mahanpaapi

Darshan Dedaray [ORIGINAL VIDEO OF BABA ISHER SINGH JI NANAKSAR KALERAN WALE]

thank you so much.

Celebrating the Sweet Memory of the Eternally Celebrated Bhai Sahib Bhai Kanhaiya Ji Maharaj Epitome of Naam, Compassion and Obedience (Part 1) Bhai Kanhaiya Ji Maharaj ~ His Barsi - Sept. 20. - Part 2 Bhai Kanhaiya Ji Maharaj ~ His Barsi - Sept. 20. - Part 1September 17, 2015 by Gurdhyan Singh and Amolak Singh Celebrating the Sweet Memory of the Eternally Celebrated Bhai Sahib Bhai Kanhaiya Ji Maharaj Epitome of Naam, Compassion and Obedience Gurdhyan Singh and Amolak Singh 'Bhai Kanhaiya Singh Ji' by Pen-Tacular-Artist ' PART I of II Sept. 19, 2015: The spiritual world, especially the Sikh world, is familiar with Bhai Sahib Bhai Kanhaiya Ji, who is widely known for his water seva during Sri Guru Gobind Singh Maharaj Ji's time in the battlefield. Due to the Blessing of Naam and the Grace of the Guru, when serving water to the fallen soldiers, Bhai Ji could only see his beloved everywhere, and not friends or foes. He was the pinnacle of Guru Shabad's translation in his existence. Bhai Ji's life journey shows that he was much more than someone who was merely serving water, he was a Brahamgyani, Gnostic. Before that, on is his path of Sikhi, Bhai Ji had to conquer his mind and eliminate duality. A heavenly soul named Kanhaiya descended onto earth on an auspicious night in 1648 in Sohdara, a town near Wazirabad now in Pakistan. His father, Bhai Nathu Ram Khatri, was a well to do trader from an aristocratic family. After Kanhaiya's birth, Bhai Nathu consulted the family astrologer who foretold that the child would have strong mystical tendencies. Bhai Kanhaiya Ji was educated and brought up in an aristocratic manner but he remained more interested in his quest for the common good and spiritual knowledge. As a young teenager, he would fill his pockets with coins and discreetly share them with the needy. On many occasions, he would leave home during the night without informing his family and spend time with ascetics and holy men. As Bhai Kanhaiya Ji grew, his compassion for those in servitude was outpouring. During his time, the rich and powerful would force the poor into servitude, coercing them to carry heavy home and business items on their heads and backs for many miles. Young Kanhaiya would anonymously wait on the paths of the village for them and discreetly carry the weight of those workers for some distance, his humble attempt to share their burden. The people were astonished at his compassion and the thoughtful nature of someone so young and rich. His altruistic activities were not enough for youthful Kanhaiya, as he had the inexplicable desire to search for something unknown, so he always attended holy congregations in the area. After the death of his father, Bhai Kanhaiya Ji, as the oldest son, inherited the family business and reluctantly accepted his father's responsibilities. However, his heart was not in right place as he was more altruistic. As his past life's karam sprouted, the 9th Nanak, Sri Guru Tegh Bahadur Ji Maharaj's divine game afforded him the opportunity to unfold the first chapter of his divine life. During one of his business trips, as he was sleeping in a tent, during Amrti Vela, Bhai Kanhaiya Ji was woken by chants of the Sloks of Mahalla 9th by Bhai Nanua Ji. Bhai Nanua Ji was a devout Sikh blessed by the Satguru Maharaj Ji. Bhai Ji walked in and found Bhai Nanua Ji chanting Sloks in a melodious and magnetic fervor. Each Slok, full of vairag, pierced his heart and shattered his world view, making him question the purpose of his life. He immediately understood that the message in the Sloks was for him. Once Bhai Nanua ji completed his Nitnem and Naam Abhyaas, Bhai Kanhaiya Ji requested Bhai Nanua Ji to explain the process of adopting a Guru and getting Gurmantar. Bhai Nanua Ji said that the Sloks are revealed by his beloved Guru, the 9th Nanak. He told him to go to the 9th Nanak to end his wandering. Bhai Sahib found himself unable to continue his worldly routine, and slipped away from his entourage into the deep jungle, discarding his worldly duties for good. Bhai Kanhaiya Ji, writhing in the pangs of separation, wandered into the forest. In the forest, he came across another devout Sikh, Bhai Bans Ji, who was also immersed in Naam Simaran. Bhai Banj Ji advised him to get the guidance of the Supreme Source of light, and hinted him to go to populated places, rather than the forest for that Light. As his desperation grew, Bhai Ji visited different towns. His search for Guru Maharaj Ji ended when he arrived in Sri Anandpur Sahib. People were going to meet Him to earn His eternal blessings. He also went to attend the sangat of Sri Guru Maharaj Ji. This meeting further exacerbated his love for Him and his separation became more unbearable. He started to attend Sri Guru Tegh Bahadur Ji's congregations regularly. He resolved to stay in His congregation and service forever. Bhai Ji went forward and placed his head at His lotus feet, paying his obeisance. Maharaj Ji's divine vision instantly electrified him, and he felt he had found his beloved. Maharaj Ji initiated Bhai Ji and gave him Gurmantar, and explained him the methods of Naam Simaran and explained Rehat. Then Maharaj Ji told him to express his desire, Bhai Ji pleaded for blessings of simaran and seva. Maharaj Ji blessed him with simaran through surti, and asked him to bring water. Bhai Sahib instantly picked up a pitcher and filled it from a nearby river. He then placed it by Guru Maharaji Ji's side. His Holiness indifferently drank some water, washed his face, hands and feet, and then spilled the remaining water. Bhai Kanhaiya Ji immediately refilled the empty pitcher and placed it by His side. Guru Ji repeated the same process again. In full public view, he earnestly continued this difficult seva for several months. Bhai Ji never questioned Guru Ji's action of spilling water. He never complained and but was more enthusiastic every time he went to get water. He surrendered himself to Guru Ji's sweet will. Bhai Ji cleared the first hurdle and pleased, Guru Ji, allowing him to join his team of sevadaars. He was given Hazuri Seva. First, he was the official water carrier for Sri Guru Tegh Bahadur Ji. He brought water for His baths, for washing his clothes, and for preparing his meals. He later became in charge of the langar, and arranging Maharaj Ji's bed. He also looked after Maharaj Ji's horses. Maharaj Ji started to visit the stable frequently, unlike in the past. One day during His visit, Bhai Ji fell on His lotus feet with tears rolling. Bhai Ji uttered remarkable praises of Him out of love. Maharaj Ji said that He was happy with his seva, and uttered prophetic words that Bhai Ji's future was going to be filled with serving humanity. Bhai Ji carried on his Naam Simaran and Maharaj Ji's seva for about 17 years, without any iota of complaint or desire. Bhai Ji, with his devotion, was able to obtain Sri Guru Tegh Bahadur Ji's happiness and grace. One day, Maharaj Ji came to the stable when Bhai Sahib was alone and ordered the gate sevadar to not let anyone enter. Sache Patshah expressed his happiness and told Bhai Sahib Bhai Kanhaiya Ji that his seva and simaran was complete and approved. His Holiness Blessed Bhai Ji with His Grace, put His hand over Bhai Ji's head, uttering Nihaal three times, and granted him the boon of Brahmgyan. He received the blessings of Naam in the form of the experiential light which eliminated the darkness of his subtle ego and other maladies of the mind. Bhai Sahib lost all duality of mind, and Maharaj Ji declared him to be His own approved Sikh. Now Bhai Ji was not just merely a Sikh, but the Sikh who joined the company of those approved in Guru's Sachkhand. Maharaj Ji also revealed him His eternal and majestic form, viraat form. During this process, Bhai Ji saw the all spiritual powers of the cosmos standing with folded hands in front of Sri Guru Tegh Bahadur Ji Maharaj. Maharaj Ji asked if has any desire. Bhai Ji humbly said he only wanted His Blessings and sangat forever. Maharaj Ji commanded that he must share his blessings with others. He told him to go to a place of his choice and establish a dharamshala to serve people and impart them divine knowledge (naam), work for their spiritual and worldly development, and continue his tradition of seva. Sri Guru Teg Bahadur Ji Maharaj gave his personal handkerchief as a gift to Bhai Kanhaiya Ji. Bhai Ji arrived at Kawa village in the Northwest Punjab. During his stay at an inn, he asked for water. He did not get it as the innkeeper told him that there was a shortage of water in the vicinity. The people had limited water at homes, as village inhabitants had to travel about two to three miles across high mountains to get water. He understood that this village is on a main, busy highway, with travelers who faced problems due to the lack of water and other facilities. So, for Bhai Ji, this was an opportunity to follow his Guru Hukam and start his seva here. The way Guru-blessed Sikhs live their lives is fundamentally different than from ordinary mortals. Bhai Ji did not preach, lecture, or request material or human help. He himself got a pitcher filled with water and sat on the side of road serving travelers. As soon as the water finished, Bhai Ji would refill the pitcher and serve again. Bhai Kanhaiya, on reaching Kavha, (district Attock, now in Pakistan), established a dharamsal providing much sought-after water, peace and resting place to ...News of this action quickly spread among local inhabitants. Slowly, more people joined Bhai Ji with their buckets. Bhai Ji's endeavor inspired many more to join seva. People also started to bring along black chole to serve with water. Bhai Ji immediately commenced daily congregational activities with his new sangat. With Naam radiating from his glowing face, the people realized that he was not ordinary, but actually a supreme holy one. Bhai Ji laid down the foundation of dharamshala, where, in addition to water and chole seva, a regular satsang would be held. Within no time, fragrance of His Naam spread far and wide, and Guru sangat grew larger as devotees from far away started to come. The place was a focal point of seva and simaran. Very soon, a full-fledged dharamshala was built that remained open round the clock, had a rest house of 200 rooms with 200 beds and pillows. Also, 200 pitchers of waters were ready at all times for the travelers. In the meantime, Maharaj Ji arranged His Delhi saka, and went to Sachkhand, and his son, Sri Gobind Rai Ji, succeeded him. Bhai Ji could not bear the departure of his beloved Guru, and he immediately left Kawa, and arrived at Anandpur sahib. He paid his respect to the 10th Nanak, Sri Guru Gobind Rai Ji Maharaj, and started to attend His sangat daily. Bhai Kanhaiya Ji Maharaj ~ His Barsi - Sept. 20. - Part 2September 18, 2015 by Gurdhyan Singh and Amolak Singh Read the story behind the story about the young man who would become one of the most famous and spiritually accomplished Sikhs of all time. MUST READ Part I PART II of II Sept. 20, 2015: During his visit to Anandpur, the city was under attack by an alliance of Rajputs and Moghuls. Kalgidhar Pathshah Ji asked Bhai Ji to do water seva because he had been undertaking water seva for so long, for the Sikhs fighting in the battle. Bhai Ji happily agreed to comply with His Hukam. Bhai Ji, wearing white robes, was often seen with a mashak (a water pouch) in the battle field, serving water to wounded soldiers without any discrimination. It was amazing that due to Bhai Ji's spiritual state, he had easy access to frontiers of all warring factions. He would fearlessly continue his seva while arrows were flying and swords were being swung at each other, and where bloodshed, violence, and hatred was the order of the day. However, in that battle, Bhai Ji with his love and compassion, pour water into the mouths of the wounded, bless them with his hand on their head, and heal the fallen and wounded soldiers, who would then rise and resume battle. His acts of compassion inevitably stirred up doubts and criticism among some Sikhs who were unable to comprehend the ways of a Brahmgyani, like Bhai Ji. They judged him from his outwardly conduct and were outraged with his conduct. They complained about this to Sri Guru Gobind Singh Ji Maharaj saying he was a traitor even though Maharaj Ji said he was a blessed Sikh. They said, he eats and lives with us, but gives water to the enemy and that he claims to be a Sikh despite his friendship with the enemy as he was helping the enemies heal so that they could get up and attack the Khalsa again. They also said that they tried to stop Bhai Kanhaiya Ji several times from giving water to others, but that he would not stop. Maharaj Ji called for Bhai Ji and told him that his fellow Sikhs were complaining about him and asked him to respond. Bhai Ji humbly stated that as mortal always sin, however, he never gave water to the enemy. Guru Ji enquired from Bhai Sahib about that, to which Bhai Ji replied "I see you alone, my master in every person, I cannot distinguish between the Turks , the Sikhs and You."The Sikhs got angry and told Guru Ji that Bhai Ji was lying. They said that yesterday, in a skirmish, they severely injured a Mughal commander Noori Shah, an associate of Wazir Khan, left him there thinking him to be dead. However, last night, he regained consciousness and loudly asked for water, which Bhai Ji immediately obliged. He also took Noori Shah to the Mughal camp and treated him for his wounds. Guru Ji smilingly asked him whether he gave water to the Mughals, which Bhai Ji denied. Then, He asked whether he gave water to the Pahari Hindus, which Bhai Ji denied. Again, He asked whether he gave water to the Sikhs, which Bhai Ji also denied. The omniscient Guru continued with His divine game, and asked whether he was even doing His assigned seva. Bhai Ji replied that, in the battlefield he is serving water, but he did not see Sikhs, Mughals or Hindus, but that he just saw his omnipresent Satguru Patshah. He said how can one who is smitten with your love, see someone else anywhere and then therefore not give water to those in whom you live. He said he was just giving water to his Satguru Patshah. Some of the Singhs got angry at this untenable explanation in their opinion, and went for their swords, asking Guru Ji's permission to punish Bhai Ji. But, Guru Ji told the Sikhs to look into Bhai Ji's eyes. When they gazed closely into his eyes, they saw Guru Ji's reflection. This was proof that Bhai Ji indeed saw Guru Ji's everywhere, and that he was telling the truth. Guru Ji explained what it meant to be a blessed Sikh, and dispelled doubts of Sikhs that Guru Ji was just defending his favorite Sikh. Sri Dashmesh Pita Ji, smilingly looked at his Sikhs and pointed to Bhai Kanhaiya Ji, saying that he understood the deeper message of the Gurus' teachings correctly and that they all should strive to learn to live like him. Guru Ji told them to let him carry on with his mission. He said that many more will follow in his footsteps and keep the tradition of Nishkam sewa alive. Maharaj Ji declared that Bhai Sahib was my real follower, i.e., a true Sikh, treading the Divine Path as a Gurmukh. Maharaj Ji said that Bhai Ji made his life a living example of Gurbani because Sikhi is meant to be a spiritually experiential way of living. Guru Ji then reminded the Sikhs of Sri Guru Arjan Dev Ji' Maharaj Ji's Shabad in which He said that He had totally forgotten His jealousy of others, since He had found the Saadh Sangat. He said that no one was his enemy or stranger, and that He got along with everyone. He accepted Waheguru's will as good, which was the sublime wisdom He had obtained from omnipresent Waheguru. Thus, the great Guru spoke to the narrow-minded Sikh soldiers to fight in the battlefield, only to uphold the divine cause rather than fight with ill will, anger, and hatred because such a fight would not lead them to the path of the divine. The 10th Nanak also told the Sikhs that Bhai Ji has adopted the rehat of five elements of human composition: pure and cleansing water which washes filth of others, indiscriminant fire that gives warmth to all, air and earth which treat everything equally, even if someone has dug into the earth or decorated it, and the sky which is so wide and inclusive as it covers the whole earth. Satguru Maharaj Ji took him in embrace and took balm from his pocket and gave it to him, and told him to put balm on the wounded also when serving water; and put his Own stamp of approval on Bhai Ji's seva. After the end of Battle, Guru Kalgidhar Patshah asked Bhai Ji to go back to his home town, Sodhara, and with His grace, continue his seva and simaran. One of the key teachings Bhai ji used to emphasize was that a Sikh must be compassionate by nature, and if he should see someone in any difficult situation, he should pray for his emancipation and divine grace. The first fallen Mughal soldier who was healed by Bhai Ji was so touched by Bhai Ji's seva that after the war ended, he came to Bhai Ji. Bhai Ji was in trance on the bank of a nearby river. After Bhai Ji opened his eyes, the former soldier paid respect and offered him an expensive jewel. Bhai Ji smiled said these stones are not useful for him and threw it into the river. This made the him upset, and he asked Bhai Ji to give it back to him. Bhai Ji looked at the river, which immediately split into two. From the middle arose a sand spot with so many jewels. Bhai Ji asked him to take his jewel back. Bhai Ji lived 70 years full of contentment, love and compassion. He preached unity of humankind and God. His Gnostic life epitomized all the values of Gurbani such as Naam Simaran, service, obedience and surrender to Guru's will, renunciation, bliss, and divine grace. His journey was long and arduous. He is credited with the founding of the seva panthi or adanshahi sampradya. One day, in his pleasure, he patted his main sevadaar, Seva Ram, and expressed his appreciation of his seva and simaran. Bhai Ji told him that since he passed all the tests, he should take charge of seva and spread naam as ordained by Guru Maharaj. Nearing his time to go to the eternal place of Waheguru, on one bright morning, he discussed death and after death rituals with the sangat. During the discussion, it was mentioned that there either is the option of cremation or burial followed by extensive rituals. Bhai Ji, also added that holy people always live in transcendent state, and shed their body as a snake casts off his skin. Crossing all limits of humility, Bhai Ji then said that as poor people we cannot afford funeral expenses, if one of us had to leave this world as divinely ordained, it would be better to submerge one's body in running water. He said that it would be good for aquatic creatures. The sangat did not catch the clue, and thought it was a general sermon. That same evening, he came in the sangat as usual and sat with the support of wall. Exegeses were told and minstrels were reciting Gurbani. Usually, at a set time, Bhai Ji would signal them to stop. However, Bhai ji did not signal them this time. Everyone was exhausted. A sevadar went up to him to check on him and found his body motionless, and discovered that he had left his mortal body and went to his beloved's place, Sachkhand. The distraught and shocked sangat now understood the mystery of Bhai Ji's parable about death and after rituals. As per Bhai Ji's wish, the sangat submerged his body in a running stream nearby. As the news spread, Bhai Ji's family received news about his departure. They saddened by his passing and lamented for being unable to conduct traditional funeral activities. They hired divers to find his mortal remains within 18 miles of the river, but could not locate anything. In the entirety of the cosmos, Bhai Ji saw the only One, and eliminated all intellectual barriers. He overcame mind's fickleness and did not see the duality. His life exemplified that in the game of Love there is no duality and judgment; there is no victory or defeat, no enemy or friend, no loss or benefit, no hatred or attachment, and therefore no discrimination. His life proved that so long as mind control one's existence, there are going to be artificial barriers within humanity, therefore no justice. The mind cannot see all as equals with the omnipresent Light because it invariably studies, contemplates, and reinforces duality. Only Guru's grace in the form of Brahamgyan can illuminate the mind and erase roots of darkness, then one can see omnipresent Waheguru Akaalpurakh in his creation, and Bhai Ji's exemplified the same. Only those who are immersed in Naam and enlightened with the Guru's Grace, like Bhai Ji, who are holy and pure, have the capacity to be just because they see the cosmos in their own form and vice-versa. Only they can see HIM in both sargun and nirgun form in all, and give limitless space and love to everyone in their heart, therefore clairvoyantly can engage in the eternal salvation of human beings. Bhai Sahib Bhai Kanhaiya Ji, paved the way for the salvation of many others. His name and conduct will remain in eternity.

i am not sure but the idea is the same, Baba Nand Singh Ji Maharaj used to say to know the meaning of Gurbani, means to know Guru, and to know HIM, one has to be equal to HIM. he told same thing to late Baba Narinder Singh Ji, father of Brig Pratap Singh Jaspal, who was trying to understand meaning of some Shabad desperately by looking at external material sources.

With HIS Grace,

thank you so much,

vegetarian-foods-that-shockingly-arent

if Baba Attar Singh Ji Gursagar Mastuana, and Baba Ishar Singh had followed wait and get ready approach, then they would never had administered Amrit to unparalleled number of individuals in recent Sikh history. i believe we get into the intellectually analytical mode when we see unwanted things around us and get influenced, propose our solutions based on our limited perception and understanding. however, what Mahapurakhs see is past, present, and future of all who takes Amrit, and effect of initiation not for their current life but next lives and they intend planting seeds which will continue to sprout until the end of Kalyug and even beyond.

Why We Need to Abolish Death Penalty Why We Need to Abolish the Death PenaltyAugust 27, 2015 by Gurdhyan Singh & Aratrika Choudhuri Source: www.tribuneindia.com More than 160 nations, Member States of the UN, have either abolished capital punishment or do not practise it. The death penalty has no place in the 21st century, especially in a civilised democracy. Why does India still insist on depriving its citizens of the fundamental right to life? A protest in Srinagar against hanging of Mumbai blasts accused Yakub Memon. India must review its stance on the death penalty PTI WHAT says the law? You will not kill. How does it say it? By killing!” As Albert Camus says, capital punishment is perhaps the “most premeditated of murders.” Victor Hugo, in his condemnation of capital punishment, has perhaps best illustrated this fundamental dichotomy, underlying the imposition of death penalty in a civilised democracy. Taking of life, even when backed by legal process, is too absolute, too irreversible, for one human being to inflict on another. Echoing Hugo’s sentiments, the United Nations Secretary-General Ban Ki-Moon categorically stated that “the death penalty has no place in the 21st century.” The UN Special Rapporteurs on judicial executions and torture, Christof Heyns and Juan Mendez, asserted that there is “no proof” that the death penalty has a deterrent effect, and many executions have resulted in “degrading spectacles.” Therefore, wisdom prevailed with the global community where more than 160 Members States of the UN, with a variety of legal systems, traditions, cultures and religious backgrounds, have either abolished the death penalty or do not practise it. Why does India, an admittedly democratic republic, still insist in depriving its citizens of their fundamental right to life, as exemplified by the execution of Yakub Memon? Yakub was convicted of “criminal conspiracy to carry out terrorist act” in the devastating Mumbai blasts, where thousands of families lost their loved ones. The Indian judicial response to Mumbai blasts culminated in the Supreme Court's unprecedented early morning hearing on July 30. The Court in this hearing rejected Yakub’s application seeking suspension of his execution and reaffirmed his death sentence. Yakub's execution compels India as people to revisit the issue whether death penalty is sustainable in a modern democracy. In 1980, the Supreme Court of India, in Bachan Singh vs. Union of India, observed that, “the normal rule is that the offence of murder shall be punished with the sentence of life imprisonment. The court can depart from that rule and impose the sentence of death only if there are special reasons for doing so. Such reasons must be recorded in writing before imposing the death sentence.” The Supreme Court further also acknowledged that this requirement of “special reasons” was very loose and would allow courts to impose the death penalty in an arbitrary and whimsical manner. The Court, however, declined to list crimes that may fall in this category. Paradoxically, however, this doctrine has enabled judges to impose death sentences in an arbitrary manner, reinforcing the deeply flawed character of capital punishment in India today. Perturbed by the numerous flawed, judicially sanctioned, executions, 14 eminent retired judges wrote to the President in 2012, pointing out that the Supreme Court had erroneously given the death penalty to 15 people since 1996, of whom two were hanged. The judges called this “the gravest known miscarriage of justice in the history of crime and punishment in independent India.” Former President late Abdul Kalam, acknowledged that one of his most difficult tasks during his tenure, was deciding who deserved mercy or capital punishment. According to a study conducted during his tenure at Rashtrapati Bhavan, all pending cases of capital punishment had a socio-economic bias; the death penalty was mostly given to the poor. India’s argument for death penalty is based on an assumption that its continuance prevents crimes of similar or serious nature, by instilling fear. There is no credible empirical evidence to show that death penalty acts as a deterrence, as noted in a UN resolution, adopted by the UN General Assembly in 2012. The lack of such deterrence is further demonstrated by the fact that the UN International Criminal Tribunals for former Yugoslavia (a region where more than 150,000 people died and about 4 million were displaced) and Rwanda (a country where about 1 million people died and 2 million were displaced), followed by the International Criminal Court, have not included death penalty as a mode of punishment. Even though these judicial institutions adjudicate on the most devastating and brutal crimes such as genocide, crimes against humanity, rape, and war crimes. India's legislative and judicial framework still resorts to this brutal punishment. Insistence on retaining death penalty will cloud India's emerging clout in the global context — in which India harbours lofty global aspirations. It is way behind other countries in key current legal and moral trends on justice-related issues. For example, the UN Moratorium on Death Penalty (last affirmed in 2012) notes that in a country like India, where trials are lengthy and decades may pass before actual execution of the verdict, those who await execution have died a thousand times already because of their anticipation of the final horror. Similarly, in its 2012 Universal Periodic Review of India, the UN Human Rights Council recommended that India establish an official moratorium on executions and move towards abolishing the death penalty. The Council also recommended that India commute all death sentences into life imprisonment terms. However, India did not accept any recommendations regarding the death penalty, or abide by any international moratorium or resolution that requires it to eradicate death penalty from its legal order. An outdated argument by India is that each nation has a “sovereign right” to determine its legal system, and to punish criminals according to its laws. This is grounded in a false assumption that such a right is absolute. By participating in a global legal system, ratifying treaties and submitting itself for global monitoring, India's “sovereign right” is fundamentally tempered. While this argument may sound politically impeccable in a national context for populist reasons; it displays blatant ignorance of a growing globaltrend towards the abolition of the death penalty. Unsurprisingly enough, in 2014, India, along with 37 other countries, voted against a UN General Assembly resolution calling for moratorium on death penalty. India aligned with Afghanistan, China, Iran, Iraq, North Korea, Pakistan, Saudi Arabia, Sudan, Syria, the USA. and Zimbabwe. An overwhelming majority of 117 countries supported the moratorium. Despite facing internal volatility, Algeria, Bahrain, Bosnia, Croatia, Israel, Myanmar, Rwanda, Serbia, Somalia, Tonga and Uganda joined the European Union in supporting the moratorium on death penalty. Some of these countries, that have undergone incessant war, genocide, mass rapes, sexual violence, and other forms of brutal crimes, at a much larger scale than India, have rejected the use death penalty. This display of solidarity for humanity, irrespective of geopolitical considerations, sends a powerful moral message to countries like India, which are still clinging to capital punishment. It is time to turn away from vengeance disguised as deterring punishment. India's stance should not be defined by the actions or beliefs of the accused, but by the resilience of the human spirit, and diversity of civilisations of this land, where compassion for all is the foundation of the edifice of progress. A Private Member’s Bill for the abolition of death penalty by MP Kanimozhi is on the anvil. Under its objectives, capital punishment has been termed as “irreversible in a justice system susceptible to human failure”, “unjust” and “inhuman”. At the essence of all deliberations on death penalty, lies a fundamental question, as asked by Helen Prejean: “The important question is not, ‘Do they deserve to die?’ but ‘Do we deserve to kill them?’” Gurdhyan Singh, former UN investigator in Yugoslavia & Rwanda, is Founder Executive Director of Global Justice Academy. Aratrika Choudhuri, is a IInd-year law student at West Bengal National University of Juridicial Sciences & Director Projects, Global Justice Academy. Views are personal

Samast Ilahi Jot Dhan Dhan Baba Nand Singh Ji Maharaj Nanaksar Kaleran

https://www.facebook.com/pages/Dhan-Guru-Nanak-Tuhi-Nirankaar/1561364860762581 https://www.facebook.com/pages/Sri-Maan-Dhan-Dhan-Dhan-Baba-Nand-Singh-Ji-Maharaj-Nanaksar-Kaleran/398974723477736 https://www.facebook.com/pages/Sri-Maan-Dhan-Dhan-Dhan-Baba-Attar-Singh-Ji-Maharaj-Gursagar-Mastuana/334620963288859