Harbhajan

http://www.sikhworld.co.uk/page24.html FIVE EVILS 5 MORAL EVILS Kaam : refers to lust and illegitimate sex. It is one of the greatest evils that tempts people away from God. It makes an individual weak-willed and unreliable. Normal sexual relationship as a house-holder is not restricted in any way in Sikhism. But sex outside marriage or sex against the will of the partner is taboo, as it can cause unlimited sorrows. Krodh : is anger and needs to be controlled. A person overcome by 'krodh' loses his balance of mind and becomes incapable of thinking. According to Sikhism, 'krodh' takes a person away from God as hatred has no place in religious practice. Lobh : means greed, a strong desire to possess what rightfully belongs to others. It makes an individual selfish and self-centred. It takes a person away from his religious and social duties. A person can become blind with greed if an effort to control the desire for unlimited possessions is not made. Moh : refers to the strong attachment that an individual has to worldly possessions and relationships. It blurs the perspective of a human being and makes him narrow minded. It deviates a person from his moral duties and responsibilities and leads him towards a path of sin. Ahankar : means false pride due to one's possessions, material wealth, intelligence or powers. It gives an individual a feeling that he is superior to others and therefore they are at a lower level than him. It leads to jealousy, feelings of enmity and restlessness amongst people. Sikhism requires that a person serves the society and community with humility. Hence, the practice of cleaning the footwear of visitors to a Gurdwara is followed by many devout Sikhs. 8 VIRTUES TO COMBAT THE 5 EVILS Wisdom (gyan) : is the complete knowledge of a set of religious principles. It can be achieved by hearing good, thinking good and doing good. A man of wisdom tries to achieve a high moral standard in his life and interaction with others. According to Sikhism, the first steps to wisdom is to consider oneself as an ignorant person who has to learn a lot in life. Truthful Living (sat) : This is more than 'truth'. It means living according to the way of God i.e. the thoughts should match the words that a person speaks and his actions should also match his words. Truthful living brings a person closer to God. Justice (niaon) : means freedom and equal opportunities for all. Respect for the rights of others and strict absence of attempts to exploit a fellow being. Sikhism forbids the desire to loot another's property. It also strictly instructs the Sikhs to show respect even for the women and children of an enemy. Temperance (santokh) : means self control which has to be developed through meditation and prayers. A Sikh has to banish evil thoughts from his mind by constantly repeating Gods name and reciting prayers. Torture to the body to develop self-control is not advocated in Sikhism. Patience (dhiraj) : implies a high level of tolerance and empathy for others. It requires control over ones ego and willingness to overlook another's weakness or mistakes. It requires that a Sikh should be strong willed, but kind hearted. Courage (himmat) : means bravery i.e. absence of fear. It is the ability to stake ones life for ones convictions and for saving others from injustice or cruelty. Humility (namarta) : is a deliberate denial of pleasure at one's own praise and admiration. It means underplaying ones own strengths and respecting the abilities of others. It is the antidote to 'ahankar' Contentment (sabar) : means refraining from worldly fears and submitting oneself to the will of God. The typical worldly fears can be fear of death, poverty, disrespect and defeat. It is this virtue that has given the Sikhs the moral strength to withstand the various atrocities committed on their community in the last three centuries.

http://www.tribuneindia.com/2005/20051004/punjab1.htm#10 High priests under fire for preferring Europe, USA Varinder Walia Tribune News Service Amritsar, October 3 The Sikh high priests, including Jathedars of five Takhts, have come under attack from the Sikh Panth for failing to visit any Sikh gurdwara in Pakistan in the last more than two-and-a-half decades while they had undertaken a number of ‘religious journeys’ to the USA, UK, Vatican City or other European countries where no historical gurdwara exists. Interestingly, the Sikh Panth has been demanding ‘open access’ to Gurdwara Nankana Sahib, the birthplace of Guru Nanak, and other Sikh shrines in Pakistan in their daily ‘ardas’ (prayer to the Almighty). While Pakistan’s gurdwaras are a few kilometres away from Amritsar, Giani Joginder Singh Vedanti had failed to pay any visit to the historical shrines in Pakistan after becoming Jathedar of Akal Takht. It is learnt that no Jathedar or head granthi of Harmander Sahib had ever tried to visit Pakistan’s Sikh shrines in the last two-and-a-half decades. Giani Iqbal Singh, Giani Balwant Singh Nandgarh and Giani Tarlochan Singh, Jathedar of Patna Sahib, Damdama Sahib and Kesgarh Sahib, yesterday faced an uncomfortable situation when Mr Parmjit Singh Sarna, President, Delhi Sikh Gurdwara Management Committee, said in their presence that it was unfortunate that the Sikh clergy had been avoiding to visit Pakistan’s historical Sikh shrines. He said it was intriguing that the Sikh clergy preferred to visit developed countries instead. Senior SGPC member Manjit Singh Calcutta, who had visited Pakistan many times, said that it was the moral and religious duty of the Jathedars to see the latest condition of the historical Sikh shrines themselves and ensure implementation of Sikh maryada there. He said Sikhs in Pakistan had been requesting the Sikh clergy to visit gurdwaras but the high priests had been ignoring their demand. Bibi Kiranjot Kaur, an executive member of the SGPC, however, said that Pakistan Sikh Gurdwara Prabandhak Committee (PSGPC) should first extend proper invitation to the Sikh high priests. She said the PSGPC had been discriminating against the SGPC-led Jatha members. Under such situation, it may be difficult for the senior religious leaders of the Sikh panth to visit Pakistan. She, however, said that the Sikh high priests could visit Pakistan’s gurdwaras as ‘humble Sikhs’. When contacted, Jathedar Vedanti said that he had visited gurdwaras in Pakistan many times before his elevation as Jathedar Akal Takht. Jathedar Vedanti who had visited many developed countries in his capacity as Jathedar, Akal Takht, told The Tribune that he might visit Pakistan in the near future.

http://www.sikhsundesh.net/jathedar.html Jathedar and Hokumnama by :Charnjit Singh Bal Recently (circa 2003/4) a group of prominent Sikh Scholars including Prof. Gurtej Singh, Gen. (Ret.) Narinder Singh, Prof. Gurdarshan Singh Dhillon, Spokesman-Editor Joginder Singh, Former Justice Ajit Singh Bains and Khalsa Pachayat Convener Rajinder Singh wrote an appropriate letter to the Akal Takht Jathedar challenging his authority to promulgate Hokumnamas (decrees, edicts). It is appropriate because the unsanctioned Sikh priestly Jathedars need to be told that the Sikhism is a lay religion i.e. there is no ecclesiastical hierarchy or clerical elite in Guru Nanak’s egalitarian Sikhism where everyone is a humble Sikh of the Guru. Unlike some other religions, Sikhism is not an esoteric faith controlled by few dogmatic clergy, but an open and liberal religion that encourages universal participation. The last Guru incarnate Gobind Singh Sahib invested the spiritual Guru-ship in Granth Sahib and temporal leadership in the Sikh Panth (Nation/community). In the post Guru era, contrary to Guru Gobind Singh’s proclamation many a self-serving Sikh leaders have replicated dogmas that the Brahmins fostered to promote blind devotion in the Hindu society during the primeval and medieval times. In the past, since illiteracy and lack of spiritual awareness were more prevalent among the masses, it was lot easier for the shrewd priests to foster blind faith devotion, prejudices, taboos and superstitions. There were fewer learned and rational minded people those who rejected the dogmatic rigmarole of heaven/hell, sin/penitence, human/animal sacrifices, and charity/feasts to the self-anointed holy men of dubious credentials. However there is lot more literacy and spiritual awareness among the contemporary International Sikh community now than Baba Khem Singh Bedi era. According to Sikh history Baba Khem Singh who was head Granthi of Akal Bunga proclaimed himself the eleventh Sikh Guru in 1885 A.D. One of the architects of Singh Sabha movement Prof. Gurmukh Singh, who denounced Baba Khem Singh’s nefarious anti-Sikh act was excommunicated on trumped up charges and hounded by Baba Khem Singh and his cohorts including Sodi/Bedi progeny, Mahants and Pujaries of Sikh Centers. The same clique drove Giani Ditt Singh to destitution and early grave because he supported his companion, Prof. Gurmukh Singh. It took a century for the Sikh leadership to annul that so-called Hukamnama and rehabilitate Prof. Gurmukh Singh to his rightful place i.e. in the vanguard of true Sikh stalwarts. As for the Akal Takht, its Jathedar and his Hokumnamas, these names, positions and words are relatively new to Sikh vocabulary. In 1608/9 A.D. Guru Hargobind Sahib had an earthen platform called Thara Sahib built in the Harmandir Sahib premises. This platform, where Guru Sahib used to seat himself and address temporal affairs and mediate Sikhs’ mundane issues, was replaced later by a building that came to be known as Akal Bunga and remained as such till 1920 A.D. Akal Takht Jathedar, a misnomer Till November/December 1920 AD, that is when the S.P.G.C. and Akali Dal came into existence, the temporal center of the Sikhs was known as Akal Bunga and its functionaries were known as ministers, granthis, Mahants or pujaris and used to under the directions of the Head Granthi, Mahant or Sarbrah of the of the Harimandar Sahib complex. The latter being manager of the primal Sikh shrine played an important role in the spiritual and temporal affairs of the Sikh community. For nearly two centuries the Mahants and Pujaries who were mostly from the Hindu fraternities assumed authoritarian roles, introduced Hindu mythology, idolatry, dogmatic rituals and socio-religious customs, into Sikh religious practice and social life that are still prevalent in the Sikh community. During the British Raj the Government used to appoint a Sarbrah who was responsible to the Deputy Commissioner of Amritsar and performed the role of the manager of the complex according to latter’s biddings. At the time the Mahants and Pujaries of Harmandir Sahib and Akal Bunga refused to recite Ardas for Krah Pershad offered by the Sikhs considered Achhute or untouchables. On October 12, 1920 a procession lead by Sikh stalwarts including Prof. Teja Singh, Prof. Bawa Harkishan Singh, marched from Jallianwala Baag to the complex where they were joined by S. Teja Singh Bhucher and Kartar Singh jhabber. At first the Harmandir Sahib Pujaries refused congregation’s appeal to recite Sikh Ardaas (Sikh litany) to consecrate Krdah pershad and distribute amongst the congregation. However when confronted by the congregation relented and recited the Ardaas, but Akal Bunga Pujaries were adamant and fled from the back door. Considering Akal Bunga deserted the congregation organized an ad hoc caretaker Jatha to protect Akal Bunga from vandalism until the old Pujaries retuned or new permanent caretakers were appointed. Teja Singh Bhucher was named Jathedar of this interim Jatha. The Sarbrah (S. Sunder Singh Ramgahia) was approached to persuade the old Pujaries to return but they refused. Since the Pujaries refused to return Teja Singh Bhucher stayed on for quite awhile. The history is not very explicit as to when the Akal Bunga came to be called Sri Akal Takht but its head caretaker came to be known as the Jathedar ever since. Hired and fired by the S. G. P. C. that came into existence on 15 November 1920, the so-called Jathedar had a low profile till nineteen sixties when San Fateh Singh and Master Tara Singh had their Sikh leadership strife referred to a five member arbitration committee headed by Akal Takht Jathedar. In 1972 A.D. Gurcharan Singh Tohra assumed the S. G. P. Committee’s stewardship that lasted quarter of a century. Under the aegis of Tohra and his cohorts the so-called Akal Takht Jathedar has ostensibly been elevated to a prominent place in the Sikh leadership echelon. On Sept. 26, 1979 when Jathedars Tohra and Talwandi had their quarrel referred to an ad hoc committee headed by the Akal Takht Jathedar his place was further raised a few notches. Ever since, although technically still hired and fired by the S. G. P. C. every Akal Takht Jathedar has been jockeying to be the Supreme Sikh spiritual and temporal Authority. To facilitate the pursuit of their self-seeking goal they have been projecting and promoting the Akal Takht as an awe inspiring holy Sikh shrine. Their ulterior motive is to have the Akal Takht declared as the seat of supreme Sikh temporal and spiritual authority and its Jathedar installed as the Sikh Pope who would be in quasi-legitimate position to condemn as heretic and ostracize any Sikh who dared to criticize the would be Sikh Pope. However there are some fundamental roadblocks on the way to their ultimate goal. The Sikhism is an egalitarian and lay religion in which Guru (Granth Sahib) is the sole intermediary between a Sikh and the God. No one can annul the spiritual relationship between a Guru and his Sikh. However there is an eminent place for the learned preachers, but there is no place for a priest much less a Pope in Sikhism. And Sikhism does not condone cultism nor does it glorify holy shrines or pilgrimages to such places. In fact Sikhism discourages sanctimonious pilgrimages, futile dogmatic rituals and ostentatious religious rites that spawns false sense of piety and egotism. The word Hokum, that literally means decree, edict or command, suits the autocrats, theocrats, despots or totalitarian dictators; not the true Gurus, Saints, Apostles or religious teachers and preachers. In the vocabulary of Sikh scriptures word Hokum is used only in context to the omni-potent God’s Will. The Guru Sahibs never used word Guru’s Hokum, only Guru’s edification or Word . Feedback:- charnjit@sikhsundesh.net

Action and consequence The actions you take have consequences, and some of those consequences can be painful. Yet life would be hopelessly more painful if there were no consequences. If actions had no consequences, there would be no reliable way to achieve anything. There would be no way for you to direct or control the circumstances of your life. As it is, you can choose the consequences you experience by choosing the actions that bring about those consequences. You are able, in large part, to avoid the consequences you don't want and to create the consequences you desire. By taking responsibility for the consequences in your life, you gain the power to determine what those consequences will be. By accepting and embracing responsibility for the outcomes of your actions, you are able to bring about the outcomes you prefer. In each moment, with each choice you make, consider what that choice will bring. You have the power to create your own results. Choose your actions with care and positive intent, and you'll like the consequences they bring. -- Ralph Marston source: greatday.com

Your many blessings How often do you stop to count your blessings? In your daily struggle for more, how often do you feel joyful and thankful for the many, many things you already have? In your ambitious quest to better your life, be careful that you don't overlook the wealth that you already have. Wealth? Yes, wealth that is very real and very accessible to you. Did you know that you already have abundant wealth? Perhaps you don't feel like it if you've just paid the bills. Yet each and every one of us has an abundance that is almost beyond comprehension. The secret is to tap into that abundance and use it to do whatever we want to do. And the process starts with counting your blessings. Taking stock of the things you have, the things you know, the people in your life, your spirituality, your skills, your opinions, your special perspective on life, your family, your hobbies, your sense of humor, your appreciation for beauty, your caring for others, your concern for those less fortunate, your ability to see opportunity. The list of possibilities is endless, and these things all have value beyond anything you can imagine. I challenge you to take a good hard look at yourself and to count your blessings. Think of as many of them as you can. Think of the beauty and richness of your life. These things don't require money or power or position. They all spring from your attitude, the way you react to situations, the way you value others, the way you value life itself. Right now, within yourself, you have the ability to do anything you want with your life. You have complete control of your behavior, your actions from minute to minute. Look deep inside yourself and tap into the wealth that lies hidden within you. It is there if only you will look, and the best way to find it is with an attitude of thanksgiving and joy. -- Ralph Marston source: greatday.com

Laridar saroops. “Laridar†is basically where all the words in the sentence are written attached. That is how the Gurus wrote it and that is how Sikhs wrote it. But in the 20th century Sikhs began writing “Padshed†sroops with the sentences having detached letters. e.g.: Laridar: Ikonkarsatnamkartapurakhnirbhaunirvairakalmuratajunisaibhanggurprasadjapassachjugadsachhaibhisachnanakhosibhisach Padshed: Ik Onkar Satnam Karta purakh Nirbhau Nirvair Akal murat Ajuni Saibhang Gurprasad. Jap. Ad sach Jugad sach. Hai bhi sach Nanak hosi bhi sach.

To me Sikhism means: Belief in Waheguru / God Equality of man and woman Belief in the Guru Granth Sahib / Guru Belief in Freedom and Justice for all Love for All "Nanak Naam Chardikala, Tere Bane Sarbat da Bhalla" (O God! Through Satguru Nanak, may your name be exalted and may All Humanity prosper according to your Will). ABOVE ALL: Sewa Simran & Sangat Sharing earnings with others who are less fortunate - "Vand Chakna" Always remember God - "Naam Japna" Live a honest Life and to earn their living with honest labor - "Kirat Karna" With the Divine Love & Blessings of Waheguru Ji, I wish you all peace, love, light (enlightenment), health, happiness & prosperity in life always !

This Shabad is by Guru Amar Daas Ji in Raag Bhairao on Pannaa 1129 bhairo mehalaa 3 || kalajug mehi bahu karam kamaahi || naa ruth n karam thhaae paahi ||1|| kalajug mehi raam naam hai saar || guramukh saachaa lagai piaar ||1|| rehaao || than man khoj gharai mehi paaeiaa || guramukh raam naam chith laaeiaa ||2|| giaan a(n)jan sathigur thae hoe || raam naam rav rehiaa thihu loe ||3|| kalijug mehi har jeeo eaek hor ruth n kaaee || naanak guramukh hiradhai raam naam laehu jamaaee ||4||10|| Bhairao, Third Mehl: In this Dark Age of Kali Yuga, many rituals are performed. But it is not the time for them, and so they are of no use. ||1|| In Kali Yuga, the Lord's Name is the most sublime. As Gurmukh, be lovingly attached to Truth. ||1||Pause|| Searching my body and mind, I found Him within the home of my own heart. The Gurmukh centers his consciousness on the Lord's Name. ||2|| The ointment of spiritual wisdom is obtained from the True Guru. The Lord's Name is pervading the three worlds. ||3|| In Kali Yuga, it is the time for the One Dear Lord; it is not the time for anything else. O Nanak, as Gurmukh, let the Lord's Name grow within your heart. ||4||10||

Walking Your Path Living A Spiritual Life Throughout the journey from birth to death, many people choose to question life, strive for improvement, seek out knowledge, and search for the divine. Simply put, this is the essence of spirituality. One's spiritual practice can take on many forms, because embracing the spiritual is a very personal pursuit. While many people do relate their spirituality to a God or Goddess, this quest for the divine, or oneness with the universe, always springs from within. It doesn't matter where you find your spiritual path. We are all fundamentally spiritual beings and the essence of that lies in knowing one's true self and finding a peace that comes from within rather than the outside world. It is in remembering this that we awaken to our personal path. The spiritual path springs forth from a daily routine that reaffirms our personal connection with a purpose or a way of life. Practicing compassion, gratitude, appreciation, forgiveness, generosity, meditation, and taking care of one's wellbeing can all be a part of one's spiritual life. If you are new to exploring your personal spirituality, remember that this is a process. You may want to spend a few moments each day giving yourself a spiritual gift. Try a new form of meditation, visit a sanctuary, or explore a specific deity. Accepting the importance of spirituality can be a healthy decision, because a spiritual practice tends to include habits that promote healthy living. Take the time to carefully determine the action, thought, and ritual that most speaks to your soul. Remember that your most profound spiritual experiences may also come from the simple intricacies that make up your life. See the interconnectedness of all things. As you explore your "inner work," you will be walking your spiritual path and feeling your oneness with the universe For more information visit dailyom.com

http://www.tribuneindia.com/2005/20050928/punjab1.htm#9 Panel to discuss issue of kirtan by women Varinder Walia Tribune News Service Amritsar, September 27 The issue pertaining to allowing baptised Sikh women to perform kirtan and seva in the sanctum sanctorum of Harmander Sahib and ensuring their participation in ‘amrit sanchar’ is unlikely to be resolved, in the near future as the Sikh clergy today constituted a 13-member committee to submit a detailed report after consulting various Sikh organisations. Interestingly, no deadline has been fixed to submit the report which has given broad indications that the matter is likely to linger on. In yet another significant development, the Sikh high priests have made Baba Ram Singh, chief of breakaway jatha of Damdami Taksal, a member the 13-member committee, totally ignoring the Taksal, headed by Baba Harnam Singh Dhumma which is spearheading the campaign against the SGPC and Akal Takht on the issue. Significantly, the Sikh high priests directed the Sikh Sangat not to rake up the issue pertaining to allowing Sikh women to perform seva till the final decisions. The 13-member committee is headed by Mr Gurpal Singh Gora, senior vice-president, SGPC. The other members of the committee included Baba Daya Singh, Baba Sewa Singh (Rampur Khera), Baba Sewa Singh (Khadoor Sahib), Bibi Inderjit Kaur, chief of Pingalwara, Dr Balwant Singh Dhillon of GND University, Sant Ghala Singh, Mr Tarsem Singh, Chairman Dharm Parchar Committee, DSGMC, Mr Satnam Singh Chandigarh and Mahant Tirath Singh. The issue of allowing women to perform kirtan / seva etc has already created a division in the Sikh Panth. While the SGPC had already passed a resolution to end gender discrimination, the case was referred to Sikh clergy for final approval.

Akal Takht restrains SGPC on women kirtan sewa issue Amritsar | September 27, 2005 9:49:05 PM IST The Akal Takht, the highest religious seat of the Sikhs today restrained the Shiromani Gurdwara Parbandhak Committee (SGPC) from going ahead with its proposal to permit Sikh baptised women devotees from performing 'kirtan'(reciting of religious hymns) in the Harmandir Sahib, the sanctoum sanctorum of the Golden Temple and other historical shrines. The order of the Akal Takht has also stayed the SGPC proposal of allowing women devotees from performing 'palki sahib sewa' (palanquin) in the Golden Temple complex. The directions also stayed another proposal of allowing women baptised devotees from participating in the 'amrit sanchar' (practise of baptism) ceremony. This decision was taken at a meeting of the Sikh High Priests held at the Akal Takht here. The meeting was presided over by Takht Jathedar Giani Joginder Singh Vedanti. Takht Keshgarh Sahib Jathedar, Tirlochan Singh, Takht Damdama Sahib Jathedar Balwant Singh, Head Granthi of Hazoor Sahib and Head Granthi of Patna Sahib, were also present in the meeting

What is real? What is there to hold on to? One of the main reasons for experiencing life on Earth is to discover what is real. We spend our lives coming here, going there, trying this and trying that. We acquire physical things and eventually let them go. Life’s experiences pass by like so much water under the bridge. One constant in all of life’s ever-changing realities is the inner observer. This aspect of your inner self is present in all of life’s experiences, watching, learning, remembering. However, when you go even deeper than this, you reach the underlying basis of all consciousness, the awareness that, simply, you exist. This fundamental awareness can be summarized in two words: “I am.†The great “I Am†presence You are one individual viewpoint of the great I Am, the consciousness of All That Is, the all-inclusive and all-embracing Infinite Being. Consciousness is reality. Experiences may change from minute to minute, but underneath the flow of experiences lies that constant awareness, the sense of being that says, “I am.†Life is about experiences which unfold at different locations in space and time. Space, however, is merely a construct of the Creator’s consciousness. The concept of space was created to allow an infinite variety of viewpoints to exist. Time is also a construct of consciousness. Time enables change within space, making events and experiences possible. Is physical matter a construct of consciousness? Matter is composed of energy, and energy, like all things in life, is a construct of consciousness. The definition of energy Energy is compressed consciousness. Each unit of energy is formed by counter-rotating vortices of Intent. These vortices push together to form a tiny sphere of compressed consciousness within their center, which becomes a particle of living energy. Intent and Love in motion are the original, fundamental principles used in Infinite Being’s creation of the universe. Like thought and feeling, these aspects of being operate as complements to each other, and yet each one can be defined as an underlying, fundamental principle. When intent, the principle of thought, and love, the principle of feeling, are set into motion, then one invokes the other. The same complementary action occurs in electromagnetism when electricity is set into motion. The electrons – particles of compressed, original Intent – invoke a complementary magnetic field within the fabric of space. The fabric of space is created by the Love aspect of the Creator. Love is the aspect of Infinite Being which provides the supportive matrix upon which all else is built. From the point of view of physics, the fabric of space would be defined as pure, inert, magnetic energy. Or, at least, it would be if physics had gotten around to defining it yet. It used to be called the aether, but its properties were not fully understood at the time. Physics, for the most part, does not currently believe in the aether, does not currently believe in a Creator of the universe, and, as a result, has no idea why particles of energy exhibit signs of consciousness. The original Creation Before the original Creation occurred, Infinite Being formed an expression of itself which was to become the Creator of the universe. Then, as the One Creator, it focused its Intent, expressed its Love, and brought these two aspects of Itself into motion. All of the universe was built upon these underlying principles, which make possible the facets of Creation such as time, space, energy and matter. A universe in motion makes possible the changes we call experience. But if life is constantly changing, then what is there to hold on to? What is unchangingly real? Unchanging reality is to be found beneath those fundamental aspects of the Creator’s Intent and Love in motion. Infinite Being is the underlying reality. Infinite Being is all that is, it never changes. Being is pure potential, whereas doing is the acting out of that potential. The underlying reality of Infinite Being is complete beingness. Infinite Being is real. It never changes. It always is; just is. How do you connect with reality? By meditating, by using the affirmation, “I am Infinite Being,†you can build your connection daily to the true reality which lies within you. When you make spirituality your number one priority at the start of each day, then daily meditation becomes a habit, something which occurs with ease. By building that inner bridge to reality, you are empowering your own potential and also helping to shift the global mind towards enlightenment. Souce: http://www.infinitebeing.com/0502/whatisreal.htm

This Shabad is by Guru Nanak Dev Ji in Raag Saarang on Pannaa 1241 pourree || naae ma(n)niai sukh oopajai naamae gath hoee || naae ma(n)niai path paaeeai hiradhai har soee || naae ma(n)niai bhavajal la(n)gheeai fir bighan n hoee || naae ma(n)niai pa(n)thh paragattaa naamae sabh loee || naanak sathigur miliai naao ma(n)neeai jin dhaevai soee ||9|| Pauree: With faith in the Name, peace wells up; the Name brings emancipation. With faith in the Name, honor is obtained. The Lord is enshrined in the heart. With faith in the Name, one crosses over the terrifying world-ocean, and no obstructions are ever again encountered. With faith in the Name, the Path is revealed; through the Name, one is totally enlightened. O Nanak, meeting with the True Guru, one comes to have faith in the Name; he alone has faith, who is blessed with it. ||9||

Becoming A Beacon Of Light Meditating Outward All humans are beings of energy, vibrating at unique and beautiful frequencies. As such, each of us possesses the ability to affect the world in a positive way, simply by using focused meditation to connect with our own environments, our fellow humans, and the Earth. Because it is intention that creates the connection, we all have the potential to act as and to create beacons of light - centers of positive, healing energy that radiates outward, dispelling negativity and spreading joy and well-being. It is more than choosing to maintain a positive attitude. Rather, becoming a beacon of light means embodying qualities of energy that can open up the potential of others and becoming a center of positive change by meditating outward. The process begins by creating environments that are supportive and energizing, but also a sanctuary where those who enter your space can find renewal. That is the seed. To make it blossom, sit in a quiet place and begin breathing deeply, focusing on achieving a clear and calm state of mind. Center yourself and visualize a blanket of warm, positive energy flowing over your hands. When you can perceive the energy shifting and having an effect on the air around you, direct the energy into your body. Finally, release it and let it spiral outward, first into your home, then further into the yard or surrounding homes, then over your entire neighborhood, and through your city, state, and country. Finally, let the gentle vortex of perfect light and perfect love that you have created settle over the entire world. As you send out your loving thoughts, realize that you are the center and the source of the beacon. When you've spread your gift of positive energy as far as it will travel, return your focus to the place from which it originated and take a moment to observe your own feelings. As you take one last deep breath, reflect upon the fact that in brightening your own soul, you have played a positive role in all peoples' spiritual evolution and in blessing your own home, you have also blessed the Earth For more information visit dailyom.com

Finding Your Faith All souls are born with an inner knowing of God's reality. Humanity's long immersion in the separated consciousness and the exploration of individuality has created a culture of forgetting. The awareness and experience of faith, and the assumption of faith, is not built into your current culture, however faith is not lost. It has not disappeared, for it lives within the human spirit, the human heart and soul. Faith is at the center of every life whether a soul is able to perceive it or not. How can you find your faith if you don't feel it? First it is important to feel the longing in your heart to strengthen your faith. This desire opens up the lines of God's Light so that it can flow more freely into your heart, and so that the Light can flow more freely in your daily life. Set aside a short time each day, 10 minutes a day or more, to meditate and pray. This sincere and heartfelt prayer, asking for your faith will further open up the doorway of God's love and Light. Make a commitment to give freely to another soul in some way each day. This may be as simple as a loving phone call to a friend in need, an hour volunteering in service where there is need or a sharing of your gifts freely in some way that your heart resonates with. The process of giving awakens the inborn nature of faith that your soul was created with. Connect with like minded, like hearted souls who are also seeking God and living a spiritual life. The Light within each of you will support the whole. Much transformation can occur through joining with your fellow souls. Faith is not a mental exercise or a belief system. Faith is not exclusive to one religious group. Faith is given to all souls to remind them of who they are in God. During these troubled times of crisis on Earth, faith opens the doorway for true transformation of spirit. Your faith is your anchor during these times and your doorway to God. Faith will bring you peace and set you free. May you be blessed with God's holy peace, faith and trust. Amen. Copyright ©2005 WorldBlessings.com

http://www.outlookindia.com/pti_news.asp?id=324598 Plea to allow baptised Sikh women to perform service rejected Amritsar, Sep 22 (PTI) All the five priests of the Golden Temple today outrightly rejected SGPC chief Bibi Jagir Kaur's plea to allow baptised Sikh women to perform religious service inside the shrine. At a meeting here, presided over by head priest Gyani Gurbachan Singh, the five priests in a resolution rejected Kaur's plea to allow Amritdhari Sikh women to perform religious service along with male members inside the sanctum sanctorum of the Golden temple. The five priests later submitted the resolution before Akal Takht Jathedar Joginder Singh Vedanti who is the ultimate authority to take a decision in this regard. The five priests are Gyani Gurbachan Singh, Gyani Mohan Singh, Gyani Jaswinder Singh, Gyani Jagtar Singh and Gyani Mal Singh. On August 17 this year, Kaur had allowed the baptised Sikh women to perform religious service subject to final approval from Vedanti. Earlier, Kaur in her proposal forwarded to Vedanti had favoured allowing Amritdhari Sikh women to perform Kirtan Sewa (singing of religious hymns) in the Golden Temple

http://www.oprah.com/tows/pastshows/tows_past_20010226_b.jhtml Gary Zukav : How To Stop Judging Others ================================================ Gary Zukav is a Harvard graduate, Vietnam Veteran, Green Beret, recovering person, spiritual wayfarer, and a favorite guest on Oprah. Gary Zukav is the author of The Dancing Wu Li Masters, The Seat of the Soul and most recently Soul Stories ===================================================== According to Gary, when we judge others, it is because we are seeing the world the way we want to see it — not the way it is. When you judge, it can affect your body physically and cause you pain. Judging others is a result of your own feelings of inferiority. Rather than experiencing and addressing the pain of your feelings, it's easier to judge others. In a moment of judgment, you are experiencing the feeling of powerlessness. Gary says most people don't take the time to become aware of that feeling of powerlessness, instead we lash out to keep from feeling the pain. According to Gary, when you judge, you're trying to change another person, and in turn, trying to make yourself feel more powerful. To get past the judging, Gary says you must make the effort to see what you're actually feeling, instead of acting out. To get to the heart of your judging, Gary explains, you must do some inner work, and have the determination to look at yourself with clarity. You must go deep inside yourself. Until you find the root of this painful experience and heal it, it will continue to recur. Another effective way to challenge your urge to judge, according to Gary, is to put yourself in the other person's shoes. Once you begin to see through their eyes, your perception of them will change. As you do this more often, you will gain strength and power, which Gary says are some of the keys to a more joyful life. Gary explains that it's not imperative that you stop judging. However, if you don't stop, you will simply continue to create the same consequences in your life. Judging does not bring you joy. It brings pain and blocks you from giving the gifts you were born to give. Gary says that if you do decide to challenge the judging, you will create consequences that are more nourishing, more fruitful, and more empowering for you.

Q29. What happens to the individual after death? ( Source: "Introduction to Sikhism" - Author: Gobind Singh Mansukhani ) Human life is just a stage in the upward march of the soul. The individual has got birth as a human being, after going through lower forms of life. Human life is the final stage in the soul's progress to divinity. It is for us to make the most of this opportunity and thereby end our cycle of transmigration. Death means the destruction of the physical self. The ashes and bonedust mix with the elements. But the soul which leaves the body, awaits a new dwelling. Just as a person casts off worn-out garments and puts on other that are new, so the subtle soul casts off the worn-out body and dwells in a new form. If there were no continuance of the soul after death, how could it become perfect to merit union with the Almighty? Sikhism believes in the immortality of the soul. The devotee has no fear of the pangs of death. In fact he welcomes death, because it gives him a chance for the merger into Divinity. The evil person, however, dreads death. For him, it will lead to the unending cycle of birth and death. After death, man comes to the next birth according to what he deserves. If he has been wicked and evil, he takes birth in the lower species. If he has done good deeds, he takes birth in a good family. The cycle of birth and death keeps the soul away from Divinity. It can merge with God, only if the individual, by spiritual effort, has amassed the capital of the Name(the Holy spirit as understood by Christians) and thus lives with the Holy Spirit. Guru Arjan in the Sukhmani dwells on the sad plight of the soul which is not endowed with the Name. The soul in its lonely march through darkness can only find sustenance in the word of God. Otherwise it feels the weariness and pain of isolation. The soul, Jiva, is a part of God. It is deathless like Him. Before creation, it lived with God. After Creation it takes bodily forms according to His Will. The soul is, however, nourished by virtue and meditation on "The name". The transmigration of the soul can come to an end by meditation and divine grace. =============================================== This Shabad is by Bhagat Trilochan Ji in Raag Gujri on Pannaa 526 goojaree || a(n)th kaal jo lashhamee simarai aisee chi(n)thaa mehi jae marai || sarap jon val val aoutharai ||1|| aree baaee gobidh naam math beesarai || rehaao || a(n)th kaal jo eisathree simarai aisee chi(n)thaa mehi jae marai || baesavaa jon val val aoutharai ||2|| a(n)th kaal jo larrikae simarai aisee chi(n)thaa mehi jae marai || sookar jon val val aoutharai ||3|| a(n)th kaal jo ma(n)dhar simarai aisee chi(n)thaa mehi jae marai || praeth jon val val aoutharai ||4|| a(n)th kaal naaraaein simarai aisee chi(n)thaa mehi jae marai || badhath thilochan thae nar mukathaa peetha(n)bar vaa kae ridhai basai ||5||2|| Goojaree: At the very last moment, one who thinks of wealth, and dies in such thoughts, shall be reincarnated over and over again, in the form of serpents. ||1|| O sister, do not forget the Name of the Lord of the Universe. ||Pause|| At the very last moment, he who thinks of women, and dies in such thoughts, shall be reincarnated over and over again as a prostitute. ||2|| At the very last moment, one who thinks of his children, and dies in such thoughts, shall be reincarnated over and over again as a pig. ||3|| At the very last moment, one who thinks of mansions, and dies in such thoughts, shall be reincarnated over and over again as a goblin. ||4|| At the very last moment, one who thinks of the Lord, and dies in such thoughts, says Trilochan, that man shall be liberated; the Lord shall abide in his heart. ||5||2||

US Embassy denies visa to Bibi Jagir Kaur Varinder Walia Tribune News Service Amritsar, September 21 The US embassy today denied visa to Bibi Jagir Kaur, president, Shiromani Gurdwara Parbandhak Committee, for visiting America, initiating fresh debate in Panthic circles. This is for the first time any SGPC chief, has been denied visa. Earlier, court of Additional Sessions Judge S. P. Bangarh, Patiala, had dismissed the application of the SGPC chief, refusing her permission to travel to the USA for attending bhog ceremony of Harbhajan Singh Khalsa on October 23. However, Mr Justice S.K. Mittal of the Punjab and Haryana High Court, on Thursday allowed the petition filed by SGPC chief Bibi Jagir Kaur permitting her to visit the USA. Bibi Jagir Kaur had moved the high court seeking quashing of the September 1 order of the Special Judge (CBI), Patiala, by which he had dismissed her plea allowing her to go to the USA. In his order Mr Justice Mittal had allowed Bibi Jagir Kaur to undertake the tour after depositing personal surety bond for Rs 10 lakh. She was, however, directed to return on or before September 30 and join court proceedings fixed for October 1. In her petition, the SGPC chief had stated that she wanted to go to the USA to visit top universities there to evolve a pattern of the proposed Sri Guru Granth Sahib World University at Fatehgarh Sahib. The SGPC chief went to the US embassy for an interview, but senior officials there refused to give the visa without assigning any reason. However, Bibi Jagir Kaur said that she was hopeful of getting visa tomorrow as it was only a five-day trip to the country. Talking to The Tribune, she said denial of visa to the SGPC chief would send a wrong signal to the Sikh community. In the Patiala court, public prosecutors S. K. Saxena and V. K. Handa from the CBI had expressed apprehensions that the SGPC chief was accused of being the main conspirator in heinous crime involving the murder of her daughter Harpreet. They had stated that in case she did not return from abroad, the entire case would be thrown into disarray, as initiating repatriation proceedings would be very time consuming process. It was asserted that Bibi Jagir Kaur’s presence was needed in the court. The prosecutors pointed out that earlier too the court had rejected a similar application proffered by her, in which she had wanted to go to the USA to take part in a function to mark the death anniversary of her husband, Baba Prem Singh. On the other hand, Bibi’s counsel had claimed that she had been invited to the USA not only by the family of Harbhajan Singh Khalsa but also the ‘sadh sangat’ in that country, apart from the Chairman of the National Minorities Commission. He asserted there was no question of her not returning.

Wake up How much of the time are we really awake? Most of us are so good at dealing with our daily tasks that we go on autopilot. We put on our clothes, eat breakfast and drive to work without really paying attention. We don’t need to pay attention, because we know how to do these tasks. Sometimes we are not paying attention because we are distracted. When faced with a situation where autopilot mode won’t do, we go into problem solving or pseudo-problem solving, also known as worry. We run the scenario through our heads with possible solutions and various outcomes. Our attention is inward, but directed at the problem and not at our experience. We lose ourselves in thought and anxious emotion. We also take ourselves out of awareness of the present moment by rerunning old memories. Or we might lose ourselves in fantasy. We dream up alternate life scripts—the ones where we have more than enough money, the perfect mate, the cool car, and the better job. With TV we don’t have to think at all. With the push of a button we can give over our consciousness to an industry that has the purpose of hypnotizing us into buying things from advertisers. Sometimes though, if we are lucky, we might have a moment when we are fully awake and alive. We are conscious of our experience. We know where we are and what we are doing. We experience our senses. We are in a particular place and a particular moment, and the moment has a wholeness to it that seems quite different from the dull, monotonous or anxious moments that fill most of our lives. We could be so much more alive if we could foster the process of being awake. Typically, this is what mystics are about. They may frame it in terms of a particular religious tradition, but the classic mystical experience is all about waking up. We don’t have to go off to meditate in a cave or pray in a monastery to wake up more. We can use the world of our daily lives as the ground of our awakening. What might this look like? Practice breathing: Deeper, slower breathing induces relaxation. When we are relaxed we can be more responsive. Relaxed doesn’t just mean limp. Relaxed muscles can be strong, but they are not tense. When you notice that you are tense, remember to breathe more deeply and slowly. Practice attention: Meditation is practice for waking up. We call ourselves to attention, lose the attention, and call ourselves back to it. Practice attention in motion: Living mindfully, we resolve to remember to be aware. We do what we do with the intention of noticing that we are doing it, where we are, what we sense, what our inner experience is. We practice mindfulness so that it becomes habit. Habit means we don’t have to think about it so much. Through repetitive coming back to the immediate moment, we become accustomed to doing so. We no longer have to put so much energy into remembering to be aware. We just are aware one moment following another. Flow: Develop some skill that can take you to moments of complete involvement. It could be art, dance, sport, work with your hands, a spiritual practice or religious ritual. Give yourself to it so that you are fully engaged in the process. As you become involved and your ego gets out of the way, you may notice that you are alive in action. No contest: Being awake is not a contest. It doesn’t matter if you are more or less awakened than someone else. When you start evaluating your mindfulness or your meditation practice in critical terms, you are not being fully present. Accept your moments of awareness and your moments of dullness. Accept happy as well as sad. Trying and judging are where you start. Doing, being, and accepting are where you may end up. source: www.interluderetreat.com

Sant Samaj, Taksal reject calendar Varinder Walia Tribune News Service Chowk Mehta, September 20 The Sant Samaj, headed by Baba Sarbjot Singh Bedi, Damdami Taksal, led by Baba Harnam Singh Dhumma, and representatives of about 150 Panthic organisations, including two former jathedars of Akal Takht, today rejected the Nanakshahi Calendar approved by both SGPC and Akal Takht. The resolution rejecting the Nanakshahi Calendar has come as a big setback for the SGPC and Akal Takht even as two outside takhts, including Hazoor Sahib and Patna Sahib, have already been observing and celebrating Sikh gurpurbs as per the traditional Bikrami calendar. The attempt to make the Nanaksahi Calendar — the first Sikh calendar stand severely suffered. The Sikh conclave, held at the Damdami Taksal here, rejected the proposed move of the SGPC to allow women to participate in the ‘Amrit Sanchar’ ceremonies, seva of carrying ‘Palki†from Akal Takht to Harmander Sahib and vice versa, allowing baptised Sikh women to perform kirtan and the cleaning of sanctum sanctorum of Harmander Sahib. The Sikh conclave decided to launch ‘chetna march’ from tomorrow with a view to ‘restoring’ the age old Sikh Maryada in Harmander Sahib and Akal Takht. The district-wise jathas would be reaching Akal Takht regularly for 21 days

Please try the following link: http://drthind.net/manmohan/index.html

This Shabad is by Guru Arjan Dev Ji in Raag Maaroo on Pannaa 1006 maaroo mehalaa 5 || chalath baisath sovath jaagath gur ma(n)thra ridhai chithaar || charan saran bhaj sa(n)g saadhhoo bhav saagar outharehi paar ||1|| maerae man naam hiradhai dhhaar || kar preeth man than laae har sio avar sagal visaar ||1|| rehaao || jeeo man than praan prabh kae thoo aapan aap nivaar || govidh bhaj sabh suaarathh poorae naanak kabahu n haar ||2||4||27|| Maaroo, Fifth Mehl: While walking and sitting, sleeping and waking, contemplate within your heart the GurMantra. Run to the Lord's lotus feet, and join the Saadh Sangat, the Company of the Holy. Cross over the terrifying world-ocean, and reach the other side. ||1|| O my mind, enshrine the Naam, the Name of the Lord, within your heart. Love the Lord, and commit your mind and body to Him; forget everything else. ||1||Pause|| Soul, mind, body and breath of life belong to God; eliminate your self-conceit. Meditate, vibrate on the Lord of the Universe, and all your desires shall be fulfilled; O Nanak, you shall never be defeated. ||2||4||27||

Ascending Upwards Life's Stepping Stones All of nature is in a continual state of growth and evolution. We are no different. Each stage in our personal evolution paves the way for the next. Each stage prepares us for the next challenge, the next opportunity, the next expression of our being. Whether or not you are enjoying your current situation, know that you are just passing through on your way to the next level - the next stepping stone - on the journey of your life. Stepping stones are found in all areas of endeavor - our careers, our relationships, our emotional and spiritual development. It's often difficult to see our direction in the midst of the journey, but if we could look back on our lives and watch them unfold from a higher vantage point, the direction of our growth and the connection between one experience and the next would be clear. Perhaps you had a relationship or series of relationships in your twenties that gave you the wisdom to recognize the right person when he or she came along a decade later. Perhaps you acquired a skill at a casual job or through a hobby that later allowed you pursue a meaningful career. Perhaps a difficult event such as a serious illness or the death of a loved one propelled you to search for deeper meaning and understanding. These are examples of life's stepping stones. As we follow our path, we often revisit the same issues, but from a higher, wiser place each time. We can track growth by identifying situations we've faced more than once and noting that each time we handled them a bit better. Whether or not you can see how your present situation is serving you or where it may lead, know that you are exactly where you are supposed to be. Trust that your soul knows where you're headed even if you don't. And trust that your stepping stones are leading you exactly where you need to go For more information visit dailyom.com

http://www.sgpc.net/rehat_maryada/section_one.html The SIKH REHT MARYADA states as follows: Chapter III A Sikh’s Personal Life Article III A Sikh’s personal life should comprehend - (i) meditation on Nam (Divine Substance) and the scriptures, (ii) leading life according to the Gurus teachings and (iii) altruistic voluntary service. Meditation on Nam (Divine Substance) and Scriptures Aritcle IV (1) A Sikh should wake up in the ambrosial hours (three hours before the dawn), take bath and, concentrating his/her thoughts on One Immortal Being, repeat the name Waheguru (Wondrous Destroyer of darkness). (2) He/she should recite the following scriptural compositions every day: (a) the Japji, the Jaapu and the Ten Sawayyas (Quartets) - beginning “Sarawag sudh†- in the morning. ( Sodar Rehras compromising the following compositions: (i) nine hymns of the Guru Granth Sahib, occurring in the holy book after the Japuji Sahib, the first of which begins with “Sodar†and the last of which ends with “saran pare ki rakh sarmaâ€. (ii) The Benti Chaupai of the tenth Guru (beginning “hamri karo hath dai rachha†and ending with “dusht dokh te leho bachai†(iii) the Sawayya beginning with the words “pae geho jab te tumre†(iv) the Dohira beginning with the words “sagal duar kau chhad kai†(v) the first five and the last pauris (stanzas) of Anand Sahib (vi) and Mundawani and the Slok Mahla 5 beginning “tere kita jato nahi†in the evening after sunset. © the Sohila - to be recited at night before going to bed. The morning and evening recitations should be concluded