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ਮਃ ੩ ॥mahalaa teejaa ||Third Mehla:ਕਿਆ ਜਾਣਾ ਕਿਵ ਮਰਹਗੇ ਕੈਸਾ ਮਰਣਾ ਹੋਇ ॥kiaa jaanaa kiv marahage kaisaa maranaa hoi ||What do I know? How will I die? What sort of death will it be?ਜੇ ਕਰਿ ਸਾਹਿਬੁ ਮਨਹੁ ਨ ਵੀਸਰੈ ਤਾ ਸਹਿਲਾ ਮਰਣਾ ਹੋਇ ॥je kar saahib manahu na veesarai taa sahilaa maranaa hoi ||If I do not forget the Lord Master from my mind, then my death will be easy.ਮਰਣੈ ਤੇ ਜਗਤੁ ਡਰੈ ਜੀਵਿਆ ਲੋੜੈ ਸਭੁ ਕੋਇ ॥maranai te jagat ddarai jeeviaa loRai sabh koi ||The world is terrified of death; everyone longs to live.ਗੁਰ ਪਰਸਾਦੀ ਜੀਵਤੁ ਮਰੈ ਹੁਕਮੈ ਬੂਝੈ ਸੋਇ ॥gur parasaadhee jeevat marai hukamai boojhai soi ||By Guru's Grace, one who dies while yet alive, understands the Lord's Will.ਨਾਨਕ ਐਸੀ ਮਰਨੀ ਜੋ ਮਰੈ ਤਾ ਸਦ ਜੀਵਣੁ ਹੋਇ ॥੨॥naanak aaisee maranee jo marai taa sadh jeevan hoi ||2||O Nanak, one who dies such a death, lives forever. ||2||

We are the offspring of our KingOur worldly Father, Guru Gobind SinghListen up, take note, this is our storyOur ultimate sacrifice, our unique gloryWe settled in Anandpur, the city of blissLearning Gatka, it was our wishHorse riding, archery and self-defenceBeing always prepared, the hours we spentZorawar, Fateh, Ajit te JujharShaheedi unha di kareyo yaadWe were happy and contentLiving life as it was meantThis was short lived; it was not to beWhat then unfolded, made historyDespite taking an oath on the Holy QuranThe Mughal Empire had ulterior plansLeave the fort; we will not attackBut when it came to honour, they turned their backZorawar, Fateh, Ajit te JujharShaheedi unha di kareyo yaadThis was the moment; when we all separateCrossing the Sirsa, before it’s too lateNever again did we reuniteLost forever, in the darkest nightThen came the battle, of ChamkaurThe scene was set; we could resist no moreWe sought thy blessing; we sought thy permissionOur brothers were calling; this was our missionZorawar, Fateh, Ajit te JujharShaheedi unha di kareyo yaadSetting the example for all to seeWalking the talk, not wanting to fleeOutnumbered we were, in the Battle of ChamkaurYet still no fear, no blame or flawWe laid down our life, but even then,It was our terms, our choice and whenPhysical death we did not fearBole So Nihaal, was our constant cheerZorawar, Fateh, Ajit te JujharShaheedi unha di kareyo yaadFighting the battle was not about the winStanding up for the truth, for kith and kinTolerating injustice is a cowardly actThis was not our way; and we did not crackGangu, the servant had betrayed our GuruIn return for money he sold the truthThe Cold Tower lay in awaitFateh, Zorawar & Mata Gujri’s fateZorawar, Fateh, Ajit te JujharShaheedi unha di kareyo yaadWe were offered treasures, money and moreGive up your faith, was their continuous callDespite our tender ages of 6 & 9,We stood firm, we committed no crimeWhat was our strength, how did we cope?Mata Gujri, our Daadi, gave us hopeIn her sangat,we both were toldAccept thy will, be true and boldZorawar, Fateh, Ajit te JujharShaheedi unha di kareyo yaadLate December, amidst chilly nightsNo food, or shelter, this was our plightRepeated torture to change our thoughtBut we couldn’t be broken; we couldn’t be boughtMoti Mehra, a Guru’s true SikhServed us hot milk, despite the riskHe showed courage, compassion and careThis was true seva and ever so rareZorawar, Fateh, Ajit te JujharShaheedi unha di kareyo yaadMata Gujri, bid us farewellHugged us and told us not to dwellYou are the sons of Guru Gobind SinghA saintly-soldier; A King of KingsBrick them alive, then came the callMake them stand, within a wallThey showed no mercy, and it must be saidWhen all else failed, they took our headsZorawar, Fateh, Ajit te JujharShaheedi unha di kareyo yaadWe were only, 6 & 9Remember our names and remember this timeThe history books, will openly declareThe youngest Shaheeds, who had valour and dareAs you gather with family, relatives and friendsReflect, discuss and change the trendTell your children, and all who careA unique sacrifice, something so rareZorawar, Fateh, Ajit te JujharShaheedi unha di kareyo yaadThey say that Christmas, is time of givingMeeting loved ones, eating and livingFor his beloved Khalsa, he gave us allHis parents and sons answered the callAs parents we care, for our offspringCherish and nurture them, we give everythingOur concerns and worries, are forever endlessAnd should anything happen, we become senselessZorawar, Fateh, Ajit te JujharShaheedi unha di kareyo yaadYet, here is a Father, who despite his lossGently taps us on the shoulder, in case we forgotI gave you my parents and my dearest fourBut I still have you; (the Khalsa), I need no moreThis is my offering to all brother and sistersMy friends, loved ones and respected eldersForgive my errors and any flawI’m nothing but a servant at the Gurus doorBy Nirmal Singh (Slough)25.12.2016ਵਾਹਿਗੁਰੂ

Weeks ago, the world was shocked by the killing of Jordanian pilot - Moaz al-Kasabeh, who was doused in petrol and trapped in a cage before he was set alight by Islamic State terrorists.   Both in the past and present, Sikhs have always stood for FREEDOM and JUSTICE for all. They have given their lives to uphold these values. The Sikh nation is no stranger to barbaric acts carried out against them, in the name of religion.   In 1675, Guru Tegh Bahadur (9th Guru of the Sikhs) was publicly beheaded on the orders of the Mughal Emperor Aurangzeb, for his opposition to the forced conversion of Kashmiri Hindu's to Islam. Guru Tegh Bahadur's sacrifice for the religious freedom of India earned him the title 'Hind di Chaddar' or 'Shield of India'. Along with Guru Tegh Bahadur, Bhai Sati Dass was wrapped in cotton, doused in oil and set alight. Sati Dass was offered a chance to save his life, if only he converted to Islam. Yet, he voluntarily chose to sacrifice himself, so all peoples could practise their religion freely. From 1748-53, Sikh women and children were kidnapped from their villages and imprisoned in the jails of Lahore by Mir Mannu. Every woman was given forty pounds of grain to grind each day and heavy stones were placed on the chest of those who were unable. The young children and babies of these women, were tortured, speared and cut into pieces before their very eyes. More recently, in 1984, Sikh men and boys were singled out and pulled from their homes, from trains, buses and cars, rubber tyres were placed around their necks before flammable chemicals were used to burn them alive. For 3 days and nights, these public executions of Sikhs continued in broad daylight on the streets of India's capital city. Just as the IS terrorists have swept through Iraq brutalizing the minority Yazidi women, in 1984 Sikh women and girls who had been left vulnerable and unprotected were kidnapped and gang raped. Those who were not killed, were left as good as dead. Terrorists have no nation, state or religion. They are the enemies of ALL humanity and therefore, a threat to us all.   Recognise all of the human race as one.- Guru Gobind Singh Ji

On Valentine's day people buy flowers, cards and chocolates to show that they 'love' their partner or parents or family. But what is love? For me, love is unconditional. It is a feeling of affection towards something or someone - and this comes in many forms. Embrace humanity by showing love for all, for everyone, for everything around you. The first message we read in Guru Granth Sahib Ji is ੴ – ik oa(n)kaar – there is but one God. Now when I read this, I don’t omit the word ‘but’ because to me that’s a crucial word in this translation. It says to me that everything around me has God within it, everything is God, there is nothing but God. Now if we are taught to love maharaj (or God) then should we not be loving each and everything (person, animal, soul) around us? samu(n)dh saah sulathaan girehaa saethee maal dhhan ||Even kings and emperors, with mountains of property and oceans of wealth keerree thul n hovanee jae this manahu n veesarehi ||23||-these are not even equal to an ant, who does not forget God. ||23|| There are many wonderful organisations out there who provide food, shelter, support and love for those in need. This is love, unconditional in every sense, and in its purest form. When we are at our lowest and are in need of love and care, when we hit a bad patch in our life: it could be a as small as having a bad day to as big as a loss in the family or an illness. Regardless we always have maharaj to speak to. We always have a friend next to us. Maharaj has a plan for each and everyone of us - but are we ready to listen? janan pithaa lok suth banithaa koe n kis kee dhhariaa ||Mothers, fathers, friends, children and spouses-no one is the support of anyone else. sir sir rijak sa(n)baahae t(h)aakur kaahae man bho kariaa ||2||For each and every person, our Lord and Master provides sustenance. Why are you so afraid, O mind? ||2|| ooddae oodd aavai sai kosaa this paashhai bacharae shhariaa ||The flamingoes fly hundreds of miles, leaving their young ones behind. thin kavan khalaavai kavan chugaavai man mehi simaran kariaa ||3||Who feeds them, and who teaches them to feed themselves? Have you ever thought of this in your mind? ||3|| A key component of love is sacrifice. If we truly love something or someone, we should be prepared to make sacrifices. Be it time, money, sleep or food for example. Ultimately we should recognise that Gurbani states that if a person wants to become a true lover, they can only love one thing. Love can therefore not be shared. Let us learn to love Vaheguru and his creation. These are all the same and those that truly love god, will receive that love back and also be loved by all around. ​jo har kaa piaaraa so sabhanaa kaa piaaraa hor kaethee jhakh jhakh aavai jaavai||17|| One who is dear to the Lord, is dear to all; so many others come and go in vain. ||17|| Look at your Sangat and you’ll see glimpses of this love in every face and every interaction. Listen to a child share a Sabad for the very first time, watch a parent tie a dastar on their child for the first time, see a sibling teach their younger sibling Gurbani—these are all actions of love that bring the Sikh closer to Guru Ji, and that closer love those actions spread love to our families and our friendships. We have all heard the saying that actions speak louder than words. Let’s act on our love this year! Let's embrace Sikhi and take one more step towards Guru Ji.

A gursikh once said many years ago that there are many ways to defeat your ego through the words you use. One way is to never use the word 'mera' (my) when you are referring to a possession. We should never say mera ghar or my house, or my car instead we should use apna ghar (our house) or apnee gaddi (our car). The only things we should profess to have should be weaknesses 'My weaknesses belong to me, they are mine and my own doing'. However any qualities I have belong to you - tudh gun mai sabh avgunaa. In the same way anything we achieve should be accredited to vaheguru (vaheguru Ji ki fateh). Many gursikh who achieve something will often say it happened because of 'guru di kirpa' with the blessings of Vaheguru. Gurbani talks about how nothing belongs to us anyway, including our achievements or our possessions. Bhai Gurdas Ji says 'kar kay neech sadaavanaa taa Prabh lekhe andar paae' - When we do a good action, we should not boast about it, we should remain humble, then that action is registered in our destiny. Naam kamaaee makes this all second nature anyway as it will lead us on a path of humility to defeat ego. By adopting these few basic strategies we can try to live the message of Gurbani alittle more.

This summer just gone I went to India for the first time in my life. At the age of 22, I had heard of so many stories and experiences that sangat had felt while seeing first hand our history but for me, the best part was seeing the place where Sri Guru Tegh Bahadhur Ji gave shaheedi (martyrdom) place. If it wasn't for Guru Sahib's sacrifice I would not be a Sikh today. My Grandfather was the first son in a Hindu family and as a debt to Guru Sahib my great-grandfather brought him up as a Sikh. Thus my Dads generation and my generation are now Sikhs. Gurdwara Sisgang Sahib. Dhan Dhan Sri Guru Tegh Bahadur Sahib Ji.   I've written an article "My fate was set before I was born....." before and today is a fitting day to repost it. ....................... On the 24th of November 1675 my fate was set. Guru Tegh Bahadur Ji laid down his life for the Hindu faith and was beheaded due to his belief that each individual should be able to practise a religion of their choice and not be forced to convert or give up their views.   ਤਿਲਕ ਜੰਵੂ ਰਾਖਾ ਪ੍ਰਭ ਤਾ ਕਾ ॥ ਕੀਨੋ ਬਡੋ ਕਲੂ ਮਹਿ ਸਾਕਾ ॥ ਸਾਧਨ ਹੇਤਿ ਇਤੀ ਜਿਨਿ ਕਰੀ ॥ ਸੀਸ ਦੀਆ ਪਰ ਸੀ ਨ ਉਚਰੀ ॥੧੩॥ He protected the janeu and tilak of the Hindus, It was a great event in the modern ages. For the sake of humankind, he sacrificed himself. He laid down his head but not his creed ----- Bachittar Natak   250 years later in 1925 in Rawalpindi when Jeevan Das, a Hindu businessman, was told his first child was a son he declared 'to repay the debt to Guru Tegh Bahadur Ji, my son will grow up as a Sikh and I name him Ram Singh.' Throughout Ram Singhs life he had 6 brothers and 6 sisters who were all brought up as Hindus but Ram Singh was not. He wore a dastar, was taken to the Gurdwara and was taught about the courage and the respect of Sikhs and what they stand for. During the India Pakistan partition in 1946 Ram Singh was given the responsibility of taking his family across the border into India and was to look after them until his father returned. Unfortunately his father didn't return and Ram Singh was left to man the house.   Ram Singh came to England with his family and grew up as a Sikh in 1960s England. Unlike his friends, he didn’t remove his dastar and cut his hair to try and fit in and get employed. He was taught his dastar was his crown and should be worn with pride and with his head held high. Ram Singh struggled to be accepted as Sikhs wearing turbans weren’t a ‘normal’ sight for English folk in the 1960s. He had two sons and three daughters. He brought his children up to be proud of their identity and taught the boys to wear their dastar with pride. In turn his children had children and the teachings and lessons of being proud to be a Sikh were passed on to Ram Singhs grandchildren. I am one of those grandchildren.   I have been asked on many occasions what made you become a Sikh? Why did you decide to wear a dastar? The only answer I have: because of the sacrifice of Guru Tegh Bahadur Ji I am a Sikh today and for that I am so grateful. If it wasn’t for Guru Tegh Bahadur Ji giving his life for the Hindu faith so they had the freedom to live as Hindus, my great-grandfather would not have brought my grandfather up as a Sikh and in turn my Father would not have been a Sikh. Each and every day, I look in the mirror as I tie my Dastar and I thank Guru Tegh Bahadur for his sacrifice, as being a Sikh has helped me so much in my life. Not only have I learnt compassion, humility, determination and working hard, but I have a family that will be with me in good times and bad, a family that will support me and help me - the sangat of Gursikhs.   Thank you maharaj! ........................ A small clip from that day is below:   Seeing the place where Sri Guru Tegh Bahadhur Ji gave shaheedi (martyrdom) is eye opening. If it wasn't for Guru Sahib's sacrifice I would not be a Sikh today. My Grandfather was the first son in a Hindu family and as a debt to Guru Sahib my great-grandfather brought him up as a Sikh. Thus my Dads generation and my generation are now Sikhs. Gurdwara Sisgang Sahib. Dhan Dhan Sri Guru Tegh Bahadur Sahib Ji. A video posted by Harsimrat Kaur (@harsimrat__kaur) on Aug 8, 2014 at 11:56pm PDT

As the 7ft 6 Guru Hargobind Sahib was captured by the moghuls and imprisoned in the Gwalior Fort, his plan was taking shape.Guru sahib had infact built a friendship with the then emperor Jahangir. He saved the emperor from certain death as a lion attacked. Jahangir had become a great admirer of the young Sikh guru however this was short lived. Murtaza Khan (Govenor of Lahore) became increasingly intimidated by Guru Sahib. He approached Jahangir and concocted a story to initiate an attack. He said in Amritsar the Sikh guru has constructed a throne which is higher than any in the country and he is proclaiming to be higher than even you. He is looking to avenge the death of his father, we have to do something. Jahangir was an erratic leader who was easily influenced. Much different to Akbar, his understanding and respectable father.Jahangir had already imprisoned 52 Hindu kings from around India, who were the localized leaders.So Guru Hargobind was taken to the Gwalior fort, an impenetrable fortress and still remains as one of the lasting memories of the moghul dynasty.While Guru sahib remained in prison he sang Gurbani, repeated Naam and those around him were transfixed by such an individual. He was not only a warrior but also a saint. At amritvela the prisoners saw the light of God shining through Guru Sahib. Each time he repeated Vaheguru, the light just got brighter and brighter. Guru sahib was no prisoner, he was there to liberate others. He was there to break the shackles of those who were powerless.The world encourages us to put shackles on us such as 'I can't keep my Kesh, I can't do paath, I can't do simran, I can't take Amrit - what will people think. Our Guru Hargobind sahib is always there waiting for us to call him to our aid, to break these bonds. For some reason we don't want to call him. We are happy in our lives, attaching ourselves to society but at the same time our bonds with Guru are getting weaker.Most of society infact entices us to move away from Sikhi.Emperor Jahangir had become really Ill and was told that he would need a holy man to pray for him as all other medical help had been exhausted. There was not hope and Guru Hargobind sahib was asked to help.The sangtaaa of Amritsar led by Baba Buddha ji approached Gwalior Fort. By now Guru sahib had been imprisoned for months and they were missing Guruji immensely. They were also worried that they may never see Guru sahib again.Guru assured them that he would be returning to Amritsar soon.Guru can get rid of any disease or pain as long as one has faith.Once Jahangir got better Guruji was granted release but refused to leave. Guru taught us that oppression is a sin and so is allowing it to happen. Guru ji ordered the release of all the 52 kings who were political prisoners and had committed no crime. Jahangir then tried to cleverly restrict the amount of prisoners released by saying 'only those who can hold onto your chola, will be released' Guruji instantly ordered a special chola to be made with 52 tasselsand walked out of Gwalior fort with the 52 kings following. This is a strong message for us all. If we put faith in the Guru, he will lead us out of difficulty and deliver us into peace. Great are those who hold onto guru sahib regardless of what they experience in their life. For all is a learning experience. The kings would have to live as beggars and peasants to fully appreciate living as kings. When we experience hardship guru sahib is always with us but we often lose faith. Those that keep faith are released from these shackles of pain and feel better for the experience gained, for them they can fully appreciate the bliss are given by Guru. Something they have never experienced before.

"From woman, man is born;within woman, man is conceived;to woman he is engaged and married.Woman becomes his friend;through woman, the future generations come.When his woman dies, he seeks another woman;to woman he is bound.So why call her bad?From her, kings are born.From woman, woman is born; without woman, there would be no one at all."– Guru Nanak Dev Ji, Raag Aasaa Mehal 1, Ang 473

A few days ago it was karvachauth... a day observed by many Hindu & now even Sikh families. If you have relatives who are fast during these days please share this message with them... Karva chauth, is a day wrongly observed by many Sikh women.  According to Indian tradition, women keep fasts for the long age and prosperity of their husbands. For any Sikh woman to fast in this manner, they are undoubtedly turning their faces and minds away from Gurbani, denouncing their Sikh faith and engaging in anti-gurmat activities as Gurbani strictly forbids fasting : ਵਰਤ ਨ ਰਹਉ ਨ ਮਹ ਰਮਦਾਨਾ ॥ ਤਿਸੁ ਸੇਵੀ ਜੋ ਰਖੈ ਨਿਦਾਨਾ ॥੧॥ I do not keep fasts, nor do I observe the month of Ramadaan. I serve only the One, who will protect me in the end. -- Guru Granth Sahib Jee (Ang 1136)   ਅੰਨੈ ਬਾਹਰਿ ਜੋ ਨਰ ਹੋਵਹਿ ॥ ਤੀਨਿ ਭਵਨ ਮਹਿ ਅਪਨੀ ਖੋਵਹਿ ॥੨॥ ਛੋਡਹਿ ਅੰਨੁ ਕਰਹਿ ਪਾਖੰਡ ॥ ਨਾ ਸੋਹਾਗਨਿ ਨਾ ਓਹਿ ਰੰਡ ॥ One who abstains from this grain (of Naam and Gurmat), loses his honor in the three worlds. One who discards this grain, is practicing hypocrisy. She is neither a happy soul-bride, nor a widow. -- Guru Granth Sahib Jee (Ang 873)   ਕਬੀਰ ਹਰਿ ਕਾ ਸਿਮਰਨੁ ਛਾਡਿ ਕੈ ਅਹੋਈ ਰਾਖੈ ਨਾਰਿ ॥ ਗਦਹੀ ਹੋਇ ਕੈ ਅਉਤਰੈ ਭਾਰੁ ਸਹੈ ਮਨ ਚਾਰਿ ॥੧੦੮॥ Kabeer, the woman who gives up meditation on the Lord, and observes the ritual fast of Ahoi, shall be reincarnated as a donkey, to carry heavy burdens. -- Guru Granth Sahib Jee (Ang 1370)   Sisters, this is a humble request to keep our faces towards our True Guru and be a Kaur of Guru Gobind Singh Jee Maharaj, following in the mighty spiritual footsteps of Mai Bhago Kaur jee, and Mata Sahib Kaur jee ...... "From woman, man is born;within woman, man is conceived;to woman he is engaged and married.Woman becomes his friend;through woman, the future generations come.When his woman dies, he seeks another woman;to woman he is bound.So why call her bad?From her, kings are born.From woman, woman is born; without woman, there would be no one at all." – Guru Nanak Dev Ji, Raag Aasaa Mehal 1, Ang 473   To our Hindu Sisters, we wish a very happy karva chauth & hope they realise the true path, to our Sikh Sisters we wish a chardi kalla filled naam seva simran and amritvela, each and every day – this is the true way we save ourselves and our loved ones. Vaheguru Jee Ka khalsa Vaheguru Jee Kee Fateh !!   (Thank you to the Gursikh who wrote this and allowed me to share it)

We first noticed Aman when she liked Raw Women’s facebook page. We were so intrigued by the fact she was wearing a turban that we approached her to find out why. Who we met was a strong young Sikh married to a proud young man, Jaswinder. We also found out that she is writer. So we asked her this question. Who are you Aman and why do you, a woman, wear the Turban? This was her reply.Moving to Melbourne was the toughest decision of my life. Here I was at twenty two years old, comfortable with my age and with my choice of marrying the best man I knew. Every time I met an old friend, or a distant relative I had to apologetically recite the reasons for not having the common, large Indian wedding that was expected of me. I wasn’t really sorry though; after all the wedding was about me and my husband and what we wanted for our ‘big day’.Living in Sydney in the heart of the Sikh community, where the Gurdwara* was only minutes away, I had grown up used to the familiarity of running into familiar faces all over town. Non-Sikhs were more accustomed to either pass me by silently, or more commonly with a stare or under the breath sneer. I had learned to ignore the western world and look up to the mothers and sisters in the Sikh community who eventually held my hand and led me, as I willingly became a baptised Sikh at the age of twenty two.Marriage followed in 2013 where it led to many adventures and the largest being the big move from Sydney to 900kms away in Melbourne. This rocked my world. Here I quickly noticed how alienated I felt, being unattached to the Sikh community and only knowing a few distant family members or friends of friends, I had to come to terms with my reliance of connections I had back in Sydney. As I spent a year of my life adjusting to the new culture, my new relationship status and a new home, I began to explore a lot on my own. Melbourne was beautiful. The People were beautiful.I would never associate the following terms with myself: powerful, strong, feminist, influential and inspirational. However here I mention them because this is what I heard over and over. People began to approach me in the streets, cafes, libraries, museums, parks and every corner of Victoria. They asked me who I was. From the beginning- the question startled me. This situation had rarely occurred in Sydney. No one cared who I was or why I wore the dastar on my head. So I began to develop a new script to recite. What shall I tell these strangers? ‘I am a Sikh. I am a woman. I am a wife. I am a student.’ I had no idea what I could say and how much time of theirs I could steal. I wanted to tell them about my religion more than anything else, and I realised this led back to redefining who I was. As a female Sikh wearing a dastar was uncommon. In Victoria a larger state than Sydney and with fewer turbaned Sikh women I realised I was given a role to play. I had to inform these people that I had made the decision to stand out as a Sikh woman to demand my rightful place as an equal beside men. To wear my crown as they do, and represent not only Sikhism but my gender. The most common statement I heard back was, “You don’t see many girls with turbans.” I replied with a simple answer about fashion, makeup, not removing any natural hair off my body and how for women these elements were hard to give up or alter. Even in India.Wearing a dastar never limits me. I am a woman and never misidentified for anything else. I am a walking icon for my religion; this is a lot of responsibility. Coming to Melbourne helped to redefine myself, to find strength from within and reinvigorated my determination to improve myself entirely. I am told I’m strong and inspirational but I don’t feel that way just yet. Who I am is something I will always re-evaluate, one aspect of who I am does not explain me. I am a combination of many great things and for now- I am a resilient woman. I am young wife. I am an active feminist. I am a devout Sikh. I am Aman! *dastar: turban *Gurdwara: Sikh place of worship Taken from http://rawwomen.com/who-am-i-by-amanpreet-s-k-sahota/

Vaisakhi is always an interesting day. The children are proud to wear their orange dastars and gurus bana, the parents take time out to enjoy the sangat and gurbani and the grandparents talk about how great their grandchildren look in gurus bana. It gives a chance for all, no matter how old to do seva (selfless service) of other gursikhs. It allows all to enjoy the sangat in ones local area and it allows us all to forget our worries for just one day and fully immerse our mind, body and soul into Gurbani and sangat.Vaisakhi to me reminds me of something my Dad said to me a few years ago. When maharaj (God) blessed me with Amrit almost 4 years ago, my worldy father said to me you are no longer my daughter, you are Guru Gobind Singh Ji's daughter This is something that sticks with me. It doesn't matter how far away from home I am, no matter what I am doing or what I have yet to achieve in life, my spiritual father, Guru Gobind Singh Ji, is always (and will always be) with me. I posted this a few weeks ago and it holds true Greatest thing about being a Gursikh is that one is never alone. No matter where we are, how far along we are on our spiritual journey or whether we acknowledge Him - maharaj (God) is always with us, always watching over us, always looking after us. THE LAST REPORT: Eye witness account of Vaisakhi 1699 An account of what happened on the day the Khalsa was born -- written by a spy sent by Aurangzeb to watch over the Sikhs There were many in Guroo Gobind Singh Ji’s camp whose intentions altogether were not loyal, the all knowing Guroo knew this. One of these spies of emperor Aurangzeb was called Abu-ul-traifi. He is mentioned by the eminent scholar Bhai Vir Singh in his writings. Being a spy he kept a daily journal of the events that took place for the emperor. Below is the translation for the accounts of vaisakhi day: “On the day Guroo Gobind Singh Ji prepared Amrit in Anandpur, the attendance in the diwan was about 50 to 70 thousand. The Mughals had four thrones (seats of imperial power), Delhi, Agra, Lahore and Kalanur. But the grandeur of Guroo Ji’s throne was in a class by itself. The grandeur of this throne was out of this world. Guroo Ji came to the diwan and, unsheathing his sword, spoke in a thundering voice that he needed a head. No questions or hesitation at all, Bhai Daya Ram came forward to Guroo Ji. Guroo Ji right in front of all cut of his head from his body in one stroke. Every body present was stunned. Then Guroo Ji again thundered and demanded one more head. Right on Guru’s call, Dharam Chand got up, came to Guroo Ji, bowed his head and said here is my offering of my head. Guroo Ji again, in one stroke cut off Bhai Dharam chands head from his body. Now there was a big commotion in the diwan. But Guroo Ji in his thundering voice went on demanding heads, one after another. Himmat Rai, Mohkam Chand and Sahib Ram got up and offered their heads. Guroo Ji cut off the heads of these three also. Many from the congregation went to Guroo Ji’s mother and narrated the whole happening in the diwan to Mata Ji. Guroo Ji cleaned up the blood from the five bodies and heads, and even washed the floor, then the Guroo of these infidels stitched one head with another body, one by one, this process took about three hours. Then he covered these dead bodies with white sheets. The Guroo of these infidels then took a cauldron made from stone and put an iron wok (bowl) without handles on top of it. He then poured water into the wok and started preparing “Amrit” (aab-e-hyat- elixir of life). The infidel Guroo kept churning the water with his double-edged sword and kept on reciting his kalma (Gurbani). This process went on for 1.5 to 2 hours. During this time a lady came from Guroo’s house and put something in that water. Now the Amrit was ready. From the corpses he took the covering sheets off. First he sat on the head side of Daya Ram and poured Amrit into his mouth, then poured some into his head and then sprinkled some in his eyes, and then he asked the dead body to say waheguru ji ka khalsa waheguru ji ki fateh. As if on his Guroo’s command, Daya Ram got up and repeated in his bold voice, Waheguroo ji ka khalsa, waheguroo ji ki fateh. It appeared that in the entire congregation everybody was so stunned that it seemed like no one was breathing. There was pin-drop silence. All the present were mesmerised with their Guroo’s miracle. In the same manner one after another the Guroo made the other four alive too. Then he took all five of them into a tent. After a while Guroo Ji along with the five came out. The five were now wearing new attire (uniform, bana); those five risen from the dead were standing in a line. Then their Guroo came in front of them and took bir rasan (posture of the brave-kneeling on one knee) and asked for Amrit. At this point, the five asked what are you offering to get this Amrit. The Guroo said that “I will sacrifice my whole family for the sake of the panth” then these five gave Amrit to Guroo Ji, and his name was changed to “Gobind Singh” (from Gobind Rai). The word Singh was attached with the other fives too, -Daya Singh, Dharam Singh, Himmat Singh, Mohkam Singh and Sahib Singh. (I was very remorseful and cried like a baby) After that, thousands took Amrit. Even, I was attracted like a magnetic force and with no regret fell on Guroo’s feet. I requested to the Guroo to give me Amrit too. Guroo Ji already knew about my role as a spy and traitor, put his hand on my back, gave me Amrit and changed my name to Ajmer Singh. Just with this act, my sins of numerous lives got washed away. (Extract from the last report) The whole report can be found in the archives of Aligarh University

On the 24th of November 1675 my fate was set. Guru Tegh Bahadur Ji laid down his life for the Hindu faith and was beheaded due to his belief that each individual should be able to practise a religion of their choice and not be forced to convert or give up their views.   ਤਿਲਕ ਜੰਵੂ ਰਾਖਾ ਪ੍ਰਭ ਤਾ ਕਾ ॥ ਕੀਨੋ ਬਡੋ ਕਲੂ ਮਹਿ ਸਾਕਾ ॥ ਸਾਧਨ ਹੇਤਿ ਇਤੀ ਜਿਨਿ ਕਰੀ ॥ ਸੀਸ ਦੀਆ ਪਰ ਸੀ ਨ ਉਚਰੀ ॥੧੩॥ He protected the janeu and tilak of the Hindus, It was a great event in the modern ages. For the sake of humankind, he sacrificed himself. He laid down his head but not his creed----- Bachittar Natak   250 years later in 1925 in Rawalpindi when Jeevan Das, a Hindu businessman, was told his first child was a son he declared 'to repay the debt to Guru Tegh Bahadur Ji, my son will grow up as a Sikh and I name him Ram Singh.' Throughout Ram Singhs life he had 6 brothers and 6 sisters who were all brought up as Hindus but Ram Singh was not. He wore a dastar, was taken to the Gurdwara and was taught about the courage and the respect of Sikhs and what they stand for.   During the India Pakistan partition in 1946 Ram Singh was given the responsibility of taking his family across the border into India and was to look after them until his father returned. Unfortunately his father didn't return and Ram Singh was left to man the house.   Ram Singh came to England with his family and grew up as a Sikh in 1960s England. Unlike his friends, he didn’t remove his dastar and cut his hair to try and fit in and get employed. He was taught his dastar was his crown and should be worn with pride and with his head held high. Ram Singh struggled to be accepted as Sikhs wearing turbans weren’t a ‘normal’ sight for English folk in the 1960s. He had two sons and three daughters. He brought his children up to be proud of their identity and taught the boys to wear their dastar with pride. In turn his children had children and the teachings and lessons of being proud to be a Sikh were passed on to Ram Singhs grandchildren. I am one of those grandchildren.   I have been asked on many occasions what made you become a Sikh? Why did you decide to wear a dastar? The only answer I have: because of the sacrifice of Guru Tegh Bahadur Ji I am a Sikh today and for that I am so grateful. If it wasn’t for Guru Tegh Bahadur Ji giving his life for the Hindu faith so they had the freedom to live as Hindus, my great-grandfather would not have brought my grandfather up as a Sikh and in turn my Father would not have been a Sikh.   Each and every day, I look in the mirror as I tie my Dastar and I thank Guru Tegh Bahadur for his sacrifice, as being a Sikh has helped me so much in my life. Not only have I learnt compassion, humility, determination and working hard, but I have a family that will be with me in good times and bad, a family that will support me and help me - the sangat of Gursikhs. Thank you maharaj!

ਗਉੜੀ ਮਹਲਾ ੫ ॥gauRee mahalaa panjavaa ||Gauree, Fifth Mehla:ਤੁਝ ਬਿਨੁ ਕਵਨੁ ਹਮਾਰਾ ॥tujh bin kavan hamaaraa ||Except for You, who is mine?ਮੇਰੇ ਪ੍ਰੀਤਮ ਪ੍ਰਾਨ ਅਧਾਰਾ ॥੧॥ ਰਹਾਉ ॥mere preetam praan adhaaraa ||1|| rahaau ||O my Beloved, You are the Support of the breath of life. ||1||Pause||ਅੰਤਰ ਕੀ ਬਿਧਿ ਤੁਮ ਹੀ ਜਾਨੀ ਤੁਮ ਹੀ ਸਜਨ ਸੁਹੇਲੇ ॥a(n)tar kee bidh tum hee jaanee tum hee sajan suhele ||You alone know the condition of my inner being. You are my Beautiful Friend.ਸਰਬ ਸੁਖਾ ਮੈ ਤੁਝ ਤੇ ਪਾਏ ਮੇਰੇ ਠਾਕੁਰ ਅਗਹ ਅਤੋਲੇ ॥੧॥sarab sukhaa mai tujh te paae mere Thaakur ageh atole ||1||I receive all comforts from You, O my Unfathomable and Immeasurable Lord and Master. ||1||ਬਰਨਿ ਨ ਸਾਕਉ ਤੁਮਰੇ ਰੰਗਾ ਗੁਣ ਨਿਧਾਨ ਸੁਖਦਾਤੇ ॥baran na saakau tumare ra(n)gaa gun nidhaan sukhadhaate ||I cannot describe Your Manifestations, O Treasure of Excellence, O Giver of peace.ਅਗਮ ਅਗੋਚਰ ਪ੍ਰਭ ਅਬਿਨਾਸੀ ਪੂਰੇ ਗੁਰ ਤੇ ਜਾਤੇ ॥੨॥agam agochar prabh abinaasee poore gur te jaate ||2||God is Inaccessible, Incomprehensible and Imperishable; He is known through the Perfect Guru. ||2||ਭ੍ਰਮੁ ਭਉ ਕਾਟਿ ਕੀਏ ਨਿਹਕੇਵਲ ਜਬ ਤੇ ਹਉਮੈ ਮਾਰੀ ॥bhram bhau kaaT ke'ee nihakeval jab te haumai maaree ||My doubt and fear have been taken away, and I have been made pure, since my ego was conquered.ਜਨਮ ਮਰਣ ਕੋ ਚੂਕੋ ਸਹਸਾ ਸਾਧਸੰਗਤਿ ਦਰਸਾਰੀ ॥੩॥janam maran ko chooko sahasaa saadhasa(n)gat dharasaaree ||3||My fear of birth and death has been abolished, beholding Your Blessed Vision in the Saadh Sangat, the Company of the Holy. ||3||ਚਰਣ ਪਖਾਰਿ ਕਰਉ ਗੁਰ ਸੇਵਾ ਬਾਰਿ ਜਾਉ ਲਖ ਬਰੀਆ ॥charan pakhaar karau gur sevaa baar jaau lakh bareeaa ||I wash the Guru's Feet and serve Him; I am a sacrifice to Him, 100,000 times.ਜਿਹ ਪ੍ਰਸਾਦਿ ਇਹੁ ਭਉਜਲੁ ਤਰਿਆ ਜਨ ਨਾਨਕ ਪ੍ਰਿਅ ਸੰਗਿ ਮਿਰੀਆ ॥੪॥੭॥੧੨੮॥jeh prasaadh ih bhaujal tariaa jan naanak pria sa(n)g mireeaa ||4||7||128||By His Grace, servant Nanak has crossed over this terrifying world-ocean; I am united with my Beloved. ||4||7||128||

Wet Kachera Come with me to a third grade classroom..... There is a nine-year-old kid sitting at his desk and all of a sudden, there is a puddle between his feet and the front of his pants are wet. He thinks his heart is going to stop because he cannot possibly imagine how this has happened. It's never happened before, and he knows that when the boys find out he will never hear the end of it. When the girls find out, they'll never speak to him again as long as he lives. The boy believes his heart is going to stop; he puts his head down and prays this prayer, 'Dear God, this is an emergency! I need help now! Five minutes from now I'm dead meat.' He looks up from his prayer and here comes the teacher with a look in her eyes that says he has been discovered. As the teacher is walking toward him, a classmate named Surjeet is carrying a goldfish bowl that is filled with water. Surjeet trips in front of the teacher and inexplicably dumps the bowl of water in the boy's lap. The boy pretends to be angry, but all the while is saying to himself, 'Thank you, Lord! Thank you, Lord!' Now all of a sudden, instead of being the object of ridicule, the boy is the object of sympathy. The teacher rushes him downstairs and gives him gym shorts to put on while his kachera dries out. All the other children are on their hands and knees cleaning up around his desk. The sympathy is wonderful. But as life would have it, the ridicule that should have been his has been transferred to someone else - Surjeet She tries to help, but they tell her to get out. You've done enough, you klutz!' Finally, at the end of the day, as they are waiting for the bus, the boy walks over to Surjeet and whispers, 'You did that on purpose, didn't you?' Surjeet whispers back, 'I wet my Kachera once too.' May God help us see the opportunities that are always around us to do good.. Remember.....Just going to Gurdwara doesn't make you a Sikh any more than standing in your garage makes you a car. Each and everyone one of us is going through tough times right now, but God is getting ready to bless you in a way that only He can. Keep the faith

ਧਨਾਸਰੀ ਮਃ ੫ ॥dhanaasaree mahalaa panjavaa ||Dhanaasaree, Fifth Mehla:ਕਰਿ ਕਿਰਪਾ ਦੀਓ ਮੋਹਿ ਨਾਮਾ ਬੰਧਨ ਤੇ ਛੁਟਕਾਏ ॥kar kirapaa dheeo moh naamaa ba(n)dhan te chhuTakaae ||Granting His Grace, God has blessed me with His Name, and released me of my bonds.ਮਨ ਤੇ ਬਿਸਰਿਓ ਸਗਲੋ ਧੰਧਾ ਗੁਰ ਕੀ ਚਰਣੀ ਲਾਏ ॥੧॥man te bisario sagalo dha(n)dhaa gur kee charanee laae ||1||I have forgotten all worldly entanglements, and I am attached to the Guru's feet. ||1||ਸਾਧਸੰਗਿ ਚਿੰਤ ਬਿਰਾਨੀ ਛਾਡੀ ॥saadhasa(n)g chi(n)t biraanee chhaaddee ||In the Saadh Sangat, the Company of the Holy, I have renounced my other cares and anxieties.ਅਹੰਬੁਧਿ ਮੋਹ ਮਨ ਬਾਸਨ ਦੇ ਕਰਿ ਗਡਹਾ ਗਾਡੀ ॥੧॥ ਰਹਾਉ ॥aha(n)budh moh man baasan dhe kar gaddahaa gaaddee ||1|| rahaau ||I dug a deep pit, and buried my egotistical pride, emotional attachment and the desires of my mind. ||1||Pause||ਨਾ ਕੋ ਮੇਰਾ ਦੁਸਮਨੁ ਰਹਿਆ ਨਾ ਹਮ ਕਿਸ ਕੇ ਬੈਰਾਈ ॥naa ko meraa dhusaman rahiaa naa ham kis ke bairaiee ||No one is my enemy, and I am no one's enemy.ਬ੍ਰਹਮੁ ਪਸਾਰੁ ਪਸਾਰਿਓ ਭੀਤਰਿ ਸਤਿਗੁਰ ਤੇ ਸੋਝੀ ਪਾਈ ॥੨॥braham pasaar pasaario bheetar satigur te sojhee paiee ||2||God, who expanded His expanse, is within all; I learned this from the True Guru. ||2||ਸਭੁ ਕੋ ਮੀਤੁ ਹਮ ਆਪਨ ਕੀਨਾ ਹਮ ਸਭਨਾ ਕੇ ਸਾਜਨ ॥sabh ko meet ham aapan keenaa ham sabhanaa ke saajan ||I am a friend to all; I am everyone's friend.ਦੂਰਿ ਪਰਾਇਓ ਮਨ ਕਾ ਬਿਰਹਾ ਤਾ ਮੇਲੁ ਕੀਓ ਮੇਰੈ ਰਾਜਨ ॥੩॥dhoor paraio man kaa birahaa taa mel keeo merai raajan ||3||When the sense of separation was removed from my mind, then I was united with the Lord, my King. ||3||ਬਿਨਸਿਓ ਢੀਠਾ ਅੰਮ੍ਰਿਤੁ ਵੂਠਾ ਸਬਦੁ ਲਗੋ ਗੁਰ ਮੀਠਾ ॥binasio ddeeThaa a(n)mrit vooThaa sabadh lago gur meeThaa ||My stubbornness is gone, Ambrosial Nectar rains down, and the Word of the Guru's Shabad seems so sweet to me.ਜਲਿ ਥਲਿ ਮਹੀਅਲਿ ਸਰਬ ਨਿਵਾਸੀ ਨਾਨਕ ਰਮਈਆ ਡੀਠਾ ॥੪॥੩॥jal thal maheeal sarab nivaasee naanak ramieeaa ddeeThaa ||4||3||He is pervading everywhere, in the water, on the land and in the sky; Nanak beholds the all-pervading Lord. ||4||3||

 Every year we remember the great sacrifice that Jesus made, but to me this Christmas is little different, because I never knew that on Boxing Day, is when Sahibzada Fateh Singh (Age 6) & Sahibzada Zorawar Singh, (Age 8) took Sheedi (Martyrdom) They were the two youngest sons, of Guru Gobind Singh. Their short life story is one that shakes the soul.... As the battle of Chumkor, was is full heat, blood & bones broken, family's separated the two younger sons, fled with their Grandmother Mata Gujari (Mother of Guru Gobind Singh and Wife of Guru Tegh Bahadur the 9th Guru) as they fled through the thick forests full of wild animals the young souls walked on fearlessly reciting the psalms of the Guru's whilst Mata Gujari told them the great story's from Sikh history! The two older brothers Sahibzada Ajit Singh and Sahibzada Jujhar Singh, continued in battle with their father. After a grueling journey, the young reached the hut of Kuma a Muslim water carrier, who took in the family in for rest and comfort. The Next morning the Guru's old servant Gangu arrived and asked Mata ji to go withhim to his village and promised her that their whereabouts would Not be known and they would be safe. After trekking all day they reached Gangu's home and lay to rest, after reciting the evening prayers, during the night Gangu crept into their room and reached into Mataji's bag and stole her gold coins, as he left Mata ji heard his footsteps but continued to rest, in the morning she asked Gangu "Our things are lying scattered about, I hope the door was closed. Where are the-gold coins?" Without a word he ran out shouting to trace the thief. Mata ji said not to make a fuss but he was determined that the "thief" should be found. She said to him he could keep the coins if he so wished as she knew that he had taken them, Gangu flipped into Rage "So you are suspecting me. How ungrateful of you. I have given you refuge and this is the reward I get." Gangu in anger went straight to the police station and told the officers of the Mughal court that "I have the sons of the Guru at my house " come and arrest them straight away. As the officers arrested the family thevillagers cursed Gangu for his betrayal. Both brothers listened to the tales of bravery of the followers of Guru Nanak, story of the unique martyrdom of Guru Arjun Dev and Guru Tegh Bahadur from their dear andaffectionate grand mother. See PartOther Great Stories in Pictorials http://www.allaboutsikhs.com/youth/gstories.htm  

Sometimes I reflect, why I am treated with racismAnd why I feel to be the only scumWhy it is me, why not somebody elseI see in the mirror to remind myself? Bullying in school because of my looksTrampling on my spirit, all these crooksJust to isolate, so they can humiliateNo peace of mind, so how can I concentrate? What happened? My heart feels pressedFeels like it's broken, lonely and depressedFeel like I'm crushed under a heavy mountainHow can I live in this suffering and pain? These negative thoughts just exhaust me.My mind gets blocked and desires to be freeWho will help me? Who will support?Where is the Almighty, to whom I report? On the job, they try to ignore.And despite of my hard work, they despise me more.Full of hatred, prejudice and blameThey should ponder if they really feel shame? Shame in their heart, shame on their existenceDon’t treat Sikhi with such bad resistanceStop racial profiling and stop racial discriminationHumans are the same, why harbour any suspicion? Why so much hatred? Why so much pain?Why so much suffering, and nothing to gain? So it is time to focus and reflectLet us come together for our better prospectPeace in our heart. Peace in our soulPeace in the mind and peace as a whole. Nothing to worry, nothing is badNothing to fear, so don’t become sad.Don’t feel broken, don’t feel depressedIt's just temporary, so don’t feel stressed. Those who exhibit bad intentionWill suffer inside with their own conscienceThey will rot in their own negativityBelieve in God and He will restore your dignity.When in depression just remember Him. He will remove all your problems and sin.Just go and get the power of NaamSo you can relax and become really really calm.God bless us every time we prayAnd living in His hukum is the Sikhi way -By Anand Bir Singh

This was an e-mail sent to me....very thought thinking ***note = sardari jokes are jokes about sikhs*** = sardar= sikh person - usually male Well, jayant , my friend, told me the following incident which I wish to share with you. It has had a deep impact on my thinking. In the diwali vacation, Jayant and his couple of friends had gone to Delhi.They rented a taxi for local sight-seeing. The driver was an old Sardar, and boys being boys, Jayant and his pals began cracking Sardarji jokes, just to insinuate the old man.But to their surprise, the fellow remained unperturbed. At the end of the sight-seeing, they paid up the hire-charges. The Sardar returned the change.Moreover, he gave each one of them one rupee extra and said, (in Hindi, of course),''son, since morning you have been telling Sardarji jokes. I listened to them all and let me tell you, some of them were in a very bad taste.Still, I don't mind coz I know that you are young blood and are yet to see the world. But I have just one request. Here I am giving you one rupee each. Give it to the first Sardar beggar that you come across in this city." Jayant continued," That one rupee coin is still with me. I couldn't find a single Sardar begging on the streets of Delhi." Friends, we all love sardar jokes. But the fact of matter is that Sikhs are one of the most prosperous and diversified communities in the world. The secret behind their universal success, according to me, is their willingness to do any job with utmost dedication. A Sardar will drive a truck or set up a roadside garage or a dhaba, but he will never beg on the streets.

Why is it everyone mistakes Sikhs for terrorists? Why is it that we get isolated just for wearing a turban? Today in France, some parts of Germany and Belgiam, students can't go to school while wearing a turban. .....................Go back in time....................   Battle of the Somme WWI WWII   Who did the army want on their team? The SIKHS Why did they want them? BECAUSE OF THE CODE OF CONDUCT THEIR RESPECT THEIR COURAGE THEIR HONOUR THE WAY THEY LIVE WITHOUT FEAR OF DEATH     But now.........we can't go to school in those same countries and get an education.....we're is justice in that.   See the article below     TWO WORLD WARS AND THE SIKHS     http://www.sikhnet.com/Sikhnet/news.nsf/NewsArchive/C42CAC76F7FF6FED872571E900647D70!OpenDocument     FORGOTTEN HEROES OF THE SOMME     http://www.sikhnet.com/Sikhnet/news.nsf/NewsArchive/7536B408091A48508725719C0080C3B1!OpenDocument       Please leave your comments....this issue effects many      

An inspirational story I came in from the fields and found my wife sleeping, her head was down on the table, and there was some papers in her hand. Without disturbing her I gently removed them and read what she had written. She wrote: "Everything has been changing so suddenly, I don't know who to tell, there is no one to tell, but I must tell someone, so I am just writing this to myself to try to organize my thoughts, to try to find some sense, to all the changes, recently, in my life. My husband had been acting so strangely, weeping and talking about sleep and death. Then he met this unusual man, Sat Kartar Singh. This man is a Sikh. He wears a beard, and has uncut hair which he keeps bound in a turban. After this meeting my husband was much calmer, less disturbed, happy even, but still nothing has ever been normal again in the usual sense. We went for keertan, to this Singhs home. The music was very beautiful, it wrenched my heart, and made me want to weep, I didn't say anything, because I felt so strange, and the children's father seemed so happy I didn't want to break the spell. Then a few mornings later he went running from the house. When he returned he seemed calmer, he told me we were going to a sikh gathering. The smagham had the most unusual effect on me. It is hard to describe, but I must try. It has changed my whole life... I met a very unusual woman there. She was a Singhni. I think she was the most beautifu l woman I have ever met in my life. Her face was radiant and glowed with sach light. Her eyes had sach depth, when I looked into them it was as though the universe opened up its mysteries to me. This woman Bibi ji, was unlike other woman, her face was covered with hair like a young man, soft black and curly. She sat quietly and greeted me quietly and softly. From the very first I was drawn to her. So many were staying at that gathering, she asked me to come and sleep with her and the other ladies. My husband joined the men, and children went off with others their own age. Bibi ji slept completely covered with a black lo-ee. Or I was never sure that she was sleeping, she was so still. I found myself yearning to be like her. Like the Singhs she also kept her hair bound in a turban. I thought of all the women in my village, with their jewelry, make up lipstick, and nail polish, silk dresses, and artificial finery, none were so beautiful as Bibi ji. She had only 2 changes of clothes, very simple, one blue, and one white, and the ever present black lo-ee. In the morning everyone began getting up very early, I heard strange sounds, as though there were many lovers, I was frightened and covered my face with my blanket. I slept very late. No one disturbed me. Later Bibi ji came to take me to the langer. I saw my husband there. He greeted me "Waheguru ji ka khalsa Waheguru ji ki fateh" I had never heard these words spoken before. I smiled and nodded. I asked Bibi ji what the words meant. She said this is how Singhs greet each other.She told me when Guru gobind Singh the father of the Khalsa gave Amrit, he told Singhs to greet each other in this manner. I was even more curious. She explained about Guru Gobind Singh and Guru Nanak. I asked her "How does one become a Singh?" She said they must be given Guru jis Amrit, that is baptized. Just then a very fierce looking Singh, carrying weapons, entered the langer. I must have looked alarmed, She said not to be afraid. He was our protector. Then she explained about the Siri Guru Granth Sahib. There was so much to learn. But I was so thirsty to hear everything. I can't explain even now, to my self what was happening to me. It was so bewildering. I just knew I did not want to leave Bibi jis side. She said "Lets go to the keertan." She did keertan for one hour, the same 4 lines over and over, Gurmukh pi-aaray aa-e mil, main chireen vichhunnay raam raajay. Mayraa man tan bahut bairaage-aa, har nain ras bhinnay. Main har prabh pi-aaraa das gur, mil har man mannay Haon moorakh kaarai laa-ee-aa, naanak har kammay "I am unworthy. I am unworthy of your love." She was weeping. I was weeping. A beautiful young girl wiped the tears from her face as she sang. I wondered where her children and husband were. It was obvious to me that she was in some sort of deep mourning. I thought she must have lost a child. I learned later that this was mourning was called "vairaag" by the sikhs. It meant deep and urgent longing for the guru. I felt so much love for her. That evening when we went for sleep. I asked her if she would wake me too, in the morning. She agreed, then, disappeared beneath her lo-ee. I was sleeping face down, I heard "waheguru waheguru" just as I turned, she touched me, I gasped. An electrical current shot though my body shocking me. "Are you ok ?" she asked. I replied only that I had been startled. How could I explain? She led me to the showers, "isnaan", she said. During her bath she kept on some of her clothing. I was surprised, she said these are kachara, and kirpan, they are a part of me given to me at baptism I can never be separated from them... She explained more about the baptism, how one never removes hair and must keep a comb, and kara also, with one at all times. Her hair, kesh, fell to her knees gleaming as she washed, oiled, and combed it. Beside her I felt utterly filthy, to my soul. I started weeping, I couldn't stop my self, "No amount of water can ever clean me," I sobbed. She put he r arms around me, lovingly and said, "Guru can wash you clean in an instant, when you receive His Amrit." We went to join the others. "Waheguru Waheguru waheguru waheguru waheguru" Every one together, in once voice was calling "waheguru"; it was very comforting. When I met my husband again , I said," I want to take the Amrit." He looked deeply into my eyes and smiled. It felt as though he touched my soul. The thing is since baptism I have undergoing so many changes. Nothing has been easy, everything has been very difficult, and sometimes a real struggle. Those three hairs, I had plucked from my chin before, have turned to fifty. All my facial hair has gotten darker and much heavier. I don't know what to do. I feel so hideous, and yet there is my Masters face looking back at me when ever I look in the mirror. Some of my closest former friends are shunning me. I know it is not because they do not love me., They are uncomfortable, and so am I. But my farmer comes in from the fields happy now. He looks at me and says, "I feel so alive." He tells me I am beautiful and the daughter of Guru Gobind singh, but it doesn't stop the shame. The singhs give me so much love and treat me as their sister. But inside I see the beautiful smooth faces of other women, and I feel disfigured. Bibi ji was special, she had courage, I am not like her. I want to cover my face in shame. I weep into the ramalas and plead with Guru ji, for what? To make me like other women rather than like Him. I can't ask for that, and so I just weep and feel ashamed. I feel like I am being punished for all my past misdeeds. Sometimes, I don't know how I can bear it. We went to another smagham. A young girl was washing feet. I heard her say, "Who is she she? She is so beautiful." Later she met me and said, "They say you practice a different kind of Sikhism." I replied, "There is only one Waheguru, What is different? We both love Him. Sikhism is Sikhism." I wanted to tell her , "Yes, do AMrit vela, do wahegur u waheguru waheguru waheguru waheguru. Do Naam simran." But I couldn't say anything. I felt beautiful, but I know that I am not. It's just vanity , this body is corruption, and it is rotting away. Nothing matters to me any more but Naam, and my Kakars and Paath. I can't be separated from them, it would kill me. Literally I would die. Slip back into a partial person, not fit to be called human, consumed in pain, always trying to anesthetize myself with fruitless activities. It is a struggle to wake up and do Paath. Sometimes we are so sleepy, we want to go for the bed, but we look at each other and remember how it was before, that is enough to wake us up again. I envy those born to this path, so pure and innocent, they don't feel the traces of dirt..." I put the papers down, and woke my wife, I pulled her into my arms, and looked in to her eyes, *HE* looked back at me. "I didn't know, you should have told me. I have been so selfish, thinking everything was me all this time. I thought you just did this for me. Forgive me." We both started weeping in to each others arms. "It will be ok, we'll get through this with waheguru waheguru waheguru waheguru waheguru." Then we were weeping and laughing together. The children came in and found us. They just looked at us like we were crazy, "What's for langar?" the little one asked. -------------------- 'Visar Nahee Datar Apanay Nam Deho''Forget Me not O Giver, Give me your Name'

2.6 Offensive weapons 2.6.1 It is an offence under the Offensive Weapons Act 1996 to carry, without reason or authority, a knife or offensive weapon in or around schools. This applied to all knives other than folding pen knives with a three inch or smaller blade. Exceptions to this include knives used for educational purposes, and knives carried for religious purposes, eg a Sikh’s kirpan, see Annex F (part 6.1). 6.1.7 ‘Premises’ means land used for the purposes of the school. This would include playing fields for example, but is defined as excluding any land occupied solely as a dwelling by a person employed at the school. Statutory defences for carrying an offensive weapon 6.1.8 A person who could prove that he had good reason or authority for carrying a knife, for example an officer cadet, would have at his disposal a general defence under the Offensive Weapons Act. There are in addition a number of special exceptions which permit the carrying of knives:· for use at work (eg knives needed in school kitchens);· for educational purposes (eg tools needed for National Curriculum technology);· for religious reasons (eg a sikh’s kirpan); or· as part of a national costume (eg Scottish highland dress). 6.1.9 Where Sikh pupils wish to carry a kirpan for religious reasons, local education authorities and governing bodies should also be aware of their duties under the Health and Safety at Work etc Act 1974 and the Race Relations Act 1976. Further advice is at Annex F. ANNEX F WEARING KIRPANS IN SCHOOLS 1 As explained in paragraph 6.1.8, the carrying of a knife for religious purposes is a statutory defence under section 4 of the Offensive Weapons Act 1996. 2 Sikhs who have been initiated in a ceremony called Amrit Pahul are required to carry a kirpan at all times. The kirpan is a ceremonial sword and is one of the five sacred symbols of the Sikh faith. Both male and female children can be initiated. There is no lower age limit, but the child must be old enough to understand the significance of the ceremony. Children of primary school age have undergone the ceremony. 3 Some Sikhs believe that it is sufficient for the kirpan to be symbolic, so that kirpans as small as one and a half inches long can be worn under clothing and sealed so that they cannot be drawn. Kirpans may sometimes be secured in protective padding. Other Sikhs believe that the Kirpan must be around eight inches long, with a five inch blade. 4 Governing bodies of all schools and, in the case of county and controlled schools, LEAs, have responsibilities under health and safety legislation to ensure the welfare of those within schools. It is for them to decide whether to allow Sikh children to wear a kirpan in schools. They will need to be able to satisfy themselves that the kirpan does not present a health and safety risk either to the child wearing it or to other pupils and staff. 5 LEAs and governing bodies also need to be aware of the possible impact of the Race Relations Act 1976. The courts have ruled that Sikhs are a ‘racial group’ for the purposes of the Act. Depending on the circumstances, a rule which operated to forbid the wearing of a kirpan, or resulted in, for example, the exclusion of a pupil who insisted on wearing one, might be alleged to constitute unlawful indirect discrimination under section 17 of the Act. A requirement will not be indirectly discriminatory, however, if it is adopted for a legitimate objective and is an appropriate and reasonably necessary means of achieving this objective. In particular cases it may be appropriate to take legal advice. 6 Schools should be fully aware of the religious observances of Sikhs and the need to deal with this issue sensitively. It should normally be possible to reach a compromise between the religious practice of the Sikh community on the one hand, and the understandable concerns of schools and non-Sikh parents on the other, for example by permitting the wearing of symbolic kirpans secured as described above. 7 A number of LEAs have produced detailed guidelines on this issue, which have been drawn up after local consultation with both the Sikh community and schools. In respect of county and controlled schools, LEAs should offer advice where difficulties arise over this issue. Any guidelines produced by LEAs should not require schools to admit children wearing kirpans if they meet certain specifications. The governing body and staff at the school will have their own responsibilities relating to the conduct of the school and the welfare of pupils, on which they will need to make a judgement. To have a copy of the full School Security Act please e-mail me on info@nirmolakheera.com  

A perfect person has 5 features; Truth Contentment Compassion Faith Cleansliness of the Mind A perfect person is not controlled by; Anger Greed Lust Attachment Ego Become a perfect person. Add your comments of what makes a pefect person!?

ਸੂਹੀ ਮਹਲਾ ੫ ॥soohee mahalaa panjavaa ||Soohee, Fifth Mehla:ਗੁਣ ਗੋਪਾਲ ਪ੍ਰਭ ਕੇ ਨਿਤ ਗਾਹਾ ॥gun gopaal prabh ke nit gaahaa ||Where the Glorious Praises of God, the Lord of the world are continually sung,ਅਨਦ ਬਿਨੋਦ ਮੰਗਲ ਸੁਖ ਤਾਹਾ ॥੧॥anadh binodh ma(n)gal sukh taahaa ||1||there is bliss, joy, happiness and peace. ||1||ਚਲੁ ਸਖੀਏ ਪ੍ਰਭੁ ਰਾਵਣ ਜਾਹਾ ॥chal sakhe'ee prabh raavan jaahaa ||Come, O my companions - let us go and enjoy God.ਸਾਧ ਜਨਾ ਕੀ ਚਰਣੀ ਪਾਹਾ ॥੧॥ ਰਹਾਉ ॥saadh janaa kee charanee paahaa ||1|| rahaau ||Let us fall at the feet of the holy, humble beings. ||1||Pause||ਕਰਿ ਬੇਨਤੀ ਜਨ ਧੂਰਿ ਬਾਛਾਹਾ ॥kar benatee jan dhoor baachhaahaa ||I pray for the dust of the feet of the humble.ਜਨਮ ਜਨਮ ਕੇ ਕਿਲਵਿਖ ਲਾਹਾਂ ॥੨॥janam janam ke kilavikh laahaa(n) ||2||It shall wash away the sins of countless incarnations. ||2||ਮਨੁ ਤਨੁ ਪ੍ਰਾਣ ਜੀਉ ਅਰਪਾਹਾ ॥man tan praan jeeau arapaahaa ||I dedicate my mind, body, breath of life and soul to God.ਹਰਿ ਸਿਮਰਿ ਸਿਮਰਿ ਮਾਨੁ ਮੋਹੁ ਕਟਾਹਾਂ ॥੩॥har simar simar maan moh kaTaahaa(n) ||3||Remembering the Lord in meditation, I have eradicated pride and emotional attachment. ||3||ਦੀਨ ਦਇਆਲ ਕਰਹੁ ਉਤਸਾਹਾ ॥dheen dhiaal karahu utasaahaa ||O Lord, O Merciful to the meek, please give me faith and confidence,ਨਾਨਕ ਦਾਸ ਹਰਿ ਸਰਣਿ ਸਮਾਹਾ ॥੪॥੨੦॥੨੬॥naanak dhaas har saran samaahaa ||4||20||26||so that slave Nanak may remain absorbed in Your Sanctuary. ||4||20||26||