Wednesday, 27 June 2012

The Man in Blue – I am a Sikh

The ‘I’ mentioned underneath is not Harjinder Singh – man in blue. The ‘I’ represents Guru’s teachings, which I am trying to follow in my daily life.

I am human, I make mistakes, but in spite of my foolishness I receive many blessings.

I am not a gora (white) Sikh or a kala (black) Sikh
-     I am a Sikh

I am not a mazbi Sikh, a jat Sikh or a ramgharia Sikh
-     I am a Sikh

I am not a doaba Sikh or a malwa Sikh
-     I am a Sikh

I am not an AKJ Sikh or a Taksali Sikh
-     I am a Sikh

My Guru is the Guru Granth Sahib, not the Námdhari satguru, not the yogi who called himself the leader of the Sikhs in the western hemisphere, not the Soho Road (Birmingham) spiritual leader of the Sikhs in the UK, nor any other self-appointed holy man, pardhan or jathedar
-     I am a Sikh

I try to see God in all, regardless of race, faith, nationality or caste/social class
-     I am a Sikh

I am an initiated (amritdhari) Sikh, but I do not look down on those who are not
-     I am a Sikh

I wear a turban and keep the 5 Ks, but I do not look down on those who do not
-     I am a Sikh

I do not drink alcohol, do not smoke tobacco, do not use recreational drugs
-     I am a Sikh

I do not eat meat, fish, poultry or eggs, but do not condemn those who do
-     I am a Sikh

I wear ‘bana’, traditional clothes associated with Guru Gobind Singh’s Khalsa, but I know that I will be judged on my behaviour, not on my clothes
-     I am a Sikh

I do not cut my hair or shave, I wear a kirpankachherakara and kangha, but do not think that those who do not are bad people
-     I am a Sikh       courtesy - HARJINDER SINGH

The First Sikh General & Founder of Khalastan, Baba Banda Singh Bahadur ,


Baba Banda Singh Bahadur was a great Sikh general who established Sikh rule in large part of Punjab. Born to Rajput parents, his childhood name was Lachhman Das. He was very fond of hunting in early life but an incident changed his entire life and he shunned the worldly pleasures to become a bairagi sadhu.
 
Once he hunted a pregnant deer. The dying animal gave birth to two kids who died in front of his eyes. Lachhman was shocked to the core of his heart and thus became a sadhu. He became a disciple of many but none could provide him peace  of mind. Later, he inclined to tantric sadhus and acquired some riddhis and siddhis (miracle powers). Thus, he became quite popular among simpletons,near the area around his ashram on the bank of river Godavari.
 
Though, none benefitted from his powers, he used them to humiliate religious leaders and other saints who ever happened to visit his ashram. Whenever, any such saint visited, he would overturn the cot using his powers.
 
Guru Gobind Singh after leaving Punjab travelled towards South India along with some Sikhs, visited Lachhman Das’s ashram and sat on his cot in his absence. 
 
Accepting defeat, Lachhman Das Bairagi fell at the feet of Guru Gobind Singh and sought forgiveness and said, “O, Guru Ji, I am your Banda (Slave). Show me the right path.”
 
Guru Gobind Singh taught him the basic principles of Sikhsim and baptised him. Lachhman was given the name ‘Banda Singh’. He transformed from a proud bairagi to a humble and brave Sikh of Guru.
 
Guru sent Banda Singh on a mission to Punjab to punish the guilty and cruel rulers of the time. He was also provided with five brave Sikhs as advisors and necessary weapons.
 
Banda Singh was soon joined by thousands of Sikhs in his crusade against the wicked rulers. Within a short span of time, Sikhs under Banda Singh’s leadership put an end to life of many tyrant rulers, including Nawab Wazir Khan, the main culprit behind death of younger sons of Guru Gobind Singh.
 
Banda Singh captured large part of Punjab and established Sikh rule there. He also minted coins in the name of Guru Nanak Dev and Guru Gobind Singh. In the meantime, Faruksiyar became Delhi’s emperor. Angered by defeat at the hands of Banda Singh and Sikh forces, he sent a large force from Delhi and mobilised from elsewhere in Punjab to defeat and capture Banda Singh.
 
Sikhs were surrounded by large number of Mughal forces in the fortress of Gurdas Nagal. They fought valiantly under Banda Singh’s command. They fought valiantly but due to depleting ration, they ultimately became too weak to fight with the enemies. 
 
baba banda singh bahadur tortured by mughalsUltimately, the brave general Banda Singh Bahadur was arrested along with seven hundred Sikh soldiers and brought to Delhi, after eight months. Inside the fortress, Sikhs survived on leaves, trees, and even bark of trees.
 
In Delhi, they were insulted and paraded in Delhi bazars. Sikhs were offered amnesty by Mughals in lieu of accepting Islam. Not even a single Sikh betrayed the spirit of Sikhism and embraced Islam. They were tortured and killed publicly
 
After an ordeal of about three months, Baba Banda Singh was killed in one of the most cruel manners mentioned in the history of mankind on June 9,1716. His four year old son Ajai Singh was put to death in front of him. His liver was thrusted into Banda Singh’s mouth.
But Baba remained as tranquil as ever, and even this act failed to break his resolve and determination. Finally, Banda was put to death mercilessely by pincing the flesh from his body, bit by bit, with means of hot pincers. His eyes were pulled out and his feet were chopped off. 
 
With the martyrdom of Banda, Khalsa leadership was taken up by new warriors like Baba Deep Singh, Nawab Kapur Singh, Chhajja Singh, Bhuma Singh, Hari Singh Dhillon, Jassa Singh Ramgarhia, Jassa Singh Ahluwalia, Budh Singh, Naudh Singh and Charhat Singh Sukerchakia and others. Within ninety years, Mahraja Ranjit Singh had established Sikh kingdom.
 
No doubt, Banda Singh was immortalised forever in the history of Sikhs, he is also known and much celebrated in Bengal after Nobel laureate Rabindranath Tagore wrote a poem titled 'Bandi Bir'. 
 
Here are portions of the first and last parts of this poem (in Bengali, written phonetically here) followed by translation:
 
Pancha nadir tirey
Beni pakaiya shirey
Dekhite dekhite Gurur mantre
Jagiya uthhechhe Sikh
Nirmam, nirbhik.
Hajar konthe Gurujir Joy
Dhoniya tulechhey dik
Nutan jagiya Sikh
Nutan ushaar Surjer paane
Chahilo nirnimikh.
.......
Sabha holo nistabdha
Banda'r deho chhinrilo ghaatak
Shanraashi koriya dagdha
Sthir hoye Bir morilo
Na kori ekti katar shabda.
Darshak-jan mudilo nayan
Sabha holo nistabdha.gurdwara shahidi asthan baba banda bahadur, mehrauli
 
Here is translation of the above mentioned poem: 
 
The Mughals and Sikhs together kicked up
the dust of Delhi thoroughfares;
Who will offer his life first?
There was a rush to settle this;
In the morning hundreds of heroes
offered heads to the executioner,
calling "Glory be to Guruji";
 
The Kazi put into Banda's lap one of his sons;
Said... must kill him with own hands;
Without hesitation, saying nothing,
slowly Banda pulled the child on his breast;
Then slowly drawing the knife from the belt, looking at the boy's face,whispered
"Glory be to Guruji", in the boy's ears.
The young face beamed;
The court room shook as the boy sang,
"Glory be to Guruji;"
Banda then threw the left arm around his neck
and with the right plunged the knife into the boy's breast;
The boy dropped on the ground,
smiling, saying "Glory be to Guruji".
The court was dead silent.
The executioner tore apart Banda's body
with a pair of red-hot tongs;
Standing still the hero died,
not uttering a sound of agony;
The audience closed their eyes;
The court was dead silent.

Wednesday, 20 June 2012

Menen Gate and the Sikhs


The Menin Gate is one of four memorials to the missing in Belgian Flanders which cover the area known as the Ypres Salient. Broadly speaking, the Salient stretched from Langemarck in the north to the northern edge in Ploegsteert Wood in the south, but it varied in area and shape throughout the war.
The Salient was formed during the First Battle of Ypres in October and November 1914, when a small British Expeditionary Force succeeded in securing the town before the onset of winter, pushing the German forces back to the Passchendaele Ridge. The Second Battle of Ypres began in April 1915 when the Germans released poison gas into the Allied lines north of Ypres. This was the first time gas had been used by either side and the violence of the attack forced an Allied withdrawal and a shortening of the line of defence.
There was little more significant activity on this front until 1917, when in the Third Battle of Ypres an offensive was mounted by Commonwealth forces to divert German attention from a weakened French front further south. The initial attempt in June to dislodge the Germans from the Messines Ridge was a complete success, but the main assault north-eastward, which began at the end of July, quickly became a dogged struggle against determined opposition and the rapidly deteriorating weather. The campaign finally came to a close in November with the capture of Passchendaele.
The German offensive of March 1918 met with some initial success, but was eventually checked and repulsed in a combined effort by the Allies in September.
The battles of the Ypres Salient claimed many lives on both sides and it quickly became clear that the commemoration of members of the Commonwealth forces with no known grave would have to be divided between several different sites.
The site of the Menin Gate was chosen because of the hundreds of thousands of men who passed through it on their way to the battlefields. It commemorates casualties from the forces of Australia, Canada, India, South Africa and United Kingdom who died in the Salient. In the case of United Kingdom casualties, only those prior 16 August 1917 (with some exceptions). United Kingdom and New Zealand servicemen who died after that date are named on the memorial at Tyne Cot, a site which marks the furthest point reached by Commonwealth forces in Belgium until nearly the end of the war. New Zealand casualties that died prior to 16 August 1917 are commemorated on memorials at Buttes New British Cemetery and Messines Ridge British Cemetery.
The YPRES (MENIN GATE) MEMORIAL now bears the names of more than 54,000 officers and men whose graves are not known. The memorial, designed by Sir Reginald Blomfield with sculpture by Sir William Reid-Dick, was unveiled by Lord Plumer on 24 July 1927.
Sikhs under the Lahore division have fought here twice ie from 22 october 1914 to 31st october 1914 in the first battle of Ieper and from 22 april 1915 to 1st may 1915 in the second battle of Ieper.
On 22nd October 1914, the Ferozepore Brigade arrives in the "new-born" Ypres Salient. They are sent to the trenches between Hollebeke in the north and Messines in the south. The trenches were not an uninterrupted line then, but was more a series of loose trenches, without the complex system with saps, communication trenches etc. that we are to know later in the War.
The 1st Connaught Rangers - the British battalion that belonged to the Ferozepore Brigade - were the first to have their baptism of fire. The first Indian battalion that had to go into the firing line was the 57th Wilde's Rifles in the vicinity of Wijtschate - Oosttaverne.57th Wilde's Rifles (Dera Ismail Khan) consisted of: 2 Sikhs, 2 Dogras, 2 Punjabi Moslims, 2 Pathans.
I will mention here the last two days of the first battle of Ieper. For full detail, please readhttp://sikhspectrum.com/2003/01/battles-of-ieper-belgium-1914-1915/
On 30th October, after a heavy initial bombardment, the Germans attacked the Indian troops from the ridge of the Zandvoorde. The Indian and British troops were by far in the minority, had little ammunition and sparse artillery support, so it was obvious that it would be very hard to stand to. Two companies of the 57th Wilde's Rifles withdrew to Messines, where they were dispersed in the streets of the town. There was one officer there to point out the direction of HQ in Wijtschate, but some got lost and arrived in Kemmel, some 2.5 miles wrong! Other units of the 57th Wilde's Rifles were also forced to withdraw. Thus, a Sikh company had to take a new position in the neighbourhood of a battery near the mill east of the Wijtschate-Messines Road.
Another company did not get the order to withdraw as all means of communication were cut or lost. When the message finally came through, it was too late as they were completely surrounded by German troops. The Baluchis too, in the neighbourhood of the chateau on the other side of the canal and the railway, had very difficult times when standing.


The Daily Act Of Homage

The Last Post, the traditional final salute to the fallen, is played by the buglers in honour of the memory of the soldiers of the former British Empire and its allies, who died in the Ypres Salient during the First World War. It is the intention of the Last Post Association to maintain this daily act of homage in perpetuity.


The battle raged on until the next day. After a bombardment that lasted the whole night, Messines was stormed by nine German battalions. They overwhelmed the trenches of the 57th Wilde's Rifles and many units of this battalion were literally annihilated. Jemadar Ram Singh was the only survivor of his platoon.
Another Sikh, jemadar Kapur Singh, kept on fighting until everyone else was out of action, except for one wounded sepoy. As he did not want to surrender, he committed suicide with his last bullet. All British officers of the 57th Wilde's Rifles, present on this part of the front, were killed. On that same day 31st October 1914 in the vicinity of Hollebeke, the action took place for which, some months later, Khudadad Khan of the 129th Baluchis was going to be the first Indian to be awarded the Victoria Cross.
On 22nd 1915 at 5pmSecond battle of Ieper began with the first successful gas attack in history.
The attack started on 22 April 1915 at Steenstrate-Schreiboom in the north of Ieper, Belgium. Canadian and British soldiers - including Sikhs - were the earliest victims.
The 2nd attack was on 24 April 1915 at St. Juliaan's Graventafel in the north of Ieper in which again, the Canadian, British and Sikh soldiers were the victims. A huge Canadian memorial is situated at Langemark to mark the event.
The 3rd and 4th attacks took place on 26-27 April 1915 at Steenstrate-Lizerne, near Ieper, in which British, Sikhs and French were the victims. To the left of the Sikhs were French Colonial troops with essentially North Africans and at their right were the British. The Ferozepur Brigade, and the French colonial troops to the left of them, were the worst hit.
More gas attacks followed on 27-29 April and 01-02 May 1915 and the victims were again British, Sikhs, Pathans, French and Algerians. Canadian artillery were backed by the Sikh troops.
Gas attacks are also recorded on 02, 05, 06, 10, 24 May 1915 near Ieper, by the Germans.
From 22 April 1915 till May 01, counter attacks were done by the British, Canadian, French, Belgium, Australian, New Zealanders, Sikhs, Algerians, Morocco and troops of many other nationalities.
Between 24 April and 1 May, the Lahore Division had lost 3889 men - about 30 % of the deployed soldiers - mostly Sikhs in and around Ieper.
HISTORICAL BACKGROUND
On 22 April 1915 at 5 pm, the 2nd Battle of Ypres began with the first successful gas attack in history. The British Indian Corps - not yet recovered from the terrible Battle of Neuve-Chapelle - was called upon to fill a gap in the line.
The Lahore Division was now under command of the British 2nd Army of Smith-Doreen. Among the British Indian troops, the warning was spread that, in case of the use of gas, a handkerchief (or the pagri-dastaar) was to be placed over the mouth. It was recommended to soak the handkerchief (or pagri) in urine.
After the gas attack, the Germans had gained a considerable portion of the northern part of the Ypres Salient. Now the British, together with the French troops, wanted to make a counter-attack in order to force the Germans to withdraw from this new position.
On the morning of 26 April 1915, the Lahore Division assembled between the Ieper-Langemark road on the left and Wieltje on the right, some 600 yards north of la Brique. The Ferozepore Brigade moved to its position through Vlamertinge, but the Jullundur Brigade went to Wieltje by the road winding along the Ypres ramparts. There they were caught in a heavy bombardment.
As soon as the division was deployed in the fields near Wieltje, they were shelled with tear gas. After the first gentle slope, they arrived in an inferno of gunfire, machine gun fire and shells, among which also tear gas shells. The men fell by the dozen.
It is obvious that the number of casualties was extremely elevated. The 47th Sikhs, which was in the first line of attack, lost 348 men from a total of 444, or 78% of the battalion! It was almost annihilated.
In total, the attack resulted in almost 2000 casualties in the two brigades. During this attack, Corporal Issy Smith of the 1st Manchester's, which belonged to the Jullundur Brigade, won a Victoria Cross. Amidst heavy shelling and continuous gunfire, he had ceaselessly evacuated the wounded.
Also Mule Singh and Ruhr Singh of the 47th Sikhs distinguished themselves by saving many lives. Bhan Singh, a Sikh of the 57th Wilde's Rifles, was wounded in the face early during the attack. Nevertheless, he stayed near his officer, Captain Banks.
When Banks fell, Bhan Singh thought of just one thing - bringing Banks back, dead or alive. Weakened as he was, he stumbled on with Banks' body under heavy fire until he was completely exhausted. However, he did not return without first saving Banks' personal belongings.
Germans reopened the gas cannisters at 2.30 pm. When the gas reached the Sikh troops, a Sikh havildar was heard shouting: "Khabardaar, Jehannum pahunche", which means "watch out, we have arrived in Hell". In no time the ground was filled with men being tortured in a terrible way.
But let's get back to the night of 26-27 April 1915 when the chlorine gas was to be ingested through the whole night. Only late that night could the remnants of Major Deacon's party be relieved. The Ferozepore and Jullundur Brigades were withdrawn to the Brieke while the Sirhind Brigade replaced them in the first line.
Men of the 34th Sikh Pioneers tried to consolidate the difficult position when Major Deacon tried to keep a stand.
Later, two men of that unit, sappers Jai Singh and Gujar Singh, were awarded the Indian Distinguished Service Medal because they had established communication lines under constant fire.
Grave of Kishn Singh Bedford Cemetory. (817K)By the end of 1915, more than half of the Indian army Corps had left Europe. There were always some Indian battalions at the Western Front, for example, during the battle of the Somme.
"In 14 months the Indian Corps had lost 34,252 men (dead, wounded, ill, or prisoners of war) on the Western Front. Sikhs were 40 % in the British Indian Army. They were all baptised Sikhs ( Amritdhari ) and fought with wearing their Turbans. According to one report, 8 thousands Sikhs died in France and 4 thousands in Belgium.
According to Commonwealth War Grave Commission Register France = 8318 + Belgium = 493 Thus Total = 8811 have died on Western Front which is far behind the truth. But I am sure there are many more Indian casualties whose names were never recorded and who are by consequence not commemorated. I think this is due to the battle circumstances and perhaps poor administration or India being the colony of England. According to my research I give you some examples:
The losses of the 57th Wilde's Rifles and the 129th Baluchis were great during the last two days of October 1914 (during the 1st battle of Ieper). The Wilde's Rifles lost 300 out of 750, the Baluchis had 240 men killed, wounded or taken as POWs.
The Menin Gate in Ieper has the name of 15 casualties from the 47 Sikh Regiment while alone on 27 April 1915 (during the 2nd Battle of Ieper) out of 444 men 348 did not come back. They are nowhere else commemorated.
Between 24th April and 1st May 1915, the Lahore Division had lost 3,889 men, or 30 % of the troops it had employed."
After the bloody battle of Neuve Chapelle, France (10 till 13March 1915) the Sikh Regiments had lost eighty percent of their men and three regiments stood at only sixteen percent of its original composition.
On Menen Gate are engraved only 122 names of the Sikh soldiers who died in and around Ieper. Sikhs throughout Europe are paying respect to Sikh soldiers of Menen Gate since 1998 every year on November 11 though it was started in 1927 by the people of Ieper.Official invitations are mailed to all the Gurdwara's of the Netherlands, Belgium, France and many other Sikh Organizations in Europe and abroad by the Mayor of Ieper. Sikh serves Langar and Tea also. A monument in the memory of Sikh soldiers was built by Ieper authority and foundation was laid down by Panj Piaras ( 5 beloved Sikhs) on the occasion of 300 years of the revelation of the Khalsa on april 1999 at Hollebeke , a town 8 km from Ieper, where Sikhs were deployed in 1914.
City of Ieper in collaboration with the European Sikh Community have the honor of organizing 'A celebration of Peace' to commemorate 300 years of the Khalsa, in remembrance of the Sikh soldiers of World War 1 on Friday 2 april, Saturday 3 april, Sunday 4 april in Cloth Hall ( Town Hall ), Ieper, Belgium. Akhand Path of Siri Guru Granth was performed in the town Hall of Ieper besides an Exhibition on Sikh soldiers and History was on display. Living Sikh soldiers from United Kingdom were brought to Ieper and were honored by Governor Paul Brijne of West Flanders province besides the family of Hawaldar Badan Singh who fought in Ieper, his daughter Harbhajan Kaur Sandhu and her children Sapinder Singh, Jaspal Singh, Surinder Kaur and her husband Swarn Singh, all living in Gent-Belgium were honored. Dr. Winand M Callewaert, head of department of Asian Studies, Catholic University, Leuven gave daily lecture on role of Sikh Soldiers, Sikh Religion and History for a week in the Town Hall of Ieper. Three Mayors from UK Sardar Inder Singh Jamu, Sardar Tarsem Singh Bhogal, Janab Abdul Karim Sheikh participated with many prominent diplomats and famous Bhangra Team, Ruh Punjab Di, from Birmingham, performed the folk Punjabi dance Bhangra. Since then, A Celebration of Peace has become a very important part of Sikh Soldiers, Sikh Religion and their History in the European Continent.
Arrival of Sikh Soldiers in Marseilles-France at the end of September 1914 and fighting the Nazi Germany on 22 October 1914 at Wijtschate-Oosttaverne in Belgium for the first time are great historical events in the European Continent History and thus in 2014, Sikh Nation should celebrate the 100 years of the arrival of the Sikhs in Europe on a large scale according to Sikh Tradition.
Sikh Nation have now 3 monuments. Hollebeke, April 1999, Wijtschate, November 9, 2008 (both in Belgium WW1) and Forly in Italy, August 13, 2011 (WW2).

Almere, The Netherlands
16-06-2012

Love of lioness is for lion only . She can eat goats & wolves but cant allow them to join her royal company .

ਖ੍ਲਖ਼ਤ ਮੇ ਜੋ ਹਲਚਲ ਮਚਾਈ ਤੁਨੇ (ਸਿੰਘ)
ਜ਼ਰਾ ਜ਼ਰਾ ਕਾੰਪ ਉਠਾ ਤੇਰੀ ਦਹਾੜ ਸੇ

Thursday, 14 June 2012

Nick : The source of Inspiration ,There is nothing that a person Can not do . Am I true ?

   THIS IS CALLED  CHARDI KALA . FATEH BELONGS TO THIS PERSON 

Not only in battle field but love field too ,there is no match of Sikh .


What is the purpose of turban? Why do Sikhs wear turban?


All Sikh Gurus since Guru Nanak Sahib Ji wore turban. However, the covering of hair with turban was made official by Guru Gobind Singh Ji, the tenth Guru of Sikhs. The main reasons to wear turban is to take care of the hair, promote equality, and preserve the Sikh identity.
Sikhs do not cut their hair as a respect towards God and the turban protects the hair from dust. Some people might ask the question that if Sikhs cover their hair on head, why don’t they cover their beard? Dirt is not a big problem for beard. The beard can be cleaned very easily while washing the face. Covering of the head by turban also symbolizes respect towards God. People form many other religions including Hindus, Jews, and traditionally many Christians including Catholics cover their head while visiting their church (Source: Christian Head Covering). Since Sikhs believe God to be present everywhere, they cover their head not just in church but everywhere else as well.
Sikhs are only 2% of India’s population, turban also helps to identify Sikhs. Upon establishing turban as a Sikh identity Guru Gobind Singh Ji said, “My Sikh will be recognized among millions”.
In addition, the people from high class used to wear turban and many high status individuals still wear turban. The high class turban wearing individuals were called Sardars (leaders). This segregated people from high and low classes. So in order to eliminate the class system associated with turban, Guru Gobind Singh Ji made each and every Sikh a Sardar. He also rejected class system by giving all Sikh the last name Singh and Kaur.
Many people mistake Sikhs and look at them as Muslims due to their turban. Turban is used as a head covering by many cultures. Many cultures in Africa wear turban as well. Only the high officials in Islam wear turban. Many Hindu priests wear turban as well. Identifying people wearing turban and looking at them as terrorist and making them a target of hatred is completely wrong. Just like every person wearing a baseball hat is not a bank robber; every person wearing a turban is not a terrorist. If you see a man walking down on the streets of western countries wearing a turban, there is 99.9% chance that he is a Sikh since Muslims and Hindus in western countries do not wear turban.
Sikhs do not usually wear red or green. The most common colors worn by Sikhs are white, blue and black. The old and/or spiritual people usually wear white. Black and blue are the most common colors worn by the youth. The main purpose of the head covering is to cover the head and the hair. The choice of colors is totally up to the individual.

Do hair have life ?


 If hair was really dead to the body, then how does it come to know that it has been cut, and responds by growing it again to a specific length? Once the specific length has been attained, further growth ceases. Thus, undoubtedly, the body is well aware of the condition of hair, cut or uncut, even up to its tip! This is a sure sign of life.
By cutting our hair, we are actually putting extra load on our body, as the energy and the raw materials (protein, etc.) required for growing hair would be far greater as compared to the amount required for their maintenance only. Further, the base of every follicle bulges out forming an inverted cup, which receives blood capillaries for nourishment of hair. An oil gland, known as sebaceous gland, opens into every hair follicle, the secretion of which lubricates the hair. In addition, the hair like any other living organ of the body, responds to aging, in its variations in length, denseness of growth, and graying. The condition of the health of a person is also reflected in the hair and in its luster and shine.

Lack of sensation in hair along its shaft (visible part of hair) is no indication of it lacking in life. There is a group of animals (phylum Porifera), which do not possess a nervous system at all. A blow to any part of their body produces no response whatsoever. Do we call these animals lifeless? Similarly, most plants do not show any sensation either but they are not lifeless. Hair are living part of our body and should remain uncut and clean all the time.

Why do Sikhs keep hair ?


 Why do Sikhs keep hair?
 This question is frequently asked, “Why do you keep hair?” Hair is a gift from God, therefore why should anyone give it away by cutting it? Hair is one of the five articles of faith for Sikhs. Sikhs live the way God made humans and never cut their hair. For Sikhs hair is the symbol of love for God and the respect for everything He has given us. The way God made us is the most beautiful of all. To Christians, even the Bible says, “God loves us and cares so much about us that even all the hairs of our head has well counted” (Matt.10:30).
One argument often discussed is that if you do not cut your hair, it keeps growing and will eventually reach the ground. Sikhs never cut their hair and it does not touch the ground, their eyebrows grow to a specific length, their mustaches grow to a specific length, and their beard stops at a specific length. Our body has a natural way of shedding and regenerating hair, thus after a period of time, hair seems to stay at a consistent length.
Once the hair reaches its specific length, it stops growing. If the hair is cut, the body responds by growing it again to the specific length. It clearly indicates the link of the body with the hair all along its length. Cutting hair puts extra load on the body since the body will always try to grow the hair back to its specific length.
Millions of Sikhs do not cut their hair and their hair grows to a specific length depending on their individual characteristics. Sikhs have been keeping their hair unshorn for centuries and know this fact for real.
Sikhs are not to use razors or any other such devices on their bodies from the time of birth, for they do not cut their hair from any part of their bodies. In order to keep hair neat and clean, Sikhs roll the hair on the top of their head. The hair is then covered by different types of turbans.
From the scientific point of view, keeping hair is practical because hair has many functions. It traps an insulating layer of still air just outside the skin, and thereby keeping the head cool in summer and warm in winters. Furthermore, hair absorbs harmful ultra violet radiations from the sun and reduces skin cancer. In addition, hair follicles can make androgenic hormones. Axillary hair provides larger surface area for evaporation of sweat. Although Sikhs do not need scientific explanations to keep hair, it is important to note that scientific explanations do indeed exist.

prof. Davinderpal Singh Bhullar - Innocent but still behind the bars for being honest to his faith

    Prof. is behind the bars , Why ? who killed his father & uncle ? 

Kaurs ! Have a look ,think for while & act now


Monday, 11 June 2012

FROM THE ASHES OF 84

NATION WILL NEVER FORGET
GOVT. SPONSORED 84 SIKH GENOCIDE

IT WILL ALWAYS REMAIN IN OUR HEART ,
LIKE AN UNHEALED INJURY,
                  LIKE KARBALA

IT BOOSTS US A NEW ENERGY
NEW ENERGY FOR SIKH NATION
TO STAND , IRON WALL AGAINST OPPRESSOR

TO FIGHT UNTO DEATH FOR  FREEDOM
FREEDOM, THAT IS LYING DEEP IN OUR HEARTS

FREEDOM TO  LIVE
FREEDOM TO FAITH
FREEDOM TO VIRSA
FREEDOM TO FULL FILL THOSE WISHES ,WHICH ARE ALWAYS IGNORED BY DICTATORIAL APPROACH

SIKH ,NAME OF DEDICATION
SIKH,NAME OF DETERMINATION
SIKH,NAME OF ENCOURAGEMENT
   WILL FIGHT UNTIL THEIR LAST BREATH FOR HUMAN CAUSE , HUMAN DIGNITY & EQUALITY .

BABA JARNAIL SINGH KHALSA BINDRAWALLA


Painted by me ,National Hero,  "Gallant Defender"

HISTORIC WHITE HOUSE BRIEFING FOR SIKHS



White House Holds First-Ever Briefing on Sikh Civil Rights Issues

June 11, 2012 (Washington, DC) - Jakaras were heard in the White House this past Friday during a briefing on Sikh civil rights issues in the heart of the federal government. The briefing, a historic first, was organized in collaboration with the White House Initiative on Asian Americans and Pacific Islanders and the White House Office of Public Engagement at the request of the Sikh Coalition.
Approximately 50 activists from around the United States attended the briefing.  Leaders from New York, California, New Jersey, Texas, Ohio, Georgia, Maryland, Massachusetts, Virginia, Indiana, Mississippi, New Mexico, and even Canada traveled to Washington for the event. The assembled group  included Advocates from the 2011 and 2012 classes of the Sikh Coalition's Sikh Advocate Academy.
They began their day with an early morning tour of the beautiful East Wing of the White House. In the East Wing, the assembled leaders had a chance to view celebrated spaces such as the room in which President Thomas Jefferson first held cabinet meetings and the Blue Room which remains the reception room of the White House.
The leaders and activists then proceeded to the Eisenhower Executive Office Building for a first-ever briefing on Sikh civil rights issues. Commissioner Chai Feldblum of the Equal Employment Opportunity Commission; Kimberly Walton, Assistant Administrator of theTransportation Security Administration; and John DiPaulo of the Office for Civil Rights at the Department of Education talked about the federal government's efforts to combat employment discrimination, airport profiling, and school bullying respectively. In addition, Karen Chaves, Policy Advisor to the White House Initiative on Asian Americans and Pacific Islanders, spoke about the work of the Initiative to address Sikh and broader Asian American and Pacific Islander concerns.
The assembled community members enthusiastically questioned federal agency officials after each of their presentations. They shared critical feedback and ideas on how the federal government can better connect with and serve the Sikh community.

Feeling of Momentum
The genuine excitement and feeling of momentum among the attendees was electric. The assembled Sikhs were grateful to have toured the White House, shared their ideas with top-level officials, and participated in a historic event. The White House and assembled federal agency officials all expressed the hope that this historic briefing would be the first of many so that Sikhs can be better connected to the White House and their government.

The past two months have seen a string of game-changing successes for the Sikh community and the Sikh Coalition. From the $75,000 settlement in the Autozone case, to the victory after seven years of battle with the MTA, to the progress of the Workplace Religious Freedom Act in the California State Assembly (please prepare to lobby the California Senate to pass it there as well), to the national acclaim for the Sikh Coalition's FlyRights app, to the letter to the FBI from 94 Members of Congress, to last week's briefing, the community has enjoyed many victories on the path to protecting our rights.
We are truly thankful for Guru's Kirpa and your support. This work would not be possible without you and your partnership.  We thank you and look forward to more victories for the community in the coming months and years.
As always, the Sikh Coalition calls on all Sikhs to fearlessly practice their faith.