"sikh" Pride Video....

[dasmesh_regiment]

akash i like your story but again whilst i am not doubting its authority that type of parchar excludes rather than includes

[dasmesh_regiment]

oh and bhai nand lal is always shown as mona in pictures (although i accept pictures have little or no historical accuracy) however i have never read anything which indicates his took amrit and kept his kesh

if anyone has a source please let me know i would like to read it (i am not being sarcastic)

[kaal_tuhi]

Bhai Nand Laal Singh Ji did take amrit and also wrote many rehatnamas regarding the topic of amritdhari rehat dictated to him by Guru Gobind Singh Ji.

[Sarbloh]

oh and bhai nand lal is always shown as mona in pictures (although i accept pictures have little or no historical accuracy) however i have never read anything which indicates his took amrit and kept his kesh

if anyone has a source please let me know i would like to read it (i am not being sarcastic)

If we unendingly ask for "proof" for many things then we will always struggle in accepting those things. “Proof” is subjective to the person asking for it. There is no "proof" that Bhai Nand Lal Singh was a Singh other than wiser elder Gursikhs have told us. It's ones personal "mat" whether they wish to accept it or question it.

What makes you think Bhai Nanad Lal Singh would have remained Bhai Nand Lal while the world around him changed?

Here is another posting about "proof" from a different thread. I think there are some good comments made.

I think it also comes down to understanding of what happened in our history. In today's world, people are too stuck on proof. Science is one of the causes, people choose to accept science becuase they have hard proof, yet people don't believe stories told by our ancestors etc for they can't see it happen becuase they don't feel it was possible. It's a bit like that question by that Singh asking about the Kakaar's when Khalsa was created.

Secondly, TOO many people choose to learn about other religions and beliefs before learning about their OWN Virsa and Dharm. Pictures help explain and describe to children about WHO we are, and who our ancestors are, but since the world today is so advanced, televisions and other materials take larger effect on minds and actions. The other materials such as books, some are written so wrongly, some are outright biased and against our Dharm. Sri Guru Gobind Singh Jee Maharaj knew MANY languages, Maharaj Jee said we can only know what the opposition is saying about us if we understand what language/ tongue they are using.

Quite embarassing to say that many people in our Dharm and culture don't know what happened, just so we could walk the street today.

:e:

[lakhvir]

God is blingged

jo bin paratheethee kapattee koorree koorree akhee meettadhae oun kaa outhar jaaeigaa jhoot(h) gumaan

Those who lack faith may close their eyes, hypocritically pretending and faking devotion, but their false pretenses shall soon wear off.

-Guru Ram Das Ji, Sri Guru Granth Sahib Ji, Ang 734

In an age where image is everything, more and more youth are beginning to define their spiritual connections, not by public display of devotion but by showcasing their alliances in the form of tattoos. While no religion specifically condones them, tattoos however, raise suspicious and sarcastic looks from those that find them undesirable, no matter how simple and clean they may seem. The Sikh youth are abandoning the Guru’s form (specifically the turban and unshorn hair) and replacing it with their own alternative – by expressing their pride through ways that find them acceptance with their peers who can longer bear the weight of conforming to their age-old tradition of wearing dastaar and unshorn hair. The turbans have swiftly lost their princely status and replaced with chic statements of tattooed arms, chests, backs and necks. Today’s generation is into the GenerationX thing – technology, luxury, image and peer-respect. It no longer matters what the Guru thinks is better – our educated youth know better and have given godly status to their outer displays of fashion statement. Tattoos have today joined the legions of body piercings, crew cuts and blings. It seems like God is in fashion these days, regardless of how aloof or ignorant we want be in trying to understand His Will, and attempting to win His attention with our artistically decorated bodies. Whether it is to show your religious alliance, to make a fashion statement or to try and interpret your version of spirituality, tattoos may not be condemned by religion, but they lead you no where.

The Sikh Gurus revealed to us what Akaal Purakh had envisioned for His peoples. Over 240 years, the Sikh of Guru Nanak was groomed into the Khalsa of Guru Gobind Singh Ji. Abandoned were all rituals and meaningless aspects of life, and replaced with those that would stand the test of time and be of purpose and lead us to our Creator Lord. One may argue that while tattoos are of outer display, then so are the turbans and beards. Valid arguement, but . . . the dastaar and kesh of were marks of the our affiliation to the Guru, a form blessed to the adherents of the Sikh way of life. One may adorn the Sikh turban and even maintain his kesh, and yet still pierce his body and tattoo his skin, is far more close to manmat and foolishness than those that have forsaken the Sikh roop and tattoo their bodies to re-invent themselves. Tattoos are nothing less than body-modification which is a process of deciding who you are and what you want to be. Tattooing and its allied arts, in other words, are increasingly understood as substitutes for more traditional religious rites of passage. Body art may be considered as an individual expression but it will never find favour with religion, no matter how much one may claim to defend it as their way of spiritual growth.

Many who decorate their bodies with religious icons as tattoos claim to educate those that catch their curiosity. This is simply a sign of cultural starvation, resulting from rebelling against the norms and established way of a religious life. People claim to wear meaningful tattoos, but unless their life is dedicated to the inner self, the outer statements are as good as decorating a dead body. When we lose the intrinsic inner values, we attempt to guise that vacuum with alternative, self-defined ways. By ignoring the path of the religious teachings and claiming to be wiser than the masters, we do nothing more than condemning ourselves into the darkness of meaningless existence.

The greatest show of religious affiliation and devotion is a silent and humble one. When one sees a turbaned Sikh with a full kesh, he says more than one who has discarded the form of his Guru. While one cannot completely condemn tattoos, they can never find acceptance either. Just because religion does not condone body piercings and tattoos doesn’t mean such body-works are accepted. What God wants to see is not your self-defined image, but the one that He commissioned, through the Sikh Gurus. In the end, the outer is to rot away anyway, whether it is adorned by the dastaar or by tattoos, but what will matter in the Court of the True Lord is how much of our being we offered to the Guru and accepted as good what they instructed us to do, not what our fickle minds thought so otherwise. A life lived without contemplation on the Word of God is far worse that exhibiting our bodies that we are religious and we belong in ways far off from what was intended and designed to be.

naam binaa jaethaa biouhaar || jio mirathak mithhiaa seegaar

Without the Naam, all occupations are useless, like decorations on a dead body.

-Guru Arjan Dev Ji, Sri Guru Granth Sahib Ji, Ang 240

source: lakhvir02.wordpress.com

[Sarbloh]

God is blingged

jo bin paratheethee kapattee koorree koorree akhee meettadhae oun kaa outhar jaaeigaa jhoot(h) gumaan

Those who lack faith may close their eyes, hypocritically pretending and faking devotion, but their false pretenses shall soon wear off.

-Guru Ram Das Ji, Sri Guru Granth Sahib Ji, Ang 734

In an age where image is everything, more and more youth are beginning to define their spiritual connections, not by public display of devotion but by showcasing their alliances in the form of tattoos. While no religion specifically condones them, tattoos however, raise suspicious and sarcastic looks from those that find them undesirable, no matter how simple and clean they may seem. The Sikh youth are abandoning the Guru’s form (specifically the turban and unshorn hair) and replacing it with their own alternative – by expressing their pride through ways that find them acceptance with their peers who can longer bear the weight of conforming to their age-old tradition of wearing dastaar and unshorn hair. The turbans have swiftly lost their princely status and replaced with chic statements of tattooed arms, chests, backs and necks. Today’s generation is into the GenerationX thing – technology, luxury, image and peer-respect. It no longer matters what the Guru thinks is better – our educated youth know better and have given godly status to their outer displays of fashion statement. Tattoos have today joined the legions of body piercings, crew cuts and blings. It seems like God is in fashion these days, regardless of how aloof or ignorant we want be in trying to understand His Will, and attempting to win His attention with our artistically decorated bodies. Whether it is to show your religious alliance, to make a fashion statement or to try and interpret your version of spirituality, tattoos may not be condemned by religion, but they lead you no where.

The Sikh Gurus revealed to us what Akaal Purakh had envisioned for His peoples. Over 240 years, the Sikh of Guru Nanak was groomed into the Khalsa of Guru Gobind Singh Ji. Abandoned were all rituals and meaningless aspects of life, and replaced with those that would stand the test of time and be of purpose and lead us to our Creator Lord. One may argue that while tattoos are of outer display, then so are the turbans and beards. Valid arguement, but . . . the dastaar and kesh of were marks of the our affiliation to the Guru, a form blessed to the adherents of the Sikh way of life. One may adorn the Sikh turban and even maintain his kesh, and yet still pierce his body and tattoo his skin, is far more close to manmat and foolishness than those that have forsaken the Sikh roop and tattoo their bodies to re-invent themselves. Tattoos are nothing less than body-modification which is a process of deciding who you are and what you want to be. Tattooing and its allied arts, in other words, are increasingly understood as substitutes for more traditional religious rites of passage. Body art may be considered as an individual expression but it will never find favour with religion, no matter how much one may claim to defend it as their way of spiritual growth.

Many who decorate their bodies with religious icons as tattoos claim to educate those that catch their curiosity. This is simply a sign of cultural starvation, resulting from rebelling against the norms and established way of a religious life. People claim to wear meaningful tattoos, but unless their life is dedicated to the inner self, the outer statements are as good as decorating a dead body. When we lose the intrinsic inner values, we attempt to guise that vacuum with alternative, self-defined ways. By ignoring the path of the religious teachings and claiming to be wiser than the masters, we do nothing more than condemning ourselves into the darkness of meaningless existence.

The greatest show of religious affiliation and devotion is a silent and humble one. When one sees a turbaned Sikh with a full kesh, he says more than one who has discarded the form of his Guru. While one cannot completely condemn tattoos, they can never find acceptance either. Just because religion does not condone body piercings and tattoos doesn’t mean such body-works are accepted. What God wants to see is not your self-defined image, but the one that He commissioned, through the Sikh Gurus. In the end, the outer is to rot away anyway, whether it is adorned by the dastaar or by tattoos, but what will matter in the Court of the True Lord is how much of our being we offered to the Guru and accepted as good what they instructed us to do, not what our fickle minds thought so otherwise. A life lived without contemplation on the Word of God is far worse that exhibiting our bodies that we are religious and we belong in ways far off from what was intended and designed to be.

naam binaa jaethaa biouhaar || jio mirathak mithhiaa seegaar

Without the Naam, all occupations are useless, like decorations on a dead body.

-Guru Arjan Dev Ji, Sri Guru Granth Sahib Ji, Ang 240

source: lakhvir02.wordpress.com

Waheguru! One of the best postings I have read in a long time. Thankyou

[dasmesh_regiment]

i see and understand your points

however what you say about proof that he was a singh (elder gursikhs telling people) is not really a strong argument as you can also say many older gursikhs have never said he was a singh or you can also say some elder gursikhs have said he remained a mona

i think its rather irrelevant (in the bigger picture) if he was or wasnt - maybe i should have more faith and by less of a historian

however what i was trying to say earlier in this thread is that many monas have done great service to our panth we should not discard then by generalising (as many singhs have done in this forum)

i dont think anyone will dare abuse sukha and jinda for being mona, i dont think anyone would dare abuse satwant singh for being mona

we need to be selectively inclusive

[Prem]

Prem, its up to you if you want to take my advice or not....

Advice not needed because it was meaningless, trite, silly and a source of comedy :TH:

My advice regarding your angry and hateful posts was given in good faith was not to belittle you. I understand after reflecting you might have relized the errors of your ways but to save face you want to continue the pretence and uphold your ego claim you are happy and peaceful yet evidently in your posts you seem you have problems and need to vent your useless frustrations on here. I have a good successful profession in the IT industry, have good circle of friends and family am happy with whatever waheguru ji blesses me with.

Congratulations! I am happy for you. I have no anger or hate for anyone --- unlike you I don't make hilarious paranoid accusations about people being Hindu RSS subversives --- which is your hateful and angry style --- but as I said, I forgive you for it, I am full of love.

Regarding the video, instead of crying on the forum, why not do something proactive something useful to give the kid who made the video an alternative way to express sikh pride. But no, we have haters who want to bring down our youth, want to bash them at every oppertunity than give them gudience ...

Discussing does not equal crying, comprendez? Good.

You see, I do it already, every day my friend ---- my seva is not restricted to posting on sikhsangat --- I already have children and am raising the next generation, and have shepherded two mona cousins of mine into keeping Kesh, albeit tentatively, encouraging them to wear 'cool looking' bandanas to begin with, grow their hair, slowly slowly. I will always do that, because I have love and tolerance for all people, even those who project Sikhi as a subset of 'gangster and ho and smokin' blunts' rap music. Especially them. :TH:

Guru Fateh

[sikh supreme]

God is blingged

jo bin paratheethee kapattee koorree koorree akhee meettadhae oun kaa outhar jaaeigaa jhoot(h) gumaan

Those who lack faith may close their eyes, hypocritically pretending and faking devotion, but their false pretenses shall soon wear off.

-Guru Ram Das Ji, Sri Guru Granth Sahib Ji, Ang 734

In an age where image is everything, more and more youth are beginning to define their spiritual connections, not by public display of devotion but by showcasing their alliances in the form of tattoos. While no religion specifically condones them, tattoos however, raise suspicious and sarcastic looks from those that find them undesirable, no matter how simple and clean they may seem. The Sikh youth are abandoning the Guru’s form (specifically the turban and unshorn hair) and replacing it with their own alternative – by expressing their pride through ways that find them acceptance with their peers who can longer bear the weight of conforming to their age-old tradition of wearing dastaar and unshorn hair. The turbans have swiftly lost their princely status and replaced with chic statements of tattooed arms, chests, backs and necks. Today’s generation is into the GenerationX thing – technology, luxury, image and peer-respect. It no longer matters what the Guru thinks is better – our educated youth know better and have given godly status to their outer displays of fashion statement. Tattoos have today joined the legions of body piercings, crew cuts and blings. It seems like God is in fashion these days, regardless of how aloof or ignorant we want be in trying to understand His Will, and attempting to win His attention with our artistically decorated bodies. Whether it is to show your religious alliance, to make a fashion statement or to try and interpret your version of spirituality, tattoos may not be condemned by religion, but they lead you no where.

The Sikh Gurus revealed to us what Akaal Purakh had envisioned for His peoples. Over 240 years, the Sikh of Guru Nanak was groomed into the Khalsa of Guru Gobind Singh Ji. Abandoned were all rituals and meaningless aspects of life, and replaced with those that would stand the test of time and be of purpose and lead us to our Creator Lord. One may argue that while tattoos are of outer display, then so are the turbans and beards. Valid arguement, but . . . the dastaar and kesh of were marks of the our affiliation to the Guru, a form blessed to the adherents of the Sikh way of life. One may adorn the Sikh turban and even maintain his kesh, and yet still pierce his body and tattoo his skin, is far more close to manmat and foolishness than those that have forsaken the Sikh roop and tattoo their bodies to re-invent themselves. Tattoos are nothing less than body-modification which is a process of deciding who you are and what you want to be. Tattooing and its allied arts, in other words, are increasingly understood as substitutes for more traditional religious rites of passage. Body art may be considered as an individual expression but it will never find favour with religion, no matter how much one may claim to defend it as their way of spiritual growth.

Many who decorate their bodies with religious icons as tattoos claim to educate those that catch their curiosity. This is simply a sign of cultural starvation, resulting from rebelling against the norms and established way of a religious life. People claim to wear meaningful tattoos, but unless their life is dedicated to the inner self, the outer statements are as good as decorating a dead body. When we lose the intrinsic inner values, we attempt to guise that vacuum with alternative, self-defined ways. By ignoring the path of the religious teachings and claiming to be wiser than the masters, we do nothing more than condemning ourselves into the darkness of meaningless existence.

The greatest show of religious affiliation and devotion is a silent and humble one. When one sees a turbaned Sikh with a full kesh, he says more than one who has discarded the form of his Guru. While one cannot completely condemn tattoos, they can never find acceptance either. Just because religion does not condone body piercings and tattoos doesn’t mean such body-works are accepted. What God wants to see is not your self-defined image, but the one that He commissioned, through the Sikh Gurus. In the end, the outer is to rot away anyway, whether it is adorned by the dastaar or by tattoos, but what will matter in the Court of the True Lord is how much of our being we offered to the Guru and accepted as good what they instructed us to do, not what our fickle minds thought so otherwise. A life lived without contemplation on the Word of God is far worse that exhibiting our bodies that we are religious and we belong in ways far off from what was intended and designed to be.

naam binaa jaethaa biouhaar || jio mirathak mithhiaa seegaar

Without the Naam, all occupations are useless, like decorations on a dead body.

-Guru Arjan Dev Ji, Sri Guru Granth Sahib Ji, Ang 240

source: lakhvir02.wordpress.com

Excellent post bro