Archive for the ‘Kalka and Swastika Panth’ Category

Madhavdas Mamtani ne Gurbani de Galat Arth Karke Sangat Nu Kita Gumrah.

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The Truth of Deh Shiva

By Karminder Singh Dhillon PhD (Boston)

We have been told that Deh Shiva Bar Mohey is the “National Anthem” of the Sikhs. And that it is meant to be sung during the salami for our Nishan Sahib.

Is this the truth or have we been taken for a ride?

This article attempts to answer this question by exploring the origins of the composition and revealing the true meanings of Deh Shiva. …
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ਭਗਉਤੀ ਭਗਵੰਤ ਭਗਤਿ ਕਾ ਰੰਗੁ ॥
ਸਗਲ ਤਿਆਗੈ ਦੁਸਟ ਕਾ ਸੰਗੁ ॥
ਮਨ ਤੇ ਬਿਨਸੈ ਸਗਲਾ ਭਰਮੁ ॥
ਕਰਿ ਪੂਜੈ ਸਗਲ ਪਾਰਬ੍ਰਹਮੁ ॥
ਸਾਧਸੰਗਿ ਪਾਪਾ ਮਲੁ ਖੋਵੈ ॥
ਤਿਸੁ ਭਗਉਤੀ ਕੀ ਮਤਿ ਊਤਮ ਹੋਵੈ ॥
ਭਗਵੰਤ ਕੀ ਟਹਲ ਕਰੈ ਨਿਤ ਨੀਤਿ ॥
ਮਨੁ ਤਨੁ ਅਰਪੈ ਬਿਸਨ ਪਰੀਤਿ ॥
ਹਰਿ ਕੇ ਚਰਨ ਹਿਰਦੈ ਬਸਾਵੈ ॥
ਨਾਨਕ ਐਸਾ ਭਗਉਤੀ ਭਗਵੰਤ ਕਉ ਪਾਵੈ ॥੩॥

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The importance of the Guru Granth Sahib to Sikhs

The metaphor ‘living Guru’ emphasises the importance of the Guru Granth Sahib to Sikhs. Unfortunately, as we see in some gurdwaras, some Sikhs take this too literally. I think it is better to describe it as the embodiment of the Gurus’ teachings and the SOLE perpetual guidance for all Sikhs. We emphasise the importance of the Guru Granth Sahib every time we conclude the Ardas with: ‘Saab Sikhan ku hukum ha Guru Manio Granth.’

With this clear injunction in mind, why the deafening silence from Sikh leaders and Sikh organisations about the antics of those in Patna Sahib who have placed the cleverly named Dasam Granth alongside the Guru Granth Sahib? Why the silence over the action of the Jathedhar there asking us, on the 350th anniversary of the birth of Guru Gobind Singh, to ignore the Guru’s clear injunction on the primacy of the Guru Granth Sahib and say, ’Guru manio Granth and Dasam Granth’.

Those who have studied the Dasam Granth will know that for the most part it consists of praises of Hindu avtars, denigration of women and frankly pornographic tales. Could there be a greater insult to our Gurus and the world Sikh community than placing such writings, wholly contrary to the Gurus’ teaching, alongside the Guru Granth Sahib?

Sikhs should wake up and ask, why has the government of India spent hundreds of crores of rupees printing and distributing the Dasam Granth, other than to dilute and Hinduise Sikh teachings?  Something the Punjab government did a few years earlier for similar motives.

The Network of Sikh Organisations UK (NSO), has consistently emphasised that the Guru Granth Sahib is the sole religious guidance for Sikhs and we should shun all sants, babas and now politicians and self-seeking Jathedhars who would have us believe otherwise. This is the position of the NSO.

What though is the position of the Sikh Council, The Sikh Federation, the Sikh Network, Ramgarhia Council, City Sikhs, British Sikh Federation, Nishkam Seva Jatha (whose leader Mohinder Singh is in Patna) and similar organisations in the USA, Canada and other parts of the world. The world Sikh community is entitled to clear unequivocal answers and action from those who claim to represent them. Silence also speaks volumes.

Indarjit (Lord Singh of Wimbledon CBE Director Network of Sikh Organisations)

Source: http://nsouk.co.uk/the-importance-of-the-guru-granth-sahib-to-sikhs/

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Read more here: ApehGurchela – KhalsaNews


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Are the vaarans and kabits of Bhai Gurdas g the ‘key’ to deciphering the Guru Granth Sahib?

The answer is a resounding NO.

If for some reason you believe they are, then you clearly have not taken time to study the Guru Granth Sahib.

Did any Guru g bestow any sort of authority to Gurdas g’s vaaran. Answer is a  NO.

The next question you should logically ask yourself is; what or who or where exactly is the ‘key’ to the ‘lock’ and what or who or where  is this ‘lock’… … and so forth.


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Source: https://www.facebook.com/SikhRelief/posts/10154080432772081


As the sun began to set on 31st October in 1984, the Sikh citizens of India could not have forseen what was about to befal

l the streets of their capital city. At 5.20pm the first recorded attack on a Sikh took place when President Zail Singh’s car was stoned, as he travelled to the AIIMS hospital where Indira Gandhi had been taken.

The growing crowd shouted ‘blood for blood’ slogans and soon it turned into an unruly mob. Later in the evening, reports started coming in of mobs of young men armed with sticks and bicycle chains searching out Sikh passengers on buses, beating them up and setting fire to their turbans. There were also reports of arson attacks on Sikh businesses and a common factor in all the cases, was the police who stood by as onlookers.

The only exception to the police indifference occurred at the Sabzi Mandi Police station, where two senior policeman co-ordinated the arrest of ninety rioters. Both the arresting officers were Sikhs and they had requested clearance for more aggressive action in order to stop the rioters. Permission was not granted. What they did get was a visit from a senior officer of the second highest rung of the police hierarchy in Delhi. With immediate effect, both Sikh policemen were taken off duty for making the arrests and attempting to stop the rioting, while those who stood by idly, remained on duty throughout the bloody days that followed.

Most of the attacks on Sikhs and their properties on the night of 31st of October, were restricted to the districts around AIIMS hospital. But the mobs began to fan out from this area burning down properties, setting alight any trucks and cars belonging to Sikhs and brutalising any Sikh they came across, most of whom were simply trying to get back home after a day’s work. Apart from the isolated attempt at the Sabzi Mandi station, the Delhi police took absolutely no action to stop the attacks. Top officials had noted the attempts taken at the Sabzi Mandi and consequently, an order was issued that all Sikh policeman (who formed over 10% of the Delhi police force at the time) should be taken off duty immediately and confined to their residential colonies.

Source: http://www.sikhrelief.org/news/442-sikh-genocide-31-10-1984.html

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