xHarinder_singh

oohhh my pyare cute sweet brother. God bless u! Doing gardening and singing gurbani is an amazing experience. Living with nature is like doing bhagti.

I feel Khalsa Raj is going to be established in Punjab first but before the Khalsa Raj gets established, THERE WILL BE AN UNFORGETTABLE DESTRUCTION AND DEATHS. British columbia I feel is the safest place to be and once Khalsa Raj gets established, one can settle in Punjab. I also feel that sikhs living in Europe( places with cold winters) shud seriously think about relocating to a place in Canada with moderate climate(like BC). Europe is completely dependent on Russia(natural gas) for their existance and I feel in the future, crores of people in the cold parts of the world are going to freeze to death.

SOURCE : http://www.globalresearch.ca/index.php?con...va&aid=9836

source : http://money.cnn.com/2008/08/15/news/compa...rfare/index.htm

I personally feel British Columbia is easily the best.

Sikhs are spread out all over the globe. I was wondering that which is the best place to live in terms of the climate(neither too hot nor too cold) and the enviroment(clean abundant fresh water, fertile soil, long growing season, sufficient rainfall) ?

I find the word "jeeoo" very beautiful word. It represents love and respect for a fellow sikh, a fellow insaan. I have generally observed that punjabi husbands call their wives as "tun" "galll sunn". But to my surprise, there is a very pyara gursikh who stays in a pind near Gurdaspur and he always calls his singhni "jeeeoooo". Once he was feeling very hungry and said "jeeeo tussin mannu gareeb nu roti kado devonge". It sounded so nice. Then he joked in my ear " if i dont say jeeoo, i wont get roti" hahahahahahaha Words are a very very powerful medium and using proper loving words can make relations a lot better. I feel it will be great if all sikh husbands start to call their wives "jeeooo" and give them the same respect that they give to fellow gursikhs.

source : https://www.ihro.in/?q=node/9 An Open Letter to Home Minister of India regarding Prof Bhullar who faces death penalt Submitted by admin on Sat, 2005-12-10 05:17. News & Views Read by IHRO chairperson on the eve of World Human Rights Day at a Seminar 'Death Penalty: A Crime Against Humanity' organised by PRF at English Dept Auditorium, Punjab University, Chandigarh 09 December 2005 Mr Shivraj Patil Minister of Home Affairs NEW DELHI Re: Granting Amnesty to Prof Davinder Pal Singh Bhullar Who is facing Death Penalty Dear Mr Patil: To begin with, let me make it known that I am writing this letter on behalf of the Punjab Rights Forum (PRF), a league of like minded human rights, socio-economic and religio-political groups, including political parties, representing aspirations of the people of Punjab and Sikh Diaspora; for seeking amnesty to Prof Davinder Pal Singh Bhullar, who is facing Death Penalty and agonising in Tihar Jail. As you are aware, Mr Patil, that where the judicial process ends, President (Head of State)'s jurisdiction begins. In one's march to justice, President is the last resort in terms of the provisions of the Constitution of that country, as we also see in India and Pakistan. Generally, Heads of States are constitutionally empowered to mitigate the errors that sometimes creep into judicial pronouncements due to certain legalistic compulsions and political prejudices. In view of this, we in 'Prof Davinder Pal Singh Bhullar Defence Committee,' representing the Sikh Panth, took up the case of Prof Bhullar with President of India in March 2003. The professor is facing gallows and has become victim of the fractured judicial judgement of the Supreme Court of India. The apex court, more than even the lower courts, took a starkly legalistic view on the death sentence given to Prof Davinder Pal Singh Bhullar, in Delhi Bomb Blast Case, based on erroneous and fabricated confessional statement under TADA. Davinder Pal Singh has been convicted of conspiracy based solely on a confession extracted under torture and repudiated by him. However, his alleged co-conspirator, Daya Singh Lahoria, was found not guilty. In criminal law, a conspiracy by definition requires at least two people. A conspiracy of one- as is the case here where Davinder Pal Singh's co-conspirator was found not guilty- is a legal fiction. Moreover, the confessional statement was signed by a thumbprint. For a man who is highly educated, the sign of a thumbprint implies duress. Furthermore, none of the 133 witnesses produced by the prosecution identified Professor Bhullar, while the case was in lower court. Amnesty International, in its report, while recommending the Government of India to consider certain corrective measures, too, had urged the Government to "take immediate steps to abolish the death penalty totally, in furtherance of UN objective of ultimate abolition of capital punishment." Pending total abolition, AI had further asked the Indian Government to "ensure that the outstanding death sentences should be commuted, including that of Prof Davinder Pal Singh Bhullar." In addition, on April 28, 1999, the UN Commission on Human Rights (UNHRC) overwhelmingly voted for a resolution that had called for a global moratorium on the death penalty. India is a signatory to both the UDHR and the ICCPR. Besides, the Constitution of India has enshrined the Right to Life as a Fundamental Right (Article 21). And importantly, the Evidence Act does not consider confessions made before the police officer as valid as has been in the case of Prof Bhullar. We too appreciate the stand taken by the President and the Chief Justice of India against death penalty, as the policy of '<banned word filter activated> for tat' or 'bullet for bullet' is counter productive and a total negation of human rights and rule of law. You know the Preamble to the UN Declaration of Human Rights, 1948, too says, 'Whereas it is essential, if a man is not to be compelled to have recourse, as a last resort, to rebellion against tyranny and oppression, that human rights should be protected by rule of law.' That we all know that death penalty is used by some States to silence political resistance or to eliminate their opponents. And for this purpose, laws such as TADA are used where fair trial is not at all possible. If justice is secured only by an act of killing, how legitimate is the law (now repealed) that sanctions that sort of justice. We believe that God alone can take away life because He alone gives it. Why then, we arrogate to ourselves to finish it off, even though firmly believing that Ultimate Justice lies with God. And to supplement this spirit, Article 51A of the Indian Constitution urges compassion and humanism as fundamental duties. The Constitutional power under Article 72 of granting amnesty is an executive act and not a judicial one. The reason why the Executive is given such power, says Mr Taft, Chief Justice, in American case (Ex parte Grossman, 27 US 87: 69 Law Edition 527), "(It) affords relief from undue harshness or evident mistake in the operation or enforcement of the criminal law." Thus, you, sir, being Home Minister of India, should kindly correct, in the national interest, the blunder committed by the Judiciary in the enforcement of criminal law, (such as TADA) and recommend this case to the President of India for amnesty for Prof Bhullar. We had earnest�ly hoped that President would uphold the dignity, independence and prerogative of his office and give a judicious and compassionate consideration to our representation, which was filed on behalf of the entire Sikh Panth, including Sikhs living abroad and that he would not allow his steps to falter in exercising compassionately and humanely the sacred and super power given to him by the Indian Constitution to grant amnesty to Prof Davinder Pal Singh Bhullar. And that too when the entire Sikh community has been watching the Government of India's tactics of sending persons like Satwant Singh and Kehar Singh to the gallows and giving ministe�rial berths and offices to conspirators and murderers of thousands of Sikhs. Do you know, Mr Patil that SSP Sumed Singh Saini and his associates allegedly picked up Prof Bhullar's father Balwant Singh and his mother's brother-in-law Manjit Singh and clandestinely liquidated them while three others picked up along with his father were subjected to brutal torture? Out of them, Joginder Singh had become insane, Mohinder Singh's hips fractured (now cannot properly walk) and Mukhtiar Singh' legs broken. Indian justice system made mockery of their agony. Thus, justice to them (including thousands of others) remained elusive since then, while their perpetrators such as Sumed Saini and KPS Gill are being magnified day in, day out by the State. That not only the State had awarded Gold Medals to the killers in uniform of Sikh activists and but also reprieved their sentences. Therefore, sir, we must realise that India owes justice to them, including Prof Bhullar. Pascal has rightly stated, "Power without justice is soon questioned." Sikhs and other minorities have been subjected to repression and injustices of many kinds. Your government's wiser and enlightened timely step of amnesty to Prof Bhullar may not only give them a healing touch but may even persuade the governments to change their policies of re�pression and keeping innocent people indefinitely in prison for a long time or killing mere suspects in faked encounters. Yes, Justice M. B. Shah tried to deliver justice by acquitting Professor Bhullar, stating that the conspiracy theory falls flat as the "rest of the accused who are named in the confessional statement are not convicted or tried," but all in vain, 'cause majority judgement prevailed. Two other judged united against the presiding minority judge, Mr Justice Shah. In view of these facts, we petitioned to the President, APJ Abdul Kalam, to take a politically and constitutionally correct decision of not only commuting the death sentence but also of freeing Prof Bhullar and earn the warm gratitude of the crores of the Sikhs. His Excellency has wisely referred back to the Central Cabinet Prof Bhullar's case, along with some other cases, for reconsideration, expressing his desire against death penalty in such cases. Now the ball is in your court, sir; hit it to keep up with the Sikhs, a brave and worldwide community with fervour because eighteen million Sikhs in India and abroad and millions of emi�nent persons in other civilised communities and countries firmly believe that Prof Bhullar is a victim of fractured judicial judgement of the Supreme Court of India due to political prejudices. Moreover, the Indian leaders, including Mrs. Indira Gandhi, have time and again raised their voice against death sentence given to similar political offenders in other countries and have done their utmost to save them from the gallows. Many examples can be given from the time of appeal to Fascist leader Franco of Spain not to execute the Basque nationalists and Marxists to the example of Mrs. Indira Gandhi's appeal to save Prime Minister Bhutto of Pakistan from the gallows. In our own country, CPI (ML) guerrilla leader Naghbushan Patnaik who refused to defend him or appeal for mercy was saved from the gallows because his act of murder was a political offence. It is a well-known fact in history that even the Russian Czar saved the eminent novelist Dostoevsky by issuing a reprieve a few minutes before he was to go to the gallows. We hope you will take a similar humane and compassionate view of the issue in question and act on the principles that our government has been preaching to other nations and Countries, including Pakistan as in the recent case of Sarbjit Singh alias Manjit Singh. It is in view of these facts we respectfully appeal to you to take a politically correct decision, have compassionate attitude towards Prof Bhullar and not only to commute his death sentence but also set him free forthwith. Thanking you, Truly yours D S Gill Advocate Punjab Rights Forum

this is a GREAT article. PLEASE READ IT. It will be nice if the mods can put it in some sticky topic may be in the "sikh politics" section. source: https://www.ihro.in/?q=node/162 Religio-political Discrimination of Sikhs in India: An Approach Paper presented to Ms Asma Jahangir, UN Submitted by dsgill on Thu, 2008-03-06 05:16. Events Religio-political Discrimination of Sikhs in India An Approach Paper presented to Ms Asma Jahangir, the visiting UN Special Rapporteur of the Commission on Human Rights on Freedom of Religion or Belief, at Circuit House, Amritsar, on March 3, 2008 Sikhs surfaced predominately on the international scene in the wake of Indian army's invasion of the Golden Temple, Amritsar, in June 1984. The invasion was timed to coincide with the anniversary of the Fifth Sikh Guru, Guru Arjan Dev's martyrdom in Lahore in 1605. The milling crowd of thousands of Sikh pilgrims was fired upon indiscriminately. According to the Indian government's figures, 3,374 were killed in the military action. Sikh estimates vary between 5,000 and 15,000. It's a measure of India's inhumanity towards its ethnic minorities that no commission or human rights agency has investigated these licensed killings that included a large number of old men, women and children. In living memory, this is the first time that state authorities have, as a matter of deliberate policy, assailed and demolished the holiest shrine of a religious minority, the Sikhs. Not even tyrants like Hitler, Mussolini, Stalin and Ceaucescu did that. For the first time it dawned on right thinking Sikhs that they can never live in dignity and honour in India. The rise of Bhartiya Janata Party, Shiv Sena, Rashtriya Sawyam Sangh, Bajrang Dal and others of their ilk are sounding the death-knell of Indian secularism, unity and integrity. Ethnic nationalism, amongst India's minorities, is a by-product of the degradation, frustration and humiliation in life suffered by their members. Such is the paranoia let loose that a simple demand for protection of the fundamental human rights and freedom of a minority is dubbed as anti-national. Little wonder that the minorities feel and are treated as second class citizens. On October 31, 1984, two Sikh bodyguards assassinated Indira Gandhi. In the aftermath of her death, state-organised Hindu mobs murdered thousands of Sikhs in Delhi, Lucknow, Bombay and other Indian cities. Several hundred Sikh girls were raped and there was pillage of Sikh properties running into billions of Rupees. Compare this with the assassination of Mahatma Gandhi by Nathuram Godse, a Maratha Brahmin, and of Rajiv Gandhi by a group of Tamil Tigers, another Hindu group. Not a single Hindu civilian was killed in the aftermath of these assassinations. Little wonder, therefore, that the Indian minorities think that there is one law for the Hindus and a separate for the minorities. Indian Army's attack on the Golden Temple in 1984 and the demolition of the Babri Masjid (Moslem mosque) by Hindu fanatics are evidence of neo-Fascism and a shift towards a theocratic Indian state. Punjab and the Sikhs The history of Punjab during the last 500 years is primarily the history of the Sikhs. The culture of Punjab is the Sikh culture. It's the seat of Sikh religion (with its spiritual home at Amritsar) and the land of the Sikh Gurus and Sikh martyrs. Sikh Gurus and Sikhs generally have made the largest contribution in its economic, social and cultural development. They made disproportionate sacrifice in men and material in the cause of Indian independence. According to figures given by Maulana Abul Kalam Azad, who became the Education Minister in India's first cabinet after independence, these were as follows: 1.Out of 2125 Indians killed in atrocities by the British, 1550 (75%) were Sikhs. 2.Out of 2646 Indian deported for life to Andaman islands (the place where the British exiled political prisoners and hardened criminals), 2147 (80%) were Sikhs. 3.Out of 127 Indians sent to gallows, 92 (80%) were Sikhs. 4.In the Indian National Army founded by Subhash Chandra Bose in Japan, out of 20,000 ranks and officers, 12,000 (60%) were Sikhs. The transfer of power in India from the British took place in 1947. The leading Moslem party, the Moslem League, contended that since India had been seized from the Moslems, they were the natural heirs to the political power after British withdrawal. The Indian National Congress claimed India on behalf of all the communities. The British, as the colonial power, recognised three political groups- the Indian National Congress, the Moslem League and the Sikhs, as having the locus standi to negotiate Indian independence. This reduced the status of the Congress as a party representing the Hindus only. In order to induce the Sikhs to side with the Hindus, Hindu leaders made all sorts of promises and thereby persuaded to allocate to India a larger portion of the Indian sub-continent than would have been the case if it was to be a tripartite division. Seduced by Hindu assurances, Sikhs decided to throw in their lot with the Hindus (Sohan Singh Sihota: Future of the Sikhs in India, Amritsar, 1970, pp 6-7). In the month of July, 1946, the All India Congress Working Committee met at Calcutta, which reaffirmed the assurances already given to the Sikhs, and in his Press Conference held on the 6th July, there, Pandit Jawaharlal Nehru spelt out the concrete content of these solemn undertakings in the following flowery words: "The brave Sikhs of the Punjab are entitled to special consideration. I see nothing wrong in an area and set up in the North wherein the Sikhs can also experience the glow of freedom" (Statesman: Calcutta, July 7, 1946). In these words, an autonomous State to the Sikhs, within India, was promised. While the gullible Sikh leaders, placing complete reliance in this solemn undertaking given to them by the majority community, resisted and refused all offers and proposals made to them by the British and the Moslems- whom we now prefer to call, the Moslem League- proposing to accord the Sikhs a sovereign or autonomous status in the areas constituting their ancestral home-land between the river Ghaggar and the river Chenab. Soon after the partition in 1947, the Indian authorities decided to come down heavily on the Sikhs and to curb their political power. In October 1947, secret instructions were issued to all the Deputy Commissioners in Punjab in the following terms: "Sikhs as a community are a lawless people and are a menace to the law abiding Hindus of the Province. Deputy Commissioners should take special measures against them." Sirdar Kapur Singh was a Deputy Commissioner at the time. He refused to comply with the illegal instructions and was eventually expelled from the Indian Civil service (Kapur Singh: Sachi Sakhi (True Story), Delhi, 1979, pp 4-5). Sirdar Kapur Singh MP (Member Parliament) said in his Lok Sabha speech: "I will, for want of time, skip over the story of the Sikhs' suffering during the last 18 years in an Independent India under the political control of political and Anglicised Hindus. I will merely refer to the reply which Pandit Jawaharlal Nehru gave to Master Tara Singh when the latter reminded him, in 1954, of the solemn undertaking previously given to the Sikhs on behalf of the majority community. Pandit Jawaharlal Nehru calmly replied: 'The circumstances have now changed.' If there is one thing that the Sikhs know too well, it is how the circumstances have changed!" Instead of making Punjab a Punjabi speaking province, the Indian authorities, in 1966, divided Punjab into three parts: Haryana, Himachal Pradesh and the mini-state of Punjab. This came about because the Punjabi Hindus disowned their mother tongue, Punjabi, and instead voted for Hindi, a language a very small minority of the Hindus understand even today. Thus linguistic aggression was used to undermine the Sikh claim to a united East Punjab. Sikhs articulated their fears of Hindu domination in the Anandpur Sahib Resolution passed at Anandpur Sahib, the birth place of the Khalsa, in 1973. In addition to propagation of the Sikh faith, the resolution called for the "creation of such an environment where Sikh sentiment can find its full expression." It also demanded the transfer of Chandigarh and other neighbouring "Punjabi speaking areas" to Punjab. The resolution also called for self-autonomy whereby Punjab would have control over all government departments and all areas of Punjabi life save for the portfolios of defence, foreign affairs, communications and transport and currency. The resolution, in practical terms, seeks a Sikh homeland within India where the Sikhs can be master of their own destiny. Jawaharlal Nehru himself had suggested such a homeland in July 1946. It also seeks that in this region the paramountcy of Sikh interests should be constitutionally recognised. Nehru had given an assurance, endorsed by Mahatma Gandhi, that "the brave Sikhs of Punjab are entitled to special consideration." Hence the resolution was nothing but a document based on the promises made by Gandhi and Nehru to the Sikhs. The second demand is that this autonomous region should include the adjoining Punjabi speaking areas of Haryana, Himachal Pradesh and Rajasthan so as to constitute a complete Punjabi speaking region. This is in accordance with the pre-independence resolutions of the Indian National Congress which provided that in a free and independent India, Congress will recognise provinces on a linguistic basis. This principle has been implemented in the rest of India, for example Maharashtra and Tamil Nadu, just to give two examples. The resolution also seeks to bring the main contiguous Sikh population areas into a single Sikh region within the Union of India. In principle, one can see no objection to Indian rulers allowing Sikhs to converge on such a national or ethnic region if diversity of India and Indians is to be maintained. Sikh struggle for Punjab rights-1982 On August 4, 1982, Sikhs launched an agitation from Akal Takht (the supreme seat of Sikh temporal authority within the Golden Temple complex), Amritsar. The main thrust of this Morcha (struggle) was economic deprivation of Punjab at the hands of the Indian government. As a matter of deliberate policy, Indian authorities have been looting Punjab of its wheat, grains, hydro-electric power and river waters, while refusing to site any major industry in the state. The Morcha thus derived its inspiration from the Anandpur Sahib Resolution. The response of the Indian government, led by Indira Gandhi, was Operation Blue Star, on June 3, 1984. The Indian army, under the direct orders of Indira Gandhi invaded the holiest of Sikh shrines, the Golden Temple complex at Amritsar. Nearly 120,000 military men with helicopter gun-ships were involved. The battle lasted for five days, at a loss of 3,374 (government's version) Sikh lives including women and children. Simultaneous strikes were made at 38 other Sikh shrines, most of which are connected with Guru Gobind Singh. In total, all over Punjab, the army killed over 10,000 Sikhs to gain control of the Sikh shrines. The army thus devalued its military traditions and by attacking civilians' targets became a willing arm of the Indian politicians. It's no surprise that next to the Punjab police the Indian army is the most hated Indian institutions among Sikhs. In the attack, Akal Takht was demolished, the Sikh reference library deliberately set on fire and Sikh artefacts and Hukam-namas (edicts in Gurus' own hand-writing) were destroyed. The invasion of the Golden Temple and the resultant killings in June 1984, the November 1984 Sikh carnage, the indiscriminate killings of Sikhs by the Indian security forces with impunity, and the collapse of the judicial and democratic process in Punjab brought home to Sikhs the true dimension and scale of Indian hostility and antipathy towards Sikhs. Every right-thinking Sikh rethought the Sikh leaders' 1947 decision to join Hindus in a united India. The general feeling was that the Hindu-Sikh partnership had failed abysmally and had been dissolved in favour of the Hindu. This feeling manifested itself in the form of a full-blooded declaration from the Akal Takht in January 1986 for the independent sovereign Sikh State of Khalistan. 1986-1989 represented the heyday of the Sikh struggle for sovereignty. In 1989 Parliamentary elections in Punjab, out of 13 MPs elected to Indian Parliament, no less than nine were committed protagonists of Khalistan. Pro-India candidates mostly forfeited their deposits. On May 1, 1994, when several factions of the only Sikh political party, the Shiromani Akali Dal, unified themselves at the Akal Takht, the party in its historic Amritsar Declaration resolved the following: "The Shiromani Akali Dal reiterates its commitment to work within democratic limits and renews its struggle for the creation of a separate region for the Sikhs where they as the avant-garde of Punjabi national culture, based on the holy Guru Granth Sahib, can enjoy the glow of freedom. The envisaged region, promised by the Indian National Congress before partition (of India in 1947) but never created, will fulfil not only the aspirations of the Sikh nation and Punjabis, but also help the minorities in it to realise their potential. "The Shiromani Akali Dal is of the view that Hindustan (India) is a sub-continent of diverse national cultures, each with its own heritage and mainstream. The sub-continent needs to be reorganised with a confederal structure so that each culture could flower up according to its genius and add a unique fragrance to the garden of world cultures." Whereas the Indian rulers have developed a notion that Punjab and Kashmir can be ruled by sheer force of arms. To believe that it is possible to subdue Sikhs in this way is to belie Sikh history and Sikh ethos. Ultimately India has to pay for this serious miscalculation. On the economic front, 75% of Punjab river waters have been illegally and unconstitutionally diverted to non-riparian Hindu states, even though Punjab itself is in dire need of these waters. The World Bank has advised that diversion of these waters to distant desert areas is not justified on legal or economic grounds. The hydro-electric power generated at Bhakra-Nangal complex is likewise being looted and Punjabi factories have to suffer regular shut-downs because of lack of electricity. Punjab's wheat and grains are likewise used to feed India's starving millions. For obvious reasons, India would continue to exploit resources of Punjab. Hence, the Sikh struggle is likely to go on for a long time. Thus the Sikhs in India are victims of human rights abuses, discrimination, population transfers, assimilation, deprivation of land and natural resources and the genocide. So we are of the strong opinion that the Sikhs have the fundamental and inalienable right of self-determination by which they can freely determine their political status and freely pursue their economic, social and cultural development. Only then, the people of Punjab may, for their own ends, freely dispose of their natural wealth and resources based on international law. Moreover, in no case may a people be deprived of its own means of subsistence. This is what has been affirmed by Article 1 of the International Covenant on Civil and Political Rights. Human Rights as the term suggests are the rights that every human being is entitled to enjoy and to have protected. The underlying idea behind these rights is that such rights should be respected in the treatment of all men, women and children. These rights are enshrined in the Universal Declaration of Human Rights. It covers Civil and Political rights besides Economic, Social and Cultural Rights. The Preamble to the UN Declaration of Human Rights, December 10, 1948, says: "Whereas it is essential, if a man is not to be compelled to have recourse, as a last resort, to rebellion against tyranny and oppression, that human rights should be protected by rule of law." Thus human rights must be protected as the foundation of freedom, justice and peace. And it is the responsibility of governments to protect the life, liberty and security of their citizens as proclaimed in the UN declaration and their Constitutions. The governments are expected to improve the living standard of their citizens. We therefore urge the Special Rapporteur, Asma Jahangir, of the Commission on Human Rights on Freedom of Religion or Belief to do the needful to put pressure on the Indian government so that the regions populated by the religious minorities, especially the Sikhs and the Kashmiris, are liberated from the the above said discrimination and given justice to establish permanent peace in this subcontinent. (Daljit Singh) (Justice Ajit Singh Bains) Chairperson, Presidium Chairman PHRO Shiromani Akali Dal Amritsar Punjab Human Rights Organisation (Harinder Singh Khalsa Norway) (D S Gill) Advocate Coordinating Presidium Member Chairperson IHRO Shiromani Akali Dal Amritsar International Human Rights Organisation

Bhai Sahib Anokh Singh Babbar were in a class of their own. They had a very strong spiritual jeevan and very high avastha. He was an ideal kharrku, a perfect sant-sipahi. He was like those puratan shaheeds of the 18th century. My father fought the case for Anokh Singh Babbar and met him personally. He tells me that he had such a great spiritual avastha that just by sitting near to him, one would feel blessed. Great spiritual energy flew threw his body, his eyes. DHAN DHAN BHAI SAHIB ANOKH SINGH JEE BABBAR

Dear Veer, I feel that the people in Punjab who are living an environmental friendly life are the poor bihari people,lol. On the other hand, punjabis(amridharis and non amritdharis) have to take the responsibility of polluting punjab's environment. The "green" revolution was/is one of the main cause of environmental degradation and majority of farmers are sikhs. Then USA is No. 1 environmental terrorist and emits the maximum green house gases but thats where most punjabis(amritdharis and non amritdharis) want to live. We have almost reached a point of no return in Punjab. People like Baba Balbir Singh Seechewal are fighting a lone battle and HUGE credit shud be given to Baba jee. I feel there is an urgent need for all sikhs to do the following : 1. adopt natural farming practices even if it results in less income.(thats where santokh is needed which very few people have). 2. walk/ use bicycle to travel distances in the range of 5-10 kilometres(many well-off goraas all over the world are doing this and the "gurmukhs" need to learn from such manmukhs, lol) 3. start gardening. Sikhs living in cities can have urban gardens and reduce the dependence on industrial agriculture. 4. start wearing simple khaadi clothes. Textile industry is one of the main culprits in water pollution. 5. Completely give up PLASTIC products. PLASTIC IS EVIL.

The only way to improve this forum is to make me the top admin. Whatever I say, people shud follow it blindly and say satbachan.

At present, the person in Punjab who is seriously doing something for the environment is Sant Balbir Singh Seecheval Jee and I dont think he learnt all this from his school/college. A sikh shud love nature and that shud make him an environmentalist. A person who doesnt love nature, how can he love God ? Nature is a form of God and only a person who is japping Naam can love nature.

http://www.oftwominds.com/blogaug08/TV8-08.html

Oil is the blood of a modern economy. I think we have hit peak oil last year, so from now onwards, supply will decrease and demand will increase and India and China are going to enter in a rat race for the oil and this will lead china to attack india directly or indirectly. Naxalites are getting very powerful day by day and there is no doubt that they are get backing from China. Nepal has also come under the control of maosts and I feel in the future, India is at a risk from 3 sides, nepal, china and pakistan.

At present, the punjab's drinking water has become very very poisonous. The budha naala which mixes with sutlej and beas has made the water going to malwa side(fardikot, ferozepur) poisonous and has destroyed many many families. I feel it is the duty of sikh jathebandis or individual devoted sikhs to do something about it. I feel environmentalism is a subset of sikh way of life and its sad that we are paying very less importance to it. Every sikh shud be an environmentalist. Recently, I met a gursikh who is trying to do something about the budha nalaa stuff. He told me that environmentalism is a type of bhagti for him. Working for the welfare of the nature, plants, animals and human beings gives his spiritual life a huge boost.

<< Surveying Sikh press, prachār, literature, internet discussion and youth activity our tradition is so caught up in itself that it criminally fails to recognise the greater issues, the greater injustices, the greater failure of our own consumerism and exploitation. While we sit around engaging our egos in bickering about what is a Sikh, and which bana looks best, we continue sleepwalking towards the point of no return; the point at which the world simply will not be able to recover from. A Sikh surely is driven to end exploitation, to end poverty, to end suffering of the weak. A Sikh surely should be striving to counter greed and avarice within themselves, yet many have no comprehension of the consequences of their decisions on the environment and the world’s resources. Who then is a Sikh? Is this really the truthful living Guru Ji lauds so highly? Is it not questionable whether anyone is truly following Sikhi? >>> Thats great. These days everyone has enough time to bash fellow sikhs based on jatha-ism, but very few people have time to do something for the environment. Global Warming and Peak Oil are going to ruin the world in the very future, but I hardly find sikhs being much interested about these subjects.

A person who loves God, automatically loves nature because God resides within His nature(baliharii kudrat vassiya, tera ant na jayee lakhiyaa). But these days I find very few sikh environmentalists. Very few sikh people who are actually interested in living a life close to nature, living a life without burning too much of fossil fuels. I personally feel a pakka naam jappan vala sikh will automatically become an environmentalist, but I find it surprising that very few sikhs are concerned about the welfare of the environment.

Alright pyare veer! I can get what u are saying and u are correct. Kindly pardon this neech insaan like me for going off-track. If u feel inspired from a fellow sikh, thats great.

This girl acted clever with u. First she made u fall for her and then told u about her kanjarr past. U are lucky u arent married to such a loose charactered bibi.There are loads of bibis in this world, lol, u can surely find a better bibi than her. No need to get serious about another mortal, this world is just a tamasha, dont take things seriously and read gurbani. IH JAGG MEET NA DEKHIYO KOI.

Exactly inspiration and jealousy are different feelings . Thats why I wrote that the statement " if he can do it, why cant I?" isnt inspiration but haumme. Inspiration is when one says " wow, he is so good, ohhh Satguru jee, please do daya on me so that I can become good like him".

God helps everyone. We moorakhs are just unable to understand that Akaal PUrakh is sada dyaal and is helping each and every being. Having said that, one must be uddami, no doubt about it. But our uddam shud be aimed at getting closer to Akal Purakh and not to compete with another mortal. That is the reason I feel the statement " if he can do it, why cant I?" has haumme in it. If u see someone doing a 5 hour amritvela, u shud try to do the same to get near to Akaal purakh and not to compete with that person.

pyaare veer jeeo, u wrote that " if he can do it, why cant I? ". I feel this is haumme. According to me the correct way is " he is able to do it, only because Satguru jee is making him do it, I can also do it if Satguru jee does taras on me ". Nobody japps naam or keeps strong rehit by their own power, its all the daya of Satguru. BANDA KUCH VE NAHIN HAI. Jo kuch ve hai, Satguru jee nee. USTAT, nindiya, douu tiyagai, khojai pad nirbana.

This "why cant I" is haumme. It will only bring khuaari. These days at smagams, there are more people who want to do kirtan and less people to listen kirtan, hahaha. I know a person who does kirtan at smagams pretty regularly. He told me that " bhaaji these days people are even jeolous each other's bairaag , and try to beat each other in the bairaaagi kirtan", hahahaha Then there is lots of jealousy between sarbloh bibekis and bibekis. Then if some singh gets married to a nri bibi, other singhs get jealous of it and try their best to get some nri ristha themselves. If a singh is well educated, the less educated ones say" avein parraku jaa, jada siyaanna banndaa, jada samajh da aapne aap nu". The well educated ones have problem with the desi dudes and say " avein un-parr je pendu je bande ne, gall karan de ve akal nahin".

Naale tussi dassde vi ni :umm: Veer, u seem to be more knowledgable about amritvela than me. Anyways, get up around 4 hours before sunrise, do ishnaan, japp gurmantar, recite nitnem. On sunrise, comb ur hair, tie ur dastaar, and go to Gurdwara, do darshan of ur Guru and sing gurbani(asa ki vaar). During the day, try to do paaths of Sri Sukhmani Sahib. Also do Sri Chandi Di Vaar during the day.