singh khalistan da

Fateh to all, Below is an article written by Dr. I J Singh which details the importance of the Saroop (identity) that has been given to us through the embodiment of the Khalsa. Do read it, took me about 10 minutes to read it. would be great if this article reaches most .......... thanks, singh khalisan da -------------------------------------------------------------------------------- Author: Dr. I. J. Singh Chapter 7 of his "Being and Becoming a Sikh" Book. If you are interested in buying his book please contact him directly. His email is: ijs1@nyu.edu Post 9/11 the airports all over America have been swarming with uniformed armed members of the National Guard. Whether they can effectively identify each and every possible terrorist hell bent on destruction is a different matter. The guards are there to lend an aura of security. We know that people who wear certain uniforms serve only one purpose — to protect us. When we see a gun in such a person’s hands, we know that it will be used only in our defense. The soldier has taken an oath to risk his or her own life in service to country. I would have to be naive not to know that this behavior is what we expect, but there are times when it falls disappointingly short. Soldiers can turn bad and plunder us instead of protecting us. Police officers can break the law, erasing the line between the police and criminals. When caught, such bad eggs are universally condemned. If a police officer is suspected of behavior unbecoming to his oath and uniform, society demands that he immediately surrender his gun and badge, which are his power and which he has the authority to use. If convicted of inappropriate conduct, the officer loses both the uniform and the professional identity. The son and daughter of a police officer or soldier in the army are not automatically entitled to their own uniform, badge and gun just because their parent had one. The uniform is not inherited; it must be earned. There are minimum requirements, qualifications and intensive training to ensure that those who are entrusted with power and the authority to use it know the limits of that power and have the discipline to use it appropriately. A uniform makes a statement that is both strong and eloquent. We instinctively and intuitively draw conclusions about the wearer of the uniform, about his or her training and discipline; our expectations of that person stem from such inferences. Under normal circumstances, I can assume that a person with a stethoscope is a health professional just as I presume that a person in a certain sort of uniform who is wearing a badge is a police officer. Rarely would there be any need to question the credentials of a person in the uniform of his or her profession. An imposter is rare and would face prosecution and universal denunciation or censure. Similarly, a man with a collar is a priest and a woman wearing a habit is a nun, one assumes. This was the intention when Pope Gregory mandated a uniform for the clergy in the Roman Catholic Church. He was creating an “Army of Christ” in service to the church. He labeled this calling a higher one than that of the laity. No matter what the mission or occupation, a uniform proclaims the specialized training, discipline and dedication of a professional. When, in 1699, Guru Gobind Singh established the order of the Khalsa, he, too, was creating an army. But this army of God (that is how I view the meaning of Khalsa) was not created to wage aggressive war, conquer territory or subjugate others, but with a single mission — to discipline the mind. The battlefield of the mind was its domain, and Guru Gobind Singh recommended that his Khalsa engage in this battle every day. Like armies everywhere, the Khalsa, too, has a discipline, a code of conduct, an oath of affirmation and a uniform. Even its commander — Guru Gobind Singh — himself went through the initiation ceremony and took the same oath of loyalty as was expected of the foot soldiers. In the Army of Christ designed by Pope Gregory, those that joined the clergy were the beneficiaries of special status because their calling was recognized as being higher than that of the lay followers of the faith. But Guru Gobind Singh did not limit his army to the clergy; instead, his Khalsa was open to all who wanted to join — men or women. Significantly, no one in the Khalsa, including the Guru himself, had a calling that was any higher than that of the others. Being or becoming a soldier, like signing up for a cause, is not a hereditary vocation or avocation. Each individual must take his or her own risks and earn his or her own rank. It is not a business that a parent may leave to a child. Quite logically, therefore, one cannot be born a Sikh, though a person may be born in a Sikh home, to Sikh parents and in a Sikh family. Each Sikh must earn his or her own stripes. The emphasis, then, rightly shifts from being a Sikh to becoming one. Now, when I see a Sikh wearing the articles of his faith, I see a person in the uniform of his discipline. My mind rapidly makes a few assumptions, just as it does when I see a recognizable police officer. (A recognizable police officer is in uniform just as a recognizable Sikh is.) I know that behind the uniform lie intensive training and discipline, a rigorous code of conduct and an oath that speaks of duty above all else. Again, I know that not all soldiers will live up to the expectations that other people have of them, just as not all priests, nuns, physicians or Sikhs will. What is my expectation when I see a Sikh in uniform? Indeed, it should be no different from what I look forward to when I see another professional in uniform. Even though I am prepared for occasional disappointment, from a professional person in uniform I expect training, discipline, dedication, honesty and integrity to his or her cause. How, then, can a Sikh in uniform profess ignorance of his discipline — the way of the Guru? The expectations one has of someone who wears the uniform of his calling are different from those one has of a person who is in mufti. Out of uniform, a professional is neither held to the same standards nor accorded the same consideration or deference. One brief example will illustrate what I mean. I remember a time when a recognizable Sikh was automatically assumed to be of good character. (Unquestionably, this view of Sikhs emerged from history.) In India 50 years ago, it was not uncommon for people to ask a Sikh to keep an eye on their young child or a young woman who might be traveling alone. People who were traveling about in dark, unsafe areas of bustling metropolises like Calcutta or Bombay late at night were often advised always to find a Sikh cab driver. The widely acknowledged Sikh character was deemed to be sufficient guarantee of safe arrival at one’s destination. The only unmistakable way to find a Sikh was, of course, by his uniform. I know things have since changed, as have those who call themselves Sikhs. What is the expectation now when one sees a Sikh on the street? Are Sikhs the terrorists that the Indian government has success-fully made them out to be over the past 20 years throughout the world? Are they the community in which the houses of worship (gurdwaras) are dens of iniquity and legal wrangling rather than places for spiritual solace, introspection, self-discovery and self-development? Is a Sikh the shady businessman who will betray and sell his mother for the quick dollar? Is he the warm-hearted, hard-drinking, loud, boisterous hail-fellow-well-met man-about-town? Would you entrust your safety and that of your family to him? What does his uniform proclaim to the world? Is his word his bond? Is he the man who has taken an oath that attaches him to the Guru and who strives mightily to live by it? Each Sikh would have to look within the self to answer this question. I hasten to add that a professional’s training doesn’t end with a person’s investiture. Continuing education is a lifelong process and a never-ending requirement of his or her faith. In this matter my views of a police officer, scholar, scientist, banker, baker or Sikh are the same. The word “Sikh” derivatively means a student. Hence, Sikhs by definition are lifelong students of the Gurus’ way of life. Just as a physician’s child is required to earn the right to become a physician, someone born in a Sikh family must go through the training and the process of becoming a Sikh. A person under training, a cadet or a medical student wears the uniform, but society acknowledges that he or she is a recruit, an apprentice in training, not quite yet the maven. He or she earns the stripes only after intensive study, demonstrated dedication and unmistakable skill. That is when the trainee is bestowed with all the rights, privileges and duties of the new calling. Should becoming a Sikh be any different?

Are you a fake like me ? Here's a shabad from “Sukhmani Sahib” in Guru Granth Sahib ji…. -------------------------- rehath avar kashh avar kamaavath || S/He says one thing, and does something else. man nehee preeth mukhahu ga(n)dt laavath || There is no love in his/her heart, and yet with his/her mouth s/he talks tall. jaananehaar prabhoo parabeen || The Omniscient Lord God is the Knower of all. baahar bhaekh n kaahoo bheen || He is not impressed by outward display. avar oupadhaesai aap n karai || One who does not practice what s/he preaches to others, aavath jaavath janamai marai || shall come and go in reincarnation, through birth and death. --------------------------

try tis. http://www.barficulture.com/community/main...5762/index.html

welcom 2 da site jee. enjoy here

WJKK WJKFateh ji! Here's the link to some very nice pictures of the new built Gurdwara in England! http://www.barficulture.com/community/main...5762/index.html

A group of students was asked to list what they thought were the present Seven Wonders of the 1. Egypt's Great Pyramids World. Though there were some disagreements, the following received the most votes: 2. Taj Mahal 3. Grand Canyon 4. Panama Canal 5. Empire State Building 6. St. Peter's Basilica 7. China's Great Wall While gathering the votes, the teacher noted that one quiet student hadn't turned in her paper yet. So she asked the girl if she was having trouble with her list. The girl replied, "Yes, a little. I couldn't quite make up my mind because there were so many." The teacher said, "Well, tell us what you have, and maybe we can help." The girl hesitated, then read, "I think the Seven Wonders of the World are: 1. to see 2. to hear 3. to touch 4. to taste 5. to feel 6. to laugh 7. and to love." The room was so quiet you could have heard a pin drop. The things we overlook as simple, ordinary & take for granted are truly wondrous! A gentle reminder that the most precious things in life cannot be bought. HAVE A GREAT DAY!

I know this is long, BUT PLEASE READ! ------------------------------------------------ Author: warrior*princess Date: 07-04-03 19:16 My wife, the beautiful one I came in from the fields and found my wife sleeping, her head was down on the table, and there was some papers in her hand. Without disturbing her I gently removed them and read what she had written. She wrote: "Everything has been changing so suddenly, I don't know who to tell, there is no one to tell, but I must tell someone, so I am just writing this to myself to try to organize my thoughts, to try to find some sense, to all the changes, recently, in my life. My husband had been acting so strangely, weeping and talking about sleep and death. Then he met this unusual man, Sat Kartar Singh. This man is a Sikh. He wears a beard, and has uncut hair which he keeps bound in a turban. After this meeting my husband was much calmer, less disturbed, happy even, but still nothing has ever been normal again in the usual sense. We went for keertan, to this Singhs home. The music was very beautiful, it wrenched my heart, and made me want to weep, I didn't say anything, because I felt so strange, and the children's father seemed so happy I didn't want to break the spell. Then a few mornings later he went running from the house. When he returned he seemed calmer, he told me we were going to a sikh gathering. The smagham had the most unusual effect on me. It is hard to describe, but I must try. It has changed my whole life... I met a very unusual woman there. She was a Singhni. I think she was the most beautiful woman I have ever met in my life. Her face was radiant and glowed with sach light. Her eyes had sach depth, when I looked into them it was as though the universe opened up its mysteries to me. This woman Bibi ji, was unlike other woman, her face was covered with hair like a young man, soft black and curly. She sat quietly and greeted me quietly and softly. From the very first I was drawn to her. So many were staying at that gathering, she asked me to come and sleep with her and the other ladies. My husband joined the men, and children went off with others their own age. Bibi ji slept completely covered with a black lo-ee. Or I was never sure that she was sleeping, she was so still. I found myself yearning to be like her. Like the Singhs she also kept her hair bound in a turban. I thought of all the women in my village, with their jewelry, make up lipstick, and nail polish, silk dresses, and artificial finery, none were so beautiful as Bibi ji. She had only 2 changes of clothes, very simple, one blue, and one white, and the ever present black lo-ee. In the morning everyone began getting up very early, I heard strange sounds, as though there were many lovers, I was frightened and covered my face with my blanket. I slept very late. No one disturbed me. Later Bibi ji came to take me to the langer. I saw my husband there. He greeted me "Waheguru ji ka khalsa Waheguru ji ki fateh" I had never heard these words spoken before. I smiled and nodded. I asked Bibi ji what the words meant. She said this is how Singhs greet each other.She told me when Guru gobind Singh the father of the Khalsa gave Amrit, he told Singhs to greet each other in this manner. I was even more curious. She explained about Guru Gobind Singh and Guru Nanak. I asked her "How does one become a Singh?" She said they must be given Guru jis Amrit, that is baptized. Just then a very fierce looking Singh, carrying weapons, entered the langer. I must have looked alarmed, She said not to be afraid. He was our protector. Then she explained about the Siri Guru Granth Sahib. There was so much to learn. But I was so thirsty to hear everything. I can't explain even now, to my self what was happening to me. It was so bewildering. I just knew I did not want to leave Bibi jis side. She said "Lets go to the keertan." She did keertan for one hour, the same 4 lines over and over, Gurmukh pi-aaray aa-e mil, main chireen vichhunnay raam raajay. Mayraa man tan bahut bairaage-aa, har nain ras bhinnay. Main har prabh pi-aaraa das gur, mil har man mannay Haon moorakh kaarai laa-ee-aa, naanak har kammay "I am unworthy. I am unworthy of your love." She was weeping. I was weeping. A beautiful young girl wiped the tears from her face as she sang. I wondered where her children and husband were. It was obvious to me that she was in some sort of deep mourning. I thought she must have lost a child. I learned later that this was mourning was called "vairaag" by the sikhs. It meant deep and urgent longing for the guru. I felt so much love for her. That evening when we went for sleep. I asked her if she would wake me too, in the morning. She agreed, then, disappeared beneath her lo-ee. I was sleeping face down, I heard "waheguru waheguru" just as I turned, she touched me, I gasped. An electrical current shot though my body shocking me. "Are you ok ?" she asked. I replied only that I had been startled. How could I explain? She led me to the showers, "isnaan", she said. During her bath she kept on some of her clothing. I was surprised, she said these are kachara, and kirpan, they are a part of me given to me at baptism I can never be separated from them... She explained more about the baptism, how one never removes hair and must keep a comb, and kara also, with one at all times. Her hair, kesh, fell to her knees gleaming as she washed, oiled, and combed it. Beside her I felt utterly filthy, to my soul. I started weeping, I couldn't stop my self, "No amount of water can ever clean me," I sobbed. She put her arms around me, lovingly and said, "Guru can wash you clean in an instant, when you receive His Amrit." We went to join the others. "Waheguru Waheguru waheguru waheguru waheguru" Every one together, in once voice was calling "waheguru"; it was very comforting. When I met my husband again , I said," I want to take the Amrit." He looked deeply into my eyes and smiled. It felt as though he touched my soul. The thing is since baptism I have undergoing so many changes. Nothing has been easy, everything has been very difficult, and sometimes a real struggle. Those three hairs, I had plucked from my chin before, have turned to fifty. All my facial hair has gotten darker and much heavier. I don't know what to do. I feel so hideous, and yet there is my Masters face looking back at me when ever I look in the mirror. Some of my closest former friends are shunning me. I know it is not because they do not love me., They are uncomfortable, and so am I. But my farmer comes in from the fields happy now. He looks at me and says, "I feel so alive." He tells me I am beautiful and the daughter of Guru Gobind singh, but it doesn't stop the shame. The singhs give me so much love and treat me as their sister. But inside I see the beautiful smooth faces of other women, and I feel disfigured. Bibi ji was special, she had courage, I am not like her. I want to cover my face in shame. I weep into the ramalas and plead with Guru ji, for what? To make me like other women rather than like Him. I can't ask for that, and so I just weep and feel ashamed. I feel like I am being punished for all my past misdeeds. Sometimes, I don't know how I can bear it. We went to another smagham. A young girl was washing feet. I heard her say, "Who is she she? She is so beautiful." Later she met me and said, "They say you practice a different kind of Sikhism." I replied, "There is only one Waheguru, What is different? We both love Him. Sikhism is Sikhism." I wanted to tell her , "Yes, do AMrit vela, do waheguru waheguru waheguru waheguru waheguru. Do Naam simran." But I couldn't say anything. I felt beautiful, but I know that I am not. It's just vanity , this body is corruption, and it is rotting away. Nothing matters to me any more but Naam, and my Kakars and Paath. I can't be separated from them, it would kill me. Literally I would die. Slip back into a partial person, not fit to be called human, consumed in pain, always trying to anesthetize myself with fruitless activities. It is a struggle to wake up and do Paath. Sometimes we are so sleepy, we want to go for the bed, but we look at each other and remember how it was before, that is enough to wake us up again. I envy those born to this path, so pure and innocent, they don't feel the traces of dirt..." I put the papers down, and woke my wife, I pulled her into my arms, and looked in to her eyes, *HE* looked back at me. "I didn't know, you should have told me. I have been so selfish, thinking everything was me all this time. I thought you just did this for me. Forgive me." We both started weeping in to each others arms. "It will be ok, we'll get through this with waheguru waheguru waheguru waheguru waheguru." Then we were weeping and laughing together. The children came in and found us. They just looked at us like we were crazy, "What's for langer?" the little one asked. ------------------- taken from: http://www.snsm.org.my/library/articles/articles.htm

Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh Dhanaasree mehlaa 5 ghar 8 dupday (Page 679) Dhanaasaree, Fifth Mehl, Eighth House, Du-Padas: Dhanaasree mehlaa 5 ghar 8 dupday (Page 679) ik-oNkaar satgur parsaad. One Universal Creator God. By The Grace Of The True Guru: simra-o simar simar sukh paava-o saas saas samaalay. Remembering, remembering, remembering Him in meditation, I find peace; with each and every breath, I dwell upon Him. ih lok parlok sang sahaa-ee jat kat mohi rakhvaalay. ||1|| In this world, and in the world beyond, He is with me, as my help and support; wherever I go, He protects me. ||1|| gur kaa bachan basai jee-a naalay. The Guru's Word abides with my soul. jal nahee doobai taskar nahee layvai bhaahi na saakai jaalay. ||1|| rahaa-o. It does not sink in water; thieves cannot steal it, and fire cannot burn it. ||1||Pause|| nirDhan ka-o Dhan anDhulay ka-o tik maat dooDh jaisay baalay. It is like wealth to the poor, a cane for the blind, and mother's milk for the infant. saagar meh bohith paa-i-o har naanak karee kirpaa kirpaalay. ||2||1||32|| In the ocean of the world, I have found the boat of the Lord; the Merciful Lord has bestowed His Mercy upon Nanak. ||2||1||32|| ”This is the power of the Naam(Waheguru)… No other beliefs can change that. When the guru's word abides with one's soul, nobody can take that away from them, it is indestructable. It has been evident all throughout the short Sikh history. Just ask the great Sikh martyrs Bhai Satidass Ji, Bhai Dayal Dass Ji, Bhai Mani Singh Ji, Bhai Subeg Singh Ji, Bhai Shahbaz Singh Ji, Guru Gobind Singh Ji's four sons, and hundreds of Sikh women who had their childrens' body parts tied around their necks but they did not convert to Islam because they had the Naam with their 'saas saas' with each and every breath. That was just a few. All the hukumats of this world tried their best to eliminate the Sikhs from the face of this earth but to no avail. It is mission impossible because Truth cannot be destroyed

inspiring post.

Waheguruji ka Khalsa Waheguruji ki fateh The Sikh Idenity GURU GOBIND SINGH ON VAISAKHI of 1699 established the Khalsa brotherhood. As integral to the moral discipline he ordained that all his Sikhs keep unshorn hair. Essentially he created a casteless and classless society and assigned the title ‘Singh’ to all males, meaning lions and ‘Kaur’ meaning princess to females. After the partition of India in 1947 and more so after the genocide of the Sikhs in 1984, some disturbing trends among the Sikhs need serious thinking by our intlligentsia, religious and political leaders as how to arrest and counteract them without any further loss of time. The following trends need to be urgently addressed: 1.A large number of Sikhs have started trimming their beards. Some trim so badly that they give a poor image of a Sikh. Usually sons of such Sikhs who indulge in trimming their beards do the same or simply shave off. We often see a father or a grandfather holding a clean shaven son or a grandson. Trimming of long hair by the Sikh girls has also become fashionable. The result is, that it is not uncommon to see a Sikh and his wife with bob hair. 2.Many Sikhs now feel shy to use ‘Singh’ or ‘Kaur’ in their names. You come across names like Harjit Soni, Birinder Kohli, Gurdeep Gill, and so on, without using ‘Singh’ or ‘Kaur’. It appears that perhaps they want to hide their Sikh identity. This defeats the very purpose and the spirit in which Khalsa was created as one brotherhood. 3.All over the world, people converse in their mother tongue. In India also, Marathis, Bengalis, Tamils, Gujaratis, etc. speak in their mother tongue among themselves, including their children whether they are living in their own state or any other state in India or out of India. Surprisingly, only Punjabis, both Sikhs and Hindus, who consider themselves “modernâ€Â speak Hindi with their children. They falsely consider it more refined than Punjabi. Even many grown ups and well-to-do Punjabi Sikhs converse in Hindi although they can speak in Punjabi as well. This is indeed very strange. Those who consider themselves elite or upper class prefer to speak in English. This trend is primarily due to the fact that Punjabi Hindus disowned Punjabi and declared Hindi as their mother tongue. Since well-to-do Hindus converse in Hindi with their children and quite often, among themselves, Punjabi Sikhs thought it to be more ‘fashionable’ to converse in Hindi and elite Sikhs in English. This complex from the minds of the Sikh need to be removed, especially because Punjabi Muslims also declared Urdu as their mother tongue. So Punjabi is now left to be the mother tongue of the Punjabi Sikhs only. If Sikhs don’t take a note of this, then, in few years time, they may be speaking only Hindi which will become their mother tongue. 4.Young Sikh boys wear a ‘patka’ to cover their hair. It is o.k. till they are 13-14 years old. Thereafter they should start wearing a turban especially from class 9th onwards if not earlier. Those who don’t start wearing turban at this stage, continue to wear a ‘patka’ not only till they finish school, but also when they go to the university, which does not give proper image of a Sikh. Some of our sportsmen are in a ‘patka’ even while giving interviews for TV coverage or to the press or in ads. Wearing of ‘patka’ while playing games is ok but not in social, official or other public functions and occasions. Quite a few Sikhs are seen in a ‘patka’ in TV serials, which is not correct. 5.Although over 50 years have passed since independence, not a single good Punjabi movie has been made. This is inspite of the fact that a large number of actors and producers are Punjabis. Sikhs are occasionally shown in Hindi movies, but more so as jokers, taxi drivers, doormen at five star hotels, and so on. Moreover, they are not shown in proper Sikh form. Their beards don’t look normal and natural and they wear funny type of turbans. During the course of the movie, a Sikh character alternates with trimmed beard and a turban, and then without a turban and shorn hair on the head. This is highly objectionable. They are never shown in proper respectable Sikh form. Since Punjabi Hindus disown Punjabi as their language, the Sikhs have to seriously think of producing some good Punjabi movies based on novels, plays and stories by well known authors. Sikh characters in respectable and proper Sikh form should be heroes and heroines. If Hindi movies revolving around a Muslim family with a Muslim hero can be made, then why not around a Sikh family with Sikh youth as a hero. 6.Well known Sikhs in their respective fields who get media coverage need to take special care about their form and behavior as they are an example for the younger generation to emulate. 7.I hope my suggestions will be taken seriously by the Sikhs, both in India and abroad, and will take immediate steps to take remedial measures. (Extract from Sikh review )

u can recite paath while ur hair is drying. u can keep some cloth or dastaar on ur hair without tieing. main thing is 2 cover ur hair.

Those who walk outside, eat or distribute food without their head covered will be punished severely. Thankhaanama Bhai Nand Laal Jee In Gurdev Pita Maharaj's 52 Hukams he says: 35)Dastaar bina nahi rehnaa - Wear a turban at all times. Also in his Hukam at Kabul he says that our kesh are the 'seal of Guru jee'

i think phenji u hav 2 cover head while eating. u hav 2 keep dastar wit u all da time.for letting hair dry, u hav 2 keep dastar.hair may cover or not is ok.more i dont know. i remember tht once during eshnaan in golden temple sarovar, my father was doing keshi eshnaaan wit his dastar in his hand. one of sewadar came shouting cover ur head. then after bath , father had conversation wit him n he agrees after tht. their conversation i forget. i will let u know abt tht in next post.

i agree wit u . this's all our fault. this's all coz da lack of our parchar. in so many gurdwaras, akhand paath is booked in phone. sangat send their bheta by cheques n get hukamnamaa at bhog time by mail or byu letter. v hav 2 do parchar in sangat ke ardas apne dilon keeti suni jandi hai. sanagt thinks tht granthi singh is more closer 2 waheguru ji than us. so they prefer 2 do ardas frm him . but truth is if a person is doing ardas by himself i thing guru hears tht before.

Waheguru Ji Ka Khalsa, Waheguru Ji kI fateh!! I experiencing many things that the Gurmat and Gurmatta -the of Living described by our Gurus and Leaded by the one and only by Shri Guru Granth Sahib Ji. The present sikh of India is getting away from it, except some bunch of sikhs, as repects to Delhi, Many i can persume hundreds of Sikhs, Goes to the Pandits when i asked why ur going to them, It is correct Khalsa Panth is respecting all religions because it is following Sarab Sajhee Wallataa, reply by those sardar sahib ji is "Kam nahin Bandaa" my business is not going properly, because some body has doe balck magic to my business, I said why ur not doing ardas to WAHEGURU because according Shri Guru Granth Sahib Ji ""Birthee Addey Naa Howeyee Jan Kee Ardas, Nanak Joor Gobind ka puran gurntaass,"'...... that Gur sikh said no waheguru will not anything in that.this was one incidence i notice in my lifeat the age of 23 present. Many in to number (hundreds ) of sikhs in delhi in there homes or offices kept Pics of Guru sahibaan Ji, plus withthem they kept the photos of Devis and devtas also, why u donot have belive on Waheguru, Shri Guru Granth Sahib Ji,Everelasting Guru why u do Matha Tek in front of them, In hundreds of numbers of sikhs wear, TABHEETS. WHY ALL THOSE SIKHS MIXING THE SIKH RELIGION, WITH HINDUISM. Ya we will respect all religions but we are from one only ONE FROM khalsa PANTH. BECAUSE THESE TYPES OF SIKHS ONLY IN INDIA THE SIKHS DOESNOT HAVE A SEPRATE IDENTITY IN CONSTITUTION, CONSTITUTION DOESNOT RECOGNISE SIKH WORD BUT HINDUS WITH LONG HAIRS ONLY. JAGOO SINGHOOO SATKAR SARAYYAAN DA , BAN KE EK DEY RAHOOO. WAHEGURU always take exams from there sikhs, if you donot get ur wishes fullfill, pray to waheguru that "TERA DAR CHHAD KE NAHIN JAANAA , TO DEY YA NA DEY, JEY OOTHEY NAHIN LIKHYAA TAAN EYTHEY LIKH DEY, OTHEY WE TOO SEEE ETHEY WE TOO HAIN'. (ie in sachkhand ur only who writes everbody aftes, here also ur only in the shape of everlasting Shri Guru Granth Sahib Ji., if forget to write there, do write fate here, because ur the only there and here Waheguru) Every person who took birth has remembered Waheguru in the mothers womb, while he /she was up side down. evrey person there rembers Waheguru and say hey waheguru make me out of this i will do preach follow ur way Waheguru ji, Take me out of this hell. Those who remmber his NAAM and they successfully comes out of that place where there is human waste stands, those who Does not preach God there in mothers womb, than they die before birth over there only. It is also mentioned in SGGS JI ""' MAAT GHARABH MEY APNAA SIMRAN DEEYOO.......'""" IF YOU HAVE REMEMBERED WAHEGURU THERE THAN ONLY U R PRESENT THERE AS PER SHRI GURU GARNTH SAHIB JI IN ABOVE STANZA, THAN U KNOW THIS THAT WAHEGURU ALWAYS HELP THERE SIKHS IN DISTRESS HE CANNOT SEE THE DISTRESS OF THERE SIKHS, U R IN DISTRESS IN MOTHERS WOMB, U PRAYED U COME OUT SAFELY , WHY FORGET TO PREACH AND PRAY HIS NAAM, HERE, HERE IS ALSO HE IS SAME, JUST TAKING EXAMS FROM THEM, GIVE EXAM SDONOT LEAVE EXAMINATION HALL OF GURU, U SURELY GET SUCCESS. ALL UR WISHES WILL BE COMPLETE u, donot B HAVE TO VISIT ANY PANDIT OR SOME OTHER PERSON. khalsa jee. i am not saying wrong i have proof of it from Shri Guru Garnth SAhib JI, as under mentioned: +++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++ "DHANAASAREE, FIFTH MEHL |1| 'He does not let His devotees see the difficult times this is His innate nature. Giving His hand, He protects His devotee with each and every breath, He cherishes him.'By Shri Guru Arjan Dev Sahib Ji in Shri Guru Granth Sahib Ji in Page no.682" +++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++ BILAAVAL, FIFTH MEHL |2| 'The Prayer of the Lord ís humble servant is never offered in vain. Nanak takes the strength of the Perfect Lord of the Universe, the treasure of excellence.'By Shri Guru Arjan Dev Sahib Ji in Shri Guru Granth Sahib Ji in Page no.819 +++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++ AASAA, FIFTH MEHL |1|'He Himself preserves His servants, He causes them to chant His Name. Wherever the business and affairs of His servants are, there the Lord hurries to be.The Lord appears near at hand to His servant. Whatever the servant asks of his Lord and Master, immediately comes to pass.'By Shri Guru Arjan Dev Sahib Ji in Shri Guru Granth Sahib Ji in Page no.403 +++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++ Dear Khalsa jee those sikhs who r reading this mesage PLs do not think me bad, it is all correct with proofs, and from now Start the straight way to Wahguru leave all human Pandas, Sikhoo take the Daat of Khanday baatey dee and always pray to God Waheguru, One tip, u doa rdas for ur business, family. Godd do. But do ardas for Sikhi, Khalsa PAnth, do ardas Mere GHar sikhii aayee, Naam daan aayee. all wishes will get fullfillled this is experience is syaing. Naam jappoo singhooo etey Is Kumbhii Narak nuu Fateh AAKKHOO A tip to say bye to this life in end minutes as under mentioned. How SGGS JI said to us. +++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++ GUJRI, PADAS OF TRILOCHAN JEE, FIRST HOUSE 'At the very last moment, one who thinks of wealth, and dies in such thoughts, shall be reincarnated over and over again, in the form of serpents. O sister, do not forget the Name of the Lord of the Universe.|Pause| At the very last moment, he who thinks of women, and dies in such thoughts, shall be reincarnated over and over again as a prostitute. At the very last moment, one who thinks of his children, and dies in such thoughts, shall be reincarnated over and over again as a pig. At the very last moment, one who thinks of mansions, and dies in such thoughts, shall be reincarnated over and over again as a goblin. At the very last moment, one who thinks of the Lord, and dies in such thoughts, says Trilochan, that man shall be liberated; the Lord shall abide in his heart.' By Shri Bhagat Trilochan Ji in Shri Guru Granth Sahib Ji in Page no.526 +++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++ DEAR READER IF I HAD SAID ANY THINK WRONG DO CORRECT ME IF I HAD SAID HURTFULL TO SOME BODY PLEASE FORGIVE ME. BECAUSE THIS IS THE LOVE WITH SIKHI SPEAKS, I WILL DO ACCEPT WHERE I WILL INCORRECT BECAUSE A SIKH IS NOTA SIKH WHO DOESNOT HAVE '''NIMRAATTA''' IN HIM. WAHEGURU JI KA KHALSA, WAHEGURU JIKI FATEH, DEG TEG FATEH ! PANTH KEE JEET ! RAAJ KAREGA KHALSA! JAGJOT SINGH KHALSA CHIEF SEWADAR, WORLD KHALSA INTERNATIONAL SERVICES WWW.WORLDKHALSA.COM

Third Mehl: su(n)thaa naal vair kumaavudhae dhusuttaa naal mohu piaar || They inflict their hatred upon the Saints, and they love the wicked sinners. agai pishhai sukh nehee mar ju(n)mehi vaaro vaar || They find no peace in either this world or the next; they are born only to die, again and again. thrisunaa kudhae n bujhee dhubidhhaa hoe khuaar || Their hunger is never satisfied, and they are ruined by duality. muh kaalae thinaa ni(n)dhukaa thith suchai dhurubaar || The faces of these slanderers are blackened in the Court of the True Lord. naanuk naam vihooniaa naa ouruvaar n paar ||2|| O Nanak, without the Naam, they find no shelter on either this shore, or the one beyond. ||2||

Experiences With Bhai Sahib Randheer Singh jee By Bibi Harsharan Kaur & Principal Gurmukh Singh jee Atam Rang, July 1999 Translated by Admin www.tapoban.org First Encounter We had heard about the Gurmat lifestyle of most respected father, Bhai Sahib Bhai Randheer Singh jee in Srinagar. We had heard of his name before and that he had spent 16 years in prison. We had heard about him being a patriot and about his role in the Gurdvara Rakab Ganj struggle, but it was in Srinagar where we first heard about his life as a devotee at the feet of the Guru. We heard about him this way: there were a brother and sister who were detached from worldly life. They remained in Satsang. They used to discuss which path would let them be accepted at the door of the Satguru and thus be ferried across the world-ocean. They used to go to Satsang, read BaaNee and eventually, they came to the realisation that one of them was soon to depart. They decided that whoever left first, would come back and tell the other what to do. By Akaal Purakh's will, the sister passed away first. As per the promise, her soul returned to meet her brother and said "The path upon which we were travelling is the right one, but it's most important to receive Amrit and doing Satsang while keeping Rehit. I'll tell you about some of the Guru's beloved Satsangees and you should certainly go see them." She encouraged her brother to go to Narangvaal and to remain on the Gursikhi path while reciting naam and staying in Satsangat. The brother heard all this and told his friends. We also heard all this and coincidentally, we were coming upon a vacation. We arrived at the Poh Suptamee at Narangvaal and for the first time heard a raN sabaaiee keertan. We heard it, and the effect was such that our relationship was forever established (with this Jatha). This was our first meeting with Bhai Sahib. Meeting Bhai Sahib It was our second or third vacation and we were staying in Ludhiana. We came and found out that Bhai Sahib was not longer in Narangvaal but in Ludhiana's Model Town. He was living in house #79. We were very excited to go meet him. This all happened around 1951. We weren't amritdhaaree, and my husband (Col. Daljeet Singh jee) wasn't even keshdhaaree. However we definitely loved going to keertans. So, my husband alone went to Model Town Gurdvara to enquire about Bhai Sahib. It was a Sunday and keertan was taking place. My husband heard the keertan and after the bhog, he followed Bhai Sahib on foot. Bhai Sahib was in the lead and the other Singhs walked to house #79. My husband also entered the house and asked, to see Bhai Sahib. In response one carefree-type Singh said "not now, Bhai Sahib is resting." But Col. Daljeet Singh was called in from the inside. When Col. Daljeet Singh went in, he was a man who had been without kesh for 17 years and was wearing a borrowed reddish dastaar which he didn't even know how to tie properly. Little hair were coming out of the dastaar and his beard was trimmed. But as soon as he entered, Bhai Sahib sat him down with love and asked how he was. My husband's heart was won over. Col. Daljeet Singh asked "if I have your permission, may I come have your darshan in the future?" Bhai Sahib replied sweetly, "Oh, you should certainly come! I will have YOUR darshan. And be sure to bring your wife as well." Col. Sahib returned home and there was a unique happiness on his face, and he was thinking "Bhai Sahib has given so much love to a patit like me, and asked me to be sure to come again. Imagine that he said to me, 'I'll happily have your darshan too.'" That divinely coloured soul, sent from the Guru's door could see the future of this lost person, and knew the Guru was about to take him in, and knew it was his duty to bring this lost one to the Guru's door. In Delhi After some time, we went to Delhi. One day I was in the Chandnee Chounk Bazzar buying some winter items when at the Red Fort bus stand I saw a bust stop and out came some women with dastaars. I saw this and was astounded. I wondered where they had come from. Usually no one like this could be seen. I saw those Gurmukhi forms and was internally drawn towards them. I asked, "Who are you? Where do you live?" They replied "We are from Ludhiana, and we're here because of the yearly Delhi Dussehra Smaagam. Today, the keertan will be at the PahaaR Ganj Gurdvara and tomorrow will be the RaN Sabaaiee at Bangla Sahib." I quickly took a taxi home and asked my husband to quickly get ready and take me to the PahaaR Ganj Gurdvara. He agreed. When we arrived in the Sangat, before us we saw Bapoo Jee (Bhai Sahib Randheer Singh) with both his arms on a bairaagaN, clanging his KaRas, lost in the Shabad "Gobind mun mohiaa jeeo. Santan kai parsaad agaadh kanthay lag sohiaa jeeo." The women I had seen at the Red Fort were the same ones doing keertan. Those were Bibi Updaysh Kaur and Gurcharan Kaur. That scene and that current immersed into me. The world was forgotten. What I saw before me cannot be described. The next day we arrived at the raN sabaiee and the whole night, amrit rained down. This was beyond words or descriptions. Then I don't know where those souls went (from the smaagam). I searched for them, but couldn't find them. Meeting Chaanee Jee One day my husband came home and said that he had found a Singh from the Jatha. He was living in Delhi and did keertan as well. The next day he brought the Singh with him. He seemed like he was from another world. He spoke in a different way too. And what he said was different too. He would eat nothing but I noticed a sense of happiness and care-freeness from him. This was our first meeting with Singhs. That Singh was Chaanee Jee. His full name is Bhai Preetam Singh but Bhai Sahib used to call him Chaanee jee out of love. In keertans, he would play the tabla. At that time, he was a Sarblohi Singh. Becoming Amritdhaaree We began to find out about keertan programs and began to go to the Sunday keertans. We found Satsangat. My husband began to keep his kesh and wear a dastaar. The Sangat of Gursikhs and their loving ways made our lives beautiful and sweet. One day, Col. Piara Singh jee came to Delhi to visit his son Major Inderjeet Singh. Due to some business regarding his son, he came to our house. Meeting him at that time made our desire to receive amrit very intense. Then Poh Sudee Suptmee came and we went to Ludhiana. We went to meet Bapoo jee and he lovingly met us. "Oh Bhai! You are very fortunate! Your wife is also very fortunate! Even the Bibi's mother is fortunate!" With his amrit-filled glance, he took us lowly, worldly ones, stuck and covered in the mud of maya and washed us with the rain of praise. He said, "Take Amrit (amrit chakk lo)." My husband replied, "My wife is hesitant to wear a dastaar." Bhai Sahib then said, "She will certainly take amrit." Those words became true. Satguru jee gave us the gift of Amrit. Our desire to see Bhai Sahib increased. After short intervals, we'd come to Ludhiana to see him, and by doing so, our souls would blossom. If any question arose when meeting him, he would answer it without us even asking. He was really the knower of the heart, and could guess what was within it. One day Bhai Sahib asked "Do you know any shabads?" I said, "Jee, I know one." "Fine, let's hear it." Jaan Sukhaalaa jee went and got the joRee. I sang the shabad "Keeo shingaar milan kay taaee(n). Har na milay jagjeevan gosaaee(n)." Hearing the Shabad, Bhai Sahib was very happy. He gave me so much love. With this shabad, our relationship was made even closer. Meeting a 'Sant' One day two young, unknowing girls from Bhai Sahib's family along with a friend went to see a Sant's smaagam at a dera. There, there was a huge crowd. People were rushing to see the Sant. The sevaadaars would take some select people near the Sant, and the rest of the people stood waiting in the sun. These two bibis with their dastaars could be seen from far away. The Sant called them close and said "Some people are very fundamentalist..." etc. He was saying all this because the bibis hadn't bowed before the Sant, and only said Fateh. So they returned after hearing a lot from the Sant. Because they had gone with their friend without taking permission, they were afraid. One said "Now Bapoo jee will scold us." The other then said "We won't tell him." When they returned, no one knew they had gone to the Dera. Then one Singh came and said that Bhai Sahib was summoning the two bibis. We understood, but we couldn't believe he knew. When we went inside Bhai Sahib said, "Have you gotten the darshan of the Saadh? Did you hear the slander of Gursikhs? What did you not have that you went there to get? Bibi! Satguru jee has given you birth in the house of Gursikhs, and so you are fortunate. You received amrit in your mouths, which has no equal. He has given you the gift of Naam and a place in the Sangat. Even more blessings were given and you were given the gift of keertan. What did you want that you went there?" We asked for forgiveness and said "Bapoo jee, we just went to see what happens there. We've made a mistake. We also thought that you wouldn't know and no one would know. We've made a big mistake. Forgive us. " Bhai Sahib didn't say any of this in front of anyone and scolded us in private. Blessings of Keertan One day Bhai Sahib called us and said "Bibi! The committee of Gurdvara Aalamgeer has printed their yearly Smaagam posters without asking us and written that The Jatha will do the three hour Amrit Vela Aasaa dee Vaar and then open keertan too, until the dhaadees begin." I was worried. Bibi Gurdeesh Kaur had gone to her in-laws and she was our main keertanee. We said, "Baapoo jee, we can't do it. Gurdeesh Kaur isn't here. There will be a big gathering of sangat there." Bhai Sahib then said, "What are you going to do? Satguru jee is going to do it. You just go." With Bibi Daler Kaur, the two of us and a Singh on the joRee, we left. It was as if someone had given us something magical to drink. We only became conscious after the final chhakaa. When we got up and came out, it was as if our feet weren't touching the ground, just floating on it. We went home and went straight to Bhai Sahib. He was strolling outside. He saw us and began to laugh. He said "My pair of precious jewels did so well!" We said "But you were with us though..." He gave us so much love and then said "Ask for what you want." What could we ask for? We couldn't speak. Our insides were asking for that same awareness that he experienced. Vahiguru, Vahiguru! If we write this story, it'll never end. This all took place around 1957-58. It's true that Guru Sahib himself takes the seva of keertan from us. That day the two of us did keertan seva with love and then Satguru jee gave us countless blessings. 1965 The 1965 war had started. We were at Ferozepur Cantonment. Without warning, the army crossed the Satluj and all the houses and barracks emptied around us. The whole area was silent and empty. No one could come to take the children from the house at that time. The whole area was deserted, the streets empty, and all buildings uninhabited. Night fell. No light could be seen for miles. At a distance was a church, nothing else. Anyone could break the windows of those big bungalows and easily enter. In our house were three girls and six-month-old baby. No other servants or caretakers. All Quarters were empty around us. That was a terrifying night. I fell unconscious with fright. Then Bapoo jee came and stood before me. He said, "Get up Bibi! Why are you afraid? I'm here now. The Guru is with you. Nothing can happen to you. Get up and recite the shabad. He sang the shabad with me "Bhairo(n) Mahulla 5. Oothat sukheeaa baaithat sukheeaa..." He sang this entire shabad. I got up and took the Amrit Keertan Pothee and read this shabad over and over. All my fears went away. Morning came and someone came to get us and I happily went to my own home. Remember that Bhai Sahib had left us in 1961. This event happened in 1965. Stories from Pr. Gurmukh Singh jee: Bibi Bhupinder Kaur jee's Keertan This is a story of Bibi Bhupinder Kaur jee, wife of Bhai Soorat Singh Pooran jee. I heard this story from them and wrote it down so our keertanee Singhs and Bibis can learn something from it. Bibi jee had learnt to do keertan in classical raags at a very young age. Bibi jee used to go to Narangvaal for the Poh Sudee Satvee(n) gupurab to celebrate the arrival of Dashmesh pita jee. She tells us that once she prepared 25 new shaabads for the smaagam so that they could be done at four or five turns at keertan. But what happened was the opposite. When she arrived at Narangvaal, Sodar was concluding and upon arriving, Bhai Sahib called her to the stage and asked her to sing keertan. At that deevaan after Sodar, one by one, all 25 shabads were sung and Bhai Sahib was very happy. He said "sing more!" But he knew that I had no other shabads prepared. He then said.."That's it? You're empty? You came so full. Well, prepare more for the morning." Bibi Bhupinder Kaur thought to herself "all the shabads I had prepared, Bhai Sahib has heard in the first sitting. How will I do 5 more divaans? But know this as truth that the bliss I got after becoming empty at that smaagam is one of my unforgettable memories. I don't know how Guru Sahib first emptied me and then with his own blessings made me do keertan. We think that WE do keertan. Satguru jee himself comes within us and takes this seva. It's like "Nanak jant vajaaiyaa vaajai" The above story teaches us that Satugur jee himself blesses us and makes us do keertan. By becoming "empty" and then doing keertan while attached to the feet of the Guru, we get a totally different type of enjoyment. The ones who listen to keertan always remain in enjoyment if they listen to keertan with their consciousness but Keertanees are always either "full" (with new shabads) or "empty". Keertan is a gift, not an art. Bhai Santa Singh & Bhai Sahib Bhai Santa Singh (IAS Rtd.) told me this story. At 79 Modelt Town Ludhiana, he and Bhai Bava Singh used to help bathe Bhai Sahib at Amrit Vela (1.30AM-2AM). Then Bhai Bava Singh began to stay at Kumarhatti to do seva in the Gurdvara there, and then Bhai Santa Singh began to do this seva alone. Bhai Santa Singh tells us, "One day while helping Bhai Sahib bathe, a thought entered my mind that 'if there was no mighty Singh like me to do this seva here, then no one would've been able to lift Bhai Sahib's big frame, and Bhai Sahib wouldn't have been able to bathe.' At that time, Bhai Sahib was sitting on a wooden stool. After he bathed, I used to put my arms underneath his, and raise him with my strength. That day, when the thought was in my head, I don't know how Bhai Sahib found out about it. When I was raising him from under his arms that day, it felt as if Bhai Sahib was heavier. I tried with even more strength than usual that day but I couldn't lift Bhai Sahib. Then, in pride of my youthfulness, I gave it all my strength, but Bhai Sahib didn't budge. Bhai Sahib kept laughing and saying "Oi Santa Singh! What's happened to you today? Why aren't you lifting and standing me up?" I understood what he was saying and said in a crying voice "Bapoo jee, today I'm powerless. You yourself, please stand up." Then, with just a little bit of my effort, Bhai Sahib himself stood up. Everything was hidden in his laughter. He said nothing more to me. This hint was enough for me to understand that what pride could I have over my strength? This strength was all Akaal's gift and this seva was also his gift. Man too(n) mut maaN karaih(n) jih hou(n) kicch jaaNdaa, Gurmukh nimaaNaa hoho. (panna 441) Jo jaanai mai jobanvant. So hovat bishtaa kaa jant. (panaa, 278)

Hello there dear one, I know that this is rather a long message but believe me it will move you as it did me. It touched my soul. This sort of messages are such beautiful reminders to us about how important we are to GOD and no matter what HE always loves us and hears our prayers. Have a wonderful blessed day and God bless. Satwant Kaur Faults are thick where love is thin. RELIGION IS LIKE THE BANANA SKIN, AND SPIRITUALITY IS THE BANANA. PEOPLE HAVE THROWN AWAY THE BANANA AND ARE HOLDING ON TO THE SKIN. God is always ever ready for us but are we ready for Him? God is always ever ready and serious in giving us anything He thinks is good for us, but are we taking Him serious? We celebrate our success with family and friends, how often have we celebrated our success and happiness with Him? We go to Him often only when we are troubled, telling Him all our problems and asking Him for guidance and asking Him for His Blessings. We go to Him when we have failures and asking Him to help. We don't celebrate our failures with Him either. We are treating Him like a garbage bin and yet He still loves us so dearly. We often believe we should pay our respect to God only in religious places and forgetting that God is Omnipresent and He will receive us everywhere. We believe God is ONE and He is our Creator, yet we always identify so much among ourselves and there's where big and small differences arise. We agree that God is our Creator and He creates all of us, yet we insult each other and judge on each other, our nationality, our race, our colour, our gender, our status and religion, etc. We forgotten that when we are angry with each other and feel unhappy with each other, we are angry and unhappy with the Creator. We often said, "we", does that not tell us that we = ONE? We are ONE and yet everyday we are thinking of I, I, I, and You, You, You and what about me, me, me ??? We put forward so much of ourselves first and creating a barrier of discomfort with the others. We only want and accept the positive things in life. We don't want negative things in life. We have forgotten that God wants us to experience both the pleasant and unpleasant for our spiritual growth. We may wish to know that Religion & Spirituality are entirely 2 different things. We may wish to know that Religion & Spirituality are two sides of a coin. We may wish to know that Religion is the stepping stone to Spiritual path. Without Him, I am nothing. But with Him, I can do all things through Christ that strengthens me." ( Phil 4:13.) Just a Short Story for All! A young and successful executive was traveling down a neighborhood street, going a bit too fast in his new Jaguar. He was watching for kids darting out from between parked cars and slowed down when he thought he saw something. As his car passed, no children appeared. Instead, a brick smashed into the Jag's side door! He slammed on the brakes and drove the Jag back to the spot where the brick had been thrown. The angry driver then jumped out of the car, grabbed the nearest kid and pushed him up against a parked car shouting, "What was that all about and who are you? Just what the heck are you doing? That's a new car and that brick you threw is going to cost a lot of money. Why did you do it?" The young boy was apologetic. "Please, mister... please, I'm sorry... I didn't know what else to do," He pleaded. "I threw the brick because no one else would stop..." With tears dripping down his face and off his chin, the youth pointed to a spot just around a parked car. "It's my brother," he said. "He rolled off the curb and fell out of his wheelchair and I can't lift him up." Now sobbing, the boy asked the stunned executive, "Would you please help me get him back into his wheelchair? He's hurt and he's too heavy for me." Moved beyond words, the driver tried to swallow the rapidly swelling lump in his throat. He hurriedly lifted the handicapped boy back into the wheelchair, then took out his fancy handkerchief and dabbed at the fresh scrapes and cuts. A quick look told him everything was going to be okay. "Thank you and may God bless you," the grateful child told the stranger. Too shook up for words, the man simply watched the boy push his wheelchair-bound brother down the sidewalk toward their home. It was a long, slow walk back to the Jaguar. The damage was very noticeable, but the driver never bothered to repair the dented side door. He kept the dent there to remind him of this message "Don't go through life so fast that someone has to throw a brick at you to get your attention!" God whispers in our souls and speaks to our hearts. Sometimes when we don't have time to listen, He has to throw a brick at us. It's our choice. Thought for the Day: If God had a refrigerator, your picture would be on it. If He had a wallet, your photo would be in it. He sends you flowers every spring. He sends you a sunrise every morning. Whenever you want to talk, He listens. He can live anywhere in the universe, but He chose your heart. Face it, friend -- He is crazy about you! God didn't promise days without pain, laughter without sorrow, sun without rain, but He did promise strength for the day, comfort for the tears,and light for the way.

ABUNDANCE, POVERTY, AND THE ECONOMY Kanwar Ranvir Singh "That one alone knows the Way who earns with the sweat of the brow and then shares with others." This dictum of Guru Nanak, (born 1469, the first of the ten Sikh Gurus), lays out the basic economic thought of the Sikhs. It is a society in which labor rather than monkish asceticism is the true _expression of spirituality, and in which the sharing of abundance rather than accumulation of scarcity is the basic economic motivation. The Gurus condemned monks because they felt that they were other- worldly. By contrast, the Gurus promoted the view that God was present in the world. "Air/Breath is the Guru, Water the Father, Earth the Great Mother. Day and night are two nurses in whose lap the children of earth play. Their good and bad deeds are all done in the Divine Presence. According to their deeds, some move nearer while others wander further away from it. Those who follow the Inner Tutor, their intution, are liberated, says Nanak, by turning towards these Shining Ones, others also enjoy the fruit of freedom from the chains of self- centredness, the wheel of reincarnation." (Guru Granth Sahib Ji, p.8) This vision of liberation is based profoundly on how we treat our activity in the world and treat others. It is also tied to the vision of spirituality, of universal grace arising from God's presence in the universe. "Guru" in Sikh thought refers to the Grace-filled Presence and Love of God within all hearts and all things, which lives within us, as "reflection in a mirror, fragrance within a flower, fire inside wood". God's love for us saves each and all. This abundant love, without any meanness, means that God gives to us of His own Presence and Deeds (Nam), as the Word (Sabd), the Inner Tutor (intuition). As this Word is the inscription of being, our minds tend to goodness, truth, reality - our true nature is to seek the truth. "Sikh" means seeker of truth, disciple of the Inner Tutor. The presence of God in each being not only means that God's love for people is not restricted by race, religion, or gender, but also signals that the creation itself is created through the overflowing of the completeness of God's Love - Its Names (descriptions of Its activities). Thus, "the earth, the vessel full of resources has been filled by God but once. It depends on the choices of people how much they take from it." (Guru Granth Sahib Ji, p.1190) For this reason, one of the first acts of the Sikhs as a political entity was to effectively re-distribute the land in Punjab in the late eighteenth century, as landowners were stripped of their title. Title to land was given to those who actively worked the land. Thus, although there was private property, it was balanced by a socialistic desire that those who work get the fruits of their labour. This presence of God in the everyday world means that this world is regarded as the Kingdom of God. "The world is Yours. You are the Lord of the universe." (Guru Granth Sahib Ji, p.417) As the brain is part of the body, so that our thoughts change our forms, in the same way the Word is part of the mind, so that the mind at all times is the Throne Room of God, as the body is His Temple. "The body is the mansion, temple and home of the Lord within which He has enshrined Infinite Light." (Guru Granth Sahib Ji, p.1256) In this way, there is a continuum of unity between Creator and creation, the Unity of Being or Oneness of God as Sikhs understand it. Self-centredness places an artificial dam across this flow of life. Our Inner Tutor guides us from within and without, through serendipity (happy chances in life), in being ourselves, beloved in our unique personal oddities and choices. These choices should not extend to taking the rights of another's labour as this is tantamount to stealing the Divine Energy in that labour. "Should cloth be thought of as impure if stained by blood, how can we consider as pure the mind of someone who sucks the blood of humankind?" (Guru Granth Sahib Ji, p.140) Guru Nanak visited a friend of his, but a rich man insisted that he dine with him and the other holy people that he had invited to a reception. Guru Nanak attended the event, but refused to eat any food. When pressed, he declared that the food being served was dripping with the blood of the poor, exploited people that had made his host so rich. Some accounts elaborate the story further - he broke the bread of his friend, from which came milk, and then the bread of his host, from which came blood. This scene is a popular inspiration for Sikh paintings. The perfection of the Sikh lies in recognition of the link between the deep perfection based on God's Presence in life, and everyday imperfection based on God taking a chance on us, in giving us meaningful choices, free will. "Creating the beings, Itself provides them sustenance." (Guru Granth Sahib Ji, 1042) Thus, we are supported in the chance that is life. We strive to flow in love knowing that dams are everywhere, but also that the water itself (Sabd) has a current, is a current (of the Names of God). For this reason, labor is regarded as a sacred activity. For this reason with regard to work the Guru observed that, "None is high or low." (Guru Granth Sahib Ji, 7) This idea of the dignity of labour makes it a taboo for a Sikh to be unemployed. In his poems, reflections of the Universal Mind, the Word, Guru Nanak expresses the human longing for wholeness. Guru Nanak spent much of his life teaching through his poems. With his companion, Bhai Mardana, Guru Nanak travelled as far as Tibet, Sri Lanka, Baghdad and Mecca to discuss religion with Buddhists, Muslims and Hindus. Guru Nanak died in peace at age 70. Nine Human Gurus succeeded him. The tenth Nanak, Guru Gobind Singh, proclaimed that the congregation or Guru Khalsa Panth together with the Guru Granth Sahib, the collection of writings of the Sikhs containing the hymns of the Gurus as well as those of Hindu and Muslim saints, and those of no particular religion, would be the eternal Guru for the Sikhs after him. The message is simple. Keep your focus on the One, Formless, Ever- Present God, living within yourself and Nature. The answers are all within; there is no theology here, as love knows no questions. The image of the saint-soldier (Khalsa) is an archetype in the Mind as the Word (Sabd) is the spring of the Mind. This abundance of Active Divine Love has two implications – first, our own labour is an extension of the Names, the Divine Activities; second, distribution is based on abundance arising from God's Presence in the world, rather than poverty and scarcity based on Its absence. Few things symbolise these teachings more easily than Guru-ka-langar. Inside each gurdwara (Sikh house of learning/worship) there is a langar hall. In this place all are welcome to come and eat, whether they decide to later pray or not. The food is vegetarian so that none are excluded from any dishes. There is no charge for the food and drink, and it is all prepared by volunteers. It is also served by volunteers. In the highest seat of Sikh authority, the Darbar Sahib complex, popularly known as the Golden Temple, approximately 100,000 meals are served each day entirely free of charge. Langar is mentioned in the Sikh Reht Maryada or Code of Conduct for Knights of the Order of the Khalsa. Article 21 (a) observes that, "The philosophy behind the Guru's kitchen-cum-eating-house is twofold: to provide training to the Sikhs in voluntary service and to help banish all distinctions of high and low, touchable and untouchable from the Sikhs' minds." * Guru Granth Sahib Ji is the sacred scripture of the Sikhs, and is treated as part of the Living Guru. waheguru ji ka khalsa, waheguru ji ki fateh!!

Enclosing Anandpur in a Fort, Guru Gobind Singh Ji Maharaj initiated the battle for freedom and sovereignty. The biting sound of his “Ranjit Nagara,” a large kettle drum, shook up and instilled fear among the neighboring Hill Rajas. They had started considering Kalgidhar Patshah as their arch enemy and deployed several strategies to get him to leave Anandpur. The Rajas of the 22 mountain ridges (BaiDhar) consolidated themselves against Guru Maharaj, blew the trumpets of war and initiated regular attacks against Anandpur Sahib. However, the courageous GurSikhs warriors, under the command of our Tenth Guru, displayed such martial skills in the battlefield that the enemy was forced to retreat with sustained heavy losses and severe damages in every attack. Irritated by the almost daily defeats with heavy losses, the Hill Rajas approached Delhi and sought Aurangzeb’s help. The rationale provided by the Hill Rajas against Guru Maharaj was that “if the rising tide of Sikh movement isn’t suppressed at this stage, it will destroy the Mughal empire.” Aurangzeb’s contempt for Sikhs was well known. He was independently searching for an opportune moment to destroy the Sikhs. And now the pleas of Hill Rajas provided him an excellent opportunity. Thus Aurangzeb eagerly issued orders for the Royal forces to attack Anandpur. At this moment, Guru Gobind Singh Ji was accompanied by ten thousand brave GurSikh men and some 100 GurSikh women inside the Anandpur Fort. The royal forces arrived suddenly and seized Anandpur. The invading forces not only comprised of the Royal forces from Delhi, but were joined by the forces of Wajir Khan, Suba Sirhind, and Jabardast Khan, Lahore, along the way. Upon their arrival in Anandpur, even the hill rats had come out of their hiding places to help the invading forces. Altogether, the little fort of Anandpur Sahib was facing a force of 10 lakh (a million) strong. The enemy immediately seized the surrounding area and were now ruthlessly advancing in attempts to capture the fort. On the other side, GurSikhs warriors prepared themselves at the sound of “Ranjit Nagara” and came out to defend and arrest the invading forces from reaching the fort. A fierce battle ensued and the GurSikhs fought courageously to check the enemy advanced. Many gave their lives in the fort’s defense and thereby enrolled among the ranks of martyrs in defence of righteousness. While our GurSikh brothers were fighting the fierce battle, GurSikh sisters were engrossed in nursing the wounded, managing the supply lines, and organizing the Langar. At the time of the attack the invading forces were extremely confident of their strength. They were certain that the thousand odd GurSikhs wouldn’t last beyond a day, especially in face of 10 lakh (a million) strong forces with canyons and heavy armors. However, the enemy sensed the error of their judgement, during the first day of the battle. And quickly realized that capturing Anandpur fort wouldn’t be as easy as they had thought. Having suffered heavy causalities, the invading forces retreated and imposed curfew on the surrounding area. Their seize of the area was so tight that nothing could move in or out of Anandpur. All supply lines to the fort were cut of. Now they adopted a strategy to simply waited for the GurSikhs to deplete their supplies and come out. This situation went on for nine months without any movement on either side. By now, the situation was grim on both sides. Ration and water had virtually depleted inside the Anandpur fort. Nothing could be brought in from outside as all supply line had been severed. On the opposing side, the invading forces had become targets of various diseases because of the ensuing floods. Their soldiers were dying in large numbers, causing major havoc and desertions among the ranks. The enemy had lost all hope of ever capturing the Anandpur fort. Yet, their own strategy and the situation demanded them to stay engaged. While they wanted to abandon the seize of Anandpur, their pride wouldn’t allow them to do so. Comparatively, the situation among invading forces was deteriorating more rapidly than among GurSikhs. Finally, all military tactics of the invading forces proved ineffective against the defence of GurSikhs inside Anandpur fort. The invading forces had been totally humiliated and defeated. Now diplomatic strategies were explored to turn their defeat into a victory. Under this strategy, the Hill Rajas and Mughal forces, took sacred oath of Cow and Koran respectively, and asked Guru Sahib to leave Anandpur. They wanted Guru Maharaj to leave the Anandpur fort just once and then return anytime at will. The rationale being that this would allow the invading forces to safe face. However, Tenth Patshah was well aware of their hidden agenda and thus declined the offer. Subsequently, the request was resubmitted accompanied by an official letter of assurances signed by Aurangzeb himself. By now the situation inside the fort had further deteriorated. GurSikhs of Majha had already given their “Baedhawa,” petition of disassociation with Guru Maharaj, and left the fort. The remaining GurSikhs were increasingly exhausted and wearied because of hunger. At this critical moment, under advice of Matta Gujari and some prominent GurSikhs, decision to leave the Anandpur fort was announced. Guru Maharaj, along with 500 GurSikhs and family members left the Anandpur fort during the bitter December-January winter of sunmat 1761. Since the seize of Anandpur fort was to be shortly lifted, as per the agreement, a hundred GurSikhs women and about 10 GurSikh men stayed behind. As soon Kalgidhar Patshah left the fort, the combined forces of mughal and Hill Rajas quickly abandoned their sacred oaths. And contrary to the agreement, they pursued Guru Sahib’s party. Finally, they caught up with and attacked Guru Sahib on the banks of Sirsa river. In this battle many GurSikhs were killed and Guru Sahib’s family scattered. Younger Sahibjadas (sons) and Matta Gujari left with the deceitful Gangu to his village. While Bhai Mani Singh along with Guru Sahib’s wife left for Delhi. Guru Sahib left for Chamkaur with the remaining 40 GurSikhs and elder Sahibjadas. At Chamkaur, once again Guru Sahib had to face the enemy forces in large numbers. All 40 GurSikhs, along with the elder Sahibjadas, accepted martyrdom in this battle. And Guru Sahib left for Mashiwadha while challenging the enemy forces. Readers must be familiar with the subsequent events; especially, the martyrdom of younger Sahibjadas and Matta Gujari. I shall skip these details for brevity. Instead, lets return to the Anandpur fort where the invading forces were awaiting Guru Sahib’s departure to start looting and destroying the fort. As soon as Guru Sahib left the fort, the greedy soldiers of the invading forces broke their ranks and proceeded towards the fort, burning and looting everything in their way. Now they seized the fort with Guru’s GurSikhs inside. What a power of Guru’s amrit? The fort is seized by the enemy forces with no force inside to defend it. All there were a hundred women. Women, the fairer sex, popularly understood as weak and powerless by the world. However, these women neither considered themselves to be weak nor powerless. They echoed, “we too have partaken the amrit from our Kalgidhar father and the moment to prove it has come upon us.” These daughters of lions picked up the guns, took up positions on the fort’s pillars, and started firing on the enemy soldiers. The enemy soldiers had presumed the fort to be was empty. As such they were taken aback by this sudden rain of bullets. Soon piles of stacked dead enemy soldiers were visible outside the fort. Seeing this, the enemy soldiers left their position and ran for their lives. Now, no living enemy could be seen anymore, as everyone fled for their lives. The brave daughter of Guru made the enemy chew iron grams, their bullets. Witnessing the disastrous situation of his forces, the mughal commander got irritated and issued orders for canyon fire against the fort. Intense canyon fire succeeded in breaking through a wall of the fort. Now, once again, the enemy foot soldiers moved towards the fort. They were again showered with bullets by the Guru’s daughters. Hundreds of enemy soldiers again shut their eyes for ever. Unfortunately, by now the ammunition had depleted inside the fort. The enemy forces were rapidly advancing but there was no more firing coming from inside, in response. Fort’s capture was almost certain. History reminds us the bravery of Rajput women folks. It is said that whenever any of the Rajput fort was about to be captured, all women would commit themselves to sati (submit to fire), in order to protect their honor. Although, GurSikh women faced a similar situation, they did not choose sati as a way out. Why not? They had partaken Guru’s amrit. They were daughters of Kalgidhar patshah. They were lionesses. Why would they submit to sati? Why wouldn’t they challenge the enemy and die fighting in the battlefield? The remaining GurSikh men asked them, “sisters the delicate time is upon us. What should we do? We aren’t worried of our death? What we are worried about is your honor. The deceitful enemy could dishonor you all after our death.” Dalaer Kaur, Jathedar of GurSikh women, responded “Brothers, the amrit of Kalgidhar Patshah that you all have partaken is the same amrit that we have partaken. No force of this world can dishonor us. We shall accept martyrdom fighting the enemy before you all.” By now, the enemy was advancing so rapidly that there was no time for further debate. Upon Jathedar Dalaer Kaur’s signal, all GurSikh women drew their swords and moved behind the damaged wall. This was the only way for the enemy to enter the fort. Here they patiently awaited the enemy’s entrance. Tears came to the GurSikh men, who still were worried about the fate of their sisters at the hands of the enemy. Jathedar Dalaer kaur noticed the predicament of her brothers and said “brothers do not worry about us. The enemy cannot enter the fort while we are alive.” At this moment the enemy had reached the fort and as expected, attempted to enter the fort through the damaged wall. Inside were 10 hungry GurSikh men and a hundred GurSikh women facing thousands of well bread Mughals and Pathans. In normal situation this was no match. But this was no ordinary situation. Guru’s amrit that could awakens the weakest, filled the GurSikhs with such power and spirit that the enemy couldn’t put a foot inside the fort. The enemy advance having reached the damaged wall was forcibly restrained just outside the fort. Witnessing the events from a distance, the mughal commander yelled, “cowards, you are afraid of the princesses inside the fort. They are gifts for you and excellent hunts. Advance inside the fort, loot all the wealth and capture them as well.” These words were so loud that they could be heard inside the fort. Jathedar Dalaer Kaur yelled back a fitting response, “Hunt or hunter? Cowards come and find out for yourself.” Dalaer Kaur’s challenging response simply cut off the commander’s challenge. The enemy soldiers had no will left to advance. Seeing this the commander was extremely aggravated. He gathered some of the best horsemen from his group, picked up all the courage he could muster, and advanced inside the fort. As soon as he entered the fort with his men, GurSikh sisters attacked them from every corner. Very quickly the enemy became target of GurSikh women’s swords and fell to the ground. The commander of the mughal forces was killed in this attack. While some GurSikh brothers and sisters also lost their lives. How many? It was difficult to determine. The cries of the wounded echoed in the fort. Soon the enemy forces outside figured out what had transpired with their companions inside the fort. Now no one had the courage to advance towards the fort. The previous information that the enemy had, about only a few women inside the fort, seemed inaccurate at best. The enemy was increasingly frightened by now. Now the deputy commander of the mughal forces gave orders to retreat. Simultaneously, he asking for intense canyon fire. The enemy canyons opened fire and continuously pounded on the fort. Already a wall had been damaged and weakened by previous pounding and with this recent canyon pounding it fell inside. Through the fallen wall, the inner compound was clearly visible. No living humans could be seen inside. The enemy by now was convinced that no one was left on this side of the fort. They advanced in huge numbers and reached inside the fort. Afraid for their lives they cautiously proceeding to look around. But there was nothing to be afraid of. They searched every inch of the fort but did not find anyone. Where did the remaining GurSikhs disappeared? Where were they? No one knew. The enemy couldn’t understand. The soldiers were still afraid, expecting sudden attacks at any moment from any direction. After intense search, when no one could be found inside the fort, the enemy concluded that the remaining GurSikhs must have escaped through some secret passage. Orders were given for abandon the search and initiate looting. The very soldiers who were afraid for their lives until now, anxiously started searching for wealth inside the fort. In the process they moved the fallen wall of the fort. What they found was no wealth but the bodies of our martyrs. The faces of Kalgidhar’s daughter were still radiant yet peaceful as they slept in their permanent sleep. It seemed as if they were resting after having successfully fulfilled their obligations. Rightly so, they had stood by their Jathedar and taken the stance that while living they shall not allow the enemy to enter the fort. They had fulfilled their promise. Guru’s amrit was successful while they joined the ranks of GurSikh martyrs. Then why wouldn’t their faces be radiant and peaceful? Along side them were the bodies of their martyr GurSikh brothers. Their faces were peaceful too. It seemed that they were convinced, prior to their death, that their GurSikh sisters would not be mistreated. And yes, they knew that no power of this world could dishonor them. The invading forces were shocked to witness this scene - such small numbers could face the immense mughal force and engaged them in such a fierce battle? They were astonished beyond belief. Spontaneously these words came out of a mughal governor’s mouth “where such a fighting spirit is instilled among women, no force of this world could ever succeed challenging that tribe." ------------------- Daughters of the Khalsa translated by Baldev Singh from "Adarshak Singhnia" by Karam Singh

Your Appointment With History For the first time in the country, “Burning Brain Society” (an N.G.O.) is producing a movie on Amritsar, “The City of Golden Temple.” Amritsar, which is the spiritual capital of Punjab, did not figure prominently on the world map but recently when the BBC (British Broadcasting Corporation) rated it as one of the 50 most exciting and “Must See” places of the world, Amritsar gained the world's attention and all what was rightfully due to it. As a project to popularize our cultural heritage sites aided by the added attention and interest of the world in Amritsar, it was decided that Burning Brain Society shall produce a movie which shall also be carried on a (Video Compact Disc) VCD and distributed all across the globe. Besides, a run of the movie is also planned on Satellite channels. This special VCD on Amritsar shall be titled “Amritsar, The City of Golden Temple.” We offer you an opportunity to be a part of history. To Know More, Please send an E-Mail at burningbrainindia@yahoo.com or contact at the below mentioned address Call us at; +91-172-700001 [Ext: 2711] or +91-172-386586 to know how you can associate with us. We also invite your contributions, which can be in the shape of; **Any inputs about Amritsar **Any book or material which you have **Any rare picture which you have (If scanned at-least 300dpi) **Any financial contribution **Any business proposal w.r.t. distribution **Any other business proposal **Your Advance order for the VCD of the movie (by the last four abovementioned modes we intend to cover the cost of the VCD; please note that we are not funded by any government or non-government agency) WHAT THE BBC SAYS The Golden Temple at Amritsar is voted as number 6 must-see destination. Although this is the chief house of worship for Sikhs, and their most important pilgrimage site, you don’t have to be of the Sikh religion to be moved by the splendour of Amritsar’s Golden Temple, also known as Sri Hari Mandir Sahib or Sri Darbar Sahib. Under instructions from Guru Amar Das Sahib, this city was founded by Guru Ram Das Sahib in 1574. The temple itself was begun in 1604 by Guru Arjun, then destroyed by Afghan invaders on more than one occasion and rebuilt in marble and copper in the nineteenth century. The temple is located on a small island in the centre of a pool called the amrit-sar ('pool of nectar') and is connected to land by a marble causeway. The golden colour comes from the overlay of gold foil, hence the name. Unfortunately the temple sustained further damage in 1984 at the hand of Indian troops, when Sikh extremists were using it as a refuge. Patrolling guards are there to ensure that visitors respect the basic rules when visiting the temple. Shoes must not be worn, and heads must be covered. Tobacco and drugs are strictly forbidden, and photography is not permitted inside any of the shrines. However, as long as the rules are respected, visitors of all religions are given a warm welcome. Symbolically, it has entrances on all four sides to show that it is open to worshippers of all castes and creeds, and visitors are welcome to bathe in the purifying waters, listen to readings or simply admire the sunlight gleaming on the magnificent golden domes. REACH US AT: Burning Brain Society, Glass Office, Hotel Shivalikview, Sector 17, Chandigarh 160 017 INDIA Telephone: +91-172-700001, 386546 E-Mail: burningbrainindia@yahoo.com

extracted from Divine Mystic Reflections on Gurmat (www.sikhnation.com) COMPLETE AND INCOMPLETE HUMAN BEING There are two distinct types of human beings : the incomplete, and the complete (puran). The majority fall in the first group. The Puranpurush (complete being) are very few and can sometimes, be counted on the fingers of one's hand. The aim of Gurmat is to make us puran, and the way to achieve this aim is known as Panth. Panth is not a name given to a clan or religion. There are already many religions in the world. By reading Gurbani with understanding, you will come to know that Guru Nanak Dev Ji did not start a new religion. The same is true in the case of the tenth Master, Guru Gobind Singh Ji. While he was meditating at Hem Kunt Sahib in his previous birth, he was summoned by the Almighty Lord to His presence and was ordered to start a new way of life and to call it Khalsa Panth. Khalsa Panth is a way of achieving Brahm Gyan or the way to become puran or complete. Gurbani gives us the formula to be complete. It has been seen that we offer due respect to Sri Guru Granth Sahib Ji outwardly, but we do not follow its teachings. To give due respect to Sri Guru Granth Sahib Ji is of the utmost necessity. Whatever respect we give to Guru Ji is yet not enough; even more important is to follow the teachings of Sri Guru Granth Sahib Ji and to bring them into our daily life. Gurbani tells us 'Truth is high, but still higher is truthful living.' Just as one can churn butter from milk by following a certain procedure, likewise, by reading Gurbani with jugat, one can obtain Brahm Gyan or become a Brahmgiani. Reading and listening to Gurbani should be done in such a way that it becomes a meditation. By regular Abhiyas, the surat or super thought should travel inward (antar dhian) wherein the creation and the Creator become one. An ardas done in this state never goes in vain and is alway successful. ibrQI kdy n hoveI jn kI Ardwis ] The prayer of God's slave goes not in vain ever. (Sri Guru Granth Sahib Jee 819) The ardas, which is done on reaching such a state of mind, is always successful as such a person has broken away from all ties with the material world and is united with the Lord. This is the path of happiness; the journey towards completeness, or to become puran (complete). To join with something and to break away from something - this is the mystery of life. A person who learns this jugat, to join whenever he likes and to break away when he desires, has learned the secret of life. When Bhulah Shah, a Pir, asked his spiritual Master, the way to God, the Master replied: pull from this side and plant that side, that is break away from this world and join with the Lord. Gurbani teaches us the jugat or method of doing Simran. What is Simran? Simran is taking away the mind from worldly matters and keeping it in remembrance of the Lord, twenty-four hours of the day. It is breaking away from creation and joining with the Creator. Who is this Creator? This is the human being's inner-self or his centre. One who breaks away from one's centre will get into difficulties. All ailments cling to that person who forgets the supreme Lord. The non-believers of the Omnipresent Lord suffer separation from Him, birth after birth. iKn mih kauVy hoie gey ijqVy mwieAw Bog ] In an instant, all the pleasures of wealth become bitter. (Sri Guru Granth Sahib Jee 135) A flower, on breaking away from its branch, dies off. Why is coal black ? The simple reason is that it has been separated from its centre - the fire. This is the law of nature: that anything separated from its centre withers away. kwlI koiel qU ikq gun kwlI ] O' black cuckoo, what qualities have rendered thee black? (Sri Guru Granth Sahib Jee 794) Baba Farid asks, "Why are you black O' bird." Meaning: why is a human being always in difficulty. The answer given by him is: Apny pRIqm ky hau ibrhY jwlI ] I have been burnt by separation from my beloved. (Sri Guru Granth Sahib Jee 794) Meaning: separation from the Lord has made me black, i.e. landed me into all kinds of difficulties. A person who wants to free himself from difficulties and wants to become puran (complete) should, by way of Naam Simran, channel his super thought inwards, towards his centre. One can only direct one's super-thought inwards to one's centre if one lives a disciplined life. What is disciplined life? Gurbani tells us in the following words: Alp Ahwr sulp sI inMdRw dXw iCmw qn pRIiq ] Eat little and sleep little and love the practice of compassion and forgiveness. sIl sMqoK sdw inrbwihbo hêYbo iqRgux AqIiq ]2] Be calm and contented and thus you will gain freedom from the 3 states. (Rajas, Tamas, Satva) kwm kRoD hMkwr loB hT moh n mn isau lXwvY ] Lust, anger, pride, greed, stubbornness and worldly love - stay away from these things. qb hI Awqm qq ko drsy prm purK kh pwvY ]3]1] Thus you will see the essence of your own soul and also realise the Supreme Lord. (Shabad Hazare, Guru Gobind Singh Ji)

Once upon a time.... Each gurmukh was really equal to Sava Lakh [125,000].Now a days.... Most of the so called sikhs are so much addicted by drugs/alcohol leave aside 1.25 Lakh they are not even ready to face a single person who may insult them/their sisters or mother/their Guru Sahib. Once upon a time.... There was love among all Gursikhs [sikhs of character, integrity, dignity, pride, kindness, rejection of the Bipran/Brahminism and Brahminical rituals, follow Gurus' teachings and Nationalism, etc.] Now a days.... There is nothing but hatred among most of us. Once upon a time.... There was fight to take the seva of cleaning shoes of Sangat, cleaning joothe bhaande. Now a days.... There is only one fight. Who willl be the Jathedar, who will be the Committee president, who will do the seva of eating huge amount of money from Guru ki Golak. Once upon a time.... The Gursikhs were always imbued in simran and seva. Now a days.... So called Naamdhareek sikhs are just busy in night clubs/movies/drinking/going out with girls/boys. Once upon a time.... Every one wanted to remember maximum bani by heart and recite it as much error free (Shudh) as possible. Nitnem of Gursikhs was not just 5 Banis but so many other banis including Asa di war, Sukhmani Sahib, SUkhmana Sahib, Ramkali Ki Vaar, Chandi Ki vaar, Akal Ustat and numerous others. Now a days.... Most of our young kids can't even name Guru Sahib's names in chronological order. Once upon a time.... The Guru ka Langar was prepared reciting banis in a clean and highly spiritual atmosphere. Now a days.... Now there is a fight to remove pangat and put tables/chairs in place and even allow anyone head covered or not with even shoes at some places into the so called present day Guru ka langar. Once upon a time.... There was love in husband and wife and mutual respect for each other and both tried to help other achieve the highest spiritual state. Now a days.... Rate of divorce is highest these days and when relations are built on basis or financial status/caste how can they survive? Once upon a time.... When it came to taking seva of leadership everyone was for giving it to the other Gursikh veer or bhenji [brother or sister] and the one who finally got it always kept Guru Sahib as the leader and just projected themselves as Sevadars. Now a days.... Every one wants to be self styled jathedar [band leader] no one is bothered to be a sevadar [volunteer] of the panth [Khalsa Brotherhood]. Once upon a time.... When there was any pakhandi babas [so-called holy old man], nakli [fake] Gurus/saadh every singh was there to get rid of such evils and evils who tried to equate themselves equal to Sahib Sri Guru Granth Sahib JI Maharaaj. Now a days.... Majority of sikhs are chelas [followers] of these nakli babas/gurus and have started even considering them above Guru Sahib. SHAME SHAME SHAME SHAME SHAME to all of us who still feel that we can proudly call ourselves Sikh today. Do we still deserve to be sons and daughters of the Sarbans Dani Data [Guru Gobind Singh ji, the 10th Master of Sikhs] after throwing dirt in each and every possible way on his bana [sikh identity] that he gave us? "JAB LAG KHALSA RAHE NIARA TAB LAG TEJ DIOON MEN SAARA" "JAB EH GAYE BIPRAN KI REET MEN NA KAROON INKI PARTEET"

Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh Vaar 16 - Pauri 16 Pauri l6 ( Váhigurü, the wondrous Lord is beyond all limits) Even the people spreading the fragrance of His grandeur donot understand the real nature of His greatness. Lakhs of saints explain the gist and significance of that Lord but even all joined could not put forth even a fraction of His grandeur. Myriad eulogists are wonder struck (because they could not eulogize Him properly). Millions of wonders are full of wonder and they are further surprised to see the awe- inspiring feats of the Lord, the all wonder Himself. Looking at the completeness of the wonder of that wondrous Lord, the elation feels elated and exhausted. The dynamism of that unmanifest Lord is extremely unapproachable and even a short account of His grand story is ineffable. His measurement is beyond lacs of measures. Translation By Dr Jodh Singh Ji