SESSION 8 THEORY of Self-Realization PSYCHOANALYTIC

Total Page:16

File Type:pdf, Size:1020Kb

SESSION 8 THEORY of Self-Realization PSYCHOANALYTIC SESSION 8 THEORY OF Self-realization PSYCHOANALYTIC THEORY Self-realization is an expression used in psychology, spirituality, and Eastern religions. It is defined as the "fulfillment by oneself of the possibilities of one's character or personality. In one overview, Mortimer Adler defines self-realization as freedom from external coercion, including cultural expectations, political and economic freedom, and the freedom from worldly attachments and desires etc. The Purpose of life is what you want to make out of it. Each of us has a unique purpose in life, and our happiness, growth and success lie in its realization. As humans, this purpose is to understand our relationship to a broader reality than our own - God-realization and realization of one's True Nature as Pure Consciousness. Have you ever asked yourself "Why am I here? What is my purpose in life?" "Is life more than just a brief span of time on earth?" Such questions have baffled the greatest thinkers and philosophers down through the ages. Living, in itself, is not enough. Life, in itself, is not the goal. Most of us are so busy and caught up in day-to-day existence that we do not have time to think about the Purpose of Living. It seems that our lives revolve around daily routines and worldly demands rather than striving for fulfillment. Religions preach about true purpose and philosophers have pondered the mystery for centuries. While we mortals just try to live day-to-day, the eternal Purpose of Life still eludes us. All our pondering, technology and sophistication still haven't solved the fundamental riddle posed by two indelible facts of human existence - Life and Death. In this article, I will attempt to share with you my thoughts on the purpose of living. We were all created to be happy and have purposeful lives. As human beings we are blessed with a brain and conscience; and so can decide what we want to make of our lives. Often, a purpose is imposed on an individual by family, culture, government, or even by individuals who seek to control others for their own satisfaction. As we strive to learn the purpose of our lives here on earth, we must remember that true fulfillment is not found in our outward achievements, but in what we accomplish within ourselves. Why would I want to know my Purpose? What would you like to ask the Supreme Being if you could get a direct and immediate answer? A poll in USA Today reports that the #1 question people would like to ask God is "What's my purpose of Living?" According to Swami Rama, "A human being is a citizen of two worlds, the world within and the world without are two entirely separate realities. The external world dissipates energy, but the internal world showers blessings that fill the vacuum created by the world. Conquering the inner world is more difficult than succeeding in the kingdom of life in the external world." Knowing your true purpose leads to real joy, satisfaction, and happiness as you strive to fulfill our dream life. Studies have shown that purpose-driven people experience more contentment, and have more success and financial rewards than most other people. By taking the time to understand your purpose in life, you'll have more satisfaction and more energy, and be more focused to achieve that Purpose. Until you find your Purpose and begin fulfilling it, you will never be truly happy. Where Do I begin to find my Purpose? My incentive for knowing/finding my Purpose lies in my own future. My greatest satisfaction would be to look back on my life and know that I gave my all unselfishly to make a difference in the lives of those less fortunate. From this point of view, nothing could be more important than finding and fulfilling my life's purpose. But how and where can the purpose for your life be discovered? Our jobs, daily responsibilities, or even long-term goals are not the true Purpose, the real reason why we're here on earth. I believe that our most fundamental human desire is happiness. I also thought that happiness could be achieved through material possessions. I presumed that if I made enough money I would be happy and fulfilled. But it didn't work out that way. The more I followed the path of material possessions, the less satisfied I became. Consequently I no longer believe that materialism is the way to true fulfillment. I have learned that if you understand your Purpose and practice it in your daily living, God will give you what you want, and so make future steps easier and clearer. On the other hand, many people believe that you have to give up all your worldly possessions and devote all your time to helping others, without regard for your own wants and needs. While such self sacrifice may be admirable, the most important thing to understand is that your Supreme Purpose cannot be found by searching outside yourself. To find your Purpose you need to search within yourself. Various meditation methods can help you to "look within" and realize your true purpose. How to find your Purpose? To discover true purpose, one must first empty the mind of all the false intentions acquired in the course of daily living. We must understand that, while our present life and body will come to an end, whatever we do during our life influences our ultimate future. According to Eastern teachings, death is not the end of life. At death, we acquire a new body based on our previous activities (karma) and desires, being reincarnated as any of the 8.4 million species of life in any planet within the universe. This cycle of birth, death and transmigration continues indefinitely. For humans there is a very special opportunity in this cycle because we are endowed with intelligence to inquire into the true purpose of life. Unless this milestone is reached, life is in vain. We are eternal living beings - we are not this body but an eternal spirit soul. While the body will die, our real self, the spirit soul, will never succumb to death. The body is merely a temporary vessel, and when it becomes old or useless, the soul takes on a new body, much like a person changing clothes. Some view the prospect of death and changing bodies as unnatural, unpleasant and depressing. However, this notion fails to consider that the unpleasantness of birth, death, diseases, old age or other miseries of this world are due to having forgotten our real spiritual nature and relationship with God. Accepting death will help with the realization that life is temporary, a journey of learning and growth that culminates in understanding that God, or the eternal Reality, is within you. Without this awareness our Purpose remains shrouded by body consciousness and ignorance, believing that life has no ultimate goal or meaning. But, as soon as we turn our attention back to God, this illusion is removed and we are free from fear. Achieving this level of enlightenment, however, is an arduous journey that must begin by examination of the inward self. Even Buddha spent years in solitude before realizing his Purpose, and Jesus went off into the desert to discover the truth. Conclusion Finding the true purpose of life begins by understanding our real nature, transferring our earthly desires to spiritual, and turning our attention back to God. When we reestablish contact with God even ordinary activities and relationships we pursue take on new meaning and significance, no longer being temporary or illusionary. Ultimately, it will enable us to go back to our eternal home. There we can forever engage in blissful loving service to the Supreme Lord, without being subjected to the stringent laws of birth, death, old age, disease and suffering. Being human is a precious gift. Finding true purpose makes life more enjoyable. More importantly, the mind and spirit are infused with a mission and a direction. This Purpose attracts and causes more opportunities for fulfillment and enjoyment. Choosing a purpose to live by is important, critical even, to personal fulfillment and happiness. Creating a purposeful life begins with changing your attitude and thoughts. Give thanks to God for what you have and, most of all, enjoy it! When you live life with purpose, giving to others without expecting anything in return, prosperity will result. It took me a while to grasp this concept. But now, doing things for others unselfishly gives me a pure joy and true inner happiness. Now let me tell you a secret of true happiness. When you wake up each day recite a little prayer of gratitude to the Lord for the immense pleasures of life and the opportunity to be of unselfish service to others. By doing so, your subconscious mind picks up the positive feeling and energy, and you will realize the purpose of your life. When you recognize your purpose you see things in a more positive way. This insight releases tremendous amounts of positive vibrations that, in turn attracts more positive energy. It all starts when you focus on the true purpose of your life, to liberate the soul and get redemption from the cycle of death and rebirth. Meditation is an extremely effective way of learning your true purpose. Finally, the purpose of life is to serve others, to realize the truth (Self) and to believe in Supreme Power. It is for these, that this human life and this human birth have been received. Being human has given you a golden opportunity.
Recommended publications
  • Page2.Qxd (Page 2)
    SATURDAY, MAY 20, 2017 (PAGE 2) DAILY EXCELSIOR, JAMMU CONDOLENCE CREMATION In loving memory of Sardar Joginder Singh Bali, a With profound grief and sorrow we inform the sad demise of our REMEMBRANCE As we thought of you with love today, but that is nothing new, loving father, husband, brother and son. beloved SMT. VIDHYA DEVI w/o Late Sh. BALAK RAM GUPTA Aarambh Shri Akhand Path Sahib on 19-05-2017, (Gharota Wale), R/o F-25, Mohalla Baba Jeevan Shah, Shahidi We thought of you yesterday and days before that too, 9 am (Friday) at their residence 51 Gobind Lane Chowk, Jammu, now at present 57-58, Sector 3, Channi Himmat, We think of you in silence as we often speak of your name, Preet Nagar Digiana. Bhog Shri Akhand Path Jammu. All we have are memories and your pictures in frame, The Cremation shall take place at 4:00 PM on 20-05-2017 Sahib on Sunday 9 am at their residence. Antim Your memories in our keepsafe, where we will never part, Ardas at Gurudwara Shri Guru Angad Dev Ji Preet (Saturday) at Channi Himmat Cremation Ground. God has you in his keeping, Grief Stricken Nagar on 21-05-2017, 12 pm We have you in our HEARTS. GRIEF STRICKEN Arun and Renu Gupta - Son and Daughter in law REMEMBERED BY: Sardar Joginder Aman Deep Singh Bali Singh Bali Chanchala Gupta - Daughter Smt. Surinder Soni-Mother Contact : +919086140411 Sudesh and Ravi Gupta - Daughter and Son in law Anu & Suresh Soni-Sister-in-law & Brother Veena and JC Gupta - Daughter and Son in law Renu and Chander Choudhary-Sister & Brother-in-law Meenakshi and Jugal Gupta - Daughter and Son in law Neera and Deepak Gandhi-Sister & Brother-in-law REMEMBRANCE Grand Chidren Karuna and Anil Sharma-Sister & Brother-in-law ON 23RD BIRTH ANNIVERSARY Rahul Mahajan, KAS (Accounts Officer, Audit and Inspections), Premier Baked Food Industry, 32 Digiana Industrial Estate, Jammu SANJAY SONI (SUNNY) No one knows how much we miss you.
    [Show full text]
  • The Sikh Prayer)
    Acknowledgements My sincere thanks to: Professor Emeritus Dr. Darshan Singh and Prof Parkash Kaur (Chandigarh), S. Gurvinder Singh Shampura (member S.G.P.C.), Mrs Panninder Kaur Sandhu (nee Pammy Sidhu), Dr Gurnam Singh (p.U. Patiala), S. Bhag Singh Ankhi (Chief Khalsa Diwan, Amritsar), Dr. Gurbachan Singh Bachan, Jathedar Principal Dalbir Singh Sattowal (Ghuman), S. Dilbir Singh and S. Awtar Singh (Sikh Forum, Kolkata), S. Ravinder Singh Khalsa Mohali, Jathedar Jasbinder Singh Dubai (Bhai Lalo Foundation), S. Hardarshan Singh Mejie (H.S.Mejie), S. Jaswant Singh Mann (Former President AISSF), S. Gurinderpal Singh Dhanaula (Miri-Piri Da! & Amritsar Akali Dal), S. Satnam Singh Paonta Sahib and Sarbjit Singh Ghuman (Dal Khalsa), S. Amllljit Singh Dhawan, Dr Kulwinder Singh Bajwa (p.U. Patiala), Khoji Kafir (Canada), Jathedar Amllljit Singh Chandi (Uttrancbal), Jathedar Kamaljit Singh Kundal (Sikh missionary), Jathedar Pritam Singh Matwani (Sikh missionary), Dr Amllljit Kaur Ibben Kalan, Ms Jagmohan Kaur Bassi Pathanan, Ms Gurdeep Kaur Deepi, Ms. Sarbjit Kaur. S. Surjeet Singh Chhadauri (Belgium), S Kulwinder Singh (Spain), S, Nachhatar Singh Bains (Norway), S Bhupinder Singh (Holland), S. Jageer Singh Hamdard (Birmingham), Mrs Balwinder Kaur Chahal (Sourball), S. Gurinder Singh Sacha, S.Arvinder Singh Khalsa and S. Inder Singh Jammu Mayor (ali from south-east London), S.Tejinder Singh Hounslow, S Ravinder Singh Kundra (BBC), S Jameet Singh, S Jawinder Singh, Satchit Singh, Jasbir Singh Ikkolaha and Mohinder Singh (all from Bristol), Pritam Singh 'Lala' Hounslow (all from England). Dr Awatar Singh Sekhon, S. Joginder Singh (Winnipeg, Canada), S. Balkaran Singh, S. Raghbir Singh Samagh, S. Manjit Singh Mangat, S.
    [Show full text]
  • A Comparative Study of Sikhism and Hinduism
    A Comparative Study of Sikhism and Hinduism A Comparative Study of Sikhism and Hinduism Dr Jagraj Singh A publication of Sikh University USA Copyright Dr. Jagraj Singh 1 A Comparative Study of Sikhism and Hinduism A comparative study of Sikhism and Hinduism Contents Page Acknowledgements 4 Foreword Introduction 5 Chapter 1 What is Sikhism? 9 What is Hinduism? 29 Who are Sikhs? 30 Who are Hindus? 33 Who is a Sikh? 34 Who is a Hindu? 35 Chapter 2 God in Sikhism. 48 God in Hinduism. 49 Chapter 3 Theory of creation of universe---Cosmology according to Sikhism. 58 Theory of creation according to Hinduism 62 Chapter 4 Scriptures of Sikhism 64 Scriptures of Hinduism 66 Chapter 5 Sikh place of worship and worship in Sikhism 73 Hindu place of worship and worship in Hinduism 75 Sign of invocation used in Hinduism Sign of invocation used in Sikhism Chapter 6 Hindu Ritualism (Karm Kanda) and Sikh view 76 Chapter 7 Important places of Hindu pilgrimage in India 94 Chapter 8 Hindu Festivals 95 Sikh Festivals Chapter 9 Philosophy of Hinduism---Khat Darsan 98 Philosophy of Sikhism-----Gur Darshan / Gurmat 99 Chapter 10 Panjabi language 103 Chapter 11 The devisive caste system of Hinduism and its rejection by Sikhism 111 Chapter 12 Religion and Character in Sikhism------Ethics of Sikhism 115 Copyright Dr. Jagraj Singh 2 A Comparative Study of Sikhism and Hinduism Sexual morality in Sikhism Sexual morality in Hinduism Religion and ethics of Hinduism Status of woman in Hinduism Chapter13 Various concepts of Hinduism and the Sikh view 127 Chapter 14 Rejection of authority of scriptures of Hinduism by Sikhism 133 Chapter 15 Sacraments of Hinduism and Sikh view 135 Chapter 16 Yoga (Yogic Philosophy of Hinduism and its rejection in Sikhism 142 Chapter 17 Hindu mythology and Sikh view 145 Chapter 18 Un-Sikh and anti-Sikh practices and their rejection 147 Chapter 19 Sikhism versus other religious aystems 149 Glossary of common terms used in Sikhism 154 Bibliography 160 Copyright Dr.
    [Show full text]
  • The Points of Contention
    Gurmat Rehat Maryada The Points of Contention VIZ – A – VIZ Bhai Randhir Singh and the AKJ By: Bhai Manmohan Singh Jee, LA April 1993 Prologue In the early eighties when I had just moved to the United States, I happened to see a Report submitted by an American Sikh belonging to the 3H0, regarding his sojourn of about one year in India. He claimed to have taken Amrit in a Samagam arranged by the Akhand Kirtani Jatha (AKJ) and had developed close relations with some of the Jatha members there. The contents of the report stunned me as he had strongly criticized certain practices and beliefs of the AKJ which he sarcastically referred to as Bhai Randhir Jatha and to its members as Bhai Randhir Sikhs. After complementing that "Bhai Randhir Jatha, like good Gursikhs the world over, are not eaters of filth (meat, fish, eggs) nor do they pollute their consciousness with any intoxicants", the rest of his report strongly condemned the other practices and beliefs of the Jatha. Referring to their use of Keski as a Rahit, he accused them of changing the accepted Sikh Kakaars and called it heretic, schismatic and "an attempt to sabotage the Unity of the Khalsa". He went so far as to bracket the Jatha with "harmless" or so called "minor reforms" such as Nirankari and Namdhari movements. The Gurmat tradition of preparing Gur-Ka-Langar by Amritdharis only, "reeked of Hinduism, elitism, new communalism and totally un-Sikh like". By not reading Raag Mala, "the Bhai Randhir's have attacked the purity and unity of Sri Guru Granth Sahib".
    [Show full text]
  • Spirit of the Sikh Part2 V2
    SPIRIT OF THE SIKH PART II VOLUME TWO PURAN SINGH INTRODUCTION Attention has briefly been drawn to the history of the composition of Spirit of the Sikh in the introductory notes to Part I and to Volume One of Part II of this book. Professor Puran Singh both in his English and Punjabi writings maintains a uniform style of expression, whose prominent features are a vehement lyricism and formation of sentences which because of the almost breathless passion which is at their basis, tend often to go out of hand. The reader has to learn to live with this trait in this writer, which with an overwhelming play of imagination and emotion, helps constantly to throw out passage that are sublimely lyrical. This quality of his style, which has long ceased to be the ruling style in English writings, and has mainly characterized the idealists and visionaries like Carlyle, Emerson and Ruskin, is as a matter of fact as much the result of the author’s own characteristic quality of mind as of the strong influence on him of Carlyle, his favourite author. In many places his writing indicates half-conscious echoes of Carlyle. The other great writer favoured by Puran Singh is Walt Whitman, whom he has quoted more than once. The author’s contact with his contemporary writing is again remarkable. He has more than once referred to Adelphi, a literary magazine of the time and to John Middleton Murry. He has also quoted in full Markham’s Man With the Hoe, a contemporary poem of the time, later deservedly famous, and echoing the passionate plea for socialism, then a recent phenomenon.
    [Show full text]
  • April-June 2005 / 537 NS (Vol VII, Issue 2)
    EDITORIAL THE NEED FOR A STANDARD ENGLISH TRANSLATION OF GURU GRANTH SAHIB ... 1 ARTICLES THE NATURE OF GOD OR THE NAME ... Principal Teja Singh 5 THE ART OF SEEKING GOD’S GRACE THROUGH SELF-ANNIHILATION ... Bhagwant Singh 8 GLOBAL PERSPECTIVES IN SCIENCE AND SIKH RELIGION ... Hardev Singh 15 RELEVANCE OF GURU GRANTH SAHIB IN THE TWENTY FIRST CENTURY ... Tejpal Singh 21 TRANSLATION OF GURBANI – SCHOLARS PLEASE WATCH YOUR WORDS ... Gurbakhsh Singh 27 ON TRANSLATION OF HOLY TEXTS ... Gajindar Singh 31 SIKHISM – PANACEA FOR ALL ILLS ... Raghbir Singh 37 SAKA NANAKANA SAHIB (1921) ... Joginder Singh 42 SIKHS’ CONTRIBUTION IN NATIONAL INTEGRATION AND COMMUNAL HARMONY ... Jaswant Singh 48 PUNJAB RIVER WATERS : – UNLAWFUL AND UNJUST DISTRIBUTIONS ... Mewa Singh 54 ‘FREE SPEECH AND THE SARDARJI JOKE’ – A REJOINDER ... Kharak Singh 60 MCLEOD & FENECH AS SCHOLARS ON SIKHISM AND MARTYRDOM ... Sangat Singh 63 THE CAT IS OUT OF THE BAG ... Jarnail Singh 94 THE DIFFERENCE (POEM) ... 102 REVIEWS THE OTHER SIKHS (HIMADRI BANERJEE) ... Jaswant Singh 103 SRI GURU PANTH PARKASH (RATTAN SINGH BHANGU) ... Hardev Singh 108 CONNECTING THE DOTS IN SIKH HISTORY( H S NOOR) ... Bhupinder Singh Mahal 111 ON SIKH IDENTITY (BIRENDRA KAUR) ... Kartar Singh 115 NEWS & VIEWS ... 117 ABSTRACTS OF SIKH STUDIES April-June 2005 / 537 NS (Vol VII, Issue 2) RNI Regd No : 69639 / 98 Editor Dr Kharak Singh Associate Editor Maj Gen (Dr) Jaswant Singh, AVSM (retd) Editorial Advisory Board Dr Kirpal Singh Brig Hardit Singh Dr Gurcharan Singh Prof Prabhjot Kaur S Gurpreet Singh Col Amrik Singh Views expressed in the articles published herein do not necessarily reflect the opinion or policy of the Institute of Sikh Studies Rs.
    [Show full text]
  • The Sikh Diaspora Global Diasporas Series Editor: Robin Cohen
    The Sikh diaspora Global diasporas Series Editor: Robin Cohen The assumption that minorities and migrants will demonstrate an exclusive loyalty to the nation-state is now questionable. Scholars of nationalism, international migration and ethnic relations need new conceptual maps and fresh case studies to understand the growth of complex transnational identities. The old idea of “diaspora” may provide this framework. Though often conceived in terms of a catastrophic dispersion, widening the notion of diaspora to include trade, imperial, labour and cultural diaporas can provide a more nuanced understanding of the often positive relationships between migrants’ homelands and their places of work and settlement. This book forms part of an ambitious and interlinked series of volumes trying to capture the new relationships between home and abroad. Historians, political scientists, sociologists and anthropologists from a number of countries have collaborated on this forward-looking project. The series includes two books which provide the defining, comparative and synoptic aspects of diasporas. Further titles, of which The Sikh diaspora is the first, focus on particular communities, both traditionally recognized diasporas and those newer claimants who define their collective experiences and aspirations in terms of a diasporic identity. This series is associated with the Transnational Communities Programme at the University of Oxford funded by the UK’s Economic and Social Research Council. Already published: Global diasporas: an introduction Robin Cohen New diasporas Nicholas Van Hear Forthcoming books include: The Italian labour diaspora Donna Gabaccia The Greek diaspora: from Odyssey to EU George Stubos The Japanese diaspora Michael Weiner, Roger Daniels, Hiroshi Komai The Sikh diaspora The search for statehood Darshan Singh Tatla © Darshan Singh Tatla 1999 This book is copyright under the Berne Convention.
    [Show full text]
  • Parkash Punj Lastest.Pmd
    Ekoankar Sri Satguru Ram Singh Ji Sahay Brief Satguru-history In the different periods of time the Lord Creator assuming different forms, the Satguru form, have been manifesting in the human form on this earth, for human wel- fare, relieving the poor and grief-stricken from their miseries and to guide the living be- ings for their unification with the Supreme Being. In sequence of the time periods the description of the prophets is given in the Sri Adi Granth Sahib like this: "Satjug tai manio chhalio bal bawan bhaio® Tretai tai manio Ram Raghuvans kahaio® Duapur Krishan Murar Kans kirtarth keo® Ugrasen kau raj abhai bhegtah jan dio® Kalijug parmanu Nanak Guru Angad Amar kahio® Sri Guru raj abichal atal adi purukh farmaio® -Swaiye Mahle Pehle ke pp. 1390 Satta Balwand has stated in Ramkali di Var: "Jot uha jugat sai Seh kaia fer paltiaiÕ" According to Adi Sri Granth Sahib in Satjug Bal Avtar, in treta Bhagwan Ram, in Duapar Bhagwan Krishan and in Kaljug Sri Guru Nanak Dev Ji prophet have mani- fested in this world. At present in Kaljug the flame of Satguru Nanak is illuminating. It is stated in the Goshat of Ajitte Randhave: "Sara Kalijug bhogsi Nanak dhar awtar" -Janamsakhi Bhai Bala Ji Sri Guru Arjan Dev Ji have stated in Gujri Rag: "Abichal neev dhri Guru Nanak nit nit charai sawaeeÕ" -Adi Sri Granth Sahib pp.500 The brief description of the Guru-history since Sri Guru Nanak Dev Ji to the present time is like this:- 1 Sri Guru Nanak Dev Ji Luminance : full moon's day of Kattak, Samvat 1526 (A.D.
    [Show full text]
  • SIKH IDENTITY Sikhs Are Passing Through
    January – December 2015, Vol. 17, No. 1 SIKH IDENTITY AR TIC LE Sikhs are Passing Through A Sikh is a learner. For a Sikh, God - a unique trans- Baldev Singh Sandha Dean, Head & Professor (Retired), cendent invisible entity present in all existence - is a Department of Economics, part and parcel of life that originates from a clean Punjabi University, Patiala source and, as such, a search for spiritual ideals is Residence: Calgary, Canada free from the bondage of personal possessions and [email protected] wealth. The ‘worship’ of Aad Guru Granth Sahib by a INTRODUCTION Sikh implies action as per the ‘philosophy, ethics, cul- ture and way of life’ as prescribed in the teachings Who is a Sikh? Is a person who claims that he treasured in Aad Guru Granth Sahib and communicat- follows the teachings of Aad Guru Granth Sahib, ed to the learner through the Sabds (hymns) - the piv- otal force of Sikhism. No wonder, Guru Arjan refers a Sikh? Is a person who follows the “ Bachitar Aad Guru Granth Sahib “The Holy Book as the home Natak ”, also referred by some as Dasam Granth of the Transcendent God.” And, Guru Gobind Singh or as Dasam Sri Guru Granth Sahib , a Sikh? Is a declared it to be eternal Guru of Sikhs. person who follows the Sikh code of conduct, a Sikh? Is a person who believes in one God, a Sikh? Is a person who maintains beard and long A glance through Aad Granth yields the seven inter- hairs and wears a turban, a Sikh? Is a frequent twined layers that lay bare the necessary condition of visitor to a Gurdwara, a Sikh? Is a person born the value-cum-belief system of the identity of a Sikh.
    [Show full text]
  • Bhupinder Singh Holland
    HOW EUROPE IS INDEBTED TO THE SIKHS ? BHUPINDER SINGH HOLLAND With an introduction by Dr Harjinder Singh Dilgeer SIKH UNIVERSITY PRESS How Europe is Indebted To The Sikhs ? By BHUPINDER SINGH HOLLAND ISBN 2-930247-12-6 FOR BIBI SURJIT KAUR (MYMOTHER) & S. NIRMAL SINGH (MY BROTHER) This book is dedicated to my mother who was a pious, religious, noble and humane lady; who was a dedicated Sikh and a role model for every Sikh; and my brother S. Nirmal Singh who laid his life valiantly fighting against armed robbers in Seattle (USA) and saved the lives of his son and a friend. He had learnt this Sikh tradition from Guru Tegh Bahadur Sahib who had sacrificed his life so that others may enjoy freedom. Acknowledgement It occurred to me in April 1998 that the tercentenary celebrations of the formation of the Order of Khalsa should be held across Europe. It would be a great honor to witness such a momentous occassion during my life. The first century of the Khalsa passed under the Mugals as it struggled to establish the Khalsa Raj in northern India after defeating the Mugals and stopping and pushing invaders like Ahmed Shah Abdali to the other side of the Kheber Pass. Later, Maharaja Ranjit Singh managed to establish the Sikh kingdom from the river Satluj to the Indus. The second century was passed under the British, as the Punjab was annexed by them through false means after the Anglo-Sikh Wars, and Sikhs struggled to regain their lost sovereignity. It was my opinion that the best celebration would be to remember martyrs of the 20th century.
    [Show full text]
  • Jan-March 2003
    GURBANI p?okVh wjbk 4 jfo iB[ okw Bkw r[B rkt? .. i? e'Jh fBzd eo/ jfo iB eh ng[Bk r[B[ B rtkt? ..1.. ojkT[ .. i' feS[ eo/ ;[ nkg/ ;[nkwh jfo nkg/ eko ewkt? .. jfo nkg/ jh wfs d/t? ;[nkwh jfo nkg/ p'fb p[bkt? ..1.. jfo nkg/ gzu ss[ fp;Ekok ftfu Xks{ gzu nkfg gkt? .. iB BkBe ;fsr[o[ w/b/ nkg/ jfo nkg/ Mro[ u[ekt? .. (gzBk 719-720) Bairari Mahla 4 Composed in Bairari measure (Rag) by the fourth Guru. Sri Guru Ram Das ji, the above Sabad enunciates the qualities of a true devotee that he has with the Grace of the Lord, who is the doer and the cause behind all that is. A true devotee remains immersed in the name of the Lord all the time and in all the circumstances. Even when slandered or denounced without any reason, he does not renounce his merit by forsaking the path of righteousness, nor does he speak or think ill of the slanderer because he knows that God is the doer and the cause of everything and even the slanderer is not excluded from this principle of all pervading Will of Lord. Bestower of all wisdom and intelligence on mankind, He is the force behind all that man says or does. He has created the expanse of universe out of five elements, has joined the five substance (o;, o{g, rzX ;goF, Fpd) to these and has filled it with His Own Essence. Thus it is He, the all pervading Lord who in His Supreme Mercy, unites us with the Guru and settles all discord in our mind and other worldly entanglements.
    [Show full text]
  • Sikh.Gurus.Concepts
    Foreword As compared to other religions of the world, Sikh religion is new and unique. It flourished with the arrival of Guru Niinak Dev in this world, and the nine successor Guriis contributed a lot in the propagation of its theology, ethics and the doctrines of equality, freedom and brotherhood. This religion is not only unique because of its newness, but due to the fact that it made the people conscious about the difficulties of the modern age and established the concept of egalitarian human society. The effort made by the Gurus was like a revolution for the suffering humanity and the way of living put forth by it, broke all the barriers of caste and creed; thus embracing the people from all walks of life without any cliscrimination. The practical objectives accomplished by the Gurus for establishing lU1ity among the people could not be seen anywhere else in the society. Instead of believing the religion to be a part of one's life, Guru Sahib made it a tool for guidance in evety walk of social life. Guru Arjan Dev Ji presented the religion in the spiritual as well as in the form of virtuous conduct and stated : Sarab dharma mam sresata dharamu. Hari ko niimu japi nirmala karama. Of all religions, the best religion is to chant the Name of the Lord and maintain pure conduct. (SGGS pg. 266) Religion affects the life of every inclividual and that is why this newly defined form of religion worked immensely in bringing the people of all lifestyles nearer to each other.
    [Show full text]