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Messages - PuNjAbAn_KuRhI
4081
« on: August 25, 2008, 09:58:55 AM »
nice...
4082
« on: August 25, 2008, 09:51:44 AM »
hih hih hih hih hih hih hih lolzzzzzzz
4083
« on: August 25, 2008, 09:50:40 AM »
hih hih hih hih sisu gao gao hun ahahahha
4084
« on: August 25, 2008, 09:46:34 AM »
yh main wi ahi site toon lita c
4085
« on: August 25, 2008, 09:44:04 AM »
hih hih hih hih hih hih
4086
« on: August 25, 2008, 09:40:05 AM »
hih hih hih hih hih hih hih
4087
« on: August 25, 2008, 09:36:08 AM »
hih hih hih hih hih
4088
« on: August 25, 2008, 09:35:23 AM »
hih hih hih hih hih hih sisu main wi post kita odhe wich punjabi ch wi likhea hahahaha
4089
« on: August 25, 2008, 08:54:58 AM »
hih hih hih hih hih hih hih hih inni himmat ni kise di mere kaprhe laike bhaje ahahhahaha
4090
« on: August 24, 2008, 03:30:14 PM »
sad;> sad;> sad;> sad;> sad;> shweet
4091
« on: August 24, 2008, 02:10:26 PM »
I LOVE U
1. Bulgarisch - Obicham te
2. Dänisch- Jeg elsker dig
3. Deutsch - Ich liebe Dich
4. Estnisch - Mina armastan sind
5. Finnisch - (Mä) rakastan sua
6. Französisch - Je t’aime
7. Griechisch - S’ayapo
8. Englisch- I love you
9. Italienisch - Ti amo
10. Gällisch- Tá grá agam ort
11. Lettisch - Es tevi milu
12. Litauisch- Tave myliu
13. Luxemburgisch - Ech hun dech gär
14. Maltesisch - Jien inhobbok
15. Niederländisch - Ik hou van je
16. Österreichisch - I hob Di vui liab
17. Polnisch - Kocham cie
18. Portugal - Amo te
19. Rumänisch - Te iubesc
20. Schwedisch - Jag älskar dig
21. Slowakisch - Lubim ta
22. Slowenisch - Ljubim te
23. Spanisch - Te quiero
24. Tschechisch - Miluji te
25. Türkisch - Ben seni seviyorum
26. Ungarisch - Szeretlek
27. Hindi- Mujhe tumse pyar hai
28. Punjabi- main tenu pyar kard/a,i ha
4092
« on: August 24, 2008, 02:02:46 PM »
hih hih hih hih nice mere kol is nalo wi jada languages wich hai and inni wari parheya k yaad ho challe
and
germany ch
ich liebe dich hunda
volim te serbija wich hunda
4093
« on: August 24, 2008, 02:01:14 PM »
hih hih hih hih
4094
« on: August 24, 2008, 01:06:14 PM »
JOTI JOT SRI GURU NANK DEV JI
On September 22- 1539, Guru Nanak Dev ji at the age of 70, left this world for heavenly abode.
There is popular folklore about his demise that his Hindu followers wanted to cremate the remains while the Muslim followers wanted to bury the body as per Islamic traditions. However on raising the cloth under which the Guru's body lay, some fresh flowers were found which were shared between his followers. The Hindus cremated their flowers whereas the Muslims buried theirs. This shows that he was equally respected and loved by both communities following totally different religious paths.
A tablet with the following inscription was found in 1916 in Baghdad , "In memory of the Guru, the holy Baba Nanak, King of holy men, this monument has been raised with the help of the seven saints." The date on the tablet - 927 Hijri corresponds to A.D. 1520-1521.
Guru Nanak was born on 15th April, 1469 at Rai-Bhoi-di Talwandi(now called Nankana Sahib in Pakistan )
He spent last fifteen years of his life in Kartarpur. He used to follow his routine like a common man devoted to GOD and performing his duties as head of family to set an example for others to follow. Kirt karo, vand chhako,Naam japo were the principles of his life, which became three pillars of Sikhism
. He worked in fields, maintained Langar (free kitchen) to provide food for hungry travelers who could stay overnight during their onward journey.
The basic concept of Ghar-Ghar undar dharamsaal (every house-a place to stay for travelers/pilgrims) was put in practice by him.
He had distinct sense of his GOD oriented mission when he spoke addressing Bhai Lalo, a devoted Sikh who was poor and used to work hard and serve the poor and travelers, remembering God all the time. Guru said,†As the words of Lord come to me, so I express. O Lalo understand these words in that sense only.â€
Guru Nanak recognized GOD as guide and enlightener. Following this concept he started preaching a new religion altogether to create brotherhood amongst people of the world whose father(caretaker) was one GOD. He strongly condemned the rituals and false priesthood right from his childhood when he refused to wear janeu (a sacred thread worn by Hindus)
Further he visited Hardwar a pilgrimage place of Hindus to break the ages old useless rituals of throwing Ganga (river) water to the departed souls of their ancestors. He visited Mecca the sacred place of Muslims to clear their doubts about who is better Muslim or Hindu? The answer Guru Nanak had was unexpected. Guru said that without good deeds both would repent.
He also proved that through meaningful dialogue one could express opinions openly when he held discussions with SIDHAS (saints who claimed that they had extraordinary powers to do anything they wished/ liked)
Guru Nanak asked them straight questions that if they could do anything then why don't they go down to towns/villages and remove the grief and poverty from the world?
Sidhas were quite impressed by his logical arguments and asked him who was his Guru? Guru Nanak replied that his Guru was SHABAD (words of guidance from the GOD Himself) He further explained that Shabad is timeless and ever living. The details of this discussion is included in Guru Granth Sahib (page-938)
974 hymns of Guru Nanak are included in Guru Granth Sahib. His exclusive Gurbani Japuji sahib is said to be the summary of Guru Granth's philosophy.
Numerous stories and folklore are connected with his logical approach that brought major changes in social and religious setups in Asian region. He traveled thousands of miles to various places in the world countries.
He set out in 1499 on his mission for the regeneration of humanity on this earth. He carried the torch of truth, heavenly love, peace and joy for mankind. For one year he spread his message of peace, compassion, righteousness and truth to the people belonging to the neighboring areas.
In 1500, he traveled on his Holy Mission and went towards east, west, north and south and visited various centers of Hindus, Muslims, Buddhists, Jains, Sufis, Yogis, saints and Sidhas. He met people of different religions, tribes, cultures and races. He used to travel with his Muslim companion Bhai Mardana, a minstrel who accompanied him everywhere with his string instrument called Rabaab . His travels are called Udasis. In his first Udasi (travel), Guru Nanak covered east of India and returned home after spending about six years. Thus the roots of Sikhism were laid down first towards the east of India .
According to the Puratan Janamsakhi, which is one of the oldest account of the life history of Guru Nanak states that Guru Ji undertook five missionary journeys (udasi) to far away places like Ceylon (Sri Lanka), Mecca, Baghdad, Kamroop (Assam), and Tashkent etc. Guru ji traveled far and wide to spread the word of Gurbani and covered most of India , present day Bangladesh , Pakistan , Tibet , Nepal , Bhutan , South West China, Afghanistan , Iran , Iraq , Saudi Arabia , West Egypt , Israel , Jordan , Syria , Kazakhstan , Turkmenistan , Uzbekistan , Tajikistan , and Kyrgyzstan .
He identified the moral problems of his time. These were caste, creed and class distinctions. He felt that the immoral institutions, of property and wealth, poverty and scarcity of food could be substituted and replaced only by setting up of better and new institutions. Guru Nanak believed that while it is essential to elevate man internally, it is equally necessary to uplift the fallen and the downtrodden in actual life. Because, the ultimate test of one's spiritual progress is the kind of moral life one leads in the social field.
The Guru took up political issues as well, spoke for poor and stood up for the rights of the downtrodden. He publicly criticized and spoke against the cruelty of the then ruler of India Babur who made him a political prisoner. Later the Emperor realized that what he did was wrong. During those times when terror was let lose on public by Babur Guru Nanak recited couplets of Gurbani complaining to GOD as to why HE could not feel the pain when such atrocities were taking place?( Sri Guru Granth-page360)
Even in the end before he left this world he decided to make his successor not any one out of his two sons as the tradition was, but his true devotee who could interpret and pursue the new religious philosophy of Guru Nanak. Thus Guru Nanak himself transformed Bhai Lehna, who used to be devotee of mythological Goddesses, the second Guru Angad Dev as his successor.
4095
« on: August 24, 2008, 01:01:30 PM »
The Mission Of Guru Nanak
Guru Nanak had given all his Spiritual, Religious, Scientific, Political and Philosophical sermons to people professing different faiths and segments of society and those following various religious orders in his 965 Gurbani Shabads or compositions. In addition he had collected 784 compositions of 15 Bhagats and Saints from all over the country and had given this treasure of his revealed Gurbani collection to Guru Angad Dev Ji when he installed him as the second Nanak. Bhai Gurdas in his Vaars as well as Satta and Balwand in their Vaar, which is included in the Guru Granth Sahib, proclaimed that Guru Nanak just changed his body. Guru Nanak could have compiled the Gurbani Treasure in the form of a "Granth" or "Pothi" if his intention had been only to give a new method of "Bhakti" or constant remembrance of the Lord leading to personal salvation. Neither Guru Angad Dev Ji nor any of the other 8 Nanaks gave any fresh or new idea in their Bani or proclamation. They just further repeated the same thoughts in different phraseology because in fact they were all Nanaks. Guru Nanak had the distinction that he was recording himself all the thoughts that were being revealed to him. No other Saint or Bhagat had done so. Their followers had recorded their sermons in more than one version and sometimes they recorded the same after the demise of the savant. When we draw our attention to the ages when the various other Nanaks occupied the spiritual cum temporal throne then we notice that Guru Arjan Dev was installed Guru by his predecessor at the age of 18, Guru Hargobind was installed at the age of 11, Hari Rai at the age of 14 years, Guru Harikrishan Ji at the age of 5 years and Guru Gobind Singh at the age of 9 years. We can easily conclude that "The Light of the Lord Himself" which entered Guru Nanak was passed on to the young Gurus who could act like Guru Nanak and thus it was the Light, which was acting in all. Bhai Gurdas is very clear:
Vaar 1, Pauri 45 (6, 7, 8)
Joti jot milaikai satigur Nanak roop vatiaia. Lakhi na koi sakai aacharjai aacharaj dikhaia. Kaia palatt saroop banaia.
(Guru Nanak transformed himself and thus changed into a different personality. This mystery is incomprehensible for any body and awe-inspiring (Nanak) accomplished a wonderful task. He (Nanak) converted his body into a new form.)
Vaar 24 Pauri 25 (1, 2, 3)
Nirankaru Nanak Deu Nirankari aakar banaia guru Angadu gur ang te gangahu jaanh tarang uthaia Amar Das guru Angdahu joli saroop chalat vartaia.
(The formless Lord who is beyond all forms assumed the form of Guru Nanak Dev (in a metaphoric sense). In turn, he (Guru Nanak) created Angad "from his limbs" as the waves are created in the river Ganga. From Guru Angad came Guru Amar Das and all saw the miracle of transference of the Light.)
We can easily conclude that Guru Nanak assumed nine other forms to complete the special task assigned to him.
THREE PHASES OF THE KHALSA
1. FORMATION OF A UNITARY PANTH 1469-1708 (239 YEARS):- To organise a Unique Panth or Army of Akal Purukh seems to have been the mandate of Nanak. Sikhi is not just another religion with its special rituals being: - Kirtan, Kirtan Darbars, reading of Guru Granth Sahib on 7 days or rapid continuous reading over 48 hours (Akhandpath), Katha or discourse on Gurbani and Langars being the other prominent attributes. We become thoughtful and are in a contemplative mood when the Raagis sing: "Meri Meri Kartey Janam Gaio" meaning that Man! You have wasted your life muttering Mine, Mine. This Shabad is usually sung at the Bhog Ceremony of a dear departed soul. The meanings do not touch us because we all have become totally self-centered, always counting our wealth and remaining in quest for more acquisitions. We, the Sikhs have totally forgotten and have ignored completely the objective of Guru Nanak. Guru Nanak was aiming in bringing the whole humanity on the righteous path. Guru Nanak had commenced his task by singing his thoughts and addressing the people of South and South West Asia. He had initiated a movement to establish a gentle rule, which would uplift the downtrodden and poor of the land. The Tenth Nanak passed on this mandate to us.
We did not pay much attention to the two important edicts and traditions given to us by the Guru Gobind Singh Ji. Guru Sahib in 1699, at the time of commencing the Institution of distinctive Khalsa, had declared that the Sanstha (institution) of Masands is hereby abolished for all time to come. Guru Sahib had stated that these Masands had become totally corrupt even in the Guru period. Not only they misappropriated funds meant for the Guru, they browbeat the Sikhs. In addition to Masands Guru Gobind Singh Ji, turned out from the Panth Minas, Ram Raiyas, and Dhirmalias, all those who had been trying to set up Sikhi of their own. Thus Guru Gobind Singh consolidated one Central mainstream or Panth of the Khalsa and stated that henceforth the Daswandh or tithe be handed over directly to the Guru. It clearly meant that after him, the Daswandh, the compulsory levy instituted by Guru Arjan Dev Ji, was to be deposited in the Central Treasury of the Panth. The intellectuals did not apply their mind to this edict and this has been the sole cause of the chaotic condition of the Panth now. Literally thousands of Masands in the form of Babas and others are collecting funds for their personal benefit.
Secondly, in 1708, he had clearly shown to us the model of future Panthic Leadership when he had appointed Banda Singh Bahadar as the Commander of the Khalsa and provided him with five chosen Gursikhs to guide him throughout on the Path of Gurmat. This model of collective Panthic leadership has yet to be instituted.
2. SECOND PHASE OF KHALSA 1708-1947 (239 YEARS)
Sustenance of the Khalsa:- Upto the time of Nawab Kapur Singh Panth had a single central treasury and one polity. After the demise of Kapur Singh and Ahmed Shah Abdali, the Misl Sardars commenced fighting amongst themselves. During these 239 years Panth had two golden periods:
1. 1799-1839: These 40 years of Sarkar Khalsa was a unique peaceful Kingdom of its times in the whole world. There were no rebellions and no body was given death sentence when even in England death sentence was awarded for minor crimes. Our Gurus indicated forcefully to us that every Raj within boundaries becomes corrupt and showed it to us that such a remarkable Raj came to an inglorious end within 10 years.
2. 1920-1925: During these 5 years Panth acted as one unit and hundreds sacrificed themselves for freeing the Gurdwaras from the control of Mahants. Panjabi Muslims and Govt. of India were alarmed that if they do not check this movement, it would lead to Khalsa Raj. Govt of India brought out a well thought out Gurdwara Act for handing over of important historical Gurdwaras of Punjab to an elected body of Sikhs for which the Government of Punjab would incur all expenses for all times. During 1920, the Panth had shown exemplary unity when they had nominated by unanimous consent 170 members to constitute the Shrimoni Gurdwara Prabhandhak Committee. As soon as the Gurdwara Act was passed, Sikhs got divided into 3 factions and in the very first election to SGPC in 1926, Sikhs used every possible corrupt practise to gain control of SGPC. The intellectuals did not give any lead to the Panth at this critical movement but instead also got themselves attached to various factions of religious and political leaders.
End of Panthic Ideology: Our Gurus had created a single Panth but after 1925 the Sikhs joined other political parties for personal promotion. In 1946 Sikhs joined Congress in large numbers and fought elections on its ticket. The lure of travelling in the Ministerial car with National Flag on it (Jhandi wali car) had a great attraction for the Sikh politicians. Several of them joined the Congress to get a march above their rivals in the Akali Dal. This was also a quick way to amass money. Sikh intellectuals were not only mute spectators but were running after the various factions of Sikh politicians and forgot the entity of Guru Panth. The degradation of the Panth was demonstrated at the recently held 4 political conferences at the Chhapar Mela on 2-9-2001. The Sikhs vied with one another to show the political strength of their faction and brought their followers from all over Panjab to downgrade their rivals. These conferences were held at the "Gugga Marhi Mandir". Only Sikhs spoke from the stages of Akali Dal, Congress, Panthic Morcha and Lok Bhalai Party. Regression of Sikh Ideology was further demonstrated when the Sikhs organized the annual Urs of Pir Manawala and Baba Miran Shah on 7th September 2001. Panjabi Tribune of 8th September 2001 published photographs and mentioned 26 Sikh names among the organizers who had offered ceremonial Chadars over the graves and distributed special Choorma. The paper also published the lines of the degrading songs sung by Sikh boys and girls on this occasion. No group or body of intellectuals or even Akal Takhat criticized these unsikh practices on both these occasions. This is height of Panthic decadence.
3. THIRD PHASE OF KHALSA: Khalsa to rescue the world (1947 onwards): We must accept that the "Embodiment of the Spirit of the Lord Himself was called Guru Nanak - Jot Roop Her Aaap Guru Nanak Kahaiyo" and this Light of the Lord had come here for a purpose. Khalsa had been formed at the behest of the Akal Purukh to save the world from annihilation. It was for this purpose that Akal Purukh did not desire us to be confined to a small state and hence no Sikh State was created in 1947. Subsequently the Sikhs started moving out of Punjab in large numbers and events of 1984 lead to world vide Diaspora of Sikhs. Guru Nanak had commenced his journey to bring the humanity on the path of righteousness "Charhiya Sodhan Dharat Lukai". It is for furtherance of this task that the Khalsa has spread to all over the world. Only the ideology of Guru Granth Sahib can control the Explosive situation and impending anarchy which has become manifest after Sept. 11, 2001. Let the Khalsa put its own house in order to face this task. Three steps are urgently required and all well meaning Sikh intellectuals should commence a movement from every forum:
1. Organisation of a Central Treasury of the Panth.
2. Organisation of Central Leadership of the Panth, which is acceptable to all 20 million Sikhs.
3. Organisation of a single Khalsa Polity in all countries of the world to project the ideology of Guru Granth Sahib.
Once we achieve the 3 objectives outlined above then we would be able to spearhead the movement of sanity in the world. We have to end all ethnic differences and uplift the downtrodden masses in all countries. We have to forcefully project the ideology of "Koi Boley Ram Ram Koi Khudaiye". Let us dispense with mery mery (mine, mine) give up personal self-promotion all the time. Part with Bank balances for the Guru's task.
Propagate the ideology of Guru Granth Sahib by publishing Gurbani in different languages and scripts of the world. We have to commence a worldwide movement for distribution of Gurbani Booklets amongst the intellectuals in all countries.
4096
« on: August 24, 2008, 01:00:10 PM »
Use of English in Gurdwaras
by Amir Tuteja
"I was in my parent's gurdwara over the holidays and I don't think I understood even 10 percent of what was said. This is due to my inadequate understanding of Punjabi," a youth remarked recently.
This is definitely a "problem" especially with the Sikh youth in the Western countries. The inadequate knowledge of Punjabi stems probably from the fact that parents don't put an effort to speak Punjabi at home... especially when their kids are young. Many among both the parents and the children, say that because they spend better part of the day around the English speaking people, they don't get a chance to speak Punjabi.
The court said that the administration could not rely on a 1999 Order of the Interior Ministry to refuse a licence as it was outside the authority of that Ministry to regulate the issuing of driver's licence. It went on to say that the Transport Ministry has authority to make rules on the documentation required for a drivers licence. However, there is no requirement in the 1999 Order of the Transport Ministry that requires one's head to be bare for a driver's licence photograph.
Lately I have come across programs in gurdwaras being conducted in English! Is the use of English in gurdwaras the trend of the future in the West? Should the use of English in gurdwaras be encouraged to attract the youth, or opposed as a dilution of the Sikh culture and practices. A controversy is continuing on the topic among the Sikhs here.
I am sure that many young Punjabis, especially those born and raised in the US/Canada/UK would benefit from more English being used in the gurdwaras. The coming generations in the West are certainly not going to be as conversant in the Punjabi language as the community is today, and so English will become increasingly useful in the future as well.
However, there is an inherent problem with using English in gurdwaras in the sense that a lot of stuff just doesn't translate adequately or in English could sound really "strange". Also it would have to be a dual language delivery as we have a large number of those who do not understand English at all.
On the other hand many young Punjabis would benefit from learning the Punjabi language. We speak enough of English in the work-place; places like the gurdwaras and our homes are the only places where we can really be in touch with our very own language. The use of English even in gurdwaras paves the way for the extinction of Punjabi! The community should make an effort to teach Punjabi to the young and not try to preach the sermons in English!
English is necessary in order that the ceremonies can be comprehended fully by a majority. Most of those attending can comprehend everything said in English, and only a few, mainly older folks, can comprehend the Punjabi well. The crucial point is that the elders are already knowledgeable about the religion, and the ceremonies in English won't hurt them, whereas, the young folks are the ones who need to be informed about religion and the best way to do so is to inform them in the language they comprehend best - not the language that the elders feel more comfortable with.
English will have to be accepted if the religious tradition is to continue strong. However, some young people must be adept at Punjabi in order to be able to be the torch-bearers in the future and serve the community. Also every Sikh should have some knowledge of Punjabi so as to comprehend Gurbani and Sikh History well. Conscious effort is needed to learn Punjabi, but it is not hard with so many Punjabi speaking people around. I feel the youngsters will do well to make hay while the sun shines. Gurbani can be appreciated fully only if one can comprehend it without a translation.
In one of his books, Essays in Sikhism, first published in 1944, Teja Singh, the late principal of Khalsa College, Amritsar, addressed this problem in the following way: "As long as Sikhism had to deal with people whose language was akin to Punjabi or Hindi, it had all possibilities of advance. But as soon as it came in contact with people who could not be approached in the original language of the Sikh Scriptures, the attempt failed, because those responsible for the missionary work were not yet certain whether they could use translations in place of the original. ? This is the problem. Can Malayalam, or for that matter any other language, serve the purpose of the Guru's Word? If Sikhism is to go to America or England, which language is to be used by the new converts, English or Punjabi? They will have to recite prayers individually, and approach God in their own tongue. How can their prayer be realistic if offer it the original Punjabi or Hindi?"
How this scenario plays out only time will tell. There are good arguments from either side. I personally feel that increasing use of English in gurdwaras of the West is inevitable. I would rather put more emphasis on keeping the youth engaged in Punjabi culture by bringing them to the gurdwara, not forgetting to celebrate the Sikh festivals, visiting Punjab, and speaking Punjabi at home as much as possible.
4097
« on: August 24, 2008, 12:43:24 PM »
There is no Hindu and no Musalman
Guru Nanak Dev ji's first teaching, after his enlightenment, was "There is no Hindu and no Musalman". This is interpreted to mean generally that both Hindus and Muhammadans had forgotten the precepts of their religions.
On hearing this the Nawab's Qazi, or expounder of Muhammadan law, complained to Daulat Khan and the Guru was summoned to give an explanation of his words. He refused to go, saying, "What have I to do with your Khan?"
At this time, the Guru was considered to be a madman, but his mind was full of his mission, and whenever he spoke be merely said, "There is no Hindu and no Musalman."
The Qazi made another representation to the Governor on the impropriety of Nanak's utterance. Upon this the Governor sent for him. A footman went and told the Guru that the Governor had requested him to come to him. Then Guru Nanak stood up and went to the Governor. The Governor addressed him, "Nanak, it is my misfortune that such an officer as thou should have become a faqir."
The Governor then seated him beside him, and directed his Qazi to ask, now that Nanak was in conversational mood, the meaning of his utterance. The Qazi became thoughtful, and smiled. He then asked Nanak, "What hath happened to thee, that thou sayest there is no Hindu and no Musalman?"
The Guru, not being engaged in controversy with Hindus at the time, gave no answer to the first part of the question. In explanation of his statement that there was no Musalman he uttered the following:
(Majh ki Var)
Salok Mahala 1, p.141 SGGS
To be a Musalman is difficult; if one be really so, then one may be called a Musalman.
Let one first love the religion of saints, and put aside pride and pelf as the file removeth rust.
Let him accept the religion of his pilots, and dismiss anxiety regarding death or life;
Let him heartily obey the will of God, worship the Creator, and efface himself -
When he is kind to all men, then Nanak, shall he be indeed a Musalman.
The Qazi then put further questions to the Guru. The Guru called on Mardana to play the rebeck, and sang to it the following replies and instructions adapted for Muhammadans:
Salok Mahala 1, p.140 SGGS
Make kindness thy mosque, sincerity thy prayer-carpet, what is just and lawful thy Quran, Modesty thy circumcision, civility thy fasting, so shalt thou be a Musalman;
Make right conduct thy Kaaba, truth thy spiritual guide, good works thy creed and thy prayer, The will of God thy rosary, and God will preserve thine honour, O Nanak, let others' goods be to thee as swine to the Musalman and kine to the Hindu;
Hindu and Musalman spiritual teachers will go bail for thee if thou eat not carrion.
Thou shalt not go to heaven by lip service;
It is by the practice of truth thou shalt be delivered.
Unlawful food will not become lawful by putting spices therein.
Nanak, from false words only falsehood can be obtained.
There are five prayers, five times for prayer, and five names for them -
The first should be truth, the second what is right, the third charity in God's name, The fourth good intentions, the fifth the praise and glory of God.
If thou make good works the creed thou repeatest, thou shalt be a Musalman.
They who are false, O Nanak, shall only obtain what is altogether false.
The Qazi became astonished at being thus lectured. Prayers had become to him a matter of idle lip-repetition of Arabic texts, while his mind was occupied with his worldly affairs.
It was now the time for afternoon prayer. The whole company, including Nanak, went to the mosque. Up rose the Qazi and began the service. The Guru looked towards him and laughed in his face. When prayer was over, the Qazi complained to the Nawab of Nanak's conduct. The Guru said he had laughed because the Qazi's prayer was not accepted of God. The Qazi asked Nanak to state the reason for his conclusion. The Guru replied that immediately before prayer the Qazi had unloosed a new-born filly. While he ostensibly performed divine service, he remembered there was a well in the enclosure, and his mind was filled with apprehension lest the filly should fall into it. His heart was therefore not in his devotions. The Guru informed the Nawab also that while he was pretending to pray, he was thinking of purchasing horses in Kabul. Both admitted the truth of the Guru's statements, said he was favoured of God, and fell at his feet. The Guru then uttered the following:
He is a Musalman who effaceth himself, Who maketh truth and contentment his holy creed, Who neither toucheth what is standing, nor eateth what hath fallen - Such a Musalman shall go to Paradise.
The whole company of Musalmans at the capital--the descendants of the Prophet, the tribe of shaikhs, the qazi, the muftis, and the Nawab himself, were all amazed at Nanak's words. The Muhammadans then asked the Guru to tell them of the power and authority of his God, and how salvation could be obtained. Upon this the Guru addressed them as follows:
(Note: This verse is from Bhai Banno's Granth Sahib)
At God's gate there dwell thousands of Muhammads, thousands of Brahmas, of Vishnus, and of Shivs; Thousands upon thousands of exalted Rams, thousands of spiritual guides, thousands of religious garbs;Thousands upon thousands of celibates, true men, and Sanyasis; Thousands upon thousands of Gorakhs, thousands upon thousands of superiors of Jogis; Thousands upon thousands of men sitting in attitudes of contemplation, gurus, and their disciples who make supplications; Thousands upon thousands of goddesses and gods, thousands of demons; Thousands upon thousands of Muhammadan priests, prophets, spiritual leaders, thousands upon thousands of qazis, mullas, and shaikhs-- None of them obtaineth peace of mind without the instruction of the true guru. How many hundreds of thousands of sidhs and strivers, yea, countless and endless! All are impure without meditating on the word of the true guru. There is one Lord over all spiritual lords, the Creator whose name is true. Nanak, His worth cannot be ascertained; He is endless and incalculable.
It is said that Daulat Khan, the Musalman ruler, on hearing this sublime hymn, fell at Guru Nanak's feet. The people admitted that God was speaking through Nanak's mouth, and that it was useless to catechize him further. The Nawab, in an outburst of affectionate admiration, offered him a sacrifice of his authority and estate. Nanak, however, was in no need of temporal possessions, and went again into the society of religious men. They too offered him their homage, and averred that he was desirous of the truth and abode in its performance. Nanak replied:
Raag Tilang, Mahala 1, Ghar 3, p.721 SGGS
My beloved, this body, first steeped in the base of worldliness, hath taken the dye of avarice.
My beloved, such robe pleaseth not my Spouse; How can woman thus dressed go to His couch?
I am a sacrifice, O Benign One, I am a sacrifice unto Thee. I am a sacrifice unto those who repeat Thy name.
Unto those who repeat Thy name I am ever a sacrifice.
Were this body, my beloved friends, to become a dyer's vat, the Name to be put into it as madder, And the Lord the Dyer to dye therewith, such colour had never been seen.
O my beloved, the Bridegroom is with those whose robes are thus dyed.
Nanak's prayer is that he may obtain the dust of such persons' feet.
God Himself it is who decketh, it is He who dyeth, it is He who looketh with the eye of favour.
Nanak, if the bride be pleasing to the Bridegroom, he will enjoy her of his own accord.
Upon this the faqirs kissed the Guru's feet, the Governor also came, and all the people, both Hindu and Musalman, attended to salute and take final leave of him.
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« on: August 24, 2008, 12:42:04 PM »
MOOL MANTAR - THE GIFT OF GURU NANAK
By Karminder Singh Dhillon, Ph.D.
No other spiritual instrument energizes the HUMAN- GOD uniting power as does Guru Nanak's Mool Mantar. Powerful, inspiring, and enlivening, it has unequivocal force to propel the human conscience into the doorsteps of the Guru's Bar (door) and Waheguru's Ghar (Abode).
This article analyses three issues. First, it lays out the meaning of the terms "Mool Mantar", Second it attempts to explain the eleven concepts of the Mantar, and third, it attempts to answer the very common question regarding the composition of the Mantar. This questions is usually asked in the following form: is the Mool Mantar till Gurparsad, or Nanak Hosee Bhee Sach ?
Indian philosophy and spirituality uses three terms to represent three basic ways of bring about change within the human condition. Jantar refers to the use of an external instrument to achieve transformation. Mantar refers to the use of articulated sounds to do the same. And finally Tantar refers to the use of projected thoughts to bring about change. Since Sikhisra regards Guru and God to be in the form of Shabad, and hence a function of naad (sound), Sikh spirituality therefore acknowledges the utility of the Mantar above all, Tantar is rejected, while Jantar has only physical utility (The Kakars and Shastars for instance).
Mool can be translated as root, original, inaugural, basic, or foundational. Considered in totality it means the most important, Indeed, the Mool Mantar is unmatched in its place and importance in Sikh Life, The Mool Mantar appears on page 1 of the Sri Guru Granth Sahib Ji (SGGS) and again at the start of every Rag, every major Banee, and every major section and subsection of the SGGS.
words Gur meaning Guru, and Parsaad meaning blessing, By this attributes of God is meant that He is reached by the Guru's Blessing, (Parsaad should NOT be pronounced as Parshaad - the latter pronunciation makes it to mean the deg that is served in the Guru Ghar!).
Now to the question of where does the Mool Mantar end. The answer is straight forward if one looks closely at the composition, arrangement, grammar and logic of its use, The following points will help
1. From Ek Oangkar till Gurparsaad - all eleven words are attributes (explanations) of the characteristics of God. Grammar wise they are adjectives. The NEXT word, JAP, however, is stated with an aungkar below the P. In Gurbani the aungkar signifies one or more of three things - masculine, singular or noun (proper name). JAP with an aungkar is there fore a singular noun. It is thus the name and title of the next composition. We add the world Ji out of respect and call it Jap Ji. The word Jap as a singular noun therefore cannot be part of the Mool Mantar. Jap (with an aungkar) is NOT an adjective and NOT an attribute of God. In other parts of Gurbani where JAP appears as a verb, it appears with a Smart to the p - as it does some 100 times in the first 300 pages of SGGS (Note: the aungkar appears grammatically below Naam, Purakh and NiiVair in the first 11 words of the Mool Mantar In each it signifies the masculine gender of all three words. In none of this does the aungkar signify a no un, simply because God can have no proper names. The aungkar below Nirbhau, however is not a grammar sign, it appears as a vowel (u) that actually makes the (u) sound - hence Nirbhau. Note also the sihari to the word Moorat - signifying its feminine gender.
2. Ek Oangkar till Gurparsaad is NOT in poetry form. No word rhymes with the other. There is no poetical form or verse in the 11 words. However the next 10 words, Aad Sach, Jugaad Sach, Haibhee Sach, Nanak Hosee Bhee Sach are indeed in poem form. The measure of such poetry (17-22 matxas) is called a Slok.. On page 285 of the SGGS, Guru Arjun Dev Ji wrote the word SLOK above the line Aad Sach.
The Mool Mantar starts with the numerical ONE. It underlines the Sikhi conviction that God was One. The curved line that extends from the E that is called the Kaar signifies that anything and everything was under the control and power of the One God and that nothing was outside of its influence. Taken together, EK OANGKAR refers to the One and only One God who is transcendent as well as immanent.
Satnam originates from two Sanskrit words Satya and Aass, It signifies permanence, omnipresence and ubiquity. Sat signifies something that was true in reality (as opposed to being true in relativity) and also that Gofl was not a function of time and space. Karia translates as Creator and Purakh,. translates as being. Read together these two words explain a special characteristic of God's creation namely that He creates and then resides within His creation. Nirbhou conies from the Sanskrit word Bhou meaning fear The root word of- Nirvair is Vair meaning enmity. Both these words have pre-fixes (Nir) added which negate (or reverse) the meaning. God is hence Fearless because he has no Enemy (an equal or a superior),. Akaal comes from the root word Kaal which means time bound or death bound. The addition of the prefix (A) negates the meaning, Moorat is the Sanskrit word for the Punjabi word Saroop and thus refers to form. Akaal explains Moorat, Taken together Akaal Moorat means His Stature is NOT time bound.
In other words, having created all Form (creation) and having being residing inside all Form, God was still Formless and Timeless, Ajunee comes from the word Joon meaning life form. Again, the prefix (A) negates the meaning, effectively explaining that God does not come within the parameters of life forms - He creates all life forms, yet is above it all Saibhang, is composed of two Sanskrti words Swaiy and Bhu(n) The former means self and the latter created, God, therefore came into being by Himself. Gurparsaad again consists of two Jugaad Sach, Haibhee Sach, Nanak Hosee Bhee Sact which appears there again. Obviously the first 11 words of the Mool Mantar cannot be seen as being part of the next 10 words - the compositions of boll sections are worlds apart - one is verse the other lyrical.
3. It therefore makes sense to say that that wtaili the SGGS starts with the Mool Mantar, the Japji Banee starts with a title name - JAP- and consists of 38 pauris and two sloks. The first slok is Aad Sach Jugaad Sach, Haibhee Sach, Nanak Hosee Bhee Sach and Guru Nanak writes the numerical ONE after tin Slok - signifying this is the first slok. This slok is followed by 38 paurees - all numbered 1 till 38 pauree is another form of verse, (That is why the numerical 1 appears twice in the Japji numbering - the first numeral is for the first slok, and the second ft the first pauree.) The Japji ends with another slok Pavan Guru Panee Pita, And at the end of this slok again Guru Nanak writes the numerical 1 to say this is NOT the 39th pauree, but ONE more slok.
4. It therefore also makes sense to say that the I words of the Mool Mantar are part of the SGGS, but NOT strictly part of the Japji. In the same way this same Mool Mantar is stated before other Banee for instance, Asa Di Vaar, and all major ragas. It again appearing therein as a Mool Mantar, but NOT part of Asa Di Vaar and the other Banees.
Gurbani grammar is the result of painstaking recent research. Prof Sahib Singh of Khalsa Coiies spent his entire life putting the puzzle together.It succeeded in producing a complete reference text Gurbani grammar in 1951 and a ten-volur translation of the entire SGGS on the basis grammar as late as 1961. The erroneous belief of Mool Mantar extends until Nanak Hosee Bhee Sach therefore simply the result of non-exposure to Gurbaani grammar.
May the repeated recitation of the Mool Mantar take the reciting Sikh into the folds of the unity of the Guru Himself enjoyed with God.
4099
« on: August 24, 2008, 12:39:42 PM »
Sant Bhindrawale's cremation: An eyewitness account
Satinder Singh Bains
Amritsar Sahib, Punjab - After 22 years of Operation Blue Star, an eyewitness to the cremation of Baba Jarnail Singh Bhindrawala has came forward with an account of the cremation performed on the night of June 7,1984. Sikhs observe June 6, the day of the operation, as Genocide Day' all over the world on June 6 to observe the day.
Sikh leader Baba Jarnail Singh Bhindranwale was killed in the military assault conducted by the Indian army on June 6, 1984. Sant Bhindrawale's dead body was recovered on June 7 and was cremated the same night at Amritsar. For about 20 years, the Damdami Taksal had kept telling people that Baba Ji was alive and safe. Attached is a post mortem report of Sant Bhindranwale.
On the night of June 7, when Baba Jarnail Singh Bhindrawala was cremated past midnight, an eyewitnesses hiding there had seen at least 750 dead bodies of Sikhs brought to the cremation ground. Besides others, the then Deputy Commissioner Ramesh Inder Singh was present at the site of cremation till the body of Sant Bhindrawale was confined to flames.
Bhai Budh Singh alias Bhai Baldev Singh who had once formed the Khalistan Brigade has told the Sahara Times of India in an exclusive interview that Sant Bhindranwale’s body was cremated in the cremation ground, adjouning Gurdwara Shahinda Baba Deep Singh near Chati Wind Gate on the morning of June 7, 1984. He claimed that he was present in the cremation ground at that time in the guise of a mentally retarted person.
Bhai Budh Singh accompanied this correspondent to the creamation ground and pointed out the spot where the Sant’s body was cremated in the presence of senior district civil personel and police officers. He said that a police officer who had performed ‘ardas’ ceremony before the cremation was still alive and he identified him. He further said that the bodies of Gen. Subeg Singh and Bhai Amrik Singh were also cremated in the same cremation ground.
Bhai Budh Singh said that the then Deputy Commissioner of Amritsar Mr. Rameshinder Singh along with other officals had collected the ashes of Sant Bhindranwala at 10:00 am on June 9. He claimed they were immersed in the Satluj River at Kiratpur Sahib and an entry there in the name of Baba Jarnail Singh is there as a matter of record. He said that he knew some other eyewitnesses who had seen the ‘dead body’ of Sant Bhindrawale.
Bhai Budh Singh said that his house was adjacent to the cremation ground. He added that he had so far kept mum to avoid any controversy in his name. He said that he had counted that about 750 unidentified dead bodies were brought by the police to the creamation ground during a period of two days. The body of Sant Bhindranwale was taken to the mortuary at 7:30 PM on June, 7.
Bhai Budh Singh claimed that Baba Jarnail Singh had come out of the Akal Takht at 8:45 a.m. on June 6 and was shot to death near the Nishan Sahib. He added that his dead body was carried up to darshani deori on ghanta ghar side under the supervision of D.S.P. Apar Singh Bajwa who had since been retired. He said that these facts were based on a report of his sources in the complex. He said that Sant’s brother Harcharan Singh Rode had identified the body in the darshani deori itself.
Bhai Budh Singh claimed that he had a long association with Sant Bhindrwale and was hurt when Damdami Taksal declared the Sant alive and raised an unnecessary controversy over many years. He said that he was also close confidant of Mr. Jagjit Singh Chauhan, head of the ‘Khalistan’ government-in-exile’, and stated that he had installed and operated the transmission of Khalistan radio near Amritsar.
He said that he was staying in the dera of Sant Charan Singh of Bir Sahib Thathikhara in Amritsar district till the day when police whisked away Sant Charan Singh about two years back. He added that the where abouts of Sant Charan Singh were not known till date. He continued on saying that he had started construction of a Gurdwara in the memory of those 13 Sikh ‘Martyrs’ who were killed in the Sikh-Nirankari clash but that due to financial problems only the foundation had been built.
Dr. Davinder Sharma (PCMS) who had conducted the postmortem of Sant Bhindrawala turned out missing a few days later. According to the postmortem report. Sant Bhindrawale died instantly. He had written on his report, “In my opinion that is due to shock and hemmorhage as a result of a massive head injury accompained with multiple fractures which was sufficient to cause death." The doctor had timed the postmortem at 8 pm and that according to him, Sant Bhindranwale died approximately about 5 pm on June 7, 1984. The police in the medical records did mention the cause of death as a result of firearms injury.
4100
« on: August 24, 2008, 12:38:43 PM »
Shahid Udham Singh
On March 13, 1940 , at Caxton Hall, London , a meeting had been organized by the combined efforts of the East India Society and the Royal Central Asian Society.
The Chair, Sir Percy Sykes , was giving his lecture on his experiences in Afghanistan . Former Secretary of State for India Lord Zetland and former Lt. Governor of Punjab Sir Michael O'Dwyer were also present at the meeting. In the last minutes of the meeting a man came to the front and, at point-blank range, fired two fatal shots into the right side of O'Dwyer.
The assassin was none other than the valiant and gallant hero of the Indian struggle for independence, Shaheed Udham Singh . Born on Dec. 26, 1899 in Sunam village, District Sangrur, Punjab , he came from a poor family. His father, Chuhar Ram, was a railway crossing guard. His mother died when he was two and his father when he was seven.
He was admitted to the Central Khalsa Orphanage at Putlighar in Amritsar along with his elder brother who also died later. Udham Singh was left alone. He learnt Punjabi, Urdu and Hindi and passed his matriculation exam from the orphanage.
Part of his legendary popularity rests on his volunteering after the massacre of Jallianwala Bagh for the care of the injured. Their cries and the blood-drenched soil traumatized the heart and emotions of the then 20-year-old. He vowed to take revenge on the British for this massacre. As General Dyer had passed away before Udham could reach him, he chose Sir Michael O'Dwyer , who had been Lt. Governor of Punjab in 1919.
One can readily sense the spirit of nationalism in the heart of Udham Singh that let him wait for over 20 years to take his revenge. In the late 1920s he managed to go the United States and come into contact with leaders of the Ghadar Party. He recognized Shaheed Bhagat Singh and Kartar Singh Sarabha as his model heroes. He returned to India in 1927 and was charged with illegal possession of weapons, getting a four-year prison sentence.
He managed to reach England in 1934 and started working there as a motor mechanic. But he was very conservative about his plans and ideas. He never talked with anyone about his mission for almost five years when he was in London , except for one of his friends, Shiv Singh Johal, but didn't properly disclose his mission even to him. Only after March 13, 1940 , did people come to know about his plans and his mission.
At his trial he gave his name as Ram Mohammad Singh Azad, instead of Udham Singh -- Ram identifying him as Hindu, Mohammad as Muslim, Singh as Sikh, and Azad meaning "free." He said, "I fired the shots to express my protest and estrangement. I have seen many children dying due to malnutrition in India under British rule. This was my duty and I had to do it. I have no remorse for what I have done."
On April 1,1940 , he was indicted for murder and on June 5 was sentenced to capital punishment at the Old Bailey Central Criminal Court. On July 31, 1940 , he was executed by hanging till death in London.
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