Must Attend Diwan

Cute Sikh Kids They R the Future!

History of taksal

The tenth King Sri Guru Gobind Singh Sahib Ji was at Sri Anandpur Sahib delivering His Sikhs to Sachkhand. A Gursikh who would complete his daily prayer of the Panj Granthi (a collection of prayers from Sri Guru Granth Sahib Ji) with love and respect made a mistake. The Gursikh was made to realise that Gurbani is an ang (limb) of Guru Ji, and making a mistake while reciting Gurbani is like hurting Guru Ji. Following this Pyare Bhai Daya Singh, along with other respected Gursikhs requested the following to Guru Ji. "Oh keeper of the poor! Bless us with the understanding of Gurbani. Without an understanding we don't know whether what we do is correct or incorrect."

Satguru Ji would never return the request of a Gursikh. After all the battles where He sacrificed all His family. Upon leaving Muktsar Sahib and arriving at Sabo ki Talwandi. Guru Ji gave the following command to his Gursikhs. "Go to Dhir Mal (he was the elder brother of Sri Guru Har Rai Sahib Ji and grandson to Sri Guru Hargobind Sahib Ji) who is at Kartarpur Sahib.

The fifth King Sri Guru Arjan Dev Sahib Ji who has compiled the Aad Granth has left room for the inclusion of the ninth Kings Bani. I will do that and bless you with the understanding of Gurbani." Shaheed Baba Deep Singh Ji along with 24 other Singhs were turned away by Dhir Mal with the following message. "If your Guru is the same roop (form) as the first and fifth Kings, then why doesn't he fashion Gurbani from memory?"

Guru Ji answered this taunt of Dhir Mal in the following way. The true King Sri Guru Gobind Singh Ji gave a great honour to Guru ki Kanshi, Takhat Sri Damdama Sahib, Sabo ki Talwandi. Shaheed Bhai Mani Singh was the scribe as Guru Sahib Ji compiled Sri Guru Granth Sahib Ji from his sacred tongue. There were such great blessings that Jap(u) Ji Sahib, Rehraas Sahib and Kirtan Sohila were written on the first morning. On that evening the Gursikh Sangat listened to the meanings of the completed Gurbani. The understanding of the Gurbani that was written at amrit vela (ambrosial hours of the morning) would be explained in the evening to the 48 Singhs and the rest of the Gursikh Sangat. Shaheed Baba Deep Singh Ji with firm faith would complete the seva of providing the paper, pens and ink. In this way within 9 months and 9 days, on the full moon of Katak, Samat 1762, till until 1763 Bikrami 23 Savan, the understanding of Gurbani was taught. With the inclusion of the ninth Kings Bani, from Ik Oa(n)kaar to At(h)arah Das Bees, Sri Guru Granth Sahib Ji was completed. A great benevolence was done to the world.

After seeing and listening to this limitless, powerful knowledge, the Gursikh Sangat as well the atheists were astonished. By listening to Guru Sahib Ji, the Gursikh Sangat were given the opportunity to rectify their lives. The 48 Singhs gained Brahm Gianta (the knowledge of God) and were liberated while living. The Singhs reached such spiritual states that they lost all care of the world. Seeing this Satguru Ji ordered Shaheed Bhai Mani Singh Ji not to lose care, but to continue in selfless service teaching others what he had learnt. Guru Ji said that he would not forget a thing even if he were to get cut piece by piece. Shaheed Baba Deep Singh Ji was also given this command and was told that he wouldn't forget a thing even if his head were separated from his body.

Both Shaheed Bhai Mani Singh Ji and Baba Deep Singh Ji stayed with Guru Sahib Ji (when They went to Takhat Sachkhand Sri Hazoor Sahib) teaching the understanding of Gurbani to other Gursikhs. Just before Guru Ji ascended to Sachkhand He sent Shaheed Bhai Mani Singh JI to Sri Darbar Sahib Amritsar, and Shaheed Baba Deep Singh Ji to Takhat Sri Damdama Sahib to continue teaching the understanding of Gurbani. Damdami Taksal has been operating under the leadership of Brahm Gianis until now, and will forever more. The taksal is the university of the sikh religion.

Deg Teg Fateh!

Guru Gobind Singh Ji and Deg Tegh Fateh

In Krishna Avtar (Bani of the Guru Gobind Singh Ji), Guru Gobind Singh Ji says: “May the Kitchen and the Sword prevail in the world”. It is obvious that the Guru ordained the kitchen to feed the poor and the sword to teach the tyrant should go hand-in-hand. Deg and Teg are Persian words, meaning the kettle and the sword respectively. Deg literally means a cooking-pot. It symbolically stands for the free kitchen or Langar; whereas Teg or the sword represents dignity and power. Deg to feed the poor and the stranger, regardless of caste and religion. Teg, the sword, to destroy the oppressor of humanity and protect the oppressed. Hence Deg and Teg are symbols of service and power.

"They who dwelt on His Name; shared their earnings with others, wielded the sword in the holy war, and distributed food in companionship from the pot, remember their glorious deeds and utter: Glory be to God".

Part of daily Sikh prayers, the ardass

"I bow with love and devotion to the Holy sword.

Assist me that I may complete this work.

Thou art the Subduer of countries, the destroyer of the armies of the wicked, in the battle field, Thou greatly adormest the brave. -Sri Guru Gobind Singh Ji

"There is only one God. By the favour of the glorious God. Guru Gobind Singh received from Guru Nanak hospitality (Deg) and valour (Teg), victory and success undoubted. May the exalted Immortal Being stretch a helping hand."

"May victory attend the Pot and the Sword." Meaning: 'May our charity and our Arms be victorious.'

"Deg Teg Fateh”-Sri Guru Gobind Singh Ji

“O Lord, grant me this very boon,

That I may never evade doing righteous deeds;

That when I go to fight my enemy,

Let not fear enter my heart;

So that I may make my victory certain,

And I instruct my own mind on this,

That I may ever desire to sing your praise;

And when the span of life reaches its end,

I may die valiantly in the thick of the holy war."-Sri Guru Gobind Singh Ji

The Martial Heritage of Khalsa Women

Late one afternoon I dropped by the house of my old friend, Satwant Singh Khalsa, to return the handgun I had borrowed from him to teach a shooting course at a local martial-arts school. The shiny metal weapon had been cleaned and oiled, and was now carefully wrapped in a cloth and tucked under my arm as I knocked on his door, His smiling face appeared and he greeted me as I walked into his home. I handed him the gun with a profusion of thanks, and turned to leave when his young daughter of six, Amrit Kaur, came up and grabbed her father by the leg.

"Papa, can I see that?" she asked. "Of course", Satwant Singh replied, and he began to unwrap the gun with great reverence. Her eyes grew as big as blue moons reflecting the glint of the handgun as her father explained to her what it was. She looked at the gun then looked at me, a Khalsa woman in a turban, and her face clouded with confusion. Again she looked at the gun and then up at me and began to smile shyly.

"Papa", said little Amrit Kaur shyly, "Do girls shoot guns too?" Satwant Singh was surprised at his daughter's question and he looked to me for a reply.

"Of course", I said with a smile, "Girls shoot the best! When you get older I will teach you myself." On hearing this she put her hand to her mouth and giggled with great excitement and expectation.

Actually, Khalsa women have been shooting ever since guns were first introduced to India. Many of the old stories have been lost, and those that remain are scant in detail and description. But the fact is that the Tenth Master, Siri Guru Gobind singh Ji Maharaj, encouraged and promoted women in martial training in the army of the Khalsa. The Khalsa has no gender, neither male nor female, so those women who were inclined to study the martial tradition found their places in the ranks of the Khalsa Fauj (Army). Mai Bhago (Mata Bhaag Kaur) is an outstanding example of a woman warrior in the Sikh tradition.

In 1705 the Mughal forces under the direction of the emperor Aurangzeb laid a deadly siege on the fort of Anandpur Sahib in a desperate effort to destroy Guru Gobind Singh Ji and the Khalsa. As food and water were exhausted, the conditions became unbearable and many Sikhs deserted the Guru. The Sikhs from the Majha area of Punjab, belonged to a tradition of gallant warriors, but they also chose to abandon the Guru and return to their villages. Before he left the fort, Guru Gobind Singh Ji asked them to put their denouncement on paper: they wrote that they were no longer Sikhs of the Guru. When the women of the village heard that their men were returning home, traitors to the Guru's cause, they were incensed. Bhago, a lady from Jhabal, spoke to the women and together they resolved to reverse the situation. As the men returned, hungry, tired and depressed from their experience at AnandPur Sahib, the women would not let them enter their homes. They said to their husbands and sons, "Either go back and make amends for your cowardly behaviour, or exchange your dress with ours, stay at home act as housewives in our place.

Dressed in your clothes we will go and fight for the Guru, lay down our lives for him, and wash away with our blood the shame which you have brought on us all, nay the whole of Majha itself." Shamed by the courageous response of their womenfolk, a band of forty Sikhs started back towards the Guru under the leadership of Bhai Mahan Singh and Mai Bhago. Dressed in soldier's battle-gear, Mai Bhago struck a fearsome pose and was respected by the Sikh soldiers for her spiritual clarity and her courageous nature. As they made their way toward the Guru, groups of Sikhs from various villages along the way joined them in support of the great Guru Gobind Singh Ji.

By that time, Guru Gobind Singh Ji and the Khalsa army had left the fort of Anandpur Sahib with the promise of safe passage from Emperor Aurangzeb. But his promise proved to be a cruel deception and the Khalsa suffered devastating battles in which the two elder sons of the Guru were killed. Now they were being pursued by Wazir Khan, the Nawab of Sirhind with over 5000 Mughal soldiers. Having already captured and bricked alive the two young sons of the Guru, Wazir Khan was eager to kill the Guru himself and gain favour with the Emperor in Delhi.

The Sikhs from Majha met with the Guru-Master between Ramiana and Khidrana. With Bhai Mahan Singh as their spokesman, the forty Sikhs begged the Guru to forgive their desertion and to bless them with his grace. Together they rode with the Guru to Khidrana where there was a large water tank to slake the thirst of the guru's army. But at this time of May, the plains of Punjab were already scorched by the summer heat, and when they arrived they found the tank nearly dry. Guru Gobind Singh Ji signalled for his army to continue on in search of water. Bhai Mahan Singh proposed that his group stay behind and engage the enemy there, allowing the Guru time to reach a place of safety. Guru Gobind Singh Ji agreed to the strategy, and rode about two miles forward with the bulk of the Khalsa army. Big white sheets of Khaddar, the course woven cloth, were spread out on the shrubs so that the Mughal army would think that the full army of Sikhs were camped there in great numbers. Fearlessly, the small band of Sikhs waited in ambush for the huge army of Wazir Khan to approach the tank in search of water. The battle of Mukhtsar began on the 8th of May, 1705. Under the leadership of Mai Bhago and Bhai Mahan Singh, the Sikhs from Majha fell upon the advancing Mughal forces with a fury free of petty revenge. Mai bhago was seen fighting in the first rank, firing her long-barrel musket with the skill and precision of a true soldier. The Mughal army rushed forward several times in an attempt to dislodge the Sikhs and capture the tank, but had withdraw each time under the fierce volley of bullets and arrows. When at last the Khalsa's ammunition was all used up, they advanced forward in small groups to engage the enemy in hand-to-hand combat. When her time came, Mai Bhago charged into the enemy ranks with a long spear, creating havoc and killing many Mughal soldiers. They were not fighting for victory that day, as the Mughal army out-numbered the Khalsa by about 500 to one. They had no thought of saving their lives. They only wished to win time, to stall the Mughal forces long enough so that Guru gobind Singh Ji and the rest of the Khalsa might advance to a better field of battle. By day's end, all the Khalsa lay dead in the battlefield.

Nearly 300 of the Turks lay with them in the same bloody bed. The battle had taken its toll and now the Mughal Army cried desperately for water. When Wazir Khan advanced forward to take possession of the water tank, he was shocked to find that it was bone dry. Morale had shrivelled in the blistering heat of the Punjabi heat and discipline in the ranks was quickly dissolving. Abandoning the dead and wounded where they lay, Wazir Khan and his army beat a hasty retreat in search of water for his despairing men.

As evening fell, Guru Gobind Singh Ji rode back to the battlefield of Khidrana. He got down from his horse and surveyed the bloody carnage that stretched before him. With a deep affection that he felt for his Khalsa, he knelt by each fallen soldier and blessed him. Coming to Bhai Mahan Singh, the Guru saw that he was not yet dead. He lifted his head gently and wiped the blood from his face. Mahan Singh opened his eyes and saw the beautiful face of Guru Gobind Singh Ji. The Guru asked him if he had any last wishes, and Mahan Sinigh begged him to tear up the document that he had signed renouncing the Guru. The Guru said, "You have done a great deed. You have saved the root of Sikhism in Majha. You are the Muktas, the liberated ones, delivered from the round of birth and death forever." Saying this, he reached in his belt and pulled out the paper they had signed in Anandpur and tore it up into little pieces that floated away on the wind. Continuing on, the Guru came to where Mai Bhago lay in the blood soaked grass. Dozens of Mughals lay dead around her where they had fallen in mortal combat. He was surprised to find a woman here on the battlefield. When he knelt to lift her head he saw that she too was barely alive, and he washed her face with cool water. She opened her eyes and saw the Guru's face in all his radiance. Such a beautiful sight, after such a brutal day, lifted her soul into spiritual ecstasy. Guru Gobind Singh Ji had her removed from the battlefield and her wounds were tended to by his physicians. When Mai Bhago recovered from her injuries, the Guru gave her amrit from his own hands and she became Mai Bhag Kaur. Having dedicated her life to the Khalsa, she stayed with Guru Gobind Singh Ji and served him as one of his personal guards. Dressed in male attire, she was one of only 10 Sikhs who were permitted to guard the Guru when he slept. She lived to be an old woman and died in Hazoor Sahib (Nanded, India) where she remained after the Guru's death.

The legacy of Mai Bhago Kaur lives in all of us. She showed the way for feminine strength to be courageous, powerful and dynamic. Her actions turned the course of history, and her courage under fire won her the love and respect of Siri Guru Gobind Singh Ji Mahahraj.

The wives and daughters of today's Khalsa should be given encouragement and support to pursue martial arts training. It is not always easy for women, as it goes against the social programming and expectations of our culture. It requires building physical strength that women often lack in childhood, and which is often difficult to acquire later on. Yet it is not only possible for women to become proficient in the martial arts, when given the chance we often excel. More importantly, it builds discipline, confidence and a strength of character that serves a women her entire life.

Heart broken

Questions & Answers

Brought to you by the Sikh Helpline. www.Sikhhelpline.com
In every edition we bring you Q&A’s to help with real-life dilemmas
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Dear Sikh Helpline,

I befriended a Muslim guy a few years ago. We became very close and intimate in time. At the time it felt right but now i hate myself for it and don’t know where this leaves me with regards to Sikhism. i don’t have any friends and im a single mother as my husband whom i had an arranged marriage to not only physically abused me but cheated on me too. i don’t excuse what I’ve done but do you think God could ever forgive me. Im not a bad person I always try to help others but even though i have every faith in Sikhism i don’t do any kirtan or any prayer in the mornings or evenings. I think i need some guidance to help me move forward. Can u help me?

Dear bhainji

Thank you for contacting the Sikh Helpline

I totally understand your circumstances and would love to share my thoughts through the many similar cases we have received in the past.

Essentially every human longs for belonging, acceptance and love. We are all in the Pursuit of happiness. Much of this pursuit is vain because we chase “trigger happy” – short-term remedies, i.e. dating, money, cars, fashion etc- these are short lived and provide us only with short injections of happiness followed by the Inevitable withdrawals.

Now with regards to your marriage, I am sorry it ended in that way. Sometimes we ask ourselves and question our faith in times of turmoil.

“What have I done to deserve this?”

“Why do bad things happen to good people?”

Essentially Gurbani tells us Dukh (pain) and Sukh (happiness) in our present life are the result of deeds done in our previous lives. (poorab Karam)

Sacred Gurbani says: "Sukh dukh purab janam kay kiye, so jane jin datay diye. Kis tu dosh deh tu parani suh apna kiya karaa hai".

Bad experiences in our lives leave us emotionally drained, vulnerable, alone. During this state is it very easy to fall for short-term remedies and dating, commonly referred by people as the “rebound” affect.

These forms of relationships, dating and "flings" are very harmful to your self-confidence, emotions, spirituality and consciousness, which can end in a spiral of misery.

It is very important never to hold resentment towards anyone who may have done you wrong. Moreover, it should make you wiser and stronger.

What ever has happened and will happen is in his supreme order. Guru Nanak Devi ji declares in the Japji: "all forms, beings, greatness and lowliness, pain and pleasure, bounties and wanderings are subject to the indescribable Hukam (Divine Will) and there is nothing outside the realm of Hukam"

Our “karam”, our destinies are subject to change through the Naam simran and Seva that we do.

You mention you have limited friends.

Sacred Gurbani tells us A Person is known by the company (or sangat) that he/she keeps. We are the result of our environment. -Continued

In sacred Gurbani, Bhagat Kabir Ji says: jo jaisee sa(n)gath milai so thaiso fal khaae ||86|| According to the company one keeps, so are the fruits that one eats (SGGSJ ANG 1369).

So the company that one keeps is a great force and it plays a big role in shaping the person. Those who live in the company of bad people acquire bad ways of life and are bound to become unhappy and unsuccessful.

I would strongly recommend that you attend Kirtan and Simran programs, actively engage in the Sangat and try to pick people to engage with who express positive energies

The power of prayer is amazing. Ask God for courage and strength to help you overcome your anxieties. Try simple WAHEGURU simran (meditation) for 10-20 mins in the morning and evening, focussing your mind and energies on positives, and begin each day with a positive mindset

Every positive prayer and act of Sewa (selfless service) helps heal past wounds, so in a way, we're seeking solace in every Jaap.

There’s no magic remedy to any problem, but I can guarantee that a year from now, you'll be a stronger and more confident person through these four simple steps,.:

1. Engage in prayer every morning and evening, with all your heart & Soul and no rituals.
2. Engage with Sangat, be proactive
3. Engage in Sewa, REAL charity, help those less fortunate
4. Carefully think about what you eat and drink, refrain from all intoxicants and Meat.

The Man you might fall in love with then is probably going to be one who is a strong carer, someone who can help you recover from your previous marriage and someone who will help you pursue spiritual and lasting happiness. You will also be a positive role model for your children/child.

Sometimes these “bad” experiences in our life are actually a God-send, a Wake-up call,.

Gurbani tells us to accept life as it presents itself to us, as God's Prasaad. In other words, accept all situations and experiences, seemingly negative or otherwise, and learn from them. There is a Divine message hidden in each one of them. If we penetrate beneath the surface of a situation or an experience, it will be revealed to us. Inner peace and lasting happiness follows in the wake of pain and suffering.

I’ll leave you with a Shabad by Guru Tegh Bahaadur Ji:

kashh bigariou naahin ajahu jaag ||1|| rehaao ||
Nothing has been lost yet - there is still time to wake up! ||1||Pause||

Don’t analyse and be saddened by the past, look forward and be positive.

Have Faith in the Shabad Guru.

I hope I have been of some assistance. Please feel free to contact us anytime, we would love to hear from you again.

Sikh Helpline.

IN NEED OF HELP OR ADVICE? CONTACT INFO@SIKHHELPLINE.COM

Is this what the Khalsa has become? PINKUS RINKUS TINKUS

Sikhs need to act quick, if we dont we deserve the treatment we are getting

MADNESS OF BELIEF IN CASTE: JAAT-PAAT

Do not be proud of your social class and status, you ignorant fool! So much sin and corruption comes from this pride. ||1||Pause|| Everyone says that there are four castes, four social classes. They all emanate from the drop of God's Seed. ||2|| The entire universe is made of the same clay. The Potter has shaped it into all sorts of vessels. ||3|| The five elements join together, to make up the form of the human body. Who can say which is less, and which is more? ||4|| Says Nanak, this soul is bound by its actions. Without meeting the True Guru, it is not liberated. ||5||1| SRI GURU GRANTH SAHIB JI (ANG 1128)

In Gurmat — Divine Teaching or Wisdom of the Gurbani from Sri Guru Granth Sahib — there is no place for the caste system (Jaat-Paat). Guru Nanak Dev Ji introduced the concept of a society with no caste hierarchy. This concept was followed through by all Sikh Gurus. Yet, the madness of belief in castes has a stronghold on Sikhs today. On one hand the propagators of the Dharma mouth platitudes about a casteless society preached by the Sikh Gurus, but on the other hand, they practice it madly. What hypocrisy!

Many Gurdwaraas are built on caste systems, based on ill feelings created by the madness of belief in Jaat-Paat rather than a genuine spiritual cause.

Those who know God and recognize His Shabad, their caste consciousness is obliterated. (SGGS Ji, Ang 67)

Recognize the Lord's Light within all, and do not consider social class or status; there are no classes or castes in the world hereafter. ||1|| (SGGS Ji, Ang 349)

Sardar Jassa Singh Ramgarhia

“Age of the Misls” is referred to as the period between the death of Banda Singh Bahadur in 1716 to the founding of the Sikh Empire in 1801. This period was of much turbulence and bloodshed as the invading mogul forces continued their aggression on the Sikhs. In 1716 Afghan armies of Ahmed Shah Abdali had put a price on Sikh heads. Jassa Singh and other Sikhs took refuge in the mud fort of Ram Rauni, which later acquired the name of Ramgarh after further fortifications. Jassa Singh being the commander of this army of Sikhs became known as Jassa Singh Ramgarhia.

The Misl was made up of Sikh warriors who courageously fought for the protection of the Sikh Panth. The Ramgarhia Misl was made up of Sikh soldiers from all castes, but united under the Nishan Sahib they were of the highest caste – The Khalsa. Jassa Singh – An Amritdhari Singh of Guru Gobind Singh Ji lead his Sikh soldiers against the Mogul tyrants. Many thousands of Sikhs lost their lives during this period- for the principles of the Khalsa

Shamefully, today we see in the name of Jassa Singh – rejection of Sikhi principles and promotion of ritualistic pooja of mythical Hindu relevance and caste discrimination.I was appalled to receive a letter through my door (posted around Luton) with the heading “A message to all Ramgarhias” This letter was aimed to mislead Sikhs back into the shackles of caste and caste based institutions. The letter was centred on adaptation of Baba Vishkarama! (A Hindu God) How ABSURD!! Gurbani says;

Guru Nanak is the greatest of all; He saved my honour in this Dark Age of Kali Yuga. SGGSJ, Ang 750

I do not perform Hindu worship services, nor do I offer the Muslim prayers. I have taken the One Formless Lord into my heart; I humbly worship Him there. - Guru Arjan Dev Ji, Sri Guru Granth Sahib Ji, Ang 1136

O brother, you worship gods and goddesses. What can you ask of them and what can they give to you? O brother, the stones idols you wash with water sink in water (in other words how could these stones help you cross the ocean of worldly temptations) SGGSJ, Ang 637

“Those who serve Shiva and Brahma cannot find the limits of God” (Guru Granth Sahib, 516). The ones who serve any other instead of God cannot attain salvation. Salvation is granted only by God. “Everyone must serve the One Lord, who created Brahma, Vishnu and Shiva. O Nanak, the One True Lord is permanent and stable. He does not die, and He is not born” SGGSJ, Ang, 1130

I end this with a Benti to all Sikhs to reject all caste-based institutions. The Gurdwara Sahib is the home of the living Jaag-Di-Jhot Shabad - Guru Granth Sahib ji. Any form of pooja or act of ritualistic worship to mythological characters in the presence of Sri Guru Granth Sahib ji is Beadbi and should not be tolerated.

A lot of Ramgharia Gurdwars have the picture of Lord Vishwakarma Up.

Hindus believe that Vishwakarma is the presiding deity of all craftsmen and architects. Son of Brahma, he is the divine craftsman of the whole universe, and the official builder of all the gods' palaces. Vishwakarma is also the designer of all the flying chariots of the gods, and all their weapons.

According to mythology it is Vishwakarma who created the entire universe as well as the heaven and the earth. Vishwakarma is also credited for creating the missiles used in the mythological era, including the Vajra the sacred weapon of Lord Indra, from the bones of sage Dadhichi. He is regarded as the supreme worker, the very essence of excellence and quality in craftsmanship. Vishwakarma is the divine architect of the whole universe and is personification of the creative power that wields heaven and earth together. He has four hands, carrying a water-pot, a book, a noose and craftsman's tools. All the divine weapons, chariots, etc. possessed by gods are his creation. He is also the chief architect and builder of Lanka, Dwarka and Yampuri. His daughter Sanjana was married to the Sun-God (Surya) and Saranya to Vaivaswat Manu.

Gurdwaras are the house of Sri Guru Granth Sahib Ji; it is disrespectful to bring any other type of worship into Gurdwaras. Why are these Gurdwaras trying to dilute Sikhi into Hinduism? The Khalsa is distinctive and only worships WAHEGURU!

Also Ramgharia Gurdwaras do not let you join the Committee unless you are of the same so called Caste. This Bullshit has been going on for too long now. If you’re a Sikh you’re a Sikh, you either follow Sri Guru Granth Sahib Ji or you don’t Simple as!

Threats to our Youth

Sikh Parents Warned over dangers from Internet perverts

As we sit down comfortably after a hard day’s work to our favourite television program, we rest assured that our children are safe in their rooms – but how safe are they?

A study by the Sikh Awareness Society (SAS) has shown that Sikh parents are often less informed of the dangers posed by the Internet. In a survey of over 150 Sikh parents in the age group 40+ it was revealed that 80% are unaware of the dangers of online predators, chatrooms and networking sites such as MySpace, Facebook and others. Manjit Kaur, a counsellor from SAS, says,

“Most Parents whose first language is Panjabi are often ill-informed of these dangers – simply because it is not highlighted enough in Gurdwara Sahibs and by Panjabi Media”

“We should promote greater awareness classes in all Gurdwaras and give practical awareness classes in Panjabi”

Last year a teenage Sikh girl was duped into meeting a 29-year-old man.

The man had introduced himself as a 17-year-old ‘Panjabi boy’ named ‘Jags’ when they first began swapping messages on an Internet site.

Manjit Kaur spoke to the 15-year-old girl about her frightening experience that began when she met someone on the Internet.

“I thought the boy I was meeting every night on the Internet was 17-years-old.”

"After a few weeks we started talking on the phone, nearly every night for hours," said the girl.

Eventually she agreed to meet him,

“He said he would send a taxi to pick me up and that I could stay with him in his hotel room.”
It turned out the taxi driver was ‘Jags’; real name Shazad from Bedford, Beds.

The Home Office has warned that up to one in five children could be in danger from these Internet abusers.
Paedophiles are regularly using Internet chat rooms to lure vulnerable children as young as 13, according to the disturbing report.

Manjit Kaur is working with the SAS Victim Rehabilitation Program, she adds,

“It is disappointing to see that the Sikh community at large is still unaware about these problems”

Warning signs

How can you tell that your child may be a victim (or is being preyed upon) by an online predator? If you have experienced any of the following, you have reason for concern.

• Spending long hours online (especially in the evening)
• Phone calls/text messages from people you don't know
• Unsolicited gifts
• Child turns off the computer when you enter the room
• Withdrawal from family activities
• Reluctance to discuss Internet activities

If you are affected by the issues discussed. please Contact info@sikhhelpline.com

Please note: This topic will be covered in detail during the Weekend workshop 5^th and 6^th July 2008 @ Guru Nanak Gurdwara Luton

Luton Gurdwara Recognise the Importance of Helping The Youth

GURU NANAK GURDWARA LUTON COMMITTED TO YOUTH AND FAMILY SERVICES

The newly elected committee at Guru Nanak Gurdwara, Luton had its first meeting earlier this month.

The need for Sikh youth and family development was a key topic. The committee has agreed unanimously that greater resources and efforts must be made into developing and supporting Sikh youth in Luton.

An initial 12-month youth development program has been outlined.

A series of events are planned to kick-off this development programme. Luton Gurdwara has teamed up with the Sikh Awareness Society (SAS) to host these events, as follows:

A BATTLE CRY FOR A GENERATION

22 June 2008 12PM-2PM @ Main hall Guru Nanak Gurdwara, Luton

A Special 2 hour seminar highlighting some of the issues affecting the Sikh-Panjabi community today:

• How radical groups and cults target young impressionable youth.
• With the promotion of sleazy bhangra and drink culture in our community, are we to blame for the decline in ethics in our youth?
• Unseen Dangers of Modern Media, from Internet to Bollywood movies, what are we feeding the mind of our children?
Sikhi, Marriage and relationships – With high levels of divorce, pre-marital relationships and abortions in the UK are we doing enough to educate and prepare our youth?

“Supporting Youth, Strengthening Families”

WEEKEND WORKSHOP @ GURU NANAK GURDWARA LUTON

SATURDAY 5^TH AND SUNDAY 6^TH JULY 2008

• Be a positive role model and facilitate positive social interactions • Create opportunities for youth to reach their full potential • Provide information on social issues and life skills • Build self-esteem in young people • Encourage student academic successes • Reduce the risks of illegal activities and alcohol & drug abuse

A series of seminars bought to you by acclaimed Sikh lecturers and professors that support Sikh parents and children in building skills and awareness to help them develop better relationships, while understanding the need to resolve cultural conflict.

The goal is to resolve cultural conflict and improve communication skills amongst Sikh families. The interactive course allows parents to discuss their issues in a relaxed environment and complete exercises that involve real life examples by using the (new) techniques they have learned. Parents will be equipped with the skills and knowledge needed to comprehend issues faced by their children and how to connect with youth effectively. The Workshop will be delivered in Panjabi and English and covers topics on:

• Parental styles
• Institutional & social pressures
• Communication
• Building self-esteem
• Discipline vs. punishment
• Teaching decision-making
• Problem-solving
• Drug awareness

NOTE: A FULL TIME TABLE OF WEEKEND WORKSHOP AND SEMINARS WILL BE HANDED OUT ON THE 22 JUNE SEMINAR

Mail me if you want all Sikh Unit Tunes on 1 cd

I have managed to get hold of all their tunes and put them on a single Cd in Mp3 Format. If you want a copy email me a adress and name to send it to and i will do this seva. Email me at harpreets12@hotmail.co.uk and i will ship it out ASAP. (There is 7 albums on their in total)