Search the Community

Showing results for tags 'india'.



More search options

  • Search By Tags

    Type tags separated by commas.
  • Search By Author

Content Type


Forums

  • GENERAL
    • WHAT'S HAPPENING?
    • GUPT | ANONYMOUS
    • GURBANI | SCRIPTURES | REHAT | HISTORY
    • NEW MOMS | MOTHERHOOD | PARENTHOOD
  • COMMUNITY
    • POLITICS | MEDIA | FEEDBACK | LIFESTYLE
    • HEALTH | FITNESS | DIET
    • Agree to Disagree
  • MEDIA
  • SEWADARS

Found 79 results

  1. anyone watch these 2 documentaries that were made? if so whats your thoughts?
  2. Though Mahatma Gandhi start quit India movement in 1942, he was not pioneer for starting quit India Movement. Pioneer was Baba Ram Singh kuka Namdhari, who started social boycott and all types of boycott of foreign products and services. Baba Ram Singh started nonviolent as well as armed struggle by making relations with Russia, Nepal. He openly all of the, namdharis said Quit India for that purpose there was a slogan sung in Punjabi “Goreyo desh shad deyo raj khalse karna” “Chavni kardeyo khali Khalse ne Bhang beejni”. Unfortunately Baba Ram Singh’s decedents and other followers were not Prime Minister like Nehru and they were not well educated. Therefore, Baba Ram singh have not been promoted in media as promoted was Mahatma Gandhi. Actually there was no media in 19th century, like in 20th century to promote this freedom cause of Namdhari Baba Ram Singh.
  3. Just when Sikhs thought they were relatively safe in "Hindustan" in 2017 then this happens. Evil Hindu extremists caught brutally attacking Sikhs in chainpura, rajashtan.
  4. http://m.thehindubusinessline.com/companies/woodland-to-step-into-new-markets/article9709200.ece http://m.economictimes.com/industry/healthcare/biotech/pharmaceuticals/ihh-leads-race-to-acquire-singh-brothers-healthcare-operations/articleshow/58780418.cms
  5. I don't know why but red carrots kept coming to mind today and it's been bugging me as to why they are red in India, and if they get orange carrots or not? Lol I know of all the things to think about gajaran/carrots come to mind 🤔. So I did a search on Google,coz it's still bugging me why they don't have orange carrots in India or do they? If anybody's wondering the same, here's what I found: (not that anybody will be 😴, but just in case) https://www.thespruce.com/taste-of-different-color-carrots-2215929 http://www.carrotmuseum.co.uk/carrotcolours.html @jkvlondon, @MisterrSingh, @Not2Cool2Argue, @sikhni777, @Jacfsing2, @Preeet, @luckysingh99, @Kira, @harsharan000, @Ranjeet, @dallysingh101, @singh598, @Premi5, @singhbj singh And anybody else that may be know, is this right? Which are better for health, orange or red, or what colour?
  6. I forewarn you, some Jathebandi fanboys will find this insulting: The Five Kakkars. Tradition expounds that when the valorous Bhai Jaita brought Guru Teghbahadur Ji’s head to the young Guru Gobind Rai, the latter Guru exhorted emotional restraint. After debriefing Jaita as to the situation in Delhi, where the senior Guru was martyred, the Guru inquired as to the numeric presence of the Sikhs in the city. Jaita replied that though many were present, no conspicuous markers distinguished them from other non-Sikh citizens as long hair was retained by a majority of citizens irrespective of religious denomination. (1) Stolid, the Guru pledged to bequeath such a form to the Sikhs that they would be recognized even in millions! This form was ultimately made manifest in 1699 A.D. upon the creation of the Khalsa with the addition of four distinctive symbols to the physicality of all initiates. (2) Owing to the inherent factionalism of the present-day Sikh orthodoxy, and the corruption of the faith’s academia, features as conspicuous as the Five Kakkars are rarely elaborated upon. The latter are composed of the following: The Kesh- Unshorn Hair. The Kach- Stitched Drawers. The Kirpan- A Dagger. The Kangha- A comb worn exclusively in the hair and/or tied as an accessory to the Kirpan. The Kara- An Iron bracelet worn on the right forearm and/or on both forearms. The prime purpose of the Ks was to demarcate the Sikhs, on ideological lines, from non-Sikhs. Nanakianism, since inception, had placed an uncompromising emphasis upon societal living. Prior, or contemporary, faiths had separated the individual from his/her society on religio-political grounds. Prior Indic faiths-under the rubric of Hindu and composed of Hinduism, Buddhism and Jainism– perceived the world as an illusion and hence worthy of renunciation. The acolyte was enjoined to deprive himself of worldly pleasures and seek salvation in limitless solitude. Divorce from society, and it’s corollaries, was perceived as the only authentic means of Moksha or salvation. (3) Any attempts at societal betterment, in the case of Hinduism, was to be only attempted when the institute of Varnashrama Dharma (Caste) was physically threatened. (4) Krishna’s command, to Arjuna, on this point is quite illumining as the Demi-God states Caste to be a Divine creation which should be preserved through force if necessary. (5) Islam, a non-Indic faith and of Arabic origin, did not possess any concept of the separation of Church and State. (6) It’s prime aim was to engineer a global state which was fully Islamic in nature and where non-conformism to the state ethos, by default, was treason. ‘the toleration of any sect outside the fold of Orthodox Islam is no better than compounding with sin… The conversion of the entire population to Islam and the extinction of every form of dissent is the ideal of the Muslim state.’ (7) Brohi’s words, on the matter, are more profound: ‘Islam views the world as though it were bipolarized in two opposing camps- Darul-Salam (Islam) facing Darul-Harb- the first one is submissive to the Lord in co-operating with God’s purpose… The second one, on the other hand, is engaged in perpetuating defiance of the same Lord (by the rejection of Islam; interjection ours)…’ (8) This binarism is justified on the following ideological grounds: ‘…The extension of Muslim rule is objectively justified as the duty to spread the Superior truth which, as a way of life, can be fully realized only under a Muslim administration.’ (9) The realization and preservation of the Caliphate is the Summum Bonum of the Islamic faith and Muslims are forbidden to, in the words of the apologist Adeeba, ‘physically revolt or rebel against the ruler, be he righteous or tyrannical…’ (10) Husayn al- Quwatli expounds the following: ‘…the Muslim cannot take a disinterested position vis-a-vis the state… Either the ruler is Muslim and the rule Islamic, then he will be content with the state and support it, or the ruler non-Muslim and the rule non-Islamic, then he rejects it, opposes it and works to abolish it, gently or forcibly, openly or secretly…’ (11) Summarily, both the Hindu tradition and Islam enjoined an adherent to achieve a certain mode of statehood at the expense of the non-conformist. For the Hindu (in a religio-political sense), any attempts at eradicating or influencing the Varna structure was anathema whereas for the Muslim any attempts at change where taboo where a Muslim polity was involved. The individual was, effectively, divorced from the socio-political field under one pretext or another and socio-politically rendered impotent. (12) The Sikh Position: It was seen fit by Guru Nanak Dev Ji, and his nine successors, to emphasize upon the socio-political/religio-political field and the latters’ corollaries. To this end the Sikh was enjoined to better his/herself and subsequently their environment. (13) The evolution of the faith was initially foreseen by the first Guru and successively realized by the subsequent nine. Given it’s ethos, it was necessary to physically distinguish the appearance of a Sikh from his non-Sikh fellows. The Sikh Gurus did not discriminate on any individual basis, but were opposed to the inefficacious tenets of other faiths. The Sikh was intended to stand out as a salient ensign of his/her precepts in opposition to the latter. (14) To this end, in 1699 A.D., the tenth Guru revamped the Sikh initiation ceremony of the Charan Pahul Amrit and bequeathed four additional symbols to all acolytes. (15) Let us now scrutinize the two common contentions advanced against the retaining of these Kakkars. 1.) The Kakkars were never five in number. Historic texts mention only three ,the “tre-mudra,” the latter two symbols were introduced by the Singh-Sabha. 2.) The Kakkars are related to Hindu religiosity and hence hold no distinctive symbolism, Per se, for the Sikhs and should be treated only as temporary markers. Their continuation is only a corollary of the Singh-Sabha movement. It must be noted that the above contentions are, if put candidly, the result of an ossified and otherwise obsolete academia which can be classified as either Assimilative or Mcleodian. Given the political leanings of many Sikh academics, Assimilative academicians promulgate the view that the Sikhs are not distinctive from the greater Hindu society and only an ideological offshoot. The general recourse, in their works, is to accuse the Occident of introducing the concept of self-defining identity in the sub-continental psyche. If their respective criterion is applied to Hinduism, the so-called parent faith, it emerges then that even the latter is an Occident creation vis-a-vis self-definition. (16) Mcleodian (the nomenclature being credited to the subjective intellectual Mcleod) academics opine that the Sikhs are an evolutionary corollary of prior spiritual movements and hence nothing new. Both classes ignore sources pointing to the contrary and advance their own subjective assertions in lieu of any substantive evidence. Contention One: The initial mention of the Tre Mudra is found in the Sri Sarbloh Granth, a secondary scripture generally credited to Guru Gobind Singh Ji although some compositions are said to be post-Guru era additions. (17) ‘The Righteous path of the Khalsa proliferates. It’s form is truth, liberation and auspicious deed. Retaining Kach, Kesh and Kirpan they pay obeisance to the (true) Guru. Worshipers of Kaal, they tread the way of the warrior (kshatriya) and fight in the vanguard. Among them forty-five were accepted, and five were acknowledged as being supreme among the Khalsa. The beloved Ajit Singh, Jujhar Singh, Zorawar Singh and Fateh Singh. The fifth was the true Guru who manifested the Panth.’ (18) Non-scriptural sources, generally historic texts, also mention the Tre-Mudra. A number of scholars believe that the Tre are placed in a context different to what the Ks are contextualized in. Orthodox traditionalists believe the Khalsa, the ultimate form of a Sikh, to be timeless. This, again, is verified by the Sri Sarbloh Granth: ‘By the command of the Timeless One, the Khalsa was manifested in the form of sacred Sages. With unshorn hair, from the top to the toe-nail, the Khalsa is both Saint and Warrior…’ (19) S. Kapur Singh’s research, based on the accounts of Megasthenes, indicates that a strong republican current (as found within the Sikh socio-political framework) existed upon the sub-continent in around circa 330 B.C. (20) Several such polities existed and/or bordered the modern day Punjab with the most prominent being the Kathians and the Sophytes or Sanbhutis. (21) Whilst retreating from the sub-continent, by way of modern Balochistan, Alexander encountered the Oxydrakais – Kshudras– and the Malloi, or the Mallavas. These peoples were essentially governed by republican institutes and fielded a coalition 100,000 strong to ward off the invader. (22) His next encounters were with the Xathroi and subsequently the Musicani. (23) Panini, an academic at 6th century Taxila, describes these polities-ganas– in passing as being ayudhyajivinis or arms-bearing. (24) S. Kapur Singh is of the opinion that these ganas were the socio-political ancestors of the Sikh framework. Historicity evidences that their citizens were defined by the the bearing of arms as a means of socio-political autonomy. (25) The Musicani, as per Megasthenes, also ate from a common kitchen and entertained no distinction within themselves. (26) The question now arises, are the Kangha and Kara Singh-Sabha innovations? Let us approach the matter via the aid of historic sources themselves. Mann & Singh substantiate that extant manuscripts of the Dasam Granth contain the, now excised, composition of Nishan-i-Sikhi. (27) Pandit Narain Singh’s exegesis of the scripture, published in 1932, evidences the composition to be a part of the Asfotak Kabit(t) Sv(w)aiye. Some scholars contend the composition to be the work of the sophist Bhai Nand Lal, but the syntax of the subject matches that of Guru Gobind Singh Ji’s other works. (28) ‘These five letters beginning with K are the emblems of Sikhism. A Sikh can never be excused from the great five Ks. The Bangle, Sword, Shorts, and a Comb. Without unshorn hair the other lot of symbols are of no significance…’ (29) It is also prudent to note that historic Rehitnamahs, which mention the Tre Mudra, are also agreed that a Sikh should retain the Kangha to keep the Kesh well kempt and a Kara as a Vini Shastra- wrist weapon. (30) Jagir Singh, an amateur collector of Sikh antiquities, believes that the Tre Mudra encompass the other two Kakkars by default. ‘Guru Gobind Singh Ji gave the Khalsa a Divine form but he was also insistent that it not lapse into asceticism. To this end the Kangha was bequeathed as a sign of worldly life. Ascetics allowed their hair(s) to become matted as worldly life did not concern them much. For the Khalsa the world is real; matted hair was to be rejected as a sign of detachment hence the comb. Worldly nuances, to an extent, were to be paid heed to. The Tre Mudra were understood to be timeless (ancient), but the Kangha and Kara were innovations of the tenth Master.’ (31) Historic texts, by default, mention both the Kangha and Kara in differing lights. Koer Singh and Bhangu both mention the Tre Mudra. In subsequent passages, however, they also mention the necessity of keeping one’s hair well kempt with the aid of a Kangha and protecting one’s wrist (the Kara) during combat. (32) A comprehensive account of the 5 Kakkars is given in Bhai Jaita’s Sri Gur Katha, a short exposition of the author’s life in the court of the tenth Guru. Verified by several eminent scholars as authentic (the syntax and structure match that of the Guru’s poets), the text has the following to say vis-a-vis the Kakkars: ‘Five portals to his threshold! Five revered in the Lord’s court! Kirpan, Karra, Kesh, Kachh, Kangha- established as the five K’s…‘ (33) The exposition of several other specific episodes, in the life of the tenth Master, also verifies the authenticity of the document. Regarding the assertion that the Singh-Sabha made the retaining of the later two Kakkars mandatory, Raj Kumar Hans states: ‘Most importantly it (Sri Gur Katha; interjection ours) becomes the first testimony, an eyewitness account, to talk unambiguously about the 5Ks… in a way textually validating the late nineteenth century Singh-Sabha assertion based on the Khalsa Sikh memories and practices.’ (34) In light of the above it can be safely summarized that whatever the contextualization of the Kakkars, and their historicity, in the past they have also been five in number and will continue to be so well into the future. Contention Two: Given the political currents of modern day Indian politics, it is no wonder that such an argument has been manifested to impugn the distinctive Sikh identity. The Kakkars, via Sikh tradition, not only act as identifiers of a Khalsa Sikh but also represent the salient features of the latter’s beliefs. What are these ideological features? Let us analyze them below: The Kesh- As we have seen previously, unshorn hair was a prerogative retained by the Kshatriya (warrior-Caste) of Hindu-dom. Bostom notes that whenever a non-Islamic community or nation was subdued and brought under the aegis of the Sharia, draconian measures were imposed upon the non-Muslims among which the wearing of long hair and the retaining of weaponry was forbidden. (35) By allowing Sikhs, of all hues and Castes, to retain unshorn hair the Sikh Gurus not only afflicted a decisive blow upon Hindu segregation but also challenged the Muslim notion of a caliphate. Dr. Trilochan Singh, an eminent twentieth century scholar, substantiates that Kesh was a symbol of the Sikh faith since the latter’s earliest days. (36) We are not duly concerned with why different Indic traditions emphasized upon the retaining of long hair, but rather why the Sikh Gurus attached a sacrosanct respect to it. It is well-known that Guru Nanak Dev Ji opposed traditional Indic thought that a worldly life was not conducive to the spiritual path. Hair, for any spiritualist, was deemed as being a sign of worldliness and hence shorn when the latter undertook to acquire salvation via asceticism. ‘A person who desires to enter upon a spiritual life, must renounce this world of social vortex, and as a gesture of this renunciation, must shave off his hair to simulate the sterility of an aged, bald, decayed man, who is no longer a link in the chain of the generative activity, which is the world. The generative impulse of the life-process is the very essence of Maya, and the foliage of hair on the head and other prominent body hair, therefore, must be coldly sacrificed, to stress the firm determination of the individual to refuse to cooperate with this generative life impulse of the creation-process.’ (37) The Kangha- It is a contradiction, of Indic spirituality, that the novice was enjoined to shear his hair whereas the master was often depicted as having long, matted hair. (38) Shaivite tradition promulgates Shiva to be the Supreme- the pontificate- Yogi and long matted hair are the leitmotiv of the God inter alia. Asceticism enjoined an acolyte to divorce oneself from worldly nuances. Matters of appearance were naturally not the first subject in an Ascetic’s mind hence the long, unkempt hair. As a sign of worldly life, it’s importance, the Khalsa was bequeathed the Kangha to keep the hair kempt. (39) Historic Rehitnamahs and other texts are insistent that the Kangha be perpetually retained on a baptized Sikh’s body and be used twice a day. (40) The Kirpan- Unless Caste is directly threatened, Hindu-dom does not sanction the utilization of force vis-a-vis the socio-political field. (41) Out of sheer necessity a Brahmin and Vaish are enjoined to arm themselves but otherwise force is the domain of the Kshatriya. (40) The Sikhs, prior to the manifestation of the Khalsa, had been utilizing the Kirpan in dual ways. It was initially a spiritual metaphor which was ultimately transferred to the physical realm under the incumbency of Guru Hargobind Sahib Ji. In an era where stringent codes regulated contact between the four Castes, the Sikh Gurus desired to meld the four divisions into a single entity. ‘The Pure Khalsa Panth is (now) manifested. An auspicious Panth, it encompasses all the four Varnas and institutions of life.’ (42) Hence members of all Castes, when initiated into the Khalsa, acquired the right to bear arms and be sovereigns Per se. A Sikh’s Kirpan was not only intended to act as a defensive aid; it was also intended to reflect the autonomy of it’s retainer in both the temporal and spiritual realms- Miri and Piri. Whereas Dr. Trilochan Singh believes the application of the Kirpan, as a symbol, to be more figurative than literal S. Kapur Singh expounds: ‘All governments and rulers, whether ancient or modern, have insisted and do insist on their right to control and curtail the right of a citizen to wear arms… a government or the State is sustained and supported by the organized might and exclusive right of possession of arms…’ (43) The Sikh state- Khalsa-Raaj- being exclusively democratic, it was well understood that the right to bear arms was the prerogative of each and every Khalsa. Only those Sikhs were allowed to retain arms who were wholly dedicated to the Khalsa ethos and who pledged to never abuse this privilege for personal aggrandizement; Khalsas par excellence. (44) S. Kapur Singh draws two inferences vis-a-vis the socio-political symbolism of the Kirpan: ‘…it is, by ancient tradition and association, a typical weapon of offence and defence (sic) and hence a fundamental right to wear, of the free man, a sovereign individual…’ (45) And, ‘… (it) is associated with open combat, governed by ethical principles, while the dagger is associated with secret attack, or sudden defence (sic) opposed to it… The second meaning of this symbol, therefore, is that the Sikh way of life is wholly governed by ethical principles… and not a slavish, conformist and self-centered social existence.’ (46) The Kara- The historic application of this Kakkar was arch-typically that of a wrist guard or secondary weapon. Underestimated by many a foe, the Kara could be utilized as a gauntlet in hand-to-hand combat whilst simultaneously protecting the wrist against the heavy talwar. Circular, in shape, the Kara is believed to represent perfectness and also the continuum of faith. (47) In Sikh Sampradas it is generally defined as the Guru’s handcuff; restraining the possessor from committing a misdeed with his hands. (48) The Kach- Upon consuming the forbidden fruit, Adam and Eve became aware of their own nudity and covered themselves in leaves. (49) Biblical interpretations aside, Sikh sophists usually interpret this event to mean that the forbidden substance illumined the mind’s of it’s consumers hence ensuring their ascension to a higher intellectual plane. After all, it is man’s high intellectualism which demarcates him from other neighboring mammals and garments represent the initial steps taken towards acknowledging this intellectual capability. (50) It is maybe for this reason that the ancient forebears of the Hindus elected to acknowledge Rama’s transformation of Hanuman. Applauding the Simian’s role in his crusade, Rama awarded him with a garment to cover his nudity hence transposing him from a base level to a civilized level. (51) The Kach was also one of the symbols of the sub-continental republicans (mentioned above) who utilized it as a symbol of their defiance against Brahmin sanctioned monarchy. In Sikh tradition the Kach represents the following: A repudiation of digamb(a)ra, a practice which enjoins one to reject all human social organization via adopting full nudity. The Khalsa, on the opposing end of the spectrum, enjoins the societal life to be divine and hence does not accommodate religious nudity. (52) A repudiation of Vedic norms as described in the Kalpa Vedanga(s). Via the latter, only that individual is worthy of performing divine sacrifice who is a twice-born and adorned in a single, untailored, unstitched garment. (53) Discarding the Dhoti, and Sari, is essentially a blasphemy against the latter tenet for any orthodox Hindu and the Sikh Gurus enjoined their acolytes to commit the latter in order to enter the Khalsa fraternity which laid no store by such superstitions. (54) On a less complex level, the sanctity attached to the Kach should act as a deterrent against rape and sexual misconduct. Sources: (1) Singh J; Percussions of History, pg. 243. (2) Singh T (Dr.); (Third Edition 2005) The Turban and the Sword of the Sikhs- Essence of Sikhism, B. Chattar Singh Jiwan Singh (Amritsar, Punjab), pg. 231-245. (3) Adi Sri Guru Granth Sahib Ji, Ang. 611. Additionally see Singh J; pg. 82. (4) Singh K; (2006) Parasharprasna, Lahore Book Shop (Ludhiana, Punjab), pg. 166. (5) Bhagvad Gita, vol. iv, 13, vol. ii; pg. 441. (6) Tamney B. J. (1974); Church-State Relations in Christianity and Islam, vol. xvi, Religious Research Association Inc., pp. 10-18. (7) Sarkar J. (1912); History of Aurangzeb Based on Original Sources, M.C. Sarkar (Calcutta, India), vol. iii, pg. 248-250. (8) Brohi quoted in Malik K.S. (Retd-Brig. Pakistan Defense Force) The Quranic Way of War, Lahore/New Delhi (1979/1986), see Introduction. (9) Gustave von Granebaum, Islam: Essays in the Nature and Growth of a Cultural Tradition, Menasha, Wisconsin, (1955), pg. 130. (10) Accessed from http://www.islam-sikhism.info/hist/rebel01.htm (11) Husayn al- Quwatli, 1975, cited in David D. Grafton (2003); The Christians of Lebanon: Political Rights in Islamic Law, London/New York, pg. 4. (12) See Singh K; pg. 162. (13) See Singh J; pg. 84. (14) See Singh K; pg. 80. (15) See Singh T (Dr.); pg. 72. The author evidences the existence of Kesh, as a symbol, prior to the previous four Ks. (16) Singh P. (2003); The Bhagats of the Guru Granth Sahib, Sikh Self-Definition and the Bhagat Bani, Oxford University Press, New Delhi (India), pg. 6. (17) The Nihung savant, and Jathedar of Hazoor Sahib, Akali Hazoora Singh believed the Sri Sarbloh Granth to be the work of Guru Gobind Singh Ji wholly. S. Kapur Singh believes it to be a post-Guru era composition cataloged by Akalis Binod Singh and Mani Singh. Scholars, on the basis of the work’s syntax, do believe some verses to be later additions. (18) Sri Sarbloh Granth Transliteration, vol. ii, pg. 495. (19) Ibid. (20) See Singh K; pg. 173. (21) Ibid, pg. 176. (22) Ibid, pg. 177. (23) Ibid, pg. 178. (24) Ibid, pg. 181. (25) Ibid, pg. 178. (26) Mann G.S. & Singh K. (2015); The Granth of Guru Gobind Singh, Oxford University Press, New Delhi (India), pg. 61. (27) Ibid, pg. 62. (28) Ibid, pg. 61. It is imperative to note here that the Five Kakkars are mentioned in many post-Guru era Sikh manuscripts and communications. Of particular note is the letter written to Raja Narain Parshad, by Narain Singh (Hazoor Sahib), which mentions the practice in full: ‘It is the edict of Sri (Guru) Gobind Singh that he, who on becoming my disciple receives the nectar of the Khanda but then does not retain the 5 kakkars, or desecrates a Sikh shrine, he will be solely answerable to Vahguru Akal Purakh. If he, being my Sikh without the Kesh but conducts himself as a Singh-Khalsa, or does not stay within my commands, he will be barred from Sachkhand and all Gurudwaras of the ten kings…’ (29) See Mann & Singh; pg. 62. (30) Oral Interview; 2017. (31) Ibid; pg. 63. Additionally see Sri Gur Panth Prakash, vol. i for Bhangu’s account of events. (32) Singh N. (2015); Bhai Jaita’s Sri Gur Katha, Singh Brothers, Amritsar, pg. 127. (33) Ibid; pg. 14. (34) Bostom G.A. (2012); Sharia Versus Freedom, The Legacy of Islamic Totalitarianism, Prometheus Books (NY), pg. 217. (35) See Singh K; pg. 63. (36) Accessed from https://www.ananda.org/ask/the-yogic-significance-of-long-hair/ (37) See Singh K; pg. 82. (38) Rehitnamahs. (39) See Singh K; pg. 199. (40) See Singh J; pg. 306-310. (41) Sri Sarbloh Granth Transliteration, vol. ii, pg. 495. (42) See Singh K; pg. 81. (43) Rehitnamahs. (44) See Singh K; pg. 81. (45) Ibid. (46) See Singh K; pg. 82-83. (47) Rehitnamahs. (48) The Bible (New International Version), Genesis, 3:7. (49) See Singh K; pg. 84. (50) The fundamental meaning of this parable has been glossed over by various Sikh orders, especially the Nirmalas, in a bid to re-write the very essentials of Sikhi. (51) See Singh K; pg. 85-86. (52) Ibid, pg. 86-87. (53) Ibid. (54) Ibid.
  7. Having read this gem I wonder what would happen to the sikhs cleaved into two seperate communities by the total sealing of the border , No more visits to Nankana Sahib, Hasan Abdal etc , greater threat to sikhs in Pakistan especially since they have been excluded from the pakistan census . Is there anything we can do ? http://edition.cnn.com/2017/03/28/asia/india-pakistan-bangladesh-borders/
  8. I'm not going to rant about congress badal AAP etc and the apparent stupidity of the panjabis. Same jail, new jailer. Putting the obvious negatives a side, can we focus on the few positives? 1) badal drug mafia raj comes to an end. For today. 2) As far as I'm aware, captain is against SYL (??) 3)....?
  9. http://www.bbc.com/news/world-asia-india-27775327
  10. For more than 50 years, the Central Govt has made Panjab give away more than 50 percent of its river water, for free, to the non riparian states of Rajasthan, Haryana and Delhi. And it has costed Panjab more than 20 lakh crore rupees (£200 billion pounds). Today only 20 per cent of Panjab's water needs are being met by its own river water. In this film, Pritam Singh Kumedan, an expert and advisor to the Panjab Govt on riparian water issues, reveals, in an interview with UNITED SIKHS, how Panjab can stop giving away this water for free. Will the politicians, who Panjab is voting for on 4th Feb 2017, ensure that Panjab does not give away its water to non-riparian states anymore?
  11. http://dailysikhupdates.com/first-ever-video-tour-of-bhagat-namdevs-rotating-mandir/
  12. Seeing the failure of simranjeet mann to get elected or get any decent voter turn out in various elections. It is high time he stepped aside and let a populist Sikh pro-khalistan leader come on to the scene and take charge. We are in a world where politics are being shifted on their head and nationalist movements and leaders are coming to power like in the west. We have seen Sikhs of punjab are very pro-khalistan even after many genocides and schemes by the state to silence them by fear, they still come out in huge numbers such as rajoana protest and sarbat khalsa 2015. So it is up to the Sikh leaders to put aside their ego's and come on one platform and fight for the panth. We know badals are dogs who are only interested in hindustan and punjabiyat, they dont see votes in Sikh causes any more. But as brexit has proved the votes are still there its just there needs to be enough motivation, awareness and anger from the people to rise up against the status quo and change the system by electing a pro-khalistan party, who will have a democratic and political mandate to create a Khalistan.
  13. Vaheguru Jee Ka Khalsa, Vaheguru Jee Kee Fateh I am a Keshdhari Sikh from the West (born and bred) and wish to move to India to do Simran, Seva, Sangat. Any suggestions as where to stay / move for 6 month? I am currently contemplating the following:- Dal Baba Bidhi Chand SurSingh Purmeshwar Dwar Sri Harmandir Sahib HarianBela Damdami Taksal Mehta Chowk Locations, names etc are much appreciated Jee!
  14. http://www.deccanchronicle.com/lifestyle/health-and-wellbeing/080616/air-pollution-cuts-life-of-indians-by-average-3-4-yrs-study.html
  15. http://www.independent.co.uk/news/world/asia/gujarat-massacre-india-court-jails-11-life-sentence-killings-muslims-gulbarg-society-compound-a7086876.html
  16. Vaheguru Ji Ka Khalsa Vaheguru Ji Ki Fateh! Recently I was seeing something related to Sikhi, just to see what many people actually thought, and I noticed a lot of false information about Sikhs in general, (especially some of whom called themselves Sikhs), a lot of it had to do with Hinduism surprisingly. Why is education for Sikhi this awful? (Do the Pracharks in India not do anything?) Vaheguru Ji Ka Khalsa Vaheguru Ji Ki Fateh!
  17. ACCORDING TO SIKH CHANNEL DELHI UNIT REAL CULPRIT IS HERE IN THE PICTURE 1 arrested vani gupta at akhnoor police station F.i.r register 341 323 295 307 Attempted murder case also registered
  18. http://www.dailymail.co.uk/news/article-3545500/India-says-Koh-Noor-diamond-belongs-Britain.html So apparently an Indian solicitor has 'admitted' that "the Kohinoor was given voluntarily by Ranjit Singh to the British as compensation for their help in the Sikh Wars, in 1850" In 1850. 11 years after Ranjit Singh had died.... For British help in the ANGLO-Sikh Wars... Because their dismantling and subjugation of the Sikh nation was actually them helping us. Of course we have little right to this jewel, it was never really ours to begin with. We claimed it by right of conquest, as did the Brits. But this Indian lawyer's brazen distortion of the Sikh people's history in order to justify his country's cowardly surrender can't be ok.
  19. I wouldn't bother going India, unless you are going to the historical Gurdwaras of Sikhi or visiting close relatives. I'm here at the moment, and it's changed so much from the last time I was here. My health has been affected so much by the change of everything here, and I haven't had much of a good experience since being here. The pind life has changed too, my internet keeps cutting off, so not sure if this post will go through. Internet reception is so bad. I should be used to India as I've been enough times, but this time I am just not adjusting to it as I thought I would. People have changed, everything's changed. So far, I've experienced there is no sense of humanity like when I used to come before. Nobody's cares about nobody, everybody is all themselves, "me me me". I thought it was a western abroad issue, but here it's much worse. Totally different planet. Big culture shock, I think I'm still stuck in the old way of thinking when people were friendly and used to care. But those words are non existent here. Ok so my experience so far; - I Am ashamed to say that the airport, named after Guru Ramdas ji, has not been done proud or maintained as it should be, considering it is the land of the Gurus. The disabled services are totally ****. Excuse the language, but I know I and others along with me went through an unpleasant experience. I ended up telling off the staff and having to fight for my right of getting a wheelchair, even though it was pre-booked. And on top of it I was asked for tips, which I refused to give and gave them a few lectures on disabled rights. I was told to sit in a wheelchair which was a sheet of fabric on top of metal bars or rods, obviously I refused to sit in it as it was so painful too. Some staff tried to fob off the genuine wheelchair users, but I got so frustrated and was disgusted by it, I took my stand and I'm so glad I did. God knows what I will go through going back. - Women here are very nasty, and have attitude problems. People lie to your face just to divert you from anything good. Rest I will tell you when I come back. Only met a few young decent genuine girls who love my way of thinking. Most women will be sweet to your face but then I see them talking about me in the corner. As I have been occupied in a wedding, haven't had chance to go sight seeing or to any historical isthaans. It's so tiring here, and you just feel like going anywhere. - Weddings are a nightmare here, no system at all. The process is different aswell. The men aren't too bad with manners and social etiquette, but the women are vicious, unorganised and want to be first first first at everything, be it the Maiya or Jago or the Anand Karaj. God knows why, because they don't do nothing when they get to the front ? I've been on purpose, and been give so many looks and Mehne. Women are very judgmental here and obviously have that great talent of chuglian and lieing. But I've had the pleasure of seeing the lagis, bajigar singers. Lagis are more greedy now, and have received a few negative comments and Mehne just for being from abroad. In Uk the milni is first and then tea and then Anand Karaj. But here, it's Anand Karaj, then off to the palace and milni then tea. The thing that made me angry most was the videographers and photographers. Every second they are taking pictures or filming. Like a billion photos with the most stupidest poses lol. I think the wedding was just a film and photo shoot, didn't even feel like a wedding. I've had to defend myself at the wedding most against women, it's quite dangerous being pushed and trampled, especially when you know certain women are doing it on purpose. So I thought enough is enough and got all my energy and gave them a taste of their own medicine. Didn't like doing it, but it was the only way to save myself from injuries. But hey it worked, because now they know not to mess with me and are being polite. It's like disciplining kids. Obviously the speakers are much louder than abroad so one doesn't really get to enjoy the wedding. - Talking about system, there is no system for anything, which I already knew, but seems to have got worse. No traffic system, no social events system, no shopping system, not really a system in the few Gurdwaras I been too. The people just don't respect system. That's about it on system and organisation, the only system I seen is lieing, chuglian and evil looks. - As you know staring is the norm here, but it's now accompanied by evil dirty looks again by the women. To which I've had to respond like this ? Or ?? Or said words in English which stops the dirty looks, which never happened before I used to come, only staring was the fashion. - One has to distinguish between the genuine beggars and the fraud beggars. I've found the genuine ones won't give Mehne and didn't hassle me so much. When I said I'm sorry I don't have anything to give which I didnt, they kind of respected me for it and moved away, whereas the fake ones gave me Mehne and made negative comments. I think I've felt more humanity from the genuine poor or low class people here and been talking to them it's made me feel more welcome than the normal people. I normally talk to the kids, they are so cute. But there is not enough discipline, kids are naughtier I think here. And unlike abroad they wonder around the pind by themselves or play with friends and the parents don't know where they are. I suppose it's the norm here. - There are more dogs barking at night, having their tantrums and arguments. The time you want to go to sleep kuttea di laraiyi hojandi ??. Then the neighbours put their stereo speakers on full blast trying to be DJs playing Bhangra. So yup you guessed it, no rest. Then in the morning the Gurdwara speaker goes on the loudest volume setting, which I'm trying to get used to now. But not one, then the other Gurdwaras and Mandirs put their speakers on too. There isn't really peace of mind as i can't get any laha from Gurbani when it's that loud. I think they've put the speakers louder than last time. It's like one whole mix up of loud noises and hard to focus on what's being read. But again it's the norm here, which I'm not used to. One day I was so tired and said the Granthi didn't do paat today. Everybody was like he did, I must have been in deep sleep. That's about it really, the delights of India, it's been raining so not sure where to go. Not sure what there is to see Jalandhar area. People don't advice on where to go. Is there anything worth seeing that somebody else has around here? Need some happy therapy as long as it's not food outlets, I'd be grateful if somebody could advise any sight seeing or historical places. Thank you ji. The rest I will update when I come back. ?? Waheguru
  20. Jat quota stir: Act now, act tough, Mr Khattar This is no time to play politics. Jat quota stir: How an inexperienced Khattar let Haryana burn BJP leaders have taken election successes to be a sign of invincibility, which in a democracy is suicidal. Source - http://www.dailyo.in/user/11581/mandysings
  21. http://www.hindustantimes.com/india/india-building-secret-nuke-facility-says-magazine/story-Ec460ZRCuVMRnyy44kQ0hP.html What to think of this?
  22. I dont know the context of this video and why the Indian punjab police is beating these villagers but it is quite clear to see by any civilised person what they are doing is against basic human rights and beating unarmed punjabi civilians. Abuse of power by the Indian state should not be tolerated by any Sikh
  23. !) Jagmeet has forced the BBC to show its true face and contempt for minority religious groups to have their voice heard. It's a huge humiliation for BBC which is seen as a realiable and unbiased British broadcaster to be outed like this worldwide. 2) The killings of 2 Sikh peaceful protesters in Punjab made news around the world to Sikhs in seconds which meant Sikhs could react quickyl and form protests offline and online. Back in 1980s the killings of dozens of Sikhs was business as usual and only the Indian newspapers, or Sikh old media punjabi newspapers would report it aboard after a week or so. The toleration level in the community for number of Sikhs killed was high because Sikhs mostly didn't mind if their fellow adherents were killed protesting for a good cause as it would qualify as shaheedi for the panth. But these days we have had enough of our people getting killed by our enemies we dont tolerate it any more and we will call out the murderers in the streets, in the mainstream media and on social media so that all the world can see and pressure is built against the aggressors. 3) Youths who normally we would are too busy wasting their life and time chatting about celebs on social media and apps were busy tweeting about SikhLivesMatter which is a good sign because it was around that teen age that passion for Sikhi is formed. If a person cares enough for his Sikh brothers and sisters to speak out on their behalf then they are not the part of the young lost generation we often talk about. 4) Badal and SGPC in punjab are feeling the heat, they can see that Sikhs don't trust them no more and will not tolerate their hold on our religious-political institutions. The time for reform has come, the time for Sarbat Khalsa has come
  24. http://news.sky.com/story/1543918/protest-as-sisters-sentenced-to-be-raped Please sign the petition here: https://www.amnesty.org.uk/actions/two-sisters-sentenced-rape-demand-justice-india-womens-rights