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  1. I was asking this question because I heard of a great sant named Bhai Manj who after becoming a Sikh suffered through a lot of problems, but still kept his Sikhi as part of him, Guru Arjun Dev Ji warned Bhai Manj of following this path but he still followed the Guru. Next Bhai Manj falls into a pit, and his(Guru Arjun Dev Ji) Hukam was that the wood not fall, Bhai Manj kept the wood high, and when he was rescued Guru Arjun Dev Ji asked what has being Sikh given you and Bhai Manj replied that he had received the gift of NAAM through the GURU. So this Sakhi goes to prove something very important that modern Sikhs are diluted to hear"All religions aren't equal" if you have something to add, please do.
  2. I was recently researching the history of Nanded (there is not much on it except in the 'Master's Presence') and decided to make a post about it. Here is the result: Hazoor Sahib and the Khalsa. 'Many people became martyrs there; and many houses for fakírs were erected in that place. Amidst them all, they erected a shrine over the Gurú[’s ashes], and, near his burying place, they made many other mausoleums and dharamsálas, and deposited Granth sáhibs in them. The name of that city, which was called Nader, was changed to Abchalnagar. In the present day, many Sikhs go there, and offer their oblations with much devotion. In that tomb, thousands of swords, shields, spears, and quoits, are to be found at all times; moreover the Sikhs, who go there, all worship those arms. The Sikhs believe this, that all those arms were formerly the property of Guru Govind Singh himself.' (1) One might enquire, where does the Khalsa reside in it's pristine form? The answer would inevitably be Hazoor Sahib, Nanded. One of the five sacrosanct religio-political medians, of the Khalsa, Hazoor Sahib possess a magnetic pull for the Khalsa. Devoid of the anglophonic reformism, which plagued it's North Indian counterparts, the shrine still boosts an extensive populace of Nihungs, Udasis and Nirmalas who otherwise have been effaced from their Punjabi strongholds. Despite it's prominence in the contemporary Khalsa's psyche, many adherents are still ignorant of it's multifarious historicity and often mistakenly categorise it as being the melting point between the Khalsa and other anachronistic traditions. The Akali-Nihungs believe it to be the prototypical locus of Akali-Nihung Guru Gobind Singh Ji. The esteemed Nihung pedagogue, Mahant Trliochan Singh Ji holds Nanded to be the original birthplace of the Guru before he manifested the Khalsa. Going by him, one understands that the Guru originally meditated on the divine Akal-Purakh, here, before migrating to the lofty peaks of Hemkunt. Subsequently he merged himself into the supreme consciousness before being dispatched to creation in the form of Guru Gobind Singh Ji. After exhausting Aurangzeb's nefarious crusade against him, the Guru was approached by the latter's son, Bahadur Shah, for assistance. Realizing that the latter was weaker than his incendiary predecessor, the Guru agreed to aid him knowing that Shah's victory would grant the Khalsa a temporary relieve. Thus he set about mediating between the Shah and his foes and/or engaging them in the spirit of an ubiquitous peace. Penultimately he journeyed with his newfound ally to Nanded, where the latter decided to subdue his rebellious sibling Kam Baksh. 'After seeking the Guru’s advice on what to do next in the face of the challenge from his brother, Kam Baksh, Bahadur Shah arranged to take his army towards Hyderabad. The route took them through Nanded on the banks of the River Godavari where they halted for several days. While the emperor moved off to continue his campaign, the Guru remained at Nanded to consider his plans.' (2) Subsequently the Guru decided to reside in Nanded, diverting from Shah who by now claimed the title of undisputed emperor of India. 'Guru Gobind Singh arrived at Nanded with all the majesty of a regional Rajput court. In his entourage were 300 heavily armed Akali-Nihang warriors and a stately retinue bustling with mendicants, poets, scholars, musicians, cooks and scribes. He camped, as he always did while travelling from place to place, about a mile outside the town.' (3) Here, he set about finalising the Sri Sarbloh Granth and preparing Akali-Nihung Binod Singh, and Banda Singh Bahadur, for a political and socially oriented conflict in the Punjab. In 1708 A.D. the Guru consecrated the Adi Guru Granth Sahib Ji as his perpetual successor and journeyed to his final abode. Subsequently a mass portion of his companions left to join Banda, in the Punjab, or seek residence in other sub-continental regions. A handful however elected to stay behind, under the aegis of Akali-Nihung Santokh Singh Ji who, 'raised an unadorned stone platform (‘chabootra’) over the mound' (4) where the Guru had been cremated. In time his fledgling band was swelled by erudite scholars (the Nirmalas), passionate advocates (the Udasis) and other Nihungs. Acknowledging the need of a Pater familias, Santokh Singh in due time commenced with electing a singular heir, to succeed him, a tradition which continues even contemporarily. The deleterious inclinations of the regional Muslim populace was soon answered via a new strategy, construed by the Nihungs. Their counterparts in the Punjab would often elect a battalion, which would then for a specified period camp in the grounds of Hazoor Sahib and safeguard both the shrine and the local Khalsa populace. (5) By 1770 A.D. a weakening Afghani influence, and military under the command of Ahmad Shah Abdali, boosted several new powers onto the sub-continent's political scene. The Sikhs were plausibly the most deviant amongst them, owing to the fact that their political system boosted several varied nation states knit in a loose confederacy. Amandeep Madra, digresses from the popular doxa that this was an advantageous system, instead citing, 'in spite of the Khalsa’s initially successful revolution to overthrow the Mughal government in Punjab, their mission faced a major setback following a split in their ranks.' (6) The Khalsa, in Nanded, had managed to escape the worst of the Islamic offensive against their Punjabi brethren but faced a dire osmosis themselves. It was during the latter period that a new champion emerged. In an era where Sikhs such as Kaura Mal (a Nanakpanthi) rose to great prominence, another unsung hero Chandu Lal himself was beginning to enjoy ascending stardom. The latter was an accountant for the Nizams of Hyderabad, whose territory incorporated Nanded, and became the elect representative of his people. Lal's political strategy was based on a model of evolution, emulation and adoption; thus ensuring his perpetual prominence in state affairs. This was to serve him well in the coming era. Penultimately Sikander Jhah ascended the Hyderabadi throne amongst much strife in 1803 A.D.. With both the British and Marathas vying for dominance in the greater part of India, he faced internal factionalism and rebellion. Realizing that Hyderabad's respite, from Maratha dominance, would swiftly end in the face of his inaction Jhah summoned Lal. Acknowledging his own parochialism, Jhah requested Lal to summon aid from Ranjit Singh. The Sikh emperor of the Punjab. Prior to 1803, two Sikh diplomats had already established an alliance of goodwill with Hyderabad and Jhah wanted to expand upon it. Thus, with his agreement, Chandu Lal deputed an emissary to the Punjab and ask Singh for assistance. The latter however proved more obfuscating than initially thought. He demanded that Jhah grant him expressive permission to build a Sikh centre in Nanded, incorporating Hazoor Sahib, and the monarchy ensure the paramount safety of all Sikh pilgrims. Jhah readily acquiesced fearing the looming rebel threat and Ranjit Singh dispatched a 12,000 strong brigade to assist his forces. Amongst the latter, the Akali-Nihungs rapidly became famed as an effective policing force. Their stern mindedness, and radical loyalty ensured a swift quelling of any mutineers. The consequence of these Nihungs can be garnered from the fact that they were paid 10 Rupees in wage, whereas their Arab and Rulhia counterparts were paid only five and six Rupees respectively. (7) Meanwhile another decisive episode was playing out in Hyderabad. The British eradication of the Marathas, in 1817 A.D., allowed them the opportunity to form coalitions with many newly independent fiefdoms. Dispatching envoys to the Nizam they were delighted to learn that Lal would readily acquiesce to their presence. But the Governor-General's agent, Metcalfe, was not so readily brought to the notion. 'Governor-General Lord Hastings pointed out his pivotal role to Metcalfe: "I feared that, in your dissatisfaction at not finding in ChundooLal so perfect an instrument as you wished, you had overlooked the deep engagement of the Government to uphold him." Metcalfe was not impressed with his government’s compromising position.' (8) Metcalfe's disdain, it seems, stemmed from several facts amongst them being Ranjit Singh's blockading of British expansion in the Punjab. Simultaneously Chandu Lal's employment of the Akali-Nihungs, in the state militia, did not curry him favour in the agent's eyes. Reports from Punjab perpetually reiterated the inflammatory nature of these men and cautioned Europeans from approaching them. Lal employed 2,000 of them in his cavalry, and a further 2,310 as infantry. (9) Metcalfe was plausibly one of the initial individuals to acknowledge Hazoor Sahib as a threat, especially if the British were to engage Ranjit Singh to the north. The Nihungs, despite being alien from Singh, nonetheless possessed a patriotic undercurrent and could effortlessly engage British forces in a costly war which could potentially alienate Hyderabad from the ubiquitous colonial spectrum. The regional British resident, Colonel James Fraser, also identified the Nihungs and the mainstream Sikh populace as a threat although his brief was diluted by his close relations with local Sikh leaders. Whilst Nanded continued to flourish as an ambivalent British bastion, events to the North-West of the sub-continent manifested new and grim realities. On 27th June, 1839 A.D., an ailing Ranjit Singh finally died ending a four decade inhibition on British expansionism. His chosen successor, Kharak Singh proved to be acutely maladroit and several different Princes and factions laid claim to the throne. Overnight, Punjab had become an unrestrained space. An element which the British could not tolerate. Conquered territories, under Sikh rule, commenced expressing malcontent but the British elected to play a waiting game. A strong-willed successor could easily restore the Sikh empire's prominence and prowess but would the latter be cordial to the British? Would he/she allow British penetration towards the North-Western frontier? Whilst these dubieties plagued the British, Fraser concluded his brief and submitted it to the Nizam the following year. Initially landing on Chandu Lal's desk, the latter processed it through the bureaucratic framework. The result? 'Fraser's Sikh report was kept pending for several years.' (10) Lal was fast becoming a British antagonist, but would this new course serve him well in the coming era? Only time would tell. (Continued in the 'Nihungs of Nanded, Hazoor Sahib and the Khalsa Part II'). Sources: (1) Accessed from: https://www.facebook.com/photo.phpfbid=466081230104924&set=a.196886630357720.48096.196229850423398&type=1&theater (2) ibid. (3) Accessed from: https://www.facebook.com/photo.phpfbid=466481280064919&set=a.196886630357720.48096.196229850423398&type=1&theater (4) ibid. (5) Accessed from: https://www.facebook.com/photo.phpfbid=466903703356010&set=a.196886630357720.48096.196229850423398&type=1&theater (6) Accessed from: https://www.facebook.com/photo.phpfbid=467316379981409&set=a.196886630357720.48096.196229850423398&type=1&theater (7) Accessed from: http://www.<banned site filter activated>/htmls/article_samparda_hazoori2.html (8) Accessed from: https://www.facebook.com/photo.phpfbid=468144949898552&set=a.196886630357720.48096.196229850423398&type=1&theater (9) Accessed from: https://www.facebook.com/photo.phpfbid=468538873192493&set=a.196886630357720.48096.196229850423398&type=1&theater (10) Accessed from: https://www.facebook.com/photo.phpfbid=469409606438753&set=a.196886630357720.48096.196229850423398&type=1&theater Original article: http://tisarpanth.blogspot.co.nz/2014/07/in-nanded-we-reside.html?view=magazine Please like Tisarpanth on facebook for more content.
  3. With the grace of Sri Guru Granth Sahib Ji, Bhai Sukha Singh will be beginning his USA and Canada tour of 2014 in Montreal Bhai Sukha Singh's schedule in Montreal is as follows below... 13th June Concordia University 6pm till 9pm 14th June Lasalle Gurdwara Sahib 7.30pm-8.30pm 15th June Park-ex Gurdwara Sahib 11am-12pm Location TBA 2pm-4pm Guru Ang Sang Gurshabad Veechar Team
  4. Wahegurujikakhalsa, Wahegurujikifateh! Sangat Ji, as you know www.gurshabadveechar.com was launched on 1st November 2013 on the Prakash Purab of Mata Sahib Kaur Ji. We are hoping to collect together as many audio and video recordings of katha, kirtan and vichar by Bhai Sukha Singh as possible. If anyone in the sangat has audio/video recordings or photographs of Bhai Sukha Singh doing katha, Kirtan or vichar. We humbly request you contact us ASAP so that we can add these to the website. Also please contact us if you have any suggestions for the website. Either comment on this post or email us at gurshabadveechar@gmail.com Wahegurujikakhalsa, Wahegurujikifateh!
  5. Dubious game by Zail, Buta, alleges former cop New Delhi : Retired Punjab Police chief Kirpal Dhillon has blamed late President Zail Singh and former Home Minister Buta Singh for dubious attempts to sabotage the Rajiv-Longowal accord signed in 1985 to put behind the Sikh terrorism that had then engulfed the state. He has also blamed KPS Gill, the then IG of Punjab, in his book published early this week for lapses in security that led to the killing of Akali Dal chief Harchand Singh Longowal in August 1985 and blames then Governor late Arjun Singh for giving rise to militancy in the post-Bluestar days. Longowal had credibility among Hindus and Sikhs. This did not suit Zail Singh and Buta Singh and their supporters in the Punjab Congress, who had been playing a dubious game to negate whatever Longowal and Rajiv Gandhi (then PM) were trying to achieve. Dhillon, a 1953 batch IPS officer of Madhya Pradesh cadre, has penned his memoirs: Time present and time past memories of top cop. Handpicked by then PM Indira Gandhi, Dhillon was posted as the DGP of Punjab on July 3, 1984, a month after Operation Bluestar at the Golden Temple in Amritsar. He accuses Zail-Buta duo of promoting the family of Sant Jarnail Singh Bhindranwale in the post-Bluestar days like in 1978 when Bhindranwale was projected as counterfoil the Akalis. They, after the death of Bhindranwale, zeroed in on his father Joginder Singh. Dhillon writes that Joginder Singh nd his outfit, the United Akali Dal, was used to derail the April 30, 1985 meeting of Akalis at Anandpur Sahib which (Parkash Singh) Badal described as the past, present and future of Punjab. Dhillon narrates another incident of October 1, 1984 when 200 extremists gathered in the Golden Temple and made seditious speeches.we later found out that this was the work of the Akali faction close to Zail Singh. He is equally harsh on Arjun Singh who was the Governor of Punjab during the Presidents rule. Before Arjun Singh arrived in March 1985, we were doing fairly well with militant violence amrkedly under control. The former DGP then goes on to elaborate the hand of the Centre in managing Punjab through Arjun Singh who got installed S S Barnala as the chief minister in September 1985. As it happened, Arjun Singh had a hand in selecting candidates for the legislative elections, both for Congress and the Akali parties..It had to be ensured that the selection of Akali candidates was made in such a way that Barnala, and not Badal, would emerge as the leader of Akalis since Arjun Singh found the former easier to manage. Source - http://freepressjournal.in/dubious-game-by-zail-buta-alleges-former-cop/
  6. Waheguru History of the Sikh Misals Book Ramgarhia Misal Faizullapuria Misal Kanaihya Misal Sukarchakia Misal Dallewalia Misal Shahid or Nihang Misal Nakkai Misal Nishanwalia Misal Karorsinghia Misal Phulkian Misal Ahluwalia Misal Bhangi Misal Waheguru
  7. How many of you have watched this documentary? 1984, a Sikh story (BBC documentary) Today we were watching this documentary in the class and I really liked it..so I thought I should share.. It is well-made and it features a Sikh girl from England going to India to research about 1984 incidents and how it changes her life and her view of her religion. Do watch. I'm not sure if this is the right thread to post..but whatever.. ===================== On a side note : Who do you vote in Punjab? What is the popularity of current ruling party of Punjab? I know its some Sikh party called something akal etc. What is your opinion of their performance in Punjab?
  8. There is so much to learn in Sikhi, such as Gurus history, gatka, kirtan, santhiya, recent history, rehat etc etc etc!! I have some basic knowledge on most of the above but I am really confused on where to start! I’m studyingtoo. . I want to do it for my own personal knowledge, to teach others! So where did you start from?
  9. Discover, join in and enjoy this unique annual series of exhibitions, performances and lectures highlighting Sikh heritage in Britain September 2012 Launching on Sunday 2nd September at the Northern Sikh Mela in Huddersfield with an exhibition on Maharajah Duleep Singh, this year events include a number of ceremonies at gurudwaras across the country to commemorate the Battle of Saragarhi 1897. Each year the Anglo Sikh Heritage Trail aims to promote the rich history that connects the Sikhs and the British through events, research and education. ‘Heritage Shared’ is an exciting programme of events taking place nationally during September and combines exhibitions, workshops and illustrated talks, all profiling momentous chapters in Anglo Sikh history. ‘Inspiring, Informing and entertaining’ For full events listing please visit. http://www.asht.info/heritage_shared or see eflyer attached For more information email events@asht.info or call 0845 600 1893 www.asht.info
  10. Worth watching the entire video. Great information on creation of the Khalsa. For kids. Audio:
  11. The Lost Palace A majestic palace unlike any other once glimmered in the waters of the sacred pool of nectar at Amritsar. Learn about what was once one of the largest and most magnificent structures of its kind at the Darbar Sahib complex. Follow the history of the lost palace and the space it occupied from its origins in the Sikh Empire, to British Rule and eventually modern times. 1854 painting of the lost palace superimposed on a modern photograph showing the exact location and size of the palace. This is the scene that one would see standing on the south parkarma today if the palace still existed. [/center] The Bungas of Darbar Sahib As a spiritual and inspirational hub of Sikhism The Darbar Sahib complex in the city of Amritsar has always been a very special place for Sikhs. Surrounding the sacred pool of nectar at Darbar Sahib the leading members of the Sikh misls (confederacies) first established their residences and palaces (bungas) at Amritsar in the late 18th century. After a dark period, Darbar Sahib was reconstruction in 1764 after repeated destruction by Ahmad Shah Durrani and Sikhs began to enjoy a period of relative peace in Punjab where they were no longer fighting for survival as a people. With the rise of Maharaja Ranjit Singhs empire and its prosperity, at their height there were over 84 bungas around the sacred pool. 25] In the centre of the city of Umritsir is a gigantic reservoir of water, from the midst of which rises a magnificent temple, where the Grunth ( the holy book of the Sikhs ) is read day and night. Around this sheet of water are the houses of the maharajah, the ministers, sirdars, and other wealthy inhabitants. Thirty-five Years in the East L.M. Honigberger, London, 1852 Some of these palaces (bungas) were used as centers of religious teaching and education while most served as the residences of some of the powerful aind influential families of Punjab. Being on the sacred pool these palaces offered an intimate view and connection with Darbar Sahib. 25] Amritsar, 1859. In the centre of the tank rose a gorgeous temple of marble, the roof and minarets being encased in gilded metal; marble pavements, fresco paintings, added to the splendour of the scene, and round the outer circle sprung up a succession of stately buildings for the accommodation of the sovereign and his court. The establishment of no noble was complete, who had not his bhunga at Amritsar. Linguistic and Oriental Essays Robert Needham Cust, London, 1880 The Tulao, or pool, struck me with surprise. It is about 150 paces square, and has a large body of water, which to all appearance is supplied by a natural artesian well. There are no sign of the spring to be seen. It is surrounded by a pavement about 20 to 25 paces in breadth. Round this square are some of the most considerable houses of the city, and some buildings belonging to the temple, the whole being inclosed by gates: although one can look very conveniently from the windows of the houses into this inclosed space, and some of the doors even open into it. Travels in Kashmir and the Panjab Baron Charles Hugel, translated from German with notes by Major T.B. Jervis, 1845 Over time eventually almost all of the bungas have disappeared, being replaced by new structures; today the only two remaining bungas are the Akal Takht (Akal Bunga) and the twin towers of the Ramgharia Bunga. Although they are long gone, the palaces (bungas) of Amritsar live on in memory and are still remembered every day in the common Sikh prayer of Ardas: 25] Chukiaan’, Jhandae, Bun:gae jugo j-ugg atall, dharam kaa jaaekaar. Bolo jee Vaaheguroo. May the bungas, the banners, the cantonments abide from age to age. May the cause of truth and justice prevail everywhere at all times, utter, Wondrous God!.
  12. Waheguru Jee Ka Khalsa, Waheguru Jee Ke Fateh! Daas is co-president at Kings College London University Sikh Society and with a group of students we have started a new project called 'Sikhi Explored', where we research and write about Sikh historic events. We design the newsletters ourselves and reference all our sources. All the writing is original and we refrain from copy and pasting from websites. The aim is to produce articles that are interesting for Sikh students/ youth to read and give them a basic understanding of key ithiaas. We read different aritcles, books and listen to katha to make sure the history is as accurate as possible. We give a basic summary to make sure that students and Sikh Youth are not put off by the length of the articles. So far we have produced 5 articles on; Shaheedi of Sri Guru Tegh Bahadur Sahib Jee, Birthday of Sahibzada Baba Fateh Singh, Battle of Chamkaur Sahib, Shaheedi of Chotte Sahibzade and finally Guru Gobind Singh Jee and His beautiful Gurbani. We have a dedicated site www.kclsikhsoc.wordpress.com, which is used to publish the work and I humbly ask if you can look through the articles which we have written and if you approve, perhaps share them with Sikh Youth/ Students. If you could also provide us with some feedback either by replying to this post or on the site, than that would be much appreciated as it is only with Sangats input that we can improve. Please let me know if there is anybody would like to support this and I would also like to say that we are happy to take off any logos, as we are not looking to promote the name of KCL Sikh Soc, but only want Sikh Youth to learn about our beautiful and rich history. Forgive me in advance if we have made any mistakes. Gurfateh! (You can also email us at sikh.soc@kcl.ac.uk)
  13. Gurfateh! Dass is a university student from London and has just published an article on the history of Sri Harmandar Sahib. It is the 6th article to be published as part of the 'Sikhi Explored' project. The writing style is targeted at Sikh Students and Sikh Youth, and gives them a detailed account of the sacrifices sikhs have made throughout the 18th and 19th centaury to protect Sri Darbar Sahib (as well as an overview of how it was constructed etc) Please check it out and share with other Sikhs. Website is www.kclsikhsoc.wordpress.com I'm confident all readers will learn at least something new, so do please read, regardless of your background knowledge. Forgive me for any mistakes, and feel free to leave comments or suggestions
  14. Waheguru Jee Ka Khalsa, Waheguru Jee Ke Fateh! Daas is co-president at Kings College London University Sikh Society and with a group of students we have started a new project called 'Sikhi Explored', where we research and write about Sikh historic events. We design the newsletters ourselves and reference all our sources. All the writing is original and we refrain from copy and pasting from websites. The aim is to produce articles that are interesting for Sikh students/ youth to read and give them a basic understanding of key ithiaas. We read different aritcles, books and listen to katha to make sure the history is as accurate as possible. We give a basic summary to make sure that students and Sikh Youth are not put off by the length of the articles. So far we have produced 5 articles on; Shaheedi of Sri Guru Tegh Bahadur Sahib Jee, Birthday of Sahibzada Baba Fateh Singh, Battle of Chamkaur Sahib, Shaheedi of Chotte Sahibzade and finally Guru Gobind Singh Jee and His beautiful Gurbani. We have a dedicated site www.kclsikhsoc.wordpress.com, which is used to publish the work and I humbly ask if you can look through the articles which we have written and perhaps share them with Sikh Youth/ Students Please let me know if any student would like to support this in any way. I would also like to say that we are happy to take off any logos, as we are not looking to promote the name of KCL Sikh Soc, but only want Sikh Youth to learn about our beautiful and rich history. Forgive me in advance if we have made any mistakes. Gurfateh! You can email us at sikh.soc@kcl.ac.uk
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