.

pRo: pRIqm isMG gryvfl (knyzf)

ieWk ‘ivsfKI mubfrk’ ieh vI

kwl iksy kfrobfr dy bfry pfksqfnI mUl df muslmfn imqR sfzy Gry qsLrIP ilafieaf. myry rUbrU huMidaF eI Aus ny pihl kIqI qy ikhf- "ivsfKI mubfrk hovy!" mYN jvfb ‘c Aus nUM mubfrkbfd idMidaF KLusLI BrI hYrfnI nfl afiKaf- "afp ny ies iqEhfr nUM KLUb Xfd rwiKaf".

Aus pMjfbIaq dy sLYdfeI doosq dy agly Auqr ny hor vI KLusLI dy jjLby nfl mYnUMM inrAuqr kr idwqf. "qusIN vI pMjfbI, mYN vI pMjfbI".

iehnF Cy lPjLF ny iek vfr qF ijLhn ‘coN mulkI hwd-bMny imtf ky sfnUM pMjfbI siBafcfr dy atut irsLqy dI inGI glvkVI ivc kuJ pl abol kr idqf.

-pRo[pRIqm isMG gryvfl, knyzf.

13 aprYl, 2006

gurpRIq isMG bRimMGm

Dear

Sardar Makhan Singh ji

Waheguru ji ja Khalsa

Waheguru ji kee Fateh

Wish you a very HAPPY KHALSA DAY.

Thank you so much for answered my questions. I’m happy to say that SIKH MARG is the only one link for me where I can found my question’s answers. I’m working with some followers of Dehdari Gurus (Radha suamee, Nirankarees ) and others. We always talk about on the subject of SHABAD GURU vs Dehdari gurus. I usually explain them and they are satisfied, but some time they say , "Guru Granth Sahib ji can’t explain himself so we need some one's help to understand it".

So could you please tell me abut any links where I can find more scriptures about Shabad Guru versus Dehdari gurus ?

Once again thank you very much !

Dass

Gurpreet Singh Birmingham

UNITED KINGDOM

(gurbfxI nUM isWK iPlfsPI dIaF ikqfbF pVH ky aqy gurbfxI dy tIky pVH ky smiJaf jf skdf hY. gurbfxI nUM smJfAux vflf siqkfr df pfqr qF jLrUr huMdf hY pr Auh sLbd gurU dI QF nhIN lY skdf. ies gwl nUM hor cMgI qrHF smJfAux leI afm qOr qy iek pyNzU AuDfrx idWqI jFdI hY, ik iksy bIbI df pqI ivdysL cly igaf qF Aus dy pqI ny ivdysL ivcoN afpxI pqnI nUM icWTI ilKI. pqnI afp icWTI nhIN pVH skdI sI. Aus ny iksy pVHy ilKy qoN icWTI pVHfeI. ijs qrHF icWTI ivc afpxy irsLqy nUM muwK rwK ky icWTI sLurU kIqI jfdI hY Ausy qrHF Auh icWTI afpxI pqnI nUM sMboDn krky ilKI hoeI sI ik myrI ipafrI pqnI jI, mYN ieWQy TIk Tfk hF [[[[[[ afid. pqnI ieh icWTI sux rhI hY aqy nfl hI isr vI ihlf rhI hY. hux qusIN afp hI soco ik Auh icWTI pVH ky suxfAux vflf qF Aus bIbI df pqI nhIN bx skdf, pr Aus ny icWTI pVHn vyly ikhf sI, "myrI ipafrI pqnI jI" aqy Aus bIbI ny isr vI ihlfieaf sI. so ies leI gurbfxI nUM smJfAux vflf kqeI qOr qy gurbfxI gurU dI QF nhIN lY skdf-sMpfdk)

svrn isMG pnysr

Parm Satkaar yoge Khalsa Ji,

Vaheguru Ji Ka Khalsa, Vaheguru Ji Ki Fateh,

Aap Sabhna[n] nu[n]

Vaisakhi Deeya[n] Vadhaaya[n] !!

From

Swaran Singh Panesar and Family.

Leeds, West Yorkshire, England.

On this auspicious occasion there is a really valuable 'gift' - a set of three books titled, " Sant[n] De Kautak - Gurmat Dee Kusvatti Tae" [part 1, 2 & 3] waiting for the first 15 Gursikhs on the 'first come first serve' basis.

You may claim your gift by contacting me at the following address address:

271 Elland Road, Leeds, LS11 8TU, West Yorkshire, England. Telephone: 0113 270 6426.

Aap da bauhat, bauhat dhanvaad karda hoyia

Guru Panth da sevadaar,

Swaran Singh Penesar

Leeds, West Yorkshire, England

God, give us the serenity to accept the things we cannot change, courage to change the things we can, wisdom to know the difference, and with Your Graceful Blessings may we emerge as role model Gursikh

qrlocn isMG dupflpur (svwdI inAUjL)

hukmnfmy isrmwQy

iswK pRcfrkF dy mUMhoN ieh sfKI keI vfr suxI hY ik iewk vfr sRI afnMdpur sfihb ivKy iksy iemfrq dI qfmIr ho rhI sI. kMm rhy iksy kfrIgr iswK koloN axgihlI nfl dsvyN pfqsLfh jI dy vsqrF AuWqy gfry afid dy iCwty pY gey. lfgy KVyH kuwJ isMGF nUM iesLfrf kridaF gurU jI ny ikhf ik BfeI Aus isMG dy iewk qmfcf lfAu. iksy nUM cftfH CkfAux leI sfzf BfeI cfrf iewk dm sLyr ho jFdf hY. kolL KVyH isMGF ny Aus kfrIgr dy do iqMn cpyVF jV idwqIaF. siqgurU jI afKx lwgy BfeI mYN qF iek isMG nUM iewk cpyV mfrn leI hI afiKaf sI qusIN sfiraF jfixaF ny Aus dy keI cpyVF jV idwqIaF. aijhf ikAuN?

"swcy pfqsLfh jI asIN afp jI df hr hukm siq krky mMndy hF!" iswKF ny AuWqr idwqf. BfeI iswKo jy qusIN gurU dy hr hukm nUM isr mwQy svIkfr krdy ho qF ieh afdysL vI suxo! gurU sfihb vloN ieMj PurmfAux qy sfry iswK cukMny ho ky sfihb jI vwl qwkx lwgy. quhfzy ivwcoN koeI guriswK ies iswK nfl afpxI kMinaF df irsLqf kry! ijkr afAuNdf hY ik ieh iswK ichn cwkr pwKoN kurUp ijhf sI qy kfPI vwzI Aumr df sI. iewk cpyV mfrn df afdysL suxky hukm mMnx dI afV ivwc keI keI cpyVF mfrn vflyL iswK gurU jI df nvF hukm sux ky iewDr AuWDr Jfkx lwgy.

BUimkf ivwc ieh vfrqf ies leI ilKI geI hY ikAuNik vrqmfn iswK kOmI-vrqfry ivwc ieh Bfvnf pRbl rUp ivwc idRsLtI gocr ho rhI hY. ijvyN sfzI mF bolI pMjfbI df aKfx vI hY ik kOVf QUh-QUh imwTf-imwTf hVwp. imsfl vjoN awj hr Cotf bVf iswK afgU sRI akfl qKq sfihb dI srb-AuWcqf df rfg alfp irhf hY. ieQoN qwk ik iek smyN lfAu lsLkr smyq sRI akfl aKq sfihb qy phuMc ky qqkflI jQydfr nfl dur ivvhfr krn vflyL aqy qKq sfihb dy drvfijaF nUM Tuwzy mfrn vfly sRI bfdl vI ieh Aucfr rhy hn ik akfl qKq mhfn hY. vwzy isafsI nyqfvF dI qF khfxI iewk pfsy rhI sfzy afs pfs keI gurU GrF dy svY-sjy pRbMDk vI iesy kYtfgrI ivwc drj kIqy jf skdy hn. Xfd krfieaf jFdf hY ik iek smyN BfeI rxjIq isMG jI ny keI gMBIr hukmnfmy jfrIL kIqy sn. ijMnF ivwc sRI gurU gRMQ sfihb jI dy snmfnihq, lMgr dI purfqn rIqI, aqy guriswKF vloN kIqy jFdy kfrobfr ivwc Drm ivvrjq vsqUaF ijvyN keI iksmF dy nsLy qMmfkU afid df ivqrx krn qy mukMml pfbMdI lfAuNidaF afdysL idwqf sI ik aijhf ibjns krn vflf gurduafrff pRbMDk nhIN ho skdf. lyikn dyKx sunx ivwc ajb njfrf sfhmxy afAuNdf hY. qKq sfihb dy hukm nfimaF nUM mMnx df ZoNg vI ricaf jf irhf hY gurU GrF dI pRDfngI skwqrI vI jybH ivwc pfeI hoeI hY qy ibjnYs nisLaF df qMmfkU df. qmfsLbIn lok aksr aijhy dohry mfp dMzF nuM dyKidaF ivaMg kwsdy hn "vfh BfeI jI vfh, pVHnIaF poQIaF qy kMm krny afh."

ies islsly dI awKIN izTI Gtnf suxf ky sfzy iewk imwqr ny sfnUM suMn hI kr idwqf. kihMdy KUbsUrq pRkfsL dfhVy vfly, kflI dsqfr sjfeI, ivdvfn iswK vjoN jfxy jFdy iewk pRbMDk sfihb isgrtF dy pYktF df vwzf sfrf zwbf moZy qy rwK ky afpxy ipwky c lwd rhy sn. ijs qMmfkU nUM klgIDr dy GoVy ny Kur lfAuxf vI munfsb nhIN sI jfixaf awj kYsf cMdrf smF afieaf hY AuhI qMbfkU iewk gurduafry dy pRbMDk dy moZy qy jf phuMicaf hY qy AusdI kmfeI df sfDn bx cuwkf hY. ieh bwjr kurihq kridaF hoieaF vI mUMho ‘hukmnfmy isrmwQy’ dI muhfrnI pVHI jf rhI hY.

mwKx ijs nUM smJ irhf ey, ieh pfxI dIaF JwgF ny.

Auny sohxy isr nhIN ivcoN, ijnIaF sohxIaF pwgF ny.

qrlocn isMG dupflpur

sMpfdk svwdI inAUjL

amndIp isMG KLflsf

mnuwKqf dI mOq!

smF iks qrHF df af igaY, idl nMU qy awj klpf igaY, ikrdfr mF-BYyx df, bs kihx df awj rih igaY. BYx rhI n BYyx, bwcy mF nMU mF n kihx, hoeI nfrI PLYsn dI sLokIn, socdI idwsy Auh swB qoN hsIn.

qn qoN kpVy Gwtdy jfx, PYsLn pRsqI kry ayyYlfn, jIvn pMD qy atk geI, awj Auh rfh qoN Btk geI. mIzIaf vI rwj nMgyj prosdf qy ivBcfr, kfmuk hI bxnY mnuwKI acfr.

cwuBIaF lfAuNdY, awj aslIlqf dy afb ivwc, pRgt hI ho rhy ny, blfqkfrI slfb ivwc smfjk qfxy-bfxy dIaF twut geIaF qMdF,ihwl geIaF awj smfj dIaF kMDF.

nOjvfn rFJy bx rhy hjLfr, hIr bxI awj hr muitafr pdfrQF dI dOV ’c’ iensfn, bxdf jf irhY hYvfn, sLuwKF nMU smJdY pMUjI rfs, Bwul cuwikaY smfjk pRym dI ipafs.

kfm, kRoD ivwc gwl irhY, moh, ahMkfr ivwc pl irhY, dieaf, Drm, DIrj mr gey, sMqoK qy siq dy bUr sfry JwVH gey. eIrKf, dvYq, sfVf hoieaf hY sLumfr, dfa qy lwigaY hux mnuwKI vkfr.

awj mnuwKqf mr geI, awj bhfr hY JwVH geI, KMB lf AuizaY ipafr, ho igaY jIvn byjLfr idsLfhIx rwul rhy asF dy juafn, Bwuldy jf rhy ny apxI pihcfx, afgU dysL dy hn ho gey byeImfn, nOjuafn huwx Blf ikDr jfx.

mnwuKqf nMU mrxoN bcf lAu, Btky nOjuafnF nMU gwl lf lAu, afsfV qpMdy nMU pCfV idAu, rwuq bsMq nMU Gr afx idAu. bl bKsLI aY KLudf kuwJ kr skF, hmrfhI swc df bx skF, sIs bysLk lwg jfey myrf ’amn" cmn mfnwuKqf df hiraf kr skF.

amndIp isMG KLflsf

nvIN idwlI

pRo: pRIqm isMG gryvfl (knyzf)

Let us pray

On this Khalsa day

Let us pray!

May the spirit of Sikhi rise

in every Sikh, in every way,

Gurbani alone be our guide

to live as the Gurus say

Let us pray!

Let every Gurdwara be

of caste and faction free,

biased singers, speakers

fake babas or preachers

Shouldn’t hold a sway

Let us pray!

Let money-makers who dare

to sell us path or prayer

or distort our bright annals,

find no Sangat or channels

such sly games to play

Let us pray!

Let us learn Mool-mantra

with its meaning at least,

be able to read Gurbani

and look not for a priest

brokers be kept away

Let us pray!

Let us tell the global village

who the Sikhs are,

how relevant is Sikhi

to the present and time afar

its values never gray

Let us pray!

Of our rich heritage

the youth be made aware,

empowered to play their role

with trust and loving care

Lest they go astray

Let us pray!

Prof. Pritam Singh Grewal, Canada

gurmIq isMG afstRylIaf

Ç ÃÄ siqgur pRsfid ] Ç

"KHALSA DAY" CELEBTRATION BY SIKHS

First of all, it may be made clear that Sikhs now spread all over the world celebrate "KHALSA DAY" every year, but not ‘Vaisakhi’, which represents the beginning of the month of Vaisakh based on the Indian Saka Calendar.

In this respect, we wish to share that during the fifteenth century, Rulers and Priestly class were exploiting the poor masses in India. During that period, Guru Nanak (1469 – 1539 CE) set up "Sikh religion" and raised his voice against the suppressors. From the very beginning of his childhood, Guru Nanak refused to accept the Hindus and Muslims rituals and traditions. He explained that there is only One Supreme True Entity, the Almighty God, Who alone is the Creator, Sustainer and Developer, and we all human beings are His children. With a view to attune oneself with God, there is no need of any middleman or any imaginary god or goddess. He explained to the people belonging to different regions that we should always remember the Almighty God and follow His Divine Command. In nutshell, his teachings could be summed up: (i) Naam Japo - Have full faith in the Almighty God, remember Him as "Omnipotent, Omnipresent, Omniscient" and accordingly, seek His Refuge; (ii) Kirett Karo - Earn your livelihood with hard-work and by honest means and (iii) Vandd Schako - Share with the poor and needy persons. Thus within a short period of time, a large number of people became his fellows as equal partners in raising the image of all so that they could also live with dignity as equals. He raised their morale and elevated their lives by sharing the Divine Enlightenment.

As an illustration, Divine Word as enshrined in the Sikhs’ Sacred Scripture known as "Guru Granth Sahib" - (GGS) are listed below:

"Guru Nanak craves for the company of the most humble persons, who are of the lowest status in society as he can’t think of associating with the egoist rich people. Moreover, the True Lord also bestows His blessings and Grace on the down-trodden people". (GGS - Page 15)

"Everything is below Truthfulness, but Truthful Living is the highest of all virtues". (GGS - 62)

"If one loses Honour in life, impure is all that one eats". (GGS – Page 142)

"Why call a woman inferior when she gives birth to all human beings including Kings and Prophets". (GSS - Page 473)

"Guru Nanak advises that if you truly crave for the support of Almighty God, then follow the True way of life by abandoning your ego and cleverness. But you can tread on this righteous path provided you are never hesitant to sacrifice your life for the right cause". (GGS – Page 1412)

With a view to propagate his heavenly enlightenment amongst all people, before his last breath, Guru Nanak selected and appointed Guru Angad as his worthy successor, who carried out his mission. Since Hindus and Muslims were in majority, there were various practical difficulties to identify the genuine followers of Sikh religion. Thus the last successor, Guru Gobind Singh (1666 – 1708 CE) convened a large gathering of Sikhs from all the corners of India at Anandpur Sahib in the State of Punjab on 30 March 1699 CE. Although, dedication and sincerity of the Sikhs had already been tested by the earlier successors, still he wished to have their final test so that no one ever waivers while shouldering onerous responsibility in defending their Sikh Faith as well as to protect the poor and weak. While all were eager to see and listen to their Spiritual Master, Guru Gobind Singh appeared on the stage and gave a clarion call as to whether you are ready to sacrifice your life and if so, I wish to have five such brave persons, who will never be afraid of any mighty ruler but ready to defend the helpless irrespective of any caste, gender, region or religion. Five brave Sikhs, who came forward spontaneously, were called as "Five Dear Ones" after administering the Amrit Initiation Ceremony. Their names were (1) Bhai Sahib Singh, (2) Bhai Himmat Singh, (3) Bhai Daya Singh, (4) Bhai Dharam Singh and (5) Bhai Mohkam Singh. They were ordained to keep up Five K’s - (Kakkaars) i.e. (i) Kes – uncut long hair, beard and moustaches and to keep their heads covered by a Turban for males and a long scarf for females; (ii) Kangha – wooden comb; (iii) Kachhehra – specially designed underwear; (iv) Karra – steel wristlet ring and (v) Kirpaan – sword in baldric.

They were also advised to follow the Code of Conduct. For example, main four Don’ts are: –

  1. Never dishonour the hair, beard, moustaches and eye-brows, etc;
  2. Never consume alcoholic drinks, tobacco products or any other intoxicants;
  3. Never cohabit with any person other than one’s own spouse; and
  4. Never eat the meat of an animal/bird slaughtered/prepared by way of any ritual.

In view of this prescribed discipline, all the Initiated Sikhs – males and females are known to be "Khalsa Panth" thereby having distinctive identity. Accordingly, Khalsa Sikh could be described as an ideal human being who follows the laws of nature with devotion and humility. Such an ideal Sikh is also known to be a "Saint-Soldier" because he will not only protect the weak but if need arises, he will also not hesitate to challenge any anti-social element.

Due to their hard-work and self discipline, the Sikhs – followers of Khalsa Order could now be seen all over the world. Whichever country they have adopted as their Permanent Residence, they have excelled in all fields. Despite their small population when compare with Christians, Hindus, Muslims and Buddhists, Sikhs have been enjoying equal rights without any discrimination. It would be an ideal example if Sikhs are also employed in Police and Armed Forces so that they could prove their worth as the most dependable persons. At the end, we wish to assure our fellow citizens that if any outside country whether it is Indonesia or India attacks Australia, Sikhs will never lag behind but defend their adopted country and sacrifice their lives with bravery as they did during First & Second World Wars under Allied Forces. We also wish to point out that Sikhs are different from Hindus or Muslims. Sikhs’ place of worship is called "Gurduara Sahib" where all persons are welcome to take part in congregation and free community food. On this day, please Pray with us so that our Sikh brothers and sisters also regain their own Independent State of Punjab like Jews, East Timorese and other 150 countries having less population than Sikhs. At the end, we are profusely grateful to you for your continuous assistance & cooperation.

For any further information in respect of Sikh religion, you are requested to contact – The Secretary, Sikh Council of Australia Inc,  Public Officer, Sikh Khalsa Mission Inc.  Gurduara Sahib, Glenwood, Revesby, Austral, Minto, New Castle, Griffith, Murwillumbah, Woolgoolga and other States.

Waheguru jee ka Khalsa Waheguru jee kee Fateh

Gurmit Singh, Public Officer, Sikh Khalsa Mission Inc; 9 - Hamlin St, Quakers Hill, NSW 2763

hrijMdr isMG (torFto)

sLRomxI kmytI dI ijMmyvfrI

pujfrI sLyRxI hmysLF hI gurmiq dy ivrwuD BugqdI rhI ikAuNik ies nfl Ausdf afpxf hlvf-mMzf bMd ho jFdf hY. ieh sLyRxI iksy vI mq dI hovy ieh hmysLf hI swc df ivroD aqy mnuwKqf dI soJI leI arMBI muihMm df hr ZMg Bfv sfm, dfm, dMz, Byd afid qrIky vrq ky ies nMU Kqm krn df Xqn krdI afeI hY. gurU sfihbfn df ivroD vI ies jmfq ny hr qrIky nfl kIqf ieiqhfs gvfh hY.

awj sfzIaF iswKF dIaF bhuqIaF sMsQFvF iswDy aqy aiswDy ies jmfq dy pRBfv hyT hn. ijhVI mYN gwl krn jf irhf hF sfzI iek muwK sMsQf sLoRmxI gurduafrf pRbMDk kmytI, sIR aMimRqsr. ies df muwK kfrj hY afpxy hyTly gurduafiraF df prbMD krnf aqy isWK Drm aqy gurmiq df pRcfr krnf. prqMU ies ny gurmiq df ikMnf ku pRcfr kIqf hY jF kr rhI ies nqIjf afpF ies dy ielfky ivc cMgI qrHF vyK skdy hF. 90-95% iswKF dy Gr ivc jnimaF dIaF sLklF sfbq sUrq nhIN rhIaF. nisLaF dI igxqI df koeI ihsfb nhIN hY. bymfnI qy iBsLtfcfrI df bolbflf hY. ipafr, apxwq, BrfqrI Bfv KMB lf ky qkrIbn AuWz hI igaf hY. ieMJ ies sMsQf ny afpxf PLrjL TIk ZMg nfl nhIN inBfieaf aqy nf hI inBfa rhI hY. ieh jo ies df muWK ijMmf hY. pr hux ieh pujfrIaF aqy aKOqI sfDF dy hwQ cHV ky AuhnF ivakqI aqy sMsQFvF df vI ivroD kr rhI hY jo ik gurmiq df pRcfr krn df Xqn krdIaF hn. kmytI ny afpxy pRcfrkF dI hux juMmyvfrI spoksmYn aKbfr dy ivroD ivc pRcfr krn leI lfeI hY. jo ik iek sLrmnfk aqy koJI hrkq hY aqy ies dy afgUaF dI boiDkqf dy idvflIafpn df pRqwK sbUq hY. ies leI kmytI nMU afpxf PLrjL pCfxdy hoey kyvl gurmiq df hI prcfr krnf cfhIdf hY nf ik Aus aKbfr df jo ik iswKF df afpxf aKbfr hY aqy iswKI df prcfr vI krdf hY. ies leI sMsfr dy sfhmxy hor sLrmsfr iswK kOm nMU nf kro aqy afpxf aks TIk kro. qF ik lok ieh nf kihx ik iswK qF lVfky hn jykr dusLmx nhI qF afps ivc lVdy hn. kmytI afpxI juMmyvfrI shI ZMg nfl inBfvy aqy mnuwKqf dI alMbrdfr gurmiq df hI pRcfr kry.

hrijMdr isMG (torFto)

gurpRIq isMG bRimMGm

Dear

Makhan Singh Ji and all the authers of SIKH MARG

Waheguru Ji Ka Khalsa

Waheguru Ji Kee Fateh

I'm the regular reader of SIKH MARG. You are doing well job for teaching the real message of the Shabad Guru. There is alot of things on my mind that i am hoping that you can help me with. I have written to the Sikh Missionary College In Ludhiana over 3 Months ago and still had no reply. I would be so creatfully if you could answer these questions for me in th light of Gurbani (in Punjabi).

Q1- How come Sikhism is only 500 years old, before this time what do we belive was happening , what do we belive for example , was there an Adam and Eve ?

Q2- What do we think about other religions, are they wrong, are they on they on the wrong path of life ?

Q3- As Sikhs how do we belive the earths , the sky, the moons was created and when was it made ?

Q4- Do we belive the world is going to come to any end ? If so are there any signs the Guruji told us of ?

I hope you will not take an of these questions the wrong way.

Thanks !

Gurusikha di charandoor

Gurpreet Singh Birmingham

 

(1) isWK Drm iksy afdm aqy hvf vflI khfxI qy ivsLvfsL nhIN krdf.

(2) gurU nfnk dyv jI dy afgmn qoN pihlF dy Dfrimk hflfqF qy BfeI gurdfs jI dy vIcfr kuwJ ies qrHF hn:

BeI iglfn jgq ivc cfr vrn afsLRm Auypfey]

ds nfm sinafsIaF jogI bfrh pMQ clfey]

jMgm aqy sryvVy dgy idgMbr vfd krfey]

bRhmx bhu prkfr kr sLfsqR vyd purfx lVfey]

Kt drsLn bhu vYr kr nfl CqIs pfKMz clfey]

qMq mMq rfsfiexf krfmfq kflK lptfey]

eyks qy bhu rUp krUpI Gxy idKfey]

kiljug aMdr Brm Bulfey ]19]

cfr vrn cfr mJhbF jg ivc ihMdU muslmfxy]

KudI bkIlI qkwbrI iKMcoqfx kryn iDÕfxy]

gMg bnfrs ihMdUaF mwkf kfbf muslmfxy]

suMnq muslmfn dI iqlk jMÖU ihMdU loBfxy]

rfm rhIm khfieMdy iek nfm duie rfh Bulfxy]

byd kqyb BulfiekY mohy lflc dunI sLYqfxy]

swc iknfry rih gXf Kih mrdy bfmx mAulfxy]

isroN n imty afvx jfxy ]21]

cfry jwgy chu jugI pMcfiex pRB afpy hoaf]

afpy pwtI klm afp afpy ilKxhfrf hoaf]

bfJ gurU aMDyr hY Kih Kih mrdy bhu ibD loaf]

vriqaf pfp jgwqR qy DAul AuzIxf insidn roaf]

bfJ dieaf bl hIx ho inwGr cly rsfql toaf]

KVf iek qy pYr qy pfp sMg bhu Bfrf hoaf]

QMmy koie n sfD ibn sfD n idwsY jg ivc koaf]

Drm DOl pukfrY qly KVoaf ]22]

suxI pukfr dfqfr pRB gur nfnk jg mfihM pTfXf]

crn Doie rihrfs kr crnfimRq iswKF pIlfXf]

pfrbRhm pUrn bRhm kiljug aMdr iek idKfXf]

cfrY pYr DrMm dy cfr vrn iek vrn krfXf]

rfxf rMk brfbrI pYrIN pvxf jg vrqfXf]

Aultf Kyl iprMm df pYrF Aupr sIs invfXf]

kiljug bfby qfiraf swqnfm pVH mMqR suxfXf]

kil qfrx gur nfnk afXf ]23]

(3) isLsLtI rcnf bfry jpujI ivc ies qrHF dy vIcfr hn:

kvxu su vylf vKqu kvxu kvx iQiq kvxu vfru ]
kvix is ruqI mfhu kvxu ijqu hoaf afkfru ]

vyl n pfeIaf pMzqI ij hovY lyKu purfxu ]
vKqu n pfieE kfdIaf ij ilKin lyKu kurfxu ]

iQiq vfru nf jogI jfxY ruiq mfhu nf koeI ]
jf krqf isrTI kAu sfjy afpy jfxY soeI ]

(4) isLsLtI dy aMq hox bfry vIcfr:

hrn Brn jf kf nyqR Poru ] iqs kf mMqR n jfnY horu ] suKmnI]

ijs pRBU df awK Prkx df smf (jgq dy) pflx qy nfs leI (kfPLI) hY, Aus df guwJf Byq koeI hor jIv nhIN jfxdf .

(not:- ies qrHF dy svflF bfry hor jfxkfrI leI qusIN ‘isWK mfrg’ dI aMgryjLI sfeIt qy jf ky svfl jvfb pVH skdy ho-sMpfdk)

crnjIq isMG bwl

Vasakhi Day

Charnjit Singh Bal

Telephone: 604 299 2224

Vasakhi day has special socio-cultural, economic and historical significances for the Sikhs. It is the harbinger of the prolific spring and harvest season for the mainly agriculturist Sikh society of the Punjab, known as the breadbasket of India. The end of inclement winter weather and beginning of the clement spring season, when the flora blossoms and embellishes the ambient ecosystem evoke in Sikh community too a sense euphoria.

Since Sikhism professes that the God created all days equal, i.e. no day is holier than the other, it does not prescribe celebration of dogmatically designated holy days. In fact Sikhism proscribes attaching special religious import to such days. However this day has special historical significance for Sikhs because on this day in 1699 the tenth and the last Sikh Guru incarnate, Gobind Singh Sahib initiated contemporary Sikh baptismal ceremony. This historical day marks the metamorphosis of the Sikhism into Khalsa Panth (Noble Nation) and re-definition of its role in the multi socio-religious and cultural society of India.

Sikhism founded by Guru Nanak (1469-1539 CE) in the late fifteenth century had to fight the overt Islamic Jihad. The Sikh Gurus practiced what they preached. Armed with the courage of their convictions, they faced adversity with fortitude and professed valor (not militancy) in face of persecution and advocated taking up arms, to redress injustice, only as a last resort. Guru Gobind Singh Sahib quoted in Zaffernama, a poetic missive in Persian, a literary masterpiece, to tyrannical Mogul ruler Aurangzeb castigating him and his atrocious administration.

"If all other means to redress injustice fail, taking sword in hand is justified." Sheikh Saadi

To counter the state sponsored Muslim onslaught i.e. Jihad on the Indian Sub-continent Non-Muslim populace's socio-religious freedom, Guru Gobind Singh Sahib convened a large assembly of the Sikhs from all over the Indian sub-Continent on Vasakhi day, 30th march 1699. The Guru Sahib initiated and administered the Sikh baptismal rite to a vast majority of the Sikhs at the assemblage to evoke the virtue of valor in them. The baptized Sikhs were characterized as a Khalsa (noble warriors) and given a distinct identity. The Guru Sahib redefined Sikhism as Khalsa Panth (Nation) and entrusted it the role to fight political tyranny, socio-cultural injustice and defend universal religious freedom.

A Muslim Sufi poet Bullay Shah writes,

"If there were no Guru Gobind Singh, everyone would have had circumcision", meaning everyone in India would have been converted to Islam.

In the past the Sikhs used to assemble, if and when they were not being hunted and massacred by the tyrannical Mogul Imperial forces or foreign invaders, on Vasakhi day at Amritsar to celebrate and/or discuss ways and means of survival. In the recent times they have been congregating at Anandpur, Punjab, the birthplace of Khalsa, to celebrate the Vasakhi Day that now falls on 14th April compared to 30th March in 1699 A.D.

Since the Sikh calendar was synchronous with the millenniums old Hindu calendar that is longer than the Gregorian calendar, the Vasakhi Day has been lagging behind the dates of the latter. The attempts of some concerned Sikh scholars and intelligentsia to rectify the discrepancy were thwarted for a while by the regressive ilk of so-called Sikh high priests and self anointed saints. The progressive Sikh leadership element has prevailed and Sikh Nanakshahi calendar is now synchronous with the Gregorian calendar.

srvjoq isMG svwdI (qrlocn isMG dupflpur)

hfly qF bfby dIaF hI cwldIaF ny! poqy df smF nhIN afieaf!

koeI cor iksy ipMz ivwc corI-ckfrI krdf rMgy hwQIN PiVaf igaf. ipMz vfsIaF ny AusdI iCwqr-pryz krnI sLurU kr idwqI. kuwt KFdf hoieaf cor lokF mohry hwQ bMnH-bMnH ky arjF kry ‘Brfvo mYnUM kuwto nf ikrpf krky pulIs hvfly kr idAu’ cor vloN pulIs hvfly krn dI mMg qoN corF-zkYqF dy pulIs nfl inwGy sbMDF df pqf lwgdf hY. aYho ijhf ajIb vrqfrf kuwJ bdlvyN rUp ivwc iswK pMQ dy Dfrimk Kyqr ivwc awj kl dyKx nUM iml irhf hY. aMqr rfsLtrI mMc qy supRiswD iswK sLKsLIaq vjoN sQfpq krn vflf bfbf dljIq isMG isLkfgo vflf ‘vokFzf motl kFz’ ivc Ps igaf. iswK pMQ dI pRvfinq rihq mrXfdf anusfr aijhy msly sQfnk pwDr qy pMj isMG sfihbfn iekwqr ho ky gurUu-jugiq anusfr inptf skdy hn. bfbf dljIq isMG ny sQfnk iswK afgUaF,pMQk jQybMdIaF aqy pwqrkfrF nUM knUMnI noits idvfAux dy vfvjUd vI gwl nF bxdI dyKky ieh kihxf sLurU kr idwqf ik, ‘qusIN myry kys nUM pMj isMG sfihbfnF dy hvfly kr idAu’

bysLwk bfbf dljIq isMG dy, Aukq isMG sfihbfnF nfl injLI sbMDF bfry sfiraF nUM pUrf ielm hY pr iPr vI isLkfgo vfsI iswK afgUaF ny sLRI akfl qKq sfihb nUM srbAuwWc smJidaF bfby dy kys nUM isMG sfihbfnF dy hvfly kr idwqf. AuWQy jo kuuwJ hoieaf, sfiraF nUM iehI kuwJ hox dI afs sI. pihlF qF dohF iDrF dy pwK jfnx leI ies kys nUM byloVf lmkfieaf igaf. iesy dorfn vwzy isMG sfihb vloN Aus nUM Gr swd ky zrfeI PrUt vI Ckfieaf jFdf irhf hY. jdoN ik amrIkf qoN ies kys dy sbUq lY ky phuMcy hoey isMGF nfl kIqf igaf aswiBaf ivvhfr iewk vwKry lyK df ivsLf hY. aKIr Xog smF jfxidaF mfrc dy afKrI hPqy goNglUaF qoN imwtI JfV idwqI geI hY. swq idn iksy ieiqhfsk gurDfm ivwc joVy JfVn, JfVU Pyrn, brqn mFjx aqy kIrqn srvx krn dI qnKfh lf ky Ausdy Aupr lwgy bwjr kurihq dy dosL nUM mfmUlI bxf idwqf igaf hY.

ies smuwcy aml qoN ieh hI sunyhf jFdf hY ik afr aYs aYs vloN KflsLfhI isDFqf nUM Kqm krn leI sMq smfj dy nF hyTF jo ieh bfbf brfdrI pYdf kIqI hoeI hY. AunF nUM KuwlI CuwtI dy idwqI hY ik sfD bfibAu qusIN iswK sLrDflUaF nuM luwto puwto, aYsL pRsqIaF kro, rMg rlIaF mnfAu, quhfnUM iksy df koeI zr nhIN! jy ikqy rwb sbwby PVy vI gey qF cuwp krky iswDy sfzy kol af jfieAu, asIN quhfnUM ipafrI ijhI Dfrimk qnKfh lf ky dosL mukq kr idaf krFgy! suihrd iswK jQybMdIaf df kI aY? cfr idn rOlfL gOlFL pf ky afpy cuwp krky bih jfxgIaF! quhfzIaF golL pwgF aqy lMby coilaF (bglf brgyz) nUM koeI Kqrf nhIN sfzy huMdy suMdy!

ies pRkrx ivwc gurUGr dy iewk sLrDflU dI itwpxI vI idlcsp hY. Aus df kihxf hY, hux qF gurduafrf sfihb ivKy joVy JfVn, sPfeI krn,JfVU lfAux jF jUTy BFxy mFjx vflyL sLrDflUaF nUM ieh syvfvF krn vyly, gl ivwc qKqI ltkfAuxI ipaf krygI, ijs Aupr ieh ilKfieaf jfieaf krygf ik asIN gunfh gfr nhIN afm sLrDflU hF ikqy sMgqF ieh, ieh syvfvF krn vfly sfry sLrDfvfnf nUM isLkfgo vfly bfby dy BfeI Brf smJx df BulyKf nf Kf jfx!

lboN py rMg AulPq ky Bry hYN idl kdUrq sy.

Kudf kf nfm lyqy hYN, Kudf sy kOn zrqf hY?

qrlocn isMG dupflpur

(sMpfdk svwdI inAUjL)

gurpRIq isMG smrf

Jathedar Vedanti, should refrain from doing such stupid activities, because his activities cant be referred as anti Sikh because he is not a Sikh, which he has proved time and again by his words and actions that completely defy Sikh philosophy and the tenets of Sikhism.

Vedanti has lost his mental balance after Sarna brothers episode.

In that case he was told to issue a hukamnama by Mishra(Badal), but it was entirely unjust and unfair and invited a lot of criticism from almost every Sikh and Vedanti was openly accused of being a peon of (Mishra) Badal. Meanwhile Mishra (Badal) just cleaned his hands by issuing a statement that he has nothing to do with this hukamnama and put everything on the shoulders of Vedanti. This was clearly a big slap on the face of shameless Vedanti and he was left in the midst of ocean to find his way out. This had a great impact on his mental health.

Anyhow, seeing no way out in that episode he was forced to accept his failure by letting Sarna brothers go. At the same time he was being pressurized for a long time to take action against his best friend, Baba Chicago, who was found in some motel doing katha from dasam granth.

Now to hide his shameless face, he had to take some action otherwise people would have really made it very hard for Vedanti to survive. Seeing no way out, ("Marta kya naa Karta") with a very big stone on his heart he passed a decision on Babaji Chicago wale to show that he has done something, but after that decision,again that case has gone under carpet.

Then Babaji Chicago wale must have stopped any type of aid to Vedanti and in addition to that he also lost his best friend. This was a great shock and further deteriorated Vedanti’s mental health.

In the meantime, Sardar Joginder Singh of Spokesman was constantly exposing Vedanti’s anti Sikh and anti Panthic activities and writings. Spokesman also exposed Vedanti’s nexus with Sant Baba Syndicate and his actual duty as the servant of Badal. To overcome his frustration and hide his misdeeds Vedanti misused the power of Akal Takht and issued a Hukamnama ex-communicating Sardar Joginder Singh of Spokesman. But this Hukamnana had no effect on anyone and even Joginder Singh paid no heed to that stupid action, but approached court. This was also a big blow to Vedanti’s mental health and he started issuing senseless statements that Jathedars never appear in Court.

Vedanti started showing his mental problems in public when Sant Baba Syndicate called a Virsa Sambhal Sammelan. One day he used to issue a statement that he was not invited and then the very other day he would issue a statement that he has been invited and will attend this anti Sikh Virsa Sambhal Sammelan. At the end he did not attend this Sammelan, may be because of his mental health.

Now Vedanti was left with no Sikh on his side, so he arranged a meeting with anti Sikh Sant Samaj following the principle of ‘you scratch my back, I will scratch yours’(tu meri pith khuja, main teri). It was first called on 27th March, then changed to 29th March on seeing that not many people will attend it, which had a further effect on his mind.

This was proved in this meeting as no journalist or media was allowed to attend this meeting so that nobody can know about his present mental state. But Vedanti could not hide his unstable condition when he started using abusive language and even begged people to take "extreme step" or murder Joginder Singh of Spokesman.

This has now become very serious, and in such mental state Vedanti is not fit to move freely in a civilized society as he can be a threat to peoples life. He is openly issuing life threats, for this he can even be tried in the court of law.

In such a condition he should immediately be relieved from the duties of Akal Takht and be provided with mental treatment. SGPC should borne the cost of his treatment and should take full responsibility for his rehabilitation after his treatment. As he is not capable of resuming any Panthic or religious duties, he should be provided with suitable employment by SGPC after he recovers from his mental problems in any of its offices depending on his qualifications (he is only qualified for the job of chapdasi).

Vedanti was never capable of fulfilling his duties, which he has proved time and again in case of Dhanwant Singh,Prahlad Singh Chandok, issue of the sewa of Sikh Women in Darbar Sahib, most recently when Sant Samaj issued statements stating that no ifs and buts should be done on the issue of dasam granth and openly challenged Sikh Rehat Maryada and Vedanti kept quiet, and then Harcharan Singh Josh having breakfast with Vedanti and giving him information that Sikhs are Hindus.

All this shows that Vedanti has lost his mental balance and needs help. SGPC should arrange Akhand paath and do ardaas for the speedy recovery of Vedanti.

http://www.tribuneindia.com/2006/20060330/punjab1.htm#1

gurimMdr kOr

Arson Attack on Williams Lake (BC, Canada) Gurdwara

By Gurminder Kaur

Williams Lake (BC, Canada) - It is with a heavy heart that the sangat of Williams Lake, B.C. has asked this message be relayed to the sangat worldwide. On March 26th, 2006 at approximately 3:15 p.m., Gurudwara Western Singh Sabha, Williams Lake was set on fire. The cause of the fire is suspected to be arson and it is suspected that gasoline was poured throughout the gurudwara. It is believed that one suspect has been captured. However, the investigation is just starting so accurate details will be released as information becomes available.

The sangat has not yet been allowed to enter the premises to assess the damage. However, one sevaadar was allowed in to help retrieve the Guru Maharaj saroops. The damage is extensive. The sevadaars have figured out that all of the Guru Maharaj saroops are accounted for.  Fortunately, there were none in the balcony area of the Gurudwara at the time of the fire. However, the saroop that was parkash at the time has been extensively damaged and proper sanskar will need to be done at a later date (undetermined as of yet).  The original thought that there were saroops in the balcony stemmed from the fact that sometimes saroops were kept upstairs for an upcoming akhand paath if more than one program was scheduled, and last night the sangat was unsure of if there were any upstairs at the time of the fire.   More details will be forthcoming in the next few days, but initial reports suggest that the gurdwara will for the most part have to be re-built.

Please do ardaas for the sangat of this small community that is in shock at the moment, for the quick capture of those who committed this heinous deed, and for the tragedy that took place in the burning of the Guru Maharaj saroops.

Just a quick background.. Williams Lake, B.C is located in the interior of British Columbia, Canada (about a 6 hour drive from Vancouver). The community is small but has a very strong Sikh base. The gurudwara there was built with great love and dedication by the Williams Lake sangat and officially opened in 1989 and since then has been the centre of the community.

hrijMdr isMG (torFto)

To

Dr Dilgeer JI

Waheguru Ji KA Khalsa

Waheguru Ji KI Fateh

Will you allow me to free distribution of your articles as a hard copy in Sikh masses.

I want your permission and I hope you will permit me to do the same.

I am waiting for your response.

Harjinder Singh

---------------------------------------------------------------------------------------------

Respected Teja Singh Ji

Waheguru ji Ka Khalsa Waheguru ji Ki Fateh Ji

I am Harjinder Singh from Canada and I am member of a ngo called as Singh Sabha (Canada) International who is dedicated to preach and propagate Sikh ideology.

We appreciate your offer for the research for First Sikh King Baba Banda Singh Bahadur.

Prof. Inder Singh Ghagha Ji is one hon'ble associate of our organization and I also pride to say this I am one who is taught by prof Ghagha Ji.

I let you know for this noble cause you called to Prof. Inder Singh Ghagha Ji who will soon leave for his world tour of preaching which is raised by our organization and Ghagha Ji will also start from your country Germany.

So for information you may call Ghagha ji on his cell phone 9216755582 in India.

You can also contact to S. Gurcharan Singh (Jeonwala) in Canada at no 1-716-536-2346 my contact information is 1-905-861-9311 our ngo 's website is www.singhsabhacanada.com

For mistakes please forgive me.

Humble servant of Sikh nation

Harjinder Singh (Toronto)

zf: rGbIr isMG bYNs

Recognition of Five Kakars: A Land Mark in the History of British Columbia

Photo Caption:

Ministers and MLAs of BC Government are seen with the Sikh delegation at the day of passing the Motion-49 unanimously in the recognition of Vaisakhi – The Birthday of Khalsa and Five Kakars of Sikhs on Monday March 20, 2006 in the Legislative Assembly of the Province of British Columbia.

srvjIq isMG

pMQ dI avfjL bx ky AuBr irhf hY rojLfnf spoksmYn

cMzIgVH (svwdI inAUjL) BfvyN iswK kOm kol hfly qwk koeI aijhf aKbfr nhIN sI jo ik inrol pMQ dI gwl kr sky. spoksmYn dy rojLfnf ho jfx nfl afs dI ikrn jfgI hY ik hux pMQ dI gwl sLurU hovygI. ipCly idnF qoN ijvyN spoksmYn pMQk KLbrF nUM bhuq hI KUbsUrq qrIky nfl Cfp irhf hY. AuQy zyrydfr sfDF aqy jlMDr qoN Cpdy aKbfrF dy kfPI iZwz pIV hoeI hY. aKbfr dI vwD rhI lokipRaf nUM dyK ky bfdlikaF nUM vI hwQF pYrF dI peI hoeI hY. ikAuNik pihlF bfdlky aqy kFgrsI jlMDr aqy cMzIgVH qoN Cpdy aKbfrF nUM burkI sut ky afpxI mnmrjLI dI Kbr lgvf lYNdy sn. aqy aKbfrF df vI kfPI sUq afieaf hoieaf sI. aqy Ckx-Ckfx leI cMgf sbwb bixaF hoieaf sI. hux spoksmYn dy rojLfnf hox nfl bfdlikaF aqy kFgrsIaF dIaF pMQ mfrU nIqIaF jwg jLfhr hoxgIaF. pMQk aKbfr "spoksmYn" nUM hux qusIN aOnlfeIn WWW.ROZANASPOKESMAN.COM qy vI dyK skoNgy.

qyjf isMG

Respected Ghagha Sahib Ji

Waheguru ji Ka Khalsa Waheguru ji Ki Fateh Ji.


Das Aapji Ji Nu Charan Bandna Karda He Ji.

Please let me know, if you have more litrature about Banda Singh Ji Bahadur?

Would you like to write a book Please let me know, how much Seva is needed. Myself will take this Seva.

My Grand-Grand-Father with his brother, Baba Khan Singh Ji was deputed through Sahib Shri Guru Gobind Singh Ji along with other four Sings to acompany Baba Banda Singh Ji to look after him, about twenty Sikhs as solidier were also sent with Bab Banda Singh Ji Bahadur, among these twenty Sings, younger brother from Baba Nahn Singh Ji was also among them. I am one of grand- grand-grand son of Baba Nahn Singh Ji.

Now in Rohtak , you may be knowing definately,that Grand grand grand Son of Baba Banda Singh ji, is now Baba Jatinderpal Singh Ji, we have quite conection with him.

As I have been living since 1963 in Germany, it may be posibel that I do mistake in writing the names as well as English langauge, for that I beg your pardon, Singh Sahib Ji.

Please let me know about the above requested amtter. With humple Charan Bandna and waiting for your reply letter.


Teja Singh S/O

Late Sardar Ladha Singh,he was Jathedar from
Lakhanmajara, Guruduwara Manji Sahib, Disst. Rohtak.

HINDU GIRL SPEAKS OUT

Dear List,

Please see the URL below. A Hindu girl narrates her harassment by a Muslim fellow student at a university, presumably in England. The account is personal and rare as it is courageous and truthful.

http://www.hinduvoice.co.uk/Issues/2/Silence.htm

http://www.hinduvoice.co.uk/Issues/3/Silence.htm

Are there any SIKH girls who had similar experiences, or, are having similar experiences?

Please reply urgently either to this address, or post it on the Discussion List.

Please help raise awareness of the others.

amaridner

20/03/2006

hrijMdr isMG (torFto)

hux qF pRcfr kyvl hY hI Gr Gr jf ky krn df

ipafry sivMdr isMG jIE,

afp jI ny ikhf ik zor tU zor Bfv Gr Gr jf ky pRcfr krnf qF hvf ivc qlvfrF mfrnIaF hI hn. ies bfry vIr avqfr isMG jI ny vI sPfeI dy idwqI hY. pr kuwJ bynqI ies sMbMD ivc dfs vI krnI cfhuMdf hY. gurmiq dy pRcfr dy swB qoN muK sroq hn gurduafry, pr awj gurduafiraF ivc iknf ku pRcfr ho irhf hY ies bfry sUJvfn iswKF ƒ jfxkfrI hY afs hY ik afp jI vI ieh jfxkfrI rwKdy hovogy. gurduafiraF ivc qF kyvl pfT ho rhy ny qy lMgr lfey jf rhy ny ijs df pfTIaF qy kmytIaF qoN ielfvf hor iksy ƒ koeI Pfiedf hI nhIN ho irhf. gurpurb vI ikvyN mnfey jFdy hn afp jI sB jfxdy hI ho. ikAuNik nf ies smyN koeI AusfrU pRcfr kIqf jFdf hY aqy nfh hI hor koeI kfj. ieh zor tU zor pRcfr sfƒ gurU nfnk sfihb isKf ky gey hn ieiqhfs gvfh hY. ijvyN afpxIaF AudfsIaF Bfv MissionarY Tours Auh ijhVy ik AuhnF BfeI lflo, swjx, iÈvnfB, kOzy afid afp Gr ivc jf ky kIqf hY. ikAuNik gurduafiraF ivcoN gurmiq df pRcfr nhIN ho irhf. gurU sfihb ny vI DrmÈfl Bfv gurduafry bfd ivc hI bxfey sn. bfkI rhI gwl pRcfr bhuqf Xogfdfn qF imÈnrI hI pf rhy hn. bfkI qF sfry rotIaF kfrn pUrih [[[[ vflI hI gwl hY. so bynqI ieh hY ik aijhI gwlF krky imÈnrI vIrF/BYxF df hOslf nf zygo sgoN ik ies nUM hor vI AuqÈfihq krn dI ikrpflqf krnI cfhIdI hY. iksy vDIkI leI dfs iKmf df jfck hY.

vfihgurU jI kf Éflsf« vfihgurU jI kI Ìiqh«

dfs hrijMdr isMG (torFto)

1-905-861-9311

gurpRIq isMG

TO

Makhan SIngh Purewal

Surjit Singh Missionary

Dr Harjinder Singh Dilgeer and all the authers of SIKH MARG

WAHEGURU JI KA KHALSA

WAHEGURU JI KEE FATEH

I,ve seen lot o lectures of DR ZAKIR NAIK (President of Islamic Research Foundation Mumbai) on TV and Online. He compares similarity between Islam and other religion including Sikhism. He mentions Guru Nanak Dev Ji Influence by Sant Kabir. Anybody has answer of his questions. He,s challenged. for more information please visit www.drzakirnaik.com or www.irf.net search DR ZAKIR NAIK . There is lot of surprised which we don,t know.

PLEASE WRITE SOMETHING ABOUT HIM IN SIKH MARG

Thanks,

Guru Panth da dass,

Gurpreet Singh

Birmingham

(ies bfry iek Cotf ijhf lyK pVHn leI ieWQy kilk kro jI-DMnvfd)

gurpRIq isMG smrf

Harcharan Singh Josh, New Chairman of Minority Commission of India who replaced Tarlochan Singh has created furore by saying that Sikhs are Hindus. He further added that everyone knows that Sikhs were created by Guru Gobind Singh ji to protect Hindus, brethren of Sikhs to protect them from Mughal Tyranny. Further, that it’s only a Turban that separates Sikhs from Hindus and Sikhs came from the same Hindu culture.

These irresponsible statements by a person holding such a high post, for sure indicates that he is acting at someone’s behest or he is completely ignorant of who Sikhs are?.

Sikhs are not Hindus, it has clearly been stated by Guru Saab "na hum hindu naa musalmaan", further Sikhs have nothing in common with Hindus from their birth till death. Hindus have mundan sanskar- Sikhs don’t, Hindus worship stones-sikhs don’t,Hindus have different marriage ceremonies from Sikhs, even at death they have entirely different practices and different scriptures which have different teachings altogether. To top it all Sikhs place of worship Gurdwara is entirely different from Hindu temples. There is not even a single thing that Sikhs have in common with Hindus except for the relation of humanity which Sikhs have in common with every human being on this earth. This humanity was the reason that Guru Tegh Bahadur Saab sacrificed his life to protect helpless people from tyrant rulers of that time and not because those rulers were Muslims. Guru Gobind Singh did not create Sikh to protect Hindus, rather Guru Gobind Singh would have done the same thing to protect innocent Muslims from Narendra Modi in Gujarat,Bal Tacheray in Mumbai and from other Hindu terrorist organizations(VHP,Shiv sena,Bajrang Dal)in Ayodhya. Guru Saab would have done the same thing for innocent Christians in Orissa , tribals in North East and Dalits in Southern part of India.

These statements ,for sure are made to instigate Sikhs though Sikhs don’t want any kind of trouble "hamra jhagra raha na kou, pundit mulla chhade dou"(SGGS,1159).

Regarding Josh, he was the secretary of minority department of AICC(All India Congress Committee), what a department in a party who is responsible for the genocide of minorities. May be the department to work on finding out how to eliminate minorities.

That’s why he got this position.

Tarlochan Singh, former chairman’s Sikhi is now boiling on this statement because he is no more the Chairman, but now he has forgotten that he was the one who made statements that ram comes so many times in Guru Granth Sahib so Sikhs should wear Mukat like Mishra(Badal) and do paath of Ramayan and Havans with chunni around their necks.

Jathedar Vedanti would not speak a word or take any action against this, because Josh babu is doing the same thing what Vedanti wants. He can issue Hukamnama against Joginder Singh of Spokesman because he talks about distinctness of Sikhs and Sikhi but not against Josh. Vedanti should immediately issue a hukamnama to Josh , to ask for forgiveness as he has spoken against Sikh Panth.

Vedanti, wake up and stop issuing hukamnamas to Gurbaksh Singh kala afghana,Joginder Singh who talks about Sikhi and stop helping Sant Baba syndicate by the name of Sant Samaj.

This Sant Baba syndicate, in Virsa sambhal Sammelan passed a self styled resolution that Sikhs should not raise any questions about the authenticity of dasam granth, so that they can impart practical knowledge about it.

Jathedar Vedanti is also known to be very fond of these writings, that’s why he always maintains silence on this issue.

Vedantiji, If you still have some shame left after Sarna brothers episode then issue a hukamnama against Josh and Sant Samaj.

http://www.tribuneindia.com/2006/20060319/punjab1.htm#4

pRBjIq isMG

The man in the above subject Man Singh Bheve Wala (The so called Sadh)on his previous visit to Dubai in March 1995 had divided the sikh sangat of U.A.E. and was instrumental in closing the gurdwara in Sharjah by Sharjah Police. The Police raid on gurdwara resulted in the arrest of more than 25 people from sangat at the time of weekly programe in gurdwara at that time.
It came to our notice that he is again coming to Dubai on 17.03.2006. On the schedule time of flight I went to the Dubai airport with my vidio camera to record and to see how many and how many times one touches his feet to take his Asheervad. The people who had come to rceive him came to me and said that our mahapurash is coming and you cannot take his vidio film. Near by one Pakistani punjabi man was listning and he remarked why you are stopping this man from taking photograph, "If he is mahapurakh let others also see him and if he is not than he is either Badmash or wanted by the Police. Upon his arrival at the exit gate people of his sponser  man handeled me and prevented me from taking snaps. I cought hold of one man to take him to the Police but he snached his hand from me and ran away. At airport we came to know that he will give programe in one of the gurdwara in Dubai. We decided to let sangat know about his deeds by distributing news cuttings.
We made a small leaflet of six pages. The leaflet contained the news cuttings from SanjhSavera from Canada,Santa de Kautak Part two written by Bhai Sukhdev Singh Sabra,Spokesman Monthly Magzine from Chandigrh and Local english news paper Khaleej Times. In the evening we started distributing these leaflets out the concerned gurdwara. Some members of manegment commatee of this gurdwara came to meet me out side and informed that they have cancelled Man Singh's programe so please distribute it where he is allowed to give programe. We sttoped immediatelly and kept these leflets reserved for future.
His return flight is confirmed for 25th March on Emirates flight EK-512 to Delhi as per his original schedual. The other prominent gurdwaras in Dubai have also been given these leaflets for their information.

Thanks And Best Regards

Prabhjit Singh
(Sewadar)
Khalsa Panchayat U.A.E.
DUBAI.

gurcrn isMG (ijAux vflf)

afdm jfq

sUhf vys kryNdIey BYxy,

nI qUM kd muklfvy afeI.

awgoN ipCoN jfq nf puCyN,

hux ikAuN jfqI nfl ivafhI.

dunIaF aMdr jfq puafVf,

afdm jfq nf koeI.

afdm KorF pfieaf puafVf,

dunIaF aMdro aMdrI roeI.

qn afpxy nUM krky nMgf,

dunIaF aMdr bxdf swcf.

vMz vMz ky CfvyN bihMdy,

BuKy mrn hjLfrF bwcf.

afdm Kor hrfmI kuqy,

cfdr lYNdy Aupr icwtI.

rAulf pfvx hovo pfsy,

sfzI cfdr nf jfvy iBtI.

pf kiChrf mMnUM vfdIaF,

akfl qKq iPr kIqf kbjLf.

awj loko jy qusIN nf jfgy,

bYT nrYxU hoAU swcf.

gurcrn isMG (ijAux vflf) brYptn kYnyzf

srvjIq isMG

spoksmYn nfl Drm dy nF qy DwkysLfhI df mfmlf aMqr-rfsLtrI pwqrkfr sMsQf apxy hwQ ivc lvygI[[[[

dunIaF Br ivc pRYWs dI afjLfdI df aiDkfr, bVI musLkl nfl aqy lV JgV ky hfsl kIqf igaf hY. huxy huxy hjLrq muhMmd dy kfrtUn, zYnmfrk dy iek aKLbfr ny Cfpy. musilm sMsfr ny ros mujLfhiraF nfl asmfn isr qy cuwk ilaf. XUrpI dysLF dy sfry pwqrkfr iekwTy ho gey qy AunHF ny vwK vwK aKLbfrF ivc ieh kfrtUn vfr vfr Cfpxy sLurU kr idqy qy aYlfn kr idqf ik pRYWs dI afjLfdI dI riKaf leI Auh iekjut ho ky lVngy qy huwlVbfjLI awgy iblkul nhIN Jukxgy.

ieDr ‘spoksmYn’ dI gwl lY lAu. joigMdr isMG vydFqI ny ‘guriblfs pfqsLfhI-6’ pusqk dI sMpfdnf kr ky Aus dI kQf gurdvfiraF ivc krn dI vkflq kIqI. ieh pusqk iksy gumnfm lyKk dI ilKI hoeI hY qy gurUaF pRqI bhuq gMd mMd iliKaf hoieaf hY ies ivc. mhMqF vyly ies dI kQf gurdvfiraF ivc kIqI jFdI sI. gurdvfrf suDfr lihr dI kfmXfbI mgroN ies pusqk dI kQf Auqy pfbMdI lf idqI geI. murlI mnohr josLI ny iqMn kroV rupey KLrc kr ky ies pusqk nUM dubfrf ijLMdf krvf ilaf. kYnyzf rihMdy lyKk gurbKLsL isMG kflf aPLgLfnf ny ‘spoksmYn’ ivc lyK ilK ky ies sfjLsL nUM nMigaF kIqf. kflf aPLgLfnf nUM vydFqI ny Cyk idqf. spoksmYn ny hor ivdvfnF nUM nfl lY ky vydFqI nUM puiCaf ik iswKF nUM Cykx jF apxI hjLUrI ivc pysL krn df hwk pujfrIaF nUM ikQoN imilaf hY-gurbfxI `coN, gurdvfrf aYkt `coN jF iswK rihq mirafdf `co? koeI jvfb awj qk nhIN idqf igaf.

jQydfr gurcrn isMG tOhVf bfry spoksmYn ivc iek lyK Cipaf, ‘‘jlybI vrgf iswDf afgU jQydfr gurcrn isMG tOhVf’’. lyK pVH ky Auh afpy qoN bfhr ho gey qy vydFqI nUM hukm idqf ik ‘‘jo vI ieljLfm GVny pYx, GV ky joigMdr isMG nUM qurq sbk isKfAu vrnf[[[[.’’
isafsqdfnF dy hukmF dI pflxf krdy hoey vydFqI ny Auh kuwJ kr idqf, ijs df Aus nUM jF Aus dy sfQI pujfrIaF nUM aiDkfr hI koeI nhIN sI.

lgBg do mhIny pihlF sfzy dPLqr nfl amrIkf siQq pwqrkfrF dI aMqr-rfsLtrI sMsQf ny sMprk kIqf qy pysLksL kIqI ik Auh spoksmYn dy mfmly nUM aMqr rfsLtrI PLorm ivc AuTfx nUM iqafr hn. AunHF sfnUM disaf ik spoksmYn dy mfmly ivc AunHF dI muZlI GoK ny sQfpq kr idqf hY ik pujfrIaF ny vwzI DwkysLfhI kIqI hY ikAuNik aKLbfrF ivclIaF ilKqF nfl nijwTx df aiDkfr kyvl adflqF nUM hfsl hY qy kfPLI sfry kfnUMn ies sbMDI mOjUd hn. dunIaF ivc ikDry vI pujfrI sLRyxI nUM aKLbfrF ivclIaF ilKqF sbMDI kfrvfeI krn df aiDkfr nhIN idqf igaf. jy Dfrmk nyqf aijhf kuwJ krdy hn qF Auh adflqF dI mfxhfnI krdy hn qy AunHF ivruD kfnUMnI kfrvfeI kIqI jf skdI hY.

asI nhIN sI cfhuMdy ik mfmly nUM qUUl idqI jfvy ikAuNik pujfrIaF dI gLlqI kfrn akfl qKLq dI sMsQf nUM vI aMqr-rfsLtrI pwDr `qy bdnfmI imlx df zr mOjUd sI. ies dOrfn vydFqI aqy ig: qrlocn isMG df ibafn vI af igaf ik ‘spoksmYn’ dy sMpfdk df mfmlf ‘‘isDFqk mqBydF df mfmlf hY ijs nUM iml bYT ky nijwT ilaf jfeygf.’’

pihlI vfr pujfrI sLyRxI ny smJdfrI vflf ibafn idqf sI, ies leI asI aMqr-rfsLtrI sMsQf nUM mfmlf sONpxf awgy pf idqf.

pr sMq aqr isMG dy nF `qy, kuwJ hor ‘bfibaF’ nUM nfl lY ky, hux iPr qoN akfl qKLq dI durvrqoN krn dIaF iqafrIaF ivwZx dIaF KLbrF CpIaF hn.

qF kI hux mfmlf aMqr-rfsLtrI PLorm dy hvfly krnf hI pvygf? pujfrIaF dI gLlqI df asr agr akfl qKLq qy pYNdf hY qF ksUr iks df hovygf? XkInn AuunHF df ijnHF nUM ‘‘pRYWs dI afjLfdI’’ dI rqf Br vI pRvfh nhIN. aMqr-rfsLtrI aKLbfrI brfdrI vI mMndI hY ik pujfrI sLRyxI (Auh kpVy BfvyN ikho ijhy vI pfvy qy apxf nF BfvyN kuwJ vI rwK lvy), aKLbfrF nUM apxy aiDkfrF dI vrqoN krnoN nhIN rok skdI, nf iksy iksm dIaF sjLf hI dy skdI hY.

dunIaF dy iksy vI Drm dI pujfrI sLRyxI nUM hux ieh afigaf pRfpq nhIN hY. iswK Drm dI pujfrI sLRyxI qy ies dy Dfrmk, isafsI afgU jdoN aYzItrF qy lyKkF nUM pysLI leI swddy hn qy sjLfvF suxFdy hn qF ies nfl dunIaF dy lok iswK Drm nUM iek pCiVaf hoieaf Drm kihx lwg jFdy hn.

rojLfnf aKLbfr : ‘rojLfnf spoksmYn’ qF ajy 4 mhIny purfxf aKLbfr hY. ies df mflk koeI iek ivakqI nhIN sgoN iek pbilk ilimitz kMpnI hY ijs ivc hjLfrF lokF ny apxI kmfeI lgfeI hoeI hY. aYzItr dy nF qy, aKLbfr nfl Dwkf krnf srfsr ihtlrsLfhI hY.

asI hux qk sbr nfl swB kuwJ brdfsLq krdy af rhy hF pr jy isafsqdfnF aqy AuunHF dy golk-BfeIvflF ny rojLfnf spoksmYn ivruD apxI DwkysLfhI qurMq bMd nf kIqI aqy pihlI dsMbr vflf PLYslf vfps nf ilaf qF ibnF hor iZl kIiqaF, sfnUM mfmlf ieMtrnYsLnl pwqrkfr PLorm nUM sONpxf pY jfvygf qy nfl hI pRYWs kONsl kol vI isLkfieq drj krvfAuxI pvygI. afKLrI kdm vjoN sfry pujfrIaF qy isafsqdfnF koloN injI rUp ivc hrjLfnf vI vsUl krFgy. jo vI hovy asI hor Dwkf sihx nhIN krFgy.

ivakqIgq isLkfieq : sMq aqr isMG dy mfmly ivc bxfeI geI kmytI dy knvInr, sMq bfbf iekbfl isMG bVU sfihb ny apxy pRqIinD sfzy dPLqr ivc Byjy. AuunHF df kihxf sI ik jy asI AunHF vloN iqafr kIqf not hUbhU Cfp deIey qF mfmlf AuQy hI KLqm kr idqf jfeygf. asI jvfb ivc ikhf ik jy mfmlf KLqm huMdf hY qF asI not nUM pVHy bgLYr hI Cfpx nUM iqafr hF. asI ievyN hI kIqf. bfbf iekbfl isMG ny ibafn vI dy idqf ik AuunHF dI sMqusLtI ho geI hY qy mfmlf hux KLqm smiJaf jfvy. ies dy bfvjUd, mfmlf bMd nf kIqf igaf.

asIN bfkI ‘bfibaF’ nUM vI XkIn idvFdy hF ik aKLbfr ivc jykr koeI gLlq cIjL Cwp jFdI hY qF Auh sfzy iDafn ivc ilafAux qy sfzy nfl gwlbfq krn. asIN AuhI slUk AunHF nfl krFgy jo bfbf iekbfl isMG nfl kIqf sI. sfzf mksd iksy nUM bdnfm krnf nhIN huMdf sgoN gurmiq-ivroDI kfrvfeIaF nUM rokxf mfqr huMdf hY. pr ijhVy lok, gwlbfq krn qy jvfb dyx dI bjfey, iswDy DmkIaF dyx lwg jFdy hn qy lokF nUM BVkfAux lwg jFdy hn, AunHF nfl ‘spoksmYn’ dI mYnyjmYNt ny krVy hwQIN inptx df PLYslf kIqf hY. AunHF ny Drm df nF vrq ky pRYWs dI afjLfdI Auqy bhuq hmly kr ley hn. cMgf iehI rhygf ik Auh apxy gLlq rveIey nUM iqafg ky, hux pRYWs dI afjLfdI dI kdr krnf vI isKx. iPr AunHF nUM sfzy vloN vI koeI isLkfieq nhIN hovygI. pr jy Auh aVI qy kfiem rhy qF inklx vfly nqIijaF leI ijLMmyvfr AuhI hoxgy. iswK lIzrisLp afp hmysLf iglf krdI rhI hY ik AunHF nfl Dwkf huMdf irhf hY. awj apxI vfr Auh pRYWs dI afjLfdI nUM pYrF hyT kuclx leI ijvyN akfl qKLq dy nF nUM qy Drm nUM vrq rhy hn, Auh qF qfnfsLfhI dI swB qoN GtIaf imsfl kfiem kr rhy lgdy hn. AunHF nUM ieh gMdI Kyz qurq bMd kr dyxI cfhIdI hY. asI hor iZl nhIN dyvFgy.

mYnyjmYNt,
rojLfnf spoksmYn.

(rojLfnf spoksmYn 18 mfrc ‘c DMnvfd sihq)

mnDIr isMG sYNBI

Waheguru ji ka khalsa, waheguru ji ki fateh,

I am a first time reader at sikhimarg.com. I read a letter that was directed by a Commander Gurmukh Singh to Giani Sant Singh Maskeen. I was wondering if there was a reply done to this message?. If yes, where can I retrieve a copy? Another question. are there any other letters, or articles written to, and by, Giani Sant Singh Maskeen that you can tell me about. I will be very thankful.

Sincerely,

Mandhir Singh Sambhi,

Surrey, Canada

qrlocn isMG dupflpur

aOJVy rfhF dy pFDI

Kflsf pMQ ivwc sLfml hox leI KMzy kI pfhul Ckx smyN hryk isMG, isMGxI nUM ieh afdysL idwqf hY ik Auh aMimRqpfn krn AuprMq sRI afnMdpur sfihb dy vfsI gurU goibMd isMG jI aqy mfqf sfihb kOr dy pwuqr puwqrIaF bx gey hn. hryk iswK mrd dy nF ivwc isMG aqy bIbI dy nF ivwc kOr hoxf lfjLmI krfr idwqf jFdf hY. iewk pRvfr vFg afpsI BRfqrI- Bfv bxfeI rwKx dI ieh iewk anoKI imsfl hY ijs nfl kOmI-XwkjihqI pRpwk huMdI hY. iswK ieiqhfs dy pwqry aYsIaF imsflF nfl Bry pey hn ijwQy isMGF ny kOmI-iekmuwTqf bxfeI rwKx leI axigxq kurbfnIaF kIqIaF. iksy pMQk msly pRqI juVx smyN afpsI vYr-ivroDF nUM iqlFjlI dy idwqI jFdI sI. bfrF imslF dy srdfr BfvyN iewk dUjy dy ielfikaF nUM mwlx Kfiqr afpo ivwc lVdy iBVdy rihMdy sn. pr akfl buMgy ivKy koeI gurmqf soDx smyN sky BrfvF vFg ivcrdy sn. pMjf sfihb df sfkf iesy pRsMg dI aduwqI dfsqfn hY. gurDfmf nUM ajLfd krfAux leI lwgy morcy ivwc igRPqfr hoey isMGF nUM gwzI Brky atk dI jyLl nUM Byijaf jf irhf sI. pMjf sfihb dI sMgq nUM pqf lgf ik sfzy BuwKx-Bfxy kYdI BrfvF nUM lY jfx vflI gwzI ies stysLn qoN gujrnI hY. AunF stysLn mfstr nUM gwzI rukvfAux dI bynqI kIqI jo rwd kr idwqI geI. sMgq dy kOmI jjLby ny AuCflf KfDf. sfrI sMgq siqnfm vfihgurU df jfp krdI hoeI rylvy lfeIn qy bYT geI. Aus vyly sLhId hoey isMGF ivwc gurduafrf pMjF sfihb df qqkflI mYnyjr BfeI pRqfp isMG vI sLfml sI.

aYho ijhy sunihrI ieiqhfsk kfrnfimaF qoN awj asIN kohF dUr cly gey hF. jy dusLmx iksy iewk afgU nUM jylH swutdf hY qF dUjy KfmosL ho jFdy hn. iswK sMgqF ny vI ajoky smyN gAU gDy dI prK krnI Cwz idwqI jfpdI hY. arbF rupey df iBRstfcfr krn vflyL bfdl vrigaF dI kort pysLI smyN trwkF dy trwk Brky phuMcdy hn. lyikn isWKI leI jUJ rhy shI iswK soc vfly nyqfvF AuWqy jy bRhmxvfd vfr krdf hY qF koeI kuskdf qwk nhIN. kfrn ikAuNik hux asIN tksfl vfly hF, aKMz kIrqnI jwQy vfly hF, nfnksr vfly hF. sMq smfj vfly hF hor pqf nhIN kI kuwJ hF. jykr asIN sMprdfiek qMg idlI vflI soc iqafg ky pMQk rUp ivwc ivcrdy huMdy qF awj sfzI ieMnI ku KuafrI nhIN sI hoxI. asIN ijMny ku jogy hF afpxy kOmI PrjLf nUM pihcfndy hoey BrfvF nUM hlUxf dy rhy hF

gLr qUPF ho diraf myN, bn jfqI hYN qdbIryN.

gLr qUPF ho iksLqI myN, qo imt jfqI hYN qkdIryN.

qrlocn isMG dupflpur ( sMpfdk)

gurcrn isMG (ijAux vflf) brYNptn kYnyzf

sR[ sLivMdr isMG dI icwTI df jvfb.

ieqhfs swc nhI, JUT huMdf hY.

mhfmqf gFDI nUM mYN koeI vDIaf mnuwK nhI smJdf pr iPr vI AusdI iek khI gwl idl lwgdI hY, ‘dunIaF ivc ieqhfs nfm dI koeI cIjL nhI’. ieqhfs ijwqIaF hoeIaF kOmF df iliKaf hoieaf huMdf hY ies krky Auh jyqU lok ieqhfs nUM afpxy pwK qoN TIk iswD krn dI koisLsL ivc hoxgy. ijvyN aMgryjLF ny iswK ieqhfs ivc ieh ilKvfieaf hoieaf hY ik jdoN gurU qyg bhfdr sfihb lfl iklHy ivc kYd sn qF Auh Cwq qy cwVH ky dyKdy hn ik myry topI vfly iswK afAuNdy hn ik nhI. mqlb ieh ky gory lok Bfrq qy rfj krn leI iswK gurUaF dI mrjLI nfl hI afey hn. jnrl Auzvfier nUM akfl qKq qoN isropfE dyx df mksd vI ieho hI sI ik ieh vI gurUaF df vDIaf iswK hY. awj rfijsQfn qy gujrfq dy skUl borz dIaF ikqfbF ivc vI aYsy aMsL imldy hn ik gurU qy bhfdr sfihb ny afqm hwiqaf kIqI sI. skUlL borz dIaF ikqfbF ivcoN aYsf gMd kwZx df ishrf mwD pRdysL dy sLRI arjn isMh dy isr bwjdf hY.

hfry hoey mnuwK kdy ieqhfs nhI ilKdy ikAuNik jyqUaF df zr huMdf hY. ilKfrI lok vI inrpwK ho ky ies krky nhI ilKdy ik ikqy srkfr koeI dMz hI nf dy dyvy, ikqy myrI pysLI nf ho jfvy, jy mYN srkfr dy hwk ivc ilKFgf qF ienfm iml skdf hY, myrI vfh vfh ho skdI hY, qrwkI ho skdI hY afid. ies krky BfeI sMqoK isMG ‘gur pRqfp sUrjL gRMQ’ vfly, BfeI kfhn isMG nfBf, BfeI vIr isMG ny aMgryjLF dy iKlfP aqy rfijaf dy iKlfP iewk awKr qk nhI iliKaf.

phfVI rfjy cUhy sn iPr Auh afpxIaF nhuMdrF nfl iswKI df vwD qoN vwD nuksfn krnf cfhuMdy sn ikAuNik isDFqk qOr qy asIN AunHF dy dusLmx hI sF. Auh gurU goibMd isMG jI nUM siqkfr dI Bfvnf nfl swd ky BMGfxI dy XuwD ivc Psf ky mrvfAuxf chuMdy sn. AunHF rfijaf dI ieh iewk cfl sI ijhVI pIr buDU sLfh dy afpxy sky puwqrF qy 500 murIdF dI shfieqf vyly isr phuMcx krky isry nhI cVHI.

gurbfxI swc hY.

myry sfry lyK gurbfxI dy Gyry ivc ies krky hI huMdy hn ikAuNik ieh swc hY qy mYnUM iPtkfr nf imly ieh myrf Drm hY. afpxy lyKF ivc ikqy ikqy mYN ieqhfs df vyrvf jLrUr idMdf hF pr ieh isrP tUk mfqr. iksy nUM BulyKf pfAux leI nhI sgo lokF dI cyqnf jgfAux leI. mYN ieqhfs bfry iksy vI iksm dI KojL krky nhI ilKxf cfhMUdf ikAuNik ieqhfs nfm dI koeI cIjL hY hI nhI. iPr vI quhfzf DMnvfdI hF ijLafdf jfxkfrI leI.

gurU pMQ df dfs,

gurcrn isMG (ijAux vflf) brYNptn kYnyzf.

srijMdr isMG

Sardar Makhen Singh ji,What a Great work you doing for Sikhism. If you could give me Ph# or Email for Prof. Shavinder Singh Gill (Ghal Kalan) Thanks
Sarjinder Singh
Coarsegold Ca

suKmMdr isMG

Vahiguroo ji ka khalsa
Vahiguroo ji ki fateh
Guru pyari Sadh Sangat Jio
You are all invited on Bhog Shari Akhand Path Sahib For Gurmukh Rooh Guru Pyare Bhai sahib Bhai Ram SIngh Ji on 11 March 2006, Rani Ka Baag Amrisar

jYkfrf stfP

Call to All Concerned Sikh Youth
 
PLEASE FORWARD THIS TO YOUR FRIENDS, LISTSERVES,
PUT UP ON YOUR FRIENDSTER, MYSPACE, and FACEBOOK!
 

Waheguru Ji Ka Khalsa,
Waheguru Ji Ke Fateh

The problems we face in our community are many. However, there are times when one is forced to TAKE A STAND.

We have recently received information about various Panjabi newspapers advertising ultrasound technologies to determine if the unborn child is a ' munda' or 'kuri.'  Unfortunately this information in our community is used too often to abort the unborn baby girl, thus turning a mother's womb into a graveyard.  It is time to TAKE A STAND .

We are seeking all interested Sikh Youth to send an email of interest as we are trying to find out how many people are interested to take on this issue.  We have begun preliminary discussion about a plan of action.  We need members of the community's support, but most importantly we need activists willing to TAKE A STAND and say 'enough is enough.'

We are enclosing the ads from the various Panjabi newspapers.  We are seeking especially High School Students, College Students, and Young Professionals to get involved with this first time mass movement effort.

WHO: All Concerned Sikh Youth (This is not a women's issue, this is 'our' issue!)  We seek women and men's help!
WHAT: To become involved in an effort to stop the publication/distribution of this information and begin educating our community
WHEN: Send an email ASAP.  We will be coordinating a meeting in the Bay Area the week of March 13th to the 19th
WHERE: The Bay Area (East Bay, South Bay, North Bay, The City, and everywhere in between)
WHY: Because WE are the next generation of Sikhs and it is our duty to end this problem

PLEASE CIRCULATE WIDELY


Gur Fateh,
-Jakara Staff

sLivMdr isMG igwl

gurmuK ipafry aqI siqkfr Xog s[ mwKx isMG jI,

vfihgurU jI kf KLflsf

vfihgurU jI kI PLiqh ..

quhfzf bhuq bhuq DMnvfd . quhfzI mhfn Gflxf sdkf sfnUM iswK mfrg rfhIN iswKI ivrsy dI mhfnqf dy drsLn huMdy hn.

ies hPLqy iswK-mfrg qy Cpy gurmuK ipafry s[ gurcrn isMG (ijAux-vflf ) jI df lyK "gurU arjn dyv jI dI sLhIdI jF lwsI vflf gurpurb. TIk kI ?" bhuq cMgf ligaf ijs ivc sfzy aKOqI Dfrimk aqy isafsI lIzrF dI mUrKqf joik iswK sMgq nUM ies Byz cfl ivc qor ky guMmrfh kr rhy hn sfP JlkdI hY.--bIjIaF sI mUlIaF qy Aug pey ny KIry. ies ivc sMgq dI aigafnqf df vI pUrf hwQ hY.

sLhIdI dy kfrx? jo siqkfr Xog lyKk ny dwsy hn, ik ihMdU phfVI rfjy sYNtr srkfr kol sLkfieq krdy sn[[[[[[kuJ BulyKf pfANudy hn. gurU arjn dyv jI dy jIvn kfl ivc ajyhI Gtnf nhIN vfprI. gurU amr dfs jI vyly (Bfv gurU arjn dyv jI dy jnm qo pMj jF swq sfl pihlF) kuJ ihMdU muwKIaF ny bIr bl rfhIN akbr dy pfs lfhOr ivKy sLkfieq kIqI sI ik gurU jI jfq-pfq df KMzx krky ihMdU mwq dI PwtI poc rhy hn qF akbr ny pVqfl leI sMmn jfrI kIqy. gurU jI ny BfeI jyTf jI (jo bfd ivc gurU rfm dfs jI bxy) nUM gurbfxI dI poQI dy ky akbr dI qswlI krfAux leI lfhOr Byijaf. akbr ny jd afp poQI ivcoN sLbd lBky BfeI jyTf jI qoN vIcfr suxI qF Auh gurU Gr df sLrDflU bx igaf aqy bIrbl nUM smyq sLkfieqIaF JfV pfeI qF ik awgy qoN koeI ajyhI JUTI sLkfieq krn dI gusqfKI dI ihMmq nf kry. lfhOrNo vfpsI qy akbr ny gurU drbfr hfjr ho ik gurU amrdfs jI dy drsLn kIqy aqy inhfl hoieaf.

gurU arjn dyv jI dI sLhIdI smyN jF Aus qo keI sfl pihlF phfVI ihMdU rfjyaF dI hflq qF cUhyaF vrgI sI jo afpxIaF KuwzF ivc luk ky ijMdgI Bog rhy sn. Auh ikvyN jhFgIr (bfgV-ibwly) nUM afpxI hoNd df cyqf krvf skdy sn ? AunHF ny mrnf sI ajyhf krky? jhFgIr dI srkfr qF ajyihaF cUhyaF nUM lwBdI iPrdI sI. CyqI ipCNo ieh sfry ihMdU phfVI rfjy pkV ky gvflIar dy ikly ivc bMd kr idqy sn.

gvflIar df iklf iek ivsLysL jylH sI ijQy phuMicaf koeI srIr bfhr nhIN inkl sikaf sI isrP Aus dI rUh hI bfhr inkl skI sI. ihMdU rfijaF nUM vI ieh aMiqm hoxI idsdI sI jykr gurU hirgoibMd sfihb AuhnF dI irhfeI nF krvFAudy.

aikrqGx BIm cMd kihlUr df rfjf (iblfspur df rfjf) jdoN dsLmysL ipqf jI dy vkq gurUGr nfl eIrKf aqy dusLmxI krn lg ipaf sI, Aus ny qF jMmxf vI nhI sI jy kr Aus dy ipqf qfrf cMd nUM gurU jI gvflIar qoN irhfa nf krvfAuNdy.

Aus vwkq qF mydnI pRkfsL nfhn irafsq df rfjf, rfjf PLiqh sLfh sRIngr (gVvfl) df rfjf qF gurUGr df kotfn kot DMnvfd krdy nhI Qkdy sn aqy dsLmysL ipqf jI nUM vfr vfr bynqIaF krdy sn ik AunFH dIaF irafsqF ivc crn pfAux leI smF kwZx. afKIr 1685 ivc dsLmysL ipqf jI ny AunF dI bynqI mMnjUr krky AuDr gey aqy pfAuNtf sfihb vsfieaf .

hux dy vkq iblfspur-kihlUr dI irafsq goibMd sfgr (gurU goibMd isMG jI dy siqkfr ivc rKy nfm) hyTF zubkIaF lY rhI zuwbI peI hY. koeI vI jf ky vyK skdf hY.

gurU pMQ df dfs,

sLivMdr isMG igwl

pRo[pRIqm isMG gryvfl

Respected S.Purewal Ji,

Thank you for providing one of the best Sikh sites.

I submit my poem for SikhMarg. Hope you will post it.

Regards

Pritam Singh Grewal

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sOKf sB leI sFJf AupdysL iesdf

-pRo[pRIqm isMG gryvfl

jugo jug atwl gurU gRMQ sfihb,

sLbd rUp ivc gurU dIdfr hY ieh.

siq sMqoK vIcfr df Qfl Biraf

aMimRq nfm df amuk BMzfr hY ieh.

KLsm kI bfxI gurF ny sFB idqI

inrMkfr df sLbd-afkfr hY ieh.

dys kfl dI hwd qoN ikqy Aupr

kul jgq leI igafn afDfr hY ieh.

iBMn Byd kul Prk imtf eyQy

sBnF jIaF dy iek dfqfr dI gwl.

dyvI dyvqy jF krm kFz dI QF

ajUnI sYBM iek ENkfr dI gwl.

awty swty Cwz ivsLv dI isrjxf dy

kIqI geI hY bysLumfr dI gwl.

ijhdI cMn sUrj krdy afrqI ny

Auhdy sodr mMdr sMsfr dI gwl.

cOr qKLq df mflk pfqsLfh scf

srb-Auc Purmfn ivsLysL ijsdf.

sLbd surq df sihj sumyl krnf

sOKf sB leI sFJf sMdysL iesdf.

nfm ismrnf, Drm dI ikrq krnI,

vMz vrqnf mUl afdysL iesdf.

ibnF ivqkry sBy sFJIvfl iehdy

kul mfnvqf leI AupdysL iesdf.

sMqoK isMG afstRylIaf

Gurmukh Piare S. Makhan Singh Ji

Here is a poem about Sants which basically wrote by G. Bhagat Singh Ji in Sant Siphi many years ago. I corrected, added and made it bigger some years ago.

Sorry it is in DhanGuruNanak font which used to use in those years.

If you think it is OK then you may publish it.

Again Bahut hi Dhanwad for phone, article and letters.

Santokh Singh

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sMqF dIaF vMngIaF

(sMq smuh anyk mqI ky)

{kIhdy kIhdy pYrIN hwQ lfvF sMqF dy vwg iPrdy.}

afh ny sMq JMzyrF vfly, Auh ny sMq klyrF vfly .

afh sMq ny jOVHF vfly, Auh sMq ny mOVF vfly .

iek ny sMq jvwdI vfly, dUjy sMq GvwdI vfly .

iek sMq ny nfnksrIey, dUjy sMq ny aMbrsrIey .

iek sMq ny jogy vfly, ahu sMq ny mogy vfly .

iek sMq ny jOhlF vfly, dUjy sMq ny DOlF vfly .

iek sMq ny bohVF vfly, dUjy sMq ny JoVF vfly .

ieh sMq ny dUDfDfrI, dUjy sMq ny ieiCafDfrI .

ieh sMq ny pwky asUl rKdy, bMdf nf kol ÌËUl rKdy .

iek sMq ny qIrF vfly, dUjy sMq ny pIrF vfly .

bfgF vfly, dfgF vfly, cfh vfly, Cfh vfly .

mKxI vfly, XÉxI vfly, hUrF vfly, mnsUrF vfly .

ieh bfbf bnKMzI ey, ahu bfbf cOKMzI ey .

ieh ny sMq srfvF vfl,y dUjy bfby mnfvF vfly .

AUny vfly, cUny vfly, pUny vfly, zUny vfly .

ieh bfby ny isafHV vfly, dUjy nyy mnvfHV vfly .

ieh kMblI vfly sMq ny, ieh sMglI vfly mhMq ny .

sotI vfÜy, lMgotI vfly, jotI vfÜy, JotI vfÜy .

jMzF vfly, JMzF vfly, cIrF vfly, lIrF vfly .

pOxfhfrI, dUDfDfrI, ‘gupqI Kfvih vtkfsfrI ..‘

pUxIaF vfly, DUxIaF vfly, kUhxIaF vfÜy,cUhxIaF vfÜy.

prIaF vfly, ËrIaF vfly, mMqrF vfly, jMqrF vfly .

ieh bfby ny JfVf krdy, dUjy ies nfl sfVf krdy .

ieh bfby hwQ hOÜf krdy, bolo qF iCwqr-pOlf krdy .

ieh bfby idMdy muMzy ny, dUjy qF inry hI guMzy ny .

iek sMq inrMkfrI ny, asloN Auh nrkDfrI ny .

cUrI vfÜy, kqUrI vfÜy, hfÜy vfÜy, PfÜy vfÜy .

lflF vfly, jfÜF vfly, moqIaF vfly, joqIaF vfly .

ksoitaF vfly, JoitaF vfly, zMzy vfly, PMzy vfly .

aKfVy vfly, puafVy vfly, bulfry vfly, hlvfry vfly .

Binafry vfÜy, Jlkfry vfÜy, inafry vfly, ikafry vfly.

kfrF vfÜy, nfrF vfÜy, rozy vfÜy, kozy vfly .

qpVI vfly, CpVI vfly, rfDf suafmI, aMqrjfmI .

khfrF vfly, phfVF vfly, hrKovfÜIey, surKovfÜIey .

mfÜf vfÜy, jvflf vfÜy, ikMgrI vfÜy, isMgrI vfÜy .

ieh nUr mihlIey nUrI ny, kMDy rwKdy kfÜI BUrI ny .

ieh idMdy svfh dI cutkI ny, kwtdy KMG qy ÉuÈkI ny .

ÊrIb iswKF ƒ mUMh nf lfvx, DnIaF ƒ isr qy cfvx .

afpo ivwc nf eykf ienHF df, rwb dy nF df Tykf ienHF df .

dUjy dI vizafeI nf jrdy, afpo ivwc hn sfVf krdy .

imlx Auqy inmrqf dwsx, aMdroN pUrI eIrKf rwKx .

afh sMq vwzy coÜy pfvx, qVky qVky AuT nhfvx .

pihlF suKmnI pVH suxfvx, muK ivwc Pyr aMn ƒ pfvx .

idn vyly afrfm ny krdy, rfq smy hn jfp ieh krdy .

lokIN zrdy kIqy pfpF qoN, jF iPr sMq srfpF qoN .

loty vfly, soty vfly, goty vfly, lMgoty vfly .

kFÊF vfly, CFÊF vfly, imafxI vfly, ijafxI vfly .

tftF vfÜy, CFtF vfÜy, PUkF vfÜ,y kUkF vfÜy .

ieh sMq hn jfgy krdy, Auh sMq ny Dfgy krdy .

koeI sMq ikRÈn Bgq hY, koeI sMq rfm Bgq hY .

koeI sMq dyÈ Bgq hY, koeI sMq jgq Tgq hY .

ieh sMq srkfrI ny, ieh vwzy mfieafDfrI ny .

koeI sMq BUqny kZy, koeI sMq pRyq nf Cwzy .

koeI sMq sfry vr dyvy, koeI pqI ƒ vws kr dyvy .

koeI sMq inrI PUk hI mfry, PUk nfl rog kwty sfry .

keI sfDU ny lfAuNdy tyvy, koeI irDIaF isDIaF dyvy .

keI kMnF ivwc mMqr dyNdy, kMnf-mMnf kurwr kryNdy .

awKr iek igafn nf afvy, iPr vI pUrn sMq khfvy .

keI hn rwb ƒ kMno PVdy, cyilaF dIaF JoÜIaF Brdy .

anyk mwqF dy sMq ny sfry, zyry Aucy inafry inafry .

rwb dy nF qy mMgx sfry, TwgI ivc Psdy iksmq mfry .

hwQ qy srHoN jmfAuNdy sfry, Dn dy huMdy vfry inafry .

klXugI sMqF dy vOKo kfry, rwb vI ienHF dy hQoN hfry .

jy koeI iswK ienHF ƒ toky, aigAuN pYNdy aOKy hoky .

suKmnI ivcoN pVH suxfAuNdy, sMq inMdf qoN gurU htfAuNdy .

buDUaF Auqy jfÜ ny pfAuNdy, pKMzvfd dI pUj krfAuNdy .

gurU qoN Aukf ieh nf zrdy, puTy arQ bfxI dy krdy .

afKx iswKI rihx nhI dyxI, swcy rsqy pYx nhI dyxI .

vr-srfp dy cwkr clfky, isiDaF ƒ puTy rfhy pfky .

anyk qrFH dy jfp jpfky, clIhy sMpt pfT krfky .

jMqr mMqr dy Brm ivc pfky, iswKI ƒ rl-gwz krvfky .

mUVHF qoN pUjf krvfky, mrXfdf dIaF vMzIaF pfky .

inj-pRBuqf asmfn cVfHky, JolI cuwkF dy awzy bxfky .

rwb qoN iswKI isdk zulfky, inj-pUjf df zMk vjfky .

aFhdy iswKI rihx nhI dyxI,

iek QFvyN ieh bihx nhI dyxI .

qrlocn isMG dupflpur

ivrsf sMBfl sMmyln ik gurU-zMm df ivKfvf

jdoN dmdmI tksfl dy mOjUdf muKI bfbf hrnfm isMG DuMmF ny "ivrsf sMBfl sMmyln" krn df aYlfn kIqf qF dysLF ivdysLF ivwc bYTy, iswKI df hiraf Biraf bfg dyKx dy lwKF sLuBicMqkF dIaF awKF ivwc KusLI BrI cmk pYdf hoeI. iswK ihridaF ivwc afs dI ikrn jgx lwgI ik ijs tksfl ny bfbf jrnYl isMG ijhf pYdf kIqf, hux iPr AuhI tksfl pMjfb dy iswKI bUty nUM kumlfAux qoN bcfAux leI koeI qkVf bfnxUM bMny gI. iesy sLuB-sulwKxI afs nUM lY ky, ivakqI gq qOr qy aqy jmfqI pwDr qy ies smfgm nUM smrQn imlxf sLurU hoieaf. lyikn jd ies pRsqfivq sMmyln dy krqf Drqf bxy kuwJ swjxf vloNL imlgoBf jF a-spwsLt ijhIaF nIqIaF df rfg alfpxf sLurU kr idwqf igaf qF lMby smyyN qoN pMQk ipV ivwc nMgy-DV pMQk hoxI leI jUJx vflIaF jQybMdIaF, ijvyN sORmxI akflI dl (aMimRqsr) dl Kflsf, Kflsf pMcfieq, akfl PYzrysLn, aqy Kflsf rfjL pfrtI afid ny ies sMmyln qoN dUr rihx df aYlfn kr idwqf. soLRmxI kmytI pRDfn ny afpxy afkf vloN imlI Kuwl anusfr hfjLrI BrnI svIkfr kr leI. iPr smfgm pRbMDkF ny ivkoilqry ibafn idwqy qF ik sMmyln nUM sfry iswKF dI hmfieq hfsl ho sky. prMqU Auh sPl nhIN hoey.

KYLr, imwQy pRogrfm anusfr sMmyln afXoijq kIqf igaf. ies styjL qoN kOx boilaf, iks ny kI ikhf, ies ivsQfr ivwc nf hI jfeIey. pr jy iewQy pfs kIqy gey miqaF dI pux- Cfx krIey qF spsLt smJ af jFdI hY ik sR ismrnjIq isMG mfn dI nIqI iblkul shI sI. ijvyN suafxIaF dfl-BfjI bxfAuNidaF kVCI nfl cuwky iewk do dfixaF nUM msl ky, dfl dy kwcI pwkI hox df anumfn lf lYNdIaF hn. ievyN hI asIN kih skdy hF ik ijs sMmyln ivwc afpxy mwQy qy klgI lf ky gwdI qy bYT ky muwCF nuM vwt cfVidaF pYrF qy Juwk rhIaF nOjvfn bIbIaF dy mOrF c DwPy mfr ky asLIrvfd dyx vflf, gurU-rUp pMj ipafiraF nUM ivcfry afK ky AunF qoN pYrI hwQ luafAuNx vflf, afpy bixaf "rxjIq isMG ZwzrIaF vflfL, mqy pysL kr irhf hovy, AuQoN ikhVy ivrsy nUM sFBx dI pRyrnf imlIL hoAU? ies "sfD-sMmyln" bfry iewk pRoPYsr sfihb dI itwpxI bVI Bfv-pUrq hY

ipCly mhIinaF ivwc lgfqfr keI ivsLv pRiswDI vflyL bfibaF dIaF rMgIn imjfjIaF pYRWs c AuClIaF hox kfrn, bfibaF ny isafsI coDrIaF vFg "qfkq ivKfvf" kr ilaf hY. kul imlf ky iswK ihqYsLIaF dy mnF ivwc jfgI afsLf nUM ies ‘zyrfvfd’ dy pRcfr ny iewk dm buJf idwqf hY. ies smfgm bfry gfilb df isLar KUb Zukdf hY.

sunf Qf ik gfilb ky AuzyNgy prKwcy,

dyKny hm BI gey lyikn qmfsLf nf hUaf!

qrlocn isMG dupflpur (sMpfdk svwdI-inAUjL)

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ivrsf sMBfl ik gurU-zMm sMmyln

lf ky gwdIaF krdy mhMq-gIrI,

ByK bfhrlf KUbL idKfAux lwgy.

‘sLbd-gurU’ isDFq dI gwl BulI,

gurU-zMm df Zol vjfAux lwgy.

iswKI gurU kI zyiraF nfl joVI,

rfg ivrsy dI sFB df gfAux lwgy,

kwT krky PiqhgVH sfihb vflfL,

izgdI sLfK nUM ieAuN bcfAux lwgy.

qrlocn isMG dupflpur

(ikrpfn bfry knyzf dI suprIm kort df PYslf aqy ieMdrjIq isMG iraYq dI pYrol qy irhfeI bfry jfxkfrI, jo ik sI[ bI[ sI[ aqy ajIq qoN leI geI hY)

INDEPTH: QUEBEC KIRPAN CASE
Timeline: The Quebec kirpan case
CBC News Online | March 2, 2006

Gurbaj Singh.Twelve-year-old Gurbaj Singh Multani had no idea that when he accidentally dropped his ceremonial dagger in his schoolyard in 2001 that the incident would touch off a dispute that would eventually wind up in the Supreme Court of Canada.

The dagger was a kirpan and Gurbaj was wearing one because he is a baptized orthodox Sikh. Orthodox Sikhs say the kirpan is not a weapon but a religious symbol which must be worn at all times. But others said, symbol or not, any kind of knife has no place in a school environment. When the school board’s governing body ruled that a kirpan violated its ban on students bringing "dangerous and forbidden objects" onto school property, the dispute headed to the courts … and ultimately to the country’s top court.

The kirpan case, as it came to be known, was to drag on for years. The questions facing the Supreme Court revolved around one central issue. Did a total ban on kirpans in school violate the religious freedom of Gurbaj Singh, as guaranteed in the Charter of Rights and Freedoms or was the ban a reasonable restriction?

Here’s how the dispute evolved:

Nov. 18, 2001:
Gurbaj Singh Multani, a 12-year-old Grade 7 student at Ste-Catherine Labouré school in Montreal, is playing with other kids in the schoolyard when his kirpan falls out of his cloth holder. He picks it up and puts it back into the holder. But the mother of another student sees it and complains to school officials that she’d seen a weapon. Later that day, the school principal asks Gurbaj to remove his kirpan but he refuses and is sent home.

Dec. 21, 2001:
Following several weeks of negotiations, the local school board says Gurbaj will be allowed to come back to school as long as certain conditions are met. The kirpan must be kept tightly sheathed with a flap sewn securely shut so the dagger could not be removed either accidentally or deliberately. Gurbaj and his parents agree to the conditions.

January 2002:
Gurbaj returns to school following the Christmas break but is sent home again because the principal says his kirpan is too loose and some parents are worried about their children’s safety. Gurbaj’s father hires a lawyer.

Feb. 12, 2002:
The Governing Board of the school board (Commission scolaire Marguerite-Bourgeoys) overrules the Dec. 21 resolution of the board and adopts the following resolution:

"The fair arrangement proposed by the Commission scolaire Marguerite-Bourgeoys on Dec. 21 2001 is unacceptable and it goes against Section 5 of our Rules and Regulations: dangerous and forbidden objects."

March 19, 2002:
The school board holds a special public meeting to discuss the issue. The board hears from several parents who argue against allowing kirpans and from several members of the Sikh community. The commissioners then unanimously vote to reverse their earlier compromise agreement and will now back the governing board’s prohibition on the wearing of kirpans in school. They say they will allow Gurbaj to wear a symbolic kirpan as a pendant or one made of plastic or any other harmless material. Orthodox Sikhs say that is not in keeping with the tenets of the religion.

Late March 2002:
Julius Grey, a lawyer for the Singh family, files a motion with the Quebec Superior Court to force the school board to allow Gurbaj to return to school pending a court decision on the kirpan issue. The Singh family asks the court to overrule the March 19 prohibition on real kirpans.

April 16, 2002:
Quebec Superior Court Justice Claude Tellier rules Gurbaj can return to school. He heads back the next day. In the following weeks, some parents picket the school, sign petitions, and keep their children home from school. Gurbaj Singh Multani eventually transfers to a private school.

May 17, 2002:
Quebec Superior Court Justice Danielle Grenier rules that because the kirpan is an integral part of his religious beliefs, Gurbaj can wear a real one to school as long as he follows several conditions. The kirpan must be sheathed in a wooden case, wrapped in heavy fabric and worn under his clothes. The belt holding the kirpan must also be sewn into his clothing. The judge calls these conditions a reasonable accommodation of Gurbaj’s religious freedoms and the need for public safety. The school board, backed by Quebec PQ government at the time, appeals.

March 4, 2004:
The Quebec Court of Appeal overturns the judgment of the Quebec Superior Court and allows the appeal by the Marguerite-Bourgeoys school board and the Attorney General of Quebec. The Court of Appeal rules that security concerns are more important than the rights of Sikh students to wear kirpans to school. Take away the religious symbolism, the court says, and you have something with all the characteristics of a weapon. The Singh family’s lawyer, Julius Grey, asks for leave to appeal to the Supreme Court of Canada.

Oct. 7, 2004
The Supreme Court of Canada agrees to hear the case. It grants intervenor status to the World Sikh Organization, the Canadian Human Rights Commission, the Ontario Human Rights Commission, and the Canadian Civil Liberties Association.

April 2005
The Supreme Court hears arguments in the case. Julius Grey, the lawyer for Gurbaj Singh Multani and his family, notes there has never been a case in Canada of a school assault committed with a kirpan, calling that "overwhelming empirical evidence that the kirpan is not a dangerous weapon." But school board lawyer Francois Aquin points out that no school assaults have ever been committed with kitchen knives either. "That doesn’t mean we allow students to carry kitchen knives in school," she argues.

(not:- 2 mfrc 2006 nUM suprIm kort vloN suxfey gey PYsly qoN iek idn pihlF dIaF dohF pwKF dIaF vIcfrF suxn leI ieWQy kilk kro jI. jo ik sI[ bI[ sI[ rYzIE qy sfry knyzf ivc pRsfrq hoeI sI. ies nUM suxn leI rIal plyar dI loV hY.

March 2, 2006:
The Supreme Court of Canada rules 8-0 that a total ban of the kirpan in schools violates the Charter of Rights because it infringes on the Charter’s guarantees of religious freedom. But it does allow school boards to impose some restrictions on the carrying of kirpans to ensure public safety.

"Religious tolerance is a very important value of Canadian society," Justice Louise Charron writes in the unanimous decision. "A total prohibition against wearing a kirpan to school undermines the value of this religious symbol and sends students the message that some religious practices do not merit the same protection as others."

The high court says if the kirpan is sealed and hidden under clothes, there’s little chance that students could use it as a weapon. "There are many objects in schools that could be used to commit violent acts and that are much more easily obtained by students, such as scissors, pencils and baseball bats," writes Madam Justice Charron.

Gurbaj Singh Multani, now 17, says the ruling will help other orthodox Sikhs now in schools. "Now that we've won the case, kids like me won't have any problems anymore," he tells reporters.

kinÈk kFz `c sËf pRfpq irafq ƒ 2 sfl jylH hor kwtxI pvygI

vYnkUUvr, 4 mfrc (pI[ tI[ afeI[)-1985 `c vfpry kinÈk jhfË kFz dy doÈIaF `coN sËf pRfpq ieko iek ivakqI ieMdrjIq isMG irafq ƒ hor 2 sfl jylH `c rihxf pvygf. 53 sflf irafq ƒ 5 sfl dI sËf hoeI sI qy jUn `c pYrol `qy Aus dI irhfeI hoxI sI. iqMn mYNbrI rfÈtrI pYrol borz ny kwlH ieh ÌYslf suxfAuNidaF ikhf ik asIN irafq df smfijk iËMmyvfrI pRqI nËrIaf aÈpÈt pfieaf qy ies krky smfj dI BlfeI leI ieh ÌYslf suxfieaf hY.

Air India bomb-maker must serve full sentence Last updated Mar 3 2006 10:30 AM PST
CBC News Canada's National Parole Board has denied early release to Inderjit Singh Reyat, the only person convicted in connection with the bombing of Air India Flight 182.

In 2003, Reyat pleaded guilty to a charge of manslaughter for his role in acquiring materials to build the bomb that killed 329 people on board the 1985 flight.

The Air India flight plunged into the sea off Ireland on June 23, 1985, after the bomb exploded.

Reyat is serving a five-year sentence at Collins Bay Institution in Kingston, Ont., and is up for statutory release in June, two years before the end of his sentence.

RCMP officials spent most of Friday presenting their case to the parole board, arguing that Reyat should not be released.

Several dozen people who lost family members in the 1985 tragedy were also at the hearing, arguing Reyat should remain behind bars until the end of his sentence in 2008.

Some choked back tears and sobs as the proceedings continued.

"Mr. Reyat can be the best prisoner in the whole world," said Perviz Madon, whose husband was killed in the explosion. "That does not take away that he knew what he was doing for his cause. And so to me he could be the best-behaved guy in that prison, [that] means nothing to me."

Reyat faced several hours of interrogation from the three-person panel on Thursday.

His lawyer, John Hill, said a forensic psychiatrist has concluded Reyat is not at risk of reoffending. Hill has argued his client is a "model prisoner."

Corrections officials have also opposed Reyat's release and contend he has the ability to deceive his supervisors.

gurÈrn isMG ksyl

siqkfr Xog sMpfdk jI aqy pfTko,

vfihgurU jI kf Kflsf] vfihgurU jI kI Pqih]

srdfr mwKx isMG jI afp df bhuq DMnvfdI hF ik afp dI imhnq sdky ‘iswK mfrg’ dy ËrIhy bhuq hI sUJvfn qy iswKI df drd rwKx vfilaF vIrF dy ivcfr pVHn ƒ imldy hn . ies icwTI rfhIN sR[ ieMdr jIq isMG kfnpur jI df Kfs DMnvfd krnf cfhuMdf hF ijMnF ny " ÈRI drbfr sfihb qoN ‘dsm gRMQ` aMdrlIaF bfxIaF df kIrqn" bMd krfAux leI Auprflf kIqf hY. afs hY ik ieMË hI hor iswK vI gurmiq dI cVHdI klf vfsqy Auprfly krngy .

iswK mfrg df iek pfTk,

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knyzf

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