shaheediyan

Raagmala, you mention what would Guru Nanak say, did Guru Ji not himself prepare goat meat at Kurukshetra? Anyway, here is the other side of the story. If Nihangs want to keep their tradition alive, which is backed up with many, many sources from our puratan ithihaas, I don't see why neophytes and do-gooders always need to keep commenting. Mind your business and be happy with your own decisions. Gurus traditions have survived over 300 years, a few rants on the internet is hardly going to make a difference. As I keep saying, if ALL the Mahapursh who have visited Hazur Sahib didn't challenge traditions nor comment, I don't see why people with less bhagti and knowledge feel the need to. http://www.nihangsingh.org/website/trad-jhatka.html Jhatka Introdcution The practise of Jhatka is one of the most recognisable rituals of the Nihang Singhs. It involves killing an animal, usually a goat, with one swift swing of a sword which painlessly kills the animal with one blow. Jhatka is one of the most contentious and misunderstood traditions of the Nihang Singhs. It has always been an important tradition within the Khalsa and its existence is well documented in historical literature. At major festivals and celebrations Nihang Singhs perform Jhatka and distribute the resulting goat meat which is termed Mahaparshad, meaning blessed food. Within the Dalpanth, mobile battalions of the Nihang Singhs, Jhatka is performed much more regularly and meat forms and important part of the diet due to the rigorous and physically demanding lifestyle its members live. “Jhatka is a distinguishable tradition of the Nihang Singhs. The Khalsa has been performing Jhatka since the time of the Gurus, it is part of our Kshatri (warrior) tradition. One is at liberty to choose for themselves whether or not they wish to eat Mahaparshad. Many oppose the tradition of Jhatka and the British tried to ban it, this means nothing to us and we will carry practising the traditions entrusted to us by our Gurus.” (Jathedar Baba Joginder Singh Nihang 96 Krori, Audio Recording May 2009) The Process The internationally renowned Sikh preacher Giani Thakur Singh Ji, a student of Damdami Taksal, explains the tradition as follows: "Nihang Singhs eat Jhatka meat because of their traditions. The Guru allowed this tradition of Jhatka to be practised within his army and by his soldiers; it was not for civilians to eat. Maharaj said to them that if need be you may Jhatka an animal and eat it, not just goats or chickens but any animal you may find in the jungle. The Nihang Singhs of today still follow this tradition. When performing Jhatka on a goat, first the goat is bathed, then Japji Sahib and Chandi Di Var are read. One Singh stands by the head of the goat and upon the final lines of Chandi Di Var being read, ‘Those who sing this divine ballad will be liberated from the realm of life and death’, at this moment the goat is decapitated with one blow and the soul of the goat is liberated. The goat itself lowers its head to receive salvation”. (Giani Thakur Singh, Asa Di Var Viakhya Part 25) The late Jathedar Baba Kharak Singh, a revered warrior-saint of the Budha Dal, performs Jhatka Once the goats head has been removed in one blow, the blood is collected in an iron utensil and is used to anoint the Guru’s battle standards and weaponry in the Gurus army. This is a form of shastar puja or weapons worship. Jathedar Baba Surjeet Singh explains; “Weapons are sustained by blood. We make an offering to our weapons which have been praised extensively by the Tenth Guru within their writings. We offer the blood to the Guru’s battle standards and pray that whenever we go to war with the Guru’s grace we shall be victorious.” (Oral Interview, July 2007) The goat is then skinned; the skin of a goat has historically had great worth within the Sikh tradition. As well as being used to make various utensils and clothing, goats skin continues to be used to prepare Tabla drums which can be found in all Sikh Gurdware to accompany other instruments in the rendition of Kirtan (religious music). Furthermore, goats skin was also used to make the battle drums (nagara) of the Khalsa. Rattan Singh Bhangu mentions that when a small group of Singhs under the command of Nihang Tara Singh Wan were preparing for battle against a large Turk force sent from Lahore; ‘Jhatka was performed on a goat and its skin was removed. Immediately the Singhs made a nagara (battle drum) using its skin.’ (Pracchin Panth Parkash Steek, Part 1, Page 531) A Nihang Singh removes the skin of a goat following Jhatka. The meat of the goat is cooked and served as mahaparshad ‘blessed food’. There are various accounts of Sri Guru Gobind Singhs Ji themselves eating Mahapashad, including the meat of a lion; ‘On one occasion Guru Sahib went to hunt prey. They showed the Rajput princes how to kill a lion and then ate the mahaparshad.’ (Sau Sakhi Steek, Part 1, page 197) Jhatka in Sikh history and philosphy The tradition traces back to the time of Sri Guru Hargobind Sahib Ji who started the tradition of hunting for Sikhs. Even today Nihang Singhs continue to enjoy hunting trips and often wear either boar tusks or lion claws as a decorative piece as a trophy of their hunt. The Sikh community situated at Hazoor Sahib also frequently hunt in the jungles surrounding Nander. However, Shikaar (hunting) and Jhatka have been a much more ancient tradition practised by Rajputs and Kshatris, i.e. warriors of India. The goat is the favourite animal for Nihang Singhs to Jhatka. Bhai Gurdas Ji, the foremost philosopher of the Sikh tradition elucidates various reasons for this; In the inimitable Sikh spirit of divine service to humanity, Sardar Karam Singh ji, the father of Baba Mit Singh ji , sadly passed away in 1903 while freely administering medicine to plague victims in the region. Baba Mit Singh ji was also briefly infected with the deadly plague, though he was marvellously healed by God's holy touch. ‘The proud elephant is inedible and none eats the mighty lion. The Goat is humble and hence it is respected and honoured everywhere. On occasions of death, joy, marriage and such celebrations only its meat is accepted. Among the householders its meat is acknowledged as sacred and with its gut stringed instruments are made. From its leather the shoes are made to be used by the saints merged in their meditation upon the Lord. Drums are mounted by its skin and then in the holy congregation the delight-giving kirtan, eulogy of the Lord, is sung. In fact, going to the holy congregation is the same as going to the shelter of the true Guru.’ (Vaar 23, Pauri 16) The tradition was later reinforced by Sri Guru Gobind Singh Ji, who upon delivering baptismal vows to the Khalsa instructed; ‘Drink the immortal nectar and upon joining the Khalsa fold go hunting. Continually seek to perfect your use of weapons. Perform Jhatka and eat goats. Do not even go near Halal meat.’ (Pracchin Panth Parkash Steek, Part 1, Page 110) As well as providing nutritional value, Jhatka helps prepare one for the scenes which are witnessed in warfare, many do not take likely to scenes of blood and death and therefore the exposure to Jhatka is essential. Furthermore, the head of goat is believed to require roughly the same amount of force that is required to take off the head of a man. Thus, Jhatka has been a great way for Nihang Singhs to practise their martial skills. Importantly the ritual of Jhatka has further esoteric value for a spiritual seeker. Firstly, it involves a series of prayers and forms of worship. It involves visualising the destructive energy of the Divine in the form of the sword. Mahakaal, the timeless aspect of the divine is invoked as death approaches for the animal which ultimately lowers it head surrendering before God. It is said if an animal suffers at death or is frightened one bares that suffering and emotion upon consuming its flesh. This belief system suggests that the consumption of that food, where the animal has died surrendering itself before God would promote humility and Godly devotion within those who eat the flesh. The stroke of the sword personifies the speed within which death may strike down all. Jhatka can also be seen as an expression of one conquering their own animalistic instincts, moving beyond their lower self. In the same way that reading duels between forces of good and evil one seeks to conquer their own demons, upon visualising Akaal and performing Jhatka one offers a prayer to the Guru to rid them of their inner pasu, characteristic of the lower self. It is the historical traditions and spiritually enriching elements associated with Jhatka that are important, rather than simply just the consumption of flesh, that is important for warrior Nihang Singhs of the Guru to maintain. Therefore, all Nihang battalions forbid the consumption of non-Jhatka meat, this will be looked at in greater detail later in the article. Dasam Bani The tradition of Jhatka is closely related to the martial writings of Sri Guru Gobind Singh Ji which often discuss the ancient and cosmically ongoing warfare between the forces of good and evil. Many ignorant people and their farcical organisations may seek to question the writings of the Tenth Guru, but they alone who spent many hours reciting the writings of their father know the Bir Ras (warrior spirit) which is contained within the Tenth Guru’s writings. Baba Teja Singh Nihang Singh, a student of Sant Giani Gurbachan Singh Bhinderanwale, notes the additional practises which occur when Nihang Singhs perform an Akhand Path (continuous reading) of Dasam Sri Guru Granth Sahib Ji; ‘Throughout the whole reading coconuts and sugarcanes are chopped, large amounts of Karah Parshad (blessed food) is given out openly and Shaheedi Degh (drink of the martyrs) made with some amount of Sukhnidhan (cannibas) is also given out openly. Once the reading has been completed Jhatka is performed upon a goat and its blood is used as an anointment. These maryada (traditions) are very difficult to maintain and is practised by great warriors... for more information regarding these traditions one should speak the Guru’s beloved Nihang Singhs.’ (Adi-Dasam Sri Guru Granth Sahib Ji de Patha Dee Sankheph Maryada, Page 23) A Nihang Singh sits through the night during an Akhand Path of Dasam Sri Guru Granth Sahib Ji The tradition of ritually sacrificing goats and consuming Mahaparshad remains alive not only with the Nihang Singh Dals, but also at Sachkhand Sri Hazoor Sahib and Sachkhand Sri Patna Sahib (two of the Sikhs holiest shrines). It is also worth noting that the ‘official’ Akal Takht maryada published SGPC also permits the consumption of jhatka meat. Opposition Jhatka also used to happen at the Sri Akal Takht Sahib. According to the historical literature of the Sikhs, when a dispute between the Tat Khalsa and Bandai Sikhs was resolved in favour of the Tat Khalsa Nihang Singhs, Jhatka was performed in front of the Akal Takht and the Bandai Sikhs were only reaccepted into the Khalsa fold after the eating meat as an act of rejecting the Bishnoi practices which they adopted. With the Tat Khalsa and Bandai Khalsa divide also came about the first division of differences regarding diet. The nephew of Sant Baba Thakur Singh, Jathedar Baba Trilok Singh Ji states; ‘We read in history that when a dispute between the Sikhs arose it was settled in favour of the meat eating Tat Khalsa. A slip was taken from Tat Khalsa and one from Banda Khalsa and placed in the holy pool at Harimandir Sahib for the Guru to decide which group were the true Sikhs. It was the meat eating Tat Khalsa Nihang Singhs that the Guru chose to show were the true Khalsa.’ (Oral Interview, February 2009) The practise of Jhatka outside the Akal Takht was only stopped in the twentieth century by the SGPC (organisation entrusted with running of Sikh temples) despite the official Akal Takht code of conduct published by the SGPC stating that Sikhs may eat Jhatka meat. During the British Raj various measures were taken in order to dilute the martial spirit of the Sikhs in order to rid the Sikhs of their natural revolutionary resistant spirit. The British had many individuals and groups working directly and indirectly to push forward their innovations within the Sikh community. Of the most noted individuals is one Teja Singh Bhasuaria of the Panch Khalsa Diwan; a retired government employee who is held responsible for raising doubts over the Raagmala, writings of the Bhagats, writings of Sri Guru Gobind Singh Ji and for removing the word Bhagauti (meaning sword) from the Sikh Ardas. Furthermore, he and his cult were also responsible for removing hymns which invoke martial spirit from traditional Sikh prayers such as Rehras Sahib. From the writings of Principal Teja Singh, a vivid Sikh academic who often criticised British involvement in Sikh affairs, we learn that the ritual of Jhatka was banned by the British: ‘The Guru introduced this idea of Jhatka among his followers, which being incorporated later on by Guru Gobind Singh among the baptismal vows prescribed by him is still insisted on by Sikhs as a mark of their liberty. It stands for freedom of food, which was maintained as long as Sikhs were politically free. But with the coming of the British it was suspended for us, and we are still waiting for the day when we should be again free in the matter of food.’ (Sikhs as Liberators, page 5) Despite this particular writing of Principal Teja Singh being published by the SGPC, it is the SGPC which has taken great efforts to minimise the significance and hide the history of Jhatka from the Sikhs. For example as well as willingly stopping the Jhatka from happening in front of Sri Akal Takht Sahib as it had been for centuries, they also restricted the availability of the Jhatka Parkash Granth – a text written by Bhai Narinjan Singh Saral on the tradition of Jhatka. Thus, despite historically having members who were critics of British influence in Sikh affairs, the Nihang Singhs and many Sikhs believe that as an organisation the SGPC is but an extension of British attempts of reforming Sikhi. Jhatka Parkash Granth The Jhatka Parkash Granth is a direct refutation of the misinformed but largely propagated views of Bhai Sahib Randhir Singh Ji regarding the tradition of Jhatka. Bhai Randhir Singh was a highly respected Sikh saint and reformist during the twentieth century whose views were largely influenced by Bhasauria due to the strong relationship the two held for many years. Eventually Bhai Randhir Singh broke ties with Bhasauria once the latter had been excommunicated from the Sikh community after committing many blasphemies. However, some of his ideas continued to resemble those of Bhasauria who had managed to dramatically change the ideological foundations of the Sikh tradition with long standing consequences. Disturbed by the views of Bhai Randhir Singh regarding meat which were outlined in his text ‘Tat Gurmat Nirne’, Giani Narinjan Singh Saral, a leading preacher of the SGPC, in detail refuted Bhai Randhir Singh’s views on Jhatka. Foremost, he highlights that Bhai Randhir Singh grossly misunderstood and misrepresented certain passages of Gurbani and that this misunderstanding is that root of his misinformed views on Jhatka and outlines complexities of scriptural interpretation. Giani Narinjan Singh addresses the root of every question and doubt raised against Jhatka by eloquently analysing etymology, ideology, history and philosophy surrounding Jhatka and related concepts. He praises Nihang Singhs for keeping alive the tradition of Jhatka and highlights that at the time of his writing Jhatka was performed at all Sikh Takhts, thrones of temporal authority: ‘The traditions of Kshatri Dharam, the ideals of Jhatka and the custom of anointing weapons with blood have been kept alive until now by the Nihang Singh battalions. Until today this tradition still exists at all Sikh Takhts, should for any reason this be stopped it would be great manmat (egocentric action of men which is against the teachings of the Gurus)’ (Jhatka Parkash, Page 228) Jhatka being performed outside Hazoor Sahib during the 300 Sala celebrations Giani Niranjan Singh states that during the writing of his book and afterwards he received many threats from the followers of Bhai Randhir Singh. Bhai Randhir Singh devotees consisted of largely urban well to do Sikhs who as a result of their financial strength had significant influence within the religious sphere. It is unfortunate that great efforts were taken to remove Jhatka parkash from all libraries and book shops limiting its existence to handful of private collections Jhatka and Individual Spiritual Development As a result of such historical whitewashing, today many practising Sikhs believe that Sikhs of old never practised Jhatka, despite ample references and sources to Jhatka and hunting existing in literature stretching around four centuries to the time of the 6th Guru. As well as deliberate attempts to rid Sikhi of its martial elements, this is also partly due to the influence of Sants (saints). Promoting the value of Satogun (saintly virtues) amongst their followings, Sants encourage their followers to refrain from meat as it considered to promote Tamogun. However, the value of Tamogun does form part of the Nihang Singh lifestyle (for more information see philosophy section). Recognising the importance of Jhatka for Nihang Singhs many Sants of past and present have at times made offerings of Goats to Nihang Singh battalions. Sant Joga Singh of Karnal closely associated with the Nanaksar samprada is one such saint. The effect of meat on a person’s spirituality varies from individual to individual, the great saint and author Bhai Raghbir Singh Bir in his writings on spiritual living writes; ‘It is my personal view that excessive consumption of meat has evil effects and retards the spiritual progress. Its consumption should be reduced to the minimum. More liberal use should be made of milk, fruit and vegetables. I have, at times, eaten meat daily, and at other times, avoided it for a full year at a stretch, and have come to the conclusion that meat should be eaten sparingly, say, once or twice a week. Of course, those who do not eat meat at all, considering it unsuitable for spiritual growth are at liberty to do so as they choose.’ (Bandgi Nama – Communion with the Divine, page 194) Mahaparshad being prepared in the Bidhi Chand Dal The possible negative impacts of meat consumption should also be considered. For example if an individual has difficulty maintaining self discipline such as arising early in the morning and following a set routine, then consumption of heavy food such as Jhatka meat should not be consumed. For this reason Jhatka is only practised by Nihang Singhs as a matter of preserving the Gurus tradition and not for pleasure of the tongue. It should only be eaten by those of martial inclination; “Today people have changed traditions in order to please the desire of the tongue and eat other forms of meat from shops etc...Jhatka was a special tradition that was only for the soldiers of the Guru to practise, not normal householder Sikhs.” (Giani Thakur Singh, Asa Di Var Viakhya Part 25) Partap Singh Mehta, while commenting on the Gurus instructions regarding meat states; ‘Satguru has ordered one to make the following choice, first draw a line and decide which side you want to stand on. If you wish to carry arms and live according to Kshatri Dharam (way of a warrior) then you should go hunting, hold foremost Kshatri ideals and eat meat. If you wish to stay Vaishnu (vegetarian) or follow the path of the saints then meat is forbidden. Those who wish just to meditate on God and those of Sattvic nature should not eat meat as it promotes Tamogun within the mind. They who practise for Dharam yudh and the protection of the weak, in battle they must spill much blood and be ready to sacrifice their own life. Such a person should have no fear of hunting and eating meat as they are preserving their Kshatri Dharam. But remember this, to eat meat because the tongue desires it or to indulge in pleasure is sin and in Sri Guru Granth Sahib Ji it is said such a person will reap severe punishment.’ (Sau Sakhi Steek, Part 2, page 137) Liberating the Animal Those Sikhs who study history or the writitings of the Guru’s learn that Jhatka was performed and the Gurus themselves were fond hunters. However, many Sikhs object to the idea of killing animals. A common belief is that it was ‘acceptable’ for the Gurus to kill animals because they had within them the ability to liberate the animals while humans do not. Indeed many lay Sikhs confidently and assertively propound this argument believing it to be an enlightened observation, in truth it is a flawed observation and shows a lack of understanding of Sikh tradition. Sri Guru Hargobind Sahib Ji and Sri Guru Gobind Singh Ji would take their beloved troops hunting and encourage such martial practises, therefore it is little surprise that the these traditions continue to flourish within the Guru’s battalions. With regards to the power of a human, it is entirely correct that one mortal being does not have the ability to liberate another. However, as a whole the Khalsa was invested the authority of Guru which ultimately implies that within the Khalsa resides the same miraculous ability and grace that was possessed by the Guru in their human form. It is the Gurbani which ultimately liberates the animal, as highlighted at the beginning of this article Jhatka is performed following the concluding lines of the Chandi Di Var which ends; ‘The composition of Durga has been poetically composed. Whosoever recites that shall not again take birth.’ (Dasam Sri Guru Granth Sahib Ji, Ang 325) Sri Guru Nanak Dev Ji at Kurukshetra It is unfortunate that meat has become a popular issue of debate within Sikh circles at the expense of greater attention to matters more beneficial to an individual’s spiritual development. Indeed, amongst the Brahmin community who for centuries intellectually dominated India, the consumption of flesh was considered as a vile practise. Thus the performance of Jhatka and consumption of Mahaparshad is a clear inversion of brahmanical values. Upon cooking the meat of a deer in the holy city of on a solar eclipse, considered an auspicious occasion, Sri Guru Nanak Dev Ji wrote the following shabad following discourse with leading Brahmin scholars; ‘The fools argue about flesh and meat, but they know nothing about meditation and spiritual wisdom. What is called meat, and what is called green vegetables? What leads to sin? It was the habit of the gods to kill the rhinoceros, and make a feast of the burnt offering. Those who renounce meat, and hold their noses when sitting near it, devour men at night. They practice hypocrisy, and make a show before other people, but they do not understand anything about meditation or spiritual wisdom. O Nanak, what can be said to the blind people? They cannot answer, or even understand what is said. They alone are blind, who act blindly. They have no eyes in their hearts. They are produced from the blood of their mothers and fathers, but they do not eat fish or meat. But when men and women meet in the night, they come together in the flesh. In the flesh we are conceived, and in the flesh we are born; we are vessels of flesh. You know nothing of spiritual wisdom and meditation, even though you call yourself clever, O religious scholar. O master, you believe that flesh on the outside is bad, but the flesh of those in your own home is good. All beings and creatures are flesh; the soul has taken up its home in the flesh. They eat the uneatable; they reject and abandon what they could eat. They have a teacher who is blind. In the flesh we are conceived, and in the flesh we are born; we are vessels of flesh. You know nothing of spiritual wisdom and meditation, even though you call yourself clever, O religious scholar. Meat is allowed in the Puraanas, meat is allowed in the Bible and the Koran. Throughout the four ages, meat has been used. It is featured in sacred feasts and marriage festivities; meat is used in them. Women, men, kings and emperors originate from meat. If you see them going to hell, then do not accept charitable gifts from them. The giver goes to hell, while the receiver goes to heaven - look at this injustice. You do not understand your own self, but you preach to other people. O Pandit, you are very wise indeed. O Pandit, you do not know where meat originated. Corn, sugar cane and cotton are produced from water. The three worlds came from water. Water says, ""I am good in many ways."" But water takes many forms. Forsaking these delicacies, one becomes a true Sannyaasee, a detached hermit. Nanak reflects and speaks. ||2|| (Adi Sri Guru Granth Sahib Ji, Ang 1289) Sri Guru Nanak Dev Ji in discourse with religious scholars at Kurukshetra Khulla Maas-Freedom of Meat Nihang leaders stress the point meat resulting from Jhatka performed according to Nihang Singh traditions may be consumed, no other meat from shops etc, known as ‘khulla mass’ or freedom of meat, can be eaten: ‘This is not Kshatri Dharam (way of a warrior). Don’t shame us by wondering in shops, restaurants, market places etc eating meat, refrain from doing this! Perform Jhatka with your own hands and go hunting for prey. Only then are we permitted to eat meat’ (Jathedar Baba Santa Singh, Pracchin Panth Parkash Steek, Part 1, page 110) “Those who wish to eat meat should eat Jhatka which gears individuals towards warfare. Those Sikhs who just wish to perform selfless service and meditate should avoid meat and maintain a very simple diet. There is no obligation on anyone to eat meat, one should never eat khulla mass.” (Jathedar Baba Joginder Singh, Oral Interview July 2006) “It is important to perform Jhatka to anoint our weapons with blood and make an offering to Bhagauti. It then becomes mahaparshad (great blessed food) and one is free to make their own choice whether or not they want to eat this. Guru Sahib has instructed that one may perform Jhatka and eat meat. However, one should never eat meat brought from shops, butchers or restaurants. Who knows in what condition the animal, what illnesses it may have had and by what means it was killed?”(Jathedar Baba Surjit Singh, Oral Interview July 2007) Conclusion Jhatka is an ancient Kshatri ritual which the Sikhs have practised since the times of Sri Guru Hargobind Sahib Ji and was reinforced by Sri Guru Gobind Singh Ji. It is of great spiritual significance and also serves physical purposes. Prominent Sikh historians of past and present and non-Sikhs sources have given various examples of Jhatka being performed, including at the Sri Akal Takht Sahib. Deliberate attempts to demilitarise Sikhs and efforts of Sikh saints have lead to many Sikhs being ignorant of this historical tradition. Nihang Singhs and other Sikhs have kept alive this tradition and forbid consumption of non-Jhatka meat.

Bow gurdwara, Southgate gurdwara check out their locations on the web.

Jattboot your advice is totally incorrect and contrary to everything Gurbani says. Laalsingh - your point is more interesting. If we can understand the notion of the atma (true self) being a 'witness' to the actions of the mind - we eventually achieve control of the mind.

Lol, 'clear out' is not an occassional request, but a standing order! I'm just trying to create an interest for Singhs in martial arts and related quality equipment (which I am providing at discounted rates), rather than the mainstream tack our people seem to horde. It never ceases to surprise me the amount of money people are ready to waste on crap i.e. Consoles, games, drinking, eating out etc etc but when it comes to purchasing something that will be an investment to pass on their to their kids, is related to their culture/religion, will help them carry out their 10th Masters wishes, could help save their life - then all of a sudden there is only a budget of £4.47! Sorry, am in ranting mode at the mo, due to the turn in weather giving me my yearly 'cold'! In any case, I am happy to say that some inspiring, intelligent and hardworking Singhs are taking a healthy interest

I am sure the Monkeys will do a much more professional job than the organisers and GOI.

The old school/traditional Sikh diet was excellent. Having spoken to many elders on this subject in the past - Sikhs ate very simply, in adh (small portions) and the diet was seasonal and consistant, not a mish mash of different things everyday i.e. they would eat daal roti most days, drink lassi/badaam dudh, seasonal fruit - eat on a timely basis etc. In my own family, my grandfather lived to 87 years old (took amrit at 40, then had good dietary habits thereafter) - until his death he was driving everywhere and doing kirtan at his local Gurdwara 3 times a week, totally independant. His grandfather before him was fighting and leading a Unit in Iraq in WW1 @ nearly the same age (85). Other people I have spoken to said in the pre-post partition, their elders were working fields into their mid 90s, and all the health problems (heart, diabetes etc) our people suffer everywhere now were literally unheard of back then. This along with an active lifestyle - and no silly pension culture (today it's a que to spend the rest of your life watching Indian dramas on Sky) - has made much difference. Not to mention the uptake of junk food, eating out, celebrating every possible occassion within a massive circle of friends/relatives (and the food which follows), alchoholism... blah blah. Most of our people have zero activity in their lifestyle, they may play football once a week or go to the gym occasionally when guilt arises, but not much else. Yet they eat as if they are digging up mountains. Pehlvani exercises were a normal part of the daily regime for many Sikhs a few generations back i.e. dhaand, betkan, swinging weights and even running etc etc. Today, world class athletes/martial artists swear by these 'Hindu' exercise regimes, and our lot are sitting on playsations. I strongly recommend all Sikhs (esp Singhs) to take up a real martial art and make it a serious part of their daily routine. This will lead on to a health awareness, thereby leading one to improve their dietary habits as well as creating an active (and martial) culture within the household for boys and girls. This is much better than the amount of time apnay waste on watching and playing football for instance today. As girls can rarely join in and I doubt many families would want their good Gursikh boy (or girl) to become pro Footballers and risk indulgence in the crappy culture it involves.

Salotars for sale: http://www.shasterkhajana.com/viewtopic.php?f=6&t=69&p=471#p471

"Its just a matter of days before the international rehit police will forbid her to do kirtan lol" It was only a matter of hours, seems like the worldwide public sector cut backs have even forced the IRP to become more efficient.

Actually, 3HO women have performed kirtan quite a few times at Darbar Sahib over the last decade, so you are right, seems the SGPC has a fondness for 'novelties' whilst employing Rottweiler like ferocity when 'Indian Sikh' women try to perform kirtan. You can say what you like Tony, but it has become common knowledge that our Gurus had Muslim Rababis and Dhadis, and that these remained all the way up until 1940s/50s when the present puritan rules came into place. There are many living examples of this i.e. the legendary Zakhmi family - who were forced to convert when these laws came into force, with Dharam Singh Zakhmi retaining Muslim in-laws thereafter. It's funny how you can come to all your conclusions without even hearing this girl sing. You seem to think Sikhi and love for Sikhi exists only within the defined religion... what a sadly narrow vision. If you actually understood the 1st thing about kirtan and the farce it has become within 'Sikh' circles, you may then have been able to appreciate an attempt by an innocent person identifying a divine source and attempting to present it in the most beautiful way it deserves to be presented.

What a dumbass study? What about Hazuri and Bihari Sikhs? What about Tamils, Punjabi Hindus, Punjabi Muslims and Sindh Muslims? What about Dutch and Sicilians? If you are going to carry out a study @ least get the basic comparable data correct. When will people learn that 'Sikhs' or any religion is not an ethnicity - the most common definition of which is 'common ancestory'. Europe is so diverse in ethnicity, how can you bang them all into one bucket?

Only 5 read my post - 'sehaj'. We are to become master of our desires, not the other way around which is the case with most of us. Once we become masters of our desires, through gurmat, we use them in sehaj and in purity. Sexuality/desire are not paap in themselves, it's the context in which they are sold/seen/utilised that is corrupted/polluted. It's when these desires control our lives, hence replace God, that they become demons. This is exactly what Guru Gobind Singh educated us about in Charitripakhyan.

SDP, You need to calm down, you are way over analysing. Sikhs are instructed to live in 'Sehaj'. This applies to all aspects of life. Every action can be done in a pure or polluted way, including sexual relations. God has created this desire between man and woman in order to bring them closer, tighten their relationship, procreate... in Indian culture a child is known as 'pyaar ki nishaani', not kaam/paap ki nishaani. Obviously this was when we lived in a more respectful/wise age. I'm not sure why you are even bothering with the notion of Satan. Even mystical elements of Islam/Christianity don't believe in this persona. They clearly see it as a metaphoric umbrella for ones sinful desires - which result through God ignorance. This is no different to Sikhi. Regarding pooth/praath - if one is not living a Godly life (in any number of ways) then they will remove Guru Raksha and open themselves up to negative elements.

I am sure the ghand mand still is still very popular and practiced by the majority of the 'Punjabi' students, but those few who are interested in Sikhi, or already following Sikhi, certainly don't have to bhangra gigs anymore to see brown faces or make friends - there are many things in terms of Sikhi happening in these Unis now. Anyone who has a skill in Sikhi - should try and make an effort to provide some sort of seva to Uni students - especially as this is seemingly their most vulnerable time. Be it kirtan, martial arts, santhiya... knowledge of any kind.

Saying that, they are chavs out of boredom/fashion - not career chavs, not the type I would consider troublesome. He may get a little bored though, nearest Gurdwara is Southampton, which isn't exactly 10 mins walk. Personally I think London Unis are great, only some people from London seem to want to go to Unis outside of London (so they can get out of staying @ home). But I also know good kids (and parents0 who give their kids the freedom to 'grow' who live in London, they will allow them to stay @ Uni accomodation and come home at weekends, works fine most of the time (assuming kids/parents are intelligent/faith headed). London Unis also have strong Sikh Societies nowadays.

All the details are in the narrative bro.

http://www.shasterkhajana.com/viewtopic.php?f=11&t=112

The highest order of love.

Bournemouth itself is Chav-town galore. Personally I would advise your friend to live somewhere a little more classy and scenic like over the water in Studland Bay (google it - its a peninsular, and regular haunt of mine). It is a natural trust area with one of the most beautiful golden beaches in the UK. There is a regular boat which takes 10 mins to go across. If he looks, he should easily find a reasonable room to rent. Nearby, Dorset has hundreds of well kept secrets like 'Golden Cap' - where one can see Peregrines flying at head height due to the high cliff location and tall trees beneath... as well as the black beach which is littered with fossils.

Very interesting, thanks for sharing.

Vaheguru - absolutley amazing. Thanks for sharing kdsingh. Funny that in even the most violent/war torn regions of the world - God works his magic without bounderies.

Please refer to the numerous posts on simran posted here by N30 and others - i.e. Mahapursh advice. You will get an idea of the progressive stages of simran. We recite externally as a first step, as we do not have control over our thoughts - so it is in fact a form of distraction - a tool to be used against our wavering mind and panj chor. The loud recitation gains our full focus. Once one-mindedness is being achieved we slowly go to internalising to throat, heart, naval and so on. It's not something you can be thinking about, or plan milestones for - these are progressions which occur purely with Gurus kirpa, they are out of our control. Gurus kirpa is gained from his gyaan and adopting his advice - prem - the key - is gained in the same way. Personally - I find the most powerful tool to 'own' the mind - is to start by reciting (and doing vichaar alongside) on Mul Mantar. Do this for 15-20 mins, then go to simran. With Simran - one practical method for internalising is e.g. to recite externally for say 10mins and then go silent, so as the the thoughts start coming, go external again for 10 mins then go silent. Eventually you will go 9 mins to 1 min, 8-2, 7-3, 5-5, 1-9, 0-10 etc. You get the message I hope. People who get fixated on methods, the tools, progress, results, evidence etc loose the game. It's simply an exercise of love. The real question is... how do we attain that love.

Just converted them today to MP3 - hopefully should be up in the next few days... low recordings now, anyone know how I can increase the volume..? JB, speaking is an external sound - i.e. we recite Gurmantar with tongue. When we recite it from throat, heart, naval etc it becomes internalised (higher bhagti/simran) - but is still a 'sound'. Those blessed and destined few, will eventually even go past the stage of 'sound' - including anhad shabad. This is where the 'tools' have served their purpose and the ultimate objective achieved.

Lol, yes , I remember that hymn from my Junior School assemblies, great fun! Dancing - movement - is a lower form of meditation (but a form of meditation none the less). Remember Swami Parmanands lectures - to become one with Nirguna Parmatama - we must too become nirgun - we must become free of the 5 indrian. The highest and last sense is hearing (internal) - this can therefore be classed as the highest form of bhagti imho - before one is freed from the senses and becomes 'one'.

Thanks for sharing.

"These are empty rituals created by Brahmins so their dukaan can make some profit over people's family tragedies." No different to what Gurdwarai do today...