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  1. Dear Fellow Members, I want to discuss the growing matter of casteism in Sikhism, As far as I am aware when our Guru ji created/started panth khalsa. He abolished all the evil roots of casteism in Sikh culture and he created a guideline that a sikh should be identified and known as a sikh . And there should be no place of caste system in SIkh culture. But look at us today, we are so lost in casteism itself that we are known as Jat sikhs or Khatri sikhs or ramgharia and so on (No offense to anyone) Even though we have dedicated gurudwaras to the different community here. I dont mean to harm anyone emotions here. Please pardon me if I have. But what do you all think as a sikh. Is it correct to give uprise to casteism itself in our culture which guru ji abolished. Please give me your views. And Another thing is that this issue is being promoted in regards to the marriages as well. I am a Sikh for all I know, But where ever I or my parents speak about the matrimony. The first question which is being asked is what caste do you belong to. I mean how does it matters ? If I am a jat or khatri or ramgharia, we all are sikhs and thats what should be imp. But for about 80% it matters a lot. I dont know what difference does it makes but Jatts only wanna marry in their same caste and so as ramgharias. How does it matters that if a person is a wierdo and do all sort of crazy stuff like drugs and do all kind of thngs but while marrying their daughter to him wont be an issue, only bcoz he is of their same caste. And on the other hand there is a guy like me who is educated, decent, religious person but nope, they wont marry their daughter with him only bcoz I do not belong to their caste. I have had enough of this caste system. And then there is another issue which is only because I wear a turban and don't trim my beard, most of the girls wont go for a guy like me bcoz of this reason. Its such a shamefull thing to say that people who are taking care of our Gurudwara have started registering for matrimonial alliance and they have put an option where a girl has to opt that does she needs a turbaned sikh or a clean shaven. If the gurudwara will support these actions then who is gonna stand with the gursikhs ? I mean this is the limits where these people can go. What kind of Sikh is a Clean shaven, A clean shaven person is not a sikh. He has lost the main identity of being a sikh. I have seen a lot of people who are going thru these difficulties and because of these things boys are cutting down there kesh and going out of sikhi. Please let me know your views on this. And again please if I have hurted any ones emotions, knowingly or unknowingly. Please accept my apologies.
  2. Guest

    Hate Between Gursikhs

    Waheguru Ji Ka Khalsa, Waheguru Ji Ki Fateh, Is there any gurbani quotes/bhangtis where it states that it's bad for gursikhs to have hate towards each other/be rude to each other? Anything along those lines. I'd really appreciate it. Thank you! Waheguru Ji Ka Khalsa, Waheguru Ji Ki Fateh.
  3. Vaheguru Ji Ka Khalsa Vaheguru Ji Ki Fateh I have been around to many kirtan Smagams and while observing I see that sikhs nowadys just want to hit the stage, youngsters etc and when hitting the stage all they are doing is looking around at the sangat coming in /going out , looking around the walls etc. In short words there is no proper concentration going on in the Darbaar hall. Why I am saying this? The reason is we need to have some sort of disipline in Gurdwara during Smagams/ Rensbayees/Kirtan Programes etc this is something we can learn from the PMKC Gurmukhs that do Sangat at Swindon Gurdwara. If you don't know how things are set there then let me explain. As the sangat bows to the guru and does matha tek they sit right at the front and as more sangat come the gap gets filled in..leaving no empty spaces. The people that have back problems or need to use toilet allot sit on the sides so if they do need to get out other sangat is not disturbed. Once they are seated confortably they just either close their eyes, or face the stage . 99% of the sangat their will not look around to see who is entering or leaving the divan hall because this is how the sangat has been trained there. The reason why I am saying this is important is because when you are sitting in Guru Jis darbaar a Gursikh may have their Surti connected to Vaheguru and when someone tries to go past them or by mistakenly hit their hand or leg , the conecntration (surti) of the Gursikh will get broken. Once this type of rules can be implemented in smagams such as AKJ raenbayees then this will make a huge difference. The people that say this cannot be done as we got new sangat comming each time etc , that's just excuses. Why don't we dedicate sewaddars such as PMKC Gursikhs who stand round the darbaar hall looking out for the sangat , guiding the sangat where to sit etc, why cant we place notices up outside the doors? If people want to get a front seat row then they should come to a samgam earlier and not just push between people who are connected. Another thing- why do we tend to advertise about Kirtan Progarames and start typing in on the large screens while kirtan is taking place. For example Gurbani will be displayed on the screen but when Kiranee starts to do simran, the person on the laptop will open up a notepad and start to advertise upcomining smagams? For someone that at one point maybe connected to the shabad when they look at the board their mind wants to see what is being typed, hence the concentration is lost and indicidual starts to go in more thoughts. Imagine the whole Sangat sitting down with eyes closed and doing simran in Mahrajs darbaar, no kids shouting screaming, no one talking etc. Just pure gurbani and concentration. This is what we need to start doing. It is sad to say that many people these days tend to pull out their Video cameras, selfie videos etc in their hands and record video. Do you think while you are recording a video in your hands at the same point you can concentrate on gurbani? Are you taking laha of the bani while being there at that point? If you really want to record a video then keep a standstill tripod somehwere and let that do its job Once you are in mahrajs hall there is no excuse to use mobile phone at all. Just merely sticking signs on walls wil not help. These things need to be annouced in stages , keep announcing them till it gets in to the sangats head/ Just as when you go to a Cinema you wont use it? When you are in guru jis ghar our aim to to forget about wordly affairs and just connect to the one but if we are stuck on our mobile phones taking pictuires, whats apping etc then how can we build our jeevan. We are increasing more and more thoughts. Although these may be small points but once these rules have been placed there will be a big impact on sangat and their lives. Our aim is to focus our mind on guru shabad and get rid of the thoughts. Veechaar mare thare taare ult joon na avaie. But Gurmukho how can we kill our thoughts if we are surrounded with such things?
  4. These Singhs are from Maharajah Ranjit Singh Ji's times. Can we add more to the list with a short biography?? Gyani Sant Singh Ji (1768-1832 A.D.) The fifth head of Damdami Taksal and one of the famed proponents of the Nirmala order Gyani Sant Singh Ji's name has become synonymous with the divinity and mysticism of the Khalsa empire. Gurmat was a hereditary tradition of his family, his father Gyani Soorat Singh was the third head of Damdami Taksal followed suite by his brother Gyani Gurdass Singh Ji. Receiving an extensive amount of education in Gurmat from both his father and brother he became a famed treasure trove of spiritual knowledge at a young age, and imbued the unique saintliness given to the Khalsa by Guru Gobind Singh Ji. Subsequently his brother nominated him for leading Taksal in his stead before encountering his demise, and from 1790 A.D. commenced the daily exegesis of the foremost recital of Guru Granth Sahib in Darbar Sahib. Parallel to this he tutored many youngsters in Gurmat-lore and Khalsa principles. His dynamic style of education, and blatant practicality brought him to the attention of Maharajah Ranjit Singh who decided to test his resolve. The Maharajah dispatched two messengers to the Gyani's residence ordering him to present himself before the Maharajah, the Gyani seated the two messengers in his abode and served them food and engaged them in conversation. After noticing the absence of his messengers the Maharajah dispatched two more messengers to the Gyani's stead. The Gyani treated them in the same fashion as their predecessors, he then had them accompany him to Darbar Sahib where he provided his daily exegesis to the congregation. The Maharajah also attended this service and after hearing the Gyani's melodious explanation, sought an audience with him and publicly praised him for his services. Captivated by the Gyani's mystical charisma the Maharajah bestowed upon the Gyani, the honor tutoring his own grandson, the illustrious Kanwar Nau Nihal Singh. An honor which the Gyani accepted in the context of a service and set about with a legendary enthusiasm. Despite being the head custodian of Darbar sahib the Gyani was extensively humble and did not hold any distinctions between highness and lowness. This quality of his was depicted by his daily routine in Darbar Sahib. He would observe a circular locomotion of the outer precincts of Darbar Sahib, and collect the various garbage in his hands and cremate it with the utmost respect. His faith in the Guru was tempered via steel. When Maharajah Ranjit Singh was displaced from his horse, in battle, and subsequently lost consciousness the Gyani lifted him on his back and traversed to a nearby fort unaided, unarmed and unprotected. As a result he was made one of the Maharajah's advisors, a move which catalyzed in the prosperity of the Khalsa empire. When the Maharajah plated Harmandir Sahib in gold, it was the Gyani who oversaw the service. After nominated Sant Daya Singh, an erstwhile student of his, as sixth head of Taksal he departed for his heavenly abode in 1832 A.D. Kabit – (This is the invocation to the teacher of Bhai Santokh Singh Ji) Forever was my teacher (Vidya Guru) imbued in the name of God as his consciousness was engrossed in the concentration of the Lord. The name of my Vidya Guru was ‘Bhai Sant Singh’ who was forever in the company of other saints. Bhai Sant Singh Ji was friendly, graceful, content and righteous. From childhood they ever remained engrossed in the meditation of the name of God. I have taken a drop of sweat from the feet of Bhai Sant Singh Ji and put it in my mouth (this is not a reference to Charan Pahul as Bhai Santokh Singh Ji took Khande Da Amrit however it is metaphoric for watching someone’s life and adopting the same as them). From accepting their spiritual discourses I have become great and diligent. The feet of Bhai Sant Singh Ji are beautiful like a lotus blossom and grant the gift of liberation. I am folding both of my hands and bowing to the feet of Bhai Sant Singh Ji as their feet are forever the abode of bliss. 33. -Kavi Santokh Singh in praise of his educational Guru, Gyani Sant Singh Ji. Baba Sahib Singh Ji Bedi. A descendant of Guru Nanak Dev Ji, and an extensively altruistic personage, Baba Sahib Singh Bedi was an embodiment of the Khalsa discipline during the latter's imperial period. Born in 1756 A.D. in Punjab, he joined his family in it's migration to the Sivalik hills where they found residence in the township of Una. An ancestral residence where the family held extensive properties. After the demise of his father in 1776 A.D, and his own subsequent succession, the Baba built a magnificent fortress at Una to ward off foreign raiders and provide an education in the Khalsa ethos. Hundreds flocked to his wing and simultaneously spread his fame far and wide, as a result thousands flocked to his abode to receive the Khalsa's initiatory rights at his blessed limbs. A strict adherent of Guru Gobind Singh Ji's commands he also mastered political science, and became a mediator in-between the various chieftains who plagued Punjab's political landscape in the mid-seventeenth century. A keen intellectual and an extensive adherent of military matters, the Baba planned an expedition against the Afghani governor Ata Ullah Khan of Malerkotla. In this he was joined by the famed Baghel Singh, chieftain of the Karora-Singhia confederacy; Tara Singh Ghaiba, and Bhanga Singh of Thanesar. Ironically however, in an extensive parallel to it's ancestor Ala Singh, the Phulkian confederacy aided Ata Ullah Khan and subsequently after adhering to a war indemnity, Baba Sahib Singh and his coalition retreated. Despite this early blow to his battle interests the Baba was not mentally vanquished, after re-assigning his forces he launched another extensive crusade in 1798 A.D. This time he renewed his prior coalition and with the aid of Tara Singh, Gurdit Singh and Jodh Singh he engaged Rai Illyas of Raikot in a tactical skirmish. After a stunning victory over his opponent, he traversed on wards to Jagroan, Dakha, Badoval, Ludhiana and ultimately Mansuran subsequently ending with his carving of these new territories into a new fiefdom. During Shah Zaman's prolonged invasion, and simultaneous looting, of Punjab he spearheaded an effective campaign against the latter's forces ultimately prolonging the Khalsa's resistance and inflicting a high amount of casualties on the Shah's forces. With the advent of Sukerchakia dominance, the Baba allied himself with the young Ranjit Singh and assisted the latter in vanquishing Gulab Singh, scion of the Bhangi confederacy. This allegiance ultimately catalyzed in the declaration of Ranjit Singh as emperor of Punjab in 1801 A.D. As a sign of gratitude Ranjit Singh made the Baba a honorary member of the polity, and on his ascension to the throne, had the Baba perform the coronation rites. A trail blazing reformer, in his own right, the Baba wrestled the property of various Khalsa shrines from corrupt administrations even going to the great length of confronting the latter. The proletariat accorded to him the status of a saint and conferred upon him many a honorary rank. It is said that before her son's coronation Maharajah Ranjit Singh's mother expressed her concern over her son's militant tendencies, the Baba chuckled at her nervousness and prophesied that even the rivers of Punjab would have to stop in front of her son's ambitions. Noticing the poverty afflicting the populace of Punjab, the Baba initiated a new crusade where langar was distributed freely to all or any individual, irregardless of caste or creed, who entered any Khalsa shrine or resided in it's vicinity. This practice of Guru Nanak Dev was extensively prolonged by the Baba who in it's aftermath migrated to Nanakana Sahib. Noticing the deficiency of food supplies in the shrine's kitchens the Baba sought an audience with Ranjit Singh. After hearing how the devotees were availed of all material cares by the shrine, yet the shrine itself lacked the basic necessities required for it's upkeep, Ranjit Singh gifted 1,000 acres of land towards Nanakana sahib's upkeep, property still preserved by the regional Sikh populace. An extensive treasure-trove of Khalsa lore and the third principle of the Bhai Daya Singh 'samprada' (order), the Baba breathed his last in 1834 A.D. The Legend of "Karnivala." Despite leading the sub-continent's, and simultaneously the Khalsa's, first revolution against Anglo expansionism the image of Bhai Maharaj Singh "Karnivala" still remains shrouded in mist. A veritable Bhindranwale of his times, he commenced a Herculean rebellion on an unprecedented scale to eradicate colonialism from the entire sub-continent. A unique vision which was not shared by any of his contemporary insurrectionists. Born in Ludhiana (his birth date is not known) to pious Sikh parents he was enrolled into the tutelage of Bhai Bir Singh, at Naurangabad, at a young age. His maturity and strict conformation of the Khalsa code soon saw him being delegated the chieftain ship of Naurangabad's kitchens and simultaneously the role of Bhai Bir Singh's aide-de-camp. His humility and high precepts catalyzed in him being blessed with amrit by his master and subsequently being renamed Bhai Bhagwan Singh. The Naurangabad congregation simultaneously bestowed on him the title of "Maharaj" or great authoritarian due to his high mindset and perception. The "Sotto Vocce" assertions of the Dogra polity and it's subtle maneuvers catalyzed in the emergence of heavy factionalism in-between the Lahore polity and in order to save their lives, two strident critics of the Dogra influence, Attar Singh Sandhanwalia and Prince Kashmira Singh sought refugee at Naurangabad. Simultaneously Naurangabad was besieged by Hira Singh Dogra and his formidable entourage of 20,000 troops and 50 cannons. On receiving the blatant refusal of his preposterous demands he commenced a bloody barrage which saw the fiery demise of the two refugees and their senior patron, Bhai Bir Singh. In the aftermath of the carnage, Bhai Maharaj Singh was declared as successor to Bhai Bir Singh's mystical legacy and the veritable head of his dera. Garnering knowledge of the Dogra treachery, via indigenous sources, the Bhai shifted camp to Jalandhar and established a headquarters from where he cemented contact with the disposed Maharani Jind Kaur. Availing her of her difficulties during her imprisonment, he also established contact with the young Prince Deep Singh's aboriginal wards and commenced an agenda which encapsulated the remaining independent entities of Punjab and incited them to revolt against their new despots. Gaining intelligence regarding the Bhai's designs, the British dispatched the young Deep Singh to Mussori and placed extensive surveillance on the Bhai. In 1847 A.D. they confiscated the Bhai's property and instigated him in an assassination plot targeting Henry Lawrence, the contemporary British Resident to Lahore. Unwilling to surrender and extinguish his young crusade the Bhai, along with six hundred of his ardent adherents, sought shelter in the jungles of Chumbh and commenced the execution of a new operation. One which would see the birth of a sub-continental coalition aiming to eradicate all colonial designs for India. Garnering knowledge of his whereabouts the British incited the regional Islamic zealots to commence a manhunt and capture the Bhai, who proved to be far too elusive and subtly departed Chumbh. Knowing that an extensive number of the Khalsa chieftains would not willingly submit to the British yoke, the Bhai set about contacting them. With the blessings of Chattar Singh Attari he contacted Mul-Raaj, the governor of Multan and explained his future designs to him. The latter was highly captivated by the Bhai's charismatic character and set a series of events in motion, which upon execution, resulted in the commencement of the second Anglo-Sikh war. With the advent of the war, the Bhai was found serving at Ram-Nagar, Chillianwala and Gujrat, in the aftermath of which he elusively retreated from the battlefield and commenced a long-drawn dance against the British antagonists. Endeared to the regional populace, the Bhai and his entourage rapidly increased, and found shelter with an extensive amount of proletariat(s). His ability to evade capture and incite the masses soon saw the Bhai earn the title of "Karnivala" or the performer of miracles. After his failure in inviting a confounded Dost Muhammad Khan (the latter had submitted to Maharajah Sher Singh, and joined the Attari's at Chillianwala in the aftermath of which he had retreated) to incorporate himself into a potential coalition, the Bhai drew up a new plan. He aimed to unleash a two pronged strike against the British heart. The commencement would incite the Jalandhar region into rebellion, and the conclusion would catalyze in a potential national coalition and the expulsion of colonialism. To this end he set about testing the British resolve. He commenced ruthless raids and subsequent destruction of the Hajipur, Hoshiarpur and Jalandhar cantonments. Emboldened by the feeble British resistance he commenced to loot the treasury at Bajwara. Realizing that he had created a fertile atmosphere for rebellion he announced his intention to annihilate all the British cantonments in Jalandhar. Heavily supported by the local populace he traveled from village to village spreading his gospel of justice and rebellion. The attack would commence on 3rd January 1850 A.D. and plausibly end with the expulsion of the entire colonial administration from Punjab. Ironically only five days before his planned execution of the sub-continental rebellion, he was arrested near Adampur by the Deputy Commissioner of Police, Jalandhar. Along with twenty unarmed prisoners he was imprisoned in the residential jail. Fearing an outburst of pro-secessionist violence, the local authorities had him deported to Singapore after a Kangaroo court. On 9th July 1850 A.D. he was imprisoned in Outram Jail Singapore. Over the next six years he developed tongue cancer, rheumatic swelling among other anatomical diseases. Yet even these did not break his ever optimistic spirit, and iron-resolve in the obedience of his Guru's will. Ultimately on 5th July 1956 A.D. he breathed his last and discarded the mortal plane for a more spiritual one. http://tisarpanth.blogspot.co.nz/ Akali Phoola Singh, I have to complete that one.
  5. Gurfateh to all. I am sorry if this comes across as negative, but I would really like to know if there are others that feel the same. Firstly, I myself am a bana wearing, rehat following amritdhari so I don't have any negative intentions behind this topic. I just feel these days that gursikhs are extremely into showing off and using Sikhi as a way to feel better about themselves and show off. When I say using Sikhi I mean things like keertan, rehat, bana, seva etc. I come across individuals who on the surface are doing everything right yet when you speak to them you say very few gurmat values, such as true love and humility. Instead I see lots of ego, lots of showing off, lots of harshness. Mostly they seem to be just like anyone else except that they take part in Sikh activities rather than other activities. What shocks me most is when I see the very same people are the ones praised the most within sangat and even by elder gursikhs and given the most responsibilities. It would appear that judging someone's chardikala is almost like ticking off a checklist, if someone wears bana, reads x bania, does bibek, talks really chardikala that they are some amazing gurmukh. Reality check guys, these are the minute entry level aspects of Gursikhi - people might be doing this on the outside but it doesn't mean that they have achieved anything inside. You can so tell when you see so many of these that it is all an act of ego. When I see this, I think to myself no wonder we are so far behind as a panth. I know some very very humble, gursikhs who have immense kamaayee as well as great rehat, much more than these so called 'panthic singhs', yet these are the ones totally overlooked by sangat. Why is it that we only look at outer qualities and immediately assume that such people are amazing gurmukhs and that they should be pushed to the front for parchar? I have no doubt in saying that in actual fact that there are quite a few gursikhs out there who are much more unassuming when it comes to how chardikala they seem (of course they do follow guru sahib's basic rehit), and have much more true gursikhi in them. True gursikhi - love for all, love for akaal purakh, humility, not wanting to show off. The irony is that because real gursikhs have these qualities, they are overshadowed by the loud attention seeking posers. Does anyone else feel this is the direction we are going in? Or am I going crazy? How can we resolve this?
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