.

zf: rfjvMq isMG

SCORE CONTRIBUTES TO FUND

TO SOLVE ARIZONA HATE CRIME

WASHINGTON, D.C. (July 25)—Top officials at the Sikh Council On Religion & Education are joining a coalition of human and civil rights organizations, law enforcement agencies and private citizens in the growing effort to locate and convict the men involved in the shooting of a Sikh man in Arizona last May it was announced July 23. SCORE contributed $5,000 this week to the growing reward fund leading to the capture and conviction of the perpetrators of the hate crime. The donation brings the fund to more than $20,000.

"Today we are here to join the coalition of support for the Singh family and to send a resounding message that we will not be splintered and fragmented by hate and that we will continue to affirm our freedom to observe our religion and way of life as all Americans are entitled to do," said a SCORE spokesperson in a statement given at an Arizona press conference earlier today.

The May 23 shooting involved Avtar Singh, 52, a truck driver who was on his way home when two motorists pulled alongside him in a pick-up truck. Singh was shot and told to ‘go back where you come from,’ by the assailants before they sped away. Singh survived the attack.

The attack is being considered a hate crime by local and federal authorities and a number of groups, political leaders and concerned individuals have become drawn to the case.

"We are pleased that so many have joined together to bring this issues to justice," says SCORE National Chairman Dr. Rajwant Singh. "Arizona Governor Janet Napolitano and Anti-Defamation League Regional Director Bill Straus have been central figures in this effort. We applaud their efforts and those of local and national law enforcement and, of course, the American people." The ADL has also contributed $5,000 to the reward fund in this case. The Phoenix Police Department and the Federal Bureau of Investigations have each contributed $5,000.

SCORE leaders continue to call on Sikhs around the nation to assist with the case. "We are still building support for the case," says SCORE National Community Director Sher Singh. SCORE is leading a nationwide effort for reward contributions and leads in the case. "Justice will triumph because we will work together."

Founded in 1998, SCORE’s mission is to present the Sikh perspective in public forums, interfaith discussions and throughout government agencies and to promote community understanding and a just society for all. SCORE pursues harmony and mutual respect among different religious communities and people through interfaith dialogue and activities. SCORE is based in Washington, D.C. and has represented Sikhs on many national and international platforms.

mwKx isMG

ipafry aYzItr jI,

zfktr idlgIr ny ivdysLF ivc iswKF dy BivwK bfry lyK ilK ky sfnUM sfiraF nUM hlUxf idqf hY . sfnUM hux qF akl afAuxI cfhIdI hY qy mfipaF aqy afgUaF nUM iekwTy bYT ky zfktr jI dy dwsy suJfaF qy aml krnf cfhIdf hY qy hor vI hwl lwBxy cfhIdy hn . (AuNj AunHF nUM lfanqF vI pfAuxIaF cfhIdIaF hn ijnHF ny aYzy vwzy mhfn ivdvfn nUM DmkIaF idqIaF sn).

ies lyK ivc mYN hyT ilKIaF gwlF sLfiml krnf cfhvFgf:

pfiksqfnI qy kfly iswKF dIaF kuVIaF ikMÖ PsfAuNdy hn:

kuVIaF jd iksy iPsL aYNz icps sLfp coN kuJ Kfx jFdIaF hn qF pfiksqfnI mflk aksr kVy vflI (iswK) kuVI qoN pYsy nhIN lYNdy qy kuVI Aus vl jLrf kU iKwcI jFdI hY . Auh hOlI hOlI Aus nUM Psf lYNdy hn . keI vfrI mfilk dI QF AuQy KVf koeI hor pfiksqfnI pymYNt dy dyNdf hY qF Auh kuVI nUM Psf lYNdf hY . iehI hfl afm dukfnF df hY ijwQy pfiksqfnI dukfndfr iswK kuVIaF nUM muPLq svItF Kfx nUM dy ky PsffAuNdy hn .

ieMj hI iPLlmF dIaF muPLq itktF dyxf, PLrI pfs dyxf, zFs pfrtIaF dy swdy vI iswK kuVIaF nUM PLsfAux dy qrIikaF ivc sLfiml hn .

tYksI zrfeIvr bhuqy muslmfn pfiksqfnI hn . Auh vI iswK kuVIaF nUM muPLq ilPLt dyNdy hn qy ies qoN kuVI PsfAux df kMm sLurU ho jFdf hY .

ivafh sLfdIaF vyly sfzy lok kfilaF, pfiksqfnIaF qy goiraF nUM vI swdf dy lYNdy hn qy hr ivafh sLfdI ivc pMj ds iswK kuVIaF ienHF dI cuMgl ivc Ps jFdIaF hn . ieho ijhI hrkq nfl ivafh vfilaF dIaF afpxIaF kuVIaF qF PsdIaF hI hn pr ijhVy Bly mfxs Aus ivafh ivc sLfiml hox afey huMdy hn AunHF dIaF kuVIaF vI qbfh ho jfdIaF hn . iehI ijhI byvkUPI nfl zispln df Kqrf vI ho skdf hY .

ivafh sLfdIaF ivc zI[ jy[ irkfrz vjfAux vfsqy ijhVy bMdy swdy jfdy hn AunHF ivc bhuqy pfiksqfnI qy kfly huMdy hn . ieho ijhy mOikaF qy Auh vI kuVIaF Psf lYNdy hn qy jF Auh qfV lYNdy hn ik ikhVI "iswKVI" PsfeI jf skdI hY qy iPr Aus dy ipwCy lg jFdy hn.

ieho hfl ivafhF ivc vIzIE iPlmF bxfAux vfilaF df hY . AunHF ivc vI aksr keI jxy pfiksqfnI qy kfly huMdy hn . Auh vI do cfr kuVIaF jLrUr Psf lYNdy hn jF AunHF nUM kfrz dy dyNdy hn qy nfl hI Auh qfV lYNdy hn ik ikhVI iswKxI PsfeI jf skdI hY qy iPr Aus dy ipwCy lg jFdy hn .

pfiksqfnI qy kfly bws stfpF, skUlF dy bfhr Gfq lf ky KVy huMdy hn qy Auh qfVdy rihMdy hn ik iswKF dI ikhVI kuVI dI kI kmjLorI hY qy Aus nUM ikvyN PsfAuxf hY . ieMj vI Auh kuVIaF PsfAuNdy hn .

ivsfKI aqy hor myly iswKF dIaF kuVIaF PsfAux df iek hor vwzf mOkf huMdy hn . ienHF myilaF ivc pfiksqfnI qy kfly tolIaF bxf ky afAuNdy hn qy keI pfiksqfnI kuVIaF vI BrfvF dI shfieqf krn af jFdIaF hn . hr ivsfKI mOky qy Gt qoN Gt 20-25 kuVIaF pfiksqfnI qy kfilaF dIaF Xfr bx jFdIaF hn . ieho ijhy myilaF bfry pfiksqfnIaF qy kfilaf ieMtrnYt qoN bVI asfnI nfl jfxkfrI iml jfdI hY . sfAUQfl, ibRimMGm, sloa vgYrf ivc hr sfl drjnF kuVIaF pfkI qy kfly sfzy lIzrF dy sfhmxy hI Psf ky lY jFdy hn .

iswKF dy GrF ivc dfrU afm ipaf huMdf hY qy GrF ivc hI keI kuVIaF dfrU df Gut corI corI lf lYNdIaF hn qy jdoN bfhr pfiksqfnI AunHF iswK kuVIaF nUM pfrtI dy nF qy bulFdy hn qF Auh dfrU dy lflc ivc iek dm iqafr ho jFdIaF hn qy AunHF nfl tur pYNdIaF hn . ieMj vI iswK kuVIaF dy ryp huMdy hn jF Auh Ps jFdIaF hn . AuNj vI zFs qy pfrtI dy nF qy iswK kuVIaF Ptf Pt iqafr ho jfdIaF hn ikAuN ik AunHF nUM GrF ivc Drm dI nhIN zFs, gfixaF dI guVHqI imlI huMdI hY .

sqnfm isMG rMDfvf

Dear Purewal Sahib,
waheguru ji ka khalsa, waheguru ji ki fateh.

it is always very refreshing to read articles on your website,that display a great deal of dedication, commitmentand erudition.you are leading the way in propagating true sikh values. true sikhism means belief in one God, which is defined by Guru Nanak in Japuji sahib,dispelling of darkness and illusion through Guru,s word and guru,s grace. it is baffling that while the gurus message is so unequivically clear, a great number of sikhs are still not able tofollow it. some of them may be at fault because of their lack of true sikh spiritual understanding,others with their so called unbounded zeal for Sikhism are still unable to. shake off their brahmannical bonds.they may read, sing and share gurbani,yet the practices they indulge in are quite antithetical to Gurbani.

Guru jee in the shabad:( Piyaare ,in bidh milan naa jaayee, main keeai karam anekaan , Haar parhiyo swami ke duaare ,deejay budh bibekan) lists all those so called spiritual practices, which are in effect brahmannical ploys and are as such detrimental to one,s spiritual quest.May Waheguru bless you with all the energy required to fight off these challengesand enable you to serve the fellow sikhs.

Respecfully, Satnam Singh Randhawa

ibkrm isMG

Sir ,

This is excellent web-site, I can get lot of knowledge from this web site although i am a sikh, but i don't now Punjabi, it is easy for me to read English, and distribute it to american friends to known about his great religion english is world wide language, and people have no idea about sikhism, they have very little knowledge about religion.

Thanks Bikram Singh

sMqoK isMG ZysI

In response to the advertisement of the Ravidas Sabha regarding Talhan Gurdwara incident

Bgq rivdfs sBf XU[ky[ dy iesLiqhfr sbMDI

bIqy idnIN qlHx ipMz dIaF GtnfvF dy sbMD ivc Bgq rivdfs sBf XU[ky[ ny iek iesLiqhfr aKLbfrF ivc Cpvfieaf sI . iek pfsy qF ieh vIr afp jfqIvfd dy iKlfP rOlf pfAuNdy hn qy dUjy pfsy ieho ijhy iesLiqhfr Cfpdy hn . ieh iesLiqhfr jfqIvfd (jfq pfq) nUM qUl dyx qoN isvf kuJ vI nhIN sI .

cfhIdf qF ieh sI ik ies msly nUM TMzy idmfg nfl nijiTaf jFdf qy iesLiqhfr dyx ligaF bVI sihj avsQf qoN kMm ilaf jFdf . jy lyKf joKf krIey qF ieh gwlF spsLt huMdIaF hn ik rivdfsIaF qy jwtF df, jo dovyN ikrqI kOmF hn, afps ivc bVf gUVHf sbMD cilaf af irhf hY . jy ienHF nUM iek iswky dy do pfsy kih leIey qF koeI glq nhIN hovygf . pr, iek Dfrimk asQfn dI Kfiqr sfrI dunIaF ivc vfvylf KVf krnf koeI smJdfrI nhIN . afgUaF nUM hosLo-hvfs qoN kMm lYxf cfhIdf sI . sB qoN pihlI gwl qF ieh hY ik sLhId bfbf inhfl isMG jI df jo asQfn hY ies ivc rivdfsIaF nUM dKl nhIN sI dyxf cfhIdf . jwt kdy vI rivdfsIaF dy asQfnF ivc dKl nhIN dyNdy . aj jo rivdfsIaey afgU ieh gwl kihMdy hn ik zozy posq pIx vfly kmytI ivc sLfiml hn; lwKF ruipaf Aupr akflIaF nUM cVHf rhy hn; Auh ieho ijhIaF afp hudrIaF gwlF kr ky pMjfb dy hsdy-vsdy mfhOl nUM gMDlf kr rhy hn . ibnF vjh akflIaF qy icwkV AuCflxf bVI mfVI gwwl hY . akflIaF ivc hr ibrfdrI qy hr vrg dy bMdy sLfiml hn . iek CotI ijhI imsfl lY lvo: prkfsL isMG bfdl dI akflI srkfr vyly srvx isMG iPlOr vjLIr rhy sn, bMgf qoN mohx lfl, mfihlpur qoN sohx isMG TMzl, gVHdIvflf qoN prkfsL isMG, mflvy qoN gurdyv isMG bfdl qy keI hor vjLIr sn . ieh sfry pfrtI dy vPfdfr qy eImfndfr vrkr hn . ies df mqlb ieh hY ik kI ieh sfry qlHx gurduafry df cVHfvf Kf gey hn jo Auprokq sfry vjLIr, aYm[aYl[ey[ rivdfsIaf vrg nfl sbMD rKdy hn . ieh vI ho skdf hY ik ienHF ivcoN koeI kdy ies asQfn qy igaf vI nf hovy . so ies qrHF ibnf socy smJy aKbfrF ivc ibafn dfg dyxy bVI inMdxXog gwl hY .

swcI gwl ieh hY ik rivdfsIaf vrg ny hr ipMz, hr sLihr qy bfhrly mulkF ivc vI afpxy vKry gurduafry qy asQfn bxfey hoey hn . kI AunHF ny AunHF kmytIaF ivc rivdfsIaF qoN isvf koeI hor, iek jF do, mYNbr vI ley hn ? kI ienHF dy Dfrimk asQfnF dIaF kmytIaF dy sfry mYNbr aMimRqDfrI hn ? kI gurduafrf Bgq rivdfs ibRimMGm ivc gurmirafdf anusfr iswK insLfn sfihb, Ç vfly, cVHfey hoey hn ? kI ieQy gur mirafdf vflI ardfs huMdI hY ? kI ieh gurU mhfrfj dy dwsy afdrsLF qy cwlx dI koisLsL krdy hn ? kI ieh gurduafry ivc ÃÄnUM siqkfr mfx dyNdy hn ? qusIN ÃÄ dI QF "hir" ilK ky sFJy insLfn qoN dUr ikAuN huMdy ho ? qusIN siq sRI akfl kihx qoN ikEN Bwjdy ho ijhVI (pRmfqmf) dI pRsLMsf bxdI hY qy sfrIaF ibrfdrIaF dI sFJI hY . qusIN ies dI QF "jY gurdyv" afK ky rwb nUM "siq" kihx qoN dUr ikAuN Bjdy ho ? ijs nfary nfl ikrqI qy jLulm df isLkfr lokF dI afjLfdI vfsqy jdojihd kIqI qy jLflm bfdsfhF nfl twkr leI geI, kI Auh "vfihgurU jI kf Kflsf, vfihgurU jI kI Piqh" df nfarf ienHF dy Dfrimk asQfn qy lfieaf jFdf hY ? qusI jvfb idE ik qusIN ieh jYkfrf bulfAux ligaF ikAuN guryjL krdy ho ? ijs sLhIdF dy isrqfj gurU arjn sfihb ny Bgq rivdfs jI qy hor BgqF dI bfxI nUM gurU gRMQ sfihb ivc drj kr ky rihMdI dunIaF qk eynf mfx idqf, kI qusIN kdy AunHF df purb vI mnfieaf hY ? iek hor gwl vI mhwqvpUrn hY ik lIzrF ny ibRimMGm ivcly bfbf rivdfs gurduafry df nF gurduafrf nhIN blik "Bvn" riKaf hY . "gurduafrf" Bvn nhIN huMdf . Bvn nF gurU gRMQ sfihb dy asUlF dy Ault hY . ijQy gurU gRMQ sfihb hY Auh isrP gurduafrf hI ho skdf hY nf ik kuJ hor .

qusIN afpxy afp nUM dilq lok kihMdy ho jF ihMdU quhfnUM dilq/hrIjn/aCUq/afd DrmI kihMdy hn . asIN quhfnUM ienHF ivcoN kuJ vI nhIN kihMdy . sfrf iswK pMQ quhfnUM brfbr smJdf qy mMndf hY . kuJ sLrfrqI aMsrF dI sLih qy pMjfb ivc eyzf vwzf duKFq kr ky afpxIaF rotIaF sykx vfilaF ny hr BfeIcfry nUM ieh socx leI mjbUr kr idqf hY ik asIN ikvyN rihxf hY ? ieh sLrfrqI lok Auh hn jo KFdy pINdy lok hn qy qmfsLf vyKdy hn .

cfhy rivdfsIaf hY cfhy jwt hY, ies msly nUM bVI gMBIrqf nfl hwl krnf cfhIdf sI . afp lokF ny jo iesLiqhfr idqf hY ieQoN hI afp dI ivdvqf df pqf lg jFdf hY . afp ny iliKaf hY ik "siqgur rivdfs jI, siqgur sYx jI, ieh 15 Bgq hoey hn ." kI gurU gRMQ sfihb ivc drj bfkI BgqF qoN afp nUM boa afAux lg peI hY ? Bgq byxI jI, Bgq DMnf jI, Bgq pIpf jI, Bgq jY dyv jI . pr asIN jwtF ny kdy iksy Bgq jI nfl jF AunHF dI rcI hoeI bfxI nfl kdy ivqkrf nhIN kIqf . jwt jF hor BfeIcfrf Bgq rivdfs jI dy jnm idvs qy vD cVH ky ihwsf lYNdf hY, ngr kIrqn ivc sLfiml huMdf hY . pr ienHF lIzrF ny ieh nslvfdI iesLiqhfr dy ky bVI sLrmnfk gwl kIqI hY . cfhIdf ieh sI ik ies df hwl lwBx vfsqy sfry BfeIcfry nUM swidaf jfdf qy hoey nuksfn df jfiejLf ilaf jfdf . cfhy jwt sI, cfhy rivdfsIaf sI Aus dI mdd kIqI jFdI . ijnHF ny jo vI nuksfn kIqf jF krfieaf sI AunHF nUM kithry ivc KVf kIqf jFdf qy nMgf kIqf jFdf . afpsI sdBfvnf vflf mfhOl pYdf kIqf jfxf cfhIdf sI nf ik pYsy dy jLor nfl lok sLkqI df prdrsLn kIqf jFdf .

ieho ijhIaF hrkqF nfl hmysLf grIbF df nuksfn huMdf hY BfvyN Auh iksy vI brfdrI nfl sbMDq hovy . ies df syk amIrF dIaF koTIaF qk nhIN jFdf . Xfd rKxf ajy vI vylf hY ies smyN dI nbjL pCfxidaF kuJ kr skx dI . jy quhfzy afgUaF ivc sUJ hY qF afpsI qryVF imtfeIaF jf skdIaF hn . hulVbfjLI mUrKqf dI insLfnI hY . jo nuksfn hoieaf hY jF kIqf igaf hY ieh srkfr df nhIN afpxf hoieaf hY . srkfr ny lyKf joKf kr ky ieh sB tYks ivcoN hI pUrf krnf hY . ieh gwlF cMgIaF nhIN . jy asIN cfhuMdy hF ik sfzf Gr, smfj, dysL vDIaf hovy qF AuQoN dy rihx vfilaF dI soc AusfrU hoxI cfhIdI hY .

cyqy riKE, Auh dIvy buJ jFdy hn ijnHF ivc qyl nhIN huMdf .

Auh kOmF imt jfdIaF hn ijnHF ivc afpsI myl nhIN huMdf .

ieh gwl qusIN vI cMgI qrHF jfxdy ho qy asIN vI mihsUs krdy hF ik ieho jhy iesLiqhfr kuJ bysmJ lIzr iqafr krdy hn qy AuNj sfrf rivdfsIaf BfeIcfrf sfrIaF iswK brfdrIaF dI eykqf ivc XkIn rKdf hY . sfzI apIl hY sfry BfeIcfry nUM iml jul ky bYTx dI . kIqy df pCqfvf kr ky sdBfvnf vflf mfhOl pYdf krnf cfhIdf hY nf ik iek dUjy qy icwkV AuCflxf cfhIdf hY .

loV hY gurU gRMQ sfihb jI df vD qoN vD adb krn dI . awgoN qoN ieho ijhy iesLiqhfr nf Cfpo jo aqI inMdx Xog hox . so afpxy idlF dy drvfjLy KolH ky, smuMdr vFg ivsLflqf df sbUq idE . sBnf pIrF, PkIrF, BgqF, gurUaF df siqkfr kro . DMnvfd .

sMqoK isMG ZysI

pqrkfr

surjIq isMG Kflsf

The Hindus are so afraid of Dr Dilgeer that they have prepared a game in which they kill DILGEER.

The fanatic terrorist Hindus hate Dr Dilgeer so much that they have come to this level. Earlier they had made another such game HITMAN in which they kill the Sikhs with turbans and hair. Now it is an attack on Dr Harjinder Singh Dilgeer.

It is shameful for coward Hindus. They should use pen to reject what dr Dilgeer says and should not use such mean methods.
One more thing is clear that the hindus dread and hate Dr Dilgeer more than any other author; hence this proves the worth of Dr Dilgeer for the Panth.
Surjeet Singh Khalsa

rxbIr isMG horf

After the controversy over ninth Guru's abuse in history book of X std. (CBSE,NCERT),now this time the new syllabus launched by the BJP government X Guru Gobind Singhji has been shown as a voilent villager.The matter has been raised by Ranbir Singh Hora (Secrateray Khalsa Academy,Indore) with the Prime Minister of India and other M.P.s scaned copy of the concerned pages of the book are enclosed.

For more details contact R.S. Hora

Phone no-- +91-731-5094091
+91-98270-29409

igafnI jrnYl isMG arsLI

vfihgurU jI kf Kflsf vfihgurU jI kI Piqh .

prm siqkfr Xog BfeI sfihb jIAu,

bhuq KuLLsLI hoeI ik qusI isK Drm nUM lgI Zfa aqy ibprvfd dy inq nvy hmilaF qo isK sMgqF nMU sucyq kr rhy ho jI .

dfs vI ieMtrnYt qy hr roj ajyhf hI prcfr kr irhf hY jI aqy ies ivc quhfzf vYb pyj bhuq hI shfeI hY jI . BfeI sihb kflf aPgfnf dy ivruD jo ijhfd KVf kIqf igaf hY ieh vD rhy ibprvfd dI insLfnI hY jI .

quhfZf sLuB icMqk

Kflsf pMQ df inmfxf ijhf syvk

igafnI jrnYl isMG arsLI slfieMg bfrU mlysLIaf

zf: hrbMs lfl

IMPORTANT EVENT THIS WEEK IN NEW YORK

All are Invited North American Conference On Dissemination of Guru Granth Message in Global Society Sponsored by Gurdwara Baba Makhan Shah Lubana Sikh Center New York

101- Ave- 117St, Richmond Hill, NY

10 AM- 4 PM - Saturday, July 26, 2003

Gurdwara Baba Makhan Shah Lubana Sikh Center New York announced to hold first of its many conferences in Greater New York City as a preparation towards celebrating the forthcoming Quad-Centennial Celebration of the First Compilation of the Aadi Granth by Guru Arjan in 1604, and the Tercentennial Celebration of the Canonization of the Guru Granth as the Eternal Guru of the Sikhs.

The theme of the New York conferences will be to consider future dissemination of the Guru Granth message in global society. Sikh scholars from North America are expected to speak.

This announcement is to request your participation and your assistance in communicating this news to others who may be interested in the conference.

Please direct your inquiries to:

Harbhajan Singh Anand -(917) 363-9059

Raghbir Singh, President- 917-701-4259 Or 718-805-6941

Harbans Lal -817-446-8757

A Dutch Tourist at Amritsar

AMRITSAR

In January 1996 I arrived in Amritsar. Although I knew some Sikhs in the Netherlands, I had no real knowledge of Sikhi before coming to Amritsar.

I had read about the 'Golden Temple' in my Lonely Planet guide, and knew that I could stay there. But I was not sure what that would be like, and decided to get a room in a hotel. I went to visit Harmandar Sahib and met a Singh on the parkarma who told me about Darbar Sahib. What made the deepest impression on me was : look at the four doors, they mean that the Gurdwara is open to people from all castes, all creeds, all directions.

Better was to follow. I moved into the Guru Ram Das Nivas, and met somebody from Amsterdam, who told me how every night Sri Guru Granth Sahib was taken from Darbar Sahib. I went to attend this ceremony and I loved the enthusiasm of the people who were carrying the palki. They were obviously enjoying what they were doing, and I felt like joining them.

After being an onlooker a couple of times, a man came to me, and asked me if I wanted to help carry the palki. I said yes, and discovered that it was magic feeling its heavy copper bars on my shoulders.

I was not Sikh. I was just a tall skinny Dutchman in a pair of jeans, a t-shirt and with a hankie on the head. But in spite of that I was invited to take part in a ceremony that was important to the Sikhs. It shows openness towards an outsider, which is not usual in other religions.

At the time amazing things were happening to me, which I have described in my article From Amsterdam to Amritsar. For the first time in my life I experienced God. But that did not make me into a Sikh. I became a Sikh because of the attitude of some of the members of the sangat I met.

And that attitude was confirmed when I started reading Gurbani, like in Jáp Sahib, where Guru says that God does not belong to any country, to any religion, does not wear any religious or regional dress. The more I read the clearer it became : this God that I experienced, is the God of All, not just of the Sikhs, the Christians, the Muslims or the Jews. By living your life as the Guru Granth Sahib teaches, being the servant to all, you reach a degree of contentment, which is much better than anything money can buy. The Sikh way is the way to God that suits me, but it is not the only way.

Although the Reht Maryada strictly defines a Sikh that does not mean that we exclude or condemn people who are not Sikhs. We all are the children of Vahiguru, Allah, Yahweh, Ram. This way of the Guru is the way forward for Sikhi. We have to make sure that our Gurdwaré are really open to all, but at the same time we have to be uncompromising on what makes one a real Sikh.

blrfj isMG (mnjIq isMG shoqf)

Baba Takhur Singh of Damdami Taksal with about 25 followers visited a Gurughar in Maryland. There was a discussion with the Sangat. The spokesman for Baba Takhur Singh was Katha Vachaak Sardar Daljeet Singh Ji. Here are some of the questions & Answers---

Sangat: Is Bhinderanwale alive?
Daljeet Singh: Yes

Sangat: Do you believe in Akaal Takhat?
Daljeet Singh: Yes

Sangat: The announcement from Akaal Takhat of Jarnail Singh Bhinderanwale's death and acceptance by Jarnail Singh's Bhinderanwale's son. Do you agree with it?

Daljeet Singh: Not all decisions made by Akal Takhat are right. Akal Takhat has made many wrong desicions as well.


Sangat: What do you mean? You just said you believe in Akal Takhat
Daljeet Singh: Have'nt Sikhs have been wrongfully declared Tankhaya in the past.

Sangat: Did you question the Jathedar Vedanti as to his role and why now this anouncement was made?

Daljeet Singh: Vedanti says that he is the Jathedar of Akaal Takhat but he is caught between SGPC and Badal Sahib. Exact words of Vedanti were "Ek Kannh (ear) mera SGPC ne fadheya hai te ek kannh (ear) mera Badal Sahab ne fadheya hai. Maen karaan teh ke karaan"

Further discussion covered "Karamat" in Sri Guru Granth Sahib and mythological stories around Karamat" at which time the Sangaat objected to the manmaat of the Katha Vachak and the discussion ended.

These Damdami Taksal Gursikhs believe and not believe in Akaal Takhat at the same time
Please publish this in press.--Balraj Singh, MD
Date 16/7/2003

jsvMq isMG sLfd

Sardar purewal ji ,
Sat sri akal,
i like this website very much.You are doing a very great and wonderfull job.I have no words to appriciate it. You are showing a real sikh marg to sikhs.Keep it on God will bless you.
yours ,
jaswant sing shad
richmond,california.

gurmIq isMG astRylIaf

Dear Bibi Manmmet Kaur jee, Perhaps Vedanti Joginder Singh has read Hindu Mythology only and does not know the true tenets of "Gurbaani and Gurmatt". Like me, he may also be not knowing what Voltaire said: "I disagree with what you say, but I will defend to the death your right to say it". My request is that we Diaspora Sikhs should ignore their verdicts and boycott them. All Sikhs derive their source of aspiration, inspiration, spiritual & Temporal enlightenment, understanding from our Guru: "Guru Granth Sahib". Badal or Badungar or Vedanti are not our Headmasters. Let us continue to apply our mind and read Bhai Gurbakhsh Singh's books (Canada) and other Sikh literature which is in conformity with "Guru Granth Sahib" and Sikhi thoughts preached by our Guru Sahibaan. We should also collect donations for the publication of his books so that we may get rid of Brahminical doctrine/rituals as well as so called Babas/Sants & Jathedaars!

Gurmit Singh

mnmIq kOr

Thank you Dr Sekhon,

You have said what the whole of the Sikh Panth believes. But, what is a Vedanti expected to do for the Sikh nation ? He calls himself a Vedanti and not a Sikh proper. These shameful clergy are a slur on the face of the Panth and need to be kicked off.
Please forward this to other discussion groups too.

Manmeet Kaur

jrnYl isMG arsLI

Certain “babas” have taken upon themselves to DECLARE themselves the self appointed guardians and agents of Akal Purakh ( Waana Be POPES ) to be OUR moral guardians. They will decide what we think, do, feel……WELCOME to SIKHI in the George Orwell World…. BE CAREFUL BIG BABA is WATCHING…YOU WILL BE EX_COMMUNICATED ??? Never Mind if NO BODY was ever excommunicated during the GURU Sahibaan’s Time, Until maharaja Ranjit Singh’s Time, Even in the Beginning of this CENTURY…….WHY NOT…If Chrisitan POPE can excommunicate WHY shouldn’t OUR WANNA BE POPE HOPEFULS try this mehtod to stifle Disagreement NEW IDEAS…… Luckily Guru Nanak was born in 1469…..if He was around TODAY HE would be the FIRST to face Excommunication…even EXECUTION.

Jarnail Singh Arshi Dhillon Gyani

ikrpfl isMG

BIPRAN KEE JEET???!!!

SRI KAAL (Shiv) JEE Sahai.

JAI HO ……DURGA MATA KEE

(Victory to DURGA)

Date: Harh 27, 535 NS (Nanakshahi)

Gloating BIPARS (Agents of the Brahamnical Snake),

CONGRATULATIONS! ……You will be glad to know that the biggest THORN in your BIPAR side by the name of S. Gurbakhash Singh KalaAfghana has been temporarily removed. …As per your burning desire, he has been excommunicated from the Sikh Panth. …Yes, even Sri Akal Takhat Sahib, the "Seat of Eternal Truth" has decided to yield to your pressures, to become a partner in your deception.. …..Under your advise, it did end up lowering its status down by entertaining your forged concocted case, and backing out of its Takhat Promise of holding a transparent Video Conference with the Sardar.

Bipars, for you any game of deceptions is business as usual. Which is not the case for Sri Akal Takhat Sahib. …..However, how do you care about the damage done to the status of Sri Akal Takhat Sahib ? ….For you the bottom line is that the THORN is out.

Yes, S. KalaAfghana did dare to expose your DECEPTIONS that you have been plotting in the Sikh Circles for almost 300 years. …He did dare to shine light on the TRASH of your Bachittar-Natak-Granth, that you deceptively named as "Dasam Granth." ….He did dare to expose the deception of your army of paper tiger gods and goddesses, and their nonsensical stories and pornographic depictions. …He, being an old COP did dare to CATCH RED-HANDED (the chief Judge of the excommunication decision making bench), Jathedar Joginder Singh Jee Vedanti,, the author of your Bipar Manual titled "Gur Bilas Patshahi 6." ….Yes, S. KalaAfghana did dare to expose the non-sense and deceptions of the Bipar Manual, despite the Chief Judge being its author.. …..Furthermore, he did dare to expose the kind of insults you have been throwing upon the Sikh Gurus.

Now for a very very little while you can enjoy the success of your strike against the Sardar. …..For that little while, you are free to carry on your anti-Sikh agenda of replacement of "IK ONKAR" of Guru Nanak Sahib with the BIPAR worship of your "Kaal (Shiva), Durga, and army of other gods and goddesses." ….. ….You can continue the parallel Parkash of your Bipar-Granth, the Bachittar-Natak-Granth as a SHREEK to Sri Guru Granth Sahib.. …… You can keep on advocating the Golden Gurdwara Sahib as a Mandir of your Lord Vishnu. …..You can continue insulting Guru Hargobind Sahib by calling him a four-armed reincarnation of your Lord Vishnu. …You can insult Guru Gobind Singh Jee as a Bhagat of your Durga. ….You can continue depicting Guru Teg Bahadar Jee’s Martyrdom as a suicide. ….Or you can continue insulting Guru Gobind Singh Jee as an advocator of Bhang (Marijuana), Poste (Poppy), and Afeem (Opium.) etc.

But be warned. Gone are the days when you could have an unimpeded open field for your deceptions. The Khalsa of today is much more literate, and alert, and understands your sinister designs fully. ….There are many more KalaAfghana out there who, you and your cronies will have to deal with. …..Therefore, rejoice your moment of triumph, while it lasts!

Kirpal Singh, USA.

NOTE: The anti-Sikh greetings in the letterhead do not reflect the convictions of this Singh. They are just the derogatory greeting meant for those who (has fallen prey to the brain washing techniques of Bipar waadee Deras, Taksals, (Ku)-Jathas, (Ku)-Sants, (Ku)-Sadhs, (Ku)-Babas, …. etc.) and have sold their minds and souls to the BIPARS.

zf: hrijMdr isMG idlgIr(iesLivMdr isMG)

Dear Friends,

First I would like to apologise all my friends whom I could not reply in the past several weeks. I am busy in writing a new book. Secondly, I do not have a computer at home and I have to visit some Cyber Cafe to read my mails and send replies to them. Due to my financial reasons i can not buy a computer, so please forgive me if I am unable to answer your mails for some/several days.

I have read criticism of Dr Kharak Singh by some persons. Some of them are my admirers too. I request them not to write any thing against him. Dr Kharak Singh is a one of my closest acquaintances. We share the same views on several issues. When I met him for the first time at Chandigarh in 1998, his first comment was appreciation of my analysis of the institution of Akal Takht Sahib and its so-called Jathedar. Since then we met several times and discussed various issues. We agree on most issues except the issue of calender.

Some persons have alleged that Dr Kharak Singh has embezzled funds given to him for writing history. I do not believe that this can be true. From my personal knowledge I think it is not true.

We should avoid going personal against each other but I do not mean that we should condone un-Sikh actions by any one it may be Dr Dilgeer.

Again I request every one to stop criticizing Dr Kharak Singh. It is my humble request.

Dr Harjinder Singh Dilgeer

(sMpfdkI not:- ieh pVH ik bVI hI hYrfnI hoeI hY ik ieWk pMQ df drd rwKx vflf ivdvfn ies ieilktrOink dy Xuwg ivc vI ieWk bhuq hI jrUrI pr ingUxI ijhI vsqU (kMmipAUtr) qoN vI vFJf hovy. kI ieMglYNz ivc koeI vI pMQ dy ivdvfn dI kdr krn vflf isWK nhIN rihMdf? kI gurduafiraF dy pRbMDk ibWlizMgF qy hI lwKF kroVF pONz (zflr) Krcx nUM hI isWKI dI syvf jF pRcfr smJdy hn? ieWQY kYnyzf ivc rihx vfly ivdvfn gurbKsL isMG kflf aPgfnf kol sLfied qIjf cOQf kMmipAUtr hY. ieWk izsktOp aqy bfkI lYptOp hn. amrIkf dy keI DnI pMQ drdI aqy kflf aPgfnF dy dfmfd jI ies ivc bhuqI shfieqf krdy hn. BfeI mnjIq isMG jI torFto vfly koeI nuks pYx qy AuQoN bYTy hI TIk kr idMdy hn. mYN vI jdoN AunHF nUM imlx jFdf hF jF Pon qy hI QoVI bhuqI jfxkfrI AunHF nfl sFJI kr lYdf hF. AunHF ny sfrIaF ikqfbF afp hI kMmipAUtr qy tfeIp kIqIaF hn. kI ieMglYNz dy isWKF nUM hfly ieqnF vI Brosf nhIN ik zf: idlgIr pMQ leI aqy isWKI leI hI ilK irhf hY?)

ieMdrbIr isMG huMzl (iesLivMdr isMG)

Dr. Kharak Singh- allegations and their analysis

Dear Gursikh,

Gur Fateh

When we met to plan the seminar for this year, one member lamented "Hindutava has checkmated Dr. Kharak Singh to stop the good work being done by the Institute of Sikh Studies Chandigarh." (Whenever we plan the seminar, we think of Dr. Jasbir Singh Mann, California USA and Dr. Kharak Singh along with the team of Sikh scholars from India. They conducted seminars in some major cities of Canada and USA to share the glory of Gurbani /Sikh history and to blunt the anti-Sikh propaganda by Mcleod and others). He read to us the allegations against Dr. Kharak Singh and also his response. Two other comments were:"Do not blame, Hindutava, the allegations merely reveal personal jealousy", "Maybe, both are the cause of this propaganda." We shared what we knew and it was as below:

The Institute, particularly Dr. Kharak Singh, was their target since long. The seminars by the Institute at Chandigarh were interfered every year by the same rowdy elements, obviously deputed for that purpose. Even the well-known, non-controversial Sikh scholar, Bhagwant Singh Dilwari (I.F.S Retd, doing volunteer service in a Pingalwara.) was heckled and insulted by them, during his lecture in the basement of the Institute Gurdwara.

False allegations (the same which have been made now on the internet) were first circulated verbally, then through a letter to the members of the Institute and later they got published in the Spokesman. Interestingly, the allegations included that the office bearers (hinting Dr. Kharak Singh) are old, therefore, they should vacate their seats (editorship) for the younger members (obviously Gurtej Singh formerly an I.A.S.).

To takeover the Institute, door to door canvassing was done by them for the December 1999 election. Instead of suggesting a name for the president in the meeting after the inaugural prayer, the nomination for the president had been obtained from one member a couple of days earlier. The vote of a dying member was obtained in writing from his hospital bed to assure the success of their mission. The person nominated was not a member in good standing, he had let his membership elapse by not paying the annual subscription. However, Dr. Kharak Singh, respecting the strong desire of the younger group to serve the Institute, did not let his friends challenge the nomination.

The new president, as planned, named Gurtej Singh as editor to replace Dr. Kharak Singh. The new cashier took over the job of thoroughly inspecting the accounts to prove their allegations of mis-use of funds. To their great sorrow, they could not find anything which they could use to defame Dr. Kharak Singh. The expenditure was more than during the previous years, so they could not claim more efficient working. The inferior editing (proof reading) was obvious from the study of the very first journal published by the new editor. The members soon found that they were taken for a ride by their false propaganda, hence voted them out on the completion of the first one-year term. After this S. Gurtej Singh and his group withdrew from the Institute. Why? Only God knows; maybe, because of their embarrassment or of their ‘achievements’ or because they assumed that their mission (to oust Dr. Kharak Singh and put the Institute in the back gear) was achieved.

It was only during 2003, that Dr. Kharak Singh yielded to the repeated pressure by the members and agreed to again be the editor. The membership of the Journal increased. This development immediately triggered the storm of jealousy to be raised again.

All allegations have already been refuted, but some of them need to be analysed to know the real reason of those allegations:

1) Competency to coordinate the writing of Sikh history.

A) This allegation that Dr. Kharak Singh and his team are not qualified to speak regarding Guru Granth Sahib or Sikh history was made many years earlier when they challenged Dr. McLeod and his coterie during the seminars conducted in Toronto, Vancouver, and other cities in the west. Instead of having a dialogue with the speakers, it was argued that they have no degree in religion or history but are IAS, civil officers or science scholars. They are doctors of ‘ghas-phoos’ which means dried, useless plant material, trash. This was to ridicule Dr. Kharak Singh, Ph.D. in Agricultural Sciences (this allegation has also been repeated) who was leading the attack on blasphemy preached by Mcleod.

One does not become an expert (scholar) by obtaining a degree in the religion, but by devotion to its principles. Professor Sahib Singh was a simple B.A. Does any of the Ph.D. scholars come up to him regarding Gurbani knowledge? Obtaining a three-year degree with the objective of getting a job, does not make one more competent to talk about the faith than a person who studied the principles with love for decades and experienced them by living his life accordingly. Look to the publications and services rendered for the Panth by Dr. Kharak Singh and then compare them with those of the doctors in religion (see below).

B) The new names now suggested as ‘qualified’ historians include Dr. G.S. Grewal, who is a known Indian associate of Dr. Mcleod in the west. Those who do not know Dr. Mcleod only two of his many ‘inventions’ will identify him.

i) Guru Arjan Dev died in prison, Jats made him a martyr, which he was not; they made Guru Hargobind to wear arms and take revenge from the government.

ii) The khalsa, who ordered un-cut hair, deleted the hymn from the Kartarpur Bir, which mentioned the hair-cutting ceremony of Guru Hargobind.

- Those who studied the Bir page by page, reported that there was no deletion. However, he continued to insist on this ‘truth’. Finally, his student also found that the space was blank and there was no writing at all. Instead of feeling sorry to the Sikh Panth for hurting their feelings and to his readers for misguiding them, Mcleod got away by making a simple statement, "That was my notion."

C) i) Among his associate the two turbaned Sikh scholars are no less ‘historians’ than Mcleod is. They went backwards to endorse his thesis that Gurbani is not a revelation but has been revised.

A couple of hymns deleted in the Kartarpuri Bir have a note, ‘Dohragat likhya’ meaning ‘written second time’, hence deleted. However, Dr. Pashora Singh in his thesis translates it as ‘a better version’. He has no answer to the question, why there are two ‘so dar’ versions, one in Jap Ji and the other in the ‘so dar’ hymn written close by. Why then only the better one was not retained and the old one deleted?

Further, he has found by his modern research method that ‘Nirbhao’ and ‘Nirvair’ words were added to the Mool Mantra by Guru Ram Das and not used by Guru Nanak. This is another ‘finding’ to prove Gurbani was revised. What a scholarship! Such high scholarship did not let him or his guides to read that Guru Nanak used these words more than once, for example at page 596.

ii) Dr. Gurinder Singh a Ph.D. student of Dr. Mcleod ‘proves’ his scholarship by telling the Guru that there was no justification for including Bhagat Bani in the Guru Granth Sahib. Further, he mentions in his Ph.D. thesis the number of the hymns of the Rehras to be 13. When contacted on phone he said, " I counted Sohila in it." When told that it will make the total 14 (9+5), he responded "I was under pressure of time" and replaced the phone. An illiterate person will not make this blunder.

The beliefs of Dr. Grewal too are well known among the Sikhs. The complainants want to include Dr. Grewal, (their friend) and historians of the Mcleod group included for writing history. Thank God they did not offer themselves for writing such distorted history.

His opponents thought that by making such allegations and ousting Dr. Kharak Singh they will take his position and also the leadership of the Institute. They will become as famous and important in the Panth as Dr. Kharak Singh. They will be consulted by every organisation in India and abroad. However, they lost their good image as active and respectable members of the Institute by withdrawing from its membership. The Institute published their articles and the books.

2) Calendar

Why make calendar an issue? Is it just to accuse people and suffer from ego and jealousy?

Dr. Purewal developed the calendar and prepared 500 years Jantary with his own labour and his own money without consulting anyone. (It was his desire to serve the Sikh Panth, which made him to do this great job single-handedly he does not hold any degree in Astronomy or in Religion. So many Degree holders did not notice that the date they mention for Kurukshetra visit of Guru Nanak was not a solar eclipse day. Wrong conversions were made/accepted by them. The mistake was detected by a person with no degree in religion, history, or astronomy.).

He presented the calendar to the S.G.P.C. and Sikh scholars. Of course, Dr. Kharak Singh under the auspices of the Institute took initiative and invited Sikh organizations, historians, and scholars to study it. He did obtain inputs from them. Criticisms were either accepted and the changes made in the suggested calendar or they were replied to the satisfaction of all by Dr. Purewal.

Dr. Kharak Singh explained it personally to the President of the S.G.P.C and convinced him of its significance. It was approved by the General Body for acceptance from the Vaisakhi of 1999. However, the Jathedar of Akal Takht withheld its implementation, believed to be due to the pressure of the Hindutava. The Sikh organisations, therefore, continued to ask for the implementation of the calendar by the S.G.P.C, which was finally done from Vaisakhi 2003.

Whereas some accuse Dr. Kharak Singh being bribed for pushing the calendar and getting it approved, the others say he was not a party to the approval of the calendar. The reader knows that such allegations come from those who suffer from jealousy. No other proof is needed for this.

We urge all Sikhs, let us avoid personal attacks. It does not make the critic a better Sikh. We suggest Dr. Kharak Singh not to respond to such baseless allegations made just to defame him and distract him from his work. He may better remain busy with the positive work he is already doing. The true pleasure as a Sikh comes when we do something to serve the Panth, rather than trying to satisfy our jealousy by criticizing those who are doing something for the promotion of the Sikh faith.

P. Singh and associates.

Sardar Ishwinder Singh is requested to forward it to all those who were misinformed by the jealous people.

(sMpfdkI not:- ieh bVI hI inmosLI dI gwl hY ik pVHy ilKy isafxy isWK ijnHF nUM ik gurmiq dI vI sUJ hY aqy ijnHF ny hornF nUM BI syD dyxI hY, ieWk dUjy qy dUsLx bfjI krn lwigaF inafixaF {juafkF} nUM vI mfq pf idMdy hn. myry iKafl muqfbk zf: KVk isMG aqy srdfr gurqyj isMG dovyN hI pMQ df drd rwKdy hn. zf: KVk isMG jI myry bjLurg imWqr zf: gurbKsL isMG jI dy bhuq hI gUVy imwqr hn. zf: KVk isMG jI nUM knyzf amrIkf ivc swd ky lYkcr krvfAux ivc knyzIan isWK stwzI aYNz tIicMg sosfietI df vI bhuq hI aihm rol sI, ijs df ik mY vI moZIaF ivcoN iewk mYNbr hF. BfvyN BfeI rxjIq isMG dy gurU kI inMdf vfly lMgr hukmnfmy ny ies nUM doPfV kr idWqf hY pr asIN kdI vI ies qrHF dI dUsLx bfjI nhIN krdy. srdfr gurqyj isMG jI vI ies vyly srdfr gurbKsL isMG kflf aPgfnF nfl ihWk qfx ky KVy hn ies leI AunHF dI vI dfd dyxI bxdI hY. myrI sB nUM bynqI hY ik ies qrHF dI qohmq bfjLI qoN gryjL kIqf jfvy qF cMgI gwl hY)

gurmIq isMG astyRlIaf

Waheguru jee ka Khalsa Waheguru jee ki Fateh

I wish to share with you the following extracts from the "Sikh Reht Maryada" published by SGPC (December 2000): Kirtan (Devotional Hymn Singing by a Group or an individual) Article VI reads: (But Punjabi Version is more clear) -

(a) Only a Sikh may perform Kirtan in a congregation. (which means he/she should neither be a patit or tankhahia nor practicing any other Faith);

(b) Kirtan means singing the scriptural compositions in traditional musical measures. (i.e. according to 31 Raags);

(c) In the congregation, Kirtan only of Gurbani (Guru Granth's or Guru Gobind Singh's hymns) and, for its elaboration, of the compositions of Bhai Gurdas and Bhai Nand Lal, may be performed. (neither kachi bani nor mythology);

(d) It is improper, while singing hymns to rhythmic folk tunes or to traditional musical measures, or in team singing, to induct into them improvised and extraneous refrains. Only a line from the hymn should be made a refrain. [Guidelines also exist in respect of "Gurbani dee Kathaa & Lecture"]

My humble appeal to the Management Committees is that Kirtan by the so called sant-babas and other derawalas should not be allowed because they do not generally adhere to the above-mentioned guidelines. Similarly, persons like Musician Dya Singh jee, Bhai Chamanlal Singh jee, Bhai Amolak Singh jee should be requested to perform Kirtan within the Sikh Reht Maryada. At the same time, Stage Secretary & other Committee Executives should not be Patits or Tankhahias. They should be Pooran Gursikhs.

Malice towards none.
Gurmit Singh {Australia

isqfrf trYvl (pfiksqfn)

Wahe Guru Ji Ka Khalsa Wahe Guru Ji Ki Fateh!
Dear ,
Sat Sari Akal!
Greeting from Pakistan !!!

In November at the occurrence of Janam Din of Baba Ji Guru Nanak Sahib we are arranging a special Yatra . This time we are also arranging an exclusive Yatra Tour for Nankana Sahib and other holy shrines like previous years If you are interested to know more about this tour, please let us know we shall send you details. Being one of the main organizers of Yatra Tours for the Sikh community for a number of Years we welcome you to perform your religious rituals while we worry about the about the travel arrangements that too at a very nominal cost.

We look forward to hear from you.
Thanking you and Best Regards.
Guru Fateh.
Shah Hussain
Manager Sales
Sitara Travel Consultants (Pvt) Ltd.
CC: Mr. Shiraz M. Poonja (Managing Director)

zf: hrbMs lfl

Abstract

Sikhee is the way of life and believing that is based on Gurmat. Gurmat is the term Guru Nanak invented for religion of the guru's wisdom. Infinite Wisdom (Vaheguru) revealed Gurmat to the founders of Sikh religion and it is manifested eternally in Sri Guru Granth Sahib. The Gurmat concepts, particularly those to which the present society could relate, are destined to benefit the emerging global village. Sikhs are there only to demonstrate the realistic benefits of their faith and, thereby, to invigorate an urge among their neighbors to learn the Sikhee theology. Any religion in the future will survive only when its teachings are proven beneficial. That prediction will be equally applicable to Sikhee. Thus, it is incumbent upon every Sikh to realize the beneficent vision of spiritual aspiration and a possibility to continually define those areas of Sikhee that he or she experiences personally in the new world. These experiences must be subject to verifiable research and demonstration. Granted that most of the Gurmat beliefs fall in the invisible realities, there are many whose benefits were clearly and beneficially demonstrated by Sikhs in the history. Some examples include (listed alphabetically): Accepting impact of technology on spiritual growth, Altruism, Freedom from animosity, Freedom from fear, Freedom from lust and greed, Charity, Compassion, Creativity, Earning truthful living, Environmental concerns, Fanaticism considered as a tool of evil, Forgiveness, Gratitude, Humility, Intellect, Invention, Meditation, Love, Prayer, Spiritual purpose of life, Scope of divinity in life, Sharing, Thanksgiving, Truthfulness in living, and Worship. Undoubtedly the practicing Sikhs will add many more to the global living. (Paper presented at the 2003 Annual International Symposium on Emerging Sikh Spirit in the Global Society, Espanola, June 20, 2003)

blbIr isMG sUc

pMjfb pMcfieqI coxF-2003

gRfm pMcfieq coxF df muwK mksd hyTly pwDr ‘qy lok rfj nUM asrdfr, pwkf qy itkfAU bxfAuxf hY. hyTly pwDr df sfP-suQrf qy mjLbUq pMcfieqI rfj hI dysL dy lokrfj df pRqIk hY. jy jVH mjLbUq hovygI qF hI lokrfjI drKq ishqmMd aqy puwgxXog ikhf jf skdf hY. ies leI Bfrq dy lokrfj df afDfr pyNzU pMcfieqI coxF hI hn. pMjfb dIaF pyNzU pMcfieqI coxF nUM vI dysL dy lokrfj dy afDfr vjoN dyKxf TIk hI hovygf.

BfvyN pyNzU pMcfieqI coxF dI idK pfrtI, DiVaF afid qoN mukq idKfAux dI Kyz khI jFdI hY pr aijhf nhIN hY. coxF dI Kyz qy qmfsLgI myilaF ivc aMqr lwBxf musLkl jfpdf hY. hux qF jfgrUk lokF ny aijhIaF pyNzU coxF nUM afpsI nPrq, nisLaF dy psfr, mflI qbfhI, KUn-Krfby qy mnuwKI sLosLx df afDfr kihxf sLurU kr idwqf hY. iek Kfs vrg iehnF coxF dy mnuwKI ByV nUM jfnvr rUpI ByV ivc bdlky qmfsLgI vjoN mylf vyKdf hY. Kyz QoVHy Kyzdy hn pr myly dI BIV ivc iKzfrI afpxy afp nUM sfry hI smJdy hMudy hn. ieh sB Auh afpxy vwloN Cky jf rhy mfl nUM jLfiej TihrfAux leI afpxI mhwqqf idKfAuNx leI kr rhyy huMdy hn. pr asl ivc Auh GroN bfhroN byasr qy puwC-igwC qoN swKxy hI huMdy hn. iehnF nUM ipMz ivc KlIPy,ivhlV amlI, cugl, murdfr dI AuzIk ivc igrJF, gwpI, akloN aMnyH, awg lfAU afid Aupnfm lY ky Xfd kIqf jFdf hY. iehnF dI afdq muqfbk ienHF dy aslI nF qoN ibnF koeI dUjy nF dI awl pY jFdI hY. ieh iksy nf iksy Gtnf dy moZI jLrUr huMdy hn. pr iehI isPqF kfrn ieh ipMz dy nIqI GfVy aKvfAuNdy hn qy afpxy afp piVHaF nfloN vD smJdy hn. bhuqI vsoN qF iehI kihMdI awKF mIcI iPrdI hY ik asF iksy qoN kI lY skdY hF? sB DoKybfjL hn .ies qrHF rfjsI qfxf-bfxf lokF dIaF loVF qoN axgihlI ‘c bysmJ qy AunHF nfloN tuwitaf hoieaf hY. iehI kfrn hY ik Auprly rfjsI vrg leI hyTlI rfjsI soc df mfVf pwDr bhuq hI mn BfAuNdf hY. hux qF afm lokF dI jLrUrq Auprly rfjsI vrg dI dihsLq, luwt-Ksuwt qy byiensLfPI qoN bcx dI bxI peI hY. Auprlf rfjsI sLosLxkfrI qy mfrU ZFcf iewk hY jdo ik afm lok DiVaF dy isLkfr hn. pfVo qy rfj kro df bol-bflf hY.

kihx nUM qF gRfm pMcfieqF rfhIN lokF nUM AunHF df pRbMD AunHF dy afpxy hwQIN dyxf hY pr amlI rUp ivc aijhf nhIN hY. ieh anumfn cox ivDI qoN lY ky iensfP lYx, BlfeI XojnfvF ‘qy pYsf Krc krn qy gRfm pMcfieq nUM Kud-muKiqafrI nfl kMm clfAux qoN rokx leI KVHIaF kIqIaF jFdIaF musLklF qoN sfP lfieaf jf skdf hY. ieh KflI dosL hI nhIN hY sgoN pRmfx vjoN gRfm pMcfieqF df ieiqhfs ies dI gvfhI Brdf hY.

coxF qoN sfl ku pihlF DVybfjLI rMg idKfAux lwg pYNdI hY qy iPr agly pMj sflF leI ieh DVybfjLI afpsI ivroD qy afm krky iksy tyZy-mIZy ZMg nfl nuksdfr cox ivDI nfl KVHI kIqI pMcfieq nUM dbfeI rwKx leI vrqI jFdI hY. jy ies PfrmUly ivc vI koeI kmI rih jfvy qF srpMc nUM iksy PrjLI dosL aDIn muwaql krvf idwqf jFdf hY jF pUrI pMcfieq hI byasr krky pRbMDk lf idwqf jFdf hY jF iPr gRfm pMcfieq dI kfrvfeI Twp krn leI loVINdI pMcfieq mYbrF dI afpsI sihmqI dI igxqI (korm) hI pUrI nhIN hox idwqI jFdI. mYNbrF ivc pfeI sQfeI Puwt kfrn korm dI Gft kfrn pMcfieq pUrf kfl hI kMm nhIN kr pfAuNdI. ieh vI dyKx ivc afieaf hY ik ijwQy ieh vI nf ho sky AuQy pUrI pMcfieq dy Ault ibnF Aus nUM BMg kry AuproN jfxbuwJ ky pRbMDk Tos idwqf jFdf hY. ieh sB kuwJ Auprly iesLfry nfl huMdf hY. muwkdI gwl ieh hY ik gRfm pMcfieq df pRbMD iBRsLt hwQF rfhIN gupq qy dUroN bYiTaF clfieaf jFdf hY. ies qoN axjfx lok afpxI aqy ipMz dI qbfhI df kfrx qF hn hI sgoN mfVy lokrfj dy nfary nHM sfrQk qy jLfiej TihrfAux leI shfeI ho rhy hn. iBRsLtF df qF kihxf hI kI hY?

ho rhI byiensLfPI leI ros drj krvfAux dI mihMgI avsQf-Porm, kfnUMnI pRxflI AuplBD/ mOjUd hY pr iensLfP lYx leI nhIN hY. anpVHqf df psfrf hY. ies leI aijhf ivrly hI kr pfAuNdy hn. bhuqy qF smF, pYsf brbfd krdy qy guMmrfh hoey Btkdy afpxy GrF dI sLFqI BMg krI iPrdy rihMdy hn. smJdfrF nUM qF ieQy ieh ilK dyxf muPq kfnUMnI slfh vFg hI sfbq hovygf .

ieh gwl Xfd rwKxXog hY ik pVHy-ilKy srpMc, pMc qy gRfm pMcfieqF jy iBRsLt muWK-Dfrf qoN bc skx df mn bxf lYx qF ienklfb ilaf skdy hn. AunHF pfs ‘pMcfieq kfrvfeI rfijstr’ bVf mhwqv pUrn hiQafr hY jy Auh Aus dI shI vrqoN krnf jfxdy hox ? ieh kfrvfeI rfijstr afm krky ‘pMcfieq sYktrI’ kol hI rihMdf hY jo glq hY. pMcfieq sYktrI iek srkfrI klrk dy qOr ‘qy gRfm pMcfieq vwloN aml ivc ilaFdI kfrvfeI nUM ilKx leI huMdf hY. pr afm krky pMcfieqF dI anpVHqf kfrn AuhI cODrI bixaf rihMdf hY. Aus dI cODr gRfm pMcfieq dy kMmkfr ivc aiVwky lfAux dI BUimkf inBfAuNdI hY.

gwl kI ipMz dy msly ipMz ivc hI inptfey jf skdy hn jykr pMcfieq pVHI-ilKI, idRV ierfdy vflI, iemfndfr qy afpxy aiDkfrF dI vrqoN krnf jfxdI hovy. srkfrF jy lokF pRqI vPfdfr hox qF gRfm pMcfieqF aMdr jfgirqI ilafAux df kMm kr skdIaF hn. pMjfb ivc pMcfieqI coxF-2003 dy nfl hI ieh sLuwB sLurUafq hox dI afs kIqI jfxI cfhIdI hY.

imqI: 28-6-2003

blbIr isMG sUc, aYzvokyt, luiDafxf

mnuwKI aiDkfrF leI srgrm.

gurmIq isMG

Ç ÃÄ siqgur pRsfid ]Ç

gurU df hukmnfmf jF "r, p, b, b, v" df ?

1469 qoN 1708, gurU sfihbfn jo vI Aupdys/PLurmfn krdy sI, Auh isWK sMgqF leI gurU df hukmnfmf huMdf sI . gurU goibMd isMG sfihb dy hukm anusfr 7 akqUbr 1708 qoN "gurU gRMQ sfihb" isWKF dy gurU sfihb hn . Aus smyN qoN gurU gRMQ sfihb ivWc aMikq gurbfxI dy hI pfT kIqy jFdy hn aqy ardfs qoN bfad sMgq nMU vfk suxfieaf jFdf hY ijs nMU "hukmnfmf" ikhf jFdf hY . hukm lYx vfry isWK rihq mrXfdf (sLRomxI gurduafrf pRbMDk kmytI) ivWc ieMJ iliKaf hoieaf hY :

(h) ‘hukm’ lYx lWigaF KWby pMny dy AuWqly pfisEN pihlf sLbd jo jfrI hY, muWZ qoN pVHnf cfhIey jy Aus sLbd df muWZ ipCly pMny qoN sLurU huMdf hY qF pWqrf prq ky pVHnf sLurU kro aqy sLbd sfrf pVHo . jy vfr hovy qF pAuVI dy sfry sLlok qy pAuVI pVHnI cfhIey . sLbd dy aMq ivWc ijWQy ‘nfnk’ nfm af jfvy, Aus quWk qy Bog pfieaf jfvy . {jy Bgq bfxI ivcoN hukm afvy qF sLbd dy aMq ivWc ‘Bgq’ df nfm af jfvy qF Aus quWk AuWqy Bog pfieaf jfvy} (k) dIvfn dI smfpqI jF Bog df ardfsf ho ky aMqm hukm ilaf jfvy .

zfktr gMzf isMG (1900 - 1987) jI ny pMjfbI XunIvristI pitaflf dy vfeIs cFslr ikRpfl isMG jI nfrMg (jyhVf isWKI srUp ivWc rih ky sLfied rfDf suafmI sMsQf nfl sMbMiDq sI) dI ngrfnI hyT 1967 nMU ieWk ikqfb "hukmnfmy" ilWKI . ienHF hukmnfimaF nMU BrosyXog nhIN ikhf jf skdf . ies vfry lyKk hirMdr isMG mihbUb ny afpxI ikqfb "sihjy ricE KLflsf" ivWc iliKaf hY ik hukmnfmy aslI nhIN, nklI hn ! ies qoN ieh hI syD imldI hY ik ‘hukmnfmf’ Auh hI hY jyhVf "gurU gRMQ sfihb" ivcoN vfk ilaf jFdf hY .

ies leI dfsry dI alpg buWDI anusfr, koeI jQydfr jF pRDfn iksy pRfxI jF jQybMdI leI afpxf koeI ‘hukmnfmf’ nhIN kWZ skdf . ies leI iksy isWK nMU isWK Drm ivcoN Cykx df qF svfl hI pYdf nhIN huMdf !

isWK rihq mrXfdf ivWc isrlyK "aMimRq sMskfr" hyT iliKaf hoieaf hY ik cfr kurihqF kyhVIaF hn aqy qnKfhIey kOx ho skdy hn . Aus qoN AupRMq qnKfh lfAux dI qy gurmqf krn dI kI ivDI hY aqy sQfnk PYsilaF dI apIl iks pfs ho skdI hY .

pr, keI sflF qoN ieMJ pRqIq ho irhf hY ik sLRomxI gurduafrf pRbMDk kmytI dy pMj aiDkfrI ieWkTy ho ky iksy vI qrHF df ‘hukmnfmf’ kWZ skdy hn . "gurbfxI qy gurmiq" anusfr aYsf krnf TIk nhIN jfpdf . hF, "gurU gRMQ sfihb" jI dI hjLUrI ivWc gurU KLflsf pMQ dI cVHdI klf leI ‘gurmqf jF mqf’ pfs kIqf jf skdf hY . jy iksy gurisWK jF jWQybMdI vloN koeI AulMGxf ho jfvy qF Aus nMU syD idWqI jf skdI hY pr iksy vI hflq ivWc aYsy pRfxI nMU ‘isWK Drm’ ivcoN kWiZaf nhIN jf skdf . afKIr ivWc mYN qF ieh bynqI krnI cfhuMdf hF ik aYsy sfry ‘hukmnfmy’ vfps ley jfx aqy AunHF smWisaF vfry gurU KLflsf pMQ iPr ivcfr kry . ijMnf icr aYsf nhIN huMdf, lyKk BfeI gurbKsL isMG jI kYnyzf invfsI jF iksy hor gurisWK nMU qMg nfh kIqf jfvy . ikMnI hfsohIxI gWl hY ik keI moinaF/piqqF/bfibaF nMU qF sropy idWqy jFdy hn jyhVy isWK rihq mrXfdf mMndy hI nhIN pr gurisWKF nMU pMQ ivcoN Cyikaf jFdf hY ! ieh ikQoN dI izktytrisLWp hY ? jQydfr jI kuJ soco, gurbfxI anusfr ivcfr kro aqy isWK kOm nMU dso ik aYsy hukmnfmy kWZx df ikQoN aiDkfr imilaf ? myrI jfxkfrI anusfr BfeI gurbKsL isMG jI ny koeI kurihq jF rihq ivWc koeI BuWl nhIN kIqI aqy nfh hI Aus nMU qnKfhIaf GoisLq kIqf jf skdf hY . ikRpf krky ieh PLWqbf vfps ilaf jfvy . DMnvfd sihq .

bynqI krqf, gurU KLflsf pMQ df ieWk insLkfm syvk,

gurmIq isMG, 9 – Hamlin Street, Quakers Hill, NSW 2763, Australia

Aujfgr isMG igWl

WHO IS TANKHAHIA ? ? ?

K.Afghana's comments on Gurbilas Patshahi-6 appear to have led the Akal Takhat to stop even the printing of it. The action looks to violate constitutional rights like freedom of speech and property rights of an individual. Natural justice rights like an adequate representation is also a must. That was also denied when they refused to hear PROFESSOR OF Sikhism S. Gurtej Singh, despite the fact that K. Afghana chose to be represented by him.. It is on record that Vedanteejee was deeply interested that his book titled as Gurbilas patshahi-6 will be used as a source material for the daily discourses at Manji Sahib and other Gurdwaras. Kala Afghana's scrutiny of it deprived any such chance, as it was found to be full of anti-gurmat contents. . The book was reportedly withdrawn With the frustration so festering, Vedantijee, could not be expected to be fair and just towards K. Afghana. With all that in the background, in due fairness Vedantijee, should have withdrawn on his own initiative. But, despite protests on record; he is insisting to continue presiding to judge K. Afghana speaks volumes about his unfairness in the matter That is opposed to rules of natural justice. The better interests of the high reputation of the institution of the Akal Takhat also suffer.

Both the co-authors plus 12 other religious personalities put rich recommendations. Perhaps none of them cared to read the contents which instead of promoting the correct Sikh Values would have had actually worked to demote them. K. Afghana’s effort in the right direction saved the situation. He justly deserves recognition from Akal Takhat in particular and Sikh Panth in general. The 14 gentlemen who highly recommended the book as a valuable gift, happen to misinform the Sikh world. The S.G.P.C. having printed it at its own expense and thus lending high credibility to the matter( original auther may have designed to spoil the purity of Sikh VALUATION SYSTEM) is also a sinner. By a formal resolution, for the serious harm caused to the Sikh interests, it needs to offer regrets to the Sikh Panth. All this long line of offenders should seek forgiveness from Sarbat Khalsa, which may be summoned by the Akal Takhat.

At pages 24 to 30 of The Sikh Bulletin for April 2003., there is a printed version of a complaint dated March 5, 2003 as addressed to S.G.P.C. President.. It is by K. Afghana, terming Vedanteejee in the position of a thief, threatening a Kotwal ( a thief catcher).He has given 12 items of complaint against Vedanteejee. As item no. 4 Vedanteejee is quoted to say : If in Gurdwaras, explication of this Granth (Gurbilas patshahi 6 ) is restarted; then it could be taken that the project has succeeded.. As item no. 10 with 9 sub items he has specified as sample instances which are offending Gurmat. Very brief extracts are :

10 (1): MATA Gangajee wife of the 5th Nanak ,is shown to travel barefooted for a distance of 12 miles so as to approach Baba Budhajee for the blessing of a son. Further that no sooner the blessing was announced by Babajee, (the like of Brahmninic mythical stories ); Pawan devta entered the belly of Matajee, her belly got bigger.. The 5th Nanak, on seeing that condition of Matajee was so overwhelmingly pleased that he rained the money among the poor so much, that their poverty was gone. Afghana comments that Gurmat says that without a father and a mother no child is born Another implication is that 6th Guru was thus not a biological son of the 5th Guru.

(2) A cock ad bull story about Prithi Chand trying to administer poison mixed curd to child Hargobind who refuses to take that. Then 5th Guru is shown to pursuade his dog to eat that curd who also refuses.

(3) The 6th Guru is shown to seduce Kaulan, a teen-age daughter of a Qazi.

(4) All the children of the 6th Guru are also shown to born unnaturally and the like of mythical stories as all the three ladies, are shown to get pregnant not in the course of a natural domestic living behavior but on licking a paper inscribed with a potion.……

    1. Mata Damodari is shown to give birth to Baba Gurditta and that he was looking like Guru Nanak with sehli toppy and a white beard and that, in due respect the ladies covered their faces.

    2. Mata Damodri again got pregnant the same way, gave birth to Bibi Veero and at that time Chandica Devi appeared.

    3. Mata Marwahi got pregnant after licking a potion paper gave birth to Surajmal, the manner of Kunti receiving the sun god from the sky and then giving birth to Karan.

    4. Mata Nanki gave birth to Anee rai.

    5. Again Mata Nanaki got pregnant the same unnatural way, gave birth to the 9th Guru. The 1st Nanak (with sehli toppy and white beard) is shown to have appeared the same way as before.

(5) Bibi Kaulan is shown to play jealous.

(6) The 6th Guru is shown to incite Bidhi Chand to commit theft of two horses, and is shown very happy at receiving the stolen property.

(7) Bebe Nanki also is shown tempted to avail of the thievery expertise of Bidhi Chand, asked for bringing costly clothes and ornaments.

(8) Bidhi chand remembering the 5th guru is shown to have helped the thief, to escape being caught red handed alongwith 50 stolen buffaloes.

(9) The 9th Guru is shown to have committed suicide. The author has made no mention of the KASHMIRI Pandits meeting the Guru. He only states that Sangat saw the Guru at Makhowal and pleaded with him to save the Hindu Dharam . At that, the Guru took 5 Sikhs with him and started for Delhi There Aurangzeb asked the Guru to show miracles . but the Guru refused to oblige on the ground that miracles were unnatural. The Guru was imprisoned. The author has cleverly skipped the unparalleled sacrifice of Bhai’ Matidass, Satti dass and Dayalajee. According to the author the Guru kept only one Sikh and asked others to escape. Accordig to the author the Guru told that Sikh that, as soon as the Guru lowers his head it may be separated from his body. After that, the Sikh also did the same for his own head. Guru’s head is stated to have flown in the air and fell close to Agya Ram of Delhi who took care of it.

The above said ANTI- GURMAT CONTENTS as in GB Ptshah-6, may further be summarized thus:

1) The 5th Guru helped save a thief from being caught red handed

2) The 6th Guru was neither himself the biological son of his own father nor were any of his children the 6th Guru’s biological children. Moreover that the 6th Guru and his wife Nanaki (the mother of the 9th Guru ) promoted thefts through Bidhi Chad and both enjoyed the fruits of the efforts of thefts.

3) The 9th Guru on reaching Delhi was asked by Aurangzeb to show miracles, which was declined on the ground of it being unnatural. He was then jailed where he instructed the 4 out of 5 Sikhs with him to escape. Then asked the 5th one to sever his head from his body as soon as he lowers his neck after doing that, the Sikh killed himself. No where is there any mention of the names of Bhais Mati Dass, Satti Dass , Dayalajee or their UNIQUE type of sacrifices, they actually made in real history.

SOME INSTANCES about Vedanteejee’s actual FUNCTIONING:

  1. Gurmat teaches every sikh to standby the TRUTH at every cost. The head of a UNIQUE Sikh institution like Akal Takhat owes it as a duty to be a role model for every sikh around the world. Political big wigs like Badal and Langah Openly violated the Panthic Rehat Maryada but there is on action taken by the Takhat. More over, Giani Puran Singh belittled the high status of Gurus by repeatedly labelling them as descendents of the mythological Luv and Kush.All that left unnoticed,

  2. Vedanteejee has publicly declared that an edict once issued is irrevocable. That was in the context of the one issued about Langar. Basically and fundamentally such a view is erroneous as an authority who is competent to issue an edict is competent to revoke it. But in violation of even that erroneous view, the one, issued against politacal big wigs bibi Jagir Kaur and others the one issued by Giani Puran Singh was amended or withdrawn.That means principle is 0nly selectively enforced.

  3. Gurmat teaches that in this world there is only one thing to feel attached to and that is God’s name. In earlier point of time, some one advanced an allegation against the then Jathedar (Gurdial Singh Ajnoha) that he received some money on his foreign tours .He immediately stepped down and offered to face an open and independent enquiry. That way, he enhanced his own moral stature as also added to the better reputation of the institution he headed. As opposed to that Vedanteejee is not moved even a little and holding tight to his position, even amidst serious allegations of corruption made out by a responsible organization known as Khalsa Punchayat , followed by peaceful demonstrations for several months. On the occasion of their last sit in, before the office of S.G.P.C. while chanting Waheguru Satnam, the task force of the office, gave the peaceful protesters severest beatings.

  4. Guru Nanak has very clearly sermonized that men and women are socially equal and more so religiously. But in Darbar Sahib Sewa and Keertan services they are not allowed to participate. Recently two ladies from U.K. asserted their right. Vedanteejee agrees about the existence of Gurmat principle but is unable to decide as he feels the need for a consensus, even when Gurmat is admittedly so very clear on the point.

  5. In the year 1945, the S.G.P.C. and Akal Takhat after due deliberations with the representatives of all Sikh organizations and eminent Sikh scholars, finalized the Panthic Rehat Maryada.The Takhat is to enforce it. Nearly 30 years later on, the Damdami Taxal then headed by Giani Gurbachan Singh drafted and enforced a separate one. So far, the Takhat has not done anything to stop it. Resultantly, various organizations, Deras and Sant Babas have sprung up to go by their own ways. The Takhat is not enforcing the Maryada respecting the wrong practices about Akhand Path even in Darbar Sahib. The practice of Dasam Granth parkash, alongwith the Parkash of Guru Granth Sahib at the Takhats Patna and Hazur Sahib runs counter to the Panthic Rehat Maryada. Akal Takhat is doing nothing about it.

From the above facts, it looks absolutely clear, that Vedanteejee is much less mindful of discharging his real responsibilities. On the other hand he looks very keen to settle personal scores against K.Afghanan who happens to derail Vedanteejee’s project of G.B.Patshahi-6 being accepted as a monumental work for the preachings of Sikhism Kala Afghana’s laborious work , on the strength of Guru Granth’s philosophy , proves that Vedanteejee’s work is totally anti Gurmat.and thus misleading. Instead of gracefully accepting the realities of life, Vedanteejee is out on a narrow and selfish motive of tightening the lid on his faulty work. For that design the power and prestidge of the institution of Akal Takhat is handy to misuse, even when; by that process he is compromising with the lofty reputation of the institution he heads It appears to no longer bother him that by his dubious actions of the type people will loose confidence in his impartiality. Sikh scholars of Chandigarh have been repeatedly asking for open proceedings in the case of K. Afghana. The proceedings dated 4th April banning the books were not open. These look motivated when the hearing.date of May ten was yet far off..Moreover there are no rules to safeguard the securityof tenure of the Jathedars, nor are there any rules of recruitment to ensure that only persons of merit are recruited to man these high posts of religious prestidge.The unregulated state of affairs is deliberately so kept by the politicians so that they can manipulate the decion making body of Jathedars.That the politicians are causing the misuse of powers of the religious institution is in no doubt as there are many instances. Thus Jathedars are not allowed to be impartial,.as per the present system that is on.

From the above facts, it looks clear that out of a revengeful attitude grave injustice is being meted out to a devoted Gursikh,.for the reason of his fearlessely and truthfully exposing the heavy and permanent damage done by Vedanteejee to the Sikh history and other Gurmat values;. because of G.B.P-6.The Jathedars are accountable to Sarbat Khalsa and Sikh Sangats ,who may intervene and decide as to who actually is Tankhahia.? Alternatively let all the concerned persons and parties present their viewpoints before a panel of all available retired Sikh judges ( who may have retired from High/ Supreme Court of any country.).Their majority opinion may be taken as final and binding on all and thus acted on for all purposes..

U. S. Gill

2980 E , Woodbury Dr,

Arlington Hts. 60004-7200

U.S.A.

iswK imsLnrI srkl sYkrfmYNto

ÃÄ siqgur pRsfid

siqkfr Xog isMG sfihb igafnI joigMdr isMG jI vydFqI

jQydfr sRI akflqKLq aMimRqsr

vfihguruU jI kf KLflsf . vfihguruU jI kI PLqih ]

awj imqI 21 jUn 2003 idn sLincrvfr nMU iswK imsLnrI srkl sYkrfmYto dI mfsk iekqrqF s: igaafn isMG jI pRDfngI hyT hoeI . ijs ivwc ivsLysL qOr qy igafnI avqfr isMG imsLnrI sLfml hoey.

hoie iekqR imlhu myry BfeI duibDf dUir krhu ilv lfie ]

gurU hukm anusfr gurimq ivcfrF krn AuprMq ies mqy qy sihmq hoey hF ik afp jI dI syvf ivc ieh bynqI ByjI jfvy ik qusIN gurbfxI dy igafqf 11 inrpwK ivdvfnf dI kmytI bxfAu jo pMQ drdI BfeI gurbKLsL isMG jI vloN Gto Gwt pMj gurbfxI PLurmfnF dy hvfilaF nfl ilKIaF gurmiq syDf vflIaF pusqkF df nrIKn krn.(jy afp jI TIk smJo qf afp jI vlo sMpfdq kIqI gur iblfs pfqsLfhI 6 vI Aus kmytI dy hvfly kr idqI jfvy ) jy pusqkF ivcoN pMQ leI hfnI kfrk gurmiq ivroDI glF njLrIN afAux qF gurU sLbdF dy aDfr qy ilKIaF dlIlF nfl quhfzy pysL kIqIaF jfx . qusIN AunF dy aDfr qy BfeI gurbKLsL isMG jI qoN ilKqI spwsLtI krn mMgo, jy Auh afpxI pojLIsLn gursLbdF dy prmfxf nfl spwsLt nf kr skx qF kmytI vloN lwBIaF AunHF gurmiq ivroDI glF nUM BfeI gurbKLsL isMG jI afpxIaF pusqkF ivc kwZ dyx .jy BfeI gurbKLsL isMG gursLbdF dy prmfxf nfl afpxI pojLIsLn nMU spwsLt kr dyx qF AuhnF dIaF ilKqF nMU mfnqf dyx dy nfl nfl AuhnF df vI bxdf srdf siqkfr kIqf jfvy . ies nfl pMQ ivc cilaf nvF ivvfd sdf leI KLqm ho jfvygf. afs krdy hf ik afp jI ies bynqI Aupwr jrUr ivcfr krogy.

vfihguruU jI kf KLflsf . vfihguruU jI kI PLqih ]

siqkfr sihq

igafn isMG (muK syvfdfr ) plivMdr isMG (skwqr)

irpudmn isMG

Dear MS Purewal Ji,

Waheguru Ji Ka Khalsa

Waheguru Ji Ki Fateh!!

Apropos article ''Bachitter Guru Di Bachittar....'' featured in your website, written by Gurcharan Singh (Jeun wala), it was expected from the 'suhird' writer that he would try to comment on the writing based on literary terms, but unfortunately he engaged in personal attacks in his article.

I would answer one of his curiosity about S. Gurcharanjit Singh Lamba's personal life. Hope it will give him some calm. S.G.S Lamba moved to Jalandhar from Patna after the anti-sikh riots of 1984. I know S.G.S Lamba and his family personally for many years now. Their house was surrounded by the mob and was almost attacked, but fortunately nothing happened. Following this incident S. Kuldeep Singh Lamba (Father of S.G.S Lamba, now deceased), who had a flourishing business, had to move to Jalandhar with his three sons and their families. It is so unfortunate that 'Jeun wala' even tries to ridicule those sufferings experienced by the Sikhs by saying ''kehri takat ne tuhanu bihar vichon....''. I hope he now know about the ''takat''.

S.G.S Lamba has always tried to be a custodian of 'Sikh Rehat Maryada' and has always emphasized on the collective power of the Panth for taking sensitive decisions.

Its my request that you restrain from such personal attacks on your website, so that the quality of articles featured on your website is unharmed.

With regards,

Ripudaman Singh,

ikrpfl isMG

Question from a Christian Friend

Date: Harh 6 NS (Nanakshahi)

Dear Maureen,

Thanks for your very lovely letter, and your intriguing and wonderful inquiry about the Sikh beliefs and practices. Given below are the answers to your questions;

Question: In Sikhism does Waheguru mean God, like in the Christian belief, God, Creator of all and our heavenly Father?

Answer: God is described in the following word, in the opening stanza of Sri Guru Granth Sahib (the Sikh Holy book); ……"There is ONE God. The Supreme Truth, the Creator, Omnipresent, without fear, without enmity, a Timeless Reality, beyond birth or death and self-existent. He is known by the Guru’s Grace"

Which means that God is completely Timeless, formless, and beyond birth or death. Therefore He does not posses any particular physical body or features. Now, if the Christian concept of "Our heavenly Father" is that of a formless entity, then YES, the Sikh concept of God, and Christian concept of "Our heavenly Father" are the same. However, if the Christian belief of "Our Heavenly Father" is of some man like entity, …..then the concepts do differ.

Question: Does Waheguru mean God?

Answer: According to Sikh teachings, there is no one particular Word in human vocabulary that is capable of embracing the entirety of all the attributes of the Almighty. Therefore different people address God with different names of affection. In the Sikh tradition, the word "Wah-guru" (although originally, used just as an expression) is interchangeably used as an expression of bliss and a Noun,. Literally translated it means "O! the wonderful Enlightener (God)" .

Question: Do Sikhs acknowleges God's Son, Jesus?

Answer: While addressing the entire Human race, Sri Guru Granth Sahib says, "O! Dear Friends , we ALL (including Jesus Christ) are the children of our ONE common father, the ONE Almighty God. Therefore, ALL of us are brother and sisters."

Question: In Sikh, the name of the One chosen by God to sacrifice Himself for our salvation may be different? Who died for the sins of God's people in Sikh?

Answer: According to the Sikh concept, everyone is responsible for his/her OWN actions and rewards. "One reaps what one sows." …Therefore, if any sacrifice needs to be made, then it is to be done by the individual involved, not by someone else……In the Divine court, no one else can plead on someone else’s behalf. All that the Divine Masters like Guru Nanak Sahib, Prophets Jesus Christ, Mohammed, and Lords Krishan, or Buddha can do is to provide a Path of Guidance. Rest is unto the individual choice. He/she can choose to walk on the Path shown by the great Masters to fulfill the objective of Human life or choose to ignore it, and flop.

Question: Without blood, there is no atonement or **does Sikh have a different way of cleansing people from sin, which keeps us distant from God.

Answer: In Sikhism there is no concept of spilling of blood for atonement or cleansing of sin. The objective of human life is to Liberate one’s self from the cycle of separation from God, in order to achieve the eternal union. Which, is possible only by purifying one’s own-self from within. …In the Sikh practices, the mechanism for such an Internal transformation is provided through initiation into the process of Self-improvement. The initiation ceremony is called "Khanday dee Pahul." In this ceremony one takes an oath in the form of a commitment to one’s own-self ( a sort of self-confession) to lead a pure life style.

The initiation of "Khanday dee Pahul" encourages and guides one to attain a personality that is almost God-like. Which means, becoming a person (woman or man) who is free from fear, hate, greed, adultery, anger, greed, excessive attachment, or egotism. ….Only such a transformation (if achieved) is capable of bringing one the desired Liberation, and closeness to God. …Once again, "you reap what you sow." . …There are no short cuts.

Question: In Sikhism, ***is there life after death, as Christians believe? (because Christ died for sins of all who love Him, those who love Him, go from the grave to be with God in life, everlasting.)

Answer: Yes, there is life after death but not necessarily "with God in life everlasting." In Sikhsim, there is no cocept of "rising from the grave" …..because there are no graves. A Sikh is very strictly prohibited from worship or establishing a grave.

Regarding the life after death, the type of life that one gets depends upon the kind of deeds one did while living. Sri Guru Granth Sahib(Page 8) tells us, "Our deeds, good or bad, are watched by the Supreme Judge, Himself. …..In accordance with one’s actions, some get a place near Him, while others are kept at a distance."

Kirpal Singh, USA.

mfErIn

Hi again,
I read chapter 7 and 8 and I am very sad.

Sikh doesn't recognize Jesus Christ as being the Son of God and also the Savior of the world. It is clear that Sikh feels that a person can earn their way to heaven with good deeds and living a good life. Sadly, no person on this earth is good enough and they can't do enough good deeds to earn a place in heaven. Only by holding on tight to Jesus, God's Son can a person be saved and be allowed to be in God's sight when they die. By loving Jesus, and realizing that He is the only One perfect enough die for every person's sin and by accepting His gift of life after death, can a person be in heaven after death. The Sikh do not even claim Jesus as being God's Son, given to us, all people of the earth. I am sad. I will not bother you with more questions.

I pray that you will let Jesus come into your heart and that if you feel Him knocking at your heart that you do not ignore Him and disregard Him. I respect your teachings but Jesus isn't there and that is a caution or a red-flag for me. God's Holy Bible, God's spoken word warns of religions that exclude His Son, Jesus.

Again, I leave you very respectfully and sincerely,

Maureen Howe
.


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