WaheguruJeeKaaKhalsa! WaheguruJeeKeeFateh!!
Some small updates have just been put Online! Don't want you to miss them!!
Another Simran Track from Bhai Harpreet Singh Jee 
Play on blog screen or download in relevant MP3 Page. Also some new Photos of Bhai Sahib Jeevan Singh Jee.
WaheguruJeeKaaKhalsa! WaheguruJeeKeeFateh!!
Regarding religion, the approval or the publication of the principle regarding the performing of and the consumption of jhuttka or the non-performance and non-consumption of jhuttka, is in the Khalsa spotlight.
The Panch Khalsa is the embodiment of the eminent Khalsa to such an extent that God has mirrored himself within it and clearly spreads the word with vigour. So whatever the decision of the Panch Khalsa, its the reflection of God's will. The decision of the Panch Khalsa, in appearing to be that of the congregation, will also be a decision based upon the feelings of God. The physical reflection of the Ten Gurus' feelings is the Sri Guru Granth Sahib.
| gurmuiK pMQu clwieAw gurisKu mwieAw ivic audwsI] |
| guramukh pa(n)thh chalaaeiaa gurasikh maaeiaa vich oudhaasee|| |
| snmuiK imil pMc AwKIAin ibrdu pMc prmysuru pwsI] |
| sanamukh mil pa(n)ch aakheean biradh pa(n)ch paramaesur paasee|| |
| gurmuiK imil prvwx pMc swDsMgiq sc KMf iblwsI] |
| guramukh mil paravaan pa(n)ch saadhhasa(n)gath sach kha(n)dd bilaasee |
Therefore, the decision of the Panch Khalsa is taken in the presence of the Sri Guru Granth Sahib. It can be said that the decisions of the Panch Khalsa are the orders of the Sri Guru Granth Sahib. When the need arises for a decision upon a religious principle, the will of the Gurus (via the Panch Khalsa) is represented, and in the presence of the congregation, the orders of the Sri Guru Granth Sahib are announced. So the decision concerning the adoption of jhuttka can only originate from within the holy depths of the Granth Sahib.
It could be that all the religious principles of the Panth are encapsulated in the holy writings of the Sri Guru Granth Sahib, however, there are also a few principles within it which are not covered. It has become clear that when it comes to a question being raised about the original meaning of these ‘uncovered' principles, the conclusions drawn from these principles, become many and far-reaching.
The principle over which the Panth is yet to make a judgement, and one which has caused a great deal of decay and damage, engenders the need for there to be a decision forthcoming. When it becomes apparent that one principle of the Panth is being interpreted in different ways, the result of which are doubts and divisions within the Panth, it becomes necessary to go back to the foundations of the principle in order to eradicate the doubts and divisions. When we see that one part of the Panth advocates the practice of jhuttka, while another part doesn't, it raises the question of what could be the cause of this dual-interpretation of one principle.
Many Sikhs state that there is no reward in dealing with this question, that there is no real need to do so, and that the topic of jhuttka should remain veiled. The argument being, that the tackling of this subject causes the harmony of the Panth to be disrupted. Who wishes to consume jhuttka should be free to do so and he who wishes to abstain, is free to do likewise.
To Sikhs who hold this view we ask, "Do you deliberately wish to introduce ignorance to the religion?", or "Do you just not care about ignorance and religion?" Each religious principle is practiced according to one set of beliefs. It shouldn't be possible for a single principle from within the Panth to be practiced ambiguously, and it should not be said that one should be able to choose whether to practice or not practice one's faith, to drink alcohol or not drink alcohol, to show the Sikh symbols or not to show them, to consume jhuttka or not consume jhuttka or to believe in the Gurbani or not believe in it.
If there exists a principle within the Panth, which has not been fully established, then that questions the whole being of the Panth itself. If a religion gives an open choice over its principles, allowing people to pick and choose, then it ceases being a religion. When there is freedom within religion to do as one wishes when regarding principles, one can only say that that is when the greatest ignorance will be present.
Adopting one principal and choosing not to adopt a couple of others is a case of persistently introducing ignorance to the religion. The choice by certain people to run from the decision made upon a principle and the reluctance of those people to tackle this question, is evidence that they are immersed in ignorance, wish to remain that way, do not see the importance of ridding themselves of this ignorance and wish to remain in the Panth. When it comes to decisions upon religious principles, they become nervous as they fear that the decision will be the opposite to the one they want and that they may have to leave their state of ignorance.
To minimise the importance of the decision regarding the use of jhuttka, they question the place of religion in matters of food and drink. They state that the relationship of religion and food should be explored in another manuscript*.
However, we state at this moment in time that the Commandments of the Granth Sahib state that, those who follow the path of ignorance and do not walk the righteous path fall into depths so deep that only their passing will be their elevation. For this reason, it is necessary that we take an intelligent and educated view on jhuttka
*Religious Reasoning (Gurmat Bibek) - book has already been published
Chapter 3: It emerged that a discussion and clarification of the decision concerning jhuttka will be performed by the Sri Guru Granth Sahib's Panth Khalsa. The aim will be, through the Commandments of God, to rid people of their doubts, which have grown due to the decay in the truths of the core principles. The uncertainty of the outcome of this discussion has been set in Chapter 4.
So, with a clear mind, and with the protection of God's orders, we set about to dispel all untruths concerning this subject. The sole point of reference will be the holy Gurbani, from which the whole truth will emerge. In wanting this investigation, and wishing not to let the correct understanding of jhuttka whither away, we aim to discover which argument has superiority over the other.
It can definitely be stated that one point of view rises above the other. It cannot be accepted that both arguments are equally true or that both are equally untrue because in Chapter 4, it has already been established that a religion can hardly be called a ‘religion' if it allows people to pick and choose the principle that they wish to follow.
So, as clear as the light of day, it has emerged that one side is true and the other false. Whichever view is established to have the greatest religious support, which will be the one adopted as being most suitable and will be adopted as standard practice.
WaheguruJeeKaaKhalsa WaheguruJeeKeeFateh!!
Dear Sangat Jee,
Going through some previous emails, we found this AMAZING story and thought we should share it.
The Point of Simran is not to achieve Ridh-Sidhi powers, or even possess them.
We are taught they are nothing but a distraction - 'A CHEAP WAY OF FOOLING PEOPLE' as Guru Tegh Bahadur Jee said to his executioners.
Once Guru Jee was travelling in a boat across a river and the Sikhs waited on the other side.
A Yogi decided to show his power and walked across the river. When Guru Jee arrived on the opposite bank, the Yogi claimed that he had much more kamai than Guru Jee. The boatsman did not want to take any money but Guru Jee insisted on paying him the full amount - two paisas.
Guru Jee asked the Yogi how many years it had taken him to achieve the skill of walking on water. "14 years of in-depth samadhi and simran," replied the Yogi. "Well," said Guru Jee, "NOW you know that the 14 years of Kamai (Spiritual Earning) has been worth 2 Paisas."
WaheguruJeeKaaKhalsa WaheguruJeeKeeFateh!!!
WaheguruJeeKaaKhalsa WaheguruJeeKeeFateh!!
Gurmat Class is on this Saturday at the usual time from 3pm-5pm at the Gurdwara.
Sorry for the late post, but sevadaars have been for the past few days been working on the various sites.
WaheguruJeeKaaKhalsa WaheguruJeeKeeFateh!!
WaheguruJeeKaaKhalsa WaheguruJeeKeeFateh!!
There would be a 2hr session for Bibia ONLY this Saturday 27th at Singh Sabha Gurdwara, Cross Road.
The session will run from 12pm-2pm. Age is 14 years and above. All Bibia are Welcome.
Bibi Daljit Kaur (from Leicester) will be the 'host'.
Hope You Can Make It.
WaheguruJeeKaaKhalsa WaheguruJeeKeeFateh!!
WaheguruJeeKaaKhalsa WaheguruJeeKeeFateh!!
Sangat Jee,
Whilst doing some research on War. I came across this article on the BBC website and thought it was interesting enough to post.
In such a war:
This is similar to the ideas contained in western Just War Theory - which is mostly a christian concept.
Sikhs also believe that treaties and cease-fires must be honoured, places of worship (of any faith) should not be damaged, and soldiers who surrender should not be harmed.
The crucial difference from Just War Theory is that Sikhs believe that if a war is just it should be undertaken even if it cannot be won.
Sikhs are expected to take military action against oppression, and there is no modern tradition of absolute pacifism amongst Sikhs, although Sikhs are strongly in favour of action to promote human rights and harmony between religions and states.
For Further Reading goto the link below for a more indepth article.
http://allaboutsikhs.com/books/kjs/07.htm
WaheguruJeeKaaKhalsa WaheguruJeeKeeFateh!!
Another Martial Arts related post :
Sikhi Related comments are in RED. The below points are taken from the book ' Living The Martial Way' by Forrest E. Morgan.
The Martial Way is not a sport, hobby, or occasional pastime. It's a way of life. Sikhi is also a way of life and being a Sant and Saphi is ordained by Guru Jee. We encourage every Sikh to learn a Martial Art. Obviously the best would be Gatka, but if that is not possible then any other Martial Art which emphasis discipline and humility should be learnt.
Warriors belong to a elite group - one that knows no cultural boundaries. Gursikhs after taking Amrit also belong to a elite Warrior group. They see Waheguru in everyone, and they treat Friend and Foe the same.
Begin by acknowledging your Warriorship. Think, Feel, and act like a Warrior. Set yourself apart from the rest of society by your personal excellence. Where Warriorship was once a birthright, it is a now a calling. Replace the words Warriorship with Sikhi and Warrior with Gursikh and then you will realise what Guru Jee meant when he said he wanted his Sikhs to be Sant - Saphi.
Throw away your vanity, and pursue internal objectives. learn to recognise the difference between internal and external motivations. The Martial Way is a discipline devoted to the perfection of character, not the collection or prizes and praise. Beware of rank; train to achieve personal excellence; not certificates and belts. Remember all systems are artificial. There is only one true Martial Way. Gursikhs who know and train regularly in the Martial Arts should live by the above point.
Comments Welcomed.
WaheguruJeeKaaKhalsa WaheguruJeeKeeFateh!!
WaheguruJeeKaaKhalsa WaheguruJeeKeeFateh
Below is a excerpt from Bhai Sahib Puran Singh Jee - Author of 'The Spirit Born People' Highly recommended read from the Sevadars of this site - in which he explains the creed of the Sikh brotherhood and which if any Gursikh follows would not stray too far from the Guru's path.
NAM - Naming Him, The Secret of the personality that has no personal aims, ambitions, of selfishness. Selfishness is transcended by love. So by living in Him, by Naming him, by dying in him, in love of him, man attains his manhood, which is forever divine and unselfish.
The essential nature of the soul is unselfish. Realizing one's soul first through Nam constitutes the life of this brotherhood. It is the maintenance of the spiritual attitude by physical effort while in this physical universe of incessant struggle.
DAN - Giving. Giving away all one has, in spontaneous sympathy, infinite philosophic sorrow for the living, and in infinite but silent, unaggressive, unobtrusive, spontaneous zeal for doing good to the living, as does the rose in the river. It is an attitude of the elevated life that gives without knowing. As hotter objects impart heat to the colder objects around by the difference in potential, so does a Brother of the TressKont of Guru Gobind Singh give.
Dan, certainly, does not mean in the Guru's Brotherhood the conscious contributions of charity, a giving of alms. "All belong to the Guru;" so does the Brother feel, and always "all is His, nothing is mine." Such affectionate attitude never comes by any social codes or rules. It is nothing mechanical, it is deep and organic. This charity of the Brother flows like rivers out of his whole being. The Brother has foregone his self, his labour, his very flesh and blood, his life, and his soul, for the beloved master.
ISNAN- Bathing the body with cold water; bathing the mind in the nectarian streams; bathing the soul in love of him.
KIRT KARNA - This is the symbolic phrase that knits Guru Gobind Singh's Brotherhood with the whole humanity of labourers. The Guru has no rich man, no idle rich man in his brotherhood, - no place for him. All must labour , must sweat to create the foodstuffs, to create shapes out of iron, wood and stone, to work, to labour and then forego the fruits of labour. And in this spontaneous foregoing is the difference between the brother and the modern labourer.
VAND CHHAKANA - Equal distribution of the fruits of labour. "Partake not of that bread which thou has not split with thy brother".
Shiri Guru Gobind Singh Ji is the Guru of the modern times. He is a Prophet who has reconstructed human society in this brotherhood of Nam, Dan, Snan, Kirt Karna, and Vand Chhakna."
WaheguruJeeKaaKhalsa WaheguruJeeKeeFateh!!!
WaheguruJeeKaaKhalsa WaheguruJeeKeeFateh!!
During the past few weeks the SikhiToTheMax Sevadaars have been cross checking the English translations in the Software.
We want to state the following just to clear up some misconceptions.
1. The alternative translations were added as a cross reference but by no means were a finalised translation. Since updating is an ongoing process the changes were going to be used as discussion points to compare with the original translation. The new structure we have devised (described below) is a better approach to doing this and we hope that all will agree and participate.
2. The Sevadaars who designed the SikhiToTheMax site do NOT translate the Gurbani on the site, but are active in checking the existing Translation to identify any discrepancies.
3. The original English Translation was done by Bhai Sant Singh Jee, amazing work and it helped immensely in starting the ball rolling in the design of SikhiToTheMax. The original translation will always remain there for future cross referencing.
4. However there were some very minor flaws in the Translations, Some words used made for uncomfortable reading in Divaans held in Gurdwara's. We hope to correct them with the use of other translations (mainly punjabi) and an error reporting system.
5. It has been stated on some forums that a particular view on the way Gurbani should be translated is being used by the Sevadaars. We refute this accusation and have always tried to stay impartial in the use of any English translation to the best of our knowledge.
6. For the users who are interested they can see the changes in progress by visiting the following link.
http://www.sikhitothemax.com/translation/issues.aspx
We hope that Sangat supports and helps in this reviewing process. If you have any suggestions or would like to inform the sevadaars of corrections regarding the SikhiToTheMax site please email the translation@sikhitothemax.com in the first instance, or reply to this post.
Bhul Chuk Marf Karna
WaheguruJeeKaaKhalsa WaheguruJeeKeeFateh!!
WaheguruJeeKaaKhalsa WaheguruJeeKeeFateh!!
Just to inform the attendees for the Gurmat class as it will be cancelled this week due to the Funeral of a close family friend being held on the same day.
Please accept our apologise for cancelling the class and we will post next week if the class is on or not.
WaheguruJeeKaaKhasla WaheguruJeeKeeFateh!
