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Topics - mamu
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« on: August 08, 2014, 01:17:08 PM »
Sikh activists pressured law enforcement on Tuesday to investigate what they are calling a hate crime against 29-year-old Sandeep Singh, a Sikh father of two who was critically injured after being hit by a car last week in Queens, New York.
Singh was walking home with an acquaintance on 99th Street in Ozone Park, Queens when a man driving a pickup truck began using racial slurs to antagonize them, according to ABC. Amardeep Singh of the Sikh Coalition, a civil rights organization that is advocating for Singh with law enforcement, told HuffPost the driver called the men "terrorists" and said "go back to your country."
According to the Sikh Coalition, the victim then engaged the driver in a conversation, saying, "I'm not a terrorist," and stood in front of the truck to detain the man while he called the police. The man in the pickup truck began driving, however, hitting Singh and dragging him with his vehicle for several feet before driving off. A New York police spokesman told HuffPost the driver dragged Singh for about two feet, though the Sikh Coalition reports Singh was dragged for up to 30 feet.
The Sikh Coalition told HuffPost the victim lost much of the skin on his back and will require a skin graft, in addition to stitches for a wound in his stomach. He is still recovering in the hospital.
Via the Sikh Coalition, Singh released a statement from the hospital. “I am in a great deal of pain, but I will survive. I was attacked because I am a Sikh and because I look like a Sikh," he said. "Justice should be served so that no one else goes through what I have been through. We need to create a world without hate.”
Police confirmed that the NYPD is investigating the complaint. The investigation has not been designated the offense as a hate crime, and the perpetrator has not been arrested.
The Sikh Coalition held a press conference on Tuesday with Prabhpreet Kaur, the victim's wife, the Sikh Cultural Society, Baba Makhan Shah Lobana Gurdwara, United Sikhs and the New York chapter of the Council on American-Islamic Relations. The group wants to draw attention to the string of Sikh-targeted crimes that have taken place since 9/11.
The press conference coincided with the two-year anniversary of the Sikh temple shooting in Oak Creek, Wisconsin that left six dead.
“Sandeep is very fortunate to be alive, but we want more law enforcement resources devoted to finding the hate attacker,” Amardeep Singh, Program Director for the Sikh Coalition, said in a statement. “Given that this attack was preceded by racial and religious slurs, it is an attack not only on Sandeep but also on the whole Sikh community. We call on the U.S. Department of Justice and FBI to work with the NYPD to investigate it as a hate crime.”
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« on: June 20, 2014, 01:59:56 PM »
Thursday, 19 June 2014: Sikh leaders are taking the initiative to curb extravagance at weddings. On Sunday, representatives of 17 gurudwaras met at Khar to discuss ways to do this and put an end to the game of one-upmanship associated with grand weddings among Sikh families.
"The meeting was to ensure that people spend less on marriages. These days marriage expenses run into lakhs. We feel the money wasted on fancy weddings should be utilised to better educate and socially uplift the community," said Pritam Singh, treasurer, Sri Guru Singh Sabha in Khar, where the meting was held.
Sikh weddings have, over the years, grown in grandiosity with members of the community growing richer. The catering rates per plate in some of these marriages are as high as Rs 1,500 to Rs 2,000.
"The trend is to have Mexican, Italian, Thai and Chinese dishes with a large number of sweets added in. However, there isn't a matching capacity to eat, the result often being a lot of food being wasted. But this splurging, instead of triggering consternation, make many others in the community feel inferior and envious. We are now thinking in terms of introducing a code of conduct where not more than one dal, two/three vegetables, raitas, etc are served," said Kanwal Nain Singh, chairperson of the trust looking after Gurudwara Kalgidhar Sabha in Dahisar.
Decorations too eat into the purse, say Gurudwara representatives. "There was a time when people conducted marriages spending just a few thousand rupees," said Avtar Singh Sachdev, president, Khar Gurudwara, who took the initiative in organising the meeting.
"These days, even at gatherings post death (of a person), a number of dishes are served. It's unnecessary, tea and light snacks should do."
In the meeting it was decided to approach more Gurudwaras in the city on the issue. They are expected to make announcements at Sunday gatherings and Kirtans to help spread the word among the community.
"In Sikhism, one has to spend 10% of one's budget for social upliftment. Garib ka mu guru ki golakh (mouth of the poor is coffer of the Guru); that's what Sikkism teaches," said Manmohan Singh, secretary, Sri Guru Singh Sabha, central body of all Sikhs. He added: It's in fact aadesh or order of the SGPC that 5% of the budget should go towards social betterment."
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-sikhnet.com
What are your views of the issue? jinna paisa assi weddings te spend karde aa, don't you guys think, ke assi ohi paise je kisse hor changay passay laiye maybe kinne gareeb lokka da bhalla ho sakda. People come to wedding eat drink complain and leave, putting that money to a good deed might earn the couple blessings from the poor and needy.
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« on: June 17, 2014, 01:17:36 PM »
I have been reading lately a lot about the movement in the Punjab after the 1947, one of the major questions that strikes is the PUNJABI SUBA- a movement that started in 1950, that aimed at the creation of a Punjabi majority province. Was it a success or did it hamper the growth of Punjab and Punjabiyat?
Just to give you guys a background, before the Punjabi Suba was created Haryana, Chandigarh and some parts of Himachal Pradesh were all part of Punjab, it was a one big state. After the Punjabi Subah got approved, all we are left with is Punjab with a capital that is being shared between Haryana and Punjab.
Was it a true achievement or did it hinder the potential of Punjab.
Ki Punjabi subah banoun de naal, Punjab nu fayeda hoya ya nuksaan? Ki aa sari siyasat di khed si ja ede pishe punjabiya da ya sikha da bhalla chuppeya hoya si?
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« on: December 28, 2012, 07:51:29 PM »
Blessed Child from France...
On the weekend I went to France. Whenever I am invited to Paris, I usually stay with the same Gursikh family. The family have a three year old grandson named Tejvir Singh. The child is very Chardi Kalaa. Whenever you meet him, he is never shy to say Guru's Fateh. It is as if an old Gursikh is in a child's body. His parents are not Amritdhari, but his grandparents are.
The child loves wearing a Dumallaa. When he is not wearing anything on his head, he will make sure he covers his head with a Keski (chhotti dastaar) before eating or listening to keertan or paath. He is always playing with toy swords and jumping around pretending to fight Mughal soldiers. He loves talking about and mentioning Baba Banda Singh Ji Bahadur and Baba Deep Singh Ji etc. Every day without fail he will watch the Vismaad animation movies (Bhai Taru Singh Ji, Sahibzaade etc). I think he probably know the dialogue off by heart!
Tejvir Singh loves to hear Keertan. He will say "Singh Ji, Keertan Sunaao Ji" (Dear Singh, please do Keertan). Every morning he listens to Dukhbhanjani Sahib da Paatth recording from Sangat TV and doesn't like anyone disturbing him. When I was upstairs doing Keertan by myself, he came running up, tied a Keski, wore a Hazooria and started playing Tablaa. Vaheguru!
His grandmother told me that when he went to India last month, he didn't go near his relatives who had cut hair. He said that he only wants to play and talk to Singhs. One relative said, "Play with me, I will keep my Kesh." He replied, "Keep your Kesh first and then come to me. Then I will play with you." Waheguru. He loved visiting all the puraatan (old) Gurdwara Sahibs. When I asked him, he loved talking about visting the different Gurdwara Sahibs.
On Bandi Chhor Divas, he heard of the Saakhi of Guru Hargobind Sahib Ji. He dressed himself up and sat patiently in his room by himself. When his mother asked what he is doing, he replied, "I am waiting for Guru Hargobind Ji to come and visit me. Mum, I keep praying that Guru Ji visits me tonight and I can see him. Don't you also want to see him?" All night he stayed up calling out for Guru Ji. (I hope that Guru Ji blessed him with his wish. Waheguru).
Dhan Hai Guru, Dhan Hai Teree Sikhee!
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just read it (copied) off sikhnet.. thought id share.. :rabb:
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« on: October 08, 2011, 03:18:32 PM »
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« on: September 30, 2011, 06:17:56 PM »
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« on: September 20, 2011, 03:24:44 PM »
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« on: August 23, 2011, 01:05:57 PM »
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« on: May 18, 2011, 01:58:16 PM »
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« on: May 07, 2011, 12:49:14 PM »
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« on: May 05, 2011, 06:09:08 PM »
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« on: April 01, 2011, 02:41:43 PM »
<![CDATA[<a href="http://www.youtube.com/watch?v=cgd5OQy0nhI" target="_blank" class="new_win">http://www.youtube.com/watch?v=cgd5OQy0nhI</a>]]>
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« on: March 30, 2011, 03:17:15 PM »
A new biography of Mahatma Gandhi has created outrage in India while putting its author, former New York Times Executive Editor Joseph Lelyveld, at odds with the press. Lelyveld's book on the iconic leader of India's independence movement, "Great Soul: Mahatma Gandhi and His Struggle with India," has drawn positive reviews. But articles in at least two British papers have created a firestorm by focusing on passages that characterize Gandhi's close relationship with another man. Lelyveld's book was described by a reviewer in his former newspaper as "not a full-scale biography. Nor is it for beginners. ... But [it] is a noteworthy book, nonetheless, vivid, nuanced and cleareyed." However, less staid publications, as the AP notes, focused on passages characterizing Gandhi's close relationship with the German-Jewish architect and amateur body-builder Hermann Kallenbach, who lived with Gandhi in South Africa for several years in the early 1900s. The implication of such coverage is that Gandhi was bisexual, though Lelyveld—author of the 1986 Pulitzer Prize winning study of apartheid rule in South Africa, "Move Your Shadow"—has issued a statement saying that "the word 'bisexual' nowhere appears in the book." The overseas press has also dwelled on a single instance in which the word 'racist' appears to characterize comments made by the late Indian independence leader and civil-disobedience pioneer. "Gandhi 'left his wife to live with a male lover' new book claims," blared the headline in the U.K. Daily Mail. And the opening sentence of the Daily Mail dispatch doesn't pull any punches: "Mahatma Gandhi was bisexual." Likewise, the Telegraph, another U.K. daily, proclaimed: " Mahatma Gandhi 'racist and bisexual' claims new book." The Telegraph prominently featured this salacious anecdote: "The book alleges that as an older man he held 'nightly cuddles'—without clothes—with seventeen year-old girls in his entourage, including his own niece." Even the Wall Street Journal's review led with the explosive allegations. "Joseph Lelyveld has written a ­generally admiring book about ­Mohandas Gandhi," wrote Andrew Roberts in the investors' broadsheet."Yet 'Great Soul' also obligingly gives readers more than enough information to discern that he was a sexual weirdo, a political incompetent and a fanatical faddist—one who was often downright cruel to those around him." The early reviews have prompted " outrage" in India, where the book, published by Alfred A. Knopf, has yet to be released. (It hits American bookshelves today.) Some Indians, including Gandhi's relatives, took the claims as an affront to their loved-one's legacy. "These western writers have a morbid fascination for Gandhi's sexuality," his great-grandson told a Delhi-based newspaper. "It only helps them sell their books. It is always open season with Gandhi." Now Lelyveld is swinging back. The author dismissed the articles, claiming the press sensationalized his Gandhi biography. "I do not allege that Gandhi is racist or bisexual," Lelyveld said in a statement his publisher issued to the AP. ". . . . The word 'racist' is used once to characterise comments by Gandhi early in his stay in South Africa . . . the chapter in no way concludes that he was a racist or offers any suggestion of it." Gandhi scholars have also pushed back on the reviews. "Lelyveld asks me what I think of Gandhi's relationship with Kallenbach and I say, 'It is almost like a couple'," one of them, Tridip Suhrud, who was consulted during the biography's research phase, told The Times of India. "The two had a deep bond that borders on attraction of a Platonic kind. Joseph is not talking about what the reviewers are claiming," Suhrud also said the "racist" claims were inaccurate, ultimately concluding: "It is a fascinating work. Lelyveld shows there is continuity in Gandhi as well as major points of departure."
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« on: December 28, 2010, 04:43:36 PM »
Sikhism and Yoga by Yuktanand Singh The Gurus did not condemn Yoga. However, Yoga cannot be counted as a required ingredient in what makes a Sikh. Anyone who disputes this should first examine the history of the Ten Masters, or study the Gurbani, like, "Paath purrhio ur beid beechario..." (Sri Guru Granth Sahib Ji, p.641-42). Just like hygiene, regular exercise, balanced diet, vitamins, Yoga is an activity that any sensible Sikh should explore and use, while being careful not to become obsessed with the bodily functions. For instance, a vegetarian diet, various simple forms of Pranayama, are very useful, and chastity is essential, to enable one for the higher energy of the Shabad. Sikh Path is liberal and progressive. The Gurus do not reject a healthy lifestyle through proper use of any science. We all know that science is still struggling to prove how accurately Guru Nanak described the universe and biology in his verses, five hundred years ago. Gurbani supports the concept of Bhakti Yoga, Karma Yoga, Janana Yoga, and Raja Yoga. Bhakti, Seva, and Nam, extensively cited in Gurbani, cover the first three, not as Yoga but as a Gift, a consequence of God-Guru's Mercy. This flows freely from a complete submission to a True Spiritual Master. Yoga is, simply, a philosophical science. Like physical exercise, when used sensibly, it can help build a body and mind that are better prepared to receive, and share the spiritual energy with others. When practiced without submission, just like practice of charity, it can, however subtly, result in a stronger ego and thus keep us farther away from Truth. Raja Yoga is mentioned favorably several times in Gurbani, because of the supreme aim of Raja Yoga: As Patanjali said, "Yoga is removal of mind's noise. Then the observer can return to a view of the Self." At the same time, Gurbani names various limbs and segments of Raja Yoga as not conducive to Truth. Sikh Panth, as shown by the Ten Masters, leads to the ultimate truth through an inner death, then living abundantly and spiritually through the Guru's command, breathing only whatever the Guru allows. A Sikh, on the Panth, cannot bother with attempts to open some Chakra (energy level) or any other experiences related to different Chakras per se. Doing so, will divert him from a higher aim, Pure Love, which is at the innermost seat of consciousness, or should we say, at the highest energy level. What is the practical outcome of, the perfect knowledge of Truth, at the Sahasrara Chakra? Is it not Pure Love for the whole creation and a true humility toward all humans? So, instead of taking detours, a Sikh does it naturally, through Love and humility, from the Guru, devotional singing of Gurbani with other devout Sikhs, and by quiet meditation on Gurmantra and Gurbani. The Sikh rises above a preoccupation and identification with the body and mind by "selling" it to the Guru in exchange for a perpetual supply of (spiritual) Naam, engaging in extensive Seva (selfless service), and following the Gurbani to the letter. This is also called Sehej Yoga, or the Natural Yoga. A Gursikh is not deprived of any esoteric body experiences, if that is his Guru's will. If there is a need, the Inner Guide shows all the required disciplines. They are practiced naturally by following the Guru's command, rather than through a personal attachment with the body. Verbal details of these practices are not intrinsic to the Panth. This is why Gurbani does not dwell on this subject. For some, the direct way is too simple. Many seekers are more inclined toward physical exercises and controlling the energy, or holding a rather intellectually spiritual (Zen, for instance) stance, than Simran in pure love and devotion, until, by God's Grace, they witness Pure Love living in flesh. Still, they should clearly regard all Yoga practices as what they really are, a separate science, not as a requirement on the Sikh Path. Some will enjoy the honey, while others study the honeycomb and practice various approaches to it first. The Ninth Master, Guru Teg Bahadur said: "The Guru explains this secret: Without Love of God, we cannot be free from fear, and the cycle of misery continues. Pilgrimage, fasting, greatest charities, or Yoga, they are all useless if we forget to praise God in whatever we do, and if we do not resort to rely only on Him for all results. A rare soul gives up both - pride (love of self) and co-dependence of family (love of others) - and then, meditates only on Gobind. Nanak says that such a human is what they call, free of birth and death while still living among us." (Sri Guru Granth Sahib Ji, p.830-31) Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/essays-on-sikhism/4303-sikhism-and-yoga.htmlReference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=4303The Ten Masters have regarded meditation as essential. For example, The Tenth Master said: "Meditate on Him whose infinitely forceful light permeates the whole world," and the Fifth Master said, in Sukhmani: "My dear saint friends, when you praise God, do it with an alert and one pointed mind." It cannot be done unless we put some effort to practice it every day as a routine exercise. This verse also signifies that being 'saintly' is not enough. This is why a mantra is given. Gurmantra is a vehicle, a thread, only for meditation. Again, The Tenth Master says: "Meditating on Him, as the Single aim and thought, even for the fraction of a second, has liberated humans from the noose of death."
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« on: December 12, 2010, 09:23:59 PM »
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« on: November 20, 2010, 02:28:32 PM »
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« on: November 18, 2010, 08:25:47 PM »
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« on: November 11, 2010, 12:04:52 PM »
The first Sikh to become an enlisted U.S. Army soldier in nearly three decades is eager to move on to training as a combat medic and defend his new homeland on the battlefield. 'When the bullets begin flying, it doesn't concern anyone what religion you are - I bleed the same colour,' said Simranpreet Lamba, 26, after his graduation ceremony from basic combat training. Sikhism, a 500-year-old religion founded in India, requires its male followers to wear a turban and beard and keep their hair uncut. Army policies since 1984 had effectively prevented Sikhs from enlisting by barring those items. But Lamba was granted a rare exception because he has skills the Army wants - the Indian languages Hindi and Punjabi. Scroll down to see video report Proud: Simranpreet Lamba was granted a rare exception to enlist because he has skills the Army wants - the Indian languages Hindi and Punjabi Honour: Born in New Delhi, India, he was granted the honour of carrying the unit colour flag as the 450 new soldiers paraded Before him, two Sikhs joined the Army as medical officers earlier this year. But Lamba is the first enlisted man since the policy barring religious articles of clothing. Lamba said his black turban, full beard, unshorn hair and religious beliefs posed no problems during his ten weeks of training. During training, he wore a camouflage turban under his Kevlar helmet. He used petroleum jelly to get a tight grip between his beard and gas mask, and was able to keep his hair clean under all conditions, meeting all the military's concerns about training and appearance. The U.S. Army has had policies in place since 1984 which stipulate that soldiers' heads must be shaved and facial hair is not allowed, but Lamba was granted an exemption 'I am proud to be a Sikh, I'm proud to be a U.S. citizen, and proud to be a U.S. Army soldier,' he said 'I am proud to be a Sikh, I'm proud to be a U.S. citizen, and proud to be a U.S. Army soldier,' he said. The Sikhs were founded as a warrior group meant to fight against injustice and inequality, said Lamba, who trained at Fort Jackson in South Carolina, so adopting Army values was easy for him. Lamba's battalion commander, Lieutenant Colonel Bryan Hernandez said: 'The Sikhs are warriors in Indian culture. Once our soldiers heard that, they were all for him. Eager: 'When the bullets begin flying, it doesn't concern anyone what religion you are - I bleed the same colour,' said Lamba 'It's going to be a good thing for our Army and our nation to have Lamba in the service.' The native of New Delhi, India, was granted the honour of carrying a red-white-and-blue unit colour flag as the 450 new soldiers paraded in a salute before 3,000 friends and family gathered in the stands. He went to the U.S. to get a master's degree in industrial engineering at New York University, and thought about enlisting and getting his citizenship. He did some research, and found that the Army's special forces units were allowed to wear beards, so it occurred to him that he might be able to enter the service. 'I thought, why not fight for this country? It doesn't matter that I wasn't born here,' Lamba said. After enlisting, it took a 10-month Army review before the service granted him a waiver. Mentor: Dr Kamal Kalsi, a fellow Sikh and emergency room physician now based at Fort Bragg, North Carolina, gave Lamba advice about joining the Army Lamba got some mentoring in advance of taking his big step, said Captain Kamal Kalsi, a fellow Sikh and emergency room physician now based at Fort Bragg, North Carolina, who entered the Army in June. 'We talked a lot before he went in,' said Kalsi, a 34-year-old from Riverdale, New Jersey. He said he wanted to come to Lamba's graduation to wish him well. Lamba said he would have liked to be an officer like Kalsi, but since he wasn't a citizen, could not do so. After his four months of training as a combat medic, Lamba said he hoped one day to apply for officer candidate school. 'I feel I am a soldier. I am not a civilian anymore,' he said. 'If I can do it, anyone can.' Read more: http://www.dailymail.co.uk/news/article-1328634/Simranpreet-Lamba-First-Sikh-US-army-soldier-nearly-3-decades.html#ixzz14zhqEVsP
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« on: November 05, 2010, 12:10:20 AM »
The Sikh celebration of the return of the sixth Nanak from detention in the Gwalior Fort coincides with Hindu festival of Diwali. This coincidence has resulted in similarity of celebration amongst Sikhs and Hindus.
When Murtaja Khan, Nawab of Lahore, noticed that Guru had constructed a fort at Amritsar and was also strengthening his army he informed about it to King Jahangir. He also emphasized that he was making preparations to take revenge for his father's assassination. When Jahangir came to know about this he at once sent Wazir Khan and Guncha Beg to Amritsar in order to arrest Guru Hargobind Sahib.
But Wazir Khan who was a well-wisher of the Sikh Guru’s requested the Guru to accompany them to Delhi as King Jahangir wanted to meet him. The Guru accepted the invitation and reached Delhi.
On their first meeting when Jahangir saw the Guru, he was completely won over by his youthful charm and holiness. King decided to befriend the Guru. So he gave royal welcome to the Guru. But Chandu Shah could not bear it. His daughter was still unmarried and thus the rotten sore was still bleeding. At Agra, the King fell seriously ill. The physicians tried their best but they failed to care him. Then Chandu Shah conspired with the astrologers, who were asked to tell the King that his malady was due to wrong track of stars and it could, be cared only if some holy man goes to Gwallior Fort to offer prayers to the deity. He also pointed out that Guru Hargobind was such a holy man and he should be asked go to Gwallior Fort. At King’s request the Guru readily agreed and left for the Gawalior Fort.
In the fort the Guru met many princes who were detained there due to political reasons. They were leading a very deplorable life. With the help of Hari Dass, the governor of fort, the Guru improved their condition. Hari Dass was a Sikh of Guru Nanak and he become ardent devotee of Guru Hargobind. Once when Chandu wrote to Hari Dass to poison the Guru, he at once placed that letter before the Guru.
When several months passed and the Guru was not released then Baba Budha and other devotees met the Guru. They informed him about the despicable condition of the Sikhs, who were waiting for him with great eagerness. The Guru assured them that they should not worry, he would join them soon.
In the meantime Sai Mian Mir met Jahangir and asked him to release the Guru. Jahangir, who had fully recovered, ordered Wazir Khan reached Gwallior Fort and informed Hari Dass about the message of the King. Hari Dass was very pleased to hear it. He informed the Guru about the message of King. But the Guru declined to leave the fort unless princes confined in the fort were also released. When Wazir Khan informed king about the desire of the Guru, the king agreed. The fifty–two princes who had been detained due to political reasons or for committing default, were pining in fort for years. The Guru left the fort with all fifty-two princes. As the Guru liberated the fifty-two princes so he is known as Bandichhod (Liberator).
A Gurdwara known as Bandichhod is built at the place where Guru stayed during his detention. Jahangir advised Wazir Khan to bring Guru Hargobind in his court at Delhi with great honour. Jahangir realized that he had killed as innocent pious man Guru Arjan Dev without any offence. He wanted to exonerate himself by indicting this crime on Chandu Shah and other officers. So in order to show his innocence he wanted to meet Guru Hargobind. The Sikhs celebrate this day as Bandi Chhorh Divas i.e., "the day of release of detainees" . So in the evening, illuminations are done with Deewé (earthen oil lamps) or candles and fireworks. The celebrations are held both in the Gurdwaras and in homes.
Dhan Guru HarGobind Sahib ji
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« on: October 29, 2010, 12:07:46 PM »
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