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The guy who makes these videos on Youtube needs to do lessons in English on the: Sikh Channel, Sangat TV and also other channels, who agrees?

WJKK WJKF I'm 15 years old, I've grown up in a non-amritdhari family and my dad cuts his hair. I've kept my kesh my entire life and so has my younger brother. I've been doing kirtan and path for most of my life, my dad has no problems with that. But I wear a dhamalla/gol pagh and my parents don't like that. I don't want to wear the other type of "regular" pagh that he wants me to wear ...my dad tells me dhamlla's make people look uneducated. He also makes me use fixo for my beard, while I want to keep it open. Another problem that I'm facing is my masee (aunt)... wants me to trim my beard! And I've told her I don't want to and never will, but she keeps on annoying me about it. What can I do to get my aunt and my dad to just let me do what I want? Any help would be great. Thanks. WJKK WJKF

Wahegurujikakhalsawahegurujikifateh, Children's Sikhi Class Syllabus If you were to design a syllabus for children (8-14) attending a weekly, 30 minute sikhi class what sort of syllabus would you have? When you were a child what did you want from your weekly Sikhi Class? What did you feel was missing? What were the main problems/failings? To address these: Where would you start? What are the key themes you would cover? How would you hope to cover sikh theology, philosophy, history, maryada, and relevance? How would you go about assessing their understanding? Are there any key resources that you would recommend? What methods could you use to further engage the children? I hope by the end of this thread we can have developed a basic syllabus - I have a group of children at the Gurudwara Sahib who would be willing volunteers for a Sikhsangat.com experiment. Wahegurujikakhalsawahegurujikifateh

Guru Nanak Dev Ji's visit to Mecca. Despite rejecting the prevalent sub-continental philosophies surrounding him, Guru Nanak Dev undertook extensive travels in visiting the sites of pilgrimage often associated with his neighboring traditions. He visited Rome to view and dissect the Christian faith, he visited many an eminent Hindu site to dispel prevalent superstitions accepted as spirituality whilst he visited Mecca to dispel the myth of a singular supreme faith. It is his visit to Mecca which has become a matter of extensive debate between Islamic and Sikh scholars. The queries raised by the critics are simple yet confounding to the layman. What truly occurred at Mecca. Did Guru Nanak Dev Ji actually visit the said location? Did he adhere to its tenets as prescribed by Islam? Did he conform his belief in the prophet and his revelation? Or is there a more divergent version to the event. One which narrates the truth in it's entirety and forgoes all notions of the Guru claiming Islam to be his faith? Let us see. The Guru always purported himself to be neutral and entirely indifferent to both the doctrines of Islam and Hinduism. He did not give credence to either of the said faiths being rational in their spiritual perspective and/or capable of liberating an adherent. Islamic scholars have often justified their fraudulent views, regarding the Guru's acceptance of Islam, by quoting several untraceable and more often then not extremely biased and heavily fraudulent sources devoid of any historical logic. These sources, and their so called rationality, are subsequently refuted by the Guru's own writings contained within the Sikh canon and events which transpired in his life. The arguments concerning the Guru's acceptance of Islam are laid as follows: 1.) The Guru paid obeisance to Allah at a mosque in his residential region. Despite such an event transpiring its logic, and course, has been heavily perverted by these pseudo-scholars. The Guru did indeed visit the mosque but for a more divergent reason than is claimed by our neo-scholars. His dictum that the existence of both Hindus and Muslims, as per their stratification, was meaningless in the eyes of the creator and as a result there truly was no distinctive entity defined as Hinduism or even Islam. If he truly had been a Muslim than such a statement would have been apostasy and he himself would have decried and eschewed any notion of citing it. When his ultimatum reached the ears of the regional Islamic authorities they immediately descended on him. In order to make him prove his claim, and potentially see and accept the supremacy of Islam, he was challenged to attend the ritualistic Islamic prayer at the local mosque if he truly abided by his own paragon. The Guru accepted this challenge and traversed to the said mosque. On entering and performing ablution he patiently stood still whilst the prayer was reiterated around him. After the conclusion the authorities approached him and chastised him for his conduct. Why did he not bow and kneel as they had done? They queried from him. The Guru answered with an extensive conundrum, citing the fact that no one truly had their heart in the prayer and as such he was confused as to what to do. Thus he decided to remain standing. When he was heavily criticized due to his blasphemy he provided an extensive insight into the minds of the authorities themselves. They had been concerned with the commercialization and upkeep of their respective horses he delved. This revelation finally exposed the hypocrisy of the ritualistic prayers and their performers. This very event proves the Guru's rejection of Islamic tenets. As per Islam only God (Allah) and his prophet, Muhammad, are allowed insight into the minds of men ('Al-Ghaib'). Thus the Guru's rejection, avoidance of performing a ritualistic prayer and divine insight proves him to be a non-muslim. 2.) The Guru included the Bani of several eminent Islamic saints on his canon. As per history the Guru included the Bani of four "muslim" saints in the Guru Granth Sahib Ji. Despite the label of "muslim" these individuals did not adhere to fundamental Islamic notions (parallel to the Guru and his subsequent successors). Despite using Arabian terminology Sheik Farid gave great credence to the dictums of re-incarnation, a recognition of humanity and the recognition of the metaphysical concept of avatar-hood. Bhagat Sadhna preached the notion of universality and belief in a God who was above any Abrahamic or Hinduistic constraints. Bhagat Bikhan as a sufi purported the concept of a creator beyond any responsibility and one who was not bound via fundamental constraints. Bhai Mardanna, the Guru's perpetual companion and for the sake of a debate referred to as a saint, himself accepted Guru Nanak's rejection of Islamic doctrines and believed in the Guru's contrary-to-Islam doctrine. Thus these individuals cannot be truly considered as muslims as they discarded all notions of ethnic, national and religious labels. 3.) The Guru visited Mecca. This is the crucial crux of the matter at hand and as such will be here forth dissected. Mecca despite being an autonomous nerve-center of Islam has remained a matter of controversy since it's inception as a pillar of Islamic centrality. Its indigenous occupants, as per neutral sources, were forced to conform to Islamic ideals, accepted the ethos or were subsequently killed in the following conflicts which arose from the prophet Muhammad's teachings. Historians, including eminent Islamic personalities themselves, had cast doubt on the veracity of Mecca's uniqueness and whether it warrants acceptance in the already paradoxical notions laid down by the Koran. The revolutionary poet easily showcases the rational perspective of Mecca and its pilgrimage observances: 'I search for the way, but not the way to the Ka'ba and the temple. For I see in the former a troop of idolaters and in the latter a band of self-worshippers.' -Rumi. Rumi's statement is only a cognitive piece of the ever greater self-doubting Islamic engine. Despite purporting extreme monotheism, muslims still continue unabashed in their pilgrimage to Mecca which more often than not is seen as being contrary to Islam's monotheistic doctrine and essentially an acceptance of idolatry. Despite visiting Mecca there is no record of Guru Nanak Dev adhering to the following procedure whose fulfillment is a fundamental obligation of every devout Mohammadean: 1.) The First Five Days. The pilgrim arrives at a location a specific distance away from the sight of veneration. He consecrates himself and abstains from sexual inter-course and damaging any life. Other then the notion of sexual inter-course the Guru would have rejected the doctrine of damaging any life. There are numerous examples in his writings which emphasize on the hypocrisy of promoting oneself as a preserver of life, whereas rejecting the fact that as per the divine being's wish when one walks when crushes life underneath one's own feet! When one breathes one destroys life in the air, whatever one does one ends up causing destruction of life. As such damaging any life deliberately (excluding micro-organisms) can be considered as being anathema to religion, but that too depending on the context of the situation. The pilgrim after performing hygienic ablutions commences an idolatrous procedure which involves the kissing of the black stone. Again, despite idolatry being taboo in Islam this very practice contradicts its fundamental dictums. The Guru was dead-set against idolatry, and there is no record of him performing such a paradoxical and unethical practice. 'Had I not seen the Prophet kiss you, I would not kiss you myself.' -Caliph' Umar addressing the Black Stone. 2.) The Sixth to Tenth Day. Now begins what many individuals label as a bizzare series of actions (whose rational explanations lie in pre-Islamic pagan practices). The pilgrim leaves the enclosure where the black stone is retained and commences a climb up Mount As' Safa. He then sprints from Mount As' Safa to the pinnacle of the neighboring Al-Marwah seven times repeating various incantations and prayers. In the evening he returns to Mecca, and repeats the actions of the previous five days. On the seventh day he listens to particular orations at Mecca and on the subsequent eighth day commences a journey towards Mina. In Mina he performs the ritualistic Islamic practices and on the ninth day traverses to Mount Arafat where he performs 'Wuquf' or the right of standing. The pilgrim after listening to an oration on repentance than races to Muzdalifah where he joins into the sunset prayers. The tenth day is a day of sacrifice and celebration in the Islamic prism. Early in the morning the pilgrim leaves Muzdalifah and reaches the three pillars in Mina. Here he stones each pillar collectively in commemoration of Abraham's stoning of the Devil. He then sacrifices a goat to commemorate the success of his entire journey. A fundamental energy, provided by belief, is needed for the observance of such a ritualistic journey. Despite Guru Nanak Dev Ji reaching Mecca he did not adhere to any of the procedural steps required for the success of one's undertaking. He instead went to the central mosque and commenced a debate with the Islamic clergy after performing a miraculous action. Even the saints whose teachings were incorporated into the Sikh ethos rejected the pilgrimage to Mecca. Voluminous sources provide evidence of how the Gurus, the saints and other eminent personalities rejected the notion of the Meccan pilgrimage as being nothing more than a blot on secular monotheism and spirituality. Let us now examine the Meccan pilgrimage in it's entirety. Is it truly a Mohammadean attribute or is there a more subtle truth residing underneath the surface? Whereas an orthodox muslim would cry blasphemy at any mention of an exegesis of Mecca, a researcher will not deter from his course. Rumi and Caliph Umar were not the only Islamic personalities to doubt or subtly diverge from the authenticity of Mecca. They were followed by numerous individuals, among them being Al-Ma'rai. How could an unflinching and extremist monotheist like Muhammad give credence to a practice so paradoxical to the very ethos he claimed to be delivering from God?! The answer lies in his interactions with the pre-Islamic residents of Arabia. From adolescent he was influenced by an amalgamated myriad of Zorostrian, Pagan, Jewish and Christian formulas which he combined to revive what he called the true faith. It was a decisive catalyst of a multi-fabricated ideology which he passed of as being original. A majority of the Jewish populace played to the prophet's senses when they discarded Moses and Jesus and accepted him as the messenger of God in their stead. Thus the original Mecca was identified as Jerusalem by Muhammad. Yet when the Jews awakened to the deceit being executed right under their very noses, they immediately expelled Muhammad and his entourage. Conveniently at the onset of this expulsion the prophet received a divine commandment from God to revamp the original ethos and adopt Mecca as the new pilgrimage region. This divine version however is refuted by the prophet's intelligence, he was aware that by capturing Mecca he could re-write it's history and associations to formulate a new practice with roots in an ancient rite. In A.H. 6 the Muslims tried penetrating Mecca but were refused entry by the residents. In A.H. 7 they finally succeeded in their design, and it was then that the prophet performed the Meccan pilgrimage. 'In the tenth year A.H. Muhammad made his pilgrimage to Mecca, the old shrine of his forefathers, and every detail of superstitious observance which he fulfilled has become the norm in Islam. As Wellhausen says the result is that "we now have stations of cavalry journey without the history of the Passion." Pagan practices are explained away by inventing Moslem legends attributed to Bible characters, and the whole is an incomprehensible jumble of fictious lore."' -S. Zwemer. There is historic evidence that pre-Islamic Arabia was rife with idolatry. The Nomadic tribals were ardent worshippers of various deities encapsulated by various idols or just a singular and simplistic stone. Clement of Alexandria, ca. 190, recorded this particular fetish which was extensively rife in the pre-Islamic world. Mecca and it's inner precincts, the 'Kaaba', are not Islamic creations but were birthed in antiquity. Even the Persians allude to the cubical structure containing a black stone which was observed as being an emblem of Saturn. In the vicinity of Mecca are several other idols which have gained a superficial Muslim character by allegedly being associated with various biblical personalities. The black stone which is extensively revered by the Islamic galaxy is a meteorite and composed of iridium. It is highly doubtful whether it is truly the same stone which was gifted by Gabriel to Ishmael to construct the 'Kaaba.' The original stone was carried of as booty by the Qarmatians in the fourth century, and restored by them after a long period of time. It is highly doubtful whether they honestly retrieved and returned the original stone. Historians and archaeologists are of the mind that the stone was originally a component of a parent idol, Hubal. Wellhausen summarizes Hubal to be the original Allah, as the Meccans are known to have exclaimed 'Hurrah for Hubal' on defeating the prophet near Medina. The circumambulation of the sanctuary was another prevalent rite adopted from Pagan practices by the prophet. The seven circumbulations reflect the faith expressed by a devotee to his particular diety, these also involved the caressing and kissing of the said idol. The extensive emphasis on the evening prayers at Muzdalifah and Mina were introduced by the prophet to rebut his solar associations. The moon gifted to Guru Nanak at Mecca, which is attested to be an Islamic symbol, has it's roots in tribal theology which attested to the divinity of heavenly bodies. The excessive race between As Safa and Al-Marwa signify the muslim connection with pre-Islamic deities. Pagan devotees ran between both regions to kiss the idols of Isaf and Naila to acquire fortune. The practice of rejecting the devil via stoning is another paganistic belief. Originally it was done to acquire fortune as the seasons bypassed. One can easily summarize the pilgrimage to Mecca as being nothing more than a revamped, and rejuvenated pagan tradition given an Islamic coloring to veil it's paradoxical nature. Guru Nanak who extensively decried and criticized the hypocrisy of religions and their lies would not have attended a region of such infamy and deceit. Even Islamic extremists are stumped when asked to provide proof of the Guru ever having giving any semblance of credibility or even recognition to Mecca. His visit to the site does not classify him as an Islamist alone. His earlier ideology and concept rebut any false pretense that he was a Muslim and as such an ardent member of his creed. Yet the fundamental query, how did the Guru penetrate Mecca, still remains.The question is found in the annals of Islamic history itself. From circa 700 A.D. to 1803 A.D. Mecca was under the jurisdiction of the Ottomans. Subsequently the administration of the said region was granted to the Caliphs. It was only in the early 1900's, when the Wahabbi ideology became prevalent that it was restricted to non-muslims. Thus Guru Nanak Dev Ji (1469-1539 A.D.) easily entered the city without any constraints. 'People come from far corners of the land to throw pebbles (at Satan) and to kiss the (black stone). How strange are the things they say! Is all mankind becoming blind to the truth? O fools! Awake. The rites ye hold sacred are but a cheat contrived by men of old who lusted after wealth; and gained their lust. and died in baseness- their law is dust!' -Al-Ma'ari. http://tisarpanth.blogspot.co.nz/2013/06/the-meccan-chronicle.html

The clash and progression of titans. In the bloody struggle to gain a political precedent over the various domains of the sub-continent, in the aftermath of the mughal empire's fall, three forces came to the fore. The Marathas, the Afghanis and the Khalsa. All three were hell bent on carving extensive domains for themselves and eradicating all vestiges of any foreign state and it's subsequent polity. In this struggle the mughals were reduced to nothing more than depleted forms of their past selves, and forced to tolerate strains of vengeance and exploitation on all fronts. Whether under the Khalsa, the Marathas or the Afghanis, the mughals suffered bitter humiliation reminiscent of their parent emperor's tortures launched against their wards in past eras. Whereas the Afghanis were seen as a foreign entity vying for an Alexandrian conquest of the sub-continent, specifically Punjab; it was the Khalsa and it's contemporary Maratha entity which emerged as the home team and the potential hope of the sub-continent's sovereignty. The Maratha polity was a catalyst of it's father Shivaji's political ambition amalgamated with his subsequent humiliation at the hands of his mughal employers. He commenced his crusade in 1681 A.D. and ofught bitterly with the mughals for the succeeding 27 years. Parallel to his crusade, Guru Gobind Singh Ji manifested the Khalsa and unleashed widespread rebellion against the larger sub-continental polity, composed of various Hindu and Islamic chieftains, in the territorial domains surrounding Delhi and composing the Punjab region. Despite both the Guru and Shivaji earning numerous accolades and notable victories over their foes, they never interacted. Shivaji aimed to create a fundamental Hindu state with Hindu acting as the byword for domination, and control. The Guru aimed to strengthen the Khalsa and give it the instruction required to garner power and carve a territorial entity for itself, devoid of any non-Sikh influence. Both the Maratha and the Khalsa entity possessed views which were an essential antithesis of their parallels. Both entities, despite retaining an extensive knowledge of each other, only came in contact with each other with the success of the Maratha campaign in Delhi. The subsequent actions and operations of the Marathas soon saw an extension of their conquering precincts into Punjab, which at the time was facing an onslaught of Islamic extremism amalgamated with a political catalyst. The decisive conjuncture of the contact manifested itself during Ahmad Shah Abdali's fourth invasion of the sub-continent. Noticing the extension of the Maratha territories, and the troublesome guerrilla tactics of the Khalsa he ordered his son, Timur Shah, and general, Jahan Khan, to govern Lahore and it's surrounding precincts. An extensive number of the mughal polity's remnants submitted to their command, but a few resisted despite facing imminent eradication from their bloodthirsty foes. Adina Beg, the governor of Lahore, after taking the hasty step of defying Timur decided to call on the Khalsa for assistance. Knowing that this was a potential chance to birth and plug a power-vacuum, the Khalsa entity readily agreed and started the arduous march towards Lahore. Adina Beg however had second thoughts and it was not long before he dispatched a request for aide to the Maratha chiefs in Delhi, who in a parallel fashion to the Khalsa commenced their arduous march towards Lahore. Raghunath Rao, the foremost Maratha chieftain and a subtle politician in his own right, readily agreed on the condition that Adina Beg pay him 100,000 rupees for each day's march and 50,000 for every subsequent halt. Adina in a bid to preserve his won skin eschewed his bitterness at such an extensive demand, and readily agreed to pay. On 8th March 1758 A.D. Raghunath and his forces finally arrived at Sirhind, where he joined the Adina-Khalsa coalition. Sirhind was besieged and it's doors soon fell prey to the Khalsa-Adina-Maratha forces which indulged in widespread loot of it's treasury. In the aftermath disparities soon became evident, the Khalsa which would have sacked Sirhind with a coalition or without demanded an extensive share of the loot due to it's geographical knowledge. Raghunath and his forces, enlivened and emboldened by Adina's pay, demanded a greater share of the loot whereas Adina's own troops expressed mutinous tendencies at the evident reduction of their own share. Knowing that a clash of steel was evident due to the bitter rivalries plaguing the coalition Adina defined a new precedent for the triple alliance. The Khalsa would remain two paces ahead of it's partners. This availing of inter-coalition frictions soon saw Adina's joint entity besiege Lahore and subsequently enter it on 20th April 1758 A.D. Timur and his contemporaries had fled the region. Raghunath struck a subtle blow at the heart of the Khalsa ambitions when he appointed Adina as governor of Lahore and after discarding his Khalsa allies, extended the Maratha domains onto the precincts of Afghanistan itself. The subsequent alienation of his potential allies, the Khalsa, the Jatts and the Rajputs, soon saw him stratify himself into a corner. A situation exploited by Abdali who annihilated the Maratha influence in Punjab in 1759 A.D. The subsequent power vacuum which became evident was readily filled by the de-facto master of Punjab. The Khalsa. The Marathas dispatched various orders for assistance to their subjects but were readily refused, their alienating policies ultimately struck back at their bosom until only a few Jatt chieftains agreed to assist them out of empathy. For a year the Maratha forces danced ahead of Abdali who readily followed them until in 1761 A.D. at Panipat, he annihilated an army of 60,000 pitched Maratha warriors and their subsequent families. This parallel bloodbath was a blessing to the Khalsa, who readily exploited it and reversed the Maratha influence until ultimately it possessed Punjab and campaigned up to and into Delhi. Five years later, the remnant Maratha vestiges once more came into contact with the now dominant Khalsa. This time they were invited by Jawahar Singh of Bharatpur, the Jat monarch, to birth a coalition which would aim to annihilate Najib Ud'Dula, his father's murderer and one of the influential Ruhlia chieftains. A 15,000 strong Khalsa legion, under the command of Sardar Jassa Singh Alhuwalia easily erased the Ruhlia forces from the battleground, yet it was a bitter victory for Jawahar Singh who was soundly betrayed by Malhar Rao; the Maratha general. Rao and various Jatt chieftains negotiated a subtle treaty forcing Jawahar Singh to accept Najib Ud'Dula's influence over him. Such a decisive maneuver however inflamed Jawahar against the Maratha polity, and after a minimum conjuncture, he took 8,000 Khalsa warriors into his pay to crush the traitorous Marathas. Not only had they stalled his desire for vengeance they had also birthed a blood feud by announcing his rival sibling, Nahar Singh, as the rightful monarch of Bharatpur. A year later, at the head of his Khalsa battalion, Jawahar Singh succeeded in ousting the Maratha-cum-Nahar coalition from Dholpur and occupied it as an extension of His Bharatpur domains. In the aftermath he led his battalion to aide the Jatt prince of Gohad against a Maratha legion, an action which catalyzed in the Khalsa extensively raiding Maratha domains in central India. The dawning of 1768 A.D. saw widespread hostility which catalyzed in the assassination of Jawahar Singh and his heir Ratan Singh, the subsequent year. Their remaining heirs Ranjit Singh and Naval Singh soon birthed a bloody civil war, and battle lines were drawn once more. Ranjit Singh approached the Khalsa chieftains for aide whereas Naval summoned the Marathas, who were eager to visit vengeance upon their Khalsa foes. Twenty-fourth February 1770 A.D. saw the commencement of a bloody engagement in which the Maratha's famed cavalry clashed with the Khalsa forces. Despite the victory of Naval Singh, the Maratha cavalry was heavily mauled and was never able to garner the prominence it once held. Subsequently the Khalsa forces retreated to Punjab, safe with the knowledge that the Marathas would not mount any attack against them. 1771 A.D. saw the reassertion of Maratha dominance over an extensive portion of the sub-continent, exclusive of Punjab, and the rise of Mahadji Scindia as paramount chieftain of the Maratha entity. The following year the exiled mughal monarch was restated in his place and Mahadji entrusted with the mission of returning peace to the sub-continental domains. A ruthless exploiter Mahadji pulled his employer's strings from the commencement of his mission and settled his eyes on the Khalsa territories. Under it's various chieftains the Khalsa had been involved in the extensive plunder of the various tributaries which symbiotically supported the mughal coffers. As a result of the raids, the economic stability of the mughal entity had fallen into disarray and even the Marathas were forced to conclude that finance was a paramount issue. As a result Scindia deputed various ambassadors to parlay with the Khalsa confederacies and negotiate a peace-treaty, which would prevent them from launching their decisive raids even on Delhi itself. On the other front he gained the allegiance of Samru Begum, who possessed the sub-continent's finest artillery. The catalyst of these political brokering resulted in a joint treaty being signed on 9th May 1785 A.D. which granted the Khalsa one million rupees, on the behest of the Marathas, in exchange for the Khalsa's surrendering of the Yamuna and Gang tributaries. (Continued in Part 2). http://tisarpanth.blogspot.co.nz/2013/06/the-khalsa-confederacies-and-maratha.html Please post a successive comment on this blog with your contemporary comment on the forum. Thanks!

Waheguru ji ka Khalsa, Waheguru ji ki Fateh.. Here is this youtube channel named . :smile2: It talks about SIkhi and the fundamentals... A real nice effort.. . If it is already shared, excuse me for being redundant :stupidme: . If not do check it out.. A heads up, the videos are mostly in english and deal with the roots of sikhi... Bhul chuk maaf. Rab rakha :khalsa:

Curious to see what sangat believes.

Greetings to all: I am far from a Gurdwara, and I'm not sure how to remedy this just yet. Perhaps linking up with the local Sikh Student Association, may prove the most useful... While that is working it itself, I would like to become familiar with Sikhi. I have started reading from Sir Guru Granth Sahib, the daily Hukum, reading about the Gurus, small doses of the Rehat Maryada, bits of brief history of Punjab, and the controversy of 3HO within Sikhism, etc. Naam jaap/simran have made a regular appearance within my daily routine as well, a happy addition to the day. I come from an Islamic-Orthodox Christian background. Such devotional acts (reading, praying, applying lessons to life, etc.) are very much second nature to me, lovingly so. Gurbani makes it presence known during video watching at Youtube and prayers, I know a few words. I haven't made a great strides to dive deep into these waters just yet. However, I do understand its importance. I do have a few questions. I want to read more about the Gurus, the state of the country&people during their time, and more about Punjab. I have found great sites and know more about each than when I first started. But I want more, does anyone have links to share? Book titles? Links to thesis and/or dissertations papers, etc related to Punjab and the Gurus? Please share your thoughts, advice, and suggestions to a new one wanting to learn more about Sikhi. One with the intention to practice Sikhism as a way of life. Thanks!

How does Gurbani define manmukh, Gurmukh. Are other religions full of manmukhs? What happens to their adherents when they die? Can their prophets be considered as their Gurus?

Wahegurujikakhalsawahegurujikifateh What is the state of Tooriya? Does this differ from mukhti? If so how? If not where do its origins lie? Wahegurujikakhalsawahegurujikifateh

What are the six Hindu schools? Are they associated with Hindu mentality or faith? What are their differences and similarities with Gurmat? How does Gurmat view them? Do they lead to sachkhand as Gurmat does?

WGJKK WGJKF! Dear Sangat Ji, I am a Punjabi guy who needs advice on getting his sister more interested in Sikhi. Our family lives in the west, and our upbringing was not very religious at all, apart from going to Gurdwara once a week. I am 20 years old and started to explore Sikhi on my own, to find out more about my past, and I fell in love with it. I am not the most practicing Sikh, but am trying to make myself better. I have started doing more sewa and am currently in the process of learning Japji Sahib. So I am making some progress. The thing is, I want my sister to experience the same joy that I found in Sikhi, but I am having difficulty getting her to open up to it. You see, she is 17, and when I was 17, I was a lot like her. I was not religious at all and didn't want to have anything to do with it. My sister has even told me that she doesn't want to marry a religious guy, and I thought that was disappointing. But the thing is, as I matured, I grew out of that way of thinking and realized Sikhi for the beautiful path it is. So I harbor the hope that my sister will go down a similar route as me and one day accept Sikhi into her life. But I would really like to just speed up the process, since I know there is a lot in the religion she could connect to. She has told me in the past that she likes being in the Gurdwara and listening to the kirtans, it is very peaceful to her. She does go to Gurdwara with me, so that is a positive. It's not like she's a bad girl, don't get me wrong. She has good friends, does well in school, no drugs or alcohol or partying or anything like that. I just need to find a way to make her connect. I feel like going to the Gurdwara and listenting to kirtan by itself won't do much, since even though we both find it peaceful, neither of us can fully understand it. I have thought about getting her to try Japji Sahib with me, but am not sure how she would react. I would also like to maybe introduce her to some knowledgable GurSikhs, but again, don't know if she would go through with it. Any thoughts on how to bring a non-religious Punjabi girl back to Sikhi? It is just the two of us, we love each other a lot, and I want for her what the Guru has given to me

Check out these videos Part 1 Part 2

Vjkk vjkf I want to raise awareness about an issue. There is a Singh *EDITED* who helps out with sikh kids camps. He has made a disrespectful video for a singles site, he is meant to be an Amrit dhari role model for sikh kids. Watch the video and have a word with him. Check out this video on YouTube: http://www.youtube.com/watch?v=hXZ5ZtsBROE&feature=youtube_gdata_player Vjkk vjkf Seva Singh

So I was wondering what Scientology was about and wikipedia'd it. Under the body and spirit section i came across this: http://en.wikipedia.org/wiki/Church_of_Scientology Body and Spirit Scientology beliefs revolve around the thetan, the individualized expression of the cosmic source, or life force, named after the Greek letter theta (θ).[103][104][105] The thetan is the true identity of a person – an intrinsically good, omniscient, non-material core capable of unlimited creativity.[103][104] In the primordial past, thetans brought the material universe into being largely for their own pleasure.[103] The universe has no independent reality, but derives its apparent reality from the fact that most thetans agree it exists.[104] Thetans fell from grace when they began to identify with their creation, rather than their original state of spiritual purity.[103] Eventually they lost their memory of their true nature, along with the associated spiritual and creative powers. As a result, thetans came to think of themselves as nothing but embodied beings.[104][106] Thetans are reborn time and time again in new bodies through a process called "assumption" which is analogous to reincarnation.[103] Like Hinduism, Scientology posits a causal relationship between the experiences of earlier incarnations and one's present life, and with each rebirth, the effects of the MEST universe (MEST here stands for matter, energy, space, and time) on the thetan become stronger.[103] ummmmmm.....so anybody notice any similarities? because this sounds similar to a post I remember N30SINGH ji saying about the creation of sargun from nirgun and the veil of Maya being created, and MEST sounds like karam, and "thetans came to think of themselves as nothing but embodied beings" this kinda reminds me of man thoo jot saroop hai, apna mool pachan.... Should we start saying Baba L. Ron Hubbard Scientologywale?

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.

A very bold essay of sorts. If only Indians can read this and improve themselves. Sikhs have been gracing Indian jails with their presence since the nation's official inception during the British period. They have been no stranger to the brutal human rights violations which continue even uptill this day in the world's largest democracy. The figures for Sikhs in jails increased on the onset of the Khalistan movement. Whether militant or civilian, the law herded them into prisons (which by this point in time had become virtual slaughterhouses) without any discrimination. One recent prisoner who has set the Sikh nation aflame once more, with a desire to cast off the Indian yoke, is Balwant Singh Rajoana. Rajoana's case has many points which are beneficial to the judiciary and polity in any nation. An ex-cop he, along with Babbar Khalsa militants and one other accomplice, assassinated the chief minister of Punjab via suicide jacket in 1995. Those living at the time still remember the C.M. Beant Singh's state sponsored terrorism which resulted in the death of more than 50,000 Sikhs irrespective of age and gender. It was to stop this never-ending carnage that Balwant Singh took the step of assassinating him. Balwant Singh Rajoana. Of course it has extensively been argued, by the Indian judiciary that he (Balwant Singh) had anti-social motives in assassinating the C.M. Not only did he blow the C.M. to kingdom come but also 17 other armed personnel. On one hand this same Indian judiciary pays obeisance to the so-called heroes of the Indian mutiny, who indiscriminately butchered white women and children in the name of independence and patriotism. Given Singh might have maimed and crippled 17 others who were doing their duty, but again sacrifices have to be made in the line of duty to one's faith. Armed personnel often represent and protect the very institutes which deprive individuals of their rights. They themselves know the risks involved in their occupations, it might not be their doing that they became soldiers and guards yet it is up to them whether to have a conscience or not. In this case the 17 chose duty above humanity and paid the price, which of course any soldier would pay including both revolutionaries and militants. The big question which hits one after reading about Singh, is why he did what he did? What was in store for him other than 27 years of his life wasted in a third-world jail. He gained no monetary benefit through his action, on the contrary his family became deprived of any finance they possessed since his incarceration. For 17 years the Sikh nation and the world forgot about him, leaving him to fester in solitary confinement. Yet the man himself never lost his sanity and valor Despite losing his own future and a prosperous one at that, he is happy to at least have granted millions of others a chance at living. Of course the Indian state has extensively repeated promises to grant justice to the Sikh nation for the horrors of the 80's, but each and every time an opportunity has been presented for it to make it's words come true it has absconded. The sophisticated Hindu majority itself is baying for the blood of any Sikh who goes against it's illusion of "one Hindu nation, for the Hindus." Opportunity arrived in the form of the Sikh nation's demand for Singh's release, but the same cliche manifested itself once more and the Indians turned the tide. What was not surprising, for many individuals who have seen this cycle being played out in India continually, was the extensive media and political campaigns which were undertaken by the state against the Sikhs in response to the Sikh demand. The Akalis, the Sikh political party, were blamed for whipping up the Sikh community in a frenzy order to gain easy votes on the heels of Hindu-Sikh violence. What is important to note is Hindu-Sikh. Where the Hindu's dominance and pull over the Sikhs is reassured. Furthermore Sikhs were presented as being vulgar and stupid with no sense of their own good. It seems than, according to Indian logic, that at least 90% of Punjab's 12 million Sikh community must be highly stupid and incapable of taking care of itself. Furthermore Singh's image was presented in the same light which Sant Jarnail Singh Bhindranwale's image was presented in during the 80's. That of a charismatic but fascist leader. Sant Jarnail Singh Bhindranwale. Another question which rises, from the Balwant Singh situation, is that what is a proletariat supposed to do when the state itself condemns and persecutes him without fair reason? Does he do what Balwant Singh and countless other militants do, or does he wait for the proper channels to open up while suffering under the state's power? For those who lived under Beant Singh's reign Balwant Singh's actions are justified. Since the 50's the state had shut it's eyes regarding Sikh matters. Punjab, where the community resided, became the state's toy; to dispose of at it's will. It was split, it's possessions and territories unlawfully snatched away and the state was not even aloud to state itself as a Punjabi speaking state. Even today the land of the five rivers is derived of it's rivers. To protest this the Sikh polity, and the common man launched a massive agitation which the Indian state presented as being detrimental to Hindu rights and a challenge to Hindu sovereignty. This had the effect of a massive genocide being launched on the Sikh population in India, by the 80's this covert genocide had succeeded to such an extent that the Sikh faith was all but finished from Punjab. Unfortunately for the Indian state though, it's policy makers had not studied Sikh history. When the faith is poised on the brink of extinction, it is then it rears it's head and strikes at the foe. The ultimate catalyst for a Sikh revival came in the form of Jarnail Singh Bhindranwale. His name and image was slowly demolished and re-moulded into that of a terrorist by the Indian state controlled media. To such an extent that he was finally labelled as "Killer of All Hindus." To stop this killer a massive and murderous attack was launched on the Punjab, by the state, which resulted in the deaths of many Sikhs and Hindus. Jarnail Singh on the other hand cautioned the Sikh nation from retaliating rashly and to only counter-attack by targeting guilty politicians and armed personnel. Finally under the pretext of defeating terrorism Operations Bluestar, and Wood-rose were launched in Punjab which resulted in the deaths of more than 3 million Sikhs. All this justified by stating "Hindus have to defend Hinduism. Indians have to defend India." This situation continued until the mid-90's when Balwant Singh assassinated the C.M. At the time of the assassination state sponsored terrorism was at it's peak in Punjab. The Sikh freedom movement was all but over due to mass infiltration by the Indian intelligence agencies, and lawlessness ran rife. What is surprising is that all this was being done by a government, and a politician who was only voted into power by less than 5% of Punjab's population. Thus not only did the state fan the flames of a genocide but also add fuel to it. If the state truly had been concerned about it's citizens, it would have surely listened to them. Yet it takes a loud noise to make the deaf hear. Rajoana provided the last bang in the 90's. But did his actions, and did those of his accomplices achieve anything? Did they prove fruitful for the Sikh nation at large? There are two different perspectives to this. One, their separatist actions achieved nothing more than prolonging a bloody conflict; or two, not only did their actions result in lives saved but also ensured an uneasy peace in the state. But this leads further to other important questions. 1.) To what extent does the state, especially a democratic state, have the right to suppress the right of any specific community in its domain? 2.) Does religion control politics, in India, or do politics control religion? 3.) Do minorities have no right to decide their own futures? Are they expressly dependent on the state, and if so do they not have the rights which a citizen of the majority possesses? 4.) For a minority such as the Sikh nation, who has not signed the Indian constitution, is a secessionist state not possible? 5.) Why is the role of the state ignored by Indians, when any talk of the Sikh militancy comes up? 6.) Twenty-eight years later why has no justice been granted to the Sikh populace in North India, who suffered at the hands of the state? 7.) Can a minority exist alongside a majority, in a perverted democracy such as India? 8.) Do the victims of state sponsored terrorism have any right to defend themselves? 9.) In a democracy is state sponsored terrorism accepted as justice and keeping law-and-order? 10.) Why has the Indian state only hanged individuals who have defended themselves, and not individuals who attacked them? Bhai Balwant Singh Rajoana and Baba Surjeet Singh, jathedar Budha Dal 96crori. Of course these questions are only the tip of the proverbial iceberg, but on that note one has to wonder what parameters truly define a democracy? Is democracy truly evident of the saying "democracy is th right to decide our tyrants." Or is it (like any other man-made creation) a proverbially excellent idea which over time has become corrupt? It is now up to the Sikh nation to decide what it's future steps will be, but the impertinant need of the moment is to free not only Balwant Singh Rajoana but the countless other Sikh prisoners languishing in Indian jails since the 80's, and before. http://tisarpanth.blogspot.co.nz/2013/02/the-80s-and-rise-of-rajoana.html

I recently did this documentary (15 min.)with my local Gurudwara Bhai on the Kirpan. Bhai Saab is going back after next week. Unfortunately I wasn't able to burn the film to disc and sent myself an email of it to upload it on Youtube. The problem is that the media player says "format not supported." Whenever I try playing it on my laptop and youtube also says a similar thing. How do I change the format for free?

Source: http://www.merrittherald.com/opinion/191734571.html Defining a Sikh Published: February 18, 2013 2:00 PM Updated: February 18, 2013 2:42 PM Dear Editor: What is a Sikh? Is their mind-state a danger to civilized nations? So, what is a Sikh (correctly pronounced as you would say the word “sick,” which means “to learn” in its native language) or an individual who has endeavoured to undertake the path of Sikhie? Well, he accepts the universe, cause and effect, and all known and unknown as the “will” of The Great Architect. When awake, she attempts to keep the idea of The Eternal Commander and Chief within the time and space of consciousness. With the five weapons of virtue (compassion, truth, contentment, love and humility) he attempts to battle the five thieves (lust, anger, attachment, selfish ego and greed). And through meditation, logical contemplation, song, prayer or loving repetition of “The Naam,” she attempts to seek The Formless One (to develop a personal relationship), and the universal principles such as the law of karma and heaven. That all said, with reason and knowledge he attempts to enslave passion and prejudice. Employing the tools of honesty, she attempts to make a living. In humility, he attempts to aid the unseen and the weak (in body, mind and soul). With understanding she attempts to treat all as a brother, sister, father or mother regardless of religion, colour, class, nation, age or creed. Detached from Maya (detached from the material world and the material senses as best as can be done) he attempts to be. And without compromising, she values and attempts to seek the company of the holy, the truth, knowledge, justice, equality, freedom and love for the family, the community and all of humanity. To further build on the template given above, the Sikh state of mind is selfless, curious, critical, creative, artistic, active, logical, moral and intelligent. The Sikh state of mind harbours beliefs that encourage physical prowess. And against all odds, the Sikh state of mind strives to become “Miri-Piri:” a spiritual and earthly influence. Of the mentioned attributes, the two most important dimensions of a Sikh would have to be the battle to enslave the mind’s five thieves so as to allow the better half of the mind’s duality to dominate thoughts and actions, and the struggle to detach from Maya. The battle to chain the five thieves and detachment from Maya are most important because they’re the agents and the influences that readily block the mind from appreciating the remaining attributes of a Sikh. In addition, they deny the ultimate goal of the secular, liberation, to be dead (liberated in consciousness) but yet alive; to be united with The Primal Energy and still have mortal life. An idea termed “Jivan Mukti.” If you have any questions about Sikhie, please feel free to email me at: mikebhangu@gmail.com Mike Bhangu, Merritt

I wanted to bring this to the Sangats attention that many Sikhi books including: Almost all books by Bhai Randhir Singh Ji, Bhai Veer Singh Ji, Prof. Sahib Singh Ji, Bhai Joginder SIngh Ji, Giani Sant Singh Ji Maskeen, Giani Harbans Singh Ji are now online Some other interesting books including Guru Granth Sahib Ji in French and Dutch Ad Sri Guru Granth Sahib Ji 14 vols by Harbans Singh Mahan Kosh in english different english translations of Guru Granth Sahib i Gur Pratap Suraj Granth in simple punjabi many books on Gurmat Sangeet Giani Sant Singh Maskeen's books in english many steeks in hindi and there are so many other 100s of books and mp3s that everyone will be interested in this sewa is done by http://sikhbookclub.com/

What do you say or ask for in the Ardaas? Are your wishes fulfilled? For example, if you asked for a stronger connection with your inner self and to concentrate more while praying, did you get it? What things are factors in this? "Jo Mangey Thakur Apne Te" Do some things be fulfilled later than others? I believe that your are supposed to ask for things that will make your human life successful so you don't have to take part in this cycle again. Some of may laugh.... but once I asked for perfect eyesight again, since I have glasses and I hate them. I value them now and I want a second chance. This is irrelevant and a want, not a need. But I sure would like for it to happen. :biggrin2: So what experiences do you have? -Sorry If I sounded stupid...just want to learn from other experiences. :blush2:

What does gurbani and the various janamsakhis say about the responsibilities of person towards their parents, especially if they are not sikh? Please answer from sikhi and not a cultural point of view. Traditionally the east has had a greater focus on bending backwards to look after parents and consent to their wishes, especially when they are in old age, as opposed to nuclear family units in the west and urban centres worldwide. What is the sikhi line? Do we have parents live with us or leave them to their own devices? If living together and if they are not sikh do you permit them to practice their religion in your home even if it is anti gurmat? If one is amritdhari do you eat with /food made by them? When having to choose between living with your parents and looking after their needs in old age or doing widespread sewa to the point where such a living arrangement would be impractical and indeed where said parents may interfere (intentionally or unintentionally) with said sewa activities, what does one choose? Guru Nanak ji is probably a good example to follow. How did he interact with his parents, who were Hindu? My understanding is that whilst he was living under their roof he disagreed with their views and practiced spirituality but still followed their instructions such as doing specific jobs, marrying when they wanted to, etc. Once he was more established in God's spiritual journey, contrary to their wishes of wanting him to look after them and be there for him in their old age, Guru ji went on his udasis to help thousand of people rather than just helping 2 people. From this it seems that the numbers of souls he could impact mattered more. It made no different that they were his parents, this accorded them no special status, he saw god in everyone and ergo saw the whole world as his family. Did guru ji refuse to eat with his parents? Did he refuse good cooked by them? Presumably his parents lived with his wife and children whilst he was spreading the word of God. Did his parents keep hindu idols inside the home? Did they freely practice religious rituals in the home? To what extent did they impose their religion on Guru jis children, especially when they were young and Guru ji was still living under his parents roof, not yet fully established as the true Guru? Did his wife follow hindu customs? Did guru ji perform his parents funeral rites as per hindu customs? Gurbani also constantly reminds us that mothers, fathers, children, spouses etc are not ones true support, they do not go with us in the end, we should not waste our time with minds attached to them, worrying about them only. Gurbani decries emotional attachments, to family members in particular. Gurbani also says that it is God alone who takes care of all needs and is the true support and only attachment worth having. Again, please leave aside your personal views and experiences and please answer from a theological sikhi point of view. This is an important issue for those whose parents are of other religions (or perhaps "sikh" in name only).

BEFORE AND AFTER

New Punjabi film Sadda Haq on 1984 and post issues faced by panth. What do you think, will this help the Sikh cause of getting Khalistan, invoke discipline in Sikhs in Punjab (those influenced by drugs) or just present Sikhs as terrorists? WHAT DO U THINK?

VJKKVJKF, Sangat ji, Our 12 topic intro to Sikhi course has started to be launched on-line. The 12 topics are: (1) Why Nanak? (2) What is “naam simram”? How do we merge with the One? (3) Guru Angad to Guru Arjan. How did Sikhi develop? (4) Guru Arjan’s martyrdom to Guru Hargobind Sahib. Did Sikhi change? (5) What is inside the Guru Granth Sahib? (6) Guru Tegh Bahadur and the early life of Guru Gobind Rai (7) What is the Khalsa? (8) History of the Khalsa from 1700 to 1850. (9) What is Raag Kirtan? (10) Sikhs under the British and the Singh Sabha Movement. (11) 1947 to 1984 – Was it independence? (12) Sikhi today- How is relevant it to this world? Week 1 videos are below. The course will be conducted by local discussion grouping meeting weekly to discuss each topic consecutively, with each student watching the requisite videos beforehand. http://youtu.be/Wc6kLisSJ8U http://youtu.be/vQSikVFvndU