With recent news about "super bugs," you may wonder if antibiotics are still effective, and whether they will work for you when you need them. You're not alone - there is a lot of confusion about antibiotics - what they do and don't treat, and why they sometimes stop working. It is important to know that antibiotics are effective only if they are prescribed and taken correctly.

Two main types of germs cause most infections - viruses and bacteria. Antibiotics are a type of medicine that can kill or stop the growth of bacteria and help cure the infections they cause. Some people think that antibiotics can be used to treat viral infections, such as a cold or the flu. However, it is very important that you not take an antibiotic for a cold or the flu - doing so can contribute to what experts call "antibiotic resistance." To help you understand when you need to take antibiotics and how you should use them, here are answers to some of the most commonly asked questions about antibiotics and resistance.

Q. What is antibiotic resistance?

A. Antibiotic resistance is the ability of bacteria to resist the effects of an antibiotic. When this occurs, medications used to treat infections caused by bacteria become less effective or not effective at all. When antibiotics are used incorrectly, such as when they are taken when not needed, bacteria can develop new ways to fight the medicine, and they become resistant to antibiotic medications. This can lead to more visits to the doctor, more medication, higher medical bills or even a visit to the hospital.

Q. Do currently available antibiotics still work?

A. Yes. There are still many effective antibiotics available. The best antibiotic is the one that kills the bacteria and stops the infection the first time. Antibiotics are most effective when taken as prescribed by your doctor.

Q. Can an antibiotic be used to treat the cold or the flu?

A. No. Antibiotics only treat illnesses caused by bacteria. Colds and the flu are caused by viruses. Taking antibiotics when you have a virus may cause more harm than good. Your doctor can determine whether your infection is caused by a virus or bacteria.

Q. I was prescribed an antibiotic the last time I was sick, so is it safe to assume that I should probably take an antibiotic again?

A. No. Often, people become confused about whether they should treat the sniffles, a cough and aches with just rest and fluids, or with an antibiotic. Doctors report that many patients see them to request antibiotics even though antibiotics might not be appropriate. Your doctor will decide if an antibiotic is appropriate for you. DO NOT take leftover antibiotics or an antibiotic that was prescribed for someone else. Taking antibiotics when not needed may increase your risk of getting an infection that resists antibiotic treatment.

Q. If I feel better, can I stop taking my antibiotic?

A. No. Take your antibiotic exactly as prescribed - and that means finishing the entire course, even if you feel better. Stopping treatment too soon, even if you feel better, also contributes to resistance because the bacteria may be left to grow and multiply. Taking the complete course helps to make the medication effective, allowing it to kill the bacteria causing the infection and reduce the risk of resistance. If you feel worse or experience a side effect while taking an antibiotic, please consult your doctor.

Remember, antibiotics are strong medications that can stop infections and save lives. Talk to your doctor about whether or not you need an antibiotic and how to use it correctly.

LEVAQUIN® (levofloxacin) is indicated for adults with acute bacterial sinusitis due to Streptococcus pneumoniae, Haemophilus influenzae, or Moraxella catarrhalis.

Important Safety Information

The most common drug-related adverse events in US clinical trials were nausea (1.5%) and diarrhea (1.2%).

The safety and efficacy of levofloxacin in pediatric patients, adolescents (under 18), pregnant women, and nursing mothers have not been established. Levofloxacin is contraindicated in persons with a history of hypersensitivity to levofloxacin, quinolone antimicrobial agents, or any other components of this product. Serious and occasionally fatal events, such as hypersensitivity and/or anaphylactic reactions, as well as some of unknown etiology have been reported in patients receiving therapy with quinolones, including levofloxacin. These reactions may occur following the first dose or multiple doses. The drug should be discontinued at the first appearance of a skin rash or any other sign of hypersensitivity.

As with other quinolones, levofloxacin should be used with caution in patients with known or suspected central nervous system disorders, peripheral neuropathy, or in patients who have a predisposition to seizures.

Tendon ruptures that required surgical repair or resulted in prolonged disability have been reported in patients receiving quinolones, including levofloxacin, during and after therapy. This risk may be increased in patients receiving concomitant corticosteroids, especially the elderly. The quinolone should be discontinued in patients experiencing pain, inflammation, or rupture of a tendon.

Some quinolones, including levofloxacin, have been associated with prolongation of the QT interval, infrequent cases of arrhythmia, and rare cases of torsades de pointes. Levofloxacin should be avoided in patients with known risk factors such as prolongation of the QT interval, patients with uncorrected hypokalemia, and patients receiving class IA (quinidine, procainamide), or class III (amiodarone, sotalol) antiarrhythmic agents.

Antacids containing magnesium or aluminum, as well as sucralfate, metal cations such as iron, and multivitamin preparations with zinc, or Videx®* (didanosine) chewable/buffered tablets or the pediatric powder for oral solution, should be taken at least 2 hours before or 2 hours after levofloxacin administration.

For information on Warnings, Precautions, and additional Adverse Reactions that may occur, regardless of drug relationship, please see full Prescribing Information.

Videx is a registered trademark of Bristol-Myers Squibb Company. :

Woman Buys A New Sim
Card Puts It In Her Phone
And Decides To Surprise Her
Husband Who Is Seated On
The Couch In The Living Room.

She Goes To The Kitchen,
Calls Her Husband With
The New Number:

"Hello Darling"
The Husband Responds
In A Low Tone:

"Let Me Call U Back
Later Honey, The Dumb
Lady Is In The Kitchen.. :D :D:D:D

great in knowledge n attitude in all region punjab n have great repo all over india by award of  5th rank in all top medical colleges ranking of india .









According to the Constitution of the Christian Medical College Ludhiana Society (Regd.), the Christian Medical College Ludhiana is an educational and research institution of an all India character established and run by the minority Christian community. Its primary aim is to educate and train Christian men and women as health professionals, in the spirit of Jesus Christ for the healing ministry of the Church in India. However, like man other Christian educational institutions this college also offers educational facilities to other young men and women irrespective of religion, caste and community.

Through education in this college the Christian Church seeks to make a significant contribution to the health standards of all communities of our nation with special emphasis on health care in the rural underserved and unreached areas/communities in India.

( celebrations on time of christmass)

The Medical Missionary work was started in Ludhiana in the year 1881 by the Greenfield sisters, Miss Martha Rose and Miss Kay Greenfield. They were Evangelists and Educationalists from Scotland. This pioneering medical work of the Greenfield sisters was the precursor of the Medical Training and Health Care Service Programe of the present Christian Medical College, Ludhiana

The Greenfield sisters and their associates organized the Health Care Educational Services in which endeavour Dr. Edith Mary Brown joined them in 1893 and in 1894 the North Indian School of Medicine for Christian Women was started by Dr. Edith Mary Brown and her colleagues with the object of training Indian nationals particularly the women, to serve in the field of Medical education and Health Care Services, emphasizing integration of training and health care services.



The period from 1894 to 1952 has been an epoch making era which saw the landmark of development from its beginning as a School of Medicine for Christian Women to Women’s Christian Medical College until 1952 when the name was changed to Christian Medical College to enable it to admit both men and women students for the upgraded MBBS course which came into effect for its first admission from 1953. The College was affiliated with Punjab University, Chandigarh.

The Medical School granted LSMF diploma till 1952. Since the College was upgraded to M.B.B.S in 1953, more than 2000 candidates have graduated and these graduates are serving in different parts of India & the world.

The Christian Medical College is situated in a large campus not far from Ludhiana Railway Station, on both sides of the Brown Road. The Campus has residential quarters for the staff, hostels for medical, nursing and paramedical students, both men and women.

The College maintains 775 Hospital beds.

Our national medical and para-medical teaching staff and other staff come from nearly every state in India. The Government of India and Punjab have continued their interest and support in the work and the development of the college and its hospital.

The Christian Medical College is recognized by the Medical Council of India. Since July 1999 the College is affiliated with Baba Farid University of Health Sciences, Faridkot, Punjab.

Ludhiana, one of the old-established cities of Punjab, with a population that has increased during recent years to around 20,00,000 lies 300 km north-west of Delhi and less than 150 km from the border with Pakistan. It is situated on the Grand Trunk Road running from the border through to Delhi, and is an important railway junction. Today it is one of the fastest-growing small and medium industrial centers in India.

This is a sad love story  :sad: because the majority of of this love story is spent through death. It is short but inexplicably interesting and poignant.



Victoria was a cheerful and vibrant young woman who suddenly found herself as Queen of England after her Uncle, King William IV, died in 1837. She was the closest heir. In 1840, she married her cousin, Prince Albert. At first the country was not found of Prince Albert, only because he was German. But he proved to be a loyal subject and faithful to England. Victoria loved him immensely and came to depend on him for political and diplomatic advice.

In 1861 Prince Albert died and Victoria was utterly devastated. She would not show her face in public again for three full years. People began to doubt her and assassination attempts were made on her life. She finally did come out of hiding but absolutely refused to wear anything but black to show her mourning for her late husband. And for forty years, until her death in 1901, she wore nothing but black and mourned him until her own death. Her long state of mourning earned her the nickname, "The Widow of Windsor". Victoria asked for two items to be in her own coffin. In one hand was placed one of Albert's dressing gowns while in the other was a lock of Albert's hair.  :sad:

Unfortunately for her, she had the longest reign in England's history, and she mourned through most of it. She truly loved her Prince and could not let his memory go.

Besides being known as the Widow of Windsor, the time in which she reigned was truly a remarkable period in the life of England. England was going through the industrial revolution and the period became known as the Victorian Era.

bow down to this great avtar:- :smile:
 




Introduction:-

In the sixth century before the Christian era, religion was forgotten in India. The lofty teachings of the Vedas were thrown into the background. There was much priestcraft everywhere. The insincere priests traded on religion. They duped the people in a variety of ways and amassed wealth for themselves. They were quite irreligious. In the name of religion, people followed in the footsteps of the cruel priests and performed meaningless rituals. They killed innocent dumb animals and did various sacrifices. The country was in dire need of a reformer of Buddha's type. At such a critical period, when there were cruelty, degeneration and unrighteousness everywhere, reformer Buddha was born to put down priestcraft and animal sacrifices, to save the people and disseminate the message of equality, unity and cosmic love everywhere.

Birth

Buddha's father was Suddhodana, king of the Sakhyas. Buddha's mother was named Maya. Buddha was born in B.C. 560 and died at the age of eighty in B.C. 480. The place of his birth was a grove known as Lumbini, near the city of Kapilavastu, at the foot of Mount Palpa in the Himalayan ranges within Nepal. This small city Kapilavastu stood on the bank of the little river Rohini, some hundred miles north-east of the city of Varnasi. As the time drew nigh for Buddha to enter the world, the gods themselves prepared the way before him with celestial portents and signs. Flowers bloomed and gentle rains fell, although out of season; heavenly music was heard, delicious scents filled the air. The body of the child bore at birth the thirty-two auspicious marks (Mahavyanjana) which indicated his future greatness, besides secondary marks (Anuvyanjana) in large numbers. Maya died seven days after her son's birth. The child was brought up by Maya's sister Mahaprajapati, who became its foster-mother.

Astrologer's Prediction

On the birth of the child, Siddhartha, the astrologers predicted to its father Suddhodana: "The child, on attaining manhood, would become either a universal monarch (Chakravarti), or abandoning house and home, would assume the robe of a monk and become a Buddha, a perfectly enlightened soul, for the salvation of mankind". Then the king said: "What shall my son see to make him retire from the world ?". The astrologer replied: "Four signs". "What four ?" asked the king. "A decrepit old man, a diseased man, a dead man and a monk - these four will make the prince retire from the world" replied the astrologers.

Suddhodana's Precaution

Suddhodana thought that he might lose his precious son and tried his level best to make him attached to earthly objects. He surrounded him with all kinds of luxury and indulgence, in order to retain his attachment for pleasures of the senses and prevent him front undertaking a vow of solitariness and poverty. He got him married and put him in a walled place with gardens, fountains, palaces, music, dances, etc. Countless charming young ladies attended on Siddhartha to make him cheerful and happy. In particular, the king wanted to keep away from Siddhartha the 'four signs' which would move him to enter into the ascetic life. "From this time on" said the king, "let no such persons be allowed to come near my son. It will never do for my son to become a Buddha. What I would wish to see is, my son exercising sovereign rule and authority over the four great continents and the two thousand attendant isles, and walking through the heavens surrounded by a retinue thirty-six leagues in circumference". And when he had so spoken, he placed guards for quarter of a league, in each of the four directions, in order that none of the four kinds of men might come within sight of his son.

Renunciation:-



Buddha's original name was Siddhartha. It meant one who had accomplished his aim. Gautama was Siddhartha's family name. Siddhartha was known all over the world as Buddha, the Enlightened. He was also known by the name of Sakhya Muni, which meant an ascetic of the Sakhya tribe.

Siddhartha spent his boyhood at Kapilavastu and its vicinity. He was married at the age of sixteen. His wife's name was Yasodhara. Siddhartha had a son named Rahula. At the age of twenty-nine, Siddhartha Gautama suddenly abandoned his home to devote himself entirely to spiritual pursuits and Yogic practices. A mere accident turned him to the path of renunciation. One day he managed, somehow or the other, to get out of the walled enclosure of the palace and roamed about in the town along with his servant Channa to see how the people were getting on. The sight of a decrepit old man, a sick man, a corpse and a monk finally induced Siddhartha to renounce the world. He felt that he also would become a prey to old age, disease and death. Also, he noticed the serenity and the dynamic personality of the monk. Let me go beyond the miseries of this Samsara (worldly life) by renouncing this world of miseries and sorrows. This mundane life, with all its luxuries and comforts, is absolutely worthless. I also am subject to decay and am not free from the effect of old age. Worldly happiness is transitory".

Gautama left for ever his home, wealth, dominion, power, father, wife and the only child. He shaved his head and put on yellow robes. He marched towards Rajgriha, the capital of the kingdom of Magadha. There were many caves in the neighbouring hills. Many hermits lived in those caves. Siddhartha took Alamo Kalamo, a hermit, as his first teacher. He was not satisfied with his instructions. He left him and sought the help of another recluse named Uddako Ramputto for spiritual instructions. At last he determined to undertake Yogic practices. He practiced severe Tapas (austerities) and Pranayama (practice of breath control) for six years. He determined to attain the supreme peace by practicing self-mortification. He abstained almost entirely from taking food. He did not find much progress by adopting this method. He was reduced to a skeleton. He became exceedingly weak.

At that moment, some dancing girls were passing that way singing joyfully as they played on their guitar. Buddha heard their song and found real help in it. The song the girls sang had no real deep meaning for them, but for Buddha it was a message full of profound spiritual significance. It was a spiritual pick-me-up to take him out of his despair and infuse power, strength and courage. The song was:

"Fair goes the dancing when the Sitar is tuned,
Tune us the Sitar neither low nor high,
And we will dance away the hearts of men.
The string overstretched breaks, the music dies,
The string overslack is dumb and the music dies,
Tune us the Sitar neither low nor high."

Buddha realized then that he should not go to extremes in torturing the body by starvation and that he should adopt the golden mean or the happy medium or the middle path by avoiding extremes. Then he began to eat food in moderation. He gave up the earlier extreme practices and took to the middle path.

Enlightenment

Once Buddha was in a dejected mood as he did not succeed in his Yogic practices. He knew not where to go and what to do. A village girl noticed his sorrowful face. She approached him and said to him in a polite manner: "Revered sir, may I bring some food for you ? It seems you are very hungry". Gautama looked at her and said, "What is your name, my dear sister ?". The maiden answered, "Venerable sir, my name is Sujata". Gautama said, "Sujata, I am very hungry. Can you really appease my hunger ?"

The innocent Sujata did not understand Gautama. Gautama was spiritually hungry. He was thirsting to attain supreme peace and Self-realization. He wanted spiritual food. Sujata placed some food before Gautama and entreated him to take it. Gautama smiled and said, "Beloved Sujata, I am highly pleased with your kind and benevolent nature. Can this food appease my hunger ?". Sujata replied, "Yes sir, it will appease your hunger. Kindly take it now". Gautama began to eat the food underneath the shadow of a large tree, thenceforth to be called as the great 'Bo-tree' or the tree of wisdom. Gautama sat in a meditative mood underneath the tree from early morning to sunset, with a fiery determination and an iron resolve: "Let me die. Let my body perish. Let my flesh dry up. I will not get up from this seat till I get full illumination". He plunged himself into deep meditation. At night he entered into deep Samadhi (superconscious state) underneath that sacred Bo-tree (Pipal tree or ficus religiosa). He was tempted by Maya in a variety of ways, but he stood adamant. He did not yield to Maya's allurements and temptations. He came out victorious with full illumination. He attained Nirvana (liberation). His face shone with divine splendour and effulgence. He got up from his seat and danced in divine ecstasy for seven consecutive days and nights around the sacred Bo-tree. Then he came to the normal plane of consciousness. His heart was filled with profound mercy and compassion. He wanted to share what he had with humanity. He traveled all over India and preached his doctrine and gospel. He became a saviour, deliverer and redeemer.

Buddha gave out the experiences of his Samadhi: "I thus behold my mind released from the defilement of earthly existence, released from the defilement of sensual pleasures, released from the defilement of heresy, released from the defilement of ignorance."

In the emancipated state arose the knowledge: "I am emancipated, rebirth is extinct, the religious walk is accomplished, what had to be done is done, and there is no need for the present existence. I have overcome all foes; I am all-wise; I am free from stains in every way; I have left everything and have obtained emancipation by the destruction of desire. Myself having gained knowledge, whom should I call my Master ? I have no teacher; no one is equal to me. I am the holy one in this world; I am the highest teacher. I alone am the absolute omniscient one (Sambuddho). I have gained coolness by the extinction of all passion and have obtained Nirvana. To found the kingdom of law (Dharmo) I go to the city of Varnasi. I will beat the drum of immortality in the darkness of this world".

Lord Buddha then walked on to Varnasi. He entered the 'deer-park' one evening. He gave his discourse there and preached his doctrine. He preached to all without exception, men and women, the high and the low, the ignorant and the learned - all alike. All his first disciples were laymen and two of the very first were women. The first convert was a rich young man named Yasa. The next were Yasa's father, mother and wife. Those were his lay disciples.

Buddha argued and debated with his old disciples who had deserted him when he was in the Uruvila forest. He brought them round by his powerful arguments and persuasive powers. Kondanno, an aged hermit, was converted first. The others also soon accepted the doctrine of Lord Buddha. Buddha made sixty disciples and sent them in different directions to preach his doctrine.

Buddha told his disciples not to enquire into the origin of the world, into the existence and nature of God. He said to them that such investigations were practically useless and likely to distract their minds.

Spreading the Doctrine

The number of Buddha's followers gradually increased. Nobles, Brahmins and many wealthy men became his disciples. Buddha paid no attention to caste. The poor and the outcastes were admitted to his order. Those who wanted to become full members of his order were obliged to become monks and to observe strict rules of conduct. Buddha had many lay disciples also. Those lay members had to provide for the wants of the monks.

In the forest of Uruvila, there were three brothers - all very famous monks and philosophers. They had many learned disciples. They were honoured by kings and potentates. Lord Buddha went to Uruvila and lived with those three monks. He converted those three reputed monks, which caused a great sensation all over the country.

Lord Buddha and his disciples walked on towards Rajgriha, the capital of Magadha. Bimbisara, the king, who was attended upon by 120,000 Brahmins and householders, welcomed Buddha and his followers with great devotion. He heard the sermon of Lord Buddha and at once became his disciple. 110,000 of the Brahmins and householders became full members of Lord Buddha's order and the remaining 10,000 became lay adherents. Buddha's followers were treated with contempt when they went to beg their daily food. Bimbisara made Buddha a present of Veluvanam - a bamboo-grove, one of the royal pleasure-gardens near his capital. Lord Buddha spent many rainy seasons there with his followers.

Every Buddhist monk takes a vow, when he puts on the yellow robe, to abstain from killing any living being. Therefore, a stay in one place during the rainy season becomes necessary. Even now, the Paramahamsa Sannyasins (the highest class of renunciates) of Sankara's order stay in one place for four months during the rainy season (Chaturmas). It is impossible to move about in the rainy season without killing countless small insects, which the combined influence of moisture and the hot sun at the season brings into existence.

Lord Buddha received from his father a message asking him to visit his native place, so that he might see him once more before he died. Buddha accepted his invitation gladly and started for Kapilavastu. He stayed in a forest outside the city. His father and relatives came to see him, but they were not pleased with their ascetic Gautama. They left the place after a short time. They did not make any arrangement for his and his followers' daily food. After all, they were worldly people. Buddha went to the city and begged his food from door to door. This news reached the ears of his father. He tried to stop Gautama from begging. Gautama said: "O king, I am a mendicant - I am a monk. It is my duty to get alms from door to door. This is the duty of the Order. Why do you stop this ? The food that is obtained from alms is very pure". His father did not pay any attention to the words of Gautama. He snatched the bowl from his hand and took him to his palace. All came to pay Buddha their respects, but his wife Yasodhara did not come. She said, "He himself will come to me, if I am of any value in his eyes". She was a very chaste lady endowed with Viveka (discrimination), Vairagya (dispassion) and other virtuous qualities. From the day she lost her husband she gave up all her luxuries. She took very simple food once daily and slept on a mat. She led a life of severe austerities. Gautama heard all this. He was very much moved. He went at once to see her. She prostrated at his feet. She caught hold of his feet and burst into tears. Buddha established an order of female ascetics. Yasodhara became the first of the Buddhistic nuns.

Yasodhara pointed out the passing Buddha to her son through a window and said, "O Rahula! That monk is your father. Go to him and ask for your birthright. Tell him boldly, 'I am your son. Give me my heritage'". Rahula at once went up to Buddha and said, "Dear father, give me my heritage". Buddha was taking his food then. He did not give any reply. The boy repeatedly asked for his heritage. Buddha went to the forest. The boy also silently followed him to the forest. Buddha said to one of his disciples, "I give this boy the precious spiritual wealth I acquired under the sacred Bo-tree. I make him the heir to that wealth". Rahula was initiated into the order of monks. When this news reached the ears of Buddha's father, he was very much grieved because after losing his son, he now lost his grandson also.

Buddha performed some miracles. A savage serpent of great magical power sent forth fire against Buddha. Buddha turned his own body into fire and sent forth flames against the serpent. Once a tree bent down one of its branches in order to help Buddha when he wanted to come up out of the water of a tank. One day five hundred pieces of firewood split by themselves at Buddha's command. Buddha created five hundred vessels with fire burning in them for the Jatilas to warm themselves on a winter night. When there was flood, he caused the water to recede and then he walked over the water.

Ananda, one of Buddha's cousins, was one of the principal early disciples of Buddha and was a most devoted friend and disciple of Buddha. He was devoted to Buddha with a special fervour in a simple childlike way and served him as his personal attendant till the end of his life. He was very popular. he was a very sweet man with pleasant ways. He had no intellectual attainments, but he was a man of great sincerity and loving nature. Devadatta, one of Ananda's brothers, was also in the Order. Devadatta became Buddha's greatest rival and tried hard to oust Buddha and occupy the place himself. A barber named Upali and a countryman called Anuruddha were admitted into the Order. Upali became a distinguished leader of his Order. Anuruddha became a Buddhistic philosopher of vast erudition.

The End

Buddha went to Sravasti, the capital of the kingdom of Kosala. Here a wealthy merchant gave him for residence an extensive and beautiful forest. Buddha spent many rainy seasons there and delivered several grand discourses. Thus Lord Buddha preached his doctrine for over forty-five years traveling from place to place.

Buddha died of an illness brought on by some error in diet. He became ill through eating Sukara-maddavam, prepared for him by a lady adherent named Cundo. The commentator explains the word as meaning 'hog's flesh'. Subadhara Bhikshu thinks it means something which wild boars are fond of and says that it has something of the nature of a truffle. Dr. Hoey says that it is not boar's flesh but Sukarakanda or hog's root, a bulbous root found chiefly in the jungle and which Hindus eat with great joy. It is a Phalahar that is eaten on days of fasting.

Buddha said to Ananda, "Go Ananda, prepare for me, between twin Sal trees, a couch with the head northward. I am exhausted and would like to lie down". A wonderful scene followed. The twin Sal trees burst into full bloom although it was not the blossoming season. Those flowers fell on the body of Buddha out of reverence. Divine coral tree flowers and divine sandalwood powders fell from above on Buddha's body out of reverence.

Lord Buddha said, "Come now, dear monks. I bid you farewell. Compounds are subject to dissolution. Prosper ye through diligence and work out your salvation".

A Few Episodes

The spirit of Ahimsa (non-violence) was ever present with Gautama from his very childhood. One day, his cousin Devadatta shot a bird. The poor creature was hurt and fell to the ground. Gautama ran forward, picked it up and refused to hand it over to his cousin. The quarrel was taken up before the Rajaguru who, however, decided in favour of Gautama to the great humiliation of Devadatta.

In his wanderings, Gautama one day saw a herd of goats and sheep winding their way through a narrow valley. Now and then the herdsman cried and ran forward and backward to keep the members of the fold from going astray. Among the vast flock Gautama saw a little lamb, toiling behind, wounded in one part of the body and made lame by a blow of the herdsman. Gautama's heart was touched and he took it up in his arms and carried it saying, "It is better to relieve the suffering of an innocent being than to sit on the rocks of Olympus or in solitary caves and watch unconcerned the sorrows and sufferings of humanity". Then, turning to the herdsman he said, "Whither are you going, my friend, with this huge flock so great a hurry ?". "To the king's palace" said the herdsman, "We are sent to fetch goats and sheep for sacrifice which our master - the king - will start tonight in propitiation of the gods." Hearing this, Gautama followed the herdsman, carrying the lamb in his arms. When they entered the city, word was circulated that a holy hermit had brought the sacrifices ordered by the king. As Gautama passed through the streets, people came out to see the gracious and saintly figure of the youth clad in the yellow robes of a Sadhu (renunciate) and all were struck with wonder and awe at his noble mien and his sweet expression. The king was also informed of the coming of the holy man to the sacrifice. When the ceremonies commenced in the presence of the king, there was brought a goat ready to be killed and offered to the gods. There it stood with its legs tied up and the high priest ready with a big bloodthirsty knife in his hand to cut the dumb animal's throat. In that cruel and tragic moment, when the life of the poor creature hung by a thread, Gautama stepped forward and cried, "Stop the cruel deed, O king!". And as he said this, he leaned forward and unfastened the bonds of the victim. "Every creature" he said, "loves to live, even as every human being loves to preserve his or her life". The priest then threw the knife away like a repentant sinner and the king issued a royal decree throughout the land the next day, to the effect that no further sacrifice should be made in future and that all people should show mercy to birds and beasts alike.

Kisagotami, a young woman, was married to the only son of a rich man and they had a male child. The child died when he was two years old. Kisagotami had intense attachment for the child. She clasped the dead child to her bossom, refused to part with it, and went from house to house, to her friends and relatives, asking them to give some medicine to bring the child back to life. A Buddhist monk said to her: "O good girl! I have no medicine. But go to Lord Buddha. He can surely give you a very good medicine. He is an ocean of mercy and love. The child will come back to life. Be not troubled". She at once ran to Buddha and said, "O venerable sir! Can you give any medicine to this child ?". Buddha replied, "Yes. I will give you a very good medicine. Bring some mustard seed from some house where no child or husband or wife or father or mother or servant had died". She said, "Very good, sir, I shall bring it in a short time".

Carrying her dead child in her bossom, Kisagotami went to a house and asked for some mustard seed. The people of the house said, "O lady, here is mustard seed. Take it". Kisagotami asked, "In your house, has any son or husband or wife, father or mother or servant died ?". They replied, "O lady! You ask a very strange question. Many have died in our house". Kisagotami went to another house and asked the same. The owner of the house said, "I have lost my eldest son and my wife". She went to a third house. People of the house answered, "We have lost our parents". She went to another house. The lady of the house said, "I lost my husband last year". Ultimately Kisagotami was not able to find a single house where no one had died. Viveka and Vairagya dawned in her mind. She buried the dead body of her child. She began to reflect seriously on the problem of life and death in this world.

Kisagotami then went to Lord Buddha and prostrated at his lotus feet. Buddha said to her, "O good girl! Have you brought the mustard seed ?". Kisagotami answered, "I am not able to find a single house where no one has died". Then Buddha said, "All the objects of this world are perishable and impermanent. This world is full of miseries, troubles and tribulations. Man or woman is troubled by birth, death, disease, old age and pain. We should gain wisdom from experience. We should not expect for things that do not and will not happen. This expectation leads us to unnecessary misery and suffering. One should obtain Nirvana. Then only all sorrows will come to an end. One will attain immortality and eternal peace". Kisagotami then became a disciple of Buddha and entered the Order of Nuns.

Once Buddha went to the house of a rich Brahmin with bowl in hand. The Brahmin became very angry and said, "O Bhikshu, why do you lead an idle life of wandering and begging ? Is this not disgraceful ? You have a well-built body. You can work. I plough and sow. I work in the fields and I earn my bread at the sweat of my brow. I lead a laborious life. It would be better if you also plough and sow and then you will have plenty of food to eat". Buddha replied, "O Brahmin! I also plough and sow, and having ploughed and sown, I eat". The Brahmin said, "You say you are an agriculturist. I do not see any sign of it. Where are your plough, bullocks and seeds ?". Then Buddha replied, "O Brahmin! Just hear my words with attention. I sow the seed of faith. The good actions that I perform are the rain that waters the seeds. Viveka and Vairagya are parts of my plough. Righteousness is the handle. Meditation is the goad. Sama and Dama - tranquillity of the mind and restraint of the Indriyas (senses) - are the bullocks. Thus I plough the soil of the mind and remove the weeds of doubt, delusion, fear, birth and death. The harvest that comes in is the immortal fruit of Nirvana. All sorrows terminate by this sort of ploughing and harvesting". The rich arrogant Brahmin came to his senses. His eyes were opened. He prostrated at the feet of Buddha and became his lay adherent.

Buddha's Teachings

Lord Buddha preached: "We will have to find out the cause of sorrow and the way to escape from it. The desire for sensual enjoyment and clinging to earthly life is the cause of sorrow. If we can eradicate desire, all sorrows and pains will come to an end. We will enjoy Nirvana or eternal peace. Those who follow the Noble Eightfold Path strictly, viz., right opinion, right resolve, right speech, right conduct, right employment, right exertion, right thought and right self-concentration will be free from sorrow. This indeed, O mendicants, is that middle course which the Tathagata has thoroughly comprehended, which produces insight, which produces knowledge, which leads to calmness or serenity, to supernatural knowledge, to perfect Buddhahood, to Nirvana.

"This again, indeed, O mendicants, is the noble truth of suffering. Birth is painful, old age is painful, sickness is painful, association with unloved objects is painful, separation from loved objects is painful, the desire which one does not obtain, this is too painful - in short, the five elements of attachment to existence are painful. The five elements of attachment to earthly existence are form, sensation, perception, components and consciousness.

"This again, indeed, O mendicants, is the truth of the cause of suffering. It is that thirst which leads to renewed existence, connected with joy and passion, finding joy here and there, namely, thirst for sensual pleasure, and the instinctive thirst for existence. This again, indeed, O mendicants, is the noble truth of cessation of suffering, which is the cessation and total absence of desire for that very thirst, its abandonment, surrender, release from it and non-attachment to it. This again, indeed, O mendicants, is the noble truth of the course which leads to the cessation of suffering. This is verily the Noble Eightfold Path, viz., right opinion, etc."

The opportunist:
We all know this guy! He’s the Mark Wright of the cheating world. It’s not about your relationship or even you for that matter, it’s about him being in the right place at the right time. If he’s always out getting drunk with his mates all the time then be wary, he could be playing away.
The infatuation junkie
You know the feeling you get when you spot someone you fancy, the chemical high and the butterflies? Well this guy loves those feeling and is more likely to cheat when he meets someone new and exciting.
The affair of ego massage
How predictable – this is the guy who just wants to know he’s still got ‘it’ and he’s still attractive. This bloke is most likely in a long-term, stable relationship but he’s eager to recapture his youth.
The affair of protest
If your relationship is a bit rocky or you haven’t got enough time for one another then your boyfriend might be out finding someone to provide what you’re not giving. He may drop hints as a cry for help – keep an eye out for lipstick on the collar ladies.
The serious affair
This is the one to watch. This man is prepared to give up anything for his new love and he doesn’t care if he gets caught. :superhappy: lol



                                     source:- yahoo
      http://in.lifestyle.yahoo.com/telltale-signs-cheat-134500925.html

The study of history has been part of the curriculum of the University of Melbourne since it began teaching in 1854. The study of history, and the history of the University (150 years of academic excellence), makes some fascinating reading.



The University of Melbourne is as much a part of the City of Melbourne as its people.


The University of Melbourne was founded very early in the history of the colony of Victoria, less than 20 years after Batman and Fawkner arrived and less than two years after gold commenced the dramatic increase of population and wealth.





The University itself was a direct product of the gold rushes. It was made possible by the wealth of gold and was a demonstration of how important Victoria now saw itself. It was a conscious move by the raw and young community to cloak itself with some of the culture and sophistication of the parent country, and to assert its equality with Sydney whose university opened in 1852. Melbourne's University was also intended to be an agency of civilisation - to improve the moral character of the colony.

Like so much else in the new colony, the University was a state facility rather than a private or church enterprise. To avoid sectarian influence and jealousy it was made a purely secular institution - forbidden to offer degrees in divinity, there were to be no clergy among its staff and the numbers of clergy on the Council were limited. Provision was made for the churches to establish colleges - but they were marginalised to the northern perimeter.



The legislation establishing the University of Melbourne was introduced late in 1852 and passed early in 1853, making it older than all the universities in England except Oxford, Cambridge, Durham and London, and older than most in the British empire. Its foundation was principally the result of the efforts of three men - barrister Redmond Barry, colonial auditor-general Hugh Childers and Lieutenant Governor Charles La Trobe.

The foundation stone was laid in July 1854, and the first four professors arrived early in 1855. The building was not yet ready so classes commenced in April 1855 in the exhibition building in William Street. The University building was occupied late in the year.

Initially there only four faculties, each with its own professor, four talented men attracted by high salaries. They were:

WP Wilson (Mathematics)

Henry E Rowe (Classics and Ancient History), who died soon after arrival and was replaced by MH Irving

Frederick McCoy (Natural Sciences)

WE Hearn (Modern History, Literature and Political Economy)

The University commenced with 16 students, subsequently dropping to 11 before rising slowly over the next few decades. In part, the low numbers indicate that there was little demand in the colony for a university education and that there were few secondary schools able to prepare students for the matriculation examination. The small intakes stimulated a continuing debate between those who wished to cling to a traditional classics-dominated curriculum and those who argued for more utilitarian, profession-oriented courses. In 1857 law was introduced, in the early 1860s medicine and engineering.

Government of the University was complex, consisting of a Council, a Senate and a Professorial Board. The first Vice-Chancellor was Hugh Childers, then still in his twenties, but in those years it was a much less important position than today. The University was largely dominated by the foundation Chancellor, Redmond Barry, who held the position until his death in 1880.

In 1881 legislation made minor reforms to the University, including allowing for the admission of women. This confirmed a decision previously made within the University after a long and bitter battle. At first women were confined to arts, the first woman graduate being Bella Guerin in 1883. In 1887 women were admitted to medicine.

The contentious issue of the role of the University was still being debated late in the century, especially in the 1890s because of depression cutbacks and falling enrolments. There was some broadening of courses in areas of engineering and the sciences, but matters came to a head when it was discovered in 1902 that Frederick Dickson, the Bursar, had been siphoning off large sums of University money and that it was effectively bankrupt. A Royal Commission was appointed, chaired by Theodore Fink, into the governance and operation of the institution. The recommendations led to a broadening into more utilitarian courses in such areas as agriculture, dentistry and education, and a restoration of funding. There commenced a major period of renewal in the first decade of the century.

From then until 1945, the University played two principal roles. One was to provide professional training (now including commerce) for young men and women of the affluent classes, and occasionally offering the chance for poor but brilliant scholarship students to rise professionally and socially. (Gradually, too, a few women gained a foothold on the staff.) The other role was as a significant site for research, an activity which had emerged late in the nineteenth century but which grew increasingly important as the twentieth century advanced.

Significant reforms of university government in 1923 legislation reduced the significance of the Senate and made the Council more clearly the pre-eminent forum. However, there was the continuing problem that the first officer was a part-time unpaid Chancellor. Finally the first paid Vice-Chancellor, Raymond Priestley, was appointed in 1936 and succeeded in 1939 by John Medley.

Arguably the most important period for the University commenced after World War 2. A rapidly growing demand for higher education transformed the University of Melbourne from a small and elite institution which was far beyond the reach of most people in the community to a huge institution drawing from broadly across the population and offering instruction in an ever-increasing and changing range of courses, and which was now essentially Commonwealth funded. From the 1960s it was only one of a number of universities, and beyond them was a mounting number of competing tertiary colleges.

The 1980s and 1990s brought amalgamations with a number of those colleges, including the Melbourne College of Advanced Education and the Victorian College of the Arts, enhancing the university's role as a broadly based teaching and research institution.


In the late twentieth century, the University of Melbourne maintains its pre-eminent position among Australian universities and is increasingly international in its outlook and its reputation. 1998 saw the establishment of Melbourne's private arm, Melbourne University Private.

Melbourne and its graduates will continue to grow in the esteem of future generations in the new century, always proud of its fine history but always aiming to lead the way in higher education over the decades to come.



Discipline                     ranks in Australian education
Arts & Humanities   --2   
Business & Economics   --1   
Education  --------------1   
Engineering-------------1   
Law --------------------1   
Medicine ----------------1   
Science -----------------1


--150th Anniversary: 150 years of academic excellence and the remarkable individuals that have been part of the University of Melbourne.
--Archives: historical information dating from 1853, compiled of print, image and reference materials.
---Collections As well as its museums, galleries and libraries, the University owns a number of other research and historical collections available to students, staff and the wider community. These include the University’s own archival records at the University of Melbourne Archives.
---The History of the University Unit is dedicated to fostering research into the history of the University of Melbourne and maintains a program of seminars and an annual round of study grants.

colleges are under of this university :- which have great academic excellence :-

Summary of Colleges:-
Graduate House
International House
Janet Clarke Hall
Medley Hall
Newman College
Ormond College
Queen’s College
St Hilda’s College
St Mary’s College
Trinity College
University College
Whitley College 

fst rank in Australia and 27 rank all over the world

 all over this university get fst rank all over Australia in 2010 n 2011 :smile:

spiritual teacher of baba esher singh ji rara sahib wale ....



Great soul, Sant Attar Singh Ji of Reru Sahib. He was born in 1867 A.D., in the month of March, in Loppon village in Ludhiana district. At the time, Baba Ram Singh, the world-famous chief of the Namdhari sect was very popular in this area. The residents of Lopon Village too were fully impressed by his knowledge of Gurbani. He also crated a lasting impression on Baba Takhat Singh, by influencing him with the Guru's ideology of God's Nam and Bani. It was in this religious atmosphere that Sant Attar Singh of Reru Sahib was reared. At the age of five he was sent to receive instruction in Punjabi from the Granthi of the town, Bhai Gurmukh Singh Ji, who was a devotee of Guru's faith. In those days, the priests who served in the Gurdwara, used to be far superior to saints of today, in life's virtues, in adopting the way of Guru's teachings and in possessing complete faith in their religion. They did not accept any money for reciting the Holy granth; they had no interest in their hearts for money matters. They were true men of Gurus, the true servants of the Gurus' house.

Impressed by their way of life the Sikh faith flourished in the countryside. This child (Attar Singh) received knowledge from such men of the Gurus. He used to get up at 2:30 A.M. in the early dawn. At that time, he made readings of the Holy scripture, he devoted time in remembrance of God, he contemplated on the Bani. From his teacher, he learnt the way of life and used to practice that. His father commanded respectability in the area, being a Numberdar and Sufaidposh (two titles during British rule). When he had leisure from the programme of studies, he sought to have practical experience of the Bani that he studied. He sat under the shade of tress, closed his eyes and used to enjoy internal bliss, like the ascetics. When he was 18, he was inspired by the patriotic sentiments to serve his motherland. He was recruited in Platoon No. 36, which had produced some outstanding saints. That platoon was the pride of the Sikhs. It was June 8, 1887 and he was twenty years of age. His handsome physique, well-filled height, broad chest and fortunate forehead attracted all, who saw him.

Baba Karam Singh of Hoti Mardan- a very honourable soul used to reside very near him. This young man at that time posted in Noshehra cantonment. The Sikh soldiers used to go to Hoti Mardan to have the darshan of Baba Karam Singh and many Sikh soldiers whose life was influenced by Baba Ji got into the habit of getting up at dawn and engaging themselves in prayer. When Attar Singh met Baba Karam Singh face to face, he saluted him by laying prostrate before him, with the greatest earnestness. When his forehead touched the feet of Baba Ji he felt a strong electric current thrill in every fiber of his body. He was completely influenced by the programme of other worldliness (indifference to the world, offering complete devotion to God). The Saint made him get up and said 'Get up dear brother. Meet the holy congregation restrain you feeling of love. Sant Ji patted him on his forehead and on his back. Baba Attar Singh made this petition from the deepest recess of his consciousness. "Baba Ji, shower you grace on me, so that my human birth achieves its true purpose." The great man (Baba Ji) said, Attar Singh, the mission of your life with which Guru Kalgidhar Maharaj, the Tenth Master blessed you, has been lying safe as a trust with me. Now spread you cloths to receive your due and take care of it. You yourself practice spirituality and spread it (the Guru's message) in the world.

After meeting Baba Karam Singh Of Hoti Mardan, his life was completely changed. At all times, he went on doing Jap of Gur Mantar by his tongue, and in his body, it flowed nonstop in his life; it went from his tongue to his breath, from his breath to the unspoken speech and from the silent speech into his heart, from the entering the Agya Chakkar via sphere of limitless sound and the passing through the thousands-petalled lotus (top of the head) entered the tenth gate. He heard the harmonies of Nam from all nature, as is the Commandment of Guru Maharaj: Whatever the deer, the fish and the birds utter; without God they speak not of another. Even getting more than this, he saw the perfection of the Nam from the insensate objects of the entire nature: The earth, nether-world and firmament, O my soul, all mediate on the Lord Master's Name. He began to feel such consciousness and with nonstop concentration he reached the state about which the Gurbani ordains as under: They, who remember God, become like God and the playful and sportive Lord meets them.

When one successfully achieves such a state, one gets the right to instruct others to the method of the Nam-Simran. Guru Maharaj ordains thus intimating us about the honour of that Gursikh. Servants Nanak ask for the dust of the feet of that Sikh of the Guru, who himself contemplates on God's Name and makes other contemplate thereon. Thus making spiritual practices he retired from the army at the age of forty and reached the abode of Reru Sahib. Here stood the holy land of Reru Sahib, which stands there, keeping alive the remembrance of Guru Kaligidhar, the True Emperor. It was waiting for some realized soul, who with his own hands should discover this holy spot and who should thereby immortalize the memory of the Tenth Master. When it was time for him to take leave of Baba Karam Singh Ji, the great saint said, "Go and yoke the plough; go on doing service of the Guru's house hold all your life and in your inner mind, the Jap of Guru will also go on in your inner consciousness for all the time. You are blessed with he service of the Guru's mission." Thus he began this career of service with the effect from 18th October, 1907. To finance his own maintenance, he had his pension from the army.

His was the life of service and of remembering God, Miracles and riches and successes and many other powers were extremely anxious to serve him as his maids, but he did not even cast a glance on them. The frame of his dedication in the service of the Guru's cause, like a strong scent spread far and wide; it spread among the rich and the poor, among the places of kings and the queens. The Maharaja of Patiala came to have his darshan in Cognito. At that time, he had retuned after the ploughing fields. Just then, he began to cut the fodder for the animals with the cutter with his own hands, which were all besmeared with dust and dirt. The Maharaja of Patiala thought that some servant wrapping a shawl around him was cutting the fodder for his bullocks with his owns hands. He was much impressed with his face that was glowing radiant. To remove the doubt of his mind he enquired thus, "I have come from afar to have the darshan of Sant Ji. Kindly tell me when and at what place can I meet him." At this the great saint signaled the Maharaja to take his seat on a bed nearby and with extreme humility he said, "You have come from a long distance. Do have food in langar before you go see the saint."

If you wish the food can be served here itself. Pointing towards a room, he said, kindly wait a little. The saint whom you have come to meet will be here soon. After finishing his work, he washed his feet and hands. When he was proceeding towards the room, a servant informed the Maharaja that the saint was coming. The Maharaja was wonderstruck to see that while the saint was cutting fodder for the cattle, he (Maharaja) was sitting on the bed. He fell at the feet of the saint and made this submission with the great love, dedication and with all earnestness, 'Honoured sir, I have committed a big blunder; namely I made the mistake of sitting on the bed. Today really I am face to face with a God-realized person.' He revealed his identity and with full faith, he heard the words of the saint and after getting his blessing, he departed.

The fragrance of his name fame reached Baba Partap Singh Maharaj of Bhaini Sahib, He along with the Sangat of Namdhari sect came to meet the saint, reciting the words of Gurbani all the way. At that time, the saint was sitting in the congregation, wrapping himself in a sheet and in inner contemplation. Just then, the great man Baba Partap Singh was reciting these lines- Bhag Jage Aj Sathe Bhag Jage, Guru Ji Ne Sant Milae. (With the kindness of Guru Ji, our luck has wakened up today, and we have met the real Saint. When this Shabad (holy words) was completed, then the old ladies from the sangat who had come with him from Bhaini Sahib passed their hands on the sant's back and gave their benedictions thus- Dear son. Blessed are you, the son of the Guru. we feel blessed with meeting you. These ladies, the two holy mothers were incarnations of dharam, cool-hearted, simply dressed, their sweet words, noble nature, they at all times did service of others with their own hands. They were the honourable visible embodiments of the goddesses.

He often used to go on a pilgrimage to visit Saidhu Sahib where in the Lunda river the body of Sant Baba Karam Singh had been immersed. Here religious folks used to worship Sant Attar Singh, taking him to be the incarnation of Baba Karam Singh. People got fulfillment of their wishes by receiving his blessing. During his pilgrimage to Saidhu Sahib, he used to rest at night at the edge of the well of a Pathan named Ajim Khan. He was a rich Pathan & was devoted to Sant Ji. He had a friend named Nijula Khan, the Nambardar of the area who was a well-known Rais (rich man) and also a military pensioner. He had three wives, but in the absence of a child, his house was covered with darkness. This man heard about the glory of the great Saint from Azim Khan (his friend). Azim Khan told his friend that this divine faquir, who is a true lover (of God), and true disciple of Guru Nanak sits in the contemplation of God throughout the night at the edge of his well. The fraternity of Guru Nanak is said to be a house that can confer great blessing. A Musalman like Mardana became his supreme disciple and spent his whole life, singing the praises of Guru and God. I have heard the story even up to this extent, that when Guru Nanak left the world, both Hindus and the Musalmans consider him to be one of them (each); the Hindus owned him, the Muslims said, he is one of us (Muslims).

In order to put an end to this dispute, the great prophet (Guru Nanak) made his body disappear. Sant Attar Singh is also one in the tradition of Guru Nanak. I am 100% sure that house (of Sant Attar Singh) will fulfill your wishes. Nijula Khan was mortally afraid of the Muslim Holy Writ. Inspite of that, greatly pressed by his need (to beget a son), he stood with folded hands before the great Saint (Sant Attar Singh Ji) at 11 o'clock. in the darkness of the night (lest anyone should see him doing this). He submitted, most respected Saint! you are the beloved of God and are the disciple of Guru Nanak, the Prophet of all Prophet. At his door, no supplicant has ever returned with his wish unfulfilled. I have come to your court to beg the gift of a son. O you helper of the poor, I have large land. I am getting handsome military pension. I have three wives, but in the absence of a son, I feel no ties with the world. You have the capacity to turn the dry ones into green. Two of my wives have gone to God (died). When Sant Ji enquired about his age, he replied it is 90 years. Two of my wives have died and three are still living. The great man (Sant Attar Singh) closed his eyes (to see the future) and pronounce this; Khan Sahib Almighty has showered his blessing on you. Next Year, a son would be playing in the lap of your eldest wife. But you should look at Hindus and Musalmans with an equal eye. Run a langar (community kitchen) in your house. Regularly say your prayers five times in a day. God will surely fulfill your desire. Next year, that Pathan was blessed with a son. As a thanksgiving he came to Sant Ji, along with a band and accompanied by his fraternity.

At dawn, the Sant after taking his bath, sat at the edge of a thatched cottage, in solitude, immersed in the memory of God. It was the month of Bhadon (August). There were crops on all sides. Day and night, the landlord used to irrigate his land. Nearby there was the well of Chanchal Singh. As the well giving out water, the machine of Persian-wheel kept on making a sound as an indication of its continued working. Chanchal Singh thought lest this sound of the well, might be disturbing the meditation of the Sant Ji, he took away the sound-making element and put it aside. When on waking from his meditation. the Sant did not hear the sound of the dog, he enquired of Chanchal Singh. The saint said that the shoulders of bullocks get tired (by going round and round, beating the yoke) and the landlord gives them rest after sometime. Those bullocks are put to great trouble for my sake. The peasant replied, I used to stop the wheel with my thighs and these bullocks felt no trouble. Just then the following words escaped the saint, almost spontaneously, 'you put the element back on the circling wheel; it will never produce sound again after today.' During the life of the saint, that Persian wheel never made any sound. The blessing of the (God's) Nam are infinite. Even nature, wind, water and river too obey the orders of the saints, because these (saints) are not separate from God. This Saint Ji spiritually uplifting countless souls. His drama of life taught to people the way of service, and remembering of God.

He had a meeting with Sant Attar Singh Ji, Mastuane-wale (who belonged to a place named Mastuana). At that time, he was sitting among the congregation, engaged in devotional singing. He in a loud voice told the devotional audience to go and have the darshan of Sant Attar Singh Ji of Reru Sahib, who is a Sadhu in the real sense & who has achieved and is a God-realized persons. There are so many saints; the world terms us also as a saint. In Sukhmani Sahib, praises & glories have been sung about such true saints. Thus he passed through life distributing treasures of the blessings (of God). Maharaj Sant Ishar Singh Ji of Rara Sahib and Baba Kishen Singh of Rare Sahib also came into his contact and with the touch of his alchemy themselves were changed into alchemy. All his life, Sant Ishar Singh Ji spread the message of Guru Granth Sahib in many foreign countries and converted persons to Guru's ideology. He baptized more than a million persons. Such Sikhs of Gurus are called pillar of light. The memory of such saints give inspiration to people to perform prayer and worship.

Sant Baba Attar Singh Ji was conducting Kirtan (holy singing) at the house of a Sehajdhari Sikh at Doraha. At that time, an inquisitive Gyani Ji asked, "Why are you chanting so loudly the hymns about otherworldliness when you yourself live at Transcendental stage? Why don't you preach the message of the knowledge about God?" The great saint said, 'you wait for three more days, you will get the answer.' It was the 5th Magh Samvat 1983. (17th January 1927 A.D.) There was a big wallow land. The whole day he kept standing there and changed it into a road. He said large crowds would feel inconvenience. This (sentence) seemed like a puzzle, which nobody could understand. A few days after this on 9th Magh 1983 Samvat (21st January 1927 A.D.), he proclaimed at 1 A.M. after midnight, "I am ready to go into the court of Kalgidhar Emperor (Tenth master). No one should shed tears on my passing away. But who could stop the grief of sangat? (all began to weep) After sometime, he bade the final Waheguru Ji di Fateh to the world and shuffled off his mortal coil. He, a light, merged in the supreme of the Guru.

In this month of 19th January, a great soul, Sant Attar Singh Ji Mastuane wale also left his body and rested at the feet of the Gurus. We can never forget the great campaign that he waged to purify and reform the fallen Sikh Community. These two great saints greatly loved each other. The great work in the field of education which Sant Attar Singh Ji Mastuane wale did create in our hearts firm faith, and has left lasting memories. It was in this very month of January, when the great saints and God-realized soul Sant Baba Kishan Singh Ji left his body five elements and went and rested at the feet of the Gurus.

 :wait: video of day naam ta rakhta daily change kyu ni hundiii , ehda naam video of month kardooooo je kuch nahi hunda nahi ta video of year  :angr:

 :rabb:  dso hun sab  :smile:  sab sahi sahi vote kariyo humble request aa .