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nWo

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About nWo

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    Amrit Naam Nidhaan Hai
  1. so will there be CHOCOLATE FOUNTAINS AND CAKES MMMMMM CAKES!!
  2. Sarbloh Granth

    i've lost you, could some please some lines of "bani" in sarbloh granth,
  3. Sarbloh Granth

    if you look at the above shabad it does not look like a "pendoo style" thing. Maharaj is doing ustat of the Khalsa - Akal Purakh Di Fauj
  4. Sarbloh Granth

    i know theres a picture of a puratan saroop of sarbloh granth can someone post it up, and what date was it written also i found this, this shabad is sung many times, especially at vaisakhi, shaheed gurpurabs etc
  5. Hi5

    the youth of the 2/3rd generation are drifting away theres a lack of parchar of because of a lack of jeevan-wala gursikhs. Only a tyaar-bar-tyaar gursikhs could have such a inmpact on people like this. Vaheguru aap jupuhu avureh naam jupaavuhu Chant the Naam yourself, and inspire others to chant it.
  6. The two things that are biggest mystery in the panth today!! who killed chamkila and who shot tupac and biggie! lol na really who shot chamkila and what was wrong wit him
  7. Gurdwara Harian-belan

    no, i'm unpara, thats y i wanted it translated
  8. Gurdwara Harian-belan

    can anyone help or direct a link to where the history of the gurdwara is in English thanks
  9. vjkk vjkf cud someone please translate the following history from the link below http://www.harianbelan.com/harian-belan.html
  10. Someone e-mailed me this so i liked to share it with people Who are ‘Nihangs'? Anyone who lives free from fear is called a ‘Nihang'. In Raag Aasa Guru Arjan dev Ji has described ‘Nihang' in this very manner: ਨਿਰਭਉਹੋਇਓਭਇਆਨਿਹੰਗਾ॥ “ Being fearless, he becomes a ‘Nihang' (bold and daring person).” (Ang 392, SGGS) Describing the Nihang the old Panth Prakaash states: ‘ਨਿਹੰਗਕਹਾਵੈਸੋਪੁਰਖ,ਦੁਖਸੁਖਮੰਨੇਨਅੰਗ॥'(ਪ੍ਰਾਪੰਪ੍ਰ) “A person who has forsaken the fear of death and is always ready to embrace martyrdom is called a Nihang.” Nihang Singhs are unattached to worldly materials. They wear blue clothes and tie a turban that is a foot high with a “dumala” on top of it. They always keep several weapons like chakar, khanda etc. on them. The order of the Nihangs are like the “Boy Scouts” of Sikh Panth, which was established by Guru Gobind Singh Ji. The Nihangs are the vanguards of the Sikh nation, whose vocation in life is to be warriors, protect the Gurdwaras and be on the forefront of battles. Though there is no concrete account of how the Nihangs came into being, it is told by many Singhs that one day the three Sahibzaadey (princes of Guru Gobind Singh Ji) were practicing their battle skills, and the youngest of them all Baba Fateh Singh Ji also wanted to participate with his brothers. The other brothers replied: “At the moment you are too small.” Baba Fateh Singhji felt so let down that he went inside the palace and tied a dastaar (turban) as tall as one hand. He put on a blue dress. Placing a Chakar (round disc carried on a belt or worn on the turban) on himself, he adorned himself with a small Khanda. Over his dastaar he wrapped a ‘dumalla' and held in his hand a spear, and to complete his warrior's wore his Kirpaan. He then went to where his brothers were playing and said, “Now I don't look small.” Observing him looking so handsome and beautiful, Guru Ji said: “From this dress the Khalsa will be formed.” For this reason up to this day Nihang Singhs are called ‘Guru Gobind Singh Ji's Laddleeaa Faujaa(n) (Beloved Army)'. There a few a myths that suppose that Guru Gobind Singh Ji was impressed by Bhai Maha Singh's dress, character and fighting skills and said, “You will have your own Panth”. However, this makes no sense. Would Guru Gobind Singh Ji want his Sikhs to follow the Guru's Panth and path or follow the Panth and path of individual Sikhs? Therefore, logically, these myths can be dismissed. Guru Gobind Singh Ji said that the Nihangs will be generous, and strictly adhere to Dharma. When the sword is wielded, it will give out sparks like fireworks. Fighting in the battlefield in this way it will seem like a crocodile is coming out of the sea: ਜਨੁਕਲਹਿਰਦਰਯਾਵਤੇ ਨਿਕਸਿਯੋਬਡੋਨਿਹੰਗ। ਧਰਮਕੇਸੁਧੋਲਧਾਮ,ਧਰਿਤਾਕੇਧਰਾਧਰ, ਧਾਰਾਧਰਮੌਦਸ਼ੌਵਿਨੋਦਬਰਤਸਹੈ।(ਚਰਿਤ੍ਰ297) The Nihang Singhs were the image of spotless character: ‘ਬੂਹਾਖੋਲ੍ਹਦੇਨਿਸੰਗ, ਆਏਨੀਨਿਹੰਗ॥' “Open the door, do not be afraid, a Nihang has come your house.” They used to lead such an intrepid and unpredictable lifestyle that even their family did not know of their whereabouts. While riding or fighting they always uttered “Akaal, Akaal”. That is why they also become known as “Akaalis”. Their language (the distinct language of the Khalsa) indicated their positive (Chardikala) attitude. For example: • To die (Marnaa) – Charhaaee karnaa • Sickness (Beemaaree) – Dharam Raaj di dhee seva kar rehee hai (literal meaning is ‘daughter of the angel of death') • Punishment to a guilty (Kukarmee nu sazaa milann) – Shaheedi maar • Chickpeas (Sholay) – Badaam • Salt (Loon) – Sarab rass • A little (Thoree) – Sawaayaa (literal meaning is ‘one and a quarter') • When there is nothing/ run out (Kujh Naa hon) – Mast • Grass (Ghaah) – Haraa pallaa • Shanty (Tuttee hoyee chhann) – Sheesh Mahal (literal meaning is a ‘glass palace') • Calamity (Museebat) – Swarag (literal meaning ‘heaven') • Worn out scarf (Godrree) – Hazaar mekhee • Coarse grain (Mottaa Ann) – Gurmukhi Parshaad • Rupees – Chhillar (literal meaning is ‘bark of a tree') • Someone loose on Sikh conduct (Rehat vich Dhiley) – Dabrroo Ghusrooh • One (Ek) – Savaa lakh (literal meaning is ‘one hundred twenty five thousand') • Sleep (Neend) – Dharam Raaj di dhee • Oneself – Fauj(literal meaning is ‘army') By merely wearing a blue chola (dress) and learning Shastar Vidhiya (the art of Sikh weaponry) does not make one a Nihang. Unfortunately, in recent years, many people who don't follow the Khalsa rehat (way of life) strictly and lack good moral characters have brought shame to the ‘Nihang's by falsely claiming to be Nihangs or by simply associating themselves to the Nihang Singhs. In particular, in the UK, a group of young Sikhs call themselves Nihangs on the basis that they look the part and know how to swing a Kirpaan, however upon closer inspection, they do not have the strict Rehat (disciplined way of life), Naam abhiyaas, knowledge, and Jeevan (spiritual life) of true Nihangs. A number of modern Nihang Singhs observe some rituals and practices, which are contrary to Gurmat, for example the consumption of marijuana (‘bhang'). These customs and 'traditions' crept in to Nihangs during the period when the Mahants (Hindu caretakers) managed and maintained our Gurdwaras in 18 th – early 20 th century. During this period the Sikh religion was distorted and many non-Sikh practices infiltrated into the Sikh Panth. Those who follow these anti-gurmat practices claim that they are ‘old traditions' (Puraatan Maryada) from the Guru's time, however Gurbani sheds true light on whether these practices and observances are Gurmat (according to the guru's teachings) or Manmat (self-willed). Reading and understanding Gurbani it becomes apparent that some distortions have entered the traditions of the Nihangs and the wider Sikh community. ‘Bhang' or ‘Sukhnidhaan', which is marijuana (cannabis) used by large number of Nihangs nowadays is often justified through various means such as the quoting of tales and stories and the claiming these to be 'early traditions'. However, our Guru is eternal and with us forever. Why do we need to refer to stories and justifying traditions by claiming they are ‘old traditions' passed down when we have Guru Granth Sahib Ji with us to tell us what is in accordance to Gurmat. Gurbani clearly condemns the consumption of marijuana. Furthermore, medical studies bear out that consumption of marijuana and cannabis on regular basis leads to schizophrenia, and mental problems such as memory loss. The sad fact is that nowadays if you go to India you can observe some Sikhs claiming to be Nihangs, who drink ‘Bhang' have become mentally unstable. ਅਮਲੁਗਲੋਲਾਕੂੜਕਾਦਿਤਾਦੇਵਣਹਾਰਿ॥ਮਤੀਮਰਣੁਵਿਸਾਰਿਆਖੁਸੀਕੀਤੀਦਿਨਚਾਰਿ॥ਸਚੁਮਿਲਿਆਤਿਨਸੋਫੀਆਰਾਖਣਕਉਦਰਵਾਰੁ॥1॥ “The Great Giver has given the intoxicating drug of falsehood. The people are intoxicated; they have forgotten death, and they have fun for a few days. Those who do not use intoxicants are true ; they dwell in the Court of Waheguru. ||1||” (Ang 15, SGGS) 'Janamsakhi Bhai Bala' states that Babar heard Guru Nanak Dev Ji sing the shabad: ਖੁਰਾਸਾਨਖਸਮਾਨਾਕੀਆਹਿੰਦੁਸਤਾਨੁਡਰਾਇਆ॥ “Having attacked Khuraasaan, Babar terrified Hindustan …” (Ang 360, SGGS) Hearing this shabad, Babar called Guru Ji and asked him to sing it again. Guru Ji sang it again. Babar said, "Friends, he is a nice 'Fakeer' (Holy man)." Then, he offered 'Bhang' to Guru Ji and said, "O Saint, eat the 'Bhang'." However, Guru Ji replied, "Meer Ji, I have eaten the Bhang, whose stimulation never ends". Babar asked, "Which is the Bhang, whose stimulation never ends?" Guru Ji asked Baba Mardaana Ji to play on 'Rabaab'. Guru Ji recited this shabad: - ਤਿਲੰਗਮਹਲਾ1ਘਰੁ2ੴਸਤਿਗੁਰਪ੍ਰਸਾਦਿ॥ਭਉਤੇਰਾਭਾਂਗਖਲੜੀਮੇਰਾਚੀਤੁ॥ਮੈਦੇਵਾਨਾਭਇਆਅਤੀਤੁ॥ਕਰਕਾਸਾਦਰਸਨਕੀਭੂਖ॥ਮੈਦਰਿਮਾਗਉਨੀਤਾਨੀਤ॥1॥ਤਉਦਰਸਨਕੀਕਰਉਸਮਾਇ॥ਮੈਦਰਿਮਾਗਤੁਭੀਖਿਆਪਾਇ॥1॥ਰਹਾਉ॥ਕੇਸਰਿਕੁਸਮਮਿਰਗਮੈਹਰਣਾਸਰਬਸਰੀਰੀਚੜ੍žਣਾ॥ਚੰਦਨਭਗਤਾਜੋਤਿਇਨੇਹੀਸਰਬੇਪਰਮਲੁਕਰਣਾ॥2॥ ਘਿਅਪਟਭਾਂਡਾਕਹੈਨਕੋਇ॥ਐਸਾਭਗਤੁਵਰਨਮਹਿਹੋਇ॥ਤੇਰੈਨਾਮਿਨਿਵੇਰਹੇਲਿਵਲਾਇ॥ਨਾਨਕਤਿਨਦਰਿਭੀਖਿਆਪਾਇ॥3॥1॥2॥ “Tilang, First Mehl, Second House: One Universal Creator God. By The Grace Of The True Guru: The Fear of You, O Lord Waheguru, is my marijuana (cannabis); my consciousness is the pouch, which holds it. I have become an intoxicated hermit. My hands are my begging bowl; I am so hungry for the blessed vision of Your Darshan. I beg at Your Door, day after day. ||1|| I long for the blessed vision of Your Darshan. I am a beggar at Your Door. Please bless me with Your charity. ||1||Pause|| Saffron, flowers, musk oil and gold embellish the bodies of all. The Lord's devotees are like sandalwood, which imparts its fragrance to everyone. ||2|| No one says that ghee or silk are polluted. Such is the Lord's devotee, no matter what his social status is. Those who bow in reverence to the Naam, the Name of Waheguru, remain absorbed in Your Love. Nanak begs for charity at their door. ||3||1||2||” (Ang 721, SGGS) Guru Ji clearly says that ‘ Bau qyrw BWg' (Bhau Tera Bhaang), meaning 'The Fear of You, Waheguru, is my marijuana (cannabis)'. Thus, Waheguru's Fear is the true 'Bhang' for a Sikh. Reading this holy shabad, how can anyone say that Guru Ji accepted ‘Bhang' and that he has not condemned it? If Guru Ji was pleased when Babar offered 'Bhang' to him, why did Guru Sahib not drink it? 'Janam saakhi Bhai Bala' does not state that Guru Ji drank 'Bhang', contrary to what some people claim in pursuit of defending their manmat practices. Gurbaani also tells us: ਕਬੀਰਭਾਂਗਮਾਛੁਲੀਸੁਰਾਪਾਨਿਜੋਜੋਪ੍ਰਾਨੀਖਾਂਹਿ॥ਤੀਰਥਬਰਤਨੇਮਕੀਏਤੇਸਭੈਰਸਾਤਲਿਜਾਂਹਿ॥233॥ “O Kabeer! If people after ‘speaking with the Holy', go on pilgrimages, perform fasts and practice rituals etc, being intoxicated by sharaab (alcohol), also consuming marijuana and fish, performing immoral deeds, those persons' pilgrimages, fasts and rituals are totally useless. ||233||” (Ang 1377, SGGS) Bhai Kahn Singh Ji beautifully describes the true character of an Akali as someone who associates themselves to Akal (the Immortal). This passage in particular is used relating to Nihang Singhs in the Gur Shabd Ratnaakar Mahaan Kosh (1931) : ਵਾਹਗੁਰੂਜੀਕਾਖ਼ਾਲਸਾ. ਕਮਲਜਯੋਂਮਾਯਾਜਲਵਿੱਚਹੈਅਲੇਪਸਦਾ ਸਭਦਾਸਨੇਜੀਚਾਲਸਭਤੋਂਨਿਰਾਲੀਹੈਂ, ਕਰਕੇਕਮਾਈਖਾਵੇਮੰਗਣਾਹਰਾਮਜਾਣੇ ਭਾਣੇਵਿੱਚਵਿਪਦਾਨੂੰਮੰਨੇਖੁਸ਼ਹਾਲੀਹੈਂ, ਸ੍ਵਾਰਥਤੋਂਬਿਨਾਗੁਰੁਦ੍ਵਾਰਿਆਂਦਾਚੌਕੀਦਾਰ ਧਰਮਦੇਜੰਗਲਈਚੜ੍ਹੇਮੁਖਲਾਲੀਹੈਂ, ਫੂਜੇਨਾਅਕਾਲਬਿਨਾਹੋਰਕਈਦੇਵੀਦੇਵ ਸਿੱਖਦਸ਼ਮੇਸ਼ਦਾਸੋਕਹੀਏ‘ਅਕਾਲੀ'ਹੈਂ. ”The Khalsa belongs to Vaheguru. He who loves all and whose ways are distinct from all, He who eats only that which he earns and considers begging a sin, He who in difficult times has faith in True Guru and remains happy, He who guards the Sikh temples without a desire for material gain, He who is always eager to fight a just and righteous war, He who worships only the Timeless one and not gods or goddesses, Know such a Sikh of the tenth Guru as an Akali.” In summary it can be concluded that Nihangs are the official army of the Sikh Panth, who are trained in Shastar Vidiya and live a life dedicated to serving the Sikh Panth through their battle skills. They are the Boy Scouts of the Sikhs, where there is a progression from young Nihangs (Tarna Dal) to older Nihangs (Buddha Dal). They were blessed by Guru Gobind Singh Ji to remain distinct and be fearless warriors, like an official unpaid army without the desire of material gain. The true Nihang Singhs who observe the Sikh Rehat Maryada (Sikh way of life) and keep a high moral character and serve to protect the Gurdwaras and the Sikh community should be given respect and acknowledged as the ‘Guru's laddleeaa faujaan(n)' (the Guru's Beloved army). However, we should also be wary not to confuse Nihang Singhs for “Nangs”, impostors, who dress in blue attire, practice Shastar Vidiya (Sikh weaponry), follow ‘Sanatan mat' (ancient Hindu traditions and belief) and have little or no respect for living the Sikh Rehat and maintaining a high moral character. In particular, in the UK, the small group of people claiming to be ‘Nihang Singhs' are teaching young Sikhs their own version of Sikh history and philosophy which is far from Gurbani's teachings, have a lax approach to Sikh Rehat and justify using drugs, alcohol and other such things. Many of these “Nangs” are using the university scene and Sikh camps to spread their distorted version of Sikhi and confuse young Sikhs. Let us be aware of the distinction between a true Nihang and a “Nang” (fake Nihang Singh). Sources: • Principal Satbir Singh – ‘Sau Suwal' (Panjabi) • Dr. Hakam Singh's translation & commentary of Principal Satbir Singh work – ‘Sau Suwal – One Hundred Questions' (English) • Bhai Kahn Singh – ‘ the Gur Shabd Ratnaakar Mahaan Kosh' (Panjabi) All Sikhs are Nihangs, people like Bhai Fauja Singh, Sant Jarnail Singh, Bhai Randheer Singh, Sant Attar Singh were all nihangs they meditated on Vaheguru. Gurbanee states that a true warrior is the following jw kau hir rMgu lwgo iesu jug mih so khIAq hY sUrw ] He alone is called a warrior, who is attached to the Lord's Love in this age Gurmukhs like the above mentioned, were tyaar-bar-tyaar Gursikhs, they represent what this Line means, by wearing shaster,bana, dhumulla does not make one a nihang, People look at the image of someone then start assuming a lot of things, The whole panth should be a nihang stated in the article meaning fearless, because they have mediated on the fearless Lord Vaheguru and merged in Amrit-Naam,Gurbanee and kept/done Seva, Rehat
  11. Gursikhs Attacked By Malesh Turks

    The fearless state of “parupkaar” or beneficence is the pinnacle of naam maha-ras kamaiee. Only after reaching this state can someone be a par-upkaari (person dedicated to help others). Those whose spiritual state, through the power of meditation and baani, becomes such that it is beyond the body; those who make their jeevan rise above the self with spiritual power; those who are intoxicated with naam ras and have transcended their body and whose personal bhagti kamaiee is such that: ਕਬੀਰ ਤੂੰ ਤੂੰ ਕਰਤਾ ਤੂ ਹੂਆ ਮੁਝ ਮਹਿ ਰਹਾ ਨ ਹੂੰ ॥ ਜਬ ਆਪਾ ਪਰ ਕਾ ਮਿਟਿ ਗਇਆ ਜਤ ਦੇਖਉ ਤਤ ਤੂ ॥੨੦੪॥ The meaning of the above vaak applies to them; those in whose every pore chardi kala bir ras is rising in waves, only that person can be a par-upkaari. The meaning of having this bir ras for par-upkaar is that if in front of them there are atrocities being inflicted on the weak, dharma is being insulted, injustice and tyranny are happening, they will have the instinct to protect the weak and defend the faith. But in this instinct, there is not even a trace of enemity or anger or ego. This instinct is the desire to sacrifice the body, mind, wealth and everything else. Only then can we know that true bir ras for par-upkaar has been born. As this bir ras works inside, the naam khanda begins to vibrate with double the intensity. Inside this naam khanda is beating and outside, the sarblohi khanda is moving and destroying the tyrants and opposition. The internal connection to naam is not broken for even an instant: this is the mark of a bir-ras coloured par-upkaari warrior. Sri Dashmesh jee says the following about this avastha: ਧੰਨ ਜੀਓ ਤਿਹ ਕੋ ਜਗ ਮੈ ਮੁਖ ਤੇ ਹਰਿ ਚਿੱਤ ਮੈ ਜੁਧੁ ਬਿਚਾਰੈ ॥ ਦੇਹ ਅਨਿੱਤ ਨ ਨਿੱਤ ਰਹੈ ਜਸੁ ਨਾਵ ਚੜੈ ਭਵਸਾਗਰ ਤਾਰੈ ॥ਧੀਰਜ ਧਾਮ ਬਨਾਇ ਇਹੈ ਤਨ ਬੁੱਧਿ ਸੁ ਦੀਪਕ ਜਿਉ ਉਜੀਆਰੈ ॥ ਗਯਾਨਹਿ ਕੀ ਬਢਨੀ ਮਨਹੁ ਹਾਥ ਲੈ ਕਾਤਰਤਾ ਕੁਤਵਾਰ ਬੁਹਾਰੈ ॥੨੪੯੨॥ The par-upkaari warrior has no fear of death and doesn’t care about dying. He is not afraid of an army of hundreds of thousands facing him. He is jeevan mukat and those whom he dispatches with his sword, he gives them the sherbet of shahidi and makes them immortal. He then himself becomes a shahid. No one dies by his hand, instead, those who become a sacrifice for his Sri Sahib become immortal. It is for this reason that whenever any soldier in the opposing army was pierced by Sri Dashmesh jee’s arrow he would say “vah vah” and go into bliss, regardless of if he was Hindu or Muslim. Tasting the shahidi ras of Baba Deep Singh jee’s khanda, even those hearts burnt by hatred and enmity became cool and calm. Shahid Baba Deep Singh’s head was separated from his body, but the smiling and glowing face with its calmness remained unchanged. Having completed this game of sacrifice Baba jee’s head rested on his left hand and watching the Hola of Shahidi around him. The headless body was still swinging the khanda and dispatching hundreds to death. No! No! Giving them a taste of shahidi sherbet! News of this is spreading far and wide and as a result the enemy army is scattering like ants in an instant. History is witness to this and Baba jee’s name will remain for ages to come. This is one example of the warrior spirit of the Guru-ghar’s par-upkaar incarnate servants. This example is enough to demonstrate the bir-rasi parupkari’s shaant ras (calm) avastha. This is the ideal of the bir-ras and shaant-ras Gurmat parupkar. The meaning of this is that only those beloved Gurmukhs who rise above the body, walk with their head on their palm, with unbreakable connections (to naam) can become parupkaari bir-rasi bibekis whose connection is so solid that even under unspeakable torture it will not break and their glowing foreheads and internal shaant ras remain unchanged. What power is it that kept warriors like Bhai Taru Singh, the embodiment of shaant ras, completely unmoved as his scalp was being removed? What power was it that kept beloved Bhai Vir Singh Naurangabad unmoving like a mountain, in smaadhi , as cannons boomed around him? What divine power was it that kept Bhai Mati Das, as he was being sawin alive, and Bhai Dayala jee in the boiling pot from feeling any pain? Which miraculous power was it that kept Bhai Mani Singh as he was being cut piece by piece, and Bhai Subeg Singh being broken on the wheel from even thinking of uttering a cry? It was only that solid connection to naam maha-ras. This is the enjoyment of supreme bliss. This is the state of chardi kala soorbirta. This is the true peace of treating pain and pleasure as the same. This is the high state of spiritual colours. This is the fearless state born from the true love and fear (of Vahiguru). Without attaining this very state, true bir ras and the spirit of par-upkaar born from this are impossible. Here (in this state), bir ras and shaant ras are indistinguishable. This is the philosophy of Kalgidhar Paatshaah’s Sarblohi Khanda, which Buddhists, Jains and Ahimsa-followers are unable to understand. If we are doing naam simran, then nothing can scare gursikhs look at history, battle of mukatsar, battle of chamkaur, and in recent years 1984
  12. Gursikhs Attacked By Malesh Turks

    very well put user gurbar akaal, naam is our only support even if u dont how to use anything
  13. Gursikhs Attacked By Malesh Turks

    lol well wont can one do if one does not follow hukam, satguru jee says dont come 4 my darshun without kesh n shaster. Most yuths carry these butter knifes lol, ideally pesh, khanjar or katar wud be cud 2 carry 24/7 n some decent kareh
  14. vjkk vjkf jo people i jus d messenger
  15. anyone got english veechar audio
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