Shivpreet Singh
Shivpreet Singh
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We will continue our meditation on the light. Today we will continue to discuss the light of Guru Ramdas. I did not answer one of the questions in our last meditation session. And that was this: Why do we celebrate Guru Ramdas' Prakash Gurpurab with the shabad "Baitha Sodhi Paatshah" when Gurbani is against casteism.  I have had the chance to think about this now and I will share my thoughts.  Feel free to write comments in my blog if you want to share your opinion. 


These words are taken from Bhai Gurdas' the 47th pauri of his first vaar. For folks who are interested in the context and doing more research, find it on SikhiToTheMax. From Pauris 23-48 Vaar 1 of Bhai Gurdas has the history of the first six Gurus.  So we have to see the context of these writings. Bhai Gurdas is highly respected, so much so that, besides the Gurus only Bhai Gurdas' and Bhai Nandlal's bani can be recited in the Harmandir Sahib.  If Bhai Gurdas' writings are held in such high esteem, why is there such an emphasis on "Sodhi Paatshaah" in describing Guru Ramdas, when Gurbani is against casteism? 

Again, please feel free to write comments in my blog if you want to share your opinion. I will read these before our meditation this evening. 

ਪਉੜੀ ੪੭ : ਗੁਰੂ ਰਾਮਦਾਸ ਤੇ ਗੁਰੂ ਅਰਜਨ ਦੇਵ
pauRee 47 : guroo raamadhaas te guroo arajan dhev
Guru Ram Das and Guru Arjan Dev

ਦਿਚੈ ਪੂਰਬਿ ਦੇਵਣਾ ਜਿਸ ਦੀ ਵਸਤੁ ਤਿਸੈ ਘਰਿ ਆਵੈ।
dhichai poorab dhevanaa jis dhee vasat tisai ghar aavai|
Liabilities of the previous births have to be settled and the thing goes to the house it belongs to.

ਬੈਠਾ ਸੋਢੀ ਪਾਤਿਸਾਹੁ ਰਾਮਦਾਸੁ ਸਤਿਗੁਰੂ ਕਹਾਵੈ।
baiThaa soddee paatisaahu raamadhaas satiguroo kahaavai|
Now Guru Ram Das, a Sodhi emperor, seated on the Guru-seat is called the true Guru.

ਪੂਰਨੁ ਤਾਲੁ ਖਟਾਇਆ ਅੰਮ੍ਰਿਤਸਰਿ ਵਿਚਿ ਜੋਤਿ ਜਗਾਵੈ।
pooran taal khaTaiaa a(n)mritasar vich jot jagaavai|
He got dug the complete holy tank and here settling down at Amritsar, he spread his light.

ਉਲਟਾ ਖੇਲੁ ਖਸੰਮ ਦਾ ਉਲਟੀ ਗੰਗ ਸਮੁੰਦ੍ਰਿ ਸਮਾਵੈ।
aulaTaa khel khasa(n)m dhaa ulaTee ga(n)g samu(n)dhr samaavai|
Wondrous is the play of the Lord. He can cause the Ganges to run in the opposite direction and to merge in the ocean.

ਦਿਤਾ ਲਈਯੇ ਆਪਣਾ ਅਣਿਦਿਤਾ ਕਛੁ ਹਥਿ ਨ ਆਵੈ।
dhitaa lieeye aapanaa anidhitaa kachh hath na aavai|
You get your own; given nothing cannot bring to you anything.

ਫਿਰਿ ਆਈ ਘਰਿ ਅਰਜਣੇ ਪੁਤੁ ਸੰਸਾਰੀ ਗੁਰੂ ਕਹਾਵੈ।
fir aaiee ghar arajane put sa(n)saaree guroo kahaavai|
Now the Guruship entered the house of Arjan (Dev) who, to say was the son, but, he proved through his good deeds to be worthy of the Guru-seat.

ਜਾਣਿ ਨ ਦੇਸਾਂ ਸੋਢੀਓਂ ਹੋਰਸਿ ਅਜਰੁ ਨ ਜਰਿਆ ਜਾਵੈ।
jaan na dhesaa(n) soddeeo(n) horas ajar na jariaa jaavai|
This Guruship would not go beyond Sodhis because none else can bear with this unbearable.

ਘਰ ਹੀ ਕੀ ਵਥੁ ਘਰੇ ਰਹਾਵੈ ॥੪੭॥
ghar hee kee vath ghare rahaavai ||47||
The thing of the House should remain in the House.
Listening tonight ... The sun shines on everyone 
- Snatam Kaur



The sun shines on everyone, it doesn't make choices.
When it rains it rains on everyone, it doesn't make choices.
The One Spirit, lives in everyone, it doesn't make choices.
We pray, we pray for everyone, we don't make choices.
Sauda Ikko Jeha:


Kayiyan jagdiyan de rehnde bhaag sutte
Kitte bhag landa payiyan suttiyan nu

Kayin kardiyan nitt deedar Tera
Kayin tarsdiyan terian butiyan nu

Kayin chumdiyan sir da taj Tera
Kayin tarsdiyan terian juttian nu

Ghulam fareeda jiste o meherban howe
Jannat waad denda pad kuttiyan nu


Main neevan mere murshid uchche
Te main uchcheyan de sang layi

Jo baat dawa se bann na saki
Wo baat dua se hoti hai

Jab kaamil murshid milta hai
Toh baat khuda se hoti hai

Jitna diya sarkar ne mujhko
Utni meri aukat nahi

Ye to karam hai unka warna
Mujhmein toh Aisi koi baat nahi

Sadd ke jawan una uchcheyan de
Jina neeveyan naal nibhayi


Bulle nu loki matti dende
Ki bulleya aaja vich masiti


Vich masitan de ki kujh honda
Je dilon namaaz na niti

Baron pak kite ki hoye
Je andaron rahi paliti

Bina murshid kaamil bulleya
Avein gayi ibadat kiti


Ve sone deya kangna ve sauda iko jeha
Dil Dena te dil mangna ve sauda iko jeha


Ishq wale vehre sajna buta pyar wala laya e

Awwal hamd khuda da vird kije
Ishq kita so jag da mool miyan

Pehlon aap hi rabb ni ishq kita
Ate mashook si nabi rasool miyan


Ain ishq de mehkame main gaya
Agon ishq ne meri dunai thag li

Main te gayan san daad lain
Agon ishq ne meri safai thag li

Aes ishq ne bade bade thag lai
Kaun badshah di badshahi thag li

Tera ki gaya e sayin loka
Os ishq ne khuda di khudai thag li


Ishq wale vehre sajna buta pyar wala laya e

Ishq ishq na kar ni adiye ishq di manzil door
Hard ishq di ehni ni arriye jini ki lambi khajoor
Chad jawe jine door rasta digg pawe chakna choor
Had vekhi shah mansoor ne jinne suli kiti manzoor

Ishq aap vi awalla
Ehdi kam vi awalle
Jehde pesh pae janda
Kakh chad da ni palle
Ishq waleyan di sirf 
char din balle balle

Ishq waleyan de rehnda sada yaar samne
Sajde ashiqan ne kite ne talwar samne

Main dassan tenu ishq de afsane diyan gallan
Puchch Laila kolon majnu diwane diyan gallan

Na tu sada rab na asi tere bande
Na asi terean mare marde
Jis jannat da tu mann kardan
Teri jannat vich nahi wad de
Phad ke palla apna murshid da
Asi ja bahishtan vich warde

Farishte ja kaha majnu tujhe Allah bulata hai
Kya mujhe wo dekhna chahta hai
Majnu unke pass kyon jaye
Agar khuda ko zaroorat hai to Laila bann kar aa jaye

Jitni achchi sooraton wale hain ye tasbi ke Daane hain
Nigahon mein firte rehte hain ibadat hoti jati hai

Mandir dha masitan dha
Dha de Jo kujh dhenda
Ik na dhaween dil bande da
Mera Rabb dilan vich rehnda

Bulleya rabb da naa bhavein lo na lo
Parayi soorat nu vekh ke raazi te raho

Iss da Jo malik aaya mere sar mein joote laga gaya
Mere malik nu gussa aaya, o jhagra mita gaya

Ve sauda iko jeha , dil dena te dil mangna ve sauda iko jeha

Ishq wale vehre sajna buta pyar wala laya e
Main patte patte utte Tera naa likhwaya e
Ohnu sambh sambh ke rakhna ve sauda iko jeha
Dil dena te dil mangna ve sauda iko jeha


Mein naiyon takna we, tenu ada bua toke
Dekh mein tenu chaddan samne khiloke
Tu jis galiyon langda sauda ikko jeya

Tu mera meri sajna ban gayon taqdeer we
Tu mera ranjhaa te main teri heer we
Tere pyar wich tanman rangnan we sauda ikko jeya


I am reading about Ernest Hemingway and his novel "For whom the bell tolls" and this is the best explanation of the title:


John Donne (1572-1631), 
Devotions Upon Emergent Occasions, 
Meditation XVII: Nunc Lento Sonitu Dicunt, Morieris:
"Perchance he for whom this bell tolls may be so ill, as that he knows not it tolls for him; and perchance I may think myself so much better than I am, as that they who are about me, and see my state, may have caused it to toll for me, and I know not that.
...
No man is an island, entire of itself; every man is a piece of the continent, a part of the main. If a clod be washed away by the sea, Europe is the less, as well as if a promontory were, as well as if a manor of thy friend's or of thine own were: any man's death diminishes me, because I am involved in mankind, and therefore never send to know for whom the bells tolls; it tolls for thee."
Donne lived in Tudor and Stewart England, and at that time the tolling of church bells to mark various events was an important feature of daily life. The tolling referred to in the quotation is, of course, that of funeral bells. Donne's view, which has, oddly for a 17th century Christian, much in common with 21st century eastern religions, was that all people are socially and spiritually interconnected; for example, the contemporary Buddhist view is demonstrated by the reply given by the Dalai Lama, when asked during a visit to Northern Ireland how the warring Protestants and Catholics could co-exist: "Remember we are all one - all the same". Donne seems to be saying that whatever affects one affects us all. This is highlighted by the famous 'no man is an island' line at the beginning of the 'for whom the bells tolls' paragraph.

Donne's Meditations concern man's spiritual and social functioning, especially with regard to illness and death. They are somewhat mystical and difficult to interpret, especially without the benefit of experience of the nuances of the social and religious sensibilities of a 17th century Englishman. It is a testament to Donne's insight that the work contains much that strikes deep chords with people living and dying today.

There's some debate about what precisely what was meant. Some think that Donne was simply pointing out people's mortality and that when a funeral bell was heard it was a reminder that we are nearer death each day, that is, the bell is tolling for us. Others view it more mystically and argue that Donne is saying we are all one and that, when one dies, we all die a little. This isn't as bleak as it might sound, as the counterpoint would be that there is some part of the living in the dead and that we continue a form of life after death.

Ernest Hemingway helped to make the phrase commonplace in the language when he chose to use the quotation for the title of his 1940-published book about the Spanish Civil War. Hemingway refers back to 'for whom the bells tolls' and to 'no man is an island' to demonstrate and examine his feelings of solidarity with the allied groups fighting the fascists. There was a strong feeling amongst many intellectuals around the world at the time that it was a moral duty to fight fascism, which they feared may take root world-wide if not checked. 

This view was given voice later in the well-known poem First They Came for the Jews, attributed to Pastor Martin Niemöller:


First they came for the Jews
and I did not speak out
because I was not a Jew.

Then they came for the Communists
and I did not speak out
because I was not a Communist.

Then they came for the trade unionists
and I did not speak out
because I was not a trade unionist.

Then they came for me
and there was no one left to speak out for me. 


Hemingway adapted the novel as the screenplay to a successful 1943 film of the same title, starring Gary Cooper and Ingrid Bergman.

Remember the hero of the the Oak Creek massacre, Brian Murphy, who was shot 15 times by a radical? He became a hero again today.  He was at the GOP presidential candidate town hall Tuesday night, and stood up to ask Donald Trump about balancing strong action against radicals with protection of minority rights. 

This was an opportunity for Donald Trump to show some sympathy for religious minorities, but he lost out by focusing his answer primarily on Islamic radicalization.  To those, like me, who have been wondering if Donald Trump cares about minority rights, the non-answer was the answer: Probably Not!  

Anderson Cooper, trying to help Donald Trump, asked the question again and got a short affirmative answer which was too little and too late. Still, emerging from this conversation was a true American hero ... Brian Murphy, who showed once again, that in the core of his heart, is the firm belief that all are created equal. 

Following is the transcript of the relevant question:

COOPER: All right, let's go to the audience. I want you to meet retired Lieutenant Brian Murphy. He as first the officer to report to the Sikh temple massacre in Oak Creek, and was shot 15 times. His fellow officer, who is standing next to him, Sam Lenda, took out the shooter that day, is also with us. We wanted to just first of all take a moment to thank both of them for their service and their actions.

Brian has a question for you tonight. He says he's - he likes Governor Kasich but he's still undecided - so Brian.

QUESTION: Good evening, Mr. Trump. I have a question. In light of the Brussels and Paris attacks one of the quickest knee-jerk reactions is a backlash against specific minority religious groups. This, in turn, brings about things that cause damage all over. In Milwaukee, you heard about the Sikh temple shooting. Six people were killed. 99 percent of the men in the United States who wear turbans are actually Sikh and not Muslim. How would you suggest we help educate the public and not alienate these groups and, at the same time, how do we protect the constitutional rights of minority groups like the Muslim, Sikh, Hindu, and Jews, while still addressing radical Islamization?

TRUMP: Well, Brian, thank you for the question. We have a tremendous problem with radical Islam whether we like it or we don't. We have a president who won't talk about it.

I mean, Ted was saying the same thing. We have a president who won't talk about it.

Why he won't talk about, perhaps only he knows, but it's a disgrace what's going on. We have a serious, serious problem, and when I called for a temporary ban I thought that was a very bad thing for me to do politically, but I felt I should do it. And, I didn't know that I would go up in the polls opposed to down. I did that because I really felt there had to be something done.

That was after the horrible San Bernardino, California situation. After, obviously, Paris which was terrible. You know, we talk about Paris with the gun-free zones, we talk about Paris with their strong gun laws, by the way. Nobody had guns except for the bad guys. If we would have had guns on the other side going, in terms of Second Amendment having to do, if bullets were - same thing with San Bernardino.

If bullets were going in the opposite direction, you wouldn't have had the problems in those two places, that I can tell you. So, I think we have to be extremely careful with our Second Amendment, and we have to cherish our Second Amendment. Very important.

But, I would say this, when I called for the temporary banning, we have to look at it. We have a serious problem, I think you'll admit that, Brian. We have a very, very serious problem with radical Islam, and if we don't want to discuss it, and if we don't want to look at it, we're never going to solve the problem.

We have to be extremely strong with ISIS. We have to wipe ISIS off the face of the Earth so fast and so violently we have no choice. We have no choice.

And, I was against the war in Iraq. OK? I am not a fast trigger. I'm exactly the opposite of that. We should have never gone in, it destabilized the Middle East. But, I will tell you this, we got out. Obama got us out very badly.

Instead of leaving some troops, instead of giving a date, instead of, you know, with the exact time, I would say this though - we have no choice but to look at that. We have to be very, very vigilant. Very smart, and frankly, Brian, we have to be very tough because it's only going to get worse.

Thousands of people are being allowed into this country over short periods of time coming supposedly from Syria. We have no idea who they are, we have no idea where is their paperwork. They have no paperwork; they have no identification. They're coming into this country and it's going to be a big, big problem.

COOPER: The other, though, part of Lieutenant Murphy's question was about protecting the rights of minority groups, of Muslims, or Sikhs, of Jews, and others inside the United States...

TRUMP: ... I want to do that also, and I do want to do that, but I at the same time we have to recognize we have a serious problem.

Akbar was the emperor of India during the time of Guru Amar Das. He was a virtuous ruler who respected holy men and had a love for divine teachings. His grandfather had met with Guru Nanak Dev ji and his father had met with Guru Angad Dev ji. He himself went to go visit Guru Amar Das ji, the third Guru.
When the emperor requested to see the Guru something funny happened. The emperor was used to people giving him all the privileges in the world but the Guru refused to see him until he had eaten langar with the common people. Guru Amar Das had made a rule that anyone who wanted to see him had to eat langar first. So everyone who met the Guru, sat down in the langar lines with all the common people and ate the same food everyone is served. This way everyone knew that we are all equal and God gives to us all. He made no exception even for the great emperor Akbar.
This showed that the Guru respected God's law, that everyone is equal. It showed that we are all human and we are all equally loved in God's eye's. The Guru didn't care if someone was rich and powerful, he didn't accept these kinds of social rules. So the emperor did indeed sit and eat with everyone else. Akbar was impressed with Guru Amar Das and what an honest holy man he was. This story tells us that God provides for everyone. Everything we need will come to us.

(Source: Sikhnet)

I've been engrossed in the verses found within Tony Hoagland's collection, "Twenty Little Poems That Could Save America." In one particular poem, a sense of despair regarding racism emerges. We hold onto the aspiration that racism will eventually dissipate, yet this hope remains persistently unfulfilled. Even our efforts to transmit this sentiment to the coming generations prove inadequate in eradicating racism. Our methods of gauging progress take indirect routes. The reasons behind its enduring presence baffle us, leaving us both puzzled by its resilience and uncertain about the factors that anchor it in place.

The poem is by Kerry Johannsen, a poet from North Carolina that I couldn't find much information on.

Black People & White Peopl
e Were Said

- Kerry Johannsen

to disappear if we looked at
each other too long
especially the young ones —
especially growing boys & girls
the length of a gaze was
watched sidewise
as a kingsnake
eyeing a copperheadwhile hands
of mothers and fathers gently
tugged their children close
white people & black people were said to
disappear ifbut nobody ever said it
loudnobody said it
at all& nobody ever
talked about where
the ones who didn’t listen
went


This poem seems to explore the idea of disappearing or being erased, particularly in the context of racial dynamics and the gaze. The poem focuses on the concept that looking at each other for too long, especially among young individuals, can lead to a sense of vanishing. The mention of "especially growing boys & girls" suggests a vulnerability during a formative period of life.

The metaphor of a kingsnake eyeing a copperhead paints a picture of tension and potential danger. This could represent the uneasiness and caution that people exhibit when looking at each other, especially across racial divides.

The lines about white people and black people disappearing might be a metaphorical expression of how societal norms or biases can make certain individuals, especially those from marginalized groups, feel invisible or overlooked. The use of "if" implies a conditional nature, as if these disappearances are contingent on some unspoken social rules.

The repetition of "nobody ever said it" emphasizes the silence and unspoken nature of these dynamics. This could be indicative of the unspoken rules and tensions around race and identity that exist in society but are rarely openly discussed.

The closing lines about those who "didn't listen" and where they went might suggest a commentary on those who refused to conform to these unspoken rules or tried to challenge them. Their fate or whereabouts is left ambiguous, possibly suggesting the consequences of resisting these social norms.

All life matters but ... 
Maanas Ki Jaat Sabai Ekai Pehachaanbo - Recognize the human race as one.  - Guru Gobind Singh

A translation of this of this poem:

ਕੋਊ ਭਇਓ ਮੁੰਡੀਆ ਸੰਨਿਆਸੀ ਕੋਊ ਜੋਗੀ ਭਇਓ ਕੋਊ ਬ੍ਰਹਮਚਾਰੀ ਕੋਊ ਜਤੀ ਅਨੁਮਾਨਬੋ ॥
कोऊ भइओ मुंडीआ संनिआसी कोऊ जोगी भइओ कोऊ ब्रहमचारी कोऊ जती अनुमानबो ॥
Somebody became a Bairagi (recluse), somebody a Sannyasi (mendicant). Somebody a Yogi, somebody a Brahmchari (student observing celibacy) and someone is considered a celibate.

ਹਿੰਦੂ ਤੁਰਕ ਕੋਊ ਰਾਫਜੀ ਇਮਾਮ ਸਾਫੀ ਮਾਨਸ ਕੀ ਜਾਤਿ ਸਬੈ ਏਕੈ ਪਹਿਚਾਨਬੋ ॥
हिंदू तुरक कोऊ राफजी इमाम साफी मानस की जाति सबै एकै पहिचानबो ॥
Someone is Hindu and someone a Muslim, then someone is Shia, and someone a Sunni, but all the human beings are recognized as one and the same.

ਕਰਤਾ ਕਰੀਮ ਸੋਈ ਰਾਜਕ ਰਹੀਮ ਓਈ ਦੂਸਰੋ ਨ ਭੇਦ ਕੋਈ ਭੂਲਿ ਭ੍ਰਮ ਮਾਨਬੋ ॥
करता करीम सोई राजक रहीम ओई दूसरो न भेद कोई भूलि भ्रम मानबो ॥
Karta (The Creator) and Karim (Merciful) is the same Lord, Razak (The Sustainer) and Rahim (Compassionate) is the same Lord, there is no other second, therefore consider this verbal distinguishing feature of Hindusim and Islam as an error and an illusion.

ਏਕ ਹੀ ਕੀ ਸੇਵ ਸਭ ਹੀ ਕੋ ਗੁਰਦੇਵ ਏਕ ਏਕ ਹੀ ਸਰੂਪ ਸਬੈ ਏਕੈ ਜੋਤ ਜਾਨਬੋ ॥੧੫॥੮੫॥
एक ही की सेव सभ ही को गुरदेव एक एक ही सरूप सबै एकै जोत जानबो ॥१५॥८५॥
Thus worship the ONE LORD, who is the common enlightener of all; all have the same beautiful image, and all come from the same ONE LIGHT. 15.85.

- Guru Gobind Singh, Dasam Granth


I just saw this video from Professor Darshan Singh; he has been an eminent Sikh lecturer and musician. In more recent years he has thrown himself into some controversy on religious texts. It seems his mission in life has become to grow doubt in people's minds about the authenticity of the Dasam Granth, the name given to the collected works of Guru Gobind Singh, the tenth Sikh Guru. Many people have not agreed with his view over the years, and some have. His new argument is if people don't want to join him in denouncing this book, why not at least confirm that the Guru Granth Sahib (a collection of poems singing about oneness) is the ONE and ONLY superior holy book for the Sikhs.

Thats a problematic statement for anyone who understands the poems contained within the Guru Granth Sahib. These poems are about the absolute truth, and cannot be constrained for only the Sikhs. To me that is vehement attack on the very soul of Guru Nanak which sings of equality.

Although I have been personally touched by Professor Darshan Singh because he encouraged me to memorize the poems from the Guru Granth Sahib that I have grown to love, I have not really understood the vehement opposition to the Dasam Granth.  Professor Darshan Singh's position is that there are some parts of that book that were inserted by Hindus to propagate their religion -- or to cast a doubt on the authenticity of Guru Gobind Singh.

I claim no knowledge of Dasam Granth's authenticity, but I still don't like the professor's arguments.   My thinking is that even if one poem in the treatise was written by Guru Gobind Singh, it is fruitful to study every poem to find it. And once you have read any one poem from the Guru Granth Sahib (and all of them are really pointing to the same Ek Omkaar), you should not have any trouble deciphering which portion of the Dasam Granth has the soul of Guru Nanak. The same is true with the Old Testament or New Testament, or Koran.

In my opinion any claims of superiority of any religious doctrine, book or work cannot be made by the soul of Guru Nanak which believes only in Ek Omkaar.

There is a story where Guru Nanak once meets Mia Mittha a sufi poet who tells him to recite the kalma. Guru Nanak asks him what he wants him to say. Mia Mittha asks the Guru to repeat these words:

Pehla Naam Khudai ka, dooja naam rasool.
Nanak kalma je paden, taan dargeh paveh kabool.

Translated:
First name is God's, second is Prophet Muhammad
If you read this prayer, you will be accepted in heaven.

Guru Nanak abjectly refused to accept this. How can anyone who believes in equality or even one God not refuse this thinking? In Guru Nanak's view there are thousands of Muhammads lining at God's door. In a different poem, he reminds us that God's door is in our own heart. The idea of having a lineage -- God on top, messenger just below and the rest of the universe under them -- does not fit well with the teachings of Guru Nanak. Guru Nanak himself never claimed to be only second to God. In different poems he calls himself a slave or a dog.

The sikh supremists have created a Guru with a body and an ego. They treat the Guru Granth Sahib like a deity. They offer prayers to it and want to claim there is no other book or thing in this world that is as pious.

What is in the book that can revolutionize our thinking is largely ignored. What is really cool and different about the Guru Granth Sahib is the homogenous focus on Ek Omkaar and on equality for all. There is no claim of superiority and that these truths cannot be found elsewhere; there is no such ego here. This is what makes this book of poetry more beautiful than other self propagating religious texts.

What is the difference in the idiotic thinking of superiority of the Guru Granth Sahib and the equally idiotic thinking of God having only One son, or God having a last messenger.  Its quite idiotic. Our leaders today are taking us down an idiotic path and we keep feeding our and their egos.  Guru Nanak's essence is lost in such thinking.

Guru Nanak's word is not constrained by the Guru Granth; he didnt stop writing once he had finished the Japji Sahib. Guru Nanak continues to write and sing today. And I hear him all the time. He calls himself a dog. There is no air about him. No supremacy.

VIDEO 1:
 

 VIDEO 2:




By Dilveer Singh Vahali
November 30, 2012
I was on my way to lunch with one of the partners at a prestigious law firm when we both heard it: a random person on the street yelling at me, "Terrorist … hey, terrorist!"
I was in the process of trying to secure a job. Like any other law school student, I just wanted to fit in at the firm where I was spending my summer. I smiled and changed the subject, avoiding what would inevitably be an awkward conversation, even though the taunts tore me up inside.
Sadly, what happened isn't a rare event. I can guarantee you that any man who wears a turban in the United States has been taunted, profiled or generally discriminated against at some point.
This year the dangers faced by Sikhs in America turned into tragic headlines: In Oak Creek, Wis., six Sikhs were killed just weeks before another hate crime in Seattle, in which a Sikh cab driver was brutally assaulted simply because of his appearance.
As a Sikh, I am mandated by my faith to wear a turban and keep a beard. As an American, born and raised in a nation where freedom of religion is a given, I generally do not think too hard about how these symbols make me look "different." But sometimes the difference has to be addressed.
Why, if I wanted so badly to fit in at that law firm that was hiring, did I have to stand out instead? Sikhs choose to visibly affirm our values as a way of life, and we are required to be recognizable for our principles. Quite literally, we wear our beliefs on our heads. Turbans were once the clothing of kings alone, so Sikh gurus (teachers) decided that if everyone wore a turban, there could be no social differentiation. Our turbans are a recognition of this belief and a reminder that our actions reflect on our entire community, and that we have a duty to always help those in need. Ironically, in the United States the turban that singles us out has become associated with the exact opposite of what it symbolizes.
Guru Nanak, the founder of Sikhism in India in the 15th century, believed that all people are born free and should live freely and equally. He spoke out against inequality, religious intolerance and the pervasive caste system in India.
Growing up in the United States with these same values, I never felt that my religion and my citizenship were at odds with each other. To me, Guru Nanak's teachings sounded remarkably similar to the words of Thomas Jefferson: "We hold these truths to be self-evident, that all men are created equal, that they are endowed by their creator with certain unalienable rights, that among these are life, liberty and the pursuit of happiness."
Yet Sikhs are often the target of ugliness and discrimination. Almost every time we travel, for example, we are selected for a pat-down or a full-body scan. In the security lines, you can almost hear the response: "Good, that guy needs to be double-checked before getting on a plane with me."
We see the dirty looks; we hear the whispers behind us. When I travel, I make sure to wear a USC T-shirt and a brightly colored turban, maybe one that matches the Trojans' colors, and I call someone on my cellphone so people around me can hear my American accent. I try to demonstrate what my turbaned uncle, who built and ran the Hollywood Wax Museum, told me: Sikhs have been a proud part of the fabric of the United States for 100 years, and it is time for all Americans to recognize and respect that.
Some progress has been made. November is California's first Sikh Awareness month; in January, California's Workplace Religious Freedom Act goes into effect,
protecting the rights of workers and job applicants to wear religious clothing or hairstyles. These are critical first steps in combating hate directed at the Sikh community, as well as at Muslims, Jews and others who "wear" their faith.
It should not require a tragic incident like the attacks in Oak Creek and Seattle to remind us to act civilly, to get to know our neighbors, to live the nation's founding creed. Every one of us has a responsibility to respect the values that underlie our diverse culture; it's what makes this country special, and makes me proud to be an American.
Dilveer Singh Vahali is getting a dual law degree and MBA at USC.

"A Modest Proposal for Preventing the Children of Poor People in Ireland From Being a Burden on Their Parents or Country, and for Making Them Beneficial to the Publick", commonly referred to as "A Modest Proposal", is a Juvenalian satirical essay written and published anonymously by Jonathan Swift in 1729. Swift suggests that impoverished Irish might ease their economic troubles by selling their children as food for rich gentlemen and ladies. This satirical hyperbole mocks heartless attitudes towards the poor, as well as British policy in Ireland in general.

It is a melancholy object to those, who walk through this great town, or travel in the country, when they see the streets, the roads and cabbin-doors crowded with beggars of the female sex, followed by three, four, or six children, all in rags, and importuning every passenger for an alms. These mothers instead of being able to work for their honest livelihood, are forced to employ all their time in stroling to beg sustenance for their helpless infants who, as they grow up, either turn thieves for want of work, or leave their dear native country, to fight for the Pretender in Spain, or sell themselves to the Barbadoes.

I think it is agreed by all parties, that this prodigious number of children in the arms, or on the backs, or at the heels of their mothers, and frequently of their fathers, is in the present deplorable state of the kingdom, a very great additional grievance; and therefore whoever could find out a fair, cheap and easy method of making these children sound and useful members of the common-wealth, would deserve so well of the publick, as to have his statue set up for a preserver of the nation.

But my intention is very far from being confined to provide only for the children of professed beggars: it is of a much greater extent, and shall take in the whole number of infants at a certain age, who are born of parents in effect as little able to support them, as those who demand our charity in the streets.

As to my own part, having turned my thoughts for many years, upon this important subject, and maturely weighed the several schemes of our projectors, I have always found them grossly mistaken in their computation. It is true, a child just dropt from its dam, may be supported by her milk, for a solar year, with little other nourishment: at most not above the value of two shillings, which the mother may certainly get, or the value in scraps, by her lawful occupation of begging; and it is exactly at one year old that I propose to provide for them in such a manner, as, instead of being a charge upon their parents, or the parish, or wanting food and raiment for the rest of their lives, they shall, on the contrary, contribute to the feeding, and partly to the cloathing of many thousands.

There is likewise another great advantage in my scheme, that it will prevent those voluntary abortions, and that horrid practice of women murdering their bastard children, alas! too frequent among us, sacrificing the poor innocent babes, I doubt, more to avoid the expence than the shame, which would move tears and pity in the most savage and inhuman breast.

The number of souls in this kingdom being usually reckoned one million and a half, of these I calculate there may be about two hundred thousand couple whose wives are breeders; from which number I subtract thirty thousand couple, who are able to maintain their own children, (although I apprehend there cannot be so many, under the present distresses of the kingdom) but this being granted, there will remain an hundred and seventy thousand breeders. I again subtract fifty thousand, for those women who miscarry, or whose children die by accident or disease within the year. There only remain an hundred and twenty thousand children of poor parents annually born. The question therefore is, How this number shall be reared, and provided for? which, as I have already said, under the present situation of affairs, is utterly impossible by all the methods hitherto proposed. For we can neither employ them in handicraft or agriculture; we neither build houses, (I mean in the country) nor cultivate land: they can very seldom pick up a livelihood by stealing till they arrive at six years old; except where they are of towardly parts, although I confess they learn the rudiments much earlier; during which time they can however be properly looked upon only as probationers: As I have been informed by a principal gentleman in the county of Cavan, who protested to me, that he never knew above one or two instances under the age of six, even in a part of the kingdom so renowned for the quickest proficiency in that art.

I am assured by our merchants, that a boy or a girl before twelve years old, is no saleable commodity, and even when they come to this age, they will not yield above three pounds, or three pounds and half a crown at most, on the exchange; which cannot turn to account either to the parents or kingdom, the charge of nutriments and rags having been at least four times that value.

I shall now therefore humbly propose my own thoughts, which I hope will not be liable to the least objection.

I have been assured by a very knowing American of my acquaintance in London, that a young healthy child well nursed, is, at a year old, a most delicious nourishing and wholesome food, whether stewed, roasted, baked, or boiled; and I make no doubt that it will equally serve in a fricasie, or a ragoust.

I do therefore humbly offer it to publick consideration, that of the hundred and twenty thousand children, already computed, twenty thousand may be reserved for breed, whereof only one fourth part to be males; which is more than we allow to sheep, black cattle, or swine, and my reason is, that these children are seldom the fruits of marriage, a circumstance not much regarded by our savages, therefore, one male will be sufficient to serve four females. That the remaining hundred thousand may, at a year old, be offered in sale to the persons of quality and fortune, through the kingdom, always advising the mother to let them suck plentifully in the last month, so as to render them plump, and fat for a good table. A child will make two dishes at an entertainment for friends, and when the family dines alone, the fore or hind quarter will make a reasonable dish, and seasoned with a little pepper or salt, will be very good boiled on the fourth day, especially in winter.

I have reckoned upon a medium, that a child just born will weigh 12 pounds, and in a solar year, if tolerably nursed, encreaseth to 28 pounds.

I grant this food will be somewhat dear, and therefore very proper for landlords, who, as they have already devoured most of the parents, seem to have the best title to the children.

Infant’s flesh will be in season throughout the year, but more plentiful in March, and a little before and after; for we are told by a grave author, an eminent French physician, that fish being a prolifick dyet, there are more children born in Roman Catholick countries about nine months after Lent, the markets will be more glutted than usual, because the number of Popish infants, is at least three to one in this kingdom, and therefore it will have one other collateral advantage, by lessening the number of Papists among us.

I have already computed the charge of nursing a beggar’s child (in which list I reckon all cottagers, labourers, and four-fifths of the farmers) to be about two shillings per annum, rags included; and I believe no gentleman would repine to give ten shillings for the carcass of a good fat child, which, as I have said, will make four dishes of excellent nutritive meat, when he hath only some particular friend, or his own family to dine with him. Thus the squire will learn to be a good landlord, and grow popular among his tenants, the mother will have eight shillings neat profit, and be fit for work till she produces another child.

Those who are more thrifty (as I must confess the times require) may flea the carcass; the skin of which, artificially dressed, will make admirable gloves for ladies, and summer boots for fine gentlemen.

As to our City of Dublin, shambles may be appointed for this purpose, in the most convenient parts of it, and butchers we may be assured will not be wanting; although I rather recommend buying the children alive, and dressing them hot from the knife, as we do roasting pigs.

A very worthy person, a true lover of his country, and whose virtues I highly esteem, was lately pleased, in discoursing on this matter, to offer a refinement upon my scheme. He said, that many gentlemen of this kingdom, having of late destroyed their deer, he conceived that the want of venison might be well supply’d by the bodies of young lads and maidens, not exceeding fourteen years of age, nor under twelve; so great a number of both sexes in every country being now ready to starve for want of work and service: And these to be disposed of by their parents if alive, or otherwise by their nearest relations. But with due deference to so excellent a friend, and so deserving a patriot, I cannot be altogether in his sentiments; for as to the males, my American acquaintance assured me from frequent experience, that their flesh was generally tough and lean, like that of our school-boys, by continual exercise, and their taste disagreeable, and to fatten them would not answer the charge. Then as to the females, it would, I think, with humble submission, be a loss to the publick, because they soon would become breeders themselves: And besides, it is not improbable that some scrupulous people might be apt to censure such a practice, (although indeed very unjustly) as a little bordering upon cruelty, which, I confess, hath always been with me the strongest objection against any project, how well soever intended.

But in order to justify my friend, he confessed, that this expedient was put into his head by the famous Salmanaazor, a native of the island Formosa, who came from thence to London, above twenty years ago, and in conversation told my friend, that in his country, when any young person happened to be put to death, the executioner sold the carcass to persons of quality, as a prime dainty; and that, in his time, the body of a plump girl of fifteen, who was crucified for an attempt to poison the Emperor, was sold to his imperial majesty’s prime minister of state, and other great mandarins of the court in joints from the gibbet, at four hundred crowns. Neither indeed can I deny, that if the same use were made of several plump young girls in this town, who without one single groat to their fortunes, cannot stir abroad without a chair, and appear at a play-house and assemblies in foreign fineries which they never will pay for; the kingdom would not be the worse.

Some persons of a desponding spirit are in great concern about that vast number of poor people, who are aged, diseased, or maimed; and I have been desired to employ my thoughts what course may be taken, to ease the nation of so grievous an incumbrance. But I am not in the least pain upon that matter, because it is very well known, that they are every day dying, and rotting, by cold and famine, and filth, and vermin, as fast as can be reasonably expected. And as to the young labourers, they are now in almost as hopeful a condition. They cannot get work, and consequently pine away from want of nourishment, to a degree, that if at any time they are accidentally hired to common labour, they have not strength to perform it, and thus the country and themselves are happily delivered from the evils to come.

I have too long digressed, and therefore shall return to my subject. I think the advantages by the proposal which I have made are obvious and many, as well as of the highest importance.

For first, as I have already observed, it would greatly lessen the number of Papists, with whom we are yearly over-run, being the principal breeders of the nation, as well as our most dangerous enemies, and who stay at home on purpose with a design to deliver the kingdom to the Pretender, hoping to take their advantage by the absence of so many good Protestants, who have chosen rather to leave their country, than stay at home and pay tithes against their conscience to an episcopal curate.

Secondly, The poorer tenants will have something valuable of their own, which by law may be made liable to a distress, and help to pay their landlord’s rent, their corn and cattle being already seized, and money a thing unknown.

Thirdly, Whereas the maintainance of an hundred thousand children, from two years old, and upwards, cannot be computed at less than ten shillings a piece per annum, the nation’s stock will be thereby encreased fifty thousand pounds per annum, besides the profit of a new dish, introduced to the tables of all gentlemen of fortune in the kingdom, who have any refinement in taste. And the money will circulate among our selves, the goods being entirely of our own growth and manufacture.

Fourthly, The constant breeders, besides the gain of eight shillings sterling per annum by the sale of their children, will be rid of the charge of maintaining them after the first year.

Fifthly, This food would likewise bring great custom to taverns, where the vintners will certainly be so prudent as to procure the best receipts for dressing it to perfection; and consequently have their houses frequented by all the fine gentlemen, who justly value themselves upon their knowledge in good eating; and a skilful cook, who understands how to oblige his guests, will contrive to make it as expensive as they please.

Sixthly, This would be a great inducement to marriage, which all wise nations have either encouraged by rewards, or enforced by laws and penalties. It would encrease the care and tenderness of mothers towards their children, when they were sure of a settlement for life to the poor babes, provided in some sort by the publick, to their annual profit instead of expence. We should soon see an honest emulation among the married women, which of them could bring the fattest child to the market. Men would become as fond of their wives, during the time of their pregnancy, as they are now of their mares in foal, their cows in calf, or sow when they are ready to farrow; nor offer to beat or kick them (as is too frequent a practice) for fear of a miscarriage.

Many other advantages might be enumerated. For instance, the addition of some thousand carcasses in our exportation of barrel’d beef: the propagation of swine’s flesh, and improvement in the art of making good bacon, so much wanted among us by the great destruction of pigs, too frequent at our tables; which are no way comparable in taste or magnificence to a well grown, fat yearly child, which roasted whole will make a considerable figure at a Lord Mayor’s feast, or any other publick entertainment. But this, and many others, I omit, being studious of brevity.

Supposing that one thousand families in this city, would be constant customers for infants flesh, besides others who might have it at merry meetings, particularly at weddings and christenings, I compute that Dublin would take off annually about twenty thousand carcasses; and the rest of the kingdom (where probably they will be sold somewhat cheaper) the remaining eighty thousand.

I can think of no one objection, that will possibly be raised against this proposal, unless it should be urged, that the number of people will be thereby much lessened in the kingdom. This I freely own, and ’twas indeed one principal design in offering it to the world. I desire the reader will observe, that I calculate my remedy for this one individual Kingdom of Ireland, and for no other that ever was, is, or, I think, ever can be upon Earth. Therefore let no man talk to me of other expedients: Of taxing our absentees at five shillings a pound: Of using neither cloaths, nor houshold furniture, except what is of our own growth and manufacture: Of utterly rejecting the materials and instruments that promote foreign luxury: Of curing the expensiveness of pride, vanity, idleness, and gaming in our women: Of introducing a vein of parsimony, prudence and temperance: Of learning to love our country, wherein we differ even from Laplanders, and the inhabitants of Topinamboo: Of quitting our animosities and factions, nor acting any longer like the Jews, who were murdering one another at the very moment their city was taken: Of being a little cautious not to sell our country and consciences for nothing: Of teaching landlords to have at least one degree of mercy towards their tenants. Lastly, of putting a spirit of honesty, industry, and skill into our shop-keepers, who, if a resolution could now be taken to buy only our native goods, would immediately unite to cheat and exact upon us in the price, the measure, and the goodness, nor could ever yet be brought to make one fair proposal of just dealing, though often and earnestly invited to it.

Therefore I repeat, let no man talk to me of these and the like expedients, ’till he hath at least some glympse of hope, that there will ever be some hearty and sincere attempt to put them into practice.

But, as to my self, having been wearied out for many years with offering vain, idle, visionary thoughts, and at length utterly despairing of success, I fortunately fell upon this proposal, which, as it is wholly new, so it hath something solid and real, of no expence and little trouble, full in our own power, and whereby we can incur no danger in disobliging England. For this kind of commodity will not bear exportation, and flesh being of too tender a consistence, to admit a long continuance in salt, although perhaps I could name a country, which would be glad to eat up our whole nation without it.

After all, I am not so violently bent upon my own opinion, as to reject any offer, proposed by wise men, which shall be found equally innocent, cheap, easy, and effectual. But before something of that kind shall be advanced in contradiction to my scheme, and offering a better, I desire the author or authors will be pleased maturely to consider two points. First, As things now stand, how they will be able to find food and raiment for a hundred thousand useless mouths and backs. And secondly, There being a round million of creatures in humane figure throughout this kingdom, whose whole subsistence put into a common stock, would leave them in debt two million of pounds sterling, adding those who are beggars by profession, to the bulk of farmers, cottagers and labourers, with their wives and children, who are beggars in effect; I desire those politicians who dislike my overture, and may perhaps be so bold to attempt an answer, that they will first ask the parents of these mortals, whether they would not at this day think it a great happiness to have been sold for food at a year old, in the manner I prescribe, and thereby have avoided such a perpetual scene of misfortunes, as they have since gone through, by the oppression of landlords, the impossibility of paying rent without money or trade, the want of common sustenance, with neither house nor cloaths to cover them from the inclemencies of the weather, and the most inevitable prospect of intailing the like, or greater miseries, upon their breed for ever.

I profess, in the sincerity of my heart, that I have not the least personal interest in endeavouring to promote this necessary work, having no other motive than the publick good of my country, by advancing our trade, providing for infants, relieving the poor, and giving some pleasure to the rich. I have no children, by which I can propose to get a single penny; the youngest being nine years old, and my wife past child-bearing.

As we celebrate the International Women’s Day today, here is a rough translation of the beautiful sentiment laid out in Raag Asa (a song of hope) by Guru Nanak. He says, that the rightful place of woman is only next to God; this he says with hope in Raag Asa.

Today, in a progressive government of the US, less than 1 out 5 legislators are women (CNN). Women perform 66% of the world's work, earn 10% of world's income and own 1% of the world's property (http://www.weareequals.org/). It shows how much we still have to learn from this sage who was so far ahead of his time in preaching gender equality in the 16th century, four hundred years before we even started celebrating International Women's Day. I hope for change too ... for my little 5 year old, and countless others who have the same father as me.

Woman

Within woman, man is conceived;
From woman, man is born;

To woman he is engaged, then married.
Woman remains his close friend
with her life's path is laid.

When his woman dies,
man seeks another woman;
he cannot do without her.

Weren't kings
born from her?
And other women too?

And Man calls her bad!
And He thinks her low!
Why I ask, why?

Without woman there'd be no one at all;
I say woman's place is next to God.

– Guru Nanak, Raag Aasaa Mehal 1, Page 473

More from Guru Nanak: Rajai - In Grace
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SHIVPREET SINGH

Singing oneness!
- Shivpreet Singh

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