Harbhajan

God's Will _ "BHANA" God may not respond to our prayers the way we want, but He gives us what is best for us. The following prayer sums it up well. This is how it goes: I asked for strength, God gave me difficulties to overcome. I asked for wisdom, God gave me problems to solve. I asked for prosperity, God gave me brain and brawn to work. I asked for courage, God gave me dangers to overcome. I asked for love, God gave me troubled people to help. I asked for favors, God gave me opportunities. I received nothing – nothing that I wanted. I received everything – everything that I needed. Silently, unknowingly, all my prayers were answered. Accepting everything as HIS WILL (Bhana), we must offer our gratitude, our salutations, to God in our prayers. source: friend's email

Calm your thoughts When you are busy talking you cannot hear what others are saying. In the same way, when your mind is consumed with thinking and analyzing, you cannot learn what life has to tell you. The ability to think is a useful, powerful and beautiful thing. Yet like all powerful things, thoughts are best when used in moderation. If you become too consumed with your own thoughts, you can fail to see what is right in front of you. If you are too obsessed with analyzing every move, you become unable to move at all. On a regular basis, take a quiet, peaceful retreat from your thoughts. Spend some time not plotting or worrying, not considering or agonizing, but just being and enjoying your own awareness. Life can be wonderful when it is filled with noise, confusion, excitement and busy, complex thoughts. And those exciting times are even better when they're balanced with quiet, peaceful times. Make it a point every so often to empty your mind. Then you'll be able to fill it with all the good things you want. -- Ralph Marston http://greatday.com/motivate/041112.html HARBHAJAN : the best way to calm your thoughts is to go into "WAHEGURU" simran ! Listen to 5 minutes of Waheguru naam simran: Please click on the following link and play it now with your RealPlayer: http://switchboard.real.com/player/email.h...ru%5FSimran.mp3

Thanks all for your kind comments ! For beginners, doing minimum daily 15 minutes meditation/simran of Moolmantar upto "nanak hosi bhi sach", followed by 5 minutes of "Waheguru" simran in the morning, enlightens the mind quite a bit.

God's Light Brings Comfort During times of difficulty or crisis, the presence of God's Light brings comfort and peace. It can be challenging to be aware of this holy Light when all is in upheaval in one's physical experience, and so it is important to build a strong foundation of faith daily, so that when difficulty arises there is a pathway within the self to access God's divine Light. It is common for many people to turn to God when times are difficult, and to forget God when life is going well. This message is for those souls who have already committed themselves to a spiritual life in God, who wish to connect with God at all times. To be able to experience God's Light and comfort at all times, start today to build a daily spiritual practice that helps you to bring your awareness of God into all aspects of life. This practice can be as simple as a few moments of prayer or meditation each morning. The key is regularity and commitment, which brings a foundation of Light into your daily life experience. The reward to creating a daily spiritual practice is that a pathway is created within you, that allows greater levels of God's divine Light to flow through your body, mind and spirit. This holy Light infuses all aspects of the self, and will bring a deepening daily experience of comfort, peace and connection with God. May all beings be blessed. May all beings be at peace. May all beings know and feel God's holy peace, Light and love. Amen Copyright ©2005 - 2006 WorldBlessings.com

India Girls Still Face Sex-Selection Abortions, Female Infanticide by Swami Agnivesh, Rama Mani and Angelika Köster-Lossack December 6, 2005 LifeNews.com Note: Swami Agnivesh, a former education minister of Haryana State, is president of the Arya Samaj. Rama Mani is course director at the Geneva Center for Security Policy. Angelika Köster-Lossack is a former member of the German Parliament for the Green Party. The views expressed in this article, which originally appeared in the International World Herald, do not entirely represent those of LifeNews.com. In recent years, the world has been shocked by the Taliban's ruthless suppression of women in Afghanistan, the practice of female genital mutilation in parts of Africa and the abuse of female domestic labor in places like Saudi Arabia. Yet it is the world's largest democracy that is the undeclared winner in the contest of violence against women. In India, female feticide - the sex-selective abortion of girls - has led to an alarming "gender gap" in the country's population. In 1990, when the census showed that there were 25 million more males than females in India, the government reacted by introducing a law making it illegal to detect the sex of a fetus through ultrasound examination. Yet by 2001, the gender gap had risen to 35 million, and now experts estimate it as high as 50 million. The practice of female infanticide has a long history in India: Because of the widespread cultural preference for sons, many baby girls used to be killed after birth. But modern technology, particularly the ultrasound machine, has made it easier for parents, and highly profitable for doctors, to practice female feticide without great risk of detection and punitive legal action. Assumed to be prevalent among Hindus, because of their custom requiring male progeny to perform cremation rites, female feticide is in fact found today to be equally rampant among Sikhs, Muslims and Christians. Likewise, the practice has usually been presumed to be most prevalent among the poor and illiterate, because of spiraling dowry demands made on brides by the groom's family, as well as other traditional prejudices. However, recent UN and Indian studies reveal that female feticide is today most frequent among the rich and highly educated. One study maps the increased frequency of female feticide with rising levels of education -- lowest among women with a fifth-grade education and highest among women with university degrees. The consequences of female feticide and the resulting gender gap are already unfolding: Girls are being trafficked from impoverished neighboring countries like Bangladesh and Nepal or from disadvantaged or tribal areas in India and sold into marriage for the equivalent of about $200 (in Haryana State, a bull costs $1,000). With 50 million girls already missing today, the result of this dangerous practice is ineluctable: A society without women, even if today it is the world's second-most populous, is doomed to eventual extinction. Early this year, after Health Minister Anbumani Ramadoss expressed despair at the government's inability to reverse this calamitous situation despite legislation and other policies, religious leaders of all faiths convened an "Interfaith People's Yatra (or Journey) of Compassion," a kind of traveling protest march, on female feticide. It was organized by the Arya Samaj, a reformist social-religious movement founded in 1875, with the support of the central and state governments, Unicef and Unifem. Earlier this month, participants in the Yatra traversed India's worst-affected northern states in their motor convoy, generating a mounting wave of awareness and action among religious and political leaders, civic activists, women's groups, students and teachers. As we marched, we shouted in our thousands, "Sons and daughters are the same! Save our daughters to save our country!" Our position is categorical: Ending female feticide is not in itself enough. All forms of gender injustice must be stopped. The treatment of women as second-class citizens is deeply embedded in the Indian mindset, whether Hindu, Muslim, Sikh, Christian, Jain or Parsee. Despite legislation making dowry illegal, dowry demands are exorbitant and still result in an estimated 25,000 dowry deaths a year, at the hands of avaricious grooms and in-laws. Child widows are meted execrable treatment and are denied the right of remarriage. Even when daughters are allowed to go to school, they are burdened with household chores, leading to high dropout rates. Across all the religions, the birth of a son is celebrated while the birth of a daughter is mourned. Until sons and daughters are treated equally, until life is made safe for the Indian woman, the country remains morally under siege. Our march demands not only an end to female feticide, but to all forms of violence against women. It demands respect for women's rights and dignity from birth to death. Source: http://www.lifenews.com/nat1881.html

The author of the article "FIGHTING KAAM" has the folowing website: http://www.mkhalsa.com/ I personally DO NOT endorse her views. The sole purpose of the posting was to show / expose what exists around us on internet from " Sikh " prospective and general information ! The above site has had over 9,400 hits (visitors) so far ! Please feel free to contact her via her website to lodge your views ! I personally apologise if this posting has offended you in any way/shape/form !

The tragic story of Kohinoor By Dr A.N. Bannerjee Ph.D. (Criminal Justice) The history of the Kohinoor diamond is shrouded in mystery. Opinions are divided about its origin and subsequent history. Some say that this diamond was found in the diamond mines of Panna in Madhya Pradesh. Others claim that it was found in the Deccan and was in the possession of the King of Vijaynagar. Later on it came in the possession of the Sultan of Golconda. Aurangzeb captured Golconda in 1687 AD. Along with the spoils of war Aurangzeb seized the Kohinoor diamond as his lawful booty. We again hear of the Kohinoor diamond, when Nadir Shah invaded India in 1739 AD. Along with the Peacock Throne he is said to have carried away the Kohinoor diamond to Persia. Till the rise of Maharaja Ranjit Singh, there is no mention of the Kohinoor diamond. Sometime in 1830, Shah Shuja, the deposed ruler of Afghanistan, managed to flee with the Kohinoor diamond. He came to Lahore, the capital of Maharaja Ranjit Singh, and fell at his feet. He begged the assistance of Maharaja Ranjit Singh to win back the throne of Afghanistan. Maharaja Ranjit Singh told Shah Shuja to first surrender the Kohinoor diamond and then only to negotiate further. Shah Shuja refused to part with the Kohinoor diamond, so Maharaja Ranjit Singh hit him with a shoe. Even then Shah Shuja refused to surrender the diamond. Maharaja Ranjit Singh again hit him with a shoe. Shah Shuja realised that Maharaja Ranjit Singh would not spare him. So, he finally handed over the diamond to Maharaja Ranjit Singh. In return, Maharaja Ranjit Singh agreed to persuade the East India Company to lend their troops and win back the Afghan throne for Shah Shuja. Maharaja Ranjit Singh would not participate in the war but would allow transit facility to the Company’s troops. Thus was born the concept of the tripartite alliance between Shah Shuja, the Company and Maharaja Ranjit Singh. The Kohinoor diamond blinked in the background. Maharaja Ranjit Singh further proposed that he and the Company would seize Sind and partition it between the two of them. Lord William Benetick met Maharaja Ranjit Singh at the border town of Ferozepur, on the banks of the Sutlej. Further negotiations followed. During the negotiations, Lord William Benetick desired to see the Kohinoor diamond. Maharaja Ranjit Singh, a generous host, readily obliged. Lord William Benetick then enquired as to what would be its price. Maharaja Ranjit Singh said that its price could not be paid in money. None of the long line of its owners ever paid for it in money. Its price was teen jutiyan. In plain language it meant that anyone who had the muscle power to hit the owner thrice with a shoe would be the undisputed master of the Kohinoor diamond. At this stage, the negotiations failed. Lord William Benetick returned to Calcutta, empty handed but with the lingering ambition of getting the Kohinoor diamond, for the British monarch. Shah Shuja was left in the lurch. He was of no further use to Maharaja Ranjit Singh. Maharaja Ranjit Singh was also eager to get rid of his unwelcome guest as swiftly as possible. So he shoved Shah Shuja on to British territory across the Sutlej. Shah Shuja went to Calcutta and remained under the Company’s protection. Lord Auckland, the successor of Lord William Benetick, renewed the negotiations. This time Maharaja Ranjit Singh refused even to give transit facility. He only promised to remain neutral. The Company, therefore, decided to invade Afghanistan through Sind. At that time, Sind was an independent kingdom, therefore the transit of the Company’s troops through Sind was a gross violation of International Law. Not only did the Company’s troops cross into Afghanistan through Sind but also after a brief war with the Amirs of Sind, the Company annexed Sind in 1843. The First Afghan War began in 1838. In 1839 Maharaja Ranjit Singh died. The Company was defeated in Afghanistan and retreated. Its only gain was that it annexed Sind. The Company also did not forget the Kohinoor diamond. The death of Maharaja Ranjit Singh was followed by the First and Second Sikh Wars (1845 and 1848), the capture of the Kohinoor and the annexation of the Punjab. The Kohinoor is now embedded in the crown of the British monarch. http://www.organiser.org/dynamic/modules.p...107&page=20

Fighting Kaam In this kaljug it is important that we, as gursikhs, stay away from Kaam. Kaam is the foremost of the vikaars--Kaam, Krodh, Lobh, Moh, Ahankar. I thought I would make a post on this subject as this is a vikaar which effects all of us, especially the youth. I know it is a touchy subject, but we need to talk about it in order to know how to fight it. The usual answer we get when we ask about it is do more naam simran and read more bani and you will be fine. It isn't a very detailed nor helpful instruction. So, here are a few things we can do to fight kaam in our everyday lives. Please add to this list with your experiences, thoughts, and knowledge. Thinking about kaam logically makes it seem stupid and pointless. Think about who or what you are attracted to. In today's day and age many of us are attracted to stars or people at school etc. Usually this means goray, monay, non-sikhs, etc. Think about everything they do, from eating poor defenseless animals in cold blooded murder, to sleeping around. Many girls pluck, wax, shave, and do all sorts of things to themselves to make themselves "beautiful." Personally, and logically, I find this ugly, unnatural, and disgusting. If you just think about that much, you will want to puke! Think about the blood they drink daily while eating meat. Think about how many boyfriends or girlfriends this person has probably slept with, diseases they could have contracted. Think about them drinking, doing drugs, partying and dirtying themselves. Think about kaam in such a way that it disgusts you, ie kissing that person who does such things, exchanging saliva, etc. All of these things together, rationally thought out, may cause your kaam to subside quite a bit in disgust, or at least turn you off. Think about Guru Sahib and all the wonderful things gursikhs have done and died for in the past. Guru Sahib is watching you and so are shaheed Singhs. They know what you are thinking, what you are doing. Would you sit in front of Guru Sahib with sangat, look him in the eye and think or do such things? Think of the sakhi where gursikhs rescued the most beautiful hindu princess, but not a single one of them gave her a second glance. Naam Ras and the pleasure of naam is indescribable when compared to the lowly so-called pleasures of kaam. Do naam simran constantly. If you are doing naam simran with every breath or as much as you can, you will feel disgusted at having kaami thoughts. What will kaam get you? If you look at someone with kaam or think about them in a kaami way, what will you get from that? A second of some pleasure? Maybe a minute? Oh wow, you are looking at a girl/boy, big deal, aren't you special. Guru Sahib says Nimukh kam suadh karan kot dhinus dhukh paveh: For a moment of s.exual pleasure u will suffer in pain for millions of days. The subject of this kaam is someones sister/brother. What if some pervert was sitting there watching your sister/brother? How would you feel if that person was becoming kaami looking at your mother/sister/daughter/father/brother/son? Guess what, sitting there thinking about them, YOU are that pervert. They are your mother/sister/daughter/father/brother/son, thats what Sikhi says, and its kind of gross. Wear bana. Wearing bana around the house and outside will cause one to feel ashamed when they have kaami thoughts. You will think, "look at yourself, becoming a Singh/Kaur and walking around in bana and thinking such disgusting thoughts!" But remember wearing bana all the time can bring haumai. Think about it, your a pretty disgusting perverted person and you are nothing but a keeri. Haumai solved by having kaam and being disgusted with it. Anytime you get a Kaami thought or urge, read Shabad Kaam Maran Deh. This worked for me especially well awhile ago. I found all the shabads I could on sikhitothemax.com about Kaam and read them anytime I had even the slightest thought or urge. You can read them by clicking here ( http://www.mkhalsa.com/lit/skmd.html ). Remember to read the meanings( http://www.mkhalsa.com/lit/skmdtrans.html ), as these shabads are beneficial to us. You can read the meanings by clicking here ( http://www.mkhalsa.com/lit/skmdtrans.html ) Think about this: In Bhai Rama Singh Jee's description of hell he says that Kaami people are being boiled alive by jamdhoots (demons). Nothing will happen without Guru Sahib's kirpa. When you do ardas daily, add "Kaam, Krodh, Lobh, Moh, Ahankar, Jhoot, Ninda Tho Kirpa Karkae Bachavo." Ask this with a humble heart and with pyaar and love. Guru Sahib will surely guide you. Remember, when fighting one vikaar, the others will make it as hard as possible for you. Kaam and Krodh are very closely tied. Remember to control your anger and don't take it out on others. Do more bani and naam simran and try to stay calm inside and out. http://www.mkhalsa.com/lit/fightingkaam.html

http://www.sikhe.com/modules.php?op=modloa...r=0&thold=0 The Power And The Glory By Ek Ong Kaar Kaur Sikhe.com Section: Editorials Men's stories are public. Women's stories are private. Men commit great feats in a burst of energy that are sung and talked about for hundreds of years. Women slowly and consistently nurture and build their children, their families, their communities and their visions. It is easy to point to a man's accomplishments. It is much more difficult to point to a woman's. Yet, the Gurus understood that men and women both participate equally in the play of Creation; that both are necessary. In Sikh history, it is easy to identify the public, male stories that show the power of the Khalsa consciousness. Yet, with every male story there is a hidden side - the private world of the Khalsa woman. The Chali Mukte: The Forty Liberated Ones. Forty of Guru Gobind Singh's men deserted him at Anandpur. They were desperate and starving, afraid to die, afraid for their lives. They were so concerned with their own survival that they willing wrote and signed a letter denouncing their Guru. When they arrived home, rather than finding wives joyful for their return, happy that they were alive, what did they find? Wives who were appalled that they had deserted Guru Gobind Singh. The male side of this story is that the men returned to fight for the Guru and died in the battle, liberating their souls in the process. But the hidden story is that the consciousness of their Khalsa wives is what inspired them to do it. The Khalsa women consciously chose widowhood. They would have rather borne the burden of seeing their husbands dead, of being left with the sorrow of being widowed, of raising their children alone, of having to find their economic security in the absence of a husband - they would have rather endured all this than to see their husbands walk away from their destinies and betray their Guru. These women knew - the duty and role of a Khalsa wife is to serve the soul of her husband and deliver him to his destiny and to God and Guru no matter what. Who liberated these men? Themselves? No - it was the grace, security, wisdom, blessing, support and courage of their wives that allowed them to be liberated. It was the meditative discipline, the trust in the Divine, the attunement with God's Will through the experience of their own Spirits that allowed these women to look their husbands in the eye and say - you are dead to us, no matter what. Go back and stand with your Guru or leave. Minus the spiritual understanding of the women, the 40 Liberated Ones would have never returned to their Guru and would have gone through lifetimes of karma to repay the mistake. These Khalsa women understood non-attachment, security in the Divine, living in the Will of God, loyalty to the Guru so well that they could fearlessly send their husbands to their death, knowing that it was better for their husbands to die in service of the Guru than to live any other way. And the pain of losing their husbands was less to them than the pain of seeing their husbands lose their path to God. Publicly, the valor of the men prevailed. Privately, the wisdom of the women prevailed. And it was this joint consciousness, valor and wisdom, male and female, that displayed the true power of the Khalsa. Mata Gujri ji: Wife of Guru Teg Bahadur, mother of Guru Gobind Singh. Guru Gobind Rai assumed the Guruship at the age of nine. During those early years of his life, his father, Guru Teg Bahadur, traveled and taught. The responsibility for training Gobind Rai was left in the hands of his mother, Mata Gujri Ji. What kind of woman must she have been to be chosen by God to teach and guide Gobind Rai so that he would be capable of assuming the Guruship? He was a human boy, but he had the most divine mother who instructed him in the ways of wisdom so thoroughly that he was ready to take on the responsibility for his destiny when he was nine years old. God works through a woman's touch. Man is what woman creates him to be. Gobind Rai was what he was, but the destiny of his soul was entrusted to Mata Gujri Ji's care. It was the touch of his mother through which God could awaken him. And didn't the Gurus teach us - those who are truly married are one soul in two bodies? If this is Divine Truth, can we possibly say that Mata Gujri Ji and Guru Teg Bahadur were one soul in two bodies? One mission with two faces - the public and the private, the male and the female, the conscious and the subconscious, the power and the wisdom? If marriage creates us as one soul in two bodies - then what is the difference between Guru Teg Bahadur and Mata Gujri Ji except that they had two different jobs to do, two different times and spaces, yet sharing one light between them? She was the woman who created the man who created the Khalsa. And so powerful was her touch that Gobind Rai was ready to lead when he was a nine-year-old boy. The Panj Piaré: The names of the Panj Piaré are inscribed in the heart of every Khalsa. Bhai Daya Singh, Bhai Dharam Singh, Bhai Mohkam Singh, Bhai Himmat Singh, and Bhai Sahib Singh. Their act of total surrender and devotion, of being willing to give their heads to the Guru, is celebrated every year at Vaisakhi. It was through their selfless courage, absolute love, and total fearlessness that the Khalsa came to life. But do we know the names of their mothers and what their mothers did to raise them with such a consciousness? Everyone has the Light of the Divine within them. That is never the question. But to live that Light unto death - that is a matter of training and the mother is the first training ground of the soul. What values did their mothers instill in them? What discipline? What stories? How did their mothers teach them? What did they teach them? Wouldn't it be wonderful if we had a parenting book for Sikhs based on how these mothers raised these boys? The boys who became the Panj Piaré and initiated the order of the Khalsa? Truly, they must have had Khalsa women as mothers, even though the Khalsa had not yet come to life. So, now we have this debate about women doing seva in the Golden Temple, and I think about the anguish of the Panth: where has our glory gone? Where are the great, selfless acts of valor and courage that show us the Khalsa spirit still lives? Perhaps the simple truth is the public acts of Khalsa men are missing because the importance of the private strength of the Khalsa woman has been forgotten. The stories of the Khalsa women are lost because they are quiet and patient stories, stories of endurance and duty, stories, ultimately, that are difficult to tell, difficult to point to - until a man created by the touch of a Khalsa woman delivers his Spirit in the face of death. Those who deny women seva in the Guru's Court and the blessing of leading the sangat in devotional kirtan are creating an unfortunate future, not just for themselves, but for the entire Panth. Those who would keep women in spiritual darkness are the true enemies of the Panth, trying to preserve the reigns of power for their own egos. It was never Guru's will for the daughters of the Khalsa to be enslaved by tradition. Who has the right to tell a Khalsa woman what she can and cannot do for her Guru? Who can determine what spiritual acts will bring her to her full spiritual awakening? What person has the authority to deny her the blessing of seva, of the selfless service that will clear her karma, awaken her soul, and bring her to an understanding of her destiny? When the day comes for the Khalsa nation to truly rise in its glory, greatness and spiritual sovereignty, it will be Khalsa women who lead the way - women who have crowned themselves as Princesses of Guru Gobind Singh and live in the nobility, dignity and grace of the 10th Master. Women who, with their loving touch, transform their homes into the Ghrist Ashram where meditation and practice of the Guru's teachings are the center of family life. Where all who need solace, healing and comfort are welcomed with open arms, warm food and kindness. Women who can train their sons and daughters in meditation and Gurbani so that their children do not become confused by doubt and maya, but have such a clear, direct experience of the Divine that they can fearlessly live to the calling of their Spirit and Destiny, even unto death. For the Khalsa nation to come to life, those who have the destiny to give birth to it must realize their duty. And every Sikh has an obligation to do everything possible to give those Khalsa women a chance to wake up, own their power and change the world. Vahe Guru Ji Ka Khalsa Vahe Guru Ji Ki Fateh.

Harbhajan: I just finished reading the following "spiritual" book, and highly recommend it to all ! It is based on "JAPJI SAHIB JI". "The End of Karma" by Dr. Dharma Singh Khalsa, M.D. ( 40 days to perfect peace, tranquality, and joy ) Publisher: Hay House, Inc (USA) ISBN: 1-4019-0641-9 Price: USA $ 17.95 - Canada $ 24.95 - UK 12.99 sterling "What is karma and how can you possibly end it? Is your soul seeking light in the midst of a dark and intense world? Are you still stuck in the same negative job, painful relationship, or emotional rut? Would you like to live a healthier, happier, and more meaningful life? If the answer is "yes," then The End of Karma is for you! As Dr. Dharma explains, "Rather than a debt owed from a past life, karma is what's happening right here, right now. Karma is both action and the consequence of that action; it is cause and effect all in one go." Moreover, according to Dr. Dharma, your best self is to live your dharma, which means that your ultimate destiny is to always remember that God and you, you and God are one. Doing this will help you end your karma and experience peace and oneness. Based on ancient yogic principles as well as modern medical science, the philosophy, meditations, and affirmations in The End of Karma are refreshingly dogma-free. Helping you develop self-knowledge and intuition, this interactive book shifts your focus, attraction, and intention toward your best and highest self. Begin to live your dharma and end your karma today." Details: www.drdharma.com

Harbhajan: I just finished reading the following "spiritual" book, and highly recommend it to all ! It is based on "JAPJI SAHIB JI". "The End of Karma" by Dr. Dharma Singh Khalsa, M.D. ( 40 days to perfect peace, tranquality, and joy ) Publisher: Hay House, Inc (USA) !SBN: 1-4019-0641-9 Price: USA $ 17.95 - Canada $ 24.95 - UK 12.99 sterling "What is karma and how can you possibly end it? Is your soul seeking light in the midst of a dark and intense world? Are you still stuck in the same negative job, painful relationship, or emotional rut? Would you like to live a healthier, happier, and more meaningful life? If the answer is "yes," then The End of Karma is for you! As Dr. Dharma explains, "Rather than a debt owed from a past life, karma is what's happening right here, right now. Karma is both action and the consequence of that action; it is cause and effect all in one go." Moreover, according to Dr. Dharma, your best self is to live your dharma, which means that your ultimate destiny is to always remember that God and you, you and God are one. Doing this will help you end your karma and experience peace and oneness. Based on ancient yogic principles as well as modern medical science, the philosophy, meditations, and affirmations in The End of Karma are refreshingly dogma-free. Helping you develop self-knowledge and intuition, this interactive book shifts your focus, attraction, and intention toward your best and highest self. Begin to live your dharma and end your karma today." Details: www.drdharma.com

Be Thankful Be thankful that you don't already have everything you desire, If you did, what would there be to look forward to? Be thankful when you don't know something For it gives you the opportunity to learn. Be thankful for the difficult times. During those times you grow. Be thankful for your limitations Because they give you opportunities for improvement. Be thankful for each new challenge Because it will build your strength and character. Be thankful for your mistakes They will teach you valuable lessons. Be thankful when you're tired and weary Because it means you've made a difference. It is easy to be thankful for the good things. A life of rich fulfillment comes to those who are also thankful for the setbacks. GRATITUDE can turn a negative into a positive. Find a way to be thankful for your troubles and they can become your blessings. ~ Author Unknown ~ http://mydailyinsights.com/quote.asp

'Godfather' Badal stymies Jagir Kaur's chances Chandigarh | November 26, 2005 1:15:14 AM IST Controversies, it seems, are never far from Jagir Kaur, the first woman president of the Shiromani Gurudwara Prabandhak Committee (SGPC) - not even when it comes to another man being appointed as her successor. Clearly, by not allowing her to be re-elected for a third term, senior Shiromani Akali Dal (SAD) leader and former chief minister Parkash Singh Badal has once again shown his clout in the SGPC - considered as the mini-parliament of Sikh religion. Instead, Badal Wednesday chose to put Avtar Singh Makkar, a little known figure in Sikh and state political circles, at the helm of affairs of the Sikh politico-religious body. Those following Sikh religious affairs in Punjab say that Badal cleverly weighed his options in booting out Jagir Kaur. First, it was to save himself and his party from any embarrassment in the future if she is found guilty by court for the murder of her own daughter. Second, he sent out a clear signal to Jagir Kaur and others that anyone not toeing his line could not survive in the Sikh political arena for long. She was visibly upset Wednesday when she was virtually "dethroned" from the top SGPC post. That the post was given to a little known person, overlooking her claim, must have made her even more annoyed. More galling, the role of the SGPC president this time is politically crucial with the Punjab assembly poll scheduled for February 2007 and the Akali Dal relying on the SGPC to influence sections of Sikh voters. Ironically, Jagir Kaur first came into the limelight in March 1999 when Badal handpicked her to be the first woman president of the SGPC. Since the SGPC came into being in 1920 - to manage the gurudwaras and control other Sikh affairs - no woman had reached the highest post in the body. Jagir Kaur was forced to resign from the post just a few months later in April 2000 after she was accused of a conspiracy to murder her own daughter Harpreet Kaur. Harpreet had married a boy of her choice against the wishes of her mother and was found dead under mysterious circumstances. The murder case trial is on in a Patiala court and the judgment was expected in next few months. Despite being out of the post, Jagir Kaur remained centrestage in Sikh and Akali politics. Then, in September last year Badal again got her elected president of the SGPC. This time, she landed herself in more controversies and was accused of favouring certain persons by giving management quota seats in SGPC-run educational institutions - especially a medical college in Amritsar - without charging the full amount of fee. This led to a loss of several millions of rupees to the SGPC. The Sikh Gurudwara Judicial Commission (SGJC) probed the matter and found her guilty. It ordered her removal from the SGPC president's post this July. She got a reprieve from the state high court to remain in the post. She ended up in another controversy when she made a move to allow baptised Sikh women to perform religious ceremonies - something not allowed in the religion's 306-year history. She earned the wrath of male Sikh leaders in the process. Jagir Kaur was hoping to get a third term this time as SGPC president, but 'godfather' Badal himself stymied it. (IANS) http://news.webindia123.com/news/showdetails.asp?id=173146&cat=India

What is NAAM video ( 3 minutes ) - Play it now with your RealPlayer: http://switchboard.real.com/player/email.h...is%2520Naam.wmv

http://www.indolink.com/printArticleS.php?id=022405023333 Kirpan (Sword) in Skhism - A Symbol of Benevolence and Dignity by: Dr. Sawraj Singh, MD, FICS -------------------------------------------------------------------------------- Kirpan, which can be literally translated into sword, has a much deeper meaning in the Sikh religion. It consists of two words, Kirpa and Aan. The word Kirpa means benevolence and the word Aan means dignity. Therefore Kirpan is a symbol of benevolence and dignity. Guru Gobind Singh made Kirpan as an integral part of the 5 k’s. The Kesh, meaning hair symbolizes devotion, asceticism, and renunciation. The hair is associated with spirituality in many other religions. But Guru Gobind Singh made Kangha (comb) also one of the five k’s, which symbolizes order and organization as well as purity and cleanliness. Karha the iron bangle around the wrist is the symbol of universality. Kachara the underwear is the symbol of piousness and sexual purity. It is Kirpan, which imparts uniqueness to the Sikh religion. Guru Gobind Singh in the worship of Kirpan calls it a symbol of justice, equality and struggle against oppression and discrimination and exploitation. The Guru Hails Kirpan as the liberator and sustainer of mankind and the destroyer of the oppressors and the exploiters. He also sees Kirpan as a symbol of bravery and knowledge because it can dispel cowardice and ignorance. He sees celestial beauty in the shining Kirpan. The Guru asks us to worship Kirpan as one of the aspects of God. As opposed to the Judeo Semitic concept of creation, which considers the creation as a separate act of God that created the universe in 6 days, from Monday to Saturday and then rested on Sunday, the Sikh religion sees the creation as an uninterrupted and constant act. The Sikh religion believes that the creation has 3 aspects symbolized by Barhama, Vishnu and Mahesh (Shiva). Barhama symbolizes creation, Vishnu symbols sustenance and Shiva symbolizes destruction. Destruction is an integral part of construction because without destroying the worn out old, room cannot be created for the emerging new. The outlook and attitude of the Sikh religion to Kirpan is fundamentally different than the others who generally view sword as a symbol of power and domination. The sword can generate and encourage arrogance. Arrogance always leads to ignorance. Kirpan constantly reminds the Sikhs of the power of the Almighty. Therefore Kirpan should promote humility. As arrogance and ignorance like each other’s company similarly humility and knowledge go together. It is very important in the contemporary world that we use our power as Kirpan and not as a sword. Whereas Kirpan was used by Guru Gobind Singh to liberate the oppressed people, the sword of the colonialists was used to enslave the other people and nations. The judicious use of force can help us to change the outdated old world order, which has outlived its usefulness and has become redundant and irrelevant. The only way peace and harmony can be kept in the world and prosperity maintained is by upholding principals of equality, fairness, justice, benevolence and showing respect for other peoples beliefs and values. We can only suppress others temporarily until they are strong enough to fight against the oppressor. On the other hand benevolence, compassion, universal concern and universal well-being are principles which can lead to a lasting peace and progress. This is the global perspective of Guru Nanak. What we should understand is that Guru Gobind Singh raised Kirpan not only to uphold the principles of Guru Nanak but also to give a practical shape to those principles. -------------------------------------------------------------------------------- Dr. Sawraj Singh is Chairman of Washington State Network for Human Rights, and Chairman of Central Washington Coalition for Social Justice. --------------------------------------------------------------------------------

http://www.tribuneindia.com/2005/20051124/main2.htm Makkar is SGPC chief Bhaur back as General Secy Varinder Walia Tribune News Service Amritsar, November 23 After half a century, an urban Sikh, Mr Avtar Singh Makkar, who is considered greenhorn in Sikh politics, became the 38th President of the Shiromani Gurdwara Parbandhak Committee (SGPC), with a voice vote at the general house of mini parliament of the Sikhs here today. The last urban SGPC chief was legendary Master Tara Singh, who ruled the hearts of Sikh masses for more than four decades. The development has come as a great setback to Bibi Jagir Kaur, who was removed unceremoniously, and other aspirants, including veteran Akali leaders, Mr Jagdev Singh Talwandi, Mr Kirpal Singh Badungar and Mr Sewa Singh Sekhwan who were hopeful of getting the coveted post till the opening of the sealed envelope, sent through the secretary of the Shiromani Akali Dal (SAD). Earlier , she had become the first woman president of the SGPC in 1999 during a tussle between Mr Parkash Singh Badal and Gurcharan Singh Tohra. The new SGPC chief, known as the “yes-man†of Mr Badal, thanked the party president, who “blessed†him with the coveted post. In the beginning, the general house witnessed a little acrimonious scenes when Mr Karnail Singh Panjoli, leader of the Panthic Morcha, was not allowed to discuss his agenda items . On this , Mr Panjoli and his associates accused the Sikh clergy of playing a “biased†role. Earlier, Dr Jagjit Singh Chohan, president of the Sikh Raj Party, supported by SAD (Mann), held a symbolic protest in the SGPC complex for showing indifference to the demands of the Sikh community. Except for Mr Sukhdev Singh Bhaur, who retained his post of general secretary, most of the SGPC members of the “Tohra group†were seen fuming even as they were not accommodated in the 11-member executive body. Though Mr Raghujit Singh Virk, relative of the SAD chief and resident of Karnal, has been nominated as senior vice-president, the SGPC members from Haryana said their fight to constitute a separate gurdwara parbandhak committee for their state would continue. They said Mr Virk was nominated SGPC member from Punjab and did not represent the Haryana Sikhs. Mr Kewal Singh Badal also retained his post of junior vice-president, while Mr Alwinderpal Singh Pakhoke, close relative of Mr Ranjit Singh Brahmpura and former acting president of the Shiromani Committee, was not even taken into the executive body. Those who have been elected as executive members included Jathedar Surjit Singh Gharhi, Mr Suba Singh, Baba Tek Singh, Mr Rajinder Singh Mehta, Mr Santokh Singh, Mr Gurbachan Singh, Mr Daya Singh, Bibi Bhajan Kaur, Mr Gurinderpal Singh Bhatia, Mr Avtar Singh Chakk and Mr Sukhwinder Singh Patti (he was elected SGPC member with the support of the Congress). However, Bibi Kiranjot Kaur and Mr Gurpal Singh Gora, both Badal loyalists were also ousted from the list of the office-bearers. The new SGPC chief was elected as an SGPC member during the previous elections for the first time from Ludhiana (West). He had lost the previous Assembly elections to Congress candidate, Harnam Dass Johar with more than 13000 votes. Born on January 3, 1943 at Sargodha (now in Pakistan), he studied up to F.A. (non-medical).He has been president of the Singh Sabha Gurdwara, Ludhiana, for more than two decades . The Panthic circles feel that Mr Makkar has been elected to the coveted post with an eye on the forthcoming Assembly elections to woo the urban voters. This would help to counter the influence of Mr Parmjit Singh Sarna, president, Delhi Sikh Gurdwara Management Committee, who has lately made deep inroads into the urban turf . A significant resolution passed by the general house praised Mr Hardev Singh Mattewal for contesting the cases of the Shiromani Committee in the Punjab and Haryana High Court without charging even a penny. Mr Mattewal was instrumental in getting the SGPC-run medical and dental college a status of minority institution. Another resolution sought an immediate release of all Sikhs languishing in various jails of the country. The SGPC general house unanimously passed resolutions, to start the Amritsar-Nankana Sahib bus service, condemning the discontinuation of financial aid to the educational institutes, and condemning the Pakistan Sikh Gurdwara Committee for having failed to restore “maryada†in most of the historical gurdwaras there.

http://www.newkerala.com/news.php?action=f...ws&id=56215 Avtar Singh Makkar replaces Jagir Kaur as SGPC chief Amritsar: Bibi Jagir Kaur was today replaced as Shiromani Gurdwara Parbandhak Committee (SGPC) president by a lesser known Shiromani Akali Dal (SAD) leader Avtar Singh Makkar. Mr Makkar, elected to the SGPC from Ludhiana, was unanmiously elected as the president by the General House of the SGPC at its meeting held at Teja Singh Samundri Hall in the Golden Temple complex here today. The name of Mr Makkar was proposed by former SAD minister Sucha Singh Langah and seconded by Jarnail Singh and Makhan Singh. Mr Makkar, a close confidant of SAD chief Prakash Singh Badal had contested the last assembly polls on an SAD ticket from Ludhiana and lost. The choice of Mr Makkar was made by Mr Badal after his party's Political Affairs Committee (PAC) and SAD members of the SGPC authorised him to select the nominee to head the Shiromani Committee. Mr Makkar is the state Vice President of the SAD. Mr Makkar proved to be the dark horse edging out two former SGPC chief's- Prof Kirpal Singh Baudngar and the old warhorse Jagdev Singh Talwandi, both of whom were in the race to succeed Bibi Jagir Kaur

http://www.canada.com/vancouver/vancouversun/news/story.html?id=e2797f98-9e84-4b78-968d-0913ea784c61 'This is a cancer in our society' Attorney-General Wally Oppal calls on Indo-Canadian lawyers to tackle gang problem Kim Bolan Vancouver Sun Monday, November 21, 2005 Attorney-General Wally Oppal is challenging a new organization of young South Asian lawyers to help combat the "cancer" of gang violence plaguing the Indo-Canadian community. Oppal, a former B.C. Supreme Court and Court of Appeal judge, was honoured at the first gala dinner of the South Asian Bar Association of B.C. in Vancouver Sunday night. Oppal said in an interview before the event that he is happy to see young Indo-Canadian lawyers coming together to serve as role models for youth in the community, especially with the explosion in gang violence that has led to a long list of murders and shootings. "That is clearly something that is a cancer in our society," Oppal told The Vancouver Sun. "All of us of South Asian origin have an obligation to reach into the community and address the social ills that exist in our community." Oppal said the Indo-Canadian community has had remarkable success in Canada, but cannot ignore the problems it has faced in recent years. "We have put people in high places. Financially and economically we have done well. But we have not taken care of the underbelly in our society and it is up to the lawyers and the other professionals to do these things," Oppal said. He invited the fledgling SABA-B.C. group to "get involved in the fight and the issue regarding Indo-Canadian violence." Oppal also said Sikh temples need to shift their focus away from hosting sporting events to tackling social problems such as disenfranchised youth and gender inequity. "That's where a lot of this [gang violence] comes from. The fact that the boys are left to their own devices. They receive Mustangs and BMWs for graduating into Grade 10 and the girls are constrained and we can't operate that way any more." Last June, Oppal spoke to the North American umbrella group of SABA in Washington, D.C. and described the rampant Indo-Canadian gang violence in B.C. He said the topic makes some in the community uncomfortable when it hits the headlines day after day. "The fact is we have to take ownership of it. . . . I have no problem with the media calling it Indo-Canadian violence because it is Indo-Canadian violence," Oppal said. He said he has high hopes for the B.C. group of lawyers. "They are the leaders of tomorrow and we expect them to step to the plate to come forward and do things." He said the Indo-Canadian community is now talking openly about the problem, which was not happening just a few years ago. "I think the community has come a long way." Lawyer Jas Basra, a SABA-B.C. vice-president, said the new group wants to serve the South Asian community, but also to be mentors and role models for youth. "We are a subsection of a national organization, but we do have our own mandate," Basra said Sunday. "We do want to serve the legal profession and the general community with our association. We want to be a positive organization that will hopefully gain credibility and have some impact." Basra, who began practising law in 2002, said the organization includes lawyers of South Asian origin, but also those who serve the South Asian community. SABA-B.C. also hopes to promote the advancement of South Asian lawyers within the legal profession. And the non-profit group wants to increase awareness within the Indo-Canadian community about how the legal system works, Basra said. "There are many issues surrounding the South Asian community here in the Lower Mainland. Maybe we can address some of those issues," she said. "I think we are going to do very, very well and make a great contribution to the law, to the legal profession and to the community generally." kbolan@png.canwest.com © The Vancouver Sun 2005

OUR FEAR ! Our deepest fear is not that we are inadequate. Our deepest fear is that we are powerful beyond measure. It is our light, not our darkness, that most frightens us. We ask ourselves, "Who am I to be brilliant, Gorgeous, talented and fabulous? " Actually, who are you not to be? You are a child of God. Your playing small doesn’t serve the world. There’s nothing enlightened about shrinking So that other people won’t feel insecure around you. We were born to make manifest The Glory of God that is within us. It’s not just in some of us; it’s in everyone. And as we let our own light shine, We unconsciously give other people Permission to do the same. As we are liberated from our own fear, Our presence automatically liberates others. - Nelson Mandela, 1994 Inaugural Speech Recommended reading: "LONG WALK TO FREEDOM" - Author: Nelson Mandela ISBN 0-349-10653-3

http://www.sikhunity.com/AMRW.HTM AMRIT WELA "Amritweal Sach Nao Wadiayee Wichar" (2) Guru Nanak says that Amrit Wela (the ambrosial hour of dawn) is best to meditate on His Holy Name, His greatness and to win His pleasure and blessing. Gurbani again says : "Babiha Amrit Welai Boliya Tan Dar Sun Pukar" (1225) The chatriks' (Babiha Bird) cry in the morning ambrosial hours penetrates the Divine Portal. Gurbani further ordains : "Har Dhan Rattan Javehar Manik Har Dhanai Naal Amrit Welai Wattai Har Bhaghti Har Live Laayee. "Har Dhan Amrit Welae Wattae Ka Bijya Bhagat Khai Kharach Rahae Nikhutai Nahin". (734) The Ambrosial hour that is Amrit Wela is the appropriate sowing season for the devotees of God to form the Divine Wealth. The devotees expend this Divine wealth sown in the appropriate sowing season of Ambrosial hour without exhaustion. Guru Sahib describes about the way of life of Gursikh in the Gurbani as such ; Gur Satgur Ka Jo Sikh Akhaai So Bhalke Uth Har Naam Dhiyawai. Udham Kare Bhalke Parbhati Isnan Kare Amritsar Naawai. Updes Guru Har Har Jap Jaape Sabh Kilwikh Pap Dokh Leh Jaawai. Phir Chare Diwas Gurbani Gaawai Behndean Uthdean Har Naam Dhiyawai. Jo Sas Giras Dhiyae Mera Har Har So Gur Sikh Guru Man Bhaawai. Jis No Dyal Howai Mera Soami Tis Gursikh Guru Updesh Sunawai. Jan Nanak Dhur Mange Tis Gur Sikh Ki Jo Aap Jape Awreh Naam Japaawai. (305) In the above Shabad, Guru Sahib has used the word 'Bhalke' obviously meaning the next day. The next day starts after mid-night. Those who are absorbingly devoted to Naam Simran and have time, they get up after midnight, have bath and get themselves immersed in meditation on the Divine Name. But for worldly people, Amrit Wela begins at least three hours before the sunrise. Satguru says : "Chauthai Pehar Sabah Kai Surtean Upjai Chao. Tina Daryawa Seon Dosti Mana Mukh Sacha Nao." (146) The persons spiritually awakened in God, are inspired with joy in the fourth quart at early dawn i.e. Amrit Wela. They have love with the rivers/streams have their bath, join Sat Sang and the Holy Name is always in their mind on their tongue. "Uth Isnan Karoh Parbhatae Soae Har Aradhae Bikhrae Dao Langhawai Mera Satguru Sukh Sehj Seti Ghar Jatae". (1185) Gurbani says : By rising at dawn (three hours before sunrise) taking bath, and going to bed supplicating the Almighty Lord, The holy Perceplor grants success even in awkward throws and one returns home in serene joy with the blessing of the Almighty. Bhai Nand Lal Ji, a close disciple of Gur Gobind Singh Ji, writes the importance of Amritwela in Rehatnama as : "Pratehkal Satsang Na Jawai Tankhah Dar Who Wadda Kahawai." (Bhai Nanad Lal Ji) Bhai Nand Lal Ji says that a sikh who does not get up early in the morning or Amrit Wela and does not attend Satsang is a great defaulter (tankhaya) Shabad Guru When the sidhas (the yogic ascetics who have attained the power of miracles but not the Divine within) confronted Guru Nanak Dev Ji with the question : "Teraa Kawan Guru Jis Ka Toon Chela." (942) Who is your Divine Master and whose disciple you are then Guru ji answered thus : "Shabad Guru Surat Dhun Chela" (943) The Divine Word pervading the universe is my Divine Master and the devoted mind is the true disciple. During his life time Guru Nanak Dev Ji always preached the concept of Shabad Guru. Thus the Divine Word, Shabad Guru is above the worldly body of the Guru that is the Divine Word is the Guru and not the body. Guru Gobind Singh Ji says : "Aad Ant Ekai Awtara Soi Guru Samajheo Hamara." (Pakshahi 10) It is imperative that Sri Guru Granth Sahib Ji is Shabad Guru and the worldly body is not the Guru.

The Force Within You By Paul Bauer There is a special Force within all of us - within You, my friend. A Force so powerful that many who abuse it lose control of their lives and fall to the darkside. The dark side full of ego, fear, anger and hatred and greed. But you have a quality, a special quality within you that can create miracles and masterpieces. This Force Within You is so powerful that you can re-direct the course of history when you decide that you want to contribute to the evolution of humanity and this beautiful but fragile planet. Study the great sages and saints who have walked this earth before us and you will notice a common theme that runs through all of them: reverence for Life and Nature. This magnificent Force within all of us has been used to free slaves, save thousands of lives, enable children to realize their inner potential, and to help people like You to realize thief lifelong Dreams. If you choose to use this Force wisely, you will alter your destiny and the people around you in your world. What is The Force? The Force is the God power (or Creator) that runs through all things. It is the Life Force that makes the rivers run, the flowers bloom, the stars twinkle and the Heart beat its rhythm of life. When you stop to consider all the things that go on without our conscious awareness or intervention, you'll have a sense of just how powerful this Force really is. You can also learn how to channel this Force to your benefit. How can I use the Force? Great question. Like any skill or discipline, learning the art of The Force takes great patience and time to master. Think about any great teacher or mentor that you've had and you'll notice that almost all are over 50 years old. The reason for this is that it takes time and practice to "see through" the normal veils that society teaches people. It can take years to learn the art of quieting your mind - the first and most vital step in mastering the Force. The good news is if you have the courage to turn off the noise, the media, and the opinions of other people, the time it takes you to more fully tap this force within you will dramatically decrease. If, on the other hand, if you choose to choose to depend on others for your spiritual or emotional sustenance, it could take you a lifetime to learn the simplicity that runs through all life. As you learn to quiet your mind, you will begin to notice things that you've never noticed before. Life will begin to take on a new meaning, a new depth and joy. Why is quieting my mind so important? Because what you focus on determines what you create - your reality. So, if your mind is a whirlwind of anxiety and unrest, you will create a world of anxiety and unrest. But take the time to slow down, and you'll begin to notice how your anxieties lessen, your breathing becomes slower, your mind and body calmer, and you begin to feel centered again. With a quiet mind, you will form the foundation for building the life of your Dreams. When your mind is overactive, you literally send out waves of doubt, fear and uncertainty that can undermine your health, well-being, and prosperity. But, when you take the time to slow down, you'll begin to create more with less effort, and in time even less effort than you ever thought imaginable - no matter what the intention - assuming it aligns with your higher self and your truest desires. Source: http://www.dreamsalive.com/wisdom15.htm

http://planetguru.com/Articles/ArticleDetail.aspx?ChannelId=News&ArticleId=22037# Guru Nanak's b’day celebrated New Delhi, Nov 15 (IANS) Indian Prime Minister Manmohan Singh Tuesday led Sikhs around the world in remembering Guru Nanak, the founder of the faith, on his 536th birth anniversary and in marking the most important festival of the Sikh religious calendar. In city after city, processions led by young children dressed as the Panj Pyaras, or five beloved disciples of the Guru, were taken out even as groups of youths staged martial arts displays. 'Kada prasad' or sacrament was also distributed to people who thronged the streets in large numbers to watch the processions go by. Gurdwaras across the country had been lit up since Monday, while special prayers and community kitchens called langars were organised Tuesday on Gurpurab, as the birthday is termed. The festive spirit was particularly visible in Punjab, where the majority of India's Sikhs reside. A huge rush was the order of the day as devotees thronged gurdwaras across the state and also in neighbouring states of Haryana, Himachal Pradesh and Jammu and Kashmir to pay obeisance. At Amritsar's Harmandir Sahib, also known as the Golden Temple, the rush of the devout was such that they had to wait for several hours to pay obeisance at Sikhism's holiest shrine. Religious hymns emanating from the Golden Temple could be heard even at a distance. The temple complex is generally lit up from days before the Hindu festival of Diwali up to a few days after Gurpurab, setting an example of religious harmony. People have been thronging the temple complex in the run up to Gurpurab to view the spectacular lighting display. The rush was no less at Punjab's other important gurdwaras, including those at Anandpur Sahib and Fatehgarh Sahib. People from other religions, especially Hindus, also offered prayers at the gurdwaras. "These festivities are a continuation of the celebrations of Diwali and (the Muslim festival of) Eid earlier this month," pointed out Ajaib Singh of Fatehgarh Sahib, 45 km from state capital Chandigarh. The anniversary was also observed at Gurdwara Nankana Saheb in Pakistan, where Guru Nanak (1469-1539) laid down the tenets of what is the world's youngest religion some 500 years ago by combining Hindu and Muslim elements in a single creed. "Realisation of Truth is higher than all else. Higher still is Truthful Living," he exhorted his followers. Within a short period, Guru Nanak came to attract hundreds of thousands, and the religion began to take roots. Succeeding Guru Nanak were nine other 'gurus', the last of whom, Guru Gobind Singh, gave the Sikhs the identity by which they can be recognised even today. Despite their numerical minority in overwhelmingly Hindu India, the Sikhs are a high profile community known for their enterprise, grit and courage - qualities they say are closely linked to their religion. There are some 22 million Sikhs worldwide - over 19 million in India, heavily concentrated in Punjab but found all over the country. They also live in large numbers in Britain, Canada, East Africa, Malaysia and the US. Sikhs are a very recognisable community, with the men sporting turbans and beards - often flowing, sometimes tied and sometimes even clipped, even though the religion forbids this. When baptised, Sikhs take a vow not to cut their hair as well as not to smoke or drink alcohol. They also keep the five K's: 'kesh' (long hair), 'kangha' (comb tucked in the hair), 'kara' (steel bracelet on the wrist), 'kachha' (loose underwear) and 'kirpan' (dagger). Arjun Dev, the fifth guru who reigned 1581-1606, gave Sikhism the Granth Sahib, which contains hymns of Sikh gurus as well as those of Hindu and Muslim saints such as Kabir. Sikhs attach great importance to the reading of the Granth. Ordinarily, the book is opened at any page and the reading starts with any passage. To the 10th guru, Gobind Singh (1675-1708) goes the distinction of founding the Khalsa, or the army of the pure, to defend the religion. The community is highly respected and it has contributed enormously, quite disproportionate to its numbers, in almost every field in India. Manmohan Singh, a devout Sikh, is the first from the community to become prime minister. Indo-Asian News Service

Significance of Langar (Community Kitchen) in Sikhism The institution of langar has been around since the time of Guru Nanak and is an integral part of the Sikh religion. Langar was started by Guru Nanak when people came to listen to him and made offerings to him. He took these offerings and gave them to the poor and needy. He gave all these offerings as a free mess, known as langar. Langar is a Sikh institution in which all can come and eat without any regard to race, religion, creed, caste or social status. Langar was created to remove all prejudices among everyone. Langar has become a Sikh institution and it is available at all gurdwaras, or Sikh houses of worship. Langar is a free communal kitchen designed to promote equality and that we are children of one God. Any person who enters a gurdwara is invited to eat langar regardless of who that person may be, where they come from, or from anything else that separates people As stated above, anyone and everyone is allowed to eat langar and take part in the communal meal. Langar was created for many reasons, the main of which was because Guru Nanak wanted equality for all and a removal of caste barriers among all people. He did this because in the Hindu caste system, higher class people (namely the Brahmins) would not eat with lower caste people and they would not eat anything that was touched by a member of the lower caste because it would be considered impure or polluted. Since langar is a part of the gurdwara and the Sikh faith, everyone participates in langar. In gurdwaras, langar is made, served and produced by the sangat, or the congregation. People donate money to buy food supplies, they donate food, like flour and milk, they donate their time to produce the langar, they serve the langar, and they clean up the kitchen and the dining area afterwards. Anyone can help with making langar just as anyone can eat it. There are very few limitations on what can and cannot be produced for langar. When making langar, no meat from any animal nor any animal fat can be used in the langar. Eggs are also prohibited. Langar is like this because many people, like Muslims and Hindus, do not eat certain types of meat or eggs. Langar was designed to be universally available to all. As a result of this, langar is only vegetarian since many groups reject meat and eggs for various reasons. In respect of this, all ingredients used in langar are those which most people will eat or have no problem eating. In conclusion, Sikhs use langar to practice the Sikh doctrine of service, known as vaand chakho. All Sikhs are required to make community service of some sort part of their lives whether donating money to the gurdwara or to a charity, donating their time, or doing langar. Sikhs believe that doing your fellow man service shows how much you love God. It also helps cultivate humility by doing service to your fellow humans. Every person is invited to come to a gurdwara regardless of their religion or background to have a meal. Visit www.allaboutsikhs.com for more details.

http://www.canada.com/vancouver/vancouvers...22-8b5cccd18df5 Meditators have thicker brains study says: The popular mental exercise may increase grey matter, U.S. researchers say Sharon Kirkey CanWest News Service Monday, November 14, 2005 People who meditate have thicker brains, according to scientists who believe they have found the first structural evidence the popular mental exercise may increase grey matter. Using magnetic resonance imaging, or MRI, Boston researchers found that parts of the brain important for attention and sensory processing, meaning how we take in and make sense of things, were thicker in meditators. While all were extensively experienced in Buddhist Insight meditation, "these are normal people with jobs and families" who meditated, on average, 40 minutes per day, said Dr. Jeremy Gray, assistant professor of psychology at Yale University and co-author of the study. "You don't have to be a monk to see these changes in the actual structure of the brain." The sample size was small, just 35 people. So were the differences in brain thickness. "It's not like they grew a new chunk of the brain," Gray said. "These were not huge differences but they were statistically significant. The exciting part was that there was any difference at all." Supported by the U.S. National Institutes of Health, the MIND Institute and the U.S. Centers for Disease Control and Prevention, the research is published in the journal, NeuroReport. It was presented Sunday at the Society for Neuroscience meeting in Washington, D.C. Earlier research has found Transcendental Meditation lowers blood pressure, reduces cholesterol and hardening of the arteries. A study published in May in the American Journal of Cardiology found Transcendental Meditation reduces death rates by 23 per cent. People who meditate report less stress, and scientists have linked long-term stress to shrinking of the part of the brain involved in memory and learning. By contrast, meditation might promote brain "plasticity" -- meaning its ability to be moulded or shaped. Studies, mostly in Buddhist monks, have found meditation changes brain activity as measured by an EEG. The Boston scientists hypothesized that it might change the brain's actual physical structure, too. Led by Dr. Sara Lazar, of the Psychiatric Neuroimaging Research Program at Massachusetts General Hospital, the researchers measured cortical thickness in 20 people trained in Buddhist Insight meditation, a popular form of the mental exercise that doesn't use mantra or chanting, but rather focuses on "mindfulness", being aware of sensations, feelings and state of mind. The average age was 38 and people had, on average, nine years of meditation experience. Two were full-time mediation teachers. They were matched by age, gender and education to 15 people who had never meditated or done yoga. MRI studies found parts of the cerebral cortex, the outer layer of the brain, were thicker in those who meditated. © The Vancouver Sun 2005