"SIKH AAJ KAL" (No Time for God)

Waheguru Ji Ka Khalsa,
Waheguru Ji Ki Fateh _/\_

I was surfing the sikhnet when i came across this aWesoMe poem by Angad Singh...

http://www.blogger.com/profile/14626522946917835976


May Waheguru jee keep u in Chardi kala Angad




SIKH AAJ KAL (a poem by Angad Singh)
September 9, 2009 by Angad Singh


"SIKH AAJ KAL" (No Time for God)

I keep the World prior to everything,
Money, Fame is that all I Sing,
I believe that “Everything” is here to stay,
“Religion” is a long process, so I keep my life from it miles away,
In my OLD AGE, I’ll surely start to Pray,
But For Now............ I DONT HAVE TIME,
My heart is beating, so much work is pending,
Watch is ticking, My Phone is ringing..... Ohh...God!!
I DONT HAVE TIME, DONT HAVE TIME FOR U.

Watching a Movie, Ahh...I can sit for 3 hours,
But talking “Religion”, Ohhh...it’s like trapped inside bars,
Endlessly, I can chat with my friends,
Taking your “Name”, “PENDING” is the message my heart sends,
But For Now............ I DONT HAVE TIME,
My heart is beating, so much work is pending,
Watch is ticking, My Phone is ringing..... Ohh...God!!
I DONT HAVE TIME, DONT HAVE TIME FOR U.

“ONLY” 24 hours is what” you” give,
Study, work, friends, family ...so much to live,
“Work is Worship”, is what” you” always say,
Now I am doing work, how can I take your” Name”,
I think, I don’t find any other way..
But to say.............. I DONT HAVE TIME,
My heart is beating, so much work is pending,
Watch is ticking, My Phone is ringing..... Ohh...God!!
I DONT HAVE TIME, DONT HAVE TIME FOR U.

GURSIKH or SARDAR, Ohhh... it’s the same,
To be a SARDAR, is not a “Game”,
SARDARI for me is going to Gym,
Flirting with girls, and then changing my SIM,
Finishing the bottle of beer at one take,
Cutting and Shaving my hair, for my beloved’s sake,
No Matter if I Don’t Look Like a SARDAR,
I am a SIKH from INSIDE, Any problem with you???
I’ll Kill you, if u Call me “HINDU”
I repeat myself...... I DONT HAVE TIME,
My heart is beating, so much work is pending,
Watch is ticking, My Phone is ringing..... Ohh...God!!
I DONT HAVE TIME, DONT HAVE TIME FOR U.

“Angad Singh” wishes to ask you few things: -
From where do you get?
The “courage” to laugh at jokes made at your name,
The “courage” to sell your “soul” in the name of fame,
The “smartness” of doing wrong, and giving others the blame,
The “heart” to drink, to shave and cut, and to play the dirty game,

God gave a “message” for you, and asked me to convey,
“Ohh... “such” Sikh, I’m Looking at You,
You call yourself a SIKH from INSIDE,
But all can I see is just “EMPTY” INSIDE,
You do all wrong, and think you can hide,
You’re acting smart, but you’re fooling yourself,
Power of “Truth” will disclose your inner self,
NOTHING else works at my place,
“ONLY TRUE GURU’S NAME”, shall give you grace,
Now you have to choose whether “WIN or LOOSE”,
I know YOU DONT HAVE TIME,
But for few seconds............
Just “feel” these words.........and
FEEL THE GOD INSIDE!!!!!!!!!!!!!

Some eXperiences of blessed ones.. :)

The experince of John Singh

John Morgen was a son of high priest Rev. Bran Morgen of Barrowford, England. Young John served in the British Army and on the police force for some time but he always felt impatient. As he wanted to satisfy his spiritual hunger, he studied many religions but to no avail. Ultimately he came in contact with Giani Bharpoor Singh of Southampton who gave him basic understanding of the Sikh faith.

Morgen's interest in the Sikh faith increased every time he had some discussions with Giani Ji. He came nearer to him and saw very intimately the way Giani Bharpoor Singh himself lived and prayed. His soul was touched and he began to feel satisfaction. He started visiting Gurdwara and was delighted to see the proceedings and gladly participated in religious activities and ceremonies.

Guru's kirpaa totally transformed him and he decided to adopt the beautiful Sikh faith. He discussed his plan with his father who was a Catholic priest and who, after seeing the favourable change in his life of his only son, gladly allowed him to do as he wished.

John and his parents visited a local Gurdwara and his father spoke in the Sangat about his son's desire to become a Sikh. He said: "I would first like to thank you all for making me and my wife feel so welcome today. I really feel that I am among friends. When John told me that
he had decided to become a Sikh, my first reaction was one of great relief. Over the last eight years John has been on a long and difficult spiritual journey but by becoming a Sikh that journey has become much easier for him. I have also begun reading about the Sikh
faith and I have come to realize just how great God is, and that he is not only in one place or in one church. He is all-embracing. There is one God and we are all together, hand-in-hand. I wish to thank you for showing John a way of better understanding of God, as far as any human can. The Head Granthi performed Ardas for John and the whole sangat congratulated him. John became John Singh and he immediately travelled to Keshgarh Sahib, Anandpur Sahib along with Giani Bharpoor Singh for receiving Amrit and joining the Khalsa Panth. He then got his new name Jiwan Singh. He visited many historic Gurdwaras in the Panjab and Delhi and was overcome with his first glimpse of Darbar Sahib, Amritsar (Harimandir Sahib). While in Panjab he never missed his early hour Nitnem in the ambrosial hours of the morning and visiting Gurdwaras for couple of hours daily. He became a darling of the sangat on the very next day and was fondly remembered for a long time.

After returning to England, he became a male nurse because he felt that this profession provideed him ample opportunities to freely serve the needy (sewa). Besides his other activities, he is preparing himself to become a preacher to enlighten the hearts of misguided
youths to embrace to universal philosophy of the Sikh faith to make the life wholesome physically, socially, economically, mentally and spiritually.

The experience of Gurumeher Singh

This is a experience of a 22 year old young man from an American Jewish family who became a Sikh and named himself Gurumeher Singh.

Gurumeher Singh was the only son of very rich parents who were greatly distressed when their only son realized that he was a Sikh. First the parents tried to talk to him and convince him to come back to Judaism but when he did not agree they were very angry with him. As the parents did not succeed in convincing him by love, persuasion or threats, they consulted their attorney. He advised them that the only way to do something solid was to threaten the young man that they would donate one fourth of the family inheritance for charity
and as proof thereof send him the legal papers. The parents accordingly wrote to the son that they were going to donate one fourth of their wealth to charity (many millions of dollars.) In
addition, if he did not come back to his original faith and start living with them, they would donate the remaining billions of dollars of property and wealth to the poor and to charity. Then he would be forced to live as a poor man for the rest of his life and in this way
they thought that his love for his new religion would vanish. Gurumeher Singh's parents thought that when their son saw billions of dollars slipping away from his fortune, his love of money would bring him back.
After receiving the letter, Gurumeher Singh phoned his parents that he would come home to meet them. His father was very happy and thought that the attorney's advice had worked well and that their son could not tolerate his fortune going away. The son reached them at
the appointed time. The parents were delighted to see their dear son back home, but he told them that he had not come back to live with them but rather to congratulate them on the miracle of their donating one fourth of their family wealth, amassed by their forefathers
through many years 'by hook or by crook." He further said that before this nobody in the family had ever donated any money for charities, rather they tried to grab money from others whenever they could, and now by Guru's grace as soon as he became a Singh, they donated more than the one-tenth amount (daswandh.) This, he said, is the Guru's blessing on his family. He continued saying that as a mark of respect and thankfulness he would be performing 'Akhand Path' ceremony at his home soon and the 'bhog' would be set in a few days. He had come to personally invite them to join in this celebration so that they could receive the Guru's blessings. The son then left and returned to his home. After listening to their son, the parents were very distressed and could see themselves losing the whole game. On the day of 'bhog' the parents visited their son and attended the congregation for the ceremony and ardaas. The father then stood up and told the congregation that his son, after accepting the Sikh faith had acquired certain qualities and had shown indifference and detachment to the family wealth and had elevated his spiritual condition after living in the protection of his Guru.

He said that his eyes had been opened and that he wanted to bestow his heartiest congratulations on their son on his unique achievement and to request him to do them a favour by letting them join this excellent religion. Amidst jaikaras, Gurumeher Singh's Jewish father accepted the Sikh faith and started serving his new faith with his
mind, body and soul and received the blessings of the Guru. He was named Gurusewak Singh and he served the panth henceforth.

Source http://www.sikhnet.com/news/blessing-living-sikh

Sikh View Of Other Faiths _/\_

A Message of Tolerance and Understanding

A Sikh loves all creation as God’s own manifestation. Acceptance of all faiths, and interfaith tolerance and understanding are basic to his faith. History of the Sikhs shows remarkable consistency in the pursuit of these ideals and in the defense of the right to free worship of people of all faiths.

Many Faiths

People have tried many different ways to realize God or to achieve perfection. No faith that believes in prayer to God can be false. Emphasizing the essential unity of faiths,

Siri Guru Granth Sahib tells us: "Don’t say the Vedas and the Books (Torah, Bible, Qura’an) are false. False is the one who does not study them." [1, ang 1350]

"Kabir says this loud and clear, and you should think over it in your own mind. God pervades all persons unseen. He is the same in the Hindu as well as in the Muslim." [1, ang 483]

God created all people and all faiths. All worship the same God. The apparent differences in form are indicative of God’s glory in revealing Himself to people in language, idiom, and metaphor appropriate for them. For example:
"Some people call you Ram, others call You Khudaa. Some serve Gosain, some Allah. O Merciful Creator and Doer, have mercy upon me. Some bathe at holy places and others go for hujj. Some do pooja, others bow their heads. Some read the Vedas, others the Books. Some wear blue, others white. Some call themselves Muslims, others Hindus. Some seek bahisht, some suarg. O Nanak, say; whosoever has understood the Hukam (Divine order), has learnt the secret of God, the Master." [1, ang 885] "

"Some shave their heads and become Sanyasis, some become Yogis, some are celibate and some are known for continence. Some are Hindus and others Muslims, Sunni or Shia. Recognize all mankind as one. The Creator and the Merciful, the Provider and the Gracious are the same God. Do not, in error or doubt, accept any other. All serve the One, He is the One Divine Teacher of all, there is but One Form, let all understand Him to be the same Light."

"The temple and the mosque are the same, pooja and namaaz are the same. All mankind is one but appears to be several (groups). (The existence as different entities) of gods, the anti-gods, the yakshas and gandharvs; of the Muslims and the Hindus; is merely the difference in dress (outer appearance) of (people from) different countries. All have the same eyes, the same ears, the same body and the same form. They are all made of earth, air, fire and water. Allah and the Formless God are the same; the Purans and the Qura’an are the same; all are the same appearance, the same form." [2, ang 19]

For a Sikh, there are no bad people. All are created by God. They may appear to be different but all are God’s creation and part of God Himself. Siri Guru Granth Sahib tells us: "This entire creation is a manifestation of the Omniscient God and He is everywhere. If one carefully studies the (Guru’s) Word, how can one call anyone bad. A person talks about good and bad people only so long as he is caught up in Duality. One who has followed the way shown by the Guru has understood the Unity and is absorbed in God." [1, ang 757]

Hypocrites in Various Faiths

In every faith there are persons who do not follow the essentials of their professed faith and merely flaunt their dedication to rite and ritual. They mislead people, seek their own personal worldly gain, and are lost in false pursuits. About such hypocrites, Siri Guru Granth Sahib tells us: "Those who wear three-and-a-half yard long loincloths and triple sacred threads, have rosaries around their necks and polished vessels in their hands, should not be called saints of God. (In reality) they are thugs of Banaras. I do not like such saints. They will eat the trunk along with the branch (for personal benefit they will not hesitate to kill those they profit from). They scrub the utensils before putting them on the fire; they wash the wood they burn; they dig the earth to make two places for fire; but (their actions are such that) they will eat whole humans. They are sinners who always go around committing crimes but claim they never go near Maya. They are always going about in their pride. They (ruin themselves) and their entire families (followers). However, every one does what God has engaged him in. O Kabir, one who has met the True Guru is not born again (is liberated)." [1, ang 476]

"The Qazi lies and takes bribes. The Brahmin bathes at holy places but hurts people (of low castes). The Yogi too is blind and does not know the correct lifestyle. All the three are in spiritual wilderness. The (real) Yogi is one who know the way of life and through the Guru’s grace understands the One (God). The Qazi is one who turns away from Maya and through Guru’s grace become unattached to the world while living in it. The (real) Brahmin is one who contemplates on God and swims across (the ocean of fear) along with all his family (followers). The wise person is one who washes his mind (of sin). A Muslim is one who rids himself of sin. The learned one is he who understands true lifestyle. He is received with honor at (God’s) Door." [1, ang 662]

"With your tongue you recite (the scriptures) with paraphrasing but you do not have God in you nor do you live a clean life. You preach to others and ask them to understand carefully but you yourself do not follow what you say to others. O Pundit, study the Vedas and get rid of the anger in you. You place the idol before you but your mind wanders in all ten directions. You apply the saffron mark (on you forehead) and fall at the idol’s feet but you do all this to please the world. Performing the six good acts, sitting on a cushion and wearing a dhoti (while engaged in prayer); going to a rich man’s home and reading the book (for him); counting the beads on his rosary and then asking (the rich man) for money; my friend, no one has reached his destination in this manner. He is the (true) Pundit who follows the Guru’s word. The Maya of three gunas cannot influence that man. All the four Vedas are in God’s Name. O Nanak, (only a fortunate one) comes to the service of such a one." [1, ang 887]

Interfaith Understanding In Sikh History
Throughout history, Sikhs have been committed to religious harmony and interfaith cooperation. Siri Guru Nanak Sahib, the founder of the faith, was loved by Hindus as well as Muslims. He was referred to as Pir of the Mussalmans and Guru of the Hindus. The Ninth Nanak, Siri Guru Tegh Bahadar Sahib, sacrificed his life for the right of the Hindus to wear the sacred thread and the saffron mark on their forehead even though he did not believe in those rituals himself. Siri Guru Gobind Singh Sahib writes about it as follows: "He protected their (right to wear) the sacred thread and the saffron mark. He did this great act in Kalyug. He did this for the sake of the sadhus; he gave his life and quietly suffered pain. He did this for Dharam. He gave up his head but not his determination." [2, ang 54]

Sikh Gurdwaras have always been open to everybody regardless of religion, race, color or caste. Gurdwaras have free kitchens that are open to all and everyone is treated as equal. Harmandar Sahib in Amritsar has doors on all four sides signifying acceptance of visitors from all the four corners of the world. The Gurus spoke against hypocrisy and false emphasis on outer formalisms and practices of every religion but respected the right of all to profess their faith and serve mankind in their own ways.


References :
Ranbir Singh Sikh Educational and Religious Foundation P.O. Box 1553, Dublin, Ohio 43017

GLOSSARY OF SIKH TERMS :)

GLOSSARY OF SIKH TERMS
Italicized words can be found elsewhere in the glossary
Adi Granth: Literally "the first book." The early compilation of the Sikh scriptures by Guru Arjan, the fith Sikh Guru, in 1604.

Adi Shakti: Symblo on the turban pin worn by Sikh women. It represents the Primal Feminine Creative Energy of the Universe

Akal Purakh: Literally "a timeless being that never dies." A Sikh name for God.

Akal Takhat: Literally "eternal throne." The pre-eminent of the five seats of Sikh temporal authority, In that the power exercised by its Jathedar is not shared by those of the other four Takhats. The actual building is located in the Harimandir Sahib (Golden Temple) complex of Amritsar, facing the Harimandir Sahib, and was constructed under the direction of Guru Hargobind.

Akali Dal: Literally "eternal army." The main political party of Sikhs in Punjab.

Akhand Path: A continuous recitation of the Guru Granth Sahib, lasting about 48 hours, by a team of readers.

Amrit: Literally "nectar." It is composed of water and sugar and is stirred with a double-edged sword while prayers are spoken. Initiation into Sikhism involves drinking Amrit. Can also refer, more generally, to the ambrosia of God's name.

Amritdhari: A Sikh who has taken part in the ceremonial initiation into the Khalsa.

Amritsar: Literally "pool of nectar." City located in the northern Indian state of Punjab, where the Harimandir Sahib complex is located.

Anand Karaj: Literally "blissful event." The Sikh wedding ceremony, literally translated as "blissful occasion." The lavan, or four stanzas, are sung to formalize Sikh marriages.

Anandpur: The city in India where the Khalsa was created in 1699.

Ardas: The Sikh congregational prayer, anonymously written during the 18th century. Although it is not in the Guru Granth Sahib, it occupies a prominent place in Sikh religious functions. It is said with the daily prayers, and often used to initiate or conclude any significant endeavor (i.e. child going away to school, starting a business venture).

Bhangra: A Punjabi folk dance.

Bhindranwale, Jarnail Singh: A charismatic preacher who was killed in the Indian army attack on the Harimandir Sahib complex in 1984.

Caste: A ranked, birth-ascribed group which determines social standing and occupation, based on the tenets of Hindu philosophy. For Sikhs, caste has no religious or social significance.

Chandigarh: The capital of the modern-day Indian state of Punjab.

Chunni: A long, flowingveil worn by some Sikh women with their turbans. A symbol that every women is a princess.

Dasam Granth: A sacred book of writings attributed by some Sikhs to Guru Gobind Singh, the tenth Guru of the Sikhs.

Dasvandh: One-tenth of personal income, which a Sikh is religiously obligated to donate to charity.

Gatka: The Sikh martial art form.

Golden Temple: A gurdwara of historical, spiritual, and emotional significance to Sikhs, called Harimandir Sahib in Punjabi. It was first conceived of by Guru Amar Das, although construction did not begin until Guru Ram Das became the Guru. Maharaja Ranjit Singh had the structure plated with gold in the early 19th century. In 1604, the recently compiled Adi Granth was housed here. It was attacked by the Indian army in June 1984.

Giani: Someone learned in the Sikh religion. Often leads the congregation in prayers, such as Ardas, or in singing kirtan.

Granthi: A ceremonial reader of the Guru Granth Sahib. Duties include arranging daily religious services, reading from the Sikh scripture, maintaining the gurdwara premises, and teaching and advising community members. A granthi is not equivalent to a minister as there are no such religious intermediaries in the Sikh religious tradition.

Gurbani: The revealed wisdom of the Sikh Gurus in their own words, found in the Guru Granth Sahib; The devotional songs of the Gurus

Gurdwara: Literally translated "Home of the Guru." Any building or room dedicated to housing the devotional songs of the Guru for the prupose of spiritual practice; A Sikh place of worship, open to anyone. Provides food and shelter to travelers, and the needy.

Gurmukhi: Literally "from the mouth of the Guru." The written form of Punjabi, used in the Sikh scripture and in contemporary India.

Gurpurab: A Sikh holiday to commemorate the birth or death of a Sikh Guru.

Gursikh or Gurmukh: A Sikh devoted to Waheguru.

Guru: Literally "teacher." One of the most important words in Sikhism, it has a number of related meanings. It can refer, depending on context of usage, to one of the ten Sikh prophets, the Sikh scripture, the Sikh community (Guru Panth), or God. The Sikhs had ten living Gurus, and the 10th Guru transferred the Guruship to the holy scripture, Guru Granth Sahib.

Guru Arjan Dev: The fifth Guru of the Sikhs and their first martyr. He compiled the Guru Granth Sahib. It was on his martyrdom day in June 1984 that the Indian army attacked the Golden Temple.

Guru Gobind Singh (1666-1708): The tenth and last living prophet of the Sikhs, he passed the guruship onto the Sikh scripture, the Guru Granth Sahib, and the Sikh community (Guru Panth). Guru Gobind Singh Ji founded the order of the Khalsa during Vaisakhi 1699.

Guru Granth Sahib: The Sikh scripture, written in poetry organized in 31 sections, with each section corresponding to a particular melodic scale, or raag. It includes the poetry of six Sikh Gurus, and 36 other saints, including Muslims and Hindus. It is 1430 pages long and is the embodiment of the spiritual knowledge and authority of all of the Gurus. The words from the Guru Granth Sahib are the central focus at all Sikh Gurdwaras. It is used by Sikhs for meditation, guidance, comfort, and inspiration.

Guru Hargobind: The 6th Guru of the Sikhs. Following the martyrdom of his father, Guru Arjan Dev Ji, he was the first Guru to maintain a standing army and symbolically wear two swords, representing spiritual and temporal power. Responsible for the construction of the Akal Takht.

Guru Har Krishan: The 8th Guru of the Sikhs, who was only 5 years old when he became Guru in 1661. He died three years later.

Guru Nanak: The founder of the Sikh faith. Born in 1469, he began his mission by proclaiming that there is "neither Hindu nor Muslim," stressing common truths fundamental to diverse faiths. He preached against caste and advocated the equality of women.

Guru Panth: Literally "Guru’s path." The name used by Sikhs to describe the worldwide Sikh community.

Guru Teg Bahadur: The 9th Guru of the Sikhs, who was killed by Mughal rulers in 1675 for defending Hindus facing forcible conversion to Islam.

Harimandir Sahib: Literally "Temple of God." The Punjabi name for the Golden Temple.

Haumai: The self-centeredness (ego) of a human, which can only be overcome through mediatation on God’s name (naam).

Hukam: Literally "divine will." A decree by a high authority. Can also refer to a passage from the Guru Granth Sahib, selected by randomly opening the Sikh scripture during a daily ceremony. The passage is considered by Sikhs as the divine "command of the Guru" for the day.

Jathedar: A leader of Sikh volunteers. Also refers to the appointed leader of one of the five Sikh takhats.

Kachehra: Undershorts. One of the five Sikh articles of faith, given as gifts of love by Guru Gobind Singh, compulsorily worn by a baptized Sikh.

Kanga: Comb. One of the five Sikh articles of faith, given as gifts of love by Guru Gobind Singh, worn by a baptized Sikh.

Kara: Iron bracelet. One of the five Sikh articles of faith, given as gifts of love by Guru Gobind Singh, worn by a baptized Sikh. Worn as a symbol of devotion

Kaum: A term used by many Sikhs to refer to corporate the Sikh nation or Panth.

Kaur: Literally "princess." The name given to all female Sikhs.

Kesh: Uncut hair. One of the five Sikh articles of faith, given as gifts of love by Guru Gobind Singh, worn by a baptized Sikh.

Khalistan: The state of mind in which a pure human lives. Its not to take anything with any seprate state from India.

Khalsa: Literally "belonging only to the divine;" The collective body of all initiated Sikhs, who drink the amrit instituted by Guru Gobind Singh, and agree to live by the highest ideals of Sikh principles. Committed to one's own purity of consciousness and actions.

Khanda: Double-edged sword. When surrounded by a kirpan on each side and a quoit, a symbol of the Khalsa.

Kirpan: Miniature ceremonial sword. One of the five Sikh articles of faith, given as gifts of love by Guru Gobind Singh, worn by a baptized Sikh. Represents the Sikh commitment to Truth and Protection of the innocent

Kirta: Traditional unifrom worn by Sikh men

Kirtan: The devotional singing of sacred hymns, or shabads, from the Guru Granth Sahib, usually accompanied by instruments.

Langar: Free community kitchen. The devotional meal eaten by the congregation, as part of the religious service. Langar is free and open to all, regardless of religious background. It is an illustration of putting into practice the Sikh belief in the equality of all humanity, and the rejection of the Hindu caste system, which forbade people of different castes from eating together.

Matha taykna: Bowing down and touching the floor with one’s forehead in front of the Guru Granth Sahib. Sikhs do not bow before the book as some type of idol worship. By bowing, Sikhs are submitting themselves to the scripture, and the knowledge and true words of God contained therein. Sikhs perform matha taykna as they enter the main hall. Most worshippers opt to place a donation in front of the scripture before bowing, which is used for the management of the gurdwara.

Maya: Literally "delusion." Sikh theology explains that everything in this world is an illusion, and that the only true reality is Waheguru. A person affected by maya is described, in the Sikh scripture, as suffering from the delusion of believing that those things which are fleeting and impermanent are worth pursuing. A person attached to maya cannot escape the cycle of life, death, and rebirth, which is the goal of every Sikh. A Sikh strives to avoid rebirth through living a meritous life of honest work, service to others, and remembrance of God’s name.

Naam: Name. The divine name of God.

Naam Simran: Remembering God's name through meditation. This is a seminal form of worship for Sikhs.

Nitnem: The daily Sikh prayers. Sikhs recite prayers three times a day. Including Japuji Sahib, Jaap sahib, Tav Parsad Svaiyye, Choupai sahib and Anand sahib in morning, Rehraas sahib in evening, and Kirtan sohaila before sleep.

Operation Blue Star: The Indian army attack on the Golden Temple in Amritsar and other gurdwaras in Punjab, Haryana and Himachel Pradesh in June 1984.

Panj Piare: "Five beloved ones;" Five Amritdhari Sikhs. Often refers to the first five initiated Sikhs, during the Vaisakhi celebrations of 1699, who volunteered to give up their lives as a sign of their faith and love for their Guru. Currently, panj piare are necessary to perform baptisms, make important corporate decisions, and officiate over special occasions.

Panth: The Sikh community.

Patit: A lapsed Sikh who has been initiated into the Khalsa, but failed to observe the Khalsa code of conduct.

Prakash: A short ceremony performed when the Guru Granth Sahib is formally opened everyday.

Punjab: Literally "five rivers." Fertile, agriculturally productive region in South Asia which today is divided between India and Pakistan. Birthplace of the Sikh religious tradition. Name of state in both India and Pakistan.

Raag: A term used in Indian classical music to refer to a series of five or more notes upon which a melody is based. The poetic works in the Guru Granth Sahib are categorized according to the raag in which they are sung.

Ragi: A musician who is trained in performing kirtan.

Rehat Maryada: A formalized code of conduct for the Khalsa way of life.

Sangat: Literally translated "community." A Sikh congregation. Believed to be an essential aspect of living a spiritual and God-centered life.

Sant Sipahi: Literally "saint-soldiers." Guru Hargobind decreed that Sikhs should be both devout followers of the teachings of the Gurus, while being prepared to take up arms for self-defense and defense of the oppressed.

Sat Sri Akal: A common Sikh greeting, meaning "God is True and Timeless."

Seva: Community service. A central aspect of Sikh theology; Selfless service, which is believed to bring one closer to God

Shabad: Literally "word." A sacred Sikh hymn.

Shiromani Gurdwara Parbandhak Committee (S.G.P.C.): Established in 1920, this elected governance committee, located in Amritsar, is responsible for the administration of gurdwaras in India.

Sikh: Literally "student, disciple." According to the Sikh Rehat Maryada, a Sikh is someone who believes in God, the ten Sikh Gurus, in the Guru Granth Sahib, in the importance of the Khalsa initiation, and in no other religion; "Seeker of Truth"

Singh: Literally means lion. The name given to all male Sikhs.

Sukhasan: A short ceremony performed when the Guru Granth Sahib is formally closed everyday.

Takhat: Literally "throne." One of five centers of Sikh secular authority.

Turban: A cloth covering of the head. Worn as a sign of devotion to God

Vaisakhi: A spring harvest festival in Punjab, usually held around April 13. It holds special significance for Sikhs, as it serves as a time to commemorate the founding of the Khalsa in 1699. Considered the beginning of the Sikh new year, it is a time of religious observances and festive celebration.

Waheguru: Literally "the wonderful Lord"; the most popular Sikh name for God; Traditional Sikh prayer which means "My Purity belongs to God, My Victory belongs to God."

Ik O(a)nG Kaar... _/\_

ONE UNIVERSAL CREATOR GOD.

THE NAME IS TRUTH.

CREATIVE BEING PERSONIFIED.

NO FEAR. NO HATRED.

IMAGE OF THE UNDYING, BEYOND BIRTH, SELF-EXISTENT.

BY GURU.S GRACE ~

CHANT AND MEDITATE:

TRUE IN THE PRIMAL BEGINNING. TRUE THROUGHOUT THE AGES.

TRUE HERE AND NOW.

O NANAK, FOREVER AND EVER TRUE.

Electrical Engineering :)

Electrical engineering, sometimes referred to as electrical and electronic engineering, is a field of engineering that deals with the study and application of electricity, electronics and electromagnetism. The field first became an identifiable occupation in the late nineteenth century after commercialization of the electric telegraph and electrical power supply. It now covers a range of subtopics including power, electronics, control systems, signal processing and telecommunications.

Electrical engineering may or may not include electronic engineering. Where a distinction is made, usually outside of the United States, electrical engineering is considered to deal with the problems associated with large-scale electrical systems such as power transmission and motor control, whereas electronic engineering deals with the study of small-scale electronic systems including computers and integrated circuits.Alternatively, electrical engineers are usually concerned with using electricity to transmit energy, while electronic engineers are concerned with using electricity to transmit information.

A bit bout this bit world... :)

"The world ain't all sunshine and rainbows. It's a very mean and nasty place... and I don´t care how tough you are, it will beat you to your knees and keep you there permanently, if you let it. You, me or nobody, is gonna hit as hard as life. But ain't about how hard you hit... It's about how hard you can get hit, and keep moving forward... how much you can take, and keep moving forward. That´s how winning is done. Now, if you know what you worth, go out and get what you worth. But you gotta be willing to take the hits. And not pointing fingers saying: You ain´t what you wanna be because of him or her or anybody. Cowards do that and that ain´t you! You´re better than that!"

I dont knw hw much i followed the above statement till today but now i m surely trying to follow it.. Really like it...

:)

Defending my Identity.

Defending my identity I say:

"My hair is not useless.

My hair is a gift, a tool, and a technology bestowed upon by body by the Creator Lord."

“My turban is not a hat. not a mere piece of cloth.

My turban is my crown which defines me as King of myself and servant of Almighty,which I cannot discard.”

Waheguru Jee!

:)