jaikaara

MK Gandhi was a disaster not only to the indian nation but to the world! he marketed himself well !

whats the prob if biharis drop in , the guys are going out to earn dollars and euros and are paying in rupees, its helping the economy, i dont see a prob with biharis dropping in for work. its not possible for those guys to work in bihar , conditions are not favorable, if u look at the poverty there trust me, u will have tears rolling down yor eyes. my wife has stayed there for 17 years of her life. the incidents i heard are really terrible. the tribals there who work in homes are ready to eat anything, even if its rotten ! why hate biharis btw ?

veer ji if our punjabi putttars work in their own fields who will got to work in the gore's fields ?

kdsingh saab now the khali - astanis will say that those farmers are RAW agents, they are creating a need !

well what you want hindustan do for u is absolutely right, there is no mercy for those bastards, do u feel i as a sikh will ever forgive them ? will i ever forget the govt of india for those scars ? can a sikh do that ? but we need to see things in another way, this land is ours ever corner of hindustan belongs to us, our forefathers have given their blood and lives to make this hindustan. we will have to change our ways of displaying our feelings, our shoutings for khalistan will drown our screams for punishing the gulity. the world will see us just as they see a afghani or a paki, are we so uncivlised ? has our Dasmesh Pita taught us this ?

very true kaljug veer ji , there is always some or the other influence, if u ever been to Kolkata there is a are where migrated chinese live , its known as china town. The population also sets up Durga Puja pandals during Navraate and the parshaad offerred is fried rice, noodles (yummyyyyyyy !!! ). there are various temples of dieties in india specifically in rajasthan where tobacco is offered. I came across certain commnuties of rajasthan where smoking is a must ! they cannot be a non smoker community. the elders offer beedis to the younger generation.

there r sizeable druggies in muslims internationally, in fact many of the suppliers r muslims , but they wake out of their 'high' to fight 'infidels'

i still dont !

wake up man ! there r 2 sides of the suffering, even innocent hindus have been killed and in fact there was nothing hindu about the 84 episode it was anti sikh, cases in delhi even have muslims who killed sikhs so come out of that illusion. lets make some changes to the same sher like u made Mudate Guzri Hai khalistaniyo ka Zulme Zabar Sehte hue Ab Sharam Aati hai Is Hindusthan ko tumhe Apna Kehte hue. come to india and go to those victims, they r still victims yor 2 penny khalistanis havent done a thing to help them, those buffons are minting money by selling bhindranwala posters and t shirts ..its a bloddy industry. that whole thing was a congress - bhindranwala nexus and too much power went into the head of that sant, both played their roles and in that whole mess innocent citizens were killed. All i say is if the Sant had got some sense and respect for the Panth and followers and for SRI HARMANDAR SAHIB'S sacred location, he would have never camped there and at the same time had Indira got some emotions for the sikhs and the respect for the sacred location, instead of bringing in the army and firing in such a barbaric manner, she would have instructed the army to appeal to the sikh community to get that Sant out and would not have just acted as if it was pakistan !

yup ! u can come across their settlements in Kutch region near gujarat and also in some other parts of gujarat. many of them speak kutchi and gujarati The Siddi, Siddhi, or Sheedi (Urdu: شیدی ; Hindi: सिद्दी or शीदि; Gujarati: સિદ્દી) are an Indian ethnic group of Black African descent. The Siddi population is currently estimated to be 20,000-55,000, with Gujarat state of India being the main population center.[1][2] Siddis are mainly Sufi Muslims, although some are Hindus and some Roman Catholic Christians.[3] Contents [hide] 1 Names of the community 2 History 3 Siddis of Gujarat 4 Sheedis of Pakistan 5 Films 6 See also 7 References 8 External links [edit] Names of the community There are conflicting hypotheses on the origin of the name Siddi. One theory is that the word was a term of respect in North Africa, similar to the word Sahib in modern India and Pakistan.[2] A second theory is that the term Siddi is derived from the title borne by the captains of the Arab vessels that first delivered Siddi slaves to India. These captains were known as Sayyid (again, signifying the lineage of Prophet Muhammad), so their black captives were named after them.[4] Similarly, another term for Siddis, habshi (from Al-Habsh, the Arabic term for Abyssinia), is held to be derived from the common name for the captains of the Ethiopian/Abyssinian ships that also first delivered Siddi slaves to the subcontinent.[4] The term eventually came to be applied to other Africans as well, and referred not only to emancipated Siddis but to their descendants too.[5] Siddis are also sometimes referred to as Afro-Indians.[6][7][8] Siddis were referred to as Zanji by Arabs, and Seng Chi (a malapropism of Zanj) by the Chinese.[9][10][11] [edit] History A fine example of Indo-Islamic architecture, the Sidi Saiyyed Mosque in Ahmedabad, India was constructed in 1572 by Sidi Saiyyed, a slave of Sultan Ahmad Shah.[12]The first Siddis are thought to have arrived in the Indian subcontinent in 628CE at the Bharuch port. Several others followed with the first Arab Islamic invasions of the subcontinent in 712CE.[13] The latter group are believed to have been soldiers with Muhammad bin Qasim's Arab army, and were called Zanjis. Most Siddis, however, are believed to be the descendants of slaves, sailors, servants and merchants from the Bantu-speaking parts of East Africa who arrived and became resident in the subcontinent during the 1200-1900CE period.[14] A large influx of Siddis to the region occurred in the 17th century when Portuguese slave traders sold a number of them to local princes.[2] In Western India (the modern Indian states of Gujarat and Maharashtra), the Siddi gained a reputation for physical strength and loyalty, and were sought out as mercenaries by local rulers, and as domestic servants and farm labor.[2] Some Siddis escaped slavery to establish communities in forested areas, and some even established small Siddi principalities on Janjira Island and at Jaffrabad as early as the twelfth century. A former alternative name of Janjira was Habshan (i.e., land of the Habshis). In the Delhi Sultanate period prior to the rise of the Mughals in India, Jamal-ud-Din Yaqut was a prominent Siddi slave-turned-nobleman who was a close confidant of Razia Sultana (1205–1240CE). Although this is disputed, he may also have been her lover.[15] As a power center, Siddis were sometimes allied with the Mughal Empire in its power-struggle with the Maratha Confederacy.[2] However, Malik Ambar, a prominent Siddi figure in Indian history at large, is sometimes regarded as the "military guru of the Marathas," and was deeply allied with them.[16] He established the town of Khirki which later became the modern city of Aurangabad, and helped establish the Marathas as a major force in the Deccan. Later, the Marathas adapted Siddi guerrilla warfare tactics to grow their power and ultimately demolish the Mughal empire.[16] Some accounts describe the Mughal emperor Jahangir as obsessed by Ambar due to the Mughal empire's consistent failures in crushing him and his Maratha cavalry, describing him derogatorily as "the black faced" and "the ill-starred" in the royal chronicles and even having a painting commissioned that showed Jahangir killing Ambar, a fantasy which was never realized in reality.[17] Some Indian Siddis are descended from Tanzanians and Mozambicans brought by the Portuguese. [edit] Siddis of Gujarat Siddi Folk Dancers, at Devaliya Naka, Sasan Gir, Gujarat.Presented as slaves by the Portuguese to the local Prince, Nawab of Junagadh, the Siddis also live around Gir Forest National Park and Wildlife Sanctuary, the last refuge in the world of the almost extinct Asiatic Lions, in Junagadh a district of the state of Gujarat, India. On the way to Deva-dungar is the quaint village of Sirvan, inhabited entirely by Siddis, a tribe of African people. They were brought 300 years ago from Africa, by the Portuguese for the Nawab of Junagadh. Today, they follow very few of their original customs, with a few exceptions like the traditional Dhamal dance.[18] Although Gujarati Siddis have adopted the language and many customs of their surrounding populations, some African traditions have been preserved. These include the Goma music and dance form, which is sometimes called Dhamaal (Gujarati: ધમાલ, fun).[19] The term is believed to be derived from the Ngoma drumming and dance forms of East Africa.[19] The Goma also has a spiritual significance and, at the climax of the dance, some dancers are believed to be vehicles for the presence of Siddi saints of the past.[20] [edit] Sheedis of Pakistan The people who call themselves and are referred to as Sheedi live in southern Pakistan on the Makran coast, in Turbat and Pasni and in Karachi (mainly in the tightly knit neighborhoods of Lyari). They trace their arrival to these shores of southern Pakistan as soldiers in the Arab armies in 712 A.D. The descendants of these soldiers are the Zanji Siddis. People were brought as slaves from the Africa, from Ethiopia and Abyssinia to the South Asia in the eleventh through the 20th century. Soldiers and slaves alike, they came across the ocean and the Arabian Sea in boats whose captains were referred to as Sidii ir Sayyids. This cargo of slaves, brought in by these captains became known as Siddis. Still others in southern Pakistan on the coast of Balochistan in Turbat, Pasni and Makran trace their ancestory to slaves from Tanzania, Kenya and Zanzibar brought by the Omani Arabs. Most of the original Siddis live in Sindh. ‘Sheedi’ comes from the same root as Syed. The root of this word Syed, means black. When ‘sheedis’ of Sindh were named the word became known in the population as meaning ‘black people’ The word Sheedi is from the Arabic word Sidi. Today the word itself Sheedi in Sindh, can be used as a derogatory term used for the poor and people with darker skin. In North Africa for example in Morocco, the word Syed as used in Pakistan and the South Asia is Sidi or simply Sid. In Pakistan, the title of Syed before one’s name denotes that someone is of high birth who can trace his or her lineage to the Prophet’s family. This is how the word is understood on the South Asia. In Pakistan, locals of Black African descent are called "Makrani", "Sheedi" or "Habshi". They live primarily along the Makran Coast in Balochistan (see also Makrani), and lower Sindh. In the city of Karachi, the main Sheedi centre is the area of Lyari and other nearby coastal areas. Technically, the Sheedi are a brotherhood or community distinct from the other Afro-Pakistanis. The Sheedis are divided into four clans, or houses: Kharadar Makan, Hyderabad Makan, Lassi Makan and Belaro Makan.[21] The sufi saint Pir Mangho is regarded by many as the patron saint of the Sheedis, and the annual Sheedi Mela festival, is the key event in the Sheedi community's cultural calendar.[21] It features songs and dance clearly derived from Africa.[22][23] Linguistically, Makranis are Balochi and Sindhi and speak a dialect of Urdu referred to as Makrani. Famous Sheedis include the historic Sindhi army leader Hoshu Sheedi[24] and Urdu poet Noon Meem Danish[25][26]. Sheedis are also well known for their excellence in sports, especially in football and boxing. The musical anthem of the ruling Pakistan Peoples Party, "Bija Teer", is a Balochi song in the musical style of the Sheedis with Black African style rhythm and drums [2]. Younis Jani is a popular Sheedi singer famous for singing an Urdu version of the reggaeton song "Papi chulo... (te traigo el mmmm...)."[3] The Sheedis are African people brought during the Arab rule in Balochistan and Sindh provinces of Pakistan as soldiers and slaves were brought from Africa. The descendents are also called Makranis or Sheedis. The Sheedis (also called Habshi, from Arabic حبشي ḥabashi) are a Negroid people in Pakistan. They are the descendants of slaves first brought to Pakistan by Arab merchants in medieval times from the Bantu-speaking parts of eastern Africa. Siddis were referred to as Zanj by Arabs, and Seng Chi (a malapropism of Zanj) by the Chinese

brother how does caste come in reference to this question

Very well said ! absolutely making sense ! in my opinion, it is us the religions of hindustan who use their brains to find reasons and philosophies, intellectuals dont make good warriors !

EXACTLY ! this makes a valid point, i will tell u here a personal experience. u might have heard about the graham staines case in orrissa, i was really upset about it and i use to feel that the man behind it, dara singh should be hanged ! after a few years i came across a office collegue who originally belonged to the keonjhar district and this guy was a tribal. i discussed this with him, he to my surprised opposed me and asked me if i knew the facts. i told him that i had read every bit of news available, he asked me if i trusted those reports, i dint know if i should agree. according to him , graham staines was an austrailian missionary who was spreading the bible amongst the tribals, a day or 2 prior to the incident, he had taken a bunch of neo converts and had asked them to demolish a stone image of a tribal diety worshipped locally. this demolition was the main reason that angered the locals, and then what followed was mob frenzy leading to burning alive of graham staines and his 4 innocent children (i personally was more affected due to the children to becoming victims )

brother i agree with what u say , but i dont get the point of u bringing up this here

chatanga veer ji i dont really get it ...are we on the same page ? what caste are we talking abt ? what has caste to do here ?

When the missionaries came to Africa they had the Bible and we had the land. They said "Let us pray." We closed our eyes. When we opened them we had the Bible and they had the land - Desmond Tutu

thats the fools sitting outside india , making talibani looking websites and earning money out of t shirts and gift items , as if they are at the recieving end ...the real victim is rotting in the slums of delhi

my mouth is watering !

it is us and our failure that has lead to such crisis, if we r not taking care of our people we r going to see more of this ! can we not have a group here based in india willing to go ahead and come together and become maybe a off shhoot of the UNITED SIKHS, get these victims across the border and help them resettle. if the hindus want to join in ...fine ..but i feel we as sikhs should do our karam.

i will certainly look into this, in the meanwhile you can refer to this My link The concept of Amritvela is not unique to the Sikh tradition, many religious groups and sects recognise the importance of meditating before sunrise. Sri Guru Gobind Singh Ji writes; ‘According to the instructions given in Ramayana, we should ever be in the service of the Lord; we should get up early in the morning and remember His Name; Through the glory of His Name, many mighty enemies are killed and the charities of innumerable types are bestowed; that Lord, also keeping his name on our heads, protects the ignorant people like us’.( Dasam Sri Guru Granth Sahib Ji, Ang 1199) So here you can see Guru ji quotes the Ramayana, the katha of Sri Ramchander ji

there was also a recording of sant jarnailsingh ji khalsa bhindranwale which has been removed from youtube, sant ji i think has given views according to gurmat about him

ask them first if they know the maryada of preparing karah parshaad , i recently saw it and there is no maryada , i repented calling the sevadaar , i could have made it myself instead.

http://philtar.ucsm.ac.uk/encyclopedia/sikhism/sanatan.html Sanatan Singh Sabha Doctrines This entry should be read in parallel with the Tat Khalsa entry. This is because each Singh Sabha represents a different world-view. A brief description is given here of each. The Sanatan world-view is basically oral, personal, popular, diverse, reliant on past traditions and ahistorical in nature. The Tat Khalsa world-view is textual, impersonal, elite, homogenous, historical, progressive and modern in nature. In the former there is an acceptance of the Indian tradition and its value over Western tradition and colonialism. In the latter there is a conflation and interaction between Western colonialism and Indian inherited traditions. The basic belief of Sanatan Sikhism is inclusively, i.e., religious diversity is natural and Sikhism can be composed of a variety of different forms and practices, since boundaries are inherently fluid. The point of contention (with Tat Khalsa Sikhism) is that these practices are often inseparable from the practices evident in the Hindu and Muslim traditions. Another point of departure is when Sanatan Sikhs see Sikhism as an offshoot of Hinduism. This is offensive and misguided in the Tat Khalsa's point of view. Thus Sanatan doctrines are deeply embedded in the Hindu scriptures such as the Vedas, Puranas, Shastras, popular poetic epics, myths and legends, aswell as in the practices of idol worship, worship of tombs, temples and other sacred sites. There are also some Sufi, yogic and ascetic practices too. A key point of contention is the Hindu doctrine of the avataras (divine incarnations) where God is believed to incarnate in different forms at times when righteousness is about to be overcome by the forces of darkness. Sanatan Sikhs would include the Udasis and Nirmalas and believe that the Amritdhari, Keshdhari and Sahajdhari are all Sikhs. Sanatan Sikhs also hold the Adi Granth and the Dasam Granth in equal esteem. History The first Singh Sabha was founded at Amritsar in 1873. It was essentially conservative and Sanatan ('eternal', almost synonymous with Hinduism). It arose because of a perceived dissolution of the Sikh faith, i.e., Sikhs were believed to be falling into the folds of Hindu thought and practice. This was exacerbated and compounded by the conversions of some Sikhs to Christianity - due to the expansion of English-speaking education and Christian missionary camps in the 1880s. This caused a public uproar. The Hindus, Muslims and Sikhs all interpreted these colonial times as a threat to their traditions and started reformist movements. The Sikhs thus inaugurated the Singh Sabha to recover a distinctive Sikhism. With the advent of the print media the task of discovering, defining (and to some extent creating) real Sikhism was worked out in print, journals and tracts, religious assemblies, preaching and public discussion. This movement rapidly expanded and Sabhas were being formed all over the Panjab. However the main other Singh Sabha was founded in Lahore, and was more progressive and radical, and which eventually formed the essential traits of the Tat Khalsa orthodoxy. The Sanatan Sikhs (Udasis, Nirmalas and the Namdharis) were for the first time challenged and eventually marginalised. Bhai Mani Singh (1673-1738) was a devout follower of Guru Gobind Singh who is traditionally thought to have wrote down the Adi Granth as Gobind Singh dictated it to him. He also believed to have collected Guru Gobind's work to form the Dasam Granth. The Dasam Granth has been understood as reflecting the Sanatan Sikh's world-view and the Adi Granth the Tat Khalsa's since the Dasam Granth contains many of the Hindu myths and goddesses, and incarnations of Siva, Vishnu and the Goddess. It is important to note that after the advent of the Tat Khalsa orthodoxy Sahajdhari Sikhs, Nanak-panthis and Sanatan Sikhs were equated, such that their non-Khalsa qualities were highlighted. Symbols None in particular but see Udasis, Nirmalas and Namdhari entries. Adherents No official numbers, their identity confusing many census organisers. (See note at the end of the Explanatory Introduction). Headquarters/ Main Centre None in particular but see Udasis, Nirmalas and Namdhari entries.

no it does not . From wikipedia Sanatan Singh Sabha is the original Singh Sabha formed in 1873 by Sikhs in Amritsar [1] The Sanatan Sikhs regard Classical Sikhism as Sikhs to be a wider denomination of Sanatan Dharma by one who practices karma and bhakti [of God] in any way for the achievement of Moksha, or spiritual liberation. As a purely political reaction to the formation of the Sanatan Singh Sabha, a second Singh Sabha was formed and named the Tat Khalsa ('True' Khalsa) by The Governing British Administration based at Lahore in 1879 [also called Lahore Singh Sabha]. The British Raj utilized the Tat Khalsa Singh Sabhia Sikhs to apply their ‘divide and rule’ policy which sought to negate Sanatan Sikhism in the name of ‘reform’ whereas Sanatan Sikhism is predominantly inclusive, the Tat Khalsa is not. While Max Arthur McAuliffe achieved the position of Deputy Commissioner in Punjab in 1882, Macauliffe wrote the popular Tat Khalsa text. ‘It is admitted that a knowledge of the religions of the people of India is a desideratum for the British officials who administer its affairs and indirectly for the people who are governed by them so that mutual sympathy may be produced. It seems, at any rate politic to place before the Sikh soldiery their Guru’s prophecies in favor of the English and the texts of their sacred writings which foster their loyalty.’ ‘The Sikh Religion’,1909, M.A. Macauliffe, Preface xxii From the above quote, it is clear that one of the main objectives for Macauliffe was to inculcate loyalty within Sikhs for the British Raj. At the time, the Sanatan Sikh Raj had been displaced by the British Raj, and as such, Sanatan Sikhs, especially the Akali Nihangs, were naturally very hostile towards the British. [2]

This needs to be understood that the Sri Dasam Granth sahib should not be taken as just promoting Devi worship. Laalsingh ji please read the Gurbani literature first, be it any of our Param pujiya Granths. DEVI is the symbol of Akaal Purakh's shakti. This has been the culture of Hindustan. Read Sukhmani Sahib, there are so many references to Sri Krishan ji. If there are no such references how will there be any literature ? The Gurus have composed all this due to the presence of literature of this land. I again repeat that the Gurus couldnt take reference of greek goddesses which perhaps might be more appealing for you. The spiritual journey be it which ever Granth or samparday of hindustan has its journey from Concrete to Abstract. Today's so called hinduism has lost this direction and are more engrossed in concepts borrowed from foriegn lands. The power of Akaal purakh is displayed in various forms like Sri Krishan ji , Chandi maa , Shiv ji . To make understand the concept of Akaal the Gurus have taken reference of the various messangers of Akaal. I used to do the Saptashati Chandi paath composed by Rishi Markandey, during the Navraate. There too the devas attacked by the asuras approach the Devi, the Devi is in Akaal Nirankaaar Swaroop and after hearing the plea of the devas takes the form after which the devas give her the various shastars. So here again the vedic concept of Devi is formally Nirankaar. What i belive is to add a form during this stage it has been said that the Devi reaches there to bathe in the holy river. Please understand that Akaal's ustat is not possible without this. If i tell you Akaal is powerful the most powerful, had you been athiest you would question me; " show me where is the power ??" i or anybody cannot display the power of Akaal who is without form wihtout giving references to the messangers of Akaal.