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Relationships of diverse Faiths - Sikh, Isaai, Muslim, Yehudi, Jain, Parsi, Baudhik & Hindu
| By desi on Monday, June 11, 2007 - 12:05 am: |
i have a Sikh friend from Pakistan and we discuss many issues concerning hatred b/w India and Pakistan. I have noticed that Pakistani Sikhs are more patriotic about Pakistan than India. Vice versa for Indian Sikhs, as they are patriotic about their country. STOP THIS GAY ASS INDIA PAKISTAN HATRED....Indians and Pakistanis are both desis, so why the hatred? Its stupid how we hate each other because of the religious differences. WE should look at each other and look at the many similarities b.w the two desis.....the music (bhangra, ghazzlas), the food, and etc...rather than the differences. In conclusion, all u INDIANS WHO HATE PAKIS AND ALL THOSE PAKIS WHO HATE INDIANS ARE LIKE MAJOR SORE ASS LOSSERs...u people should get a life....it pisses me off of how much we hate each other....rather, we should respect, love, and care for one another. peace...
Dear Pakistani friend
The problem is not with you but your ignorance.
Please ask Musharraf to stop the terror camps he is maintaining under disguise of stupid islamic names like jaisha mahomed and other bomb carrier training schools.
Stop these islamic bombing. India has no problems. Instead of these terror activities pakistanis should open more schools and more employment openings in farm, business and industry than employ the youth to these terror schools all over Punjab Kashmir Pakistan.
Unless this is done you can remain in your country and watch stupid Indian movies and keep hating with all your heart. Indians laugh at your foolish country.
indiaculture.net
| By Anonymous on Thursday, April 19, 2007 - 11:22 pm: |
hi
how ru
can u plzzzzz tell me that wht is different between sikh and hindhu???
Ethnicall, culturally and linguistically there are no differences.
Sikh faith is based upon Devotional and Vedic movements of ancient Hindu philosophies merged with Sufi or Bhakti, spiritual thought of 500 years ago, and was meant for Punjabis to bring them together so that they dont adapt a foreign faith called Islam.
indiaculture
| By Yadvender Singh on Saturday, August 26, 2006 - 04:45 am: |
My view about the Sikh-Muslim relation will highlight the following points:-
1. Neither the Sikh nor the Muslim are any religion, they are concept related to Right (Devtas) and unright (Rakshas, demons)
2. Sikhism is the purify form of hinduism known as khalsa reflect the concept of Righteousness (Devtas) and muslims as we see from their following of day to day activity, intolerance towards other, eating habits like eating meat too much, always thinking superiors, narrowmindness, not accepting like they are worshiping Shiva Linga which is hidden in Kaba, reflects the idelogy of Rakshas.
3. As already we know that the Kali yuga is coming to end, these Rakshas have already ruled the mellinium in forms of many invader like mugals, islamic fundamentalism will now have to get destroyed.
4. As we can see the history How maharaja Ranjit has defeate the rakshas in form of muslims from all over punjab and Afganistan to Kashmir shows that the down fall of rakshas has begin, and example of Pakistan defeat in hands of India also highlight the same, moreover if we see that the muslims (Rakshas) all over world have united fought against India for freeing Kashmir territory from India, but all have miseralebly failed to do so.
5. Sh. Kalki who will bring the end th this Kaliyuga will also be a blue turben man described by Nostradamus will kill all Rakshas the demons ie muslims from this world.
| By Mumin Islam on Friday, March 3, 2006 - 03:14 pm: |
Re-Imagining Sikh-Muslim Relations in the Light of the Life of Baba Nanak
Yoginder Sikand
In common perception, many Sikhs and Muslims see themselves as inveterate foes. Echoing the views of Hindutva ideologues, some Sikhs even go to the extent of arguing that Sikhism is simply the ‘sword-arm’ of Hinduism, and claim that it was established in order to defend the Hindus from Muslim ‘marauders’. This notion of the origins of the Sikh community bears little relation to historical fact, however. Indeed, the idea that Guru Nanak intended to set up a new community of his own, whether to defend the Hindus or otherwise, is not corroborated by what we know of him and his teachings. A dispassionate reading of the story of the Guru clearly suggests that he had no intention of founding a new religion. Rather, he seems to have seen his mission as reminding Hindus and Muslims of the oneness of God and humankind and the meaningless of empty ritualism, rather than seeking to convert them to a radically new religion. This is why he was deeply revered by many Hindus as well as Muslims in his time, as the following popular saying indicates:
Baba Nanak Shah Faqir
Hindu da guru Musalman da pir
(Baba Nanak the Faqir,
Guru to the Hindus, Pir to the Muslims)
The development of the notion of the Sikhs as a separate religious community vehemently opposed to Muslims is an entirely post-Nanak phenomenon. It can only be understood when placed in the historical context of rivalries between the later Gurus and their followers and the Mughal rulers in Delhi. Although this rivalry was essentially political, it was seen by many as religious, as a conflict between Muslims and Sikhs or between Islam and Sikhism. Over time, then, Sikh identity, which in Baba Nanak’s time was essentially open and fluid, came to be predicated on a fierce hostility to Muslims, who were depicted in Sikh lore as evil, bloodthirsty monsters. This image of the Muslim as the religious ‘other’ continues to powerfully resonate in contemporary Sikh popular memory. This found its most virulent _expression in the massacre of large numbers of Muslims by Sikhs in eastern Punjab in the wake of the Partition and killings of Sikhs by Muslims in western Punjab. Even today latent feelings of hostility between Sikhs and Muslims remain strong.
Given the deeply ingrained antagonisms against each other in both Sikh and Muslim popular consciousness, it is instructive to critically interrogate early Sikh history to gauge how very far the image of Sikh-Muslim enmity really is from the understanding of the early Gurus, particularly Nanak. Baba Nanak’s close interaction with numerous Muslims in the course of his life clearly suggests that contemporary Sikh notions of Muslims as the vile religious ‘other’ are a major departure from the practice of their own first guru.
Baba Nanak was born in 1469 at the village of Talwandi, near Lahore in a Hindu Khatri family. The village and its environs seemed to have a large Muslim population, perhaps forming the majority. Nanak’s father, Mehta Kalu, was a land revenue accountant in the service of a Muslim governor. As a child, Baba Nanak was sent to a Hindu pandit and to a Muslim maulvi to study. It is likely that from the latter he received a detailed knowledge of Islam, which is readily apparent in his mystical poetry. Legend also has it that, in the manner of some Sufis, Baba Nanak was also instructed by the mystical Khwaja Khizr, considered by many to be a hidden prophet referred to in the Qur’an. At a young age itself, therefore, Baba Nanak received a fairly profound knowledge of Islam through his association with his Muslim neighbours.
Like many Sufis before him, Guru Nanak was an iconoclast, bitterly criticizing pundits and mullahs alike for having deviated from God’s path. His critique of both Hindu and Muslim priests seems entirely balanced, and nowhere does he single out Muslims or the ‘ulama for more harsh rebuke than the Hindus or the pandits. Thus, for instance, it is said that when he turned nine years old his father arranged for a ceremony for him to don the Hindu ‘holy’ thread or janeo. Baba Nanak, however, refused to wear it, saying:
Though men commit countless thefts, countless adulteries, utter countless falsehoods and countless words of abuse;
Though they commit countless robberies and villanies night and day against their fellow creatures;
Yet the cotton thread is spun and the Brahmin comes to twist it.
For the ceremony they kill a goat and cook and eat it, and everybody then says, ‘Put on the janeo’.
When it becomes old, it is thrown away, and another is put on,
Nanak, the string breaks not if it is strong.
The true janeo, Baba Nanak then explained, was the ‘janeo of the soul’. To the exasperated Brahmin he said:
Out of the cotton of compassion
Spin the thread of contentment
Tie knots of continence,
Give it the twist of truth.
That would make a janeo for the soul,
If you have it, O Brahmin, put it on me.
Such a thread once worn will never break
Nor get soiled, burnt or lost,
The man who wears such a thread is blessed.
Baba Nanak’s criticism of the worldly Muslim ‘ulama appears to be similarly caustic. Thus, for instance, Baba Nanak is said to have joined his employer, the Muslim Nawab Daulat Khan Lodhi of Sultanpur to offer prayers in the mosque. While the Nawab and the Qazi kneeled and bowed in prayer, Baba Nanak remained standing. After the prayer was over the Qazi and the Nawab asked him why he had not prayed. The Guru answered that he had indeed taken part in the worship, while they had not. While they were engaged in the physical actions of prayer, he said, their minds were occupied with worldly desires. Then, it is said, both the Qazi and the Nawab realized the truth of Baba Nanak’s statement and accepted him as a true saint. Baba Nanak explained to them the inner reality of namaz, the Muslim form of worship thus:
Five prayers you say five times a day,
With five different names;
But if Truth be your first prayer,
The second to honestly earn your livelihood,
The third to give in God’s name,
Purity of mind be thy fourth prayer,
And praise and prayer to God your fifth;
And if you practise these five virtues,
And good deeds are your kalima (article of faith)
Then you can call yourself a true Muslim.
Baba Nanak further elaborated on the true Muslim thus:
He who is firm in his faith,
Has the right to be called a Muslim.
His acts must be in accord with his faith in the Prophet,
He must clean his heart of his pride and greed,
Not being troubled by the two imposters life and death,
Resigned to the will of God;
Knowing Him as the Doer,
Free [ing] himself from the self,
Be [ing] compassionate towards all beings, O Nanak,
Such a one may call himself a Muslim.
These two touching, powerful sets of verses, contained in the Guru Granth Sahib, show Baba Nanak as deeply grounded in Islam and in the Sufi tradition. Far from displaying any hostility towards Muslims or Islam, they show him to be genuinely respectful of Islam, the Prophet and those following sincerely in the Prophet’s path.
Guru Nanak maintained close relations with numerous Muslims throughout his life. He had many Muslim disciples, who, while respecting him, remained Muslim, for Baba Nanak only exhorted them to become better Muslims rather than to change their faith or communal allegiances. The Janamsakhis or biographical accounts and Udasis or travel accounts of Baba Nanak also show him as visiting numerous places in India and beyond in order to meet with accomplished Sufi saints, such as Shaikh Brahm (Ibrahim?) in Pak Pattan, Sayyed Shah Husain in Nanded, Shaikh Sharf in Panipat, Pir Hamza Ghaus in Sialkot and Shaikh Bahlol in Baghdad. Sikh sources tell us that Baba Nanak went as far as Mecca to perform the Haj. Since only Muslims are allowed to enter Mecca, many Muslims believe that Baba Nanak had, by this time, himself become a Muslim, although many contemporary Sikhs would contest that suggestion.
Several Muslim writers, including noted Sufi saints, considered Baba Nanak to have been a Muslim wali or ‘friend of God’. Ample evidence exists to suggest a strong Islamic influence on the Guru. One of the most intriguing relics of Baba Nanak is the Chola Sahib, which is preserved at a gurudwara at Dera Baba Nanak. It is a long cloak with short sleeves made of brown cotton cloth. It was first used by Baba Nanak, and then passed on to his successor Guru Angad, who is said to have wound it around his head when being ordained as guru. The ceremony of wearing the chola about the head while being ordained as guru continued till the fifth guru, Arjan Das, after which the chola was preserved to prevent further decay.
The chola is no ordinary cloak. It is said to be written over entirely with verses from the Qur’an, testifying to the oneness of God, the truth of Islam and the prophethood of Muhammad. Given this, some Muslim writers assert that this shows that Baba Nanak wore the cloak in order to stress that he was actually a Muslim. On the other hand, Sikh writers, while admitting the authenticity of the chola, claim that it was bestowed upon Baba Nanak by the Caliph when he visited Baghdad as a sign of respect and honour. Muslim writers, and especially the Ahmadis, retort by suggesting that this incident is not mentioned in reliable historical accounts. Further, the question of why a Muslim Caliph should bestow a cloak with Qur’anic verses written all over it to Baba Nanak if he was not a Muslim, in the sense that the Caliph understood the term, remains unanswered.
Baba Nanak’s close relations with Muslims is most readily evidence by the fact that his dearest disciple, who remained with him wherever he went, Bhai Mardana, was himself a Muslim. Like Baba Nanak’s other Muslim disciples, Mardana remained a Muslim throughout his life. Today his descendants live in Pakistan and describe themselves as Sikh-Muslims. Mardana is said to have been some nine years older than Baba Nanak. He was born in Talwandi in 1459, which was also Baba Nanak’s ancestral village, in a family of Muslim Mirasis, hereditary singers. Mardana’s father Badra was the family bard of Mehta Kalu, Baba Nanak’s father. Every morning Badra and Mardana would go from house to house in the village seeking alms, while singing songs to the accompaniment of the rabab. As a child, Baba Nanak was deeply touched by Mardana’s music, and is said to have felt a strong love for him. When Baba Nanak was employed to look after the stores of the Lodhi Nawab of Sultanpur, he managed to convince the Nawab to give Mardana a job. From then onwards, the two lived together as inseparable companions for the next 54 years, till Mardana’s death in 1520. Baba Nanak would sing his mystical verses and Mardana would play the rabab. Mardana also composed his own verses, three of which are included in the Adi Granth.
According to some accounts, Mardana passed away somewhere in Afghanistan when he and Nanak were returning from the Haj. In his last wish to Baba Nanak he asked, ‘[F]erry me across this ocean of the world for the sake of the word of God, which I have been singing to you and your people’. Baba Nanak then headed for the Punjab, and, back in his village, he persuaded Mardana’s eldest son, Shahzada, to take his father’s place. Shahzada accompanied Baba Nanak to Kartarpur and served as the chief minstrel to him and his other followers.
More could be said on the close links between the early Sikhs and Islam to argue that the notion that Sikhs and Muslims have always been inveterate foes or that Sikhism was Hinduism’s ‘sword-arm’ against Islamic ‘aggression’ is completely misplaced. If that were indeed the case, one may well ask how and why did Guru Arjan Dev, the fifth Sikh Guru, invite Hazrat Miyan Mir, a renowned Qadri Muslim mystic, to lay the foundation stone of the Golden Temple? Clearly, contemporary understandings of Sikh-Muslim relations have little to do with the original teachings of the early gurus. The image of the Muslim as the religious ‘other’ in contemporary Sikh consciousness thus owes entirely to political, rather than religious, factors, in particular to the conflicts between the later gurus and the Mughals. It was this troubled political relationship that laid the ground for the transformation of Sikh-Muslim relations, from warm and intimate, at the time of the early gurus, to oppositional and violently conflictual, in later years, leading to the crystallization of a Sikh identity premised on a fierce hostility towards Muslims.
History, of course, cannot be undone. All we can learn from it is to abstain from the errors of the past, and to seek inspiration from its achievements. Re-reading the history of the early Sikh movement, particularly Baba Nanak’s relations with the Muslims of his times, provides us with an alternate way of imagining Sikh-Muslim relations. This, needless to add, would both be an authentic representation of the Baba Nanak’s own mission as well as a urgently needed corrective to the deeply ingrained notion of Sikhs and Muslims as sworn enemies of each other.
| By peace on Saturday, October 8, 2005 - 09:38 pm: |
I think some people really need to get out and educate themselves about Islam and other religions. I am not muslim but I think that if we look at each other as just human and not distinguish each other on the basis of religion, the world will be a much happier place. And for all you racist people, if you are unhappy with your own lives dont go around spreading words of hatred like dumb people.
| By dattaswami (221.128.175.83) on Sunday, May 29, 2005 - 04:50 pm: |
UNIVERSAL RELIGION – PART I
If you say that your religion is the only path to God and that other paths lead to hell, I have one humble question to you. The question is for every religion without any trace of partiality. The simple question is: Today I have heard your Religion and if I follow that, I reach God and if I refuse I will go to the hell for my own fault. This is very much reasonable. But before your ancestors discovered our country, the literature or even the name of your religion was not known to our ancestor and he could not reach God for no fault of him. But your ancestor reached God through your religion at that time.
Even if I assume that my ancestor will take rebirth now and will follow your religion to reach God, such possibility is ruled out because you say that there is no rebirth for the soul. Thus my ancestor suffered forever for no fault of him and the responsibility for this falls on the partiality of God. Had the God been impartial, He could have revealed your religion to all the countries at a time. Had that happened, my ancestor might have also reached God as your ancestor. Therefore your statement proves your own God partial.
The only way left over to you to make your God impartial is that you must accept that your God appeared in all the countries at a time in various forms and preached your path in various languages. The same form did not appear everywhere and the same language does not exist everywhere. The syllabus and explanation are one and the same, though the media and teachers are different. Can you give any alternative reasonable answer to my question other than this? Certainly not! Any person of any religion to any other religion can pose this question.
Moreover every religion states that their God only created this world. Unfortunately this world is one only and every God cannot create the same world. There are no many worlds to justify that each God created His own world. Therefore any human being with an iota of commonsense has to agree that there is only one impartial God who created this one world and He came in different forms to different countries and preached the same path in all the languages simultaneously at one time.
Let this logic sword of the divine knowledge cut the rigid conservatism of the religious fans in this world to establish the Universal Peace.
I need not beg all these religious followers to be united and harmonious to each other for the sake of world peace. Such begging appeals are made enough in the past. The religious fans feel that there is no unity really in the religions but they have to be united since their kind hearts melted by these appeals. Thus a temporary change was only brought. At the maximum one generation of the followers got united. The next generation fights with each other because they feel that there is no real unity in them due to lack of the real unity in their religious scriptures. A permanent solution for this does not lie in the begging appeals, which may or may not unite the followers. Even if the appeals unite such unity is not permanent. If the real unity in all the religious scriptures is exposed through the logical divine knowledge, the followers have to be united for generations together.
Therefore, My attack is not on the hearts of the followers through love and kindness. My attack is on all the religious scriptures through intellectual logical analysis of divine knowledge. The unity of hearts through love can be only temporary. The unity of brains through intellectual analytical divine knowledge will be permanent. Hearts agree but brains realize. Agreement is temporary, but realization is permanent. Thus this is My first blow of My divine Conch shell for the permanent unity of all the religions aiming at eternal Universal Peace.
| By dattaswami (221.128.175.83) on Sunday, May 29, 2005 - 04:57 pm: |
APPROACH TO GOD
Gita says “ Bahuni me” i.e., “several births have passed away for you and for me. I remember all those but you do not remember”. Sometimes the ‘Sadhana’ of a devotee may be less during this birth. God shows lot of grace on that devotee. The reason for this is the penance done by that devotee during the previous births. Even that devotee forgot that penance done by him. The other devotees who are doing lot of penance to God in this birth become jealous about that devotee. These devotees do not know that their penance done in this birth is very less compared to the penance of that devotee done in the previous births. The wealth of a person should not be decided by looking into his current account only.
His fixed deposits, which are the fruits of the penance of his previous birth, should also be taken into account. Only the Lord can see these fixed deposits but not by the people. Vivekananda came to Paramahamsa for the first time. Paramahamsa taken him into a room and placed a sweet in his mouth and wept with folded hands. Vivekananda could not understand this and was confused. Parahamsa is the incarnation of Rama and Krishna. Vivekananda is the incarnation of Arjuna and he does not remember his previous births. But Parahamsa remembers all the previous births. The other disciples could not digest this and became jealous of Vivekananda. Once Satyabhama hit the forehead of Krishna by her left leg. Krishna pressed her feet stating that the foot might have been pained. This looked very odd for all the other devotees.
They thought that Krishna became the slave of her beauty. Any external beauty in this world cannot attract the Lord. Only the internal beauty attracts him, which is the sacrifice and love. She is the incarnation of goddess Earth. She was bearing the violence of all the demons that were strengthened by the boons of the God. Like this she tolerated God indirectly. She is tolerating the feet of all the living beings. She is another form of tolerance. Even though Lord killed her son Narakasura, She kept silent. In fact she helped Him in that war. She crossed the wheel of ‘Anahatha’, which is connected, to the children.
Nobody can have more tolerance than the Goddess Earth. God knows all this background. Without eligibility, God will never give anything to anybody at any time. But the devotee must put the first step towards God. The necessity is for the devotee. Veda says ‘Aptakamsya’ i.e., “God has attained everything and there is nothing which He has to achieve”. You have come near the sea with a pot. You should put a step into the water and make an effort to fill your pot. Then the sea moves the water into the pot. Therefore the human effort is necessary even in the case of God. When the God is in the human form, He is bound by the manners of humanity. The properties of human body co-exist. The electric wire is having both the qualities of wire and electricity. Giving shock is the property of electricity. Being thin and lean is the property of the wire.
The property of the wire is clearly seen by the naked wire. Similarly the properties of the human body of the God are clearly seen by the people. As people misunderstand the electric wire as a common wire without electricity, the human body of God is also misunderstood as an ordinary man. As the current is not seen the divinity in the human form is also not seen. But whenever a necessity arises the electricity becomes intensive in the wire and heat is radiated out. Similarly the divinity in the human form exposes its divine qualities like Jnana, Love, Bliss and Miracles whenever necessary.
Sudama felt bad to approach Krishna who was his classmate even though he was suffering with poverty. Krishna also kept silent, though He was ready to give infinite wealth. But Sudama did not put even one step towards Dwaraka City to meet Krishna. Sudama was chanting the name and worshipping the statue of Krishna. But even a trace of poverty was not removed because he neglected the human form of God. Unless he approached the human form of god and did Karma Phala Tyaga by offering some rice, Lord did not respond. At his level the offering of that handful rice to Krishna is the best sacrifice. Similarly Krishna gave infinite wealth according to his level.
When Sudama went to Krishna, Sudama did not ask Krishna to remove his poverty. He was prepared to undergo the result of his sins. At the same time he did the highest sacrifice of that handful rice. His family is starving and if that handful rice is cooked at least a little food can be given to his children. But he offered it to the Lord. He did not ask any thing and also did not even think in his mind to ask. Similarly a devotee should not ask or even think in his mind about the removal of his difficulties by God. He should be prepared to undergo the results of his sins. He should offer Guru Dakshina to the human form of God to his level best. Then God will remove his difficulties.
Swami sees only the quantity of love in you and not the things you are offering to Him. The squirrel rolled in the sand particles and showered them into sea with full faith and so the Lord patted it. Monkeys were placing big stones in the sea to construct Varadhi. But they were not patted since their faith was disturbed. Both the stones and sand particles were drowning in the water. The squirrel did not stop putting the sand particles but the monkeys stopped putting the big stones. So the Lord does not view what you have surrendered. The spirit with which you surrendered is only viewed by the Lord. So, surrender what you have with full faith and love.
Whatever sin may be present with the fruit, which you have surrendered to the Lord, due to your sacrifice, such offer becomes a most pious deed. Kannappa offered flesh obtained by hunting to the Lord. That is the greatest sin. There is no greater sin than killing harmless animals. “Ahimsa Paramodharmah” i.e., the greatest sin is to kill innocent harmless beings. Kannappa attained the same salvation of Sabari who offered pious fruits. The real dharma is to please the God. God created every thing, created us and is present with us in every minute of every life as the highest well wisher. Nobody should be dearer than God. Sudama went back home without begging anything from the Lord. Sudama wanted to beg Krishna in his heart of hearts. That is not Nishkama Yoga. He was caught by the influence of prestige. While going home to his place, he was suffering thinking about his poverty. Krishna also kept silent. But Krishna is also ocean of kindness. So Krishna came down. Here the victor is Lord Krishna. Kuchela, due to his prestige, was defeated. Krishna defeated His principle and so came out of it. Sudama gave importance to the manners of the external human body and could not understand the Lord as ocean of Love.
Veda says three qualities of God.
1) Jnana belonging to Brahma. (Satyam, Jnanam, Anantham Brahma)
2) Love belonging to Vishnu (Rasovai Sah)
3) Bliss belonging to Siva (Anando Brahma)
If one quality is present, the other two must also co-exist. When Datta takes the human form, these three are transmitted out. These three are the current in the metallic wire. It is like the heat coming out of the fire covered by ash. If the ash is absent we cannot tolerate the heat. Ash controls the heat to the extent of our tolerance i.e., the human body works like the ash. Even angels like Indra cannot see the inner form. If the inner form is exhibited or comes out, the entire Universe disappears. Therefore, only through the human form one can worship or enjoy the essence of Datta. No body can establish a direct bond with Datta, because, when Datta appears the devotee also disappears along with the Universe. So you cannot attain Datta except through Human body.
Jnana, Ananda and Bliss cannot be obtained either from formless or statues. Therefore for human being Narakara (Human form) is the only source. If you neglect the human form, you cannot get human birth, and you will therefore be put to permanent loss.
Veda says the same “IHACHEDA VEDEET ADHA SATYA MASTI NACHE DIHAA VEDEET MAHATEE VINASHTIH”.
| By Z on Thursday, January 27, 2005 - 03:54 pm: |
me a gujrati muslim, frm da uk just whted to say hi, and dat i wht to now more bout where am frm and da languegue i speak, and won't hw teenages are in india, are there intreated in the some sort things dat uk teenages are in to
| By SHAWN (210.214.166.151) on Friday, April 2, 2004 - 11:57 pm: |
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| By proud paki (62.252.96.6) on Tuesday, February 10, 2004 - 03:07 am: |
what iz it a f'ing crime 4 pakiz not to visit websitez?
noooooooooooooooooooooo
u dnt see white pple complainin y da fuk u got a prob 4?
| By jagdish (172.190.183.155) on Wednesday, September 3, 2003 - 03:08 pm: |
i think shazia is right, gud point. im from the uk after sep 11 the natives here view coloured people with suspicion too, it doesnt matter that im indian or whatever religion i am, they cant tell, they are judging me by my appearance, for all they know i could be mexican but i resemble their eastern stereotypical version of a terrorist by my skin colour. for that im getting stares down the street, some of my friends have been harrasssed we live in a cruel world where you dont make up a majority youve had it. its sad we grow up thinking this world is one place we wud like to explore see beyond our religions, nationalities cultures, it looks like this world doesnt want anyone to be happy.
| By shazia (202.63.163.18) on Sunday, August 31, 2003 - 02:32 am: |
i m a muslim based in mumbai. a place which went through the suffering of hatred in recent times dues to the bomb blasts happening.
religion was never a question when people were dying there during the blasts. death did not ask whether u are a muslim or a hindu. life doesnt question either before we take birth. then why now. why are we questioned whether we are a muslim or a hindu. why do i feel that people are asking for a proof of being patriotic. we do the same things wat others do. we stand up during national anthem and feel the zest within self, i still wear a flag on independence day. i stil offer choclates to street kids on the same day, i feel that i m no differnt from ne one in this country. and i m proud to be an indian. very proud. dont let urselves get carried away by haterd towards each other. life is too short to frown. jai hind..
| By Anonymous (61.11.57.77) on Friday, August 8, 2003 - 05:04 pm: |
Muslims wherever they are have only one thing on their mind - robbery, rape, extortion, prostitution, killing others(maybe own parents & siblings).
They will continue to breed till they are 4 out of world citizens are mossies. Still the whiteman will never get any sense. Unless the Hindus unite and donot question caste etc, the country can come up.
The mossies must leave for their promised land and eat of the PunjabiPakis.
| By Rahul Thapar (203.145.170.240) on Wednesday, June 11, 2003 - 08:20 pm: |
my ques.- I want to know that Thapar sirname belongs to which varna-- brhamin/kshatriya/vaishya/shudra
Please give the ans.
| By bobobob on Friday, October 11, 2002 - 10:14 pm: |
Anonymous > Just because people of different religion cannot get on you think everyone should become Athiests? Sorry, but that is just a cowardly weak-man philosophy.
To Kill ALL PAKIs > The pakis visit this site because their own sites are usless and cannot keep them there and they desperately want to be like us. They envy the freedom.
| By Anonymous on Friday, May 10, 2002 - 11:32 pm: |
All the countries in the world should become Athists - as none of us have tolerance for each others religion and faith.
Religion is something which is leading humanity to its own distruction and it is not far. If we can't love each other as humans - how can we respect each othes feelings.
Religion in today time is worthless thought. Peace is norm we need to understand.
| By KILL ALLL PAKIS on Wednesday, May 8, 2002 - 05:56 pm: |
I'M SOOO SICK OF FUCKIN DIRTY PAKIS VISITING OUR SITES.