Sunday, November 27, 2005
Friday, November 25, 2005
GURNAM SINGH - ADDICTED
By Harjit Singh Lakhan
5 Aug 2003
My friend Gurnam Singh in Birmingham told me his story at a kids camp July 2002. He used to be a drug pusher and addict on the streets of manchester. He ran away from home aged 13 and lived with thieves and druggies. He kidnapped, raped and other unspeakable things in order to get money for drugs. Only his mother believed in him, that he was better than that. She used to see him once a month and go to gurdwara do shoe seva with a handkerchief and wipe that on his forehead while he was knocked out drunk or drugged out. One he even put a knife to her throat because she wouldnÂt give him money for drugs. One day she told him there's a better drug, a new wonder drug that he needs to try. His eyes lit up at the thought of how much money he would make. Then he asked her what this drug was. She said it was "Khandeh batta da Amrit". He looked away disappointed and ignored her.
She insisted he try it and he would never go back to his old drugs. to appease her he said well I'll only take it if I can have it today. Amazed that he'd even considered it, she phoned every gurdwara and jatha but there where no amrit sanchars anywhere. Then she said I'll take you to India, he said get the tickets right now otherwise its off. By guru's kirpa she didnt need the tickets because she called the Singhs up in South Shields, they said "A singh wants to take amrit ... we'll come and get him!"
When she told Gurnam th ey were coming to get him, he started thinking twice about it and said no no I'll go up by myself. She knew he wouldn't so sent her younger son, the one with the a joora to go with him on the train. On the train to his amrit ceremony, he was smoking drugs with one hand and drinking the strongest cans of alcohol. The other hand was on the mobile to his girlfriend who was shouting at him for not coming home. He had tatoos all over his arms, earings and piercings and torn jeans and clothes. worst of all he stunk of alcohol and drugs.
When they got off the train a short stocky singh with a long beard greeted them. He said 'So you're here to take amrit' and he hugged the younger brother. The kid shook his head and said 'no its not me' and pointed to his brother. The Singh was gobsmacked but smiled and hugged Gurnam singh close to his chest. Gurnam said that changed his life. He said no-one had ever loved him, his girlfriend was just a purely sexual relationship. He felt so guilty that being so filthy he had made the Singh dirty.
They took him to the Gurdwara and explained a few things about amrit and told him to think about it for 24 hrs then decide if he really wanted it. They gave him a shower, a kurtha pyjama and took him for a walk around the park explaining things like he wont be able to have drugs or alcohol again, and he'd have to marry his girlfriend and ask her to have amrit as well so they could live a gursikh life. He agreed to the first part and said he was ready to dump his grilfriend- there was no pyare there.
In the early hours the Singhs started the amritvela naam japna, he heard it in his room and it enticed him , he sat and listened and cried his eyes out. They took him for another walk around the park and helped him think about what was happening. He said he was so happy because for the last 12 hours he hadnÂt touched drugs or alcohol and that was a true miracle for him. As he was so addicted he couldnÂt even go a few minutes without. He was so addicted he only weighed 6 stone and looked a walking skeleton. He had blood in his
In the morning the Singhs served him with so much pyare, offereing him lots of cereals, and toast, making his breakfast , taking his dishes. He was overwhelemed. In his sangat of thieves and druggies the only code was each man for himself, TAKE TAKE TAKE , if you didnÂt grab it by force then you wouldnÂt get it. He was blown away by the amount of love the Singhs gave. The Singhs did the amrit sinchar just for him.
For two whole days he didnÂt know where his soul was - blissed out. One of the Singhs took a whole week off work and taught him to read and pronounce Japji sahib. Amazing when you conmsider he didnÂt even know how to read or write english as he had dropped out of school when he about 7.
He called home and told his mum he wouldnt be coming home yet as he loved the singhs, she was ecstatic 'Dont worry son you stay there as long as you want'.
The following week he went on a tour of the UK gurdwara with his cousin and brother (1996). They met me in Southall gurdwara, doing seva in the langar. I remember greeting them and talking to them. I didnÂt know any of his history , I just saw a Gursikh wearing bana like me. They said they need some shabad kirtan gutka as it was hard to get them up north, so I took them home and we did kirtan in my liitle room and I gave them some english gutka I had.
They didnt tell me all of the above. I only found out 6 years later a few weeks ago when I met Gurnam Singh again at a camp in Birmingham. I didnt realise the effect I also had on him. He said 'You didnÂt know me, a total stranger, yet you too gave us so much pyare I was blown away' . Then after he left me he went to Leicester. The missed the train and a Singh at the station offered for them to stay with him the night. He was in chardhikalla.
When they got to his house they saw he had an 18 year old son who was comp letely wheelchair bound unable to do anything for himself. The Singhs had a 24 by 7 rota to look after the son day in day out 365 days a year. When he asked the Singh arent you upset with God for doing this to you? The Singh said, It all good , whatever good does is good, I'm happy, very happy." Once again Gurnam singh was blown away with the Gursikh.
The Singhs arranged his marriage, his wife knew of his past, but didnÂt mind. Many hard times came and he craved the drugs again, especially as he knew who to get them from. Once he came home with a bag full of cocaine and stared at it on his kitchen table. He was that close to going back to his old ways. There and then he did ardas guru ji I need to move away from Manchester, from all this bad sangat. He had tried selling his house before but it was a rundown area and no one was interested. Yet the next day a pakistani man knocked on his door and offered them more than market values for their house!
They moved to Birmingham for sangat. Even their some more Singhs, got him a house and a job. He paid them back the deposit and says he has sukhmani sahib programme one a month. Even when they were driving around looking for a house they saw a for sale sign and one chardhi-kalla singh said to Gurnam, thatÂs going to be your house. Next time they went by it had a sold sign, Gurnam was disappointed. But the chardhikalla singh said , no thatÂs going to be your house. So the Singhs got together and did chaupee sahib the paat and amazingly the house came back on the market!
He still gets cravings, but can only control it with sangat. He says he now does talks to kids about the evils of drugs and tells them what happened to him.
PLEASE FORWARD TO ALL YOUTH TO WARN OF THE DANGERS OF DRUGS AND PRINT IN NEWSPAPERS
dhan guru nanak dhan nirankar
waheguru ji ka khalsa waheguru ji kee fateh!
Bhai Harjinder Singh Jee
View of London from the 29th Floor
Phenjee JasvirKaur of Raj Academy
Pritpal Singh and Phenjee Jasvir Kaur
Thursday, November 24, 2005
Saturday, November 19, 2005
Phenjee caught in the act!!!
This photo cracks me up @ City Uni day 3 of London Sikhi Week '05
The man with the money at London Met Sikh Soc.... hehe
Friday, November 18, 2005
A Sikh Girls Prayer
Born and raised in a world full of hate
Enraged by the injustices her sisters faced
No place or home to call her own
Born into a family which is not her own
Knowing everyday as she’s grown
One day her hand will be given to a man unknown
Searching for an abode which can be called her own
Realising at her tender age,
That is none other than with the charna of the lord
For a girl to be accepted in this world
So much she has to bear
Sentenced to a world of silence
No room for what she has to share
Loved ones come and go
Their love and faces forever changing
We are forever searching for acceptance
Not realising for years how our sisters have been treated
1984 and for years before
Our sisters, abducted, raped, betrayed by people they thought of as their own
No one here is ours
We are musafirs on this earth
We belong with our lord
If only we could witness an ounce of the strength of the ones before
Gave up their ‘all’ for the lord
Gurujis love remains the same, forever strong
Forever carrying his daughters through their struggles
Without his shelter we have no home,
My home, my love, life, my everything, all within the truest form of love
A taste of this love we receive,
From parents, siblings, friends
But a taste is all it remains
Until the ultimate love is realised
The purest kind of love
The only endless love
Dearest sweet akaal pu rkh ji,
Grant me the wisdom and courage to walk on your path
Forever be close to my heart
Keep my love strong
Help me forgive those who cause my struggles and the struggles of my sisters
Never let me forget the sacrifices our shaheeds made for us
May all my sisters who have suffered be granted the peace love and acceptance,
That I have found within your chrnaa
Forever your daughter,
Tuesday, November 15, 2005
Lakh Lakh Vadaya on Dhan Guroo Nanak Sahib Jee Gurpurb. May Guroo bless you with naam, Gursikh jeevan and light up your life removing the darkness.
Dhan Guroo Nanak Sahib Jee - Bhai Harpreet Singh
This Shabad is by Guru Arjan Dev Ji in Raag Kaanraa on Pannaa 1301
ਕਾਨੜਾ ਮਹਲਾ 5 ਘਰੁ 4
ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥
ਨਾਰਾਇਨ ਨਰਪਤਿ ਨਮਸਕਾਰੈ ॥
ਐਸੇ ਗੁਰ ਕਉ ਬਲਿ ਬਲਿ ਜਾਈਐ ਆਪਿ ਮੁਕਤੁ ਮੋਹਿ ਤਾਰੈ ॥1॥ ਰਹਾਉ ॥
ਕਵਨ ਕਵਨ ਕਵਨ ਗੁਨ ਕਹੀਐ ਅੰਤੁ ਨਹੀ ਕਛੁ ਪਾਰੈ ॥
ਲਾਖ ਲਾਖ ਲਾਖ ਕਈ ਕੋਰੈ ਕੋ ਹੈ ਐਸੋ ਬੀਚਾਰੈ ॥1॥
ਬਿਸਮ ਬਿਸਮ ਬਿਸਮ ਹੀ ਭਈ ਹੈ ਲਾਲ ਗੁਲਾਲ ਰੰਗਾਰੈ ॥
ਕਹੁ ਨਾਨਕ ਸੰਤਨ ਰਸੁ ਆਈ ਹੈ ਜਿਉ ਚਾਖਿ ਗੂੰਗਾ ਮੁਸਕਾਰੈ ॥2॥1॥20॥
Kaanraa, Fifth Mehl, Fourth House:
One Universal Creator God. By The Grace Of The True Guru:
The one who bows in humble reverence to the Primal Lord, the Lord of all beings
- I am a sacrifice, a sacrifice to such a Guru; He Himself is liberated, and He carries me across as well. 1Pause
Which, which, which of Your Glorious Virtues should I chant? There is no end or limitation to them.
There are thousands, tens of thousands, hundreds of thousands, many millions of them, but those who contemplate them are very rare. 1
I am wonder-struck, wonder-struck, wonder-struck and amazed, dyed in the deep crimson color of my Beloved.
Says Nanak, the Saints savor this sublime essence, like the mute, who tastes the sweet candy, but only smiles. 2120
Bhai Jaswinder Singh
ਬਾਬਾ ਗਿਆ ਬਗਦਾਦ ਨੂੰ ਬਾਹਰ ਜਾਇ ਕੀਆ ਅਸਥਾਨਾ॥
baabaa giaa bagadhaadh noo(n) baahar jaae keeaa asathhaanaa
From Mecca Baba went to Baghdad and stayed outside the city.
ਇਕ ਬਾਬਾ ਅਕਾਲ ਰੂਪ ਦੂਜਾ ਰਬਾਬੀ ਮਰਦਾਨਾ॥
eik baabaa akaal roop dhoojaa rabaabee maradhaanaa
Firstly, Baba himself was in the form of Timeless and secondly, he had his companion Mardana, the rebeck player.
ਦਿਤੀ ਬਾਂਗ ਨਿਮਾਜ਼ ਕਰ ਸੁੰਨ ਸਮਾਨ ਹੋਯਾ ਜਹਾਨਾ॥
dhithee baa(n)g nimaaz kar su(n)n samaan hoyaa jehaanaa
For namaz (in his own style), Baba gave call, listening to which the whole world went into absolute silence.
ਸੁੰਨ ਮੁੰਨ ਨਗਰੀ ਭਈ ਦੇਖ ਪੀਰ ਭਇਆ ਹੈਰਾਨਾ॥
su(n)n mu(n)n nagaree bhee dhaekh peer bhaeiaa hairaanaa
The whole city became quiet and lo! to behold it, the pir (of the town) also got wonderstruck.
ਵੇਖੈ ਧਿਆਨ ਲਗਾਇ ਕਰ ਇਕ ਫਕੀਰ ਵਡਾ ਮਸਤਾਨਾ॥
vaekhai dhhiaan lagaae kar eik fakeer vaddaa masathaanaa
Observing minutely he found (in the form of Baba Nanak) an exhilerated faquir.
ਪੁਛਿਆ ਫਿਰਕੇ ਦਸਤਗੀਰ ਕੌਨ ਫਕੀਰ ਕਿਸ ਕਾ ਘਰਾਨਾ॥
pushhiaa firakae dhasathageer kaan fakeer kis kaa gharaanaa
Pir Dastegir asked him, which category of faquir you belong to and what is your parentage.
ਨਾਨਕ ਕਲਿ ਵਿਚ ਆਇਆ ਰਬ ਫਕੀਰ ਇਕ ਪਹਿਚਾਨਾ॥
naanak kal vich aaeiaa rab fakeer eik pehichaanaa
(Mardana told) He is Nanak, who has come into kaliyug, and, he recognises God and His faquirs as one.
ਧਰਤ ਅਕਾਸ਼ ਚਹੂੰ ਦਿਸ ਜਾਨਾ ॥35॥
dhharath akaash chehoo(n) dhis jaanaa aa
He is known in all the directions besides earth and sky.
Bhai Sarabjit Singh Rangila
Saturday, November 12, 2005
The second generation of caste, our generation and new caste system. It seems our generation who are growing up and will be getin married soon have created there own caste system based on universities and education. We wanta marry someone from a certain area doing a certain degree, with 1:1 etc. this is just as bad as the old one. I’m sorry but how does a university and degree tell you what that persons like, what there rehit is like anything?
Its funny how we push caste on to our children on to each other yet call our selves amritdharhi and pretend to follow a katharvad form of rehit. I mean its stupid and insulting tell you the truth. We can find so many references from gurbani and Sikhi history as well as Sikh customs which we carry out everyday which get rid of the caste element.
In day to day life we go to gurdwara sit in sangat and eat. One purpose of langar was having everyone of every caste sitting together on one platform. When we take amrit we are not asked caste, we are told u are now part of khalsa panth. We are told by panj our mother is Mata Sahib Kaur and Pita Guru Gobind Singh Ji. How can we then say we are brothers and sisters yet point finger and say I am higher caste.
When we take amrit of kandai di paul, Panj Pyarai send that same batha to everyone ansuring everyone gets everyones jooth. Believing in caste you can therefore not take amrit as some castes are considered untouchable. Therefore to enforce caste and call you self amritdharhi you are insulting you mother and father and khalsa panth.
Today caste doesn’t make sense anyway we use to use it to say what job we do, etc. the son would do same job as the father. I mean come on we refer to our selves as being caste of farmers when we live in London with a in a flat on 4th floor with a plant pot in the window, not much of a farmer no more.
Belittling the Caste-System
Guru Nanak Dev disparagingly condemned caste-prejudices. To do away with this social malady he set an example. He visited Bhai Lalo an 'out-caste', and both had their meals together, giving a shocking surprise to the village-folk. Moreover, Mardana, the life-long companion of Guru Sahib was minstrel, coming from 'low-caste'. allaboutsikhs.com
Bhagat Naamdev Jee talks about how he was treated.
This Shabad is by Bhagat Naam Dev Ji in Raag Malaar on Anng 1292
ਮੋ ਕਉ ਤੂੰ ਨ ਬਿਸਾਰਿ ਤੂ ਨ ਬਿਸਾਰਿ ॥
ਤੂ ਨ ਬਿਸਾਰੇ ਰਾਮਈਆ ॥1॥ ਰਹਾਉ ॥
ਆਲਾਵੰਤੀ ਇਹੁ ਭ੍ਰਮੁ ਜੋ ਹੈ ਮੁਝ ਊਪਰਿ ਸਭ ਕੋਪਿਲਾ ॥
ਸੂਦੁ ਸੂਦੁ ਕਰਿ ਮਾਰਿ ਉਠਾਇਓ ਕਹਾ ਕਰਉ ਬਾਪ ਬੀਠੁਲਾ ॥1॥
ਮੂਏ ਹੂਏ ਜਉ ਮੁਕਤਿ ਦੇਹੁਗੇ ਮੁਕਤਿ ਨ ਜਾਨੈ ਕੋਇਲਾ ॥
ਏ ਪੰਡੀਆ ਮੋ ਕਉ ਢੇਢ ਕਹਤ ਤੇਰੀ ਪੈਜ ਪਿਛੰਉਡੀ ਹੋਇਲਾ ॥2॥
ਤੂ ਜੁ ਦਇਆਲੁ ਕ੍ਰਿਪਾਲੁ ਕਹੀਅਤੁ ਹੈਂ ਅਤਿਭੁਜ ਭਇਓ ਅਪਾਰਲਾ ॥
ਫੇਰਿ ਦੀਆ ਦੇਹੁਰਾ ਨਾਮੇ ਕਉ ਪੰਡੀਅਨ ਕਉ ਪਿਛਵਾਰਲਾ ॥3॥2॥
Please do not forget me; please do not forget me,
please do not forget me, O Lord. 1Pause
The temple priests have doubts about this, and everyone is furious with me.
Calling me low-caste and untouchable, they beat me and drove me out; what should I do now, O Beloved Father Lord? 1
If You liberate me after I am dead, no one will know that I am liberated.
These Pandits, these religious scholars, call me low-born; when they say this, they tarnish Your honor as well. 2
You are called kind and compassionate; the power of Your Arm is absolutely unrivalled.
The Lord turned the temple around to face Naam Dayv; He turned His back on the Brahmins. 32
Today we are the pandits who look down at other Sikhs because they do not follow samerehit. If there is a mona respect him/her become there friend you never know when your influence may inspire them to think about Sikhi and where they are. Dont be the pandit that says to there children they are amritdharhi on one hand and on the other says you can only marry into a certain caste. Dont be a hypocrite! Marriage is about joining of two souls in Sikhi, having permenant sangat for rest of your life, to me it is anyway. We still look at caste when it comes to marriage. Here are some quotes from Gurbani to think about...
This Shabad is by Guru Nanak Dev Ji in Raag Maaroo on Anng 1035
ਨਾਰਿ ਪੁਰਖੁ ਨਹੀ ਜਾਤਿ ਨ ਜਨਮਾ ਨਾ ਕੋ ਦੁਖੁ ਸੁਖੁ ਪਾਇਦਾ ॥4॥
naar purakh nehee jaath n janamaa naa ko dhukh sukh paaeidhaa 4
There was no female or male, no social class or caste of birth; no one experienced pain or pleasure. 4
This Shabad is by Guru Amar Daas Ji in Raag Bhairao on Anng 1127
ਜਾਤਿ ਕਾ ਗਰਬੁ ਨ ਕਰੀਅਹੁ ਕੋਈ ॥
jaath kaa garab n kareeahu koee
No one should be proud of his social class and status.
ਬ੍ਰਹਮੁ ਬਿੰਦੇ ਸੋ ਬ੍ਰਾਹਮਣੁ ਹੋਈ ॥1॥
breham bi(n)dhae so braahaman hoee 1
He alone is a Brahmin, who knows God. 1
ਜਾਤਿ ਕਾ ਗਰਬੁ ਨ ਕਰਿ ਮੂਰਖ ਗਵਾਰਾ ॥
jaath kaa garab n kar moorakh gavaaraa
Do not be proud of your social class and status, you ignorant fool!
ਇਸੁ ਗਰਬ ਤੇ ਚਲਹਿ ਬਹੁਤੁ ਵਿਕਾਰਾ ॥1॥ ਰਹਾਉ ॥
eis garab thae chalehi bahuth vikaaraa 1 rehaao
So much sin and corruption comes from this pride. 1Pause
This Shabad is by Bhai Gurdaas Ji in Vaars Bhai Gurdaas on Pannaa 5
ਗੁਰਮੁਖ ਵਰਨ ਅਵਰਨ ਹੋਇ ਰੰਗ ਸੁਰੰਗ ਤੰਬੋਲ ਪਰਚੈ॥
guramukh varan avaran hoe ra(n)g sura(n)g tha(n)bol parachai
Gurmukhs go beyond the castes, colours and go about in equanimity like the red colour of betel leaf.
Rehatnama Bhai Sahib Singh Jee KEEP REHAT AND ABANDON CASTE AND CREED
ਭੇਖ ਪਿਆਰਾ ਨਾਹਿ ਮਮ ਵਰਣ ਪਿਆਰਾ ਨਾਹਿ ॥ ਰਹਿਤ ਪਿਆਰੀ ਮੋਹ ਕੋ ਸਿਦਕ ਪਿਆਰਾ ਆਹਿ ॥45॥
bhaekh piaaraa naahi mam varan piaaraa naahi rehith piaaree moh ko sidhak piaaraa aahi 45
I have not love for appearances or for high castes. It is discipline that I love.
This Shabad is by Guru Nanak Dev Ji in Raag Aasaa on Anng 349
ਜਾਣਹੁ ਜੋਤਿ ਨ ਪੂਛਹੁ ਜਾਤੀ ਆਗੈ ਜਾਤਿ ਨ ਹੇ ॥1॥ ਰਹਾਉ ॥
jaanahu joth n pooshhahu jaathee aagai jaath n hae 1 rehaao
Recognize the Lord's Light within all, and do not consider social class or status; there are no classes or castes in the world hereafter. 1Pause
To me Sikhi isn't about social caste, colour, creed, its about pyar vaheguoo, for each other. Its about naam, bani, rehit. Its about your jeevan, rehit helping others. Live a Gursikhi jeevan, be inspired and inspire others.
"Kindness knows no defeat, caring has no end and touching peoples hearts is theonly language God knows."
God's name was always on the lips of Bhagat Namdev Ji. He was asked by the king to show miracles. Bhagat Namdev Ji refused to do so and was thrown before a drunk elephant to be crushed to death. God saved His own saint. Bhagat Namdev Ji spent the last day of his life in village Guman, now in district Gurdaspur, Punjab (India).
Guru Granth Sahib recognizes many saints of the Bhakti movement of medieval India. Namdev are the saints belonging to this movement which swept across the North India from 1100 A.D. till 1600 A.D. When Fifth Guru Guru Arjan dev ji compiled Guru Granth Sahib, he decided to give some recognition to the saints of Bhakti movement, that is the reason that Guru Granth Sahib contains verses of such saints. In some cases Guru Granth Sahib is the only voice remained for such saints over the years.
According to the generally accepted version of the current traditions, Namdev was born in AD 1270 to Damasheti, a low-caste tailor, and his wife, Gonabai, in the village of Naras-Vamani, in Satara district of Maharashtra. Janabai, the family's maidservant and a bhakta and poetess in her own right, records the tradition that Namdev was born to Gonabai as a result of her worship of Vitthala in Pandharpur. Namdev was married before he was eleven years of age to Rajabal, daughter of Govinda sheti Sadavarte. He had four sons and one daughter, Under the influence of saint Jnanadeva, Namdev was converted to the path of bhakti. Vitthala of Pandharpur was now the object of his devotion and he spent much of his time in worship and kirtan, chanting mostly verses of his own composition. In the company of Jnanadeva and other saints, he roamed about the country and later came to the Punjab where he is said to have lived for more than twenty years at Ghuman, in Gurdaspur district, where a temple in the form of samadh still preserves his memory. This temple was constructed by Sardar Jassa Singh Ramgarhia and the tank by its side was got repaired by Rani Sada Kaur , mother-in-law of Maharaja Ranjit Singh . In his early fifties, Namdev settled down at Pandharpur where he gathered around himself a group of devotees. His abhangas or devotional lyrics became very popular, and people thronged to listen to his kirtan. Namdev's songs have been collected in Namdevachi Gatha which also includes the long autobiographical poem Tirathavah. His Hindi verse and his extended visit to the Punjab carried his fame far beyond the borders of Maharashtra. Sixty-one of his hymns in fact came to be included in Sikh Scripture, the Guru Granth Sahib. These hymns or sabdas share the common characteristic of lauding the One Supreme God distinct from his earlier verse which carries traces of idolatry and saguna bhakti. In the course of his spiritual quest, Namdev had, from being a worshipper of the Divine in the concrete form, become a devotee of the attributeless ( nirguna) Absolute.
Bhagat Nam Dev is a pioneer of the Radical bhakti School. Though he appeared a century earlier than Kabir, his religious and social views are very much like those of Kabir. He unambiguously repudiates all the four fundamentals of Vaisnavism. Though in his devotional approach, he is clearly a monotheist, he makes many pantheistic statements too, e.g., every thing is God; there is nothing but God; consider the world and God to be one; the foam and the water are not different. Chaturvedi writes: "Sant Nam Dev seemed to believe both in transcendence and immanence, in pantheism and nondualism. His devotion was purely of the non-attributional absolute. He also considers God to be immanent, everywhere, in all hearts, and the Creator of everything. Like Kabir and the Sufis, Namdev is very other worldly. He says, "The strength of contempt of the world should be in the body an unchanging companion. One should lay aside differences between oneself and others, and feel no anxiety for things of the world."Ranade also writes: "He (Nam Dev) tells us that it is impossible that the pursuit of God can be coupled with a life of Samsara. If it had been possible for a man to find God while he was pursuing Samsara, then Sanaka and others would not have grown mad after God. If it had been possible for him to see God while carrying on the duties of a householder, the great Suka would not have gone to the forest to seek God. Had it been possible for people to find God in their homes, they would not have left them to fond out. Nam Dev has left all these things, and is approaching God in utter submission (Abhg. 83).
NamDev's cosmogenic views are also orthodox. He says that God created maya and "maya is the name of the power that placeth man in the womb."Indirectly, he is neither happy with the world, nor with the human birth. Him, shop, shopkeeper, men and everything are unreal excepting God. In this background he seeks release from the world and suggests renunciation: " Namdev gave up trade, and devoted himself exclusively to the worship of God.
The world being a play of maya and not being a worthwhile of spiritual endeavours, Namdev's goal is to have union with God through devotion and singing. His praises. He says, "I perform worship, sing God's praises and meditate on Him for eight pahar in a day i.e, round the clock. At the same time, he suggests good conduct and purity of life. For, God created all men alike. Though he holds every person responsible lor his acts, he clearly does not believe in a world rigidly governed by karma. Because he says: If everything were determined by karma, who created karma originally?
NamDev not only claims union with God, but, like Kabir, also states that more than once God miraculously intervened on his behalf to reveal Himself to him, or help him. Without doubt, Nam Dev's approach remains otherworldly both before and after his achievement. At one time, he even gave up work so as to remain absorbed in his worship and meditations. He never initiated any religious institution or movement. His was a solitary search for God, without creating any social or religious organisation.
We find that in his repudiation of Vaisnava doctrines, in his metaphysical ideas, methodology and goal, and more particularly in his otherworldly approach to the world and society, Namdev's views are quite identical with those of Kabir.
Shabad by Bhagat Nam Dev in the Siri Guru Granth Sahib where the temple rotated towards his direction as he was not allowed to sit in there.
Laughing and playing, I came to Your Temple, O Lord.
While Naam Dayv was worshipping, he was grabbed and driven out. 1
I am of a low social class, O Lord;
why was I born into a family of fabric dyers? 1 Pause
I picked up my blanket and went back, to sit behind the temple. 2
As Naam Dayv uttered the Glorious Praises of the Lord,
the temple turned around to face the Lord’s humble devotee. 3 6
Shabad by Bhagat Nam Dev in the Siri Guru Granth Sahib on how he had the darshan of the Lord.
Nam Dev milked the brown cow,
and brought a cup of milk and a jug of water to his family god. 1
Please drink this milk, O my Sovereign Lord God. Drink this milk and my mind will be happy.
Otherwise, my father will be angry with me. 1 Pause
Taking the golden cup, Nam Dev filled it with the ambrosial milk,
and placed it before the Lord. 2
The Lord looked upon Nam Dev and smiled.
This one devotee abides within my heart. 3
The Lord drank the milk, and the devotee returned home.
Thus did Nam Dev come to receive the Blessed Vision of the Lord’s Darshan. 4 3
Extracted from Gurbani De Racheta by S Abnashi Singh and Gurvinder Singh.Published by: Gaganmai Thaal International,Jandiala Guru,Amritsar
Friday, November 11, 2005
Wooohhooooo its back London Sikhi weeek. Bigger and better then before, [and much more organised thery hope.] So for a week long of action packed talks and workshop head down to Sikhi Week. [What you think?]
Seriously for one week a semesta you get the chance to learn about Sikhi, eat real food, and make new friends from different warps of life. What else you want?
London Sikhi Week 2005...
Who's Your Guru...?
16th - 23rd November 2005
Various London Uni's
Around The World in 80 Steps
Lecture Theatre A
2-5pm Weds 16th Nov
Nearest tube: Uxbridge
To kick of the start of the week, Bhai Sukhraj Singh, will be leading a discussion on the purpose and life of Guru Nanak Dev Jee, the founder of the Sikh faith and the inspiration behind this year's Sikhi Week. Make sure your there to experience an enlightening encounter of a unique kind!
The Eternal Truth
London Metropolitan University
Jewry Street Lecture Theatre
5.30pm (6pm prompt start) - 8pm Thursday 17th Nov
Nearest tube: Aldgate
Guru Nanak Dev Ji came to this world with a universal message. The talk and discussion will be on the meaning of the first passage in Guru Granth Sahib Ji, called the ‘Mool Mantr', and how can one improve one's life and the world by understanding and putting into practice this simple universal message.
Sikh & You Shall Find
Pynton Lecture Room
5.30pm (6pm prompt start) - 8pm Friday 18th Nov
Nearest tube: Angel
In today's world we are all trying to find happiness, peace and content. However, what advice and guidance does your Guru offer you? How can one build a relationship with the Divine? How can we form successful relationships with our families, friends and marriage partners, and be happy? Bhenji Navleen Kaur will be leading a talk and discussion on how we can build relationships using Guru Nanak Dev Ji's eternal wisdom.
Student Kirtan & Langar
Sri Guru Singh Sabha Gurdwara
Pynton Lecture Room
7pm onwards Saturday 19th Nov
Nearest train: Southall (Paddington)
An evening of kirtan done entirely by students for the sangat. Everyone welcome to help do seva. If you would like to do some Kirtan or would like more info, please call: 07940 431925
Caste a Spell on You
London School of Economics (LSE)
D602 Clement House
5.30pm (6pm prompt start) - 8pm Monday 21st Nov
Nearest tube: Temple
Guru Nanak Dev Ji was a social revolutionist, who destroyed social divisions 500 years ago. Living in today's world with religious fanaticism, social divisions and discrimination, join us for an interesting debate and discussion on where we, as Sikhs stand in today's ever-changing society, and how we can seek inspiration from the life and teachings of Guru Nanak Dev Ji. Professor Gurnam Singh from the University of Coventry will head this hot topic of debate so make sure you're there to help us define our identity and role as the future of tomorrow.
Mind, Body & Spirit
Queen Mary, University of London
Drapers Lecture Theatre, Mile End Campus
5.30pm (6pm prompt start) - 8pm Tuesday 22nd Nov
Nearest tube: Mile End
For a Sikh, the ultimate goal is bringing the mind and body into harmony, a state of eternal bliss reached through the union of the individual soul with the Creator. Bhai Gurdeep Singh, a Kung Fu Master in West London, will share his experiences and will lead an introductory session to how we can use mind, body and spirit in empowering ourselves and developing our inner selves.
King's College London
Roben Suite, Guy's Hospital Tower
5.30pm (6pm prompt start) - 8pm Wednesday 23rd Nov
Nearest tube: London Bridge
To finish off the week's commemoration of Guru Nanak Dev Ji's birthday we will be getting together in the evening to sing the praises of the Creator, and join in the universal language of devotional music given to us by Guru Nanak Dev Ji for the individual to communicate with the Divine. With the sun setting and the beautiful view of London's lighted sky line, there is guaranteed to be a reflective and peaceful atmosphere in the midst of all the hustle of Central London.
London & Home Counties Sikh Societies
C U THERE!!!!!!!!
Wednesday, November 09, 2005
The unseen and the unknown have flung open their closed doors, and I am seeing a world which is not seen through the eyes, and I am hearing music which ears are not capable of hearing. Whatsoever I have found and known is eager to flow just as the mountain waterfalls and springs flow and rush towards the ocean.
Remember, when the clouds are full of water they have to shower. And when the flowers are filled with fragrance they have to give off their fragrance freely to the winds. And when a lamp is lit, the light is bound to radiate from it.
Something like this has happened and the winds are carrying away some seeds of revolution from me. I have no idea in what fields they will land and who will tend them. I only know that it is from seeds like these that I have attained the flowers of life, immortality, and the divine. And in whatever field they land, the very soil there will turn into the flowers of immortality.
In death is hidden the immortal and in death is life-just as flowers are inherent in the soil. But the potential of the soil can never become realized in the absence of seeds. The seeds make manifest that which was unmanifest and give expression to that which was latent.
Whatever I have, whatever I am, I want to give away as seeds of divine consciousness. What is attained in knowledge—knowing—love gives away in abundance. In knowing one knows God; in love one becomes God. Knowledge is the spiritual discipline, love is the fulfillment.
A year has passed. During the last rainy season I had sown the seeds of gultevari flowers. As the rainy season was over, flowers also disappeared. Then I removed the dried-up plants. This year I am seeing that with the coming of the rains so many gultevari plants are sprouting on their own. They have begun to appear from the ground in so many places. The seeds left in the ground from the previous season have waited for a year, and it is blissful coming to life now. In the darkness underground, in winter and summer, they have been waiting there. Now somehow they have the opportunity of seeing the light again. With this comes the feeling of an auspicious and festive music emanating from those newly born plants, and I experience it.
Centuries ago, some nectar-sweet-throat sang: Tamaso ma jyotirgamaya—who does not have the desire to move from darkness to light!
Are not such seeds lying hidden in every man, in every living being, wanting to attain to light? Is there not also since many many lifetimes a waiting and praying for this opportunity?
These seeds are lying hidden within everyone and it is only from these seeds that the thirst arises for becoming complete. These flames are lying hidden in every one, and these flames want to reach out to the sun! No one becomes fulfilled without transforming these seeds into plants. There is no other way than to become whole. One has to become whole, because intrinsically every seed is whole.
Tick…tick…tick…the clock has started running again. In fact, it has been running all along, for me only had it stopped. Or, better to say, I myself had become closed to the space where this running exists.
I had moved into another realm of time. I was sitting with eyes closed, looking within, and went on looking—it was altogether a different realm of time. Then contact with this realm was broken.
How blissful it is t o slip out of time! Pictures on the mind stop. Their existence is time. As they cease, time ceases and then only the pure present remains. The present is part of time only in language. In reality, it is outside the realm of time, beyond of it. To be in it is to be in the self. I have returned from that world now. How peaceful everything is! In the distance some bird is singing, a child is crying in the neighborhood and a cock is crowing.
How blissful it is to live! And now I know that death too is blissful, because life does not end with it. It is only a state of life—life is before it and after it also.
I was sitting with my eyes closed. Seeing always with the eyes open, man is forgetting the art of seeing with closed eyes. What is seen with open eyes is nothing compared to what is seen with the eyes closed. The tiny eyelid separates and joins two worlds.
I was sitting with eyes closed when a person came; he asked me what I was doing. When I said I was seeing something, he became almost perplexed. Perhaps he would have thought, "Can seeing with closed eyes be called seeing?"
When I open my eyes I arrive in the finite. When I close my eyes, the doors of the infinite open. On one side is seen the seen and on the other the seer.
I get up in the morning—I see the squirrels running about, I see the flowers opening up in the rays of the sun, I see nature overflowing with harmonious melody. I go to bed at night—I see the silence showering from the stars, I see the blissful sleep encompassing the entire creation. And then I begin to ask myself "What has happened to man?"
Everything is vibrating with bliss except man. Everything is resonating with music except man. Everything is settled in divine peace except man.
At dawn I watched the sparkling drops of dew gently and lovingly settling on the petals of the flowers. They made not a sound. When one's heart is ready God also descends like the tiny drops of dew. You have no inkling of his coming until he manifests himself before you. long03
Last night, away from the city, we were sitting in a mango grove. There were some clouds in the sky and the moon played hide-and-seek among them. In this play of light and shadow, some people were there silently with me for a long time.
How difficult it becomes to speak sometimes! When the atmosphere is thick with a melody, a music, one is afraid to speak lest it should be disrupted. So it happened last night. We returned back home very late. On the way, someone remarked, "This is the first time in my life that I have experienced silence. I had heard that silence is a wonderful bliss, but I realized it only today. Today it has happened effortlessly—but how will it happen again?"
I said, "What has happened effortlessly happens only effortlessly, it does not happen with effort."
Since evening, it has been stormy and rainy. Gusts of wind have lashed the trees. The electric supply has failed, and the city is plunged into darkness.
In the house, an earthenware lamp has been lit, its flame ascending. The lamp is of the earth, but its flame endlessly mounts to touch the unknown.
Man's consciousness is like this flame. His body is content with the earth but there is something else in him which constantly strives to rise above it. This consciousness, this dancing flame is the life of man. This ceaseless yearning to soar is his soul.
Man is man because he has this flame within him. Without it, he is only earth.
If this flame burns fiercely, a revolution comes into being. If this flame is manifest totally, the earth itself can be transcended.
Man is a lamp. There is earth in him, but there is light too. If he concerns himself only with the earth, his life is wasted: there must be attention to the light also.
Awareness of the light transforms everything and allows man to see God in the earth.
Monday, November 07, 2005
'pehilai piaar lugaa thhun dhudhh
First, the baby loves mother's milk;
dhoojai maae baap kee sudhh
second, he learns of his mother and father;
theejai bhuyaa bhaabhee baeb
third, his brothers, sisters-in-law and sisters;
chouthhai piaar oupu(n)nee khaedd
fourth, the love of play awakens.
pu(n)juvai khaan peean kee dhhaath
Fifth, he runs after food and drink;
shhivai kaam n pushhai jaath
sixth, in his Sexual desire, he does not respect social customs.
suthuvai su(n)j keeaa ghur vaas
Seventh, he gathers wealth and dwells in his house;
at(h)uvai krodhh hoaa thun naas
eighth, he becomes angry, and his body is consumed.
naavai dhhoulae oubhae saah
Ninth, he turns grey, and his breathing becomes labored;
dhusuvai dhudhhaa hoaa suaah
tenth, he is cremated, and turns to ashes.
ge ae sigeeth pukaaree dhhaah
His companions send him off, crying out and lamenting.
ouddiaa hu(n)s dhusaaeae raah
The swan of the soul takes flight, and asks which way to go.
aaeiaa gaeiaa mueiaa naao
He came and he went, and now, even his name has died.
pishhai puthal sadhihu kaav
After he left, food was offered on leaves, and the birds were called to come and eat.
naanuk munumukh a(n)dhh piaar
O Nanak, the self-willed manmukhs love the darkness.
baajh guroo ddubaa su(n)saar
Without the Guru, the world is drowning.'
Friday, November 04, 2005
Am I alone
Or is there someone else
Who feels my pain
At the state of the Panth.
We’ve forgotten the message
The message of Guru Nanak
“The path to Divinity
Needs no intermediary.”
We’ve become lazy
Want to be spoon-fed
It’s way to difficult
To understand the path of Guru Nanak.
These sants and babas
Have readily filled this need
Pseudo-claimants, Bedis and Sodhis
Have even claimed Guru-ships.
Heads bow to them
They are held in awe
For we lazy Gur-Sikhs
Believe they have the powers.
We’ve elevated them
To a state above their worth
By paying them special homage
Inflating their inflated egos.
Special utensils are brought
As they partake in “Guru ka Langar”
They sit in designated areas
Separated from the sangat.
I witness these shows
And don’t know what to say
My head hangs in shame
My eyes fill with tears.
I feel a sadness
As I hear the sangat share their stories
Of how these babas and sants
Can guarantee the birth of a son.
These sants and babas
In their white chogaas
Wearing Rado watches
Are the Sikh ‘Pundits’ of today.
“Ardaas” on wheels
Is the new wave
It is the easiest way
To fleece the sangat o f today.
Wake up my fellow Sikhs
And see them for who they are
Just a bunch of clever orators
Claiming spiritual authority.
Take away their power
Do not cater to their egos
The path to Divinity
Lies in the Guru Granth.
I write this with love
As sewa to the Panth
Wake up my fellow Sikhs
Bow only to the Guru Granth.
Thursday, November 03, 2005
Dhan Guroo Dhan Guroo Pyarai.
DHARAM SINGH, BHAI (1666-1708),was one of the Panj Piare or the Five Beloved,
the forerunners of Khalsa, came of farming stock. He was the son of Bhai Sant
Ram and Mai Sabho, of Hastinapur, an ancient town on the right bank of the
Ganges, 35 km northeast of Meerut (29 N, 77 - 45'E).
Dharam Das, as he was
originally named, was born around 1666. As a young man, he fell into the company
of a Sikh who introduced him to the teachings of the Gurus. He left home at the
age of thirty in quest of further instruction. At the Sikh shrine of Nanak Piao
, dedicated to Guru Nanak, he was advised to go to Guru Gobind Singh at
Anandpur, where he arrived in 1698. A few months later came the historic
Baisakhi congregation at which five Sikhs responding to five successive calls of
Guru Gobind Singh offered one after the other to lay down their heads Dharam Das
was one of those five. The Guru blessed them and called them Panj Piare, the
five beloved of him. They were anointed as the first five members of the
brotherhood of the Khalsa inaugurated on that day. Guru Gobind Singh then begged
them to administer to him the vows of initiation. Dharam Das, who, after
initiation, became Dharam Singh, took part in the battles of Anandpur. He was in
Guru Gobind Singh's train when Anandpur and thereafter Chamkaur were evacuated.
He accompanied Bhai Daya Singh to the South to deliver Guru Gobind Singh's
letter, the Zafarnama, to Emperor Aurangzab.
During the war of
succession following the death of Aurangzeb on 20 February 1707, Guru Gobind
Singh took the part of the rightful claimant to the imperial throne, Prince
Muazzam and sent for his help Bhai Dharam Singh who with his small band of Sikhs
fought in the battle of jajau (8 june 1707). He accompanied Guru Gobind Singh to
Nanded and was with him at the time of his heavenly abode on 7 October 1708. A
Gurdwara there preserves the memory of jointly Bhai Dharam Singh and Bhai Daya
Excerpts taken from Encyclopedia of Sikhism
Published by Punjabi University, Patiala
Today someone really touched me... they send me this Birthday Ecard and message. Which I tottaly not what I had expected. What a great mate I have Im really lucky to have a friend like that. Once thing my buddy quoted was,..
"Kindness knows no defeat, caring has no end and touching peoples hearts is the
only language God knows."
Love that quote.. Quote of the week I think. :D
Wednesday, November 02, 2005
I was born on a small rock - just turn right at the moon and ask for
Earth. My parents are Mrs Mum and Mr Dad Being, we live in a lovely
house...one day I hope to get married, have little Beings run around
the place and then die with a smile of satisfaction on my
Where were you born, Miss Khalsa ji?
I am a resident of the Town of Bliss, AnandPur. My father is Guru
Gobind Singh ji : the Lion who Protects the World, my mother is Mata
Sahib Kaur : the Master's Princess, my brothers are Baba Ajit Singh
ji: the Unconquorable lion, Baba Jujhar Singh ji : the Warrior Lion,
Baba Zorawar Singh ji : the Powerful Lion and Baba Fateh Singh ji :
the Victorious Lion, my family is the Army of Akal : The
The story of my birth is an interesting one, once I was just another
Human Being child, but one day I stumbled across the society of
saints, the sadh-sangat, the Army of Akal - the purest pure Khalsa.
Every morning, every night I went and dyed my mind cloth in the
colour of God's love. Morning and night I jumped into the vat of
the sadh-sangat. Years passed, the Guru's Grace was great, all
around people called me GurMukh. The Khalsa gave birth to me, the
Khalsa is my mother and father, the Khalsa is my friend and family.
I live in their house, they say it's my house. I praise my Master, I
love my SatGuru, I die for the Khalsa. If I'm hungry they feed me,
if I'm naked they clothe me, if I'm lonely they are there for me, if
I'm lost they come and find me. Day and night I sing the words of
'Khalsa is my closest friend
Khalsa is my mother, father, peace-
Khalsa is my dignity and
Khalsa is my friend and
Khalsa is my caste and
Khalsa has given birth to
Khalsa is my palace and
Because of Khalsa I am respected.'
(Guru Gobind Singh Ji)
In my last life I was just a wild and cowardly Parrot. I used to fly
without discipline to places with no morals. One day I was pecking
at the earth and a mighty cat jumped from the bushes into my path.
I was so brave, I was so strong, do you know what i did? I closed
my eyes and all my fear went away. I couldn't see the cat -
everything was OK.....but the cat pounced - I screamed - I died.
If I had been in a cage, if I had a Master to look after me, then
the death cat wouldn't have got me. In this life, the society of
Saints, the purest pure Khalsa is my cage, i can close my eyes and i
know i'm safe with them around me. Waheguru ji is my master and
SatGuru ji has taught me, the foolish parrot, to speak His language
'Thoo pinjar hau Soortha
Jam majar kaha kareh
You are the Cage and I'm the
What can the cat of death do to me?'
(Guru Granth Sahib ji).
I praise my Master,
I love my SatGuru,
I die for the Khalsa.
If I'm hungry they feed me,
if I'm naked they clothe me,
if I'm lonely they are there for me,
if I'm lost they come and find me.
ਰਾਗੁ ਧਨਾਸਰੀ ਮਹਲਾ 1 ॥
ਗਗਨ ਮੈ ਥਾਲੁ ਰਵਿ ਚੰਦੁ ਦੀਪਕ ਬਨੇ ਤਾਰਿਕਾ ਮੰਡਲ ਜਨਕ ਮੋਤੀ ॥
ਧੂਪੁ ਮਲਆਨਲੋ ਪਵਣੁ ਚਵਰੋ ਕਰੇ ਸਗਲ ਬਨਰਾਇ ਫੂਲੰਤ ਜੋਤੀ ॥1॥
ਕੈਸੀ ਆਰਤੀ ਹੋਇ ॥ ਭਵ ਖੰਡਨਾ ਤੇਰੀ ਆਰਤੀ ॥
ਅਨਹਤਾ ਸਬਦ ਵਾਜੰਤ ਭੇਰੀ ॥1॥ ਰਹਾਉ ॥
ਸਹਸ ਤਵ ਨੈਨ ਨਨ ਨੈਨ ਹਹਿ ਤੋਹਿ ਕਉ ਸਹਸ ਮੂਰਤਿ ਨਨਾ ਏਕ ਤੁੋਹੀ ॥
ਸਹਸ ਪਦ ਬਿਮਲ ਨਨ ਏਕ ਪਦ ਗੰਧ ਬਿਨੁ ਸਹਸ ਤਵ ਗੰਧ ਇਵ ਚਲਤ ਮੋਹੀ ॥2॥
ਸਭ ਮਹਿ ਜੋਤਿ ਜੋਤਿ ਹੈ ਸੋਇ ॥
ਤਿਸ ਦੈ ਚਾਨਣਿ ਸਭ ਮਹਿ ਚਾਨਣੁ ਹੋਇ ॥
ਗੁਰ ਸਾਖੀ ਜੋਤਿ ਪਰਗਟੁ ਹੋਇ ॥
ਜੋ ਤਿਸੁ ਭਾਵੈ ਸੁ ਆਰਤੀ ਹੋਇ ॥3॥
ਹਰਿ ਚਰਣ ਕਵਲ ਮਕਰੰਦ ਲੋਭਿਤ ਮਨੋ ਅਨਦਿਨੁੋ ਮੋਹਿ ਆਹੀ ਪਿਆਸਾ ॥
ਕ੍ਰਿਪਾ ਜਲੁ ਦੇਹਿ ਨਾਨਕ ਸਾਰਿੰਗ ਕਉ ਹੋਇ ਜਾ ਤੇ ਤੇਰੈ ਨਾਇ ਵਾਸਾ ॥4॥3॥
Raag Dhanaasaree, First Mehl:
Upon that cosmic plate of the sky, the sun and the moon are the lamps. The stars and their orbs are the studded pearls.
The fragrance of sandalwood in the air is the temple incense, and the wind is the fan. All the plants of the world are the altar flowers in offering to You, O Luminous Lord. 1
What a beautiful Aartee, lamp-lit worship service this is! O Destroyer of Fear, this is Your Ceremony of Light.
The Unstruck Sound-current of the Shabad is the vibration of the temple drums. 1Pause
You have thousands of eyes, and yet You have no eyes. You have thousands of forms, and yet You do not have even one.
You have thousands of Lotus Feet, and yet You do not have even one foot. You have no nose, but you have thousands of noses. This Play of Yours entrances me. 2
Amongst all is the Light-You are that Light.
By this Illumination, that Light is radiant within all.
Through the Guru's Teachings, the Light shines forth.
That which is pleasing to Him is the lamp-lit worship service. 3
My mind is enticed by the honey-sweet Lotus Feet of the Lord. Day and night, I thirst for them.
Bestow the Water of Your Mercy upon Nanak, the thirsty song-bird, so that he may come to dwell in Your Name. 43
Bhai Avtar Singh
Bhai Sadhu Singh Dehra Dun
Giani Amolak Singh Ji
Bhai Chattar Singh
Bhai Balwinder Singh Rangeela
Bhai Surinder Singh Jodhpuri
Tuesday, November 01, 2005
A man came out of his home to admire his new truck. To his puzzlement, his 3 year-old son was happily hammering dents into the shiny paint. The man ran to his son, knocked him away, hammered the little boy's hands into a pulp as punishment. When the father calmed down, he rushed his son to the hospital.
Although the doctor tried desperately to save the crushed bones, he finally had to amputate the fingers from both the boy's hands. When the boy woke up from the surgery and saw his bandaged stubs, he innocently said, "Daddy, I'm sorry about your truck." Then he asked, "but when are my fingers going to grow back?" The father went home and committed suicide.
Think about the story the next time you see someone spill milk at dinner table or hear a baby cry. Think first before you lose your patience and become angry with someone you love.
Trucks can be repaired. Broken bones and hurt feelings often cannot. Too often we fail to recognize the difference between the person and the performance. People make mistakes. We are allowed to make mistakes. But the actions we take while in a rage will haunt us forever. Pause and ponder. Think before you act. Be patient.
Always remember: YOU HAVE THE RIGHT TO BE ANGRY, BUT YOU HAVE NO RIGHT TO BE CRUEL... UNDERSTAND AND LOVE. "IN YOUR ANGER, DO NOT SIN."
"Live the present moment to the fullest,So the future will be a worthy past."
ਦੀਵਾਲੀ ਦੀ ਰਾਤ ਦੀਵੇ ਬਾਲੀਅਨਿ॥
dheevaalee dhee raath dheevae baaleeani
Lamps are lighted in the night of divali festival;
ਤਾਰੇ ਜਾਤ ਸਨਾਤ ਅੰਬਰ ਭਾਲੀਅਨਿ॥
thaarae jaath sanaath a(n)bar bhaaleeani
Stars of different variety appear in the sky;
ਫੁਲਾਂ ਦੀ ਬਾਗਾਤ ਚੁਣ ਚੁਣ ਚਾਲੀਅਨਿ॥
fulaa(n) dhee baagaath chun chun chaaleeani
In the gardens the flowers are there which are selectively plucked;
ਤੀਰਥਿ ਜਾਤੀ ਜਾਤ ਨੈਣ ਨਿਹਾਲੀਅਨਿ॥
theerathh jaathee jaath nain nihaaleeani
The pilgrims going to pilgrimage centres are also seen.
ਹਰਿ ਚੰਦੁਰੀ ਝਾਤ ਵਸਾਇ ਉਚਾਲੀਅਨਿ॥
har cha(n)dhuree jhaath vasaae ouchaaleeani
The imaginary habitats have been seen coming into being and vanishing.
ਗੁਰਮੁਖ ਸੁਖਫਲ ਦਾਤ ਸ਼ਬਦ ਸਮ੍ਹਾਲੀਅਨਿ ॥6॥
guramukh sukhafal dhaath shabadh samhaaleean a
All these are momentary, but the gurmukhs with the help of the Word nourish the gift of the pleasure fruit.