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A story of love between Bhai Nand Lal Ji and Guru Gobind Singh Sahib

Bhai Nand Lal Ji as always brought Guru Gobind Singh Ji langar, prepared

with their own hands... Guru Sahib would sit and enjoy this food daily,

Bhai Nand Lal Ji noticed that Guru Sahib would always leave a tiny morsel

of their food, only enough for one bite. They would then open the nearby

window, where a small dog would bark for food. Guru Sahib would throw the

dog this tiny burki of food.

Bhai Nand Lal Ji would look at this - Guru Ji and their love for this Dog

and smile amazed, thinking "This Dog has such amazing Karam, he gets to

eat left over food from the most amazing, most perfect human, the form of

our Lord himself - this Dog is truly a blessed dog, I can only hope for

karam like his"

Guru Sahib, the knower of all smiled.

The next day the process was repeated, Bhai Nand Lal Ji again, brought

Guru Sahib langar and Guru Sahib, as always left a little morsel for the

barking dog. Watching this, Bhai Nand Lal Ji had an idea...

The following day, before bringing Guru Ji langar, Bhai Nand Lal Ji took

the dog home. At his abode, he fed the dog the richest of foods, he fed

him til his stomach could take no more. Content that the Dog was full,

Bhai Nand Lal Ji returned the dog outside the window of Guru Sahib. He

then returned home and prepared Langar for Guru Sahib.

That day, Guru Sahib enjoyed the langar to the full, as they ate, Bhai

Nand Lal Ji took up their position, beside the dog outside the window -

thinking, this was his chance. He too, could possibly have the luck of

this dog, and taste that tiny morsel that had also touched the lips of the

tenth Human form of Vaheguru.

As Bhai Nand Lal Ji sat awaiting paitentlly, Guru Sahib continued to enjoy

their food. Eventually, Bhai Nand Lal Ji's wait came to an end as Guru Ji

opened the window on time.

Bhai Nand Lal Ji looked up, still hiding behind the dog and watched,

waiting to be fed like a King with this tiny bite from Guru Sahib's own

food.

Guru Sahib, knower of all hearts, began to talk. "Nand Lal" they said,

"Today the food you made was exquisite, like never before... I had to eat

it all - today no burki was saved for you Nand Lal"

Bhai Nand Lal Ji's eyes filled with tears... as his heart broke into a

million pieces... he stood up from beside the dog and with tear filled

eyes asked Guru Sahib, "Guru Ji, that bad am I that this dog has better

karam then me - every day I've watched you save even the smallest bite for

him, yet this one day, my destiny is such that you cannot offer me the

same treatment" Bhai Nand Lal Ji was almost inconsolable, til Guru Sahib

pulled him towards them, and held him close.

"Nand Lal, don't ever think your destiny is bad - you've not received a

morsel of food I may have left but Nand Lal, you're a part of my heart -

nothing can change those karam of yours, no morsel of food."

Bhai Nand Lal Ji wept in Guru Ji's arms, as Guru Ji held their 'brother'

close...

Gurdwara's freed of poolha's men:

http://www.sikhsangat.org/publish/article_119.shtml

I do know that udasi panth of sikhism still perform charan pahul amrit to this day.

What i wanted to know was- what kinda maryada is given to you when you take charan amrit ? like are you given 4 kurahits too in charan phaul amrit?? what's a basic maryada?

Also another question is, after siri guru gobind singh ji replaced charan amrit with khanda da amrit ?? who was the first sampardha in the khalsa panth still carried on charan pahul intitation to people?

Thanks in advance.

source: http://www.nriinternet.com/NRIsikhs/UK/Articles/UK_Manvir/

This is my story of keeping Kesh (unshorn hair). I used to be a mona (cut my hair), who became keshdhari (stopped cutting my hair) and kept Guru's Rehat (Sikh discipline). The story dates from May/April time to August 2000. I have recorded and added my experiences from prior this time as well and how I struggled to keep Kesh. My story isn't anything special, however I thought it might help inspire those who might be in similar situation as I was in before. Guru Raka.

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Waheguroo Ji Ka Khalsa

Waheguroo Ji Ki Fateh!!

I have recently kept my Kesh. Thanks to my parents, I feel I have been brought up with Sikh values and beliefs. I am able to do Keertan and read Gurbani and have an interest in Sikh philosophy and history. I am not saying that I am a saint or anything, but as I grew older I realised more about the things I had done or was doing were wrong. So my 'Manmat' actions were becoming aware to me.

However I had always felt one thing missing in my life. Like a jigsaw puzzle with a couple of pieces missing. One of those pieces missing was my KESH! I had always wanted to have Kesh from when I was a child. As I grew up I learnt more and more things, and started realising more about Sikhi. I looked at other Keshdhari Sikhs and children and thought, 'why am I not like them', 'why am I not a Sikh, but I call myself Sikh!' I wished and wanted to look like them, with a 'guttee' (hair knot), 'patka' and 'dastaar' (turban).

I enjoyed going to the Gurdwara and sitting in Saadh Sangat and listening to what the person on the stage was saying. Sometimes when I was really young, my dad used to tie a pagh on me when we would go to the Gurdwara. I liked wearing the 'dastaar'. When I was about twelve to fourteen years old I used to tie a pagh by myself with a little help from my dad. I would tie a pagh on Gurpurbs to the Gurdwara. My Taya Ji (uncle) used to like me wearing the pagh to the Gurdwara. He used to always tell rishtedaar (relatives) about how good I am, and how I wear a pagh to the Gurdwara. He was happy and all excited when he used to tell people. However sometimes I used to feel awkward and annoyed. I felt a fool, as if I was tricking myself. Wearing pagh on Gurpurbs and then cutting my hair. So it felt a little embarrassing when my Taya Ji or someone else would say how good I am, how I can I sing shabads, do Keertan, read Paat and wear a pagh and look smart. I used to think that people must think what a fool I am. Doing all of this and thinking I am a Sikh, when I cut my hair. However now I realise why my Taya Ji and others were happy, and I remain grateful to them, for their support and guidance they gave me, which I later realised.

The town where I live is mostly full of gore and a strong minority of Pakistanis. There is only a small community of Sikhs, like 50 homes. However there are not any Kesdhari youngsters. In the whole town the only people I know who have Kesh are one or two old people and one or two very young children, but no teenagers or young adults have Kesh. I always dreamt and pictured myself in the future as being Keshdhari. I would say that one day I would have kesh. At night sometimes I would dream of being in full Sikhi Saroop. I never saw myself as a mona (cut haired), instead I used dream that as an adult I would have a pagh (turban) and an uncut beard, looking smart and proud.

I never liked having a hair cut! I remember as a child sometimes my dad would cut my hair with a trimming machine. Looking back now it reminds me of pictures and scenes when a Hindu child gets his head shaved by an elder family member in the Hindu initiation ceremony for babies. I wanted to keep Kesh but couldn't. Like a hungry kid who wants Roti but can't make it. I felt guilty and ashamed that as a Sikh, I was cutting my hair when Great Sikhs like Shaheed Bhai Taru Singh Ji refused to have his Kesh cut and instead he said that he would rather have his scalp removed. That is how much pyaar (love) Bhai Taru Singh Ji had for the Kesh, the identity, the image that the Guru had bestowed upon him.

I couldn't bring myself around to saying that I am a Singh and that I am proud to be Sikh (even though I was proud). Instead I felt I was a disgrace to my religion because I had my hair cut and still had the nerve to call myself Sikh. Even though I had religious views I wasn't practising what I believed; so I felt awkward.

At school gore would ask me what my religion was. When I said I was 'Sikh' they would say, 'yeah but why is your haircut then, aren't Sikhs supposed to have uncut hair and wear a turban'. WHAT ANSWER COULD I GIVE THEM! What that it is common for (BLIND FOOLISH) Sikhs to cut their hair? All I could say is that I am not religious, HOWEVER I was and was Proud to be Sikh! But again I had put myself to shame. Shaheeds (martyrs) like the two young Sahibzaade, sons of Guru Gobind Singh Ji, were bricked alive for refusing to give up their Sikhi. When faced with the challenge of death or converting to another faith they chose death. They were confident and kept their faith, however hard it was, they roared "BOLE SO NIHAL, SAT SRI AKAAL". And there I was sitting in England, with an easy life, no one to asking me to convert or die; yet I was being forced to say that I am not Sikh when I really was.

Muslims in my Art class would say that I am a Hindu. However I would say I am a Sikh but not religious that's why I have my hair cut. They would say is it in your religion to drink alcohol because most Sikhs do, and they would sing Gurdas Maan's song: 'APNA PANJAB HOVAI, GHAR DI SHARAAB HOVAI', saying that Sikhs drink alcohol. I would say "NO! Those Sikhs who drink alcohol are not religious." That gave Sikhs a good image or what? It made Sikhs look like fools, cowards and ungrateful, something which we aren't, nor have been nor will be. Where is the image of Sikhs as saint soldiers who are honourable, proud and respectful to their Guru? Who was to blame for their misunderstanding of Sikhs? It is us, the Sikhs, who have made people think of ourselves like this.

Finishing year 10 at secondary school, I went to India in the Summer Holidays. Before I went my brother and my dad said have a haircut, but I didn't want to because I wanted to have Kesh in the back of my mind. I couldn't tell them straight up that I wanted to keep Kesh. I knew they would mock me and make me sound like I was being unrealistic. I say, 'IF YOU WANT SOMETHING YOU HAVE TO MAKE A START'. But everyone thought it was one big joke and that I was just being a nuisance. I went to India and was offered a haircut but I said no, not giving a reason. The reason I refused was because I FELT GUILTY TO HAVE MY HAIR CUT ON THE LAND OF THE GURUS AND OF THE MARTYRS WHO SACRIFICED THEIR FAMILIES AND LIVES FOR SIKHI. How could I sit in the Barber's shop and have a barber's scissors cut my hair, when our Gurus and shaheeds spilt their blood for us.

Coming back home to England, I thought what should I do. I couldn't imagine the gore at school appreciating Sikhi. Because of lack of encouragement and self-confidence I cut my hair (for the last time). From that time on I didn't cut my hair. It was weird, on several occasions I got out of going to the barbers by making up excuses. At that time the barber was a Muslim man, which was even more humiliating for me that I as a Sikh was sacrificing my Guru's identity with the scissors of a Muslim barber. Once I made an excuse to delay having a hair cut. I was wearing a T-Shirt, which said 'Proud to be Sikh' and had a Khanda on it. My dad and brother said have a haircut today. They kept on persisting (most likely because my hair was looking long and unmanageable). I told them that how rude or bad it is to wear a T-Shirt with a Khanda and then go to have a haircut. My dad just got annoyed with the excuses. I tried to avoid the subject of going to the barber for long as I could. But my lack of confidence and lack of support made me get my hair cut.

During the Christmas Holidays I started wearing an orange 'saafa' (casual style turban) and kept my Kesh. On purpose I started off wearing a 'saafa', wanting to keep the idea of me keeping kesh subtle. I now wasn't going to turn back! My dad got annoyed why I had a saafa wrapped around my head and said either take it off or tie a proper pagh.

In the holidays I felt nervous wearing the pagh. I felt uncomfortable that what if someone from school saw me in town or what would the rishtedaar (relatives) say. The first day back to school, as I tied my 'dastaar' (turban) my stomach churned, it felt as if someone was squeezing my stomach and chest. I felt nervous of thinking what Gore (white people) would say and what they would do to me seeing me with a 'pagh' tied around my head. I was so nervous that the day before I went to school, I got my mum to write a letter to my school tutor telling her why I was wearing a pagh and asking her to ensure that everyone was tolerant and understanding. I prayed Waheguru Ji to help me. Looking in the mirror I tied my pagh. Unconsciously I questioned myself, and asked myself what I would face in my life if I kept Kesh. Looking in the mirror I wanted to see the true me - a Sikh boy who is proud to be a Sikh, and not a Sikh boy who says he is Sikh, but cuts his hair trying to hide his true self, and Sikhi.

I felt emotional and came into a bairaag (emotion of feeling moved) looking in the mirror and tying my pagh. However I knew what I was doing was right, no fundamentalist Muslim, no racist white person, no relative or my family member could stop me. I knew Nanak Guru Gobind Singh would bless me and that Akaal Purkh (the Almighty Lord) was watching me and would help me all the way.

When deciding to keep Kesh, my dad said to me that if I kept Kesh that I wouldn't get married (and I felt and sensed that he also implied getting a job would become difficult because of discrimination in the workplace). He said he was worried as Singhs don't get married and no one wants to marry them. In the matrimonial section of the newspaper, you always find 'clean shaven Sikh boy wanted'. He said Kurian (girls) nowadays do nakre (excuses and be picky) with monai (cut haired people), so where does that leave Singhs. Instead he said I should grow Kesh after marriage. I told him, why should I keep Kesh after marriage You marry someone for who they are. I thought, is me growing Kesh after marriage going to change the girls mind about marrying a 'Gurmukh'. How do I know that after marriage if I grow my Kesh, and if my wife is against the idea of wearing a pagh and keeping kesh, then maybe she will divorce me or separate or give me a choice between her or religion. A Singh wants to marry a Sikh who is proud to be Sikh and not ashamed to be known or seen as a Sikh. A Singh will get a good job, if not that, a better one. A Singh will get married to a girl, if not a better and more beautiful girl. Guru Nanak, Guru Gobind Singh will help and bless those who try to follow their teachings and path - not put them down! I told my father, 'That Guru's path who I have chosen, will look after me and all my affairs. You don't need worry.' Instead I said you should be worried about the boys who cut their hair, drink alcohol and drift away from Sikhi. They are the ones who need the help and worry.

I remember my brother and me used to have pity childish arguments. He used to say that Singhs don't get good jobs because of discrimination. Instead he thought only people with short hair would or do get good jobs, become high flyers and marry the best girls. I would argue that I don't care. He would argue would you rather be working in central London, in a really good status job and with a really high pay or be a factory worker Singh. I said I would rather be a factory worker Singh, who is a proud Sikh. The Gurus died for Sikhi, the martyred Sikh men, women and children were willing to give up their lives rather than their Sikhi. My brother and me always used to have childish pathetic arguments about Sikhi. My brother respected Sikhi, but he would say, "When I retire, then I will start tying a pagh and keep kesh." Why? The reason is because others might question why you have chosen to keep the Sikh appearance and what it means.

A person says I will keep Kesh when I retire but then when they retire, they say I have free time, let me live a little more then I will keep Kesh and follow Sikhi. The time comes again for keeping Kesh and following the Guru's path, by then the person says, I am now waiting to die, it is too late, may Waheguru forgive me and that now there is no time or point in dedicating my life to the Guru.

On the first day I wore a pagh to school, I was nervous, my hands trembled and I felt hot thinking of my day at school. As I walked to school I thought about the Kurbanis (sacrifices) of the Gurus and of the Sikhs, this helped to comfort me. I decided that if I was sworn at or if someone hit me or spat at me then it okay. I would still hold me head high, irrespective of what anything thought or did.

I don't know why, but that day I thought that if someone swears at me, let them. If someone laughs at me, let them. If someone wants to be racist let them. In my mind, I knew Waheguru is with me and that He was watching, in my mind I knew that the people who would say anything to me would one day be confronted with the consequences of their actions in the court of Waheguru and reap the rewards of their actions. That day I stuck by that. Gradually I realised that some people do not understand through friendship or love, instead they will not stop harassing you or learn anything until you fight back. Thinking through all of this I was walking on the main road, which would lead on to road leading to school. I said a jaikaara, 'Bole So Nihal, Sat Sri AKAAL', to boost my strength and confidence.

Well as I got near my School Rd. (Springfield avenue) my hands went a bit shaky and my stomach churned. Holding my head high, I walked towards school! Everyone STARED at me even people in the buses were looking out of the window. As I walked past the shops EVERYONE LOOKED at me not knowing whether to gossip or laugh at me. I didn't know how to approach people.

I had told my friends about my wanting to become a Sardar. So I was glad to see my friend near the School building. I ran towards him to catch up with him. He smiled and said to me, 'Nice one Manvir'. EVERYONE STARED GOB SMACKED!

I felt nervous and not knowing what to do. I walked down the corridors and the Pakistani boys said, ' KIDDAA, Singh Saab, Sat Sri Akaal'. I felt good and comforted by their positive response.

For one whole week everyone STARED INTENSIVELY AT ME as I entered the classroom, and talked about me behind my back. However I held my head high knowing that I was a SIKH! NOW I DIDNT NEED TO TELL PEOPLE THAT I WAS SIKH, NOW PEOPLE KNEW THAT I WAS A SIKH!

I was laughed at by some and mocked by others who thought the pagh was a joke. However I challenged them. I asked them what their problem was, I swore back at them; I got in physical confrontation and got in punch-ups. I DIDN'T FEAR ANYONE AND KEPT MY HEAD HELD HIGH.

I GOT IN A PUNCH UP. I was in my science class. Everyone was throwing pieces of clay and stones. I was in my final year of GCSEs and I wanted to get on with my work. I was doing my work while a large group of Gore boys were throwing stuff. On one occasion it hit my 'dastaar' (turban) and I felt annoyed but I let it pass. Then the same boy threw something, which again hit my 'dastaar'. Then I got really angry. I picked up my stool and went over to the kid and I was going to throw my stool at him, he ran around the class, dodging me. I sat down. The gore obviously knew that I was sensitive towards my Pagh, which was a religious article. Then it happened again and again, clay being thrown at my pagh in the cross fire of groups of boys messing around. One of the people who threw something at my pagh pushed into me. It wasn't a normal "sorry mate" I got pushed into you. It was a push, showing how much 'akar', ego, the boy had. The boy was actually strong and a bit of a psycho. I pushed him back. Who did he think he was throwing clay and bits and bobs at my pagh and then pushing me like if he was in the right? How dare he push a Singh in ego and think he could bully me. He pushed me back. I then hit him with my right hand, in his face. He hit me twice and hit him twice, he hit me and then I hit him. Tables where pushed to sides, and stools fell to the ground. The class cheered, "FIGHT, FIGHT, FIGHT". I had the last punch. I felt fine, for some strange reason I had not felt any pain but the boy who was stronger than me had his forehead bleeding and was sent outside the class for getting first aid. The boy and I were sent out of Science class and were given detention and a verbal warning. We eventually stopped the hard feelings, however I still could sense tension when gore boys came up and said, 'WELL DONE MANVIR' (referring to the fight), the boy who I beat up would feel a little angry.

I wear a Kirpan to school to give me spirit as the Kirpan symbolises Self Defence, Dignity, Sardari, Respect and Soldierhood. I FEEL PROUD TO WALK DOWN TOWN AND IN THE STREETS. PEOPLE MAY STARE BUT MOST PEOPLE SMILE AT ME, WHILE OTHERS LOOK AT ME AS IF I AM ASYLUM SEEKER OR SOMETHING!

Around March time there was an Akhand Paat Sahib at our Gurdwara in Banbury. I went there late on Friday night. I walked to the Gurdwara. Down town, I met up with someone I knew from school. He asked me whether I was coming to town for a night out. I explained I was going to the Gurdwara. The weather was mixed that day so I was expected rain so I carried an umbrella. My friend said if anyone says anything to me because of my pagh that I should get my umbrella and gauge their eyes out and beat them up. I laughed. I got to the Gurdwara listened to paat, did sewa and had langar. Afterwards I spoke to the Paati Singhs, because they were interested when they saw a keshdhari child. We spoke about Sikhi, Panjab and todays Sikh Youth. It got late, about 10.30pm. I made a move and started walking, I had to walk through town, and it was a Friday night. When I got near the end of town, I saw people from my school including a boy, who thought he was tough and macha. That day he was drunk and he usually thinks he's hard and can bully people. Well, he shouted to me, "what the f*ck u got a towel wrapped around your head". Walking along I realised that I shouldn't allow someone like that who is so disrespectful and arrogant to get away with what he had said. I had to stop this boy, because he could swear at an elderly Sikh gentleman or harass a Sikh lady. So I asked him, "What did you say". He repeated his racist remark and laughed liked an idiot. I got my umbrella and with anger and rage I went up to him with my umbrella and was going hit him and shove the umbrella in his eyes. My friends and classmates shouted, "leave him, he is drank, he's jus a pathetic racist." I told him that I was going to kill and my brothers where going to kick the hell out of him. I walked away and met my mum on the way home in the car.

Arriving home, I regretted what I had done and felt confused about how I had responded to the racist boy and whether it was a wise move or not. To be honest I didn't have any support or backup if I got in a fight. My brother and cousins were actually at university so I didn't really have anyone to help me out. Knowing what type of lafanga, loafer the boy was, I had to prepare myself for the worst. When I went to school that week I wore a small Kirpan underneath. This was not for show or us, but to raise my spirit, give me josh and inspiration to fight for righteousness and justice.

That same boy who used to be a loud mouth and pick fights with everyone, kept a low profile. When I saw him, he lowered his head and walked on. I thought ' Raj Karega Khalsa, Aki R'hai Naa Koye… The Khalsa shall rule, and anyone who oppose them will fail miserably.' Waheguru Ji had guided and helped me and instead I had become more confident and brave. If you want something THEN MAKE A START! You will never achieve something like keeping Kesh if you don't make a start! Believe me I feel like a Sikh now I feel part of the Sikhs.

In the first week of going back to school with a pagh, I requested the Head of the Year to allow me to do an assembly about why I have chosen to keep a turban and what Sikhism is all about. After I had done 10 minute talk about the Sikh turban and what Sikhism is about, the whole assembly hall full of students and teachers clapped so loudly, that it was the loudest applause from an audience I have heard. Everyone congratulated me that the talk was good. Someone said that I must be proud to be Sikh, and brave to do a talk in front of about 300 students.

In March 18th, 2001 we had the end of year prom. I didn't really feel like going to be honest. I thought it would be all gore, and they would be drinking and smoking and not be my scene. But with persuasion and help I realised that I needed to represent the Sikhs, as I am the only Singh in the whole school, and make sure people will remember me with my turban, and Sikhi. When I arrived at the prom, I came in my dad's car (a normal Rover car). My other friends, and classmates came in stretched limos and hired cars. I felt embarrassed. But when I arrived and walked towards the year group. The year group and people around cheered. People hugged me and came close to get photos taken and to tell me how great I look. I felt like Daler Mehndi (perhaps a bad example, but you know what I mean) arriving at a concert. I felt great and top of the world. I danced and had fun, but did not drink, smoke or do any other bad things. At the end, people said they wanted photos with me. Girls and boys had photos taken with me, because I was wearing a pagh.

Before every GCSE exam I did Ardaas, and prayed to Waheguru Ji that may He help and guide me as well as help me to remember what I have learnt and do best I can in the exam. I also said, 'May I accept Your Will humbly'. I said 'Vaheguru Ji Ka Khalsa, Vaheguru Ji Ki Fateh' before I opened every exam paper and thanked Waheguru Ji before and after the exam. I did this for each exam. I didn't feel as nervous as others and I felt confident and ready because of this.

According to my predictions, my own personal thoughts and family thoughts, I predicted I was going to get a few A's, mostly B's, but C's and God forbid but I thought one D. When Walking down my school road I held my head high and thought of Guru Ji and about Sikhi. Then I started also thinking about what I was going to say to my dad when I get my C's and D's because all parents want their children to make them proud.

Arriving at school, I went to get my results, prayed and did Ardaas that obviously that I get good grades but also that whatever happens I will be grateful to Waheguru Ji. When I opened my packet I saw A's. Three A*'s, eight A's and one B. Also enclosed was a congratulations slip from the School Principal and a personal invitation to the Principal office. I went to her office and she congratulated me and said I came fourth in the year group (out of just less than 300 pupils). My photo would have come in the paper and I would have been offered tea and biscuits but I had come too late because I had to come in my lunch break from work. I felt on top of the world and felt that I had been bestowed with blessings from Guru Ji and that all I had was because of Waheguru Ji.

I now feel closer to Waheguru. I know Waheguru is in me, around me, and everywhere and that He is willing to guide me, help me and console me if I go to Him. I am embarrassed to admit that I was a little afraid of the dark, once I had to cross our school field at 9.30 pm on a winters day. As you can imagine how dark it would be, however I my path was lighted with the light of the moon and I knew Waheguru was with me, so I remembered Waheguru and felt safe.

My story isn't a really a big story. I am just ordinary person. Guru Nanak Ji says, 'Hum Nehee Changey, Buraa Nehee Koye… I am not good, no one is bad (I see no-one higher or lower than me)'. Love everyone! It takes a bigger person to see over colour, caste and religion and see the soul of the person.

There is But One God, who dwells within all. 'Je Zulam Karna Paap Hai, Ta Zulam Sehna Vi Paap Hai… If it is a sin to commit wrong, then it is a sin to put up with wrong.' If someone bullies you or harasses you then you must challenge the person through either asking them to stop, telling someone, or asking for help from school or family. As long as you are proud to be Sikh, everyone else will be forced to accept this and will also admire and respect you.

AM SURE THAT ANYONE WHO FEELS THAT THEY WANT TO KEEP KESH AND THEY FEEL PROUD TO BE SIKH, ONE DAY THEIR TIME WILL COME, HOPEFULLY SOON SO THEY START WILL ACHIEVE THEIR GOAL. WHEN THINKING OF THE GURU, READING BANI OR DOIN SEWA YOU WILL ONE DAY REALISE SOMETHING YOU ALREADY KNEW AND WAS HIDDEN AWAY IN YOU.

IF YOU WANT TO DO SOMETHING, THEN YOU ARE THE ONLY ONE WHO CAN GET UP AND DO IT.

NOW I CAN PRACTISE SIKHI AND AIM TO TAKE AMRIT! I am not bothered whether my family thinks I should or shouldn't take Amrit. I know that they don't want me to take Amrit before marriage because then there wouldn't be sharaab, alcohol, and other things which relatives and guests expect from a Panjabi wedding. But I don't care. I am sure weddings which have the blessings of the Guru and the Sangat, the congregation, a wedding where everyone eats the Guru's Langar, listens to the Guru's hymns and feels the feeling of peace, harmony and 'anand' (joy) would be better wedding than drinking sharaab, getting drunk, being sick and making prats of yourself, as well as not remembering the wedding because you have a hang over.

This is my real life story. If I have said something wrong or offended anyone, please forgive me. I am still learning.

Manvir Singh

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With the support of my family and friends, and with the Guru's grace, on July 2nd 2004, I went to India with my mum and I took Amrit from Sri Akaal Takht Sahib.

Old Sikh Paintings ....

got it from tapoban:

I was going to post this on the Kartarpur saroop thread, but the thread has lost focus.

my family has been blessed to have in our possession a dated 1673 AD Adi Granth, that's only 70 years after the original Bir was completed by Guru Arjun.

I'm sure this purattan bir offers a wealth of insight, given my embarrassingly limited knowledge of gurmukhi a have relied on the expertise of others to help translate.

here's what i've come up with so far:

1.) It is my understanding that this Adi Granth is the oldest saroop outside of India, i believe it is older then the one found at the British Library as this is dated. It was actually completed during Guru Teg Bahadur's time.

2.) of incrediable importance is a Mool Mantar written by Guru Teg Bahadur at the begining of the Adi Granth, right before Japji sahib. ( i don't know how to post pics, you can email me if you require any pics). it is actually documented in the table of contents

3.) the table of contents also states that the Japji Sahib has been transcibed from the 3 copy of Guru Ram Das's personal copy.

4.) Raagmala is present, i would like to express that this research is a work in process ( might have been put in at a later date or not, cross reference with table of content listings is needed)

i have barely scratched the surface of the table of contents, if anyone could direct me to someone who has expertise in researching purattan birs i would be greatful.

Singhdicate

Here is his email:

Please email him to get more information ::

>>>>>>>> singhdicate@aol.com <<<<

got this in email...

Waheguru ji ka khalsa waheguru ji ke fateh!!!

Opportunity to do Sava, simran and sangat!!!!

I m organizing the first Sikh relief organization and I need people who are serious about joining and helping out! This e-mail will answer the basic, stuff about Sikh force, if you need more information you can contact me (Harpreet Kaur) at thug_jubbie@hotmail.com

WHAT: In a nut shell…this organization is called SIKH FORCE, the point is to raise money all year round, by getting together as a group, and taking trips to third world countries (Calcutta, Africa, Puerto Rico, etc) and spending it all on shelter, food, schools, medical camps, children, marrying peoples daughters of… things like that.. Let’s get out there and make a difference!! I also want this organization to be a place where the sangat... Can do sangat chill out have fun get to know one another and most of all the elderly people because YOO we have some wicked elderly people! And people that are new to Canada lets help them out to, like getting our brothers and sisters into schools, getting their rents a job, get them settled down... because we all know how hard it is to come to a country you know nothing about!..... LETS Help Sikhi prosper… this org can also be used for any other way we can help out the Panth!

WHO: anyone over 18, I was seniors as well as much of the Panth involved as possible

WHY: as a Panth we have a lot of money and power, which isn’t being used. If we can pull this of, we can change a lot out there for the less fortunate…. We will be able to help out everyone, isn’t that why we were created?? Akal prukhs fauj well lets get to work!

WHEN: I want people to start spreading the word and joining, I m looking for a apartment or basement around north York and Rexdale area so it can be used for meetings, keratins, movie nights with the youth and seniors (bonding time , a kind of head quarters for Sikhs

HOW: well we are going to raise money through charity work i.e. Car washes, bake sales, sponsors etc. also we have to set up Dasvaand boxes at all the gudwaras so people can leave a weekly dasvaand and know its going to a good cause!

WHERE: once we get a place, it’s going to be like our headquarters, Sikhs can call us about anything! And we are there to help them.

LATER ON: we will get t-shirts (WICKED uniforms), a logo and website are in the making… right now I just need to see the people that are interested, because I need help getting started...

PLEASE SEND THIS TO OTHERS TO SPREAD THE WORD!!!!

Any other questions, ideas, suggestions, advice, logo ideas, links, connections, hook ups let me know… and pass this e-mail on man!! To as many people possible you don’t have to be a amritdhari to join jus good at heart!

Waheguru ji ka khalsa waheguru ji ke fateh!!

I know that salvar-kameez came in punjabi culture with influence of muslim punjabi culture.

But i wanted to know - what sikh woman used to wear in guru maharaj's time??

There are few pictures sikher posted one of them- sikhni was wearing keski, jewellery as well- ghagra as her outfit.

so were they used to ghagra or chola with pyjami???

Note: This is not a debate if sikh women should wear jewellery, chola, ghagra or not..i m simply asking what was it like in guru maharaj's time??

source: got it from sant baba jagjit singh's audio divan/nau ratan

One day, sant maharaj ji rara sahib and sevaks were going out in walk..they walked by grave yard...sant maharaj ji eye sight just happened to be on grave which had this written -

Eh Janaey waley meri duaya kartaie jana, sayad teri dauya sei meri kalyaan ho jaie

Sant maharaj ji heart mealted (saints are for everybody). Sant maharaj took panj ishnan and stood on the grave, closed his eyes and took his hands on air.

Sevadars were confused as to what sant ji is doing. Suddenly, sevadars with their own eyes saw an white appearing soul appearing right infront of sant maharaj ji, first namaskar to his charan then suddenly, bhavan with devdoots (angels) came and took this craving soul.

Sant maharaj then went up to sevadars to go back to the dera. Sevadars asked, maharaj what was this kautak? Sant Maharaj smiled and said- eh nahi pochi da and sant maharaj ji said, fakir can only do ardas(Dauya) infront of akaal purkh and rest is all his kirpa.

taken from another forum.

In the Akal Ustat, at the end of the verse of Tuv Prasadh, Laghu Naraj Chhand, paudhi 69, it ends with: Tuhi Tuhi, Tuhi Tuhi, Tuhi Tuhi, Tuhi Tuhi. (Only) There is you, There is you, There is you, There is you,There is you, There is you, There is you, There is you. Tuhi Tuhi, Tuhi Tuhi, Tuhi Tuhi, Tuhi Tuhi. (Only) There is you, There is you, There is you, There is you,There is you, There is you, There is you, There is you.

It is said that on the banks of the river Sutlej while Guru Gobind Singh Ji was composing the Akal Ustat he went into a deep trance state (smadhi) and so deeply emersed was he in Akal Purkhs glory that we continued to say 'Tuhi Tuhi, Tuhi Tuhi......' for hours. It is a tribute to the Sikh scribes who were writing down the bani as Guru Ji was composing it that they filled pages upon pages upon pages of 'Tuhi Tuhi..' When Guru Ji opened his eyes he decided in his wisdom only to use two lines of this so as to keep within the poetic structure of the composition.

I read this before but now i just gotta vague idea ..so please can anyone help here.

what exactly is-

1. Jagarath Avastha. 2. Supan Avastha 3. Sukhopat Avastha 4 Turiya Avastha.

Please define it fully ...examples will do as well

Thanks in advance

Taken from sikhsangat.com.

Something beautiful and extraordinary...... Bhai Niranjan Singh on the shaheedi divas of Dhan Dhan Guru Arjan Dev Jee last Thursday at Nanaksar Thaath Isher Darbaar, in Wolverhampton.

Download this subtitled video. So amazingly sung and such beauty as written by Bhagat Kabeer Jeee... will put u in tears...

http://www.ektaone.com/video/bhainiranjans...0ji%20sloks.wmv

OH AND PLUS: ALL the audio from the week is now up!!! Just go to http://www.ektaone.com/niranjansingh/audio.php for the playlist. More keertan of Bhai Sahib jee to be added soon...

I know people will love this topic...

Please post your wish list...!

My wish list-

1. I seriously wish if there was peace in this world and serenity in this world.

2. I seriously wish if there was no one dying from hunger of food/water.

3. I seriously wish one day punjabi parents gets counselling on how to think out of box - stop the stupid force marriages based on dowry and caste.. female infanticides.

and the last but not least...

4. I seriously wish if we get all the terrorist, fanatics in one line ..stuck them in a room..and let them have orgy of each other....grrrrrrr.. lol. ..OK OK humor aside- I seriously wish they get some sort of spiritual healing/therapy as well.

Nanak Naam Chardi-kalah teraie bhaney sarbat da Bhalla ||

Please post your wish lists...i ll add more to my list..

Today at 8 pm gmt. Sardar Bahudar Singh Nirmala was on Sur Sagar Radio doing katha in english on Khalsa Panth Di Sajna.

I got a oppurtunity to listen to this katha and record it. It was simply mind blowing. I am over-whelmed - I have no words to describe how mind blowing was it... you can listen to it and find out yourself.

Gurbar AKAAAAAAAAAAAAAAAAAAAAAAAAL

May Noor E Khuda give you bakshish of his grace bahudar singh. !!!!!!!!!

Must download guys::: !!!!!!!!!!!!!

Right click and save target as :

>>>> http://www.khalis.net/SikhAwareness/Audio/...0Da%20Sajna.mp3 <<<<

Guru Arjan Dev ji (1581-1606)

Dhan Dhan Guru Arjan Dev Ji

Ulahano Mein Kahu Na Diyo

Man Meeth Tuharo Kiyo

Agya Maan Jaan Sukh Paya

Sun Sun Naam Tuharo Jiyo

Eha Uha Har Tumhi Tumhi

Eh Gur Teh Mantra Dridayo

Jab Teh Jaan Payi Eh Bata

Tab Kusal Khem Sabh Thiyo

Sadh Sang Nanak Pargasyo

Aan Nahi Re Biyo

Guru Arjun's multifarious activities, apart from making a very major contribution to the organisation of the mission, demonstrate, as laid down by Guru Nanak, that no field of life, whether temporal, social or political, is excluded for the operation of a mystic. Slowly but surely the movement came out with a distinct identity of its own and with clear-cut religious- and sociopolitical facets.

ache system of voluntary offerings for the common cause and the sharing of one's earnings was made regular. Every Sikh was supposed to contribute 10% of his income to the common fund maintained by the Guru. The representatives of the Guru collected contributions from their respective areas and sent them to the common treasury.

The construction of the temple at Amritsar was started by the Guru and its foundation stone was laid by the reputed Muslim Sufi Saint, Mian Mir. He built another tank and temple at Taran Taran. These temples had doors on all sides, indicating that these were open to all castes and communities.

The Guru had a well-organised central establishment which included the maintenance of a contingent of horses and elephants. He encouraged his followers to trade in horses from Central Asia. For his personal maintenance, the Guru also took up the trade. As such, the Sikhs became good horsemen and formed later the nucleus of military power. All these features were important developments because they were clear preparation for the military organisation that was to follow from the time of the Sixth Guru. It was in the lifetime of Guru Arjun that his son, Hargobind, started learning to wield the sword and hunting.

In 1598, the Guru interceded on behalf of the local peasantry with Emperor Akbar to get the excessive levy of land revenue reduced. These activities of the Guru gave him a new status. It was at this time that the Guru came to be called by the Sikhs as Sacha Patshah (True Emperor). The Guru had come to guide, govern and influence the lives of the Sikhs both in the temporal and the spiritual fields. It was a significant development The organization of the community, according to Gupta, became a state within a state.

An important step in the separate consolidation of the religion was the compilation of the Adi Granth as the sole and authentic scripture of the Sikhs. It has a significant feature. Besides the hymns of the five Gurus, it contains the hymns of Hindu and Muslim saints. The Adi Granth was formally installed at the Amritsar temple on the annual gathering of the Sikhs. From the very start it was recognized as the Sikh scripture. Emperor Akbar made an offering of 51 gold coins to the Adi Granth. Its installation at the only Sikh temple constructed then by the Guru and the appointment of the most venerated Sikh as its Granthi (minister) show that it was meant to be the exclusive scripture of the Sikhs and the embodiment of the Gurus system and thought In this way conjectures about links with the other systems or scriptures were set at rest for ever. This is an important step, especially when we find that in Guru Granth Sahib no status or sanctity has been given to any gods, goddesses or avatars.

This compilation is a landmark in the history of Sikhism. It is a clear testimony of the fact that the Guru took this vital step to emphasise that their message and mission were prophetic. This fact comes out in all its glaring singularity when we see that, in thc entire religious history of man, no other prophet felt it essential to authenticate his message so as to secure its purity and exclude the possibility of interpolation and misinterpretation. In fact, in most cases the utterances of the prophets were compiled by their devotees long after their ministry. This authentication of the scripture by the Guru himself once and for all ensured its separate identity and purity. In the case of other prophets, their opponents can say that the prophets themselves never meant to declare any new truths, but their overzealous followers made it into a separate system not intended by the prophets. Nothing of that kind can be asserted about the Gurus and Guru Granth Sahib.

It is something very extraordinary that, in line with Guru Nanak's hymn that 'with the help of other God-conscious beings he would help every one to be a God-centered person', the Guru included in the Adi Granth hymns of twentytwo Muslim and Hindu saints. It is a singular example of the Guru's sense of personal anonymity. He truly felt that in accomplishing this task he was working only as an agent of God's mission. We also find that contemporary saints like Mian Mir and Pir Budhu Shah, irrespective of religion and race, remained closely associated with the mission of the Gurus.

Owing to the growing religious and political influence of the Gurus, the Sikhs had got a clear consciousness of their religious and sociopolitical identity. Consequently, the position of the Gurus had naturally given rise to hostility, both in the religious and political quarters. Saikh Ahmad, the head of the Naqashbandt order at Sirhind and a leader of the revivalist movement of Islam in India, got upset at the influence of the Guru among men of both the communities. He had access to the court of Jahangir. But, probably the chief reason that upset the Emperor was that the Guru had blessed Khusro and helped him monetarily while the latter had rebelled against Jahangir. The local administration was naturally aware of the growing Sociopolitical strength and influence of the Guru. Chat this incident rankled in the mind of emperor Jahangir, is evident from his own statement recorded in his autobiography. He wrote that he had ordered the execution by torture of Guru Arjun unless he embraced Islam, because the Guru had raised aloft the standard of holiness and many Hindus and Muslims had foolishly become his followers. Prithi Mal and his son Meherban called themselves real gurus and Meherban glorified his father Prithia and discredited Guru Nanak's hymns. They were both plotting against Guru Arjan. Others who were against Guru were Sulahi Khan of Batala, Chandu Shah Khatri of Lahore, Sheikh Ahmad faruqi Sarhindi, Emperor Jahangir who was unlike his father Akbar and pretty much intolerant of other faiths. Prince Khusrau who was also son of Akbar and was contesting for throne was captured by Jahangir's men. This prince Khusrau was the son of Jodha Bai, daughter of Udai Singh of Jodhpur, since he was born to a Hindu mother, was disliked by the fanatics who wanted Prince Salim who was a 100% Sunni Muslim (as oppose to the popular Hindi movie Mughal-e-Azam, where Jahangir was shown as son of Hindu mother). Prince escaped and went to Guru Arjan. Guru Arjan was moved at the 13 years old Prince and gave him help with money and shelter. Salim succeded with the title of Jahangir. Jahangir hated all those who were in Akbar's good books. He summoned Guru to Lahore, Sikhs of lahore pleaded with Jahangir to let them collect the fine and pay to him to release Guru, but Jahangir refused. Jahangir appointed Murtaza Khan to confisicate the property of Guru and hand it over to state., apart from that a fine of 2 lakhs was also collected from the Sikhs. Guru was imprisoned at Lahore fort. He was chained to a post in an open place exposed to the sun from morning to evening in the months of May thru June. Below his feet a heap of sand was put which burnt like a furnace. Boiling water was poured on his naked body at intervals. His body was covered with blisters all over. In this agony Guru used to utter.

Tera Kiya Metha lage, naam padarath Nanak mange (whatever you

ordain appears sweet. I supplicate for the gift of name)

The Guru was ordercd to be executed. In addition a fine of Rupees two lakhs was imposed on him. Some historians say that, as a measure of clemency at the intervention of Mian Mir, this fine was imposed in lieu of the sentence of death. The Sikhs offered to pay the fine themselves but the Guru forbade them to do so. He replied to the Emperor, "Whatever money I have is for the poor, the friendless and the stranger. If thou ask for money thou mayest take what I have; but if thou ask for it by way of fine, I shall not give thee even a Kaurz (penny)." The Guru accepted death by torture and suffered the first great martyrdom. His sacrifice further steeled the faith of the community in the mission of the Gurus. Gupta, who considers the views of all other historians as relevant material, concludes that it was principally a political execution.

A ruling administration never takes notice of a religious institution, unless it has a political complexion and potential. The Mughal emperors never bothered about any saint of the Bhakti school. The Sikh movement was growing into a clear socio-political body, fired with a religious and moral zeal. It constituted a disciplined people who were being guided and led towards their ideals by a prophetic mystic. It was this socio-political growth which no ruler or administration could fail to take note of as a potential danger and challenge to its existence and rule. It is evident that the Sikh growth was of such dimensions that it attracted the attention of the administration and also of the Emperor. In addition it is a political fact that the Guru, as recoded by Beni Prasad (the historian on Jahangir), had given a very substantial aid of Rs. 5,000/- to Khusro, leading a rebel army and claimant to the throne. Further, this organization was of such size and importance that the Emperor not only took the extreme step of the execution of Guru Arjun, so as to stop altogether this unwanted growth (as recorded by the Emperor), but also found the movement and the episode as significant enough for mention in his autobiography Jahangir was undoubtedly right that the organisation and the movement posed a political threat to the Empire. But he was mistaken in his belief that by the execution of the Guru he had nipped this growth in the bud. In this background and the context of future developments, it would surely be naive for anyone to say either that Jahangir, by this execution of Guru Arjun, converted a simple, peaceful and innocuous movement into a military organisation, or that the reaction of the Sixth Guru to his father s execution was overzealous, especially when we know that by the very nature of the Gurus' thesis, sociopolitical developments and activities were an integral part of their spiritual life. The Fifth and the Sixth Gurus had done nothing beyond the extension and development of the foundations laid and the organisation built by Guru Nanak.

Gupta calls Guru Arjun an original thinker, an illustrious poet, a practical philosopher, a great organiser, an eminent statesman and the first martyr of the faith. He completely changed the external aspect of Sikhism."

Tibetan book of dead read by Sir Richard Gere is now available !!

Must download !!!!!!

Here are the server details:

click on:

ftp://www.sa.sikhiserver.co.uk

usr: u37971150-sa

pss: neosingh

Enjoy !

Gurbani respects the religions and even tells what a true muslim is.

There is place called nark. The person goes there because of their own actions. Gurmukhs, whatever their religion, don't go there.

There is a story of Raja Janak, who was a religious king, in gurbani.

Dhan Dhan Raja Janak Hai Jin Simran Keo Bibek

Ek Gharhi Ke Simraney Paapi Tharey Anek

There was a time when Raja Janak was passing through Dharam Raj's court and he heard terrible cries. After inquiring about this he came to know about nark. He felt daya for these people trapped there and wanted to do something. Raja Janak asked Dharam Raj to weigh one gharhi of simran to all the people in the nark's sins. The simran had more weight and the nark was emptied.

Ram Ram Sabh Jug Kahe Keheyaa Ram Na Hoi.

There is a difference in the phul of simran when a folk lore singer sings Ram and when a gurmukh har jun say Ram with so much love and devotion.

Ek Jo Sadhu Mohe Mileyo Leo Anchal Lai.

Dharam Raj became concerned at this as he has a duty to perform. Raja Janak who had brahm drishti informed Dharam Raj that in the next yug coming up, Kaljug, the nark would be filled up again as most of the population would be carefree sinners, who when even knowing the truth have fallen to such a level and start to doubt the creator's existence.

>>> http://media.waheguroo.com/KhalsaTV/The_Si..._Department.wmv

<<<<

taken from : mrsikhnet.com

Taking Siri Guru Granth Sahib ji to his room at the end of Gurdwara after Sukasn. In our Gurdwara there is a strong feminine energy. Sikh women from the sangat play a very prominent role and pretty much run the Gurdwara.

Spanish girls from Barcelona with Bhai Jaswinder Singh (second from left) after joining the Sikh fold in Amritsar on Monday. Another Spain national Antoniyo (now Satpal Singh) is also in picture. — Photo by Rajeev Sharma

Amritsar, June 13

After pronouncement of ‘hukmnama’ (order of the day) at the Golden Temple, two Spanish girls Mariya Mettler and Mariya Fernananda became Satbir Kaur and Satyog Kaur, respectively, here today.

They had come all the way from Barcelona along with Antoniyo, who was re-christened as Satpal Singh after joining the Sikh fold about four years ago. Mr Satpal Singh said though there were more than 5,000 Indian Sikhs in Spain but only 10 Spanish people have converted to Sikhism so far.

Though he became a Sikh under the influence of Harbhajan Singh Yogi and runs yoga schools in Spain but he got baptised through a Birmingham Sikh jatha a couple of years ago.

When the Spanish girls came in contact with Mr D.S.Chawla, a local Sikh, he took the trio to Giani Jaswinder Singh, a Sikh high priest of the Golden Temple. The high priest performed ‘ardas’ on the occasion. Giani Jaswinder Singh said the local Sikh youths, who were becoming ‘patit’ (apostate), should get an inspiration from them.

When asked as to why he had joined Sikh fold, Mr Satpal Singh said the beauty of the faith fascinated him. He feels that turban was like a robe of royalty that controls his energy .His day starts with recitation of Gurbani.

“I read Gurbani in Roman script but I will learn Gurmukhi script shortly,” he said

taken from sikhsangat

"RAJ KAREGA... KHALSA!"

"PANTH KEE... JEET!"

"WHAT DO WE WANT... KHALISTAN!"

"WHEN DO WE WANT IT...? NOW!"

some of these "naarae" are justified and good.

BUT what i was greatly disappointed about at Sunday June 12th 2005 rally was the fact there was a "INDIRA KUTHEE... MAARO JUTHI" slur. And it was at the front... where the Panj Pyaare were walking... those Panj Pyaare who were doing "Satnam Vaheguroo" simran whilst walking. DIRECTLY behind them, u had these guys swearing and cursing.

I found this offensive. Is it just for us to call Indira Gandhi (however bad she was) a "kuthee" and other really offensive stuff? Is this the words of a True Gursikh? Would Dhan Dhan Sri Guru Gobind Singh Jee Maharaj approve of such language?

Another thing, i was not pleased about was spitting. Again ... would Guru Jee have approved of his Sikhs... his GurSikhs to do such acts like spitting on a flag? A BURNT flag? And a doll of Indira Gandhi being burnt - reminds me of witchcraft that does. Voodoo-ism.

Yes, we are hurt by the attrocities of 1984... pre 1984 and post 1984 but what good is spitting and slandering in such stupid ways gonna help? Do we really wanna raise such awareness with the media that we have to bring ourselves down to get the attention of the media?

And whilst on the topic of the flag... its amazing. The people near the front all sat down and started doing Chaupee Sahib Jee de paath and the ones at the back decided it wud be a perfect chance to start burning the flag and spit and shout out offensive slogans and slurs... whilst the paath was going on... wouldnt it have been WICKED if EVERYONE had decided to sit down and join in? Would that not have had a greater impact.

Not dissing the rally. I go every year but these things... i may be wrong, but they aint justified in my opinion. Ure thoughts are welcome...