Genie Singh

http://www.uctv.tv/shows/Mark-Juergensmeyer-Terror-in-the-Mind-of-God-9960

Could someone help elaborate on this issue, why exactly is this sexist and why is it relevant? From the base assumption I have, what I gather is this inheritance has to do with when there is no will and what the government decides. In the olden days men were always preferred as inheritors of wealth. Since a girl who marries off goes and lives with the groom she then some what becomes some what of an owner of that property in that way. Different families have different ways to adjust that about. I would have imagined in a fair world if a father dies the property would be shared between siblings from the state and the siblings can decide between themselves donating their share to the one who may require it more. But what I gather is if a woman is a widow and she lives with her father in law, the property won't automatically go to her, so she can end up homeless if there is no will? What's the inheritance laws, maybe someone can look that up. If it says there should be a change then it reflects previously a woman would only get her fathers inheritance, so if her father dies she can attain the property. However if her inlaws are greedy they might snatch it away from here. I don't really see the point of this inheritance law and it's effects.

perhaps it's pointless since t-series may just re-release there own stuff on dvds and blurays in due time or start on demand services on youtube and other places: they have over 5000 videos on this http://www.youtube.com/user/tseriesshabad

Why is it limited to some punjabi hindus? Where are the biharis, mauritian hindus, sri lankan hindus, where are the hindus who live all over the world. Why is it a few punjabi hindus who either had sikh ancestors, where sewaks of guru ghar- took rakhia under guru or sikhs in history, or are in some shape or form married into sikhs. Why are more not coming to gurdwaras? Not every gurdwara is controlled by taksalis there are the nanaksar branch who preach almost a pacifist level of peace. I didn't say keep a guru granth sahib, you can keep a gutka pothi containing japji sahib with respect and read bani from it and go to gurdwara to hear bani.

Tully, Mark; Sathish Jacob ( ). Amritsar Mrs. Gandhi's Last Battle (Kindle Locations 558-572). . Kindle Edition.

Okay let me put to one side kesh, let's for the sake of argument say kesh is optional. Why not join us and read gurbani, forget the kesh bit come to gurdwara hear bani, recite bani, get up every morning and read bani.

I found this English ebook based on Sikh history for Banda Singh Bahadur published in 1935 http://www.gurmatveechar.com/books/English_Books/Banda.Singh.Bahadur.by.Ganda.Singh.(GurmatVeechar.com).pdf In the book it says Guru Gobind Singh upon arriving to see Madho das bairgai (banda Singh) had his singhs prepare a meat dish to eat. Upon Banda finding this out of his former vaishnav faith was red and angered. page 37 of pdf, page 13 of book On the following is an extract from a muhammden source of which records Banda Singh converted to the Sikh cause. The subsequent page to that records 9 sources written in persian of the events which transpired. Of where banda singh adopts the guru and not the other way round.

So you think as Dr Zakir Naik puts it, all the hindu books are all interpolated, distorted and away from their originality.

reinstall chrome you might have extensions that might be interfering with youtube

Hi, I would like to know if there is any Sikh version of youtube I remember coming across one some time back where users could freely upload content however lost the url for it and forgot the websites name. I have some old t-series vhs tapes that I would like to share online however I found youtube take down T-series material automatically their inner programs automatically detect it raising copyright protection issues. For the most part I remember getting some of these tapes for free in gurpurbhs and other gifts here and there. I was thinking of maybe using youtube like websites such as dailymotion or vimeo. Vimeo has now got a 500mb limit and might have it removed, dailymotion has quality rendering issues. I could use putlocker however it generates a URL and I wouldn't know where to share that. Any suggestions of possible websites who may want digital content I might be able to start on about 8-13 vhs tapes with about 1-3hr content each depending on if any of the tapes are damaged or contain content which is not worth sharing.

The Maharaja was well aware that the majority of his subjects and much of the army were non-Sikh, and out of respect for them he celebrated the festivals of all the main religions. It was all very far from the theocracy of Guru Gobind Singh. In his personal life Ranjit Singh was not an irreligious man; he regularly listened to recitations from the Guru Granth Sahib, for instance. But he certainly did not follow the tenth Guru's injunction on alcohol, being extremely fond of a certain 'fire water' he had especially prepared and which reputedly contained ground pearls. He candidly admitted that he drank for excitement and developed a partiality for Scotch whisky. The Maharaja was as secular in his choice of wives as in his choice of ministers, several of the twenty-two being Muslims. The bachelor status of the Governor-General, Lord Auckland, attracted his curiosity. Emily Eden recorded a conversation with Lord Auckland on the subject. The Governor-General explained that he did not have a wife because, 'only one was allowed in England, and if she turned out a bad one, he could not easily get rid of her. Ranjeet said that was a bad custom; that the Sikhs were allowed twenty-five wives, and they did not dare to be bad, because he could beat them if they were. G. replied that was an excellent custom, and he would try to introduce it when he got home.' [7] The Maharaja inspired devotion in his many wives. When he died, exactly forty years after conquering his capital Lahore, four of them together with seven of his 'slave girls' chose to burn themselves alive on his funeral pyre – committing sati in accordance with the old Hindu tradition forbidden by the Gurus of the Sikh faith. [6] Emily Eden, Up the Country, Curzon Press, London, 1978 (this edition first published by Oxford University Press in 1930), p. 200. [7] Ibid., p. 218. Tully, Mark; Sathish Jacob ( ). Amritsar Mrs. Gandhi's Last Battle (Kindle Locations 530-540). . Kindle Edition.

He might say it is a shabad which teaches shahadat martyrdom is a part of dharama and the concept of martyrdom did exist in hinduism. Such as the following verses from the gita. Again I have to say why not join us with Kshatriya dharama and recite with us the gurmantar and shabad guru in sangat. BG 2.32: O Pārtha, happy are the kṣatriyas to whom such fighting opportunities come unsought, opening for them the doors of the heavenly planets. BG 2.37: O son of Kuntī [Arjun(a)], either you will be killed on the battlefield and attain the heavenly planets, or you will conquer and enjoy the earthly kingdom. Therefore, get up with determination and fight. The context of the Gita for the above: When Arjun hesitates in battle and can't kill his cousins, to reclaim his kingdom- krishna reassures him. Source: http://vedabase.net/bg/2/en

He will say the Vaheguru Mantar is just a mantar of the remembrance of Vishnu, based off bhai gurdas ji vaaran. My question is if that's the case then join us and do the mantar with us in guru ghars bring your family and let us say the mantar together: siqjug siqgur vwsdyv vwvw ivsnw nwmu jpwvY] sathijug sathigur vaasadhaev vaavaa visanaa naam japaavai| In Satyug, Vishnu in the form of Vasudev is said to have incarnated and ‘V’ Of Vaheguru reminds of Vishnu. duAwPir siqgur hrIikRsn hwhw hir hir nwm ijpwvY] dhuaafar sathigur hareekrisan haahaa har har naam jipaavai| The True Guru of Dvapar is said to be Harikrsna and ‘H’ of Vaheguru reminds of Hari. qRyqy siqgur rwm jI rwrw rwm jpy suK pwvY] thraethae sathigur raam jee raaraa raam japae sukh paavai| In the Treta was Ram and ‘R’ of Vaheguru tells that remembering Ram will produce joy and happiness. kiljug nwnk gur goivMd ggw goivMd nwm AlwvY] kalijug naanak gur govindh gagaa govindh naam alaavai| In Kalyug, Gobind is in the form of Nanak and ‘G’ of Vaheguru gets Govind recited. cwry jwgy chu jugI pMcwiex ivic jwie smwvY] chaarae jaagae chahu jugee panchaaein vich jaae samaavai| The recitations o f all the four ages subsume in Panchayan i.e. in the soul of the common man. cwry ACr iek kir vwihgurU jpu mMqR jpwvY] chaarae ashar eik kar vaahiguroo jap manthr japaavai| When joining four letters Vaheguru is remembered, jhW qy aupijAw iPir qhW smwvY ]49]1] jehaa thae oupajiaa fir thehaa samaavai |49|1| The Jiv merges again in its origin.(49)(1) Bhai gurdas ji vaaran paana 1 however Bhai gurdas ji says this mantar is beyond the vedas and katebs- he could argue that vishnu isn't mentioned in the vedas so it is vedanata (after vedas) nor is vishnu mentioned in the bible or koran. vyd kqyb Agocrw vwihgurU gur sbdu suxwieAw] vaedh kathaeb agocharaa vaahiguroo gur sabadh sunaaeiaa| The Gurus recited Word-Guru as Vaheguru who is beyond the Vedas and Katebas (the Semitic scriptures). cwir vrn cwir mjhbw crx kvl srxwgiq AwieAw] chaar varan chaar majehabaa charan kaval saranaagath aaeiaa| Therefore all the four varnas and all four Semitic religions have sought the shelter of the lotus feet of the Guru. pwris pris Aprs jig AstDwqu ieku Dwqu krwieAw] paaras paras aparas jag asattadhaath eik dhaath karaaeiaa| When the Gurus in the form of Philosopher’s stone touched them, that alloy of eight metal changed into one metal (Gold in the form of Sikhism). Bhai Gurdas ji vaaran paana 12

ਸਤਿਗੁਰੁ ਅਪਨਾ ਸਦ ਸਦਾ ਸਮ੍ਹ੍ਹਾਰੇ ॥ सतिगुरु अपना सद सदा सम्हारे ॥ Saṯgur apnā saḏ saḏā samĥāre. I contemplate, forever and ever, the True Guru; ਗੁਰ ਕੇ ਚਰਨ ਕੇਸ ਸੰਗਿ ਝਾਰੇ ॥੧॥ गुर के चरन केस संगि झारे ॥१ Gur ke cẖaran kes sang jẖāre. ||1|| with my hair, I dust the feet of the Guru. ||1|| SGGS 387 The use of the word Kesh has been utilised here The suggestion to keep the rehit is said here; and we all know keeping of kesh is thoroughly inscribed into all rehitnama and rehatmaryada of Sikhs Page 1230, Line 6 ਕਹਤ ਮੁਕਤ ਸੁਨਤ ਮੁਕਤ ਰਹਤ ਜਨਮ ਰਹਤੇ ॥ कहत मुकत सुनत मुकत रहत जनम रहते ॥ Kahaṯ mukaṯ sunaṯ mukaṯ rahaṯ janam rahṯe. Those who speak are liberated, and those who listen are liberated; those who keep the Rehit, the Code of Conduct, are not reincarnated again. Guru Arjan Dev Baghawaan is kesdhari as keshva Page 203, Line 10 ਸੁਪ੍ਰਸੰਨ ਭਏ ਕੇਸਵਾ ਸੇ ਜਨ ਹਰਿ ਗੁਣ ਗਾਹਿ ॥੪॥ सुप्रसंन भए केसवा से जन हरि गुण गाहि ॥४॥ Suparsan bẖa▫e kesvā se jan har guṇ gāhi. ||4|| Those humble beings, with whom the beautifully-haired Lord is thoroughly pleased, sing the Glorious Praises of the Lord. ||4|| Guru Arjan Dev The Sikh rehit is inscribed into this shabad when speaking about mortality ਬੰਕੇ ਬਾਲ ਪਾਗ ਸਿਰਿ ਡੇਰੀ ॥ बंके बाल पाग सिरि डेरी ॥ Banke bāl pāg sir derī. You make your hair beautiful, and wear a stylish turban on your head. ਇਹੁ ਤਨੁ ਹੋਇਗੋ ਭਸਮ ਕੀ ਢੇਰੀ ॥੩॥ इहु तनु होइगो भसम की ढेरी ॥३॥ Ih ṯan ho▫igo bẖasam kī dẖerī. ||3|| But in the end, this body shall be reduced to a pile of ashes. ||3|| - SGGS 659

I can accept the inter-marriage feature since I have seen a couple of examples of it. But some of the cases I saw were from people who were recent converts to Sikhi not from the times of Guru Nanak but perhaps from 1800, 1900s and who still had some features of their previous identity with them. This inter-marriage argument is thrown out by people who propose that people from all communities have instances of various permutations of inter-marriages; there are sikhs who have married christians, atheists, buddhists, jains, muslims and into other groups. But it hasn't brought down the identity of Sikhs to being let's say christians. Also this separatist trend of vast separation between Sikhs started from the Aryan Samaj when they came to Amritsar and made degrading statements against Sikhi. And following 1925 the R.S.S creation made statements such as Sikhs take off their 5ks which they says came from the Hindus gods, which the hindus gods wore themselves, which the hindu books approve of. Which led to peaceful protest and the established writing of Bhai Kahn Singh Nabha's hum hindu nahin- we are not hindus. Bhai Kahn Singh Nabha's book is treated with contempt rather then rebutted through a literature based or academically based medium. As far as I am concerned if Hindus feel they and Sikhs are one, then they are absolutely welcome to join us in our prayers, to come to our gurdwaras and participate in hearing gurbani, in attaining gutka to read gurbani and do sewa in gurdwara. I have invited Hindus in the past who felt that way and saw very few turn up as if there is some magically force stopping them or if they feel demons or devils are there. The hindu faith doesn't really believe in the devil so it can't be that. asked someone once who told me they are afraid extremist sikhs might do something or say something to them. I told them I was willing to go with them and make sure that did not happen. In western gurdwara's today it is not unusual to see people from other communities just visiting a gurdwara to learn about it such as school trips. Or peoples friends of other religions paying respects to their sikh friends death, or paying respect to their childrens marriage or their marriage. Or for christian, jewish and atheist politicians to enter gurdwaras and ask permission to speak to share their insights with Sikhs. If taking amrit, reading bani is a hindu practise why not take amrit and keep your kesh as Shiv had, or as the jatta krishan, brahma, ram all had. Keep the Sikh kirpan as ram and krishan have. Wear the kara like krishan is shown in frescos and said to have worn, as how hindu pandits say repels shani. Wear the dastar and previous hindu customs have said and worship the guru granth sahib as the form of vishnu as apparent purans say it to be.

Bhindranwale then returned to the theme of the Anandpur Sahib Resolution. Reminding the congregation that Longowal had also sworn to accept nothing less than the fulfilment of all its demands, he warned: 'If any of our leaders accepts anything less than all the Anandpur Sahib demands, I will expose him in front of the sangat [congregation].' Bhindranwale went on to appeal to Sikh villagers to organise and support terrorism. He said, 'For every village you should keep one motorcycle, three young baptised Sikhs and three revolvers. These are not meant for killing innocent people. For a Sikh to have arms and kill an innocent person is a serious sin. But, Khalsaji [members of the Khalsa], to have arms and not to get your legitimate rights is an even bigger sin. It is for you to decide how to use these arms. If you want to remove the shackles of your slavery you must have a plan.' Tully, Mark; Sathish Jacob ( ). Amritsar Mrs. Gandhi's Last Battle (Kindle Locations 1917-1923). . Kindle Edition. Bhindranwale's open support for violence eventually led to a protest from Longowal, who was, after all, still meant to be leading a non-violent agitation. He issued a statement to the press criticising Bhindranwale's call to arm young motorcyclists. But the next day one of the national news agencies carried a denial of Longowal's statement. In order to clarify the situation I asked Sanjeev Gaur, an Amritsar-based journalist, to go to the Morcha Dictator and ask him outright what he had said. Longowal wavered, but eventually he did agree that he had criticised Bhindranwale for encouraging Sikhs to support terrorism. One of Bhindranwale's spies in the Akali Dal camp immediately reported this conversation. Sanjeev Gaur was stabbed and seriously wounded as he left the Temple complex, and Longowal never again publicly criticised his rival. Tully, Mark; Sathish Jacob ( ). Amritsar Mrs. Gandhi's Last Battle (Kindle Locations 1927-1932). . Kindle Edition.

Nihang Bhai Sahib accepts the Bana of Shiv, Ram and Kishan was of the same as the Nihang roop. It begs the question why are hindus not following their religion which is the supposed same as ours and attending gurdwaras. Why aren't 80% of Hindus of India reading gurbani and going gurdwara. Had they been I think I would even call myself a Hindu at that point.

There is a certain paradox about that question let's say there is something new. We have to ask ourselves why did God wait for thousands of years before telling humanity that to begin with. Adh Sach - from the beginning he was true And if there is nothing different between Hinduism and Sikhi. Why don't Hindus follow the same ways as the Sikhs? Why don't hindus keep kesh, read japji sahib, read gurbani at all? What's stopping them- there is nothing new about it and this stuff was in their own religious books but they don't follow it and why don't they follow it. Had they followed the same things as us then there would be no such thing as hindu or sikh we would be one and the same.

Interesting just got that book you referenced Sher, it Tully (bbc journalist who interviewed bhindranwale) says: The Sant also accused the government of spreading propaganda against him. He said, 'The government is trying to paint me as the agent of the Congress Party – a traitor to the cause -to divide the Panth [sikh community] and weaken the Morcha, so that the government's chair is left intact.' 'Chair' in India is frequently used as a symbol for political power. The Sant ended this section of his sermon by saying, 'Beware of their propaganda. They want us to fight among ourselves like shrews. Beware!' This was actually a reference to Bhindranwale's enemies among the Sikhs who tried to discredit him by reminding their community that he was originally a creation of the Congress Party. Tully, Mark; Sathish Jacob ( ). Amritsar Mrs. Gandhi's Last Battle (Kindle Locations 1903-1908). . Kindle Edition.

I thought I might share a small part of my conviction for Sikhi and would like your thoughts and contributions to it. To begin with it was at an early age where I having heard about the events of 1947 and having learnt about popular worldly mythology such as the existence of Valhalla of the norse, the moutain of Olympus were Zeus reigned supreme ontop of Greece, the great romans and their gods. Then how the great roman god's fell made me feel that perhaps Sikhi might have been constructed by a political party such as the pre-akali's who have much contemporary history on them such as Maharaja Ranjit Singh. For me the idea of such martyrdom's in Sikh history was difficult to digest since it felt almost impossible that it was in human nature to commit such evil against other human beings. And had it been done in my mind at that time then it was done by those who acted it out in the name of a god that we believe in who stood by and as Guru Nanak Dev ji says: "Āpai ḏos na ḏe▫ī karṯā jam kar mugal cẖaṛā▫i▫ā. The Creator Himself does not take the blame, but has sent the Mogal as the messenger of death. Ėṯī mār pa▫ī karlāṇe ṯaiʼn kī ḏaraḏ na ā▫i▫ā. ||1|| There was so much slaughter that the people screamed. Didn't You feel compassion, Lord? ||1||" SGGS 360 mehal1 Guru Nanak Guru Ji in the above shabad is talking about Babur's invasion of India and Babur in his own Baburnama admits to his actions. This shabad which I found much later explained something I felt for a long time when hearing about 1947 which was : "ṯaiʼn kī ḏaraḏ na ā▫i▫ā" "Didn't You feel compassion, Lord?"- SGGS 360 It didn't make any sense that such a great giver, who gives us so much in his universal justice of setting things right in the world through the law of karma and in the afterlife would not give some a chance. Where children who were massacred in 1947, 1984 and countless acts of violence such as the one of Babur's time truly deserving of that. In the same bani on the same ang number. Guru ji says: "Sakṯā sīhu māre pai vagai kẖasmai sā pursā▫ī. But if a powerful tiger attacks a flock of sheep and kills them, then its master must answer for it." SGGS 360 All those tigers in the past were all mastered by the Lord God himself, does the blame ultimately go to him. Such as Aurangzeb, it's Allah's fault after all then. I remember hearing from some Muhammadens I knew that Sikhi was a fabrication of the british once, it caste some doubt in my early age and lack of interaction with true Sikh vidyaans and use of the Internet (it had not become widely used back then). But it was on a later course having visited India and having discourse with my relatives on matters of historical relevance of Sikhi did I realise the historical proofs for Sikhi such as the very existence of the buildings, the manuscripts in circulation, the vast huge buildings in Punjab such as Patialla forts which did not seem Muhammaden, Hindu or Christian in nature but had something unique about them. It was a golden moment for me when I learnt the phrase History always repeats itself. When we don't learn our lessons from the past we repeat them. Then I saw a deeper glimpse of muhammaden behaviour which had exactly resembled that of the time of the Gurus which got me thinking. Perhaps that evil does exist in people so therefore my initial thoughts were dispelled. Human nature was more corruptible then I had thought at that time, having grown up around a Sikh environment I took for granted the teachings and actions that surrounded me and felt they were moral norms, that were exchanged through all schools of thought. Especially when I was taught all religions were the same. A notion which I left many years after only to later explore in a different way to understand that it had a different meaning behind it then I thought it had. For me the haughtiness of muhammdens were all proven well when the titles of news media headlines resembled that of what the history books resembled. And the very initial surprise I felt for the corruptibility of the human fabric was starting to be felt by others. It brought me to realise that Sikh history did take place. But it saddened me to know that Sikhi as the answer had not fully curbed that corruptible disease which let out negative behaviour. It came apparent to me that such a struggle was an ongoing one which was internal and would then manifest externally. The whole notion of Hindustan's dilemma of where Sikhi as it stands is quite strange to me, on one side you have a hindu religion without a strict dogmatic system which prides itself on that, and that it's ability to adapt allows it to be more tolerant and shifts the blame onto dogmatic religions for causing war. I wonder what stops many Hindu's from embracing Sikhi. Going back to my proof: histories repetition was the key part, how our history could be proven based off that alone. But the lessons not being learnt were difficult to address. It seems when it came to the harshest of Haughty characters it took a miracle to change their hearts and sometimes that wasn't enough. Perhaps life isn't meant to be lived in putting magnifying glasses on the spiritual lives of others but just looking at our own.