Harbhajan

A TREE IS KNOWN BY ITS FRUIT; A MAN BY HIS DEEDS ! A tree is known by its fruit; a man by his deeds. A good deed is never lost; he who sows courtesy reaps friendship, and he who plants kindness gathers love. – Saint Basil I am the first to admit that it takes a lot of endurance to put the other person first, especially when your efforts seem to be met with indifference. When you start giving another person your best, especially in an emotionally entangled relationship, he may not notice it for weeks. This kind of indifference can really sting. You want to go up to him, tap him on the shoulder, and say, “Hello, Thomas, I’ve just been kind to you.†Thomas would say, “Oh, thank you, I didn’t even know it†– not because he was trying to be rude, but because he was preoccupied with himself. To be patient and go on giving your best, you can’t have expectations about how other people are going to respond. You can’t afford to ask, “Does he like me? I’ve been putting him first for two whole weeks, and I don’t think he even cares.†What does it matter? If you go on putting him first, you’re growing. You’re learning how to rub off the edges and corners that make human relationships difficult. You are becoming the kind of person that everyone wants to be with, that everyone admires and feels comfortable with. source: http://www.easwaran.org

Balbir Singh Ji: Dr. Santokh Singh in his book: "Waheguru Gurmantar atay Jap Jugti" states that Guru Nanak Dev Ji bestowed Waheguru Gurmantar upon the Sikhs. He further states that: - Bhai Perladh Singh Ji in his Rehtnama states that Guru Gobind Singh reaffirmed Waheguru Gurmantar - Bhai Nand Lal Ji and Bhai Desa Singh Ji in their Rehtnamas confirms the same. Bhai Gurdas Ji also testify the origin of Waheguru Gurmantar in his Vaars Baba Nand Singh Ji of Nanaksar declares that Waheguru Gurmantar was provided to the Sikhs by Guru Nanak Dev Ji ( REF: Anand Chamatkar, author: Bhai Gurmukh Singh Ji ) I am sure further research will disclose & confirm the same !

This Shabad is by Bhai Gurdaas Ji in Vaars Bhai Gurdaas on Pannaa 1 sathijug sathigur vaasadhaev vaavaa vishanaa naam japaavai|| dhuaapar sathigur hareekrishan haahaa har har naam dhhiaavai|| thraethae sathigur raam jee raaraa raam japae sukh paavai|| kalijug naanak gur gobi(n)dh gagaa govi(n)dh naam japaavai|| chaarae jaagae chahu jugee pa(n)chaaein vich jaae samaavai|| chaaro(n) ashhar eik kar vaahiguroo jap ma(n)thr japaavai|| jehaa(n) thae oupajiaa fir thehaa(n) samaavai ||aa||a|| In Satyug, Visnu in the form of Vasudev is said to have incarnated and ‘V’ Of Vahiguru reminds of Visnu. The true Guru of dvapar is said to be Harikrsna and ‘H’ of Vahiguru reminds of Hari. In the the treta was Ram and ‘R’ of Vahiguru tells that rembering Ram will produce joy and happiness. In kalijug, Gobind is in the form of Nanak and ‘G’ of Vahiguru gets Govind recited. The recitations o f all the four ages subsume in Panchayan i.e. in the soul of the common man. When joining four letters Vahiguru is remembered, The jiv merges again in its origin.

Sikh priest jailed for seven years Nabanita Sircar London,U.K. September 2, 2005 A Sikh priest has been jailed for seven years for helping people enter Britain illegally. Jaswant Singh Kalsi, 47, led prayers at the Guru Nanak Gurdwara Temple in Rugby, between November 2003 and December 2004. He admitted 13 counts of assisting unlawful immigration into the UK from March to December 2004, at the Warwick Crown Court on Thursday. He had been charging people between £200 and £700 for his help in entering the UK, and was arrested after the temple committee discovered his activities and reported to the police. But Judge Marten Coates told him the true extent of his deception was far greater than just the 13 counts Kalsi admitted. He told Kalsi: "Those identify the instances when you have successfully facilitated the unlawful entry into the United Kingdom of people from India. The indictment does not cover the full extent of your criminality because many applications were unsuccessful." During an earlier hearing, the court heard how Kalsi had created a second fictitious temple called the Guru Nanak Sikh Durbar Mission at his home address. Using that name, he encouraged people in India to apply to the British High Commission for visas to visit the UK for religious education or to work as a priest. He then used the two temples to sponsor applications. His crimes were discovered after the temple committee terminated his services because he was going to India too often. When they went to his house they found paperwork falsely showing Kalsi to be their president. They also discovered £7,000 in currencies, a printing kit with the real and the bogus temple addresses and letters from them supporting visa applications. Delivering the prison sentence Judge Coates told him: "In my judgment yours was a well thought-out, well planned and sophisticated operation which you engaged in for profit. It was an operation, which you conducted by abusing your position as a priest. I am told, and I am not surprised, that your activities have offended the community which took you in."

AMRIT VELA lit, ambrosial hour (vela=time or hour), the last quarter of night or predawn morning hours, is reckoned in Sikh spirituality as period of time most conducive to concentration and appropriate for meditation and practicing nam, i.e. repetition of God’s Name. Says Guru Nanak in the Japu: amrit vela sachu nau vadiai vicharu (early morning is the time for practicing nam, God’s Name synonymous with God Himself, and for contemplating His greatness. Guru Angad, says:chauthai pahari sabah kai surtia upajai chau/ tina dariava siu dosti mani mukhi sacha nau (during fourth quarter of night, joy sprouts forth in the hearts of awakened ones; they go, befriend the rivers and brooks (for ablution) and have the True Name in their minds and on their lips. Shaikh Farid the Muslim saint, whose compositions are also included in the Sikh Scripture, is more forthright. Says he, "If you lose the last part of night to sleep, O Farid! count yourself as dead even as you live. (Remember that) if you have forgotten God, He has not forgotten thee. Guru Ram Das, laying down the daily regimen for a Sikh accorded primacy to early-rising to contemplate God’s Name, "Let him who calls himself a Sikh of the Guru, rise early and meditate on God" And, Guru Arjan, says: "Rise early in the morning and repeat God’s Name". To quote Bhai Gurdas: "The Guru’s Sikh rises early in the morning, performs ablutions at amrit vela and recites the Guru’s word" Amrit vela in Sikhism is the prime hour not for its own sake, but because of its suitability for practicing nam, i.e. for remembering God and contemplating His greatness. No special auspiciousness attaches to amrit vela. Every moment of one’s life is meant for the remembrance of God. As Guru Arjan says, "Blessed is the hour (vela) when one gets absorbed in contemplation of Him". http://www.sikh.net/SIKHISM/Amrit.htm

Gur Satgur ka jo sikh akhai so bhalke uth har Naam dhiawai. Udam kare bhalke parbhati ishnan kare Amritsar nawai. Updesh Guru har har japjapai sabh kilwikh pap dokh leh jawai. Phir chare diwas Gurbani gawai behndian uthdian har Naam dhiawai. Jo sas giras dhiae mera har har so gursikh guru man bhawai. Jisno dyal howai mera soami tis gursikh Guru updesh sunhawai. Jan Nanak dhoor mangaitis gursikh ki jo aap japai awreh Naam japawi. (Guru Granth Sahib, Page 305). He who calls himself the disciple of the Satguru must wake up early in the morning (three hours before sunrise) and meditate on the Divine name. He must shake up all his laziness, take his bath, and meditate on His name. As taught by the Guru he must meditate on the Gur-mantra "Waheguru" and thus erase all the impressions of the wrong karmas (actions) he has done in various births and rebirths. Then at day dawn sing hymns in His praise. The Sikh who every moment keeps his mind fixed on the Divine name is dear to the Satguru. The Satguru showers his grace on him and shows him the path of at-one-ment (blends the Sikh with himself). Nanak begs the dust of the feet of such a gursikh, who himself meditates on the Divine name and directs others to do so.

“Vaheguru Gurmantar Hai…†Sunday 28th August, 2005 Manvir Singh Khalsa ਮ: 5 ॥ ਪਾਪੜਿਆ ਪਛਾੜਿ ਬਾਣੁ ਸਚਾਵਾ ਸੰਨ੍ ਕੈ ॥ ਗੁਰ ਮੰਤ੍ਰੜਾ ਚਿਤਾਰਿ ਨਾਨਕ ਦੁਖੁ ਨ ਥੀਵਈ ॥2॥ "Fifth Mehl: Take aim with the arrow of Truth, and shoot down sin. Cherish the Words of the Guru's Mantra, O Nanak, and you shall not suffer in pain. ||2||" (Ang 521, SGGS) Mantar is a Sanskrit word, simply meaning "incantation". Just as the fragrance is infused in the flower, and the light of the sun is hidden in the colours, similarly, the essence of the Divine Expression resulting from Super Consciousness is summed up in the Mantar. The Akhree or the letter form of Mantar is the expression of the subtle Primal Sound, which is beyond the reach of our bodily senses and the three modes of material nature. Thus the Mantar is not an ordinary word; it's embedded with the transcendental vibratory sound that represents the Absolute Purity. ਪੰਚੇ ਸਬਦ ਵਜੇ ਮਤਿ ਗੁਰਮਤਿ ਵਡਭਾਗੀ ਅਨਹਦੁ ਵਜਿਆ ॥ ਆਨਦ ਮੂਲੁ ਰਾਮੁ ਸਭੁ ਦੇਖਿਆ ਗੁਰ ਸਬਦੀ ਗੋਵਿਦੁ ਗਜਿਆ ॥ "The Panch Shabad, the Five Primal Sounds, vibrate with the Wisdom of the Guru's Teachings; by great good fortune, the Unstruck Melody resonates and resounds. I see the Lord, the Source of Bliss, everywhere; through the Word of the Guru's Shabad, the Lord of the Universe is revealed." (Kaanrra, Ang 1315, SGGS) By chanting a Mantar we try to invoke the Pure Being who resides within. Thus, the Mantar is the Name of the Inner Being whom we are calling or want to Realise. Therefore, if chanted with concentration, intuitive understanding, determination, constancy, assiduousness and feeling, the Mantar will open a person to themselves — it will bring the person face to face with the Divine Light within. ਮੰਤ੍ਰੁ ਤੰਤ੍ਰੁ ਅਉਖਧੁ ਪੁਨਹਚਾਰੁ ॥ ਹਰਿ ਹਰਿ ਨਾਮੁ ਜੀਅ ਪ੍ਰਾਨ ਅਧਾਰੁ ॥ "(To dispel the sleep of attachment, for that person the Lord’s Name is the) Mantar, Naam is Tantar (magic), Naam is the all-curing medicines and Naam is the act of atonement. The Name of the Lord, Har, Har, is the Support of the soul and the breath of life." (Guarree, Ang 184, SGGS) The Mantars for Simran (remembrance of the Lord) are usually short, containing only a few syllables. Relatively longer Mantars are impractical for chanting and meditation, thus loose their effectiveness. The shorter Mantars of fewer syllables are more effective, because they are more likely to flow better with the natural rhythm of the breathing process or 'Praans', easy to remember and more suitable for concentration and remembrance. ਸਤਿਗੁਰਿ ਮੰਤ੍ਰੁ ਦੀਓ ਹਰਿ ਨਾਮ ॥ ਇਹ ਆਸਰ ਪੂਰਨ ਭਏ ਕਾਮ ॥2॥ "The True Guru has given me the Mantra of the Lord's Name. By this Support, my affairs have been resolved. ||2||" (Gaurree, Ang 196, SGGS) ਕਹੁ ਕਬੀਰ ਅਖਰ ਦੁਇ ਭਾਖਿ ॥ ਹੋਇਗਾ ਖਸਮੁ ਤ ਲੇਇਗਾ ਰਾਖਿ ॥3॥33॥ “Says Kabeer, chant the two letters of the Lord's Name (Baba Kabeer Ji’s Mantar was ‘Raam’: the Gurmukhi letters ‘Raaraa’ plus ‘Mammaa’). If He is your Lord and Master, He will protect you. ||3||33||" (Gaurree, Ang 329, SGGS) Guru Ji imparts self-knowledge (ਆਤਮ ਗਿਆਨ), which removes the veil of ignorance that separates us from Vaheguru. Guru Ji also gives his Sikhs the ‘Gurmantar’ (the Divine Name) whose unbroken chanting or meditation brings the individual mental-control and inner purity. Both of these essentials of spirituality have been provided to us by our Guru, Guru Nanak Sahib Ji. We have been blessed with the Gurbani for self-knowledge, and the Gurmantar is bestowed to us by the Guru-roop Panj Piaare and Guru Granth Sahib Ji’. ‘Vaheguru’ (also spelt ‘Waheguru’) is the Gurmantar for the Sikhs (invocatory formula received from the Guru) or NAAM for repetition (silently or aloud) and meditation upon the Supreme Reality. The Gurmantar has been passed down to from the Guru to the Sikhs in initiation ceremonies (Amrit Sanchar). The Panth Sikh Rehat Maryada describes this: “(o) After this the five beloved ones, all together in chorus, communicating the name of Waheguru to all who have been administered the ambrosial baptism…†(Article XXIII, Chapter XIII) ਸਾਸ ਸਾਸ ਸਾਸ ਹੈ ਜੇਤੇ ਮੈ ਗੁਰਮਤਿ ਨਾਮੁ ਸਮ੍ਾਰੇ ॥ ਸਾਸੁ ਸਾਸੁ ਜਾਇ ਨਾਮੈ ਬਿਨੁ ਸੋ ਬਿਰਥਾ ਸਾਸੁ ਬਿਕਾਰੇ ॥7॥ “With as many breaths as I have, I chant the Naam, under Guru's Instructions. Each and every breath which escapes me without the Naam, that breath is useless and corrupt. ||7||†(Nat Naraayan, Ang 980, SGGS) Also in Chapter III of the Sikh Rehat Maryada under the heading of ‘Meditation on Naam (Divine Substance) and Scriptures’ states: “(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).†The Gurmantar is also referred as “Beej Mantarâ€, meaning the seed Mantar, which one should sow in the field of the mind and soul. Naam Japna (repeated utterance of Divine Creator’s Name, Vaheguru) is one of the three core moral principals of Sikhi, the other two being ‘Kirat Karnee’ (honest labour and living) and ‘Vand Chhakna’ (sharing one’s provisions with the needy). In Sri Guru Granth Sahib Ji the word “Vaheguru†(ਵਾਹਿਗੁਰੂ) appears thirteen times and the word “Vahguru†(ਵਾਹਿਗੁਰੂ) appears three times. Sri Guru Gobind Singh Ji, the Tenth Nanak, used “Vaheguru†in the invocatory formula: “Ik Ounkaar Sri Vaheguru Jee Kee Fatehâ€, beside the traditional “Ik Ounkaar Satgur Prasaad†at the beginning of some of his compositions as well as in the Sikh salutation – “Vaheguru Jee Ka Khalsa Vaheguru Ji Kee Fatehâ€. As briefly mentioned, the word “Vaheguru†is made up of two word “Vaah(e)†and “Guruâ€. “Vaah†or “Vaahe†is an ecstatic expression of awe and wonder. Therefore it is often translated as “wondrous†or “wonderfulâ€. “Guru†derives from two words. “Gu†means darkness, and “Ru†(‘Roo’) means light. Therefore ‘Guru’ means that power, being, and presence, which dispels darkness and brings light, in other words ‘Enlightener’. Cumulatively, the name implies wonder at the Divine Light eliminating spiritual darkness. It might also imply -‘Hail the Lord whose Name eliminates spiritual darkness.’ Thus the two constituents of Vaheguru (Vaahe+Guroo) implies the state of wondrous ecstasy and offering homage to the Divine Creator Being. The attitude of wonder and total submission at the sight of Divine Greatness is prominently visible in Sri Guru Nanak Ji when he recorded Gurbaani, for example: ਗਗਨ ਮੈ ਥਾਲੁ ਰਵਿ ਚੰਦੁ ਦੀਪਕ ਬਨੇ ਤਾਰਿਕਾ ਮੰਡਲ ਜਨਕ ਮੋਤੀ ॥ ਧੂਪੁ ਮਲਆਨਲੋ ਪਵਣੁ ਚਵਰੋ ਕਰੇ ਸਗਲ ਬਨਰਾਇ ਫੂਲੰਤ ਜੋਤੀ ॥1॥ "In the bowl of the sky, the sun and moon are the lamps; the stars in the constellations are the pearls. The fragrance of sandalwood is the incense, the wind is the fan, and all the vegetation are flowers in offering to You, O Luminous Lord. ||1||" (Dhanaasree, Ang 663, SGGS) ਕੇਤੇ ਪਵਣ ਪਾਣੀ ਵੈਸੰਤਰ ਕੇਤੇ ਕਾਨ ਮਹੇਸ ॥ ਕੇਤੇ ਬਰਮੇ ਘਾੜਤਿ ਘੜੀਅਹਿ ਰੂਪ ਰੰਗ ਕੇ ਵੇਸ ॥ "So many winds, waters and fires; so many Krishnas and Shivas. So many Brahmas, fashioning forms of great beauty, adorned and dressed in many colours." (Ang 7, SGGS) ਵਿਸਮਾਦੁ ਨਾਦ ਵਿਸਮਾਦੁ ਵੇਦ ॥ “Wondrous is the sound, wondrous is the wisdom…†(Aasa Di Vaar, Ang 463, SGGS) Wonder and ecstasy are expressed at the cosmic order and its mystery full of Divinely appointed system. The salok mentioned above from Aasa Di Vaar concludes with: ਵਿਸਮਾਦੁ ਨੇੜੈ ਵਿਸਮਾਦੁ ਦੂਰਿ ॥ ਵਿਸਮਾਦੁ ਦੇਖੈ ਹਾਜਰਾ ਹਜੂਰਿ ॥ ਵੇਖਿ ਵਿਡਾਣੁ ਰਹਿਆ ਵਿਸਮਾਦੁ ॥ ਨਾਨਕ ਬੁਝਣੁ ਪੂਰੈ ਭਾਗਿ ॥1॥ “Wonderful is closeness, wonderful is distance. How wonderful to behold the Lord, ever-present here. Beholding His wonders, I am wonder-struck. O Nanak, those who understand this are blessed with perfect destiny. ||1|| (Aasa, Ang 464, SGGS) Following on Guru Ji says in the next Salokh in Aasa Di Vaar: ਭੈ ਵਿਚਿ ਪਵਣੁ ਵਹੈ ਸਦਵਾਉ ॥ ਭੈ ਵਿਚਿ ਚਲਹਿ ਲਖ ਦਰੀਆਉ ॥ "In the Lord’s fear, the wind and breezes ever blow. In the Lord’s fear, thousands of rivers flow." (Aasa, Ang 464, SGGS) Gurbani here expresses wonder at the cosmic ‘fear’ under which the universe operates in obedience of the Divine Law, which the Divine Creator alone is exempt from. In Japji Sahib, and shabads throughout Sri Guru Granth Sahib Ji, one prominent theme and subject is the expresses wonder at the cosmic order. In the 16th Pauree (Stanza) of Japji Sahib, it conveys wonder at the limitlessness of space: ਕੇਤਾ ਤਾਣੁ ਸੁਆਲਿਹੁ ਰੂਪੁ ॥ ਕੇਤੀ ਦਾਤਿ ਜਾਣੈ ਕੌਣੁ ਕੂਤੁ ॥ਕੀਤਾ ਪਸਾਉ ਏਕੋ ਕਵਾਉ ॥ ਤਿਸ ਤੇ ਹੋਏ ਲਖ ਦਰੀਆਉ ॥ ਕੁਦਰਤਿ ਕਵਣ ਕਹਾ ਵੀਚਾਰੁ ॥ ਵਾਰਿਆ ਨ ਜਾਵਾ ਏਕ ਵਾਰ ॥ ਜੋ ਤੁਧੁ ਭਾਵੈ ਸਾਈ ਭਲੀ ਕਾਰ ॥ ਤੂ ਸਦਾ ਸਲਾਮਤਿ ਨਿਰੰਕਾਰ ॥16॥ "...What power! What fascinating beauty! And what gifts! Who can know their extent? You created the vast expanse of the Universe with One Word Hundreds of thousands of rivers began to flow. How can Your Creative Potency be described? I cannot even once be a sacrifice to You. Whatever pleases You is the only good done, You, Eternal and Formless One!" ||16|| (Ang 3, SGGS) The17th –19th Paurees (Stanzas) of Japji Sahib, each begin with ‘Asankh’ (AsMK), meaning "Countless†is uttered in the same feeling of wonder and awe. ਅਸੰਖ ਜਪ ਅਸੰਖ ਭਾਉ ॥ ਅਸੰਖ ਪੂਜਾ ਅਸੰਖ ਤਪ ਤਾਉ ॥ "Countless meditations, countless loves. Countless worship services, countless austere disciplines..." (Ang 3, SGGS) The Divine Creative Being has been attributed with countless Names, for example, ‘Allah’, ‘Raam’, ‘Kudaah’, ‘Guru’, ‘Satguru’, ‘Gobind’, ‘Raam,’ ‘Nirunkaar’, ‘Gopal’etc and so on. However Gurbaani clearly states that the Creator Being has no name and is beyond our description. ਏਕ ਜੀਹ ਗੁਣ ਕਵਨ ਬਖਾਨੈ ॥ ਸਹਸ ਫਨੀ ਸੇਖ ਅੰਤੁ ਨ ਜਾਨੈ ॥ ਨਵਤਨ ਨਾਮ ਜਪੈ ਦਿਨੁ ਰਾਤੀ ਇਕੁ ਗੁਣੁ ਨਾਹੀ ਪ੍ਰਭ ਕਹਿ ਸੰਗਾ ॥16॥ "Even the thousand-headed serpent does not know Your limit. One may chant new names for You day and night, but even so, O God, no one can describe even one of Your Glorious Virtues. ||16||" (Maaroo, Ang 1083, SGGS) Sri Guru Gobind Singh Ji, the Tenth Nanak, says in Jaap Sahib: ਤਵ ਸਰਬ ਨਾਮ ਕਥੈ ਕਵਨ ਕਰਮ ਨਾਮ ਬਰਨਤ ਸੁਮਤਿ ॥1॥ “No one can tell all the Names of the Lord, who is called by special Name by the wise, according to His excellences and doings. ||1||â€â€ (P. 2, Dasam Granth) The Fourth Nanak, Guru Raam Daas Ji says: ਹਰਿ ਹਰਿ ਨਾਮ ਅਸੰਖ ਹਰਿ ਹਰਿ ਕੇ ਗੁਨ ਕਥਨੁ ਨ ਜਾਹਿ ॥ "The Names of the Lord, Har, Har, are countless. The Glorious Virtues of the Lord, Har, Har, cannot be described." (Kaanrraa, Ang 1316, SGGS) Therefore, there is no name for Vaheguru, but instead we use Vaheguru’s actions and virtues to address him and praise Him. For example ‘Hari’ means one who makes something blossom and brings life or greenery to nature. ‘Gopal’ means ‘Lord of the Universe’. Similarly, “Vaheguru†means ‘Wonderful Enlightener’ or ‘Wondrous Lord’. ‘Raam’ means “All-Pervading’. ‘Shiv’ (‘Shiva’) means ‘embodiment of goodness’ (kilAwx-srUp). ਸੁਰਗ ਪਇਆਲ ਮਿਰਤ ਭੂਅ ਮੰਡਲ ਸਰਬ ਸਮਾਨੋ ਏਕੈ ਓਹੀ ॥ ਸਿਵ ਸਿਵ ਕਰਤ ਸਗਲ ਕਰ ਜੋਰਹਿ ਸਰਬ ਮਇਆ ਠਾਕੁਰ ਤੇਰੀ ਦੋਹੀ ॥1॥ "In the heavenly paradise, in the nether regions of the underworld, on the planet earth and throughout the galaxies, the One Lord is pervading everywhere. Everyone calls upon You with their palms pressed together, saying, "Shiva, Shiva" (meaning ‘the Giver of goodness and peace’). O Merciful Lord and Master, everyone cries out for Your Help. ||1||" (Gaurree, Ang 207, SGGS) ਗੁਰੂ ਸਿਖੁ ਸਿਖੁ ਗੁਰੂ ਹੈ ਏਕੋ ਗੁਰ ਉਪਦੇਸੁ ਚਲਾਏ ॥ ਰਾਮ ਨਾਮ ਮੰਤੁ ਹਿਰਦੈ ਦੇਵੈ ਨਾਨਕ ਮਿਲਣੁ ਸੁਭਾਏ ॥8॥2॥9॥ "The Guru's Sikh, and the Sikh's Guru, are one and the same; both spread the Guru's Teachings. The Mantar of Raam Naam, the Lord's Name is enshrined within the heart, O Nanak, and we merge with the Lord so easily. ||8||2||9||" (Aasa, Ang 444, SGGS) Gurbani is given to us so that we can attain true Spiritual Understanding. For the specific purpose of Naam Jap, Guru Nanak Sahib Ji gave us a very short and sweet, a four-syllable word ‘Va-he-gu-ru’ as the Gurmantar, which is to be repeated or meditated upon day and night while eating, walking, working, standing, sitting, talking, etc. ਸਾਸਿ ਸਾਸਿ ਸਿਮਰਹੁ ਗੋਬਿੰਦ ॥ ਮਨ ਅੰਤਰ ਕੀ ਉਤਰੈ ਚਿੰਦ ॥ "With each and every breath, meditate in remembrance on the Lord of the Universe, and the anxiety within your mind shall depart." (Gaurree, Ang 295, SGGS) ਸੋ ਪ੍ਰਭੁ ਨੇਰੈ ਹੂ ਤੇ ਨੇਰੈ ॥ ਸਿਮਰਿ ਧਿਆਇ ਗਾਇ ਗੁਨ ਗੋਬਿੰਦ ਦਿਨੁ ਰੈਨਿ ਸਾਝ ਸਵੇਰੈ ॥1॥ ਰਹਾਉ ॥ "Vaheguru is the nearest of the near. Remember Him, meditate on Him, and sing the Glorious Praises of the Lord of the Universe, day and night, evening and morning. ||1||Pause||" (Devgandhaaree, Ang 530, SGGS) Where does this one Word of Shabad come from? Although it is mentioned throughout Guru Granth Sahib Ji in various names as discussed above, the full form of this Mantar, ‘Vaheguru’, was revealed by the enlightened Bhattas (Bards) in their Bani. It was also mentioned in the writings of Bhai Gurdaas Ji, the contemporary and maternal uncle of Guru Arjan Dev Ji, who also was the scriber of the ‘Pothi Sahib’. ਵਾਹਿਗੁਰੂ, ਵਾਹਿਗੁਰੂ, ਵਾਹਿਗੁਰੂ, ਵਾਹਿ ਜੀਉ ॥ ਕਵਲ ਨੈਨ, ਮਧੁਰ ਬੈਨ, ਕੋਟਿ ਸੈਨ ਸੰਗ ਸੋਭ, ਕਹਤ ਮਾ ਜਸੋਦ ਜਿਸਹਿ, ਦਹੀ ਭਾਤੁ ਖਾਹਿ ਜੀਉ ॥ ਦੇਖਿ ਰੂਪੁ, ਅਤਿ ਅਨੂਪੁ, ਮੋਹ ਮਹਾ ਮਗ ਭਈ, ਕਿੰਕਨੀ ਸਬਦ ਝਨਤਕਾਰ ਖੇਲੁ ਪਾਹਿ ਜੀਉ ॥ ਕਾਲ ਕਲਮ ਹੁਕਮੁ ਹਾਥਿ, ਕਹਹੁ ਕਉਨੁ ਮੇਟਿ ਸਕੈ, ਈਸੁ ਬੰਮ੍ਹ, ਗ੍ਹਾਨੁ ਧ੍ਹਾਨੁ ਧਰਤ ਹੀਐ ਚਾਹਿ ਜੀਉ ॥ ਸਤਿ ਸਾਚੁ ਸ੍ਰੀ ਨਿਵਾਸੁ, ਆਦਿ ਪੁਰਖੁ ਸਦਾ ਤੁਹੀ, ਵਾਹਿਗੁਰੂ, ਵਾਹਿਗੁਰੂ, ਵਾਹਿਗੁਰੂ, ਵਾਹਿ ਜੀਉ ॥1॥6॥ “â€Vaheguruâ€, “Vaheguruâ€, “Vaaheguruâ€, “Vaahe Jee-oâ€, Wow! Wow! O Beloved! I am a sacrifice! You are lotus-eyed, with sweet speech, exalted and embellished with millions of companions. (For me it is You who) Mother Yashoda invited and said, “O son (come), eat yoghurt and rice.†Gazing upon Your supremely beautiful form, and hearing the musical sounds of Your silver bells tinkling, (Mother Yashoda) was intoxicated with delight. (O person!) Death's pen and command are in Your hands. Tell me, who can erase it? Shiva and Brahma yearn to enshrine Your spiritual wisdom in their hearts. O Vaheguru, You are forever True, the Home of Excellence, the Primal Supreme Being. “Vaheguruâ€, “Vaheguruâ€, “Vaheguruâ€, “Vaahe Jee-oâ€. ||1||6||†(Ang 1402, SGGS) ਕੀਆ ਖੇਲੁ ਬਡ ਮੇਲੁ ਤਮਾਸਾ ਵਾਹਿਗੁਰੂ ਤੇਰੀ ਸਭ ਰਚਨਾ ॥ ਤੂ ਜਲਿ ਥਲਿ ਗਗਨਿ ਪਯਾਲਿ ਪੂਰਿ ਰਹ੍ਹਾ ਅੰਮ੍ਰਿਤ ਤੇ ਮੀਠੇ ਜਾ ਕੇ ਬਚਨਾ ॥ ਮਾਨਹਿ ਬ੍ਰਹਮਾਦਿਕ ਰੁਦ੍ਰਾਦਿਕ ਕਾਲ ਕਾ ਕਾਲੁ ਨਿਰੰਜਨ ਜਚਨਾ ॥ ਗੁਰ ਪ੍ਰਸਾਦਿ ਪਾਈਐ ਪਰਮਾਰਥੁ ਸਤਸੰਗਤਿ ਸੇਤੀ ਮਨੁ ਖਚਨਾ ॥ ਕੀਆ ਖੇਲੁ ਬਡ ਮੇਲੁ ਤਮਾਸਾ ਵਾਹਗੁਰੂ ਤੇਰੀ ਸਭ ਰਚਨਾ ॥3॥13॥42॥ "You have formed and created this play, this great game; O “Vaheguruâ€, this is all Your creation. You are pervading and permeating the water, land, skies and nether regions; Your Words are sweeter than Ambrosial Nectar. Brahmas and Shivas respect and obey You. O Death of death, Formless Lord, I beg of You. By Guru's Grace, the greatest thing is obtained, and the mind is involved with the Sat Sangat, the True Congregation. You have formed and created this play, this great game. O “Vaheguruâ€, this is all Your making. ||3||13||42||" (Ang 1403, SGGS) ਸੇਵਕ ਕੈ ਭਰਪੂਰ ਜੁਗੁ ਜੁਗੁ ਵਾਹਗੁਰੂ ਤੇਰਾ ਸਭੁ ਸਦਕਾ ॥ ਨਿਰੰਕਾਰੁ ਪ੍ਰਭੁ ਸਦਾ ਸਲਾਮਤਿ ਕਹਿ ਨ ਸਕੈ ਕੋਊ ਤੂ ਕਦ ਕਾ ॥ ਬ੍ਰਹਮਾ ਬਿਸਨੁ ਸਿਰੇ ਤੈ ਅਗਨਤ ਤਿਨ ਕਉ ਮੋਹੁ ਭਯਾ ਮਨ ਮਦ ਕਾ ॥ ਚਵਰਾਸੀਹ ਲਖ ਜੋਨਿ ਉਪਾਈ ਰਿਜਕੁ ਦੀਆ ਸਭ ਹੂ ਕਉ ਤਦ ਕਾ ॥ ਸੇਵਕ ਕੈ ਭਰਪੂਰ ਜੁਗੁ ਜੁਗੁ ਵਾਹਗੁਰੂ ਤੇਰਾ ਸਭੁ ਸਦਕਾ ॥1॥11॥ "Your servants are totally fulfilled, throughout the ages; O "Vaheguru", it is all You, forever. O Formless Lord God, You are eternally intact; no one can say how You came into being. You created countless Brahmas and Vishnus; their minds were intoxicated with emotional attachment. You created the 8.4 million species of beings, and provide for their sustanance. Your servants are totally fulfilled, throughout the ages; O "Vaheguru", it is all You, forever. ||1||11||" (Ang 1403, SGGS) Throughout Gurbani, Guru Ji instructs us to meditate and chant on the ‘Guru’ (referring to God), and to praise the ‘Guru’. Therefore, the Bhatts, did not reveal a new message from Guru Nanak Sahib Ji. ਅਹੰ ਤੋਰੋ ਮੁਖੁ ਜੋਰੋ ॥ ਗੁਰੁ ਗੁਰੁ ਕਰਤ ਮਨੁ ਲੋਰੋ ॥ ਪ੍ਰਿਅ ਪ੍ਰੀਤਿ ਪਿਆਰੋ ਮੋਰੋ ॥1॥ ਰਹਾਉ ॥ "Give up your ego, and turn your face to Vaheguru. Let your yearning mind call out, ""Guru, Guru"". My Beloved is the Lover of Love. ||1||Pause||" (Kaanrraa, Ang 1306, SGGS) ਗੁਰੂ ਗੁਰੂ ਜਪਿ ਮੀਤ ਹਮਾਰੇ ॥ ਮੁਖ ਊਜਲ ਹੋਵਹਿ ਦਰਬਾਰੇ ॥1॥ ਰਹਾਉ ॥ "Chant and meditate: “Guru, Guruâ€, O my friend. Your face shall be radiant in the Court of the Lord. ||1||Pause||" (Gaurree, Ang 190, SGGS) ਵੇਮੁਹਤਾਜਾ ਵੇਪਰਵਾਹੁ ॥ ਨਾਨਕ ਦਾਸ ਕਹਹੁ ਗੁਰ ਵਾਹੁ ॥4॥21॥ "The Lord is absolutely independent, and totally care-free; O servant Nanak, chant “Gur Vaahu†(Wondrous Guru). ||4||21||" (Aasa, Ang 376, SGGS) For a deeper understanding of the word “Vaheguruâ€, we can look at its four syllables individually. These four syllables (in Gurmukhi) are "Vaavaa", "Haahaa", "Gaggaa", and "Raaraa". Guru Granth Sahib Ji reveals to us on ang (respected word for page) that these four syllables represent the Names of the One Creator Supreme Being. For example, Vaavaa represents ‘Vaasudev’, Haahaa represents ‘Hari’, Gaggaa represents ‘Gobind’, and Raaraa represents ‘Raam’. All these are different names of the same One Timeless Reality, which have been repeatedly used throughout the Gurbani; which suggests that this Mantar is not only condensed into a short and sweet form, but also very powerful! ਵਵੈ ਵਾਰੀ ਆਈਆ ਮੂੜੇ ਵਾਸੁਦੇਉ ਤੁਧੁ ਵੀਸਰਿਆ ॥ â€Vavai (Vaavaa): Your turn has come, you fool, but you have forgotten Vasudev (God). This opportunity will not come again, you fool; you will fall under the power of death's messenger.†(Aasa, Ang 435, SGGS) ਹਾਹੈ ਹਰਿ ਕਥਾ ਬੂਝੁ ਤੂੰ ਮੂੜੇ, ਤਾ ਸਦਾ ਸੁਖੁ ਹੋਈ ॥ ਮਨਮੁਖਿ ਪੜਹਿ, ਤੇਤਾ ਦੁਖੁ ਲਾਗੈ, ਵਿਣੁ ਸਤਿਗੁਰ ਮੁਕਤਿ ਨ ਹੋਈ ॥16॥ “Hahaa: Understand the Sermon of Har (God), you fool; only then you will attain eternal peace. The more the Manmukhs (self-willed people) read, the more pain they suffer. Without the True Guru, liberation is not obtained.†(Aasa, Ang 435, SGGS). ਗਗੈ ਗੋਬਿਦੁ ਚਿਤਿ ਕਰਿ ਮੂੜੇ, ਗਲੀ ਕਿਨੈ ਨ ਪਾਇਆ ॥ ਗੁਰ ਕੇ ਚਰਨ ਹਿਰਦੈ ਵਸਾਇ ਮੂੜੇ, ਪਿਛਲੇ ਗੁਨਹ ਸਭ ਬਖਸਿ ਲਇਆ ॥15॥ “Gaggaa: Keep Gobind (God) in your mind, you fool; by mere words, no one has ever attained Him. Enshrine the Guru's feet (i.e. Gurbaani) within your heart, you fool, and all your past sins will be forgiven.†(Aasa, Ang 435, SGGS) ਰਾਰੈ ਰਾਮੁ ਚਿਤਿ ਕਰਿ ਮੂੜੇ, ਹਿਰਦੈ ਜਿਨ੍ ਕੈ ਰਵਿ ਰਹਿਆ ॥ ਗੁਰ ਪਰਸਾਦੀ ਜਿਨ੍ੀ ਰਾਮੁ ਪਛਾਤਾ, ਨਿਰਗੁਣ ਰਾਮੁ ਤਿਨ੍ੀ ਬੂਝਿ ਲਹਿਆ ॥17॥ â€Raaraa: Centre your consciousness on Raam (God), you fool; abide with those whose hearts are filled with Him. By Guru's Grace, those who recognise Him, understand the Absolute Being.†(Aasa, Ang 435, SGGS). Therefore joining the word letters and syllables, which form to make the word “Vaheguru†represents four Names attributed to the One Creator Supreme Being into one word, which means “Wondrous Guru†or “Wondrous Dispeller of Darknessâ€. Bhai Gurdaas Ji says in his poetry: ਵਾਹਿਗੁਰੂ ਗੁਰ ਸ਼ਬਦ ਲੈ ਪਿਰਮ ਪਿਆਲਾ ਚੁਪ ਚਲੋਲਾ॥ "The Guru's word he receives is "Vaheguru", the wondrous Lord, and remains silently immersed in delight.†(Vaar 4, Bhai Gurdaas Ji, Contemporary of Guru Arjan Dev Ji) Bhai Gurdaas Ji ‘re-emphasises’ Guru Nanak Sahib Ji’s Mantar, which he blessed the Sikhs with. The Mantar, which is recorded in Gurbani and also bestowed upon Sikhs by the Panj Piaare: ਵਾਹਿਗੁਰੂ ਗੁਰੂ ਮੰਤ੍ਰ ਹੈ ਜਪ ਹਉਮੈਂ ਖੋਈ ॥ ਆਪ ਗਵਾਏ ਆਪ ਹੈ ਗੁਣ ਗੁਣੀ ਪਰੋਈ ॥13॥ "The Gurmantar is "Vaheguru", through reciting which erases egotism. Losing egotism and merging into the qualities of the supreme Lord, he himself becomes full of qualities." (Vaar 13, Bhai Gurdaas Ji, Contemporary of Guru Arjan Dev Ji) Knowing the meaning of the Mantar is very helpful when one is concentrating on it. Then the person will know when they reach the goal, which the Mantar is supposed to produce within them. The word ‘Vaheguru’ (Wondrous Lord) implies that the Mantar is essentially meant for praising the One Creator Supreme Being through chanting, Keertan, or Naam Simran with each and every swaas (life breaths) as taught by the Guru-roop Panj Piaare. ਹਮਰੇ ਜਗਜੀਵਨ ਹਰਿ ਪ੍ਰਾਨ ॥ ਹਰਿ ਊਤਮੁ ਰਿਦ ਅੰਤਰਿ ਭਾਇਓ ਗੁਰਿ ਮੰਤੁ ਦੀਓ ਹਰਿ ਕਾਨ ॥1॥ ਰਹਾਉ ॥ “The Lord, the Life of the World, is my Breath of Life. The Lofty and Exalted Lord became pleasing to my heart and my inner being, when the Guru breathed the Mantra of the Lord into my ears. ||1||Pause||†(Prabhaatee, Ang 1335, SGGS) ਬੀਜ ਮੰਤ੍ਰੁ ਹਰਿ ਕੀਰਤਨੁ ਗਾਉ ॥ ਆਗੈ ਮਿਲੀ ਨਿਥਾਵੇ ਥਾਉ ॥ ਗੁਰ ਪੂਰੇ ਕੀ ਚਰਣੀ ਲਾਗੁ ॥ ਜਨਮ ਜਨਮ ਕਾ ਸੋਇਆ ਜਾਗੁ ॥1॥ "Sing the Kirtan of the Lord's Praises, and the Beej Mantra, the Seed Mantra. Even the homeless find a home in the world hereafter. Fall at the feet of the Perfect Guru; you have slept for so many incarnations. Wake up! ||1||" (Raamkalee, Ang 891, SGGS) A spiritual Christian girl used to study with me at Sixth Form (grade). She said every time she sees a beautiful flower or tree she praises the God by saying “You are Wonderful! You are Amazing! Wonderful Lordâ€. I smiled and said that is wonderful to hear. I explained that similarly Sikhs are instructed by our Guru to say ‘Vaheguru’. Explaining what Vaheguru meant she smiled and realised the beauty of Word. ‘Vaheguru’ being the Gurmantar of the Sikhs, there is no doubt about this. A Sikh day and night remains in the awe and wonder of the Dispeller of darkness, the Guru, and chants ‘Vaa-He-Gu-Roo’ with each breath realising the beauty of the Lord within and around them. The Guru’s instructions are reemphasised in the Rehatnaama of Bhai Desa Singh Ji, a contemporary of Guru Gobind Singh Ji: ਵਾਹਿਗੁਰੂ ਨਿਤ ਬਚਨ ਉਚਾਰੇ ॥ ਵਾਹਿਗੁਰੂ ਕੋ ਹਿਰਦੈ ਧਾਰੈ ॥ “He/she repeats the True Name of 'Vaheguru' daily. He/she enshrines Vaheguru in his heart.†(Rehatnaama Bhai Desa Singh) Manvir Singh Khalsa can be reached at manvir_singh_khalsa@yahoo.co.uk

Wings on which to soar A sure way to heal a disagreement is to focus on your sincere appreciation for the relationship. An effective way to recover from financial setback is to focus on your gratitude for the many forms of abundance in your life. To get beyond fear, fill your thoughts with thankfulness for the abilities and resources available to you. To successfully deal with disappointment, immerse your awareness in those things for which you can be truly grateful. There is real power in gratitude. It can calm your anxieties and refresh your spirit. The more thankful you are for your blessings, the more valuable and numerous those blessings will be. Each moment you spend with a grateful heart is a moment in which your ability to move forward is at its greatest. The more you practice gratitude and integrate it into your being, the more easily and naturally it comes. The more gratitude you express, the more reasons you'll have to express it. Gratitude can open your eyes and your heart to the very best that life has to offer. It will give you wings on which to truly soar. -- Ralph Marston source: greatday.com

The Garden of Friendship Written by: Cowabash G is for genuine, the friendships are just this A is for always here for you, to join you in your bliss R is for respect, for you'll find it does abound D is for durable, it's always around E is for everlasting, as friendships should be N is for nurturing, the for this is the key O is for outstanding, you'll find this is so true For friendship can make you smile, when you are blue. F is for fantastic, the way you'll always feel R is for reliable, now that's a great deal I is for independence, cause we're all so unique E is for equal, in all we do and speak N is for necessary, cause life without friends Does not supply the soul with a purpose to our end S is for support, friends always do you know H is for happiness when the friendships grow I is for ideas, we share them with each other P is for the privilege of knowing one another. ©Cowabash 2004 http://www.gardenoffriendship.org/index2.html

http://www.desktop-meditation.com/new_page_64.htm Change Thorns into Flowers If you had to write an annual appraisal on yourself how would you describe yourself? Are you a mental sprinter who sees things quickly and easily? Do you react to things in a flash? Are you capable of making quick decisions? Do you find yourself watching others and saying to yourself, I could do that so much quicker? Do you find yourself taking on more work because you felt it was easier and quicker for you to do it? Do you feel that you waste so much time waiting for others to complete work? Do you feel irritable inside? Do you get frustrated because others don’t seem to understand what you are saying and where you are going? Do you find you always want to hurry things up? Do you feel more comfortable when things are concluded rather than left waiting? Do you find yourself running out of patience with partner, children, colleagues because they seem to take more time or appear to lack concentration and go off on ‘stupid’ tangents which have little or no relevance to the project? Are you the alert, quick acting person who is known as the achiever? Are you that person who is good at developing ideas and keeping them on track? If you own up to a couple or more of these traits and feel really irritable and impatient with yourself and those around you. If you feel that you are always clock watching. If you feel and act like a bear with a sore head more often than not. If you find yourself getting into unnecessary arguments with your partner and children as well as in work then stop for a moment. The negative part of your makeup has taken you over. You are operating from your weaknesses rather than your strengths. This is not your natural state. This is learned behaviour. You have learned to become a thorn in the belief that this behaviour will protect you. You prick people. You make people irritated and eventually ruin their performance. And people keep away from you. But all is not lost. You can find and wake up the natural you. How? Spend time on your own and remember your natural positive side: inside every impatient person is a patient, gentle one waiting to get out. inside every impatient person is a person who loves working with others and getting the best out of them inside ever impatient person is a person who loves to involve others in tasks. Stop looking back. What has happened has happened it’s all part of the drama of life and cannot be changed. Don’t waste your time and energy, you can’t change the situation. Looking back is just another learned behaviour it’s not natural. Focus on NOW. Look at your thoughts and think about what you want to achieve. The only thing you can control is your thoughts so keep them focussed on what you want. Keep them focussed on the task ahead. Mix with people who want to succeed. Keep a distance from dream stealers. Keep away from people who spend their lives telling others why things cannot happen. When you follow this method you will change. You will be seen you for what you naturally are; a positive, popular, sought-after, powerful, human being. Instead of a thorn that is always pricking people you will return to your natural state; a flower. People like flowers. People like to have flowers around them. People like the wonder of flowers. People like the magic. People like the energy, the life force, the uncontrollable power. People love being around natural things. People are amazed at how flowers grow and survive in the most unlikely situations. When you are natural and using your natural strengths people approach you and want to be with you. The skills you have of alertness, quick thinking and a quick independent mind are key skills in this world. When you are stressed you tend to go it alone. But when you are working from your natural talents you are a gifted team worker. Just give yourself time to work from your strengths rather than your weakness. Good Luck

http://www.tribuneindia.com/2005/20050831/ldh1.htm Father of seven brings home abandoned infant Kanchan Vasdev Tribune News Service Ludhiana, August 30 Poverty did not deter this man from embracing a few-hour-old girl, who was all set to be devoured by stray dogs. The girl child was abandoned by her biological parents and left on Basti Jodhewal Road here last midnight. A father of seven children including four girls and three boys, Mohammed Dilshad, (40), a rehra-puller of New Shakti Nagar, even refused lakhs from some childless couples. The family has named the girl Shamma. Too happy to have another addition, the family living below poverty line, has decided never to part with her. ‘‘She is an Allah’s gift to us. He is trying to test us by sending this girl, ’’ said Saira Bano, his wife, carrying the girl in her lap, while sitting in their humble rented apartment, which looks more like an animal shed. ‘‘Last night when my husband brought the girl, he asked me whether I could keep her and love her as my own child. Just after a glance at her, I could not say no. She is such a beautiful and innocent girl. How could anybody be so cruel and throw this girl on the road. They could have atleast left her in an orphanage, ’’ she added. Dilshad said that at around 1:30 a.m. when he was returning home after a long-day’s work, he heard cries of the infant on Basti Jodhewal Road. He did not stop. As the cries became louder he came back thinking some child was in trouble. He saw four dogs in the bushes licking the unwashed infant wrapped in a worn out towel. In the thick of night, he sat there, waiting for the baby’s parents for half an hour. But nobody turned up. ‘‘I felt that this girl was unwanted. I brought her home and handed her over to my wife. She was too happy with another addition to the family, ’’ said an elated Dilshad. As the couple’s seven children were prancing about Saira Bano went about stitching new clothes for the little girl. “My eldest daughter, Gulsana, (17), stitched her first frock,†she added.

http://www.psychologyhelp.com/emot95.htm Fear plays an essential role in nearly all our psychological problems. Whenever trauma knots get triggered by our thoughts or by life events, fear arises. For it was fear of fully experiencing the original traumas that caused them originally to be tied in knots. Stress is fear. Fear shows itself in a multiplicity of ways. Those who were not loved will often sabotage their close relationships because of fear of being loved. Those who couldn't ask their parents for love will fear doing so with their current partners. Those who were trained to be tough will be afraid of signs of weakness (weakness according to their definition). Those who learned to be afraid of anger will often have fearful rationales for their avoidance of anger. Phobias, anxieties and depression are symptoms that often have significant roots in fear. Whatever trauma knots you have not resolved will cause you fear (i.e., stress). Often we deny the fear, switching instantaneously to anger, addiction, depression, or other favorite dodges. It is often an important first step just to recognize the fear as fear. The process of change can then start, for one can examine the situation more rationally to see if fear is warranted. Perhaps something different next time can be experienced instead of getting locked in the fear. Much fear is fear acquired as a child, which frequently may be discarded once it is in full conscious awareness. If it cannot be discarded, then examining the relevant trauma knots may be required. There are many available self-help books with the word fear in their titles. They can be most valuable, for almost all therapy problems have some roots in fear. Some of these books suggest turning fear into love. Some suggest facing the fear. Another prescription is to act counterphobically (doing what one fears). When you are in your favorite bookstore, I suggest perusing the self-help aisle. If one of the available books appeals to you, it will probably be right for you. Emotionally Healthy Adults (with respect to fear) 1. are not fearful or anxious for other than brief periods of time. 2. will experience fear (or anger) if physically threatened. (This is the natural fight/ flight response.) 3. are able to confront and change their fear-causing beliefs to happier beliefs. Thus, they do not get stuck in stress. 4. are often capable of appropriate action, despite high levels of fear. Few of us achieve the above, yet wouldn't you be happier if you could? Perhaps one of the above possibilities could be a long term goal for you.

This Shabad is by Guru Arjan Dev Ji in Raag Gauree on Pannaa 283 jaa kai man gur kee paratheeth || this jan aavai har prabh cheeth || bhagath bhagath suneeai thihu loe || jaa kai hiradhai eaeko hoe || sach karanee sach thaa kee rehath || sach hiradhai sath mukh kehath || saachee dhrisatt saachaa aakaar || sach varathai saachaa paasaar || paarabreham jin sach kar jaathaa || naanak so jan sach samaathaa ||8||15|| One who has faith in the Guru in his mind comes to dwell upon the Lord God. He is acclaimed as a devotee, a humble devotee throughout the three worlds. The One Lord is in his heart. True are his actions; true are his ways. True is his heart; Truth is what he speaks with his mouth. True is his vision; true is his form. He distributes Truth and he spreads Truth. One who recognizes the Supreme Lord God as True - O Nanak, that humble being is absorbed into the True One. ||8||15||

Your children are not your children. They are the sons and daughters of Life's longing for itself. They come through you but not from you, and though they are with you, and yet they belong not to you. You may give them your love, but not your thoughts. For they have their own thoughts. You may house their bodies but not their souls, for their souls dwell in the house of tomorrow, which you cannot visit, not even in your dreams. You may strive to be like them, but seek not to make them like you. For life goes not backward, nor tarries with yesterday. - Kahlil Gibran

Sikh Objectives of Meditation: To Awaken Divine Within PLEASE VIEW THE FOLLOWING educational / inspiring LINK: http://www.punjabheritage.com/drlal.htm

Your choice of thoughts When you are discouraged, you could choose to fill your mind with negative, limiting thoughts that will deepen and intensify your discouragement. Or you can use your thoughts to break free of that discouragement. Your thoughts have incredible power because they determine how you see yourself and your situation. And your thoughts, powerful as they can be, are yours to choose. By wisely choosing your own thoughts, you can find new positive energy even when you have previously been overwhelmed with weariness. With your choice of thoughts, the difficult, challenging situations can be transformed into grand opportunities. Turn your thoughts around, and you can indeed turn your life around. Put positive power into your thoughts, and that power will spread to the world around you. What you think of yourself and your world has an enormous impact on how you relate to and deal with life. And you can, in an instant, choose any thought you wish. In this and every moment, choose the thoughts that will get you up and point you forward. Then live out the fulfillment and abundance as you surely bring those thoughts to life. -- Ralph Marston source: greatday.com

http://www.sikhsangat.org/publish/article_343.shtml Human rights activists for women’s right to do sewa By Express News Service Aug 28, 2005, 15:29 Ludhiana, August 27: THE Ludhiana-based International Human Rights Organisation (IHRO) has taken a serious notice of the Damdami Taksal and ex-Jathedar Bhai Ranjit Singh’s statements that they stand by all jathedars opposed to allowing women the sewa at Harmandar Sahib. In a statement issued here, IHRO chairman DS Gill and secretary general MS Grewal said, ‘‘The crimes against women are not just gender violence, female infanticide, sexual harassment and the like, but also denial of civil, cultural, religious, legal and economic equality with men.’’ The IHRO has demanded that the Sikh tenet of equality and equal status of women in all aspects be restored in all Gurdwaras, including the Darbar Sahib at Amritsar. ‘‘Women’s access to service (to do sewa) in all fields has been crucial to Sikhism during Guru’s period, whether it was for the preparation of amrit or langar. So they need access to all types of sewa without any gender bias,’’ they asserted. IHRO has urged SGPC and Akal Takht to restorating the right of Sikh women to sewa, ‘‘which is the foundation stone of human rights and freedoms bestowed upon them by our gurus’’. IHRO has urged SGPC to devise measures and review old rituals or outdated practices to correctly restore the Sikh tenet of sewa for all without any gender discrimination so that the true spirit behind the sikh faith could prevail. The IHRO has taken a very serious view of the predominance shown by the Damdami Taksal and ex-Jathedar Ranjit Singh that they would not allow centuries’ old traditions to be broken so easily, and too before the proposed Ludhiana Sikh conclave convened by them concludes anything on September 1. ‘‘They have exposed their viewpoint before reaching any consensus at the conclave,’’ said the IHRO activists. They said that giving woman her rightful place of respect, honour and equality in the Sikh community was one of Guru Nanak’s main concerns. Every Sikh leader has a duty to fight for the rights of women to eradicate gender bias. IHRO has urged the religious leaders to avoid confrontation on this crucial issue and arrive at a consensus as per teachings of the Guru, to improve the status of women in the panth. Earlier, SGPC president Bibi Jagir Kaur had advocated that sewa rights should be given to women.

This Shabad is by Bhagat Kabeer Ji in Raag Gauree on Pannaa 331 jal hai soothak thhal hai soothak soothak oupath hoee || janamae soothak mooeae fun soothak soothak paraj bigoee ||1|| kahu rae pa(n)ddeeaa koun paveethaa || aisaa giaan japahu maerae meethaa ||1|| rehaao || nainahu soothak bainahu soothak soothak sravanee hoee || oot(h)ath bait(h)ath soothak laagai soothak parai rasoee ||2|| faasan kee bidhh sabh kooo jaanai shhoottan kee eik koee || kehi kabeer raam ridhai bichaarai soothak thinai n hoee ||3||41|| There is pollution in the water, and pollution on the land; whatever is born is polluted. There is pollution in birth, and more pollution in death; all beings are ruined by pollution. ||1|| Tell me, O Pandit, O religious scholar: who is clean and pure? Meditate on such spiritual wisdom, O my friend. ||1||Pause|| There is pollution in the eyes, and pollution in speech; there is pollution in the ears as well. Standing up and sitting down, one is polluted; one's kitchen is polluted as well. ||2|| Everyone knows how to be caught, but hardly anyone knows how to escape. Says Kabeer, those who meditate on the Lord within their hearts, are not polluted. ||3||41||

http://www.allaboutsikhs.com/mansukh/038.htm Can prayer change things or destiny? Those who offer prayers sincerely, know the efficacy and value of prayer. Other people think that prayer may give consolation and peace to man but cannot affect physical events, because the universe is governed by law. If fire burns today, it will also burn tomorrow, in spite of the prayer. Life is regular and smooth because of these unchanging laws. Though saints and mystics may possess great powers. What we regard as a miracle may really only be the "power of prayer" or the "working of a spiritual law". Sincere prayer is a supplication made to God generally without any personal motive. God knows of all the desires and sincerity of the individual. It is up to Him, to accept or reject a request made to Him. Certain basic laws are interacted on by other laws. Aeroplanes fly, contrary to the laws of gravity, but in turn they are governed by the laws of aerodynamics. Prayer may help in a psychological way, e.g. people who are made ill by fear or tension while the effect is physical the cause may be mental. In such a case prayer may also heal in the same way as medicine, but by removing the mental cause. According to Sikhism, prayer can change man's mind. Just as dirt is washed away by soap, in the same way man's evil thoughts may be washed away by prayer and meditation. Sinners have turned into saints through the power of prayer. The example of Sajjan, the thug is well-known. Bhai Gurdas has cited the case of Queen Tara Lochan. Her lost sandals were restored to her by prayer. Guru Arjan emphasises the role of prayer: "The praising of His Name is the highest of all practices. It has uplifted many a human soul. It slakes the desire of restless mind. It imparts, an all-seeing vision." (A.G., p.263) Prayer is not mere auto-suggestion. At its best, it is concentrating on God and His qualities. God is goodness, truth, patience, peace, and love. When a man offers a prayer, God enters into his life and gives His qualities to the devotee. With such qualities and power, He can mould things. Others may regard such events as just coincidences, but people who understand recognize them as the effect of prayer: "More things are wrought by prayer than this world ever dreams of."

http://web.lemoyne.edu/~arora/women.htm SIKHISM AND THE STATUS OF WOMEN Harjit K. Arora, We as human beings belong to a social group at birth and our development and growth is influenced largely by that groups' philosophy. Being a Sikh woman by birth and part of Panjabi society, I have seen women being glorified as goddesses as well as downgraded. Over the years this observation has developed into a search for an explanation, and recently I have turned to the Sikh Scriptures (Sri Guru Granth Sahib) for an answer. The Sikh Religion was founded by Guru Nanak (1469-1539 AD) who was born in Panjab, India. A brief reference about the social inequalities of that period, especially with respect to women, helps to appreciate the progressive doctrine adopted by Sikh Gurus. For centuries, the status of women in India was being systematically downgraded. The caste system, economic oppression, denial of right to property and inheritance, a false sense of impurity attached to menstruation and child birth, deliberate deprivation of education led to the deterioration of women's position in society. This was further justified by religious sanctions as was done by Manu, the Hindu law giver. Woman was referred to as a 'seducer', 'unclean', and a 'temptress'. She was denied the right to preach or to participate in other religious rites. Manu went to the point of declaring that the service of the husband by the woman is considered to be equal to the service of God . Per Manu's laws only a male could perform the last rites and death anniversaries (saradhas) for the dead. Inheritance of the family's property was also limited to males. Dowry was prevalent. The husband was considered as parmesawara (God). Men could be polygamous whereas women were supposed to burn themselves alive on the pyre of their dead husband (Sati). A male child was preferred since he alone could carry his father's name whereas women's names (both first and last) were often changed at her marriage. Education of women was looked down upon. They were supposed to do household work only so that they became economically dependent on men. Women were considered to be the property of men. The value on this property was assigned based on the type of service women could render to men. Women were mainly considered seducers and distractions from man's spiritual path. Another system whereby some young women in their late teens (called Dev Dasi's - God's slave) were supposed to be married to stone idols and were to remain celibates, was adopted in temples in parts of Eastern and Southern India. Such women were occasionally sexually abused by the priests of these temples. The topic of research in this paper is the status of women in the Sikh religion. The first part of the paper gives a brief introduction to Sikhism followed by an examination of the Sikh doctrine regarding women enshrined by the Sikh Gurus in their Holy Scripture, Sri Guru Granth Sahib (SGGS). The paper ends with a brief reference to Sikh women in history. II. A BRIEF OVERVIEW OF SIKH PHILOSOPHY As has been stated earlier the social condition of India during the fifteenth century was chaotic. Some of the religions, especially in South Asia, had lost their original direction at the hands of an established priestly class. These religions had degenerated into elaborate blind rituals, the purpose of which was not always clear to their followers. Society was also divided into various castes/sects that believed in a large number of deities and gods, each requiring a separate set of rituals. It was in this chaotic era that Guru Nanak, the great reformer of the east was born. Guru Nanak as well as his nine suceeding Gurus worked to reform and redefine the social and religious fabric of the time. Guru Gobind Singh (the tenth Guru) ended the succession of human Gurus and proclaimed Sri Guru Granth Sahib, the Sikh Scripture as the eternal Guru of the Sikhs. The Gurus fought the social and political exploitation and opression of the times. They created a new order of followers unemcumbered by elaborate rituals and free of the stranglehold of the priestly class. Freedom from economic oppression and the uplifting of the economically disadvantaged was one of the platforms for the social improvement of the masses. TEACHINGS OF SIKHISM: Among the major teachings of Sikhism are: 1. Concept of God: God is one. The name is Truth, it is absolute, one supreme Being, Eternal, all pervading, the Creator, is without fear, without hate, envy or enmity, not revengeful, self-existent, not incarnated, the Being beyond time, Enlightener. He is attained through the grace of the Guru. The same Joti (Divine light) not only permeates all human beings irrespective of caste, creed, color, race, sex, religion or nationality but also the entire universe. 2. The ultimate aim of a Sikh is not salvation or entry into heaven or attainment of worldly riches but a permanent and lasting merger of one's soul into the Joti. The only way to achieve this is through the rememberance of God at all times so that singing of his glories and qualities so that these qualities permeate into one's soul. Salvation does not have to wait till death but can be achieved while still alive. This is known as the path of JEEVAN MUKTI or emancipation in this life . 3. A Sikh rejects all fasts, rites and rituals, yoga, self torture, mortification of body, penances and renunciation. It rejects any self inflicted pain for attainment of God. The Gurus taught their Sikhs that it was not necessary to abandon ones family and social responsibilities in order to achieve salvation or be on the path of God. 4. A Sikh believes that all that happens is in the will of God. God being the benefactor of all mankind, knows and does all that is in the best interests of His creation. Once a person willingly submits to and accepts, and not just acquiesces into, the will of God, they rise above worldly joy and sorrow and achieve a state of eternal bliss. "GUR KAHIYA JO HOYE SAB PRABH TE; TAB KARHA CHHOD ACHINT HUM SOTE" (GGS, pp. ). "The Guru says that whatever happens is through the will of God. Therefore I worry not and sleep peacefully and without care." 5. By acceptance of God's will and by following the Guru's teachings bliss comes here and now in this life. It is carried forward to the life hereafter. "HALIT SUKH PALIT SUKH NIT SUKH SIMRANO NAAM GOBIND KA SADA LEEJAY" (GGS, pp. 683). "He who utters the name of God is ever at peace both here and hereafter; And he is rid of his age old sins." 6. Kaam (lust), Karodh wrath), Lobh (greed), Moha (attachment), and Ahankar (ego and pride): While Sikhism believes in living a normal family life, it prohibits its believers from engaging in lustful activities, acting in a rage or out of greed and/or attachment to worldly things, or indulging in egoistic activities and encourges its followers to earn an honest living (Kirt Karna). In general, extremes and excesses of any kind are prohibited in Sikhism. While lustful activities are prohibited, celibacy does not carry any merit and is discouraged. Similarly while greed for possession of any kind of property is unacceptable so is renunciation or retiring to the jungles for extreme penance or living on alms. While ego and pride are considered a sin so is lack of self respect or respect for others. While a Sikh is expected to maintain and care for the family and other material goods, they are not supposed to be so attached to them as to forget his ultimate aim in life or to grieve at their loss. They are expected to live like the lotus flower which lives in water, but rises above it. Guru Arjan Dev (the fifth Guru) writes: "Outwardly, I am on good terms with all, but I remain detached, like the lotus upon the water. By word of mouth, I talk with everyone; but I keep God clasped to my heart". (SGGS, pp. 384) SIKH SOCIAL ETHICS: Avtar Singh, in Ethics of The Sikhs, (p. 148), classifies the fundamental principles of social ethics in Sikhism into four main categories. (1) The Universal brotherhood, 2) Sarbat da Bhala (altruism), (3) social service, and (4) social equality. Social equality was sought to be achieved by (1) caste equality or abolition of caste system, (2) relations among economic classes, (3) relations among people of different religions and nationalities, and (4) status of women in society. The SGGS is replete with feminine symbolism. In this paper I explore the causes of women's degradation one by one and demonstrate the hollowness of the various theories advanced to enslave women. This paper examines some of the causes of the social degradation of the status of women and refutes the various theories advanced to advocate and promote social inequality between sexes. SGGS not only suggests remedial measures for rectification of the situation but also orders their adoption in our day to day conduct. Nirmal Kuman Jain in his book Sikh Religion and Philosophy cited by Nikky Singh (p.) remarks: The Gurus have tried to build a road for men and women on which both could walk hand in hand. It (Sikhism) is for this reason a very revolutionary creed, for most of the religions in practice have created a gulf between the two. The first step in this direction is taken by writing in praise of women. III. ADVOCATION OF WOMENS RIGHTS IN SRI GURU GRANTH SAHIB 1. IN PRAISE OF WOMEN. Guru Nanak (first Guru) writes. "from the woman is our birth, in the woman's womb are we shaped; To the woman we are engaged, to the woman we are wedded; The woman is our friend and from woman is the family; Through the woman are the bonds of the world; Why call woman evil who gives birth to kings and all? From the woman is the woman, without woman there is none". (SGGS, pp. 473) The Guru reprimands those who consider women as inferior to men. He sees them as active partners in advancing goodwill, general happiness and the collective moral values of society. This declaration definitively requires women to be placed in high esteem. Guru Nanak openly chides those who attribute pollution to women because of menstruation and asserts that pollution lies in the heart and mind of the person and not in the cosmic process of birth. "If pollution attaches to birth, then pollution is everywhere (for birth is universal). Cow-dung (used for purifying the kitchen floor by Hindus) and firewood breed maggots; Not one grain of corn is without life; Water itself is a living substance, imparting life to all vegetation. How can we then believe in pollution, when pollution inheres within staples? Says Nanak, pollution is not washed away by purificatory rituals; Pollution is removed by true knowledge alone". (SGGS, pp.472). In many religions God has been addressed as father. However, it was Sikhism which introduced the concept of God as mother and father. The fifth Guru (Guru Arjan Dev) reinforces the high status given to women by the first Guru by placing the feminine name given to God (mother) before the name of father. God is our Mother as well as our Father. "Thou O Lord, art my mother and Thou my Father. Thou art the Giver of peace to my soul and very life". (SGGS, pp. 1144). 2. GENDER EQUALITY. In Sikhism widespread and practical steps are advised to be taken for the socio-religious equality of woman. Guru Nanak introduced the Concept of Sangat (holy congregation) - where both men and women can sit together and equally participate in reciting the praises of the Divine and Pangat - sitting together, irrespective of caste or social status differences, to eat a common meal in the Institution of Langar (common kitchen). Women were never excluded from any specific task. Both men and women took equal part in essential tasks, i.e., drawing water from wells, reaping and grounding corn, cooking in the kitchen, and cleaning of the dishes . The Guru says: "Come my sisters and dear comrades! Clasp me in thine embrace. Meeting together, let us tell the tales of our Omnipotent God. In the True Lord are all merits, in us all demerits". (SGGS, pp. 17). There are no priests or commentators, no rituals or philosophical doctrines that stand between a person and the Guru's Bani (Nam). There is a direct relationship with God for every man, woman and child. Only the veil of ignorance or one's ego stands in the way between the human and the Divine Being. 3. CHASTITY - Sikhism stresses family values and faithfulness to one's spouse. "The blind-man abandons his own, and has an affair with another's woman. He is like the parrot, who is pleased to see the simbal tree, but at last dies clinging to it". (SGGS, pp. 788). Sikh Gurus declared that marriage is an equal partnership of love and sharing between husband and wife. Married life is celebrated to restore to woman her due place and status as an equal partner in life. "They are not said to be husband and wife, who merely sit together. Rather they alone are called husband and wife, who act as if they have one soul in two bodies". (SGGS, 1165). 4. STATUS OF WOMEN IN GENERAL ELEVATED Sikhism condemns: A. The practice of women burning themselves on their husband's funeral pyre (sati). "A 'Sati' is not she who burns herself on the pyre of her spouse. A 'Sati' is one who lives contented and embellishes herself with Good conduct". (SGGS, pp. 787). B. Prevalence of female Infanticide and the ritual of dowry in Indian society. "O' my Father! give me the Name of Lord God as a gift and dowry. Let the Lord be my wear, His Glory my Beauty, that my Task be accomplished. Blessed is the Lord's worship; the True Guru has blessed me with it. In all lands, nay, in all Universe Pervades the Glory of the Lord; the gift of the Lord's (Name) is matchless; All other Dowry displayed by the self-willed is false egoism and a vain show." (SGGS, pp. 79). C. Wearing of veils by Women. One of the simplest but most effective instruments for the subjugation of women in society has been the invention of the veil. It hampered free movement and restricted their activities. It made them stay within the four walls of the home. One of the reasons advanced for the veil was that women were 'temptresses' for the celibate priests and sages. If that be so, perhaps the priests and sages should have the veils and not the women. Guru Nanak abolished the system of veils by introducing the system of sangat (sikh congregation) where no veil was required. Both men and women were required to cover their head only as a matter of respect to the SGGS. Women are also expected to participate in religious rites as equal partners and even to lead the prayers. D. The rape and brutalities committed against women by the Mughal invader Babar. "Modesty and righteousness both have vanished and falsehood moves about as the leader, O Lalo. The function of the Qazis and the Brahims is over and the Satan now reads the marriage rites (rape). The Muslim women read the Quran are suffering call upon God, O Lalo. The Hindu women of high caste and others of low caste, may also be put in the same account, O Lalo." (SGGS, pp.722). A novel method applied by the Sikh Gurus for the uplifting of women was the abundant use of feminine symbols in Sikh Scriptures and in day to day life. The Sikh Gurus have used poetry as the medium of communication. The poetic utterances of the Gurus were not called "Guru Vak" which is masculine but 'Guru Bani" which is feminine. Guru Bani was placed on a very high pedestal and was given an importance equivalent to that of the Gurus' themselves. Thus the fourth Guru (Guru Ram Das) says: Bani guru guru hai bani, vicci bani amrit sare (SGGS, p.982). Bani is the Guru, the Guru Bani, Within Bani are contained all elixirs. Similarly, the Divine light was frequently referred to as Joti (a feminine symbol) and not chanana (which is masculine). Nikky-Guninder Kaur Singh in her book The Feminine Principle in the Sikh Vision of the Transcendent has discussed this theme at length. In chapter II "Mother: the Infinite Matrix" Nikky Singh has emphasized the importance given to women by the Gurus. In the epilogue of the Japu is the presence of equivalent female and male images. mata dharti mahatu The Earth is called the mother and is thus considered as the great mother of all. The Sikh tradition does not believe in worshiping the earth. However, it does honor the maternal nature of our planet. This clearly is a celebration of "Mother," the Infinite Matrix. The images pertaining to mother employed in the Sikh scriptures are garbha (womb), kudarati (nature), mati (wisdom), and nadar (grace). Among the other steps taken in sikhism to enhance the status of women were: (1). All men have a common last name SINGH (Lion), and all women have a common last name KAUR (Princess). (2) Guru Amar Das (the third Guru) trained and appointed a large number of women as missionaries who had complete religious jurisdiction. All men and women gave them respect. (3) Women Priests and Warriors: Sikh women were also cast into the role of saints and soldiers just like Sikh men. They could organize men and lead them in the battles for the freedom of people and their human rights. (4) Education and Economic empowerment to women. Sikhism places a great emphasis on the education of women. Since they are considered as equal partners and are permitted to lead prayers and perform all religious ceremonies, their education is considered an asset for them. In the areas of Panjab and New Delhi, we have a large number of schools for Sikh children which are funded by the donations to Sikh Gurdwaras (temples). Free education is provided not only to Sikh girls and boys but also to any other person without distinction of color, creed, or religion. (5) Widow remarriage is allowed in Sikhism. Earlier it was considered only as a right of men.. IV. SIKH WOMEN IN HISTORY This paper would not be complete without a brief mention of the names of some of the great Sikh women who helped shape Sikhism and it's history. Mention can be made of: 1. Bibi Nanaki - Guru Nanak's sister and Mata Tripta - Guru Nanak's Mother. They played very important role in encouraging young Nanak to pursue his life long mission. They were the first to recognize Nank's saintlyness and encouraged his religious persuits. 2. Mata Khivi was the wife of Guru Angad Dev (the second Guru) and was in charge of Langar (the common kitchen). She was an unlimited resource of bountiful food and helped to create a new social consciousness in Sikh women. 3. Bibi Bhani has a unique position in Sikh history. She was the daughter of the third Guru (Guru Amar Das), wife of the fourth Guru (Guru Ram Das), and mother of the fifth Guru (Guru Arjan Dev). Bibi Bhani was an inspiration during the formative period of Sikh history and symbolizes responsibility, dedication, humility and fortitude.. 4. Mata Gujari was an illuminating force behind her husband Guru Tegh Bahadur (the ninth Guru) and her son Guru Gobind Singh (the tenth Guru). After the martyrdom of Guru Tegh Bahadur, Mata Gujari guided and inspired her son Guru Gobind Singh. She was responsible for the training of the Sahibzadas (the four sons of Guru Gobind Singh) who gave up their lives for Sikhism while they were still in their teens. Mata Gujri was an inspiring force during one of the most difficult times in Sikh history. 5. Mata Sundri - the widow of Guru Gobind Singh - helped provide leadership for the Sikhs in a very difficult and tumultuous time following the death of Guru Gobind Singh. She helped maintain the sanctity of the Guru Granth Sahib as the only successor of Guru Gobind Singh and dealt strictly with pretenders and other aspirants of Guruship. 6. Mata Sahib Kaur - the spiritual mother of the Khalsa. During the first baptism ceremony of the Khalsa on April 13, 1699, Mata Sahib Kaur added sugar cakes in the preparation of the amrit (Holy water) which was administered to the Khalsa on that day. 7. Sikh Missionaries - Guru Amar Das (Nanak III) trained missionaries to spread Sikhism throughout the country. According to one account, of the 146 missionaries Guru Amar Das trained and sent out, 52 were women. At one time the religion seats in the country of Afghanistan and Kashmir were under the jurisdiction of women priests. These women had complete jurisdiction in decision making as well as preaching to congregations. 8. Mai Bhago was the brave woman who led a battalion of 40 men in the battle of Muktsar. All of them achieved martyrdom and were blessed by Guru Gobind Singh. Women continued to play important roles even in politics after the death of the last Guru. Notable among them were Sardarni Sada Kaur, mother-in-law of Maharaja Ranjit Singh, Sardarni Sharnagat Kaur, and Mata Kishan Kaur Kaonke during one period. What is the situation today? Not an ideal one. With the passage of time, social pressures, male chauvinistic attitudes, and the forgetting of the essence of the teachings of Sikh Gurus, the position of Sikh women in today's society has suffered a set back. With the passage of time following the death of Guru Gobind Singh, chauvanistic attitudes of the existing Hindu and Islamic society of the Indian sub-continent. Many of the progressive teachings of the Sikh Gurus which were 500 years ahead of their time have been forgotten. But aided by the spread of education, economic empowerment and an analytical look back at the teachings and lives of the Gurus, the study of Sikh Scriptures has reawakened Sikh women. They are now conscious of their rights as equal partners in human progress, and citing the Holy Scriptures, they are fighting back for their rights. I am an optimist and believe the day is not far off when they will enjoy the same rights and privileges as were provided to them by the Sikh Gurus. REFERENCES Sri Guru Granth Sahib (Sikh Scriptures). Brar, Sandeep Singh The Sikhism Home Page, http:/www.sikhs.org Singh, Avtar Ethics of The Sikhs, Punjabi University, Patiala, 1983. Singh, Nikky-Guninder Kaur The Feminine Principle in the Sikh Vision of the Transcendent, Cambridge University Press, 1993

Oneness Flowers have petals and each petal is an individual. Trees have leaves and each leaf is an individual. Humanity has people and each person is an individual. The petal and leaf separate from the rest of the flower or tree wither and die. We do not stand alone. We individuals are a part of the whole. The tree needs the sun and the rain and the earth. It responds to wind and fire. It gives shelter and food to other living things. It is not a tree alone, It is part of the ecosystem That is part of the world That is part of the universe. The sun and the tree are one. The tree and the squirrel are one. The tree and the boy carving his initials in its bark are one. We can go through life feeling separate. We build our ego defenses and protect our toys and territories. We make a name for ourselves. We expound our truths. And what we get for it is loneliness, alienation, conflict and disagreement. When I claim this toy as mine, I invite you to take it. When I stake out my territory, I invite you to step over the line. When I claim to be leader of the pack, I invite challengers to test me. Big ego invites conflict and disagreement. Little ego gives nothing to fight against. When we speak the truth, others listen. When we claim to own the truth, others observe the lie. Each of us is precious. Each of us is unique. Each has strengths and talents to develop. We have our gifts and our flaws, and we each contribute to the whole. We are individual and we are one. Seek awareness of your connections. Think about what makes you uniquely you And what makes you like others. Think of what makes your life possible. Consider what you contribute to the whole. Sit quietly and appreciate your oneness with all that is. Leave behind words, judgments, categories and boundaries. Be one. source: interluderetreat.com

This Shabad is by Guru Nanak Dev Ji in Raag Bilaaval on Pannaa 795 bilaaval mehalaa 1 || man ma(n)dhar than vaes kala(n)dhar ghatt hee theerathh naavaa || eaek sabadh maerai praan basath hai baahurr janam n aavaa ||1|| man baedhhiaa dhaeiaal saethee maeree maaee || koun jaanai peer paraaee || ham naahee chi(n)th paraaee ||1|| rehaao || agam agochar alakh apaaraa chi(n)thaa karahu hamaaree || jal thhal meheeal bharipur leenaa ghatt ghatt joth thumhaaree ||2|| sikh math sabh budhh thumhaaree ma(n)dhir shhaavaa thaerae || thujh bin avar n jaanaa maerae saahibaa gun gaavaa nith thaerae ||3|| jeea ja(n)th sabh saran thumhaaree sarab chi(n)th thudhh paasae || jo thudhh bhaavai soee cha(n)gaa eik naanak kee aradhaasae ||4||2|| Bilaawal, First Mehl: My mind is the temple, and my body is the simple cloth of the humble seeker; deep within my heart, I bathe at the sacred shrine. The One Word of the Shabad abides within my mind; I shall not come to be born again. ||1|| My mind is pierced through by the Merciful Lord, O my mother! Who can know the pain of another? I think of none other than the Lord. ||1||Pause|| O Lord, inaccessible, unfathomable, invisible and infinite: please, take care of me! In the water, on the land and in sky, You are totally pervading. Your Light is in each and every heart. ||2|| All teachings, instructions and understandings are Yours; the mansions and sanctuaries are Yours as well. Without You, I know no other, O my Lord and Master; I continually sing Your Glorious Praises. ||3|| All beings and creatures seek the Protection of Your Sanctuary; all thought of their care rests with You. That which pleases Your Will is good; this alone is Nanak's prayer. ||4||2||

http://www.sikhreview.org/november2001/moral1.htm Sikh Spirituality and Contribution of Women Shashi Bala, MA, Ph.D.* * Reader, Deptt of Guru Nanak Studies, Guru Nanak Dev University, Amritsar 143005. If we analyse the contributions of the Sikh women to the development of religious life and spirituality, there remains no doubt that they are the foundational basis of the Sikh religious life. The great works and achievements of Sikh women in the social, religious and administrative spheres cannot be underestimated, while evaluating the religio-historical progress of the Sikh religion. The prominent women who occupied a conspicuous place in Sikhism, belonged largely to the Guru’s family, either as mother or daughter or wife or sister. They have contributed to the Sikh religion in several ways, viz., looking after the domestic affairs of their family during the missionary tours of the Gurus; assisting them in the implementation of ideals; accompanying with the Gurus during their preaching; helping the Gurus in making an impartial choice of successor for Guruship; doing works of social welfare; offering sacrifices of the Guru-husband, of son and of grandsons - for the cause of the panth; and serving as beaconlights to the panth. The most significant roles such as Bebe Nanaki’s sisterely affection, Mata Khivi’s Langar organisation, Bibi Bhani’s spirit of service, Mata Gujri’s sacrifice, Mata Sundari’s guidance to the Sikh community, Mata Sahib Kaur’s designation as the "Mother of Khalsa," Mai Bhago, the first woman general, Bibi Deep Kaur, the warrior, Bibi Sharan Kaur’s devotion for relgion, Bibi Rup Kaur, the first author of Sikhism, Sardarni Sada Kaur, Sardar of the Kanhiya Misl’s patriotism and bravery, etc. are unparalleled instances in the history and development of the Sikh religion. Here, we may mention about some illustrious Sikh women who did spectacular deeds in the Sikh religious life and are well-known and are remembered with devotion and honour in the Sikh history. Bebe Nanaki, the elder sister of Guru Nanak, is recognized as the sister and the mother of the Sikhs. She perceived with her keen sensibility the prophet-like qualities of Guru Nanak and became the first disciple of the Guru. Speaking about Bebe Nanaki, a famour historian writers: The sister, from the very beginning, has great attachment to her brother and was probably the first to discover the promise of future greatness in him. She is reverently remembered by the Sikhs as Bebe Nanaki. [Fauja Singh]37 The contribution of Mata Sulakhni, wife of Guru Nanak, cannot be ignored. She looked after the domestic matters during her husband’s thirty years of preaching and actually implemented the ideals of Guru Nanak. The basic ideal of the Sikh Religion is to establish equality irrespective of caste, creed and race. For the implementation of this ideal, one important institution is the community kitchen or Langar, where people of all castes, high or low, male or female sit together in rows on the floor and eat together. The wives of the Gurus contributed in their own ways to give a practical shape to this ideal. No one can ever be oblivious of the name of Mata Khivi, wife of Guru Angad, who was not only administrator of the langar but also cooked and served. Due to her dedication, she was praised and her name occurs in the Holy Scripture. Says Balwand: "Blessed is Khivi, the Guru’s wife whose dense leafy shade gives shade to all. In the Guru’s kitchen, food is served abundantly, Yea, the rice-pudding, mixed with ghee, which is nectar-sweet.[sGGS:967]38 The process of elevation of women in the socio-religious milieu was carried on the Bibi Amro, daughter of Guru Angad, who inherited the noble traits of her parents and contributed in uniting the two great souls of Guru Angad and Guru Amardas. Guru Amardas could have met Guru Angad only on hearing the hymns sung by Bibi Amro. In the religious history of Sikhism, women served as missionaries in the fifteenth century. No doubt, women started taking part in singing of hymns (kirtan) and in missionary work since the period of Guru Nanak. But the third Guru, on the initiation of his wife, Mata Mansa Devi, who used to accompany the Guru, raised voice against the custom of sati and installed women as missionary preachers, by offering them official seats. He started the manji tradition, which refer to the seat of the provincial Sikh leader and offered two seats to women whose names in the list of manjis (given in the Haveli Sahib Picture) are Mai Sewa, of Kabul, and Mai Bhago of Kashmir. In addition, fifty two other missionaries were selected, the prominent names are Bibi Rajni and Mai Sabhraee.[GS Mansukhani: Aspects of Sikhism]39 An embodiment of devotion and humility was Bibi Bhani, who was the daughter of Guru Amar Das and who spearheaded the task of organizing langar and started the tradition of hereditary Guruship by asking of blessings from Guru Amardas, her father, whom she served like a son. She was granted a jagir (estate) by Emperor Akbar, when the latter visited the Guru and shared food in the community kitchen (langar). The Guru said, "All right, as you wish, O King Akbar! But your contribution will be utilized for the welfare of the widows under the supervision of Bibi Bhaniji."[GS Mansukhani: Ibid]40 However, the names of Mata Gujri, Mata Sahib Devan, Mata Sundari are well-known in the Sikh religious history for their participation in political and war affairs. Mata Gujri, the wife of Guru Tegh Bahadur, held the position of wife of a martyr, mother of martyr and the grandmother of martyrs and herself a martyr. She organized the langar and played a keen role as administrator of army. She, alongwith her grandsons, was captured by Subedar of Sirhind, who tortured and compelled her to accept Islam, which she refused and faced dire consequences. She was kept in captivity, alongwith her two grandsons and on hearing the news of the execution of her grandsons, she laid down her life and that place is now known as Gurdwara Burj Mata Gujri. Mata Sundari, the wife of Guru Gobind Singh, was known not only to the Sikhs of Punjab, but also to the Sikhs of India. They used to visit Mataji to seek her blessings and willingly obeyed the orders (hukamnamas) issued by her. Even after the death of Guru Gobind Singh, she guided the Sikh community for forty years. The Sikhs used to gather in the Haveli of Mata Sundari to celebrate the festivals of Diwali and Baisakhi. This Haveli is known as Mata Sundari Gurdwara. The involvement of women in the religious activities is visible in the case of Mata Jito, who was initiated into the Khalsa in the beginning and who also put the sugar crystals into the water to ensure the sweetness of the water to be given as amrit to the first initiated five beloved ones. Even Mata Sahib Kaur was bestowed with the status of mother of Khalsa, which Guru Gobind Singh has given her on her desire for a son. It is said that Guru Gobind Singh got married to Mata Sahib Devan on the request of the congregation (sangat) and had no physical relation but only spiritual relation with her. Even today, it is said to the initiated members of Khalsa that they are the habitants of Anandpur Sahib, and Guru Gobind Singh is their father and Mata Sahib Kaur is their mother. Apart from the achievements of these women, belonging to the families of the Gurus, there are many other women who contributed in the Sikh religious history by their participation as warriors in the battlefield. No one can forget the name of Mai Bhago, the first women General, who took the command to fight with enemy, when the forty men of Guru Gobind Singh’s army had withdrawn themselves. On seeing her dauntless courage, they felt ashamed of their disloyalty to the Guru and re-joined him. Another warrior Bibi Deep Kaur, showed faith, courage and bravery and refused to yield to the enemy, even when she was mortally injured in the battlefield. Another important instance of fearlessness and bravery is Sardarni Sada Kaur, who was the head of Kanhiya Misl and who fought in the battlefield in disguise and served Punjab for thirty-three years. The above mentioned instances of the achievements of women in the Sikh history clearly indicate their contribution as social reformers; as warriors; as missionary preachers and as an emblem of patience and service. She is helpful in the character building and in the attainment of spiritual heights. From the temporal and spiritual point of view, woman is half man’s body and she always assists him to the door of deliverance.41 Participation of Women in Religious Worship: The Sikh religion makes no distinction between man and woman at the theological level, as well as at the social level. The contributions of women in the socio-religious sphere of the Sikh history clearly indicate to their equal status with man. When the tenth Guru, Guru Gobind Singh, created the Khalsa, he made no distinction of caste, race, creed and sex and admitted the women in the fold of Khalsa. Even today, whenever any person, man or woman is baptised, they are treated as one. The Guru, after baptism, granted each male Sikh the surname, ‘Singh’ or Lion, and each female the surname ‘Kaur’ or princess. They are supposed to wear the five symbols of Khalsa viz., Kesh (uncut hair), Kangha (comb), Kara (steel wrist band), Kirpan (sword) and Kacch (a pair of breeches). The Sikh Rahit-Maryada (a guide to the Sikh way of life), approved by Shiromani Gurdwara Parbhandak Committee (S.G.P.C.) on 3 Feb. 1945, makes no difference between man and woman in the definition of Sikh which is given as below: A Sikh is that woman or man, who believes in One God, in the ten Gurus and their teachings and in the Adi Granth. In addition, he or she must believe in the necessity and importance of amrit (initiation) and must not adhere to any other religion. Therefore, the obligatory duties of Khalsa are similar for both man and woman. They are supposed to recite some hymns in the daily routine viz., Japji Sahib, Jap Sahib and Ten Swayyas of Guru Gobind Singh, Sodar, Rahiras (evening prayer) and Sohilla (late evening prayer before retiring). The modes of worship in the Sikh Religion can be performed by reading the Holy Scripture, Sri Guru Granth Sahib, singing of hymns of Gurus in the holy congregation (kirtan), listening to sermons or discourses based on the teachings of the Guru (ketha). Any man or woman, who is a Sikh according to the above mentioned definition of Sikh Rahit –Maryada, can participate in any mode of worship and no prohibition is laid down for women. Besides the normal reading of the Holy Scripture which is to be installed at a specific place in the house, the Sikh women can also participate to the akhand path, i.e. (uninterrupted complete reading of the Holy Scripture) which is undertaken on specific occasions of joy and sorrow, and the complete reading is to be carried out by a relay of Sikhs, may be family members, and takes approximately forty eight hours. Another essential part of the Sikh worship is prayer (Ardas), which should be offered regularly. The Sikh women are fully entitled to participate in prayer and can hereself recite the prayer. It is most significant to note that in the prayer (Ardas), there comes reference of those great men and women, who wore arms and practiced charity and suffered for the cause of the panth: Those men and women who, keeping the Name in their hearts, shared their earnings with others; who plied the sword and practiced charity; who saw other’s faults but overlooked them: think of their deeds and call on God! (Wonderful Lord!).42 After the prayer, Karah Parsad, made from plain flour cooked with equal quantities of ghee and sugar is served to the congregation. No inhibition is imposed on the Sikh women for the preparation of prasad. The Sikh women are allowed to prepare food at the community kitchen and to serve it in langar. The religious worship, in any form, can be performed by the women, with the only condition that like men, they should be amritdharis or members of the Khalsa and they must abide by the rules of Sikh Rahit-Maryada. It is most relevant to note that at present, the post of president of Shiromani Gurdwara Parbhanda Committee (a most important religious body of the Sikhs) was held by a woman, Bibi Jagir Kaur who was appointed on this post on 16 March, 1999 and was selected (by general voting) again for the same post on 10 Nov., 1999 until she resigned. This clearly indicates that women in Sikhism, have full freedom to participate in religious worship and religious activities. Conclusion: The recapitulate, we can say that the Sikh religion accords an equal status to women in all spheres of life, viz., religious, social and political: · From the theological perspective, no distinction is made between man and woman and it is vividly clear in the holy compositions of the Sikh Gurus as well as in the creation of Khalsa and in the definition of the Sikh as is given in the Sikh Rahit-Maryada. · To add spiritual dimension to the personality of women, all the individual souls (jivatma), are symbolically taken as women or brides of Lord who always yearn for union with their Lord and who must develop woman-like virtues to attain communion with God. The loving devotion of the individual souls is presented through the symbol of husband-wife relationship and a jivatma is ever suhagan (married women) who enjoys the presence of Lord-God due to her merits. · To elevate the status of women, the Sikh Gurus, through their holy compositions and through the examples of their practical life, have taken steps for the socio-religious equality of women. They condemned the custom of sati, female infanticide, forced widowhood adultery and seclusion of women by being in veils (purdah). On the other hand, they commended married life by giving it religious sanctity and allowed the remarriage of widows. · The implementation of the ideals of the Sikh Gurus has been carried on by the participation of the Sikh women in the socio-religious field, as is evident in the Sikh history of past and present. They have made great contributions in serving and organizing of the community kitchen (langar), working as missionaries, sacrificing themselves and their families for the Sikh community, fighting bravely in the battlefield and offering guidance to the Sikh community in the critical periods. · In the religious sphere, no prohibition is imposed on women for participation in religious worship and religious rituals. They can become members of significant religious bodies. v References 37. Fauja Singh, ‘A Study of the Paintings of Guru Nanak’ in Papers on Guru Nanak, Punjab History Conference Proceedings, March 14-15, 1969. P.122. 38. Guru Granth Sahib (3), p.967, trans. Dr. Gopal Singh, op. Cit., Vol. 4, p.924. 39. G.S. Mansukhani, Aspects of Sikhism, Punjabi Writers, Cooperative Industrial Society, New Delhi, p. 138. 40. Ibid, p. 155. 41. Dr. Jodh Singh, Varan Bhai Gurdas, Var 5, Pauri 16, Vol. 1, p. 156. 42. W.O. Cole and P.S. Sambhi, op, cit ========================================================================== Please review the following link too: http://www.sikhwomen.com/equality/social/h...eninsikhism.htm

http://www.singhsabha.com/equality_of_women.htm Equality of Women in Sikh Ideology and Practice Valarie Kaur* A drastic distinction between the roles of the male and female exists in all of history’s modern human societies. Women have grown to accept, not without resentment though, the male-dominated atmosphere of the world. Because people use religious doctrine to define their life styles, religious scriptures in both the East and the West seem to condone, even encourage, the unequal treatment of women. In the 15th century, Guru Nanak established Sikhism, the first religion to advocate emphatically the equality of all people, especially women. In a continent characterised by severe degradation of women, this bold declaration, along with others, determined to erase the impurities of the Indian society. However, prejudices and injustices based on gender linger even today. In the dominant Western religion of Christianity, God created man, and then woman out of man’s rib. Eve, the first woman persuades Adam to eat the forbidden apple, thus committing the world’s first sin, a landmark recognized as the fall of mankind. The implied inferiority and corrupting influence of women in the Bible appear to justify their second rate treatment in Western society. In Eastern Society, the Muslim religion also demeans women. The Koran contains explicit details concerning the inferior treatment of women. This includes the right of a man to divorce his wife, never vice versa, and the wearing of a veil to cover a woman’s face, called burkah, in public. The Koran reminds men, "Your women are a tilth for you (to cultivate) ... And they (women) have rights similar to those (of men) over them in kindness, and men are a degree above them."2 At the time of Guru Nanak, Indian women were severely degraded and oppressed by their society. Given no education or freedom to make decisions, their presence in religious, political, social, cultural, and economic affairs was virtually non-existent.3 Woman was referred to as "man’s shoe, the root of all evil, a snare, a temptress."4 Her function was only to perpetuate the race, do household work, and serve the male members of society. Female infanticide was common, and the practice of sati, the immolation of the wife on her husband’s funeral pyre, was encouraged, sometimes even forced. Guru Nanak condemned this man-made notion of the inferiority of women, and protested against their long subjugation. The Ultimate Truth was revealed to Guru Nanak through a mystic experience, in direct communion with God. Guru Nanak conveys this Truth through the bani, Sikh Scripture. It first argues against the sexist sentiments of the pompous man about the necessity of women : "In a woman man is conceived, From a woman he is born, With a woman he is betrothed and married, With a woman he contracts friendship. Why denounce her, the one from whom even kings are born ? From a woman a woman is born, None may exist without a woman." 5 The fundamental analogy used in the bani depicts the relationship between God and man, and proves that the physical body does not matter. The bani parallels all human beings (men and women) to the woman/wife, and God to the man/husband. 6 This means that every person is a sohagan — a woman who is the beloved of the Lord — whether they have the body of a man or woman. Because the human body is transitory, the difference between man and woman is only transitory, and as such superficial. 7 Thus, according to Sikh ideology, all men and women possess equal status. All human beings, regardless of gender, caste, race, or birth, are judged only by their deeds. With this assertion, the Sikh Gurus invited women to join the sangat (congregation), work with men in the langar (common kitchen), and participate in all other religious, social, and cultural activities of the gurdwaras (Sikh places of worship). The Gurus redefined celibacy as marriage to one wife and taught that male and female alike need to practice conjugal fidelity. They advocated marriage of two equal partners. Guru Amar Das, the third guru, wrote : "Only they are truly wedded who have one spirit in two bodies." 8 Guru Amar Das also condemned purdah, the wearing of the veil, and female infanticide. He spoke against the custom of sati, thus permitting the remarriage of widows. 9 Out of 146 chosen, the Guru appointed 52 women missionaries to spread the message of Sikhism, and out of 22 Manjis established by the Guru for the preaching of Sikhism, four were women.10 The steps the Gurus took to advocate the equality of women, revolutionized the tradition of Indian society. As they began to partake in social, religious, and political affairs, their contribution and worth as equal partners of men became more obvious. However, the Guru’s teachings of equality have never been fully realized, which is clearly evident in the treatment of women even in the Sikh society today. Either because of the influence of the majority community on the Sikh minority or the Sikh male’s unwillingness to give up his dominant role, women continue to suffer prejudices. A woman has never been elected as the president of Shiromani Gurdwara Parbandhak Committee (the Central Management Committee to manage the affairs of the Gurdwaras in the Punjab), or as the head of any of the five Takhts (the thrones of authority).11 Indian society discriminates against women in workplaces, and denies them the right to fight on the battlefield. People measure a woman’s value as a bride by the size of her dowry, not necessarily by her character and integrity. Alice Basarke, a free-lance writer, sadly realizes, "After 500 years head start, Sikh women are no better off than their counterparts in any other religion or nation."12 As a Sikh girl, born and raised in the United States, I have felt confusion and frustration upon recognizing the hypocrisy in the Sikh community in the subjugation of their women. America, origin of Elizabeth Cady Stanton’s 1848 Women’s Liberation Movement, crawls ahead of other nations in the race to achieve practised equality for all. Because of its diverse and opportune atmosphere, I have experienced little discrimination based on my gender. I must struggle to empathize with the feelings of women in India whose tragic experiences I have not actively shared. Yet, I am told, that upon my birth, distant relatives sent my parents blessings that sounded more like condolences than congratulations. Apparently, they pitied the supposed dowry my family would have to prepare, the inheritance I could never receive, and the family name that could never survive by me. One can imagine their joy and relief upon my brother’s birth two years later. Such hypocritical actions bewilder me. Why didn’t Sikh women rise up long ago in protest against such treatment, reciting the words of the Gurus ? Why did we not endeavour long ago to realize fully the freedom and equality the Gurus advocated for all human beings, regardless of gender ? Is the equality the Gurus preached even understood by Sikhs ? At one time, Sikhs risked their very lives to fight for equality by opposing the caste system. Yet, today, many Sikhs judge each other by the caste they are from and the amount of income they earn. As Ms Basarke poignantly puts it, "How can women expect equality, when the Sikh community seems unable to distinguish between religious tenets and the culture imposed by the majority community which engulfs them ?"13 Indeed, how can women realize equality when the root of the problem lies much deeper than marches of protests or laws can reach ? The Sikh community needs to look beyond the ingrained customs, social taboos and know the true salubrious nature of justice and equality; the Sikh community needs to realise its tragic entanglement in a system that embraces practices antithetical to the very basis of the Sikh faith, against the very word of God; the Sikh community needs to shake itself vigorously to awaken and rise into a truly strong and potent religious people, living the way God desires us to live : by freedom, justice, love, and equality— for all. Many Sikhs will acknowledge this truth, but instead of finding the enthusiasm and hope to shape the future, they will sadly shake their heads. After all, can we possibly unravel thousands of years of deep-seated Indian mentality ? Do the powers of revolution truly lie within our grasps ? We need only to remember the words of Guru Gobind Singh for an answer : "With your own hands carve out your destiny."14 ~~~ REFERENCES 1. Robert O. Ballou : The Portable World Bible, Penguin Books, 1976, p. 237-241. 2. Mohammed Marmaduke Pickthall, translator : The Meaning of Glorious Koran, Mentor Book, New American Library, New York and Scarborough, Ontario, 1924, p. 53, Surah II, 223-228. 3. Kanwaljit Kaur : Sikh Women, Fundamental Issues in Sikh Studies, Institute of Sikh Studies, Chandigarh, 1992, p. 96. 4. Ibid. 5. Guru Granth Sahib : p 73. 6. Ibid. : p. 1268. 7. Prof. Prabhjot Kaur : Women’s Liberation Movement and Gurmat, Abstracts of Sikh Studies, April-June 1997, Institute of Sikh Studies, Chandigarh, p.76. 8. Guru Granth Sahib, p.788. 9. Ibid., p. 787. 10. Kanwaljit Kaur : op. cit., p. 99. 11. Alice Basarke : Where Are the Women ?, Current Thoughts on Sikhism, Institute of Sikh Studies, Chandigarh, 1996, p, 265. 12. Ibid. 13. Ibid. 14. Ibid.

Pure Peace To be at peace is to be in our natural state, but only when our consciousness is pure and clean and true. As soon as the pollutants of any negative images are allowed in, or we allow old memories and experiences to disturb us into negative thinking, our purity and therefore our inner peace are gone. It's not the external event or person that takes our peace away - it's because we give them permission to enter and give them life in our minds. Keep your mind and heart free of all pollution, and peace will always be with you. www.relax7.com