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WJKK WJKF My freind showed me this video today does anyone know how i can get in touch with these Singhs? and r they amritdharis? plzz tell .. i reckon they are doing something good we should try show them our support.. plzz if yous know about them .. please tell me really want to get in touch with them https://www.youtube.com/watch?v=K4DsYARpzzA

http://dailysikhupdates.com/controversy-after-granthi-singh-converts-to-christianity-in-punjab/ DSU News Bureau) Sikhs on social networking site twitter have expressed outrage on the SGPC and Sikh Organizations after a granthi Singh in Punjab converted to Christianity. Reportedly, the Granthi Singh says he wasnt respected by the sangat because he belonged to a lower caste. (Note: There is no such thing as caste in Sikhi, but many people dis-respect others based on it) The granthi Singhs are being offered rupees of 10 lacs and up to 15 lacs in Ludhiana by Christian missionaries to convert. Many of the granthis are living in poverty due to a very low pay scale and so they are being directly targeted by missionary groups. The Sikhs are unhappy at the SGPC for not addressing the issue and giving it a blind eye and questioning why they groups arent being stopped. Recently, many villages were re-converted back to Sikhism but now the aim of the missionary groups has turned to granthis.

What these people do not realise is that everyone has the jot inside them to connect with our creator, our Guru has shown us how to do that through Naam, you do not need these "God Men".

I find it slightly strange that because another Sikh does not like me for my background or my social status therefore I must convert to another faith in order to feel accepted. It's like saying I do not get on with my Chacha and my Thaiya and my cousins because I am poorer than them, therefore I must find another family to join. Who will pay me money to join their family. If every other Sikh chooses to hate my guts or wants to treat me differently, what does it have to do with the love for my Guruji. Ultimately, it is between the relationship between yourself and the Akaal. Funny enough I was listening to the weird and wacky guy that is Deepak Chopra and he made a book called Seven Rules for Spiritual Success, he kind of mentions that in the human condition that there is need for acceptance and that it was built on attachment, fear and ego and by letting go of these things we do not care if others judge us (or something like that). It does sound very similar to the five vices of moh, lobh, ahankar, krodh and kaam. It is clear this particular Granthi even though Amritdhari had not been able to let go of his vices.

The first rule of Pesh is you do not talk about Pesh. The second rule of Pesh is you DO NOT talk about Pesh!

remember this is the same industry that has openly dragged sikh image through the mud either making us stupid clowns, traitorous terrorists or villains with no mercy . As far as Sikka has spoken it's his written dialogue (inspired by Guru ji through a dream ) and he went with his team to film on location , no real indications of vidhvan input anywhere in the hour long initial interview.

Gurmukh' = Two bodies bonded together Manmukh = Two bodies attached with separating layer Bemukh* = Detached . No contact between bodies *Whether it's the separaring layer or the external force who detached the one is a separate issue. ' Bonded can never be separated.

thss pretty mad , this is good for me too start

An animator did the "motions" for the Chaar Sahibzaadhe in the film of the same name, surely we hold them up in high enough esteem to make sure no one represents them on the big screen, whether animated or live action. I tell you what, if, as a group of people we're not careful, with this kind of attitude us Sikh's are going to get thrown into the same pile as Muslims with all of the threats they continuously make every time someone even mentions something about Islam. There are different ways and methods to get things done, "dropping hints of violence" isn't one of them, has anyone even thought about going through the right channels and contacting the producers or even the distributors of the film, start a petition on change.org if you haven't already, if you word it correctly then i'm sure everyone who share's the same concerns will sign it and then pass it over to the relevant parties, unfortunately we still have a caveman mentality when it come's to dealing with stuff like this. And as for everything else, none of us, including those so called leader's of Sikhism who stand on their stage's thinking they know better than everyone else have ever been blessed with knowing what any of the Guru's looked like so we're really not in a place to say what's right or wrong, every Sikh has their own interpretation of what they think they looked like, I have my own interpretation based on historical books and the writing's of academics like Kushwant Singh

naah bro sadly Patna Sahib and Hazur Sahib have always unfortunately stayed in Hindu control for the last 200 years. even after the British Empire + Hindu Mahants were kicked out of Punjab's Gurdwara's in the 1920's the RSS still ran Patna + Nanded + continue to do havan + aarti + Sri Chand puja like Taksal do + they don't accept Sikh Maryada The peeps in control of Patna + Nanded always supported Khemu Bedi because he was funded by the British to set up the Sodhak Committe + they all spoke badly about Sardar Kartar Singh Jhabbar + the Babbar Akali Jatha's

Mostly because they're part of the "establishment" (as any brown person can be i guess) and probably because of being recognisable. Getting a budget together for a film starring a complete unknown is very tough; not that having the guys you mentioned means money being thrown at the project, lol. The best chance Sikhs have of having any semblance of creative control on a project is to go the independent route. So, you wealthy Sikhs out there, instead of throwing money at your ungrateful, lazy children's weddings and holidays you might want to invest in an up and coming talented Sikh writer and director. You want a film to have positive word of mouth and be shown at indie festivals like Tribeca, etc. Unfortunately, films showing one Singh beating up 50 goonde in order to protect a vulnerable female simply won't cut the mustard anymore, not in a serious way at least.

The time for a Arab spring/coup of sgpc and Sikh gurdware is coming... We need to invest in awakening the youth in Punjab.

The slippery slope goes in both directions. Either the meaning behind the the rehat is completely lost and Sikhs do it like robots and pick and choose(like malfunctioning robots) or they disregard the meaning behind the rehat and stop practing it. I don't fit in either of these groups. I don't support either of these groups although i would lean more towards the group who does it for the fact of doing it at times. Reason and logic should not be disregarded and a person would have respect for rehat when and where it applies.

Keski cant be hung close by for the same reasons kirpan and kangha cant be hung close by. The principle listed in the rehatnamas is that a Sikh should not be bare-headed with exception of while washing and combing hair. Walking around bare-headed with open hair does not behoove a Sikh. Guru Sahib always kept it on them and so did Sikhs in early days. It was not because of war times but because of Gurmat principles. Bhai Randhir Singh and Bhai Vir Singh also did not part from their turbans. I rather agree with naam abhiyasi Gursikhs than lazy pot belly people who have forgotton their heritage due to modern luxuries. If you argue that time has changed then you are making the rehat circumstantial and time dependent which is against the universality of Sikhi. Keeping keski away from you opens the door to many other exceptions and renders the Sikh not tyar bar tyar. If keski is not necessary under one condition then others will come up with their own exceptions using the same reasoning that you are. How dirty do you think the Sikhs are? Are Sikhs supposed to tie such dirty keskis which immediately get the hair dirty? No. Tying a dirty keski will get the hair dirty and I never said one should tie a dirty keski on their head. Unless ones head was full of dirt and mud, I fail to see how keski could get so dirty that it will get washed hair dirty. Besides, when keski is tied like a kamar kassa, it barely gets wet during kesi ishnaan. A Sikh is not supposed to tie a torn and a dirty turban unless he has no other option at all. You say have more than one gatra but that is exactly my point. Have more than one keski. But rehat does not allow keeping kakkars and keski separated from the body. Have you ever seen a Sikh being cremated with all the kakkars but no turban? It is part of the Khalsa lifestyle. Tying kirpan on the head during shower means never to part from it. It must be kept with a Sikh at all times. It doesnt have to be a lengthy kirpan but close to 9 inches is preferred so that it still serves a purpose when the need arises. Again, conveniences dont outdate the rehat. We have luxuries and conveniences now but whos to say the circumstance wont change in the future or for future generations. And again, since rehat is not time dependent, it cannot be abandoned and readopted depending on the circumstance. I see you got my point about gated communities. What you missed was that you are making such arguments and rejecting rehat due to conveniences. It is about our own opinions and thoughts. Someone using the same reasoning as you could reject kirpan on the same grounds. There are many who hung it close by during sleep but it doesnt make it right. You say keski is not needed during shower but I say it is whether one is in a tiled shower or in a river. Time and place dont matter. Rehat cannot be changed over time. Time and situation change but rehat must be kept the same unless you think Guru Sahib wasnt thinking all the way and He wasnt aware of the future luxuries. Finally, you argue that turbans get knocked off during fights. To be honest, I do not watch Gurdwara fights videos so no comment there. But should we then take turbans off during fights? And if someone could take your turban off and choke you with it, then the same person could also take out your kirpan and stab you with it. Should we conclude that turban and kirpan do more harm to a Sikh than benefit him? Absolutely not. If a Sikh is really that weak then perhaps he should think about whether it is even practical for him to keep this lifestyle. It is analogous to saying a criminal could snatch a gun from a cop and shoot him. In such a case, the fault lies with the cop not with the gun. Similarly, the fault will lie with a Sikh not with a turban or a kirpan. Ultimately, the choice is yours. Sikhs will not always be taking showers in tiled bathrooms. A situation may arise at any time requiring him to quickly get ready and run towards the enemy rather than towards the close by hanger. It is one of the things we learn from The Great Holocaust. If you argue that Sikhs in a combat zone could keep such rehat then you are insinuating that rehat is circumstantial whereas rehat is one for all. I am not here to force my thinking on you or others. For me, keeping every rehat and tradition regardless of how minor it is or how impractical it may seem must be kept because I care for the blessing and khushi of Guru Sahib. If it was useless it wouldnt be there to begin with. You may find yourself better off without it and that is your prerogative. Guru Rakha

It is a common sense that while washing hair, keski cannot be tied on the head. It has to be removed just like a kangha but it does not justify keeping it away from the body. You ask for practical purpose for keski but the same reasoning can be used against kangha which is used to comb hair so what purpose does it serve while doing kes ishnaan? While washing hair, the keski must be kept on the body because as soon as one is done washing hair, he can tie the keski and then take body shower. Kangha is also kept on the body and then tucked into the hair. Keski doesnt just keep hair clean, it keeps them tied and protected. Its symbolical significance also cannot be ignored at any time. Tying a kirpan on the head while showering in nearly impossible without a keski unless one wears a very small kirpan which is not only useless but against the very idea of wearing a kirpan. All Sikhs who keep keski with them change it to a clean one as soon as they come out of the shower. But do you change gatra after every shower? Do you wash your kirpan after shower since it gets splattered with same dust and sweat? Besides, Sikhs who shower everyday rarely get as dirty as you claim unless their job requires them to work in a dusty and unclean environment. Convenience such as tiled showers do not justify ignoring the significance of keski. One can go further and undermine keeping kirpan with the body by saying that these days they sleep in a house with security alarm situated in a gated community. One could undermine kachera by saying no one sees them naked in a locked door shower. Every Sikh should be tyar bar tyar not just the ones in a combat zone. Every Sikh is a saint-soldier so the same principles apply to all regardless of where they are. Like you said, you never know when the situation may arise requiring you to quickly tie your hair and get ready. While showering, you could experience break in, robbery, theft etc. If you rather fight the criminals bare-headed, it is your choice but dont undermine keski. Drying hair in open air is best. I never said that using a blow dryer is recommended. For some it is useful when they have to quickly get ready to go to work and the hair are still somewhat wet. If one can do without it, it is better but it is also not healthy for hair to be tied wet all day long. Rest is your choice. Keski is a small turban that covers the hair. Any dastar worn on top of it is called pagg, Gurmukhi dastaar or dumalla depending on the style and type of turban. There are numerous rehatnamas that speak of wearing dastar. Guru Rakha

Keski covers hair/head. It is the symbol of royalty, independence and equality. Hence, it must be worn at all times i.e. sleeping, showering etc. Rehat does not specify when not to wear it because when rehat says that one should wear a keski, it means there are no exceptions. Listing every instance and circumstance becomes mute. The only time when hair could be left uncovered is while washing and combing them. Other than that, keski must be worn on the head. It is not hard at all. You just need to practice rehat and get your mind used to it. While washing hair, keep the keski tied to your waist like a kamar kassa and when done, just wrap it around your head and then take a body shower. While combing, I do the same. Rehat states that one must do ishnaan every day. Hair is part of the body. So it does not make sense that only the hair on the head must be left out. It only takes about 2-3 minutes more to wash them during the shower and then let them dry during Naam Simran and Nitnem. After that you can use a blow dryer. It is healthy and better for your body. Good things require work and effort. I personally have never had this problem by Gurus kirpa. What I have learned is that in order to keep your mind from wandering you have to take some serious steps. First, keep consistent Amrit Vela and Nitnem. Second, during the day read some bani. Third, engage less in entertainment i.e. movies, tv etc. and dont watch anything after 6pm. Fourth, after Rehraas Sahib do some simran, listen to katha and read an inspiring Gurmat book. Fifth, eat light meal at night, do Sohila Sahib with full concentration, do Simran for 5 minutes or so and then go to sleep. You can also keep Gurbani audio playing by your bedside. Lastly, never forget to do Ardaas and keep faith in Guru Sahib. Keep sangat of Gursikhs. Your problem should be resolved soon. Guru Rakha

GPS Veerji, Kartar Singh Jhabbar was a brave Singh of the Panth who never was scared and would certainly not use women as shields. Women may have been in his Jatha but that doesn't mean he used them as a shield. This may be similar to how when Bhai Randhir Singh Jee led a Jatha to free Rakab Ganj Gurdwara, many women were in his Jatha. At that time too the opposing side was the Nihangs who played in the hands of our enemies opposed the Jatha of Sikhs but ended up being beaten up. This is what Nihangs did when Singhs came to free the Akal Takht from the Pujaris. The Beadbi of the Dasam Granth story was most probably created by some Nihang I suspect. This is similar to how stories have been created by Nihangs to put down Baba Banda Singh Bahadur and in our life times even Sant Jarnail Singh Bhindranwale. We should not believe these stories against our respected Singhs. On the link you provided a member named Tony who I think is proactive of this forum wrote this: MDS, Your quote as usual proves nothing. The impression given by the quote is of a forcible removal of Nihangs from the Akal Takht, but what you did not include was the lead up to this event as described in the book you quoted. The Nihangs were not in Akal Takht as caretakers but they had attempted to forcibly take over the Akal Takht from the Akali Jatha at the instigation of the Punjaris. The Pujaris after having lost control of Akal Takht went around instigating the Sikhs of the villages surrounding Amritsar spreading rumours that the low castes had taken over the Harmandir Sahib and mobs of Sikhs armed with lathis and chiviyan started to arrive in Amritsar to liberate the complex from the lower castes! They only left after they came to know that it was the Akali Jatha that had taken over. The Pujaris having failed then went to the Nihangs and said that they wanted to hand the Akal Takht to them. It was then that the Nihangs went and tried to take over the Akal Takht. The above is in the same book as you quoted. The book also states that the Nihangs were high on bhang which might or might not be true. Unlike the sanatan myth that Neo alluded to which implies that the Akalis forcibly removed the Nihangs from the Akal Takht where they had always been and the Nihangs did not fight back because women were put on the forefront by the Akalis. The truth is that the Akalis were in control of the Akal Takht having taken it from the Pujaris, the Nihangs at the instigation of the Punjaris tried to wrestle control of the Akal Takht and were beaten up severely and in one case a woman beat a Nihang up. The sentimental story of Baba Sahib Singh allowing himself to be beaten up by a woman rather than fight back might or might not be true but what did he think the Akalis would do when confronted by a band of armed Nihangs intent on forcibly taking over the Akal Takht and undoing the work of the reformers? If they were going to interfere in an ongoing tussle, the least they could have done is to find out the facts. The apology of the Nihang jathedar was because they had as usual allowed themselves to be used by Anti-Panth forces against the Panth.