#saroop

[onlinesikhstore]

Hameergarh Novel by Ram Saroop Ankhi Literature Punjabi Reading Book B38 New

Asshra Daandu Novel Ram Saroop Ankhi Literature Punjabi Reading Panjabi Book

Book Ref: B38

Novel by Ram Saroop Ankhi - Punjabi Reading Literature Book 

Punjabi Literature Book 

Pages 153. Paperback, Size approx 18cm x 12cm x 0.7cm, Weight approx 132g

Author: Ram Saroop Ankhi

Language: Indian Punjabi Gurmukhi

We have Punjabi Literature books of several Popular writes in stock, please message more information.

We have many other Punjabi books (Punjabi Alphabets, Punjabi Mini Stories, Punjabi word Sounds, Punjabi Pronunciation, Grand mother's Punjabi Stories with Morals etc.) listed in our shop to learn Punjabi and will personally recommend you all.

Should you have any queries please do not hesitate to contact us.

Free Royal Mail Economy Postage in UK. 

Postage discounts for multi-buys. 

Any questions please do not hesitate to contact us.

P.S. Colour of item may slightly vary due to camera flash and light conditions. Please note cover of paper may vary as publishers keep on changing front of books each time they publish new edition.

Please buy with confidence. 

Country/Region of Manufacture: India

Topic: Literature

Format: Paperback

Product Type: Reading Book

Educational Level: Comprehensive School,Primary School,Secondary School,Sixth Form College,Vocational School

Author: Ram Saroop Ankhi

Subject: Punjabi - Gurmukhi (Indian Punjabi)

Publication Year: 2019

Language: Punjabi

ISBN: Does not apply

[suchananewsblog]

A platform for ‘Simply the Best’

Saroop Oommen | Photo Credit: Special Arrangement Bethany High presents Simply The Best, a live music concert and recording experience this weekend. The event will feature students, parents, teachers and the alumni of Bethany High. The musical team of Simply The Best | Photo Credit: Special Arrangement “It will showcase Bethany High’s best talents, who are aged between five and 18,” says…

[dadduu70]

I have been to Sri Harmandir Sahib, when Sikhs describe it as Heaven on Earth, believe me it's true. I have never felt like I belonged somewhere as I felt when I was there. It breaks my heart that that kuthi, with the help of the UK destroyed so much. I don't think any Sikh will forgive that. But that's just my opinion. 🙏🏻💜🙏🏻 ੴ☬

10 Days of Terror

How must it have looked on that first day of June

Watching those thunderous tanks take their place

Did they realise the evil intent behind the move

An immoral desire to destroy Sikhi and leave no trace

Surrounding the beautiful Harmandir Sahib

Blocking every exit to the pilgrims inside

Acting willingly on an unheard order of chaos

Knowing there was nowhere safe they could hide

Opening fire without any prior warning

Cutting down people indiscriminately

The start of something so bloody and terrible

A proud, state sanctioned genocidal killing spree

On the 2nd of June the guilty heart tried to seek calm

Appealing not to shed blood but that of hate instead

The entire time guiding wave after wave of attack

Her ultimate aim was to see every Sikh dead

The 3rd of June was the martyrdom day of our fifth guru

Love for Guru Arjan Dev Ji brought crowds from far and wide

Without warning a 36 hour curfew was imposed

They couldn’t have fled death even if they had tried

In the early hours of the 4th, the silence was broken

The Indian army started a cowardly shelling campaign

Knowing those trapped inside had no way to defend

They tried to systematically break each link in the chain

On the 5th, with no time to recover from the onslaught

More tanks rumbled towards the revered sanctuary

Smashing their way through holy walls of protection

Killing the head Ragi who couldn’t even see the adversary

A new day began and in the early hours of the 6th

The Immortal Throne became the target of their raid

Desperate to destroy the seat of justice and power

While courageous Sikhs battled with gun and blade

Knowing their quarry was taking refuge inside

And scared of how much pain Sikhs could endure

The barrage intensified and mortars fell like rain

And Sant Jarnail Singh Bhindranwale let out his final roar

Hiding bravely behind their cannons they fired

Trying to defeat Sikhs until every last one was gone

Reducing the Akaal Takhat to smoking rubble

Arrogantly thinking the conclusion was forgone

On the 7th day, not content with the massacre of countless

The shameless Indian army destroyed written history

The divine handwritten saroops of Guru Granth Sahib Ji

Were burnt to ashes along with everything in the repository

On the 8th, the survivors now faced the torture of denial

Refused basic treatment, water withheld from those in need

Allowed to die on the floor like wounded animals

To the cries of mothers and children, they paid no heed

The 9th of June was the penultimate day of battle

Few remained to tell the truth of what had gone on

Those that hadn’t died or been executed by the troops

Were arrested as terrorists for their alleged contribution

On that final tragic day, the tenth of the month

The desecrated Heaven on Earth lay in silent debris

The last surviving four Singh’s fought bravely on

Before being slaughtered at Indira Gandhi’s decree

[jayhorsestar]

meri jind wi toon meri jaan wi toon, teri jaan di saunh jind-jaan wi toon..

mera dil wi tu dildaar wi toon, dil de andar te baahr wi toon..

mera aar wi toon mera paar wi toon,

meri mauj wi toon manjhdhaar wi toon,

mera sur wi toon mera taar wi toon,

meri deed wi toon deedaar wi toon,

mera saath wi toon mere sang wi toon mera roop saroop te rang wi toon..

meri jind wi toon meri jaan wi toon, teri jaan di saunh jind-jaan wi toon..

mera dil wi tu dildaar wi toon, dil de andar te baahr wi toon..

[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.

[digitalkyahai]

Random clicks at home. Feeling just 😎 awesome. Ready for the ride. . . . Yeah.... #random #randomclicks #awesome #vibes #positivity #positivevibes #attitude #feelingrefreshed #bhokaal #burraah #punjabi #sikh #lovesikhi #lovegurbani #saroop #sardarsaab #singh #homeclicks #ready #readyforaride #gohana #calling #grouptrip #delhi #haryana #religious #sikhism #dashingsardars #singhisking (at Delhi, India) https://www.instagram.com/p/CFEzGhMHmTv/?igshid=1nk3tmsgh12bs

[karvasachnews]

ਗਾਇਕ ਕੇਐਸ ਮੱਖਣ ਨੇ ਫੇਸਬੁੱਕ ਤੇ ਲਾਈਵ ਹੋ ਕੇ ਕਕਾਰ ਤਿਆਗੇ ਪੰਜਾਬੀ ਗਾਇਕ ਕੇਐਸ ਮੱਖਣ ਨੇ ਗੁਰਦੁਆਰਾ ਸਾਹਿਬ ‘ਚ ਸ਼੍ਰੀ ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ ਅੱਗੇ ਕਕਾਰ ਤਿਆਗ ਕੇ ਅੰਮ੍ਰਿਤ ਭੰਗ ਕੀਤਾ ਹੈ। ਇਹ ਸਾਰਾ ਕੁਝ ਉਸ ਨੇ ਫੇਸਬੁੱਕ ਤੇ ਲਾਈਵ ਹੋ ਕੇ ਕੀਤਾ। ਮੱਖਣ ਨੇ ਕਿਹਾ ਕਿ ਕੁਝ ਲੋਕ ਉਨ੍ਹਾਂ ਦੇ ਸਿੱਖੀ ਸਰੂਪ ‘ਤੇ ਸਵਾਲ ਚੁੱਕ ਰਹੇ ਸਨ। ਇਸ ਤੋਂ ਪ੍ਰੇਸ਼ਾਨ ਹੋ ਕੇ ਉਨ੍ਹਾਂ ਨੇ ਸੋਚ ਸਮਝ ਕੇ ਅਜਿਹਾ ਫੈਸਲਾ ਲਿਆ ਹੈ। ਵੀਡੀਓ ‘ਚ ਉਨ੍ਹਾਂ ਕਿਹਾ ਕਿ ਮੈਂ ਜੇਕਰ ਸਿੱਖੀ ਦਾ ਫਾਇਦਾ ਨਹੀਂ ਕਰ ਸਕਦਾ ਤਾਂ ਮੈਨੂੰ ਇਸ ਦਾ ਨੁਕਸਾਨ ਕਰਨ ਦਾ ਵੀ ਹੱਕ ਨਹੀਂ। ਇਹ ਸਾਰਾ ਮਾਮਲਾ ਮੱਖਣ ਵੱਲੋਂ ਗੁਰਦਾਸ ਮਾਨ ਦੀ ਹਮਾਇਤ ਕਰਨ ਨਾਲ ਜੁੜਿਆ ਹੈ । ਮੱਖਣ ਖੁੱਲ੍ਹ ਕੇ ਗੁਰਦਾਸ ਮਾਨ ਦੇ ਹੱਕ ‘ਚ ਖੜ੍ਹਾ ਸੀ ਤੇ ਜਿਸ ਕਾਰਨ ਉਸ ਨੂੰ ਵੀ ਲੋਕਾਂ ਨੇ ਲੰਮੇ ਹੱਥੀ ਲਿਆ ਸੀ।

[singh-life]

COMPLETE JOURNEY TO ALL GURUDWARAS OF SIRHIND, FATEHGARH SAHIB, PUNJAB.

Introduction: Punjab is known as the land of Saints and Gurus. So, it is considered a religious land. The major religion practiced here is “SIKHISM”. It would not be wrong to say Punjab as the land of gurudwaras because it has a number of Sikh shrines in almost every city and village.Most of the Sikh Temples(Gurudwara) have historical significance and are related to some historical event of Sikhism.So, to know more about gurudwaras, today I am going to write about the Gurudwaras of Fatehgarh Sahib. The land of Fatehgarh sahib is known by the name of “LAND OF MARTYRS” because here the two young sons of Sikh Guru Gobind Singh Ji (tenth Guru of Sikhs) were brutally killed at this Sirhind, during the rule of Wazir Khan.

I live in Patiala and I usually visit the gurudwaras of Fatehgarh Sahib on regular basis. But this time, I am going to share the important information about these gurudwaras with you.

To make things easily understandable and navigable, I have designed this article in FAQ format.

Introduction: Where Sirhind, Fatehgarh Sahib is situated? What is the historical importance of this city? How to reach Sirhind, Fatehgarh Sahib? Which is the best time to visit Sirhind, Fatehgarh Sahib? What to wear in Gurudwaras? Which are the main Gurudwaras of Sirhind, Fatehgarh Sahib? Gurudwara Shri Fatehgarh Sahib Gurudwara Thanda Burj. Gurudwara Shaheedganj Sahib Gurudwara Bibangarh Sahib Gurudwara Jyoti Saroop Sahib. Final Words

Where Sirhind, Fatehgarh Sahib is situated? Sirhind, a sub-division of district Fatehgarh Sahib is located in the Punjab state, Northern India. It is situated on National Highway-44 and is at a distance of only 30 KM from Chandigarh, the capital city of Punjab.

To read the full article, please visit the link below:

https://singh-life.com/complete-journey-to-all-gurudwaras-of-sirhind-fatehgarh-sahib-punjab/

[angelsalinas24]

Saroop Shrestha. My King, My hero, My Prince, My Life!!!! Love you alot. This is a small picture I edit for you!!

[onlinesikhstore]

Jassi Sarpanch Novel by Ram Saroop Ankhi literature Punjabi Reading Book b8 New

Jassi Sarpanch Novel by Ram Saroop Ankhi literature Punjabi Reading Book

Book Ref: B8

Novel by Ram Saroop Ankhi - Punjabi Reading Literature Book 

Punjabi Literature Book Pages 162. Paperback 

Size: approx. 18cm x 12cm x 1cm

Author: Ram Saroop Ankhi

Language: Indian Punjabi Gurmukhi

We have Punjabi Literature books of several Popular writes in stock, please message more information.

We have many other Punjabi books (Punjabi Alphabets, Punjabi Mini Stories, Punjabi word Sounds, Punjabi Pronunciation, Grand mother's Punjabi Stories with Morals etc.) listed in our  shop to learn Punjabi and will personally recommend you all.

Postage discounts for multi-buys. 

Any questions please do not hesitate to contact us.

P.S. Colour of item may slightly vary due to camera flash and light condition. Please note cover of paper may vary as publishers keep on changing front of books each time they publish new edition.

Please buy with confidence. 

[sikhsiyasat]

Issue of Sri Guru Granth Sahib Ji's Saroop - Who Are The Real Culprits?

The Shiromani Gurdwara Prabhandak Committee is trying to underplay the issue of missing Saroops of Guru Granth Sahib Ji. It is trying to project an issue related to beadbi of Guru Sahib as an issue of corruption.

Watch Video @ https://www.sikhsiyasat.com/2020/09/14/issue-of-sri-guru-granth-sahib-jis-saroop-who-are-the-real-culprits/

[ramblingsofjamz]

Day 7 - 7th June 1984.

By the morning, only a few Sikh fighters are still alive and fighting. The army finally gains effective control of the Sri Darbar Sahib complex.

After the resistance is broken, the army has free reign. Soldiers unleash their vengeance on the unarmed Sikh pilgrims who they had trapped inside the complex. They rape Sikh women and indiscriminately kill Sikh civilians, including children.

An eyewitness details how the army treated the pilgrims who had survived the bombardment: "[The army] took off their [the Sikhs'] turbans with which they tied their hands behind their backs. Then the Army men beat these Sikh boys with the butts of their rifles until they fell on the ground and were shot dead right in front of me."

The Sikh reference library is burnt and destroyed. Its priceless collection of 20,000 incrediby rare and valuable historic documents are reduced to ashes. Amongst these, irreplaceable documents regularly referred to for research are destroyed, hukamname from the Guru period are lost, and above all, 2500 handwritten saroops of Dhan Guru Granth Sahib Jee Maharaaj are desecrated.

After the rapes and murders of innocent pilgrims, "the most distressing and inexcusable act was the torching of the Sikh Reference Library." It was an intentional and calculated act in continuation of the Indian government's onslaught against the fabric of the Sikh nation.

"Any army which wants to destroy a nation destroys its culture. That is why the Indian army burnt the library." ~ Mrs. Gandhi's Last Battle, Tully, Mark and Jacob, New Delhi, 1985.

Soldiers celebrate the thousands of cold-blooded murders and the desecration of the Sikhs' holiest shrine by drinking and smoking within the complex. Hundreds of thousands of bottles of alcohol were sanctioned by the Indian state for consumption of its forces within Sri Darbar Sahib.

"Although the Sri Harmandir Sahib was riddled with bullets, the Akaal Takhat destroyed with cannon fire, and thousands of pilgrims massacred, the army were celebrating, people were seen carrying buckets of beer to the main gates of the temple where they jubilantly served the soldiers. The soldiers freely drank and smoked inside the complex. They certainly had plenty to drink, a notification of the Government of Punjab's Department of Excise and Taxation allowed for the provision of 700,000 quart bottles of rum, 30,000 quart bottles of whiskey, 60,000 quart bottles of brandy and 160,000 bottles of beer all for 'consumption by the Armed Forces Personnel deployed in Operation Blue Star'." ~ "Mrs. Gandhi's Last Battle", p203 (Ninth Ed. 1991).

[fashionshowcasepakistan]

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[khalsafc]

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#Khalsa #FC launching soon. Organizing #Sikh Football #Cup in November-2019 dedicated to 550th Prakash Purb of Guru Nanak Sahib.

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[aradhya21]

Golden Temple slogans pro-Khalistan on Op Bluestar anniversary

Favorable to Khalistan trademarks were raised by allies of extremist Sikh outfits as well as that of Shiromani Akali Dal (Amritsar) at the Golden Temple on the 38th commemoration of Operation Bluestar.

The marbled premises of the Golden Temple close to Akal Takht, the incomparable transient seat of the Sikhs, reverberated with supportive of Khalistan mottos.

Numerous adolescents held standards and notices with 'Khalistan Zindabad' composed on them. They wore shirts with the image of killed dissident pioneer Jarnail Singh Bhindranwale imprinted on them.

Supportive of Khalistan trademarks were additionally raised by activists of the Shiromani Akali Dal (Amritsar) outfit drove by previous MP Simranjit Singh Mann, who was likewise present at the spot. He raised the killing of Punjabi vocalist Sidhu Moosewala and requested equity for the family.

Activity Bluestar was a tactical activity completed in 1984 to flush out the assailants from the Golden Temple.

Elaborate security plans were set up in Amritsar to guarantee that the occasion passed off without a hitch.

Jathedar of Akal Takht Gyani Harpreet Singh, in his message to the Sikh people group on the event, said Sikh ministers and researchers need to visit the line regions to advance Sikhism and advise the adolescent about the rich Sikh precepts and history.

He additionally discussed the need to battle the scourge of the medication threat which has burdened numerous adolescents.

The Shiromani Gurdwara Parbandhak Committee (SGPC), the peak strict body of the Sikhs, showed the projectile ridden blessed 'Saroop' (volume) of the Guru Granth Sahib.

The 'Saroop', which was introduced in the sanctum sanctorum around then, was hit by a slug during the tactical activity in 1984.

[millennialpastor]

Ep 203 - Ministry Endings and Beginnings During a Pandemic an interview withThe Rev. Aneeta Saroop

Ep 203 – Ministry Endings and Beginnings During a Pandemic an interview withThe Rev. Aneeta Saroop

https://www.podbean.com/media/share/pb-hsp2v-11edddf In episode 3  of season 2, Pastor Courtenay and Pastor Erik invite Pastor Aneeta Saroop (pastor of Spirit of Life Lutheran Church in Vancouver) to a conversation about beginning (and ending) ministry during a pandemic.  Check out The Millennial Pastor blog. This podcast is sponsored by the Manitoba Northwestern Ontario Synodof the Evangelical…