lakhvir

WaheguruJi Ka Khalsa. WaheguruJi Ki Fateh. I wonder, do we say we love God out of sincere longing for Him, or do we love Him for our convenience? When I look deep within the dark receses of my being, in search of Divine solace, I often ask myself whether we have learned to love God for pure reasons that He is God, or do we merely pretend to love Him? When we pray to Him, do we look for that deep connection between the Master and the servant, or do we do so just for wants and needs? If it's the latter in all these three questions, then it can be simply put that we love Him for selfish reasons. Our love is not pure, it is insincere. What if we had it all - joy, success, great health, long life, wealth and peace - would we ever think of God? Would we ever think He even exists? For selfish souls, they would deny God. Let alone pray, they will even not consider His existence. No wonder we do not get everything on a silver platter. No wonder we have unhappiness, failures, illnesses, sufferings, poverty and turmoil in our lives. Without these, we would never have known a God at all. We wouldn't need one. Rare are those souls that truly love the Divine for who He really is - our Creator. Simple. These souls do not need happiness to be thankful for or unhappiness to be worried about. Neither touches them because all they ever desire is that Divine connection because of the way it really is. They love God for God. And abundant are those souls, too, who love God because they think it is important, otherwise their wishes, hopes, desires and prayers will remain unrealised. They submit because they need something in return. God-loving souls submit to Him because they love Him. Selfish ones submit to Him because they have little or no choice. Any surprise that the latter continue to suffer? No wonder their faith keeps wavering. When they are happy, they seek not God. When they are sad and in turmoil, they send up above a thousand tearful prayers. But those that love God unconditionally, they live in eternal peace within and the joys and sorrows of the world touch them not. And how does God approach these two distinctly different types of souls? The fact remains that no matter what soul it is, He embraces all alike. None does He not care about. But yes, according to what we do, we gather the wages. Why would God discriminate on whether one loves Him conditionally or unconditionally? After all, He is unlike us. We are imperfect but He is the Eternal Truth - the Perfect One. So does the selfish soul attain union with Him? Yes, if that soul, some day, realises it's real self and acknowledge its selfish nature, and then grow out of it and find its place in the category of those souls that love Him for just Him, not for what we want from Him. Every soul must look deep within, regularly. At every stage of our spiritual growth, we must guage ourselves on whether we have refined our beings or slipped down. Failure to do so will only fill the truth-abiding soul with pride, while the selfish one will continue to lose out on God's complete essence and will remain discontent all his life. Each soul is here on this mortal plane to uphold the highest principles of Truth and if each one of us realises that, we will then be guided by only by that what is True. When we live on Truth, we will become true and by becoming true, we will learn to love the True One. Any other kind of love for God, if it not hinged on Truth, is a selfish one. Those that love Him for who God really is are truthful souls. They live on truth and are guided by it. Selfish souls are false and false are their ways. Feeble is their connection to God, and that is why they easily get troubled by the world. They feed on filth and fear the world, and fear not God. No big wonder why they cannot find peace within. Only those that fear God (out of genuine love for Him) can be fearless in this world. No kind of suffering, illness, turmoil or trouble can shake them. They remain steadfast in their faith and peaceful within. Woe unto those souls that fear the sinful mortal world and its false ways for such souls will ever be bound to suffering. What can touch that being who fears none, instills fear in none and fears only the One God? The world shatters before such a soul that finds its strength only from true love of the Divine. Those souls shatter in this world that knows not how to love God for God. These are the thoughts running through my mind as at this hour. Why the inclination to put it into words? Perhaps God wants me to know that this is the truth and is actually revealing it to me through my own hands so that I may not deny that 'I didn't know'. We know everything, because He has implanted the answers within us, only we don't look for them. We want short-cuts and offer endlessly tiring prayers asking God to deliver us from our predicaments and bless us with bounties, whether spiritual or material. The prayers do get answered, anyway, but the seeker will ever remain unfulfilled as his challenges don't cease. In unfulfilment, we continue to suffer, in fulfilment we find inner peace. The day we have nothing to ask of God but Him alone and of His Love, that day our souls get liberated from the shackles of selfish desires, wishes, dreams, hopes and prayers. If we find ourselves in the group of selfish souls, we need not shiver in fear . . . if we choose to come out of it. It could be a blessing in disguise to just realise and acknowledge our selfish nature. God does not instill fear in anyone, nor does He fear anyone. Our task in this world is to become just like Him - fearless of the world. To reach that state, work needs done - refining our beings by eradicating our sinful inclinations and adopting the ways of Truth. It is Truth, and nothing else, that liberates us in the end. Truth does set us free but first we need to learn to appreciate what Truth is. Truth is God. If we are to genuinely love God, we must love Truth. You cannot love God and yet befriend filth and sin. Having this realisation means the Grace of God is upon us and that our way towards Him will be clear in this world, into the next. WaheguruJi Ka Khalsa. WaheguruJi Ki Fateh.

WaheguruJi Ka Khalsa. WaheguruJi Ki Fateh. I may be over-reacting, and much too soon, too, but I can't help feel that way seeing yet another Bollywood movie coming up with a Sikh theme in it. I hope I am wrong in my fears (it would be a miracle for Bollywood to respect the Sikhs), but check out the link and see if you see our beloved Khanda on it: http://www.rangdebasanti.net/ Your guess may be as good as mine on what they will project in the film. Let's hope Sikhs are not insulted yet again through the portrayal of the wrong image of our religion on Bollywood. I can never trust Bollywood to come clean and respect the Sikh sentiments. Let's wait and see . . . WaheguruJi Ka Khalsa. WaheguruJi Ki Fateh.

WaheguruJi Ka Khalsa. WaheguruJi Ki Fateh. KhalsaJi, The reference of 'Guru' in Gurbani refers only to the SatGuru - Waheguru. Only Akaal Purakh can bestow the Naam (His very own Self). Guru in Gurbani does not refer to a physical Guru (10 Sikh Gurus). However, their teachings lead us to Akaal Purakh and help us attain Naam. When we ignore the teachings of the Guru, it is like turning off the lights in a room and it gets dark and we are blinded. We bump into things and we do not find what we are looking for. Naam-di-Daat has been revealed to the Sikhs through the human 10 Gurus and enshrined in the Guru Granth Sahib Ji. Our Gurus are the walking stick of the spiritually blind, like us, who are in need of light to help us to be led to our Creator. When a physical Guru has been praised in Gurbani, it has been done by the author who humbles himself to raise his teacher above himself so that he will not come in haumai. Remember, even our Gurus were mortals and even they had to do what we need to do to ward off the vices. Theough they were self-illuminated, they did seva, simran and sangat to achieve Waheguru. They showed us the way. Gurbani is not literal. It is deeper than the deepest oceans and even more vast than all our solar systems combined - it is the entire Truth about the True One. All our Gurus emphaise on just one main aspect - focus your consciousness on the One God who is the True Guru - the Guru of our Gurus. WaheguruJi Ka Khalsa. WaheguruJi Ki Fateh.

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THE ROOM OF LIGHT PART II How is the mind to be controlled? Even when a Sikh offers his head to the Guru, he is not totally free from temptation. A Sikh is ever to remain under the instruction of the Guru. The mind is one such errant entity of our being that is ever rearing its ugly head to go against the discipline of the Guru. Not only is the mind tough to control for a Sikh, but is also equally challenging to keep it under control for a GurSikh, an Amritdhari. Amrit is important for a Sikh of the Guru. It is the perimeter fence that is created around the mind of the Sikh and restrains it from wandering. There is constant reminder through the visible 5Ks that the Sikh is now under the complete watch of the Guru. The sanctity of the 5Ks will ensure the power behind them keeps the Sikh connected to his Guru. The moment the Sikh's mind begins to wander and is touched by the whiffs of Kaam, Krodh, Lobh, Moh and Ahankaar, the Guru's Amrit protects him and reminds of the Guru's instruction to keep those vices at bay. The moment the Sikh ignores or forgets those instructions, he will fall. Control of the mind can only be achieved through pure love for the Guru. If that love is lacking, the manmukh will not be free from the vices even if he is Amritdhari. Being Amritdhari is not an end to the Sikh's struggles with the mind - it only marks the beginning. When a soldier dons his uniform, he is expected to ever be alert and be ready to confront and fight the enemy and keep him at bay. It is of no use for a soldier to play down his guard and invite the quiet approach of the enemy. The soldier cannot be loyal to the one who he fights for if he sleeps with the enemy. If that happens, he become a traitor and is court-martialed, expelled and loses all honour. Forgotten will be all that he fought for in the past for the crime of compromising with his loyalty and commitment. Likewise, a Sikh of the Guru (the Amritdhari) is also a soldier who is bestowed a uniform which identifies him to be part of the Guru's army. Not only is the Khalsa a warrior of the outer world, but of the inner one, too. His battle begins inside. Inside the mind is a vast battlefield where a Sikh fights his battles and wars every single day. His weapon of defence is Gurbani - the Word of the Guru. A soldier cannot fight and win if he lays down his arms. When the Word of the Guru is ignored and not contemplated upon, the Sikh will be felled in the battleground. If he realises his mistake when he falls and gets himself up and raise his weapon of defence, he will not fall again. Falling once may not necessarily mean the end of the soldier. If he is lucky, depending on the fall he takes, he lives to fight another day. When a Sikh errs, the Guru is ready to forgive, no matter what the gravity of the error. The only condition of the Guru's pardon is the sincere acknowledgement of the manmukh's mistake and commits himself once again to the Guru that he will not allow his mind to take another fall. Being Amritdhari means the beginning of a Sikh's journey into becoming Akaal Purakh Di Fauj. By simply receiving Amrit does not mean that the Sikh has not work to do. Of what use is the uniform when the loyalty will be lacking and does not remind the soldier who he is fighting for. The Khalsa uniform consists of not just Bana, but Bani as well. That is what makes the Sikh a unique spiritual soldier, which has no parallel in the world. The Bana is the sign of the Sikh's outer uniform, while the Bani is the uniform of the mind. The two cannot exist on their own. The Bana is the 'soldier' of the Guru, the Bani is the 'saint' of the Guru. For those who lay emphasis on just either is an incomplete Sikh of the Guru. Emphasis must be on both that is why the Sikhs have been bestoweed the gift of Miri Piri. There was a reason why Guru Hargobind Sahib Ji created the discipline of Miri-Piri - it was the founding stone of the concept of the Saint-Soldier. When these disciplines and schools of principle are compromised with, even an Amritdhari Sikh will not be able to save himself from a fall. Amrit is the mind's soldier. When the soldier is sidelined, the mind will become vulnerable to the dogs of vice. That is what it means to offer the head to the Guru - to completely trust Him in instructing the mind and tranform it from a manmukh one to a gurmukh one. If one desires to control the mind, it must be offered to the Guru and follow in humility, love and discipline all that the Guru instructs. A soldier never argues with his superior and will always remain under instruction, only then will he return victorious from the battlefield. If the soldier follows his own thinking which he mistakenly believes to be better than his superior's, he will be fighting his own war and will put his whole army in disarray. He will be the odd one out and will suffer defeat and rejection from his own. That is how thin the line of discipline is. Similarly, the Sikh of the Guru also walks a hair-thin line. There simply is no room for even the slightest mistake, otherwise he will not remain pure and complete, khalis. Purity is absolute. Even a fraction of the lack of it will not be called purity. If a Khalsa Sikh has even the slightest speck of error in him, he ceases be a Khalsa. If that is engrained in the mind, the Sikh's mind will never wander and will not be touched by the ill winds of vice. He is to maintain his purity in every single breath of his life. That is the ultimate challenge of the Amritdhari Sikh and if he succeeds in completely surrendering his mind to the Guru, his life here and hereafter becomes fruitful. Maintaining the discipline of the Bana means a successful earthly existence, while maintaning the discipline and instruction of the Bani means the soul's passage into the next world is successful. One needs to win both. No one can win just one, both must be won. For those who find the battle overwhelming, it can only mean that the Sikh has not completely offered his head to the Guru. The Guru created a timeless system for fighting the mind's maladies and in eradicating them from his mind's midst. Amrit is that system. For as long as we wear clothes, we will remain warm from the cold that is around us. Amrit is that robe of the Guru that protects the mind from the influences of the world. This robe is so pure that even the smallest smudge on it will make the mind vulnerable to the vices. The only way to maintain the purity of the robe is to constantly take care of it by remembering the instruction of the Guru through meditation and constant self instrospection. Bani is the teacher of the mind and the mind will always be a student, and never the teacher. No matter how high one's spiritual state, he never becomes the master over himself. Bani is even the Guru's Guru, which means that even the Guru is a student of the Word of God. The Sikh of the Guru who becomes an Amritdhari earns the potential to be the Guru's equal, that is how great Amrit is. That means if the Guru is also ever under instruction, so are we. The importance of Bani and Bana must never be underestimated. They are the doors to Union with our Beloved, our Husband Lord. It all begins with the surrender of the mind to the Guru. When the mind becomes the property of the Guru, we have no say in it. Unless the clay is in the hands of the potter, it cannot be transformed into a beautiful piece of creation. The mind, too, is the clay that needs to be moulded by the potter Guru who will transform it into a pure soul that will be worthy of merging back with it's source of existence and end it's never-ceasing wanderings in the cycles of transmigration. In conclusion, the mind can be controlled, but not by ourselves. It can only be controlled through instruction of the Guru. If one aspires to be free from the ills of the mind, then he must seek inspiration from the Guru. Futile is that Sikh's attempts to control his mind who follows the fickle wisdom of his self. He may succeed for a moment but he will eventually break under the pressure of the vices. Only the Guru's Amrit can save the mind from the tortures of this world and protect the soul from the clutches of the Messenger of Death. A Sikh must aspire to become a Khalsa, only then will he win the battles of the mind that is ever hounded by the enemy which is hell-bent on dragging the poor soul into the deep dens of darkness and doom. When he becomes a Khalsa, he must realise that the battles will only intensify but once the enemy realises just how relentless the Khalsa Sikh is in protecting himself, the latter will recede and will not approach even close . . . until the time when the Sikh drops his guard even for a fraction of a moment. A Sikh of the Guru must ever be awake, for a soldier cannot be excused to let down his watch when he is on duty. The Khalsa, the Amritdhari, is ever on duty and never sleeps, because neither do the vices.

THE ROOM OF LIGHT PART I Each soul, in this vast creation of the Lord Waheguru, comes to this world as a thirsty traveller. The thirst is so intrinsic that it often takes a lifetime to realise it before it can be quenched. No one is free from that thirst, no matter what one's beliefs or personal convictions. Sometime during our life on this earth, the presence of that thirst must be acknowledged. The trees thirst for rain, animals for food and man for Light - the Truth of their existence and of their Maker - that will free them from the bondage of an illusionary, probationary existence on this earth, and unite them once and for all with the Source of their existence. We are all in search of something. Not one person in the entire world is free from need, want and desire. All are entrapped. Those that do not see this true nature of the world that is full of suffering, pain and broken dreams, get consumed by it. The awakened see the trap and change their path of life, and instead reset their course to another destination - the Room of Light. That Room of Light is within the reach of every human soul, but many are alien to it. It is that place where peace dwells and it radiates the warmth of God. Since the beginning of man's existence, the latter has been in search of peace which continually eludes him and centuries have past without it coming into her grasp. The reason why peace has eluded man is because he has been searching for it in all the wrong places, and in the wrong ways. Only one place does he rarely look and that is where it lies . . . Man's nature is godly, but he must recover it, having lost it over the past lives he has lived. Your existence in this world means something - it means that you have been on earth before this, and perhaps hundreds of thousands of times before. You have seen everything but realised little or nothing. Without realising the main purpose of your existence and working towards it, this coming and going will never cease. Gurbani is clear evidence to that fact. The Wisdom of the Gurus is indeed the message of God from whom it arose for the purpose of leading our souls back to its final resting place - the innermost place within God. Man is an errant creature, but he is the only creation to possess the potential and ability to correct his being. Once he realises who he is and who God is and what contract has been signed between the two, he will begin to make way towards the Path of Light and tear himself away from the deep dens of darkness. We are all dwellers in these dark pits and the only way to come out of them, if we really want to, is through the Grace of the True Guru, whose very mission it was - and still is - to retrieve those souls that have awoken to the Truth and have quietened their mind's desires, wishes, dreams, aspirations and goals and churned them down into one - to merge with God. The least likeliest of places that one ever looks into in search of peace is none else than within the soul. The soul is the Room of Light, the home of a speck of God. This speck of light is so brilliant, warm and powerful that it has the potential of lighting up the entire world. Combine all those little specks of Light of each human soul that ever existed, exist today and will exist for many more ages to come, even then one cannot imagine just how vast the Source of that Light is. But in this world, man does not need any more Light than that which already has been placed within him. That speck of Light within you burns from the moment of conception to the end of your life. The voice of conscience that you acknowledge is that speck of Light that is burning within, but it will only burn brighter and stronger when we allow its Master to do so. A flickering candle cannot light up an entire room, but when a protective casing of glass is placed around it, it burns in peace and radiates all the power that it has been made to project. In the same way, the human soul's godly nature cannot be fully realised if the teachings of the Word does not become its protective encasing. If that protection is not sought, the slightest ill wind will overpower it. For now, all you need to understand is that the Light is within you, and that it's potential to radiate brighter is also within your reach. If the soul desires to dispel that darkness that surrounds it, the body must assist it and the mind must co-operate, because the mind and the body are mortal but the soul is not. It must move on and it must be supported and a supreme sacrifice made for it by both the mind and the body. The mind is the cause of the soul's grief and the body gives the mind that energy to do what it wants. But the body is not the prisoner of the mind, it is the other way around. It is the mind that needs to be controlled and only the human body can help do that.

WaheguruJi Ka Khalsa. WaheguruJi Ki Fateh. Amrit shakan da fer kee faida je saadi rehni behni, boll chaal achay nai? Our Guru made his Sikhs the purest of the pure, so where is room for even a speck of blemish? Allowed or not, I wouldn't know, but what I do know is that if we were to speak to the Guru, would we use any offencive words? If we cannot speak to the Guru in a certain way, what gives us the thought that it is all right to speak otherwise to anyone else? Why the difference then? WaheguruJi Ka Khalsa. WaheguruJi Ki Fateh.

WaheguruJi Ka Khalsa. WaheguruJi Ki Fateh. Kya kirpan di shaan kaafi nai? Mere GuruJi di bakshi hoi kirpan di daat sab to uchi. WaheguruJi Ka Khalsa. WaheguruJi Ki Fateh.

WaheguruJi Ka Khalsa. WaheguruJi Ki Fateh. Here's an unorthodox way to approach this (remember, even GuruJi once did this to stop his Sikhs from a vice) . . . . . . . . . If you are Amritdhari, too, note the pub he frequents and one day, pop into it and sit right next to him (since you are already familiar with him) and order yourself a soda or some other light soft drink. Chat him up. Watch what he orders. Catch him red-handed when he orders his pint. And then corner him discreetly (without making a scene, not letting others around know what's happening between the two of you). Ask him if that is what the Punj allowed him to entertain himself with when they bestowed the daat of Amrit on him. Only make references to the Rehat of an Amritdhari Sikh and try not to tell him that what he's doing is wrong. Let him say it to himself. When the conscience speaks, no one need say anything else. Then leave the pub as quietly as you stepped into it and leave the rest between him and the Guru. Do not associate yourself with him until the day he changes his ways. Keep not his sangat (for Amritdharis, sangat should only be of those who are sanmukh, not manmukh). Your approach into a pub may raise a few eyebrows, but do not be taken aback. You now the intentions with with you entered it and for what mission. You need not answer to sceptics and the narrow-minded. If anyone does confront you, ask them to get the answer from the friend you went to see (without revealing what you had gone to say to him). That is the approach I would use if I saw an Amritdhari friend do anything anti-Gurmat. No need to preach, just touch his conscience. WaheguruJi Ka Khalsa. WaheguruJi Ki Fateh.

WaheguruJi Ka Khalsa. WaheguruJi Ki Fateh. I was blessed with Amrit on Sunday, too! And I cannot seem to express just what a recharge I feel. I feel that someone walks with me all the time. My Guru's Amrit will always keep me bonded to Him. This is a day I have been waiting for so long . . . and, GuruJi's asked for another head . . . from a clean-shaven manmukh, to an Amritdhari . . . what a journey it has been . . . So when is the right time to become Amritdhari? The day the love for the Guru exceeds everything else, that's when. We cannot sacrifice our head to the Guru if we have not abandoned attachment to the world. Do ardas. Prepare youself. Imagine that the call will come any day soon. Live the life like an Amritdhari would - keep your rehat and Amritvela. Have faith in the Guru that your parents will have a change of mind and support you eventually. Don't rebel with your parents. Continually bug them, though! And keep cheerful about it. Even if the day does not come now, don't worry, GuruJi will come calling for His Sikh and then no force in the world can keep you seprated from Amrit. Blessings to you. WaheguruJi Ka Khalsa. WaheguruJi Ki Fateh. Lakhvir Singh Khalsa.

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WaheguruJi Ka Khalsa. WaheguruJi Ki Fateh. KhalsaJi, If we look back at the very beginning when Sikhism took birth, justice and Hukam have gone hand-in-hand with time and deed. To bear injustice is in itself a greater crime. Before the birth of Guru Nanak Dev Ji, Mughal tyranny was at its peak and it is in that dark age when a man of God came amongst the suffering masses to lead them through it. But it all began with him - Guru Nanak Dev Ji. He practiced first. He refused to be pushed over by meaningless rituals of the faith he was born in and by the injustices of the Mughals. His approach was that of love and Truth. No one could challenge a man of such ideals. When love and Truth led to little change in the hearts of both the oppressors and the oppressed, it eventually led to applying extreme measures, when the Khalsa was born and the image of the Sikh of Guru Nanak became the very soldier - and saint - of Akaal Purakh. What happened in the course of Sikh history, for example, was a combination of word and deed of not just one man's ideals, principles and disciplines, but of a whole new faith and it all added up to reveal the Hukam of Waheguru - the Hindu faith was saved, the yoke of Mughal tyranny was broken and a new faith was born. When other actions that are contrary to the Laws of God continue to rule the day, those involved in it also reap what they sow. What we reap is the Hukam. Deed may also determine Hukam, because when we speak of Hukam in relation to man, it is man's duty to put in his bit - otherwise his coming into this world of no use. Justice, and injustice, are born of deed. Deed is the seed of Hukam. When we ourselves do justice unto ourself first, then only justice will prevail in community and country. Hukam is the final say of God in what we have enacted in. When we fail to take action in something, its outcome is what we call Hukam. When we take action in something, even in that, its outcome is what Hukam will be. Hukam is revealed though what we do, or don't do. Guru Nanak Dev Ji and all the other successor 9 Gurus of the Sikhs proved, though example of their own lives, that no matter what the world thinks is right or wrong, it is imperative that one follows one's own inner voice and do what is right. Justice begins with you and Hukam begins from there. In reality, Hukam is already proclaimed, way before the deed is done and that's where we all get baffled on exactly what our role is afterall. But . . . we still need to do our deed . . . we will never understand how the Cosmic Drama works, but it is within Hukam that we do our deed in the first place. To do justice, we first need to acknowledge the Hukam of Akaal Purakh - humble ourselves and live within Hukam, earn an honest living and then will we be able to invite justice unto not only our own self, but unto the entire mankind . . . If you face injustice, you must be aware of Truth then. If Truth is known to you, then live in it. Living in Truth will give you the strength and blessing to face injustice. Accepting the Hukam of God also means accepting the consequences of standing up for it. What becomes of us in doing so is also all part of Hukam. So, play your part, do what is right and the Hukam is what you will see all around you . . . That is all that is required of us . . . the rest, leave it to God. WaheguruJi Ka Khalsa. WaheguruJi Ki Fateh.

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WaheguruJi Ka Khalsa. WaheguruJi Ki Fateh. I was wondering if anyone has heard the kirtan of Tej Kaur? If you have, what are your impressions? http://www.tejkaur.com WaheguruJi Ka Khalsa. WaheguruJi Ki Fateh.

WaheguruJi Ka Khalsa. WaheguruJi Ki Fateh. Thank you so much for the tips . . . I'll need them when my day finally approaches (it's been a long journey so far). I was hoping to come to Birmingham for the purpose, but an equally great opportunity is coming in August in Kericho (Kenya) in July where a smagam is being held. It's a day I've been preparing for so long (over 2 years) and now as the day get's closer, each passing day seems to go so slowly . . . but I believe that GuruJi has also waited on His son for even longer to become His Khalsa . . . who knows, after so many ages . . . Bohot Janam Bichray Thay Maadho, Eh Janam Tumhare Lekhe . . . WaheguruJi Ka Khalsa. WaheguruJi Ki Fateh.

WaheguruJi Ka Khalsa. WaheguruJi Ki Fateh. The reason's not very clear, but according to a news report, it may also be attributed to a disgruntled suiter as she was to get married in April this year. Such an incident has never before happened in Kenya, where even the street urchins (little beggars) sometimes threaten to smear you with human excrement if you don't part with a few shillings (that's if you were unfortunate enough to have left your car window ajar or open to attract their attention). It seems unlikely that street kids would have gone to the extent of buring one with acid in such circumstances, and anyone else to do such a ghastly thing to anyone must have had a reason. It's strange world, what people do to each other for petty reasons. Even if reason were so great, we wouldn't even imagine doing anything like this to even our enemies. Here are another two links to the same story: http://www.itv.com/news/britain_348337.html http://www.timesonline.co.uk/article/0,,2-1653144,00.html WaheguruJi Ka Khalsa. WaheguruJi Ki Fateh.

http://news.bbc.co.uk/2/hi/health/4092564.stm

WaheguruJi Ka Khalsa. WaheguruJi Ki Fateh. It's really nice to think back and remember what our parents used to tell us and we used to take offence, but today we see the wisdom in those words, no matter how harsh they may have seemed then. We always think that our folks do not understand us and that they are acting like some army commanders who do not understand us. But they've been through what we are going through. They only meant to discipline us. I wonder if we can ever be so strict on our own kids . . . but it's on us . . . spare the rod and spoil the child! Some of the phrases I remember my folks used on the siblings are simply classic: 1. 'Exam tere nehray aanlagey ah teh tu laggah tv dekhan! Paper tere pyoh na paana!!!' 2. When we really should have been studying, we had the guts to ask mum for permission to watch tv and we'd get blasted, 'Ethay aah, mein tenu tv dakhaavaa!!' 3. When he used to come home late into the night from a saturday out, dad used to tell my brother, 'kuteya vangu saara din baar ghumda rehnda. Parhaayi da ehnu koi fikar nai!' 4. 'Dad, mein Amitabh Bachchan di filum dekhyava(n) cinmay?' 'Kyun, oh tera taaya lagda?!' 5. Mum (giving a shout-out to dad): 'Ah dekho tah, eh eltaa karan nu hattda nai!' Dad: 'Lah ehde doh chaar kanna mund!!' 6. 'Hunn baar gya tah teri tan(n)g(n)a phandeynya!! 7. 'Chup karja nai teh polas (police) deh havaaley kardeyna!! 8. 'Mum, aj mein sakool nai jaana. Meinu lagda meinu bhukhaar hoya!' 'Sakool kidha nai jaana? Tera bhukhaar tah mein hunni kadd deyna!!' 9. 'Tera meinu lagda parhanh da koi iraada nai, agaay jaake khottay (donkeys) chaarney ah?!' 10. (In the late mornings, in holidays) 'Uthja hunn!! Pataa nai addi raat tak kee karda rehnda!! Raat nu sohnda nai, dinnay uthda nai . . . kutteya!! Uthja hunn!!' @ What memories! :doh: WaheguruJi Ka Khalsa. WaheguruJi Ki Fateh.

WaheguruJi Ka Khalsa. WaheguruJi Ki Fateh. So now the Indian Fashion Designers have picked the Sikh emblem to promote its designs. This isn't right. This is really, so wrong. Someone in India do something about this, because at least I don't like the whole idea of our beloved Sikh emblem becoming a fashion accessory for just about anyone who thinks its chic. There are more pictures in the gallery, some of which I cannot post here for obvious reasons. Check it out on: www.hindustantimes.com WaheguruJi Ka Khalsa. WaheguruJi Ki Fateh.

WaheguruJi Ka Khalsa. WaheguruJi Ki Fateh. When the 40 Sikhs abandoned Guru Gobind Singh Ji, they declared that they were no longer the Sikhs of the Guru - practically giving up their Sikh faith, just like the 56 have done in today's time. This is a parallel to what happened then. When souls lack the love for the Guru and look only to their discomforts and losses, they will wander off to other territories. If converting to another faith was their backlash, I think they made a poor choice. They should have joined the RSS or Nakli Nirankaris - continue to remain Sikh-like and hit back to the Sikh Panth for what happened to them - if that's what they're trying to prove. If they were not true to the Sikh faith, I don't know if they will be to an adopted another. Just like the corrupt and selfish masands could never inherit the legacies of the Gurus, those that abandon their home for personal gains have verily carved their own fates. As we are Guru Nanak Dev Ji's Sikhs and Guru Gobind Singh Ji's Khalsa, all we can do is humbly pray to Akaal Purakh Waheguru for 'Sarbat Da Bhalla'. They've done what they deemed best for themselves, let's not get distracted by them, but rather focus on our journey ahead towards our Guru. The world has been and will always be the strange and confusing ways of the Cosmic Play. WaheguruJi Ka Khalsa. WaheguruJi Ki Fateh.

WaheguruJi Ka Khalsa. WaheguruJi Ki Fateh. Another name has been struck off the register of transmigrating souls . . . Dhan WaheguruJi! Home, True Home at last! Yet another inspiring GurSikhs leaves behind his footsteps . . . WaheguruJi Ka Khalsa. WaheguruJi Ki Fateh.

My Dear brother 'KuMi' WaheguruJi Ka Khalsa. WaheguruJi Ki Fateh. Please do not mind my mentioning this, but I find your posts seeking answers but the use of your language is not encouraging someone like me to help. I'm sure this is not the kind of style used in your school exams or notes, or even the way you would speak to your parents or the elderly. Please do try to write your english in the way we all do on the forum. That way, we can understand each other. The reason we are all here on this forum is to better ourselves, and all that begins with language. Please do not mind my concern, it's just that for a seeker of Truth and Sikhi, I believe that we should all at least speak clearly and correctly. Imagine if the Guru was to come across you, how would you speak to Him? As my younger brother, please help us understand your posts better. Remember that language marks a person's first sign of character and respect. WaheguruJi Ka Khalsa. WaheguruJi Ki Fateh.

WaheguruJi Ka Khalsa. WaheguruJi Ki Fateh. Last week, the Sikh Disapora saw the adoption of the original name of Darbar Sahib as 'Harimandar Sahib' and not the 'Golden Temple', which was coined by the colonialists. The issue raised a little dust within the Sikhs, while others welcomed it wholeheartedly as a return to our roots. A similar debate, who knows it has been inspired by the 'Harimandar Sahib' example, is currently taking place in South Africa where the cpaital city of the country intends to revert to its African identity and break the yoke of it current colonial one. Take a look at the various comments posted by Africans and non-Africans alike . . . simply to open us up to the fact how the roots of each community are so dear. It's not related to Sikhi, but it's only a comparative study of similar issues. http://news.bbc.co.uk/1/hi/talking_point/4329551.stm WaheguruJi Ka Khalsa. WaheguruJi Ki Fateh.