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Guru Gobind Singh Ji beautifully wrote in Chaupai Sahib. ta ko kar pahn anumant maha moorh kcho bhaid na jant mahadaiv ko keht sda siv nirankar ka chint neh bhiv. (16) The fools consider Him a stone, for He does not know the Profound Mysterym that is God. He calls Shiva, The Eternal Lord, and does not know the secret of the Formless Lord. (16) I apologize for the lack of Gurmukhi. Guru Sahib also mentions in the Pure Bani of Japji Sahib about the various Realms. One such realm is the Realm of Gyan (or Spiritual Knowledge). The Pauri Beautifully illustrates how these powerful beings are still bound Maya, that Brahma,Vishnu,Shiva. There are countless numbers of them. But then Guru Sahib goes on and describes those who are fortunate enough to be blessed with the name. If we're to go by the order of the Realms, Karam Khand where the Devotees of the Lord reside, is far closer and far higher up than Gods and Goddesses. To a Sikh they should be of no importance. Regarding your Pauri about the one divine mother. I hadn't heard that interpretation of that, that actually has helped me understand some things I was struggling with. Mine has always been that The Divine Mother is referring to Akaal Purkh and the giving of the birth is referring to 3 of his countless aspects. The 3 most people seem to stress over. Creation, Sustaining and Destroying. That was beautifully written.

Dear Preeet Jee, I am sorry to disagree with your saying, that the line written by me above you find it flawing .... Our brothers Kira Jee and Sikhni777 have provided quite a few quotations and Shabads from the Bani, where the true rank of these main gods like Brahma, Vishnu or Shiva is clearly stated. I hate to discuss these issues, because it may seem to some, there is some type of ninda or disrespect to these gods .... But it is also a fact that I have to be true to myself . And one thing I will surely say, a lot of brahmanvadee is influencing us, thus we are going off track in Sikhee. Thus we are mistaking simple traffic police officers as the Royal King ...which is not correct at all. Jap Ji Sahib, clearly makes significant differences between these 3 main deities, and the only eternal Truth, One Supreme Wahiguru Akal PuruKh = IkOankar. The following line gives us a small hint of the Infinite Wahiguru ਆਦਿ ਅਨੀਲੁ ਅਨਾਦਿ ਅਨਾਹਤਿ ਜੁਗੁ ਜੁਗੁ ਏਕੋ ਵੇਸੁ Aadh Aneel Anaadh Anaahath Jug Jug Eaeko Vaes आदि अनीलु अनादि अनाहति जुगु जुगु एको वेसु The Primal One, the Pure Light, without beginning, without end. Throughout all the ages, He is One and the Same While referring to the 3 deities, it says: ਏਕਾ ਮਾਈ ਜੁਗਤਿ ਵਿਆਈ ਤਿਨਿ ਚੇਲੇ ਪਰਵਾਣੁ Eaekaa Maaee Jugath Viaaee Thin Chaelae Paravaan एका माई जुगति विआई तिनि चेले परवाणु The One Divine Mother conceived and gave birth to the three deities. *In the above line, the divine mother is referred to Maya. If one wants to know about the beginning of the creation and Wahiguru/ Satnam, I would suggest to read the fantastic book of Bhagat Kabeer Sahib, titled Anurag Sagar, which can be found online from several authors, it is just to get an idea about Satnam, Naam, Shabad, gods, maya, kaal, mind , etc . Then in the following line, their role in the mayavee creation is cleary described ਇਕੁ ਸੰਸਾਰੀ ਇਕੁ ਭੰਡਾਰੀ ਇਕੁ ਲਾਏ ਦੀਬਾਣੁ Eik Sansaaree Eik Bhanddaaree Eik Laaeae Dheebaan इकु संसारी इकु भंडारी इकु लाए दीबाणु One, the Creator of the World; One, the Sustainer; and One, the Destroyer. Then in the following line, Guru Jee tells us, that even after giving to each of them their particular duties to perform, they have no free will by themselves, but all of them three act under His Hukum. ਜਿਵ ਤਿਸੁ ਭਾਵੈ ਤਿਵੈ ਚਲਾਵੈ ਜਿਵ ਹੋਵੈ ਫੁਰਮਾਣੁ Jiv This Bhaavai Thivai Chalaavai Jiv Hovai Furamaan जिव तिसु भावै तिवै चलावै जिव होवै फुरमाणु He makes things happen according to the Pleasure of His Will. Such is His Celestial Order And still in the following line, Guru Jee clearly says, that even while having such high duties assigned by Him, the wonderful thing is, they know nothing about Him. ਓਹੁ ਵੇਖੈ ਓਨਾ ਨਦਰਿ ਨ ਆਵੈ ਬਹੁਤਾ ਏਹੁ ਵਿਡਾਣੁ Ouhu Vaekhai Ounaa Nadhar N Aavai Bahuthaa Eaehu Viddaan ओहु वेखै ओना नदरि न आवै बहुता एहु विडाणु He watches over all, but none see Him. How wonderful this is!. * This is because, their abodes are very much within the limits of maya, only Wahiguru is beyond the region of Brahm, that is why He is called also Parbrham Parmeshwar So dear all, nobody is denying their existence, but the fact is they all are just administrating the mayavee creation under His Hukum, they are in no way any substitute for Wahiguru. Swarg, Baikunth, Shivpuri, is all within maya. It would not be appropiate to say, that if I want to go to America from India, and I buy a ticket (offer devotion) which due to its cost(simran of words like Ram, Raheem, Krishna, Shiva and so on) can only take me to Afghanistan, or even then that just by buying that ticket and boarding the plane, I will reach America. No. That will never be possible The cost of the ticket going to America, is Naam or Shabad(Simran of the Gurmanter Wahiguru). The Bani says: Nanak Naam Jahaz hae, jin chareeya seh utareeya paar. Gurmat is much much higher, rather I would say the highest or the only path to the eternal Truth, Wahiguru. In Gurmat, we may do Simran of Wahiguru, just as other dharmas do of their deities, but the difference between Gurmat and other other dharmas, including brahmanvadee lies in that, their simran takes them at most to the heights of Swarg or Baikunth for example, while with the gurmanter we reach the Shabad Guru within, with whose guidance and wisdom, we then cross the region of maya or Braham, thus reach Parbraham, and then direct to Sach Khand, at the Lotus Feet of Wahiguru Akal Purukh. Such is mahanta of Sikhee or Gurmat. With the simran of lesser deities or trinity gods, we at most reach their abode, but never become one with them, because they are not the ultimate Reality. While with the Gurmanter, we reach Sach Khand and merge in Him, and become Him. That is why the bani says: Jevad aap, tevad Teree Daat. To those who meditate on Him, He gives Himself to them, nothing less, such a bountiful giver is Wahiguru. I am sorry, if I have hurt anyone, but at least for me, none is comparable to our beloved Wahiguru Akal Purukh. He alone, He is. Sat Sree Akal.

The vast majority of all male babies born in America (including Sikh ones) are, as a matter of routine, circumcised in the hospital at birth. As for your username, number 2 is always better than number 1 because it is a bigger number. And often, when you're going for a number 1 it is in fact a number 2 that comes out. Especially if you've just eaten Mexican food. This is not a problem. As long as you remember to sit down at that point.

In the past fews I'm sure everyone has noticed an increase in movies about this topic, and like many others I support the idea of making a few movies regarding this topic. However, too say it plainly, basically every movie made sucks. The editing is horrible, the acting is subpar and usualy filled with corny dialogue, and unnecessary love stories involved. Diljit Dosanjhs 1984 was made 10x better, if the movie had shown kharkus in more positive light, it'd be a complete hit. While other punjabi movies attract a lot of young people, these movies attract barely any because of the reasons above. Is it possible some producers purposely throw out a medicore film, hoping it'll be a hit simply by exploitation of the topic? We've already had 3 such movies I think this year, in for one or two,

Thankuji Jacfsing2 paji. I'm glad to see there are understanding people as yourselves.

I too sort of know what is going to happen through dreams but never believe it. Then when it happens - I just say OK Waheguru - I accept your hukam. It has continued since the last 20 years.

Most of the Virks from west Punjab almost all settled in Karnal. Haryana's history with Sikhs is not new. Baba Banda Singh Bahadur ruled over large parts of Haryana. Even during misal periad, various Sikh groups ruled over large parts of Haryana. Phulkian Sardars like Jind and even misldars like Sardar Jassa Singh Ramgaria stayed in Haryana for a while. There was a sort of contest between Sikhs and Marathas over dominance of Haryana. Then briefly there was an Irish adventurer by the name of George Thomas who tried to become king of this land. But Sikhs in Haryana united and drove him out. So much rich history of Sikh rulers is connected with Haryana yet Sikh rulers never did parchar there and till date Haryanvis are non Sikhs. The only Sikhs you see there are the ones who settled there after partition. Same thing happened in Lahore kingdom. Despite being rulers of such a large land, Sikh rulers never took advantage of this to do parchar and spread Sikhi to the masses.

The greatest of the greatest during our struggles in the 80's was a 'khatri' ; Surinder Singh Sodhi.

Maybe in terms of property and perhaps even rape and forced hair cutting, but in terms of murder / death, records show that the greatest number of deaths among Sikhs occurred in the poorer areas of Delhi such as Trilokpuri, thus the Bhatra Sikhs by far suffered the most in terms of Sikhs being massacred. That system became the norm for all urban khatri Hindus of Punjab during maharaja Ranjit Singh's reign.but we should not forget the main reason for it : Money and Wealth. You see, after the Sikhs became the regional power, and a major central Asia power, the urban khatri group of Hindus saw the opportnities that existed in terms of government jobs and business in the far reaching Sikh empire. Thats was the main reason they sometimes made one of their sons a Sikh ; Wealth.

Mate 35k, is a low n incorrect number of sikhs who were killed by indian state. Frm 1977-95, 250k sikhs were murdered. Remember jaswant singh khalra found 20k+ in just tarn taran/amritsar area, think of all of panjab/haryana/jammu added together.Regarding khatris tho, it is sad, that they suffered alot of violence in w.panjab n relocated to delhi/UP, n 30yrs later, the very same ppl suffered brutal pre-planned violence afta witch indira's death.

This is mainly because of people like Khushwant Singh who wrote his 'History of the Sikhs' in the late 1950s. It was he who through his articles presented the culture of his area of Pothohar as being the norm for all of the Punjab which it clearly wasn't. This is why in the 1980s you had all those Hindu journalists in Delhi writing about how the two communities of Sikhs and Hindus were interlinked with the eldest son of a Hindu family becoming a Sikh and intermarriage between these two communities being common. In the rural areas of Majha and Malwa this would have been laughable as most of the Hindus that Sikhs came across were Bahmans and Banias. The intermarriage was common in Pothohar and mainly because most of the Sikhs of that area had gone from being Sehajdharis to Keshadharis through the parchar of Baba Khem Singh Bedi and Sant Attar Singh as well as the Singh Sabha in Rawalpindi. The Hindus in the area were also mostly Sehajdharis and it was only after the Arya samaj came to the area that the Hindus became more committed Hindus. The eldest son as a Sikh tradition is probably based around the 'sukhna' tradition when many Hindu/Sehajdhari women who had not given birth to sons would go to a local Sikh Baba and then wish for a son and make a vow to raise that son as a Sikh. If a son was born then he would be raised a Sikh but if after that other sons came along then as the vow was only for the first son then these sons would remain plain Hindu/Sehajdharis. This is not to say that Sikh women from Keshadhari families did not do 'sukhna' but as they were already in Keshadari families there was no need for them to make a 'sukhna' for the eldest son to be a Sikh. So when these families for Pothohar migrated to Delhi the local Hindu assumed that there must be a tradition in Hindu families to raise their eldest son as a Sikh. Added to this tradition was also the fact that one of the Hindu leaders in the 1920s had asked each Punjab Hindu family to make one of their sons a Sikh as the Hindus had been particularly worsted by the Muslims in a communal riot in Multan. This may have als given rise or at least added weight to the claim that the Sikhs or Khalsa was founded to protect the Hindus.

I agree that sikh mothers are not the same as the sikh mothers of the past , who didn't consider their children as their possessions but a special sewa to bring up the Khalsa ready to do battle against injustice. Those mothers would have the courage to be straight as arrow when the kids stepped off the path. These mothers are more worried about being seen as a friend by her kids , that's why you see mothers and daughters going to pubs and clubs together (facepalm) ap doob geh horaan nu kimme Khalsa banauna ? Them smiling and cooing when their kid removes his dastar, cuts his kesh and says 'wow mere munda kinna sohna lagda' bolstering the patit in his wayward path. Kitte oh Maava like Maharani Jind Kaur ji who on feeling the absence of a dastar and kesh on her son's head , told him that was the biggest hurt in her life to know that he had lost blessings of the Guru by becoming patit : not death of her husband, not the treachery of the dogras, the kidnap of her child, the imprisionment, the loss of her position and her eyesight BUT TO KNOW HER SON HAD LOST HIS SIKHI. Muslims are very very aggressive they teach their kids from age one to fight, to be tough, to have hatred against the kuffar....Apart for the hate element that is how we used to be 150 years back ...that is not that long ago three/four generations; it can be reversed but we have to act now , starting with the girls and boys in the school system :Bani, Kirtan: morals, ethics and martial arts .We can use our history to teach morals and ethics easily and give them someone to use as inspiration. Would online gatka lessons be a good bridging option from sikhi unaware to sikhi aware?

Gujjars are traditionally cow/buffalow/goat herders and because of this they were also milkmen. It is said that since they drank alot of milk and did physically hard work they were also tall and physically strong. Even today in Pak Punjab alot of their kabadi players and wrestlers are Gujjars.Punjabi Rajputs were mainly farmers by profession. The ones from pothohar joined the army in large numbers during british era. Even today the Pak army is dominated by these same Mussalman Punjabi Rajputs of pothohar. Besides them the Gakhars, janjuas, Awans, Alpials, khokhars were a warlike people. It is with these people that the Bhangi Missal fought with and made them submit to Sikh rule.

Some Hindus in India call Muslims " The second majority"

http://www.theguardian.com/law/2015/sep/17/asian-child-sex-victims-suffer-more-than-white-children-court-rules

The majority of the US, Canada and even more so for Australia are recently from Punjab so it would make sense for them to show films in a manner that would resonate with them.

These petitions do nothing. If we want justice, we'll have to get it ourselves.

Good advice. But I think your mother tongue is the language you THINK in. So my suggestion is the OP is that he should try and think in Punjabi as well. As we think more than we ever speak then he will basically be conversing to himself in Punjabi all the time and and not only will it improve his language skills but also he will, when conversing with another Punjabi dispense with thinking about his reply in English and then converting it into Punjabi. Also youtube videos are a great help especially with increasing your vocabulary especially current affairs channels such as Surinder Singh's Talking Punjab, Jus Punjabi, Global Punjab TV. Also watching the Sikh channels helps a lot as well.

95%?? Not really. The Jats from Lyallpur and Montgomery made up only about less than a third of the Sikh Jats who migrated from West Punjab to East Punjab, In fact there were more Sikhs Jats in the Lahore district than in the two canal colonies combined and owned nearly 58% of the total land in the district. Added to these Jats, the Sikh Jats of Sialkot, Gujranwala, Sheikhupura districts these Jats constituted the a vast majority of the Sikh Jat migrants into East Punjab. The author probably did not consider the canal colonies which apart from a small original Sikh population were mainly populated by migrants from various districts. However, the Sikh populations of the other districts were a part of the original population of the districts. This is why they would have felt the loss of their lands much more than the ones from the canal colonies. From personal family experience our connection with the canal colony area of Khanewal in Multan district only went back to 1920s when land was allocated due the war service of a family member. You are right about the way the author appears to based the book on his family history, there has always been a tendency for West Punjab Urban Sikhs to think that their family experiences constituted the history and culture of the entire Sikh community. Based on Khushwant Singh's family/clan history in West Punjab, the oft repeated story of the elder son of a Hindu family becoming a Keshdhari Sikh has been universally accepted as something that happened in all areas of Punjab when it was only the case in the Pothohar region and was mainly from the Sehajdhari Sikh community rather than the Hindu community. The stories of these Sikhs were used by Doordarshan to make propaganda BS serials about how great the Hindu-Sikh relationship in Punjab had been prior to the 1980s.

I see Dal Singh is back with his anti-Jat agenda.

Bippar means Brahmin. On Ang 856 there is a tukk jYdyau nwmw ibp sudwmw iqn kau ik®pw BeI hY Apwr ] jaidhaeo naamaa bip sudhaamaa thin ko kirapaa bhee hai apaar || You blessed Jai Dayv, Naam Dayv and Sudaamaa the Brahmin with Your infinite mercy.

In this case the 'young' are just as bad as the 'old'. Those muppets at 'City Sikhs' are full of young professionals working in the city. Although the word 'professional' might indicate a high level of intellect these cretins are however, serial muppets. Basically, that organisation could easily rename itself 'Ramgharias in the City' because essentially thats what they are. You get a sense of their muppetry by reading their annual 'highly respected' British Sikh Report. Each year, whenever you read it, it becomes clear that these people imagine Sikhs in Briatin started with the arrival of ramgharias from east Africa in the 1970's. They have absolutely zero knowledge, understanding or wish to learn about any of the people that laid the foundation for them in the 40's, 50's and 60's. So, with un-padh uncles you can understand why and how they don't understand why they should not be welcoming Modi. But there is absolutely no excuse for this group of young 'educated' types. They ought to feel thoroughly ashamed of themselves.

Why on earth would you need a special day to "remember and honor your sister" Do people simply forget they had a sister until this day. No point adding a Sikh Spin to something so empty and shallow.

These cities were holy because of their connection with the Guru and not because some Pakistani bureaucrat had the bright idea to announce the obvious. While on the subject of Nankana Sahib here is what the Muslims are doing there A massive mosque is under construction just next to Gurudwara Janam Asthan. Its minaret is so tall that it could not be constructed the way minarets of most mosques are. So, it has a special design that enables themaulanas to snarl at this minuscule community from the heights of their hateful selves. The mosque is designed to dwarf the Gurudwara. A further element of insult, that is cast in concrete is that the prayer compound of the mosque is constructed on an unusually high platform, that is higher than the highest point of the prayer hall of the Gurudwara. So that the Muslims can remain a floor above. Does that make them nearer to God? The eateries in the entire bazaar that is frequented by the local Sikhs either plainly refuse to serve them or have separate cups and glasses for them. Kalyan Singh who has spent almost his entire here can even tell you which rehri wala will serve him and which won't. http://www.dawn.com/news/1025160/day-3-the-sikhs-of-nankana-sahab Maybe you and Jigsaw Singh could start a fundraiser for the mega mosque they are building next to Gurdwara Janamsathan, it would be in line with your worldview.

Ironically the Sikh man who built the mosque will still be condemned to jahanam (hell) for eternity(according to Islam) despite such a good will gesture.

Guru Ki Maseet. When Hargobind Sahib Ji was anointed the sixth guru of the Sikhs he asked Baba Buddha Ji, an eminent Sikh to bring forth two swords. These Guru Sahib Ji put on as symbols of spiritual (miri) and temporal (piri) authority. Guru Hargobind Sahib Ji is known as ‘miri piri thay malik’, Lord of miri piri. Guru Hargobind Sahib Ji built the Akal Takhat, the throne of the Almighty, opposite the Harmindar Sahib (Golden temple), again this was a sign of bringing together spiritual and temporal powers. In December, 1634 Guru Hargobind Sahib fought a fierce battle against Mughal forces near the river Beas, although heavily outnumbered Guru Ji was victorious. Guru Sahib Ji decided to stay for a while, and soon a settlement grew up. The settlement expanded into a town which became known as Sri Hargobindpur (-pur, being a suffix for place of). As the conflict with the Mughals was intensifying the towns defences were fortified. In fact, these fortifications were so solid that the original city walls and many buildings within are still visible today throughout Sri Hargobindpur Residents of all faiths flocked to the Guru and perceived themselves as heirs to the sixth Guru’s desire to found a secure and secular home on the banks of the Beas. The Sikhs built themselves a Gurdwara (Sikh temple) but the local Muslims did not have the capacity to build themselves a place of worship. They came to the Guru and asked him for help. The All Knowing Guru was equally comfortable with Muslim faqirs and Hindu sadhus and saw all people with one benevolent gaze. Guru Sahib Ji ordered his Sikhs to start construction of a maseet (mosque). The maseet was duly completed and handed over to the Muslims. With the turmoil of the partitioning of India in 1947, the mosque fell into a state of neglect and disrepair. In time the care of the masset fell into the hands of a group a Nihang Singhs who installed the Sikh scriptures Guru Granth Sahib. For many years, the mosque was maintained by the Nihangs. In February 8th, 2003 a “Memorandum of Understanding” (MoU) was signed by Baba Kirtan Singh the chief of the Nihangs, the Sikh caretakers of the mosque, and the Punjab Waqf Board. It was Baba Kirtan Singhs desire that Muslims perform their prayers at the mosque which was gifted to them. As per the wishes of Baba Kirtan Singh, five saplings were planted in the names of the Sikh Gurus. Dr Mohammad Rizwanul Haque, Punjab Waqf Board Administrator, described the MoU as an international event which would pave the way for strengthening communal harmony in the country. The mosque was in a state of disrepair and work began on its restoration by a group of Sikhs and Muslims in a unique manifestation of India's multi-religious society. Sikhs offered their labour, Muslim masons repaired the walls and an all-woman team of restorers led by Ms Gurmeet Kaur Rai lent its expertise. The entire village, and even those from the surrounding areas, answered Rai's call for clearing the earth around the shrine. Hundreds of school children and Nihangs did the spadework. Today the mosque stands elevated. "We will now try and remove all later additions, like cement, plaster and white-wash from the brick structure, and then apply lime paste plaster, which will allow the building to breathe," said Rai. The work was finally completed on March 23rd, 2004. ''The performance of Muslim religious prayers in the mosque after 55 years would be recorded in history as an event when Sikhs showed so much magnanimity towards Muslims,'' said Dr Mohammed Rizwanul Haque. In a similar event a year ago Sikhs of Chahar Mazra village in Ropar District built a mosque for their Muslim neighbours. Sant Varyam Singh, who heads Vishwa Gurumat spiritual mission in the adjacent Ratwara Sahib village, built the mosque for the Muslims of the area. The first prayers were offered in March last year. After the prayers there were heart-warning scenes of celebrations and Muslims embracing their Sikh brethren. The Guru’s civic plan reflected this understanding of the concept of God having multiple names but being one entity as the town includes gurdwaras, temples and a mosque. Even today, the people of Sri Hargobindpur visit all these places frequently and freely, regardless of their religious affiliations.