Sunday, May 30, 2010

History of Langar and Passing of Throne of Satguru from the First to the Fifth Guru Ji



Here is a great historical record from Guru Granth Sahib of passing on the light of Guruship from Guru Nanak Dev Ji to Guru Angad Dev Ji and to Guru Amardas to Guru Ram Das and Guru Arjan Dev Ji. It also mentions the rich tradition of Langar at Khadoor Sahib and praise of Mata Khivi Ji, Guru Angad Dev Ji's wife and what Langar should really mean to Sikhs and how Guru Ka Langar never runs out.


ਰਾਮਕਲੀ ਕੀ ਵਾਰ ਰਾਇ ਬਲਵੰਡਿ ਤਥਾ ਸਤੈ ਡੂਮਿ ਆਖੀ
रामकली की वार राइ बलवंडि तथा सतै डूमि आखी
Rāmkalī kī vār rā▫e Balvand ṯathā Saṯai dūm ākẖī
Vaar Of Raamkalee, Uttered By Satta And Balwand The Drummer:


ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥
ੴ सतिगुर प्रसादि ॥
Ik▫oaʼnkār saṯgur parsāḏ.
One Universal Creator God. By The Grace Of The True Guru:


ਨਾਉ ਕਰਤਾ ਕਾਦਰੁ ਕਰੇ ਕਿਉ ਬੋਲੁ ਹੋਵੈ ਜੋਖੀਵਦੈ ॥
नाउ करता कादरु करे किउ बोलु होवै जोखीवदै ॥
Nā▫o karṯā kāḏar kare ki▫o bol hovai jokẖīvaḏai.
One who chants the Name of the Almighty Creator - how can his words be judged?


ਦੇ ਗੁਨਾ ਸਤਿ ਭੈਣ ਭਰਾਵ ਹੈ ਪਾਰੰਗਤਿ ਦਾਨੁ ਪੜੀਵਦੈ ॥
दे गुना सति भैण भराव है पारंगति दानु पड़ीवदै ॥
Ḏe gunā saṯ bẖaiṇ bẖarāv hai pārangaṯ ḏān paṛīvaḏai.
His divine virtues are the true sisters and brothers; through them, the gift of supreme status is obtained.


ਨਾਨਕਿ ਰਾਜੁ ਚਲਾਇਆ ਸਚੁ ਕੋਟੁ ਸਤਾਣੀ ਨੀਵ ਦੈ ॥
नानकि राजु चलाइआ सचु कोटु सताणी नीव दै ॥
Nānak rāj cẖalā▫i▫ā sacẖ kot saṯāṇī nīv ḏai.
Nanak established the kingdom; He built the true fortress on the strongest foundations.


ਲਹਣੇ ਧਰਿਓਨੁ ਛਤੁ ਸਿਰਿ ਕਰਿ ਸਿਫਤੀ ਅੰਮ੍ਰਿਤੁ ਪੀਵਦੈ ॥
लहणे धरिओनु छतु सिरि करि सिफती अम्रितु पीवदै ॥
Lahṇe ḏẖari▫on cẖẖaṯ sir kar sifṯī amriṯ pīvḏai.
He installed the royal canopy over Lehna's head; chanting the Lord's Praises, He drank in the Ambrosial Nectar.


ਮਤਿ ਗੁਰ ਆਤਮ ਦੇਵ ਦੀ ਖੜਗਿ ਜੋਰਿ ਪਰਾਕੁਇ ਜੀਅ ਦੈ ॥
मति गुर आतम देव दी खड़गि जोरि पराकुइ जीअ दै ॥
Maṯ gur āṯam ḏev ḏī kẖaṛag jor purāku▫e jī▫a ḏai.
The Guru implanted the almighty sword of the Teachings to illuminate his soul.


ਗੁਰਿ ਚੇਲੇ ਰਹਰਾਸਿ ਕੀਈ ਨਾਨਕਿ ਸਲਾਮਤਿ ਥੀਵਦੈ ॥
गुरि चेले रहरासि कीई नानकि सलामति थीवदै ॥
Gur cẖele rahrās kī▫ī Nānak salāmaṯ thīvḏai.
The Guru bowed down to His disciple, while Nanak was still alive.


ਸਹਿ ਟਿਕਾ ਦਿਤੋਸੁ ਜੀਵਦੈ ॥੧॥
सहि टिका दितोसु जीवदै ॥१॥
Sėh tikā ḏiṯos jīvḏai. ||1||
The King, while still alive, applied the ceremonial mark to his forehead. ||1||


ਲਹਣੇ ਦੀ ਫੇਰਾਈਐ ਨਾਨਕਾ ਦੋਹੀ ਖਟੀਐ ॥
लहणे दी फेराईऐ नानका दोही खटीऐ ॥
Lahṇe ḏī ferā▫ī▫ai nānkā ḏohī kẖatī▫ai.
Nanak proclaimed Lehna's succession - he earned it.


ਜੋਤਿ ਓਹਾ ਜੁਗਤਿ ਸਾਇ ਸਹਿ ਕਾਇਆ ਫੇਰਿ ਪਲਟੀਐ ॥
जोति ओहा जुगति साइ सहि काइआ फेरि पलटीऐ ॥
Joṯ ohā jugaṯ sā▫e sėh kā▫i▫ā fer paltī▫ai.
They shared the One Light and the same way; the King just changed His body.


ਝੁਲੈ ਸੁ ਛਤੁ ਨਿਰੰਜਨੀ ਮਲਿ ਤਖਤੁ ਬੈਠਾ ਗੁਰ ਹਟੀਐ ॥
झुलै सु छतु निरंजनी मलि तखतु बैठा गुर हटीऐ ॥
Jẖulai so cẖẖaṯ niranjanī mal ṯakẖaṯ baiṯẖā gur hatī▫ai.
The immaculate canopy waves over Him, and He sits on the throne in the Guru's shop.


ਕਰਹਿ ਜਿ ਗੁਰ ਫੁਰਮਾਇਆ ਸਿਲ ਜੋਗੁ ਅਲੂਣੀ ਚਟੀਐ ॥
करहि जि गुर फुरमाइआ सिल जोगु अलूणी चटीऐ ॥
Karahi jė gur furmā▫i▫ā sil jog alūṇī cẖatī▫ai.
He does as the Guru commands; He tasted the tasteless stone of Yoga.



ਲੰਗਰੁ ਚਲੈ ਗੁਰ ਸਬਦਿ ਹਰਿ ਤੋਟਿ ਨ ਆਵੀ ਖਟੀਐ ॥
लंगरु चलै गुर सबदि हरि तोटि न आवी खटीऐ ॥
Langar cẖalai gur sabaḏ har ṯot na āvī kẖatī▫ai.
The Langar - the Kitchen of the Guru's Shabad has been opened, and its supplies never run short.


ਖਰਚੇ ਦਿਤਿ ਖਸੰਮ ਦੀ ਆਪ ਖਹਦੀ ਖੈਰਿ ਦਬਟੀਐ ॥
खरचे दिति खसम दी आप खहदी खैरि दबटीऐ ॥
Kẖarcẖe ḏiṯ kẖasamm ḏī āp kẖahḏī kẖair ḏabtī▫ai.
Whatever His Master gave, He spent; He distributed it all to be eaten.


ਹੋਵੈ ਸਿਫਤਿ ਖਸੰਮ ਦੀ ਨੂਰੁ ਅਰਸਹੁ ਕੁਰਸਹੁ ਝਟੀਐ ॥
होवै सिफति खसम दी नूरु अरसहु कुरसहु झटीऐ ॥
Hovai sifaṯ kẖasamm ḏī nūr arsahu kursahu jẖatī▫ai.
The Praises of the Master were sung, and the Divine Light descended from the heavens to the earth.


ਤੁਧੁ ਡਿਠੇ ਸਚੇ ਪਾਤਿਸਾਹ ਮਲੁ ਜਨਮ ਜਨਮ ਦੀ ਕਟੀਐ ॥
तुधु डिठे सचे पातिसाह मलु जनम जनम दी कटीऐ ॥
Ŧuḏẖ diṯẖe sacẖe pāṯisāh mal janam janam ḏī katī▫ai.
Gazing upon You, O True King, the filth of countless past lives is washed away.


ਸਚੁ ਜਿ ਗੁਰਿ ਫੁਰਮਾਇਆ ਕਿਉ ਏਦੂ ਬੋਲਹੁ ਹਟੀਐ ॥
सचु जि गुरि फुरमाइआ किउ एदू बोलहु हटीऐ ॥
Sacẖ jė gur furmā▫i▫ā ki▫o eḏū bolhu hatī▫ai.
The Guru gave the True Command; why should we hesitate to proclaim this?


ਪੁਤ੍ਰੀ ਕਉਲੁ ਨ ਪਾਲਿਓ ਕਰਿ ਪੀਰਹੁ ਕੰਨ੍ਹ੍ਹ ਮੁਰਟੀਐ ॥
पुत्री कउलु न पालिओ करि पीरहु कंन्ह मुरटीऐ ॥
Puṯrī ka▫ul na pāli▫o kar pīrahu kanĥ murtī▫ai.
His sons did not obey His Word; they turned their backs on Him as Guru.


ਦਿਲਿ ਖੋਟੈ ਆਕੀ ਫਿਰਨ੍ਹ੍ਹਿ ਬੰਨ੍ਹ੍ਹਿ ਭਾਰੁ ਉਚਾਇਨ੍ਹ੍ਹਿ ਛਟੀਐ ॥
दिलि खोटै आकी फिरन्हि बंन्हि भारु उचाइन्हि छटीऐ ॥
Ḏil kẖotai ākī firniĥ banėh bẖār ucẖā▫iniĥ cẖẖatī▫ai.
These evil-hearted ones became rebellious; they carry loads of sin on their backs.


ਜਿਨਿ ਆਖੀ ਸੋਈ ਕਰੇ ਜਿਨਿ ਕੀਤੀ ਤਿਨੈ ਥਟੀਐ ॥
जिनि आखी सोई करे जिनि कीती तिनै थटीऐ ॥
Jin ākẖī so▫ī kare jin kīṯī ṯinai thatī▫ai.
Whatever the Guru said, Lehna did, and so he was installed on the throne.


ਕਉਣੁ ਹਾਰੇ ਕਿਨਿ ਉਵਟੀਐ ॥੨॥
कउणु हारे किनि उवटीऐ ॥२॥
Ka▫uṇ hāre kin uvtī▫ai. ||2||
Who has lost, and who has won? ||2||


ਜਿਨਿ ਕੀਤੀ ਸੋ ਮੰਨਣਾ ਕੋ ਸਾਲੁ ਜਿਵਾਹੇ ਸਾਲੀ ॥
जिनि कीती सो मंनणा को सालु जिवाहे साली ॥
Jin kīṯī so mannṇā ko sāl jivāhe sālī.
He who did the work, is accepted as Guru; so which is better - the thistle or the rice?


ਧਰਮ ਰਾਇ ਹੈ ਦੇਵਤਾ ਲੈ ਗਲਾ ਕਰੇ ਦਲਾਲੀ ॥
धरम राइ है देवता लै गला करे दलाली ॥
Ḏẖaram rā▫e hai ḏevṯā lai galā kare ḏalālī.
The Righteous Judge of Dharma considered the arguments and made the decision.


ਸਤਿਗੁਰੁ ਆਖੈ ਸਚਾ ਕਰੇ ਸਾ ਬਾਤ ਹੋਵੈ ਦਰਹਾਲੀ ॥
सतिगुरु आखै सचा करे सा बात होवै दरहाली ॥
Saṯgur ākẖai sacẖā kare sā bāṯ hovai ḏarhālī.
Whatever the True Guru says, the True Lord does; it comes to pass instantaneously.


ਗੁਰ ਅੰਗਦ ਦੀ ਦੋਹੀ ਫਿਰੀ ਸਚੁ ਕਰਤੈ ਬੰਧਿ ਬਹਾਲੀ ॥
गुर अंगद दी दोही फिरी सचु करतै बंधि बहाली ॥
Gur angaḏ ḏī ḏohī firī sacẖ karṯai banḏẖ bahālī.
Guru Angad was proclaimed, and the True Creator confirmed it.


ਨਾਨਕੁ ਕਾਇਆ ਪਲਟੁ ਕਰਿ ਮਲਿ ਤਖਤੁ ਬੈਠਾ ਸੈ ਡਾਲੀ ॥
नानकु काइआ पलटु करि मलि तखतु बैठा सै डाली ॥
Nānak kā▫i▫ā palat kar mal ṯakẖaṯ baiṯẖā sai dālī.
Nanak merely changed his body; He still sits on the throne, with hundreds of branches reaching out.


ਦਰੁ ਸੇਵੇ ਉਮਤਿ ਖੜੀ ਮਸਕਲੈ ਹੋਇ ਜੰਗਾਲੀ ॥
दरु सेवे उमति खड़ी मसकलै होइ जंगाली ॥
Ḏar seve umaṯ kẖaṛī maskalai ho▫e jangālī.
Standing at His door, His followers serve Him; by this service, their rust is scraped off.


ਦਰਿ ਦਰਵੇਸੁ ਖਸੰਮ ਦੈ ਨਾਇ ਸਚੈ ਬਾਣੀ ਲਾਲੀ ॥
दरि दरवेसु खसम दै नाइ सचै बाणी लाली ॥
Ḏar ḏarves kẖasamm ḏai nā▫e sacẖai baṇī lālī.
He is the Dervish - the Saint, at the door of His Lord and Master; He loves the True Name, and the Bani of the Guru's Word.


ਬਲਵੰਡ ਖੀਵੀ ਨੇਕ ਜਨ ਜਿਸੁ ਬਹੁਤੀ ਛਾਉ ਪਤ੍ਰਾਲੀ ॥
बलवंड खीवी नेक जन जिसु बहुती छाउ पत्राली ॥
Balvand kẖīvī nek jan jis bahuṯī cẖẖā▫o paṯrālī.
Balwand says that Khivi, the Guru's wife, is a noble woman, who gives soothing, leafy shade to all.


ਲੰਗਰਿ ਦਉਲਤਿ ਵੰਡੀਐ ਰਸੁ ਅੰਮ੍ਰਿਤੁ ਖੀਰਿ ਘਿਆਲੀ ॥
लंगरि दउलति वंडीऐ रसु अम्रितु खीरि घिआली ॥
Langar ḏa▫ulaṯ vandī▫ai ras amriṯ kẖīr gẖi▫ālī.
She distributes the bounty of the Guru's Langar; the kheer - the rice pudding and ghee, is like sweet ambrosia.


ਗੁਰਸਿਖਾ ਕੇ ਮੁਖ ਉਜਲੇ ਮਨਮੁਖ ਥੀਏ ਪਰਾਲੀ ॥
गुरसिखा के मुख उजले मनमुख थीए पराली ॥
Gursikẖā ke mukẖ ujle manmukẖ thī▫e parālī.
The faces of the Guru's Sikhs are radiant and bright; the self-willed manmukhs are pale, like straw.


ਪਏ ਕਬੂਲੁ ਖਸੰਮ ਨਾਲਿ ਜਾਂ ਘਾਲ ਮਰਦੀ ਘਾਲੀ ॥
पए कबूलु खसम नालि जां घाल मरदी घाली ॥
Pa▫e kabūl kẖasamm nāl jāʼn gẖāl marḏī gẖālī.
The Master gave His approval, when Angad exerted Himself heroically.


ਮਾਤਾ ਖੀਵੀ ਸਹੁ ਸੋਇ ਜਿਨਿ ਗੋਇ ਉਠਾਲੀ ॥੩॥
माता खीवी सहु सोइ जिनि गोइ उठाली ॥३॥
Māṯā kẖīvī saho so▫e jin go▫e uṯẖālī. ||3||
Such is the Husband of mother Khivi; He sustains the world. ||3||


ਹੋਰਿਂਓ ਗੰਗ ਵਹਾਈਐ ਦੁਨਿਆਈ ਆਖੈ ਕਿ ਕਿਓਨੁ ॥
होरिंओ गंग वहाईऐ दुनिआई आखै कि किओनु ॥
Horiʼn▫o gang vahā▫ī▫ai ḏuni▫ā▫ī ākẖai kė ki▫on.
It is as if the Guru made the Ganges flow in the opposite direction, and the world wonders: what has he done?


ਨਾਨਕ ਈਸਰਿ ਜਗਨਾਥਿ ਉਚਹਦੀ ਵੈਣੁ ਵਿਰਿਕਿਓਨੁ ॥
नानक ईसरि जगनाथि उचहदी वैणु विरिकिओनु ॥
Nānak īsar jagnāth ucẖhaḏī vaiṇ viriki▫on.
Nanak, the Lord, the Lord of the World, spoke the words out loud.


ਮਾਧਾਣਾ ਪਰਬਤੁ ਕਰਿ ਨੇਤ੍ਰਿ ਬਾਸਕੁ ਸਬਦਿ ਰਿੜਕਿਓਨੁ ॥
माधाणा परबतु करि नेत्रि बासकु सबदि रिड़किओनु ॥
Māḏẖāṇā parbaṯ kar naiṯar bāsak sabaḏ riṛki▫on.
Making the mountain his churning stick, and the snake-king his churning string, He has churned the Word of the Shabad.


ਚਉਦਹ ਰਤਨ ਨਿਕਾਲਿਅਨੁ ਕਰਿ ਆਵਾ ਗਉਣੁ ਚਿਲਕਿਓਨੁ ॥
चउदह रतन निकालिअनु करि आवा गउणु चिलकिओनु ॥
Cẖa▫oḏah raṯan nikāli▫an kar āvā ga▫oṇ cẖilki▫on.
From it, He extracted the fourteen jewels, and illuminated the world.


ਕੁਦਰਤਿ ਅਹਿ ਵੇਖਾਲੀਅਨੁ ਜਿਣਿ ਐਵਡ ਪਿਡ ਠਿਣਕਿਓਨੁ ॥
कुदरति अहि वेखालीअनु जिणि ऐवड पिड ठिणकिओनु ॥
Kuḏraṯ ah vekẖāli▫an jiṇ aivad pid ṯẖiṇki▫oṇ.
He revealed such creative power, and touched such greatness.


ਲਹਣੇ ਧਰਿਓਨੁ ਛਤ੍ਰੁ ਸਿਰਿ ਅਸਮਾਨਿ ਕਿਆੜਾ ਛਿਕਿਓਨੁ ॥
लहणे धरिओनु छत्रु सिरि असमानि किआड़ा छिकिओनु ॥
Lahṇe ḏẖari▫on cẖẖaṯar sir asmān ki▫āṛā cẖẖiki▫on.
He raised the royal canopy to wave over the head of Lehna, and raised His glory to the skies.


ਜੋਤਿ ਸਮਾਣੀ ਜੋਤਿ ਮਾਹਿ ਆਪੁ ਆਪੈ ਸੇਤੀ ਮਿਕਿਓਨੁ ॥
जोति समाणी जोति माहि आपु आपै सेती मिकिओनु ॥
Joṯ samāṇī joṯ māhi āp āpai seṯī miki▫on.
His Light merged into the Light, and He blended Him into Himself.


ਸਿਖਾਂ ਪੁਤ੍ਰਾਂ ਘੋਖਿ ਕੈ ਸਭ ਉਮਤਿ ਵੇਖਹੁ ਜਿ ਕਿਓਨੁ ॥
सिखां पुत्रां घोखि कै सभ उमति वेखहु जि किओनु ॥
Sikẖāʼn puṯrāʼn gẖokẖ kai sabẖ umaṯ vekẖhu jė ki▫on.
Guru Nanak tested His Sikhs and His sons, and everyone saw what happened.


ਜਾਂ ਸੁਧੋਸੁ ਤਾਂ ਲਹਣਾ ਟਿਕਿਓਨੁ ॥੪॥
जां सुधोसु तां लहणा टिकिओनु ॥४॥
Jāʼn suḏẖos ṯāʼn lahṇā tiki▫on. ||4||
When Lehna alone was found to be pure, then He was set on the throne. ||4||


ਫੇਰਿ ਵਸਾਇਆ ਫੇਰੁਆਣਿ ਸਤਿਗੁਰਿ ਖਾਡੂਰੁ ॥
फेरि वसाइआ फेरुआणि सतिगुरि खाडूरु ॥
Fer vasā▫i▫ā faru▫āṇ saṯgur kẖādūr.
Then, the True Guru, the son of Pheru, came to dwell at Khadoor.


ਜਪੁ ਤਪੁ ਸੰਜਮੁ ਨਾਲਿ ਤੁਧੁ ਹੋਰੁ ਮੁਚੁ ਗਰੂਰੁ ॥
जपु तपु संजमु नालि तुधु होरु मुचु गरूरु ॥
Jap ṯap sanjam nāl ṯuḏẖ hor mucẖ garūr.
Meditation, austerities and self-discipline rest with You, while the others are filled with excessive pride.


ਲਬੁ ਵਿਣਾਹੇ ਮਾਣਸਾ ਜਿਉ ਪਾਣੀ ਬੂਰੁ ॥
लबु विणाहे माणसा जिउ पाणी बूरु ॥
Lab viṇāhe māṇsā ji▫o pāṇī būr.
Greed ruins mankind, like the green algae in the water.


ਵਰ੍ਹਿਐ ਦਰਗਹ ਗੁਰੂ ਕੀ ਕੁਦਰਤੀ ਨੂਰੁ ॥
वर्हिऐ दरगह गुरू की कुदरती नूरु ॥
varĥi▫ai ḏargėh gurū kī kuḏraṯī nūr.
In the Guru's Court, the Divine Light shines in its creative power.


ਜਿਤੁ ਸੁ ਹਾਥ ਨ ਲਭਈ ਤੂੰ ਓਹੁ ਠਰੂਰੁ ॥
जितु सु हाथ न लभई तूं ओहु ठरूरु ॥
Jiṯ so hāth na labẖ▫ī ṯūʼn oh ṯẖarūr.
You are the cooling peace, whose depth cannot be found.


ਨਉ ਨਿਧਿ ਨਾਮੁ ਨਿਧਾਨੁ ਹੈ ਤੁਧੁ ਵਿਚਿ ਭਰਪੂਰੁ ॥
नउ निधि नामु निधानु है तुधु विचि भरपूरु ॥
Na▫o niḏẖ nām niḏẖān hai ṯuḏẖ vicẖ bẖarpūr.
You are overflowing with the nine treasures, and the treasure of the Naam, the Name of the Lord.


ਨਿੰਦਾ ਤੇਰੀ ਜੋ ਕਰੇ ਸੋ ਵੰਞੈ ਚੂਰੁ ॥
निंदा तेरी जो करे सो वंञै चूरु ॥
Ninḏā ṯerī jo kare so vañai cẖūr.
Whoever slanders You will be totally ruined and destroyed.


ਨੇੜੈ ਦਿਸੈ ਮਾਤ ਲੋਕ ਤੁਧੁ ਸੁਝੈ ਦੂਰੁ ॥
नेड़ै दिसै मात लोक तुधु सुझै दूरु ॥
Neṛai ḏisai māṯ lok ṯuḏẖ sujẖai ḏūr.
People of the world can see only what is near at hand, but You can see far beyond.


ਫੇਰਿ ਵਸਾਇਆ ਫੇਰੁਆਣਿ ਸਤਿਗੁਰਿ ਖਾਡੂਰੁ ॥੫॥
फेरि वसाइआ फेरुआणि सतिगुरि खाडूरु ॥५॥
Fer vasā▫i▫ā faru▫āṇ saṯgur kẖādūr. ||5||
Then the True Guru, the son of Pheru, came to dwell at Khadoor. ||5||

ਸੋ ਟਿਕਾ ਸੋ ਬੈਹਣਾ ਸੋਈ ਦੀਬਾਣੁ ॥
सो टिका सो बैहणा सोई दीबाणु ॥
So tikā so baihṇā so▫ī ḏībāṇ.
The same mark on the forehead, the same throne, and the same Royal Court.


ਪਿਯੂ ਦਾਦੇ ਜੇਵਿਹਾ ਪੋਤਾ ਪਰਵਾਣੁ ॥
पियू दादे जेविहा पोता परवाणु ॥
Piyū ḏāḏe jevihā poṯā parvāṇ.
Just like the father and grandfather, the son is approved.


ਜਿਨਿ ਬਾਸਕੁ ਨੇਤ੍ਰੈ ਘਤਿਆ ਕਰਿ ਨੇਹੀ ਤਾਣੁ ॥
जिनि बासकु नेत्रै घतिआ करि नेही ताणु ॥
Jin bāsak neṯrai gẖaṯi▫ā kar nehī ṯāṇ.
He took the thousand-headed serpent as his churning string with the force of devotional love,.


ਜਿਨਿ ਸਮੁੰਦੁ ਵਿਰੋਲਿਆ ਕਰਿ ਮੇਰੁ ਮਧਾਣੁ ॥
जिनि समुंदु विरोलिआ करि मेरु मधाणु ॥
Jin samunḏ viroli▫ā kar mer maḏẖāṇ.
and he churned the ocean of the world with his churning stick, the Sumayr mountain.


ਚਉਦਹ ਰਤਨ ਨਿਕਾਲਿਅਨੁ ਕੀਤੋਨੁ ਚਾਨਾਣੁ ॥
चउदह रतन निकालिअनु कीतोनु चानाणु ॥
Cẖa▫oḏah raṯan nikāli▫an kīṯon cẖānāṇ.
He extracted the fourteen jewels, and brought forth the Divine Light.


ਘੋੜਾ ਕੀਤੋ ਸਹਜ ਦਾ ਜਤੁ ਕੀਓ ਪਲਾਣੁ ॥
घोड़ा कीतो सहज दा जतु कीओ पलाणु ॥
Gẖoṛā kīṯo sahj ḏā jaṯ kī▫o palāṇ.
He made intuition his horse, and chastity his saddle.


ਧਣਖੁ ਚੜਾਇਓ ਸਤ ਦਾ ਜਸ ਹੰਦਾ ਬਾਣੁ ॥
धणखु चड़ाइओ सत दा जस हंदा बाणु ॥
Ḏẖaṇakẖ cẖaṛā▫i▫o saṯ ḏā jas hanḏā bāṇ.
He placed the arrow of the Lord's Praise in the bow of Truth.


ਕਲਿ ਵਿਚਿ ਧੂ ਅੰਧਾਰੁ ਸਾ ਚੜਿਆ ਰੈ ਭਾਣੁ ॥
कलि विचि धू अंधारु सा चड़िआ रै भाणु ॥
Kal vicẖ ḏẖū anḏẖār sā cẖaṛi▫ā rai bẖāṇ.
In this Dark Age of Kali Yuga, there was only pitch darkness. Then, He rose like the sun to illuminate the darkness.


ਸਤਹੁ ਖੇਤੁ ਜਮਾਇਓ ਸਤਹੁ ਛਾਵਾਣੁ ॥
सतहु खेतु जमाइओ सतहु छावाणु ॥
Saṯahu kẖeṯ jamā▫i▫o saṯahu cẖẖāvāṇ.
He farms the field of Truth, and spreads out the canopy of Truth.


ਨਿਤ ਰਸੋਈ ਤੇਰੀਐ ਘਿਉ ਮੈਦਾ ਖਾਣੁ ॥
नित रसोई तेरीऐ घिउ मैदा खाणु ॥
Niṯ raso▫ī ṯerī▫ai gẖi▫o maiḏā kẖāṇ.
Your kitchen always has ghee and flour to eat.


ਚਾਰੇ ਕੁੰਡਾਂ ਸੁਝੀਓਸੁ ਮਨ ਮਹਿ ਸਬਦੁ ਪਰਵਾਣੁ ॥
चारे कुंडां सुझीओसु मन महि सबदु परवाणु ॥
Cẖāre kundāʼn sujẖī▫os man mėh sabaḏ parvāṇ.
You understand the four corners of the universe; in your mind, the Word of the Shabad is approved and supreme.


ਆਵਾ ਗਉਣੁ ਨਿਵਾਰਿਓ ਕਰਿ ਨਦਰਿ ਨੀਸਾਣੁ ॥
आवा गउणु निवारिओ करि नदरि नीसाणु ॥
Āvā ga▫oṇ nivāri▫o kar naḏar nīsāṇ.
You eliminate the comings and goings of reincarnation, and bestow the insignia of Your Glance of Grace.


ਅਉਤਰਿਆ ਅਉਤਾਰੁ ਲੈ ਸੋ ਪੁਰਖੁ ਸੁਜਾਣੁ ॥
अउतरिआ अउतारु लै सो पुरखु सुजाणु ॥
A▫uṯri▫ā a▫uṯār lai so purakẖ sujāṇ.
You are the Avataar, the Incarnation of the all-knowing Primal Lord.


ਝਖੜਿ ਵਾਉ ਨ ਡੋਲਈ ਪਰਬਤੁ ਮੇਰਾਣੁ ॥
झखड़ि वाउ न डोलई परबतु मेराणु ॥
Jẖakẖaṛ vā▫o na dol▫ī parbaṯ merāṇ.
You are not pushed or shaken by the storm and the wind; you are like the Sumayr Mountain.


ਜਾਣੈ ਬਿਰਥਾ ਜੀਅ ਕੀ ਜਾਣੀ ਹੂ ਜਾਣੁ ॥
जाणै बिरथा जीअ की जाणी हू जाणु ॥
Jāṇai birthā jī▫a kī jāṇī hū jāṇ.
You know the inner state of the soul; You are the Knower of knowers.


ਕਿਆ ਸਾਲਾਹੀ ਸਚੇ ਪਾਤਿਸਾਹ ਜਾਂ ਤੂ ਸੁਘੜੁ ਸੁਜਾਣੁ ॥
किआ सालाही सचे पातिसाह जां तू सुघड़ु सुजाणु ॥
Ki▫ā sālāhī sacẖe pāṯisāh jāʼn ṯū sugẖaṛ sujāṇ.
How can I praise You, O True Supreme King, when You are so wise and all-knowing?


ਦਾਨੁ ਜਿ ਸਤਿਗੁਰ ਭਾਵਸੀ ਸੋ ਸਤੇ ਦਾਣੁ ॥
दानु जि सतिगुर भावसी सो सते दाणु ॥
Ḏān jė saṯgur bẖāvsī so saṯe ḏāṇ.
Those blessings granted by the Pleasure of the True Guru - please bless Satta with those gifts.


ਨਾਨਕ ਹੰਦਾ ਛਤ੍ਰੁ ਸਿਰਿ ਉਮਤਿ ਹੈਰਾਣੁ ॥
नानक हंदा छत्रु सिरि उमति हैराणु ॥
Nānak hanḏā cẖẖaṯar sir umaṯ hairāṇ.
Seeing Nanak's canopy waving over Your head, everyone was astonished.


ਸੋ ਟਿਕਾ ਸੋ ਬੈਹਣਾ ਸੋਈ ਦੀਬਾਣੁ ॥
सो टिका सो बैहणा सोई दीबाणु ॥
So tikā so baihṇā so▫ī ḏībāṇ.
The same mark on the forehead, the same throne, and the same Royal Court.


ਪਿਯੂ ਦਾਦੇ ਜੇਵਿਹਾ ਪੋਤ੍ਰਾ ਪਰਵਾਣੁ ॥੬॥
पियू दादे जेविहा पोत्रा परवाणु ॥६॥
Piyū ḏāḏe jevihā poṯrā parvāṇ. ||6||
Just like the father and grandfather, the son is approved. ||6||


ਧੰਨੁ ਧੰਨੁ ਰਾਮਦਾਸ ਗੁਰੁ ਜਿਨਿ ਸਿਰਿਆ ਤਿਨੈ ਸਵਾਰਿਆ ॥
धंनु धंनु रामदास गुरु जिनि सिरिआ तिनै सवारिआ ॥
Ḏẖan ḏẖan Rāmḏās gur jin siri▫ā ṯinai savāri▫ā.
Blessed, blessed is Guru Raam Daas; He who created You, has also exalted You.


ਪੂਰੀ ਹੋਈ ਕਰਾਮਾਤਿ ਆਪਿ ਸਿਰਜਣਹਾਰੈ ਧਾਰਿਆ ॥
पूरी होई करामाति आपि सिरजणहारै धारिआ ॥
Pūrī ho▫ī karāmāṯ āp sirjaṇhārai ḏẖāri▫ā.
Perfect is Your miracle; the Creator Lord Himself has installed You on the throne.


ਸਿਖੀ ਅਤੈ ਸੰਗਤੀ ਪਾਰਬ੍ਰਹਮੁ ਕਰਿ ਨਮਸਕਾਰਿਆ ॥
सिखी अतै संगती पारब्रहमु करि नमसकारिआ ॥
Sikẖī aṯai sangṯī pārbarahm kar namaskāri▫ā.
The Sikhs and all the Congregation recognize You as the Supreme Lord God, and bow down to You.


ਅਟਲੁ ਅਥਾਹੁ ਅਤੋਲੁ ਤੂ ਤੇਰਾ ਅੰਤੁ ਨ ਪਾਰਾਵਾਰਿਆ ॥
अटलु अथाहु अतोलु तू तेरा अंतु न पारावारिआ ॥
Atal athāhu aṯol ṯū ṯerā anṯ na pārāvāri▫ā.
You are unchanging, unfathomable and immeasurable; You have no end or limitation.


ਜਿਨ੍ਹ੍ਹੀ ਤੂੰ ਸੇਵਿਆ ਭਾਉ ਕਰਿ ਸੇ ਤੁਧੁ ਪਾਰਿ ਉਤਾਰਿਆ ॥
जिन्ही तूं सेविआ भाउ करि से तुधु पारि उतारिआ ॥
Jinĥī ṯūʼn sevi▫ā bẖā▫o kar se ṯuḏẖ pār uṯāri▫ā.
Those who serve You with love - You carry them across.


ਲਬੁ ਲੋਭੁ ਕਾਮੁ ਕ੍ਰੋਧੁ ਮੋਹੁ ਮਾਰਿ ਕਢੇ ਤੁਧੁ ਸਪਰਵਾਰਿਆ ॥
लबु लोभु कामु क्रोधु मोहु मारि कढे तुधु सपरवारिआ ॥
Lab lobẖ kām kroḏẖ moh mār kadẖe ṯuḏẖ saparvāri▫ā.
Greed, envy, sexual desire, anger and emotional attachment - You have beaten them and driven them out.


ਧੰਨੁ ਸੁ ਤੇਰਾ ਥਾਨੁ ਹੈ ਸਚੁ ਤੇਰਾ ਪੈਸਕਾਰਿਆ ॥
धंनु सु तेरा थानु है सचु तेरा पैसकारिआ ॥
Ḏẖan so ṯerā thān hai sacẖ ṯerā paiskāri▫ā.
Blessed is Your place, and True is Your magnificent glory.


ਨਾਨਕੁ ਤੂ ਲਹਣਾ ਤੂਹੈ ਗੁਰੁ ਅਮਰੁ ਤੂ ਵੀਚਾਰਿਆ ॥
नानकु तू लहणा तूहै गुरु अमरु तू वीचारिआ ॥
Nānak ṯū lahṇā ṯūhai gur amar ṯū vīcẖāri▫ā.
You are Nanak, You are Angad, and You are Amar Daas; so do I recognize You.


ਗੁਰੁ ਡਿਠਾ ਤਾਂ ਮਨੁ ਸਾਧਾਰਿਆ ॥੭॥
गुरु डिठा तां मनु साधारिआ ॥७॥
Gur diṯẖā ṯāʼn man sāḏẖāri▫ā. ||7||
When I saw the Guru, then my mind was comforted and consoled. ||7||


ਚਾਰੇ ਜਾਗੇ ਚਹੁ ਜੁਗੀ ਪੰਚਾਇਣੁ ਆਪੇ ਹੋਆ ॥
चारे जागे चहु जुगी पंचाइणु आपे होआ ॥
Cẖāre jāge cẖahu jugī pancẖā▫iṇ āpe ho▫ā.
The four Gurus enlightened the four ages; the Lord Himself assumed the fifth form.


ਆਪੀਨ੍ਹ੍ਹੈ ਆਪੁ ਸਾਜਿਓਨੁ ਆਪੇ ਹੀ ਥੰਮ੍ਹ੍ਹਿ ਖਲੋਆ ॥
आपीन्है आपु साजिओनु आपे ही थम्हि खलोआ ॥
Āpīnĥai āp sāji▫on āpe hī thamiĥ kẖalo▫ā.
He created Himself, and He Himself is the supporting pillar.


ਆਪੇ ਪਟੀ ਕਲਮ ਆਪਿ ਆਪਿ ਲਿਖਣਹਾਰਾ ਹੋਆ ॥
आपे पटी कलम आपि आपि लिखणहारा होआ ॥
Āpe patī kalam āp āp likẖaṇhārā ho▫ā.
He Himself is the paper, He Himself is the pen, and He Himself is the writer.


ਸਭ ਉਮਤਿ ਆਵਣ ਜਾਵਣੀ ਆਪੇ ਹੀ ਨਵਾ ਨਿਰੋਆ ॥
सभ उमति आवण जावणी आपे ही नवा निरोआ ॥
Sabẖ umaṯ āvaṇ jāvṇī āpe hī navā niro▫ā.
All His followers come and go; He alone is fresh and new.


ਤਖਤਿ ਬੈਠਾ ਅਰਜਨ ਗੁਰੂ ਸਤਿਗੁਰ ਕਾ ਖਿਵੈ ਚੰਦੋਆ ॥
तखति बैठा अरजन गुरू सतिगुर का खिवै चंदोआ ॥
Ŧakẖaṯ baiṯẖā Arjan gurū saṯgur kā kẖivai cẖanḏo▫ā.
Guru Arjun sits on the throne; the royal canopy waves over the True Guru.


ਉਗਵਣਹੁ ਤੈ ਆਥਵਣਹੁ ਚਹੁ ਚਕੀ ਕੀਅਨੁ ਲੋਆ ॥
उगवणहु तै आथवणहु चहु चकी कीअनु लोआ ॥
Ugavṇahu ṯai āthavṇahu cẖahu cẖakī kī▫an lo▫ā.
From east to west, He illuminates the four directions.


ਜਿਨ੍ਹ੍ਹੀ ਗੁਰੂ ਨ ਸੇਵਿਓ ਮਨਮੁਖਾ ਪਇਆ ਮੋਆ ॥
जिन्ही गुरू न सेविओ मनमुखा पइआ मोआ ॥
Jinĥī gurū na sevi▫o manmukẖā pa▫i▫ā mo▫ā.
Those self-willed manmukhs who do not serve the Guru die in shame.


ਦੂਣੀ ਚਉਣੀ ਕਰਾਮਾਤਿ ਸਚੇ ਕਾ ਸਚਾ ਢੋਆ ॥
दूणी चउणी करामाति सचे का सचा ढोआ ॥
Ḏūṇī cẖa▫uṇī karāmāṯ sacẖe kā sacẖā dẖo▫ā.
Your miracles increase two-fold, even four-fold; this is the True Lord's true blessing.


ਚਾਰੇ ਜਾਗੇ ਚਹੁ ਜੁਗੀ ਪੰਚਾਇਣੁ ਆਪੇ ਹੋਆ ॥੮॥੧॥
चारे जागे चहु जुगी पंचाइणु आपे होआ ॥८॥१॥
Cẖāre jāge cẖahu jugī pancẖā▫iṇ āpe ho▫ā. ||8||1||
The four Gurus enlightened the four ages; the Lord Himself assumed the fifth form. ||8||1||

Sunday, May 16, 2010

Living within means?

21 Ways to Cut Expenses in RetirementBy Emily Brandon

Posted: March 15, 2010
21 Ways to Reduce Your Retirement Expenses

(Courtesy www.usnews.com)

Few Americans are saving enough to finance a retirement that could last 30 years or more. Workers who haven't accumulated enough to maintain their current standard of living have two choices: delay retirement or learn to live on less money. Those willing to put in a little effort to downsize big and small expenses may be able to get by just fine with a smaller retirement stash. Here are some frugal strategies retirees can employ to stretch their nest eggs:


[Slide Show: 21 Ways to Reduce Your Retirement Expenses.]

Downsize your home. Once your kids move out of the house, you no longer need a multiple-bedroom home near a good school district. "It's not just the mortgage but all the maintenance," says Jane Young, a certified financial planner for Pinnacle Financial Concepts in Colorado Springs, Colo. "A lot of people like to move into a townhouse where they no longer have to take care of a huge yard." Consider downsizing to a smaller home or condo and padding your nest egg with the extra income.

Ditch a vehicle. Eliminating a daily commute is one of the biggest perks of retirement. Couples may no longer need two vehicles when they don't travel to separate offices. Ditching a car also will cut your insurance and car maintenance bills. Some retirees who can't or don't want to drive can even go carless.

Take required minimum distributions. Those ages 70½ or older must take required minimum distributions from retirement accounts each year. The withdrawal amount is calculated by dividing your individual retirement account and 401(k) balances by your life expectancy, as determined by the Internal Revenue Service. The penalty for failing to take out the correct amount from your retirement accounts is steep: a 50 percent tax penalty, plus income tax on the amount that should have been withdrawn.

[Use the U.S. News Mutual Funds Score to find the best mutual fund for you.]

Spend taxable accounts first. You don't have to pay income tax on the money in your 401(k)'s and IRAs until the money is withdrawn. But many types of gains outside retirement accounts are taxed each year. Minimize your tax bill by spending money outside your retirement accounts first. Also, consider strategically spacing your retirement account withdrawals throughout retirement to control your tax burden.

Scrutinize investment fees. Fees and expenses diminish investment returns. Even after you retire, it can pay off to seek out investment options with lower expense ratios and fewer fees. "A lot of times index fund expenses are every low—half of 1 percent," says Robert Krakower, a certified financial planner in Huntington Beach, Calif., and author of Redefining Retirement for a New Generation. "If you have a mutual fund that is changing you 2 percent, try to narrow your expenses." Also, take care to avoid banking fees in general, including trading fees and ATM or overdraft charges on your checking account.

Sign up for Medicare on time. Seniors can sign up for Medicare during a seven-month period beginning three months before their 65th birthday. Fill out an application right away to avoid a Medicare Part B premium increase of 10 percent for each 12-month period of delayed enrollment. Seniors who are still working and receive health insurance through their employer after age 65 need to enroll within eight months of leaving the job to avoid the penalty.

Find the best Medicare Part D prescription drug plan. Every year the premiums, deductibles, and cost-sharing provisions of Medicare Part D prescription drug plans change. Retirees should go to medicare.gov and compare expected out-of-pocket costs for necessary drugs under all the plans available in their area. Seniors can switch plans once a year during the open enrollment period.

Delay signing up for Social Security. Workers may sign up for Social Security benefits beginning at age 62. But benefit checks are reduced by 20 to 30 percent for workers who claim their checks before what the Social Security Administration calls the full retirement age. Soon-to-be retirees born between 1943 and 1954 must wait until age 66 to claim their full entitlement. For those born after 1954, the eligibility age for full benefits gradually increases, finally reaching 67 for Americans born in 1960 or later.

Saturday, May 8, 2010

Caste Consciousness - How big is this a threat to Sikhism?

Here is a great article that I just read on one of my favorite blogs. My quick thoughts on this: I say Akal Takhat should issue a hukumnama that everyone that is managing a Gurdwara shall carry only last names as "Singh" , "Kaur" or "Khalsa". No city/town/village names like "Badal" etc.,no caste names "Sidhu" or "Chopra" or "Gill" etc. since they just show how false prides of one's caste, village, clan, lineage associations seep into Gurdwaras. Anyways; here is the article:

Source:
http://www.sikhchic .com/article- detail.php# q1)

Ek Sikh Barabar Sava Lakh
by Dr. DIPANKAR GUPTA

Sikhs may be just two per cent of India's population,
but in their self-image and deportment, it is as if
they constitute two hundred per cent of India's one
billion. As the saying goes: "Ek Sikh barabar sava
lakh" ("Each Sikh is a Legion"). Even during the worst
days of the Partition, Sikhs never felt insecure about
their religion, as their Hindu counterparts did, and
continue to do.

Why then, does a small, insignificant sect like the
Dera Sacha Sauda, that does not even claim to be Sikh,
get mainstream Akalis and a large number of everyday
Sikhs so hot and bothered? This Baba is no medieval
tyrant and martyrdom of any kind would be thoroughly
wasted on him. He is a minor figure, whose demonising
by the Akalis raised his stature and downgraded their
gurus who gave up their lives in far more glorious
battlefields.

The question then is: How did the Sikhs suddenly turn
so insecure? When did it happen and where were we all
looking? Or did the lights suddenly go off in the
changing room?

The original Panthic Party, which later morphed into
the Akali Dal after 1947, never evinced such worries
either, and those were very difficult times. They
regularly participated with the Congress before
Independence. The party even supplied the Congress
with a stable of leaders, from Pratap Singh Kairon to
Swaran Singh. On election campaigns in undivided
Punjab, the Panthic Party frequently displayed the
Congress symbol along with its own. On no occasion did
any of this to-and-fro movement from the Panthic Party
and back threaten Sikhism. Nor did the Shiromani
Gurdwara Parbandhak Committee declare Kairon or Swaran
Singh, or any of the others who took their political
blood lines to the Congress, apostates or tankhaiyas.
Sikhism had that much confidence.

In 1899, when Sardar Kahn Singh Nabha wrote Hum Hindu
Nahin (We are not Hindus), he did not castigate any
other religion, but just said the plain truth. The
Sikhs were not Hindus and let the record state the
facts. It was not as if he was prompted to write this
tract because of the perceived fear that Hinduism was
eating up Sikhism. In this sense, he was not the
mirror opposite of Swami Dayanand, who took every
other religion, including Sikhism, as a threat to the
Hindu faith.

Nabha's interjection was to remind his readers of the
symbolic energies at the heart of his faith, without
deriding non-Sikhs, nor, even for a moment, hoping to
proselytise other religions to his own. Even the Singh
Sabhas and Chief Khalsa Diwan of that period were
intent on crafting a separate Sikh identity and not in
impressing their own thought prints on their immediate
religious neighbours.

Interestingly, in the sixty years after Independence,
the Akali Dal has never used the Partition to evoke
partisanship the way Hindu parties, and sadly, the
Congress even, have done from time to time. This is
indeed quite remarkable. Sikhs, too, had suffered
along with Hindus in their migration to east Punjab
and beyond. And yet, unlike Hindus, the Partition is
history for Sikhs, and not a source of political
energies.

When I was working with re-settled rural Sikh refugees
in Punjab and Haryana, what struck me the most was
that they found my questions, which recalled the
Partition, quite stupid. So many of these Sikhs told
me to move on and not keep looking over my shoulder
for monsters and chimeras of the past.

That was such a relief. Hindu refugees, in general,
were still agonising over the Partition and related
stirring tales of their experiences during those
times. Most of this recall was highly adorned, as my
Hindu respondents in the early 1990s were either
babies or playing in the mud in knickers when 1947
happened. Some post-Partition Hindu families even held
prayer meetings to solemnly remember the day they were
ousted from their homes. I found none of this among
Sikh refugees. It is no surprise then, that even a
sectarian party like the Akali Dal has no use for the
Partition as a leavening political agent.

Later, during the bad days of Khalistan, a large
number of Sikhs felt that they were humiliated by the
Indian state, but on no account did they believe that
their religion was under threat. Khalistanis were, of
course, baying to the contrary from the margins, but
an overwhelming majority of Sikhs did not politically
side with these secessionists, though they were widely
admired for giving the hated agents of the government
a tough time. This is not an "a-ha" moment, for, in
spite of the trauma post-Bluestar, Sikhs were willing
to look ahead the instant Prime Minister V.P. Singh
visited Punjab with a healing balm.

The Khalistani years, if one may call them that,
however demonstrated that in times of crisis, it was
not as if there were Sikhs and Sikhs. Regardless of
caste and origin, all Sikhs came together. This is
where the difference lies when we come to the Sikh
over-reaction to Dera Sacha Sauda. There are now Sikhs
and Sikhs and the lines are drawn along the grooves of
caste.

Most of the animus against Baba Ram Rahim came from
the Malwa region of Punjab, where Jat Sikhs are
politically dominant. It does not matter really if
Jats vote Congress today and Akali tomorrow; it would
always be a fight between "lions". Dera Sacha Sauda
trampled on this territory, by bringing in non-Jats to
kick up dust and spoil the Jat-versus-Jat slugfest.

This is why Baba Ram Rahim was so profoundly despised
in Jat-dominated Akali circles. It was not because he
was undermining Sikhism, so much as using his "low
caste" followers to defeat Jats in their own lair that
made Baba Ram Rahim such a hated poster-boy for the
Akalis. If the Congress had won without his support,
that would still have been acceptable.

It is not true, as the Akalis allege, that in the
advertisement put out by Baba Ram Rahim he dressed
like Guru Gobind Singh. His turban did not have a
kalgi (plume), he was stirring Rooh Afza (or
something pink) with a ladle and not with a sword
(which is Khalsa tradition), and furthermore, he was
wearing pink and not blue, not even white. No icon of
Guru Gobind Singh can ever be depicted in that colour.
Chhatrapati Shivaji's popular imagery looks closer to
Guru Gobind Singh than this pink spectacle.

And yet many Sikhs blindly believed the Akalis when
they said that Baba Ram Rahim was imitating Guru
Gobind Singh and thus, mocking Sikhism. The majority
of such Sikhs did not bother to verify the facts, as
they were primed to believe anything against him. It
was their Jatness, not their Sikhness, that Baba Ram
Rahim deeply hurt. In the 1980s, Hindus, too, eagerly
believed the tale that the Anandpur Sahib Resolution
was secessionist. The drive to hate always numbs the
better senses.

At the end of the day, what is most depressing is that
Sikhs are becoming caste-ridden, and more and more
like Hindus. If this trend continues, then Sikhism
will probably find its greatest threat from within and
not from figures clad in baby pink.

Dipankar Gupta is professor of social sciences at
Jawaharlal Nehru University, New Delhi.

[Courtesy: The Hindustan Times]

posted by Otpreka Singh