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I was asking this because I wanted to know why Vaheguru sometimes doesn't listen to Ardas? (And other times does) even though he can hear the Ardas and knows what's going on.

http://www.radionz.co.nz/news/national/290161/nz-student-mistaken-for-terrorist *facepalm*

Can anyone explain what Chand Di Vaar is about? I tried looking at the meanings but it was still hard. (I appreciate anyone's assistance). I also posted this on Dasam Granth.

Can anyone explain what Chand Di Vaar is about? I tried looking at the meanings but it was still hard. (I appreciate anyone's assistance).

HARJIT Sajjan is Minister of Defence. Sajjan, MP for Vancouver South, has served Canada and his community as both a soldier and a police officer. He is a Lieutenant-Colonel in the Canadian Armed Forces and a combat veteran. He has deployed to Bosnia-Herzegovina and served three separate deployments to Kandahar, Afghanistan. Harjit has received numerous recognitions for his service, including the Meritorious Service Medal for reducing the Talibans influence in Kandahar province. He is also a recipient of the Order of Military Merit one of the militarys highest recognitions. Harjit also served as an Aide-de-Camp to the Lieutenant Governor of British Columbia. He was a police officer with the Vancouver Police Department for 11 years. He completed his last assignment as a Detective-Constable with the Gang Crime Unit specializing in organized crime, tackling gang violence and drug crimes. Harjit is also a Human Security specialist, lecturing to a wide audience in both Canada and the US. The full list of the Liberal cabinet: Prime Minister Justin Trudeau;Public Safety Minister Ralph Goodale;Agriculture and Agri-Food Minister Lawrence MacAulay;Foreign Affairs Minister Stephane Dion;Immigration Minister John McCallum;Indigenous and Northern Affairs Minister Carolyn Bennett;Treasury Board President Scott Brison;Government House leader Dominc LeBlanc;Innovation, Science and Economic Development Minister Navdeep Singh Bains;Finance Minister Bill Morneau;Justice Minister and Attorney General Jody Wilson-Raybould;Public Services Minister Judy Foote;International Trade Minister Chrystia Freeland;Health Minister Jane Philpott;Families, Children and Social Development Minister Jean-Yves Duclos;Transport Minister Marc Garneau;International Development Minister Marie-Claude Bibeau;Natural Resources Minister James Carr;Canadian Heritage Minister Melanie Joly;Revenue Minister Diane Lebouthillier;Veterans Affairs Minister Kent Hehr;Environment and Climate Change Minister Catherine McKenna;Defence Minister Harjit Sajjan;Employment Minister MaryAnn Mihychuk;Infrastructure Minister Amarjeet Sohi;Democratic Institutions Minister Maryam Monsef;Sports Minister Carla Qualtrough;Fisheries Minister Hunter Tootoo;Science Minister Kirsty Duncan;Status of Women Minister Patricia Hajdu;Small Business Minister Bardish Chagger.

https://m.facebook.com/OBD.Services/posts/504174176423989 "" style="box-sizing: border-box; border: 0px; vertical-align: bottom;"> Skip to main contentSkip to CBC accessibility page CBC.CAMENU Open news menu " Harjit Sajjan, MP for Vancouver South, named minister of defence Sajjan served with the Canadian military in Bosnia and Afghanistan and was a VPD detective CBC News 1 Hour Ago Canada's new defence minister is Harjit Sajjan, who has numerous military honours, including the Order of Military Merit, given to him by Governor General David Johnston in June 2014. (Governor General of Canada) 17 shares Canada's new defence minister isHarjit Sajjan, a decorated Lt.-Colonel in the Canadian Armed Forces and the newly-elected MP for Vancouver South. Sajjan grew up in his riding, and later walked the South Vancouver streets as a detective with the Vancouver Police Department's Gang Crime Unit. He is a combat veteran, serving in Bosnia and on three deployments to Kandahar, Afghanistan. Full list of Justin Trudeau's new cabinetHarjit Sajjan reclaims Vancouver South for the Liberals Sajjan has received numerous military honours, including the Meritorious Service Medal in 2013, for reducing the Taliban's influence in Kandahar Province. "His approach, based on his knowledge of local culture and tribal dynamics, helped senior management to engage with influential Afghan tribal leaders, and led to the identification of insurgent command and control connection points," according to the citation on the Governor General's website. Sajjan was born in India and moved to Canada with his family when he was five years old. Harjit Sajjan, seen here in a picture with his wife Dr. Kuljit Kaur Sajan and two children, will be Canada's new defence minister. (Liberal Party of Canada) Report Typo Tell us what you thinkLearn about our redesign projectopens new windowShare your thoughts hereopens new window POPULAR IN NEWS 1 12007 reading nowFULL LIST OF JUSTIN TRUDEAU'S CABINET 2 5709 reading nowJUSTIN TRUDEAU MAKES FIRST ADDRESS AS CANADA'S 23RD PRIME MINISTER3 2115 reading nowFINANCE MINISTER BILL MORNEAU ADVISED ONTARIO ON PENSION PLAN4 1724 reading nowPAY OFF YOUR MORTGAGE, LIVE DEBT FREE: HOW ONE GUY DID IT IN 3 YEARS5 1660 reading nowFULL LIST OF JUSTIN TRUDEAU'S CABINET More On This Story Trudeau puts 3 B.C. MPs in new cabinet 41 M AGO BRITISH COLUMBIA Harjit Sajjan reclaims Vancouver South for the Liberals OCT 20 BRITISH COLUMBIA Door knocking still key way of interacting with voters RICHARD ZUSSMAN OCT 11 BRITISH COLUMBIA External LinksHarjit Sajjan's Liberal Party of Canada website More from CBC News New Thelma Krull memorial vandalized in Transcona 2 M AGO MANITOBA New Irish immigrants seek jobs in northwestern Ontario 2 M AGO THUNDER BAY New Mourad Benchellali, anti-radicalization lecturer, detained in Toronto: lawyer 3 M AGO A&E New Man who allegedly damaged 5 cars charged with impaired driving 13 M AGO SASKATCHEWAN New Toronto city council votes to ban hookah use as of April 1 14 M AGO TORONTO New Philip Slobodzian again facing charges in alleged construction scams 14 M AGO OTTAWA Explore CBCCBC HomeTVRadioNewsSportsMusicArtsKidsLocalDocumentariesComedyBooksParentsAboriginalWeatherCBC ConnectsDigital ArchivesGamesContestsSite Map Stay ConnectedMobileRSSPodcastsNewsletters & Alerts Services and InformationCorporate InfoPublic AppearancesCommercial ServicesReuse & PermissionTerms of UsePrivacy PolicyCBC ShopHelpContact UsJobsDoing Business with UsRenting Facilities CBC Radio-Canada ©2015 CBC/Radio-Canada. All rights reserved Visitez Radio-Canada.ca

Guru Sahib is telling us something as a Panth: http://dailysikhupdates.com/same-hukamnama-for-3-straight-days-guru-sahib-gives-strong-message/

http://www.sikhnet.com/news/mixed-marriages-our-gurduaras When reading this article written by I.J. Singh and Guruka Singh, i was not sure if it was about who can enter the Gurdwara and what the Catholics have done around marriage issues in the past or mixed marriages being allowed in the Gurdwara. The title of the article is “Mix Marraiges in our Gurdwaras”, but only a very small portion of the article gives a patronizing view of those who view mixed marriages in Gurdwaras as wrong. Instead they are shaming and pointing the finger to allow others into the Gurdwara. I believe they should have decided on titling this article, “Two Senior Citizens Rambling”. When they finally start to talk about the issue the reasons for barring mixed marriages at the Gurdwara are being mocked by the two writers; I.J. Singh and Guruka Singh. The actual reasons why the Guru, Sri Akal Takht Sahib, Sikhs, and Sikh groups are barring mixed marriages in the Gurdwara are not even mentioned in the article. However let’s address the rambling they committed to in the article about allowing others into the Gurdwara. They mention Sri Harmandir Sahib has four doors, which signifies all people regardless of background are allowed into the Gurdwara. I fully agree with these two here. Yet they forget to mention, maybe unintentionally, regardless which door you come into the Gurdwara, you will only hear the teachings of one Guru; Sri Guru Granth Sahib ji. Whether you enter from the south or east or west or north all four doors lead to the one teacher. This one teacher is giving all people who enter the same teaching regardless of which faith they profess to be part of or what views they hold as agnostics or atheist. The teachings of Sri Guru Granth Sahib ji don’t change from any direction, time or person. They continue to ramble and bring up the point, Sikhs can’t define who is a Sikh, but the Guru does. True enough and we have history dictating how a person was defined as a Sikh and Gurbani very clearly describes who is a Sikh. Sri Akal Takht Sahib has also done a great job of taking the teachings from Gurbani and defining who is a Sikh. Yet according to these two, we should ignore all this and on the basis of Sri Harmandir Sahib having four doors, allow anyone to have an anand Karaj!!! They also go to the extent of saying we, Sikhs, don’t know who is a Sikh and they give an example of a Sikh woman marrying an agnostic. I don’t know if old age as taken the toll on both of them, but yeah we do know who is a Sikh. Their example says the man marrying the Sikh woman was an agnostic, which means he was not a Sikh and an agnostic. The simple question of whether the couple are both Sikh is asked before an Anand Karaj is done? What a simple solution to finding out who is a Sikh and defining if it is a mixed marriage. And if one of the two is not a Sikh, then they can’t have an Anand Karaj. Now let’s get down to the patronizing reasons they gave for not allowing mixed marriages in the Gurdwara. Reason #1: Perhaps they come from a fear of dilution of the faith Sorry but reason 1 doesn’t apply to Sikhi for barring mixed marriages in the Gurdwara. Reason #2: or possibly to create an insular barrier to “outsiders Nope, again wrong religion. This is Sikhi not Catholic or Islam. Reason #3: Or perhaps they are rooted in an attempt to ensure a successful marriage? Nope, doesn’t apply to Sikhi and Sikhs, who are barring mixed marriages from taking place at the Gurdwara. I.J. Singh in the past was known to using his secular credentials as a doctor in Chemistry (I believe it was Chemistry) as his credential to be a doctor of Sikhi. Every article he wrote his views on Sikhi were started off by Dr. I.J. Singh. If you don’t believe me, do a simple search online and this deception will come aware to you. I mention this here because, I see Dr. I.J. Singh has made some progress in not writing Dr. in front of his name today, when he writes his views on Sikhi. So I applaud him for not deceiving others with the title of Dr. I.J. Singh anymore. Although it took some time to get him to change from his deception. It is a step forward in the right direction. Coming to the Gurdwara is no sign of any person accepting Sri Guru Granth Sahib ji as their Guru. Sikh history tells us even spy’s have come to the open Gurdwara of the Gurus and still do to this date. So this level of participation at the Gurdwara can’t be assigned as to allow the Anand Karaj for the person. The level of commitment for Anand Karaj is higher than simply coming to the Gurdwara. Gurbani read in the Anand Karaj defines the level of commitment and guides the couple on how to behave after they are married. The first level of commitment is to accept Sri Guru Granth Sahib ji as your Guru. Which also implies a person cannot accept anyone else as their Guru or religious/spiritual guide in life. For instance a person who claims to be Christian or agnostic has chosen not to accept Sri Guru Granth Sahib ji as their religious/spiritual guide. The Christian has accepted Jesus (the Bible) and the latter has accepted no one. In both cases they have not accepted the level of commitment to be Sikhs. Therefore, both are disqualified from having an Anand Karaj. If I.J. Singh and Guruka Singh were more honest in their article there could have been progress in this debate and more people would be able to see what it means to be a Sikh. Many could have benefited from this discussion and their article, if they were honest and didn’t ramble about other unrelated topics. I guess positive change comes hard for I.J. Singh and Guruka Singh. Let’s hope in the future they are honest with their approach.

The wait is over, more to come WG

Do all these Anti-Sikh organizations such as Nirankaris, Dera Saucha Sahib, and many others work together to face Guru Sahib? (Why do they hate Guru Sahib so much?)

http://www.sikh24.com/2015/10/20/humanitarian-and-political-activist-bagicha-singh-exposes-govt-role-in-faking-arrests/

http://www.birminghammail.co.uk/news/midlands-news/sikh-student-90mph-police-chase-10243375 Rajdeep Chana, 20, sentenced to 18 weeks jail, suspended for 18 months, after crashing car in high-speed drama 2602 Shares Share Tweet +1 LinkedIn Subscribe A Sikh student has received a suspended jail sentence after sparking a 90mph police chase through Birmingham - after a family row over his Muslim girlfriend. Rajdeep Chana, 20, had taken his father’s car after being told to end the relationship and then went to pick up his secret love. But he ‘panicked’ when police ordered him to pull over and he crashed during the early-morning pursuit after losing control at a roundabout. The Birmingham Metropolitan College student was sentenced to 18 weeks jail, suspended for 18 months, after admitting aggravated vehicle taking, dangerous driving and failing to stop. Chana, of Weeford Road, Handsworth Wood, was also ordered to complete 180 hours unpaid work, pay £420 costs and was banned from the roads for a year. Duncan Craig, prosecuting at Birmingham Crown Court, said Chana had taken his father’s Honda Accord in the early hours of September 4 and was later seen by police driving it erratically in Wheelright Road. Officers indicated for him to stop and he pulled the vehicle over - but then sped off, with the Accord’s lights flashing. Mr Craig said police followed at speeds of 90mph along the Tyburn Road, before the student crashed into a barrier - leaving the vehicle a write-off. BIRMINGHAM BREAKING NEWS LATEST CRIME STORIES BRUM'S POLITICS CITY CENTRE NEWS POLICE INCIDENTS FIRE AND RESCUE NHS WEST MIDLANDS UP IN COURT AMBULANCE EMERGENCIES Gurdeep Garcha, defending, called Chana ‘very immature’. He had picked up his girlfriend in his father’s car and had been driving around considering what to do next when police tried to stop him - and he 'panicked'. He added: “The background to this case is this defendant has been in a relationship with a girl who is a Muslim and he is a Sikh. His parents and other family members disapproved of that relationship. But for this defendant it is a relationship that is serious and long term. “On the night of this offence he and his father had an argument about the relationship. His father had told him it must effectively come to an end. “It was a consequence of that the defendant left the home and foolishly took his father’s keys and drove away in the car. Plainly, the offence occurred at a time of heightened emotion.” The court heard Chana was currently studying to be a masseur and his ambition was to work within the footballing industry. Sentencing him, Recorder Boydell said: “You are still a relatively young man who seems to have embarked on a course of self-destruction to some extent. You threatened the lives of other road users and caused emergency services to be placed in a position of danger.” However, the judge said he accepted that his driving was over a relatively short distance and that the defendant had shown great remorse. Have you got our free app? Download it to keep up to date with all the latest news, sport and what's on stories. On iOS? download here or for Android click here

islam-sikhism. info

http://www.independent.co.uk/news/uk/home-news/the-british-sikh-men-trying-to-stop-women-marrying-outside-their-religion-a6679001.html The British Sikh men trying to stop women marrying outside their religion Britain’s Sikhs, long seen as a minority success story, are plagued by a faction of young men ‘defending’ their vision of the culture – and seeking to impose their views by attacking the nuptials of women who marry ‘out’ Sunny Hundal Sunday 4 October 2015 14:27 BST 70 comments It was meant to be the happiest day of their lives – a celebration of modern multicultural Britain at the biggest Sikh gurdwara (temple) in the Western world. On 7 August 2015, in west London, a British Sikh bride and her Polish Christian groom sat together and absorbed the religious blessings at their wedding ceremony. She wore a cream and red dress, while he wore a red turban, in keeping with Sikh traditions. But that morning, 20 uninvited men were determined to put a stop to the wedding. They stormed upstairs to the main hall and demanded that the priests end the ceremony, hurling insults at people who objected. One of them told a priest that, if their demands weren’t met, he would get 1,000 of his friends to come to the temple within the hour. The police were called and eventually the couple were forced to proceed into a hurried ceremony, while the protesters watched and took pictures of them to publish online. READ MORE Wedding between Sikh bride and non-Sikh groom stopped by 'thugs' This was not an isolated incident. The next weekend an interfaith wedding in Lozells, Birmingham, nearly turned into a mass brawl after protesters tried to stop it and, again, the police had to be called. The following weekend, another wedding in Coventry only managed to go ahead after some negotiations with the disrupters. In each case, the bride was a Sikh woman and the groom a non-Sikh man. Under the media radar, such disruptions of interfaith marriages at Sikh gurdwaras have become worryingly commonplace across Britain. In July 2013, a Sikh woman and her Christian husband in Swindon were locked out of their own wedding by 40 protesters, who afterwards posted a gleeful video online of the bride’s mother pleading with them to stop. When the BBC Asian Network looked into the controversy that year, its reporter met a family who’d had their windows smashed as a warning about an upcoming marriage. Most were too afraid to say anything in public. But not Sim Kaur. One of the very few Sikh women willing to speak about her experience, she says: “Our gurdwaras are run by men and the protesters are all men. All the cancellations I’ve heard about have been of Sikh women marrying non-Sikh men or men not born into the Sikh religion and I doubt that’s a coincidence. I do believe it’s a faith issue, but it’s also about gender and race.” A wedding party is refused entry to a Sikh temple in Swindon in 2012 Her wedding to her partner, Sam, was disrupted earlier this year, even though he had made an effort to learn about Sikhism and adopted Singh in his name, under guidelines laid out by the Sikh Council UK, an organisation set up in 2010 to deal with issues affecting the Sikh community in Britain and Europe. “Isn’t it better,” she asks, “that we teach our partners and their friends and family about this ceremony and invite them in, rather than building a wall and creating a divide?” Sikh radicalism is rarely debated in the media. British Sikhs – who number about 400,000 – are largely seen as a model minority who aren’t embroiled in controversies or plagued by extremists as Muslims are. But scratch the surface and there are signs of a growing divide between the liberal and more conservative Sikhs here, and the controversy around interfaith marriages goes to the heart of the problem. Until I posted several videos of wedding disruptions to my Facebook page last month, there seemed to be barely any debate about why they were happening. Immediately, I was subjected to a torrent of abuse and threats, but also heard from dozens of Sikhs (mostly women) who had faced a similar kind of intimidation. Most British Sikhs I have spoken to feel shocked and embarrassed that weddings in the UK are being disrupted in this way, but are usually too worried about the backlash from fundamentalists to say so openly – and it is a very British phenomenon. The controversy has barely affected India, home to 90 per cent of the world’s 20 million Sikhs, where interfaith marriages (especially to Hindus) are common. One might, then, conclude that this issue was about race and the diaspora – but the experience of North America, where nearly a million Sikhs live, says differently. Amardeep Singh, associate professor at Lehigh University in Philadelphia, says that they have a more relaxed approach there, largely because there aren’t such concentrations of Sikhs as there are in London and Birmingham. “Sikh communities in the US are so suburban and spatially dispersed. Most of us commute some distance by car just to reach the nearest gurdwara.” A Sikh wedding in 1965 In the UK, then, we seem to be dealing with people who believe they have sufficient density of numbers to preserve some kind of cultural purity if they cleave to the example of the Sikh homeland (where, in fact, such fundamentalism is rare). However, those who support the disruptions say they are not opposed to interfaith marriages per se, but are only trying to enforce religious guidelines. In 1950, Sikh scholars and priests in India agreed on a code of conduct, after multiple attempts, to define what it meant to be a Sikh and what obligations should be placed on followers. It stated that the Sikh wedding ceremony (the Anand Karaj) could only take place between two Sikhs of the opposite sex. Shamsher Singh, of the National Sikh Youth Federation, says it objects to this religious ceremony being appropriated by non-Sikhs. “They can have prayers inside the gurdwara, they can have part of the function inside a gurdwara, just not the religious ceremony. That’s reserved for those of the Sikh faith.” Others say this attitude ignores Sikh history. Amandeep Madra, co-founder of the UK Punjab Heritage Association, says that, until recently “Sikh traditions were highly pluralistic, with a willingness to learn and coexist with other concordant traditions. This is one of the most culturally appealing aspects of Sikhism in a modern, multicultural world. However, there has always been a more fearful voice that is threatened by the danger of being assimilated and indistinguishable from others.” So the rise of Sikh fundamentalism in the UK isn’t just an attempt to enforce rules: it is also the expression of a worry among young rank-and-file males that Sikhs are becoming too integrated. To them, it is profoundly disturbing that a recent poll of members by City Sikhs, a 6,000-strong organisation representing professional Sikhs in the UK, should show an overwhelming majority in favour of gurdwaras allowing interfaith marriages. To understand this, one must look to the history of Sikhi [the Sikh faith], the youngest of the world’s major religions, founded by Guru Nanak Dev Ji in the late 1400s. He was the first of 10 gurus (teachers) who left behind their collective wisdom in the holy scriptures, the Sri Guru Granth Sahib, also known as “The Living Guru”. In 1699, Guru Gobind Singh Ji decided to give Sikhs a visual identity to distinguish them from others. From then on, the Khalsa (baptised) Sikhs were required to carry five articles of faith at all times: uncut hair, a sword, comb, clean clothes and a metal bracelet. A large proportion of Sikhs remain unbaptised, freeing themselves from one or more requirements – they are usually called sahajdari, which could translate as “slow adopters” – but they still practise the religion in other ways. And it is males at the heart of this issue. Many Sikhs see the bid to stop inter-religious marriages as an attempt by men to control Sikh women and stop them from marrying “out”. Since Sikhi was founded, its adherents in India have faced persecution from Mughal emperors, Hindu kings and the British Raj. Thirty years ago, thousands were killed by Indian troops in an anti-separatist attack on its Golden Temple, and in the pogroms that followed the retaliatory assassination of Prime Minister Indira Gandhi. Among some, this has led to a defensive mentality – exacerbated by worries that the religion is being diluted as new converts come into the fold – and this is what lies behind their radical puritanism. So, while many Sikhs are integrating into British culture, others gravitate towards religion as their main primary identity. Shamsher Singh is one. “We’re dealing with complex issues of identity,” he says. “The intersection of our sense of self with coloniality has created this hybrid, stateless individual that struggles at every juncture with validation and having to constantly justify their beliefs and the practice of their religion to a Westernised audience. I’m living in an age where individuals on the periphery, with tenuous links to the community, are telling those of us who have committed to the Sikh way how we must interpret and practice Sikhi.” Many worry that such attitudes will eventually shrink the community here, not strengthen it. Pippa Virdee, a senior lecturer on South Asian History at De Montfort University, says: “There has generally been a greater assertion of what it is to be Sikh in the last 10 to 15 years. That identity has become exclusive and serves to exclude people who see themselves as Sikhs but may not be practising. Increasingly, I feel we are told – often by men and by so-called leaders of the faith – what is a good Sikh. This will serve only to alienate people.” As I can attest. After I posted videos of wedding disruptions, I was personally threatened and slandered on Sikh websites. People made up lies about me and I was accused of being a “traitor”. And my experience wasn’t rare. Two years ago, Kamalroop Singh, a turban-wearing and fully baptised Sikh, had his car windows smashed after he criticised Sikh fanaticism on a web forum. The incident left his children terrified and his wife ended up having a miscarriage, which the couple attributed to the stress. It wasn’t the first time he had been threatened and such incidents aren’t uncommon, he says. “They [sikh radicals] really are just thugs who use the religion as their justification for intimidation and violence.” And last year Dr Gurnam Singh, principal lecturer at Coventry University, had to stop presenting a show on the Birmingham-based Sikh Channel after signing an online petition to stop “radicalisation of young, British-born Punjabi/Sikh males”. And it is males at the heart of this issue. Many Sikhs see the bid to stop inter-religious marriages as an attempt by men to control Sikh women and stop them from marrying “out”. This sexist mentality surely has its roots in the (60 per cent Sikh) state of Punjab, which has among the lowest ratios of women to men in India due gender-selective abortions, infanticide, neglect of girls, rape and dowry-related murders. In some areas there are just 300 women to 1,000 men. There are laws against gender selection; there is an increasing number of educational campaigns; there are even media “stings “ in which doctors are filmed helping parents to abort female foetuses. Yet the ratio of girls to boys under the age of six has continued to decline. READ MORETwo Sikh men remove their turbans to save four from drowning Wedding between Sikh bride and non-Sikh groom stopped by 'thugs' Sikh man brutally beaten in Birmingham street sparks police probe into Some Sikhs see the sexist attitudes in Britain and ask why there is an obsessive focus on interfaith marriages here when the larger Sikh community faces far more pressing problems. “If they so love Sikhi, why not question the high rate of female foeticide within the Sikh community as a hindrance ... rather than attempting to bar non-Sikhs from the marriage ceremony?” asks writer and journalist Herpreet Kaur Grewal. Meanwhile, this controversy isn’t going to go away soon. The 2011 British Census found that 1.8 per cent of Sikhs (7,600 people) identified as white, while 1.2 per cent (5,000) identified as mixed-race, and it’s likely a large proportion of them do so through marriage to Sikhs, rather than conversion. If those numbers grow, and as some grow more liberal, the differences with more radical Sikhs will grow starker. Jonathan Evans, who calls himself Jonny Singh, emailed me about his experience of moving closer to Sikhism after his marriage to a British Sikh woman. “If my wife and I were forced to abandon our Anand Karaj like couples in the UK are being forced to now, would I have felt the same about the vision of Sikhism as I do now?” he asks. “As humans we are shaped by our experiences. I would never have become a Sikh if I was not married in the gurdwara.” Play 0:00 / 2:31 Fullscreen Mute Share Spate of attacks shake Pakistan's dwindling Sikh community More about: Sri Guru Singh Sabha Gurdwara inter-faith marriages Sikh Council UK

Sat sri akaal. I am a sehajdhari sikh and so do my colleague whom i want to marry. My family who claims to be a jatt family without owning a piece of land ia strictly against my marriage as the guy belongs to a ramgarhia family. My mother is amritdhari. My mama is supporting my mother against my wedding. He himself claims himself to be sikh. He trims his hair and beard. Both of them says that every human is equal but not when it comes to getting married. I am going through tough times . guy's family is all willing to accept me. But my mother and my mama threatens me that if you will marry him either we will kill you. Or my mother will kill herself.

This will be my last topic, If I did anything wrong to anyone on this site, I ask for their forgiveness. (I'm not leaving because of the people, rather the Admin). Thanks for those who assisted me towards getting closer to Guru Sahib.

DALIT TURNED SIKH FORMS MINI PUNJAB IN BIHAR AFTER FACING REJECTION IN PUNJAB More than 300 kilometers from Patna, capital of Bihar Dalit settled villages are adopting Sikhi in large numbers. The special districts of Nyanagr, Khwaspur, Prmanandpur, Manikpur and Mjltta Dalit village nearly 200 men and women who have embraced Sikhism. In particular in Hilhai village there is a Gurdwara Sahib called Takht Sri Akal where hundred gather every weekend. Narendra Singh saw it all happen in front of his eyes. He lived for ten years in Punjab stricken with poverty and racial discrimination and he wasnt accepted by the Khalsa Panth in Punjab. He than returned to his village and spread what he learned about the Sikh faith in Bihar. To his surprise, the locals accepted the faith introduced to them in the 80s and now they have carried it through to the third generation. A Dalit turned Sikh from Katana Sahib Punjab, Khanna worked here for 35 years and said after he accepted the faith, he was opposed by the locals in Punjab and moved to Bihar. equal status Parmod Singh says, People doubted as first and opposed us but we embraced Sikhi. Another Dalit turned Sikh Sanjay Singh says, Sikhi stands for equality and is practiced daily with everyone eating together and on the same level. http://dailysikhupdates.com/dalit-turned-sikh-forms-mini-punjab-in-bihar-after-facing-rejection-in-punjab/

who is this girl from dragons den is she sikh?

How would you describe Bapu Surat Singh Ji's Situation with gurbani? ਜਉ ਤਉ ਪ੍ਰੇਮ ਖੇਲਣ ਕਾ ਚਾਉ ॥ If you desire to play this game of love with Me, ਸਿਰੁ ਧਰਿ ਤਲੀ ਗਲੀ ਮੇਰੀ ਆਉ ॥ Then step onto My Path with your head in hand. ਇਤੁ ਮਾਰਗਿ ਪੈਰੁ ਧਰੀਜੈ ॥ When you place your feet on this Path, ਸਿਰੁ ਦੀਜੈ ਕਾਣਿ ਨ ਕੀਜੈ ॥੨੦॥ Give Me your head, and do not pay any attention to public opinion. ||20||

http://www.sikhsangat.com/index.php?/topic/77823-your-views-on-eating-meat/#entry642614 It didn't seem to have to get banned, I'm sure ramghariasingh was just asking a simple question which could help him with life decisions.

Waheguru Ji Ka Khalsa, Waheguru Ji Ki Fateh Ji A new Short Movie on Rakhdi (ਰਖੜੀ) : Thread Of Strength - By Sikh Feed This video explains why and how we should celebrate Rakhdi festival. Let people know the philosophy of Guru Gobind Singh Ji. SHARE it if you like it. Our Youtube Channel - http://www.youtube.com/SikhFeed Thanks Alot !! Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh Ji

"Sabẖ ṯe vadā saṯgur Nānak jin kal rākẖī merī. ||4||10||57||" Ang 750. Does anyone know what the meaning of this line is? I've heard it be translated as 2 different things from various people. 1. "Guru Nanak is the greatest of all; He saved my honor in this Dark Age of Kali Yuga" 2. "The greatest is Satguru-(Vaheguru's formless way), Nanak, he has saved my honor". I do assume they both mean about the same, because "Joth Roop Har Aap Guroo Naanak Kehaayo ||" Ang 1408 "The Embodiment of Light, the Lord Himself is called Guru Nanak."

American Sikhs: For those of you who have been watching the news recently, you will know of many of the 2016 Presidential candidates. I have a two questions: 1. Which political party do you feel is more according to Sikh belief and 2. Which candidates or candidates have you narrowed you choices to so far. I am interested to see who Sikhs seem to favor the most. My background is Republican, but I do not know who is a good candidate according to gurmat. Thanks!

Hi All, Please could someone help in explaining the below video to me https://www.youtube.com/watch?v=wppq-wkQ2zU My punjabi isn't great and I don't understand what the video is about? Thank you

Hi everyone I have decided to wear a turban for the rest of my life. I have some questions that I would like your help with please - and only sikhsangat posters would be experts :biggrin2: So here goes - I am tying a round turban with an orange keski underneath. My technique is to tie a orange keskhi. I then get the larr and cover my head by holding it directly vertical in the centre of my forehead i.e. joora and orange keshi is covered. Then I wrap it all the way around and I tuck in the final larr at the end. So the questions - 1. I have noticed some people have turbans which are flat at the top but with me - you can see my joora (covered) - it is really obvious and I have been 'checking' out other peoples turbans and they are flat with no joora. How do people get it flat? 2. Turban for sports - My turban gets loose very quickly - how do you get it to not get loose? Sometimes I am scared of running or doing sports 3. Too tight around ears - So i thought I should make it tighter to make it less loose and now my ears hurt - Is it supposed to cover the top parts of your ears? 4. Sleeping - so if I want a nap (middle of day) - my turban literally falls off! Do people sleep in turbans? How do they keep it looking neat. Any help would be much appreciated. Cheers