Harbhajan

http://www.gurbani.org/webart39.htm GURMUKH & MANMUKH The Gurmukh understands his own Self. God’s Name comes to dwell within his mind. Imbued with devotion to God's Name, night and day, he merges in peace (sggs 162). The Gurmukh obtains Spiritual Wisdom, meditation and mind's satisfaction. The Gurmukh realizes the Realm of God’s Presence: Self. The Gurmukh is attuned to the Shabad-Surti, as his Insignia. Such is his loving Devotion of God’s contemplation. The Gurmukh realizes the True Name, the Destroyer of ego (sggs 414). Bitter melon, swallow-wort, thorn-apple and Nimm fruit — these bitter poisons lodge in the minds and mouths of Manmukhs who do not remember God (sggs 147). <><><><> The Gurbani (Sri Guru Granth Sahib, SGGS) divides all human beings in two categories — Gurmukhs or the Spiritual Beings, and Manmukhs or the materialistics. For this reason, these two names appear again and again in the Gurbani. Like many other terms that appear in the Gurbani, these two names also have been widely misunderstood. Many define them based on their own foolishness or fool-o-sophy, rather than the Gurbani. Consequently, both of these names appear to have a general meaning as understood by the deluded or ritualistic minds of the people, and also a very special and specific meaning as indicated by the Divine Knowledge of the Gurbani (Gurmat). With the help of the Divine Guide of the Gurbani, this Reflection will attempt to briefly reflect on as to how a Gurmukh and a Manmukh is defined in the SGGS. Any other definition of these terms from sources other SGGS holds no validity or significance to a true Sikh (seeker of the Truth). The reason being is that, out of curiosity, although a Sikh may compare other scriptures or Granths or writings with the SGGS, however, he will consider it absolutely unnecessary to compare the infallible Divine Knowledge of the SGGS with them. Gurmukh A Gurmukhs is a virtuous type of person whom the Gurbani calls Divine. He is Spiritually positioned, naturally. Throughout the SGGS, the Gurbani defines Gurmukhs as Spiritual Beings who possess the following Divine Qualities: Self-realization (Chautha Pada, Turiya Avasthaa or Tenth Gate); Sahaj Avasthaa (natural state of Being); Spiritual Silence (Sunn Samaadhi); Undivided Love for the All-pervading Self, Divine Knowledge (Aatm Giyan); Nirvaana; liberated from worldly existence; humility; contentment; mercy and forgiveness; nonviolence; unshakable faith in God; Naam or Shabad-Consciousness; Spiritual Beauty and power; equanimity; self-discipline; righteousness; discriminating intellect; endurance; contentment; intuitive poise; patience; detachment; humility; physical-control; intense yearning for the Divine; truthfulness; selfless service (Sevaa); bliss; mental control, inner purity; compassion; mercy; forgiveness; unbroken communion in the Self; freedom from duality; high moral character; seeing God in everything and every where; faith, truthful living; in-tune with God's Hukam or Will; true inside as well as outside; Pure Bhagti or devotion; God-centered activities; saintly nature even though they may deal with countless unsaintly people; and so on. Based on these qualities as inidicated in the Gurbani, a Gurmukh is a person situated at the platform of Transcendental Consciousness. Hence, he is a Divine Soul, established in his Pure Being within. Internally he has surrendered his false ego to to his Pure Self with one hundred percent involvement of his body, mind and intellect. He has all the Divine virtues which are found in a godly person. Aap pachhaanahi Shabad marahi manahu taj paye vikaar: The Gurmukh realizes his own Self, and dies in the Shabad; he banishes corruption from his mind (sggs 430). Gurmukh apnaa man maariyaa Shabad kasvatee laaye. Manhee naal jhagraa man hee naal sath manhee manjh samaaye: The Gurmukh has conquered his own mind, by applying the Touchstone of the Shabad. He fights with his mind, he settles with his mind, and he is at peace with his mind. (sggs 87). Gurmukh antar sahaj hai man chariaa dasvai aakaas...: Within the Gurmukh is intuitive peace and poise; his mind ascends to the Tenth Plane of the Akaashic Ethers. No one is sleepy or hungry there; they dwell in the peace of God's Amrit Name. O Nanak, pain and pleasure do not afflict anyone, where God's Light, the Supreme Soul, illuminates (sggs 1414). Giaanee tatu gurmukh beechaaree: The true people of spiritual wisdom are wo have become Gurmukhs, who contemplate the essence of Reality (sggs 251). Gurmukh naam daan isanaan: Becoming a spiritual being, be blessed with Divine Name, charity and inner purification (sggs 942). Thus, a Gurmukh is Self-realized person: God-realized, Shabad-realized or Naam-realized. Call him a Spiritual Being, Wise Man, a householder, a Holy person, or any other name you like. He may externally appear to be irreligious, not well cultured, or not learned. However, he is one hundred percent established in his True Self within. As indicated in the Gurbani, such Pure Beings with unalloyed Love are very rare — one out of millions. Sukh dukh dono sam kari jaanai aour maanu apamaanaa. Harakh sog te rahai ateetaa tini jagi tatu pashaanaa. Usatat nindaa do-oo tiaagai khojai padu nirabaanaa. Jan Nanak ihu khel kathan hai kinahoon gurmukhi jaanaa: One who knows that pain and pleasure are both the same, and honor and dishonor as well; who remains detached from joy and sorrow, realizes the true essence in the world. Renounce both praise and blame; seek instead the state of Nirvaanaa. O servant Nanak, this is such a difficult game; only a few Gurmukhs (who have become Spiritual beings) understand it! (sggs 218). Gurmukh Shabad rangaavale ahinis Hari ras bhog: The Gurmukhs are imbued with God's Name; day and night, they enjoy Lord's elixir (sggs 63). Ihu manu aarasee koee gurmukh vekhai: This mind is a mirror (of Truth); how rare are those who, as Gurmukh, see themselves in it (sggs115). Kotan mai Nanak kou narain jih cheet: Rare is the one amongst millions, who enshrines Divine in his mind, O Nanak (sggs 1427). Jan Nanak kotan mai kou bhajan ram ko pave: O servant Nanak, amongst millions there is hardly any mortal, who attains Divine meditation (sggs 219). The Gurmukhs lead Spiritual Life (also called Divine or Eternal Life) of non-attachment and purity and contentment; for they know that only by knowing one's True Nature ("Joti Svaroop") one can overcome material afflictions, and become eternally blissful. Hence, the Gurmukhs with Spiritual outlook spend their time and energy on the Spiritual path (Aatm-Maarag) eradicating "I-am-ness", practicing dispassion, resorting to acquisition of Self-knowledge (Aatm-Gian), practicing love and devotion, doing selfless service, meditating on the Divine Name, and associating with Sat (Truth) within and outside; without however sacrificing the household duties and responsibilities. Houmai baadhaa garmukhi shootaa: Egotism is bondage; by becoming a Gurmukh, one is emancipated (sggs 131). Bandhan baadhiaa in bidh shootai gurmukhi sevai narhara: Bound in bondage, man is released only by this method: by becoming a Gurmukh, serve God (sggs 1112). Santahu gurmukhi mukti gati paaee: O (so-called) saints, by becoming Gurmukhs, attain the state of liberation (sggs 911). Gurmukh mukataa gurmukh jugataa: The Gurmukh is liberated, and the Gurmukh is linked (sggs 131). A person with such divine qualities is free from doubts, superstitions, material bondage, falsehood, corruption, evil-mindedness, demoniac actions, jealousy and enviousness, false ego, passions, demerits, sinful reactions, lamentation and hankering for material objects, desire and fear, hatred, conflicts, fanaticism, differences, and so on. In essence, he is a living-liberated (Jeevan Mukta). Such pure devotee helps recover other conditioned Jeeva (individual beings) from their delusion as well. Accordingly, the Gurbani declares that there is no difference in God and a Gurmukh. Gurmukh bani Brahm hai Shabad milaavaa hoe: The Word of the Gurmukh is God Himself. Through the Shabad, we merge in Him (sggs 39). Gumukh jotee joti milaaee: By becoming Gurmukh blend your light with the Divine Light (sggs 362). Trai gun maya moh hai Gurmukh chauthaa pad paaye: The three qualities of Maya hold people in worldly attachment. The Gurmukh attains the Fourth State of: Self-realization (sggs 30). Nanak gurmukhi mukati duaar: O Nanak, by becoming Gurmukh, find the door of liberation (sggs 941). Gurmukhi ihu manu laiaa savaari: By becoming Gurmukh, he has purified his mind (sggs 665). Gurmukh jaagai need na sovai: The Gurmukh remains awake and aware; he does not fall sleep to Maya (sggs 944). Sumati paaye naam dhiyaae gurmukhi hoye melaa jeeu: I have obtained this sublime understanding, and I meditate on the Divine Name; becoming a Gurmukh, I have met God (sggs 102). Hence, according to the Gurbani, a Gurmukh is not a question of heredity, family of birth, ancestry, race, region, social status, caste, creed, education, titles, religion, or any peculiar external appearance of a person; it is a question of Self-realization! Manmukh A Manmukh is the opposite of a Gurmukh. Hence, a Manmukh is a material being (egoistic or unenlightened person) as opposed to a Spiritual Being, who does not have natural inclination for Spirituality. The people with materialistic outlook — referred to as Manmukhs in the Gurbani — assert that everlasting happiness is attainable only in acquisition of sense-objects. In other words, a Manmukh is ruled by his conditioned and corrupt sense-blind mind instead of Soul Consciousness. Simply stated, a Manmukh is an ego-being with the following faults: lust, anger, greed, material attachment, self-conceit, envy and stubborn mindedness, with their numerous variations. As a result, he has no understanding of the Naam, Shabad, Hukam (Will), Self, God, Spirit or the Sat Guru. Consequently, he has no understanding of the ultimate purpose of life, his relationship with God, and the Way of God (Gurmat). In this madness and illusion and "I-am-ness", he cultivates the life of a faithless cynic called Saakat — an unwise and an untrue being. Se manmukh jo Shabad na pachhaanahi: They alone are Manmukh who do not realize the Shabad (sggs 1054). Te saakat chor jina Naam visaariyaa ...: Such Saakat, who have forgotten God's Name, are thieves ...(sggs 170). Chrankaal paayee durlabh deh. Naam bihoonee hoyee kheh. Pasoo pret mugdh te buree. Tisahi na boojhai jin ih siree: After a very long time, one obtains this precious human body, so difficult to obtain. Without the Naam, it is reduced to dust. Worse than a beast, a demon or an idiot, is that one who does not understand who created him (sggs 890). Manmukhee duhaagan naahi bhaeo: The Manmukhs, suffering in separation, do not understand God's mystery (sggs 1170). Manmukh rogee hai sansaaraa: The Manmukh are sick and diseased in the world (sggs 118). Thus, according to the Gurbani, anyone who has not realized the Self within (God, Truth, Shabad or Naam, etc.) alone is a Manmukh. Opposite to a Manmukh is a Gurmukh who has realized the Shabad. Here Gurbani provides us with a very clear definition as to what constitutes a Manmukh and a Gurmukh. Those in the Shabad, Naam or God Consciousness are true Gurmukh, whilst the rest of us (over 99.9 percent) are just hypocrite, faithless cynics or Manmukhs engrossed in unenlightened existence of worldly attachments, evil passions, hatred, selfishness, falsehood, meaningless rituals, corruption, frauds, deception, greed, lip worship and varieties of other superficial religious or reactionary spirituality. Naam na chetahi Shabad na veechaarahi ih Manmukh kaa beechaar: He does not remember God's Name and he does not reflect on the Shabad; this is the kind of perverse thinking Manmukh has cultivated for himself (sggs 852). Chakkar bannaye karai paakhand. Jhur jhur pachai jaise triya rand: He (Manmukh) applies ceremonial religious marks to his body, but practices hypocrisy. He wastes away in sadness and pain, like a lonely widow (sggs 1152). Mann antar houmai rog hai bhram bhoole manmukh durajanaa: The disease of egotism is deep within the mind; the Manmukhs, the evil beings, are deluded by doubt (sggs 1317). Manmukh andhaa doojai bhaae laagai: The blind Manmukh are attached to the love of duality (sggs 113). Manmukh andhe firahi betaalae: The blind Manmukh wander around like demons (sggs 117). Manmukh andhe sudh na kaaee: The blind Manmukh have no understanding at all (sggs 118). In this world, everyone is either a servant of Maya or a servant of the Self. Those who serve Maya are called Manmukhs or demons, and those who serve the Truth (Self or God) within are called Gurmukhs or Divine. Thus, a Manmukh regardless of how advanced he may be in material qualifications by education and culture, lacks in Divine qualities; consequently, does not know the essence of the Cosmic Reality that is contained within himself. Such individuals fail to attain Spiritual Perfection or Intuitive Understanding of the Shabad, Naam, God, Spirit, Truth, Self or the Satguru; for their intellect is dimmed by material contamination. They hate holiness. They chase after Maya, and wander in this dense forest of material existence like a beast in human garb. Manmukh tatt na jaananee pasoo maahi samaanaa: The Manmukh is a beast; he does not know the essence of Reality that is contained Within himself (sggs 1009). Bhagtee saar na jaananee Manmukh ahankaaree: The egotistical Manmukhs do not appreciate the value of devotional worship (sggs 429). Kookar sookar kaheeahi kooriaaraa. Bhayuki marhi bhayu bhayu bhay haaraa. Man tan jhoothe koor kamaavahi durmat dargah haaraa he: The false Manmukhs are called pigs and dogs. They bark themselves to death; they bark and bark and howl in fear. False in mind and body, they practice falsehood; through their evil-mindedness, they lose out in the Spiritual Realm (sggs 1029). Manmukh jhootho jhooth kamaavai: The material beings practice falsehood, only falsehood. (sggs 363). Manmukh agiaanee andh andhaaraa: The Manmukhs are ignorant; immersed in utter darkness (sggs 1067). As the Manmukh or demons take shelter in material corruption, they are called the lowest of mankind despite their advancement in material education, science and politics. Association with such material beings is called Kusang (false or bad association). By its very nature, such association separates an individual from the Truth, and makes him forgetful of his True Nature which is Pure Consciousness (or "Joti Svaroop"). Manmukh saevaa jo karae doojai bhaae chit laae. Putt kalat kattamb hai Maya mohu vadhaai: The materialists may perform service, but his consciousness is attached to the love of duality. Through Maya, his attachment to children, spouse and relatives increases (sggs 1422). Manmukh maile mal bhare haumai trisanaa vikaar: The materialists (Manmukhs) are polluted. They are filled with the pollution of egotism, cravings and evil passions (sggs 29). A Manmukh lifestyle is void of humility, contentment, compassion, and spiritual wisdom. Such lifestyle exhibits nothing but undesirable qualities in a person. To make us aware of Manmukhs and their conduct, the Gurbani has provided us with numerous symptoms of such material beings caught in the vertex of unenlightened existence. Some of these symptoms include: egoism, ignorance, selfishness, duality, bondage, evil-mindedness, falsehood, violence, untruthfulness, doubts, superstitions, uncontrolled senses, identification with the feeling of "I, me, mine, your", lust, anger, greed, attachment, self pride, self-conceit; jealousy and enviousness, stubborn mindedness, hatred, fanaticism, conflicts, lack of contentment, material hankering and lamentation, lack of mental control and inner peace, self-centered, full of quarrel and contentions, lack of faith, extrovertedness, ritualistic, unhappy, always interested in taking instead of giving, affinity for bad association, lack of self-discipline, mental agitation, unceasing wandering (rat-race), begging material things from God, complaining, finding faults in others, unable to bear pains and sorrows of life, love for material world instead of the Self within, corruption, fraud, larceny and swindling, bribery, cheating, lying, plundering, stealing, fond of mental speculations and material logic, attachment to material world, deceitful nature, fearful, unceasing desire for sense objects, cynicism, hypocrisy, always wanting to control the world, always wanting to be appreciated, unceasing hunger for name and fame, love for titles and honor, divisiveness, prejudices, cruelty, bigotry, unnatural diet, indulgence in worldly pleasures, illusion, delusion, wrong identity, stupor, obstinate error, love of Maya or worldliness, crookedness, animosity, and so on. Opposite to these are the attributes of Gurmukhs (Spiritual Beings) Hence, according to the Gurbani, a Manmukh is not a question of heredity, family of birth, ancestry, race, region, social status, caste, creed, education, titles, religion or any peculiar external appearance of a person; it is a question of unenlightened existence, cynicism, egoism, ignorance, hypocrisy, bondage, mental delusion, body-consciousness, mistaken identity, and so on! The Gurbani sums it up as follows: Gurmukh chaanan jaaneeai Manmukh mughad gubaar: The Gurmukh knows the Divine Light, while the foolish Manmukh gropes around in the darkness of ignorance (sggs 20). Nanak manmukh bandh hai gurmukh mukati karaae: O Nanak, the Manmukhs remain in bondage; the Gurmukhs are liberated (sggs 559). Manmukh sayu kar dostee sukh ki pushahi mit. Gurmukh sayu kar dostee Satgur sayu laayi chit. Jamman maran kaa mool katteeai taan sukh hovee mit: If you make friends with the Manmukhs, O friend, who can you ask for peace? Make friends with the Gurmukhs, and focus your consciousness on the True Guru within. The root of birth and death will be cut away, and then, you will find peace, O friend (sggs 1421). Nanak aape aapi aapi khuaaeeai: Says Nanak: Let your (True) Identity consume your (mistaken) body-identity (sggs 369). Gumukh jotee joti milaaee: By becoming Gurmukh (Spiritual Being) blend your light with the Divine Light (sggs 362). —T. Singh

http://www.newkerala.com/news.php?action=fullnews&id=51298 Centuries old tradition of ‘langar' spreads worldwide Jallandhar: The centuries old tradition of serving ‘langar' (community meal served to people irrespective of caste or religion) in gurudwaras is symbolic to what Sikhism stands for. Langar is served in all the gurudwaras across Punjab and the method of its preparation is similar everywhere, including the famous Golden Temple of Amritsar. The tradition has evolved with time and technology, keeping its essential character of service to humanity. Gurudwara Sri Harmandir Sahib or the Golden Temple in Amritsar is said to be the gateway to Sikhism. Guru Arjun Dev, fifth Guru of Sikhs, had had its foundation laid by a Muslim saint, named Hazrat Mian Mir Ji, in the 16th century. Sikhs treat Sri Harmandir Sahib as a symbol of spiritual and historical tradition. For thousands of pilgrims who come here to offer prayers and gain inspiration, langar at Guru Ramdas free Kitchen is quite an experience. The Guru-ka-langar was started by Guru Amar Das, fourth Guru of the Sikh. Tonnes of prasad (holy offering) is served here everyday. The meals served are free of cost and its taste is unbeatable. “The taste of the langer, especially, of the dal (pulses) is unbeatable. It takes time to prepare it. It is kept simmering for hours and the quantity for a one-time preparation is 1 quintal to 2 quintal. We use Mah ki Dal (Whole Black Beans) and Chana Dal and boiled. For one quintal of dal we use 7 kilograms of ‘desi ghee' (butter). And the other ingredients we use are onions, ginger, garlic and other exotic spices. I have found that no other dal is as delicious as the ‘langar dal',†Gurudwara's Manager Ajayab Sigh says. People who are engaged in making these meals for the pilgrims feel that serving in the langar is the best form of offering prayer. They contribute their efforts in preparing chapatis, which is served with pulses and vegetables. This spirit of service has been continuing since the birth of Sikhism and, they say, will remain so. Interestingly, new technology has been adopted to make chapatis in the gurudwaras. These are now made under sterilised conditions by using the Maxiflour Automated System. The machine is used 14 to 16 hours everyday and with its multi-speed system it helps to make three to six-thousand hot chapatis every hour. Every visitor to the gurudwara returns marvelled at this technology. “We have seen the whole process and as I was told that quintals of food was served in a day long occassion yesterday, and I would rather say that this is only possible because of god's grace. This is just impossible for a human being to do,†says Prem Chander Jha, a visitor from Kolkata. All visitors, labourers and the elite eat together upholding the principle of equality. All of them are treated with dignity and are served the same food in the same manner. Pawan Kumar, a visitor, feels that the freshness and cleanliness with which langar is served at Sri Harmandir Sahib cannot be achieved at home as no one can duplicate the taste of food. “Although the same ingredients are used at home, the taste that one get at langar doesn't come in the food prepared at home. This is all the grace of the God,†says Pawan. The legend has it that even Mughal emperor Akbar sat at a ‘sangat' on the dining hall floor for langar and said that sitting close to mankind had been an exhilarating experience for him.

Please take a careful look at the following link for general guidance: http://www.dac.neu.edu/coop.careerservices/interview.html With best wishes, Harbhajan S. Sangha

http://www.worldblessings.com/Daily_Blessi...ny-of-life.html The Harmony of Life God's life is one of harmony, peace and joy. If you look at the vast expanses of nature, or at the blanket of stars twinkling at night, you may be able to glimpse the true spiritual nature of physical reality as it manifests on the Earth. Within God's divine harmony, the infinite creativity and diversity of all of nature and consciousness is vast. This is the container, the support that God gives all beings on the Earth. The current limitations of human consciousness, which for many eons required a consciousness of temporary separation from God, are now falling away as more of God's Light is able to manifest on the Earth. Most people are accustomed to the consciousness of separation from God, and so when a new awakening happens this can bring fear, uncertainty, and even a desire to cling to the old ways. This is understandable, and we bring good news that the Light of God is not to be feared, but is to be embraced and welcomed. The Light of God is available now for all to feel and experience and know. The habit of separated consciousness is persistent, and creates the unawareness of the harmony of God's life. When it is not possible to perceive God's harmony, there is greater stress in the body, the mind and the heart. God's harmony creates a feeling of support, warmth and safety. The feeling comes not from an intellectual knowing, but from an intuitive, felt sense of peace and calm. At this time on the Earth there are several ways you can bring a greater experience of God's harmony of life into your awareness. One is through a regular practice of prayer or meditation, which opens a space within your consciousness and your daily life, so that you can experience God's harmony. At first, during a regular practice you may experience the opposite of harmony. You may experience the mind attempting to distract, control, or obstruct the process of prayer. You may experience an upsurge of emotions that were previously not known. Simply accept these experiences, holding fast to your goal of experiencing God's Light and love and peace and harmony. This will come in time, through regular, persistent practice. Another way you can experience God's harmony of life is through the experience of being in the glory of God's creation, in places of nature that are relatively untouched by human development. Open expanses of nature provide so much healing and support to the body, mind and spirit. Do this regularly, and you will feel your body respond to this influx of grounding and support. With all love and blessings, and wishes for peace, harmony and comfort in your daily experience. Amen.

http://www.canada.com/vancouver/vancouversun/news/editorial/story.html?id=74a60ee6-e6e8-465f-bfe6-aa2d80329bc0 Let us also honour the Men of the Punjab A proud body of fighting men earned the respect and esteem of their wartime Allied comrades Janet Robertson Special to the Sun Friday, November 11, 2005 They walk along the road slowly, some of them with joints ravaged by age. They have difficulty walking, often due to strokes. Their hands are stiff from arthritis. Many of them also bear the scars and still painful injuries inflicted on them in various wars; wounds caused by exploding mortar and grenades, by bullets and by bayonets from hand-to-hand fighting. Many of them still carry the shrapnel that pierced their bodies. They sit in parks and community centres around Surrey laughing and telling jokes, playing cards and enjoying a sunny day and each other's company. They talk about such mundane things as rising prices and their pensions. And as with any gathering of ex-servicemen, they swap stories about their time in uniform. They have white hair and beards, and they wear turbans. These are the Men of the Punjab, and the heroes within our midst. Come with me on a cultural journey where the clock hands go in reverse to stop at 20 years ago, 40 years ago, 60 years ago. I could go back much further in the history of the Men of the Punjab, but will stop at 60 to honour them in this The Year of the Veteran, and because this year services have been held to celebrate VJ-Day -- 60th Anniversary. Had it not been for the Men of the Punjab, the war against the maniacal military forces of Japan would have gone on for much longer, and at the cost of many more Allied lives. The young man of the Punjab stands at attention: He is wearing the colours of the service he represents. His appearance is immaculate. He stands, head erect, shoulders back, chest thrust out in pride, creases down his trousers that are so sharp they could cut through butter; boots so "bulled" that you can see your face reflected in their gleaming shine. On his head is not a beret, nor even a forage cap, but a tightly wound turban, worn in the colour of his Service or Regiment, and front and centre on that turban and worn with equal pride, is his regimental badge. The belief in his faith, his country and his regiment is written across his face, dark eyes sparkling with pride How do I know this? How did I discover the Men of the Punjab? Because during the research I was conducting into a completely different wartime story, the Men of the Punjab where everywhere. I could not turn a page in a book, nor a war diary without finding them ever-present. The Men of the Punjab have generously shared their family photo albums with me. I have seen their service photographs and I have heard their stories. Even from day one of my research they were there, the Men of the Punjab, fighting with valour and ferocity in Hong Kong in 1941. The 5th Battalion/7th Regiment Rajputs and the 2nd Battalion/14th Regiment Punjabis were also to be found in large numbers in the Hong Kong Volunteer Defence Corps and in the Hong Kong Police Force during some of the bloodiest fighting of the Second World War. At the time I was not unduly surprised to find their presence in the Far East, due to the close proximity, to what was then, the Indian Empire. Nor was I greatly surprised to learn that the Punjabi regiments based in the Far East fought with great valour alongside their Allied comrades from Canada, Britain and Australia. What I didn't realize was the extent of that respect and esteem. I have often heard British veterans say that a cheer would go through the ranks when they heard the "Punjabi pipes" and saw a regiment of turbaned men marching towards them, and it was commonly voiced, "Thank God, the Indians have arrived" or "Thank God the Punjabis are covering our flank" They were even to be found in the trenches of the First World War, fighting in the mud and through the choking yellow clouds of deadly mustard gas in Flanders. Their stories are of epic proportions; their battle honours are legendary. Another fact that absolutely staggered me was that although the people of the Punjab account for only five per cent of India's mainly Hindu population, they comprise 90 per cent of the total personnel in India's armed forces -- navy, army and air force. By their sacrifices, they have given me the freedoms that I enjoy today, and for that, I honour and respect the Men of the Punjab in this, The Year of the Veteran. Along with all the Allied servicemen from many countries, who fought tyranny and fascism, I owe the Men of the Punjab a debt of honour I doubt I can ever repay. Janet Robertson is a retired nurse from Queen Alexandra's Royal Army Nursing Corps and a member of the Ex-Servicemen Society of British Columbia. © The Vancouver Sun 2005

http://www.dailyom.com/articles/2005/807.html Spoken Imprint The Human Voice Whether listening to the low muted murmur of a confidential whisper or the proud declarative boom coming from behind a mike on the podium, there are few sounds more evocative than the human voice. Each human being's voice has a unique tone that is all its own. Carrying its own signature traits and idiosyncrasies, no two voices are alike. Yet so often, we neglect to hear these resonances under which our spoken words are floated over. A lover's voice vibrating with tenderness can feel like a warm caress touching the body; words spoken over an angry voice can seem like bullets hitting one's auric field; and a voice tinged with laughter can't help but fill us with good feelings. And then there are the voices of other people we encounter. The radio announcer's soothing baritone that accompanies us during a long ride, the cheerful chatter of children playing on the street, and the dulcet hum of a yogi in mid-mantra are just a few of the voices we may be blessed to hear on any given day. Taken together, they're like a wondrous symphony of mellifluous notes. Every time we use our voices, we send our energetic imprint out into the universe and to the people around us. And, like the words that we use when we speak to people, our voices can communicate what we are feeling, what we desire, and what we really mean. There is no hiding our truth that can be felt through the sound of our voices. Timidity, desire, pain, and love can all be expressed and felt through the human voice. Our voices also have the power to heal, to hurt, to love, and to transform others. When we are aware of the impact our voices can have, we can consciously choose what we are expressing. Remember that what you communicate when you speak goes beyond words. Take responsibility for the power your voice has to impact the space and the people around you, and let your voice be a sound that creates harmony and compassion in the universe

GURPURAB GREETINGS ! GREETINGS ALL ! On November 15th we will be celebrationg the Birth Anniversary of our first & beloved Guru Nanak Dev Ji. I urge all Sikh brethren to resolve on that day to implement/adopt the basic teachings of Guru Ji in our daily lives in order to pay true hommage to Guru Nanak Dev Ji, become better Sikhs, and enjoy Guru Ji's Blessings: ** "NAAM JAPO" – (daily devotions in remembrance of God) To meditate on God’s name and recite the Guru’s hymns to clean the mind. ** "DHARAM DI KIRAT KARO" – To work and earn an honest living and to live a family way of life and practice truth and honesty in all your dealings. ** "VAND KE CHAKO" – To share you income from your labor , with the needy and less fortunate. ** "SEWA" – Service to humanity. With the Divine Love & Blessings of Waheguru Ji, may you all enjoy everlasting peace, love, light (enlightenment), health, happiness & prosperity in life always ! "NANAK NAAM CHARDHI KALA, TERE BHANE SARBATT DA BHALA" Harbhajan S. Sangha Canada

http://www.worldblessings.com/Daily_Inspiration_and_Spiritual_Guidance-Burdens_Of_The_Soul.html Burdens Of The Soul There are some souls which come to earth with much to accomplish. Their mission is challenging and arduous, and there are stages to its completion. Though the soul knows peace, faith, trust, and complete oneness with God ... the human self, the emotions and the daily consciousness often do not until later in the soul's development. For these souls there is a need for comfort, rejuvenation, rest and tenderness on the human level. This allows the soul to unburden itself from the intensity and difficulty of what is being accomplished, and allows the physical and energy bodies to be sustained and nourished. Without the human level of rejuvenation, comfort and peace, the emotional and energy bodies become clogged, which creates distress and increased likelihood of stress related illness. The human nervous system can receive much healing simply by experiencing the vibration of love and peace. In the later stages of the purification process there is created more connection between the soul's consciousness and the human consciousness, so that some of this vibration of love and peace can come through sitting quietly in meditation. Copyright ©2005 WorldBlessings.com

http://www.washingtonpost.com/wp-dyn/content/article/2005/10/29/AR2005102900729_pf.html washingtonpost.com Indian Middle Class Grows, But Ugly Tradition Persists A young bride lived long enough to tell authorities that her husband and in-laws had set her on fire for not meeting their dowry demands. By John Lancaster Washington Post Foreign Service Sunday, October 30, 2005; A01 NEW DELHI -- Charanpreet Kaur, 19, had been married less than nine months when her husband and his family decided it was time for her to go. Trapping her in the bathroom, her husband clamped his hand over her mouth while his father doused her with kerosene, according to a police document. The father then lit a match, setting his daughter-in-law on fire. She died five days later. India's endless dowry wars had claimed another victim. Notwithstanding the gold jewelry, color television set and other finery that served as the price of admission to her husband's middle-class Sikh household, Charanpreet's new relations were not satisfied with the bounty and kept demanding more, according to Charanpreet's relatives and the statement she gave investigators before she died. "Even before this incident my father-in-law used to put pressure on me to get more money," said the statement by the young woman, who was three months pregnant. Unusual only because Charanpreet lived long enough to point a finger at her alleged attackers, who claimed the fire was accidental, the case underscores the deeply entrenched nature of dowry -- and its grim corollary, the murder of young brides whose families fail to ante up -- even in the face of rising levels of income and education linked to India's fast-growing economy. In particular, the death of the young newlywed -- a shy, deeply religious schoolteacher's daughter whose husband had a college degree and worked in computer graphics -- shows that the age-old practice endures even, and perhaps especially, among the educated urban middle-class. Despite laws barring dowry, and decades of protests and public awareness campaigns, a nationwide survey of 10,000 households by the All-India Democratic Women's Association in 2002 found that the practice was no longer confined to the Hindu upper castes, where it originated, but had spread across a broad range of classes and communities, including Muslims and Christians. One consequence is the growing dearth of baby girls in India, where many middle-class parents, fearing the high costs of dowry, have taken to aborting female fetuses identified through ultrasound examinations. The skewed sex ratio is most pronounced in relatively prosperous areas such as New Delhi, the capital, where the 2001 census found 868 girls for every 1,000 boys under age six. The figure for India as a whole is 933 girls for every 1,000 boys. "I think it's in a way very shocking that social relations are not changing in a fast-growing economy," said Ranjana Kumari, the director of the Center for Social Research in New Delhi. "All this modernization, liberalization, globalization -- all this modern economy -- and the people are not changing. The mindset is so rigid." There are some signs of progress. For example, the number of reported dowry killings has dipped slightly, from 6,851 in 2001 to 6,285 in 2003, the most recent year for which statistics are available. And two years ago, Indian news media made a heroine out of Nisha Sharma, a 21-year-old computer student who summoned police to her wedding when the groom's family escalated their dowry demands at the last minute. Matrimonial ads placed by parents of prospective brides occasionally come with the caveat, "Dowry seekers need not apply." By all accounts, however, dowry-giving remains the norm in Indian marriages. The union of Charanpreet Kaur and Sarabjeet Singh was no exception. Born in 1985, Charanpreet grew up in the New Delhi neighborhood of Guru Nanak Nagar, a maze of narrow paved alleys with small brick row houses. Pungent with cooking smells and motorbike exhaust, the largely middle-class neighborhood is dominated by migrants from the fertile agricultural region known as the Punjab. Like Charanpreet and her family, most are Sikhs, a religious minority known for its strong work ethic and egalitarian values. Typically, Sikh men use the name Singh and women take the name Kaur. Until last year, Charanpreet lived with her parents in a tiny, well-scrubbed ground-floor apartment with a closet-size kitchen, a refrigerator in the hall and pictures of Sikh gurus on the walls. She shared a bedroom with her 14-year-old brother, Amandeep. Her father, Satwant, 47, earns his living as a private tutor to primary school students; her mother, Paramjit, 42, teaches at a government primary school. A quiet young woman with wide-set eyes and a diffident manner, Charanpreet graduated from high school two years ago and had enrolled in a college correspondence course with the aim of following her parents into teaching, relatives and neighbors said. With few close friends, she preferred to spend her free time at home, where she immersed herself in Sikh prayer books and sometimes watched the Discovery Channel and Cartoon Network on a small color television. Then, early last year, neighbors provided Charanpreet's parents with the name of an eligible bachelor. The son of a retired army subedar , or junior commissioned officer, Sarabjeet Singh had earned a degree from Delhi University, brought home $227 in rupees a month designing catalogs at a computer-graphics company and lived nearby with his parents, brother and sister-in-law. During a meeting with Sarabjeet's parents at the local gurdwara , or Sikh temple, Charanpreet's parents were so impressed by the young man's credentials and the family's evident piety that they agreed on the marriage then and there, without setting eyes on their future son-in-law. "They told us our little girl would live like a princess in that house," recalled Paramjit Kaur, a compact, expressive woman in a satiny blue tunic. Bearded and handsome beneath his turban, Sarabjeet Singh had a polished, self-confident manner, and he apparently made a good impression when, several months later, he met his wife for the first time, at a ceremony where the two exchanged rings. "She was actually very happy to find a man who didn't eat meat or drink alcohol," her mother recalled. Last November, in a ceremony performed by a barefoot priest, the two were married at the gurdwara, where Charanpreet's parents hosted a lavish vegetarian feast for 250 guests. Bride and groom posed for photographs with garlands of rupee banknotes encircling their necks. The wedding cost the bride's family about $9,100 in rupees, according to Charanpreet's parents. The largest share went for a dowry that included the color television, bed linens, kitchenware, fine fabrics for suits and saris and gold jewelry for the groom, his parents and other relatives. "The rich give diamonds," explained Paramjit Kaur, who said the family offered the dowry on its own initiative. "We're middle class, so we give gold." But things went quickly awry. A month after joining her husband and his extended family in their cramped three story house, Charanpreet approached her parents with a request from her husband for $2,280 in rupees, saying he wanted the money to start his own business. Although her family did not have the money, they borrowed it from relatives because "we thought it would help our daughter in the long run," said Paramjit Kaur. Not long afterward, the family was surprised to learn that the groom's family had spent the money on a Maruti car, according to Charanpreet's uncle, Pravinder Singh. The demands apparently continued. During occasional visits home, Charanpreet hinted that she was unhappy in her new home and sometimes "would ask if there was any money to spare," her mother said. Charanpreet's parents were unable to provide more financial help and could only counsel patience. "We'd keep telling her to adjust because we thought she was just a young bride and was going through teething troubles," her mother said. The truth was far worse than anything the family had imagined. On the morning of Aug. 19, Charanpreet returned from the bathroom to find her husband, his parents, his brother and his brother's wife waiting for her in her third-floor bedroom, she said in her statement. Her sister-in-law, Harvinder Kaur, forced her into the bathroom, followed by Charanpreet's husband and father-in-law, who "started pouring kerosene oil all over from a plastic bottle." Her husband then left the room, leaving her father in law to strike a match and set her on fire. "I ran downstairs with my body on fire," the statement said. Burned so badly that her plastic bangles had melted into her wrist, Charanpreet lost consciousness and was taken to the hospital by her husband and father-in-law, who apparently believed she was close to death and would not be able to incriminate them, the young woman's relatives said. But Charanpreet regained consciousness a few hours later and gave her statement to a magistrate; her in-laws were arrested the same day. "The gods she used to pray to came to her help," her mother said of her daughter's ability to describe what had happened to her. "Even though she was such a shy girl, she was able to give the police such a clear and detailed statement. She found the strength then, and the last words she gave to the magistrate were, 'These people should be punished.' " Ombir Bishnoi, an assistant police commissioner, said all four suspects had confessed to the killing. The family's lawyer, Baldev Raj, disputed the validity of the confessions and described the fire as an accident, without giving further details. The four are currently in New Delhi's central jail awaiting formal murder charges. Special correspondent Muneeza Naqvi contributed to this report © 2005 The Washington Post Company

I was hoping to discuss the topic of "Religion and Politics" solely within the context of the Sikh community! The annual election to the president, executive committee and other office-bearers of the SGPC would be held on November 23, 2005. I understand that for the past several years the President of SAD sends in a sealed envelope announcing the name of the SGPC president ! If true, this amounts to a political president / prime minister appointing the religious head, who then "appoints" the various "politically charged" Jathedars and staff to run the Sikh religious/spiritual affairs! Instead of religion giving direction to the political matters, the politicans are dictating the religious affairs of the Sikhs ! For simple comparison it is tantamount to the President or Prime Minister of Italy appointing the Pope & his staff! What have we, the Sikhs "gained or lost" by this "Religion & Politics" situation? Orginally the SGPC was set up in 1925 to manage the Gurdwaras. The SAD was formed to take care of the Sikhs' politics. . In light of the above I sincerely hope we can have a very constructive discussion on the matter. Do remember that international Sikh community has NO input into the affairs of SGPC/SAD. They do what pleases them ! Yet their actions/decisions affect us all !

http://www.canada.com/vancouver/vancouversun/news/westcoastnews/story.html?id=bde74f9a-6284-4196-930a-d19596c1c993 Smuggling drugs to U.S. nets 4 years Kim Bolan Vancouver Sun Friday, November 04, 2005 WASHINGTON STATE - An Abbotsford commercial trucker was sentenced Thursday to four years in an American jail for entering Washington state January with 290,000 ecstasy pills and 200 kilograms of ephredrine, used to make crystal meth. Sarbjit Singh Bassi, 33, pleaded guilty last April to possession of ecstasy with the intent to distribute. U.S. District Judge Thomas Zilly said the lengthy sentence would place a burden on Bassi's family but was necessary to send a strong message to other potential participants in the transporting of illegal drugs into the U.S. Bassi attempted to cross into the U.S. at Blaine last Jan. 15 with a load of ecstasy and ephedrine concealed in the tractor-trailer he was driving. kbolan@png.canwest.com © The Vancouver Sun 2005

http://www.greatday.com/motivate/ Fuel for positive action The way to deal with the negative energy of worry is to transform it into fuel for positive action. Instead of being obsessed with what might happen, put your focus on what you are doing. When worry is the only outlet for your concerns, those concerns will grow more and more troubling. Not only does worry fail to address those concerns, it drains time and resources that could otherwise be put to productive use. Focused, purposeful, effective action, on the other hand, points all your energy in a positive direction. And it soon creates a favorable momentum. Because of that momentum, little annoyances and distractions that otherwise would have brought you down are transformed into compelling reasons to push forward. When you are focused on action, even the setbacks give you fuel for yet more action. When you sense a worry on the horizon of your thoughts, stop and consider this. What positive, productive thing can you do, right here and now, that will drain the power from that worry before it ever gets to you? Get in the habit of seeing that every concern, every possible situation, provides fuel for positive action. Use that fuel to move yourself forward, and no longer will worry be an issue. -- Ralph Marston Source: greatday.com

http://www.hindu.com/thehindu/quest/200206...60801940300.htm Religion and Politics Religion and politics are inextricably blended. Their separation tantamounts to the separation of blood and body. It was due to this notion that Gandhi called politics without religion a dirty game. Swami Vivekananda had also considered religion as the core of politics. Papalism pulled the strings in the medieval European politics. Islam has been influencing political forces in many countries. But religion is a personal affair that should not have anything to do with public matters including politics. Man has made religion in order to develop discipline and also to satiate his spiritual needs. Any religion that gives birth to riots and violence cannot be a religion. Religion cannot exist without people. But ironically, man has been exploiting religion to reap political harvest to inject venom and to divide the people. Most of the politicians routinely visit religious places to seek divine blessings. Even though they are staunch believers in religion and meticulously follow religious diktats, they never desist from reminding us that they are pure secularists. Those who claim themselves to be secular socialists hobnob with religious leaders for votes. The religion-politics relationship poses no threat to a country's polity as long as politics does not use religion and vice versa. Unfortunately our country witnesses both of them. Today, politics has been religionised and religion has been politicised. Thus a religion-politics collusion is taking place. What is the cure for eradicating the ill effects of such a collusion? No doubt, it is impossible to separate both of them. But to a certain extend both could be kept in their respective camps. Firstly, all religious propaganda must be done away with from public places. Secondly, provocative religious processions must be banned at any cost. Thirdly, all historical wrongs must be buried. Fourthly, a general awareness among the people must be created either by education or through awareness camps and processions. Fifthly, radical electoral reforms are a major requirement. Lastly, a common civil code must be implemented to reduce social, cultural, religious ailments. It still remains a Herculean task. It requires statesmanship, unbending moral stand, dynamic leadership and above all indomitable will to take up all the communal bulls by their horns. Let us all strive to maintain a balance between religion and politics and help in the progress of our country. - 30 - As a Sikh what are your thoughts / views on this topic, as petaining to SGPC ( Shiromani Gurdwara Parbandhak Committe ) & SAD ( Shromanu Akali Dal ) and our international Sikh community in general?

http://www.thecouriermail.news.com.au/comm...55E1702,00.html Piggy banks banned on Muslim fears 24oct05 BRITISH banks are banning piggy banks because they may offend some Muslims. Halifax and NatWest banks have led the move to scrap the time-honoured symbol of saving from being given to children or used in their advertising, the Daily Express/Daily Star group reported today. Muslims do not eat pork, as Islamic culture deems the pig to be an impure animal. Salim Mulla, secretary of the Lancashire Council of Mosques, backed the bank move. "This is a sensitive issue and I think the banks are simply being courteous to their customers," he said. However, the move brought accusations of political correctness gone mad from critics. "The next thing we will be banning Christmas trees and cribs and the logical result of that process is a bland uniformity," the Dean of Blackburn, Reverend Christopher Armstrong, said. "We should learn to celebrate our difference, not be fearful of them." Khalid Mahmoud, the Labour MP for a Birmingham seat and one of four Muslim MPs in Britain, also criticised the piggy-bank ban. "We live in a multicultural society and the traditions and symbols of one community should not be obliterated just to accommodate another," Mr Mahmoud said. "I doubt many Muslims would be seriously offended by piggy banks."

The Joy of Giving and Receiving God created the human heart beautifully and perfectly, to open through simple acts of giving and receiving. Much of this knowledge has been lost in the current industrial age, however simpler societies have retained this knowing, and those who are undergoing severe trials due to disaster, are re-discovering the great joy and blessing that comes from sharing one's blessings with their fellow human beings. Now giving and receiving must be balanced in life. There are those whose hearts are wounded, and giving brings the beautiful opening of the heart but does not heal the inner pain. For these souls, what is needed is healing, and the consciousness and responsibility to see where one's motivation to give has become self serving. When one's own inner needs are met, giving can happen freely and with the full measure of God's love. When the motivation to give is to avoid one's own inner pain, then the giving becomes more limited in vibration, and God's love is not able to flow as freely within this situation. Giving also needs to be balanced realistically with what is possible in one's own capacity at the time. For those undergoing severe trials, challenges and difficulties, the ability to give will be less because all resources are being funneled into the process of getting through the difficulty. For these souls, it is important to feel free to give when possible, without the inner pressure to do more than is possible. Also for these souls, receiving becomes very important, as a way of replenishing and healing the weary spirit. Receiving requires the humility to accept another's gift, and is a precious and blessed gift that also opens the heart. Receiving offers another the ability to reach forward and share, and offers the self the ability to feel loved and nourished and supported. Receiving must also happen in balance, for there are those who feel so chronically empty that they arrange their lives to be the recipient of much giving from others, but without the openness of heart to be in the flow and the balance of giving. There is an important teaching within the process of giving and receiving, that has to do with the full and willing participation in life. If one only gives, or only receives, there is a lack of balance that ultimately limits one to a less full experience of the beauty of God's love. Giving and receiving fully, opens the doorway to a rich and full experience that is the manifestation of God's love on Earth. May all beings be blessed. May all beings be at peace. May all beings know and feel God's holy and blessed love at every moment. Amen. Copyright ©2005 WorldBlessings.com

The true daughter of Waris Shah Nirupama Dutt Tribune News Service Chandigarh, October 31 The news of the passing away of the grand dame of Punjabi letters, Amrita Pritam, spread like forest fire through the literary circles in Chandigarh and Punjab as telephone calls started coming from Delhi minutes after her demise. She rose like a meteor with her verses in Punjabi in Lahore in the Lahore of the 1930s and ‘Thandian Kirnan’ published by her in 1935, when she was just 14, brought her serious critical notice and there was no looking back after that. In a literary career spanning seven decades, she did Punjabi proud by bringing it the highest of national and international awards and honours. Not only was her contribution great in poetry and prose, she also provided a platform to young Punjabi writers in her magazine ‘Nagmani’, which she edited for 33 long years. As writers recalled her and her times, the lines from her famous poem ‘Ajj akhan Waris Shah nu…’ was on many a lip. This poem made her the indisputable Punjab’s Partition poet on both sides of the border for she had summed so well the sorrow and loss that Partition had wrought on human lives. Born in 1919 at Gujranwala in West Punjab in the rather orthodox Sikh society of the times, she showed rare courage in coming forth with what she believed in both her verses and life. This pretty and petite woman reigned over the world of letters and was a path-breaking writer in her language. It was she who brought to Punjabi the prestigious Jnanpith Award for the first time for her anthology of poems called ‘Kagaz te Canvas’ and the only other Punjabi writer who got the award after her, shared with Nirmal Verma, was novelist Gurdial Singh. When asked to comment on the award, she had replied in a line of her own verse — ‘Maan suche Ishq da hai, hunar da daava nahin…’ (I am proud of my pure dedication and I make no claims to artistry). Among the other awards she received were the Sahitya Akademi Award, Cyril and Methodious Award from Bulgaria and the Ordre des Arts des Lettres from France. The Delhi Government declared her Poet of the Millennium at the turn of the Century. Interestingly, the same title was bestowed upon her by Punjabi Academy, Lahore. However, what made her most happy was when Illias Ghumman and other Punjabi writers of Pakistan sent her in recent years three ‘chaddars’ from the tombs of Waris Shah, Bulle Shah and Sultqan Bahu saying — "You are the true daughter of Waris Shah and thus the Waris of our Waris. Frail and weak as she was in her latter years, she got herself photographed with the green silk ‘chaddars’ edged with gold. Of her own poetry, her comment in all humility was: "I have just returned what I had absorbed from reading the poetry of the great Sufi and Bhakti poets of my land." The story of Amrita’s life is one of amazing courage, resilience and achievement. What set her a class apart from others was her very romantic search for freedom and the desire to live life on her own terms. Walking out of a loveless marriage, she made her home with artist Imroz and the relationship lasted over four decades. It was Imroz who answered the telephone at their home as he was getting her ready for her last journey. He said in a choked voice, "She has not gone, only her body has perished. She will be there in her poems and my paintings." In her lifetime, Amrita authored over 100 books of poetry, fiction, biography and essays. In one of her last poems written from the sick bed, she consoled her love Imroz by saying, ‘Main tainu phir milagi…’ (I will meet you yet again). This is the promise she made to her soul mate but she will yet meet us all again through her writings. For today on Divali eve she has passed out of history into legend to stand in the row of poets like Meera Bai, Rabia and Lal Ded.

Q50. What is the value of fasting? source: "Introduction to Sikhism" Author: Gobind Singh Mansukhani Fasting is good for health but has no religious merit. Some sects of the Hindus hold very strong views on fasting. For them, fasting has some real value and has to be strictly followed. Sikhism does not regard fasting as meritorious. God has given us the human body - the temple of the soul - which has to be nourished and cared for. Fasting as an austerity, as a ritual, as a mortification of the body by means of wilful hunger is forbidden in Sikhism. Guru Nanak says: "Penance, fasting, austerity and alms-giving are inferior to 'The Truth'; right action is superior to all." There are sects which do not eat this or that. Some peole will not eat cereals, but will take other types of food. Such people may be treated as hypocrites. They give up the use of certain type of food, not because they want to, but because they wish to impress others. It feeds their Ego and does not earn merit. According to Guru Nanak, true fasting is the renunciation of the fruit of one's actions. Fasting for reasons of health is understandable when done on medical advice. Some people fast regularly on a particular day in the week, so resting their digestive organs. It may also serve as a means to save food, or a method of balancing the domestic budget. Sikhism encourages temperance and moderation in matters of food. Neither starve nor over-eat: this is the golden mean. Men who want to engage in meditation should only eat simple and nourishing food. Healthy food but in small quantities(Alap Ahar), just to keep body and soul together and to prevent sleep and sloth, this is recommended for the devotee. On the other hand, gluttony is not only socially bad, but also morally reprehnsible. The golden rule about fasting is: Fast only when you must, in the interest of your health.

http://www.canada.com/vancouver/vancouvers...64-e99d1e180d8b B.C. doctor on mission to help Indian villages 'We could start major revolution . . . of rural development,' ex-politician says of effort Kim Bolan Vancouver Sun Saturday, October 29, 2005 NEW WESTMINSTER I It all started six years ago, when New Westminster's Dr. Gurdev Singh Gill was on a visit to Kharoudi, his ancestral village in Punjab. As he sat outside with an old friend trying to enjoy the evening, the stench from the raw sewage running along the narrow streets was unbearable. Not one to sit idly by, Gill returned home with a mission -- to bring running water and sewage treatment to the farming hamlet he left 50 years earlier as an 18-year-old to come to Canada. Two winters and about $150,000 in Canadian donations later, Gill had overseen the transformation of his boyhood home. A septic system, running water, treatment plant, street lights, paved streets and a computer system have all been installed, bringing about a new pride for the villagers and greatly improved public health. "Amazingly, incidents of mosquitoes and flies went down 80 per cent overnight," Gill said. Childhood sicknesses, which can still be fatal in rural areas, also dropped dramatically. Gill got more Indo-Canadians involved and undertook a second project, the village of Barhamour, with a matching grant from the Punjab state government. Villagers, eager to see the improvement in their lives, contributed the labour. "We sat down with the villagers and got them to participate in the development," Gill said. The retired Canadian doctor is heading to Punjab next week to undertake three more village modernization projects, now being done under the auspices of his charitable Indo-Canadian Friendship Society of B.C. Next up is Dingrian, the ancestral home of former federal cabinet minister Herb Dhaliwal, who has made a sizable contribution to help his native village. Dhaliwal is fully supportive of the project. Last year, he discussed the village development plan with Indian Prime Minister Manmohan Singh when they met. He also got a letter from Punjab Chief Minister Amarinder Singh, committing the state to providing continuing, financial support. "This is really taking off. I have had people writing a cheque for the whole thing," Dhaliwal said Friday. "We could start a major revolution in terms of rural development in India. Our idea is to do some model villages and let people see what can be done." Dhaliwal said the idea is to have a four-way partnership, with contributions from Canadians, the Punjab government and the Canadian International Development Agency, with local Punjabi villagers providing the labour. CIDA has helped with one project so far and Dhaliwal said he is optimistic the agency will get involved in more. About 70 per cent of Indian villages don't have running water or sewage. As growth and development in urban India have exploded, the traditional villages have been left behind. "Imagine that in this day and age people have to go out in the fields," Dhaliwal said. Gill's project is changing lives, said the former politician. "This is started by Canadians. It is a great Canadian story," Dhaliwal said. "People who come from India are still connected to their village and want to do something to improve the lives of people there and this can do that." Gill said what he likes most about the plan is how simple and cost-effective it is. All the money donated goes directly to completion of the new infrastructure, without red tape or bureaucracy. The first project has become renowned in India, with the Indian president and many other dignitaries having visited to see the dramatic changes. The villagers joke that they are running out of tea because so many visitors are coming, Gill said. "If we can do about 20 or 30 villages, it will have a snowball effect," he said. Not just Indo-Canadians are contributing to the village modernization project. B.C. resident John Lefebvre recently donated $100,000. Gill thinks countries like Canada with large immigrant populations don't do enough to take advantage of the special skills of their new citizens when it comes to international development. "They know the countries. They know the bureaucracies," Gill said. "We have a deep connection to the old country. It is more like a family in the villages." Gill is as busy in retirement as he was with his medical practice over forty years. "It gives me satisfaction," he said. "It gives me a bigger purpose in life." kbolan@png.canwest.com © The Vancouver Sun 2005

http://vaheguruu.blogspot.com/2005/09/are-...offee-bean.html Are u a carrot, egg or coffee bean? A young woman went to her mother and told her about her life and how things were so hard for her. She did not know how she was going to make it and wanted to give up. She was tired of fighting and struggling. It seemed as one problem was solved a new one arose. Her mother took her to the kitchen. She filled three pots with water. In the first, she placed carrots, in the second she placed eggs and the last, ground coffee beans. She let them sit and boil without saying a word. In about twenty minutes she turned off the burners. She fished the carrots out and placed them in a bowl. She pulled the eggs out and placed them in a bowl. Then she ladled the coffee out and placed it in a bowl. Turning to her daughter, she asked, "Tell me what do you see?" "Carrots, eggs, and coffee," she replied. She brought her closer and asked her to feel the carrots. The daughter did and noted that they were soft. She then asked her to take an egg and break it. After pulling off the shell, she observed the hard-boiled egg. Finally, she asked her to sip the coffee. The daughter smiled, as she tasted its rich aroma. The daughter then asked. "What's the point, mother?" Her mother explained that each of these objects had faced the same adversity - boiling water - but each reacted differently. The carrot went in strong, hard and unrelenting. However after being subjected to the boiling water, it softened and became weak. The egg had been fragile. Its thin outer shell had protected its liquid interior. But, after sitting through the boiling water, its inside became hardened. The ground coffee beans were unique, however. After they were in the boiling water they had changed the water. "Which are you?" she asked her daughter. "When adversity knocks on your door, how do you respond? Are you a carrot, an egg, or a coffee bean?" Think of this: Which am I? Am I the carrot that seems strong, but with pain and adversity, do I wilt and become soft and lose my strength? Am I the egg that starts with a malleable heart, but changes with the heat? Did I have a fluid spirit, but after a death, a breakup, a financial hardship or some other trial, have I become hardened and stiff? Does my shell look the same, but on the inside am I bitter and tough with a stiff spirit and a hardened heart? Or am I like the coffee bean? The bean actually changes the hot water, the very circumstance that brings the pain. When the water gets hot, it releases the fragrance and flavor. If you are like the bean, when things are at their worst, you get better and change the situation around you. When the hours are the darkest and trials are their greatest, do you elevate to another level? How do you handle Adversity? ARE YOU A CARROT, AN EGG, OR A COFFEE BEAN? Don't tell GOD how big your storm is. Tell the storm how big your GOD is!

http://www.indianexpress.com/print.php?content_id=80852 Thursday, October 27, 2005 National Network For Guru’s sake, Ambanis, Bachchans in line with common man Waiting period for Akhand Path at Harmandir Sahib is now 11 years DHARMENDRA RATAUL AMRITSAR, OCTOBER 26 It is a religious wait that has forced the rich, the powerful, the poor and the commoner into a single queue. At the Golden Temple in Amritsar, the rush to perform Akhand Path at Har Ki Pauri and Dukhbhanjani Beri is so great that those who have registered now have to wait till 2016, or another 11 years, for this communion with god. They may be used to easier passages elsewhere, but even demigods are up against it here. Industrialist couple Anil and Tina Ambani, actor Abhishek Bachchan and Shweta Nanda, son and daughter of Amitabh Bachchan, and scores of celebrities are lined up like the thousands of other ordinary mortals. The object of their exertions is the Akhand Path, the uninterrupted, 48-hour-long reading of the Guru Granth Sahib. For a coveted ritual, the price is small enough: the sponsor makes an offering (sewa) of Rs 3,100 for Karah Parshad to be distributed among devotees, for ‘Rumala’ (unused coverings) of the holy book and payment for the granthis who do the reading. The reward: special blessings of the Guru invoked plus the solemn announcement of the sponsor’s name. Akhand Path is held round the clock at 24 places around the Golden Temple’s sacred Sarovar (pool), but the Har Ki Pauri and Dukhbhanjani Beri are considered the most sacred. Devotees believe that close to these two places, a pond with magical qualities had existed and it had been blessed by Guru Nanak. So most want the Akhand Path performed here, resulting in a lengthening waiting list. ‘‘We do not differentiate among well-known personalities, rich devotees or commoners. They have to wait in the order of registration,’’ said Golden Temple Manager Ajaib Singh. While he confirmed that the Ambanis and Bachchans were among the names wait-listed, he said it was difficult to maintain a separate VIP list as everyone was equal at “Guru ka ghar (Guru’s home)â€. Anil and Tina had visited the Golden Temple over a year ago and registered their request for Akhand Path. Abhishek and his sister visited recently. This quartet may get their turn around 2014, but those who register today will have to wait till 2016, temple officials said. People who have performed Akhand Path, but after a shorter waiting period, include filmstar-turned-politician Raj Babbar, Surinder Kaur, wife of Akali leader Parkash Singh Badal, and the family of Lok Sabha Deputy Speaker Charanjit Singh Atwal. Officials said given the tremendous demand for Akhand Path, the waiting period is bound to increase. “Thousands of requests in person, via phones and e-mails are pouring in from all over the world,’’ said SGPC Secretary Dalmegh Singh. Proper records are being kept and each devotee intimated about his or her turn, he added. URL: http://www.indianexpress.com/full_story.php?content_id=80852

http://www.canada.com/vancouver/vancouversun/news/westcoastnews/story.html?id=29b70a9f-a2bd-4ffb-911f-d1eb9263f0a8 Some gangsters beyond hope, officer says Those young Indo-Canadians are a lost generation, Insp. Kash Heed says Kim Bolan Vancouver Sun Thursday, October 27, 2005 VANCOUVER - Some young Indo-Canadian gangsters likely will remain involved in the criminal world and be forever lost to mainstream society, according to Vancouver police Insp. Kash Heed. Heed, who has tackled gang violence through his work for years, was reacting to a double shooting Tuesday in east Vancouver in which two prominent gangsters were gunned down in a Vietnamese restaurant. Both Balraj Duhre, 32, and his cousin Ravi Sahota, 25, are well-known to police. Duhre had survived two previous attempts on his life. Heed said while police are trying to come up with innovative ways to tackle the problem, there is a realization that some young gangsters will never be rehabilitated. "There are going to be some members in the Indo-Canadian community right now who are a lost generation and we are going to have to face that," said Heed, who is from the community. "There are certain . . . young Indo-Canadian males right now that love this gangster lifestyle. We've talked to them. They know their life might be short, but they want to live it as hard and as fast as they can. They want to have the fancy car. They want to have the money. They want to go out to nightclubs, They don't want to earn this responsibly, like our parents did." Heed said the Vancouver department is working with the police Integrated Indo-Canadian Task Force, but has also come up with some of its own solutions, including going to the parents of gangsters to let them know what their kids are up to. "We are taking a leadership role in Vancouver in ensuring the streets of Vancouver are made as safe as possible, but we are going to have incidents like that, whether it is retaliation or not," Heed said. Police are still looking for two suspects in the double shooting, which left both men in hospital with serious injuries. Duhre had surgery Wednesday and may be paralysed. Sahota also remains in serious condition. Two shooters, who may have been Indo-Canadian or Asian, entered the Pho 66 restaurant at 3663 East Hastings about 1:15 p.m. and fired about 12 shots from automatic weapons that could have been Uzis, hitting Duhre and Sahota before fleeing in a silver four-door car. Vancouver police Const. Tim Fanning said investigators want to talk to anyone who was in the vicinity of the 3600-block of East Hastings and may have seen something. He said a second shooting on West 16th later Tuesday, targeting another Indo-Canadian gangster, was unrelated to the earlier attack. That incident happened at about 7:30 p.m. and the shooter escaped. The gang squad is investigating, Fanning said. More than 90 young Indo-Canadians caught up in the gang lifestyle have been killed in B.C. since 1990. Most of the murders remain unsolved. Fanning said it is amazing that no bystander was hit in the restaurant shooting, which happened during the busy lunch hour. Duhre had been staying out of the province since two earlier attempts on his life, including one in July. His brother Sandip was also shot at twice in recent months. Sandip is now serving a six-month sentence after pleading guilty to a weapons charge last month. "It is a grave concern to us that innocent people will get caught in the crossfire," Fanning said. "Innocent people have died as a result of gang activity -- have been shot, have been murdered." The Duhres have a long history of involvement in Indo-Canadian gang life, but had been trying to turn their lives around in recent months, their father Baldev told the Sun. kbolan@png.canwest.com © The Vancouver Sun 2005

http://www.sikhstudy.com/diwali_for_sikhs.html Why is Diwali Important To Sikhs? The Third Sikh Teacher, Guru Amar Das institutionalized this as one of the special days when all Sikhs would gather to receive the Gurus blessings at Goindwal. In 1577 the foundation stone of The Golden Temple was laid on Diwali. The Diwali festival took place during the life of the sixth Sikh Guru Hargobind Sahib. The Muslim Emperor Jahengir, imprisoned the Guru and 52 Kings.The Emperor ruled India at this time. The Asian Indians begged the Emperor to release the Guru and the Emperor agreed but the Gurus said also release the kings. Guru ji had a gown made with 52 string pieces for the Hindus to hold. The Guru and the Hindu kings were also freed at Diwali, Sikhs were very happy when their leader was released. Guru Hargobind Sahib went to the Golden Temple Amritsar in the Punjab. Sikh Diwali is recalled throughout India and in many countries; each year to remember Guru ji's release. At Diwali we worship the religious freedom for Sikhs and this is why Diwali is called the Light Festival. As Guru's Mother was full of happiness that her son was released she ordered food and sweets and gave them to everyone. The worshippers float multi-coloured light candles on the water at the Golden Temple. The gurdwara, hold a grand fireworks display. SACRIFICE ON DIWALI BHAI MANI SINGH Bhai Mani Singh was a great Sikh scholar and martyr who was the scribe of the final version of the Guru Granth Sahib under the guidance of Guru Gobind Singh. In 1737 Bhai Mani Singh took permission from the muslim governor of Lahore for the Sikhs to celebrate Diwali at the Golden Temple on the payment of Rs. 5,000 as tax, a practice which had been banned. Not enough people attended Diwali that year because they were afraid of the muslim authorities and as a result not enough money was collected. The muslim authorities arrested Bhai Mani Singh and publicly executed him in Lahore. This great Martyr showed his courage as he recited Sukhmani Sahib while he was cut LIMB BY LIMB, JOINT BY JOINT and remained in high spirits through the torture.wahegurooo waheguroo wahegurooo waheguruooo.. How to Celebrate Bandi Chhorh Diwas / Diwali Guru Hargobind Ji was released in 1619 AD from the Gwalior fort and He also helped other 52 rajas to be freed from the life imprisonment. The celebrations were held when he arrived at Amritsar. Question is that why do we celebrate the day many hundred years after ? Do we understand ? Probably NOT. An attempt has been made to answer the above questions as follows : Purpose of the Celebrations is to remember Guru Ji and pray for one's own release from the imprisonment like 52 rajas. One might think that he/she is not in prison and is free to do whatever ... One might be wrong here. Most people are constantly being forced into the PRISON of pride, rat race, show off, peer pressure and one may go to the extent of turning morals against what Gurus have laid down (smoking, using intoxicants, adultery, removing hair and so on .....). Most of us are prisoners of the culture & society. Objective of the celebration is to pray for our liberation from the worldly bonds and act upon Guru's path of truthfulness to avail human life time (i.e. to be one with Waheguru / Lord). Rather than lighting a deeva of clay, oil & wick, one should light the mind with the divine knowledge contained in Gurbani. Therefore, lighting a deeva in true sense is acquiring Divine knowledge & virtues (being kind, humble, meek, tolerant, selfless, sweet spoken .....) that leads one to become one with Waheguru / God. Gurbani advises us which deeva to light and where in the following shabad ; Aasaa Mahalaa 1, Deevaa meraa ek naam dukh vich paayeyaa t'ail || un chaanan oh sokheyaa chookaa jum seon mail || which means that God's Name (divine devotion) is my lamp (to be lighted in the mind); I have put the oil of suffering (ego, jealousy, anger, lust, greed) into it. Its flame has dried up this oil, and I have escaped meeting with the Messenger of Death i.e. attained union with Waheguru. (Guru Granth Sahib Ji, Page 358) May our prayers be listened and Waheguru grant us freedom, like the 52 rajas, from the worldly bonds (ego, lust, anger, greed, jealousy, hatred and peer pressure etc.). Awip mukqu mukqu krY sMswru ] nwnk iqsu jn kau sdw nmskwru. meaning that He (Guru) who Himself is liberated, liberates the universe (i.e. "Bandi Chhorh"). Nanak says, I bow (to the Guru) in reverence forever (Guru Granth Sahib Ji, Page 295). Dhan Dhan (Great) Sri Guru Hargobind Ji Bandi Chhorh Diwas (Diwali) of 1737 Bhai Mani Singh transcribed the final version of Guru Granth Sahib upon dictation from Guru Gobind Singh Ji in 1704 at Damdamma Sahib. After heavenly abode of Guru Sahib in 1708, he took charge of Harmandir Sahib's management. In 1737, invitations were sent to the Sikhs all over India to join Bandi Chhorh Diwas celebrations at Harmandir Sahib. A tax of 5000 rupees (some authors have mentioned 10,000 rupees) had to be paid to the Mogul governor of Punjab, Zakariya Khan. Bhai Mani Singh Ji later discovered the secret plan of Zakariya Khan to kill the Sikhs during the gathering. Bhai Mani Singh Ji immediately sent message to all the Sikhs not to turn up for celebrations. Zakariya Khan was not happy about the situation and he ordered Bhai Mani Singh's assassination at Lahore by ruthlessly cutting him limb-by-limb to death. Ever since, the great sacrifice & devotion of Bhai Mani Singh Ji is remembered on the Bandi Chhorh Diwas (Diwali) celebration. Author : This article has been published with inspiration and wisdom imparted by Immortal, Omnipotent Waheguru to the Author(s) of SATNAM NETWORK Team (Sikh Assets Teachings News And Mission).

This Shabad is by Guru Arjan Dev Ji in Raag Gauree on Pannaa 317 pourree || jaevaehae karam kamaavadhaa thaevaehae falathae || chabae thathaa loh saar vich sa(n)ghai palathae || ghath galaavaa(n) chaaliaa thin dhooth amal thae || kaaee aas n pu(n)neeaa nith par mal hirathae || keeaa n jaanai akirathaghan vich jonee firathae || sabhae dhhiraa(n) nikhutteeas hir leeas dhhar thae || vijhan kaleh n dhaevadhaa thaa(n) laeiaa karathae || jo jo karathae aha(n)maeo jharr dhharathee parrathae ||32|| Pauree: According to the deeds which one does, so are the fruits one obtains. If someone chews on red-hot iron, his throat will be burned. The halter is put around his neck and he is led away, because of the evil deeds he has done. None of his desires are fulfilled; he continually steals the filth of others. The ungrateful wretch does not appreciate what he has been given; he wanders lost in reincarnation. He loses all support, when the Support of the Lord is taken away from him. He does not let the embers of strife die down, and so the Creator destroys him. Those who indulge in egotism crumble and fall to the ground. ||32||

http://www.sikhreview.org/march2004/tsr50.htm Communication - The Spice to Relationships Dimpy Gurvinder Singh* * Associate Editor, The Sikh Review. Email:rajenter2003@yahoo.co.in/dimpygs@yahoo.co.uk Communication is the lifeline of a relationship – whether it is between husband-wife, father-son, mother-daughter, mother-in-law-daughter-in-law, between two friends, between teacher-student, or even between two lovers. As water is to a plant, so is communication to a relationship! Without communication any relationship shall stagnate and stagnancy in anything, for that matter, breeds regression, discomfort, uneasiness, boredom and - death. If regular communication exists between two persons, irrespective of the sexes, the relationship shall grow and mature beautifully, but one has to be extra watchful that the communication is frank, sincere, honest and arising from the depths of one’s heart – to be precise, the communication has to be goaded by one’s innermost feelings. Whatever arises from the heart’s innermost recesses is always throbbing, alive and full of excitement. The communications we exercise in our relationships, whether at work, play or at home gives a significant meaning to our mundane affairs with a sense of belonging, caring and contentment, increasing with each and every passing day. This ultimately leads to feelings of mutual respect, love and compassion. On the contrary, if one enters into a relationship steered by the sole motive of gaining something, or exploiting the other person, one relates to, for personal gains, then the true nature of that relationship shall one day be exposed. With the passage of time, motive based relationships go sour, and unpleasantness develops with pangs of irritability and shying away from each other. A relationship I would like to raise is between Guru Nanak and Bhai Mardana. Several history books on Sikhism have mentioned Bhai Mardana as the companion of Guru Nanak on their divine sojourns to all the four corners of India as well as to the neighboring Asian territories. Their companionship is the perfect example of a true relationship which carried on till the last breath of Bhai Mardana who passed away in the fourth udasi of Guru Nanak, in distant Afghanistan, on the banks of the River Khuram, in 1420 A.D. With the passing away of Bhai Mardana, Guru Nanak’s travels thus came to an end, and he settled at Kartarpur in 1421 A.D. Total trust, devotion and love which Bhai Mardana had for Guru Nanak, coupled with communication, must have been the edifice upon which their relationship existed stoically. Isn’t it a known fact that for any relationship to blossom, trust, devotion, love and communication are the four pillars upon which it is based? Without these supports the relationship breaks down like sand castles which crumble by the unfurling waves! If any example of a Guru-Chela relationship has to be cited, then what better illustration than that of Guru Nanak and Bhai Mardana! Yes, Bhai Mardana was the first chela or disciple, learner, or Sikh of Guru Nanak. With total trust, total devotion and total loyalty ignited by true love did Bhai Mardana serve Guru Nanak – Sikh history speaks thus! Whatever compositions Guru Nanak uttered to the tunes of Bhai Mardana’s rebab fell first and foremost upon Bhai Mardana’s ears. Had Bhai Mardana survived Guru Nanak, maybe history could have taken a different course. Yet we Sikhs have totally obliterated the existence of Bhai Mardana – how short-sighted and selfish can we be – is it because he was a Muslim? For three centuries we have been celebrating Gurpurabs with much gusto and enthusiasm, but never a thought has arisen in us to pay a tribute to Bhai Mardana. By celebrating one day in his memory in the recently launched Nanakshahi Calendar would have been the most appropriate to start with! Sikhs today have the great privilege of the Word or Baani or Shabad as the embodiment of an eternal Guru. A Guru is a Guru because of the immense capability of showing the seekers the True Path of spirituality due to the knowledge, or gyan, existing or attained by the said Guru which is communicated or transmitted to them through the language commonly understood by them. The Holy Granth contains the spiritual messages of divine revelations actually experienced by not only Guru Nanak but also by 35 spiritually attained personalities from different cultures, sects and religious backgrounds of India for the sole cause that each (and all) of them spoke of the Truth, the Truth and nothing but the Truth! Sikhs bow (or do matha tekna) to the Holy Granth not as an idol of worship but out of respect to the Truth or satya eternally written and preserved for generations to come, whether Sikhs or non-Sikhs! Daily communication with our Shabad Guru is essential to nurture into a meaningful relationship – that of Guru and chela. By just adorning a corner of our homes with the Holy Granth and covering it with silken, richly embroidered roomalas or scarves and doing a routine matha tekna in front of it daily in the morning before stepping out of our homes, or daily visiting the local Gurdwara for this purpose shall demote the Holy Granth into the status of an idol – the very edifice of Hinduism which Guru Nanak repudiated so strikingly in several of his compositions in the Holy Guru Granth. To become a chela, and to walk the spiritual path, a Sikh by birth shall have to enter into an intimate relationship with the Shabad Guru. Without this intimacy, a Sikh can never be called a Sikh! In simple parlance, a Sikh is one who has a direct intimate relationship with the Shabad Guru, eliminating the need of the Sikh clergy to undertake such tasks which are our own prerogative. But we have unfortunately, developed the illusory short-cut route banking upon the power of the currency. Uncover the roomalas graciously, open the Holy Granth respectfully, and immerse into its divine writings - just like a diver delves into the depths of the ocean floor and discovers many multifaceted treasures of underwater aqua nature – on a regular daily basis, and unearth the khazana, or treasure, of living experienced by 35 Enlightened Ones, to guide us on the uncertain journey of life on earth and transform our lives into a happier and blissful one. The only pre-condition is that we shall have to actually walk the path as recorded in the Granth, actually experiencing the realities of life, or else our attempts shall only remain as lip-service and the heart-to-heart communion shall not take place. The year 2004 is coinciding with the 400 years completion of the installation of Guru Granth Sahib at Harmandir Sahib. Sikhs all over the world are on the threshold of celebrating this occasion with much gusto and fervor. What exactly are we going to celebrate? Celebration comes only after intimacy has developed! Have we developed the intimacy with our Guru? One can walk the path - provided one communicates with the Guru! One can communicate with the Guru provided what is written in the Holy Granth is understood and received by us receptively! One can understand what the Guru says provided we do Shabad vichaar. We can do shabad vichaar provided we are sincerely willing to sit alone (besides being in sangat or congregation) with our Guru to contemplate on our lifestyle with what our Guru says and measuring or self-analyzing our states with the 1430 page yardsticks the Guru Granth contains. A note of caution – understanding is essential to a certain limit so as not to become pundits or scholars but to get the realization that such an understanding is only a pre-requisite for the sole motive of realizing the truth which is hidden in each and every one of us as an unsprouted seed and as spoke Guru Arjun Dev, “Gobind Milan ki eh teri bariya…†Each and every human being has the dormant potentiality of this Gobind Milan, provided one’s futile outwardly search ends, as in the case of teeraths or pilgrimages to holy places; and the inwardly search commences onto the innermost feelings spurred by the on-going non-stop thought processes which does not require any repression or duel but simply to be observed passively and sehaj subhai or naturally on its own to let it subside – based on the theory that whatever rises has to subside. Nothing can hold on for long if we do not lend support to it. Change is the mantra of life. Daily changes take place whether it be in climatic conditions, nature’s growth or even in the living styles of humans. There is nothing wrong in adapting oneself to such changes as the evolving environment demands from us which is in fact progressiveness. Sikhs are ever supposed to be in Charhdi Kala – being always progressive and ever optimistic with a view to living life’s every beautiful but uncertain moment which God bestows upon us in full awareness, consciously and in totality. Are we willing to change our attitudes from treating, ritualistically as an idol, our roomala-covered Sri Guru Granth Sahib into developing an intimate relationship, that of Guru-chela, with our Shabad Guru?