Jump to content


  • Content count

  • Joined

  • Last visited

  • Days Won


13Mirch last won the day on April 22

13Mirch had the most liked content!

Community Reputation

1,059 Excellent


About 13Mirch

Profile Information

  • Gender

Recent Profile Visitors

2,032 profile views
  1. Surrey Nagar Kirtan - Ahmediya Muslim Stall

    Two denominations of Sufis. Sirdar Kapur Singh Ji describes them in his 'Saachi Saakhi.' One denomination was followed by the likes of Sai Mian Mir, it basically said " I seek thou everywhere." The other was Sirhindi's piece of cake and asserted "thou is Allah and can only be found through Islam and sha'riat."
  2. Surrey Nagar Kirtan - Ahmediya Muslim Stall

    Although I would mention that these people are the "fundamentalist Muslims" you see in the media. According to Muslims, Ahmadyas are not even actually Muslims. But, yeah, I get your point. The question regarding stalls is this: Do they have the legal right to be there? Where were they, exactly? On the sidewalk along the route? If so, that's illegal, right? You can't block the sidewalk. So call the police, or inform the organizers, and let them call the police. I think a lot of people set up their langar stalls on the front yards of people along the router, either their own house, or a Sikh they know, or even a Sikh that they asked permission from. Which is all OK. So if these Ahmadias are on a Sikh's lawn, we can obviously get them booted. Perhaps even if they are on a white Canadian's lawn. But ... what if there's an Ahmadia along the route? Then we can't do anything. Although, we could try asking the mosque, like you say, but why would they have to consent to what we want? Seriously though, these non-Sikhs are lined up like vultures trying to feast off of us. The non-Sikhs sense that we Punjabis have energy, and they want to utilize it. This is nothing new. I tried setting up an initiative to defeat this trend; happened a good few years back on this forum, but some of us decided to establish a body of sorts which would publish and distribute literature regarding the falsity spread by other faiths vis-a-vis Sikhi. Because we were based in different countries we used to stay in contact via email to exchange ideas and finalize publications in our own respective countries. I wrote and dispatched a particular article on the falsity that Bhagat Fareed was a hardcore Muslim and by incorporating his Bani into the Adi Guru Granth Sahib Ji, the Sikh Gurus proved their respect for Islam and hence all Sikhs should become Muslims. Here are some examples of what I wrote: "For Bhagat Farid, and Sufis in general, life is but nihilistic. Such a perception, logically, leads to renunciation and asceticism. Farid asserts:'Farid, had my throat been slit on the same day as my umbilical cord, I would not have been prey to trouble nor weathered such hardship. Farid, I alone thought I was in pain, but the whole world is in pain. I ascended my roof and witnessed each and every house in flame.' -Saloks 76 and 81, ASGGS, Ang. 1381-82. When Guru Nanak Dev Ji had entered Multan, the local Sufis had tried to eject him on the pretext of his criticism of the Sufi order. The Guru had rejected their renunciation and described their acts of obeisance as charades. With this particular incident in mind, Guru Arjan Dev Ji elected to reply to Farid with the following: 'The world is akin to a garden, Farid, in which poisonous plants take root. They for whom the Master cares suffer not at all.' And: 'How sweet be this life oh Farid! With health the body blooms, but they who love their dear beloved Lord are rarely found.' -Mohalla 5, Saloks 82-83, ASGGS, Ang. 1382. The writings of Farid were incorporated into the Sikh canon to refute the notion that life, in general, is painful. For the Gurus life is what one makes out of it. Ignorance, naturally, leads to pain whilst knowledge leads to joy. By positing their views below Farids', the Sikh Gurus refuted the Sufi notion of life being suffering in toto.' "The Sufi path of asceticism is best summed up in the following conversation between Sayid Muhammad Gesu Daraz and a suppliant. Daraz was the acolyte of Shaikh Farid Nasir-u'd-Din-Chiarg-i-Delhi, the disciple of Nizam-u'd-din Auliya who was the successor to Baba Farid. This conversation is recorded in the 'Jawama-u'l-Kilam' and focuses on the physical suffering weathered by Baba Farid in his search for the Divine. Pledging his mind to the Lord's path, the latter Farid hung upside down in a well for forty days and nights. 'Then one day when Sayid Muhammad Gesu Daraz was recounting the pledge of (Baba Farid), a man queried: "how is it that blood does not run out of the eyes and mouth of the person who undertakes it and how is it that foodstuff and other bodily elements do not come out of him?" The Saint explained that in a body as emaciated as that of Farid, the question of food and blood no longer lingers as austerities have reduced such a body to mere skeleton.' Bhagat Farid writes: 'Farid, if one were to hack my body, not a drop of blood would ooze from it. Those who are imbued with the Lord's love have no blood left in their beings.' -Salok 51, ASGGS, Ang. 1380. Guru Amardass Ji comments on this Shabad in the following way: 'The body is all blood, without blood it cannot exist. Those who are imbued with the Lord's love have not a single drop of selfish blood in their bodies. When the fear of Divine enters one's being, it becomes emaciated, and the blood of greed departs. As flames purify metal, so too does the fear of the Divine cast out impure inclinations. They alone are beautiful, Nanak, who are dyed with the love of the Lord.' -Mohalla 3, ASGGS, Salok 52, Ang. 1380. Farid's ascetic undertones are sidelined, by the Guru, to provide a more rational interpretation of his words. Farid's "blood" becomes "selfish blood" and the external is transformed into the internal. It is not the physical frame which matters but the internal, the spiritual. Only through spiritual austerities can inimical inclinations depart; physical austerities only invite weakness and prolonged suffering." "Now, we will look at the Bani of Bhagat Farid along with the relevant commentary by the Sikh Gurus. 'Farid, she who did not enjoy her spouse when black-haired, will she enjoy him when grey-haired? Love the Lord with such love that your hair's color will never change!'-Salok 12, ASGGS, Ang. 1378. Bhagat Farid holds that youth is conducive to following the spiritual path, in old age it is a lost cause. Guru Amardass Ji, who became the third Nanak at the age of 72, provides a commentary on this shabad: 'Farid, whether one's hair be black or grey, the Lord is ever present if one remembers him. True love does not come from one's own desire, that cup of the Master's love he himself gives to whomever he desires.' -Mohalla 3, Salok 13, ASGGS, Ang. 1378. Bhagat Farid believes effort to be necessary vis-a-vis the spiritual path; the Sikh Gurus concur but to an extent. All transpires due to the Divine Will and man's efforts have a limit. Divine Will is more pontificate than man's efforts; man should elect to reside in this will and recognize where effort ends. From a Nanakian perspective effort is necessary in the temporal paradigm, but in the spiritual paradigm success depends on the Divine initiative. Guru Nanak Dev Ji states: 'Does it matter if one is a swan or heron on whom the Lord casts his glance? Sayeth Nanak that if he so desires, crowns turn into swans.' -Mohalla 1, Salok 124, ASGGS, Ang. 1384. The Lord is supreme in all that he does. Bhagat Farid then utilizes martial scenery: 'One who is not welcome by her in-laws, and who has not place at her parents' house; and whose spouse does not care an iota for her, is she truly a happily married wife?' -Salok 31, ASGGS, Ang. 1379. The 'parents' house' symbolizes societal life, the 'in-laws' spiritual life and the 'spouse' the Lord. Bhagat Farid is commenting on those spiritualists, those devotees, who desire the best of both spiritualism and societal living. He feels that by pursuing both concepts, one ultimately fails in all that he/she commits to. Guru Nanak Dev Ji comments: 'At her in-laws and at her parents' house, she belongs to her spouse, the Divine beloved who is inaccessible and unfathomable. Oh Nanak! That one is indeed a happily married bride, who pleases the indifferent one.' -Mohalla 1, Salok 32, ASGGS, Ang. 1379. In contrast to Farid, the Guru elaborates that via Divine Grace both the temporal and spiritual paradigms become successful for the devotees. The true spiritualist is one who pursues both fields rather than renouncing one over the other. Nonetheless, hypocrisy in both fields should be avoided." "In Suhi Lalit, Bhagat Farid forewarns:'You could not construct a raft when required. Now that the ocean is full and overflowing, it is hard to traverse. Do not touch the saffron flower for it's color will depart, my beloved. Rahau.The bride is weak and her husband's command is too hard to bear. As the milk does not return to her breast, nor will the soul return to the body. Sayeth Farid, friends, when the spouse calls this soul departeth crestfallen and the body is reduced to ashes.' -Suhi Lalit 1, ASGGS, Ang. 794. Guru Nanak Dev Ji, prior to Farid's verse, expounds: 'Make meditation and restraint the raft via which to traverse the flowing stream. Your pass will be comfortable as if there is no ocean or overflowing stream. Your name alone is the unfading matter with which this cloak is dyed; my Beloved Lord, this color is perennial. My dear companions have departed, how will they meet the Lord? If they are united in virtue, the Lord will unite them with himself. Once united the mortal does not separate if the union be true. The cycle of birth and death is nullified by the True, Eternal Lord. She who removes her own self-centrism sews herself a garment to please her spouse. By the Guru's words, she obtained the fruit of the nectar of the Lord's word. Sayeth Nanak, my companions, my spouse be dear to me. We be the Lord's handmaidens; he our husband.' -Mohalla 1, Suhi 4, Ang. 729. Bhagat Farid provides a picture of doom and gloom by lamenting lost opportunities. He focuses on old age, where mental and physical faculties are too frail to be attuned to Divine contemplation. Guru Nanak Dev Ji, instead, expounds that it is never too late to focus on the Lord (one should remember Guru Amardass Ji here) for the Beloved is not harsh nor his commands. Via the saffron flower, Bhagat Farid warns of the fleeting pleasures of the world -here today, gone tomorrow- Guru Nanak Dev Ji instead elaborates that all pleasures belong to the Lord and via merging with him, all pleasures become permanent for he is the highest pleasure of all. For Farid, death is the final test; even the faithful, in his view, should fear it for the soul never returns to the body. Guru Nanak Dev Ji however believes death to be a joy and a privilege of the valorous, for it is via death that one perfects his/her union with the Divine. From a Nanakian perspective, Farids's words apply to the manmukh and not the Gurmukh. But even a manmukh is worthy of Divine Grace, provided he recants at the ultimate moment." "Bhagat Farid, a Sufi, informs us:'My physical frame is oven-hot; my bones are the firewood. If my feet fail, I shall walk upon my head to meet my Beloved.'-Salok 119, ASGGS, Ang. 1384. Bhagat Farid utilizes the metaphor of a kiln to depict his love for the Lord. A Sufi, his ascetic concepts however were not in line with Gurmat. Guru Nanak Dev Ji refutes his call for such asceticism by commenting: 'Do not heat your physical frame oven-hot; burn not your bones like firewood. What harm have they committed that you torture them such? Rather behold the Beloved within your soul, Farid.' -Salok 120, ASGGS, Ang. 1384. Bhagat Farid is of the mind that the human body is but a prison and the soul it's captive. The Sikh Gurus believe that the human body is a temple, a locus where the Lord resides and awaits his devotee. By utilizing this Shabad of Farid, the Gurus desired that their Sikhs imbue the same zeal as the Sufi did whilst also discarding his asceticism; hence the refutation. Throughout Bhagat Bani we find a similar concept at play. The Sikh Gurus initiate a written dialogue with the radicals of their time and provide an unalloyed picture of the Divine Truth. For Farid, creation is a falsity; for the Gurus it is a truth. Farid's asceticism renders the body as simply an object; the Gurus however perceive it to be divine and encourage their Sikhs to employ it in the service of the Divine by societal living." I printed all this out in pamphlet form and took it to a local Nagar Kirtan when I was in Australia and man, some of the Muslims burned. A few confrontations occurred, "how can you say Guru Nanak was a non-Muslim?!" "Gobind Singh made you anti-Muslim." "Your history is a lie, all Gurus were Muslims and they even married Muslims!" Basically they were clutching at straws. The pamphlets were enough to make the Sikhs ignore these idiots and they grew worried and left the scene. Later a famous attendant Gyani, from Taksal (and who I will not name), got hold of one of the pamphlets. After having it explained to him he called me over and asked me what jatha I belonged to. I told him none. Then he asked me where I got this information from. I told him my sources. Basically his problem was that I was not crediting any jatha on my pamphlet. He asked me to mention Taksal in them but I refused. Few days later all the pamphlets were thrown in the trash and I was told to abstain from publishing such (and here's how they described them) lies. The youth wanted more, but the Gurughar committee would have none of it. The main problem, here, is the liberal fuddu attitude our qaum has that respect all faiths at the expense of your own. After this some of us decided to stick to the social media. There was veer Bijla Singh Ji with his Search Sikhism page which, back in the heyday of grooming, forced several Muslim preachers to quit their anti-Sikh proselytizing. There were a few more who set up Tisarpanth. Then there was The Truth of Sikhi and Shamshir Publications. Bijla Singh Ji advised us but out of the three initiatives set up, only one is going strong and the others were forced to close down. Why? Because they had to hit the streets and they faced the same problem which I did- our own elders were and still are shooting us down. If we had claimed affiliation with some jatha, then we would have been lionized.
  3. "Is thought" being paramount here and "not is."
  4. http://vidhia.com/Professor Sahib Singh/About_The_Compilation_of_Sri_Guru_Granth_Sahib_Ji_(English)_-_Prof_Sahib_Singh.pdf The Damdami Bir, according to recent research, is thought to be housed with the Hazuri Sikhs. This book, however, should answer some of your queries.
  5. How did Balbir Bazighar gain influence?

    I have been among the Dals myself and the kanjar po I have witnessed has convinced me that it is high time now that all these sampradas and jathas, who are doing nothing whatsoever for the common Sikh, be on the receiving end of the bullet.
  6. How did Balbir Bazighar gain influence?

    I will be the first one to admit that I haven't done anything for the Khalsa Panth; definitely not. But all these <banned word filter activated> jathas and their bumboys with such lucrative budgets, outreach, weaponry and access to knowledge, what have they done? In the past 10 years not a single <banned word filter activated> jatha/samprada has questioned why Punjab has become so regressive; why our kids are being kicked around in foreign countries; who is supplying the drugs in Punjab. What they do instead is focus on some shitty calendar issue; whether the Dasam Granth is real or not; which jathas nuts are bigger and seeing what they can eat at all the '84 bhogs. If the crap hits the fan, we always have a petition or a protest. Whats the point of calling yourselves warriors of the qaum when you can barely arrange pheras at Gurughars? Much as it hurts me to say this, even bloody Nidar could do a better job of being Jathedar than these dimwits we have been presently blessed with. If the mainstream agitates over something, then the whole thuga di toli come running to get free media exposure. If the Suraj Prakash had been violated like Maharaj, than its a full guarantee that these kanjars (fearing for their gaap-chaap shops) would have been up in arms over the matter. Monato, Doaba, S4ngh and that other fuddu who thinks his silat will slay asses, I don't really give a damn as to what you ram up each other's <banned word filter activated>. Fanboys probably take fanboy <banned word filter activated> up the <banned word filter activated> all the time, but give it a thought as well when you guys finally have an orgasm. The entire qaum was being slaughtered on one hand, whilst on the other Santa was bending over for his mistress Indra. So lets imagine what would have transpired if Akali Phula Singh had been in Santa Nang's shoes? Would he have joined the British if they felt compelled to attack Sri Darbar Sahib because Ranjit Singh's policies weren't to his taste? Or would he have aligned himself with the greater Panth and given them a befitting reply?
  7. How did Balbir Bazighar gain influence?

    Nanga di toli eko boli now is it?
  8. How did Balbir Bazighar gain influence?

    Describing Santa's and Zaila's threesome with Indra now are we? Is that what was happening when the Akal Takhat was under heavy fire in June '84?
  9. How did Balbir Bazighar gain influence?

    Except fighting for the defense of the Panth.
  10. How did Balbir Bazighar gain influence?

    You, <banned word filter activated> Bob and horny Kamal are all one and the same.
  11. How did Balbir Bazighar gain influence?

    How long did it take him to do that though? It was only when he saw an opportunity to promote himself at the expense of the Badals that he crawled to the Takhat. Nangs continually harp the anti-SGPC/Akali line, yet their great jathedar crawled to these very same institutes for forgiveness.
  12. How did Balbir Bazighar gain influence?

    Kaurs back in the day, then, must have hidden in holes in the grounds? The Gurus, too, must have been tied under their family problems. The only ones not tied down, it seems, then must be all these nangs you mention and obese-al-qaum Santa.
  13. How did Balbir Bazighar gain influence?

    What seva? Killing each other? Bending over for the GOI? Attacking fellow Sikhs? Ripping off amateur wannabes in the UK? Soliciting with prostitutes whilst claiming Sarbloh Bibek?
  14. How did Balbir Bazighar gain influence?

    Familial neglection? Don't see much difference between the nangs and ascetics then.
  15. How did Balbir Bazighar gain influence?

    Did they? Or is this another nang myth like obese-e-qaum Santa defended the panth in '84 and didn't bend over for Indra.