn't it always: The Devil made you do it? Deuteronomy 28:31 You’ll see your ox, sheep and <banned word filter activated> slain and taken from you. Deuteronomy 28:32 Your sons and daughters will be taken and you will be sad. Deuteronomy 28:33-34 You will go insane, driven mad, by what you see. Deuteronomy 28:35 God will hurt your knees, legs and from your head to toe. Deuteronomy 28:38 You will plant much, gather little due to locust. Deuteronomy 28:39 You will plant grapes, get no wine and you'll not gather them due to worms. Deuteronomy 28:41 You'll have children, not enjoy them due to child captivity. Deuteronomy 28:44 Another shall be the head, you the tail. (Torah) Deuteronomy 28:45-46 All these curses will destroy you if you don't listen and obey God, not only you but all your future children's children, forever. Deuteronomy 28:47 You must want to obey (God) with joy and be glad. At least suffer and die with a smile. Deuteronomy 28:48 You shall serve your enemies until they destroy you. Deuteronomy 28:49-50 You will war with a nation swift as the eagle flies whose language you can not understand. A sadistic nation. They have no respect for the old, no mercy for the young. Deuteronomy 28:51 They will eat your animals and crops until you are destroyed. Deuteronomy 28:53-55 You will eat the fruit of your womb, the flesh of your own sons and daughters, while begrudging your relatives any share of your children that you are using for food. Deuteronomy 28:56-57 The most refined and delicate woman will refuse her husband and children her afterbirth and infant, that comes out from between her legs, as she secretly eats them for food. Torah, KJV, Catholic Gary: Ah, let's pass on lunch. Deuteronomy 28:58-62 Do all the laws or fear the glorious and fearful name of the Lord thy God. God will make wonderful long plagues and sickness. He will throw in all the plagues of Egypt all over again. Also, every plague and disease that is not written and you will be left few in number all because you wouldn't obey. Deuteronomy 28:65 In all the nations you travel, you will find no ease, no rest. God will give you a trembling heart, failing eyes and mental sorrow. Deuteronomy 28:66 You will hang in doubt, fear day and night and have no assurance in your life. G: Do you tend to fear a friend or an enemy? Ezekiel 5:10-13 God said: Fathers shall eat sons and sons shall eat fathers. I swear to cut you down. 1/3rd shall die of pestilence and hunger. 1/3rd I will scatter and chase with the sword. Wild beasts will rob you of your children. I will wreak my fury upon them till I am appeased. I, God, have spoken in my jealousy. G: The only natural predator of mankind in The Old Testament appears to be God. Deuteronomy 32:42 God said: I will make my arrows drunk with blood, my sword shall gorge itself with flesh with the blood of the slain and captured, flesh from the heads of the enemy leaders. G: This sounds like a commercial for wrestle-mania. Behold: Here comes Moses' just reward for God's promise and all his murderous work. Deuteronomy 32:48-52 God said to Moses: Go up the mountain and look at the land I give to the children of Israel. Because you trespassed against me, you cannot enter it. KJV Moses died. G: There it is. It can't be any clearer than this. God's promise was broken to Moses, Aaron and Miriam, along with all three million of His chosen people taken out of Egypt, except for Caleb and Jacob. The Biblical God was not a capable administrator of a nation. He was not effective in maintaining harmony among His people. The promises God broke were to the very people He made them to. Mere men have been more integral. How does Moses, in reality, qualify to be a hero with his people or with his God. What did Moses attempt to succeed at but to murder men, women and their babies in order to steal their lands? Sorry for the small text u can see the big version here: http://www.thegodmur...euteronomy.html
  21. Waheguru Ji Ka Khalsa, Waheguru Ji Ki Fateh. With the grace of Waheguru, we have been blessed with a 13 hour simran program, where we shall continuously recite Waheguru gurmantar. The details are as follows: Date: 6th May 2012 (Bank Holiday Weekend) Time: 10.00 - 23.00 Venue: GNNSJ Hounslow, 142 Martindale Road, Hounslow, Middlesex, TW4 7HQ Nearest Tube: Hounslow West, Piccadilly Line. Please bless us with your presence and bring friends and family. If you are interested in doing any seva please do not hesitate to contact us. www.akhandjaap.org @@akhandjaap
  22. Waheguru Ji Ka Khalsa, Waheguru Ji Ki Fateh. With the grace of Waheguru, we have been blessed with a 13 hour simran program, where we shall continuously recite Waheguru gurmantar. The details are as follows: Date: Sunday 6th May 2012 (Bank Holiday Weekend) Time: 10.00 - 23.00 Venue: GNNSJ Hounslow, 142 Martindale Road, Hounslow, Middlesex, TW4 7HQ Nearest Tube: Hounslow West, Piccadilly Line. Please bless us with your presence and bring friends and family. If you are interested in doing any seva please do not hesitate to contact us. www.akhandjaap.org @@akhandjaap
  23. Waheguru ji ka Khalsa,Waheguru ji ki Fateh just 13 yrs old biba Kirandeep Kaur appreciated by Sangat for a better performance in recital of Kirtan gurbani in various Kirtan darbar/ programs. to listen her mithi awaz . plz visit http://www.amritbani.info , we feel great pleasure to perform kirtan in ur city , call for kirtan program booking in ur city her Gurbani CD " kahe Re ban Khojan Jaayee" recently released http://www.youtube.com/watch?v=L3RkDrxZ6jM&feature=related her live kirtan program at ETC PUNJABI channel http://www.youtube.com/watch?v=mkPvfgTS3fI her live performance at ZEE PUnjabi Channel http://www.youtube.com/watch?v=wnvWE_p2l-Q&feature=BFa&list=ULEzUS6fST5Yw&lf=mfu_in_order visit http://www.amritbani.info , we feel great pleasure to perform kirtan in ur city
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