gupt faujaan

Waheguroo Jee Ka Khalsa! Waheguroo Jee Kee Fateh!!

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

dhan guru dhan guru de piare.

i agree wit u veerji.i also keep my dhara khula (parkash). looking nice. althoug my friends say 2 me 2 tie it.but wit gurus kirpa , i m keeping khula dhara.

:D @ :D @ its really very-2 sad. :g :g shoot these paapies.

amardeep singh remember me also. :D :D i m tieing my pugh. dont forget 2 click my pic.

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

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

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

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

Gurfateh! 8 and a half years ago I was totally unaware of Sikhi. I had cut hair and used to eat meat, it was the norm for me and my family as a whole. I knew we went to a place called a Gurdwara, and that there was something special about the Gurdwara, that separated it from my house or any other building. But I knew nothing about our Guru Sahibaans or of the rich history of Sikhi. Then when I was about seven years old, I went along with my family to Panjaab because it was my Mama Ji's wedding. The wedding took place as normal, I carried on living life unsuspecting the big change that would take place within me in a few weeks time. Anyway a few weeks later it was New Years Eve, so my family decided to welcome in the New Year at Siri Harimandar Sahib. So we arrived payed our respects and then night began to fall. We drove everywhere in Amritsar in the vain hope that we could find somewhere to stay the night. There were no vaccancies anywhere. So we decided to put down our blankets in the Parikarma of Siri Harimandar Sahib. Everyone started getting ready for bed, and soon everyone was asleep, but not me. I was mesmerised by the beautiful Siri Harimandar Sahib. I saw at that moment, what Guru Arjan Sahib Ji meant when he wrote, "I have seen all places, but none can compare to You. The Primal Lord, the Architect of Destiny, has established You; thus You are adorned and embellished. Ramdaspur is prosperous and thickly populated, and incomparably beautiful. O Lord! Bathing in the Sacred Pool of Raam Daas, the sins are washed away, O Nanak. " I kept gazing longingly at Siri Harimandar Sahib, I couldn't turn away. My family kept telling me to go to sleep but all I could hear was the eternal Shabad "Waheguru, Waheguru," in my ears. It looked to me as if the sun and moon were moving round the Siri Harimandar Sahib, as if the whole world was doing a natural Aarti of Siri Harimandar Sahib. It was as Guru Nanak Sahib Ji wrote, "Upon that cosmic plate of the sky, the sun and the moon are the lamps. The stars and their orbs are the studded pearls. The fragrance of sandalwood in the air is the temple incense, and the wind is the fan. All the plants of the world are the altar flowers in offering to You, O Luminous Lord. ||1|| What a beautiful Aartee, lamp-lit worship service this is! O Destroyer of Fear, this is Your Ceremony of Light. The Unstruck Sound-current of the Shabad is the vibration of the temple drums. ||1||Pause||" I was intoxicated by the most beautiful and magnificent Darshan of Siri Harimandar Sahib, the more I looked the more my spiritual hunger increased. The whole night had passed by, but still I couldn't take my gaze away from Siri Harimandar Sahib. Then I heard the loud prayers of the Sevadaars getting ready for the Parkash of the Siri Guru Granth Sahib Ji, "Satnaam Waheguru!" My family started to wake up, they were astonished to see that I had remained awake for the whole night. I could see a multitude of people gathering near where Guru Sahib had gone at the time of Sukh Aasan. Then I saw Guru Sahib ji being carried in the Magnificent Golden Paalki towards Siri Harimandar Sahib. My Nana Ji took me close to the Paalki and as i glimpsed Guru Sahib in all their splendour I was intoxicated with love for Guru Ji, and when I actually got a chance to touch the Paalki it was as if a bolt of lightening ran through my veins. All I could hear was the Guru's eternal Shabad "Waheguru!" It was as if Guru Ji had touched my heart and pierced it with an arrow of his love. As Guru Arjan Sahib Ji wrote, "My mind is pierced through by the arrow of the Lord's Love. " I kept going up to the Paalki again and again the more I connected with the Paalki the more of this new overwhelming energy started to flow through me. It was overwhelming to say the least. After that experience I collapsed and didn't come round for 10 to 20 minutes. Guru Ji had hit me with his arrow of love. At that moment there and then I vowed never to cut my hair or eat meat again. As we walked out of the holy complex of Siri Harimandar Sahib, I rushed over to the nearest book stall and bought 4 books about the Ten Guru's which I used to read everyday as if they were Paath themsleves. Just over eight years have past between that experience and now. A lot of changes have taken place. I'm now nearly 16 and Amritdhari and have been so for about 7 and a half years. I can now do kirtan and read the Gurbani, but this is not due to myself, it is due to Guru Ji's guiding hand. Guru Ji has looked after me and helped me every step of the way. Guru Ji even took a Paapi like me into his protection, think what Guru Sahib can do for you. Just have faith and never forget that your father, Guru Gobind Singh, is always looking after you.

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

gr8 work. more singhs hav 2 come forward for social sewa.

no phaji. chori keeti hai.lol 1 of my frien send tis 2 me. ardas karo guru kirpa kare i shall start writing poems like tis.

Bhai Ajit Singh jee is one of the thousands of shaheeds who are unknown to the Sikhs. He breathed his last on June 5, 2003. You all will be surprised to hear that he left his body for heavenly abode just few days ago but we are still calling him a shaheed related to the 1984 events. Please read on to know why. Bhai Sahib was born in a small village in district Jalandhar. From childhood he was a very keen and focussed person. He grew up to be a very handsome, tall young man. He joined Indian Air Force in the fifties. There he met Bhai Tejinder Singh who was a well known Singh of Akhand Kirtani Jatha. Bhai Sahib Randhir Singh jee had not left this world yet and was physically alive. Bhai Tejinder Singh jee gave Bhai Ajit Singh jee some books to read. TAKING AMRIT After reading these books, Bhai Ajit Singh jee totally changed and expressed his desire to become a Sikh of Guru Nanak Dev jee. He wanted to meet Bhai Sahib Randhir Singh jee. He met Bhai Sahib and in the mid 1950s he took amrit at an amrit sinchaar organized by the Akhand Kirtani Jatha. After taking amrit, Bhai Ajit Singh jee took up the great rehit of Khalsa – Sarbloh Bibek. He used to get up at 1:30 am and his nitnem ended at around 7am. All day long too he kept reciting baani or Naam. UNCOMPROMISING ON GURMAT He never compromised on the principles of Gurmat. One of the most striking fact is that he did his military service in Air Force without tying his beard. It is totally unheard of but Bhai Sahib kept his rehit. In those days there was a Muslim senior officer whose name was HT Latif. Latif gave Muslims a special permission to maintained trimmed beard. Bhai Ajit Singh jee took a copy of the order of Latif that a religious Muslim is allowed to keep short beard. This letter greatly helped him in his service in Air Force. Once there was a medal ceremony where Bhai Sahib showed up in his flowing beard. The Hindu officer who was distributing the medals, took a note of Bhai Sahib’s beard and asked him to tie it. Bhai Sahib refused and explained to him that it is his religion to maintain flowing beard. The officer took offense and threatened to take action if he did not obey orders. At this Bhai Sahib showed him a copy of the order of Latif, where he had allowed religious Muslims to maintained beards. Bhai Sahib said that he too was a “Maulwi” of Sikhs and wanted to keep a flowing beard. As much as the officer did not like this but he had no choice but to let him off because Latif was a much senior officer at that time. Guru Sahib kept Bhai Sahib’s honour. Once a senior officer started smoking in the presence of Bhai Ajit Singh jee. Bhai Sahib requested him to stop smoking. He got offended as he did not expect a junior officer to tell him what to do. Bhai Sahib again requested him but the officer did not care and spoke rudely at him. He went as far as breathing smoke towards Bhai Sahib. This was too much for Bhai Sahib to sustain. He held his hand and forcefully stopped him from smoking. The senior officer immediately ordered that Bhai Sahib be arrested. He was arrested and put in jail. Preparations for court martial were started. Some senior Sikh officers found out about this event. They explained to the other officers that this case could take a political turn if Bhai Sahib was prosecuted. Finally Bhai Sahib was released and he joined his service again. He did not apologize for his act and was willing to sacrifice for this act. Bhai Sahib was very close to Bhai Fauja Singh jee. Bhai Sahib used to stay at his house all the time and vice-versa. Bhai Sahib had great spirit for the chardi kala of Khalsa. POST 1984 LIFE After the rise of the milit ant movement of the Sikhs, Bhai Sahib’s house became a main stay for the militant Singhs. They used to stay at his house all the time. Being a Khalsa, he could not refuse anyone from staying in his house. He served them with his mind body and spirit. Famous Singhs who used to stay with him were Shaheed Harjinder Singh Jinda, Shaheed Manbir Singh Chaheru, Shaheed Balbir Singh, Bhai Mahal Singh, Shaheed Labh Singh and many others. Everyone knew that the consequences of letting the militants stay at your house meant total destruction. Despite knowing this, Bhai Sahib never cared for the consequences. He did not care that his 3 sons and a daughter too could be victimized for this. He was worried about a higher cause. He wanted to serve the Khalsa of Guru Gobind Singh jee and he was willing to sacrifice himself for this. Finally the fateful day of July 1986 arrived when Bhai Sahib was arrested by CBI for helping the militants. He was taken to the infamous Tihar Jail of Delhi. He was severely tortured there. He stayed there for 9 months and in these nine months all efforts were made to make him incapable of doing any more sewa of Panth. They could not kill him as he was an officer in the Air Force but they did just that i.e. turned him into a harmless person for them. He used to narrate how he was made to witness tortures of other gursikhs. These gursikhs were tortured in front of him and then killed in fake encounters. One famous Singh who was killed this way was Roshan Lal Bairagi a Sikh who had converted from the Hindu faith. Bhai Sahib was given electric shocks that greatly effected him. Electric shocks were given to his head and even to his private parts. He was severely tortured. They also used to give him injections and after those injections, he felt that his hands and feet used to start shaking. By the time he came out, he had developed some fatal disease as a result of this torture. Because of this shaking of his hands and feet, he fell down a flight of stairs one day and fell into a c oma. He stayed in this coma for about 6 years untill June 5, 2003. He breathed his last on that day. His three sons and a daughter live in the Toronto area and are gursikhs. His elder son Bhai Rampal Singh is a famous leader in Toronto area. To pay our tribute and respects to this shaheed, we are organizing an Akhand Paath on June 13, 2003 and bhog for this akhand paath will commence on June 15, 2003. Please be there to pay tribute to this shaheed of panth. The Akhand Paath Sahib will be done at Gurdwara Tapoban Sahi

true phaji.

Satkarjog GurSikh Sahiban Jeo. Sat Sri Akal I am enclosing the report & Photos in PDF formaton Narinder grewal's appearence in front of Panj Pyaras http://members.rogers.com/jathedar/meeting_June14/index.htm ://http://members.rogers.com/jathedar/...ne14/index.htm ://http://members.rogers.com/jathedar/...ne14/index.htm ://http://members.rogers.com/jathedar/...ne14/index.htm http://www.sanjhsavera.com/nar_meeting.html

tru said n30 singhji. :T: :T: