Sikhs R Us

India and Pakistan Unite again?

2012-01-16T21:29:00.004-08:00

To all my Pakistani and Indian Brothers and Sisters, I would like to share that on the night of January 14, 2012, I had a dream that India and Pakistan became united again into one country. It was a very emotional dream and I saw Rahul Gandhi on Pakistani side telling Indian Army to move away from the border. I was hugging bunch of people and crying and telling them that I never thought it would happen in my lifetime and saying "All Zindabad" meaning no more Pakistan or India zindabad/murdabad etc. That is all I remember. I am writing a blog about it and marking the date just for my own amusement.

Eventhough it is just a dream, but I hope it comes true one day like East and West Germany. But the respect has to be mutual and will has to be there on both sides. May my dream and prayers come true one day. In my lifetime would be the greatest gift.

Benefits would over weigh the cost of this union and in my opinion it will be a win-win situation for both. It has to be a merger of equals and details could be worked out one at a time. It may take 30-40 years but it is not a farfetched dream.

My father (Giani Harbhajan Singh) always talked about Pakistan since he was with Punjab Police and was stationed all over during his police job before partition. He was stationed at Wagha Border in 1977 and met some of his police colleagues there. He finally got to visit Pakistan in 1997 after partition to see various places and met grandson of one of his old police friends. He told me how nice the family was to him.

Happy, helathy and blessed 2012 to all!

2011-12-25T16:48:00.000-08:00

Wish everyone a Happy, healthy, holy, blessed, blissful 2012 to all!

Jalandhar -Capitol of Irish Exile? I have never even heard of it.

2011-12-25T16:11:00.001-08:00

Here is an interesting fact that I never knew while grew up in various parts of Punjab including Jalandhar, India. With my wife's Irish roots, I shot her an email about this interesting Irish connection:

http://johntyrrell.co.uk/2007/08/jalandhar-capit/

http://www.tribuneindia.com/2003/20030130/punjab1.htm#6

Which Mahan Bharat or What Mother India?

2011-11-26T11:53:00.003-08:00

Was just sitting and thought of writing something about India. Here is what came out of various thoughts:

Which Mahan Bharat or What Mother India?

The Cradle of ideas
The Cradle of thought
The Cradle of civilization
The Cradle of logic
The Cradle of beliefs
The Cradle of beauty
The Cradle of simplicity
The Cradle of harmony
The Cradle of peace
The Sparrow of gold
The master of Yoga
The Queen of spices
The Mother of Inventions
The land of seers
The land of sages
The land of ragas
The land of ages
What really happened? Where did she go?
And, where is she going? She does not know.
Who plundered her beauty and polluted her thought?
Who ruined her glory and took away the spot?
Who took away the magic and let her just rot?
She loves to follow and forgot how to lead?
She ruined her beauty, she ruined her grace.
She ruined her mind and ruined her place.
What do I call her now?
Is she an addict or do I call her a prostitute?
Is she a begger or do I call her a destitude?
Her love is gone
The grace is gone
Her peace is gone
Her glory is gone
Simplicity is gone
Bravery is gone
The logic is gone
Thought is gone
The music is gone
The Light is gone
Religion is gone
The shine is gone
Too many bastards,
Too many thugs
Too many rapists
Too many liars
Too many thieves
Too many beggers
Too many show offs
Too many cheats
Too many killers
Too many chiefs
Too many mobsters
Too few priests
Too many jobs
Too few takers
Too many pundits
Too many mullahs
Too many granthis
Too many beads
Too few seekers
Too few lovers
Too many haters
Too many pilgrims
Too many baths
Too many paths
Too few takers
Too few foods
Too many bakers
Who will save her?
Who will change her?
There was time
Great men stood up
Great women stood up
Long before Gandhi, Long before Tagore
Long before Bhagat Singh, Long before Bose
Long befor Laxmi Bai, Long before Shiva Ji
To save her honor
To save her grace
From the raiders and the plunderers
From the rapists and the killers
From the tyranny of the religionists
There was no thank you
Terrorist you, radical you
Separatist you, extremist you
Khalistani you, amritdhari you
Anti-Indian you, we will show you
You are no good, you are no brave
No such history, no such place
You did what and when was that?
Who is a Khalsa and what place?
What Takaht and Which Guru?
There is no honor, there is no glory
I am now free, I am now brave
I am the boss, I am the face
I am now shining, I am now moving
Jai Ho India! Jai Ho Bharat!
Jai Ho! Jai Ho! Jai Ho! Jai Ho!
She is in denial or she is forgetful
What is her origin and what is her destiny?
Does she know? Does she care?
Her senses are gone, old age is hard!
The higher she flies, the harder she falls
Come to your senses
Go back to the basics
Knowledge, compassion and hard work
Bring back the unity
Peace, love, harmony
No hate and resentment
No fake aristocracy
No fake democracy
Just Truth, God and contentment
Take pride in history
Take pride in the Yogis
Take pride in Sidhs
Take pride in Pundits
Take pride in Puja
Guru will guide you
Show faith in Khalsa
This is your destiny
This is your dharma
The day will come
For the real shine!
True Khalsa Raj!
True Khalsa Raj!
Jai ho India! Jai ho! Jai ho!

The Kashmir problem and solution! Why PM Manmohan Singh is quiet?

2011-01-25T03:25:00.001-08:00

With this latest drama of BJP party workers going to Jammu, here are my thoughts and questions:

1) Why Prime Minister Manmohan Singh and congress is keeping quiet on this issue?

2) BJP is right about their right to go and hoist Indian flag in Indian territory and should be allowed but Why BJP is creating terror by bringing party gundas into J&K from outside? This mob mentality is what I hate about India and sadly it is done by all, Hindus, Sikhs, Christians and Muslims alike. I mean we are ready to show talwars, sotis etc. tp prove our points be it wrong or right. Instead of using our heads we use hearts and go emotional. It is okay to do that if doing something good like charity work, but when fighting. If this was a British or Mughal rule or some other Western Rule as is evident in Indian history, these Gundas and gang and mobs would not have prevailed. I mean a country like India probably would not use bombs on its citizens but they have guns these days like Metal Storm that can shoot million rounds a minute to disperse these types of gundas. So please stop this gunda gardi and mob terror. Think about it, you would be useless in front of a million round a minute gun, unless of course you all carry high powered and high ammunition guns. I am all for a peaceful protest and right of every Indian to hoist flag in Jammu and Kashmir. J&K is part of India and there shall be no argument about it.

3) If Chief Minister Abdulla wants to separate the state from India, why doesn't he and others like him just move to Pakistan? Afterall, India has given up a lot of land already by handing over Pakistan to Muslims. Where do guys stop? I think nowhere, even if all of Indian territory is given to Muslims. They would still want more. The CmAbdulla is just full of crap, is a womenizer and won't give up his kursi no matter what.

4) And, for Indian media, please stop this garbage and label "Saffron Brigade". I know there are some Hindu terrorists that thrive on religious divide and rule. But I think any one that uses deragatory term to describe a genuin Hindu holyman shall be charged with a hate crime. But Indian media just borrows these terms from Western media and copies them. They don't realize how hurtful it is to the person who is genuinely wears saffron and follws Hindu or Sikh or Bodhi Dharma and is asscoiated with a terrorism label and a term like "saffron brigade". Indian mdeia doesn this to Sikhs all the times by labeling them as "Sikh Radicals". I think there should be a term called "India media radicals or brigades or liars" since they don't really do any in-depth analysis of the information and the news but are just eager to dump the raw information garbage at people without realizing the consequences of their false reporting actions or the words that the editors use to create hatred and disharmony in the country.

5) To the J&K people, I say that do not listen to outsiders from other states and countries. They will stop at nothing to create fight and divide you to keep their control, even in the name of God and Country.

6) And, finally I do admit that I know nothing about J&K and have never been there. As I said above, I am just an outsider watching in and I am just saddened by this news and hope peace prevails without violence and bloodshed. Take my advices and thoughts at your own risk.

Singing the Lord's Kirtan in Sadh Sangat, The Highest and the Best Karma in Life. But It only comes with His Grace

2011-01-22T08:22:00.000-08:00

ਸੋਰਠਿ ਮਹਲਾ ੫ ਘਰੁ ੨ ਅਸਟਪਦੀਆ
सोरठि महला ५ घरु २ असटपदीआ
Soraṯẖ mėhlā 5 gẖar 2 asatpaḏī▫ā
Sorat'h, Fifth Mehl, Second House, Ashtapadees:

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

ਪਾਠੁ ਪੜਿਓ ਅਰੁ ਬੇਦੁ ਬੀਚਾਰਿਓ ਨਿਵਲਿ ਭੁਅੰਗਮ ਸਾਧੇ ॥
पाठु पड़िओ अरु बेदु बीचारिओ निवलि भुअंगम साधे ॥
Pāṯẖ paṛi▫o ar beḏ bīcẖāri▫o nival bẖu▫angam sāḏẖe.
They read scriptures, and contemplate the Vedas; they practice the inner cleansing techniques of Yoga, and control of the breath.

ਪੰਚ ਜਨਾ ਸਿਉ ਸੰਗੁ ਨ ਛੁਟਕਿਓ ਅਧਿਕ ਅਹੰਬੁਧਿ ਬਾਧੇ ॥੧॥
पंच जना सिउ संगु न छुटकिओ अधिक अह्मबुधि बाधे ॥१॥
Pancẖ janā si▫o sang na cẖẖutki▫o aḏẖik ahaŉ▫buḏẖ bāḏẖe. ||1||
But they cannot escape from the company of the five passions; they are increasingly bound to egotism. ||1||

ਪਿਆਰੇ ਇਨ ਬਿਧਿ ਮਿਲਣੁ ਨ ਜਾਈ ਮੈ ਕੀਏ ਕਰਮ ਅਨੇਕਾ ॥
पिआरे इन बिधि मिलणु न जाई मै कीए करम अनेका ॥
Pi▫āre in biḏẖ milaṇ na jā▫ī mai kī▫e karam anekā.
O Beloved, this is not the way to meet the Lord; I have performed these rituals so many times.

ਹਾਰਿ ਪਰਿਓ ਸੁਆਮੀ ਕੈ ਦੁਆਰੈ ਦੀਜੈ ਬੁਧਿ ਬਿਬੇਕਾ ॥ ਰਹਾਉ ॥
हारि परिओ सुआमी कै दुआरै दीजै बुधि बिबेका ॥ रहाउ ॥
Hār pari▫o su▫āmī kai ḏu▫ārai ḏījai buḏẖ bibekā. Rahā▫o.
I have collapsed, exhausted, at the Door of my Lord Master; I pray that He may grant me a discerning intellect. ||Pause||

ਮੋਨਿ ਭਇਓ ਕਰਪਾਤੀ ਰਹਿਓ ਨਗਨ ਫਿਰਿਓ ਬਨ ਮਾਹੀ ॥
मोनि भइओ करपाती रहिओ नगन फिरिओ बन माही ॥
Mon bẖa▫i▫o karpāṯī rahi▫o nagan firi▫o ban māhī.
One may remain silent and use his hands as begging bowls, and wander naked in the forest.

ਤਟ ਤੀਰਥ ਸਭ ਧਰਤੀ ਭ੍ਰਮਿਓ ਦੁਬਿਧਾ ਛੁਟਕੈ ਨਾਹੀ ॥੨॥
तट तीरथ सभ धरती भ्रमिओ दुबिधा छुटकै नाही ॥२॥
Ŧat ṯirath sabẖ ḏẖarṯī bẖarmi▫o ḏubiḏẖā cẖẖutkai nāhī. ||2||
He may make pilgrimages to river banks and sacred shrines all over the world, but his sense of duality will not leave him. ||2||

ਮਨ ਕਾਮਨਾ ਤੀਰਥ ਜਾਇ ਬਸਿਓ ਸਿਰਿ ਕਰਵਤ ਧਰਾਏ ॥
मन कामना तीरथ जाइ बसिओ सिरि करवत धराए ॥
Man kāmnā ṯirath jā▫e basi▫o sir karvaṯ ḏẖarā▫e.
His mind's desires may lead him to go and dwell at sacred places of pilgrimage, and offer his head to be sawn off;

ਮਨ ਕੀ ਮੈਲੁ ਨ ਉਤਰੈ ਇਹ ਬਿਧਿ ਜੇ ਲਖ ਜਤਨ ਕਰਾਏ ॥੩॥
मन की मैलु न उतरै इह बिधि जे लख जतन कराए ॥३॥
Man kī mail na uṯrai ih biḏẖ je lakẖ jaṯan karā▫e. ||3||
but this will not cause the filth of his mind to depart, even though he may make thousands of efforts. ||3||

ਕਨਿਕ ਕਾਮਿਨੀ ਹੈਵਰ ਗੈਵਰ ਬਹੁ ਬਿਧਿ ਦਾਨੁ ਦਾਤਾਰਾ ॥
कनिक कामिनी हैवर गैवर बहु बिधि दानु दातारा ॥
Kanik kāminī haivar gaivar baho biḏẖ ḏān ḏāṯārā.
He may give gifts of all sorts - gold, women, horses and elephants.

ਅੰਨ ਬਸਤ੍ਰ ਭੂਮਿ ਬਹੁ ਅਰਪੇ ਨਹ ਮਿਲੀਐ ਹਰਿ ਦੁਆਰਾ ॥੪॥
अंन बसत्र भूमि बहु अरपे नह मिलीऐ हरि दुआरा ॥४॥
Ann basṯar bẖūm baho arpe nah milī▫ai har ḏu▫ārā. ||4||
He may make offerings of corn, clothes and land in abundance, but this will not lead him to the Lord's Door. ||4||

ਪੂਜਾ ਅਰਚਾ ਬੰਦਨ ਡੰਡਉਤ ਖਟੁ ਕਰਮਾ ਰਤੁ ਰਹਤਾ ॥
पूजा अरचा बंदन डंडउत खटु करमा रतु रहता ॥
Pūjā arcẖā banḏan dand▫uṯ kẖat karmā raṯ rahṯā.
He may remain devoted to worship and adoration, bowing his forehead to the floor, practicing the six religious rituals.

ਹਉ ਹਉ ਕਰਤ ਬੰਧਨ ਮਹਿ ਪਰਿਆ ਨਹ ਮਿਲੀਐ ਇਹ ਜੁਗਤਾ ॥੫॥
हउ हउ करत बंधन महि परिआ नह मिलीऐ इह जुगता ॥५॥
Ha▫o ha▫o karaṯ banḏẖan mėh pari▫ā nah milī▫ai ih jugṯā. ||5||
He indulges in egotism and pride, and falls into entanglements, but he does not meet the Lord by these devices. ||5||

ਜੋਗ ਸਿਧ ਆਸਣ ਚਉਰਾਸੀਹ ਏ ਭੀ ਕਰਿ ਕਰਿ ਰਹਿਆ ॥
जोग सिध आसण चउरासीह ए भी करि करि रहिआ ॥
Jog siḏẖ āsaṇ cẖa▫orāsīh e bẖī kar kar rahi▫ā.
He practices the eighty-four postures of Yoga, and acquires the supernatural powers of the Siddhas, but he gets tired of practicing these.

ਵਡੀ ਆਰਜਾ ਫਿਰਿ ਫਿਰਿ ਜਨਮੈ ਹਰਿ ਸਿਉ ਸੰਗੁ ਨ ਗਹਿਆ ॥੬॥
वडी आरजा फिरि फिरि जनमै हरि सिउ संगु न गहिआ ॥६॥
vadī ārjā fir fir janmai har si▫o sang na gahi▫ā. ||6||
He lives a long life, but is reincarnated again and again; he has not met with the Lord. ||6||

ਰਾਜ ਲੀਲਾ ਰਾਜਨ ਕੀ ਰਚਨਾ ਕਰਿਆ ਹੁਕਮੁ ਅਫਾਰਾ ॥
राज लीला राजन की रचना करिआ हुकमु अफारा ॥
Rāj līlā rājan kī racẖnā kari▫ā hukam afārā.
He may enjoy princely pleasures, and regal pomp and ceremony, and issue unchallenged commands.

ਸੇਜ ਸੋਹਨੀ ਚੰਦਨੁ ਚੋਆ ਨਰਕ ਘੋਰ ਕਾ ਦੁਆਰਾ ॥੭॥
सेज सोहनी चंदनु चोआ नरक घोर का दुआरा ॥७॥
Sej sohnī cẖanḏan cẖo▫ā narak gẖor kā ḏu▫ārā. ||7||
He may lie on beautiful beds, perfumed with sandalwood oil, but this will led him only to the gates of the most horrible hell. ||7||

ਹਰਿ ਕੀਰਤਿ ਸਾਧਸੰਗਤਿ ਹੈ ਸਿਰਿ ਕਰਮਨ ਕੈ ਕਰਮਾ ॥
हरि कीरति साधसंगति है सिरि करमन कै करमा ॥
Har kīraṯ sāḏẖsangaṯ hai sir karman kai karmā.
Singing the Kirtan of the Lord's Praises in the Saadh Sangat, the Company of the Holy, is the highest of all actions.

ਕਹੁ ਨਾਨਕ ਤਿਸੁ ਭਇਓ ਪਰਾਪਤਿ ਜਿਸੁ ਪੁਰਬ ਲਿਖੇ ਕਾ ਲਹਨਾ ॥੮॥
कहु नानक तिसु भइओ परापति जिसु पुरब लिखे का लहना ॥८॥
Kaho Nānak ṯis bẖa▫i▫o parāpaṯ jis purab likẖe kā lahnā. ||8||
Says Nanak, he alone obtains it, who is pre-destined to receive it. ||8||

ਤੇਰੋ ਸੇਵਕੁ ਇਹ ਰੰਗਿ ਮਾਤਾ ॥
तेरो सेवकु इह रंगि माता ॥
Ŧero sevak ih rang māṯā.
Your slave is intoxicated with this Love of Yours.

ਭਇਓ ਕ੍ਰਿਪਾਲੁ ਦੀਨ ਦੁਖ ਭੰਜਨੁ ਹਰਿ ਹਰਿ ਕੀਰਤਨਿ ਇਹੁ ਮਨੁ ਰਾਤਾ ॥ ਰਹਾਉ ਦੂਜਾ ॥੧॥੩॥
भइओ क्रिपालु दीन दुख भंजनु हरि हरि कीरतनि इहु मनु राता ॥ रहाउ दूजा ॥१॥३॥
Bẖa▫i▫o kirpāl ḏīn ḏukẖ bẖanjan har har kīrṯan ih man rāṯā. Rahā▫o ḏūjā. ||1||3||
The Destroyer of the pains of the poor has become merciful to me, and this mind is imbued with the Praises of the Lord, Har, Har. ||Second. Pause||1||3||

Lohri has no place in Sikhism! Please Sikhs, let us keep Sikhi simple and pure!

2011-01-15T16:27:00.003-08:00

This afternoon I read these two news and was really disgusted the way these newspapers posted it and amazed at the so called Sikhs on their understanding of Sikhism, that are quoted in the article. Please you so called Sikhs of Livingston and Lodi Gurdwaras, do not mislead the local non-Sikhs about Sikhi! Lohri has no significance in Sikhism and I have never seen it celebrated in a Gurdwara. Please celebrate it in your homes, party halls etc, but not in my Guru's home. These bonfires and Hindu rituals do not belong in Gurdwara. I hope Akal Takhat would do something about this religious sacrilege. I wonder why Americans are so confused about Sikhism. To associate Lohri with Sikhi is like associating Columbus day holiday with Christianity. This is a cultural festival and a cultural holiday like halloween. Sikhi has nothing to do with Lohri. And, come on give me a break! There are no gods in Sikhism as is stated in teh Livingston news. And, there is no sun-god or fire god or whatever else gods these newspapers are refering to in their biased articles. Sikhs believe in One God, the Creator that created this whole Universe. You, me and every other living and non-living creature in the Universe. Every Sikh knows that. Names are many but there is only One. These pseudo Sikhs are giving Sikhism a bad name. Sikh religion has no ritual of bonfires etc. To my fellow Sikhs and non-Sikhs who are interested in learning about Sikhism, please search Sikhism on google and learn it yourself. Here are some great websites:

www.srigranth.org
www.sikhs.org
www.allaboutsikhs.com
www.sikhnet.com

Can someone please show me one Gurbani quote where Lohri is mentioned.

Here are the links to the articles about Lohri ceelbrations at Lodi and Livingston Gurdwaras:

http://www.mercedsunstar.com/2011/01/14/1729308/livingston-sikhs-celebrate-lohri.html

http://www.lodinews.com/news/article_f6ad92b4-1fef-11e0-b2d6-001cc4c002e0.html

Contemplating on the Shabad, how one becomes a true yogi and obtains citizenship for God's Country!

2011-01-15T09:51:00.000-08:00

Happy New Year! May 2011 be a peaceful, happy, healthy and holy year and keep everyone away from maya and sorrow. Here is a beautiful Hukum about who truly is a yogi. With all this debate among Sikhs about yoga and Sikhism, there should not be any confusion. Personally, I wish I had been yoga, Gurmukhi, Sanskrit and Persian in Indian schools in addtion to Punjabi, Hindi and English so at least I could understand some of the Gurbani verses in Dasam Granth Sahib. Please note that Gurmukhi and Punjabi are not really same since Punjabi is cultural and may not include some words that are in Gurmukhi and vice versa. Note how Guru ji clarifies that the Hindu trinity the Brahma, the Vishnu and the Shiva are menifestations of one God. They are often confused with three different dieties. It is similar to the trinity in Christianity, the Father, the Son and the Holy Ghost! I don't much but I don't think Christians treat them as different dieties or anything like that. Anyways, before I go off into tangent, here is the Hukum on pages 907 and 908 of Guru Granth Sahib:

Saturday, January 15, 2011

Ang 907, 908 • Guru Nanak Dev Ji • Raag Raamkalee
Hukamnama Audio Gurmukhi English Punjabi Kirtan Player List

ਰਾਮਕਲੀ ਮਹਲਾ ੧ ॥
रामकली महला १ ॥
Rāmkalī mėhlā 1.
Raamkalee, First Mehl:

ਅਉਹਠਿ ਹਸਤ ਮੜੀ ਘਰੁ ਛਾਇਆ ਧਰਣਿ ਗਗਨ ਕਲ ਧਾਰੀ ॥੧॥
अउहठि हसत मड़ी घरु छाइआ धरणि गगन कल धारी ॥१॥
A▫uhaṯẖ hasaṯ maṛī gẖar cẖẖā▫i▫ā ḏẖaraṇ gagan kal ḏẖārī. ||1||
He has made His home in the monastery of the heart; He has infused His power into the earth and the sky. ||1||

ਗੁਰਮੁਖਿ ਕੇਤੀ ਸਬਦਿ ਉਧਾਰੀ ਸੰਤਹੁ ॥੧॥ ਰਹਾਉ ॥
गुरमुखि केती सबदि उधारी संतहु ॥१॥ रहाउ ॥
Gurmukẖ keṯī sabaḏ uḏẖārī sanṯahu. ||1|| rahā▫o.
Through the Word of the Shabad, the Gurmukhs have saved so very many, O Saints. ||1||Pause||

ਮਮਤਾ ਮਾਰਿ ਹਉਮੈ ਸੋਖੈ ਤ੍ਰਿਭਵਣਿ ਜੋਤਿ ਤੁਮਾਰੀ ॥੨॥
ममता मारि हउमै सोखै त्रिभवणि जोति तुमारी ॥२॥
Mamṯā mār ha▫umai sokẖai ṯaribẖavaṇ joṯ ṯumārī. ||2||
He conquers attachment, and eradicates egotism, and sees Your Divine Light pervading the three worlds, Lord. ||2||

ਮਨਸਾ ਮਾਰਿ ਮਨੈ ਮਹਿ ਰਾਖੈ ਸਤਿਗੁਰ ਸਬਦਿ ਵੀਚਾਰੀ ॥੩॥
मनसा मारि मनै महि राखै सतिगुर सबदि वीचारी ॥३॥
Mansā mār manai mėh rākẖai saṯgur sabaḏ vīcẖārī. ||3||
He conquers desire, and enshrines the Lord within his mind; he contemplates the Word of the True Guru's Shabad. ||3||

ਸਿੰਙੀ ਸੁਰਤਿ ਅਨਾਹਦਿ ਵਾਜੈ ਘਟਿ ਘਟਿ ਜੋਤਿ ਤੁਮਾਰੀ ॥੪॥
सिंङी सुरति अनाहदि वाजै घटि घटि जोति तुमारी ॥४॥
Sińī suraṯ anāhaḏ vājai gẖat gẖat joṯ ṯumārī. ||4||
The horn of consciousness vibrates the unstruck sound current; Your Light illuminates each and every heart, Lord. ||4||

ਪਰਪੰਚ ਬੇਣੁ ਤਹੀ ਮਨੁ ਰਾਖਿਆ ਬ੍ਰਹਮ ਅਗਨਿ ਪਰਜਾਰੀ ॥੫॥
परपंच बेणु तही मनु राखिआ ब्रहम अगनि परजारी ॥५॥
Parpancẖ beṇ ṯahī man rākẖi▫ā barahm agan parjārī. ||5||
He plays the flute of the universe in his mind, and lights the fire of God. ||5||

ਪੰਚ ਤਤੁ ਮਿਲਿ ਅਹਿਨਿਸਿ ਦੀਪਕੁ ਨਿਰਮਲ ਜੋਤਿ ਅਪਾਰੀ ॥੬॥
पंच ततु मिलि अहिनिसि दीपकु निरमल जोति अपारी ॥६॥
Pancẖ ṯaṯ mil ahinis ḏīpak nirmal joṯ apārī. ||6||
Bringing together the five elements, day and night, the Lord's lamp shines with the Immaculate Light of the Infinite. ||6||

ਰਵਿ ਸਸਿ ਲਉਕੇ ਇਹੁ ਤਨੁ ਕਿੰਗੁਰੀ ਵਾਜੈ ਸਬਦੁ ਨਿਰਾਰੀ ॥੭॥
रवि ससि लउके इहु तनु किंगुरी वाजै सबदु निरारी ॥७॥
Rav sas la▫uke ih ṯan kingurī vājai sabaḏ nirārī. ||7||
The right and left nostrils, the sun and the moon channels, are the strings of the body-harp; they vibrate the wondrous melody of the Shabad. ||7||

ਸਿਵ ਨਗਰੀ ਮਹਿ ਆਸਣੁ ਅਉਧੂ ਅਲਖੁ ਅਗੰਮੁ ਅਪਾਰੀ ॥੮॥
सिव नगरी महि आसणु अउधू अलखु अगमु अपारी ॥८॥
Siv nagrī mėh āsaṇ a▫oḏẖū alakẖ agamm apārī. ||8||
The true hermit obtains a seat in the City of God, the invisible, inaccessible, infinite. ||8||

ਕਾਇਆ ਨਗਰੀ ਇਹੁ ਮਨੁ ਰਾਜਾ ਪੰਚ ਵਸਹਿ ਵੀਚਾਰੀ ॥੯॥
काइआ नगरी इहु मनु राजा पंच वसहि वीचारी ॥९॥
Kā▫i▫ā nagrī ih man rājā pancẖ vasėh vīcẖārī. ||9||
The mind is the king of the city of the body; the five sources of knowledge dwell within it. ||9||

ਸਬਦਿ ਰਵੈ ਆਸਣਿ ਘਰਿ ਰਾਜਾ ਅਦਲੁ ਕਰੇ ਗੁਣਕਾਰੀ ॥੧੦॥
सबदि रवै आसणि घरि राजा अदलु करे गुणकारी ॥१०॥
Sabaḏ ravai āsaṇ gẖar rājā aḏal kare guṇkārī. ||10||
Seated in his home, this king chants the Shabad; he administers justice and virtue. ||10||

ਕਾਲੁ ਬਿਕਾਲੁ ਕਹੇ ਕਹਿ ਬਪੁਰੇ ਜੀਵਤ ਮੂਆ ਮਨੁ ਮਾਰੀ ॥੧੧॥
कालु बिकालु कहे कहि बपुरे जीवत मूआ मनु मारी ॥११॥
Kāl bikāl kahe kahi bapure jīvaṯ mū▫ā man mārī. ||11||
What can poor death or birth say to him? Conquering his mind, he remains dead while yet alive. ||11||

ਬ੍ਰਹਮਾ ਬਿਸਨੁ ਮਹੇਸ ਇਕ ਮੂਰਤਿ ਆਪੇ ਕਰਤਾ ਕਾਰੀ ॥੧੨॥
ब्रहमा बिसनु महेस इक मूरति आपे करता कारी ॥१२॥
Barahmā bisan mahes ik mūraṯ āpe karṯā kārī. ||12||
Brahma, Vishnu and Shiva are manifestations of the One God. He Himself is the Doer of deeds. ||12||

ਕਾਇਆ ਸੋਧਿ ਤਰੈ ਭਵ ਸਾਗਰੁ ਆਤਮ ਤਤੁ ਵੀਚਾਰੀ ॥੧੩॥
काइआ सोधि तरै भव सागरु आतम ततु वीचारी ॥१३॥
Kā▫i▫ā soḏẖ ṯarai bẖav sāgar āṯam ṯaṯ vīcẖārī. ||13||
One who purifies his body, crosses over the terrifying world-ocean; he contemplates the essence of his own soul. ||13||

ਗੁਰ ਸੇਵਾ ਤੇ ਸਦਾ ਸੁਖੁ ਪਾਇਆ ਅੰਤਰਿ ਸਬਦੁ ਰਵਿਆ ਗੁਣਕਾਰੀ ॥੧੪॥
गुर सेवा ते सदा सुखु पाइआ अंतरि सबदु रविआ गुणकारी ॥१४॥
Gur sevā ṯe saḏā sukẖ pā▫i▫ā anṯar sabaḏ ravi▫ā guṇkārī. ||14||
Serving the Guru, he finds everlasting peace; deep within, the Shabad permeates him, coloring him with virtue. ||14||

ਆਪੇ ਮੇਲਿ ਲਏ ਗੁਣਦਾਤਾ ਹਉਮੈ ਤ੍ਰਿਸਨਾ ਮਾਰੀ ॥੧੫॥
आपे मेलि लए गुणदाता हउमै त्रिसना मारी ॥१५॥
Āpe mel la▫e guṇḏāṯā ha▫umai ṯarisnā mārī. ||15||
The Giver of virtue unites with Himself, one who conquers egotism and desire. ||15||

ਤ੍ਰੈ ਗੁਣ ਮੇਟੇ ਚਉਥੈ ਵਰਤੈ ਏਹਾ ਭਗਤਿ ਨਿਰਾਰੀ ॥੧੬॥
त्रै गुण मेटे चउथै वरतै एहा भगति निरारी ॥१६॥
Ŧarai guṇ mete cẖa▫uthai varṯai ehā bẖagaṯ nirārī. ||16||
Eradicating the three qualities, dwell in the fourth state. This is the unparalleled devotional worship. ||16||

ਗੁਰਮੁਖਿ ਜੋਗ ਸਬਦਿ ਆਤਮੁ ਚੀਨੈ ਹਿਰਦੈ ਏਕੁ ਮੁਰਾਰੀ ॥੧੭॥
गुरमुखि जोग सबदि आतमु चीनै हिरदै एकु मुरारी ॥१७॥
Gurmukẖ jog sabaḏ āṯam cẖīnai hirḏai ek murārī. ||17||
This is the Yoga of the Gurmukh: Through the Shabad, he understands his own soul, and he enshrines within his heart the One Lord. ||17||

ਮਨੂਆ ਅਸਥਿਰੁ ਸਬਦੇ ਰਾਤਾ ਏਹਾ ਕਰਣੀ ਸਾਰੀ ॥੧੮॥
मनूआ असथिरु सबदे राता एहा करणी सारी ॥१८॥
Manū▫ā asthir sabḏe rāṯā ehā karṇī sārī. ||18||
Imbued with the Shabad, his mind becomes steady and stable; this is the most excellent action. ||18||

ਬੇਦੁ ਬਾਦੁ ਨ ਪਾਖੰਡੁ ਅਉਧੂ ਗੁਰਮੁਖਿ ਸਬਦਿ ਬੀਚਾਰੀ ॥੧੯॥
बेदु बादु न पाखंडु अउधू गुरमुखि सबदि बीचारी ॥१९॥
Beḏ bāḏ na pakẖand a▫oḏẖū gurmukẖ sabaḏ bīcẖārī. ||19||
This true hermit does not enter into religious debates or hypocrisy; the Gurmukh contemplates the Shabad. ||19||

ਗੁਰਮੁਖਿ ਜੋਗੁ ਕਮਾਵੈ ਅਉਧੂ ਜਤੁ ਸਤੁ ਸਬਦਿ ਵੀਚਾਰੀ ॥੨੦॥
गुरमुखि जोगु कमावै अउधू जतु सतु सबदि वीचारी ॥२०॥
Gurmukẖ jog kamāvai a▫oḏẖū jaṯ saṯ sabaḏ vīcẖārī. ||20||
The Gurmukh practices Yoga - he is the true hermit; he practices abstinence and truth, and contemplates the Shabad. ||20||

ਸਬਦਿ ਮਰੈ ਮਨੁ ਮਾਰੇ ਅਉਧੂ ਜੋਗ ਜੁਗਤਿ ਵੀਚਾਰੀ ॥੨੧॥
सबदि मरै मनु मारे अउधू जोग जुगति वीचारी ॥२१॥
Sabaḏ marai man māre a▫oḏẖū jog jugaṯ vīcẖārī. ||21||
One who dies in the Shabad and conquers his mind is the true hermit; he understands the Way of Yoga. ||21||

ਮਾਇਆ ਮੋਹੁ ਭਵਜਲੁ ਹੈ ਅਵਧੂ ਸਬਦਿ ਤਰੈ ਕੁਲ ਤਾਰੀ ॥੨੨॥
माइआ मोहु भवजलु है अवधू सबदि तरै कुल तारी ॥२२॥
Mā▫i▫ā moh bẖavjal hai avḏẖū sabaḏ ṯarai kul ṯārī. ||22||
Attachment to Maya is the terrifying world-ocean; through the Shabad, the true hermit saves himself, and his ancestors as well. ||22||

ਸਬਦਿ ਸੂਰ ਜੁਗ ਚਾਰੇ ਅਉਧੂ ਬਾਣੀ ਭਗਤਿ ਵੀਚਾਰੀ ॥੨੩॥
सबदि सूर जुग चारे अउधू बाणी भगति वीचारी ॥२३॥
Sabaḏ sūr jug cẖāre a▫oḏẖū baṇī bẖagaṯ vīcẖārī. ||23||
Contemplating the Shabad, you shall be a hero throughout the four ages, O hermit; contemplate the Word of the Guru's Bani in devotion. ||23||

ਏਹੁ ਮਨੁ ਮਾਇਆ ਮੋਹਿਆ ਅਉਧੂ ਨਿਕਸੈ ਸਬਦਿ ਵੀਚਾਰੀ ॥੨੪॥
एहु मनु माइआ मोहिआ अउधू निकसै सबदि वीचारी ॥२४॥
Ėhu man mā▫i▫ā mohi▫ā a▫oḏẖū niksai sabaḏ vīcẖārī. ||24||
This mind is enticed by Maya, O hermit; contemplating the Shabad, you shall find release. ||24||

ਆਪੇ ਬਖਸੇ ਮੇਲਿ ਮਿਲਾਏ ਨਾਨਕ ਸਰਣਿ ਤੁਮਾਰੀ ॥੨੫॥੯॥
आपे बखसे मेलि मिलाए नानक सरणि तुमारी ॥२५॥९॥
Āpe bakẖse mel milā▫e Nānak saraṇ ṯumārī. ||25||9||
He Himself forgives, and unites in His Union; Nanak seeks Your Sanctuary, Lord. ||25||9||

Interested in Immigration to Europe - Make sure it is legal. Stories from Greece

2010-12-29T19:02:00.002-08:00

Human Smuggling to Europe - from Punjab and Haryana India

This is the other sad side of immigration and follows from my last post about Punjabi farmers. farming and being a soldier is good but don't ignore science, math, nature, medicine, teaching, arts, independent business owners as carriers. No matter where you want to go or live, Education matters, so go to school. Nobody or country is going to give you a nice job without education be it in India, Canada, U.S., UK, Italy, Greece or where-ever else you want to settle. Take this free advice from an Punjabi immigrant himself who has lived in Canada and US and have traveled to other countries. And, remain happy and peaceful no matter where you live. Good Luck!

Many Punjab women entering Greece illegally, say gurdwaras

Jalandhar (Punjab) |Saturday, 2010 7:35:20 PM IST

Many young women from Punjab in search of jobs abroad end up illegally in Greece, where they are forced into the flesh trade, says an NGO that has taken up their cause after a request from gurdwaras in that country.

Managing committees of Greece-based gurdwaras have written to Punjab NGO Lok Bhalai Party (LBP), which works for the rights of Indians stranded abroad, to stop Punjabi girls from coming to Greece.

The gurdwaras have pointed out that Punjabi girls, in search of better jobs, are reaching Greece illegally, but there are no opportunities available for them there.

"Ten gurdwaras in Greece have collectively sent us a request letter to stop the people of Punjab from sending girls to Greece as there are no jobs available there," the NGO's senior vice-president Avtar Singh Mullanpuri told IANS here.

"Failing to find any jobs, these girls live in very miserable conditions and many of them are forced into flesh trade," he added.

Around 50 girls are currently stranded in Greece, he said.

"They can stay in the gurdwaras during the day but according to the rules of the Greece government, they cannot stay there at night. So, the girls are on roads at night and are sexually exploited many a time," Mullanpuri said.

He alleged that Baba Gurnam Singh, a travel agent from Moga in Punjab who resides in Georgia, has been placing advertisements in media and taking Punjabi girls to that country and handing them over to Pakistan-based agents, who illegally take them to Greece through the forests of Turkey.

"Agents are sexually exploiting the helpless girls who do not know the local language. We do not even have an Indian embassy in Georgia which the victims can approach," Mullanpuri pointed out.

The Lok Bhalai Party has started a campaign to deal with the problem and its representatives have urged the government for intervention.

Said the NGO's president Balwant Singh Ramoowalia: "We have started a campaign to educate Punjab's people that they should not send their children to Georgia and Greece. There are no jobs for them there. Travel agents are minting money by making false promises."

"We also urge the central and state governments to immediately intervene in the matter and ensure the safe return of the girls. They also need to keep a tab on the unscrupulous agents," Ramoowalia said.

"We have sought a list of the girls' names and addresses from the gurdwaras so that we can approach their families in Punjab," he added.

Ramoowalia said family members of the victim girls are not coming out in the open as they are afraid of social stigma and criticism.

He said the stranded girls, who are from different parts of Punjab, are in their early 20s and they had reached Georgia on student visas.

In their letter to the NGO, the Greece gurdwaras have mentioned that earlier there were cases of Punjabi men illegally coming there but now they have observed a sudden surge in the number of girls adopting this illegitimate immigration path.

--Indo-Asian News Service

alk/skb/rn/vt

( 523 Words)

2010-11-20-17:15:46 (IANS)

Curse of human smuggling
Punjabi migrants in Greece deserve help
by Bhaskar Balakrishnan

The Tribune, 18 April 2010

IN many countries, human smuggling from India has led to various problems. Visa restrictions have been imposed so that Indians wishing to travel for genuine reasons such as tourism, business, or education, have suffered. India has been participating in international discussions such as the Bali process to curb human smuggling and trafficking, but its record in implementing effective measures is unsatisfactory.

The plight of those who succeed in getting into Western countries by illegal means is dismal. Agents and touts lure Indians from rural areas such as Punjab with false promises and induce them to pay huge sums of money. Europe and the US are destinations for such smugglers and illegal Indian migrants are found in the Caribbean, Latin America, Africa, and other countries, trying to reach their El Dorado. Only very few succeed.

Human smuggling is distinct from the more cruel practice of human trafficking. The latter involves forced movement against the will of the humans involved, usually for purposes of prostitution, slavery, etc. In human smuggling, the humans willingly participate, lured by hopes of a better life away from their countries. Deception, fraud and exploitation can occur in both cases.

Human smuggling arises due to both “push” and “pull” factors. The “push” factor is the poor economic situation in the place of origin, lack of employment, low skill levels, etc. The “pull” factor is the shortage of manual, agricultural, and unskilled labour in the destination due to migration to cities and decreasing population, and the lower expenses the employer may have to meet, due to lower wages that the illegal migrants may receive.

In recent years, the agricultural sector in southern European countries such as Greece, Italy, Portugal, and Spain has been facing problems due to migration of working population to the cities in search of better prospects. There is thus a problem of finding agricultural labour for the farms, especially during harvest seasons. This demand has been met largely by migrant workers coming from the nearby Balkan countries, North Africa and increasingly from South Asia. An official survey in Greece, for example, indicated that there were some 70,000 unfilled jobs in the agricultural sector.

Interestingly, Greece already has some 15,000 migrants from Punjab, working in the agricultural sector. This number does not include those whose status is unregularised, probably another 3,000. The migrants from Punjab have been coming for over a decade, and in some areas such as Marathonas (some 30 km from the capital, Athens), they are numerous enough to become a visibly distinct community, with an impact on local politics (migrants can vote in Greek local elections). In Marathonas, one can see a number of small children from Punjab studying in local Greek schools and a number of festivals are observed regularly. By and large, the migrant workers from Punjab have acquired a good reputation as hardworking, honest workers, apart from occasional internal brawls and road accidents.

This writer has frequently asked local Prefects about the conduct of Punjabi migrants in their areas and invariably the response is that they create no problems whatsoever. The agro-climate in Greece has some similarities with Punjab and large farming and orchard areas require labour for tasks such as harvesting olives, etc.

These migrants live on the farms, and grow their own vegetables and are relatively better off, being able to save a considerable part of their earnings of around Euro 600 per month. Therefore, there is a strong “pull” factor that drives illegal migration to Greece. Similar conditions exist in Italy, Spain and Portugal.

The illegal migration is much larger from Pakistan (there are over 50,000 Pakistani-origin migrants in Greece). The Embassies of both India and Pakistan are often crowded with long lines of migrants seeking various documents especially duplicate passports. A large proportion of the Pakistani migrants find work in cities, especially in garages, and live under difficult conditions.

For many years, Greek authorities were relatively lenient in dealing with illegal migrants. Periodic amnesty schemes were announced to get themselves regularised. After Greece joined the Schengen area, border and immigration controls became much stricter. The situation became more difficult for illegal migrants.

The usual route for illegal migration to Greece is a circuitous one and may involve transit via places such as Bangkok, Amman, Beirut, Damascus, Istanbul, and then dropping of near at some point near Greece’s long coastline. Usually agents take away their passports. Most migrants are rounded up but deportation takes a long time. After three months in a detention centre, they have to be released and can work until their cases are finally decided. If they appeal, further time may elapse.

There could be an official agreement on migrant workers between the authorities in India and Greece (as in Egypt) under which workers from India could go to Greece to work in the agricultural sector. This would be a win-win situation for all. While Greece would benefit, Indian workers would get work and social security.

When this writer had suggested this approach to Greek officials, the response was that the agricultural work was seasonal and could be met by migrants from the neighbouring Balkan countries. However, the Greek farmers prefer migrant workers from Punjab on a full year basis, as this results in better operation of their farms. This is true especially in the large island of Crete, where agriculture goes on the year around, and it is located far from Greece’s Balkan neighbours.

The Centre and the states in India should strengthen legislative measures to detect and fight human smuggling and exploitation of migrants. The Emigration (Amendment) Bill, 2009, cleared by the Union Cabinet earlier, should be passed. However, specific measures to deal with human smuggling under cover of study, tourism, business, or culture, are needed. These measures need to be put in place with stronger penalties for offences.

The writer is a former Ambassador of India to Greece and Cuba

The Punjab Element - Immigration of Farmers, Soldiers and Entrepreneurs

2010-12-29T18:39:00.007-08:00

I say to my fellow Punjabis, let us complete the whole alphabet - America-Australia (A), Brazil(B), Canada-Chile-China (C), Denmark (D), Ethopia (E), France (F), Italy & India (I), .....and so on. Make Punjab, Punjabiat, Punjabi, Sikhi, and India proud wherever you go!
America

PUNJABI MIGRATION TO UNITED STATES- A story of great tenacity
by Jasbir Singh Kang MD

Punjabis were the first South Asians to migrate to North America. Their history of migration to America is full of adventure. It is a story of struggle against discrimination and a battle for survival. The first verifiable record of an East Indian in North America is a 1670 Colonial diary that mentions a visit to Salem, Massachusetts by an Indian from Madras who was accompanying a sea captain. Prior to the early 1900,s such visits by an Indian to American soil were sporadic and the first significant South Asian immigration to North America began in 1803. Between 1903 and 1908, about 6,000 Punjabis entered North America (Canada) and nearly 3,000 crossed into the United States. The first group of immigrants can be divided into two general groups. The majority was illiterate and semiliterate laborers from agricultural and/or military backgrounds. The second, very small group was the educated elite group of professionals and students. The laborers were mainly peasant Sikhs and some Muslims from Doaba and Malwa regions of Punjab province in Northwest India, while the later was composed of Hindus, Sikhs and Muslims from throughout upper India. The working class South Asians left very few written records of their early experiences. In contrast, the educated group wrote prolifically on issues such as immigration and citizenship rights.

Between 1903-1908, Punjabis primarily worked on Western Pacific Railways in Northern California. Two thousand Punjabis worked on a 700-mile road between Oakland and Salt Lake City, which is probably modern interstate 80. Some worked in Lumber Mills. Between 1907-1909, Punjabi laborers were responsible for the construction of large number of bridges and tunnels. Some of the Punjabis took jobs in Lumber Mills and logging camps in Oregon, Washington and California. Several hundred Punjabi workers had moved across the border into Bellington because of rising Anti- Asian sentiment in Canada. Mill owners were interested in a steady labor supply and Punjabis could be depended upon to show up every morning. The night of September 5, 1907, a mob of 600 lumberjacks of European ancestry raided the living quarters of Punjabi mill workers in Bellington. Punjabi possessions were thrown away into the street and their valuables were stolen. A few Punjabis leaped out of windows in attempt to escape. Many others were dragged out of beds half-naked and whipped and forced into the streets. Some Punjabis fled across the border into Canada and about 400 were jailed. There were no fatalities. The police allowed mobs to expel Punjabis from certain areas; although they did protect individuals from beatings. The press and the general public were unsympathetic to the plight of the Punjabis. The employers welcomed the Punjabis and some used them to undercut the organizing efforts of Euro-American workers. The Punjabis became strikebreakers in some situations. They were paid lower rates than other workers. The American workers organized to drive the Punjabis away. The community was pushed out of Oregon, Washington and Northern California.

The Asiatic Exclusion League was formed in 1908. The Asiatic Exclusion League leaders were also leaders of the organized labor movement. By 1910, Asiatic Exclusion League was successful in lobbying for imposing immigration restrictions on Indians. The Punjabi immigration to the United States was a spill over from Canada when the Canadian Authorities firmly shut the door in 1908. By then a small community of Punjabi laborers had established in The Pacific coast states. There were over 6,000 Punjabis in California by the end of 1910. Punjabis, which were by and large Sikhs established the Khalsa Diwan Society in 1909 and by 1912 the first United States Gurdwara was built in Stockton. Indians were not allowed to purchase any land except one for building a place of worship, nor could an Indian run a business independently, yet these Punjabi immigrants continued to struggle against all odds. The growing network of railroad lines brought increased agricultural activity to large areas of Northern California. Punjabis started moving into farming jobs in the Fresno area. By 1910, the agricultural business expanded swiftly, and Punjabis started getting higher wages because of their traditional agricultural expertise. (Punjabis originated from Indus valley. History experts consider Indus valley civilization as a first civilization to invent agriculture). In Canada, the Punjabis remained in the lumber industry.

Professor Bruce La Brack, in his article entitled “Study of Sikhism and Punjabi migration” writes about Stockton Gurdwara as follows: “During these trying years, Gurdwara in Stockton was the religious and social center for East Indian people. Here Sikhs, Hindus, Mexicans, Catholics and even Muslims met, worshipped and socialized together. The Pacific Coast Khalsa Diwan Society built it in 1912. This is a historic place. It was here that Ghadar Party was founded with the view to do-away with the British rule in India”. Punjabi settlements began in farming lands in the Sacramento valley, San Joaquin Valley and in the Imperial Valley in California. Most Sikhs worked for the next few years and established permanent homes. Some worked in the Vacaville Orchards. Five Hundred were living in Newcastle, picking and hoeing orchards. In 1909, four hundred worked in the best fields in Hamilton, Oxnard and Visalia. Most eventually settled in these places. In Fresno, ranchers considered the Punjabis reliable in financial dealings. By 1919, about 60% of the Imperial Valley was owned by non-residents. Nearly tenant farmers ran 88% of all ranches by 1924. They were able to provide regular profit from land without supervision. Punjabis were not content to remain laborers, and they started pooling money to lease land. Then they started seeking loans. By this time they had acquired some capital and their reputation as hard workers was already established. They were viewed as reliable borrowers. Many Punjabis decided to stay in the Imperial Valley. The current mayor of El Centro is a third generation Punjabi-Mexican, David Singh Dhillon.
In 1923, Asian immigration except from Japan was completely halted and the “Thind” case of 1923 declared Indians ineligible for citizenship on the basis that they were not white people. A great deal of race literature preceded and followed the “Thind” case. Ethnically and linguistically, the South Asians in the U.S. and in Canada were nearly all Caucasians, speaking languages related to other Indo-European stocks, which arose from Sanskrit. But from the American viewpoint, because they came from South Asia, they were all considered Oriental. Because of the restrictive immigration laws, the males could not bring their wives and family. Many Punjabis married Mexican women and lived close to the Mexican border. By 1946, there were 400 Punjabi families in California. Virtually 80% involved Mexican women and Punjabi men. Culturally it was tough. Mexican women insisted on raising the children in their own culture. They brought them up as Catholics and taught them Spanish and English. Although Punjabis were tolerant of their wives, they tried to reassert their traditional family control. The cultural conflicts saw at least 20% of the marriages end in divorce. The women received custody of the children. Most of these children married among Anglos or Hispanics. Punjabis achieved a surprising degree of economic success in California at great personal price. They evaded the alien land laws and used the American legal system and a network of American businessmen to obtain control of farmland.

Since a vast majority of immigrants were Sikhs, the earliest immigration organization centered on Gurdwaras. The difficulties faced by the Sikhs put them in the lap of revolutionaries. The traditional Sikh response against domination was to fight back. The Gurdwaras were the only public places where Punjabis or other Indians could meet. They became the strong centers of political activity. The Khlasa Diwan Society and other organizations began to publish tabloids in Gurmukhi, Urdu and English. A large number of immigrants were ex-soldiers. It was only after they failed to attain any redress that they began to lend an ear to radical counsel. In and around San Francisco, a small group of Indian intellectuals arose to become the nucleus of a revolutionary independence movement. The vehicle for this was Hindustan Gadar Party. Sohan Singh Bhakna, a lumber mill worker in Oregon, became elected president and well-known Indian revolutionary. Har Dyal was elected as secretary of the organization. Jwala Singh, a well known Sikh farmer remained behind the scenes but provided most of the funds, including scholarships to many students who were part of this party. In November 1913, Ghadar Party formally organized to promote national independence of India. The first issue of the Ghadar newspaper appeared in the same month and was mailed to every Indian in North America. Also, copies were sent to Europe, India and Far East. Some of the revolutionaries went back to India to participate in India’s freedom struggle. The Ghadar part continued to support Indian independence until 1947 when it was disbanded and it turned all its assets over to the new Indian government. Gadar memorial hall still exists in San Francisco. Jagjit Singh who arrived in the U.S. in 1926 became president of the newly formed India League of American kin 1938. He was an importer of Indian goods in New York and developed a wealthy clientele. He started acting as official lobbyist for India and Indians. He succeeded in obtaining TIME magazine’s support for Indian nationalists, and he cornered Congressman and diplomats. A number of Punjabis fought for restoration of citizenship, which they had lost in 1910, but congress balked at it. The outbreak of World War II combined with the struggle of Indian nationalists finally reversed discrimination. Jagjit Singh was instrumental in convincing some democrats in congress to restore rights and citizenship for Indians. But it was not until 1946 that Congress passed a bill granting naturalization and immigration quotas for Indians.

The Punjabis moved fast into the political mainstream of America. Farmer Dalip Singh Saund, became the first Indian American congressman. Born in an uneducated Sikh family in Punjab, he came to the United States in 1920 and eventually earned a Ph.D. in Mathematics from Berkeley. He worked as a foreman on a cotton farm and then became a farm owner in the Imperial Valley. He married an American woman, and together they got involved in civic activities. He organized the Indian National Congress Association of America. Saund was elected as a judge in 1953 and a congressman in 1956.
After 1965, immigrant laws were modified to admit more Indians. In 1968 a large number of Indians were allowed to migrate to the U.S. Actually, it was after 1965 when most of the Indians who migrated to America were from any other states in India, but the credit goes to the struggle by original pioneer Punjabis who were able to bring about changes in the American Immigration laws to help Indians and other South Asians to reap the benefits of American opportunities and freedom. Since 1965, approximately two million South Asians have immigrated to the U.S. and Canada.

References: Canadian Sikhs by Narinder Singh
Many lecture and articles by Prof. Bruce La Brack of University of Pacifica, Stockton, California
Becoming Canadian by Sarjeet Singh Jagpal
Echoes of Freedom, University of Berkeley California

Brazil
http://maninblue1947.wordpress.com/2010/09/21/the-tribune-state-working-on-sending-farmers-to-brazil/

State working on sending farmers to Brazil
Naveen S Garewal/TNS
Chandigarh, September 20
Latin America is opening up its shore for foreign investments and is welcoming farmers from all over the world to come and plough its barren lands. Punjab has asked the Centre through its Ambassador in Brazil and Argentina to work out modalities so that Punjabi farmers could be sent there.
Stating this, Deputy CM Sukhbir Singh Badal, who has just returned from a three-nation tour, said the state would soon work on helping those willing to immigrate there.
He said those nations had smaller population and huge tracts of uncultivated lands were available for sale at prices ranging from Rs 50,000 to Rs 1 lakh per acre. “Punjabi farmers who are hardworking can make it big in those countries and every effort will be made to make this possible for them”, he added.
Specifically pointing out the case of Brazil, he said it was one of the fastest growing economies and had 26 per cent of the world’s fresh water resources. Since that country treated agriculture as an industry, Punjabis could gain tremendously by investing there, he added.

CANADA
http://www.business-standard.com/india/news/canada-woos-punjab-entrepreneurs/352195/

Canada reopens doors for Punjabi farmers
Tribune News Service
Mohali, November 25
Canadian government has re-opened Federal Immigrant Investor Programme from December 1 to grant permanent residency to the investors from across the world. With the re-opening of the programme, the doors for immigration to Canada have opened for the Punjabi farmers as well.
Col BS Sandhu, chairman and managing director, WorldWide Immigration Consultancy Services (WWICS), elaborated that as per new criteria, farmers need to have personal net worth of $1.6 million, which is up from $800,000 under the old criteria.
“Punjabis already have created waves in Canada establishing their own vibrant community. The Canadian government is seeking more hardworking Punjabi farmers to improve its immigrants’ quality as well,” he said.
Farmers would now be able to make an investment of $800,000, up from the previous requirement of $400,000. Despite the fact that Canada has doubled the investment requirement, still the investment levels in Canada under the Federal Immigrant Investor Programme have been the lowest in the world in comparison to other countries that have similar programmes.
Last year too, the programme had received an overwhelming response from farming community. WWICS helped more than 500 farmers and businesspersons to get permanent residency in a short span of 9-12 months under this category.

Ethopia

http://www.tribuneindia.com/2010/20100616/punjab.htm#3
Ethiopia beckons Punjabi farmers
Amarjit Thind/TNS
Jalandhar, June 15
Acknowledging the expertise of Punjabi farmers in making the state the “food bowl of the country”, Ethiopia now wants them to replicate this success in their country. Only 43 per cent of the total land mass of the country was currently under cultivation and the African country has invited farmers to lease huge tracts of arable land in various parts of the country and turn them into green lush fields.
Ethiopian Ambassador Gennet Zewide and Minister for Capacity Building Tefera Walwa, said today that farmers could tap vast agricultural resources available in their country, ample rainfall, power surplus and good quality irrigation network to their advantage. Moreover, the fertility rate of land was over six times that in Punjab, Zewide said. They were in the city on the invitation of the Confederation of Potato Seed Farmers (POSCON), who had shown interest in going there.
Zewide said 1. 7 million hectares were already with the government for allotment in the diverse agro-ecological zones in their country which were ideal to grow almost all crops, including cotton, wheat, pulses, oilseeds and sugarcane. Raising livestock was also a good option with ready markets all around, she said.
Under its user-friendly policy, the country would not charge any lease from farmers for three years and all heavy machinery and inputs required for farming and allied operations could be imported from any country, including India, without duty. Similarly, there would be no duties if the entire produce were exported to India, she said.
In addition to this, there was an option of availing easy loans up to 70 per cent of the project cost and all necessary clearances took only between one to four hours. Labour was also cheap in the countryside, she added. POSCON patron and former Agriculture Minister Surinderpal Singh Thamanwal said farming was fast becoming an unviable proposition in th state.

Punjab farmers’ role in Ethiopia hailed
Umesh Dewan/TNS

http://www.tribuneindia.com/2011/20110130/punjab.htm#4
Patiala, January 29
Preneet Kaur, Union Minister of State for External Affairs, who led the Indian delegation to the African Union Summit held at Addis Ababa in Ethiopia, addressed the Ministerial Executive Council Plenary Session there yesterday. Giving this information, MP Singh, additional private secretary to Preneet stated that during the session, foreign ministers of 53 African countries and observer countries, including Australia, Denmark and Japan were present.

“On the sidelines of the summit, Preneet held bilateral meetings with foreign ministers of around 20 countries, including South Africa, Ethiopia, Sudan, Equatorial Guinea, Mauritania, Burundi and Libya, amongst others. Preneet also called on Hailemariam Desalegn, who is Deputy Prime Minister as well as the Foreign Minister of the Federal Democratic Republic of Ethiopia,” Singh said.
Mongolia

http://www.sikhnet.com/news/mongolia-wants-grow-punjabi-farmers

http://www.tribuneindia.com/2008/20081025/main7.htm

Mongolia wants to grow with Punjabi farmers
Prabhjot Singh
Tribune News Service
Chandigarh, October 24
Now, Mongolia wants the services of Punjab farmers for attaining self-sufficiency in food.
President Nambaryn Enkhbayar made a request in this regard to Prime Minister Manmohan Singh on the sidelines of the 7th ASEM Summit in Beijing today. It is perhaps for the first time in recent years that a Head of State has requested an Indian Prime Minister to make available the services of Punjab farmers. The response of Dr Manmohan Singh, sources said, was positive.
Mongolia has thus joined a select band of nations which want Punjab farmers for cultivating their fields and making their countries’ farmers either self-sufficient or even exporters of foodgrains. Australia, Argentina and certain other nations have already formulated their immigration policies to facilitate the state’s farmers.
Recently, some African nations through a World Bank initiative wanted Indian dairy farmers in general and those belonging to Gujarat in particular for replicating a white revolution there.
President Enkhbayar reportedly praised the great work done by the farmers of Punjab in making India self-sufficient in foodgrains. He reportedly requested Dr Manmohan Singh that Mongolia needed them to help and guide his country’s farmers in converting long stretches of cultivable land into food granaries. Enkhbayar, sources in the Prime Minister’s entourage told The Tribune, indicated that his government might even enact laws to facilitate overseas farmers in accelerating farm production in his country.
If large parts of the US and Canada are the world’s best fruit, vegetable and grain production centres, it is primarily because of Punjabi immigrants.
Australia has also proposed special clauses in its new immigration policies in which those ready to acquire large pieces of farmland in South Australia get preference over other applicants. Even some European nations, especially those belonging to the erstwhile East Bloc, are planning to seek the help of Punjab farmers in converting their unproductive lands into food granaries.

‘Pulses should replace paddy in state’
Chitleen K Sethi/TNS
Chandigarh, June 15
This might as well be the beginning of a ‘puls’ating revolution in the country.Following the announcement of a 15 to 30 per cent hike in the minimum support price (MSP) for pulses last week, the Union Government has also decided to give farmers an incentive of Rs 5 per kilogram for selling their crop to government agencies.
“This was done to give a benefit solely to farmers without reflecting the market price of the pulses,” said PK Basu, IAS, Secretary Agriculture, Government of India, adding that the incentive would be given to farmers through the procurement agencies.
He said these initiatives were taken at the behest of Agriculture Minister Sharad Pawar to ensure enhanced pulse production and bridge the historic demand-supply gap, in order to reign in the prices of these important food commodities.
On June 9, the government had announced a substantial increase in the MSP of pulses with an aim to give a boost to the production of pulses, as also to stem the spiralling prices. The MSP of Arhar was increased to Rs 3,000, Moong Rs 3,170 and Urad at Rs 2,900.
At present, India is unable to meet its soaring demand for pulses, and imports over 3.5 million tonnes every year.
“Our average production is 14.5 million tonnes, but we are aiming for production of at least 16.5 million tonnes this year. If we are able to achieve it, it would be a new record,” Basu said.
Basu said the procurement machinery too has been spruced to ensure that the government, through NAFED, was the major player in procurement of pulses, and not the private players as had been the scenario in the past years.
“The allocation set aside for pulses programme is about 900 crore this year,” Basu said. This represents an almost eight time increase from 105 crore in 2007-08.
Talking to The Tribune, Basu said the move was expected to boost pulse production in Punjab and he suggested farmers take up cultivation of pulses in a big way.
“The state had been trying to diversify out from paddy for several years, and the pulse mission is a good opportunity to do so. Once, Punjab used to be a major producer of pulses. I think the time has come to revive it,” Basu said.
“Cultivation of paddy is having a negative impact on the groundwater tables and as a national policy we are shifting paddy cultivation to the east which is climatically more suitable to the cultivation of water guzzlers like paddy and sugar cane,” he added.

Italy:
http://www.tribuneindia.com/2007/20071218/punjab1.htm
Italian pasta from Punjabi wheat!
Saurabh Malik
Tribune News Service
Chandigarh, December 17
Italian pasta may soon be made out of Punjabi wheat. You may find it hard to digest the fact, but the palatable reality is that the Italian ambassador Antonio Armellini is here for coming out with a perfect recipe for enhanced business cooperation between Punjab and his country, particularly in the agriculture sector.
Among other things, the Italian ambassador is looking into the possibility of adding into pasta the ingredient of “Durum” wheat widely produced in Punjab.
“We have the technology and Punjab has the wheat required for preparing good quality pasta. So, we are looking into the feasibility of outsourcing the pasta production by joining hands with the state,” says Armellini just before addressing a seminar on “Doing business with Italy”.
As Armellini speaks, one thing becomes apparent: The Akali-BJP combine in the state is not averse to all that’s Italian. But will they be importing Durum wheat from Punjab for the purpose?
“No,” says Armellini. “We are interested in transfer of technology to produce pasta here in India for local consumption, and also for export. As such, we are open to the idea of entering into joint ventures”.
Durum, popularly known as Macaroni wheat, is the hardest of all varieties. Its high protein content and gluten strength makes Durum good for pasta and bread. The dough sticks together and holds its shape. Durum wheat sells at a premium to other varieties and accounts for roughly 5 per cent of the global wheat production.
Armellini says both the nations will reap benefit from the business ties in the agriculture field.
“The problem here is of safe-guarding the agriculture produce. The hard reality here is that 75 per cent of the produce never reaches the market. Once the ties improve further, we can help the farmers here with better cold-chain, transportation, packaging and marketing facilities”.
The ambassador says even now the trade ties with India are well established. Quoting 2006 figures, Armellini says trade with the country has touched $7.5 billion mark after registering a whooping a growth of as much as 40 per cent.
As for Indians settled illegally in Italy, Armellini says both the Italian and the Punjab governments are interested in brining an end to the problem of illegal settlement.
“For the purpose of facilitating the entry of Indians into Italy, we are also opening visa resource centres,” he asserts.
At the seminar organised by the Embassy of Italy and the CII, in association with Malhotra & Malhotra Associates, city-based Ranjit Malhotra was also appointed honorary consular correspondent at Chandigarh.

Italian visa office likely in Chandigarh
Tribune News Service
Chandigarh, August 11
Italy may shortly open its visa office in Chandigarh to cater to the growing demand of Punjabis migrating to that country for employment.
An indication to this effect was given by Antonio Armellini, Ambassador of Italy, during his hour-long meeting with Chief Minister Parkash Singh Badal here today. Antonio was responding to a request made in this regard from Badal.
The office may initially have the level of an honorary consulate and may be opened as soon as the union government gave its clearance. Antonio was accompanied by Italian Consulatei Gabriele Annis in Delhi.
Talking to the Chief Minister, Antonio also said the doors of his country were open for skilled Punjabi manpower, especially in the field of agriculture, agro-processing, machine tools and horticulture. Badal also sought Italian cooperation from Antonio in the field of education, especially at the school level.
Antonio said many Italian universities and institutions had Indian affiliates but unfortunately there were none so far from Punjab. He said his country was willing to cooperate with the Government of India and the state government to facilitate tie-ups between educational institutions in Punjab and Italy. He said this would also open up avenues for Punjabi students in other parts of the Europe.
Badal informed that the state government was in the process of bringing a legislation to regulate the functioning of travel agents in Punjab.
The visiting ambassador said his country had a special bond with Punjab as more than 80 per cent of the Indians migrating to Italy came from this state. He said most of them were prospering and were well integrated in to the host society. Some of them were willing to contribute actively to promote economic, cultural and social inter relations between the Government of Italy and the government and people of Punjab.
The meeting was attended by media adviser to Chief Minister Harcharan Bains, chief secretary, R.I. Singh and principal secretary to Chief Minister D.S. Guru.

‘Need to educate Punjabis on legal immigration’
Tribune News Service
Chandigarh, August 11
Echoing concern over the bizarre mindset of Punjabis, an array of distinguished speakers, at a seminar titled ‘Destination Italy - The Right Way’, today asserted that the only mantra of successful life abroad was legal immigration.
Italian Ambassador Antonio Armellini, in his welcome address, hit the nail on the head when he emphasised that Italy was open to those coming through legal channels but had nothing to offer to illegal immigrants.
“Illegal immigrants get no rights and are subjected to exploitation. There are no free health or education services for them. They can be incarcerated and the prison term may increase for repeated violation of immigration norms,” Ambassador made a stern point, cautioning prospective illegal immigrants.
On a positive note, he highlighted the fact that Italy was keen on strengthening business ties with India and it expected the trade volumes to reach $10 billion mark within a few years.
Since agro-business would be one of the thrust areas, Italian focus on Punjab would increase, the Ambassador said. He stressed the need for initiating an awareness campaign among Punjabis to migrate legally.
Sharing the Ambassador’s sense of urgency, the Governor of Punjab, Gen S.F. Rodrigues, said he was shocked at the magnitude and ramifications of the problem.
“An effective strategy should be evolved to bust the gangs of touts and travel agents fleecing the gullible people who are desperate to go abroad. Italy and India should fight the menace unitedly and not in isolation,” Rodrigues emphasised.
He also drove home the point that EU countries were witnessing low birth rates and there was a dire need of Asian immigrants to fill the vacuum.
Anil Malhotra, a lawyer who played an instrumental role in organising the seminar, brought forth some harsh facts. He revealed that illegal immigration was a multi-million dollar racket with a chain of thugs waiting to entrap gullible Punjabis.
MLA Jasbir Singh Khangura minced no words and asked the Italians to formulate a method for point-based objective assessment of visa application.
Other notable speaker was Vipin Pubby, resident editor of an English daily, who said Italy and Spain were the new countries on Punjabis’ radar. These countries being the Schengen countries offered way to other lucrative markets for Punjabi desperadoes. He advised governments to interact on a much wider level to check the menace.
DIG, Punjab Police, Gaurav Yadav, lamented that the weak penal provisions of the law restricted the police from going full steam against unscrupulous touts and travel agents.

Scotland
http://www.sikhiwiki.org/index.php/Scotland_wooes_students_from_Punjab
Scotland wooes students from Punjab
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After Canada, which has already relaxed immigration rules for students and their parents, now it is Scotland’s turn to relax visa rules for non-European Union international students. A team from Scotland is here to attract students from Punjab.
Students henceforth will be allowed to stay and work in Scotland for two years after they complete their graduation.
“Scotland has launched a fresh talent scheme, which will give greater opportunities to Indian students to live and find work in Scotland. It will be a major step forward from the present situation, which require students to return to their country soon after graduation, if they have not been able to find employment and obtain the necessary work permit” said Jane Oliver, international officer of Napier University, who was recently in the country.
Oliver, who is on a special mission to represent Napier University of Scotland, revealed that the university, situated in Scotland capital Edinburgh, offers a variety of courses including business management, accounting and finance, MBA, HRM, drug design and biomedical sciences, mechatronics, communication engineering, information systems/technology, software engineering, multimedia, marketing, nursing, journalism, tourism, materials technology, advance networking etc.
He revealed that along with other staff members of Napier University, he would visit India on a regular basis, to interview the students for on the spot admissions in the university.
While further explaining the new scheme, Oliver said that during the two years covered by the scheme, students did not need a work permit and therewas no restrictions on the kind of jobs taken.
The job didnot always directly relate to studies and students could also choose to be self-employed for the period of their stay, he added.
Nilesh Tandon, director-international affairs, British Counselling & Education Services (BCES), who was accompanying Oliver said, “Students graduating with a higher national diploma from a Scotish education college or a first degree, master’s degree or Ph.D from a Scottish higher education institution will be eligible to apply under the new scheme.”
He claimed the BCES is representing Napier University in India and has eight officers in the north of the country including Gurgaon (head office), Jalandhar, Ludhiana, Amritsar, Ambala, Chandigarh, Lucknow and Delhi.
The competition seems to have already begun to fetch more and more students from India especially from Punjab.
Earlier, followed by Canada’s liberalisation of its immigration rules for students and families, the University of Windsor had opened three free help desks in Punjab to attract aspiring students from the state.
The help desks at Jalandhar, Ludhiana and Chandigarh organised by the Windsor University, Canada, in collaboration with B N Overseas Education services, have received overwhelming response from the aspiring students from Punjab. As many as 25 students received admission in the foreign university through the Jalandhar help desk only.
Scotland wooes students from Punjab Anish Sharma / Jalandhar May 25, 2005

Uzbekistan, Kazakhstan
Uzbekistan, Kazakhstan offer land on lease to Punjabi farmers
Jangveer Singh
Tribune News Service
Chandigarh, August 24
There seems to be a surfeit of choices for Punjabi farmers wishing to till land abroad with the Central Asian countries of Uzbekistan and Kazakhstan now extending an invitation to lease out land to farmers of the state.
African countries have wooed Punjabi farmers in the last four or five months with the ambassadors of several countries visiting Punjab to appeal to farmers as well as corporates to take up land in their countries. The Union Government is also facilitating land tie-ups in Brazil, Mexico and Argentina.
Deputy Chief Minister Sukhbir Singh Badal is accompanying Union Agriculture Minister Sharad Pawar on a visit to these countries from September 3 to 13.
The Punjab Government is also set to explore land leasing opportunities for its farmers in Central Asian countries. Punjab Agro will take a delegation of seven or eight progressive farmers to a visit these countries in October.
Giving details Punjab Agro Managing Director S K Sandhu told TNS that Uzbekistan and Kazakistan, which were offering land to Punjabi farmers, were only two or three hours away by plane. “This is a unique advantage for Punjabi farmers,” he said, adding it would open up trade in fruit and vegetables also, an aspect that would also be explored by the delegation, which will be led by Deputy CM Sukhbir Badal.
Sandhu said the delegation would visit Uzbekistan, Kazakhstan, Ukraine and Azerbaijan. He said the team would explore the market for the export of fruit, vegetables, potato seed and basmati rice. He said it was felt that Punjabi farmers should try to bag a portion of the fruit and vegetable trade keeping in view the immense possibilities in the case of opening of the land route to these countries. Sandhu said in the meantime even airlifting could work out economically due to the short flight distance to these countries.
Confederation of Potato and Seed Farmers Association representative Jang Bahadur Singh Sangha, who is also on the list of farmers scheduled to visit Central Asia, said government-backed initiatives to settle Punjabi farmers had a big chance of success. He said there was scope for selling potato seed also and that a market for the same could be established in the Central Asian countries.
Sangha said his association members had already visited Ethiopia on the invitation of its government and evaluated the land on offer in the country. He said field research had also been conducted with the help of an agri- scientist and that now professional help was being taken to isolate the land to be taken up for cultivation. Sangha said Ethiopia was a good option for Punjabi farmers due to its good climate and corruption-free regime but that Latin American as well as Central Asian countries could also be good bets.

Company you keep says a lot about you! Why not join Sadh Sangat?

2010-12-29T08:11:00.002-08:00

ਸਲੋਕ ਮਃ ੧ ॥
सलोक मः १ ॥
Salok mėhlā 1.
Shalok, First Mehl:

ਚੋਰਾ ਜਾਰਾ ਰੰਡੀਆ ਕੁਟਣੀਆ ਦੀਬਾਣੁ ॥
चोरा जारा रंडीआ कुटणीआ दीबाणु ॥
Cẖorā jārā randī▫ā kutṇī▫ā ḏībāṇ.
Thieves, adulterers, prostitutes and pimps,

ਵੇਦੀਨਾ ਕੀ ਦੋਸਤੀ ਵੇਦੀਨਾ ਕਾ ਖਾਣੁ ॥
वेदीना की दोसती वेदीना का खाणु ॥
Veḏīnā kī ḏosṯī veḏīnā kā kẖāṇ.
make friendships with the unrighteous, and eat with the unrighteous.

ਸਿਫਤੀ ਸਾਰ ਨ ਜਾਣਨੀ ਸਦਾ ਵਸੈ ਸੈਤਾਨੁ ॥
सिफती सार न जाणनी सदा वसै सैतानु ॥
Sifṯī sār na jāṇnī saḏā vasai saiṯān.
They do not know the value of the Lord's Praises, and Satan is always with them.

ਗਦਹੁ ਚੰਦਨਿ ਖਉਲੀਐ ਭੀ ਸਾਹੂ ਸਿਉ ਪਾਣੁ ॥
गदहु चंदनि खउलीऐ भी साहू सिउ पाणु ॥
Gaḏahu cẖanḏan kẖa▫ulī▫ai bẖī sāhū si▫o pāṇ.
If a donkey is anointed with sandalwood paste, he still loves to roll in the dirt.

ਨਾਨਕ ਕੂੜੈ ਕਤਿਐ ਕੂੜਾ ਤਣੀਐ ਤਾਣੁ ॥
नानक कूड़ै कतिऐ कूड़ा तणीऐ ताणु ॥
Nānak kūrhai kaṯi▫ai kūṛā ṯaṇī▫ai ṯāṇ.
O Nanak, by spinning falsehood, a fabric of falsehood is woven.

ਕੂੜਾ ਕਪੜੁ ਕਛੀਐ ਕੂੜਾ ਪੈਨਣੁ ਮਾਣੁ ॥੧॥
कूड़ा कपड़ु कछीऐ कूड़ा पैनणु माणु ॥१॥
Kūṛā kapaṛ kacẖẖī▫ai kūṛā painaṇ māṇ. ||1||
False is the cloth and its measurement, and false is pride in such a garment. ||1||

What is mine and what is yours? Dhan Dhan Sri Guru Ravi Dass Ji! I bow to you.

2010-12-07T05:14:00.000-08:00

Everyday, we as people get into arguments, fight wars against each others as soverign countries, cheat and exploit each other, play tricks on each others, put down others that are of different caste, religion, class, gender and other things. I was just reading on Sikhnet how Gurdwaras are being built and named based on castes like Jatt Gurdwara, marasi Gurdwara, Ramgharia Gurdwara? For what? Why do we claim things as mine, mera, me, I? It never ends and I am equally guilty? This is all manmat and anti-gurmat. And, these people wear turbans and banas and claim to be Sikhs. The force of maya is strong to not let us get out of this false bond. It is like she wants to hold us and to love her but instead of becoming strong we give in and try not to get away from her and really long to be with the our real Lover, the one that created us, nurish us, provide for us. Hey at least we could do is to sing His praises, do Naam Simran, do some meditation, be thankful to Him for teh love we receive while we are stuck in this maya's jaal. May be our songs and praises will be heard.

ਪ੍ਰਾਨੀ ਕਿਆ ਮੇਰਾ ਕਿਆ ਤੇਰਾ ॥
प्रानी किआ मेरा किआ तेरा ॥
Parānī ki▫ā merā ki▫ā ṯerā.
O mortal, what is mine, and what is yours?

ਜੈਸੇ ਤਰਵਰ ਪੰਖਿ ਬਸੇਰਾ ॥੧॥ ਰਹਾਉ ॥
जैसे तरवर पंखि बसेरा ॥१॥ रहाउ ॥
Jaise ṯarvar pankẖ baserā. ||1|| rahā▫o.
The soul is like a bird perched upon a tree. ||1||Pause||

ਰਾਖਹੁ ਕੰਧ ਉਸਾਰਹੁ ਨੀਵਾਂ ॥
राखहु कंध उसारहु नीवां ॥
Rākẖo kanḏẖ usārahu nīvāŉ.
You lay the foundation and build the walls.

ਸਾਢੇ ਤੀਨਿ ਹਾਥ ਤੇਰੀ ਸੀਵਾਂ ॥੨॥
साढे तीनि हाथ तेरी सीवां ॥२॥
Sādẖe ṯīn hāth ṯerī sīvāŉ. ||2||
But in the end, three and a half cubits will be your measured space. ||2||

ਬੰਕੇ ਬਾਲ ਪਾਗ ਸਿਰਿ ਡੇਰੀ ॥
बंके बाल पाग सिरि डेरी ॥
Banke bāl pāg sir derī.
You make your hair beautiful, and wear a stylish turban on your head.

ਇਹੁ ਤਨੁ ਹੋਇਗੋ ਭਸਮ ਕੀ ਢੇਰੀ ॥੩॥
इहु तनु होइगो भसम की ढेरी ॥३॥
Ih ṯan ho▫igo bẖasam kī dẖerī. ||3||
But in the end, this body shall be reduced to a pile of ashes. ||3||

ਊਚੇ ਮੰਦਰ ਸੁੰਦਰ ਨਾਰੀ ॥
ऊचे मंदर सुंदर नारी ॥
Ūcẖe manḏar sunḏar nārī.
Your palaces are lofty, and your brides are beautiful.

ਰਾਮ ਨਾਮ ਬਿਨੁ ਬਾਜੀ ਹਾਰੀ ॥੪॥
राम नाम बिनु बाजी हारी ॥४॥
Rām nām bin bājī hārī. ||4||
But without the Lord's Name, you shall lose the game entirely. ||4||

ਮੇਰੀ ਜਾਤਿ ਕਮੀਨੀ ਪਾਂਤਿ ਕਮੀਨੀ ਓਛਾ ਜਨਮੁ ਹਮਾਰਾ ॥
मेरी जाति कमीनी पांति कमीनी ओछा जनमु हमारा ॥
Merī jāṯ kamīnī pāŉṯ kamīnī ocẖẖā janam hamārā.
My social status is low, my ancestry is low, and my life is wretched.

ਤੁਮ ਸਰਨਾਗਤਿ ਰਾਜਾ ਰਾਮ ਚੰਦ ਕਹਿ ਰਵਿਦਾਸ ਚਮਾਰਾ ॥੫॥੬॥
तुम सरनागति राजा राम चंद कहि रविदास चमारा ॥५॥६॥
Ŧum sarnāgaṯ rājā rām cẖanḏ kahi Raviḏās cẖamārā. ||5||6||
I have come to Your Sanctuary, O Luminous Lord, my King; so says Ravi Daas, the shoemaker. ||5||6||

My eldest son or as they call it in India Su-puttar or the good son!

2010-12-03T04:32:00.001-08:00

This is about my 15 years old son whose names sounds like "Kaim Rehan" Which is made up of two words "kaim" meaning spiritually, mentally and physically fit and the word "Rehan" means "to stay or remain" and hence "Kaim Rehan Wala" or "the one that always stays in good spirit or stays fit".
Even though he doesn't go by it, I also gave him a spiritual name "Avatar" when he attended his first Khalsa youth camp in Espanola since him and his brother used to watch the show called "Avatar, the last air-bender" and the word "Avatar" also kind of equates to the word "angel" or "God Sent" and it has an important meaning in India based religions including Sikhi.

Eventhough he may be the quietest one at times, but it is amazing to see how he has come about at this stage of his life. Both my wife and I are really impressed with his level headedness, niceness, friendliness, compassion, hardwork, cleanliness, and desire to play sports and just enjoy life in general. How he balances his life among sports, friends, family and studies and not to mention chores at house. I would say he listens more to his mother since I kind of come off rude and hard on him many times but I do appreciate his taking the garbage out, keeping his room kind of clean, keeping up with his grades and enjoying life in general. Even though I don't mind being called "Manjeet" as he says it but I act like it bothers me so that he learns to show respect to elders. I think it kind of creates a friendliness but I am still the father. He has all the right to question my judgements and my decisions. Even though he is now a bigger and taller (at 6 foot 5) than me and probably will flip me over.

Not!

Anyways, I do appreciate the good things he does for others including his mother, younger brother and older sister. I enjoyed being his team's soccer coach when he was younger, enjoyed watching his Lacross games, basketball games and football. His skills are coming thru really well. I wish him a long life of all the happiness, peace, success and love in the World and may he always stay in Chardi Kala (Always stay in positive spirit) as his name implies. And, hope he continues to enjoy life as he is doing now.

Whatever dad! If you gonna be rude. Where did that cute little girl go?

2010-12-03T03:13:00.002-08:00

Well this post was written a while back, may be six to eight months ago and she is still 19 but the 12 years old turned 13 in September, but just thought I will just post it. It may be a little corny but decided to do it anyways for the heck of it. So here it goes:

Last week woke up again around 1:30AM , so instead of staring at the wall laying in bed, got up and started to write a few things about what kind of advice to give my 19 year old daughter, who is going through some internal turbulence times because of tension in the family. Also, thought it may also help the other two kids (15 year old son and 12 year old son) when the need be or if they ever happen to visit the blog and read some of my posts or for that matter any one else who may want to use it or and add on to it.

Now you have to remember, this advice is coming from a man who just started being a Sikh at a mid life stage, who is married to a non-Sikh wife and has children growing up in a Sikh/Indian/Punjabi/American/Christian/Caucasian environment in California and trying to stay as much religiously neutral as possible. So please let us try to keep sarcasm or judgments or negative comments to minimum. I know many of the questions people may ask or criticize about who is a better Sikh or not etc, what does rehat maryada say, what Gurbani says and on and on. Anyways, I hope I am able to verbalize one day to each kid what I am writing below a series of questions/ comments/thoughts (or as my wife would it "Indian one liners" or advices) to ask, discuss and share with my children and hope they can find answers to these one day to apply in their lives:

1) Who are your role models and why (men, women in past and present?

2) What do they know about Chardi Kala and why staying in Chardi Kala is important?

3) Why stay content and aim high in life?

4) Why be compassionate and caring? This becomes tricky and hard one for me as I start thinking about vegetarianism vs. meat eating. I don't know the answer.

5) What are sat(truth), santokh (contentment) and gyan (meditation or divine knowledge)?

6) Why work hard and how to enjoy fruits of hard labor by sharing?

7) Why stay in His will?

8) Why "treat others like how one wants to be treated"? To me this is karma/newtons' law about action and reaction being equal and opposite. Again, this becomes harder as one relates it to vegetarianism vs. meat eating. And, again I don't know the answer.

8) How to keep your "life account" positive and don't expect quick results or fruits of your actions in life, as they will come based on your actions? (as they say in Punjabi "kar Seva milega meva")

9) You are human. Be proud and be thankful for God given body, mind and soul. For me Guru ji is the connection and it is important to establish that relation.

10) Why not "Gossip" and talk bad behind people's back?

11) Keys to Happiness:
a) compassion
b) selfless service to others
c) Being truthful to yourself and others (why? Because i think truthful people have no fear, and it is that simple)
d) Contentment
e) hardwork especially physical (sweat of brow). Seva in Gurdwara like clean up, kitchen work are great ways to exercise, stay healthy thru hard work and serve at the same time.

12) Keys to Peace:
a) meditate daily on God's name
b) stay in his will
c) "Can not see God in all, can not see God at all" or " I see no stranger". Or As Gurbani teaches "Na ko bairee no hee baigana - No one is my enemy and no one is stranger to me"
d) Learn to let go and forgive others. See past their mistakes.

13) Keys to staying Healthy:
a) "Early to bed, early to rise...." or better yet "Amrit Vela"
b) Knowing what you put in your body and what the body needs. Staying away from drugs, alcohol, meat and tobacco. Coffee, tea, soda pop? Up to you. Listen to your body.
c) Eating natural, healthy and in moderation. Even I feel like a little hypocrite saying this to others, but at least this is my aim. Is it time for those delicious (salty, sugary, fatty) snacks like pakoras, kheer, ice cream, chocolate, gulab jamuns yet?

d)Walk or jog daily. We eat three times a day so why not pray or be thankful to God at least three times a day, and exercise three times a day?

e) Khalsa lifestyle (saint-solider or miri-piri) is best to stay fit. Again, I would be called a little hypocrite here as well since I become lazy from time to time. They both (saint and soldier) require discipline, courage, control over five thieves, and keeping five vices.

14) What are five evils to control?
a) kam - lust
b) krodh - anger
c) lobh - greed
d) moh - Emotional Wordly attachment
e) ahankar - false pride or ego

15) What are five vices to practice:
a) sat - truth
b) santokh - contentment
c) dya - compassion
e) nimrata - humility or humble
f) pyar - love

Knowledge is good but without above five vices, it means or serves nothing. As once a wise Sikh said "A donkey with a loadful of books on his back doesn't become a pandit or scholar". And, knowledge (gyan) comes thru Gurbani.

17) Salvation or liberation or mukti comes from doing above no matter what religion you choose to follow (It is called "karm dharm de adheen kar - doing the right deeds or taking the right actions and following the right path (karma under dharma). Sikhi is the way for me and is best. Gurbani has all of life's answers and there are many paths to his door."

Golden Rule that works for me:

"Everything comes, goes and happens through His glance and His grace and your karma in life. The Key is to have faith."

Why complain about multi-akhand paths at the same time? A candid conversation with my Jija Ji

2010-12-03T02:44:00.001-08:00

I don't know if the title of the post is worded correctly, but what brought this subject was that I was having a conversation with my brother-in-law last Saturday. Even though he is way older than me (25+ years or so) but somehow in the conversation he expressed his feelings of being unhappy in life. He mentioned how happier he and his wife were when they were working harder and had less money about ten years ago. He is a nice man who always seemed in good spirit when I was growing up in India. He started to say that this whole life is just "jhooth" or false. And, I agreed with him and told him that Gurbani says the same thing especially when Guru Nanak Sahib gives answer to how this wall of falsehood could be broken thru His Hukum or will. He goes on how he spent thirty years in India in government service and felt he got nothing and made more money here in U.S. in less time than all of those thirty years and how he helped his brothers, sisters and raised a family. I think I replied that if one is meant to enjoy it he or she will but if it is not in their kismet or karma, it is not meant to be. Another thing I mentioned to him was that think of it as seva you have done over your life when you helped your family and don't expect much if you want to be happy. I mentioned that if one expects low or nothing in return for something he or she does, then there is very little or no disappointment at all. One is extremely unhappy if the expectations are set way too high but they are not met. He said why one plants a tree, take care of it and feed it if he or she won't get to enjoy the fruit of it later? I think this was in reference to his life here with his son and daughter in law but not sure what he meant and din't want to ask. I told him one's job is not to worry about the fruit, but keep watering it and taking care of it. Fruit of your actions is left to God. I happen to remember an example of conversation between Krishan Ji and Arjun from Bhagwad Gita where Arjun is questioning and contemplating his actions (and the fruit of this action thereafter) in the battlefield if picking up the weapons and fighting against his own uncles and cousins was right or wrong? Krishan Ji tells Arjun how his job is just to take the right action and pick up the weapon to fight and leave the results of that action to Almighty. I also gave example of a student studying in a class for a test. His or her job is to just study, work hard and try their best and not worry about what grade they are going to get. The grades depend upon the teacher and the work you put into it. How we say in Punjabi "kar seva milega meva" or "Do the good service or hard work, and fruit shall come". He didn't really seem to agree with me on this contentment thing without having high goals. I explained that I didn't mean that one should not aim high and set high goals.

At this point my brother in law started questioning if there was really God? He starts asking me what is the purpose of people having 21 akhand paths in Gurdwara at the same time and what purpose does it serve reciting same thing over and over in reference to nitnem everyday since he knows it is telling you to be good?

I gave him the example from one of my previous posts a few weeks ago about how repeating Guru Ji's mantra equates to churning the milk to get butter. If one has never tasted the butter and wants to taste it, he or she has to do the hard work of churning the milk which is a repetitive process and at times sounds boring or seems to be serving no purpose. That is why Nitnem is important even though it may seem to be just a daily ritual but one has to also spend the time to try to understand it as well.

About his question of 21 Akhand-paths, I agreed to disagree and explained that I feel everyone is at a different level of understanding when it comes to understanding, experiencing and worshiping God. We were sitting on the couch so I gave example of a gaddi (sofa cushion) that was sitting away from four of us. Gaddi is one, but gaddi looks different to everyone in the room because each one was sitting at a different level and angle to it and hence hsi or her perception of gaddi is different. Simialrly, God is one, but everyone sees or experiences it differently because they are focusing from a different perspective. Gaddi remains a gaddi and the person remains a person, only the perception is different. It is neither the fault of the gaddi or the person. But if you combine the perception of everyone, a complete picture of gaddi would be known, which is why being in the company of Sadh Sangat is important. It is kind of like getting a 3-D view of God.

Last week being a Thanksgiving weekend and all, I reminded him of our Sikh version of Thanksgiving:

"Sukh valay Shukrana, dukh valay Ardas"

"Be thankful to Lord when happy and peaceful, and pray during sadness and sorrow"

I told him to be happy and do more jap Ji sahib and try to understand it. I wish him and the family all the peace and happiness in life. He is great guy!

How to solve Sikh infighting in Gurdwaras across globe?

2010-11-22T03:23:00.000-08:00

I just read about the National Gurdawara in Maryland area of U.S. being dragged into courts and was saddened to hear about all this infighting and the story repeats over and over all over the World. Here are some quick thoughts and my few cents to offer solutions that Akal Takhat and every sangat may consider putting in place to end it once and for all. It is a disgrace for our community since actions of a few affect us all:

1) Every Gurdwara committee shall designate a meeting place away from Guruji's main darbar hall and hold a weekly meeting with all sangat members present.

2) Policy shall be placed to make sure there is No loud yelling, No abusive language, No physical assaults, No finger pointing, No kirpan pulling, No throwing things like chairs, papers, pencils, pens, tomatoes at each other etc. and No weapons of any kind shall be allowed besides Kirpan which shall never be pulled out in a Gurughar.

3) Commitee shall post in a conspicuous place of Gurughar and circulate among sangat, no less than five and no more than 20 copies of the "Monthly" financial report to sangat in a weekly meeting. The report shall be electronically posted on a website if available and emails of the report shall be sent to a sangat member upon request.

4) The financial report shall be detailed to include the following information:

a) any amount that exceeds five hours of minimum wage of the state and country, whichever is less, where the Gurdwara is located shall be included on the report. This includes expenditures for langar, maintenance, labor, and other services for the Gurdwara.

b) Details of the purpose of expenditure.

c) Name, address, contact number and email of the Person(s) along with organization or business receiving the money.

d) Name of the person from the Gurdwara committee authorizing the money to be spent.

e) Beginning and ending balances.

f) Type of transaction such as cash, check electronic etc.

f) Outstanding debts or credits or money owed and loaned to all individuals and entities.

5) Any disagreements or questions on the amounts being spent shall be in writing.

6) Expenditure Amounts of more than a month's wage based on 40 hours per week, shall be voted by sangat via electronically or secret paper ballot and shall be approved by at least three fifth majority. The ballots shall be opened in weekly meeting. This includes all sales of a portion or whole Gurdwara property. The profits from sale shall be controlled by a five member trust that shall not personally benefit from the sale and shall only be used for the purpose voted on by the sangat. Members of the trust shall be elected by the sangat and can not be from the same family and shall follow the above guidelines to give account to sangat. Transfer all current properties from individual names to five member trusts that are voted in by Sangat every two years and the proceeds from sale and transfer shall be approved by local sangat and shall benefit majority of the local sangat.

7) All expenses paid for hired sevadaars, raagi jathas etc. shall be approved by sangat vote at least a month prior to them performing services.

8) Add as it pleases and works for local sangat. Common sense shall prevail...

Baba Nanak, The Jagat (Universal) Guru! The Greatest of all in the Universe!

2010-11-21T17:13:00.000-08:00

ਸੂਹੀ ਮਹਲਾ ੫ ॥
सूही महला ५ ॥
Sūhī mėhlā 5.
Soohee, Fifth Mehl:

ਜਿਸ ਕੇ ਸਿਰ ਊਪਰਿ ਤੂੰ ਸੁਆਮੀ ਸੋ ਦੁਖੁ ਕੈਸਾ ਪਾਵੈ ॥
जिस के सिर ऊपरि तूं सुआमी सो दुखु कैसा पावै ॥
Jis ke sir ūpar ṯūŉ su▫āmī so ḏukẖ kaisā pāvai.
When You stand over our heads, O Lord and Master, how can we suffer in pain?

ਬੋਲਿ ਨ ਜਾਣੈ ਮਾਇਆ ਮਦਿ ਮਾਤਾ ਮਰਣਾ ਚੀਤਿ ਨ ਆਵੈ ॥੧॥
बोलि न जाणै माइआ मदि माता मरणा चीति न आवै ॥१॥
Bol na jāṇai mā▫i▫ā maḏ māṯā marṇā cẖīṯ na āvai. ||1||
The mortal being does not know how to chant Your Name - he is intoxicated with the wine of Maya, and the thought of death does not even enter his mind. ||1||

ਮੇਰੇ ਰਾਮ ਰਾਇ ਤੂੰ ਸੰਤਾ ਕਾ ਸੰਤ ਤੇਰੇ ॥
मेरे राम राइ तूं संता का संत तेरे ॥
Mere rām rā▫e ṯūŉ sanṯā kā sanṯ ṯere.
O my Sovereign Lord, You belong to the Saints, and the Saints belong to You.

ਤੇਰੇ ਸੇਵਕ ਕਉ ਭਉ ਕਿਛੁ ਨਾਹੀ ਜਮੁ ਨਹੀ ਆਵੈ ਨੇਰੇ ॥੧॥ ਰਹਾਉ ॥
तेरे सेवक कउ भउ किछु नाही जमु नही आवै नेरे ॥१॥ रहाउ ॥
Ŧere sevak ka▫o bẖa▫o kicẖẖ nāhī jam nahī āvai nere. ||1|| rahā▫o.
Your servant is not afraid of anything; the Messenger of Death cannot even approach him. ||1||Pause||

ਜੋ ਤੇਰੈ ਰੰਗਿ ਰਾਤੇ ਸੁਆਮੀ ਤਿਨ੍ਹ੍ਹ ਕਾ ਜਨਮ ਮਰਣ ਦੁਖੁ ਨਾਸਾ ॥
जो तेरै रंगि राते सुआमी तिन्ह का जनम मरण दुखु नासा ॥
Jo ṯerai rang rāṯe su▫āmī ṯinĥ kā janam maraṇ ḏukẖ nāsā.
Those who are attuned to Your Love, O my Lord and Master, are released from the pains of birth and death.

ਤੇਰੀ ਬਖਸ ਨ ਮੇਟੈ ਕੋਈ ਸਤਿਗੁਰ ਕਾ ਦਿਲਾਸਾ ॥੨॥
तेरी बखस न मेटै कोई सतिगुर का दिलासा ॥२॥
Ŧerī bakẖas na metai ko▫ī saṯgur kā ḏilāsā. ||2||
No one can erase Your Blessings; the True Guru has given me this assurance. ||2||

ਨਾਮੁ ਧਿਆਇਨਿ ਸੁਖ ਫਲ ਪਾਇਨਿ ਆਠ ਪਹਰ ਆਰਾਧਹਿ ॥
नामु धिआइनि सुख फल पाइनि आठ पहर आराधहि ॥
Nām ḏẖi▫ā▫in sukẖ fal pā▫in āṯẖ pahar ārāḏẖėh.
Those who meditate on the Naam, the Name of the Lord, obtain the fruits of peace. Twenty-four hours a day, they worship and adore You.

ਤੇਰੀ ਸਰਣਿ ਤੇਰੈ ਭਰਵਾਸੈ ਪੰਚ ਦੁਸਟ ਲੈ ਸਾਧਹਿ ॥੩॥
तेरी सरणि तेरै भरवासै पंच दुसट लै साधहि ॥३॥
Ŧerī saraṇ ṯerai bẖarvāsai pancẖ ḏusat lai sāḏẖėh. ||3||
In Your Sanctuary, with Your Support, they subdue the five villains. ||3||

ਗਿਆਨੁ ਧਿਆਨੁ ਕਿਛੁ ਕਰਮੁ ਨ ਜਾਣਾ ਸਾਰ ਨ ਜਾਣਾ ਤੇਰੀ ॥
गिआनु धिआनु किछु करमु न जाणा सार न जाणा तेरी ॥
Gi▫ān ḏẖi▫ān kicẖẖ karam na jāṇā sār na jāṇā ṯerī.
I know nothing about wisdom, meditation and good deeds; I know nothing about Your excellence.

ਸਭ ਤੇ ਵਡਾ ਸਤਿਗੁਰੁ ਨਾਨਕੁ ਜਿਨਿ ਕਲ ਰਾਖੀ ਮੇਰੀ ॥੪॥੧੦॥੫੭॥
सभ ते वडा सतिगुरु नानकु जिनि कल राखी मेरी ॥४॥१०॥५७॥
Sabẖ ṯe vadā saṯgur Nānak jin kal rākẖī merī. ||4||10||57||
Guru Nanak is the greatest of all; He saved my honor in this Dark Age of Kali Yuga. ||4||10||57||

Happy Gurpurab to Everyone!

Why repeat Guru Ji's Mantra?

2010-11-18T04:19:00.000-08:00

This morning while doing waheguru simran, thought comes to mind as to why am I repeating the Waheguru mantar. I always used to think why the Bhai ji and raagi jaathas keep saying Waheguru Waheguru Waheguru for 15 to 20 minutes in the Gurdwara? At the time I thought it was boring because of my limited budhi (understanding) and less intutive thinking. I would even ask people as to why they keep saying waheguru waheguru instead of singing a shabad but didn't get the satisfactory answer. I guess I wasn't meant to reap the reward of simran during those times. After listening to lectures, kathas, and Gurbani it makes perfect sense now. You see, repeating of Guru ji's mantar is kind of like making butter by churning milk in a chaati (a terracotta pot typically used in Punjab) with madhani (churn with a rope attached to it for turning back and forth repeatedly). You can not get to taste and enjoy the butter if you don't churn it properly. You churn it halfway and not at the right speed, it doesn't turn out good and you get half results. Guru ji knows how to churn it properly and teaches you, but you have to be willing to make the effort to learn and enjoy. I hope this helps explains some of you out there that are feeling as I used to feel about repating Gurmantar. I like what Siri Singh Sahib says:

"Sri Guru Granth Sahib is our Guru and Waheguru is our Gurmantar".

This Shabad is by Bhai Gurdaas Ji in Vaars Bhai Gurdaas on Pannaa 42

charan saran gur eaek paiddaa jaae chala
sath gur kott paiddaa aagae hoe laeth hai ||
eaek baar sathigur ma(n)thr simaran maathra
simaran thaahi baara(n)baar gur haeth hai ||
bhaavanee bhagath bhaae kouddee agrabhaag raakhai
thaahi gur sarab nidhhaan dhaan dhaeth hai ||
sathigur dhaeiaa nidhh mehimaa agaadhh bodhhi
namo namo namo namo naeth naeth naeth hai ||111||

Walking one step towards the Guru's feet, the True Guru walks millions of steps to welcome you. By reapeating the mantra given by the True Guru only once, Guru blesses you with love and devotion and repetition of the Name again and again. If, with devotion and reverence, one places only one coin in front of the Guru, the Guru blesses one with all treasures. The True Guru is the treasure of all mercy. His glory is infinite. Always, always, always, I bow, I bow, I bow

ਭੈ ਬਿਨੁ ਭਗਤਿ ਨ ਹੋਵਈ ਨਾਮਿ ਨ ਲਗੈ ਪਿਆਰੁ ॥ Without the Fear of God, there is no devotional worship, and no love for the Naam, the Name of the Lord.

2010-11-13T07:02:00.000-08:00

ਪਉੜੀ ॥
पउड़ी ॥
Pa▫oṛī.
Pauree:

ਭੈ ਬਿਨੁ ਭਗਤਿ ਨ ਹੋਵਈ ਨਾਮਿ ਨ ਲਗੈ ਪਿਆਰੁ ॥
भै बिनु भगति न होवई नामि न लगै पिआरु ॥
Bhai bin bhagat na hovaī nām na lagai piār.
Without the Fear of God, there is no devotional worship, and no love for the Naam, the Name of the Lord.

ਸਤਿਗੁਰਿ ਮਿਲਿਐ ਭਉ ਊਪਜੈ ਭੈ ਭਾਇ ਰੰਗੁ ਸਵਾਰਿ ॥
सतिगुरि मिलिऐ भउ ऊपजै भै भाइ रंगु सवारि ॥
Satgur miliai bhao ūpjai bhai bhāe rang savār.
Meeting with the True Guru, the Fear of God wells up, and one is embellished with the Fear and the Love of God.

ਤਨੁ ਮਨੁ ਰਤਾ ਰੰਗ ਸਿਉ ਹਉਮੈ ਤ੍ਰਿਸਨਾ ਮਾਰਿ ॥
तनु मनु रता रंग सिउ हउमै त्रिसना मारि ॥
Ŧan man ratā rang sio haumai tarisnā mār.
When the body and mind are imbued with the Lord's Love, egotism and desire are conquered and subdued.

ਮਨੁ ਤਨੁ ਨਿਰਮਲੁ ਅਤਿ ਸੋਹਣਾ ਭੇਟਿਆ ਕ੍ਰਿਸਨ ਮੁਰਾਰਿ ॥
मनु तनु निरमलु अति सोहणा भेटिआ क्रिसन मुरारि ॥
Man tan nirmal at sohnā bhetiā krisan murār.
The mind and body become immaculately pure and very beautiful, when one meets the Lord, the Destroyer of ego.

ਭਉ ਭਾਉ ਸਭੁ ਤਿਸ ਦਾ ਸੋ ਸਚੁ ਵਰਤੈ ਸੰਸਾਰਿ ॥੯॥
भउ भाउ सभु तिस दा सो सचु वरतै संसारि ॥९॥
Bhao bhāo sab tis dā so sach vartai sansār. ||9||
Fear and love all belong to Him; He is the True Lord, permeating and pervading the Universe. ||9||

Link

What is life anyways? Life passing away yet why am I still stuck in duality!

2010-08-21T00:54:00.000-07:00

They say life is short
They say life is love
They say life is an illusion
They say life is a drama
They say life is good
They say life is just a dream
They say life is real
They say life is happiness
They say life is a sarifice
They say life is a duty
They say life is service
For some life is a beautiful blessing
Then why for some life just sucks
So what is it for me?
I really don't know
At times it is prayer
At times it is seva
At times it is duty
At times it is love
At times it is dedication
At times is is duality
At times it even sucks
At times it is blessing
When would this all stop?
When would it fall at the feet of the Guru?
Not "at times" but "all the times"
I don't want the duality
I don't want the misery
I don't want the bravery
I don't want the ego
I don't want the money
I don't want the duty
I don't want the hate
I don't want the anger
I don't want, I don't want anything
but why this attachment?
Living with family yet not living
Working at a job, yet not working
Going to the Gurdwara, yet not praying
O God! Please help me. I don't want this duality.
Life is passing away,
yet miles to go
many things to do
more money to make
more people to see
more words to speak
more thoughts to write
why why why?
O my mind, please accept His Hukum
Let go of it all.
This is life you fool.
When would it learn
When would it accept
His will is so sweet, yet you act so spoiled.
Name is Manjit, yet feel like "Manhaar"
Keep Up and Keep Going!

Why tune in to the Satguru's Shabad? Playing the real Game of Love!

2010-07-18T14:06:00.000-07:00

I read Guru Ji's Hukum below a few days ago ( I think Thursday, July 15, 2010) and really enjoyed reading it and wanted to post it here. This can be found on page 751.

ਸੂਹੀ ਮਹਲਾ ੧ ਘਰੁ ੯
सूही महला १ घरु ९
Sūhī mėhlā 1 gẖar 9
Soohee, First Mehl, Ninth House:

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

ਕਚਾ ਰੰਗੁ ਕਸੁੰਭ ਕਾ ਥੋੜੜਿਆ ਦਿਨ ਚਾਰਿ ਜੀਉ ॥
कचा रंगु कसु्मभ का थोड़ड़िआ दिन चारि जीउ ॥
Kacẖā rang kasumbẖ kā thoṛ▫ṛi▫ā ḏin cẖār jī▫o.
The color of safflower is transitory; it lasts for only a few days.

ਵਿਣੁ ਨਾਵੈ ਭ੍ਰਮਿ ਭੁਲੀਆ ਠਗਿ ਮੁਠੀ ਕੂੜਿਆਰਿ ਜੀਉ ॥
विणु नावै भ्रमि भुलीआ ठगि मुठी कूड़िआरि जीउ ॥
viṇ nāvai bẖaram bẖulī▫ā ṯẖag muṯẖī kūṛi▫ār jī▫o.
Without the Name, the false woman is deluded by doubt and plundered by thieves.

ਸਚੇ ਸੇਤੀ ਰਤਿਆ ਜਨਮੁ ਨ ਦੂਜੀ ਵਾਰ ਜੀਉ ॥੧॥
सचे सेती रतिआ जनमु न दूजी वार जीउ ॥१॥
Sacẖe seṯī raṯi▫ā janam na ḏūjī vār jī▫o. ||1||
But those who are attuned to the True Lord, are not reincarnated again. ||1||

ਰੰਗੇ ਕਾ ਕਿਆ ਰੰਗੀਐ ਜੋ ਰਤੇ ਰੰਗੁ ਲਾਇ ਜੀਉ ॥
रंगे का किआ रंगीऐ जो रते रंगु लाइ जीउ ॥
Range kā ki▫ā rangī▫ai jo raṯe rang lā▫e jī▫o.
How can one who is already dyed in the color of the Lord's Love, be colored any other color?

ਰੰਗਣ ਵਾਲਾ ਸੇਵੀਐ ਸਚੇ ਸਿਉ ਚਿਤੁ ਲਾਇ ਜੀਉ ॥੧॥ ਰਹਾਉ ॥
रंगण वाला सेवीऐ सचे सिउ चितु लाइ जीउ ॥१॥ रहाउ ॥
Rangaṇ vālā sevī▫ai sacẖe si▫o cẖiṯ lā▫e jī▫o. ||1|| rahā▫o.
So serve God the Dyer, and focus your consciousness on the True Lord. ||1||Pause||

ਚਾਰੇ ਕੁੰਡਾ ਜੇ ਭਵਹਿ ਬਿਨੁ ਭਾਗਾ ਧਨੁ ਨਾਹਿ ਜੀਉ ॥
चारे कुंडा जे भवहि बिनु भागा धनु नाहि जीउ ॥
Cẖāre kundā je bẖavėh bin bẖāgā ḏẖan nāhi jī▫o.
You wander around in the four directions, but without the good fortune of destiny, you shall never obtain wealth.

ਅਵਗਣਿ ਮੁਠੀ ਜੇ ਫਿਰਹਿ ਬਧਿਕ ਥਾਇ ਨ ਪਾਹਿ ਜੀਉ ॥
अवगणि मुठी जे फिरहि बधिक थाइ न पाहि जीउ ॥
Avgaṇ muṯẖī je firėh baḏẖik thā▫e na pāhi jī▫o.
If you are plundered by corruption and vice, you shall wander around, but like a fugitive, you shall find no place of rest.

ਗੁਰਿ ਰਾਖੇ ਸੇ ਉਬਰੇ ਸਬਦਿ ਰਤੇ ਮਨ ਮਾਹਿ ਜੀਉ ॥੨॥
गुरि राखे से उबरे सबदि रते मन माहि जीउ ॥२॥
Gur rākẖe se ubre sabaḏ raṯe man māhi jī▫o. ||2||
Only those who are protected by the Guru are saved; their minds are attuned to the Word of the Shabad. ||2||

ਚਿਟੇ ਜਿਨ ਕੇ ਕਪੜੇ ਮੈਲੇ ਚਿਤ ਕਠੋਰ ਜੀਉ ॥
चिटे जिन के कपड़े मैले चित कठोर जीउ ॥
Cẖite jin ke kapṛe maile cẖiṯ kaṯẖor jī▫o.
Those who wear white clothes, but have filthy and stone-hearted minds,

ਤਿਨ ਮੁਖਿ ਨਾਮੁ ਨ ਊਪਜੈ ਦੂਜੈ ਵਿਆਪੇ ਚੋਰ ਜੀਉ ॥
तिन मुखि नामु न ऊपजै दूजै विआपे चोर जीउ ॥
Ŧin mukẖ nām na ūpjai ḏūjai vi▫āpe cẖor jī▫o.
may chant the Lord's Name with their mouths, but they are engrossed in duality; they are thieves.

ਮੂਲੁ ਨ ਬੂਝਹਿ ਆਪਣਾ ਸੇ ਪਸੂਆ ਸੇ ਢੋਰ ਜੀਉ ॥੩॥
मूलु न बूझहि आपणा से पसूआ से ढोर जीउ ॥३॥
Mūl na būjẖėh āpṇā se pasū▫ā se dẖor jī▫o. ||3||
They do not understand their own roots; they are beasts. They are just animals! ||3||

ਨਿਤ ਨਿਤ ਖੁਸੀਆ ਮਨੁ ਕਰੇ ਨਿਤ ਨਿਤ ਮੰਗੈ ਸੁਖ ਜੀਉ ॥
नित नित खुसीआ मनु करे नित नित मंगै सुख जीउ ॥
Niṯ niṯ kẖusī▫ā man kare niṯ niṯ mangai sukẖ jī▫o.
Constantly, continually, the mortal seeks pleasures. Constantly, continually, he begs for peace.

ਕਰਤਾ ਚਿਤਿ ਨ ਆਵਈ ਫਿਰਿ ਫਿਰਿ ਲਗਹਿ ਦੁਖ ਜੀਉ ॥
करता चिति न आवई फिरि फिरि लगहि दुख जीउ ॥
Karṯā cẖiṯ na āvī fir fir lagėh ḏukẖ jī▫o.
But he does not think of the Creator Lord, and so he is overtaken by pain, again and again.

ਸੁਖ ਦੁਖ ਦਾਤਾ ਮਨਿ ਵਸੈ ਤਿਤੁ ਤਨਿ ਕੈਸੀ ਭੁਖ ਜੀਉ ॥੪॥
सुख दुख दाता मनि वसै तितु तनि कैसी भुख जीउ ॥४॥
Sukẖ ḏukẖ ḏāṯā man vasai ṯiṯ ṯan kaisī bẖukẖ jī▫o. ||4||
But one, within whose mind the Giver of pleasure and pain dwells - how can his body feel any need? ||4||

ਬਾਕੀ ਵਾਲਾ ਤਲਬੀਐ ਸਿਰਿ ਮਾਰੇ ਜੰਦਾਰੁ ਜੀਉ ॥
बाकी वाला तलबीऐ सिरि मारे जंदारु जीउ ॥
Bākī vālā ṯalbī▫ai sir māre janḏār jī▫o.
One who has a karmic debt to pay off is summoned, and the Messenger of Death smashes his head.

ਲੇਖਾ ਮੰਗੈ ਦੇਵਣਾ ਪੁਛੈ ਕਰਿ ਬੀਚਾਰੁ ਜੀਉ ॥
लेखा मंगै देवणा पुछै करि बीचारु जीउ ॥
Lekẖā mangai ḏevṇā pucẖẖai kar bīcẖār jī▫o.
When his account is called for, it has to be given. After it is reviewed, payment is demanded.

ਸਚੇ ਕੀ ਲਿਵ ਉਬਰੈ ਬਖਸੇ ਬਖਸਣਹਾਰੁ ਜੀਉ ॥੫॥
सचे की लिव उबरै बखसे बखसणहारु जीउ ॥५॥
Sacẖe kī liv ubrai bakẖse bakẖsaṇhār jī▫o. ||5||
Only love for the True One will save you; the Forgiver forgives. ||5||

ਅਨ ਕੋ ਕੀਜੈ ਮਿਤੜਾ ਖਾਕੁ ਰਲੈ ਮਰਿ ਜਾਇ ਜੀਉ ॥
अन को कीजै मितड़ा खाकु रलै मरि जाइ जीउ ॥
An ko kījai miṯ▫ṛā kẖāk ralai mar jā▫e jī▫o.
If you make any friend other than God, you shall die and mingle with the dust.

ਬਹੁ ਰੰਗ ਦੇਖਿ ਭੁਲਾਇਆ ਭੁਲਿ ਭੁਲਿ ਆਵੈ ਜਾਇ ਜੀਉ ॥
बहु रंग देखि भुलाइआ भुलि भुलि आवै जाइ जीउ ॥
Baho rang ḏekẖ bẖulā▫i▫ā bẖul bẖul āvai jā▫e jī▫o.
Gazing upon the many games of love, you are beguiled and bewildered; you come and go in reincarnation.

ਨਦਰਿ ਪ੍ਰਭੂ ਤੇ ਛੁਟੀਐ ਨਦਰੀ ਮੇਲਿ ਮਿਲਾਇ ਜੀਉ ॥੬॥
नदरि प्रभू ते छुटीऐ नदरी मेलि मिलाइ जीउ ॥६॥
Naḏar parabẖū ṯe cẖẖutī▫ai naḏrī mel milā▫e jī▫o. ||6||
Only by God's Grace can you be saved. By His Grace, He unites in His Union. ||6||

ਗਾਫਲ ਗਿਆਨ ਵਿਹੂਣਿਆ ਗੁਰ ਬਿਨੁ ਗਿਆਨੁ ਨ ਭਾਲਿ ਜੀਉ ॥
गाफल गिआन विहूणिआ गुर बिनु गिआनु न भालि जीउ ॥
Gāfal gi▫ān vihūṇi▫ā gur bin gi▫ān na bẖāl jī▫o.
O careless one, you are totally lacking any wisdom; do not seek wisdom without the Guru.

ਖਿੰਚੋਤਾਣਿ ਵਿਗੁਚੀਐ ਬੁਰਾ ਭਲਾ ਦੁਇ ਨਾਲਿ ਜੀਉ ॥
खिंचोताणि विगुचीऐ बुरा भला दुइ नालि जीउ ॥
Kẖincẖoṯāṇ vigucẖī▫ai burā bẖalā ḏu▫e nāl jī▫o.
By indecision and inner conflict, you shall come to ruin. Good and bad both pull at you.

ਬਿਨੁ ਸਬਦੈ ਭੈ ਰਤਿਆ ਸਭ ਜੋਹੀ ਜਮਕਾਲਿ ਜੀਉ ॥੭॥
बिनु सबदै भै रतिआ सभ जोही जमकालि जीउ ॥७॥
Bin sabḏai bẖai raṯi▫ā sabẖ johī jamkāl jī▫o. ||7||
Without being attuned to the Word of the Shabad and the Fear of God, all come under the gaze of the Messenger of Death. ||7||

ਜਿਨਿ ਕਰਿ ਕਾਰਣੁ ਧਾਰਿਆ ਸਭਸੈ ਦੇਇ ਆਧਾਰੁ ਜੀਉ ॥
जिनि करि कारणु धारिआ सभसै देइ आधारु जीउ ॥
Jin kar kāraṇ ḏẖāri▫ā sabẖsai ḏe▫e āḏẖār jī▫o.
He who created the creation and sustains it, gives sustenance to all.

ਸੋ ਕਿਉ ਮਨਹੁ ਵਿਸਾਰੀਐ ਸਦਾ ਸਦਾ ਦਾਤਾਰੁ ਜੀਉ ॥
सो किउ मनहु विसारीऐ सदा सदा दातारु जीउ ॥
So ki▫o manhu visārī▫ai saḏā saḏā ḏāṯār jī▫o.
How can you forget Him from your mind? He is the Great Giver, forever and ever.

ਨਾਨਕ ਨਾਮੁ ਨ ਵੀਸਰੈ ਨਿਧਾਰਾ ਆਧਾਰੁ ਜੀਉ ॥੮॥੧॥੨॥
नानक नामु न वीसरै निधारा आधारु जीउ ॥८॥१॥२॥
Nānak nām na vīsrai niḏẖārā āḏẖār jī▫o. ||8||1||2||
Nanak shall never forget the Naam, the Name of the Lord, the Support of the unsupported. ||8||1||2||

http://www.srigranth.org/servlet/gurbani.gurbani?Action=Page&Param=751&g=1&h=1&r=1&t=1&p=0&k=0

Never Forget 84 and Let Forgiveness and Healing Begin!

2010-06-08T00:13:00.000-07:00

Well, attended the Guru Arjan Dev Ji's Shahidi Divas (Martydom Day)/Nagar Kirtan (Hymn Singing Around Town)/Interfaith Peace March in Berkeley with my mother yesterday. This is something that has been done for a few years now in Berkeley. This is my third attendance at these June event since it was started in El Sobrante a few years back. The weather was just perfect, the music, the langar, the sangat in the park with Guru Granth sahib in a truck float with Bhai Sarwan Singh Ji, one of the great Gursikhs at the El Sobrante Gurdwara with great Nihang attire, playing nagara (drum). Little kids in cholas, ready to do gatka demonstration and just enjoying the day. The booths selling things and sevadaars busy cooking, cleaning, and serving. This a great step by El Sobrante Management to hold this event and invite other faiths,create awareness about Sikhs and open Sikhi to all. There was a Buddhist gentleman from Tibet who was born in Dharmsala in 1960's, (Dharmsala was part of Punjab before 1966, when Indian Government carved Punjab State in to three states of Himachal Pardesh, Haryana and present Punjab). He spoke about his younger days in Punjab, attending Harmanditr Sahib and also mentioned how Dalai Lama has great respect for Sikh Gurus.

And, since June 6 has also evolved into a rememberance day for innocent lives that were lost at Harmandir Sahib on this day, this serves as a great reminder to Sikhs around the World to continue to pursue peace, freedom, justice and happines for all. To me these Nagar Kirtans/Interfaith Peace Marches are the best ways to remeber 84, even more so than to build a memorial.

Anyways, before going sideways, I would like to share this article again that I posted about 4 years back. Sikhnet had originally posted it and it serves as a great reminder for us to keeping marching foward without forgetting this dark chapter in Sikh history and allowing forgiveness and healing to begin.

Seeds of Healing - Twenty Years Later Milestones on the Path to Peace
June 6, 2004. Twenty years after 1984 – the world has changed.In this post September 11th environment, Sikhs around the world are trapped in issues of mistaken identity. Whether it is hate crimes in the streets of New York or France passing legislation to bar religious minorities, including Sikh youth, from wearing their turbans to school – the Sikh identity has become a global issue. We are once again being challenged – this time to become known and respected on a global scale. Ultimately, this challenge is about the Sikhs getting to know themselves, and helping others understand and overcome misconceptions about who Sikhs are. This is the fight we face today. This is our 1984. To face what is happening in our world now, we must let go of the past.Forgiveness and The Promise of DemocracyOftentimes, our remembrances make it difficult to move. The hurt, the pain, the betrayal are very real. Yet, these components can hold us back. We need to develop an ability to move on. Do not mistake forgiveness with forgetting. The noble Sikh is always one who forgives as it is so written and commanded to be practiced. We remember the past in order to learn the lessons, but not wallow in the pain or grief forever. However, if we focus only on the remembering and not the forgiveness, then we doom ourselves to ignorance. And clearly, ignorance is not what the whole Sikh ethos is about.It is time to learn the lessons of democracy. Democracy is power in action – not of a few, but of all. It gives every constituent a chance to use their voice, to use their power. In the United States, in England, in Canada, in France, in Germany – the rights of the Sikhs will be protected to the extent that the Sikhs become actively involved in the political process. The rights of Sikhs will be upheld in proportion to Sikh participation in governance. So it is with India, and this is why we are saying - 20 years after 1984 - it is a very different world. Twenty years after 1984, there is a Sikh man, Dr. Manmohan Singh, who is known worldwide as the economic savior of India and he has just become Prime Minister of a country with over one billion people. A Sikh now leads the world’s largest democracy.Democracy is by no means perfect and there are always tensions playing out between different parties. But it does work. History has shown us that, in the long run, democracy works as a method of peaceful self-governance for diverse groups of people. Democracy is actually Sikhism in practice. Just look at the rule of Maharajah Ranjit Singh. Can one believe the diversity he sought? Can one see his tolerance of all peoples, not just Sikhs? Can one see his egalitarian view towards women? It took the West another 100 years to implement the kind of democracy he practiced while being a monarch. We Sikhs are no strangers to democracy and we understand that it demands absolute integrity to succeed. That kind of democracy has most often rewarded people with prosperity and peace.What are the lessons of democracy? We can look to our own history for answers. Democracy is in our history, traditions, wisdom, and group knowledge. And forgiveness is part of this.The Sikh Youth Need to Face the FutureAnother change that has occurred during the last 20 years is that there is a generation of Sikhs growing up outside of India - the Sikh Diaspora. Who are these children? Well, some are Sikhs who are children of the early immigrants. Some are children of the post 1984 immigrants. Others are new Sikhs of different roots all together. Each of these communities was affected by 1984 differently, and have subsequently dealt with it differently. Many of us who came here before 1984 were deeply hurt. We vowed that 1984 would not hold us back. The post-1984 immigrants have a more visceral reaction given their personal memories of the actions that happened at the time. Their children, however, who are growing up outside of India have a different response to 1984 . Many have forgotten about it, or do not understand how it affects them or do not know how to go forward. Finally, we have the new Sikhs. Many have committed themselves to making sure that this event will not repeat itself and to work for peace.Mostly I see that all of these communities need to be heard. Heard, NOT with a lament, but with the hope that we will create something better as we move forward. This Diaspora really needs a voice. We need to give ourselves a vision of the future, of what we can be in today’s world, and not condemn ourselves to living in the past. We Sikhs can become a really great force if we organize and recognize each other and stop the fight amongst ourselves. Pride and the warriors spirit in the Sikhs has lead in the past to internal conflict. All we have to do is break the pattern and develop cooperative behavior. I know one thing – create division and conflict and the Sikhs are easily manipulated by others. I want to challenge this by calling on all Sikhs to come together.We, the new Sikhs Diaspora, understand democracy and we are often participants in it. As we come of age, we will be heard. We will demand of the elders in our society to explain the messes they have made. Why does the world not know of us and our values? In this information age, why are we so far behind in creating mechanisms for people to discover us? Why are not more people groomed for leadership? Why is the leadership full of conflict? Why are we so visible and yet so very invisible? We really do not care as much about the tribal and destructive use of caste that divides us. Why do people not recognize that casteism is a cancer that eats through the fabric of our unity? We want equality – not just in talk, but also in action. We want intelligent dialogue and not political rhetoric laced with the venom of divisiveness. We want answers. We have begun to ask the questions. We are awakening.What we Sikhs have in front of us is a unique opportunity. We don’t even have to ask Dr. Manmohan Singh to say anything. We just need to emulate his ethics and values. We don’t even have to believe in the Congress Party. We have to clean our own house and ask ourselves are we worthy of our turban. Do we give it the respect it deserves? We have seen the Akal Takhat destroyed so that we may recognize our role. Personally, I believe that it was necessary for us to awaken and feel and make sure that we are in touch with our faith. We need to claim our faith back from those that distort it or deny us its full measure. Too many times we have played the victim and as a result, we seem to have begun to believe we are the victim. As a result, we Sikhs have lost our ways.I say this and at the same time caution that I do not mean we should become fanatics. Sikhism decries fanaticism. We need to be active, THINKING Sikhs. We need to be able to create dialogue and help the world solve major problems. We can bring our seva and compassion to teach the world to deal with community issues such as poverty and AIDS. We can use our Dasvandh to educate more children in schools in modern technologies so they are ready to be called upon as leaders five, ten, or twenty years from now. I ask that we do not lower our standards of being a Sikh, but that we raise the bar even higher. I ask that we demand of ourselves a deep commitment. One where commit to becoming the noble ideal of a Sikh. Then we will not be warriors alone but peace makers as well. To do this we must heal and look to the future. Yes, we must also forgive and come through cleansed so that we can go forward with a clear view of our role in the world, ready to face the challenges that are confronting us today.Sharing Sikh Values and Sikh AccomplishmentsToday’s battles are not won with guns. Rather, they are battles of information and perception. The CNN sound-bite carries as much weight as a nuclear weapon. The effect of what the media does today is far reaching and can last many generations. In the backdrop of all the noise the media creates, few voices have the clarity and experience to lead with compassion. Our Sikh values give us a unique opportunity to become that voice on a global level. We have that capacity. Educating the world about the Sikh identity is not just an issue of "turban and beard." Nor is it one of bhangra and a fun loving people image. Nonetheless, these images are a component of our identity and are an avenue to build a bridge between Sikhs and the wider community. What we really need to do is help the world's people make the connection that the Sikh turban and beard represent the type of values that the world needs more than ever. It is our values that are needed - embracing religious diversity; honoring and respecting women; earning through honest labor and sharing the fruits of that labor with others. These values are universal and, when shared with others in a universal way, offer a light of hope in the world. Now is the time for Sikhs to stand for their identity publicly – not only to be known for who we are, but rather to help humanity face the current global challenges.Sikhs around the world are making tremendous contributions to their communities and to society. We need to take the time to recognize and raise the awareness in our communities about all that we are doing. We need to speak and appreciate the positive accomplishments that Sikhs make in all walks of life. It is important to celebrate each one and talk about it. This will help the world to understand the continuing contributions being made by Sikhs. This will encourage us to do more and allow us to be known by our values and actions.I believe in the development of the 21st century Sikh warrior. This warrior is still the embodiment of Guru Gobind Singh’s Khalsa. He or she is an intellectual, philosopher, artist, lawyer, doctor, poet, politician, peacemaker – anything that one can dream of becoming. Most of all this person is a believer, as I am, that there is no compromise in the modern world for a Sikh…for a Sikh has been modern for 500 years. We just need to live our values.Peace and prosperity are boons to those who look to the future to create a world that is civilized. Acceptance and commerce are its gifts and for Sikhs that is the path they must seek and choose. Where do you want to be great – tomorrow in the future or yesterday in the past? I choose the future. Are you coming with me?Supreet Singh Manchanda is a Sikh executive from Texas and Silicon Valley. He has been a Global Partner in KPMG and various other corporations (IBM, SGI) and also been active in the Republican Party and The White House leadership. He, along with others, is also a founder of Sikh Communications Council post 9-11. If you would like to send an email to Supreet Singh, you may email him at s2@khalsa.com.

Article Taken from: http://www.sikhnet.com/s/HealingSeeds

Is Sikh of the Guru showing the way?

2010-06-01T00:52:00.000-07:00

ਸੂਹੀ ਮਹਲਾ ੫ ਗੁਣਵੰਤੀ ॥
सूही महला ५ गुणवंती ॥
Sūhī mėhlā 5 guṇvanṯī.
Soohee, Fifth Mehl, Gunvantee ~ The Worthy And Virtuous Bride:

ਜੋ ਦੀਸੈ ਗੁਰਸਿਖੜਾ ਤਿਸੁ ਨਿਵਿ ਨਿਵਿ ਲਾਗਉ ਪਾਇ ਜੀਉ ॥
जो दीसै गुरसिखड़ा तिसु निवि निवि लागउ पाइ जीउ ॥
Jo ḏīsai gursikẖ▫ṛā ṯis niv niv lāga▫o pā▫e jī▫o.
When I see a Sikh of the Guru, I humbly bow and fall at his feet.

ਆਖਾ ਬਿਰਥਾ ਜੀਅ ਕੀ ਗੁਰੁ ਸਜਣੁ ਦੇਹਿ ਮਿਲਾਇ ਜੀਉ ॥
आखा बिरथा जीअ की गुरु सजणु देहि मिलाइ जीउ ॥
Ākẖā birthā jī▫a kī gur sajaṇ ḏėh milā▫e jī▫o.
I tell to him the pain of my soul, and beg him to unite me with the Guru, my Best Friend.

ਸੋਈ ਦਸਿ ਉਪਦੇਸੜਾ ਮੇਰਾ ਮਨੁ ਅਨਤ ਨ ਕਾਹੂ ਜਾਇ ਜੀਉ ॥
सोई दसि उपदेसड़ा मेरा मनु अनत न काहू जाइ जीउ ॥
So▫ī ḏas upḏesṛā merā man anaṯ na kāhū jā▫e jī▫o.
I ask that he impart to me such an understanding, that my mind will not go out wandering anywhere else.

ਇਹੁ ਮਨੁ ਤੈ ਕੂੰ ਡੇਵਸਾ ਮੈ ਮਾਰਗੁ ਦੇਹੁ ਬਤਾਇ ਜੀਉ ॥
इहु मनु तै कूं डेवसा मै मारगु देहु बताइ जीउ ॥
Ih man ṯai kūŉ devsā mai mārag ḏeh baṯā▫e jī▫o.
I dedicate this mind to you. Please, show me the Path to God.

ਹਉ ਆਇਆ ਦੂਰਹੁ ਚਲਿ ਕੈ ਮੈ ਤਕੀ ਤਉ ਸਰਣਾਇ ਜੀਉ ॥
हउ आइआ दूरहु चलि कै मै तकी तउ सरणाइ जीउ ॥
Ha▫o ā▫i▫ā ḏẖūrahu cẖal kai mai ṯakī ṯa▫o sarṇā▫e jī▫o.
I have come so far, seeking the Protection of Your Sanctuary.

ਮੈ ਆਸਾ ਰਖੀ ਚਿਤਿ ਮਹਿ ਮੇਰਾ ਸਭੋ ਦੁਖੁ ਗਵਾਇ ਜੀਉ ॥
मै आसा रखी चिति महि मेरा सभो दुखु गवाइ जीउ ॥
Mai āsā rakẖī cẖiṯ mėh merā sabẖo ḏukẖ gavā▫e jī▫o.
Within my mind, I place my hopes in You; please, take my pain and suffering away!

ਇਤੁ ਮਾਰਗਿ ਚਲੇ ਭਾਈਅੜੇ ਗੁਰੁ ਕਹੈ ਸੁ ਕਾਰ ਕਮਾਇ ਜੀਉ ॥
इतु मारगि चले भाईअड़े गुरु कहै सु कार कमाइ जीउ ॥
Iṯ mārag cẖale bẖā▫ī▫aṛe gur kahai so kār kamā▫e jī▫o.
So walk on this Path, O sister soul-brides; do that work which the Guru tells you to do.

ਤਿਆਗੇਂ ਮਨ ਕੀ ਮਤੜੀ ਵਿਸਾਰੇਂ ਦੂਜਾ ਭਾਉ ਜੀਉ ॥
तिआगें मन की मतड़ी विसारें दूजा भाउ जीउ ॥
Ŧi▫āgeŉ man kī maṯ▫ṛī visāreŉ ḏūjā bẖā▫o jī▫o.
Abandon the intellectual pursuits of the mind, and forget the love of duality.

ਇਉ ਪਾਵਹਿ ਹਰਿ ਦਰਸਾਵੜਾ ਨਹ ਲਗੈ ਤਤੀ ਵਾਉ ਜੀਉ ॥
इउ पावहि हरि दरसावड़ा नह लगै तती वाउ जीउ ॥
I▫o pāvahi har ḏarsāvaṛā nah lagai ṯaṯī vā▫o jī▫o.
In this way, you shall obtain the Blessed Vision of the Lord's Darshan; the hot winds shall not even touch you.

ਹਉ ਆਪਹੁ ਬੋਲਿ ਨ ਜਾਣਦਾ ਮੈ ਕਹਿਆ ਸਭੁ ਹੁਕਮਾਉ ਜੀਉ ॥
हउ आपहु बोलि न जाणदा मै कहिआ सभु हुकमाउ जीउ ॥
Ha▫o āphu bol na jāṇḏā mai kahi▫ā sabẖ hukmā▫o jī▫o.
By myself, I do not even know how to speak; I speak all that the Lord commands.

ਹਰਿ ਭਗਤਿ ਖਜਾਨਾ ਬਖਸਿਆ ਗੁਰਿ ਨਾਨਕਿ ਕੀਆ ਪਸਾਉ ਜੀਉ ॥
हरि भगति खजाना बखसिआ गुरि नानकि कीआ पसाउ जीउ ॥
Har bẖagaṯ kẖajānā bakẖsi▫ā gur Nānak kī▫ā pasā▫o jī▫o.
I am blessed with the treasure of the Lord's devotional worship; Guru Nanak has been kind and compassionate to me.

ਮੈ ਬਹੁੜਿ ਨ ਤ੍ਰਿਸਨਾ ਭੁਖੜੀ ਹਉ ਰਜਾ ਤ੍ਰਿਪਤਿ ਅਘਾਇ ਜੀਉ ॥
मै बहुड़ि न त्रिसना भुखड़ी हउ रजा त्रिपति अघाइ जीउ ॥
Mai bahuṛ na ṯarisnā bẖukẖ▫ṛī ha▫o rajā ṯaripaṯ agẖā▫e jī▫o.
I shall never again feel hunger or thirst; I am satisfied, satiated and fulfilled.

ਜੋ ਗੁਰ ਦੀਸੈ ਸਿਖੜਾ ਤਿਸੁ ਨਿਵਿ ਨਿਵਿ ਲਾਗਉ ਪਾਇ ਜੀਉ ॥੩॥
जो गुर दीसै सिखड़ा तिसु निवि निवि लागउ पाइ जीउ ॥३॥
Jo gur ḏīsai sikẖ▫ṛā ṯis niv niv lāga▫o pā▫e jī▫o. ||3||
When I see a Sikh of the Guru, I humbly bow and fall at his feet. ||3||

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

2010-05-30T03:31:00.000-07:00

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||

Living within means?

2010-05-16T08:42:00.000-07:00

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.

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

2010-05-08T07:54:00.000-07:00

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

A great Punjabi heritage site

2010-04-19T19:08:00.000-07:00

Here is a site that may interest some of you that enjoy Sufi music, books, heritage. It seems like Satinder Sartaj is kind of a new addition to the sufi music from Indian side of Punjab.

Maya - The material greed, lust, anger, emotional attachment, egotistical pride

2010-04-13T03:25:00.000-07:00

This is something I had been thinking about for a while now and had been wanting to write some words about it. The other day I was watching a PBS (Public Broadcasting Station) documentary on Buddha and Maya was described according to Buddhism as something like an demon entity with big teeth and a frightening face who tries to entice Buddha through various desires during his meditation. This also reminded me of Demon or Satan in Christianity, who is also viewed as an entity like a person or devil which tries to entice and defeat Jesus and works against God. Maya also plays a big role in Hinduism. The word Maya is also mentioned in Guru Granth Sahib several times, and conquering Maya is at core of Sikh beliefs. But Maya is not a demonic entity or a he or a she, but just a combination of five evils made up of greed, anger, lust, wordly attachment and false pride and Gurbai teaches us that even Maya is created by God and under his control. The following link also gives various details about Maya:

http://en.wikipedia.org/wiki/Maya_(illusion).

Goal of a true Sikh in life is not to fall in love with Maya and avoid these five evils and attach himself or herself with Waheguru thru singing, listening, reciting Gurbani, meditation on Naam while living in this World doing seva, work and simran.

ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੧ ॥
सिरीरागु महला १ ॥
Sirīrāg mėhlā 1.
Siree Raag, First Mehl:

ਸੁੰਞੀ ਦੇਹ ਡਰਾਵਣੀ ਜਾ ਜੀਉ ਵਿਚਹੁ ਜਾਇ ॥
सुंञी देह डरावणी जा जीउ विचहु जाइ ॥
Suñī ḏeh darāvaṇī jā jī▫o vicẖahu jā▫e.
The empty body is dreadful, when the soul goes out from within.

ਭਾਹਿ ਬਲੰਦੀ ਵਿਝਵੀ ਧੂਉ ਨ ਨਿਕਸਿਓ ਕਾਇ ॥
भाहि बलंदी विझवी धूउ न निकसिओ काइ ॥
Bẖāhi balanḏī vijẖvī ḏẖū▫o na niksi▫o kā▫e.
The burning fire of life is extinguished, and the smoke of the breath no longer emerges.

ਪੰਚੇ ਰੁੰਨੇ ਦੁਖਿ ਭਰੇ ਬਿਨਸੇ ਦੂਜੈ ਭਾਇ ॥੧॥
पंचे रुंने दुखि भरे बिनसे दूजै भाइ ॥१॥
Pancẖe runne ḏukẖ bẖare binse ḏūjai bẖā▫e. ||1||
The five relatives (the senses) weep and wail painfully, and waste away through the love of duality. ||1||

ਮੂੜੇ ਰਾਮੁ ਜਪਹੁ ਗੁਣ ਸਾਰਿ ॥
मूड़े रामु जपहु गुण सारि ॥
Mūṛe rām japahu guṇ sār.
You fool: chant the Name of the Lord, and preserve your virtue.

ਹਉਮੈ ਮਮਤਾ ਮੋਹਣੀ ਸਭ ਮੁਠੀ ਅਹੰਕਾਰਿ ॥੧॥ ਰਹਾਉ ॥
हउमै ममता मोहणी सभ मुठी अहंकारि ॥१॥ रहाउ ॥
Ha▫umai mamṯā mohṇī sabẖ muṯẖī ahaŉkār. ||1|| rahā▫o.
Egotism and possessiveness are very enticing; egotistical pride has plundered everyone. ||1||Pause||

ਜਿਨੀ ਨਾਮੁ ਵਿਸਾਰਿਆ ਦੂਜੀ ਕਾਰੈ ਲਗਿ ॥
जिनी नामु विसारिआ दूजी कारै लगि ॥
Jinī nām visāri▫ā ḏūjī kārai lag.
Those who have forgotten the Naam, the Name of the Lord, are attached to affairs of duality.

ਦੁਬਿਧਾ ਲਾਗੇ ਪਚਿ ਮੁਏ ਅੰਤਰਿ ਤ੍ਰਿਸਨਾ ਅਗਿ ॥
दुबिधा लागे पचि मुए अंतरि त्रिसना अगि ॥
Ḏubiḏẖā lāge pacẖ mu▫e anṯar ṯarisnā ag.
Attached to duality, they putrefy and die; they are filled with the fire of desire within.

ਗੁਰਿ ਰਾਖੇ ਸੇ ਉਬਰੇ ਹੋਰਿ ਮੁਠੀ ਧੰਧੈ ਠਗਿ ॥੨॥
गुरि राखे से उबरे होरि मुठी धंधै ठगि ॥२॥
Gur rākẖe se ubre hor muṯẖī ḏẖanḏẖai ṯẖag. ||2||
Those who are protected by the Guru are saved; all others are cheated and plundered by deceitful worldly affairs. ||2||

ਮੁਈ ਪਰੀਤਿ ਪਿਆਰੁ ਗਇਆ ਮੁਆ ਵੈਰੁ ਵਿਰੋਧੁ ॥
मुई परीति पिआरु गइआ मुआ वैरु विरोधु ॥
Mu▫ī parīṯ pi▫ār ga▫i▫ā mu▫ā vair viroḏẖ.
Love dies, and affection vanishes. Hatred and alienation die.

ਧੰਧਾ ਥਕਾ ਹਉ ਮੁਈ ਮਮਤਾ ਮਾਇਆ ਕ੍ਰੋਧੁ ॥
धंधा थका हउ मुई ममता माइआ क्रोधु ॥
Ḏẖanḏẖā thakā ha▫o mu▫ī mamṯā mā▫i▫ā kroḏẖ.
Entanglements end, and egotism dies, along with attachment to Maya, possessiveness and anger.

ਕਰਮਿ ਮਿਲੈ ਸਚੁ ਪਾਈਐ ਗੁਰਮੁਖਿ ਸਦਾ ਨਿਰੋਧੁ ॥੩॥
करमि मिलै सचु पाईऐ गुरमुखि सदा निरोधु ॥३॥
Karam milai sacẖ pā▫ī▫ai gurmukẖ saḏā niroḏẖ. ||3||
Those who receive His Mercy obtain the True One. The Gurmukhs dwell forever in balanced restraint. ||3||

ਸਚੀ ਕਾਰੈ ਸਚੁ ਮਿਲੈ ਗੁਰਮਤਿ ਪਲੈ ਪਾਇ ॥
सची कारै सचु मिलै गुरमति पलै पाइ ॥
Sacẖī kārai sacẖ milai gurmaṯ palai pā▫e.
By true actions, the True Lord is met, and the Guru's Teachings are found.

ਸੋ ਨਰੁ ਜੰਮੈ ਨਾ ਮਰੈ ਨਾ ਆਵੈ ਨਾ ਜਾਇ ॥
सो नरु जमै ना मरै ना आवै ना जाइ ॥
So nar jammai nā marai nā āvai nā jā▫e.
Then, they are not subject to birth and death; they do not come and go in reincarnation.

ਨਾਨਕ ਦਰਿ ਪਰਧਾਨੁ ਸੋ ਦਰਗਹਿ ਪੈਧਾ ਜਾਇ ॥੪॥੧੪॥
नानक दरि परधानु सो दरगहि पैधा जाइ ॥४॥१४॥
Nānak ḏar parḏẖān so ḏargahi paiḏẖā jā▫e. ||4||14||
O Nanak, they are respected at the Lord's Gate; they are robed in honor in the Court of the Lord. ||4||14||