SAadmin

I know this could be very depressing question for people. But let's face it people- death is only certainty in the life and that everyone could be sure of.

what if you were to die tommorow?

- What would u do ??

- What will be your last duties?

- Any last wishes?

- Would u be able to prepare yourself for life after death?

- Would u be prepared to say last good bye ?

- What will be your last thoughts when you die?

- And Finally, what will be your LAST MESSAGE to this WORLD??

Thanks in advance.

got this from sikhnet:

Recently i have come to realise that many sikh girls like myself face too many personal battles.

I believe i have been bought up in quite a tradtional family. Tradtional being the operative word. I am talking generally now, but so many of the third generation have no clue about Sikhism.

I have many muslim and hindu friends, and they have been taught about their religion by their parents. In any predicament or situation, my muslim friends know what is right and wrong. This is not simply what their parent have told them is right and wrong but because they know from a religious standpoint.

Take for example the case of alcohol. Muslims know that they should not drink, it is wrong in their religion. Wheras myself and many of my Sikh friends and family are simply told girls don't drink. But our brothers and fathers go out drinking and come back drunk. What does this show us.

In Sikh families tradtion meanS that girls have so many more pressures than boys. Take again for example drinking alcohol, boys will go out with their friends and have a good time.If girls do the same thing they are more likely to be ridden with guilt. The words of their parents will echoin their heads. But shouldn't it be the words of Sikhism, that drinking is wrong. Many of hindu friends are know that they shouldn't drink, this is because their parents have taught them it is wrong and have led by example. Some of my hindu frinds do drink, but in each case their parents are aware, and they are encouraged to move away from the habit. Muslim girls are aware that their religion teaches not to drink and they don't.

Think about sikh weddings, it is a religious ceremony. But straight after everybody heads off to the party where there is alcohol galore. So what does that teach us? I simply do not get it. Isn't alcohol against sikhism..why have it on a wedding... a religious union? I understand why Christains have alchocol at weddings.. because it isn't againt Christianity. Mulisms don't need alcohol to celebrate.... so many Sikh men just drink, and show themselves up.

How many Sikh children know what the five K's mean?? I bet less than half the UK population of Sikh Children are aware. How many children know what Vaishaki means? To many it means a fun trip to the mela, and a fun walk with free food. Yes but ask muslim childen about ramadan or why they are fasting and they will tell you.

Many of the Sikhs of my generation are louts. They like the glory of their religion. You will see so many young people supporting khanda but not because they are proud of their relgion but because they look cool!!!

The gurdwara is another thing that grates me. How many young people actually listen. There are mobiles going off, children running around, old ladies bantering and gossiping. Pleas for money. Its like a playground. You don't get that in a mosque or church. People know what they are there for.

I mean why do we have to place money and then bow down when we go to the gurdwara? I don't undertstand. It is a silly concept with no meaning (money not bowing). When we go to the gurdwara to pray, that is what should matter. There is no place for a money box in the gurdwara... i resent bowing infront of it. What is the significace??People should make a contribution elsewhere.

Also in Sikhism thier should be no idols. But why are there so many picturs, and statues? How do we know what Guru Nanak Dev Ji looked like or any of the other gurus. Why do we have picturs of them in the gurdwara? Isn't it against the teachings????

On many occassions Sikh parents let thier sons cut their hair.... but their daughters are expected to keep it long. At a young age, i thought that the only rason girls didn't cut thier hair was becasue it would make them look like ummm 'bad girls!' We wern't actually told that Sikhs aren't supposed to tamper with thier bodies. Even if we were told this i guess we still would have been confused because we would question why does my father or brother have short hair?!!!

Sikhs in this country are confused. I forsee many of my generation moving away from a this religion because we just don't get it!!

Bhai Vir Singh’s House - A Living Monument

By Varinder Walia - TNS

Jun 10, 2005, 09:55

The entrance to Bhai Vir Singh’s house

Bhai Vir Singh’s house on Lawrence Road is a living monument of the great writer. But how many of us know about it, or have visited it to feel the legendary grace of the man?

The tastefully decorated residence of Bhai Vir Singh, generally hailed as the father of the modern Punjabi literature, is perhaps the most beautiful house (of the state) dating back to the British time. The house provides a nice green space in the concrete commercial jungle of the posh Lawrence Road.

While the houses of many Punjabi writers and poets, including Bawa Balwant belonging to Amritsar, have either disappeared or are in dilapidated condition, the residence of Bhai Vir Singh remains intact and all belongings of the celebrity Punjabi writer have been preserved in the original shape.

The picturesque residence, surrounded by lush green spacious gardens and orchard, which should have been pilgrimage centre for the Punjabi writers, is visited by few, as most of the residents of the city are not even aware about the rich heritage of Punjabi literature housed there.

His bedroom, where all the belongings of the celebrated writer have been preserved lovingly. — Photos by Rajiv Sharma

Interestingly, the Lawrence Road where his house is situated was named after Bhai Vir Singh about a decade ago. The palatial house, spread over five acres, has preserved almost all belongings of the great Punjabi writer even 48 years after his death. The old and unique hand pump installed by Bhai Vir Singh himself is another landmark of the house. Bhai Vir Singh himself installed the old idol of Lord Buddha in a beautiful corner of the house.

Bhai Vir Singh was very versatile. He was poet, novelist and critic. He found spiritual lessons in the objects of Nature. A kikar tree is a symbol of the spiritual seeker, who must face the barbs and arrows of the worldly people. The poet’s choice of plants in his house tells us a great deal about him as a person.

The sprawling house, with rare plants and herbs, shows the rich taste and high thinking of Bhai Vir Singh and his love for Nature. A casual visitor gets astounded to find big trees, including chikoo, cheel, neem, walnut, mango, litchi, kachnar, jack fruit, rosary, frangipani, kaadi patta, simbal, berry jujube, plum, banana and dheon in the house. Four bouquets taken from the garden of Bhai Vir Singh’s house are taken to the Golden Temple every morning by 85-year-old Bibi Amrit Kaur who lives in the house.

Though the ancestral house of Bhai Vir Singh in Katra Gaarbha Singh in the walled city has disappeared, this new house bought from a Christian priest of a missionary school in 1925 stands as a monument of the British era. He moved into this house in 1930.

Sardar Ujwal Singh and Teja Singh were instrumental in converting the house into a memorial after his death in 1957. His younger brother, Dr Balbir Singh, whom he treated like his own son, set up a trust where the entire collection of the royalty of his works has been kept aside to continue his dream to nurture Punjabi literature.

Unlike the residence of Bhai Vir Singh, the half-timbered house where William Shakespeare was born in 1564, continues to be the most cherished historic place and is a frequently visited tourist place. Descendants of the dramatist lived there until the nineteenth century, and it has been a place of pilgrimage for over 250 years.

The stunning house of Bhai Vir Singh could also be opened to public on this pattern.

The rare furnishings and personal collections of Bhai Vir Singh feature exceptional furnishings and domestic items. It would not be wrong to say that aspects of his multifarious personality are on display here. The old furniture with unique carving, including a cot and a writing table, has been well preserved in the house. The exhibition in the gallery of the house deals with artifacts. This impressive house gets the visitor close to the room where the homeopathy medicines used by Bhai Vir Singh are preserved. Not to be missed are old tub and kitchen gadgets, including a wooden juicer.

The hilly hut type room (seems replica of Hemkunt Sahib) constructed especially for the holy Guru Granth Sahib shows his unflinching faith in the Almighty.

The secluded study room has preserved the rare manuscripts. The illuminated life-size pictures of Bhai Vir Singh in different rooms are, however, new additions which add to the beauty of the house.

The renowned journalist and former member of Rajya Sabha, Mr Kuldip Nayyar, had given funds for the library in the complex which is likely to be completed shortly.

Bhai Vir Singh took active interest in the affairs of the Singh Sabha Movement. He was a poet, scholar and major figure in the Sikh renaissance and in the movement for the revival and renewal of Punjabi literary tradition.

Hemkunt Sahib connection

Bhai Vir Singh was instrumental in locating the site of Gurdwara Hemkunt Sahib. In the late nineteenth century, Sikhs began to search for Hemkunt — a place high in the Himalayan mountains and mentioned in the autobiographical Bachitra Natak of Guru Gobind Singh. The title of this work roughly translates as the “wonderful drama”.

Pandit Tara Singh Narotam, a nineteenth century Nirmala scholar, was the first Sikh to trace the geographical location of Hemkunt. He wrote of Hemkunt as one among the 508 Sikh shrines he described in Sri Gur Tirath Sangrah (first published in 1884).

Later, Bhai Vir Singh was instrumental in developing Hemkunt after it had been, in a sense, re-discovered by another Sikh in search of the Guru’s tap asthan. Sohan Singh was a retired granthi from the Indian army who was working in a gurdwara (Sikh temple) in Tehri Garhwal. In 1932, he read the description of Hemkunt in Bhai Vir Singh’s Sri Kalgidhar Chamatkar (1929). Bhai Vir Singh’s description was so compelling that on reading it Sant Sohan Singh resolved to search for the place where Guru Gobind Singh had meditated.

With the inspiration of Bhai Vir Singh, the first jatha (group of pilgrims) was formed and sponsored by the Chief Khalsa Diwan, Amritsar, in 1952. In 1958, the responsibility for Hemkunt Sahib shifted to the Chief Khalsa Diwan branch in Kanpur.

‘The sixth river’

Born on December 5, 1872, in Amritsar, Bhai Vir Singh was the oldest of Dr Charan Singh’s three sons. The family traces its ancestry back to Diwan Kaura Mall, who rose to the position of vice-governor of Multan, under Nawab Mir Mu’ln ul-Mulk, with the title of Maharaja Bahadur. Baba Kahn Singh (1788-1878) was perhaps the first in the family to be regularly sworn a Sikh.

Regarded as the Bhai Gurdas of the twentieth century, his most important works are Guru Nanak Chamatkar, Kalgidhar Chamatkar, Baba Nodh Singh and Meray Saeeyan Jeeo. The government and Panjab University recognised Bhai Vir Singh’s creative talent. The Government of India gave him the honour of Padam Shri. H. Chattopadhaya called him the “sixth river in the land of the five rivers”. The officials of East Punjab University conferred a degree of “Doctor of Oriental Learning” on him.

The year 1898 saw the publication of Bhai Vir Singh’s novel Sundari, a landmark in the modern Punjabi literature. Some critics went so far as to call it the first novel of the Punjabi language. He also wrote three excellent biographies: Sri Kalgidhar Chamatkar (1925), Sri Guru Nanak Chamatkar (1928), and Asht Gur Chamatkar (1951).

Considered to be the harbinger of the modern Punjabi literature, Bhai Vir Singh wrote prose, novels, poems, plays and historical research. He also edited and published Prachin Panth Prakash and Janamsakhi, the life-story of Guru Nanak Dev.

hay kaaman narak bisraaman baho jonee bharmaavneh.

chit harnan tarai lok gam-yan jap tap seel bidaarneh.

alap sukh avit chanchal ooch neech samaavneh.

tav bhai bimunchit saadh sangam ot naanak naaraa-ineh. ||46||

O sexual desire, you lead the mortals to hell; you make them wander in reincarnation through countless species.

You cheat the consciousness, and pervade the three worlds. You destroy meditation, penance and virtue.

But you give only shallow pleasure, while you make the mortals weak and unsteady; you pervade the high and the low.

Your fear is dispelled in the Saadh Sangat, the Company of the Holy, O Nanak, through the Protection and Support of WaheGuru. ||46||

Sri Guru Granth Sahib Ji -Ang 1358

Siri Guru Nanak Dev Ji visit to Kamroop

Journeying through Bengal and Bihar Siri Guru Nanak Dev Ji arrived in Kamroop, the land of falsehood and seduction. Guru Sahib camped outside of the city with Bhai Mardana Ji. The city of Kamroop was a part of Assam. The ruler of the city was a very beautiful queen named Noor Shah; in reality Noor Shah was the name of a magician from whom the queen had learnt the art of evil magic. Noor Shah would seduce people with her beauty and then enslave them. She would then put them through inhumane tortures.

One day Mardana Ji had to pass through the city to get something to eat, Guru Ji said, "Do go, but you should be aware that Kamroop is plagued with seduction and its inhabitants are lost in the falsehood of sexual desire." Mardana Ji handed over his Rabab to Guru Ji and entered the city; Guru Sahib waited under a tree outside of the city. On his way Mardana Ji met some beautiful women (who were slaves of Noor Shah) and fell victim to their machination, Under mesmeric influence Mardana Ji did all what they commanded him to do. When he reached at the door of Noor Shah's house, beautiful damsels who were standing at the door called him inside. The queen Noor Shah was very much pleased to see him. She asked her damsels to serve him with nice food, Mardana relished the rich food. Then she enchanted him with her charming beauty and sweet words; soon Mardana Ji became unconcious. Mardana Ji was thus imprisoned by Noor Shah and could not return to the Guru. Guru Ji knew what had happened to Mardana so he went to free him from his captors. He entered the house of Noor Shah and asked her about Mardana Ji.

When the queen and here damsels saw the Guru, they tried to seduce Him with their beauty. They tried again and again but nothing availed. Then Guru Sahib seated Himself on the ground. Noor Shah at once ordered her damsels to dance and sing in the most attractive fashion. The Guru took the Rabab, which Mardana had left with Him while going to the city. Guru Ji tuned the Rabab and began to sing:

In words we are good, but in acts bad.

We are impure-minded and evil-hearted, yet we wear the robes of innocence.

We envy those who stand and serve at WaheGuru's Door.

They who love their Husband Lord (WaheGuru) enjoy the pleasure of WaheGuru's embraces,

They remain powerless, even while they have power; and remain humble.

O Nanak, our lives shall be profitable if we meet such women.

(Sri Rag ki Var Mohalla 1,2-7)

Sri Guru Granth Sahib Ji -Ang 85

Guru Sahib told Noor Shah and her damsels that through the falsehood of kam (sexual desire- one of the five thieves) they had lost WaheGuru Ji in their hearts. Guru Ji then said that those people are truly beautiful who are attatched to the Naam (WaheGuru Ji); without Naam there is no beauty.

Guru Sahib said that they were committing sins and WaheGuru would punish them for their misdeeds. He also advised her that by befooling people she could not win the True Lord. "They alone find WaheGuru who learn to efface themselves. The kings and their palaces are false. Gold, silver and wearer of these ornaments are also false. All desire to make their faces and bodies very attractive by wearing fine and costly clothes. But these bodies and fine clothes are also false and are fleeting. Only the Naam shall stay with you forever." When Bhai Mardana Ji heard the voice of his Master, the spell vanished and he woke up and coming outside bowed before the Guru. Noor Shah was astonished to see Mardana all the better. Noor Shah and her companions fell at the feet of the Guru and asked for forgiveness and blessing to obtain salvation. Sri Guru Nanak Dev Ji told them to meditate on Naam(WaheGuru Ji) conscientiously to cleanse their souls. Noor Shah became a Sikh of the Guru; she freed her slaves and distributed her property to the poor. She became a preacher of Sikhi

source: Jargsahib.com

Jathedar Sant Baba Mohinder Singh Ji (Rara Sahib), Jarg

picture of jatehdar ji (white dastar) with sevadar(safron) [taken right after samadhi)

The Almighty had blessd S. Attar Singh of Duburji village near Karamsar (Rara Sahib) with four sons namely Santa Singh, Jaimal Singh, Khem Singh and Harchand Singh. The youngest Harchand Singh who later came to be known as Jathedar Mohinder Singh Ji, was born to `Mata Bholi' on 14 March 1915. When he was hardly ten years of age, his father left for heavenly abode. All the four sons were brought up by `Mata Bholi' with great care & interest in the hope that one day her sincere efforts will bring fruit, and her wishes will be full filed. Mata Bholi ji was a very pious soul. She was a regular visitor to the village Gurdwara and to sweep it daily was her routine.

To serve and respect the guests and keep the neighbours in good humour was her nature. She could not afford to miss `diwans' at Dhakki (small jungle) at Rara Sahib performed on every `Sangrand' and `Puranmasi' right from the day Sant Baba Isher Singh ji had made it his religious head quarters. By this time since the children had grown up they also started accompying their mother for `darshan' of Sant Isher Singh ji Maharaj. Baba ji, who was deeply religious natured from his early childhood, learnt elementary Punjabi language in Gurmukhi script from one Sh. Inder Singh `Dafedar' and playing `dholki' (two-faced drum) from Subae Maraasi of the village and started singing shabads, (religious hymns) while playing at it. He was so involved in Sikhism that he participated in Jaito Morcha at the tender age of only 9-10 years. At times, Baba ji used to visit the Dhakki (Rara Sahib) for `darshan' of Sant Baba Isher Singh ji. Howerver, in 1936, he came for `darshan' of His Holiness Sant Ishar Singh ji Maharaj, but never to return back. On orders of Baba Isher Singh ji, Jathedar Ji started serving in the ‘langar' (Community Kitchen). While serving in `langar' Jathedar ji also used to participate in meditating group and also learnt reading and understanding Guru Granth Sahib from Giani Balbir Singh Ji. At Rara Sahib, Jathedar ji mastered the art of Gatka from Nihang Bachan Singh ji. Later on Baba Isher Singh ji included him in his `Kirtani Jatha' and for playing `dholki'. At this stage Jathedar ji had started also accompanying Sant Isher Singh ji to all places including Calcutta, Bombay, Ranchi, Patna, Shimla & Africa. However, from 1954 he was made `Jathedar' (incharge) of the `Hazoori Kirtani Jatha' and served as such upto the moment His holiness Sant Isher Singh Ji breathed his last. Not only this Jathedar ji also remained uner the command of Sant Kishan Singh Ji Maharaj for about 12 years at Rara Sahib. After His Holiness Sant Isher Singh ji left for Sach-khand. (heavenly abode), Jathedar ji took upon himself with great humility, the cause of spreading teachings of great Gurus through `Katha-Kirtan' as desired by Baba Kishan Singh ji Maharaj with the only change that now Bhai Amrik Singh ji and Bhai Bhupinder Singh ji would sing Shabads and Jathedar Ji explain the inner meaning of Gurbani to the `Sangat' in most simple and appealing manner. However, on Bhai Amrik Singh ji's `Akaal Challana', the health of Jathedar ji Maharaj deterio rated and it did not permit undertaking strenuous busy schedule. Acordingly, his holiness desired Bhai Bhupinder Singh ji to shoulder the responsibility of `diwans' and other arrangements. Thus manifested Bhai Bhupinder Singh ji, now His Holiness Sant Baba Bhupinder Singh Ji (Rara Sahib), Jarg. On His Almighty's will, in August 1989, Jathedar ji along with Bhai Bhupinder Singh ji and few other devotees shifted to Jarag to establish an other centre for spreading the message of great Gurus and Gurbani for the benefit of `Sangat'.

It was the evening of 13th of March 1999. A meeting of the trustees had been called in order to deliberate upon the preprations for the `tri-centenary celebrations' of the birth of the Khalsa Panth. After taking evening meals all came to Jathedar Ji's abode to hear his pervachans. On this late evening occasion, Jathedar Maharaj Ji was in quiet mood. Bhai Bhupinder Singh ji, the then Chhote Maharaj ji was in His Holiness's service. The ambience was quiete serene. The occasion being memorable, it was incidently documented by video filming as a routine. At about 2.00 a.m. on 14-3-1999 (Sangrand) Jathedar Ji Maharaj, got up and told Chhote Maharaj ji that he will be shortly leaving his mortal body. Due medical aid was immediately made available, but all in vain. Jathedar ji left for Sach-khand (heavenly abode) at 3.11 a.m. His mortal body was immersd in Sutlej in the vicinity of Bhibour Sahib on 16-3-1999 according to his desire. In addition to the services rendered at Rara Sahib, in establishing school, college and hospital by His Holiness Sant Isher Singh ji and Sant Kisah Singh ji, His holiness Jathedar Mohinder Singh ji established `Gurdwara Sahib & Sant Baba Ishar Singh Academy' at Village Chappar in Patiala Distt. In the sacred memory of Sant Isher Singh Ji Maharaj, Jathedar ji built a magnificent `Gurdwara Yadgar Sahib' and rooms for the visitors at Jarg, in addition to establishing a large library, Gurmat Sangeet Vidyala and free dispensary for the benefit of the humanity. For spreading the message of great `Gurus & Gurbani', a standard monthly magazine `Gurmukh Marg' is brought out regularly. For this purpose the medium of audio-video cassettes and electronic media is also being extensively applied. All these projects are being run by Sant Baba Bhupinder Singh Ji Maharaj with the due patronage of `Sangat' for eliminating the sufferings of the mankind.

Many new files from the following Kirtanis have also been uploaded:

Bhai Dilbagh Singh, Gulbagh Singh Jees

Bhai Gurmeet Singh Jee Shaant

Bhai Harcharan Singh Khalsa Jee

Bhai Harjinder Singh Jee Srinagar Wale

Bhai Niranjan Singh Jee Jawaddi Kalan

Bhai Nirmal Singh Jee

Bhai Sarabjit Singh Jee Rangila

>>> www.ikirtan.com <<<<

Lately, freed and amandeepm veer ji is being posting loads of sikh hertiage pictures...we must appeal to the sangat to save them in your computer..as an back up..

We are also doing samething..last thing anybody want to loose this rare pictures and hard work done by freed and amandeep veer ji.

Regardless of this site(Sikhawareness) will exist or not in Future (according to the Hakum)..It's everyone(Sikh) duty to perserve hertiage.. so this is your chance...save all the pictures in your computer as back up and spread the words via emails/power point presentations, flyers !!!!!!!!!!!!!!!!!!!

19 June : Guru Har Rai Sahib, West Bromwich (6:30-8:30pm)

20-21 June : Guru Nanak Gurdwara, Smethwick, Birmingham (7-9pm)

22-24 June : Gurdwara Sri Guru Singh Sabha, Newcastle

25-27 June : Guru Nanak Sikh Temple, Sedgley St, Wolverhampton

28-29 June : The Sikh Temple , Chapeltown, Leeds

30 June : Nanak Parkash Gurdwara , Coventry

1-3 July : GURDWARA SRI GURU HARKRISHAN SAHIB ,Manchester

4-11 July Various Gurdwaras around London (some still being arranged)

8-10 July Guru Nanak Darbar, Southall, London (Confirmed)

11 July Slough

Now you can download biography of his holiness- Sant baba Attar Singh Ji Reru Sahib Maharaj (student of Sahib baba karam singh ji maharaj hoti mardan waley)

Right click and save target as:

>>>> http://www.ik13.com/JiwanGatha/Jiwan%20Gatha.pdf <<<<

Alternative link in case above link does not work:

>>>> http://www.khalis.net/SikhAwareness/Text/Jiwan%20Gatha.pdf <<

Now you can download Biography of His Holiness- Sahib Baba Karam Singh Ji Hoti Mardanwaley:

Right click and save target as :

>>>> http://www.ik13.com/PachhamiParkash/Pachhami%20Parkash.pdf >>>>

If above link does not work then try alternative link:

>>> http://www.khalis.net/SikhAwareness/Text/P...20da%20Noor.pdf >>>>

http://www.mrsikhnet.com/

Tuesday, June 07, 2005

Do you ever wonder where Sikhi is going these days?

I look around at my fellow Sikhs and see less and less people living the Sikh Lifestyle. On one side I see many who were brought up in a Sikh family but don't really seem to have any real relationship with what it means to be a Sikh. Maybe they go to Gurdwara from time to time, but that is the extent of it. On the other hand there are the "Gursikhs" who on the surface look like Sikhs but seem so narrow-minded and disconnected with the teachings of the Gurus. They are quick to criticize you and tell you what is right and wrong according to their understanding of Sikhi. It’s as if they are trying to prove that they are better people.

I always have thought of the Sikh way of life as a “lifestyle” and not a rigid religion. The Gurus taught about openness and acceptance and not getting caught up in rituals. So much of what we do as Sikhs has lost it’s meaning to many and it has become a blind ritual. Everything becomes black and white…rather than being open-minded and looking deeper into the meaning of things. Living as a Sikh to me is not about “X” rules that you have to follow. People get so into black and white rules, which in the end can divide and separate rather than include and unify. If you do “X” than you are bad, or are not a Sikh. How about getting “Ex-communicated”? I laugh when I hear stuff like this. It is between a Sikh and his Guru not someone else to define who is a Sikh and who cannot be a Sikh.

When you look at some of the fundamentals of Sikhism (like equality of gender)…I always hear the lines that people say boasting that Sikhism is so great and has all these principles, however in practice these end up being ideals which to a large degree are not practiced by many. Its no wonder people are not staying as Sikhs.

I don’t think Sikhi is lost…but think that it is in transition. I have found that in my personal life that sometimes things have to get really bad in order for me to get motivated enough to make a change. So, in relation to Sikhi I think there will be a renaissance. As the older generation passes on and the new generation of Sikhs grow, many of the old rituals and practices will fall away and Sikhi will flourish.

Ultimately what helps guide me as a Sikh is really being open minded, and seeing all perspectives. Not being quick to judge someone. We have to be open and welcoming. Our judgments and close-mindedness is what repels our youth.

So, the next time you see someone doing something that you don’t agree with, think twice before judging him or her. Try to look at things from their perspective and be compassionate. You don’t have to agree, but at least allow them to have their opinion, rather than get caught up in trying to define it as right or wrong.

Have you ever noticed that when you are irritated or having a hard time in your life that you see negative things in other people (which most of the time is a reflection of yourself)? This understanding helps give me compassion and understanding towards others. So, when I see someone being hurtful, or making fun of someone I can be understanding, and know that this person is this way because of something in their life that they are unhappy about. This awareness also gave me a clearer picture of myself. So when I catch myself being critical and negative about things I can look deeper and understand that something is going on within me.

So… I guess I’ll end here for today. There are so many thoughts and it is sometimes hard to crystallize just one point. As I get time I’ll write some more and get into some ideas for solutions. I always tell people…if you are going to complain about something than you had better be a part of the solution. We have enough complainers. What we need are people that are willing to talk the talk and make the changes they wish to see.

“Be the change you wish to see”.

- Gurumustuk Singh Khalsa

Happiness comes out of contentment, and contentment always comes out of service

Clips from Nau Maag (Barsi of Gurdev/Murshid of Sant Maharaj- Sant baba Attar Singh Ji Maharaj Reru Sahib)

>>>> http://www.bhorasahib.com/Movie_0004.wmv <<<<<

Uk 1974- Tour to England (UK) Part 1

>>>> http://www.bhorasahib.com/Movie.wmv <<<<<<<<<

Uk 1974- Tour to England (UK) Part 2

>>> http://www.bhorasahib.com/Movie_0005.wmv <<<<

taken from sikhsangat.com

wjkk wjkf

at GNNSJ (soho rd gurudwara), a muslim youth (about 17-20) came into the darbar sahib, with his shoes on, and stood on the platform where the talwars are. who knows what he was going to do to guru ji.

me, and other sewadars draged and slapped him on the bak of the hed n bak, outside the darbar sahib, n started tlkin 2 him. he sed "i wanted 2 c the main guy here". we had enuff n blasted him outside.

he then sed "do u know wat ur worshipin here?, ur worshipin the devil himself" i go RAAAAAAAAAAAAAAAAAAGTIDDDDDDDDDDDDDDDDD enuff is enuff, i grabbed him, shoved him against the pillar, n about to lamp him one in the face, the sewadars broke it up n threw him downstairs.

he attaked n spat on 1 of the old singhs, about 60 years old, THE SINGH BATERDDDDDDDDDDDDDDDDDDDDDDDDD HIM, AND OLD MAN, TRASHED UP THE MUSLIM FOOL

we all jumped him, i and other singhs trashed up the jaam with kare n fists of lionz, n he walked away spittin.

my point bein, if we wernt there, he wud have ataked guru ji, n hu knows wat else he wud have dn.

so my benti, have sm sikhs as security at the gurudwara, and protect ur guru, this exactly y guru ji sed always have ur shastars on u.

PLEASE DO THIS SANGAT

http://www.sikhsangat.org/publish/article_79.shtml

Be proud of your heritage, says Rabbi

Jun 3, 2005, 16:26

Rabbi Shergill of Bullah fame says he wants to see a culturally resurgent Punjab. Rabbi was in town yesterday to participate in a musical tour. Talking to Newsline, Rabbi said, ‘‘I have toured many countries and have even gone to some of the most isolated islands. Just as I see it here in Punjab, a pan-American wave is sweeping the world. This death of cultural diversity is making us homogenous and making us compromise with our cultural diversity.’’

Singer Rabbi Shergill

The popular singer regrets that while the Sikhs have the ability to retain their culture, they have lost it. And he is excited about his dream of a new dawn for Punjab. ‘‘I want to see a Punjab which is culturally strong. Where the Chinese and the Japanese swim across shark-infested, ice-cold waters to work in our land, rather than our youth mopping the airports in some foreign lands or dying in the icy cold waters of Malta Strait. When I read these kind of news, something within me cringes,’’ he says passionately.

Referring to the richness of Punjabi literature, Rabbi says the language used in Guru Granth Sahib is not Punjabi. ‘‘It is an amalgamation of so many languages. This is Punjabiyat, which respects all the cultures, a unity in diversity.’’

Rabbi adds that the next wars are going to be the wars of intellectuals. ‘‘I want to see Punjab produce a Stayajit Ray. We have to produce sophisticated, world-class poetry, cinema and music, so that we can conquer the world even as we keep our diversity intact.’’

Talking about his music, Rabbi says, ‘‘My music is not all Sufi. It is just a label given to me by the media, which finds it easier to identify and name Baba Bulleshah.’’

Rabbi highlights that his first album had just one Sufi song. ‘‘Another song was by Shiv Kumar Batalvi, and six were written by me. Neither is Batalvi Sufi, nor me. And then, I cannot be tied down to one genre. I have to stretch my boundaries. My next album may be totally different from Bullah or Sufisim.’

Rabbi’s favourite Punjabi poets make for an interesting read. These include Guru Arjan Dev, Guru Gobind Singh, Dr Harbhajan Singh, Prof Mohan Singh, Shiv Kumar Batalvi and his mother Dr Mohinder Kaur Gill.

Rabbi says he is reading Dr Surjit Patar’s poetry too, though he is yet to decide whether he will sing it. ‘‘I want to experiment now. Maybe my next album has a few lines of some of my favourite poets, rather than a complete poem. I want to sing the complete genre of Punjabi poetry which is very rich.’’

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Deceptive PunjabiWeddings...

http://www.asianpacificpost.com/news/article/225.html

Last night was bit weird, i sat down in meditation for one hour... minute i start doing jap with my surti .. itching started... to give you an idea how bad it was?? out of 1 hr .. 45 minutes itching on different parts of my body haunted me down :cry:

Did anyone had this problem ??

any solutions to this?

This was one time event .. i ll do meditation tonight as well.. see if i can get the same problem.

Thanks to freed for this picture...his text & picture below:

This photograph of a gilded panel is taken from "The Sikhs, Images of a Heritage" T.S.Randhawa - Prakash Books-2000 pg 114. It depicts the Samudra Manthan - or Churning of the Great ocean - The title is a little vague just saying a panel from the Golden Temple Amritsar - So it could be from Harmandir Sahib or Baba Atal Tower- I tried to locate it on my last visit but couldn't find it - I hope it still exists !

Anyway the panel depicts when the great ocean was churned to produce the 'immortal nectar' and Lakhsmi (goddess of wealth and fortune)-the consort of Vishnu emerged.

Mention is made of Samudra manthan in The Dasm Granth.

I have been told this is an allegory for the spiritual search - that the human being is perfect and contains all the treasures within - all s/he needs do is make some effort - like milk which contains lassi and butter - churn the milk/mind (with simran) and butter is produced - all 'treasures' are received with Guru's Grace.

Maybe some of the scholars on SA can explain it better.?

Please give your input - has anyone seen the panel ? or can anyone explain the scene - particularly the bow & arrow and chakar

Much is made of 'Hindu' imagery and Idols in the parkarma of the Harmandir Sahib in the pre SGPC era - this is one of the few pieces of evidence I have seen (though I am no Scholar !!) PLEASE do not turn this into a ' Them vs Us' slanging match -

HOWEVER all constructive comment is welcome !

Enjoy

The following is a list of twenty observable categories of Sikhs who come to Gurdwara. This list is constructed on the basis of personal observation and the categories are by no means exhaustive. Nor are they mutually exclusive. Check and see which category (ies) applies.

The Social Geeks: These are people who are socially dull, meaning that from Monday morning to Saturday night they have no social life. So the Gurdwara is their social life. They spend three to four hours in the Gurdwara and spend it on saying hello to everybody. They find out how well and badly everybody is doing. They tell people about themselves, their kids, their pets, their sicknesses, their neighbors, their movies, their vacuum cleaners, their plants and the condition of their basements. They tell people what they think of the weather here, in Canada and in Punjab. By the time they find out that people really don't want to know all these, it’s time for them to have langgar and go home and wait for next Sunday.

The People Watchers: These are folks who think that the Gurdwara is a 3-D cinema hall where a real life movie is being played out for them. In the langgar hall and the Darbar, they invest time and energy in discovering the best seating spots from which they can watch, observe, analyze and make detailed mental notes of who comes, who walks at what speed, who bows with the left hand touching down first, who sits with the right knee up, who needs to lose a few pounds, who wore the same clothes from last month, who drinks more water than he eats, who licks his fingers after Degh and many other such important details. For these folks, their spot is a closely guarded secret; so don't be surprised if they come early to claim it. For them the movie is only paused after they have packed their langgar to take home.

The Fashion Models: In every Culture and Civilization there is always a group of people who feel God created them for the whole world to look at. They are show offs who come to Gurdwara with the latest fashions; unsavory accessories, cell phones, bags, shoes, wallets, CD players and what have you. They walk about excessively and do all sorts of thing such as dialing imaginary numbers on their cell phones to draw attention to them. Some program their cell phones to ring in the Gurdwara at regular intervals to indicate they are important people. By the time they realize no one really cares, its time to think of what else to show off the following Sunday.

The Famine Victims: One look at these people and you think they have just come back from famine starved Somalia. There are three sub categories of this type: The Breakfast grabbers, the Lunch gobblers and the Breakfast and Lunch Hoarders. They survive on tap water and gum from Monday morning to Saturday night and rush to Gurdwara in their pajamas to have their first decent Breakfast for the week. Some go back to bed after that. Some go to work - after pretending to sit around for five more minutes after the meal. They want to show that they did not just come for the food. Some go lean on the Gurdwara walls upstairs, pretending to memorize the Paath, till its time for langgar. As for The Lunch Gobblers - they are too weak to wake up for Breakfast, so they come 7 minutes before lunch is to be served. Tell tale signs of these people - they park their cars nearest to the front door - blocking everyone. They are too weak from hunger to park further and walk. Some block the neighbor's front door. All doors look alike when you are starving.

The Yearly Visitors: These are people who believe that Gurdwaras are buried under snow and mud 364 days and open only on Vesakhi day. So they hibernate 364 days and take up on Vesakhi day. Some wake up on the wrong day. They come to Gurdwara one Sunday before Vesakhi or one Sunday after. Some come on the Weekday that April 13 is and get very upset that the celebration day is not the weekday but the nearest Sunday. They phone the Gurdwara at 12.00 noon on Vesakhi day and ask for directions. Once in the Gurdwara they ask for directions to the langgar hall and the bathrooms after that. Then they walk over to just about anyone wearing the Bana and ask if there is Degh left. Then they ask the Granthi the exact date for next year's Vesakhi. They want to make sure they hibernate for the right period. Then they ask what else is being distributed. Unfortunately this year, they get to read this about themselves. Their cell phones ring to the hibernated Hindi song "Aiye bethey khaey peeay khiskey."

The Gossip Mongrels: There are people who would whither and die if someone exterminated gossip. Gossip is the main chemical component of their DNA. So they come to the Gurdwara to energize themselves with Oscar Award Winning gossip. They sit in pairs in comers, constantly pat each other on their backs, are deeply engrossed in their gossip but manage a wide smile to anyone who passes by. Their slogan: G stands for Gurdwara. G stands for Gossip. My slogan: G stands for Garbage - let’s sweep gossip out of the Gurdwara.

The Business Dealer: There are two types: The Bad and the Fake. The Bad ones keep hustling the committee with their ideas on how to raise money for the Gurdwara. Their ideas almost always involve the selling of some product or service they deal in. The catch is simple: get the Gurdwara to sell a useless product for them at five times the price to the sangat. The Gurdwara can keep one tenth of the profit. The Fake ones have no such ideas. They just walk around with their cell phones ringing incessantly to fool everyone into believing that Bill Gates is calling them and they are too busy to take the call.

The Matlabees: These are people who belong to some group or organization (not a Gurdwara). One week before their organization is supposed to organize a function - a fund drive, a crowd requiring activity or a donation wanting event - they turn up in full force all ready with fliers, posters and rehearsed speeches, masquerading as loyal and committed members of the Sangat. You immediately recognize them because you saw the same group exactly one year ago and wondered what happened to them after that. Well, they are back, yearly. Now they want the entire Gurdwara Diwan to come to a screeching halt to accommodate their requests. They want to stand up on stage and make speeches about their event. They want to distribute their fliers to every single individual including any unborn children. They want the Gurdwara Notice Board filled with their fliers. They want the committee to organize buses to ferry the Sangat to their event. They want all members of the Sangat present to heed their call and turn up for their event. It's a pity they don't stay long enough to see their fliers ending up in the Gurdwara garbage cans.

The Do Nothing Folks: Some people are just born dull through no fault of theirs. These people come, sit around, look around, smile around, walk around and go back. They don't respond to any messages and any requests to help out. They are in a state of mental fatigue compounded by muscle paralysis. Some are just brain dead. They don't pick up a tissue, they don't shut a dripping tap, don't flush the toilet, don't put their shoes on the racks, and don't empty their cups before putting them in the garbage. They believe the Gurdwara is maintained by the same people who clean the White House, so they have to do nothing.

The Granthi Hustlers: This is a peculiar category. God Bless them. They listen to the Kirten and Katha and the Stage Secretary and the Hukamnama reader with great scrutiny, taking notes of grammatical errors, slips of the tongue, his/her hand movements, what was left out and other mistakes. They walk up to their target and start of with the statement "today you did fantastic, I enjoyed it so very much." What they mean by fantastic is that they were able to catch the one mistake to comment on. And they enjoyed it so much because the target presented them with an opportunity to show that they know better. Their modus is simple: they begin with a question, and then go on to provide a 45-minute lecture type answer themselves. The objective is to show they know more than you. Advice to Granthis, Kirtenias, and Stage Secretary: Fake a diarrhea attack when these people walk up to you. If you don't, then be ready for their verbal diarrhea.

The Control Fiddlers: A group of people who think they have great fingers and that fiddling with heat controls, switches, taps, carpet threads, toilet flush handles and toilet paper is their objective in life. They must turn something, unscrew something, and turn off what is switched on and vice-versa.

The "This Should Be" Folks: These are people who have alternative ideas for everything from the color of the walls to the composition of oxygen in the kitchen air. They stop sewadars and say "you know, this sink should be there, this door should open the other way, that door should not open at all, there should be a door here, this switch should be an inch higher, that plug an inch lower, this wall should be a brighter color, these curtains should be of darker color, these tiles should be bigger, these staircase should be wider, that corridor narrower, the ceiling should be higher and so on. Sewadars have varying levels of patience with these people. The most patient will say, "Oh, I was thinking exactly what you are thinking," and walk off. The less patient one will say, "Why don't you move the sink, widen the staircase, move the ceiling up ... you get the message. The least patient will say, "These people should be ... You fill in the blanks.

The "I'm Free Next Week: "These are people who put up a big façade about wanting to help out and do something. They stand around Sewadars who are doing something; make very concerned suggestions about how to do it better. All these with both hands in their pockets. When the Sewadars make the mistake of asking for their help, they respond most enthusiastically and animatedly (with hands still in their pockets, nevertheless), "Oh I am off next Tuesday," or "I have a free day on Wednesday," or "I wont have to pick up my daughter next Thursday" or "I'm going to pass by Gurdwara next Friday." Sometimes they make their brainless excuses a little more alive, such as "Next Saturday I'm going to BJ’s and I'll buy the right kind of scrub to get rid of that stain," or "next Monday, my cousin is coming from Canada and I'll ask him to bring a new broom they invented that picks up even more dirt."

The Wall Supporters: People who believe the Gurdwara's walls need support and they are ready to provide it. They believe if they don't lean on the walls, the walls will, over time start to sag, or worse just drop down. They also believe the paint on the walls, if it rubs on to them while leaning against it, will help cure their innate laze. The whole Darbar may be empty but they will not sit in the center, rushing to the walls instead. Wall, Wall in the Gurdwara, Who is the laziest of them all?

The Free Heat Therapy Seekers: People who think sitting while leaning on the heat panels will ensure only their neighbors get backaches, muscle pains and joint pains. They further believe if they took some heat home from the Gurdwara, the heating bills in their

house will come down by at least 30 percent. So they hog the heaters trying to absorb as much heat to take home as possible. Their logic: if people can take home Degh, langgar, samosas, pakoras, barfee etc, why can’t they take home free heat? In summer, they take home cool air from the Gurdwara's air conditioners so that they can enjoy the 30% savings all year long.

The Car Park Admirers: These are people who think the real beauty of the Gurdwara is in the car park. They get their peace and comfort by hanging on in the car park, looking at other people's wheels and memorizing their registration plates. Their major complaint: Why don't you serve deg and langgar in the car park? That way we won’t have to come into the Gurdwara at all. Their minor complaint: Let’s put a speaker in the Car Park so we can know when Degh is being served.

The Instant Converts: They turn out from just about nowhere and on their first visit after months or years appear to be the most excited people in the universe. They are terribly impressed by the Gurdwara program and want everyone to know about that. They want to be part of all that they witnessed and experienced. They want to enroll in Kirten classes. They want to enroll in the Tabla Classes. They want to be in the Punjabi Class. They want to participate in the Akhand Paath. They want to do Sewa. They want to help. They want to lead. They want to contribute. They bug the Secretary, the President, the Granthi, the Treasurer and every other sewadar by declaring, "Give me something to do. I want to get involved. I want to do something. I want to do everything." The only thing they don't want to do is come back next week or the week after that because by then they would have converted to something else. That is why they are called the instant converts.

The Idiotic: They come to the Gurdwara to protest their coming there. They go there to prove to themselves that it is not worth going. So they come in protest, sit in protest; in short they do everything in protest (except eat langgar, regarding which they have no protest as yet). They protest in the bathrooms by not flushing the toilets. They protest the shoe area by yanking off and chucking their shoes randomly. They protest the sewa by not getting out of the way. They protest the Kirten, Katha, Ardas and Hukamnama by sitting in the langgar hall and reading a magazine or counting the knots in the carpet they sit on. To show the seriousness of their protest they read the same rotten magazine every Sunday and count the same knots. They are labeled idiots because that is what you would call someone who went to cinema and listened to his own rotten CDs while the movie was running. The very idiotic even form a group; discussing the rotten magazine and the carpet knots downstairs while Kirten and Katha is going on upstairs.

The Dyslexics: People who have trouble reading notices and clocks. If the notice says Diwan starts at 10.45 am and ends at 1.30pm, they come at 1.35 pm. When asked about the root causes of their dyslexia, they respond, "Oh, we come to Gurdwara to Matha Tek. Everything else, we are not interested." When told that at 1.35 pm they can only "Matha Tek" to a slab of granite that is the Palkee because the Guru is then in Sukhasan State in some other room, they respond "Oh the Guru is everywhere" When asked if so, then why not Matha Tek at home, the response is "Oh, but the langgar is not everywhere." See what dyslexia can do to your brains?

The "I got to go" Folks: These are people who rush into the Gurdwara, talk with a raised voice, move hurriedly form person to person saying "Susrikal" and immediately adding "I got to go, " They mean to tell us they are terribly important people, they have a life to live, a business to run, things to do etc and the rest are people with all the free time in the world who have no where to go and nothing to do but waste time in a Gurdwara. But some people don't get their message as it is intended. They read "I got to go" differently and start pointing to the toilets." Maybe they want to flush these "I got to go" people down you know where.

And finally, the Normal: These are the simple folk who come to Gurdwara to pray, to learn something, to do Darshan of the Guru and His Sangat, to do some sewa, to listen to the Guru's Kirten and his messages. They help out because they consider the Gurdwara their own. They contribute something for the same reason. They are punctual and regular. They inspire others who are doing sewa. The Gurdwara is their spiritual life. They don't bother with the gossip, the fashion, the show offs etc. They know they are coming after a week and they want every second to count. They don't want to commit any follies in the Gurdwara. They sit straight with full concentration; listen to the Kirten, Katha, Ardas and hukum attentively. They respect everyone and get respect themselves. They don't care what others think of them and don't waste time thinking of others. They don't ask what the Gurdwara can do for them, but what they can do for the Gurdwara. They don't care if there are very few people in this category. All they care is what the Guru thinks of them."

Thanks for sodhi singh for providing me an space to upload and share some of the gems i have with the sangat.

Here are the server details:

click on:

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

usr: u37971150-sa

pss: neosingh

you will see audio kirtan katha divan folder..

So far I have got:

- 11 Divans of Sant baba Jagjit Singh Ji Harkhowaley

- Bhai Avtar Singh Ji Raag Kirtan Darbar video's (recorded when he was in toronto for 22 days!)

Also Proffestional audio recordings of bhai avtar singh ji kirtan darbar in toronto for full 22 days will be available shortly !!

Note: Use cute-ftp cleint to get access to this ftp ..it's more effective

http://www.cuteftp.com/downloads/cuteftp.asp

Enjoy !

I wanted to know from sikhawareness daie vidvans - siri tsingh, siri lalleshvari, siri amritpal veer ji, siri vishnu baba drawof ji, siri baba challenge-everything sian etc,

is there any difference between Guru And Sat Guru in gurbani?

what context they are used in??

Please post quotes to differentiate between two terms from gurbani and also post quotes from gurbani if you think they are same.

Thanks in advance.

source: http://www.canada.com/vancouver/vancouvers...ae-475101cad64c

Sikh teen's hair cut off in beating

Police, community leader appeal for calm after hate crime

Darah Hansen

Vancouver Sun

June 1, 2005

RICHMOND - Richmond police and Sikh leaders are asking for public calm in the wake of a violent and racially motivated attack on a 17-year-old Indo-Canadian youth last week in a school park.

According to police, the victim was jumped and viciously beaten by five Caucasian men in their early 20s as he was walking home through school playing fields outside Grauer elementary at around 5:15 p.m. Thursday.

The youth, a baptized Sikh, had his turban torn off in the assault and a portion of his long hair cut off by one of the thugs, who used an Exacto knife.

According to Shinder Purewal, a Sikh and professor at Kwantlen University College, unshorn hair is considered by Sikh faithful to be an integral part of the human body.

"Cutting the hair would be equivalent to chopping off a body part," Purewal said.

Richmond RCMP Cpl. Peter Thiessen called the attack on the youth "absolutely disgusting" and vowed at a press conference Tuesday that police will hunt down the people responsible.

"We're working with the [youth's] family -- they're absolutely devastated by this," Thiessen said.

Thiessen said police are investigating the incident as a hate crime, as defined under the Criminal Code.

"It's one thing to assault and rob someone," he said, "but this takes things to a whole other level."

Thiessen said the suspects were playing basketball in the courts behind Grauer elementary when the teen victim walked by. They called out a racial slur, then ran after him and punched him several times in the head.

Thiessen said the victim believes an X-Acto knife was held to his throat while he was kicked in the side and robbed of his wallet and personal papers, while the thieves demanded money and marijuana.

The victim, a student at Hugh Boyd secondary, ran home and called police.

Thiessen said the teen was taken to hospital, but did not suffer serious physical injuries.

Police are now worried retaliation may be on the minds of some members of the Sikh community as news of the assault -- and its violation of Sikh religious beliefs -- travels.

"We certainly need the Sikh community to remain calm and not to overreact to this," Thiessen said.

Balwant Sanghera, spokesman for the Sikh Society of the Lower Mainland, said the incident has "traumatized" Richmond's Sikh community.

"I think the people who committed this heinous crime need help," he said.

"This is not human."

Sanghera joined Thiessen in asking members of his religious community to leave matters in the hands of police.

"I'm not sure at this time how the community is going to react. It's a very serious thing," he said. "We have some young men who may get a little too excited."

But Purewal said a backlash from the Sikh community is unlikely.

"It was unnecessary to appeal for such things," Purewal said of the public call for peace.

"Sure, people get shocked when you hear of this kind of violent incident, but to expect the community to react is blowing things out of proportion.

"I don't think there will be people going out there seeking revenge."

Anyone who may have seen the suspects playing basketball Thursday afternoon or may know something about the attack is asked to call Const. Mike Bhatti at 604-278-1212, local 2202.

© The Vancouver Sun 2005

He was Vedant guru of Sri Ramakrishna paramahamsa

source: http://www.storytellingmonk.org/ref/holy_s...le/Totapuri.htm

I request tsingh veer ji whenever he has time to post more information about this mahapursh.

He was one of the first mahapursh who sant baba isher singh ji rara sahib came across with.

How many here on this site know how to read, write, speak punjabi in Gurmukhi?

Enjoy