#Bhai Manvir Singh

[sikhaware]

Announcing the first speaker for - Bhai Manvir Singh Ji UK Bhai Manvir Singh was born and raised in the UK and works as a Sikh Chaplain in prisons. His professional background is school teaching and he has a BA Religious Studies and MPhil in Sikh Studies. Bhai Sahib travels around the UK, Europe, North America, and Australia doing Sikhi talks and camps. He also presents ‘Everyday Sikhi’, a weekly show on Akaal TV. To Register for Sikh Aware Family Retreat 2022-23 visit us: www.sikhaware.org.nz

[manvirsingh]

Manvir Singh

Bhai Manvir Singh of Khalsa Foundation is a Sikh Educator (Parcharik) from the UK. Below is a journal of Bhai Manvir Singh UK’s transformation from having short cut hair to adopting Sikh identity.

Waheguru Jee Ka Khalsa, Waheguru Jee Kee Fateh!

September 1999 marks a significant time in my life. It marks the time I had my very last hair cut and began my journey to adopting Sikhi Saroop (Sikh identity) and one step closer to becoming a Gursikh.

I was born and raised in a household that were of Sikh heritage, however it was the norm to have short cut hair and eat meat. My grandfather (father’s father) and all the generation of his family had Kes (unshorn hair) and wore Dastaars. My Taya Ji (father’s elder brother) was the first to cut his hair when he arrived in UK in the 1960s, like many other early migrants who arrived from South Asia to the UK. Soon after, my father cut his hair whilst studying in India.

Although my parents and relatives did not express their Sikhi faith in their outwardly appearance, I look back and recognise that they did possess certain Sikhi values and beliefs. Undoubtedly these gems of Sikhi, i.e. qualities and values of Sikhi, were like seeds that were planted into my life, that over time grew more and more, and eventually gave fruit. Although I had short cut hair from an early age, the interest in Kirtan, reading Gurbani, and learning about Sikh history and beliefs came from my parents. My father would take both my brother and I for evening walks and go through one verse of Jap Ji Sahib. We would be made to repeat lines to help us memorise and then my father would go through the meanings. My mother had great enthusiasm in attending the Gurdwara and Sangat, which rubbed off on me.

My father was a pianist and singer part of a Punjabi music band. He learnt music by learning Kirtan from Giani Sital Singh Sitara Ji, a Soorma Singh (a respected term in Sikh tradition referring to a blind person). My father in turn taught me two Shabads – ‘oo-tat sukhee-aa, bai-tat sukhee-aa’ and ‘sevak kee ardaas piyaare.’ I was strangely taught to tie a Dastaar, even though I had short cut hair. With the encouragement of my mother, on special Gurpurbs (days of the Gurus) I would wear a Dastaar to the Gurdwara. When I wore the Dastaar I would feel complete and totally at home with my myself. However, realising I was covering a head with cut hair would make me feel disheartened.

I used to say to my mother as a child, “Why don’t I have a jooraa?... Why did you not keep my Kes (unshorn hair)?” My mother would reply that she would have struggled to manage my hair. In response to that I would say, “What would have you done if you have done if you had a daughter?” (i.e. most Punjabis keep their daughters’ hair uncut hair and would not dream of giving their daughter a skin-head or keeping their hair cut short). As a child I felt cutting my hair was wrong and used to cry when my father cut my hair in the bathtub. It was such an awful experience. Looking back now it reminds me of pictures and scenes when a Hindu child gets his head shaved by an elder family member in the Hindu initiation ceremony for babies. I felt like a sheep being forcefully shaven. However, the tears and crying soon dried up. By the age of seven or so I suppose cutting hair became a norm and the pain of cutting them become a lost memory that had becoming buried with the ideas and thoughts of society around me.

We had no Gurdwara in our local town. The community had a church hall to hold Divaans on Sundays. When we used to travel to other cities or towns my parents would also make a point of visiting the Gurdwara of that town or city first and then visiting our relatives. When I would see Amritdhari Gursikhs I used to feel mesmerised. They seemed really cool and amazing to me. I loved to see Gursikhs donned in Bana (Sikh attire). Whenever I used to close my eyes at night and dream of myself in the future, I would see myself as Amritdhari wearing Bana. However, I also thought of how on earth I would get myself from where I am to reaching my dream.

Further seeds of my Sikhi were sown by dear parents and relatives by sending me and my brother to Punjabi school. It took place every Saturday in a secondary school building in our town. In one room Chinese children learnt Cantonese, in another hall there was music lessons and in one classroom we had Punjabi lessons. My Bhua Ji (father’s sister) used to lead the lessons. Bless her resilience and passion to teach us because most of the students played up and did not want to be in a school classroom on a Saturday morning and miss out on having a lie in and watching WWF wrestling and all the other cool cartoons. We were pretty much forced to go, but I am so glad that I was forced to go. Had it not been for my Bhua Ji teaching us Punjabi and making us do GCSE qualification, I would have missed out on the golden opportunity to be able to read Gurmukhi and connect with my Guru.

From an early age, out of ignorance of physical health and spiritual health, my parents thought eating meat was really good for children. Bless them, they thought the more meat me and brother ate, the stronger and healthier we would be. When children are in the innocence, they are very much attuned to the natural state of their body and to the universe surrounding them. I used to feel that eating meat was wrong. I would ask my mum, “What Sabjee (vegetable) am I eating?” My mother replied, “Pork.” I said, “Where does pork grow?” My mother pointed to the television where some pigs rolling around in their excrement and mud were being shown. I felt sick to my stomach to know I was being fed a dead pig in nice sauce and added flavourings. I had a similar experience when I was eating steak and then made to realise the cow with snot rolling down its nose and seated amidst cow dung shown on television was disguised in my plate as something else. However, like my hair, the feelings towards cruelty-based diet that was physically and spiritually unhealthy, only lasted for some years in my younger years. Again, the ideas and beliefs of the society around me where more overpowering and covered up the feelings of compassion towards animals being killed for my food.

PART 2

As I grew older I was exposed to more and more about Sikhi either through my parents, relatives, meeting Gursikhs at Akhand Paaths, or books that I bought when travelling to Southall, Birmingham or Leicester. When I would go to other towns or cities where there were Gurdwaras and a Sikh community, I would look at other Sikh children with their Joora (hair knots) or wearing Dastaars (turbans) and think, ‘Why don’t I like them,’ ‘why am I not a Sikh, but I call myself Sikh!’ I wished to look like them, with a ‘Jooraa’ (hair knot) and ‘Dastaar’ (turban).

I enjoyed visiting Gurdwaras and sitting in the Saadh Sangat (holy congregation) and listening to what the person on the stage was saying. My Punjabi was not brilliant. We spoke mostly English at home back when we were younger. I picked up speaking Punjabi from watching Mehar Mittal’s Punjabi comedy movies as a toddler, and then speaking Punjabi with any relatives that were older than us, i.e. with any aunty ji or uncle ji. When I would I go the Gurdwara, I would sometimes not understand what was being said, but understand the general gist of the talk. My father would quiz us on what particular words mean. Whenever we did not understand a word being said, I would ask my father or someone else, like my Bhua Ji, Taya Ji, Tayi Ji etc., This way my vocabulary increased and the experience of listening to Katha or Dhadi became more and more like a jigsaw puzzle having more and more pieces added to it to make it a complete picture.

When I was about twelve or thirteen years old I was able to tie a Dastaar (turban) by myself, with a little help from my father. I would tie a Dastaar when going to the Gurdwara on special occasions. My Taya Ji (father’s elder brother) used to like me wearing a Dastaar to the Gurdwara. He used to be so proud of me, although he had short cut hair himself. He always told relatives about how good I am and wear a Dastaar to the Gurdwara. He was always happy and excited when talking about me wearing a Dastaar. Although I was being praised, I used to get annoyed at times, because I felt like a fool that was tricking myself. Wearing a Dastaar on certain occasions and still continuing to cut my hair. It came to a point that I began to feel embarrassed when my Taya Ji or someone else would say how good I am, how I can I sing Shabads, do Keertan, read Paath and look smart wearing a Dastaar. I used to think that people must think what a fake I am. Doing all of this and thinking I am a Sikh, when I cut my hair. However, now I realise why my Taya Ji and others were happy, and I remain grateful to them for their support and guidance they gave me, which I realised later.

The town where I live is mostly full of White English people and a strong minority of Pakistanis. At the time the local Sikh community consisted of about sixty homes. Out of those sixty homes, there were no children with Sikh identity when I went to school. At the time, there were only two people with Kes (uncut hair) and wearing a Dastaar (turban) in the entire town. There were one or two very young children, but no teenagers or young adults had Sikh identity. I really wanted to keep my Kes (unshorn hair), but I did not have the courage to take that step. It was like a hungry child who wants to eat something but cannot does not know how to cook it.

I felt guilty and ashamed that as a Sikh, I was cutting my hair when great Sikhs like Shaheed Bhai Taru Singh Ji refused to have his Kes (unshorn hair) cut and instead said that he would rather have his scalp removed. That is how much love Bhai Taru Singh Ji had for the Kes, the identity, the image that the Guru had bestowed upon his Sikhs. I could not bring myself around to saying that I am a ‘Singh’ and that I am ‘proud to be a Sikh’ (even though I was proud inside). Instead I felt that I was a let down to my religion because I cowardly had my hair cut and still had the nerve to call myself a Sikh. Even though I had religious views I was not outwardly practising what I believed; so I felt awkward and out of place.

PART 3

At school White English children would ask me what my religion was. When I replied that I was a ‘Sikh,’ they would reply, “O really? But why is your hair cut then, aren’t Sikhs supposed to have uncut hair and wear a turban?” What answer could I give them? Was I to say that it is quite common for Sikhs (who are blind and foolish) to cut their hair and disregard their God-given identity? All I could say is that I am not religious, however, in reality I was religious minded and was actually proud to be a Sikh or at least belong to Sikh heritage! But again, I had put myself to shame. Shaheeds (martyrs) like the two younger Sahibzaade, sons of Guru Gobind Singh Ji, aged seven and nine, were bricked alive for refusing to give up their Sikhi. When faced with the challenge of death or converting to another faith they chose death. They were confident and kept their faith. In challenging and tough times, they took strength from Guru Ji, through Gurbani, Simran, and remembering Sikh history. Amazingly they roared “Bole So Nihaal, Sat Siree Akaal” on being martyred. They had no fear, they were totally fearless. That was the power of surrendering to the Guru, the power of taking Amrit and dedicating oneself to the service of the Great Guru. And there I was sitting in a nice and cosy house in the UK, with an easy life, with no one to asking me to convert or die; yet I was being forced to say that I am not Sikh (to save myself from embarrassment) when I really was deep down.

I remember once my brother and I went to a Tai Kwon Do competition. A White English man from the Tai Kwon Do club drove us to Kettering. On the way back we stopped off at McDonalds. I remember ordering a chicken burger meal. Whilst sitting down and eating our meals. The White Englishman who drove us said, “So what religion are you?” We replied, “Sikhs.” The man looked confused and said, “Really?..” He looked at my chicken burger and my brother’s beef burger and said, “I thought Sikhs were vegetarian?” We replied, “The really really religious Sikhs, like the Sikh priests etc, are vegetarian, but everyone else can eat what they want.” The man made a really confused face which I still remember till today. He then asked, “I thought Sikhs never cut their hair and they wear turbans?” We replied, “The really really religious Sikhs, like the Sikh priests etc, keep their hair uncut and wear turbans, but everyone else it is up to you.” It pretty much sounded like we had presented Sikhi as a ‘Make-it-up-as-you-go-along religion.’ Pretty much everything was allowed and only the “really really religious” people followed the rules and code of the religion. What a joke we had made ourselves and what a mess! What we had said kept playing on my mind. When I got home with a heavy heart I told my brother that I think we had given the wrong replies to the English man. But what else were we going to say? Either it was to embarrass ourselves or instead embarrass Sikhi but misrepresenting it. Sadly, we chose the second option out of sheer ignorance and lack of confidence.

Muslim students in my Art class would ask me, “Are you a Hindu?” When I would reply that I am a Sikh, they would say, “But you don’t look like a Sikh … you look more like a Hindu.” I would then reply back with, “I am a Sikh, but not a religious Sikh… that’s why I have my hair cut.” They would ask further questions like, “it is in your religion to drink alcohol because most Sikhs do.” They would then begin singing Gurdas Mann’s awful song: ‘Apna Punjab Hovai, Ghar Dee Sharaab Hovai’ (‘Be it our Punjab, and home brewed alcohol’). They would say that Sikhs drink alcohol and are known to be drunks. I would say “No! Those Sikhs who drink alcohol are not religious.” What image had Punjabis given Sikhs? The recently new invented drinking culture amongst Punjabis claiming to be Sikhs made Sikhs look like fools, cowards and ungrateful; something which we are not, nor have been, nor will be. Where is the image of Sikhs as saint soldiers who are honourable, proud and respectful to their Guru? Who was to blame for my fellow Muslim classmates misunderstanding regarding Sikhs? It is us, those who come from Sikh families, who have made people think of ourselves in this shameful way.

Finishing Year 10 at secondary school, I went to India in the summer holidays. Before I went, my brother and my father insisted that I should have a haircut because I looked untidy, however, at the back of my mind I did not want to because I wanted to keep my Kes (unshorn hair). I could not tell them straight up that I wanted to keep Kes (unshorn hair), as I knew that at that time they would not take me seriously and make me sound like I was being unrealistic. However, the reality is that if you want something, you have to make a start!

To be continued.

[bhaimanvirsingh]

Manvir Singh Leamington - Discussing Sikh Gurmat Perspectives

What is today referred to as "Sikh" Marriage by Punjabi's is actually a mixture of Hindu, Islamic, Christian, and Punjabi traditions? Most people without their knowledge follow these rituals in good faith and enjoy them thinking they are an integral part of Sikhi. However, it usually happens that these rituals and customs are contrary to Sikhi and therefore defy the goal of having an Anand Karaj, which is to receive the blessings of Sri Guru Granth Sahib Ji. Due to a lack of knowledge and awareness of what a "Sikh" marriage should actually be, most people continue to follow the popular culture.

According to Manvir Singh Leamington, A Sikh would like to invite Sri Guru Granth Sahib Ji to his home, rather than a deity or goddess. Good luck doesn't exist. Good actions lead to good results. Reciting and singing Gurbani brings blessings. One is embellished according to Gurmat by singing the praises of Vahiguru and living according to the guru's teachings.

A Sikh wears what pleases the guru, not the respected prophets of another religion. The Guru is glad that a Sikh wears the Panj Kakkaar.

Gurbani does not believe in the concept of the "evil eye" and says that reciting the name of Vahiguru eliminates any evil eyes or bad luck. Secondly, a Sikh lives by the principle of considering all other women as his daughter, sister, or mother. Throughout the history of Sikhs, Sikhs have been known for their high morality, without the help or recall of a Sehra or facial veil.

The union of a Sikh couple in Gurmat is linked by Gurbani and the blessings of Sri Guru Granth Sahib Ji when one bow to the Guru and walks around the Guru to indicate that the Guru is the center of their life. The Union of a Sikh is not made of garlands or necklaces but bound by the guru.

A Sikh bears no symbol of any other religion or belief. A Sikh wears the Panj Kakkaar as a jewel and symbol of his commitment to the guru.

According to  Bhai Manvir Singh, as one acts, he harvests. Throwing rice as a blessing is not Gurmat. To wish someone good luck and give blessings in Sikhi is by reciting Gurbani and doing Simran.

[manvirsinghleamington-blog]

Manvir Singh Leamington

Manvir Singh Leamington Shares the Importance of this special year for Sikhs

This year a special year for Sikhs as it marks the 550th birth anniversary of the founder of the Sikh faith, Guru Nanak Dev Ji. Manvir Singh Leamington told us that local Sikh communities in Banbury and nearby Leamington-Spa will be celebrating the ‘Gurpurb’ or ‘day of the Guru’ in mid-November and celebrations will continue into the New Year.

Leamington & Warwick Gurdwara Sahib

Leamington-Spa has a large Sikh population, whereas Banbury has a smaller Sikh population. However, both towns and nearby localities have always supported one another in celebrations. Leamington-Spa has a purpose built Gurdwara which was built in 2009 and caters for the communities needs of marriages, funerals, celebrations, festivities, religious education and communal worship. Most of the Sikh community of Banbury use Leamington-Spa Gurdwara for larger family events due to the constraints of the physical space of the locality that has been converted into a small Gurdwara.

Manvir Singh Leamington a Sikh Educationalist from Banbury told us that “this year there will be special event organised by the Sikh community at Leamington Spa on 16th November which will be aimed at bringing greater understanding and awareness of the life, history and teachings of Guru Nanak Dev Ji with the wider public.”

Manvir Singh Leamington added, “This year is a historic year as it is the 550 years. The message, teachings and love of Guru Nanak Dev Ji is not just for Sikhs but for all of humanity. Guru Nanak Dev Ji’s teachings and message is truly universal and much needed in today’s world which is being destroyed by greed, anger, intolerance, inequalities, selfishness and cruelty. These were causes of misery, hostility and inner-turmoil 550 years ago, and still today. The remedy for these problems has been given by Guru Nanak Dev Ji in Sikh scripture which is timeless and available for all to benefit from.”

Here are five facts about the teaching of Guru Nanak Dev Ji:

1)  He promoted the Oneness of Humanity Born in 1469, Guru Nanak Dev Ji lived in a time of huge inequality in 15th century Indian subcontinent. Religious segregation, slavery and caste and gender discrimination were rife. Guru Nanak Dev Ji openly talked and acted against this, humbling royalty and nobleman, whilst elevating the poor.

‘‘Recognise the Lord’s light within all, and do not consider social class or status; there are no classes or castes in the world hereafter” – Guru Granth Sahib Ji (Ang 349)

2) He is one of the most traveled people in history Guru Nanak Dev Ji traveled tens of thousands of miles to spread the message of the One Formless God. From His birthplace of Panjab, Guru Nanak travelled on foot and ship as far as the middle-east, Africa, Europe and East Asia. Only accompanied by His faithful follower, Bhai Mardana Ji, Guru Nanak Dev Ji is recorded as having visited the likes of the Vatican in Rome 1520, Mecca, Turkey, and Tibet. Millions of people across the globe become his followers, however, over time intolerant rulers destroyed memorials of Guru Nanak Dev Ji and killed his followers, particularly in the Middle East.

3) Championing Gender Equality In the Indian subcontinent at the time Guru Nanak Dev Ji was around, women had very few rights and considered inferior to men. Widows were often burnt alive as their husbands were cremated and women in general were not allowed to remarry. Guru Nanak preached against this discrimination and sought to improve the respect of women:

‘‘From a woman, man is born; within a woman, man is conceived; to a woman he is engaged and married. A woman becomes his friend; through woman, the future generations come. When his woman dies, he seeks another woman; to a woman man is bound. So why call her women bad? From her, kings are born. From a woman, a woman is born; without a woman, there would be no one at all.” – Guru Granth Sahib Ji (Ang 473)

4) He has different names in different cultures Guru Nanak is revered in many different cultures and as such has been given various names. In Afghanistan He is commonly called Nanak Peer. He is also known as Nanak Rishi in Nepal, Baba Nanak in Iraq, Nanaka-Chraya in Sri Lanka and Nanak Lama in Tibet. These are just a few examples.

Sikh shrine where Guru Nanak visited in Baghdad, Iraq.

5) He invented Langar Guru Nanak Dev Ji started the Sikh concept of “Langar” over 500 years ago as a child. Langar is the Sikh concept of volunteers selflessly providing free food to anyone, regardless of faith or background. This is essentially a free vegetarian meal served all day, every day, in every Sikh Gurdwara (communal place of worship). In recent years, to ensure this service gets to those who really need it, many volunteers take their work onto the streets to the homeless and hungry.

  “One who works hard for what they eat, and from that shares with others- O Nanak! They know recognize the true way of living.” – Guru Granth Sahib Ji (Ang 1243).

Langar being served

Manvir Singh told us, “Guru Nanak Dev Ji challenged the minds of those who had divorced themselves from society and public life and lived the lives of recluses. Guru Nanak Dev Ji asked spiritual people and people who had attained inner peace to share their goodness with the world and be of public service to beautify society, rather than escape it.”

Inder M Singh, Chairman of Chardi Kalaa Foundation writes, “Guru Nanak’s vision is a World Society comprising God-conscious human beings. To these spiritual beings the earth and the universe are sacred; all life is part of a Universal Unity.  We are all connected. According to Guru Nanak the reality humans create around themselves is a reflection of their inner state. The current instability of the natural system of the earth – the external environment of human beings – is only a reflection of the instability and pain within humans. The increasing barrenness of the earth’s terrain is a reflection of the emptiness within humans…”

He adds, “Guru Nanak advocated a highly disciplined life with a focus on spiritual progress, while remaining engaged fully in the world around one and upholding one’s responsibilities.”

[manpreetkaursblog]

Sikh decide to offer massive £500m injection into Pakistan Gurdwaras  as  Imran Khan  led  government  make  positive  overtures  to  UK  Sikhs

Sayed  Zulfiqar Bukhari,  the  Chairman of  the  Pakistan Tourism  Board  and Special  Assistant to the Prime Minister of Pakistan, Imran Khan met Sikh network representatives  at The Rembrandt Hotel in London on 10 June 2019. The assembly changed into to talk about non secular tourism projects in Pakistan following the anciental laying of basis stones for the Kartarpur Corridor on both side of the border in November 2018.

The  Central Gurdwara  (Khalsa  Jatha)  London supported  through  Peter Virdee Patron  organised  the event  where  several significant announcements had been made  through  Sayed Bukhari. Many  of  the  Sikhs that  spoke congratulated the  Pakistan  government for  the  stand taken  regarding  now no longer only  the  status quo of  the Kartarpur Corridor however additionally different measures being taken for the 550th Gurpurb of Guru Nanak Dev Ji.

A Pakistani journalist made a beneficiant gesture of donating land for the Pakistani government to build accommodation near Kartarpur. However, this changed into  overshadowed  through Peter  Virdee  making a  huge  economic dedication through saying the putting in place of a accept as true with beneathneath the call of Guru Nanak Dev Ji.

He  stated the  Peter Virdee Foundation  and  different enterprise people  he had discussed  the  project with had been organized to inject a massive £500m. He stated cash changed into now no longer an difficulty for the Sikh network as they had been organized to put down their lives for his or her Gurdwaras.

The announcement  concluded  an excellent  event  with speakers  alongside Sayed Zulfiqar  Bukhari  included, Peter  Virdee,  Gurpreet Singh  Anand,  Bhai Amrik  Singh,  Chair of  the  Sikh Federation  (UK),  Preet Kaur  Gill  MP, Neena Gill  MEP, Lord  Suri,  Sukhjeevan Singh,  the  Spokesperson for  the  Sikh Council UK, Dabinderjit Singh, Manvir Singh Bhogal and Justice Anup Singh.

[sikhaware]

Announcing the first speaker for - Bhai Manvir Singh Ji UK Bhai Manvir Singh was born and raised in the UK and works as a Sikh Chaplain in prisons. His professional background is school teaching and he has a BA Religious Studies and MPhil in Sikh Studies. Bhai Sahib travels around the UK, Europe, North America, and Australia doing Sikhi talks and camps. He also presents ‘Everyday Sikhi’, a weekly show on Akaal TV. To Register for Sikh Aware Family Retreat 2022-23 visit us: www.sikhaware.org.nz

[sikhaware]

Announcing the first speaker for - Bhai Manvir Singh Ji UK Bhai Manvir Singh was born and raised in the UK and works as a Sikh Chaplain in prisons. His professional background is school teaching and he has a BA Religious Studies and MPhil in Sikh Studies. Bhai Sahib travels around the UK, Europe, North America, and Australia doing Sikhi talks and camps. He also presents ‘Everyday Sikhi’, a weekly show on Akaal TV. To Register for Sikh Aware Family Retreat 2022-23 visit us: www.sikhaware.org.nz

[bhaimanvirsingh]

Importance of Amrit - Bhai Manvir Singh

A talk that took place in Huddersfield in 2017, highlighting the life-changing effect of Amrit and its inner meanings. Importance of amrit explained by Bhai Manvir Singh.

[bhaimanvirsingh]

The truth behind 1984 explained by Manvir Singh Khalsa in Slough  November 2011.

[bhaimanvirsingh]

Manvir Singh Khalsa Katha Derby Smagam Sunday Evening Rhensabhi

[bhaimanvirsingh]

Manvir Singh UK Vichar at Shepparton Gurudwara Sahib

[bhaimanvirsingh]

Bhai Satwant Singh, Bhai Beant Singh & Bhai Kehar Singh Shaheedi

Kaum de Heere, Katha Vechar by Bhai Manvir Singh.

A channel dedicated to promoting the pure message of Gurbani through keertan and lecture videos. Please subscribe to the channel and share our videos to help spread Guru's message.

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Bhai Manvir Singh Veechar

Bhai Manvir Singh shares his Veechar. Bhai Manvir Sing is a really inspirational Gurmukh living in the United Kingdom.

[bhaimanvirsingh]

The Life of Guru Har Rai Sahib Ji - Manvir Singh Khalsa

Lecture by Manvir Singh Khalsa about the life of Guru Har Rai Sahib Ji and what we can learn from their life. We apologize that this lecture is incomplete - the full lecture recording was partially corrupted and only the audio recording remains.

[bhaimanvirsingh]

Khalsa Camp - Manvir Singh UK - Sikhs in World Wars

Manvir Singh UK does a talk in English and Punjabi on the Sikhs who fought in the World Wars.

[bhaimanvirsingh]

Sakka Nankana Sahib - Bhai Manvir Singh Khalsa

Sakka Nankana Sahib briefly explained by Bhai Manvir Singh Khalsa.