dsd108

Your idea is wrong because Kabir Sahib or the bhagats haven't used Nanak in Sri Guru Granth Sahib? About Sarbloh Granth personally i haven't read it and from what i heard its recited by the Nihang sect?

Sikhs got bashed by the British in 2 wars and enslaved themselves to their ideology. We have Sikhs in Canada doing their dirty job. In UK the Sikhs have done nothing for Khalistan other than moan their way out.

Why do they need a brave man like Bhindran wala, when they have a pacifist Gandhi and their favourite Jinnah?

But in the city where Jesus was born, relations between Christians and Muslims are more complicated than they appear. Christians are no longer the majority of the 30,000 inhabitants of the city, as they always were in the past The Muslims are now more numerous than the Christians in the same proportion that the mosques exceed the churches, by a margin of 15 to 10. The mayor of Bethlehem is still a Christian, as always. Eight out of the fifteen seats on the city council are still reserved for Christians. But in the latest municipal elections, which took place in May of 2005, a coalition with crucial support from the Muslims of Hamas emerged victorious.

Quoted from a passage by S. Rattan Singh Jaggi ...these days people do not follow the ideology of Guru Nanak and his message in our practical life, which is the cause of decline of the religion... Finally there is a realization that Sikhism is on a decline.The Reasons? To begin with, today there is the very question of Sikh identity, and to define who is a Sikh. This time there is no government interference in religious affair of the Sikhs,no outside movement or influence but the decline has stemmed from within the Sikhism. Many young Sikhs, find the turban a bother. It gets in the way when they take to sports & swimming. Washing & drying the long hair is time-consuming, as is the morning ritual of winding seven yards of cloth around the head. It is hot and uncomfortable. In the end,there is also a question of fashion. They feel smarter without it. Sikh spiritual leaders express dismay at the rapidity with which a new generation of young men are trimming their hair and abandoning the turban, the most conspicuous emblem of the Sikh faith.Indeed, as the defining symbol of the Sikh tradition declines, its hard not to think of the core of the religion as declining as well. They have adopted,the globalization probably has had a greater impact, European habits: fast food, pubs and clubs. They want to show they are modern. They are willingly & votuntarily forgetting their own culture. Another 20 years will pass and the world wont have any more Sikhs in turbans. There is this terrible, misplaced urge to merge with the rest of theworld, said Patwant Singh, a historian and the author of The Sikhs (John Murray, 1999). The Sikhs are practicing rites and ritual inconsistent with Sikhism, Including the practice of caste system into Gurdwaras, secretively smoking drugs & publicly Drinking, Idol worshiping and other rituals not followed by the Sikh Gurus . Much of the blame is to be shared by half-educated,Ignorant priestly class also called ironically 'Gianijis' who are spreading superstitions & falsehoods to earn tax-free income. The following News item speaks more: "Groups of Sikh priests have protested an order that could disbar men under the age of 30 and over 60 years to be employed in gurdwaras across Punjab, Haryana and Himachal Pradesh.SGPC president Avtar Singh Makkar had recently endorsed the new recruitment rules for granthis and paathis (hymn singers) following complaints against younger priests. These ranged from moral turpitude to several instances of devotee collections in gurdwaras. Insisting there could be no compromise on maintaining the sanctity of the shrines, Mr Makkar called for a list of all Gurdwara employees below 30 years and ordered a thorough verification of each mans antecedents.The committee has also sought a fresh appraisal of each priests character, conduct, his knowledge of the holy scripture and efficiency in performing various religious rites." Courtesy : CathNewsIndia

The Jatts really have gone crazy in Punjab. Their terror groups in the 80s couldn't attract the Nirankaris and Dalits.

Why is there a Gurbani difference in Damdami Taksal Gutkey and those printed by SGPC?

What is the proceedure for a Sehaj Paath? SEHAJ PAATH or SADHAARAN PAATH is the reading of Sri Guru Granth Sahib Ji from beginning to end, with no time-limit for completion. Even where the limit is fixed and it exceeds a week, it will be called a Sadhaaran Paath, two other terms synonymously used being Khullaa Paath (Khullaa = unrestricted, not fixed) and Sehaj Paath (slow reading). A Sadhaaran Paath may be undertaken by any individual Sikh, man or woman, or jointly with other members of the family as part of personal piety or in observance of a special occasion or family, event. A Paathi or reader could be arranged from outside as well. One may read any number of pages on a single day and the next few pages the next day or even at a longer interval. The custom of performing Sadhaaran Paath by reading a few successive pages of Sri Guru Granth Sahib Ji daily as a religious duty must have grown after copies of the Holy Volume compiled in 1604 had become available. That was, perhaps, the main type of Paath current until the Granth was pronounced Guru by Guru Gobind Siṅgh before he passed away in 1708. MARYADA (PROTOCOL) FOR A SEHAJ PAATH In accordance to the Panthic Sikh Rehit Maryada: Commencing the Reading While undertaking a full reading of Sri Guru Granth Sahib Ji, Karhah Prashad (sacred pudding) should be brought for offering and after reciting Anand Sahib (six stanzas) and offering Ardaas, a Hukamnama (edict) should be taken (at random). One should, thereafter, read the Jap Ji Sahib. Note: In case you don't have access to a saroop of Sri Guru Granth Sahib Ji, then you can use Pothis (smaller volumes). In circumstances where you don't have Pothis (smaller volumes) or cannot arrange suitable conditions for doing a reading from Sri Guru Granth Sahib Ji then it is perfectly acceptable to read Gurbani from a computer. However, the Arambh (commencing) and Bhog (completion) of the reading of full Sri Guru Granth Sahib Ji should be done from a full Saroop of Sri Guru Granth Sahib Ji either at home or a Gurdwara. Concluding the Reading The reading of the whole Sri Guru Granth Sahib Ji (intermittent or non-stop) may be concluded with the reading of Mundaavni (literally meaning 'the seal') or Raag Mala (an index of different Raags) according to the convention traditionally observed at the concerned place. Thereafter, after reciting Anand Sahib, Ardaas for the conclusion of the reading should be offered and Karhah Parshaad (sacred pudding) should be distributed. On the conclusion of the reading, offering of draperies, fly-whisk and awning, having regard to the requirements of Sri Guru Granth Sahib Ji, and of other things, for Panthic causes, should be made to the best of means.

Bhai Nand Lal Goya (1633-1713) was a great scholar of Persian, he was one of the fifty-two poets in the court of Guru Gobind Singh Ji. He was born in a thriving town called Ghazni in Afghanistan in 1633 and was thus 23 years older than Guru Ji. His father was Diwan Chajju Ram, the Mir Munshi or Chief Secretary of the Governor of Ghazni. He was a very intelligent child, and in a short time acquired great efficiency in Persian and the Arabic languages. He had a natural aptitude for poetry and began composing poetry at the age of 12 under the pen name ‘Goya.’ He lost both his parents by the age of 19. Finding no suitable opening for his talents in Ghazni in 1652 he left for Multan. There he married a girl with a Sikh background and found work too. His wife being of Sikh background used to recite Gurbani and knew Gurmukhi as well and since Bhai Nand Lal was also of the spiritual bent, he also began the singing of Guru’s hymns. In those days Guru Gobind Singh Ji’s name was on everyone’s lips in Northern India. Bhai Nand Lal Goya made up his mind to meet Guru Gobind Singh Ji. Leaving his family behind, he left for Anandpur Sahib, not realising that he would never ever return to Delhi again. According to Guru kian Sakhian, Bhai Nand Lal arrived in Anandpur Sahib on Baisakhi day of 1682 and received Guru Gobind Singh Sahib’s blessing. Upon seeing the Guru for the first time his soul was so profoundly affected that he put it down in poetry : "O prince of heaven, king of all that is beautiful, pray do not come more beautiful. I have no more strength left in me, Allured, charmed and fascinated by thee, I sacrifice unto thee. Glory Glory O beloved. From the beautiful bow of your eyebrows, you shot the arrow of your glance, the arrow of love is through my heart , there is no cure, no remedy." He spent his days with Guru in a mystical contemplation and composed poetry in which, his spiritual experience, is the pre-eminent element. He is said to have kept free kitchen (langar) at Anandpur, which was commended by Guru Sahib Ji as a model for others to follow. After staying at Anandpur Sahib for some time he left to serve as Mir Munshi under Prince Mauzzam (later to become Emperor Bahadur Shah), due to an acquaintance of his father, named Wasif Khan. The present emperor Aurangzeb wished to convert him to Islam because he had so beautifully interpreted verses of the Quaran. Fearing persecution Bhai Nanad Lal and his family left for northern India. Leaving his family at Multan he once again came to stay with Guru Gobind Singh Ji at Anandpur Sahib in 1697. Contrary to some accounts, Bhai Nand Lal Ji did initiate into the Khalsa and became Bhai Nand Singh, how could he not? He was a devout disciple of Guru Sahib Ji and of course Guru Ji would bless him with the amrit of the double edged sword. However, he was still affectionately known as BhaiNand Lal. Bhai Nanad Lal Ji was at Nanded in 1708 when Guru Sahib Ji ascended the heavens and returned to Multan where he opened a school of higher education in Persian and Arabic. His two sons Lakhpat Rae and Lila Raam continued to manage the school started by their father. Bhai Nand Lal Ji’s works are fine commentaries on Guru Ji’s teachings and the Sikh way of life. The Rehat Namam’s written by him, are a dialogue between Guru Gobind Singh Ji and him concerning the code of conduct of the Khalsa.

What's happening to Sikhs in North America?

A Scottish senior British Airways pilot is suing the airline for racism after he was called "a jock" and told to go back to his welfare state paid for by the English. Douglas Maughan also claims there is a culture of racism at BA. Mr Maughan, 54, who has 29 years' flying experience, 15 with BA, said he received a letter and e-mails from a pilot he had never met after he had a letter published in the staff magazine BA News in 2005 which defended Labour's economic record. One of the letters said: "Come separation will all Jocks F.off to that welfare state (paid for by English middle classes) ??? please say yes." Speaking from his home in Dunblane, Mr Maughan said: "I have heard the terms coon', nigger', sambo' and wog'. I was shocked because I thought this sort of language had stopped." Father-of-two Mr Maughan said it was particularly upsetting when a colleague said he did not like Indian women because "they are dirty". The pilot added: "He did not know my wife is Asian, but there is a canteen culture of racism at BA." A spokesman for BA said: "Any reports made by staff about racist behaviour are taken extremely seriously and investigated as a priority."

The whole world knows how racist Britain is. They blame everything on migrants and sympathize with the Nazis.