God Protects Honour of His Devotees

Once Namdev went to Avandanagnath Temple situated in Maharastra. The Hindu priests of that temple believed in the caste system. After reaching the temple, Namdev sat and started worshipping God but the Hindu priests grabbed his arm and drove him out of the temple. The priests said that Namdev could not visit the temple because he was of a low class.

Namdev was deeply hurt so he went to the back on the outside of the temple and started worshipping God. In his prayer he said:

"Joyfully, I came to Your Temple, O Lord. While Namdev was worshipping, he was driven out. I am of a low social class, O Lord; why was I born into a family of fabric dyers? I picked up my blanket and went back, to sit behind the temple" Ang 1164 Sri Guru Granth Sahib Ji

Namdev also said:

"O Lord, please do not forget me because if You forget me then where should I go. There is nowhere else to go and no one else to believe in except You.Please do not forget me, do not forget me, please do not forget me, O Lord. The temple priests have doubts about this, and everyone is furious with me. Calling me low-caste and untouchable, they beat me and drove me out; what should I do now, O Beloved Father Lord? If you give me salvation after I am dead, no one will know that I attained salvation. These Priests, these religious scholars, call me low-born; when they say this, they tarnish your honour as well. You are called kind and compassionate; the power of Your Arm is absolutely unrivalled" Ang 1292 Sri Guru Granth Sahib Ji

"As Naamdev uttered the Glorious Praises of the Lord, the temple turned around to face the Lord's humble devotee" Ang 1164 Sri Guru Granth Sahib Ji

"The Lord turned the temple around to face Namdev and its back to the priests" Ang 1292 Sri Guru Granth Sahib Ji

That temple is still rotated. This is the symbol of the true love of God towards His true devotee.

Laughing and playing, I came to Your Temple, O Lord.
While Naam Dayv was worshipping, he was grabbed and driven out.
I am of a low social class, O Lord;
why was I born into a family of fabric dyers? I picked up my blanket and went back,
to sit behind the temple.
As Naam Dayv uttered the Glorious Praises of the Lord,
the temple turned around to face the Lord's humble devotee.
Ang 1164 Sri Guru Granth Sahib Ji

Where did our lust come from?

Lust is a dark energy within us; it is in all of us and has been created by God as a part of his game. Lust causes many people to fail the test of life, as they remain attached to its pleasures and therefore remaining attached to falsehood (worldly illusion). Lust is extremely powerful and one of the main tools Maya (illusion of Kaljug) uses to keep us away from God. However with the Grace of Guru Ji and Sangat, lust can be overcome and therefore no longer remain a barrier between the mortal and God. We must pray to Guru Ji and ask him to help us overcome obstacles in the way of us and God.

Sexual desire and anger are diffused throughout the universe. Coming and going, people suffer in pain. Ang 129 Sri Guru Granth Sahib Ji

I am called a lustful being of the Dark Age of Kali Yuga. Ang 710 Sri Guru Granth Sahib Ji

The lustful, lecherous man desires many women, and he never stops peeking into the homes of others. Ang 672 Sri Guru Granth Sahib Ji

You are overflowing with sexual desire, and your intellect is stained with darkness; you are held in the grip of Shakti's power. Your eyes water, and your intellect and strength have left you; but still, your sexual desire churns and drives you on. Ang 93 Sri Guru Granth Sahib Ji

Day and night, you are engrossed in sexual desire, O my merchant friend, and your consciousness is blind to the Naam. Ang 75 Sri Guru Granth Sahib Ji

You filthy, heartless, lustful donkey! Haven't you heard of the Righteous Judge of Dharma? Ang 1001 Sri Guru Granth Sahib Ji

Lust, anger, egotism, jealousy and desire are eliminated by chanting the Name of the Lord. Ang 1389 Sri Guru Granth Sahib Ji

The Guru has cut out the sinful mistakes of sexual desire and anger, and my hopes have been fulfilled. Ang 108 Sri Guru Granth Sahib Ji

They control their sexual desires, and their lifestyle is the self-discipline of Truth. Ang 122 Sri Guru Granth Sahib Ji

First, the baby loves mother's milk;
second, he learns of his mother and father;
third, his brothers, sisters-in-law and sisters;
fourth, the love of play awakens.
Fifth, he runs after food and drink;
sixth, in his sexual desire, he does not respect social customs.
Seventh, he gathers wealth and dwells in his house;
eighth, he becomes angry, and his body is consumed.
Ninth, he turns grey and his breathing becomes labored;
tenth, he is cremated, and turns to ashes.
His companions send him off, crying out and lamenting.
The swan of the soul takes flight, and asks which way to go.
He came and he went, and now, even his name has died.
After he left, food was offered on leaves, and the birds were called to come and eat.
O Nanak, the self-willed manmukhs love the darkness.
Without the Guru, the world is drowning.

Ang 137 Sri Guru Granth Sahib Ji

Who are the real Nihangs?

Who are ‘Nihangs'?

Anyone who lives free from fear is called a ‘Nihang'. In Raag Aasa Guru Arjan dev Ji has described ‘Nihang' in this very manner:

“Being fearless, he becomes a ‘Nihang' (bold and daring person).” (Ang 392, SGGS)

Describing the Nihang the old Panth Prakaash states:

“A person who has forsaken the fear of death and is always ready to embrace martyrdom is called a Nihang.”

Nihang Singh’s are unattached to worldly materials. They wear blue clothes and tie a turban that is a foot high with a “dumala” on top of it. They always keep several weapons like chakar, khanda, bow & arrows and guns etc. on them. The Nihangs are the vanguards of the Sikh nation, whose vocation in life is to be warriors, protect the Gurdwaras and be on the forefront of battles. Though there is no concrete account of how the Nihangs came into being, it is told by many Singhs that one day the three Sahibzaadey (princes of Guru Gobind Singh Ji) were practicing their battle skills and the youngest of them all Baba Fateh Singh Ji also wanted to participate with his brothers. The other brothers replied: “At the moment you are too small.”

Baba Fateh Singh ji felt so let down that he went inside the palace and tied a dastaar (turban) as tall as 1ft. He put on a blue dress. Placing a Chakar (round disc carried on a belt or worn on the turban) on himself, he adorned himself with a small Khanda. Over his dastaar he wrapped a ‘dumalla' and held in his hand a spear, and to complete his warrior's dress he wore his Kirpaan. He then went to where his brothers were playing and said, “Now I don't look small.”

Observing him looking so handsome and beautiful, Guru Ji said: “From this dress the Nihangs will be formed.” For this reason up to this day Nihang Singhs are called ‘Guru Gobind Singh Ji's Laddleeaa Faujaa(n) (Beloved Army)'. Guru Gobind Singh Ji said that the Nihangs will be generous, and strictly adhere to Dharma. When the sword is wielded, it will give out sparks like fireworks. Fighting in the battlefield in this way it will seem like a crocodile is coming out of the sea:

They used to lead such an intrepid and unpredictable lifestyle that even their family did not know of their whereabouts. While riding or fighting they always uttered “Akaal, Akaal”. That is why they also became known as “Akaalis”. Their language (the distinct language of the Khalsa) indicated their positive (Chardikala) attitude.

By merely wearing a blue chola (dress) and learning Shastar Vidhiya (the art of Sikh weaponry) does not make one a Nihang. Unfortunately, in recent years, many people who don't follow the Khalsa rehat (way of life) strictly and lack good moral characters have brought shame to the ‘Nihang's by falsely claiming to be Nihangs or by simply associating themselves to the Nihang Singhs. In particular, in the UK, a group of young Sikhs call themselves Nihangs on the basis that they look the part and know how to swing a Kirpaan, however upon closer inspection, they do not have the strict Rehat (disciplined way of life), Naam abhiyaas, knowledge, and Jeevan (spiritual life) of true Nihangs.

A number of modern so called Nihang Singhs observe some rituals and practices, which are contrary to Gurmat, for example the consumption of marijuana (‘bhang'). These customs and 'traditions' crept in to Nihangs during the period when the Mahants (Hindu caretakers) managed and maintained our Gurdwaras in 18 th – early 20 th century. During this period the Sikh religion was distorted and many non-Sikh practices infiltrated into the Sikh Panth. Those who follow these anti-gurmat practices claim that they are ‘old traditions' (Puraatan Maryada) from the Guru's time; however Gurbani sheds true light on whether these practices and observances are Gurmat (according to the guru's teachings) or Manmat (self-willed). Reading and understanding Gurbani it becomes apparent that some distortions have entered the traditions of the Nihangs and the wider Sikh community.

‘Bhang' or ‘Sukhnidhaan', which is marijuana (cannabis) used by a large number of Nihangs nowadays is often justified through various means such as the quoting of tales and stories and then claiming these to be 'early traditions'. However, our Guru is eternal and with us forever. Why do we need to refer to stories and justifying traditions by claiming they are ‘old traditions' passed down when we have Guru Granth Sahib Ji with us to tell us what is in accordance to Gurmat. Gurbani clearly condemns the consumption of marijuana. Furthermore, medical studies bear out that consumption of marijuana and cannabis on regular basis leads to schizophrenia, and mental problems such as memory loss. The sad fact is that nowadays if you go to India you can observe some Sikhs claiming to be Nihangs, who drink ‘Bhang' have become mentally unstable.

“Tilang, First Mehl, Second House: One Universal Creator God. By The Grace Of The True Guru: The Fear of You, O Lord Waheguru, is my marijuana (cannabis); my consciousness is the pouch, which holds it. I have become an intoxicated hermit. My hands are my begging bowl; I am so hungry for the blessed vision of Your Darshan. (Ang 721, SGGS)

“The Great Giver has given the intoxicating drug of falsehood. The people are intoxicated; they have forgotten death, and they have fun for a few days. Those who do not use intoxicants are true; they dwell in the Court of Waheguru. ||1||” (Ang 15, SGGS)

Bhai Kahn Singh Ji beautifully describes the true character of an Akali as someone who associates themselves to Akal (the Immortal). This passage in particular is used relating to Nihang Singhs in the Gur Shabad Ratnaakar Mahaan Kosh (1931) :

“The Khalsa belongs to Vaheguru.

He who loves all and whose ways are distinct from all,

He who eats only that which he earns and considers begging a sin,

He who in difficult times has faith in True Guru and remains happy,

He who guards the Sikh temples without a desire for material gain,

He who is always eager to fight a just and righteous war,

He who worships only the Timeless one and not gods or goddesses,

Know such a Sikh of the tenth Guru as an Akali.”

In summary it can be concluded that Nihangs are the official army of the Sikh Panth, who are trained in Shastar Vidiya and live a life dedicated to serving the Sikh Panth through their battle skills. They were blessed by Guru Gobind Singh Ji to remain distinct and be fearless warriors, like an official unpaid army without the desire of material gain.

The true Nihang Singhs who observe the Sikh Rehat Maryada (Sikh way of life) and keep a high moral character and serve to protect the Gurdwaras and the Sikh community (and humaninity) should be given respect and acknowledged as the ‘Guru's laddleeaa faujaan(n)' (the Guru's Beloved army). However, we should also be wary not to confuse Nihang Singhs for “Nangs”, impostors, who dress in blue attire, practice Shastar Vidiya (Sikh weaponry), follow ‘Sanatan mat' (ancient Hindu traditions and belief) and have little or no respect for living the Sikh Rehat and maintaining a high moral character. In particular, in the UK, the small group of people claiming to be ‘Nihang Singhs' are teaching young Sikhs their own version of Sikh history and philosophy which is far from Gurbani's teachings. “Nangs” have a lax approach to Sikh Rehat and justify using drugs, alcohol and meat. Many of these “Nangs” are using the university scene and Sikh camps to spread their distorted version of Sikhi and confuse young Sikhs. Let us be aware of the distinction between a true Nihang and a “Nang” (fake Nihang Singh).

You Might have seen 300, but have you heard of the battle of Chamkaur Sahib

Not trying to steal the wind from the Greek sails but is there not another battle that is overlooked that is as heroic, if not even more uneven in its opposing sides, when 40 Sikhs at the battle of Chamkaur, fought the entire imperial army of the Moghul ruler Aurangzeb?


In the Battle of Thermopylae of 480 BC an alliance of Greek city states fought the invading Persian Empire at the pass of Thermopylae in central Greece. Vastly outnumbered, the Greeks held back the Persians for three days in one of history's most famous last stands. A small force led by King Leonidas of Sparta blocked the only road through which the massive army of Xerxes I could pass. After three days of battle, a local resident named Ephialtes betrayed the Greeks by revealing a mountain path that led behind the Greek lines. Dismissing the rest of the army, King Leonidas stayed behind with 300 Spartans and 700 Thespian volunteers. The Persians succeeded in taking the pass but sustained heavy losses, extremely disproportionate to those of the Greeks. The fierce resistance of the Spartan-led army offered Athens the invaluable time to prepare for a decisive naval battle that would come to determine the outcome of the war.

The performance of the defenders at the battle of Thermopylae is often used as an example of the advantages of training, equipment, and good use of terrain to maximize an army's potential, and has become a symbol of courage against overwhelming odds. The heroic sacrifice of the Spartans and the Thespians has captured the minds of many throughout the ages and has given birth to many cultural references as a result.


A few points to note, it wasn’t at all a band of 300 Spartans surrounded by millions of Persians, the pass at Thermopylae is a small and narrow area where only a few hundred soldiers can fight at a time. The 300 were actually joined by 700 Thespians. With all due respect to the Persian and Greek armies, the Spartans cannot be given all of the credit. The Athenians burned the Persian fleet in the sea at Salamis. Also, the Athenians fought the Persians earlier at a place called Marathon (which is what the running competition is named after: the distance Pheidippides ran to spread the news of Greece beating the Persian Army.) And many tribes and local kingdoms fiercely fought the Persians on their expeditions toward Greece. Nonetheless, it was a great battle. They were indeed brave and fierce, and so were the Persians.

The date is December 1705 the combined armies of the Mughal empire and the treacherous Hill Rajas have besieged Anandpur Sahib. The Muslim generals are taking oaths of the Holy Quraan and the Pahari Hill Rajas on the oaths of Bhagwat Gita and the holy cow.

They implore Guru Gobind Singh Ji, for one time, leave Anandpur Sahib and that they will be given safe passage out. Though Guru Sahib Ji did not believe a word of it or any of their oaths or promises they decided to leave Anandpur Sahib due to the request of the Sikhs inside the fort.

The Sikhs vacated the premises as a storm brewed leaving the fort in pitch darkness, the enemy forgetting all about the oaths they had taken attacked the Sikhs. With the enemy hot on their heels the Sikhs reached the river Sarsa running near to Anandpur Sahib, which had swollen due to the storm and winter rains. The hungry and weak army of the Sikhs had a difficult crossing to make in the wake of the sea of Muslim and ungrateful Hindu army behind them. It was a tragic scene of devastation. The Guru was separated from the Sikhs as well as from his family. The whole Sikh army was scattered in the dark as small groups moved to safety in any direction they found. Facing all these unfavorable conditions, Sikhs were to make unaccountable sacrifices.

The Guru along with forty of his followers crossed the river and arrived at a small clearing, they took shelter in an unsound small fort called 'Kachhi Garhi’ at Chamkaur. The enemy soon arrived and laid siege. This Gharhi was surrounded by 10 lakh soldiers of the enemy. No band of soldiers have ever faced such unfavorable odds, not even the Spartans. This was not narrow a passage to defend, this was a small shakey havali surrounded on all sides by the enemy baying for blood.

The Guru along with forty of his followers crossed the river and arrived at a small clearing, they took shelter in an unsound small fort called 'Kachhi Garhi’ at Chamkaur. The enemy soon arrived and laid siege. This Gharhi was surrounded by 10 lakh soldiers of the enemy. No band of soldiers have ever faced such unfavorable odds, not even the Spartans. This was not narrow a passage to defend, this was a small shakey havali surrounded on all sides by the enemy baying for blood.

The two Sahibzadas - Baba Ajit Singh and Baba Jujhar Singh - and three other archers took up positions, along with Guru Gobind Singh Ji in the upper portion of the house. Eight persons each were deputed to guard each of the four sides. Two expert swordsmen -Bhai Madan Singh and Bhai Kotha Singh - stood to guard the only entrance to the haveli.

The arrows from upper storey of the haveli kept many a soldier at bay. Those who came forward to storm the garhi, met piercing arrows. They either perished or preferred to pull back, or faced hand-to-hand fights with Singhs guarding the four sides. Faujdar Nahar Khan was one of those who fell to the arrows of Guru Gobind Singh himself. The onslaught continued relentlessly as the enemy continually attacked all sides of the gahri.

The battle lasted all day. When the ammunition and arrows in the garhi almost ran out, the Singhs came out in batches of five, with swords and spears in their hands, to face the enemy that far outnumbered them. Their determination and fighting skill helped them kill many of the enemy, but odds were so heavy against them that they all fell in the field, one by one. They were followed by the next batch of five, charged with emotions of fighting a treacherous enemy. Determined to fight with all their vigor, they too were to lay their lives the same way.

The two elder sons of Guru Ji - Baba Ajit Singh (17 years old) and Baba Jujhar Singh (15 years old) stepped forward and volunteered to go fight the hordes outside. The Great Guru was greatly impressed and prepared them himself for battle before sending them out to the field of battle to sacrifice their lives. Included in this band were three of the original Panj Piyaray (Five Beloved ones) Bhai Mohkam Singh, Bhai Himmat Singh and Bhai Sahib Singh.

Each Sikh went into battle with such ferocity, like a hungry lion scattering its prey that it unnerved the enemy, but the hordes overwhelmed them and they fought to the last breath. Such heroics have seldom been seen before or since. This situation brought true the prophecy of one of Guru Sahib Ji’s compositions :

"Call me Gobind Singh, only, when each of my Sikh will fight with more than one and a quarter lakh of enemy."

By the nightfall, only six persons - Guru Gobind Singh Ji, two of the “Beloved Five" (Bhai Daya Singh and Bhai Dharam Singh), Bhai Sant Singh, Bhai Man Singh and Sangat Singh remained alive in the garhi. The Singhs decided that Guru Gobind Singh must leave the haveli, so that he could rally his followers again. If he perished, loss to the community would be irreparable. Guru Ji wanted to face the enemy but the five Sikhs in the form of Panj Piyaray said that Guru Ji must do as they say, to which Guru Sahib Ji relented. It was proposed that Guru Sahib Ji should change his attire with Sangat Singh, who somewhat resembled him in stature. By his being visible, the others might get enough time to reach a somewhat safe distance. Reluctantly, the Guru agreed, to the propsal, which the Singhs presented as the matta of five, which was binding. . Bhai Sant Singh decided to stay back to guard the entrance, and thus gain some additional time, when the enemy barges in.

In the middle of the night Guru Gobind Singh and three remaining Sikhs - Bhai Daya Singh, Bhai Mohkam Singh and Bhai Man Singh - left the haveli, with a plan to go in different directions but meet in a garden outside Machhivara. Even at this critical moment Guru Ji was fearless and full of valor, clapping loudly three times and shouting “here goes the Guru of the Sikhs, face me now if you have the courage” and set off into the enemy hordes. Fighting their way through the enemy ranks Guru Ji made it out and headed towards Machiwara.

This whole incident is referred to in the historical document called Zafarnama, penned by Guru Gobind Singh himself. Notice that the figure of 10 Lakh enemy is refered to by Guru Sahib Ji giving more credence to this figure rather then it being a generic value.

Zafarnama –

How could forty famished persons fight in the battlefield, on whom ten lakh soldiers made a sudden attack.

Your army breaking the oath and in great haste plunged in the battlefield with arrows and guns.

For this reason, I had to intervene and had to come fully armed.

When all other methods fail, it is proper to hold the sword in hand.

The soldiers of your army, clad in black uniforms, rushed like flies on my men.26.
Whosoever from them came near the wall of the fort, with one arrow he wos drenched in his own blood.

When I saw Nahar Khan in the battlefield, he was greeted with one of my arrows.29.

All those boasters who came near the wall, they were dispatched in no time.

Khwaja Mardud hid himself behind the wall; he did not enter the field like a brave warrior.

If I had seen his face once, one of my arrows would have dispatched him to the abode of death.

Many warriors wounded with arrows and bullets died in the battle on both the sides.

The darts were showered so violently, that the field became red like popyflowers.

The heads and limbs of the dead were scattered in the field like the balls and sticks in the game of Polo.

When the arrows hissed and bows tinkled, there was a great hue and cry in the world.

There the spears and lances provided a dreadful sound and the warriors lost their senses.

How could bravery ultimately withstand in the field, when only forty were surrounded by innumerable warriors?
When the lamp of the world veiled itself, the moon shone in brightness during the night.

There was neither any harm nor injury; my Lord, the vanquisher of the enemies, brought me to safety.

Sri Guru Granth Sahib Ji Disrespect

Desecration of the Guru by Our Own Institutions

Thursday 17th of April 2008

Panthic Weekly News Bureau

Holy Saroops of Guru Granth Sahib Ji stacked in a filthy corner of the complex

Click to View Photograph Galllery of Desecration

Sri Rakabganj Sahib, Delhi (KP) - Thirty years ago, thirteen GurSikhs laid down their lives in the city of Amritsar Sahib when the psuedo-Nirankari heretics began desecrating and insulting Sri Guru Granth Sahib Ji. The Sikh Nation considers Guru Granth Sahib Ji the living embodiment of the ten Gurus. Utmost respect and reverence is given to the sacred Saroops that contain the Holy Bani of our Gurus and Bhagats (saints). Three decades later, our very own institutions, are now the ones who are desecrating the Holy Saroops.

"Interestingly, the Prof. Darshan Singh & Missionary lobby is totally silent about the ongoing disrespect by Sarna and Company. Instead, they are busy criticising the Bani of Dasam Patshah, and internally promoting the likes of Chaman Lal and Hari Ratan Yukta."

Panthic Weekly was given photographic and video evidence by Sewadars of Guru Granth Sahib Satkar Committee (India) and the Shahbaaz Khalsa organization on the reckless beadbi that is occurring at the premises of “Gur Updesh Printers”, the official printing establishment of the Delhi Sikh Gurdwara Management Committee (DSGMC) under Paramjit Sarna and company.

When the DSGMC found out this evidence was being collected, they quickly confiscated the equipment of the sevadars—but fortunately, other equipment was still in their possession with which they collected this evidence of violations.

Uncovered Guru Granth Sahib Ji stacked like bricks on the ground

Ironically, the DSGMC has a budget of over 1 Billion (100 crore) rupees to manage Delhi based Gurdwaras, Sikh schools, and colleges. The massive complex at Gurdwara Rakab Ganj Sahib, besides the historic Gurdwara Sahib, contains the well known Lakhi Shah Vanjara Hall, DSGMC offices, and the publishing center known as Gur Updesh Printers.

Gurdwara Rakab Ganj Sahib is the sacred site where Guru Teg Bahadur Sahib Ji’s body was cremated by Bhai Lakhi Shah Vanjara in 1675.

As Guru Ji's Saroops are being desecrated, the Siyaasi-masands of the DSGMC enjoy thier luxurious air-conditioned offices in the Gurdwara Rakabganj Sahib complex

Due to mis-management and carelessness, this once serene and sparkling complex is now under the virtual control of the “siyaasi-masands’ of the DSGMC.

For the last several years, the committee has been outsourcing Gurdwara seva to non-Sikhs and migrant Biharis. Their presence is known from the never ending line of discarded tobacco-bettle nut packs littering the complex.

Gurdwara Rakabganj Sahib complex littered with discarded tobacco pouches

Click to video of littered tobacco pouches at Gurdwara Complex

In 2005, PW published an article “Bihari migrants desecrate premises of Gurdwara Rakab Ganj Sahib” http://www.panthic.org/news/125/ARTICLE/2097/2005-12-18.html which was an expose done by Shahbaaz Khalsa that illustrated how the Gurdwara Sahib premises was being misused and desecrated by these Bihari migrants (often referred to as 'Bhaeeyas'). These migrants continue to carry and chew tobacco on the premises of the sacred complex.

Per Sikh Maryada (Code of Conduct), alcohol, tobacco, and similar paraphernalia are not to be brought in or consumed on any Gurdwara premises. These same migrants are also in charge of the Langar Halls and other key duties throughout the complex.

Disrespect of Saroops

When visitors at the complex come to get Saroops of Guru Granth Sahib Ji, they are taken to a well kept hall with dozens and dozens of Saroops placed on Sukhasan platforms. Yet undercover footage of the same complex revealed that Bhayeeays strolled through the Sukhasan room without covering their heads. This is a major violation of Sikh Maryada.

Employees walk around with their heads uncovered in the Sukhasan Room for Guru Granth Sahib Ji

Visitors are further shocked to know that on one side, luxurious offices with marble floors, and expensive furniture are provided to Paramjit Sarna and his DSGMC staff, but behind the Sukhasan room, Sri Guru Granth Sahib Ji’s Saroops are being printed in sub-standard unkempt areas littered with rubbish and scrap.

When the sewadars of the Satkar Committee visited the printing areas, they were shocked to see so many uncovered Saroops of Sri Guru Granth Sahib Ji stacked like bricks. Many of these Saroops were literally touching the ground, with just a thin rumala between them.

“How can this go on in an organization whose budget is in the crores of rupees? "

Although, there was the separate Sukhasan room in the complex, it was not being utilized for these Saroops, nor was it big enough to store all of these Saroops. The Satkar Committee sewadars spent several hours relocating some of the Saroops to the Sukhasam room, so they can be given proper respect, but only so many could be moved.

Stacks of Saroops Everywhere

As the sewadars moved throughout the complex, they saw more and more stacks everywhere, many left uncovered, and others carelessly covered by a single white bed sheet. The sewadars estimated over 300 Saroops in many of these giant stacks. There were dozens of these stacks throughout the hall.

Bhai Balbir Singh of the Satkar Committee estimated that all in all there were several thousand Saroops of Sri Guru Granth Sahib Ji being stored in that shabby complex, all without proper maryada and respect.

One of the Satkar Committee sevadars exclaimed, “How can this go on in an organization whose budget is in the crores of rupees? If they can afford, luxurious offices for themselves, why can’t [they afford] the same for our King of Kings? Why is Guru Maharaj being kept in this condition? This is totally unexcusable!”

Hundereds of Saroops of Guru Granth Sahib Ji stacked like bricks, dozens of such stacks were in the comple

Angs of Guru Granth Sahib tossed in Trash

Another shocking scene the sewadars encountered was that damaged or misprinted angs of Guru Granth Sahib were thrown into rubbish bins, along with normal paper waste. These Angs contained the sacred verses of Gurbani, yet they were being treated like trash.

The sewadars also saw one saroop of Sri Guru Granth Sahib Ji that had been parkash on a dirty desk, there were no rumallas or chaur sahib for that open saroop. It was left unattended, with a paper inserted in it as a place holder. Again, another huge violation of Sikh Maryada.

Discarded Angs of Guru Granth Sahib Ji thrown into rubbish bins.

Another violations the sewadars noted was that complete single volume Saroops were being printer in Hindi and Urdu. Sri Akal Takht directive does not allow single volumes of Guru Granth Sahib to be printed in any langauge other than Gurmukhi - only Senchees are allowed.

Sewadars of the Guru Granth Sahib Satkar Committee and the Shahbaaz Khalsa recently held a press conference in which this photographic evidence was handed to the press and then submitted to Sri Akal Takht Sahib so that this beadbi (extreme disrespect) could be stopped as soon as possible. Sadly, neither the appointed Jathedar Vedanti nor the press has taken notice of these violations.

Both organizations have appealed to the Panth at large, that pressure should be put on appointed Jathedar Vedanti to take stern action against the DSGMC executives so that this beadbi in their complex can be stopped.
To the Sikh Nation there is nothing more sacred than our sacred Gurbani, it is the very form of our Guru. That is why even the paper and the ink it is written with is called blessed.

ਧੰਨੁ ਸੁ ਕਾਗਦੁ ਕਲਮ ਧੰਨੁ ਧਨੁ ਭਾਂਡਾ ਧਨੁ ਮਸੁ ॥
Blessed is the paper, blessed is the pen, blessed is the inkwell, and blessed is the ink.
ਧਨੁ ਲੇਖਾਰੀ ਨਾਨਕਾ ਜਿਨਿ ਨਾਮੁ ਲਿਖਾਇਆ ਸਚੁ ॥1॥
Blessed is the writer, O Nanak, who writes the True Name. ||1||

While there are those who will sacrifice everything for the respect and honor of this Sacred Holy Bani, there are many who will look the other way since it is much easier and fashionable in this day and age.

Historically, it was well known that Sikhs gained their power from the sacred Gurbani. It was so revered that Sikh kings such as Raja Ranjit Singh would always have Guru Granth Sahib and Dasam Granth Sahib on thrones higher than them, generals would take both saroops on elephants into battle as commander-in-chief.

These very detractors of the Panth have attacked not only Sri Dasam Granth Sahib, but are also undermining the reverance and respect accorded to Guru Granth Sahib Ji. The 13 Shaheeds of '78 and others throughout history gave their lives to stop this very type of beadbi happening today. In the future, will there be any Sikhs left that stand up for their Guru's respect?

Cardinal Sins

When we take Amrit we take a vow and make a promise to Guru Ji. We promise not to eat meat, not to take drugs for intoxication, not to have sexual relations until after marriage and not to cut our hair. Guru Ji blesses us and puts his hand over us, but if we go back on our vows and break our promise we loose the Gurus blessings. In order to receive the Gurus blessings again we must remake promises and take Amrit again.

When we break the promises made, out of our own choice, we commit a cardinal sin. A cardinal sin is when we commit an act in which we loose the Gurus blessings.

Without having Anand Karaj those who have sexual relationships. Listen O' Sikh the Guru states, he is not my Sikh. Rehatnama Mukhthnama

Some are lovers of beautiful young women; emotional attachment to Maya is very dear to them. The unfortunate self-willed manmukhs remain asleep. O Nanak, those who intuitively serve their Guru, have perfect destiny. Sri Guru Granth Sahib Ji Ang 569

Meat, opium, drugs and tobacco. Ganja, wearing hats, another's woman and alcohol. He who never even gazes at these evils. Recognise them as my disciplined Singh. Rehatnama Bhai Desa Singh

Humility, self-control and purity have run away; people eat the uneatable, forbidden food. Sri Guru Granth Sahib Ji Ang 1243

Those who gamble or drink alcohol will suffer in hell. Rehatnama Bhai Daya Singh Jee

One person brings a full bottle, and another fills his cup. Drinking the wine, his intelligence departs, and madness enters his mind; he cannot distinguish between his own and others, and he is struck down by his Lord and Master. Sri Guru Granth Sahib Ji Ang 554

The hair moustache and beard are created within God's order. How can those who violate their natural form by cutting their hair ever be accepted by the Lord? Rehatnama Bhai Desa Singh

Those beards are true, which brush the feet of the True Guru... True are the faces and true are the beards, of those who speak the Truth and live the Truth. Sri Guru Granth Sahib Ji Ang 1413

BBC Air Debate about Sikh Independence

SIKHS WIN KHALISTAN DEBATE ON BBC

HINDU FANATICS LOSE ARGUMENT AND RESORT TO SWEARING, NASTINESS AND THREATS

On Monday 14 April the BBC decided to hold a debate on whether or not there should be a separate Sikh State, Khalistan. Nihal presented the show on BBC Asian Network between 9-10am. The two invited to speak on the subject were Jagdeesh Singh, a Sikh activist from Slough and Deshpal Panesar, an employment law barrister from London.

Jagdeesh Singh put the case for the break up of India and gave a historical Sikh perspective. Whereas Deshpal Panesar – an Indian nationalist - argued Sikhs had flourished in India, although he later admitted Sikhs had ‘had a hard time’.

In total there were 19 other contributors that took part in the discussion or sent texts or emails that were read out on air. The BBC tried to ensure a balance between those for and against a separate Sikh State, but the Khalistanis clearly came out on top.

Gurjeet Singh a leading figure in the Sikh Federation (UK) and from Leicester was the first caller and described the discrimination Sikhs have experienced since 1947 and the lack of justice for the last 30 years since 13 April 1978. One thing that is often misinterpreted that both Gurjeet Singh and Jagdeesh Singh explained was that a sovereign Sikh State would be a home where people of all faiths have freedoms.

Hardeep Singh from Berkshire a graduate in Medical Biology from Brunel University in London and a media correspondent for Panjab Radio then explained the significance of the actions taken by the Indian authorities in 1984 in advancing the case for Sikh independence and Khalistan. He also corrected Nihal who in the introduction referred to Hindu/Sikh riots instead of state sponsored pogroms.

Someone from Leicester named Jagdeesh then explained he was against India breaking up and believed the status quo must be maintained. He was a poor speaker with a limited knowledge of freedom movements who not surprisingly refused to accept Sikhs and others should have the freedom to secure their independence.

Dabinderjit Singh then spoke of the broken promises to Sikhs following Indian independence and the Sikhs refusal to sign the Indian constitution that does not even recognise Sikhs as a separate faith. He argued the continued gross violation of the human rights of Sikhs in the last 30 years reinforced the need for Sikh independence. He also explained the paramount importance in the 9/11 era of Sikhs throughout the world having a Sikh voice to represent their interests. This in part addressed the presenter who asked a number of the callers if they would go and live in an independent Sikh State if it was created.

Other pro-Khalistan speakers before the debate was due to end at 10am included Harbhajan Singh from Leicester, Jagvir Singh from Bristol and Hardeep Singh from Walsall. The only other two callers were a Muslim Panjabi called Ross who argued Panjabis were already independent and someone who called himself Daljit Sahota from Derby. He said he was not in favour of Sikh independence, but also admitted he or his family had not really been impacted on by the events of 1984.

The BBC took the unusual step to extend the debate beyond 10am and invited two controversial callers called Ash and Paul. Ash a Hindu Panjabi was clearly upset and said he was opposed to the carving up of India. He said he had a nasty side and ‘pledged’ to take up arms that would ‘make Al Qaeda look like a little baby’.

Paul then continued with a barrage of abuse towards Sikhs that had spoken in favour of Sikh independence. He called them ‘crazy’, ‘nutters’, accused them of ‘talking bloody nonsense’, said they should have their ‘heads examined’ and that they had ‘mental problems’. People can listen to the programme and decide for themselves on the BBC web site by visiting:

http://www.bbc.co.uk/radio/aod/asiannet_ao.../asiannihal_mon

The BBC also read out 6 email messages that were mostly in support of Sikh independence and the arguments that had been put forward. The debate was ended by the BBC reading out an emailed statement from Bhai Amrik Singh, the Chair of the Sikh Federation (UK), which is reproduced below:

‘The Indian authorities have systematically discriminated against the Sikhs since 1947 and subverted or suppressed all legitimate political demands for greater autonomy. In the last 30 years the Indian authorities have unleashed a rein of terror through gross violation of human rights of Sikhs in an attempt to extinguish the calls for freedom and Sikh independence.

Sikhs first secured political power in the form of an independent state in 1710, after suffering centuries of foreign invasions and alien domination. The larger sovereign Sikh state was established in 1799 and was recognised by all the world powers. The Sikhs, after the two Anglo-Sikh wars, lost their kingdom and the Punjab came under British rule in 1849. However, in giving up power Sikhs were party to several Treaties with the British.

Sikhs are clear about their nationhood, but it is denied by the Indian State and the Indian political class which are not prepared to allow the Sikhs their national rights.’

Given what Nihal, the presenter who is Sri Lankan and a Buddhist, had just heard from Ash and Paul after 10am he finished by saying Bhai Amrik Singh had put the Sikh case very eloquently.

Gyani beaten up in London for not washing backside

Singhs were cleaning up a Gudwara for vaisakhi 2008; a Singh noticed a kashera which was left to dry in the gyanis room with skid marks. The gyanis personal toilet was checked and no bottle was found. The gyani was approached and said that he used toilet paper as it done the job perfectly. The Singhs explained to him that it is bad for hygiene and cleanliness. The gynai was told to use a bottle, but gave verbal abuse to the Singh, to cut a long story short the gyani got beats. The committee were told and felt disgusted that someone had been sitting at Sri Guru Granth Sahib Ji and doing seva without washing their backside properly. Our people tend to copy British traditions for some reason Punjabis always think that the British ways of doing things ae better (But not in this case!). If you don’t use a bottle, please start using one and clean your backside properly, it is so disgusting that some Sikhs are not using a bottle! Alot of Sikhs dont use the bottle this is a disgusting fact man!


Frontline Comments

We were sent this information by email but were told to keep certain information hidden.

The identity of the gyani, Gurdwara and Singh involved have been kept hidden due to local sangat demand.

Have you got the bottle?

Indian Police in Park Rape

Cops rape minor in park
Kanchan Vasdev
Tribune News Service

Ludhiana, April 11
Two policemen allegedly raped a minor girl in the Rakh Bagh while two others caught hold of her friend when both of them were sitting near the swimming pool of the park.

The 15-year-old victim of Shahi Mohalla, who originally hails from Uttar Pradesh, had come to the Rakh Bagh along with her friend Sunny Verma around 8:30 pm.

The victim alleged that they were sitting in the park when four policemen, two of them were in uniform, approached them.

Two policemen caught hold of Sunny and took him aside and the other two took the victim near the swimming pool saying they wanted to ask her some questions. When she went with them, they allegedly raped her. She further alleged that they raped her for an hour.

The matter came to light when several evening walkers spotted the girl and Sunny, who were crying bitterly. When she narrated the horrifying incident to the passersby, they took her to the deputy commissioner’s residence, which is nearby the Rakh Bagh.

The deputy commissioner, Sumer Singh Gurjar, immediately called up the SSP, R.K. Jaiswal, who in turn asked the SP, City, I. Ashish Chaudhary, to rush to the DC’s house.

Gurjar asked the police to inquire into the matter and take strict action. The victim girl was sent to the Civil Hospital for a medical examination. Chaudhary said they were in the process of registering a case.

Saga of 1978

1978 - 2008 : 30 Years Later - A Nation Commemorates

Panthic leaders, including Baba Jarnail Singh Bhinderanwale, Bhai Joginder Singh Talwara at the site where the Antim-Saskar of the 13th Shaheeds was performed. Bhai Fauja Singh Ji's shield can be seen amongst the ashes.

View Rare Photographs of Procession and Antim-Sanskar of 1978 Shaheeds

As the 30th anniversary of the 1978 Vaisakhi massacre approaches, the Sikh Nation must contemplate on where it currently stands on issues involving increasing anti-Sikh activities. Although three decades ago, thirteen Sikhs laid down their lives for the sake of respect for Guru Granth and Guru Panth, can Sikhs of today even claim to abide by the precedents set by the Sikh Shaheeds?

Today, as our leadership has taken up the never-ending task of collecting the world’s financial wealth; Punjab once again is falling to the trap of ‘dehdhari cults’ such as Sacha Sauda, Naamdharis, Radhaswamis, Noormehal and others. Instead of initiating projects to raise awareness against drug abuse, the leaders of Punjab are involved in supplying drugs to the masses. Lack of parchar at Sikh institutions is leading the Sikh youth and adults to turn their backs on the values and beliefs of the religion.

"This day must not be forgotten. This is the day to remember the Martyrs of Amritsar. This is a day to be proud of, that at least there were men among us who could live to the very tradition of the Khalsa. There were men among us while alive who could take eleven bullets in their body and still say, Waheguru. They went as a true son goes to defend the grace of the father. "

It was after 1978 that the Sikh Nation launched a decade long movement to shake the shackles of slavery from its shoulders. But sadly, only in a period of another decade, the movement has suffered costly blows from all four corners of the world. Today, not only are political issues which originate in India affecting the Sikhs, our Nation remains under the eye of major world powers. After a period of thirty years, will the Kingdom of Lions wake up to once again raise its Nishan Sahib high on the Red Fort?

In such a hope, we provide our readership with our weekly edition, dedicated to the lives of the thirteen shaheeds of Amritsar Sahib.

Names of the Shaheeds :

Shaheed Bhai Fauja Singh Ji,
son of Sardar Surain Singh, Amritsar

Shaheed Bhai Avtar Singh Ji,
son of Sardar Bhagwan Singh, Kuda Kurala, Hoshiarpur

Shaheed Bhai Harbhajan Singh Ji,
son of Sardar Jagat Singh, Bhattian, Gurdaspur

Shaheed Bhai Piara Singh Ji,
son of Sardar Kishan Singh, Bhungrani, Hoshiarpur

Shaheed Bhai Raghbir Singh Ji,
son of Sardar Nawab Singh, Bhagupur, Amritsar

Shaheed Bhai Gurcharan Singh Ji,
son of Sardar Daleep Singh, New Model Town, Ludhiana

Shaheed Bhai Gurdial Singh Ji,
son of Sardar Sohan Singh, Mode, Amritsar

Shaheed Bhai Amrik Singh Ji,
son of Sardar Kundan Singh, Khujala, Amritsar

Shaheed Bhai Dharambir Singh Ji,
son of Sardar Lal Singh, Ajeet Nagar, Amritsar

Shaheed Bhai Kewal Singh Ji,
son of Sardar Amar Singh, Prem Garh, Hoshiarpur

Shaheed Bhai Hari Singh Ji,
son of Sardar Gurcharan Singh, Kot Ralia Ram, Amritsar

Shaheed Bhai Ranbir Singh Fauji,
son of Sardar Kala Singh,Thraj, Faridkot

Shaheed Baba Darshan Singh Ji,
son of Sardar Achhar Singh Ji, Mehtha, Amritsar

Sikh boy in race attack

Apr 9 2008 by Luke Traynor, Liverpool Echo

AN 11-YEAR-OLD Sikh boy had his turban ripped off and stamped upon by a group of racist thugs on a Liverpool bus.

Arjan Rhode was attacked by a gang of teenagers on Monday afternoon on the 82 service in Garston.

Moments after he got on the bus near Aigburth Road, he was tapped on the shoulder and his turban was suddenly pulled from his head.

A group of around nine yobs, aged around 18, passed the turban around while mocking the St Benedict's RC College pupil.

They shouted a tirade of racist abuse at the terrified boy as they stamped on the turban on the floor.

The turban is one of the most important religious symbols for a Sikh and damaging one is seen as a huge insult.

The bus was packed, around school leaving time at 3.10pm, but nobody intervened.

Arjan left the bus sobbing and recounted the assault to his mother who immediately telephoned the police.

Police have arrested a boy aged 17 on suspicion of a religiously aggravated public order offence.

He was being questioned by officers and the matter could be passed to the force's Sigma Unit, which deals with hate crime.

Police are set to examine CCTV tapes from the bus.

It is alleged that the mocking group were made up of current and former pupils from St Benedict's, formerly St John Almond, and the school has been contacted.

His mother, who wished to be identified only as Mrs Aurkaur, said her son had been left traumatised and was off school.

She said: "The bus was busy but nobody helped him. After it happened, Arjan sat there alone and frightened until he got off.

"This was a completely offensive act, the turban is the basis of Sikh religion."

Mrs Aurkaur said her son had suffered repeated racist attacks and insults at his school in Horrocks Avenue, Garston.

Headteacher John Finnigan said initial inquiries suggested none of the yobs was a pupil, but he would work with police to identify them.

He said: "Any racist incidents are totally against the ethos of our Catholic college."

"Such incidents are always condemned, thoroughly investigated and action taken.

"This matter occurred after school, but we have obviously made inquiries among our students and teachers."

"College staff and the police will be patrolling the area at the end of the school day."

Replies to my leicester disrespect post.

People are sending me messages saying that it is not disrespectful because Guru Ji put Gurbani on his shasters and the Nishan sahib. It is incorrect that Gurbani was on old Nishan sahibs (this is a new trend) the old Nishan sahib only had shasters on it. The sheilds and amours with Gurbani are meant to be Guru Ji' s, there is no solid proof of this. Any one can engrave bani on anything and claim it to be the Gurus. Or even if it was the Gurus the Sikh may have put Gurbani on it after so that it can be perserved and respected. Me personally i don't think Guru Ji would put Bani on a Shield etc so that it can be slashed. Guru Ji was upset when a Singh was reading Gurbani wrong, he said to the Singh your twisting my limbs.

Even When Guru Arjan Dev Ji was Guru he empashied the highest respect for Gurbani.

Hard to Imagine that the same Guru in the 10th form would put Gurbani on his armour so it can get slashed etc.

We need Freedom Wake UP

We have been oppressed
Tortured
Raped
Killed
Hacked
Shot
Butchered
Our people have suffered genocide and massacres
Amritdharis were picked up and imprisoned
Suffer discrimination
Our religion is being attacked
We are victims of injustices
We have no honour and live as slaves
We have suffered volitions from the police and army
Our religious places have been attacked
Our people have been imprisoned for false charges

We need freedom for our independence and security from Nazi India

Disrespect of Gurbani By Sikhs In leicester

Leicester town has Ik-onkar signs all over the road for vaisakhi celebrations.

Types of Disrespect that can happen due to this action:

We would not leave a Gutka Sahib out side in the rain to get wet, so why do we allow the Ik-onkar outside where it is wet and cold, is there any difference between Ik-onkaar and other Banis.

A Bird can shit on the sign, how humiliating is that?

When people that smoke walk past the smoke is going over the sign. Sri Guru Gobind Singh Ji’s Horse didn’t even go to a tobacco field.

Anti Sikh People can vandalise the Sign, therefore break an Ang of Guru Ji. Have we forgotten the Sakhi on how the Taksal was started? Damdami Taksal the university of Sikhi was started when a Singh used to read bani wrong accidentally, once Guru Gobind Singh Ji heard it and said to him when you are changing the meaning by mistake you are hurting my limbs.

Basic code of Conduct

Fundamental Rehat Maryada - Mandatory Sikh code of conduct!

During the Amrit ceremony the 5 beloved ones in brief explain the mandatory code of conduct:

They tell you the Gurmantar is WAHEGURU- This is to be repeated in meditation (simran). The gurmantar purifies the soul and mind and helps ones soul join back with the supreme soul. The recitation of the gurmantar burns sins and gets rid of ego.

They tell you the Mool Mantar:

Ek-o-unkar: There is only one god- the creator of everything.

Sat Naam: Gods Name is true (everything else is false and tempory)

Karta Purakh: the doer of all that is manifest

Nir Bhau: god is without fear

Nir Vair: God is without hate

Akal Moorat: God is timeless and without form

Ajuni: God is beyond birth and death

Saibhann: god is self existent

Gur pasaad: God is realized by the true guru’s grace

Jap: Meditate on gods name

Aad sach: God was true in the timeless beginning

Jugaad sach: true when ages began

Hai bhi sach: true now

Nanak hosi bhi sach: Nanak says god will evermore be true

They tell you the mandatory daily prayers which are know as NITNEM:

At Amrit vela (early morning before sunrise) the Panj Baneeya are to be recited (these are the same prayers recited when preparing Amrit), jap ji sahib, jaap sahib, tavparsad svaye, choupai sahib and anand sahib.

In the evening at approx 5.30pm (sunset), Rehras Sahib is to be recited and ardass is to be done standing up.

Before going to Sleep, Kirtan sohila is to be recited.

They explain the cardinal sins to you, if a member of the khalsa commits any of these they need to get re-baptized to seek Guru Ji’s blessings.

The usage of drugs for intoxication: the Guru’s encouraged healthy activity and a healthy lifestyle which keeps the body in good condition. Drugs make one lose their sense and weakens the body and creates mental diseases. However Sikhs are allowed to take narcotics for medicational purposes.

The eating of meat, this includes all flesh, like fish eggs and any animal fats. Guru Har rai ji opened up hospitals for injured animals. Murdering of gods creatures, cruelty towards animals and other humans is forbidden in Sikhism. All creatures have a natural instinct to remain alive; killing of animas for food is a barbaric crime and against gods will.

Adultery: A Sikh is not allowed to have sexual relations out of marriage. A Sikh must have morals and commit in a marriage ceremony in front of Sri Guru Granth Sahib Ji before having a sexual relation with anyone. Marriage is a moralful and respectfulway of showing dignity.

Unshorn hair: A Sikh believes that the lord is a perfect creator and created hair for a purpose, so for a Sikh cutting their hair is devil like.

Before Sri Guru Gobind Singh Ji left earth, he explained to the Sikhs just as the light of Guru Nanak dev Ji was passed on to the next Guru like a candle lighting another candle, in the same way he passed on the light to Sri Guru Granth sahib Ji who is our eternal Guru. He also recited the following Dohra (verse):

“Agya bhai akal ki tabhi chalayo panth

Sab Sikhan ko hukam hai Guru manyo granth

Guru granth ji manyo pragat guran ki deh

Jo prabh ko millbo chahe khoj shabad meylay

Raj karaga khalsa aqi rahei na koe

Khwar hoe sabh mélange bache saran jo hoeey”

Translation:

“Under the orders of the immortal being, the Panth was created

All Sikhs are to accept the Granth as their Guru

Consider the Guru Granth as the embodiment of the Gurus

Those whom want to meet god can find god through the Guru’s hymns

The khalsa shall rule, and its opponents shall be no more

Those separated shall reunite only the devotees shall be saved.”

There are a lot of fake Gurus who claim to be the Guru of the Sikhs, but a true khalsa believes and bows only to Sri Guru Granth Sahib Ji.