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More discussion is required regarding ban, what they have done is very black and white approach- they could easily put some provisioning to make it very inclusive than exclusive for eg- they could have generic universal gurbani quote/encouraging gurbani inspirational quotes recital in form of vows get them married instead of banning them all together.

Off course protest is a drama / what meant to be legitimate cause (educational discourse on anand karaj) is hijacked by self righteous egoic individuals who like pick and choose, protest - ruin people marriage day... There is no consistency, this people pick and choose when it suits their agenda and out of convenience, they have no framework no pattern, no organization structure, no spokesperson they scream beadhi whenever it suits their agenda when it comes to their own tribal lot these guys are no where to be seen, absolute hypocrisy. Beadhis-disrespect are committed more by punjabi sikhs than non sikhs who come in gurdwara for interfaith, yet they are totally silent on those issues so they prey on weak-uninformed individuals and ruin the whole marriage day. In india, these protest things are almost unheard of while there are of interfaith marriages, everyone is given certain breathing space, will to come into dharam by their own will and accord. Even sant singh maskeen in the katha* in the time our progressive sikhi golden days - singh didn't want amrit but hindu girl wanted amrit and girl was hindu they were allowed to be married, girl was given amrit but not husband as he wasn't ready,,,point of katha was sikhi is not about (jabar) force http://kam1825.podbean.com/e/can-someone-take-amrit-without-their-partner/ Anand karaj ceremony is dicourse in stages if you read it properly, its discourse given by our beloved guru's to seekers, it needs to be deeply contemplated on, its not affirmation like amrit sanchar, its discourse given in stages of lavan to couples to contemplate on and followed for rest of life, worked on its not overnight affirmation its life long contemplation in stages. What these individuals are saying - commit to sikhi right way at this very moment or you cannot do anand karaj, no matter different than other right wing goons of other religions. Sikhi is path of love and path of love cannot be forcefully throbbed on people like jevoh witness, discourse is given in gurbani is out there whatever resonates with people at whatever stages is fine.

Interesting perspective: http://www.ramblingsofasikh.com/2015/08/anand-karaj-a-sikh-wedding/ Anand Karaj – A Sikh Wedding?Posted on August 10, 2015 by Ramblings of a Sikh in Sikh, Slider // 0 Comments This is partly a reply and rebuttal to Anonymous Kaur and partly a piece that we’ve been working on for some time. Who is a Sikh? It must be noted that prior to the colonial rule of India, a highly defined Sikh religion did not exist. Yet, by the end of the 19th century a shift toward a new orthodoxy surfaced in response to the pressures within the community as well as to challenges and threats associated with colonial rule.[1] Let’s place the SGPC Rehat Marayada to the side. In 1914 and 1931 attempts were made to create a modern standard code of conduct and finally in 1950 the current Rehat Marayada was produced. The Rehat Marayada even reduces Chaupai Sahib, demanding that it should end at “dust dokh to leho bachai” rather than carrying on to include “kripaa kari ham par jagmaataa”.The SGPC’s definition of a Sikh is completely orthodoxic and is entirely based on belief. Belief is easy to maintain and hard to ascertain. However, the following quotes from Siri Guru Granth Sahib Ji and Bhai Gurdas Ji Vaaran indicate that a Sikh is one who is orthopraxic (continues a practice) rather than orthodoxic (one who believes). The practice is meditative and is a process of losing ones ego to see past the duality of maya. Furthermore, the following Vaar indicates that Guru Angad Dev Ji became a Sikh when he met the true Guru. Therefore, could a Sikh simply be a disciple of the Guru, wherever on the journey of Sikhi they are? Therefore, one can be a Sikh and non-amritdhari. Furthermore, Bhai Gurdas Ji’s vaar include descriptions of numerous Sikhs of the Guru belonging to all types of castes and backgrounds (Vaar 11). Quite simply then an individual is not a Sikh if they do not follow the practice outlined above. However, the above definition would ensure that most modern Sikhs, (those who believe they are Sikh due to birth/heritage/religion) do not fall under the definition of a Sikh. What is the Anand Karaj? Anonymous Kaur points out that it is a historical fact that Amritdharis can only partake in an Anand Karaj ceremony. The argument comes from a Tat Khalsa perspective that views the Anand Karaj as a defining life-cycle event. An alternative view, proposed by a proponent of the Sanantan viewpoint, Avtar Singh is that the major Sikh texts like the Dasam Granth, Gur-bilas and Sau-Sakhi literature contains no references to Anand marriage rites but instead cite instances of weddings performed by walking about a fire.[2] The Sanatan literature traced back the Anand Karaj mode of marriage to the Nirankari Sikhs and ridiculed as a bizarre innovation with no intrinsic worth compared to the virtues of the customary rite.[3] The central point of the Anand Karaj is not to carry on the religion but a joint effort as to how a Sikh – a spiritual student or seeker – can marry the husband lord within. The 4 Lavaan explains how a Sikh can merge with the divine substance of existence. The marriage is not a contract between two parties who have entered into it in the presence of a Pujaaree (priest) at a religious place or at the table in a office of a marriage clerk. The four Laavaan explain the four stages of spiritual development of the Jeev (individual beings), leading them to union with existence within. Here we are told that the teaching of the Gurbani is the sacred basis upon which the sanctity of marriage is to be recognised. Thus, the Sikh marriage is a sacramental knot under the roof of true love, tied in the presence of Gur-Shabad. Conclusion We shall leave going into detail analysis of the 4 Laavaan for another post. Primarily the Anand Karaj debate boils down to two divergent viewpoints. On one hand, the Tat Khalsa view that it is mandatory for anyone who wants to become a Sikh to take amrit, only then can one partake in the Anand Karaj. On the other hand, the Sanatan view point is that it is not mandatory for all Sikhs, and that it was permissible to be a Sehejdhari or Kesdhari or Nirmala or Udhasi as it was to become a Khalsa. However, Randhir Singh’s Prem Sumarag, a Sanatan text that was not drowned by the dominance of the Tat Khalsa tradition states that a family looking to marry their daughter should, “look for a family that follows the teachings of Sri Akal Purakh and let it be a Khalsa family.” Arguably this can be seen as a result of the historical circumstance: small numbers of Sikhs, respect and legacy of the Khalsa and need to propagate the number of Sikhs after the ghallugharas.[4] Concluding this article and viewing the Anand Karaj and Sikhi without the tint of cultural, it is clear that the Ananad Karaj (ignoring its historical origins) is a process of uniting with existence and that a Sikh, defined by Gurbani is orthopraxic. Therefore, if you wish to have an Anand Karaj ensure you understand its significance and implement a meditative practice to ensure being recognised as a Sikh. ———————————————————————————————————————————— [1] Jones, Kenneth W.. Religious controversy in British India dialogues in South Asian languages. (Albany: State University of New York Press, 1992): 202 [2] Avtar Singh, Khalsa Sudhar (pg.412) [3] Harjot Oberoi, The Construction of Religious Boundaries. (Oxford: OUP, 1994): 386 [4] McLeod, W.H. Prem Sumarag. The Testimony of a Sanatan Sikh. (Oxford: Oxford University Press, 2006): 32

Thank you guys for reporting all the swearing words. I have put sikh khoj under moderation for now so he can cool off and mend his ways of engaging in debate without personal attacks and swearing.

Our system is generous. Dual dharm dya ka poot.

mega bump

Getting settings from this site: http://www.peachpit.com/articles/article.aspx?p=2272157&seqNum=4 http://www.peachpit.com/articles/article.aspx?p=2272157&seqNum=5

good lord..opps sorry wrong numbers..lol.i put aperture as f/8...i might as well stick to auto mode at this rate..need to play around with it..going to rockies in two days...lol

I have been experimenting with dslr. Can anyone recommend some good setting for landscape/wildlife photography? I have it as aperture 8, iso 500 maximum 1000 and shutter 1/60 up to 250...is that good? I understand when it comes taking pictures of moving lakes i can decrease my shutter to 1/6 to get mist type of effect?

I understand but you use out of conext gurbani one line post in your post regarding exercise. I don't think thats needed as purpose of shabad is different all together.

Don't get me wrong, those exercises if some of them are incorporated with shabad, its fine. Even sant jvala singh harkhowale, sant attar singh ji reru sahib used to do hatha yoga with gur shabad in initial stages, the issue i am having you are using the above tuk to justify those exercises which is not main sankalp - purpose of guru maharaj guru shabad spoken above and if you read full shabad you will know further the main sankalap behind above Gurbani tuk.

Read the full shabad brother, ਨਿਵਲੀ ਕਰਮ ਭੁਅੰਗਮ ਭਾਠੀ ਰੇਚਕ ਪੂਰਕ ਕੁੰਭ ਕਰੈ ॥ निवली करम भुअंगम भाठी रेचक पूरक कु्मभ करै ॥ Nivlī karam bẖu▫angam bẖāṯẖī recẖak pūrak kumbẖ karai. You may perform exercises of inner purification, and fire up the furnace of the Kundalini, inhaling and exhaling and holding the breath. ਬਿਨੁ ਸਤਿਗੁਰ ਕਿਛੁ ਸੋਝੀ ਨਾਹੀ ਭਰਮੇ ਭੂਲਾ ਬੂਡਿ ਮਰੈ ॥ बिनु सतिगुर किछु सोझी नाही भरमे भूला बूडि मरै ॥ Bin saṯgur kicẖẖ sojẖī nāhī bẖarme bẖūlā būd marai. Without the True Guru, you will not understand; deluded by doubt, you shall drown and die. ਅੰਧਾ ਭਰਿਆ ਭਰਿ ਭਰਿ ਧੋਵੈ ਅੰਤਰ ਕੀ ਮਲੁ ਕਦੇ ਨ ਲਹੈ ॥ अंधा भरिआ भरि भरि धोवै अंतर की मलु कदे न लहै ॥ Anḏẖā bẖari▫ā bẖar bẖar ḏẖovai anṯar kī mal kaḏe na lahai. The spiritually blind are filled with filth and pollution; they may wash, but the filth within shall never depart. ਨਾਮ ਬਿਨਾ ਫੋਕਟ ਸਭਿ ਕਰਮਾ ਜਿਉ ਬਾਜੀਗਰੁ ਭਰਮਿ ਭੁਲੈ ॥੧॥ नाम बिना फोकट सभि करमा जिउ बाजीगरु भरमि भुलै ॥१॥ Nām binā fokat sabẖ karmā ji▫o bājīgar bẖaram bẖulai. ||1|| Without the Naam, the Name of the Lord, all their actions are useless, like the magician who deceives through illusions. ||1|| ਖਟੁ ਕਰਮ ਨਾਮੁ ਨਿਰੰਜਨੁ ਸੋਈ ॥ खटु करम नामु निरंजनु सोई ॥ Kẖat karam nām niranjan so▫ī. The merits of the six religious rituals are obtained through the Immaculate Naam. ਤੂ ਗੁਣ ਸਾਗਰੁ ਅਵਗੁਣ ਮੋਹੀ ॥੧॥ ਰਹਾਉ ॥ तू गुण सागरु अवगुण मोही ॥१॥ रहाउ ॥ Ŧū guṇ sāgar avguṇ mohī. ||1|| rahā▫o. You, O Lord, are the Ocean of virtue; I am so unworthy. ||1||Pause|| ਮਾਇਆ ਧੰਧਾ ਧਾਵਣੀ ਦੁਰਮਤਿ ਕਾਰ ਬਿਕਾਰ ॥ माइआ धंधा धावणी दुरमति कार बिकार ॥ Mā▫i▫ā ḏẖanḏẖā ḏẖāvṇī ḏurmaṯ kār bikār. Running around chasing the entanglements of Maya is an evil-minded act of corruption. ਮੂਰਖੁ ਆਪੁ ਗਣਾਇਦਾ ਬੂਝਿ ਨ ਸਕੈ ਕਾਰ ॥ मूरखु आपु गणाइदा बूझि न सकै कार ॥ Mūrakẖ āp gaṇā▫iḏā būjẖ na sakai kār. The fool makes a show of his self-conceit; he does not know how to behave. ਮਨਸਾ ਮਾਇਆ ਮੋਹਣੀ ਮਨਮੁਖ ਬੋਲ ਖੁਆਰ ॥ मनसा माइआ मोहणी मनमुख बोल खुआर ॥ Mansā mā▫i▫ā mohṇī manmukẖ bol kẖu▫ār. The self-willed manmukh is enticed by his desires for Maya; his words are useless and empty. ਮਜਨੁ ਝੂਠਾ ਚੰਡਾਲ ਕਾ ਫੋਕਟ ਚਾਰ ਸੀਂਗਾਰ ॥੨॥ मजनु झूठा चंडाल का फोकट चार सींगार ॥२॥ Majan jẖūṯẖā cẖandāl kā fokat cẖār sīʼngār. ||2|| The ritual cleansing of the sinner are fraudulent; his rituals and decorations are useless and empty. ||2|| ਝੂਠੀ ਮਨ ਕੀ ਮਤਿ ਹੈ ਕਰਣੀ ਬਾਦਿ ਬਿਬਾਦੁ ॥ झूठी मन की मति है करणी बादि बिबादु ॥ Jẖūṯẖī man kī maṯ hai karṇī bāḏ bibāḏ. False is the wisdom of the mind; its actions inspire useless disputes. ਝੂਠੇ ਵਿਚਿ ਅਹੰਕਰਣੁ ਹੈ ਖਸਮ ਨ ਪਾਵੈ ਸਾਦੁ ॥ झूठे विचि अहंकरणु है खसम न पावै सादु ॥ Jẖūṯẖe vicẖ ahankaraṇ hai kẖasam na pāvai sāḏ. The false are filled with egotism; they do not obtain the sublime taste of their Lord and Master. ਬਿਨੁ ਨਾਵੈ ਹੋਰੁ ਕਮਾਵਣਾ ਫਿਕਾ ਆਵੈ ਸਾਦੁ ॥ बिनु नावै होरु कमावणा फिका आवै सादु ॥ Bin nāvai hor kamāvaṇā fikā āvai sāḏ. Without the Name, whatever else they do is tasteless and insipid. ਦੁਸਟੀ ਸਭਾ ਵਿਗੁਚੀਐ ਬਿਖੁ ਵਾਤੀ ਜੀਵਣ ਬਾਦਿ ॥੩॥ दुसटी सभा विगुचीऐ बिखु वाती जीवण बादि ॥३॥ Ḏustī sabẖā vigucẖī▫ai bikẖ vāṯī jīvaṇ bāḏ. ||3|| Associating with their enemies, they are plundered and ruined. Their speech is poison, and their lives are useless. ||3|| ਏ ਭ੍ਰਮਿ ਭੂਲੇ ਮਰਹੁ ਨ ਕੋਈ ॥ ए भ्रमि भूले मरहु न कोई ॥ Ė bẖaram bẖūle marahu na ko▫ī. Do not be deluded by doubt; do not invite your own death. ਸਤਿਗੁਰੁ ਸੇਵਿ ਸਦਾ ਸੁਖੁ ਹੋਈ ॥ सतिगुरु सेवि सदा सुखु होई ॥ Saṯgur sev saḏā sukẖ ho▫ī. Serve the True Guru, and you shall be at peace forever. ਬਿਨੁ ਸਤਿਗੁਰ ਮੁਕਤਿ ਕਿਨੈ ਨ ਪਾਈ ॥ बिनु सतिगुर मुकति किनै न पाई ॥ Bin saṯgur mukaṯ kinai na pā▫ī. Without the True Guru, no one is liberated. ਆਵਹਿ ਜਾਂਹਿ ਮਰਹਿ ਮਰਿ ਜਾਈ ॥੪॥ आवहि जांहि मरहि मरि जाई ॥४॥ Āvahi jāʼnhi marėh mar jā▫ī. ||4|| They come and go in reincarnation; they die, only to be reborn and die again. ||4|| ਏਹੁ ਸਰੀਰੁ ਹੈ ਤ੍ਰੈ ਗੁਣ ਧਾਤੁ ॥ एहु सरीरु है त्रै गुण धातु ॥ Ėhu sarīr hai ṯarai guṇ ḏẖāṯ. This body wanders, caught in the three dispositions. ਇਸ ਨੋ ਵਿਆਪੈ ਸੋਗ ਸੰਤਾਪੁ ॥ इस नो विआपै सोग संतापु ॥ Is no vi▫āpai sog sanṯāp. It is afflicted by sorrow and suffering. ਸੋ ਸੇਵਹੁ ਜਿਸੁ ਮਾਈ ਨ ਬਾਪੁ ॥ सो सेवहु जिसु माई न बापु ॥ So sevhu jis mā▫ī na bāp. So serve the One who has no mother or father. ਵਿਚਹੁ ਚੂਕੈ ਤਿਸਨਾ ਅਰੁ ਆਪੁ ॥੫॥ विचहु चूकै तिसना अरु आपु ॥५॥ vicẖahu cẖūkai ṯisnā ar āp. ||5|| Desire and selfishness shall depart from within. ||5|| ਜਹ ਜਹ ਦੇਖਾ ਤਹ ਤਹ ਸੋਈ ॥ जह जह देखा तह तह सोई ॥ Jah jah ḏekẖā ṯah ṯah so▫ī. Wherever I look, I see Him. ਬਿਨੁ ਸਤਿਗੁਰ ਭੇਟੇ ਮੁਕਤਿ ਨ ਹੋਈ ॥ बिनु सतिगुर भेटे मुकति न होई ॥ Bin saṯgur bẖete mukaṯ na ho▫ī. Without meeting the True Guru, no one is liberated. ਹਿਰਦੈ ਸਚੁ ਏਹ ਕਰਣੀ ਸਾਰੁ ॥ हिरदै सचु एह करणी सारु ॥ Hirḏai sacẖ eh karṇī sār. Enshrine the True One in your heart; this is the most excellent action. ਹੋਰੁ ਸਭੁ ਪਾਖੰਡੁ ਪੂਜ ਖੁਆਰੁ ॥੬॥ होरु सभु पाखंडु पूज खुआरु ॥६॥ Hor sabẖ pakẖand pūj kẖu▫ār. ||6|| All other hypocritical actions and devotions bring only ruin. ||6|| ਦੁਬਿਧਾ ਚੂਕੈ ਤਾਂ ਸਬਦੁ ਪਛਾਣੁ ॥ दुबिधा चूकै तां सबदु पछाणु ॥ Ḏubiḏẖā cẖūkai ṯāʼn sabaḏ pacẖẖāṇ. When one is rid of duality, then he realizes the Word of the Shabad. ਘਰਿ ਬਾਹਰਿ ਏਕੋ ਕਰਿ ਜਾਣੁ ॥ घरि बाहरि एको करि जाणु ॥ Gẖar bāhar eko kar jāṇ. Inside and out, he knows the One Lord. ਏਹਾ ਮਤਿ ਸਬਦੁ ਹੈ ਸਾਰੁ ॥ एहा मति सबदु है सारु ॥ Ėhā maṯ sabaḏ hai sār. This is the most Excellent Wisdom of the Shabad. ਵਿਚਿ ਦੁਬਿਧਾ ਮਾਥੈ ਪਵੈ ਛਾਰੁ ॥੭॥ विचि दुबिधा माथै पवै छारु ॥७॥ vicẖ ḏubiḏẖā māthai pavai cẖẖār. ||7|| Ashes fall on the heads of those who are in duality. ||7|| ਕਰਣੀ ਕੀਰਤਿ ਗੁਰਮਤਿ ਸਾਰੁ ॥ करणी कीरति गुरमति सारु ॥ Karṇī kīraṯ gurmaṯ sār. To praise the Lord through the Guru's Teachings is the most excellent action. ਸੰਤ ਸਭਾ ਗੁਣ ਗਿਆਨੁ ਬੀਚਾਰੁ ॥ संत सभा गुण गिआनु बीचारु ॥ Sanṯ sabẖā guṇ gi▫ān bīcẖār. In the Society of the Saints, contemplate the Glories of God and His spiritual wisdom. ਮਨੁ ਮਾਰੇ ਜੀਵਤ ਮਰਿ ਜਾਣੁ ॥ मनु मारे जीवत मरि जाणु ॥ Man māre jīvaṯ mar jāṇ. Whoever subdues his mind, knows the state of being dead while yet alive. ਨਾਨਕ ਨਦਰੀ ਨਦਰਿ ਪਛਾਣੁ ॥੮॥੩॥ नानक नदरी नदरि पछाणु ॥८॥३॥ Nānak naḏrī naḏar pacẖẖāṇ. ||8||3|| O Nanak, by His Grace, the Gracious Lord is realized. ||8||3||

Verbal warning is given to crystal, take your personal squabbles/attacks somewhere else spare our site from harassment pms. Next warning action would be disabled pm feature. PM feature on this site is privilege not a automatic entitled right, we ask members to not to abuse this feature. It's very simple request. We are all adults, we should be able to move pass that.

Good point by gyani ji, i believe its addressed to specific mindset which undermines/reject basic framework as well, act like dry intellectuals- kitabi gyani devoid of any personal experience as they are just dry intellectual group. However, on contrary its also quite valid and true. If we won't have clear understanding intrinsically deep down regarding absolute reality or ultimate aim then one have great tendency to get carried away on semantics on things such as counting etc and turning them into dogma so i believe pure cognitive perception (bibek, gyan khand mein gyan parchand) is always needed so absolute view- underpins everything, contextualize everything.

Will do ip match shortly.

Let me correct or rephrase the above misguided statement, many reformist and revisionist sikhs don't beleive in full sri dasam granth sahib as gurbani. Traditional sikh orders such as (Nihang, DDT, 3ho-udasi influence, udasi, nirmale, hazoori sikhs from hazoor sahib, five pillars of sikhism- five takths and its jathedar) all beleive in sri dasam granth being full gurbani, there is no question about it as they understand multi aspect divine, absolute- relative framework behind it.

So ended up bitting a bullet got brand new DSLR nikon d750 with nikor 70-300mm vr lense..now gotta take quick small course on how this works..i was able to finally figure different auto focus setting... shutter speed, and other setting are next.

Check it out guys, canadian national political debate: https://www.youtube.com/watch?v=hSf2__qpeGA

I have cleared the inbox..you can send the pm now.

bump

I really think it will end up in ndp and liberal coalition. Mulcair is willing to join hands with liberal and make liberal party as head as ndp offered in the past to stephen dion pm position to overthrow harper but they rejected the support but this time around Justin be forced to take help from ndp..justin down plays it and rejected coalition now but he is playing game and try to gauge his support and votes..deep down side he knows he will need support from ndp to beat conservatives one way or another otherwise it be another crappy selection with conservatives winning even with less majority

Zen buddhist have similar questions, they are called koans ..very interesting check it out:

Real neo nazi fascist scum finally comes out from their closet.

If thats a case guest ji, you should post more often either via guest id or registered id to save the forum from rss attacks by posting tat gurmat.

bump