Yeah no worries, we (wife and i) took a flight to calgary and took a rental from calgary- first stop at golden, bc- stayed 2 nights there, 2 nights at valemount, bc 3 nights at hinton, alberta. So basically, if you want to see lot of wild life with mountain/lake back drop i would suggest the following with group of atleast three people to reduce the cost:

- Take a early flight to calgary, get a car rental of drop off option to same location for cheaper price, 

Day 1 - take it easy and relax just stay at canmore(cheaper stay than banff- based on trip advisor) for a night about 1 hr drive from calgary- explore canmore and minewanka lake (loop) near banff (loads of wildlife there) you will get good shots with mountain backdrop.

Day 2 and 3- drive to scenic radium hot spring highway towards golden - we saw pack of wolves back in 2013, loads of wildlife and mountain ranges there as well. stay at golden two nights, 2nd day- explore yoho national park- emerald lake, lake o'hara, waterfall-wapta/takkawa falls- pick small a lodge outside of golden for cheaper price

Day 4- check out from golden, visit lake lousie, moraine lake, peyto lake bow lake (highly rated) take icefield parkway hightway, drive to valemount- stay a night there  

Day 5- take 1 hr trip to blue river, this town is home for black bears, loads of black bears sighting around this area due to large vegetation, drive towards jasper- explore mount robson/ kinney lake- you need 6 hrs for that - stay near jasper- you can find cheaper accommodation if you look hard book multiple nights in advance.- stay 3 nights at jasper to explore

Day 6/7/8-  explore columbia icefield glaciers/sunwpta/athabasca falls loads of wildlife in icefield area- mountain goats, then take highway back towards jasper make a slight right towards hinton take a highway in jasper towards hinton- we saw 70 percent of wildlife there in this highway- stay 3 nights in jasper atleast there to explore jasper, 

1. If everything is in Waheguru's will then how come people are doing good or bad. How are they reponsible for the Karma ?  

- Good and or bad is relative. From Absolute point of view everything is divine expression there is no good or bad as Ik - Vaheguru is expressing itself via (Ong) creation, preservation destruction/Ong- rajo, tamo, sato... Ik which is ongkar. Kar (always aware, pure consciousness-turiya), the reason one is responsible for their karma because person performs action (good or bad) with identity separate I-ego/attached with actions/seperate I - I did this or that- that creates separation from true knowledge-  not perform action with realized divine realized knowledge- Bhramgyan- Ikongkar true expression.

2. Why some people are having cruel intentions and then innocent people are suffering a lot. If no one is cruel or innocent then why people tend to be ? After all God can do whatever he want..can't he spread peace and end this kalyug.

From relative point of view there are layers and layers of explanation regarding this, previous karma etc etc but from absolute everything comes together, whatever seen is expression of divine, seer is real seen is divine expression appear and disappear so in that regard- everything seen is illusory divine expression like.

3. Why almost everyone is caught up by something or the other. People are taking drugs,alcohol etc. More sexual desires which end up in rapes..Criminal rate is increasing. "Pakhand and Andvishwas" is increaing and very few are able to realize their true self.

Why God created 5 Evils ? 

God created five evils its part of maharaj leela - illusory dice is rolled and put in endless maceless of thoughts, complexities, relax world is game in it divine resides, playing hide and seek game with its creation.

Not sure namdhari guru is also teacher of gurmat sangeet, as senior to bhai balbir singh ji so perhaps from that context/perspective bhai sahib matha taik to him with that perception? I guess bhai sahib will explain further. 

Most puratan samparda's such as nirmale-hotimardan/rara sahib/ratwara sahib, some nihang jathebandiyas,  had good relations with namdharis and their saints so thats nothing new so if bhai sahib is at namdhari dera he is simply following foot steps of previous predecessors and besides both naamdharis and bhai sahib balbir singh ji share very close common vidya such as gurmat sangeet vidya, its not unusual for bhai sahib ji to be at namdhari place due to common gurmat sangeet vidya shared by both.

Nikon d750 with NIKON AFS-VR 70-300 F4-5.6 TELEZOOM LENS

We got back thursday night from canadian rockies..it was awesome experience..we saw so many wildlifes including amazing stand off between coyote and deers, i am putting all the pictures on to my computer, as we speak but here are some of resized samples of elks, mule deer, black bear, grizzy bear, goat, deers and coyote

 

https://www.facebook.com/gurnam.s.khela?fref=ts

Dr Gurnam Singh write small article on this:

My sense is that the Anand karaj was introduced to displace the Brahmanical rules and ritual and the power of the Pandits or priesthood. It was an attempt to create an inclusive Guru centred ceremony based on genuine spiritual union of souls.

The soul, according to Sikhi has no colour, nationality, race, religion or caste. Hence, if one follows this logic, then there is no such thing as an 'interfaith' anand karaj, but a union of two blistful souls (atmas) through union with the celestial soul (paramatma).

So, according to Sikh theological teaching anyone at all who comes with humility, love and spirituality before the Guru is entitled to anand karaj. Devotion and commitment to the teachings of the Guru is the ultimate test. Changing ones name, dressing in a certain way or growing a beard for the ceremony... etc are all irrelevant in comparison to ones inner commitment. The same applies to married life and indeed, all of life.

If Guru Nanak is 'Jahar Pir Jagat Guru Baba' and Guru granth sahib ji is the embodiment of social equality and secular spirituality, then on what basis can anybody be turned away. And who am I or anybody other than the Guru to make a judgement about how pious or devoted somebody is to the ideals of Sikhi, which are first and foremost, 'kirat karni (honest labour), wand shakna (sharing wealth) and naam japna (living a perpetual reflective spiritual existence)

So, we should not be turming people away but embracing them with unconditional love and using the process of anand karaj to induct the couple into the wonderful humanitarian and egalitarian ideals of Sikhi. Indeed, given the shrinking birth rate of Sikhs, the future of Sikhi lies in non Panjabis and so called interfaith marriage is one way to spread Sikhi from and ultimately secure its survival. As I said at the outset, if Guru Nanak is the Guru of all humanity, then let humanity claim the Guru.

These days anyone can take a clip out of any video and blow it out of proportions on social media. Lets wait for full unedited contextualize video of this and also wait clarification from bhai sahib ji himself. At this point, explanation provided by ragmala seems more plausible. In anycase, personally speaking- I am neither disappointed nor pleased by this video as for me personally, i tend to see parcharikhs, raagis, saints as pointers which point towards essence. I more concerned whats pointer pointing towards and if it point towards essence or not. For me at my depressed times, gurbani kirtan sung by bhai sahib ji provided me solace and thats all it matters for me at personal experiential level..I couldn't care less what bhai sahib ji does in his spare time, its really none of my business nor i care too much about it, all pointers  (good /bad, polarity in life) once their purpose is fulfilled once they have pointed towards bigger message- essence cease to exist with name and form - 2 of parpanch are fallible anyway but what remains ? Sat chit anand underpinning of all pointers of name and shape and thats all there is to it. Life is less complicated for me with that kind perception.

Thanks for reporting this link, it looks like outdated link and it was streamlined to link below during our forum upgrade:

http://www.sikhawareness.com/topic/14814-learning-to-read-write-gurmukhipanjabi-tips-on-getting-started/

In future if this happens again, simply do a quick search on topic heading on google as our website is now fully indexed on google search engine. I.e - in this case i searched for - learning-to-read-write-gurmukhipanjabi-tips-on-getting-started sikhawareness or sikhawareness.com 

In my personal view based on my understanding, from absolute view yes women can be part of panj pyares as amrit received from essence directly from soul- gyan saroop guru- pure consciousness/bhram via body but from relative point as far as five takths-pillars of sikhi are concerned such as akaal takth, patna sahib, hazoor sahib, damdama sahib, anandpur sahib women should refrain from doing panj pyares di seva as traditionally/historically it was five beloved - panj pyares- male.

And thats all there is to it. Both sides should not be rigid in their beliefs as both sides tends to missed the essence.

Sikhawareness forum isn't right place to post fueds  between people or groups.. Please resolve this within community in real life. 

Great article by Kamalroop Singh on this issue- 

source: http://akalinihang.blogspot.co.uk/2015/08/some-ad-hoc-comments-about-recent.html

Some ad hoc comments about the recent events surrounding Sikh Marriages

The message of Guru Nanak is to accept all religions and that the Divine is one and the same for all. The Gurdwara is open for all to come and visit, and partake in the Guru's free kitchen and meditation/prayer. The Sikh scripture is not prescriptive, and to find information about marriage rites you have to look at the Rahit-name, i.e. codes of conduct. The primary scripture of the Sikh canon is the Guru Granth Sahib which is devotional, it does not describe in detail how a Sikh should conduct oneself in social life. Therefore, secondary scripture, the Rahit-name were composed in the times of Guru Gobind Singh to fulfil the needs for the emerging community, some three hundred years after Guru Nanak. We need to consider why these injunctions were not bound with the Guru Granth Sahib? I would argue that any code of conduct, like any law, is open to interpretation based on the circumstances. Therefore, these laws related to the Sikhs temporal life, were not fit to be bound with the spiritual content found in the Guru Granth Sahib. The Rahit-name are mostly referred to by Khalsa Sikhs, most Sehajdhari Sikhs will know very little about them, and generally will only accept what is written in Guru Granth Sahib.

The practices of prima noctas by the Moghuls and foeticide by some sections of Indian Society, as well as no widow remarriage, and Sati, led to the chivalrous codes, one of which was to protect women. The community was small and thus had to ensure its survival. The Rahit-name clearly state a Sikh should marry a Sikh, and if someone wishes to marry a Sikh they should embrace Sikhism. A Sikh is defined as someone who believes and practices the teachings of all Ten Gurus, and the Guru Granth Sahib. Some would argue that as Sikhism is against empty ritualism, for a non-Sikh to be married before Guru Granth Sahib when she/he has no intent to follow it, is an empty ritual. The Prem Sumarag Granth circa 1700 clearly states a Sikh should marry his son or daughter within the Sikh community, after taking amrit. So, in actual fact the Sikh marriage rite of Anand Karaj was only prescribed for Khalsa Sikhs (which is still the practice at Takht Hazur Sahib, Nanded), while Sehajdhari Sikhs would have had some sort of marriage blessing in the Gurdwara. We must also bare in mind that to mingle with killers of daughters (female infanticide) and of wives is a serious kurehat, or major break from the Khalsa code, but those who marry their daughters to a non Sikh is a minor transgression or tankha.
Nowadays, we can see young Sikh males dressing up as a Singh and keeping their beard for the day and carrying a sword, and then later on shave their beard. It was probably for this reason that this injunction of being amritdhari for marriage was made. Some Khalsa Sikhs argue that Sehajdhari Sikhs should not be allowed to have an Anand Karaj. This change in tradition occurred the time of British with the introduction of the Anand Marriage Act in 1909, which was adopted by the Singh Sabha. It states:

‘3. Exemption of certain marriages from Act: Nothing in this Act shall apply to -- (a) any marriage between persons not professing the Sikh religion, or’

Since then the position of women has changed worldwide and in the West women are economically independent and have much more freedom. In our secular societies, religion plays a very little role in most peoples lives, and in the West there have been increasing numbers of mixed marriages. Which led to the Akal Takht Sahib issuing a ‘Sandesh’ or advice, which some may argue is different from a ‘Hukam’ or encyclic edict. This ‘Sandesh’ states that to be a Sikh the person must have Singh or Kaur in their name. Sikhs do this at birth, but in reality this title is only officially given to Amritdhari Sikhs. The Sikh Rahit Maryada (1955) states:
Article XVIII - Anand Sanskar (Lit. Joyful Ceremony)
a. A Sikh man and woman should enter wedlock without giving thought to the prospective spouse’s caste and descent.
b. A Sikh’s daughter must be married to a Sikh.
c. A Sikh’s marriage should be solemnized by Anand marriage rites.
k. Persons professing faiths other than the Sikh faith cannot be joined in wedlock by the Anand Karaj ceremony.

Point A is not adhered to as many Sikhs marry within their caste. Point B is interesting to note that it is about a daughter rather than a son. Point C is also interesting as this deviates away from traditional Rahitname.
The issue behind the protests is that those individuals, who are predominantly male, see these marriages as the loss of a member of the Sikh community, to another. It would be interesting to find out if they have protested at the weddings of Sikh males, with non-Sikh females. This group has employed the Rahitname to support their protests, and seem to have coaching on tactics to employ against the police also. One of the Committee members discussed the issues with the group who said ‘ We are only following the maryada (injunctions) of Guru Gobind Singh, to which the committee member replied you know your Pita ji, but not your Baba, Guru Nanak then.’.

An interesting debate was between the Hundal brothers, Jagraj Hundal and Sunny Hundal. Jagraj Singh is a Khalsa Sikh and runs ‘Basics Of Sikhi,’ and Sunny is a Sehajdhari Sikh and is a journalist. Sunny labelled this emerging group protesting at mixed marriages as the Khaliban, or the Sikh Taliban, which Jagraj Singh considers unfair, as they haven’t committed any act on level with the Taliban to date. However, Sunny’s argument is that if left unchecked, this type of ideology could one day lead to more dangerous forms of extremism.
Perhaps, a good way of reaching common ground is perhaps to introduce a Sikh Marriage Blessing or prayer for any couple.

Kamalroop Singh

Sikh Marriage Act 1909

Prem Sumarag Granth (Circa 1700), see JPS 15 for the dating of this manuscript. Sikh Rehit Marayada SGPC.

http://www.independent.co.uk/news/uk/home-news/wedding-between-sikh-bride-and-nonsikh-groom-stopped-by-thugs-at-london-temple-10450476.html

Please see the thread below for sikh female saints:

So kps Gill/beant/phoola etc are going to heaven according to this.? 

Find out real question- who is the dreamer? 

No amardeep i request you to be permanent moderator..i can concentrate more on backend updates thanks for doing this seva ..hehe.

Guru gobind singh ji recited mentioned it as well in sarbloh granth quite a bit.

I believe Vahiguru mantar was recited by bhatts first and then guru's in sri guru granth sahib..i may be totally wrong? correct me?

Please join me and welcome our new moderator - amardeep, our veteran member on this forum. Amardeep is quite experienced and familiar with  day to day operations of sikhawareness.com since 2006. He is great asset to our forum both as a member and as sevadar. We are quite honor to have him as part of our team. He will be responsible for approving guest post/members post who are under moderation in timely manner- email from system will be sent to him for approval, moderating discussion and ensure quality of our forum is maintained. I be taking a small vacation break from the forum and would have only limited access..I will use the forum from time to time just to peak and ti post new pictures with my new dslr of  canadian mountain ranges for sangat feedback exploring my newbie camera skills.  http://www.sikhawareness.com/topic/16507-getting-into-nature-photography-any-good-dslr/

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.

Ang 305, Line 16
Gur Sathigur Kaa Jo Sikh Akhaaeae S Bhalakae Outh Har Naam Dhhiaavai ||
One who calls himself a Sikh of the Guru shall rise in the early morning hours and meditate on the Lord’s name.

Jo Saas Giraas Dhhiaaeae Maeraa Har Har So Gurasikh Guroo Man Bhaavai || One who meditates on my Lord, Har, Har, with every breath and every morsel of food – that Gursikh becomes pleasing to the Guru’s mind.

Bhai Gurdas Ji Vaaran, Vaar 1, Pauri 25
Guramoukhi Varanu Avaranu Hoi Nivi Chalanaa Gurasikhi Visaykhai. || The special feature of the Sikh of the Guru is that he goes beyond the framework of caste-classification and moves in humility.

Bhai Gurdas Ji Vaaran, Vaar 6, Pauri 1
Sachu Roopu Sachu Naau Gur Giaanu Dhiaanu Sikhaa Samajhaaiaa. || The Guru, out of his sheer love for the Sikhs, has made them understand the true nature of the Lord, the true name and the knowledge-producing meditation.

Bhai Gurdas Ji Vaaran, Vaar 7, Pauri 1
Gur Sikh Lai Gurasikh Hoi Aapu Gavaai N Aapu Ganaaiaa ||
The Sikhs living there being taught by the Guru, lose their ego and never make themselves noticed.

Bhai Gurdas Ji Vaaran, Vaar 9, Pauri 2
Naasati Aytu Ghari Hoi Ikaa Ikee ||
In the house of Sikhi, the duality gets erased and one becomes one with that One.

Bhai Gurdas Ji’s vaara reiterates that the process of ego-less is paramount for any true Sikh. As this process is universal then a true Sikh is simply anyone who follows this practice.

Bhai Gurdas Ji Vaaran, Vaar 3, Pauri 20
Satiguar Saranee Jaai Seesu Nivaaiaa ||
He is a true Sikh who surrenders before the Guru and bows his head.

Gur Charanee Chitu Laai Madaa Laaiaa ||
Who puts his mind and forehead on the feet of the Guru.

Guramati Ridai Vasaai Aapu Gavaaiaa ||
Who holding dear to his heart the teachings of the Guru expels ego from his self;

Guramoukhi Sahaji Soubhaai Bhaanaa Bhaaiaa ||
Who loves the will of existence and has attained equipoise by becoming Guru-oriented, gurmukh;

Sabadi Surati Liv Laai Houkmau Kamaaiaa ||
Who by merging his consciousness in the word has acted according to hukum.

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.

Bhai Gurdas Ji Vaaran, Vaar 20, Pauri 1
Gur Angadu Gurasikhu Babaanay Aaiaa ||
Becoming a sikh of the Guru, Guru Angad joined this family

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.

Anand means non-dual and Karaj means effort or work. According to Gurbani the divine substance of existence is the only Husband and the rest of us are all brides. Thaakuru Eku Sabaaee Naar, || There is one divine lord and all are his brides || SGGS 933 ||

Sahaa sanjogu veeahu vijogu. Sachu santati kahu Nanak jogu || Union with the divine substance is my wedding date, and separation from the world is my marriage. || Ang 152, Line 1 ||

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.