Thursday, November 4, 2010
Difference between "IK OANKAR" & "OM"
OM stands for okaar,aakaar,makaar which is
okaar is used for brahma ji who gives life
aakaar is used for vishnu ji who make us lead life
makaar is used for shiv ji who takes life
but the first sikh guru GURU NANAK DEV SAHIB JI said "IK OANKAR"
so the pandits objected that it shud be "OM" n not "IK OANKAR"
then GURU NANAK DEV JI asked them the meaning of "OM"
they said the defination written above
then GURU NANAK DEV JI said "IK" stands for the "ALMIGHTY GOD"
"OANKAR" in this "OAN" is the same as "OM" and
"KAR" is for they all take powers from the "ALMIGHTY GOD"
because they all are puppets of the "ALMIGHTY GOD"
and they do whatever he wants them to do
its written in JAPJI SAHIB
"EKA MAAYI JUGAT VEYAYI TIN CHELE PARVAAN,
IK SANSAARI, IK BHANDARI, IK LAAYE DEBAAN.
JIV TIS BHAVE TIVE CHALAVE JIV HOVE FURMAAN,
OH VEKHE OHNA NADAR NAA AAVE BAHUTA EH VIDAAN.
AADES TISE AADES, AAD AANEEL ANAD ANAHAD JUG JUG EKO VES"
WAHEGURU JI KA KHALSA WAHEGURU JI KI FATEH!!!
Baba Buddhaji - THE GREAT GURSIKH.......
Baba Buddhaji was the great Sikh saint who had the pleasure of serving under the first six Gurus. A venerated primal figure of early Sikhism. Born on 6 October 1506 at the village of Katthu Nangal, 18 km northeast of Amritsar. He was originally named Bura and was the only son of Bhai Suggha and Mai Gauran.
Sri Guru Arjan Dev Ji had no offspring from his first marriage. His first wife Mata Ram Devi died without giving birth to a child. Then he was married to Mata Ganga Ji. At Guru Ji's behest, Mata Ganga Ji went to Baba Buddha and ask for a boon. Baba Ji broke an onion and predicted that she will have a son who will break the heads of the enemies like this, and destroy the cruel oppressors. This boon proved to be true as later Guru Hargobind Sahib was born to her who lived up to the above expectations. "Dal Bhanjan Gur Soorma".
Guru Arjan placed his young son, Hargobind, under Bhai Buddha's instruction and training. When the Adi Granth (Guru Granth Sahib) was installed in the Harimandar on 16 August 1604, Bhai Buddha was appointed Granthi by Guru Arjan. He thus became the first high priest of the sacred shrine, now known as the Golden Temple. Following the martyrdom of Guru Arjan on 30 May 1606, Guru Hargobind raised opposite the Harimandar an eleven feet high platform and called it Akal Takht, the Timeless Throne or the Throne of the Timeless.
The construction of which was undertaken by the Guru, Baba Buddha and Bhai Gurdas, with no other person being allowed to take part in it. On this Takht Bhai Buddha performed, on 24 June 1606, the investiture ceremony at which Guru Hargobind put on two swords, one on each side, symbolizing miri and piri, temporal and spiritual sovereignty.
Guru Hargobind was interned in the Gwalior Fort on the orders of Jahangir, The Sikh masses were extremely restive. Baba Buddha Ji lead a band of Sikhs to Gwalior and returned after going round the Fort with reverence. Mohsin Fani writes that Sikhs could be seen in batches any time on the Grand Trunk Road, on their way to Gwalior.
Baba Buddha passed his last days in meditation at Jhanda Ramdas, or simply called Ramdas, a village founded by his son, Bhai Bhana, where the family had since shifted from its native Katthu Nangal. As the end came, on 16 November 1631, Guru Hargobind was at his bedside. The Guru, as says the Gurbilas Chhevin Patshahi, gave his shoulder to the bier and performed the last rites.
Two shrines stand in Ramdas commemorating Baba Buddha, Gurdwara Tap Asthan Baba Buddha Ji, where the family lived on the southern edge of the village, and Gurdwara Samadhan, where he was cremated.
Sri Guru Arjan Dev Ji had no offspring from his first marriage. His first wife Mata Ram Devi died without giving birth to a child. Then he was married to Mata Ganga Ji. At Guru Ji's behest, Mata Ganga Ji went to Baba Buddha and ask for a boon. Baba Ji broke an onion and predicted that she will have a son who will break the heads of the enemies like this, and destroy the cruel oppressors. This boon proved to be true as later Guru Hargobind Sahib was born to her who lived up to the above expectations. "Dal Bhanjan Gur Soorma".
Guru Arjan placed his young son, Hargobind, under Bhai Buddha's instruction and training. When the Adi Granth (Guru Granth Sahib) was installed in the Harimandar on 16 August 1604, Bhai Buddha was appointed Granthi by Guru Arjan. He thus became the first high priest of the sacred shrine, now known as the Golden Temple. Following the martyrdom of Guru Arjan on 30 May 1606, Guru Hargobind raised opposite the Harimandar an eleven feet high platform and called it Akal Takht, the Timeless Throne or the Throne of the Timeless.
The construction of which was undertaken by the Guru, Baba Buddha and Bhai Gurdas, with no other person being allowed to take part in it. On this Takht Bhai Buddha performed, on 24 June 1606, the investiture ceremony at which Guru Hargobind put on two swords, one on each side, symbolizing miri and piri, temporal and spiritual sovereignty.
Guru Hargobind was interned in the Gwalior Fort on the orders of Jahangir, The Sikh masses were extremely restive. Baba Buddha Ji lead a band of Sikhs to Gwalior and returned after going round the Fort with reverence. Mohsin Fani writes that Sikhs could be seen in batches any time on the Grand Trunk Road, on their way to Gwalior.
Baba Buddha passed his last days in meditation at Jhanda Ramdas, or simply called Ramdas, a village founded by his son, Bhai Bhana, where the family had since shifted from its native Katthu Nangal. As the end came, on 16 November 1631, Guru Hargobind was at his bedside. The Guru, as says the Gurbilas Chhevin Patshahi, gave his shoulder to the bier and performed the last rites.
Two shrines stand in Ramdas commemorating Baba Buddha, Gurdwara Tap Asthan Baba Buddha Ji, where the family lived on the southern edge of the village, and Gurdwara Samadhan, where he was cremated.
Sunday, September 5, 2010
The Power of Jap Ji Sahib
The Mool Mantra is a fate killer. It removes the fate and changes the destiny to complete prosperity.
The FIRST pauri is an antidote to depression. It will lift you from the deepest depression, insecurity, nightmares and loss.
The SECOND pauri imparts patience and stability.
The THIRD pauri transforms insufficiency, turns depression into elevation and transforms low self-esteem into complete self confidence.
The FOURTH pauri blesses those trapped in feelings of poverty and lack of means. It blasts through the trap of these feelings like a thunderbolt from the blue.
The FIFTH pauri must be recited when you feel a sense of failure within yourself. When you feel that you are not up to the job this pauri will grant you all success.
The SIXTH pauri dispels limitation. Recite it when you feel limited, cornered, trapped or coerced. When you suffer from greed, madness for power, overbearing expansion and the need to control, when you become trapped in your territoriality, the The SEVENTH pauri will heal you.
The EIGHT pauri gives the power to be a perfect sage.
The NINTH pauri gives expansion.
The TENTH pauri grants grace.
The ELEVENTH pauri gives virtuousness. When you feel small, the TWELFTH pauri gives you solidarity of self, self-pressiveness and self-respect.
The THIRTEENTH pauri gives you the occult knowledge of infinity. It brings deep intuition.
When you cannot find your path to life, when you cannot see the direction to your destiny, when you cannot achieve fulfilment, the FOURTEENTH pauri will show you the way.
The FIFTEENTH pauri brings liberation.
The SIXTEENTH pauri gives knowledge of the structure of the universe.
The SEVENTEENTH pauri brings freedom and resurrection.
The EIGHTEENTH pauri fights madness, deep feelings of inferiority and self-destructive behaviour.
The NINETEENTH pauri brings universal knowledge, inspiration and revelation. When the monsters are nipping at your heels, the TWENTIETH pauri wipes away all your sins.
The TWENTY-FIRST pauri will maintain your status, grace and position.
The TWENTY-SECOND pauri brings victory in legal battles. It gives you strategy.
The TWENTY-THIRD pauri dispels darkness and elevates the self.
The TWENTY-FOURTH pauri breaks through all limitations with the force of a thunderbolt.
So powerful that it affects generations, it has the power to kill misfortune.
When you recite the TWENTY-FIFTH pauri all your needs become pre-fulfilled. Prosperity, virtue, estate and wealth are yours without asking.
The TWENTY-SIXTH pauri transforms nothing into everything. In your business it banishes losses, misfortunes and miseries.
When you are stuck and you cannot see the window of opportunity before you, the TWENTY-SEVENTH pauri shows you the way. It removesobstacles and hurdles.
The TWENTY-EIGHTH pauri is the strongest permutation and combination
of words in the world. It unites you with God.
The TWENTY-NINTH pauri is a shield of protection. It protects you from the enemies by simply vaporizing those who wish you harm.
The THIRTIETH pauri places you upon the throne of divinity. It makes you into a sage and a saint.
The THIRTY-FIRST pauri pulls all virtues from the heavens.
The THIRTY-SECOND pauri pays your debts and completes your karma.
The THIRTY-THIRD pauri destroys your ego and brings home your divinity.It removes negativity, neutralises your destructive nature and prevents harm to others by your hand.
The THIRTY-FOURTH pauri brings stability.
The THIRTY-FIFTH pauri gives you the breadth to do your duty and
fulfill your responsibility.
The THIRTY-SIXTH pauri brings divine realisation. It grants complete
understanding of the heavens and the earth.
The THIRTY-SEVENTH pauri cuts the karma. It eradicates the impact of all bad karmas.
The THIRTY-EIGHTH pauri gives you the power to rewrite your own destiny.
The SALOK brings self-satisfaction, elevation, acknowledgement and respect.
The FIRST pauri is an antidote to depression. It will lift you from the deepest depression, insecurity, nightmares and loss.
The SECOND pauri imparts patience and stability.
The THIRD pauri transforms insufficiency, turns depression into elevation and transforms low self-esteem into complete self confidence.
The FOURTH pauri blesses those trapped in feelings of poverty and lack of means. It blasts through the trap of these feelings like a thunderbolt from the blue.
The FIFTH pauri must be recited when you feel a sense of failure within yourself. When you feel that you are not up to the job this pauri will grant you all success.
The SIXTH pauri dispels limitation. Recite it when you feel limited, cornered, trapped or coerced. When you suffer from greed, madness for power, overbearing expansion and the need to control, when you become trapped in your territoriality, the The SEVENTH pauri will heal you.
The EIGHT pauri gives the power to be a perfect sage.
The NINTH pauri gives expansion.
The TENTH pauri grants grace.
The ELEVENTH pauri gives virtuousness. When you feel small, the TWELFTH pauri gives you solidarity of self, self-pressiveness and self-respect.
The THIRTEENTH pauri gives you the occult knowledge of infinity. It brings deep intuition.
When you cannot find your path to life, when you cannot see the direction to your destiny, when you cannot achieve fulfilment, the FOURTEENTH pauri will show you the way.
The FIFTEENTH pauri brings liberation.
The SIXTEENTH pauri gives knowledge of the structure of the universe.
The SEVENTEENTH pauri brings freedom and resurrection.
The EIGHTEENTH pauri fights madness, deep feelings of inferiority and self-destructive behaviour.
The NINETEENTH pauri brings universal knowledge, inspiration and revelation. When the monsters are nipping at your heels, the TWENTIETH pauri wipes away all your sins.
The TWENTY-FIRST pauri will maintain your status, grace and position.
The TWENTY-SECOND pauri brings victory in legal battles. It gives you strategy.
The TWENTY-THIRD pauri dispels darkness and elevates the self.
The TWENTY-FOURTH pauri breaks through all limitations with the force of a thunderbolt.
So powerful that it affects generations, it has the power to kill misfortune.
When you recite the TWENTY-FIFTH pauri all your needs become pre-fulfilled. Prosperity, virtue, estate and wealth are yours without asking.
The TWENTY-SIXTH pauri transforms nothing into everything. In your business it banishes losses, misfortunes and miseries.
When you are stuck and you cannot see the window of opportunity before you, the TWENTY-SEVENTH pauri shows you the way. It removesobstacles and hurdles.
The TWENTY-EIGHTH pauri is the strongest permutation and combination
of words in the world. It unites you with God.
The TWENTY-NINTH pauri is a shield of protection. It protects you from the enemies by simply vaporizing those who wish you harm.
The THIRTIETH pauri places you upon the throne of divinity. It makes you into a sage and a saint.
The THIRTY-FIRST pauri pulls all virtues from the heavens.
The THIRTY-SECOND pauri pays your debts and completes your karma.
The THIRTY-THIRD pauri destroys your ego and brings home your divinity.It removes negativity, neutralises your destructive nature and prevents harm to others by your hand.
The THIRTY-FOURTH pauri brings stability.
The THIRTY-FIFTH pauri gives you the breadth to do your duty and
fulfill your responsibility.
The THIRTY-SIXTH pauri brings divine realisation. It grants complete
understanding of the heavens and the earth.
The THIRTY-SEVENTH pauri cuts the karma. It eradicates the impact of all bad karmas.
The THIRTY-EIGHTH pauri gives you the power to rewrite your own destiny.
The SALOK brings self-satisfaction, elevation, acknowledgement and respect.
Monday, August 16, 2010
Serve the Humanity
We should be happy of watever we have got.. watever god has given us.. We have got a lot.. If we are complaining of something that I am nt happy or i hate my life, then we should remember those, who havent got anything at all.. We should be really thankful to god for such a comfortable and good life.. In winters.. we have got couple of blankets to cover ourselves and to get cozyness.. then we should also think about those who havent got even a bed or a bedsheet.. They would rather prefer to die.. They are badly suffering from everything around them.. No food to eat, no water to drink, no shelter, no money to buy any of these.. Oh God.. How they are living their lives... God has given us, now we should help them.. Serve the humanity.. Donate a little amount of your salary to those who are suffering and dying bcoz of no food, clothes and shelter.. Here I have a video for you to see.. After being aware of it.. If we wont help/serve them, Then we are worth nothing.. we should rather die... Oh Dear Lord, Please Bless them...!!
Please watch the video below.
http://www.youtube.com/watch?v=rZy2v7T_8
Meaning of Kaur
The literal meaning of the word 'Kaur' is Prince (not Princess). It is a derivative of the Sanskrit word 'Kanwar' meaning Prince, whereas, 'Singh' is derived from the Sanskrit word 'Simha' meaning lion. It is rather interesting to note, that even Male Sikhs in the past have used (and possibly even today use) 'Kaur' in their names.
"Akali Kaur Singh", a male Sikh member of the Shiromani Gurudwara Prabhandhak Committee involved in writing of the Code of Conduct and Conventions in 1931 and 1932 used the name Kaur.
Sikh male, "Bhai Kaur Singh Chakkar", helped free thousands of abducted girls during the 1947 India-Pakistan partition riots.
Just like Kaur, Kanwar has been used by both men and women-
Dhan Kanwar, Rani, (queen) of Jodhpur
Devidas, Kunwar, 11th son of Maharana Raimal (1473-1509)
Birendra Kaur, Ph.D. in her paper, Insight and Foresight exemplifies the role of women as bearing great responsibility.
Sikh male, "Bhai Kaur Singh Chakkar", helped free thousands of abducted girls during the 1947 India-Pakistan partition riots.
Just like Kaur, Kanwar has been used by both men and women-
Dhan Kanwar, Rani, (queen) of Jodhpur
Devidas, Kunwar, 11th son of Maharana Raimal (1473-1509)
Birendra Kaur, Ph.D. in her paper, Insight and Foresight exemplifies the role of women as bearing great responsibility.
"...Today, we women hold our heads high for the contribution of Sikhism. Women of yore in every sphere, be it service, leadership, or sacrifice. Nowhere else does a woman enjoy such a respectable status as in Sikhi.
The Guru has lovingly called us 'Kaur', which means a crown prince - i.e., on whom lies great responsibility."
So asi Putar ha Guru Gobind singh ji maharaj ji de..!! ♥
The Guru has lovingly called us 'Kaur', which means a crown prince - i.e., on whom lies great responsibility."
So asi Putar ha Guru Gobind singh ji maharaj ji de..!! ♥
Role and Status of Sikh Women
In Indian society, women were usually subject to various caste-rules and severe restrictions. They remained illiterate and were ill-treated. Female infanticide was often practiced.
Guru Nanak challenged the idea of inferiority and evil associated with women and freed her from slavery and taboos of the society. In one of his hymns, he said:
From woman, man is born; within woman, man is conceived; to woman he is engaged and married. Woman becomes his friend; through woman, the future generations come. When his woman dies, he seeks another woman; to woman he is bound. So why call her bad? From her, kings are born. From woman, woman is born; without woman, there would be no one at all. O Nanak, only the True Lord is without a woman. That mouth which praises the Lord continually is blessed and beautiful. O Nanak, those faces shall be radiant in the Court of the True Lord. || 2 || (Page 473)Guru Nanak and his successors gave woman a status equal to that of man. They regarded woman as man's companion in every walk of life. The Gurus thought this equality worked to their mutual benefits. For example, woman is the first teacher of man as his mother. Her function is to mould children and discipline them. She has to be educated so that her children may develop their potential to the fullest. She was allowed to join holy congregations, participate and conduct them. They were appointed missionaries. They were called 'the conscience of man'. The practice of Sati, (the custom of burning a woman with the dead husband on the funeral pyre), was prohibited and widow-remarriage was encouraged. Women soldiers fought side by side with male soldiers in one of the battles which the tenth Guru fought.
In the Sikh way of life, women have equal rights with men. There is absolutely no discrimination against women. Women are entitled to the Khalsa baptism. They have equal rights to participate in social, political and religious activities. Women are allowed to lead religious congregations, to take part in recitation of the holy scriptures, to fight as soldiers in the war, to elect representatives to the Gurdwara committees and Indian Parliament and Provincial Assembly. Sikh women have played a glorious part in the history, and examples of their moral dignity, service and upholding of Sikh values are a great source of inspiration. Sikh women never flinched from their duty, never allowed their faith and ardor to be dampened, and have always upheld the honor and glory of the Khalsa. (One famous example is that of Mai Bhago (Mata Bhaag Kaur) who bravely fought war for Guru Gobind Singh, when some Sikh soldiers deserted him and returned home).
"So kio manda akhiye jit jamme rajan"
A women is your friend, your mother, your sister, your daughter, your wife.. A man is bound. A women is also called as devi in Hinduism and women is called as a prince, a son of Guru in sikhism.. Women is equal to Men, so why to say bad about her.. There would be no one at all.
Sunday, August 15, 2010
Swami Brahma Nand said about SGGS ji
He writes, “Throughout my life I have been wandering but wasn’t able to spend my life according to the principles of Gursikhi as given in Sri Guru Granth Sahib Ji which is the elixir of life. Guru Granth Sahib Ji is the true and highest source of redemption. It is useless to try to redeem oneself from the other sources. This awakening came to my mind only when I visited Sri Harmandir Sahib and read the sacred hymns from Sri Guru Granth Sahib Ji. In order to born again”. After saying these lines Swami Brahma Nand left his worldly abode infront of Swami Satyanand so that he can fulfill his dream of becoming Sikh in his new birth. (From the book Giyan Prakash)
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