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nonihal singh

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  1. EDITED Ur ID Is now on moderation for posting R rated picture !
  2. Amritsar, August 11. Unsavoury situation was witnessed outside the Akal Takht secretariat when slogans like “Jathedar Akal Takht murdabad” were openly raised here today. This is for the first time in the Sikh history that anybody raised such slogans in full public view. Earlier, two persons, including a senior official of Damdami Taksal, entered in a hot wordy duel with Jathedar Vedanti outside the Akal Takht secretariat. Mr Prithipal Singh Sandhu, personal assistant to the Jathedar, Akal Takht, alleged that Bhai Amrik Singh, senior functionary of Damdami Taksal, and Mr Bhupinder Singh allegedly used derogatory remarks against Jathedar Vedanti. Talking to TNS, Jathedar Vedanti said strict action would be taken against the persons who created ruckus outside the Akal Takht secretariat. Apart from summoning them to Akal Takht, the Jathedar, Akal Takht, is contemplating to write to Damdami Taksal for taking action against Bhai Amrik Singh. The Jathedar, Akal Takht, had fixed August 11 to deliver his decision to resolve the controversy over the placing of Guru Granth Sahib in a mosque of Gadli village which was later converted into a gurdwara after Partition of the country. While a group of villagers had lodged a complaint against the caretakers of the mosque-cum-gurdwara and sought the removal of Guru Granth Sahib as per Sikh Maryada, the other group was adamant to keep Guru Granth Sahib there. However, a day before the final hearing which was fixed for today, the complainants had allegedly reached Gadli village for removing Guru Granth Sahib and placing the same at a gurdwara. However, the police was called in the village to defuse the situation. This irked Jath edar Vedanti who refused to meet the complainants. Jathedar Vedanti asked both Bhai Amrik Singh and Mr Bhupinder Singh as to why they entered in confrontation with the opposite party when directive in this regard was to be delivered today. On this Bhai Amrik Singh and Mr Bhupinder Singh alleged that the Jathedar, Akal Takht, had been conniving with the opposite party. Meanwhile, in his directive, Jathedar Vedanti directed Mr Veer Singh to remove Guru Granth Sahib from the controversial place and keep the same at the adjoining gurdwara till a proper building was constructed. He has also directed him to shift the ‘Nishan Sahib’ pitched in the memory of the assassins of Gen A.S.Vaidya, Harjinder Singh Jinda and Sukha, inside the gurdwara complex.
  3. There is whole book on him so help yourself and read it. If you cannot read punjabi then print this book and ask someone who does.
  4. Deep Singh.... I think you should send him e-mail to let him know that two of his files are missing..... I think in his book he has given e-mail address.... I'm reading his book and didn't get to that part yet.
  5. S. Amritpal Singh Amrit has written book about Bhai Chaupa Singh Rehatnama..... You can read it by visiting his site at http://www.amritworld.com/punjabi.html ... just scroll down and browse or download the whole book.
  6. Epics of Bhai Gurdas English Adaptation by Pritpal Singh Bindra Epic One - Wreath of Knowledge -:One:- (I) Obeisance to Gurdev (Guru Nanak), (who) endowed He the Celestial True Name of Satnam. By detaching from the mundane ocean, (one) enjoys the essence of redemption. (When) anxieties of life and death are gone, all doubts, alienation and ailments are eliminated. In doubt the world is drenched, and it is afflicted by the whirl of life and death. Angel of death hovers over the head as the mischievous egocentric ravages his precious birth. By gaining the touch of Gurdev's feet, the Celestial Word emancipates. Celebrate the Guru's sacred day with devotional love, and ascertain the realization of God's Creation of Naam, Celestial Ablution and Benefaction. As you sow, so shall you reap. -:Two:- Pristinely, there was neither the body nor the existence, and unawareness could not perceive through darkness and obscurity. The amalgamation of the blood and the semen, created the body and thus studded in it the five elements. The air, water and fire were formulated, and, in the forth place, comradeship of the earth was provided. (In the fifth stage), developed the sky, and absorbed (Himself) as invisible in the sixth stage. Five elements, with their twenty-five virtues, (both) the friends and the foes, merged to net the body. Initiating (Four Forms of) Living and (Four) Resolves, He perceived the transmigration, And initiated eight million and four hundred thousand beings. -:Three:- Prominent is human being among the eight million and four hundred thousands creatures; (He) is bestowed with the eyes to vision , voice to attune to the performance, to speak the propitious words, and ears to hear the affections, Hands to toil, and feet to go to the company of true congregationalists, By working through and earning righteously one shares the bounty. That Gurmukh (one who adopts the Guru's way), his birth is worth as he reads, comprehends and makes it known (to others). The Guru's devotee satiates himself by entailing the nectar, humbly sought (through the touch of the Guru's feet). (One should) abandon not seeking at the Guru's feet as it is the only true and precise path. The Gurmukh emancipates himself and leads others too. -:Four:- The Universal Being expounded the concept, and unfolded the Universe. He instituted the five elements, and with them created three regions. Although invisible, He remained dynamic, and manifested the nature incarnate. With His manifestation hundreds of thousands of other natures flourished. In each bristle of His Being, subsisted there innumerable millions of realms. And in each realm He personalized tens of incarnations. He presented numerous Vedas and Vyasa (Rishis), and (bequeathed) myriads of (Semitic) Books, formulated through Mohammed and the compatriots. Nature was One but colossal was its expansion. -:Five:- By establishing four ages, (God) named them Satjug (Golden-age of truth), Treta (Silver-age) and Doaper (Brass-age). In the fourth place (He) founded Kaljug (Iron-age of vice), and put them (all) under four sovereigns of varied castes. Brahmins (priestly class), Kashatriyas (Warriors), Vaishas (agriculture/commercial class) and Shudras (service or low class) reigned in turn. In Satjug, (Brahmin) was incarnated as Hans (Pars-ram) who claimed not to be Creator (Brahma) and raised not any misdemeanour. (People in that Age) recognised one and only Creator and remained detached from infatuations and illusion, Subsisting on paltry dumplings of vegetation and corn, they practised austerities in the woods. Their ages ranged through thousands of years and they did not build any palaces and temples. Some perished but some outlived thundering. -:Six:- In Treta, the Kashatriyas were incarnated magnanimously in the form of Sooraj Bansi (Sun Clan). The spread of infatuation, illusion and pride resulted in the curtailment of age to one tenth of its size. In Doaper, from the clan of Vaishas, Jadav (Krishana) was embodied, and the span of life further depreciated with the character dilution. In Rig Veda the characteristics of the Brahmans were contrived and they were assigned the task of virtuous contemplation, facing the East. Kashtriyas acquiesced Yajur Veda and, facing the South, became the benefactors of philanthropy. Sam Veda was acceded to by the Vaishas who paid their obeisance towards the West. And (they all) regenerated (themselves) by wearing blue clothes for Rig, yellow clothes for Yajur and white clothes for Sam Vedas. In three epochs, three theologies were articulated. -:Seven:- The fourth enterprise was the Kal-age and this disbursed the Shudra mentality in the universe, Excessive hesitation grew against the actions promulgated by Rig, Yajur and Sam Vedas. Illusion enticed the universe, and the Kal-age deluded everyone. The hate ascended and the humanity of the world was trapped in the fire of egoism. None cared to serve, and the mentality of high and low abandoned the honour. Injustice prevailed the kings, and their courtiers, holding knives, became butchers. Righteousness of three epochs vanished, and in the fourth age they earned what they contributed. And whole humanity endeavoured in defiled actions. -:Eight:- After the deliberation of four Vedas, the Rishi Saints pronounced six Shastras. Procuring initiation from Brahma, the world intoned to the way (Brahma's) progeny (Sanak, Sandan, Snatan and Kumar) dictated. Numerous lilted and contemplated but rarely some one, out of millions, attained salvation. And strange it might sounds; reading and rumination did not unfold the mystery. In each epoch, there was only one clan, but why were they in multitude in the Kal-age? Three epochs had been locked away and their narration did not erase the delusion, The way four Vedas had expounded, the escorting Six Shastras resounded as well. And every one reverberated one's own doctrine. -:Nine:- With due contemplation ascetic Gautama explicated the sermons from Rig Veda; As enlightened in Equity Shastra, all means had emanated from the Creator. All was in the control of the Creator, and none other prevailed. Both (in the beginning and at the end) the Creator abounded and proved Himself to be unique. None had realized the Supreme Being in the nature but was deluded in fallacy, Concealing `I am Brahma,' (Gautama) related only the misconception of Creator. Oh, Gurmukh listen, the Rig Veda specified that, without an iota of duality, He, Himself was (rampant). With Satguru, the True Lord, one got the understanding (whether Gautam was true or the Vedas). -:Ten:- Then Saint Jaiman Rishi spoke and pronounced anecdotes of Yajur Veda: One was accorded with what one's deeds were and the Judgment was counted as per one's physical actions. Destiny, He created in the Universe, and in destiny one came and departed. One did not forsake the apprehension and, in spite of destiny, one remained in fallacy. Destiny was the treatment of the world, but illusion and Creator were misconceived as one (by people). Contemplating on Yajur Veda, (he) amalgamated the fallacy of the delusion with the Creator. The destiny predominated the world, and, bound in destiny, one came and departed. And sans Satguru the doubt was not eliminated. -:Eleven:- After deliberating over the Sam Veda, (Rishi) Vyasa expounded the principles of Vedanta. Apart from exposition through prose and poetry, he himself made known as Brahma, the Creator. (He) got into the vision of no one, and in the ego of illusion disregarded all. Manoeuvring own worship i n the world, (he) did not perceive the mystery of devotional reverence. By contemplating Vedas (he) did not obtain the contentment, and sulked in the heat of passion. Retribution of ego was not eliminated, and (he) was inflicted with the punishment from the Angel of Death. Hearing his lamentations, (Rishi) Narad Muni preached, and made him (Vyas Rishi) to discern the benevolence of Bhagwat. Without seeking (the Guru's) shelter none got deliverance. -:Twelve:- Went by the Epoch of Doaper and the Kal-age took the overhead command. Athrva Veda was established and, O the Gurmukhs, (people) commenced its adoration facing the North. Kapil Rishi perceived and pronounced the Mantras of the Athrva Veda; Drinking the nectarous knowledge, deliberated over distinction between truth and falsehood, One might try very hard, without knowledge emancipation was not attained, The actions of the body were all false and iota of them was not retained, Only through the knowledge contentment was manifested, and the fallacy of birth and death was eliminated. And the enlightened Gurmukh was honourably sanctified. -:Thirteen:- After idealising the Atharva Veda, the pious Ascetic Kanad glorified the Vaishekhak Shastra; As one sowed, so one reaped, and it ripened not till the moment was precise, In Command was all, and acquiescing to His Command one got cognate absorption, Nothing happened itself, one should feel neither deft nor inept. Pronounced Rishi Kanad (in his Shastra); the way one performed, one got remunerated. But unjustified it was that in the Golden Age of Satyug; one person's fault brought catastrophe for the whole world. One's default was calamitous for the whole town in the Age of Treta, and in the Age of Doaper, it denigrated the whole lineage. And in the Kal-age, the way one performed, one was remunerated. -:Fourteen:- (Rishi) Pantjjali, the reincarnation of the thousand-headed python, enunciated the philosophy of the pious Nag Shastra. Citing A tharva Veda he expounded, `Without Yoga the fallacy is not exonerated. `Without cleaning the dusty mirror, the face is not visible, `Yoga is cleaning catalyst, and through it the door of inner soul grasps the intense love. `And that way the eighteen supernatural-powers and nine treasures bow down to the feet of Gurmukh.' The essence of the Three Ages, (Rishi) Patanjli said, could be conceived in the Kal-age, (Through) Naam, Compassion and Ablution. -:Fifteen:- The `body' moved through Ages and, bound in passion, it came and departed; It rotated and bartered constantly and only a knowledgeable Giani could esteem that. Due to duality in the mind in Satyug, it rambled around in Treta-age. And bound through the actions performed in Treta, it was reborn in Doaper. Sunk in illusion, ego and pride it was re-conceived. It got no deliverance, even going through Three Ages. The body was assumed in the Kal-age and, then, again it became the victim of its deeds. The chance forfeited; the time was regained not. -:Sixteen:- Now listen to the mortification of the Kal-age in which the actions become inept. No refuge is there, without the meditation upon the Lord God and affectionate love. The clemency achieved in the last Epoch, is earned in this Age. After gaining the human form if you miss the chance, then, no sanctuary remains there. As beheld in Atharva Veda, listen to the beneficence of the Kal-age. Devotional affection is acceptable (in this Age) whereas the (ritualistic) Home and Yajna were the benefits of previous births. Humility in the performance, acquires recognition by the Lord. In the Kal-age Naam is prominent. -:Seventeen:- The Epochs turn, then happens what? What way the overturning age behaves? Hatred surrounds the world, and the vices and corruption sway the Universe. Various castes abhor each other, and, like bamboo sticks, abrade themselves into cinders. Vedas criticism is ensued, and in the realm of ignorance, the unders tanding does not transpires. The Vedas, Holy Granths and Gurus, the means of swimming across the ocean, are abandoned. The understanding does not come, without the True Guru, the incarnated Guru. (That) Guru and the Supreme Soul are one, and are the true sovereigns of the temporal world, And act like the rising sun erasing the darkness. -:Eighteen:- The knowledge incarnates in the Kal-age, but it is not visioned. None prohibits none, and everyone is adhering to ones own mind. Some consciously meditate upon the slabs, and some revere the cemeteries and graves. With the mantras, mysticism, swindling, and wrath, and some augment the altercation. Overwhelmed egocentric is promoting strange ways of righteousness. Some reflect upon the Sun and the Moon, and some the earth and the sky. Some ponder over Water and Air, and some the Lord of Righteousness. Religiously discordant are misguided with misconceptions. -:Nineteen:- Subduing the world, the hatred had initiated four Ashrams; the institutions of Brahmins, Kashatriyas, Vaishas and Shudras. The ascetics turned into ten sects, and the Yogis established twelve denominations. The Digambers (Jains), Jangams (a Shivite Sect), and Sarevans (Buddhists) indulged in contentions. With diverse measures, the Brahmins originated hostility among the Vedas and Puranas. To extend mutual animosity, the Six-philosophies spread thirty six deceptions, Denigrated the mantras, mysticism, alchemy and miracles, And transfigured one form into manifolds, and all the forms turned to display the frightfulness. In the Kal-age, the fallacy made one amnesiac. -:Twenty:- At the time when there were numerous religions, Mohammed and his four Caliphs (Abubakar, Ummar,Usman, and Ali) were manifested. Fraternizing seventy two sects, they extended the animosities and adversaries. (They) introduced the (Mohamadan Festival) of Eids, fasting at Rozas and Five Prayers of Nimaaz, and encased the world in such deeds. Muslim Clergy (Pirs, Paig ambers, Auliyas, Gauses, and the Sematic Books) was effectuated with multifarious guises. Demolishing the Idol-dwellings, the Muslim Mosques were erected. The earth was laden with the vices through the slaughter of guileless cows. The infidels, atheists, Iranians, Romanians, Yogis and the followers of Darius became inimical to one and other. And the immorality spread its demeanour. -:Twenty-one:- In the world, Hindu's created four castes (Brahmins, Kashatriyas, Vaishas and Shudras), and the Muslims originated four religions (Shias, Sunnys, Rafjis and Imasafis). Hiding under selfishness, jealousy, and ego, they pulled each other down. The Hindus sought sanctuary in Ganga and Varanasi, and the Muslim sojourned Mecca. Whereas the Muslims adhered to the circumcision, the Hindus adopted janeyu (the sacred thread) and the tilak (the holy dot). Articulating on Rama (Hindus) and Rahim (Muslims), both forgot the Path of One Naam. Disregarding the Vedas and the Books (Sematic), they were, like the Satan, drenched in the temporal greed. Setting the truth aside, the Brahmins and Maulanas were decimating each other. And were forgetting the cycle of birth and death. -:Twenty-two:- Four (contending) faiths descended in four ages, and God, Himself, became the Arbitrator (to remove the contention). Being the writer Himself, He, Himself wrote with His pen and on His tablet;`Without the Guru ignorance predominates, and the people squabble to the death'. Because the wickedness was administering the world day and night, the bullock of righteousness lamented, Being powerless, without compassion, it submerged into the nether region, And then, resting on one foot, felt distressed with the heavy weight of immoralities. Without the saint, none could protect but there seemed no saintly manifestation in the world. Thus the bullock, standing underneath for ever, cried for the righteousness. -:Twenty-three:- The benevolent Supreme Being heard the outcry, and personified Guru Na nak into the world. Ablution of Guru's feet was initiated, and the Sikhs quaffed the nectar (to express their humility). In the Kal-age, the Absolute and Attributive Supreme Being amalgamated into one. The four denominations, resting on four varied substratum, blended into one. Equating the king and the meagre, the world grasped to bow at the feet to exhibit humility; And, thus, upturned the stratagem and commenced the obeisance with the head on the feet (of the pious one). Baba Nanak emancipated the world by presenting the incantation of Satnam, the True Name. And thus came Guru Nanak, the emancipator of the world. -:Twenty-four:- Initially Baba (Nanak) obtained the generosity of celestial portal, and then he strived for the performance. (For that) he nourished on sand and the (bitter) plants, and the Guru slumbered on the bed of pebbles. Revelling in severe penance, and with great fortune, (Baba) attained the favour of Har, the God. Baba was applauded in the Domain of Truth, bestowed celestial nine treasures and, then, accorded humble living. When Baba looked down diligently, he observed that all the universe was wrapped in the fire (of passion). And without the Guru, all was in perplexity; outcries of the humanity were audible. Baba disguised his appearance, initiated a detached style, And descended to reform the earth. -:Twenty-five:- Baba commenced his pilgrimage and went round all of them in the East. People whiled away (their lives) counting on their actions of the past existence, but, without Devotion, destiny was not blessed. Apparently Brahma, the God, never articulated `love', neither mentioned it in Four Vedas and the Simritis, Although, the whole world was searched; from Satyug to Doaper and Treta. And in the Kal-age ignorant was all over, and (the humanity) was lodged in many kinds of disguises. By disguising, the God was not attained, unless ego was abandoned without retaining the countenance. The Gurmukh could be high or low in status, but the one with low profile was the real Gurmukh. And thus his toil was accepted in the celestial dwelling. -:Twenty-six:- The chaste and virtuous ones, the ones with longevity, the believers, the saints, Nath Yogis and their disciples, Deities, gods, and Rishi Bhairo and his southern doorkeeper all conspired, The Group of nine divine-eulogists, fairies, mermaids, and priests, all played extensive mimicries. The demons and their offspring, demi-gods, and hundreds of thousands grieved, internally, with duality. The disciples along with their teachers, all were drowned in the sea of conceit. No pious person was visible, not even going to the sacred places, Among the Hindus, Turks. saints and prophets and many others. The blind was pushing the blind into the well. -:Twenty-seven:- And then, Nanak, the True Guru manifested, the mistiness was erased, the world was enlightened; As with the Sun arising, stars hide and the darkness runs away, And the way antelopes cannot help running away fast on hearing the lion's roar. The place, where Baba (Nanak) strode, became the pious seat of worship. All the places of Yogic posture, secluded (in cocoon) at Matta became to be associated with (Guru) Nanak. Every dwelling became a Dharamsal (the place of righteousness) with abounding eulogies; Baisakhi festival seemed prevalent for ever. Liberating the four directions, Baba ferried truth to all the nine continents of the earth. The pious one became apparent in the Kal-age. -:Twenty-eight- At whatever the distance they were, Baba foresighted all the nine continents. Then he proceeded to the Sumer (Hills) and, there, came across a band of Sidhs (the Yogic ascetics), And observed there eighty-four Sidhs of Gorakh in mental entanglement. `Boy! Which faculty has brought you here?' the Sidhs asked. (The Guru replied), `It was just the devotional love and contemplation on the Supreme Being.' The Sidh asked, `Oh Young Boy! Listen to us and let us know y our name.' Baba said, `(Gorakh) Nath Ji, Name is Nanak and with His Name I've ascended.' Humility gets (one) to the high domains. -:Twenty-nine:- Then again the Sidhs asked, `How is the temporal humanity transpiring?' All the Sidhs questioned, `Has (Guru) Nanak incarnated in the Kal-age to ferry them across?' Baba said, `Nath Ji! The truth is the moonlight whereas the falsehood is gloomy. `Deceit is rampant like darkness in the moonless nights, and I am out in the world seeking (the truth). `Universe is eclipsed with the immoralities, and the righteous bullock, trodden under the earth, is imploring. `But the Sidhas are hiding in the valleys, who can liberate the world? `Yogis, devoid of knowledge, are just whiling away all day long smearing their bodies with ashes. `Without the True Guru, universe is drowning.' -:Thirty:- `O' my holy ones! People in Kal-age are demeaning like dogs and they are living on other's carrion. `Kings are revelling in denigrations; the fence itself is defacing its sustenance. `The subject, lacking in knowledge, is blinded; they are versed-in duplicity and cheating. `Gurus (the teachers) are dancing to the tunes of their disciples, `Servants are settled indoors and the gurus go to them (to teach). `The qazis (the justices), riddled with corruption and taking bribes, are abandoning rightfulness. `Whatever its source may be, the wife and her spouse's love is developing into a monetary affair. `The wickedness is spreading through out the world.' -:Thirty-one:- The Sidhs thought in their minds, `How philosophical is this Boy. `Such a Yogi, in the Kal-age, could enlighten our faith.' Pondering over thus, Nath Ji handed over his jug, and (Guru Nanak) departed to fetch water. At the water place, Baba observed rubies and diamonds lying there instead; Impervious Satguru had ecclesiastic approach which no one could apprehend. Guru (Ji) returned (empty handed and told), `Nath Ji, there is no water there in that tank.' And through a Hymn, the congregation of the Sidh was won over and the unique faith was expounded. In the Kal-age (Guru) Nanak advanced simple Naam (of Almighty). -:Thirty-two:- Then Baba, the Saviour, in blue attire, proceeded to Mecca, With walking-stick in his hand, the Book (Quran) under his arm, and holding an earthen jug and prayer-mat. He went and postured in the mosque where Hadji had come on pilgrimage. When Baba went to sleep, he spread his feet facing the Sacred Niche. Jeevan, the priest, hit him with his leg (and murmured), `Who the infidel is that, sleeping in a defiant bearing? `You, the sinner, why are you lying down with your legs pointing towards God,' (Reprimanding thus) dragging the legs around, he altered the direction, but Mecca revolved too, And all there, in wonderment, fell down in reverence. -:Thirty-three:- Qazi and Mullahs in unison queried about his religious affinity. `Great play is performed, and none can fathom His Creation,' (Guru Nanak expounded). With open Book they asked him, `Great is who, Hindu or Musilman?' Baba told, `Hadji! Without good deeds both lament, `and get not acceptance in the celestial court, `The way the raw colour of safflower remains not after washing. `Living in jealousy on the tales of Ram (Hindu) and Rahim (Muslim), `The world is heading towards Satan's way.' -:Thirty-four:- With his sandals assigned there, (Guru Nanak)'s reverence motivated Mecca. Going world over, no place was found with Baba's name not there. Baba began to be adored in the dwellings of Hindus and Muslims alike. Hiding it, it was hidden not; the rising sun illuminated the universe, Roaring lion, in spite being in a desolate place, made antelopes to fly away, The ascending moon could not be shrouded, in spite of a fool placing a lid before it, All the earth, from sun-rise to sun-set, submitted to Baba, And spread God's quintessence in the wo rld. -:Thirty-five:- (From Mecca) Baba advanced to Baghdad, and installed his quarters outside there. Baba himself was celestial, and along with him he had Mardana, the rebeck player. At the time of call for Nimaz, (Baba commenced to hymn the True Name of Satnam) and the whole atmosphere became imperturbable,And the desolation dominating the town, made the priest wonder. In amazement, he looked around and found there an exalted mendicant. He inquired of what sect the mendicant was and where had he come from? (Mardana replied), `(He is) Nanak who has manifested in Kal-age. Refuting the hermits, (he) recognises the only One (Supreme Being). `And all in the Heaven and four directions of the earth have savoured this.' -:Thirty-six:- The priest disputed but internally conceded to the divine power of the mendicant; How, in Baghdad, had he displayed his magnificent phenomenon? (Guru Nanak then) orated, `Numerous are earths and skies, and the end seemed there not.' Repeated the priest, `Let us behold what you have perceived?' And (Baba Nanak) took the priest's son, with eyes shut, into heavens above, In a twinkle, (Guru) illustrated his (boy's) mind with hundreds of thousands nether and upper regions. And re-emerged with goblet full of Parshad (the consecrated sacred food) from the (divine) cauldron. The perceptible spirituality remained not obscured. -:Thirty-seven:- He won over the inhabitants of Baghdad and then conquered the hearts of the citizens of Mecca and Madina. He dismantled the Six Philosophies of the eighty four groups of the Sidhs. He over powered thousands of upper and nether regions, and, as well as, the world. The gods, demi-gods, satan, demons, and the scribers of righteousness, all bowed on his feet. Inder (the god of gods) and all his fairies, eulogised his praises. The bliss prevailed in the world as Nanak, the liberator manifested, And all, the Hindus and Muslims, paid their obeisance. -:Thirty-eight:- r>Then Baba came to Kartarpur and forsook the ascetic guise. Adopting the householder's attire, and settling (humbly) on a string bed, he bestowed deliverance. Crowning Guru Angad (with Guruship), he reversed the (river) Ganga's flow; Because the sons, with their defiant and impious minds, had disregarded their potential nurture. With Bani (the Celestial Word), he enlightened, wiping out the darkness of ignorance. Knowledgeable discourses always followed the music from inner soul. The prayers at dusk and meditation at ambrosial hours dominated. And saved his pious ones from the ponderous hymns of Atharva Veda. -:Thirty-nine:- Hearing about the (Hindu) festival of Shivratri, Baba came to (the town of) Achal Vatala. All the people, instead (of festival) thronged to have the vision of Baba, And started to shower him with money, and the nine boons and twelve accomplishments augmented. The phenomenon wrapped Yogis with dreadful malice and jealousy. The (other) eulogists came and earned by singing but the Yogis hid away their money-bags: In the consciousness of their money, they disremembered their devotional chants. But Baba, the all knowing, recovered the money-bag, And, seeing this phenomenon, the Yogis became spiteful. -:Forty:- In anguish and anger, all the Yogis hurried to the Guru. Queried Yogi Bhander Nath, `Why have you put solution of salt and mustard in milk, `Which has spoiled milk and left it not fit for churning to get butter, `Renouncing the garb of ascetic, why are you promoting the householdership?' Replied Guru Nanak, `Bhander Nath! Your intelligence has been sluttish' `You never cleansed the pot and resulted in the decay of the flowers. `Abdicating householdership and becoming ascetic, you again go to their houses to beg (for subsistence). `But remember, without His bounty nothing is achieved.'
  7. Who is real Khalsa? Yuktanand Singh We can understand the enthusiasm of people who want to proudly bear the name Khalsa, and I do not want to discourage them in any way. However, when I see a mistake being made, I have to continue mentioning it, until, either, I am proven wrong, or the people admit their mistake and start correcting themselves. Even though I myself would like to proudly add Khalsa to my own name, I believe that such an act would be egotistic and blasphemous. Let us see why. The term Khalsa is reserved for those Gursikhs who have perfected the spiritual principles of The Tenth Master. Khalsa is meant to be a spiritual clone of Guru Gobind Singh Ji, who is the father of Khalsa Panth. Let us not forget that Amrit is just a beginning on this Path. It is wrong to assume that a baptized Sikh is a Khalsa. The Sikhs respectfully call each other 'Khalsa'. However, calling ourselves Khalsa does not make us a 'Khalsa'. We should strive to adhere to the traditions set by the ten Masters. It is quite obvious that Guru Gobind Singh Ji did not mean to use this word as a last name. Otherwise, he deserved to adopt it first, and he would have given it to his best Sikhs also. Instead, he named them 'Singh'. To save myself some typing, I am going to use a few paragraphs from my article 'Guru and Sikh'. As I had written in that article, Khalsa is the highest, and the most glorified state, of a Sikh, who has attained spiritual perfection. The term 'Khalsa Panth' is used to indicate a fellowship of Sikhs who adhere to the pri nciples taught by the Ten Sikh Masters, but this word should not be used for a single Sikh, simply on the basis of Baptism and the Five K's etc. If we understand the real meaning of this word, then we will see that the act of calling ourselves Khalsa after taking Amrit is comparable to a scenario where every student enrolled in a (hypothetical) school called "Dean's University" calls himself a dean. If we understand correctly, we will see that the act of calling someone, who has taken Amrit a 'Khalsa', is, just a Sikh version of the worship of appearance and the ritual of Amrit. This results in spiritual degradation because taking Amrit is not an automatic conversion into Khalsa. Khalsa is a rare soul. How rare is Khalsa? Most Sikhs of today have probably never met one. For a true Khalsa Gursikh, in his humility, this word represents an ideal that he will continue to revere all his life. But it does not represent himself in his own eyes. He sees Khalsa in the Sangat, or another Gursikh, and ignores his own greatness. This is why the Sangat is often called Khalsa Ji, or Guru Khalsa Ji. Though the term "Guru Panth Khalsa" is popular, it has been misunderstood. In reality, it stands only for such rare and obscure Gursikhs in the Sangat who deserve to be called a Khalsa. A Gursikh or a Khalsa Gursikh would not consider himself worthy of such an honor. He would not accept to be called a saint, a sadhu nor a guru, either. Let us study (again) the words of The Tenth Master describing Khalsa. We can see that a Sikh does not become worthy of this title simply because he has taken Amrit and is starting to walk on this path: "Day and night, he worships the Living Light. He does not entertain any thought of duality. Perfect Love and perfect conviction adorn his personality. How can he follow fasting (rituals) or, even by accident, pray to an idol or a grave? His pilgrimage will be Daan (giving), mercy, self-discipline of tolerance, and self-control. He sees only the One, One God ev erywhere. Only when The Perfect Light fully illuminates his heart, can you call him Khalsa. Otherwise, he is not Khalsa." (DG, p.712) and: "One who knows the delight of abiding in the Overself alone, is Khalsa, worthy of adoration. There is not a miniscule difference between him, me, and my beloved God." (SLG, p.668) The Tenth Master has attributed the highest virtues to Khalsa: "Khalsa is my Dharma and my aim. Khalsa is my innermost secret. Khalsa is my Perfect True Guru. Khalsa is my brave and true friend. Khalsa is my intellect and my knowledge. Khalsa's form is what I meditate on now. I cannot say enough in praise of Khalsa......If I had as many tongues as the hair on my body, still I may not be able to finish counting all the virtues of Khalsa. I belong to Khalsa, and Khalsa belongs to me, just like the sea and the drop of sea. Khalsa is the army of God. Khalsa has emerged now only because of His own wish." (SLG, p.667) The Tenth Master has made it very clear that only a soul who has realized the perfect truth, who has become a Brahmgyani and a Saint, in the real sense, can be called a Khalsa also. We could say that the foreign Sikhs were not guided properly, but why do the Punjabi Sikhs find it so hard to understand the words of Guru Gobind Singh Ji? Somewhere along the line, the meaning of Khalsa became reversed among the Sikh masses. First we call ourselves Khalsa on the basis of Amrit, Five K's, and daily recital of the Five Bani's, etc. Then we delude ourselves with a false pride that The Tenth Master said that we bear his personal appearance! Thus, we have diluted this word to our own level of existence, when, in reality, we should adore the greatness of Khalsa so that, some day, we will reach that greatness. I see that people have even started to name their children as Khalsa. How incredible! How can small children understand a truly spiritual Sikh life? How can we guarantee that they will even stay true to the Sikh faith and Rehet as th ey grow up? By the way, Guru Ji has already designated the last name 'Singh' to identify the person who is committed to follow Khalsa Panth after taking Amrit. How many people can you find who live up to this name (as a true Sikh) today? What will we do when, in the same way, after two or three generations, only the name remains in some households but the lifestyle has degenerated completely into something totally disgraceful towards 'Khalsa'? Are we going to demand that such people relinquish their family name, or, are we going to invent another name then? I can see that, we will be in the same pit then, as those others who have erroneously fallen there, trying to protect the society from the false 'saints' today. We will have no one to blame but us when, to alleviate the disease created by people who merely bear this name or exploit it, we will see arguments that there is no such person as a Khalsa anymore. This is how the true statements in Gurbani are turned into 'false' statements for the masses. Hindsight is always 20/20. People will call us wise if we take care of our future, now. So, my contention is this: 'Khalsa' is not an ordinary term. It represents a Master, not a student. We should not adorn others or ourselves with such sacred words and thus, make them ordinary. We need to understand their true meaning and leave them reserved for the kind of people they are meant for: people who have been truly successful in living completely according to Gurbani. We need to actively, seek to meet such people, early in our lifetime. This is the heart of Sikh faith and this is what Gurbani teaches us, almost on each page!
  8. rwmklI mhlw 5 ] koeI bolY rwm rwm koeI Kudwie ] koeI syvY guseIAw koeI Alwih ]1] kwrx krx krIm ] ikrpw Dwir rhIm ]1] rhwau ] koeI nwvY qIriQ koeI hj jwie ] koeI krY pUjw koeI isru invwie ]2] koeI pVY byd koeI kqyb ] koeI EFY nIl koeI supyd ]3] koeI khY qurku koeI khY ihMdU ] koeI bwCY iBsqu koeI surigMdU ]4] khu nwnk ijin hukmu pCwqw ] pRB swihb kw iqin Bydu jwqw ]5]9] raamakalee mehalaa 5 || koee bolai raam raam koee khudhaae || koee saevai guseeaa koee alaahi ||1|| kaaran karan kareem || kirapaa dhhaar reheem ||1|| rehaao || koee naavai theerathh koee haj jaae || koee karai poojaa koee sir nivaae ||2|| koee parrai baedh koee kathaeb || koee oudtai neel koee supaedh ||3|| koee kehai thurak koee kehai hi(n)dhoo || koee baashhai bhisath koee suragi(n)dhoo ||4|| kahu naanak jin hukam pashhaathaa || prabh saahib kaa thin bhaedh jaathaa ||5||9|| Raamkalee, Fifth Mehl: Some call Him, 'Raam, Raam', and some call Him, 'Khudaa-i'. Some serve Him as 'Gusain', others as 'Allaah'. ||1|| He is the Cause of causes, the Generous Lord. He showers His Grace and Mercy upon us. ||1||Pause|| Some bathe at sacred shrines of pilgrimage, and some make the pilgrimage to Mecca.| Some per form devotional worship services, and some bow their heads in prayer. ||2|| Some read the Vedas, and some the Koran. Some wear blue robes, and some wear white. ||3|| Some call themselves Muslim, and some call themselves Hindu. Some yearn for paradise, and others long for heaven. ||4|| Says Nanak, one who realizes the Hukam of God's Will, knows the secrets of his Lord and Master. ||5||9||
  9. pauVI ] spq dIp spq swgrw nv KMf cwir vyd ds Ast purwxw ] hir sBnw ivic qUM vrqdw hir sBnw Bwxw ] siB quJY iDAwvih jIA jMq hir swrg pwxw ] jo gurmuiK hir AwrwDdy iqn hau kurbwxw ] qUM Awpy Awip vrqdw kir coj ivfwxw ]4] pourree || sapath dheep sapath saagaraa nav kha(n)dd chaar vaedh dhas asatt puraanaa || har sabhanaa vich thoo(n) varathadhaa har sabhanaa bhaanaa || sabh thujhai dhhiaavehi jeea ja(n)th har saarag paanaa || jo guramukh har aaraadhhadhae thin ho kurabaanaa || thoo(n) aapae aap varathadhaa kar choj viddaanaa ||4|| Pauree: The seven islands, seven seas, nine continents, four Vedas and eighteen Puraanas O Lord, You pervade and permeate all. Lord, everyone loves You. All beings and creatures meditate on You, Lord. You hold the earth in Your Hands. I am a sacrifice to those Gurmukhs who worship and adore the Lord. You Yourself are All-pervading; You stage this wondrous drama! ||4||
  10. isrIrwgu mhlw 1 ] gur qy inrmlu jwxIAY inrml dyh srIru ] inrmlu swco min vsY so jwxY AB pIr ] shjY qy suKu Aglo nw lwgY jm qIru ]1] BweI ry mYlu nwhI inrml jil nwie ] inrmlu swcw eyku qU horu mYlu BrI sB jwie ]1] rhwau ] hir kw mMdru sohxw kIAw krxYhwir ] riv sis dIp AnUp joiq iqRBvix joiq Apwr ] hwt ptx gV koTVI scu saudw vwpwr ]2] igAwn AMjnu BY BMjnw dyKu inrMjn Bwie ] gupqu pRgtu sB jwxIAY jy mnu rwKY Twie ] AYsw siqguru jy imlY qw shjy ley imlwie ]3] kis ksvtI lweIAY prKy ihqu icqu lwie ] Koty Taur n pwienI Kry KjwnY pwie ] Aws AMdysw dUir kir ieau mlu jwie smwie ]4] suK kau mwgY sBu ko duKu n mwgY koie ] suKY kau duKu Aglw mnmuiK bUJ n hoie ] suK duK sm kir jwxIAih sbid Byid suKu hoie ]5] bydu pukwry vwcIAY bwxI bRhm ibAwsu ] muin jn syvk swiDkw nwim rqy guxqwsu ] sic rqy sy ijix gey hau sd bilhwrY jwsu ]6] chu juig mYly mlu Bry ijn muiK nwmu n hoie ] BgqI Bwie ivhUixAw muhu kwlw piq Koie ] ijnI nwmu ivswirAw Avgx muTI roie ]7] Kojq Kojq pwieAw fru kir imlY imlwie ] Awpu pCwxY Gir vsY haumY iqRsnw jwie ] nwnk inrml aUjly jo rwqy hir nwie ]8]7] Siree Raag, First Mehl: Through the Guru, the Pure One is known, and the human body becomes pure as well. The Pure, True Lord abides within the mind; He knows the pain of our hearts. With intuitive ease, a great peace is found, and the arrow of death shall not strike you. ||1|| O Siblings of Destiny, filth is washed away by bathing in the Pure Water of the Name. You alone are Perfectly Pure, O True Lord; all oth er places are filled with filth. ||1||Pause|| The Temple of the Lord is beautiful; it was made by the Creator Lord. The sun and the moon are lamps of incomparably beautiful light. Throughout the three worlds, the Infinite Light is pervading. In the shops of the city of the body, in the fortresses and in the huts, the True Merchandise is traded. ||2|| The ointment of spiritual wisdom is the destroyer of fear; through love, the Pure One is seen. The mysteries of the seen and the unseen are all known, if the mind is kept centered and balanced. If one finds such a True Guru, the Lord is met with intuitive ease. ||3|| He draws us to His Touchstone, to test our love and consciousness. The counterfeit have no place there, but the genuine are placed in His Treasury. Let your hopes and anxieties depart; thus pollution is washed away. ||4|| Everyone begs for happiness; no one asks for suffering. But in the wake of happiness, there comes great suffering. The self-willed manmukhs do not understand this. Those who see pain and pleasure as one and the same find peace; they are pierced through by the Shabad. ||5|| The Vedas proclaim, and the words of Vyaasa tell us, that the silent sages, the servants of the Lord, and those who practice a life of spiritual discipline are attuned to the Naam, the Treasure of Excellence. Those who are attuned to the True Name win the game of life; I am forever a sacrifice to them. ||6|| Those who do not have the Naam in their mouths are filled with pollution; they are filthy throughout the four ages. Without loving devotion to God, their faces are blackened, and their honor is lost. Those who have forgotten the Naam are plundered by evil; they weep and wail in dismay. ||7|| I searched and searched, and found God. In the Fear of God, I have been united in His Union. Through self-realization, people dwell within the home of their inner being; egotism and desire depart. O Nanak, those who are attuned to the Name of the Lord are immaculate and radiant. ||8||7||
  11. QwipAw n jwie kIqw n hoie ] Awpy Awip inrMjnu soie ] ijin syivAw iqin pwieAw mwnu ] nwnk gwvIAY guxI inDwnu ] gwvIAY suxIAY min rKIAY Bwau ] duKu prhir suKu Gir lY jwie ] gurmuiK nwdM gurmuiK vydM gurmuiK rihAw smweI ] guru eIsru guru gorKu brmw guru pwrbqI mweI ] jy hau jwxw AwKw nwhI khxw kQnu n jweI ] gurw iek dyih buJweI ] sBnw jIAw kw ieku dwqw so mY ivsir n jweI ]5] thhaapiaa n jaae keethaa n hoe || aapae aap nira(n)jan soe || jin saeviaa thin paaeiaa maan || naanak gaaveeai gunee nidhhaan || gaaveeai suneeai man rakheeai bhaao || dhukh parehar sukh ghar lai jaae || guramukh naadha(n) guramukh vaedha(n) guramukh rehiaa samaaee || gur eesar gur gorakh baramaa gur paarabathee maaee || jae ho jaanaa aakhaa naahee kehanaa kathhan n jaaee || guraa eik dhaehi bujhaaee || sabhanaa jeeaa kaa eik dhaathaa so mai visar n jaaee ||5|| He cannot be established, He cannot be created. He Himself is Immaculate and Pure. Those who serve Him are honored. O Nanak, sing of the Lord, the Treasure of Excellence. Sing, and listen, and let your mind be filled with love. Your pain shall be sent far away, and peace shall come to your home. The Guru's Word is the Sound-current of the Naad; the Guru's Word is the Wisdom of the Vedas; the Guru's Word is all-pervading. The Guru is Shiva, the Guru is Vishnu and Brahma; the Guru is Paarvati and Lakhshmi. Even knowing God, I cannot describe Him; He cannot be described in words. The Guru has given me this one understanding: there is only the One, the Giver of all souls. May I never forget Him! ||5||
  12. suixAY eIsru brmw ieMdu ] suixAY muiK swlwhx mMdu ] suixAY jog jugiq qin Byd ] suixAY swsq isimRiq vyd ] nwnk Bgqw sdw ivgwsu ] suixAY dUK pwp kw nwsu ]9] suniai eesar baramaa ei(n)dh || suniai mukh saalaahan ma(n)dh || suniai jog jugath than bhaedh || suniai saasath simrith vaedh || naanak bhagathaa sadhaa vigaas || suniai dhookh paap kaa naas ||9|| Listening-Shiva, Brahma and Indra. Listening-even foul-mouthed people praise Him. Listening-the technology of Yoga and the secrets of the body. Listening-the Shaastras, the Simritees and the Vedas. O Nanak, the devotees are forever in bliss. Listening-pain and sin are erased. ||9||
  13. Writer: Amarpreet Singh Waheguroo Jee Ka Khalsa! Waheguroo Jee Kee Fateh!! Today number of Sikhs are losing faith in religion. Most of our Pracharaks /Missionaries call it a reaction of westernization. But I know the reason for that Why ? 70% of Sikh youth in Punjab has trimmed beards & cut hair, ? Why ? 7 out of 10 Sikh women clear off hair from every part of their body & shape eyebrows ? Why ? Our Children look at a chance to cut off their hair ? Why ? Sikh girls want to marry cleanshavens or non-sikhs ? Why ? & many other why ? After a very deep thinking over last 6-7 years I have got a very logical answer to it- 1947 India got Free & Sikhs contributed heavily to attain freedom. Sikhs were called Sardarji at that time. Then started a very sharp but subconscious level movement to defame the Sardar ( SIKH ) by saying sardarji jokes in school free periods, colleges, institutions, companies. Our ancestors were WEAK! ( I admit ) they took it as light comedy but forgot to understand that these jokes were Character assassination of Khalsa( the roop or form of Guru Gobind Singh ). When some of our previous generation at time got irritated they were pacified saying that India is a country with diversity. Sowhere there are jokes on Madrasis , Gujaratis, Marathis , then why not on Sardarjis. No one back answered & the jokes continued. My mom also pacified me with same logic. But the conspiracy was genuine. Look at it this way- Madrasis - Belong to Madras State- They can be Muslims, Hindus, Christians Gujarat is - Belong to Gujarat State- They can be Muslims, Hindus, Christians Marathis - Belong to Marathis State- They can be Muslims, Hindus, Christians Sardars - Belong to no State- They belong to a RELIGION called SIKH RELIGION. They can be natives of Punjab, USA, China, & other countries. So the conspiracy lied in making jokes on Sardar ( Sikh Religion Followers) Today the conspiracy has succeeded so much that at subconsciuos level ever Sikh youth wants to break away from Sikhism because they are normal & no normal person wants to be seen as a <banned word filter activated>, STUPID or <banned word filter activated> in his circles. At the same time our Pracharks are also not up to the mark so we are loosing ground. So there are many sikh youth who remain unreached by prachar hence I believe are prone to conversion. Today also ZEE TV/Punjabi Songs Videos & Satellite channels show sikhs as stupid characters who are just an element of laughter. I strongly feel as a Marketing Person that our image needs to be restored. We need to revolt on this. Can we file a case against all those who are spreading such jokes. Please find at the end a list of Sardar ( Sikh ) jokes which will give you a good idea about my communication above I shall wait for your comments & the level of commitments on this, Maybe I remain alone on this project but I will still move on with full spirits because GURUJI is always with me. ( I love Him) At the same time I am sorry to take your time for something which may not be important according to you ( like many other ignorant sikhs of this era). Many Many Congratulations for fixing up your marriage. Guruji bless you with Sikhi Siddak Love Guru Fateh( sorry for being more aggressive than required) ************************************************************* See below the Jokes which speak clearly what the Khalsa is projected as- [ADMIN NOTE: No jokes on Sikhs are all owed here even if it was being used for awareness purpose ! One doesn't need 25+ jokes in one post to prove his/her point. Thanks - 1]
  14. http://www.indianexpress.com/full_story.ph...ontent_id=27599 Besides being morally wrong, events like Babri Masjid demolition, Gujarat riots harm Hinduism itself Kaushik Basu It is time for the average Hindu to reclaim his religion from the madness being unleashed in its name by the VHP and the RSS. The most recent complaint against India’s Muslims, namely, that they did not accept the Shankaracharya’s ‘‘reasonable offer’’ is absurd. The Kanchi Shankaracharya, true to his reputation, had started out in earnest — to engage in dialogue, to take and to give. But what was offered in the end, under relentless pressure from the VHP, was quite egregious. The Hindus would make no concessions — not on Kashi, not on Mathura. And the Muslims would gift the disputed land in Ayodhya to the Hindus. But this makes a travesty of the term ‘‘gift’’. You can urge your own side to give away something. But asking the other side to gift something to you is a misuse of the word. And when that something happens to be land, created by the illegal demolition of a mosque, this amounts to taking a person hostage and then asking him to ‘‘gift’’ his watch to you. This Ayodhya deadlock is just one in a line of events, beginning with the 1992 destruction of the Babri Masjid and continuing with the massacre in Gujarat, and the bending of the law to protect its perpetrators. Not only are these events morally wrong, they do great harm, ironically, to Hinduism itself. Writing in the middle of the 19th century, Karl Marx had marvelled at the quiet robustness of Hindu civilisation . It would take blow after blow of invasions, the economy would shatter, the buildings break; but no sooner had the dust from the invading cavalry settled, it would become clear that Hinduism was intact, almost unchanged. In some ways, it is also a religion of unrivalled openness. There is no central command that sets the rules of what a Hindu may or may not do. One can violate its rituals and still legitimately claim to be a Hindu. One can be an atheist and a Hindu, as was the sage Carvaka. Aggression towards minorities, as are being preached by the VHP, is unbecoming of this great tradition. To whip up emotions by stoking fears that Hinduism is endangered and will perish unless it defends itself aggressively is to reveal an inferiority complex for which there is no basis. The inclination to use the State to ban conversion is founded in this same complex and a failure to understand that Hinduism may not be loud, strident and proselytising, but it is strong. It faces no risk, except from its own fundamentalists, who, by imitating other fundamentalists, are for the first time threatening to change the very character of this ancient religion. And while on this subject, I must add my own belief that, even if it were an endangered religion, there would be no moral reason to ban conversion. Religion is a personal matter. People should be free to preach; and if someone, as a consequence of this or simply because he is dissatisfied with his own religion, wants to switch to another faith, then so be it. Hindus have often treated their own sub-groups poorly. ‘‘To the Untouchables, Hinduism is a veritable chamber of horrors,’’ wrote India’s most famous Untouchable, B.R. Ambedkar. He argued that Hinduism, as practiced, was ‘‘inconsistent with the self-respect and honour of the Untouchables’’ and that this ‘‘justifies (their) conversion’’. Ambedkar himself converted to Buddhism three weeks before his death on December 6, 1956. If such conversions are thought to be offensive, th en the lesson must be to reform the practices within Hinduism that lead to them, instead of using the State to block exit routes. It is time the BJP government dissociates itself from the VHP-RSS combine. I know it is naive to expect politicians to live entirely by their morals. To be able to do what a politician wants to do, he needs to be in power, and this often necessitates compromises. But at the same time even politicians must draw a line and decide that, beyond a point, it is better to lose an election than to be held hostage by a small fanatical group that has no respect for the law. The VHP has made it clear that if the ASI excavations yield no evidence of a temple, it will ignore the ASI; and if the Supreme Court does not rule in favour of a temple, it will use mass movement to counter the verdict. One of the critical ingredients of a thriving economy is the rule of law. For the BJP government, this is a good occasion to drive this point home. A tragedy of this government is that it is spending too little time on things that matter (like creating prosperity for the people) and too much time on ‘‘politics’’. For a nation as poor as ours, the pressing need is to enhance growth, create employment and curb corruption. India can achieve a growth rate of eight per cent per annum; it is in a position now to eradicate poverty. However, this will need determination, brainpower and time on the part of government to crafting and enforcing good economic policies. Our government is unfortunately so preoccupied with zero-sum political conflicts — Ayodhya, conversions, cow-slaughter, resurrection of Vedic Studies — that it is ignoring policies that can make a real difference to the lives of its citizens. It needs to put Ayodhya behind it as quickly as possible. If its current stance is making an early resolution so difficult, I suggest that it tries what is only a slight modification of the venerable Shankaracharya’s plan. Ask the Hindus to gift the land where the Babri Masjid o nce stood to the Muslims. — The writer is professor of economics at Cornell University and visiting professor at the Delhi School of Economics
  15. Sikhism favoured as separate religion T.R. Ramachandran Tribune News Service New Delhi, April 2 After battling it out for decades, the Sikh community has succeeded in ensuring that the distinct and independent identity of Sikhism is duly recognised in the Constitution. The Sikh community, including political leaders of all shades and hues as well as the religious authorities, have all along maintained that clubbing Sikhs with Hindus in Article 25 of the Constitution had impinged on its status as a separate religion. The perseverance of the Sikh community that any dilution of Sikhism vis-a-vis Hinduism or any other religion should be removed has found favour with the National Commission to Review the Working of the Constitution headed by the former Chief Justice of India, Justice M.N. Venkatachaliah. On the "Right to Freedom of Religion" and the specious issue of Article 25 diluting the identity of the Sikhs, the commission observed that the reference to Hindus "should be construed as including a reference to Sikhs etc." The recommendation of the commission in this regard said: "The commission, without going into the larger issue on which the contention is based, is of the opinion that the purpose of the representations would be served if explanation II to Article 25 is omitted and sub-clause (B) of clause (2) of that Article is reworded as follows - (< !--endemo--> providing for social welfare and reform or the throwing open of Hindu, Sikh, Jain or Buddhist religious institutions of a public character to all classes and sections of these religions." At present explanation II under Article 25 states - "In sub-clause (B) of clause (2), the reference to Hindus shall be construed as including a reference to persons professing the Sikh, Jain or Buddhist religion, and the reference to Hindu religious institutions shall be construed accordingly." The NDA government will have to come forward with the necessary amendment to Article 25 as suggested by the commission to remove the impression that Sikhism is being diluted. This applies to the Jain and Buddhist communities as well. The commission submitted its exhaustive report containing more than 240 recommendations in two volumes to the Vajpayee government on March 31. National Commission for Minorities Vice-Chairman Tarlochan Singh had appeared before the Soli Sorabjee subcommittee of the commission several times and put forth forcefully the contention of the Sikh community. While maintaining that Sikhs and Hindus had common ancestors, Mr Tarlochan Singh said there was no ground to club them together. Elaborating, he said members of the Constituent Assembly were not conversant with the history of Sikhism, its tenets, traditions and culture. The clubbing in the relevant clause of Hindus and Sikhs gave a wrong impression and had proved detrimental to the interests of the Sikh community . He recalled that as a mark of protest, two Sikh members in the Constituent Assembly representing the Shiromani Akali Dal refused to put their signatures on the final draft of the Constitution of India. Mr Tarlochan Singh emphasised that Sikhism should be harmoniously mentioned in the Constitution and other laws of the land as an independent religion in ke eping with its history, traditions and culture. He pleaded with the commission to do "proper justice to this simple demand" of the Sikhs.
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