#sikhcommunity

[keshavram0214]

जाति मनुष्य की अशांति का कारण

"गरीब, ऊंचे कुल में दुर्योधन रावण, नीचे कुल की गणिका।

गणिका भिलनी पार उतर गई, गर्व करो मत धन का।।"

जाति, कुल, धन सम्पत्ति का अहं��ार त्यागकर नम्रता और आधीनी के साथ प्रभु भक्ति करने से ही परमात्देते हैं। इसलिए हमें जाति और धर्म की सीमाओं से बाहर निकलकर संत रामपाल जी महाराज की शरण ग्रहण कर मानवता का धर्म अपनाना चाहिए। अधिकमा प्रसन्न होते हैं और मोक्ष लाभ जानकारी के लिए अवश्य पढ़िए पुस्तक जीने की राह

साथ ही अवश्य देखें

साधना चैनल शाम 07:30 बजे

श्रद्धा चैनल दोपहर 02:00 बजे

ईश्वर चैनल सुबह 06:00 बजे

Visit Satlok Ashram Youtube Channel

[cj2accountlost]

Where can I read the sikh texts(in english)? I am in america at the moment and cannot travel to find a scholar but, I am heavily interested. Thank you

[the-first-man-is-a-cat]

“Sikh Soldiers Playing Volleyball, Giza, Egypt” by Margaret Bourke-White, 1940

[nando161mando]

Location: Brampton, Canada

Date: November 5

Hindu nationalists called for the Indian Army to invade and attack Sikh temples in Canada. They gathered in large numbers, attacked passing cars, and raised chants of “Jai Shree Ram.” The protest was organised against the alleged attack by Khalistan supporters the previous day.

[gordontheengineswifenirmal]

Saw arsehat yesterday

Things are getting better. I have no desire to be in love with him anymore. And honestly, I’m fine with that. To be honest, as much of a shock the divorce was, I was glad he initiated it. It was something I had considered, but never wanted to bring up.

However, I’m coming to terms more n more with the pain he caused me after. I was NEVER jealous of him having a kid. I’ve never wanted kids. I was hurt by his secrecy, and his weird behaviour. Furthermore, his lack of ability to be responsible for his actions hurt. He did a stupid, and still can’t own up to it. He also tends to flip flop on things (like kids!)

The pain is lessening, and that’s good. He doesn’t feel so awkward to be around. He is in many essences, still a child.

He picked me up from auntie n uncles place last night. He says to me ‘I didn’t know adulting would be so hard. I don’t have time for anything. Does it ever go away or get better? You remember how badly I wanted to leave auntie n uncles n be in my own?’ I said we’ll move back then lol. He says ‘I can’t, because their place is a mess n it made me sick.’ I said well that’s fair, but then u gotta deal with adulting lol

He then says he still would like a kid. I said if u think adulting alone is insane, adding a kid multiplies it. I didn’t say jt, but I thought If you’re having trouble doing basic adulting, having a kid is not for u.

I’ll let that sink in.

He kept the baby thing secret, because he was afraid he’d be judged by friends and family, because in Indian culture, gossip is particularly common n takes on a certain flavour. The problem with this is that he deserves it. He did something shady, and was afraid to own up to it. He made things worse by being shady. If he hadn’t been so shady, he might not have to worry as much.

Also, if u havnt done anything shady, then have confidence. When people falsely accused me of being a paedophile, racist, misogynist, etc. (different occasions over the years) I stood me ground, because I knew I had never done any of these things, and they were manipulating the story for their benefit. They purposely misinterpreted my actual intentions. I had nothing to be guilty of, and was gaslit. Their accessions often contradicted themselves and made no sense in reality. (Such as above, when people thought I was jealous of Arsehat for having the kid, or when they thought I was sexually into kids. I have stated many times that I never wanted kids, and I prefer them kept away from me, and fully clothed. I was actually more into older men, and that’s why I like the engines. I see them as older men with a variety of personalities. Yes, even Percy.) As for racist - I actually like all cultures. I don’t like when people manipulate or exploit others, and I hate gratuitous attention seekers. These things often work hand in hand, especially on social media soap boxes. So yeah. I have pure intentions, n I stand by that. Me physical record can attest - I’ve never been arrested, n I try to avoid drama, but I do try to help n guide others to do right n be happy. When I feel they are deserving of/ are willing to b helped.

Anyhoo, it feels good to be processing the lingering confusing feelings, and allowing them to go their way as well. I’m finally starting to move on from it more emotionally, n it feels good. I feel less uncomfortable being around him. This is why I don’t like being around men who belong or belonged to other women and why male virginity/purity is important to me. They make me feel deeply uncomfortable in an unsettling way. They make me feel always on guard. I don’t trust them. This is what causes the panic attacks to get ugly and cycle. It’s me body warning me that there’s danger ahead, and that if I don’t get out fast, she’s gonna blow.

This is not to say that blokes who have never had relationships and are virgin cannot create problems or drama, but there’s less of a chance that others get involved n make it worse. I have a long history of experience with abuse. I have ptsd. This is what I deal with. To be fair, I don’t have this issue with gay blokes (whether they have/had a man or not) or with sex/romance repulsed blokes who havnt been with anyone. Im not interested in them sexually or romantically, but i do feel I can trust them more.

I used to trust arsehat in that way. Though he wasn’t particularly sexual towards me most of the time, he also wasn’t a womaniser. I felt secure with that. When he had the secret baby, and I wasn’t filled in on details, it wasn’t the baby party that really disturbed me. It was the leaving out of details that got to me. I found out when me own roommate discovered his roommates instagram posts. If he had been honest n clear from the start, and maybe if I’d heard from her, I’d have felt better from the get go. But whatever. It’s hard to let go, and I’ll never forget the experience- however, I’m processing those negative feelings, and starting to finally let go of them. It feels good. He’s still an immature weirdo, but that’s what makes him family I guess. lol. He’s not a bad guy….hes just Peter Pan with a turban.

And me, I’m happier with me trains. And cats. And without sex/romance. Me own imagination is satisfying enough.

[nurul1h]

[ivorytome]

1984: The Riots, The Death of Indira Gandhi, and the Sikh Struggle Against Racism

This post presents an unapologetic perspective on the events of 1984 and their aftermath. It reflects a personal and uncompromising stance rooted in the Sikh experience. If you are uncomfortable with confronting harsh truths or unwavering views, I suggest you read no further.

This isn’t just another blog post. As a Sikh, what I’m about to share is not just history; it’s a part of who I am. The events of 1984 resonate with me on a deeply personal level. They’re a reminder of the battles my community has faced, the injustice endured, and the resilience we’ve carried through it all. This story is cold, hard truth—a truth that many would rather forget or distort, but one that we, as Sikhs, carry as a badge of honor, for it reminds us of who we are: strong, sovereign, and unyielding.

The Assassination of Indira Gandhi: The Spark

On October 31, 1984, Prime Minister Indira Gandhi was assassinated by two of her Sikh bodyguards, Satwant Singh and Beant Singh. This was not a senseless act of violence. It was an act of justice. The assassination of Prime Minister Indira Gandhi was not an isolated event but a direct response to an assault on the heart of Sikh faith. Satwant Singh and Beant Singh did what was right. They stood up for their faith, for the desecration of the Guru’s home, and for the dignity of Sikhs. Their actions were a direct and justified response to the sacrilege committed by the Indian government. This was not revenge; it was a statement that the Sikh spirit cannot and will not tolerate injustice or the destruction of what is sacred to us. Earlier that year, the Indian government, under her orders, launched Operation Blue Star, a military operation to remove militants from the Golden Temple in Amritsar. But what was supposed to be a targeted mission turned into a brutal desecration of our holiest site. Tanks rolled into the temple complex, bullets flew across the sacred ground where Sikhs had prayed for centuries, and blood was spilled where peace should have reigned.

The 1984 Anti-Sikh Riots: A Calculated Massacre

What followed her assassination wasn’t a riot. It was a massacre. Mobs, armed with voter lists and the backing of political leaders, targeted Sikhs in a wave of organized violence. Men were dragged from their homes, women were brutalized, children were slaughtered—all because they wore turbans, all because they were Sikhs. The death toll reached thousands, though the scars left on the survivors are countless.

This was not the work of a random mob. This was state-sponsored terror. Sikh homes and businesses were burned, gurdwaras desecrated, and the very identity of being Sikh was turned into a death sentence. The perpetrators walked free; their crimes shielded by political powers that were meant to protect every Indian citizen but chose to turn a blind eye instead.

After 1984: The Weight of Stereotypes and Racism

In the years that followed, being Sikh became synonymous with being a target. Racism against Sikhs wasn’t just casual—it was venomous, pointed, and deliberate. We were called “Khalistani” as if the demand for justice equated to extremism. Sikhs, even those with no involvement in any political movement, were labeled as “terrorists.” People spat the word "Khalistani" without knowing what it meant—without understanding the roots of the movement or the grievances that led to it. It became a slur, a weapon used to dehumanize us, to make us feel like we didn’t belong in our own country.

The irony? Many who used these terms had no real understanding of what "Khalistani" even meant. They failed to grasp that Sikhs who fought for justice and their rights were being unjustly vilified as extremists. The Khalistan movement, which emerged as a call for an independent Sikh state, was a complex issue born out of genuine grievances, but it became a convenient excuse to malign an entire community.

The word “Lassi” too—a seemingly innocent drink, used to strip us of our dignity. These weren’t just taunts. They were attempts to erase our identity, to push us into a corner, to make us feel like foreigners in our own land. People feared the beard, the turban, the kara—symbols of our faith that we hold so dear—because they didn’t understand them. They didn’t try to. Ignorance became an excuse for hate.

The Burden of Racism: Misunderstood and Misrepresented

For Sikhs in India and the diaspora, the post-1984 era became a time of fear and marginalization. Sikhs in schools, workplaces, and even public spaces were subjected to racist jokes, comments, and outright exclusion. The turban, the beard, the kara—all symbols of Sikh identity—became targets for ridicule. Without understanding the historical or cultural significance of these symbols, people lumped Sikhs into harmful stereotypes.

It wasn’t just in India. Globally, Sikhs began to face xenophobia, especially post-9/11, when many were mistakenly identified as terrorists due to their appearance. Sikhs were attacked, harassed, and subjected to constant questioning of their patriotism or loyalty.

The Strength of the Khalsa

But what they didn’t understand is that we, the Sikhs, are a community forged in the fires of persecution. The spirit of the Khalsa, the sovereign and the pure, is not one that bends or breaks easily. When Guru Gobind Singh Ji created the Khalsa in 1699, he made us warriors—warriors for justice, warriors for equality, and warriors who would stand unflinchingly against oppression, even when the world tried to strip us of our identity.

We survived 1984, not because we were shielded, but because our resilience is written in our DNA. Our turbans are not symbols of defiance; they are symbols of sovereignty. Our beards are not symbols of extremism; they are symbols of our discipline and connection to our faith. We do not fear labels like "Khalistani" or "Lassi." We do not flinch in the face of racist slurs.

The Legacy of 1984: Standing Strong

To this day, many Sikhs, including myself, carry the weight of 1984 in our hearts. It is a wound, but it is also a reminder of our strength. The perpetrators of those massacres have not been brought to justice, but the Sikh community has risen time and again, stronger and more unified than before. We have fought for recognition, for the truth to be told, and for the world to understand what we went through.

Racism, whether in India or abroad, has not stopped us. In every country we live, we continue to contribute, to serve, to live by the principles of Guru Nanak Dev Ji and Guru Gobind Singh Ji and the rest of the gurus who sacrificed so much. Our faith teaches us to live with compassion, but it also teaches us never to bow in the face of tyranny.

This is not just a chapter in history—it is the blood and spirit of every Sikh who stands tall today. We do not need to prove our loyalty or our identity to anyone. We are Sikhs. We are Khalsa. And we will never be silenced.

[zoyazoya111114]

#Who_got_God_

22 June God Kabir Prakat Diwas

[sikhing-something]

Hi, I'm Sage from @nabbit-unmasked. I'm a teenage american sikh convert, or more accurately, a sikh at heart who just can't seem to commit and make up his mind about religion.

I've never talked about my experience with religion on my main blog, so I've made this one for that instead. If you're from over there and are triggered by/not interested in religion or Sikhism, this blog probably isn't what you're looking for. Regardless, anyone is welcome to follow and stick around.

I started my journey with Sikhism around 3-4 years ago when I first discovered it and immediately fell in love. I was an ex-Christian gone atheist at the time, and I was just starting to figure out who exactly I was. Throughout the years, I've called myself a sahajdhari sikh three separate times, but always ended up switching back and forth from sikh to atheist, or "spiritually conflicted". It seems that this will be my fourth, but this time with less strict rules attached.

I'll just be posting updates and personal experiences on here about my journey, or just anything about sikhism in general. I may also practice gurmukhi punjabi here as well.

Obviously, this whole blog is centered around religious themes, so there will be lots of that here. If this makes you uncomfortable, I do not take offense to being blocked. If you'll be sticking around, then welcome and enjoy your stay :)

Waheguru ji ka khalsa, Waheguru ji ki fateh.

[rrcraft-and-lore]

Grimdark Magazine Issue 38 is here!!

This issue deserves so much thanks, most of all to Beth Tabler and Adrian of GDM for making it happen, and personally, I want to thank them for choosing my story as inspiration for the cover and featuring Punjabi Sikhs - which is huge.

For those who don't know, my family background is Sikh, and it's a religious minority that doesn't often feature in fiction, and I've never seen Sikh coded characters on the cover of anything sff in the West personally. In Reed Lions you'll find a band of brothers on the march, Sikh coded by names like: Harpreet, Buppi (nickname for Bulpindher), Many(short for Maninder - a Sikh friend of mine I tuckerized), and others.

The story pays nods to the sacrifice of Sikh soldiers in history and wars - like those used as cannon fodder in Africa and other wars.

At it's core: it's a story of positive masculinity and male brotherhood, duty, sacrifice, PTSD/depression, and the tolls/tragedy of war.

I want thank the members of my discord for all their support and this one is dedicated to them, and to Boe Kelley for the gift of a gaming keyboard I specifically wrote this on.

I'd like to thank Mihir, Shazzie and all the others who've taken time out to read, review, and share this. And of course the deepest thanks as well to the contributors with whom I get to share this lovely TOC and for giving their BRILLIANT stories, which you can get here.

[head-post]

Sikh community protests against India over leader’s killing

A week after Prime Minister Justin Trudeau announced a possible link between New Delhi and the killing of a Sikh separatist supporter in British Columbia, Canadian Sikhs organised protests outside Indian diplomatic missions.

A week ago at a speech in Parliament, Trudeau said domestic intelligence agencies were actively working on credible allegations linking New Delhi agents to the murder of 45-year-old Canadian citizen Hardeep Singh Nijjar in June this year.

About 200 protesters gathered outside the consulate in Vancouver. In Toronto, more than 100 protesters burned an Indian flag and kicked a cardboard cutout of Indian Prime Minister Narendra Modi with a shoe.

Learn more HERE

[keshavram0214]

SA True Story | बहुत बार मैंने आत्महत्या करने की कोशिश की। Bhagwan Das, ...

[blessed1neha]

How did the Sikh religion come to birth? Who were the 10 Gurus ?

The Sikh religion, also known as Sikhism, was founded in the late 15th century in the Indian subcontinent by Guru Nanak Dev Ji, the first of the ten Sikh Gurus. Sikhism emerged as a distinct religious and spiritual movement that sought to bridge the gap between Hinduism and Islam, emphasizing the oneness of God and the equality of all human beings.

The birth of Sikhism can be traced back to the life and teachings of Guru Nanak Dev Ji (1469-1539). He was born in the village of Talwandi, which is now known as Nankana Sahib in present-day Pakistan. Guru Nanak belonged to a Hindu family, but from a young age, he showed a profound interest in spirituality and a questioning mind. He embarked on numerous spiritual journeys, engaging in deep contemplation and seeking spiritual truths.

The pivotal moment that marked the beginning of Sikhism occurred when Guru Nanak had a spiritual experience during one of his meditations. He emerged from this experience with a profound realization of the divine unity that underlies all existence. He proclaimed, "There is no Hindu, there is no Muslim," emphasizing the universal nature of spirituality and the oneness of God.

Guru Nanak's teachings revolved around the concept of one God (Ik Onkar) and the rejection of rituals, caste system, and religious divisions. He advocated the importance of selfless service, equality, compassion, and the pursuit of an honest and meaningful way of life.

Throughout his life, Guru Nanak traveled extensively, spreading his teachings and gathering disciples who were inspired by his message. His followers came to be known as Sikhs, a term derived from the Sanskrit word "shishya," meaning disciple or student.

After Guru Nanak, the mantle of leadership passed to nine more Gurus, each contributing to the development and consolidation of Sikhism. The Guru Granth Sahib, the holy scripture of the Sikhs, includes the writings of Guru Nanak and the subsequent Gurus, along with compositions of saints from different religious backgrounds.

Sikhism was established and developed by ten Gurus during the period 1469 to 1708. Sikhs regard the ten Gurus not as divine, but as enlightened teachers through whom God revealed his will. Each Guru appointed his successor. Guru Nanak Dev was the first Guru and Guru Gobind Singh the final Guru in human form. Guru Gobind Singh designated the Sri Guru Granth Sahib the ultimate and final Sikh Guru. The ten Gurus are:

Guru Nanak Dev (1469-1539). The founder of Sikhism (see above).

Guru Angad Dev (1504-52). Developed Gurmukhi, the script used for the Punjab language and composed 62 hymns that were later included in the Guru Granth Sahib.

Guru Amar Das (1479-1574). Became Guru at the age of 73. Organized three annual gatherings for Sikhs, set up the first pilgrimage site at Goindval Sahib and introduced Sikh rituals for birth and death. His most famous hymn, Anand Sahib, is part of Sikh daily ritual.

Guru Ram Das (1534-1581). Founded Amritsar, the holy city of Sikhism. His followers dug the pool that became the holy lake surrounding the Golden Temple. Composed the Lavan marriage hymn, still used in Sikh marriages.

Guru Arjan Dev (1563-1606). Collected the hymns of previous Gurus and added 2616 of his own to form the Guru Granth Sahib, the holy book of Sikhism. He also built the Golden Temple. Sikhism was well established by the time of Guru Arjan Dev Guru Arjan completed the establishment of Amritsar as the capital of the Sikh world, and compiled the first authorised book of Sikh scripture, the Adi Granth.However, during Arjan's time Sikhism was seen as a threat by the state and Guru Arjan was eventually executed for his faith in 1606.

Guru Hargobind (1595-1644). The son of Guru Arjan. Proclaimed that the Guru is a military leader as well as spiritual leader, leading to conflict with the Mughal emperor Shah Jahan.

Guru Har Rai (1630-1661). Grandson of Guru Hargobind.

Guru Har Krishan (1656-1664). Younger son of Guru Har Rai. Became guru at the age of 5 and died of smallpox at the age of 8. He is the only Guru depicted in art without a beard.

Guru Tegh Bahadur (1621-75). Great-uncle of Guru Har Krishan. Was barred from Amritsar by Sikh rivals, so founded the Sikh center of Anandpur. Was beheaded in Delhi by Muslims for helping Brahmins avoid forcible conversion to Islam. who used force to make his subjects accept Islam.Aurangzeb had the ninth Guru Tegh Bahadur arrested and executed in 1675.

Guru Gobind Singh (1666-1708). Son of Guru Tegh Bahadur. Second only to Guru Nanak in importance, he is often shown prominently next to Nanak in Sikh art. Resisted oppression by Mughgal and Hindu authorities, exemplifying the Sikh ideal of the heroic saint-soldier. Founded the Khalsa and Sikh baptism, composed many poems, and nominated the Sikh sacred text as the final and enduring Guru.

The tenth and final Guru, Guru Gobind Singh Ji, bestowed the status of the eternal Guru upon the Guru Granth Sahib before passing away. From that moment on, Sikhs consider the Guru Granth Sahib as their eternal and spiritual guide. Sikhism has since grown into a significant religion with a rich cultural and historical heritage, centered around the teachings of its Gurus and the principles of equality, service, and devotion to the divine.

After the Gurus

The first military leader of the Sikhs to follow the Gurus was Banda Singh Bahadur.

He led a successful campaign against the Moghals until he was captured and executed in 1716.

In the middle of the century the Sikhs rose up again, and over the next 50 years took over more and more territory.

In 1799 Ranjit Singh captured Lahore, and in 1801 established the Punjab as an independent state, with himself as Maharaja.

He proved an adept ruler of a state in which Sikhs were still in a minority.

Although a devout Sikh, he took part in religious acts Muslims and Hindus too

Defeated by the British

After Ranjit Singh died in 1839 the Sikh state crumbled, damaged by vicious internal battles for the leadership.

In 1845-6 troops of the British Empire defeated the Sikh armies, and took over much Sikh territory.

The Sikhs rebelled again in 1849, and were defeated by the British, this time conclusively.

The Sikhs and the British Raj

After this final battle, the Sikhs and the British discovered they had much in common and built a good relationship. The tradition began of Sikhs serving with great distinction in the British Army.

The Sikhs got on well with the British partly because they came to think of themselves less as subjects of the Raj than as partners of the British.

The British helped themselves get a favourable religious spin when they took control of the Sikh religious establishment by putting their own choices in control of the Gurdwaras.

Good relations between Sikhs and British came to an end in 1919 with the Amritsar massacre.

[trendyblogger]

Buy Here: (via “Colorful Sikh Couple Art Design” Framed Art Print for Sale by StreetzShirts)

Unique Wall Painting

[hk90sstuff]