mahanpaapi

from SIKHNET Time for Truth, Justice and Reconcilaition January 1, 2015 by Gurdhyan Singh Source: www.independentoped.com India: Victims of Violence Deserve Truth and Closure: Time for a Truth, Justice, and Reconciliation Commission December 24, 2014 By Gurdhyan Singh St. Paul, Minnesota, USA A QUESTION MARK? What happened to you? What you had gone through Is not part of any religion’s criteria, But sure can be part of barbarism. That’s why your body was raped; When I saw nail marks on your face, Barbaric stamp on your chest, A sharp needle pierced my veins, My heart filled with tumultuous pangs, I started to suffocate From the terror in your eyes. It appears that Your only brother was burnt alive And your father’s greying beard and hair was dishonored In the Chandani Chowk Delhi; Your mother’s heart stopped beating. Perhaps that time the humanity was under curfew And all religions went into hiding into their respective homes, Scared of barbarism, I heard that the city is always mute, But this time The city wailed And cried its heart out But was helpless; In your own home You’re becoming homeless, an orphan, a refugee Is a fundamental question mark? That will we ever learn to live sans advertisements? Otherwise We all will be guilty of our history and progenies. I wrote this poem 30 years back in Punjabi language, as an expression of my pain and agony and a tribute to a victim of the anti-Sikh violence that occurred in Delhi and other parts of India, in the wake of Prime Minister Indira Gandhi’s killing on October 31, 1984. The anti-Sikh violence resulted in the death about 3,000 Sikhs, many were put on fire, and their property destroyed. In addition, many women were subjected to various kinds of sexual assaults. Since then, I have read the poem numerous times. I came across, that all victims of violence share one common feeling; the deep emptiness that pervades their whole being, evidenced by their silent calls for help, for compassion. I saw this emptiness, the silent cries for help, in that victim that day. After 30 years, India has not been able to bring healing and closure to the pain and sufferings of the Sikh victims of violence. Other than random and incomplete attempts for compensation and some material benefits, there have not been any comprehensive effective attempts to address the scars and trauma of victims. The Indian government appointed ten successive commissions to investigate various aspect of anti-Sikh violence; all documented testimonies, collected evidence, and made recommendations, mostly legal in nature. The courts so far have convicted about 30 lower level individuals involved in the violence. The prosecution against those at top level is lingering, and always back and forth, without any end in sight. India has encountered similar tragedies in one form or another hence such pain and agony is not recent; the 1947 partition of India, with one million dead, and ten million displaced, reminiscent of former Yugoslavia and Rwanda. Due to a lack of closure emotional pain of the partition still continues to manifest itself intermittently through poetry, drama, and even in Bollywood movies. In contemporary India, the cycle of violence in India has three variations: one is inter-group violence, often described as communal violence or mob-violence. Second, resorted by various armed opposition groups, and thirdly State violence. All these variations of violence effected people’s lives in a variety of ways as innocents, combatants, police and army personnel, politicians, bureaucrats, poor, and rich alike. In a broader sense, India has been unable to deal with emotional scars and hurt psyche of all those effected by all kinds of violence. There is a subtle denial of large-scale emotional suffering of masses; no therapeutic and cathartic processes have been devised. There has not been a serious national initiative or dialogue to develop any comprehensive mechanism for reconciliation and healing. The only idea recycled by Indian politicians of all hues is limited to the rhetoric of communal harmony, peace and national integrity. There has been few occasional and spontaneous talks of truth commission. For example, in 2011, the J&K Chief Minister Omar Abdullah remarked “setting up a Truth and Reconciliation Commission to probe killings and cases of disappearances in the past 20 years would be the strongest Confidence Building Measure.” However, there was no follow-up on the idea even though proposal has a very limited scope. The civil society groups do occasionally make reference to the need for a truth commission. Recently in an article, Mr. Justice Rajinder Sachar (Retd) hoped that the Nanavati Commission’s “terms of reference would be on the pattern of “Truth and Conciliation Commission” appointed in South Africa by Nelson Mandela.” He added that “I still feel that this aspect should be followed by the Central Government because I am of the firm opinion that apart from punishing the guilty, it is important to know the real truth which is hidden in government files — human rights principles and justice to the families of victims demand this course.” The lack of truth and closure results in each group crafting its own narratives, eventually totally holding others responsible for their plight. The feelings of vengeance and the process of dehumanization of others continue to be passed on to next generations. The groups imprison themselves with bitterness and anger from within, and without any emotional outlet, victims continue to suffer. There is a need for a compassion-based process that engages in truth telling, admitting and assigning true culpability, forgiving the culprits, and moving forward towards reconciliation. That will only happen when India creates a national Truth, Justice, and Reconciliation Commission; not only to deal with the past, but also as a preventive measure for future sustainable peace. While the Commission is bound to provoke painful emotions, it will acknowledge and address all painful emotions. The Commission should be tasked to set the historical record straight by preserving historical memories of tragedies in which human rights violations have occurred, and should ensure that these tragedies are never repeated by taking a variety of measures, including truth telling, investigating, prosecuting, applying reparations, and reconciliation. At global level, so far about 40 countries have benefitted from the Truth, Justice and Reconciliation commissions in a variety of ways, starting with Nelson Mandela’s South African Truth and Reconciliation Commission. Mandela’s experiment was able to steer the country away from more ethnic violence to co-existence. Commenting on the role of the Commissions, Mr. Pablo de Greiff, the first UN Special Rapporteur on the promotion of truth, justice, reparation and guarantees of non-recurrence, concluded that “Ultimately, commissions have provided recognition to victims as rights holders, fostered civic trust, and contributed to strengthening the rule of law.” Recently, the UN High Commissioner for Human Rights, Mr. Zeid Ra-ad Al Hussein noted that “You come to realize that there’s a deeper issue at hand, that there are conflicting narratives. And there is the truth. After all there is the truth as well. And it’s not that you can make up or contrive a narrative. There is a truth that has to be identified, and how do we do that, it is intensely difficult.” Mr. Zeid also added that,“Truth commissions…, can lead the way.” The Commission should draw from experience and global best practices and utilize the services of the UN Special Rapporteur on the promotion of truth, justice, reparation and guarantees of non-recurrence, and contextualize that with local approaches to reconcile and heal. Every victim of violence, whether of State, terrorist, rebel or inter-group violence, whether Hindu, Sikh, Christian, Buddhist, lower caste, upper caste, whether a man, woman, or child, should be given the opportunity to tell their stories of suffering. Then, the perpetrators will get a chance to own up to their crimes, and by doing so; they may become eligible for amnesty. Those who don’t tell the truth about their culpability or do not fall within the scope of the Commission should be subjected to the justice system under the Supreme Court of India’s oversight. The Commission will not decide who was wrong or right from a political perspective, advocate for any cause or agenda, or for any -isms, schisms, or ideologies, but rather will act as a platform and process for allowing victims to know the truth, and facilitate collective and individual healing. To execute this, India needs to find leadership with unimpeachable integrity, a demonstrated commitment to justice and compassion; someone who can inspire trust and mobilize the broadest communities, and lead the Commission. Is setting of the Commission going to be easy? No. It is a formidable task but not impossible. However, first of all that there is need to initiate a national dialogue on this issue. Obviously, there are going to be skeptics, partisans and opponents of the process. There are also those who genuinely want to admit culpability and seek forgiveness but are fearful of the consequences. The key to the success of the Commission lies in an authentic dialogue to set realistic expectations, and not be viewed either as magic pill or redundant enterprise. We need to be mindful of the fact that the Commission will not solve all conflicts and all the issues of India, but it will for sure will bring some if not all victims out of their prolonged silent mourning and sadness into a new era of healing and closure.

Dhan Dhan Dhan Sahibzada Zorawar Singh and Fateh Singh Ji (Dec. 26).

The SGPC date is now Dec 28, 2014, as per my understanding. Shahedi divas is on Dec. 26.

Dhan Dhan Dhan Sri Guru Gobind Singh Ji Maharaj, Gur Parmeshar Pujiye (Dec. 28).

wonderful and thanks ji.

Prof Anurag Singh of the International Human Rights Organisation (IHRO) Sikh Affairswas asked to prepare a Note on the Nanakshahi controversial calendar so that the IHRO may take a stand and do lobby to get it through so as to clear the mist among the Sikh people worldwide - DS Gill Chair IHRO. Nanakshahi Calendar : A Historical Blunder The so-called Sikh Calendar, presented to the Sikh world as Nanakshahi Calendar by learned fraternity of Chandigarh, known for creating controversies and backing the adversaries of Sikh Panth, Gurbaksh Singh Kala Afghana openly, backed Sardar Pal Singh Purewal, Government’s sponsored campaign to distort the Sikh history, and introduce a new Calendar in the sacred name of Guru Nanak. Here it is pertinent to mention the following two facts: The Shiromani Gurdwara Parbandak Committee (SGPC) neither passed any resolution for replacing the existing Sikh Calendar nor entrusted the job to Pal Singh Purewal. Pal Singh Purewal Singh’s Jantri 500 Years was published by Punjab School Education Board in 1994 during the tenure of Chief Minister Beant Singh,whereas the Board is supposed to publish the text books for the school students with the quota of paper supplied to it. This was the first and last book, meant for researchers, published by the board. Here, I may add that when this very Jantri of Purewal was extensively quoted to question the wisdom of Mr Purewal, all the copies of this Jantri were exported to Canada. With this Jantri of Purewal, the Institute of Sikh Studies, Chandigarh, in its meeting dated November 27, 1995, prepared the Sikh Calendar within two hours, and presented to the SGPC through Dr Kharak Singh, member Dharm Parchar Committee of the SGPC to replace the traditional Sikh Calendar with distorted dates and history of the Sikhs in this so-called Nanakshahi Calendar. In the Calendar, Pal Singh Purewal and his associates have taken the shelter of mendacious assertions and perfidious lies and till date neither Purewal nor his associates, could either confront or controvert or weaken in any manner the following historical facts pointed out by me and other scholars exposing the misleading lies of Mr Purewal: Before introduction of this distorted Calendar, a Sikh Calendar was/is used, and Nanakshahi Samvat was also used. This fact has been highlighted in 1993, long before the so-called Nanakshahi Calendar was introduced, in the Oxford Dictionary of World Religions (EdJohn Bowker): “The Sikhs’ religious Calendar is a modified form of the Bikrami Calendar.” (p 188). The first perfidy of Mr Purewal was exposed, who claimed that he is the architect of the Sikh Calendar. Secondly, the tall claim of Mr Purewal that he is the maker of Nanakshahi Calendar, which is original, was also exposed asit nothing but a carbon copy of the National Calendar of India, introduced in March 1957 by Indian Government as a Civil Calendar, and is based on Saka Calendar, on which the Hindu Religious Calendar is also based. In the Nanakshahi Calendar and the National Calendar of India, five months are of 31 days and seven months are of 30 days. Whereas in Saka Hindu Calendar the month of Chet is of 31 days in during leap year and in Nanakshahi the month of Phagan is of 31 days. Mr Purewal has confirmed this fact in his book Jantri 500 Years,saying “The Saka year that starts in Common Era leap year will also be a leap year. The year will always begin on March 21 is a leap year. This way the months of the Saka Era will maintain constant relationship with those of CommonEra.” (p iv). In this way, Mr Purewal cleverly introduced the National Calendar of India, based on Saka Calendar (on which the Hindu Religion Calendar is based) as Nanakshahi Calendar. Interested readers may consult The Hindu Religious Year — by M.M. Underhill (1921). Thirdly, Mr Purewal spread the canard that Bikrami Calendar is a Hindu calendar and was introduced by a Hindu King of India Vikramaditya Bikrami Calendar had no connection with any Hindu king Vikramaditya, nor Vikramaditya is the name. This is mere a title which was assumed by eight monarchs of India. The first monarch so named was Chandraguptya II (376-414 AD)and this emperor was in constant war with the western India. It is accepted fact that Bikrami Calendar was introduced by the Malwa people of North-west Punjab in 57 BC, i.e., 433 years (57+376) before the first Vikramaditya title was assumed by Chandraguptya of Ujjain (Ancient Malwa and Vikramaditya Tradition by Dr D.C. Sircar, 1969). Thus, Bikrami Calendar was introduced in 57 BC on the land of five rivers in Punjab by a valiant community known as Malwa people, who were inhabitants of the valley of river Ravi. A section of these people migrated to Jaipur, Tonk region of Rajasthan, under pressure of foreign invasions. It was known as Malwa Samvat, which is evident from the historical records. “The era handed down by the Malwa republic” (Ancient Indian History & Culture www.kanpuruniversity.org/syllabus/ma.pdfPolitical History of Ancient India 325 H.C. - 319 AD. Rise of Mauryas- D.R. Bhandarkar, 1921 (Nos 5, 6, 9). Malwa people carried forward this Calendar to Rajasthan. Originally it started with the month of Katak. Hence, this Calendar is of East Iranian origin and is in use only in North-Western India. The Sikh Gurus accepted this Calendar and modified it according to Sikh ethics to make a Sikh Calendar in true sense, while in Hindu traditions it is known by the name ‘Vikarmi Samvat’ as Hindus normally use ‘V’ in place of ‘B’. In Sikh religious and historical literature it is known as Bikrami Samvat in accordance with the dialect used in Sri Guru Granth Sahib, Dasam Granth and related literature. - Prof Anurag Singh Email: anuragsingh153@yahoo.com Cell Phone: +91 9872823277 (Ludhiana) https://www.facebook.com/notes/ds-gill/ihro-note-nanakshahi-calendar-a-historical-blunder/678555832241846

ਦੇਵਗੰਧਾਰੀ ਮਹਲਾ ੯ ॥ dayvganDhaaree mehlaa 9. Raag Dayv-Gandhaaree, Ninth Mehl: ਜਗਤ ਮੈ ਝੂਠੀ ਦੇਖੀ ਪ੍ਰੀਤਿ ॥ jagat mai jhoothee daykhee pareet. In this world, I have seen love to be false. ਅਪਨੇ ਹੀ ਸੁਖ ਸਿਉ ਸਭ ਲਾਗੇ ਕਿਆ ਦਾਰਾ ਕਿਆ ਮੀਤ ॥੧॥ ਰਹਾਉ ॥ apnay hee sukh si-o sabh laagay ki-aa daaraa ki-aa meet. ||1|| rahaa-o. Whether they are spouses or friends, all are concerned only with their own happiness. ||1||Pause|| ਮੇਰਉ ਮੇਰਉ ਸਭੈ ਕਹਤ ਹੈ ਹਿਤ ਸਿਉ ਬਾਧਿਓ ਚੀਤ ॥ mayra-o mayra-o sabhai kahat hai hit si-o baaDhi-o cheet. All say, "Mine, mine", and attach their consciousness to you with love. ਅੰਤਿ ਕਾਲਿ ਸੰਗੀ ਨਹ ਕੋਊ ਇਹ ਅਚਰਜ ਹੈ ਰੀਤਿ ॥੧॥ ant kaal sangee nah ko-oo ih achraj hai reet. ||1|| But at the very last moment, none shall go along with you. How strange are the ways of the world! ||1|| ਮਨ ਮੂਰਖ ਅਜਹੂ ਨਹ ਸਮਝਤ ਸਿਖ ਦੈ ਹਾਰਿਓ ਨੀਤ ॥ man moorakh ajhoo nah samjhat sikh dai haari-o neet. The foolish mind has not yet reformed itself, although I have grown weary of continually instructing it. ਨਾਨਕ ਭਉਜਲੁ ਪਾਰਿ ਪਰੈ ਜਉ ਗਾਵੈ ਪ੍ਰਭ ਕੇ ਗੀਤ ॥੨॥੩॥੬॥੩੮॥੪੭॥ naanak bha-ojal paar parai ja-o gaavai parabh kay geet. ||2||3||6||38||47|| O Nanak, one crosses over the terrifying world-ocean, singing the Songs of God. ||2||3||6||38||47|| Ang 537.

N30 bhaa Ji, i have a reques, is it possible assign an exclusive corner or space, for Gurpurabs or special days posting only. otherwise, in a mash of discussions the Gurpurabs are usually lost?

https://www.facebook.com/pages/Dhan-Guru-Nanak-Tuhi-Nirankaar/1561364860762581

PHILOSOPHY AND MARYADA [Gur Kee Murat Man Mein Dhian] A true lover of Sri Guru Nanak Sahib yearns to continue beholding the holy vision of the luminous form of Lord Guru Nanak for the whole of his life. For such contemplators and meditators, the radiant form of Sri Guru Nanak Sahib keeps on flashing in their mental and spiritual visions and awakens and sustains Divinity in their hearts, fully aglow. For true lovers of Sri Guru Nanak Sahib, envisioning Him, is the highest delight of their eyes, it is the light and joy of their soul. How can they live without seeing the soul of their soul, Sri Guru Nanak Sahib even for a moment. Delight of perception of Truth, the beloved Lord Guru Nanak, frees one from the false delight derived from the worldly objects of senses; frees one from lust and greed. This vision of the luminous form of Sri Guru Nanak Sahib awakens in one the ultimate love of the Beloved Lord and facilitates breaking off all worldly and transient bonds. The blessed ones thus beholding Sri Guru Nanak Sahib with their eyes and cherishing Him within their hearts, have taken refuge at the Lotus Feet of the Beloved Lord. They do not lose hold of the Lotus Feet of their Lord Guru Nanak and Sri Guru Nanak Sahib does not forsake such dear devotees. Sri Guru Nanak Sahib is the personification of all that is Divine. He is the embodiment of the Eternal Truths and the highest spiritual philosophy. Only a true lover understands and knows the Divine Charm of His Luminous Form. Continuous meditation on Satguru's luminous form fills the heart with purity and the Divine attributes start enveloping, the meditator, the contemplator. He is the repository of all the sublime and Divine attributes. Sri Guru Nanak Sahib is repository of all divine virtues and excellences. We derive from Him the highest inspiration and light of guidance in our day-to-day life. In the light of those Divine attributes and excellences, one's whole life becomes divinised and spiritualised. Sri Guru Nanak Sahib is the highest ideal who lived on earth and with meditation on that ideal, a wonderful transformation takes place in our own personality. Devotees yearningly contemplate and meditate on the luminous form of Sri Guru Nanak Sahib, the Greatest Prophet of Love. Devotees yearn to quench their spiritual thirst and hunger by drinking through their physical, mental and spiritual eyes the Nectar always overflowing from the lustrous form and lotus feet of Sri Guru Nanak Sahib. Blessed indeed are the breaths, the moments and the time spent in meditation of Sri Guru Nanak Sahib, the very Ocean of Bliss and Bestower of All Auspiciousness. Darshan Dekh Jeevan Gur Tera Pooran Karam Hoi Prabh Mera Bhai Nand Lal To Live beholding (seeing) thee My Guru, is my earnest prayer. In this is the fulfillment of the highest karma of my life. Formless God is beyond our physical and intellectual perception but the glorious vision of Sri Guru Nanak Sahib is a rare blessing for a true divine lover. Sri Guru Nanak Sahib is Himself the Formless Har, the Jot Roop and perfect embodied manifestation of God. His luminous form represents perfection in all Divine Virtues and Excellences. Sri Guru Nanak Sahib is the Lord of the Universe; His Luminous Form is the pool of Eternal Bliss and Grace. The Luminous Form of Sri Guru Nanak Sahib is eternal and exists in eternity. It is an eternal Light which manifests itself in every age. Yug Yug Satgur Dhare Avtari Bhai Gurdas Ji Mera Satgur Sada Sada Naan Awe Naan Jaey O Abnashi Purkh Hai Sab Main Raha Samaey Sri Guru Granth Sahib (758-759) Satguru is free from the cycle of birth and death. He is not subject to time and karmas. Appearance (manifestation) of the Lord Guru Nanak and His so-called disappearance from the worldly scene is all part of the divine plan and beyond the comprehension of mortals. It is beyond the reach and grasp of the limited intellect of man. A true lover of Sri Guru Nanak Sahib dedicates his whole life and attention to the object of his only love. Bhai Kanhayia Ji loves Sri Guru Gobind Singh Sahib with such intensity that he starts beholding his beloved Sri Guru Gobind Singh Sahib in everyone, friend and foe alike. Bhai Nand Lal Ji, a true lover of Sri Guru Gobind Singh Sahib, beholds Him in the whole universe. Rooh Dar Har Jism Guru Gobind Singh Noor Dar Har Chashm Guru Gobind Singh Sri Guru Granth Sahib (741) Guru Gobind Singh is the Soul of all Souls in every body. Guru Gobind Singh is the Light of all Lights in every eye. Bhai Mati Das yearns to continue beholding the luminous form of his most beloved Satguru, Sri Guru Tegh Bahadur Sahib, till his last breath. A true lover of Sri Guru Nanak Sahib yearns to continue beholding the holy vision of the luminous form of Lord Guru Nanak for the whole of his life. For such contemplators and meditators, the radiant form of Sri Guru Nanak Sahib keeps on flashing in their mental and spiritual visions and awakens and sustains Divinity in their hearts, fully aglow. Antar Guru Aradhna Jihva Jap Gur Naun Netri Satgur Pekhna Servni Sunana Gurnaun Satgur Seti Ratia Dargeh Paaiai Thhaon Sri Guru Granth Sahib (517) With contemplation on the Guru in the heart, with the tongue repeating the Name of the Guru, with the eyes beholding the True Guru, with the ears hearing the Name of the Guru, thus totally saturated with the Love of the True Guru, one attains place of honour in the Lord's Mansion (Sach Khand). A Gursikh therefore utilizes all his senses, all his faculties as God-given instruments for the sake of the Divine and for the attainment of the Divine. The holy hymn reflects and reveals total harmony of internal and external faculties in Guru worship culminating in perpetual Guru consciousness. Soul, mind and body in their totality are dedicated to the love and worship of Satguru. Every part and faculty of this physical body is utilized and dedicated to the service and worship of the Satguru. Such is the wonderful state of mind and body of a love-smitten sikh. Satguru Seti Ratia Dargeh Paaiai Thhaon - Unless one sails in Guru consciousness, unless one is totally possessed by Guru consciousness, unless a sikh's love and his own separate individuality has totally melted into the lotus feet of the Satguru, he cannot claim to have grasped the essence of this holy hymn. All faculties, external and internal, physical, mental and spiritual should be directed towards attaining uninterrupted Guru consciousness. A combination of external and internal worship is necessary to achieve this blissful goal. The essential spirit and theme of this sublime hymn is the attainment of continuous Guru consciousness. Constant Guru consciousness is the prime pre-requisite to find a place of honour at His Lotus Feet in Sach Khand. This is a wonderful blessed state in which one is totally possessed by Guru consciousness. This blessed state is constant, remains unbroken by the Grace of Satguru. Self-surrender and prema-bhakti in this state is complete in which a Sikh remains in an ecstatic grip and possession of Satguru. Soul and body in their totality are dedicated to the Lord through love and service. The Lord permeates both soul and body. He permeates each and every pore of the body. Every pore of the body, every function and activity of such a true sikh is self speaking and radiates out the pure love of the Satguru. As a true sikh yearns and thirsts for continuously drinking the Nectar of Satguru's love through these precious senses, i.e. eyes, ears and tongue, he remains in perpetual gratitude to the Lord for granting him a human birth with these senses of perception. Pure and blessed are the eyes that never get tired of envisioning the Lord Guru Nanak, pure and blessed are the ears and the tongue which never get tired of hearing and reciting Gurbani. (FROM - DIVINE BOOK, "ETERNAL GLORY OF BABA NAND SINGH JI MAHARAJ". BY BRIG. PARTAP SINGH JASPAL RETD.) Eternal Glory of Baba Nand Singh Ji Maharaj - Babaji Teri Jai Hovey (http://www.babanandsinghsahib.org/)

PARAGON OF DEVOTION TO SRI GURU GRANTH SAHIB [ Total Identity and Merger with Sri Guru Granth Sahib ] Mahan Baba Nand Singh Ji Maharaj, just at that time, in a most compassionate and divine mood looked at Baba Isher Singh Ji and in His ecstatic characteristic humility kept His forehead on the open Sri Guru Granth Sahib, with all reverence. No sooner He did this, He disappeared physically in the holy folds and lap of Sri Guru Granth Sahib. Once during a holy conversation, father was holding with venerable Baba Isher Singh Ji in praise and glory of Mahan Baba Nand Singh Ji Maharaj, Baba Isher Singh Ji narrated a personal experience of his own to us. There were number of other devotees also present. Baba Nand Singh Ji Maharaj was once busy in the holy service of Sri Guru Granth Sahib. It was time for the Holy Scripture to be closed for rest. Baba Isher Singh Ji who was standing there, was watching Mahan Babaji with a fixed gaze, thinking all the time of total merger of Babaji with His most adorable, lovable, worshipful Lord Sri Guru Granth Sahib. Mahan Baba Nand Singh Ji Maharaj, just at that time, in a most compassionate and divine mood looked at Baba Isher Singh Ji and in His ecstatic characteristic humility kept His forehead on the open Sri Guru Granth Sahib, with all reverence. No sooner He did this, He disappeared physically in the holy folds and lap of Sri Guru Granth Sahib. As Babaji did not reappear from the holy Sri Guru Granth Sahib for some time, venerable Baba Isher Singh Ji got worried and started praying to Babaji to kindly return from the Holy source of His merger. Baba Nand Singh Ji Maharaj reappeared from Sri Guru Granth Sahib. Esteemed Baba Isher Singh Ji then added that all this he saw with his own physical eyes with the Grace of Mahan Baba Nand Singh Ji Maharaj. He saw physical merger of the great Worshipper and the Worshipped Lord into one entity and then physical emergence of Baba Nand Singh Ji Maharaj again as a separate entity apparently for the redemption of mankind. Baba Nand Singh Ji Maharaj, had disappeared bodily into the divine bosom of Sri Guru Granth Sahib; he had physically disappeared into the splendour and glory of all pervading Parbrahm Guru Nanak, and had re-merged as the blazing Sun of Divinity from His Supreme Abode and divine source that Sri Guru Granth Sahib is. (FROM - DIVINE BOOK, "ETERNAL GLORY OF BABA NAND SINGH JI MAHARAJ". BY BRIG. PARTAP SINGH JASPAL RETD.) Brigadier Partap Singh Jaspal (Retd.), 203, Sector 33A, Chandigarh,

TEARS.....

Baba Narain Dass Ji

"..... ਗੁਰ ਰਾਮਦਾਸ ਸਚੁ ਸਲ੍ਯ੍ਯ ਭਣਿ ਤੂ ਅਟਲੁ ਰਾਜਿ ਅਭਗੁ ਦਲਿ ॥੧॥ gur raamdaas sach sal-y bhan too atal raaj abhag dal. ||1|| So speaks the poet: O Guru Raam Daas, Your sovereign power is eternal and unbreakable; Your army is invincible. ||1|| ਤੂ ਸਤਿਗੁਰੁ ਚਹੁ ਜੁਗੀ ਆਪਿ ਆਪੇ ਪਰਮੇਸਰੁ ॥ too satgur chahu jugee aap aapay parmaysar. You are the True Guru, throughout the four ages; You Yourself are the Transcendent Lord. ਸੁਰਿ ਨਰ ਸਾਧਿਕ ਸਿਧ ਸਿਖ ਸੇਵੰਤ ਧੁਰਹ ਧੁਰੁ ॥ sur nar saadhik sidh sikh sayvant Dhurah Dhur. The angelic beings, seekers, Siddhas and Sikhs have served You, since the very beginning of time. ਆਦਿ ਜੁਗਾਦਿ ਅਨਾਦਿ ਕਲਾ ਧਾਰੀ ਤ੍ਰਿਹੁ ਲੋਅਹ ॥ aad jugaad anaad kalaa Dhaaree tarihu lo-ah. You are the Primal Lord God, from the very beginning, and throughout the ages; Your Power supports the three worlds. ਅਗਮ ਨਿਗਮ ਉਧਰਣ ਜਰਾ ਜੰਮਿਹਿ ਆਰੋਅਹ ॥ agam nigam udhran jaraa jamihi aaro-ah. You are Inaccessible; You are the Saving Grace of the Vedas. You have conquered old age and death......" __________