malwadoabamajha

can someone please enlighten me who founded the bk? was it sukhdev singh ? or the canadian singh parmar? who headed it from 78 to 84? did the leaderships merge or were/are these two distinct groups? how did they end up with the same banner if they are seperate? are the groups aims and objectives still the same as pre and post 84?

not that im aware of. I am not from any jatha, but your most welcome to go down to soho rd gurdwara and ask to meet bhai sahib mohinder singh ji face to face and talk to him about this topic.

theres one part of this british indian history i dont understand, cany any1 please help clear this up. on the one hand we are told during british times the sikhs aligned themselves with the british and fought and gave sacrifices to the british raj in the world wars, on the other sikhs were fighting against the british rule. look at the dates of the second world war and the date of indian independance not far apart. or were there two sets of sikhs one loyal to british one against. i have even heard some sikhs say they were better off under british rule than indian rule, while others say the british treated all asians like animals. if that was the case i have another question how many indians were there? how many british soldiers were there? how cud the british maintain control over indians for 190 years as subject second class citizens unless a large chunk of indians agreed to this and worked actively with it to help theminute number of british soldiers?

sangat ji, something happened to me yesterday. i wanted to visit southall gurdwara havelock on my way i stopped off to get a quick snack , i stopped off at a punjabi shop for a paneer samosa , nowhere to park on da way, so i thought ok il park in da gurdwara premises underground car park quickly munch and den go in. car park was kinda dark, cudnt see much, anyways tucked in, felt spicey more mircha dis time and rubbery i thought maybe they jus put in some new ingredient to it, cos each time i had it in past tastes different from da previous time depending how they make the paneer and what stuff they add in. however as i got on my 5th bite it starting feeling like meat the texture felt heavier emember the taste of meat from my maas days , so i turn my light on, it was a keema samosa. i had jus eaten a keema samosa in a gurdwara premises. it aint jus a car park on da side secluded away from darbaar sahib, 2 levels above me directly the guru granth sahib is there. i felt a combination of worry, shock, emotion, i first went to darbar sahib and asked for maafi, the shop closed it was 5pm. now i feel kinda weird and down about it, disheartened what shud i do? im not amritdhari, but i feel done summit wrong. i know it wasnt my fault but what shud i do? i was only visiting da area from a distance away and wanted to see the gurdwara. i know im gonna get rinsed for going darbaar sahib after but the situation wasnt as if id eaten the meat outside den went in , i actually eating it inside the gurdara premises. i cudnt just leave my conciousness told me to go to guru and ask for forgivness. but i feel edgy bout it. shaheed singhs stand at the nishaan sahib and protect gurughar, naam simran and bhagti valey singhs have done bhagti at this gurughar. help yaroh what shud be done?

15.85 Kou Bhaiyo mundeeaa sanyasi kou jogi bhaio kou brahmchari kou jati unmaanbo. Some one shaves his head and becomes a Sanyasi, another becomes a yogi , yet another Brahmchari and yet another an ascetic. Hindoo, Turk kou Rafji Imaam Safi maanas ki jaat sabhai ekai pahchanbo. Some are hindus, others are muslims, some are Rafjis, Imaams and safis, but all belong to the one race of humanity. Karta Kareem soi Raazak Raheem cee, doosro na bhed koi bhool bharm maanbo. Karta (1) and Karim (2) are one and the same (God). He is called Razak (3) and Rahim(3); there is no difference; to think otherwise would be a mistake. Ekhi ki sev sabhi ko Gurdev ek ek hi saroop sabhai ekai jot jaanbo. Worship only 1 God , who is supreme Guru of all, and regard His Form as one and His light as pervading in all. --------------------------------------------------------------------------------------------------------------------------- 1) Hindus call God Karta which means Creator. 2) the muslims call God Karim which means the Good. 3) Razak = Sustainer Rahim = The Compassionate 16.86 Dehuraa masit soee pooja oh nivaj oee maanas sabhai ek pai anek ko bhramaau hai. God is in the temple as well as in the mosque.He is in the Hindu worship as well as in the muslim prayer. All men are basically the same, though they appear different through our mistake (1). Devta adev jachh gandharab turk hindoo, niaray niaray desan kay bhes ko prabhaau hai. Deities, demons, heavenly musicians, hindoos and muslims are all one , though they use different dresses according to the influence of regional customs. Ekai nain ekai kaan ekai deh ekai baan, khaak baad, aatas au aab ko ralau hai. All men have the same eyes, ears, body and figure made out of the compounds of earth, air, fire and water. Alah Abekh soi, Puraan au Quraan oee, ek hi saroop sabhai ek hi banaau hai. Allah ( of muslims) Abekh of hindus are one and the same, the Puraanas and Quraan are His (praise). they are all of the same form; the one Lord has made them. ------------------------------------------------------------------------------------- 1) Religions should emphasise the Fatherhood Of God and brotherhood of man instead of differences in matters of worship, doctrine, ritual and dress. 17.87 Jaisay ek aag tay kanooka kot aag uthaay niyaray niyaray hui kay fer aag mai milaahgay. As out of a single fire , millions of sparks emerge and though seperate, they come back again as they fall in the fire. Jaisay ek dhoor tay anek dhoor poorat hai, dhoor kay kanooka fer dhoor hi sammaahgay. As out of a heap of dust, particles of dust fly up filling the air, but soon they come down and fall in the heap of dust. Jaisay ek nad tay tarang kot upjat hai, paan kay tarang sabhai paan hi kahaahgay. As out of a single river, numerous ripples rise up, but soon, being water, fall into the river again. Taisay bisvi roop tay abhoot bhoot pragat hoi, tahee tay upaj sabhai tahee mai samaahgay. So from God spring non living things and living beings , and as they come from Him shall all merge in Him again.

Sri Gur Pratap Suraj Granth Raas 1 Ansu 55 - Kavi Santokh Singh " The construction service for Baoli was being rendered continuously by the sikhs. Those Who came under the gracious glance of the Guru attained the light of knowledge. The lime prepared nicely and grounded with love alongwith bricks and mud were being bought over their heads. No one was guiding anyone, everyone was absorbed in His service. Some came back after delivery and others went in with the ingredients to the artisans. As they performed service with love, the clairvoyant Guru would know it. He fulfilled their wishes, as He pervaded within all of them. One of the sikhs of the Guru lived in Kabul, who had a very chaste wife. She was absorbed in love and affection for him at all times and none else came in her thoughts. That sikh gave instruction regarding the tenets of blissful Sikhism to his wife. That lady attained the wonderful power by which she could reach instantly wherever she wanted. Within a very short time, she could go to thousands of miles without getting delayed. With having such great power and with absorption in love for her husband, she came to know of the services of the sikhs at the site of Baoli Sahib, where the work was on under the supervision of the Guru, the treasure of great qualities. With small service, one could attain great reward. Thus who could leave the performance of such service? That lady came from kabul and performed service of digging and carrying the materials. She used to take the lime and bricks to the artisans with great love and eagerness. While doing work, she did not talk to anyone, worshipping the feet of the Guru in her heart. When the night was near, she became invisible and returned to her home in kabul. She had meals with her family, keeping her son close to her. In the morning she would come again suddenly and begin her services remembering Guru Nanak Dev. The others would feel surprised and could not know the secret of that lady. While performing service, she would stretch her hand in order to swing the cradle and then continue her work, but again after some time she would stretch her hand for swinging the cradle. Wherefrom she comes and where she goes always? the sikhs could not know it and thus were marvelled. they could not even know the secret of stretching the hand and felt greatly surprised. They discussed the issue amongst themselves, but no one could know the reason. She was inwardly conscious with concentrated attention and work incessantly. She was always busy in service performing lovingly, ever alert in effort and without idleness. Several days passed this way, the sikh brethren were ever in wonder. All of them gathered together and went to the True Guru, Guru Amar Daas. They asked with great surprise: "Oh True Lord! A lady comes and performs service alongwith other sikhs. In the evening she disappears. We try to see her, but she is nowhere to be seen. When the day dawns, she is visible again and performs service like other sikhs. there is another wonderful thing done by her, while performing service, wherever she sits she stretches her hand and then puts it back in natural position. We have been watching her, but have not been able to know the secret. For many days we have watched her, but today we want to know her secret from your honour. Tell us who is she and from which town and home she comes? How she reaches there and how she disappears? be kind and tell us and remove the illusion from our mind." On listening to the request of his sikhs, the Guru said "there is a sikh of mine in kabul, this lady is his wife and both of them love each other very much. She is a virtuous and chaste woman and very fortunate. she is ever ready for the service of the Guru. She considers her husband as God and ever ready to obey his commands. the thought of anyone else does not come to her mind and is ever absorbed in the love of her husband. She contemplates the Guru in her heart and never tells this to anyone. her husband has asked her to perform the service of the Guru and thus serving her husband, she has attained the powers. She comes and goes according to her wish like the adepts. In the morning she comes to perform service and when the evening falls, she goes back to her home in kabul. She puts her son in the cradle. While performing the service here, she scans him and stretching her hand swings the cradle. While doing the work, she stretches her hand and thus uses her power for swinging. From this place she fondles her son with affection pursues her service. She goes back during the night and takes care of him and feels very happy with her husband and son. For a wife there is no dharma like fidelity for her husband, which bestows on her such powers."

Guru Granth Sahib Ji On Raja Janak Raag Maaroo on Pannaa 995 maaroo mehalaa 4 ghar 2 Maaroo, Fourth Mehl, Second House: ik oa(n)kaar sathigur prasaadh One Universal Creator God. By The Grace Of The True Guru japiou naam suk janak gur bachanee har har saran parae Suk-deva and Janak meditated on the Naam; following the Guru's Teachings, they sought the Sanctuary of the Lord, Har, Har.

Bhai Gurdaas ji compositions page 150 - Gobind Singh Manusukhani Bhagat vada Raja Janak Hai, Gurmukh maya vich udaasi. Dev Lok no chalyaa, gunn gundarb sabhaa sukhvaasi. Jampur gaiyaa pukaar sunn, vil - laavan jeea narak nivaasi. Dharm Rai no akhion, sabhna di kar bund khalaasi. karay benti Dharmrai, hau sewak Thaakur abnaasi. Gahnay dhariunn ek Naau, paappaa naal karai nirjaasi. Paasang paap na pujnee, Gurmukh Nau atul na tulaasi. Narkahu chhutay jea jant, katee galah silak jam faasi. Mukt jugat Naavaidi daasi. Raja Janak was a great king as well as a saint, who remained unaffacted by worldly temptations. He proceeded to heaven in the company of singing angels and holy men. Hearing cries coming from hell , he went there and saw people in great torment. He said to Dharm Raj - the presiding angel of hell " release these unfortunate people". Dharm Raj replied " i am only a servent of God, my master". Then janak put the weight of the holy name ( use of God's holy name can overcome mountains of sin) on one side of a pair of spiritual scales; on the other side he placedc the burden of sins of the hell stricken. Behold! The total weight of the sins was not even a quarter of the immeasurable weight of the Holy Name. The sinners fetters were broken and they were released. Salvation and means of liberation are within the powers of saintly persons.

The Harmonium - Friend or Foe? The harmonium was an egg laid in the nest of sangeet by the passing cuckoo bird of Western colonization. Easy to learn, it requires less time to master than a string instrument. Thus, one by one, it thrust out the other instruments from the sacred nest, occupying the place of honour as well as severely reducing the tonal beauty and instrumental subtlety of traditional sangeet. Bhagat kabir ji - "When the strings are broken, the rabab can't play. Man has spoiled his own affairs." (Rag Asa, p. 478) Bhai Gurdas ji "Ragas are played upon the rabab, but time and again Its tuning pegs must be adjusted." Bhai Gurdas on Sikhism The Ganga at Banares is for the Hindus Muslims go to the Kaba at Mecca; But in every house of Baba all are singing Playing the cymbals, mrdang and rabab. Guru Arjan Dev: The Goal of KirtanYour humble servant dances and sings Your Glorious Praises. He plays the rabab, pakhawaj, kartals and bells, and the unstruck sound current of the Shabad resounds. Guru Arjan Dev: The EpilogueHow to dance without the music? How to sing without a voice? How to play rabab without the strings? Make your hands the kartals, your eyes the pakhawaj, and your forehead the rabab to play upon. Let the sweet flute resound in your ears, and with your tongue, vibrate this song. Move your mind like the rhythmic hand-motions; do the dance, and shake your ankle bracelets. This is the rhythmic dance of the Lord. The Merciful Audience, the Lord, sees all your make-up and decorations. Guru Arjan Dev Ji in Ramkali (p. 884) has referred to inner states of consciousness and their musical and mystical character: This in the inner dance of the soul experiencing the pulse and life-current of Divinity.

The Harmonium - Friend or Foe? The harmonium was an egg laid in the nest of sangeet by the passing cuckoo bird of Western colonization. Easy to learn, it requires less time to master than a string instrument. Thus, one by one, it thrust out the other instruments from the sacred nest, occupying the place of honour as well as severely reducing the tonal beauty and instrumental subtlety of traditional sangeet. Bhagat kabir ji - "When the strings are broken, the rabab can't play. Man has spoiled his own affairs." (Rag Asa, p. 478) Bhai Gurdas ji "Ragas are played upon the rabab, but time and again Its tuning pegs must be adjusted." Bhai Gurdas on Sikhism The Ganga at Banares is for the Hindus Muslims go to the Kaba at Mecca; But in every house of Baba all are singing Playing the cymbals, mrdang and rabab. Guru Arjan Dev Ji: The Mystical Rabab Make your hands the kartals, your eyes the pakhawaj, and your forehead the rabab to play upon. Let the sweet flute resound in your ears, and with your tongue, vibrate this song. Move your mind like the rhythmic hand-motions; do the dance, and shake your ankle bracelets. This is the rhythmic dance of the Lord. The Merciful Audience, the Lord, sees all your make-up and decorations. Guru Arjan Dev Ji in Ramkali (p. 884) has referred to inner states of consciousness and their musical and mystical character: This in the inner dance of the soul experiencing the pulse and life-current of Divinity. The rabab is compared with the forehead which is the gateway to the Tenth Door. Again the instrument is suggestive of spiritual liberation. Guru Arjan Dev: The Goal of KirtanYour humble servant dances and sings Your Glorious Praises. He plays the rabab, pakhawaj, kartals and bells, and the unstruck sound current of the Shabad resounds. Guru Arjan Dev: The EpilogueHow to dance without the music? How to sing without a voice? How to play rabab without the strings?

i understand this a lil better now so ramgaria gurdwaras were built as a result of caste discrimination against terkhans. suppose non terkhans also want to become part of the committee in ramgaria gurdwaras is that allowed??

i remember reading in the book sikh predictions that for a while the future sikhs will be divided by caste , but in the end will come together inline with other happenings at a time when the panth will bein a grave danger after suffering major setbacks for a long period. but the outcome is meant to be good.

This Shabad is by Guru Arjan Dev Ji in Raag Kaanraa on Pannaa 1305 kaanarraa mehalaa 5 Kaanraa, Fifth Mehl thattan khattan jattan homan naahee dda(n)ddadhhaar suaao ||1|| Making pilgrimages to sacred rivers, observing the six rituals, wearing matted and tangled hair, performing fire sacrifices and carrying ceremonial walking sticks - none of these are of any use. This Shabad is by Guru Amar Daas Ji in Salok Vaaraan Thay Vadheek on Pannaa 1413 salok mehalaa 3 Shalok, Third Mehl: hom jag sabh theerathhaa parrih pa(n)ddith thhakae puraan || The Pandits, the religious scholars, have grown weary of making fire-offerings and sacrifices, making pilgrimages to all the sacred shrines, and reading the Puraanas. bikh maaeiaa mohu n mittee vich houmai aavan jaan || But they cannot get rid of the poison of emotional attachment to Maya; they continue to come and go in egotism

neelee siaahee kadhaa karanee pehiran pair dhhiaan The blackness of sin is erased by my wearing of blue clothes, and meditation on the Lord's Lotus Feet is my robe of honor. Guru Nanak Dev Ji Siree Raag 16

i have always in the past presumed my faith loves and respects other dharms to the extent where they are considered as equal pathways to God. I have in the past qouted this verse to non sikhs and sikhs alike 1)save ALL the children, by whichever way, through whichever door, but to save them from the BURNING WORLD 'jagat jalanda rakh lay , apanee kirpaa dhaar jit duaaraay ubaray tithay lehu ubaar' I came across this verse again on a akj site posting. However somebody has just came along and sed something which has just made me question this belief saying it is misinterpreted by the entire panth. The response is below, can anyone help clear the confusion as to what this shabad really means? Is the author of the first qoute posting correct or the second response below? If the answer is the second one then does that mean other pathways are not recognised as capable to get to the same goal within this life? 2)The misinterpretation of this Gurbani Pankiti is rife in Panth. The meanings of this pankiti should be as follows: Vaheguru, Protect the burning world through your divine grace. Whichever way they can be delivered, through whichever special one doorway they can be delivered, deliver them. The ones who are interpret this to mean that there are many doors of deliverance are wrong. This pankiti actually makes it clear that there is only one doorway and that of course is the doorway of Gurmat. According to Gurbani Viyakaran, the word “duaarai†is a singular noun of “Karan Kaarak†kind. The dulaavaan in the end of this word prove that this word is a singular. Then the kirya i.e. verb – Ubrai too is a singular verb. Guru Sahib is saying in the pankiti to deliver the world no matter what it takes. Whichever that doorway is through which this world can be saved, deliver this world through that single doorway. These above stated meanings have been done based on the meanings done by Bhai Sahib Randhir Singh jee. Bhai Sahib Randhir Singh jee was of very strong opinion that only Gurmat Dharam i.e. the Faith of Guru Nanak Dev jee alone offers full salvation or full deliverance from this world into Sach Khand. Daas,