SAadmin

Simply great post Baz. !

you have a very strong sixth sense ..consider that god gifted that helped you come outta of this cult.

Aura has been added later on by premis.

Krishan was just a king.

I am sure he is lot more than that and we are in "no position" to judge his character.

Amazing picture of bhai sahib bhai avtar singh ji and his jatha at barcelona:

Woooooooooooooooooo I got it

Dhan Dhan google.com

the five kos'as

Vedanta analyses the non-Self into five kos'as, or sheaths, namely, the gross physical sheath (annamaya-kos'a), the sheath of prana or the vital force (prana-mayakos'a), the sheath of the mind (manomayakos'a), the sheath of the buddhi or intelligence (vijnanamaya-kos'a), and the sheath of bliss (anandamayakos'a). They are called sheaths because, like sheaths, they conceal Atman. They are figuratively described as one inside the other, the physical sheath being the outermost and the sheath of bliss the innermost. The real meaning is that one sheath is finer than another. As a finer entity permeates a grosser one, so the finer sheath permeates the grosser sheath. Thus, when it is said that the sheath of the vital force is inside the gross physical sheath, it really means that the former is finer than the latter and therefore permeates it. Atman is the finest substance. It is detached from the sheaths and permeates them all. The effulgence of Atman shines through all the sheaths, though in varying degrees according to their density. Thus, the sheath of intelligence manifests more of the luminosity of Atman than the sheath of the mind. Through ignorance a man identifies Atman with one or more of the kos'as, or sheaths. As this ignorance is stubborn, persistent, and hard to overcome, Vedantic philosophers take considerable pains to describe their illusory nature and exhort the aspirants to negate them. Only when that is done, that is to say, when one cultivates total detachment toward them through discrimination, is the true nature of Atman revealed.

The annamayakos'a, or physical body. This sheath, which constitutes the gross physical body, is produced by the combination of the gross elements and consists of flesh, bones, blood, and other ingredients. Dependent upon food for its existence, it lives as long as it can assimilate food. It is not seen prior to birth or after death; its existence is transitory and its virtues are ephemeral. It is changeable by nature. Therefore the body cannot be the Self. The ignorant identify themselves with the body; the book-learned, with the combination of the body, the mind, and the Self; while the calm man of discrimination regards the Self as distinct from body, mind, and ego. As long as a man does not give up this mistaken identification with the body, he cannot experience the bliss of Freedom, be he ever so erudite in philosophy or science. The body can be a help to the soul if it is regarded as an instrument, just as a house is a help to its indweller, or a horse to its rider.

The prdnamayakos'a, or sheath of prana, the vital force. This sheath is finer than the gross physical sheath and impels the latter to action. A modification of the vital force, it consists of the five pranas, enters the body after conception, leaves it at the hour of death, and produces the feelings of hunger and thirst. An insentient and limited object, the sheath of prana cannot be Atman, the omnipresent and all-seeing Witness.

The manomayakos'a, or sheath of the mind. This is finer than the sheath of prana. The Self identified with the mind feels the diversity of " I " and " you," and also experiences the differences of names and forms in the outer world. The seed-bed of desires, good and bad, the mind impels the senses to activity for their fulfilment. The phenomenal world has no existence outside the mind, which is a product of ignorance. The mind agitated by desires becomes aware of sense-objects, gross and fine, enjoys them, and also becomes attached to them. The mind alone is responsible for the illusory differences of caste and social position, as also of the notions of action, means, and end. Stained by passion, greed, and lust, it creates bondage, and freed of them, it shows the way to Liberation and Blessedness. The purification of the mind, through the practice of discrimination and dispassion, is the goal of spiritual discipline. In the opinion of Vedantic seers, the mental sheath cannot be Atman, because it is endowed with a beginning and an end, is subject to change, and is characterized by pain and pleasure. It belongs to the category of the object. The vijndnamayakos'a, or, buddhi, the sheath of intelligence. Buddhi, the determinative faculty, is, like the mind, a function of the inner organ and therefore a product of Prakriti, or matter. Though insentient by nature, it appears intelligent and conscious because it reflects Chit, or Pure Intelligence. This reflection of Pure Consciousness in buddhi is called the jiva, or individualized soul, whose chief characteristic is I-consciousness. Subject to the law of karma, it assumes different bodies, determined by the desires of previous births, and performs good and evil actions. Atman, identifying Itself with the sheath of intelligence, experiences misery and happiness in the waking and dream states and their absence in dreamless sleep. It is through ignorance that the upadhi of jivahood is superimposed on Atman, the Pure Self; and that is why Atman appears to be a doer or enjoyer in the relative world.

It may be contended that the superimposition on account of which the Supreme Self appears as the jiva, through delusion or otherwise, is without beginning, and hence cannot have an end. Therefore the individuality of the soul, also, must have no end. It must go on forever. How, then, can there be Liberation for the soul? In answer the Vedantic philosopher says that the jivahood, or individualization, of Atman is not real, but is conjured up by ignorance. The unattached, formless, and actionless Atman cannot be related to the objective world except through delusion. Since the very notion of jivahood is due to delusion, it ceases to exist when the delusion is destroyed by the true Knowledge of the Self. Because of ignorance a rope appears to be a snake; and it continues to be perceived as such so long as the ignorance lasts. But when the true nature of the rope is seen, the idea of the snake disappears. Avidya, or nescience, and its effects, such as time, space, and causality, are beginningless for those who are subject to it. But when ignorance is destroyed by Right Knowledge, all such notions as the jivahood of Atman and Its birth and death cease to exist, just as the dream ego functioning in sleep vanishes when the dreamer awakes. Atman, the only existent Reality, cannot have any connection with the buddhi and thus become a jiva, for the buddhi does not exist from the standpoint of Atman. There cannot be any real conection between Atman and the sheath of the buddhi, just as there cannot be any point of contact between the desert and the water seen in a mirage. The false superimposition which accounts for the individuality of the jiva can be directly destroyed only through the Knowledge of Brahman and not by any other means such as ritualistic worship, study of scripture, •or philanthropic activities. This unitive (intuitive?) Knowledge— attained through discrimination between the Real and the unreal and relinquishment of the unreal—enables the bound soul to attain Liberation.

The anandamayakos'a, or sheath of bliss. Finer than the sheath of intelligence is the subtle sheath of bliss. This bliss, however, must not be conjused with the Supreme? Bliss of Brahman. A modification of nescience, or Prakriti, it manifests itself by catching a reflection of the ever blissful Atman. The chief features of this sheath are pleasure and rest—the pleasure that is experienced when one comes in contact with an agreeable object. The righteous man feels it in a small measure and without the least effort at the time of the fruition of his virtuous deeds. But the fullest manifestation of the sheath of bliss is experienced in deep sleep, when one remains totally unconscious of suffering of any kind. After waking from deep sleep a man remarks that he has slept happily. A partial manifestation is known in the waking state when the senses come in contact with pleasant objects, or in the dream state due to pleasant memory-impressions. The sheath of bliss, though close to Atman, cannot be Atman Itself, as it is a product of ignorance; which fact can be known from the experience of unconsciousness in dreamless sleep. Further, this sheath, like the other sheaths, is endowed with changing attributes. But Atman is omnipresent and self-existent.

The five sheaths are all modifications of Prakriti, or primordial matter. They do not possess absolute reality. Whatever reality they are perceived to possess is due to Atman's being their Substratum. It must also be remembered that the sheaths are not real coverings of the infinite Atman. They only appear to be so when the true Knowledge of the Self is forgotten. The Light of Atman shines in varying measure through the different sheaths according to their composition. The true glory of Atman, unobstructed by any sheath, is fully realized by the aspirant when, through discrimination and detachment, self-control and meditation, he no longer identifies himself with the sheaths or with any other modification of maya, such as the sense-organs, the mind, the buddhi, or the ego, but is completely absorbed in the Self. Untouched by the five sheaths, Witness of the three states, Atman is the unchanging and unsullied Reality, knowledge of which enables one to break the bondage of the relative world and attain Supreme Blessedness.

It may be contended that, after the negation of the five sheaths and the mind and ego as unreal, one finds nothing but a void, the utter absence of everything. What entity then remains with which the illumined soul may realize its identity? In answer it is said by the Vedantist that only after such negation can a man realize Atman, which is devoid of attributes, is of the nature of Pure Consciousness, and is the Witness of the various modifications of Prakriti seen in the waking and the dream state, such as the mind, the body, and the senses, and also of their absence in profound sleep or in samadhi. It may be called contentless Consciousness in which both subject and object merge and disappear. It cannot be the void, for one emerging from the experience of Self-Knowledge shows a richer and enhanced personality. Atman, or Brahman, is, according to Vedanta, the real essence of man. After the realization of this all-pervading Consciousness, a man discovers his true Self, just as, after entering the ocean, a river, discarding name and form, finds its real source and ultimate goal.

When the five sheaths are negated, the body, the mind, the buddhi, and the other modifications of ignorance, and the different reflections of the Self in them, are also negated. And when all these illusory objects disappear, there shines the real Atman, eternal, omnipresent, and all-powerful, realizing which within himself a man becomes free from sin, fear, grief, taint, and death and becomes the embodiment of Bliss.

>>> http://www.mrsikhnet.com/ <<

Very nice site

a human that has the Heart of a Sikh, the eyes of Jesus, has the faith of a Muslim, dwells in the wisdom of Buddha, speaks with the tongue of a Sufi Mystic, dances in this world like Krishna and has the mind and body of Yogi ?

Can he/she exist?

Vah Ji Vah.. this is amazing..yes off course there are examples of many saints exist in sikhism having all those qualities of you stated !!!!

When Music Caresses Celestial Realms

K.P. Singh

At a rare arts and culture offering over the weekend, the world-acclaimed Sarod (an Indian stringed instruments much like the Indian Sitar) Maestro Ustad Amjad Ali Khan accompanied by his sons Amaan Ali Bangash and Ayaan Ali Bangash, Tabla (Indian drums) players Vineet Vyas and Shubhankar Banerjee, and Lalitha Venktaramani on the Tanpura, gave a stunning performance at The Christel DeHaan Performing Arts Center on the campus of University of Indianapolis.

I am not a music critic. I am offering my personal impressions and reflections of an unforgettable evening.

Ustad Amjad Ali Khan transformed the space into a sacred sanctuary thrilling the spell-bound hearts of the packed house with a soulful ecstasy. As if in a meditative trance, and with a masterful touch, the Maestro let his fingers orchestrate the strings to sing, interpret, and embellish the ancient classical Indian Ragas (musical patterns) and familiar prayer songs.

He began the concert with a deeply moving and original rendition of Mahatma Gandhi’s favorite prayer: “Vaishnava Janatho Tane Re Kahaiye Je Pir Parayee Jane Re.” That was followed by a magnificent offering in Raag Durga. Then, his two sons, the brilliant and gifted brothers Amaan and Ayaan showed their magnificent skills on the Sarod in Raag Kosi Kanra to the accompaniment of Tabla and Tanpura. Their style, technique, and artistic creativity mesmerized the audience. They display great authority, exuberant energy, and impressive stage presence.

Ustad Khan returned and together they offered a rendition of the Bengali song “Jo Dee Dakshnay To Na” by India’s great sage, poet-laureate, humanitarian, and musical genius, Rabindranath Tagore. Together they sparkled, created musical fireworks, and delightful crescendos charming the listeners into unimagined emotional heights and giving a measure of their awesome talent.

Throughout the nearly two hour long concert, there were standing ovations as Khan Sahib entered the Hall and at the end of the Concert. There were several spontaneous thunderous applauses at various points when the appreciative multi-ethnic audience, with many dressed in elegant Indian brocaded outfits, felt especially moved by the performance of the Sarod protégés and the Tabla masters. Individually and together, the elegant and unassuming Maestro and his accomplished sons Amaan and Ayann, and the tabla players Shubhankar and Vineet created timeless and amazing music with their absolute mastery over their instruments.

The Sarod Maestro sat on a raised platform in his deep green Kurta Pyjama. He rested the head of his beautiful Sarod that resembles an ancient Afghani Rabab but has nineteen strings on his right thigh with his left leg crossing underneath. His outstretched right foot stayed covered with an embroidered shawl. After adjusting his instrument to the right Raga and rhythm, he brought forth masterfully a rich spectrum of sounds: human voice, booming, resonating, reverberating, barely audible, and musical mosaics that repeatedly transported our spirit to celestial realms.

Ustad Amjad Ali Khan’s inventive genius has added new Ragas: musical patterns and enriched the Indian classical and the world of music. He breathes new life into the strings. Music in his soul and fingers seem to honor the Master. I imagined him performing before the gods and at the Highest Court making his music offerings and adding to the sanctity and spirit of ecstasy of the holy gathering. There was playfulness and intense concentration, faint ripples and rushing musical waves, perfect symphonic harmony and individual displays of unique talents. There is an aura of divine light when he plays. Ustad Khan transcends into the amazing realms and depths of music and brings forth music of superb beauty and serene splendor. He is a cultural treasure and goodwill ambassador; a celebrated icon of hope and friendship. He reminds us that humanity’s difference and divides have a universal bridge in music, dance, culture, arts, and matters of spirit. He uplifts and directs our spirit and sights towards the divine within and all around.

As I listened in awe and reverence, I felt that his music was stirring and awakening emotions and cultural memories within that I did not know existed and connecting me to generations and times of long ago. Waves of sounds were emanating from the strings of his Sarod as if they were under a powerful spell; in total obedience, in joyful surrender filing past my senses as a colorful sacred Ragamala: a dazzling procession of echoes, images and spiritual textures. His slightest gesture of hand, head movement, glance signaled others to follow and showcase their skills with pleasure.

The Maestro reminded his audience that “Sound is God” and the “music has no religion.” The Sikh scriptures and other sacred traditions affirm that sentiment as Shabd-Guru and reveal that there is celestial music resonating throughout the unfathomable heavens. During the concert, it seemed as if a little of that heavenly music, celestial energy, temporal passion, sensual pleasure, and intense ecstasy had descended into the performing hall.

Now, imagine all of that creativity from memory and spirit-guided. There is no written music. It was breath taking, inspirational and transforming experience to treasure.

Ustad Amjad Ali Khan, a seventh-generation illustrious musician, has been enthralling audiences since the age of six. Today, achieving unimagined heights and perfection, he is among the venerated world cultural “ambassadors.” Recipient of many prestigious honors, including the UNESCO Award, Padma Vibushan (highest Indian civilian awards), the “Commander of the Order of Arts and Letters” by the French Government, and the15th Fukuoka Asian Culture Grand Prize, Khan has given brilliant performances at world famous events: Edinburgh Music Festival, Carnegie Hall, World Arts Summit in Venice, and World Festival of Sacred Music with His Holiness the Dalai Lama. His humility, humanity, elegance of spirit and graciousness, and incredible music offer us a glimpse of beauty and splendor personified.

The concert was organized by the India Association of Indianapolis under the leadership of its President, Mr. Haresh Gangwani with Ms. Archana Thaker serving as the Event Coordinator. The Concert sponsors included Tata Consultancy Services, University of Indianapolis, IUPUI, India Studies Program, Indiana University, International Center of Indianapolis, Lilly India Network, and Eli Lilly and Company. Dr. Jaipal Singh and Mr. Subhash Mahajan served as Program Co-Chairs. Mr. Arun Kumar, Consul General of India was in attendance and addressed the gathering at dinner that followed the concert.

Copyright ©2005 K.P. Singh. About the author

Kirtan is online guys:

http://www.sikhionline.com/kirtan/

Enjoy !

I be replacing those download link video's above with new ones tommorow. People who haven't downloaded them.. this is your chance...do it asap before it gets replaced !!!!!!!!!

Gurdwaras and Youth-

By: Arvind Singh

Is it End of a Civilization?

Are we witnessing the end of a Civilization? Is our own Sikh civilization slowly self-destructing? Thirty years ago, eminent Sikh Historian Khushwant Singh had predicted that Sikh civilization is in decline and there may be no Sikh left by the year 2000.

Was He Right? Sikhs not only survived but celebrated the 300 Years of Khalsa with pride in the year 1999. Today Sikhs thrive in Punjab, Rest of India, South Asia, UK, and here in North America. Thirty years later, while receiving Nishaan-E-Khalsa award at the Tri-Centenary Celebration at Anandpur Sahib, Khushwant Singh admitted that he was wrong.

Reality Check

But was he far from truth in his earlier prediction? Sikhism today stands at the same crossroads as Buddhism did in year 500 AD. The Sikh civilization is facing challenges coming from several directions:

Rising Hindu Fascism in India

Western Influence among the Youth

Slow decline in Punjabi language

Slow but steady degradation of moral values

Lack of effective Leadership

Will Sikhism survive in India? Sikh civilization has undergone dramatic transformation after the Sikh Genocide of 1984 where thousands of Sikh Youth perished. There is widespread Apostasy in Punjab. In most of the villages, it is disheartening to see that 60-80% of youth have shorn their hair and no longer wear turbans. Alcohol and drug abuse is common practice. In several villages you rarely spot a young Sikh boy with Patka.

There are several other examples of the decline:

Rise of Caste-ism among the followers of Gurus

Damage done by self-proclaimed Sants & Baba’s

Sorry state of religious, cultural, and political leadership

Emergence of Punjabi Pop Music

How are we doing in the western world? Are we doing Better? I encourage you to just look around yourself; in your families, your friend circles, and in your communities.

Ask yourself these questions:

How much of a Sikh are you?

Do you maintain the appearance?

Do you perform Nitnem regularly?

How much Gurbani do you understand?

How much do you know of Sikh History?

Can you speak Punjabi and read/ write in Gurmukhi?

Our Ancestors …

We all are proud of our ancestors and their achievements. We are proud of our spiritual and moral mentors, our Gurus and the path shown by them. We are proud that they had the courage to take on the invincible Mughals and finally seal the Indian border from centuries of invasions and plunders. Recalling their sacrifices and their resistance against evil heartens us. We are proud of our culture the green revolution our forefathers brought to the state of Punjab. We are proud to recall the struggles of early immigrants to the USA and how they have established as one of the most prosperous immigrant community in US.

How did they achieve so much? Was it just luck? or mere coincidence? If they were the high achievers then why decline in that situation now? Today we are concerned about our lost glory and anxious that our lost glory is restored. Today we all pray that our weaknesses are eradicated. Did we ever analyze why this is happening to us?

What was the strength of our ancestors? In my understanding our Glory, Honor, and prominence comes from the teachings of the Gurus. Our ancestor’s strength stemmed from their beliefs. It came from their total faith in Guru Granth Sahib and power of Saadh Sangat.

The Power of Sangat

Sangat = Community Worship

Do we realize that it was Gurbani that enriched the souls of our ancestors and it was Amrit Ceremony that electrified the Sikh warriors to display amazing courage?

Our heritage is based on deeds and not mere words. Today you hear older generation lament about the lack of culture and religious knowledge among the youth. When we deplore our degeneration, why don’t we realize that our separation from Gurbani and Sangat is the main cause of our downfall?

There is only one place where we can get both Gurbani and Saadh Sangat. It is the Gurdwara!

Sikh Gurdwara

Is this the place where old people go in the weekend?

Gurdwaras have nothing for the Youth!

I don’t understand anything, as I don’t know Punjabi!

I heard so many negative things about Gurdwaras!

How will the Gurdwaras of Future be like? Will it be large marble buildings with gold-plated domes but empty from inside as the next generation shy away from the Gurdwaras?

Will it become the place for first generation immigrants only?

Will this be a REALITY?

Gurdwara: A Place for All

It doesn’t have to be like this! You do not need to sit on the fence and watch the history unfold itself in front of you. You alone can prevent it from happening. Come and join your own community and take charge of your community’s destiny. You are the future of our civilization. You bring fresh ideas and improvise the benefits of the Gurdwaras to all.

Remember that Gurdwara is the NERVE CENTER of our community.

Gurdwara: NERVE CENTER of Our Community

Gurdara is the place of our Guru: Sri Guru Granth Sahib. We get the opportunity to meet and listen to our Guru in Gurdwaras. It is also an example of Community Worship. Guru Nanak preached the benefits of community worship. In Gurdwaras we get:

Divine Gurbani from Sri Guru Granth Sahib

Heavenly Kirtan sung by trained Raagis

Invigorating Discourses or Katha by learned theologists

Example of Community Service

Langar

Sewa

Charity

Gurdwara: What happens there

The Gurdwaras have regular scheduled programs. Regular Morning Prayer service or Nitnem is held in the early mornings daily. Additionally, recitation of Asa Di Vaar is performed on weekends. In the evenings recitation of Rehraas Sahib is performed.

The Gurdwara also holds regular Diwan on Wednesday Evenings every week from 6:00 AM until 8: 00 PM. A Sunday Diwan is held every week which lasts from 10:00 AM till 2:00 PM. After the Diwan on Sunday, children attend Khalsa School where they learn Punjabi, Gurmukhi script and Gurmat, the path of the Gurus.

Gurdwara: What can you do!

There is plenty opportunity for the youth to participate and contribute in the Gurdwaras. You could participate in regular services held in the Gurdwaras and join the group of volunteers who provide valuable SEWA in various ways

Langar Sewa:

Ever thought how food is prepared and served to almost two thousand people on Wednesdays and Sundays?

General Sewa and Clean-up:

How do they clean up afterwords? Who provides maintenance to the property?

Teach at Khalsa School:

Where do the teachers come from to teach almost 500 children every Sunday?

Where do they get the curriculum?

How do they administer 00 children?

Learn Punjabi and Gurbani at Khalsa School or at SJSU:

You too can benefit from the Khalsa School if you are total beginner to Punjabi and Gurbani. Students learn how to read and write Punjabi and read Gurabani and train to read Sri Guru Granth Sahib. Advanced Punjabi language classes are run at San Jose State University by Prof. Atamjit Singh where you learn about the rich Punjabi literature.

Start a Youth oriented program ! You can also take initiative and start a youth-oriented program that suits the needs of the young generation.

Signs of Hope …

Recently the events after 9/11 tragedy has shown a very positive outcome for the Sikh Community. The Gurdwara managements felt helpless at the turn of events and looked up to the youth for help. A number of young Sikhs took initiative and took control of the situation. Their hard work brought benefits to the entire community.

Their achievements are highly commendable!

Learn from Past Mistakes

Lets get back to basics, understand the message of Gurbani. Unite by not politicking like your parents generation. There is an example of what the Jews did in 1945. In a Meeting in Paris they decided that to strengthen the community,

They will not waste their effort in criticizing the actions of fellow jews

(Another example of being non reactive as indicviduals)

Learning their language and the scriptures (Back to basics, active role)

Challenge every Jew to strive for excellence in his/her field of endeavor.

(Gaining strength, active role)

There is a lesson for us to learn from this story. Learn your own language and scriptures and then you will benefit from the teachings of the Gurus. Indulge in speaking Punjabi with each other. Be proud of your own culture, your language, and your people.

Study Gurbani and listen to Shabads, You will enjoy it.

Read Punjabi Literature by various acclaimed writers and poets. There is so much depth in our literature. Go to library and borrow Punjabi literature from there. If your library doesn’t have Punjabi books, ask for it to be added. Learn about Waris Shah, Bhai Veer Singh, Mohan Singh, Amrita Pritam, Nanak Singh, and many other famous Punjabi writers and poets. If you don’t understand Punjabi, you may want to study the English translations available from various sources.

Where do we go from here…..

Cultivate respect for your fellow Sikhs. Make a commitment that whenever you see a fellow Sikh, you will take the initiative to greet him with “Waheguru ji ka Khalsa, Waheguru ji ki Fateh”. You could also wish them “Sat Sri Akal”. A little effort from you might make the day for the fellow Sikh.

Remember that a Gursikh is the image of our Guru. As Guru Gobind Singh ji said, “Khalsa Mero Roop Hai Khaas..”. This also means that if you are preserving the Sikh appearance, then you need to also take the responsibility that comes with it.

Discourage criticism of fellow Sikhs and Sikh institutions. Support them in any way that you can. Don’t criticize or tell them how to do it right. Instead join in and make the difference you would like to see. Appreciate and reap the benefits from the established institution of Gurdwara.

Visit your Gurdwara Regularly!

Aaye Mil Gursikh Aye mil, too mere Guru ke pyareya

Because I know my relatives who were present at that time in the room to confirm it.

source: http://www.hindustantimes.com/2004/Sep/30/...02100000001.htm

Sikh women would become extinct soon: Bose

Sravani Sarkar

SIKH WOMEN might soon become an extinct species, if the present trend of plummeting sex ratio in the community continues, eminent demographer Ashish Bose has warned. Same would be the fate of Hindu women at least in states such as Punjab and Haryana.

The demographer, known for his sharp views on demography and health issues while talking to Hindustan Times said that the trend is more shocking and worrying than any other demographic issues of recent times including the extinction of the most talented community of Parsis.

Bose was in the City to participate in the annual general body meeting of the Voluntary Health Association of India (VHAI) as the chief guest. Saying that the sharply declining sex ratio at birth is the single most worrying factor thrown up by the recent census, Bose stressed that the problem is most acute in the case of Sikh community, where the sex ratio has plummeted in a shocking manner.

“The Sikh and Hindu women in Punjab and Haryana are on the verge of extinction, given rate of decrease in sex ratio at birth. Soon they would become rare souls, almost extinct,” he said. He also said that the trend could hardly be controlled in a short period, despite the Pre-Natal Diagnostic Techniques (PNDT) Act and all.

The sex ratio as a whole would further plunge down – even below 900 (per thousand male) in the census of 2011. The present sex ratio is country is 927.

However if the trend is to be stymied in long term, some very strict steps including strong intervention by women themselves - in form of individuals, society and voluntary organisations is needed. Another step should be heavy and deterrent punishment for doctors involved in sex determination to the extent of immediate cancellation of licenses.

The demographer also expressed deep worry over the impending extinction of the most talented community of Parsis, another event that cannot be thwarted he said owing to several factors. He however rejected the notions like the one that Muslims would equal Hindus in India population wise sometime not very far in future saying that these are mindless application of statistics where things are projected mechanically.

“Do you think Muslims are mad enough to go on reproducing uncontrollably,’’ he asked, citing example of Tamil Nadu and Andhra Pradesh, where Muslims have easily adopted family planning methods like any other community.

As for the recent controversy regarding the growth rate of Muslims, Bose said that there would not have been any controversy but for the big howler by the office of the Registrar General Of India (RGI).

He said that the trend shown in present census is just the continuation of trend from previous ones and while it is true that the growth rate of Hindus is going down due to the adoption of family planning methods and since statistics should always add up to hundred per cent, growth should be registered in some other community, which in India’s case is Muslims.

“The controversy was whipped up because of the big howler by the RGI followed by premature and strong reaction by politicians and press. The basic thing is to educate politicians so that they understand the issues before reacting,” Bose said, adding that interpretation of census is a tricky business and should not be done in haste. He added that as chairman of the Expert Committee constituted by the Minority Commission of India, he is reviewing the controversy and would soon submit the report to the commission.

He further said that census provides hugely pertinent information useful for the very basic human development. Using the data, targets can be set for 100 per cent literacy and family planning – things that are most important for the country in present context.

looks like a bit of a set-up

I think so as well.

Here are recent developments:

LeT militant arrested in Delhi after blasts

New Delhi, May 23: An LeT militant was arrested in the national capital shortly after twin bomb blasts in two cinema halls here last night, police sources said today.

Mohammad Irshad was nabbed in Safdarjung area by the special cell which is investigating the blasts in the movie theatres, the sources said.

However, it was not clear whether he was involved in the explosions.

A third explosion took place in Nand Nagri area of North-East Delhi this morning, injuring one person.

The blast came shortly after the explosions in two cinema halls in the national capital last evening which killed one person and injured over 50. Both halls were screening the Sunny Deol-starrer 'Jo bole so nihal', which has met with protests from the Sikh community.

Bureau Report

http://www.zeenews.com/links/articles.asp?...747&sid=REG

great thanks a lot veer ji

Thanks bro,

But you know i don't have access to these books.. I have looked baba isher singh's writing.. he just mentions the 5 kos above but i think he does not say what each are...so whenever you have time...can you please post what they are..no worries about defination of karan sirar..i got that one

I have a question may be amrit veer ji , tsingh veer ji, lalleshvari veer or anyone who has gyan can help this morakh.

I was reading about 5 kos of three layers of body- asthol sirar, sakhsum sirar and karan sirar

I wanted to know about the meanings of 5 kos which are.

1. Anmay Kos

2. Pranmay Kos

3 Mnumay Kos

4. Vigyanmay Kos

5. Anandmay Kos

Also if one can explain about what is karan sirar?? I know about astohol sirar and sakhsum sirar.

Thanks a lot premio..let the real adhyatamik vichar begin

Enjoy

yeah send it to me- akaal108@gmail.com and i ll upload it.

got it from movie- zanbaaz.

Noor e Khuda Ki Barsi Voaha Par, Pyase Milte Du Dil Jaha Par, Zindagi Se Tumhe Jo Bhi Lamha Milllee pyaar paie vaaaaaaaar duoooooo !

Dilwaley Jaha Janat Voaha Jaha pyaaaaaaaaaaaaaaar hii pyaaaaaaar hoooo.!

Japji Sahib

http://www.khalis.net/SikhAwareness/Audio/...0Ji%20Sahib.mp3

Rehras Sahib

http://www.khalis.net/SikhAwareness/Audio/...aas%20Sahib.mp3

Nirmalas entered Punjab much much later then the Taksal was formed and genrealisng all Taksalis be it Rara Sahib or Damdami with Nirmalas is absurd.

Vijaydeep singh,

i don't know about damdami but rara sahib is nirmala sampardha(lineage) coming from bhai dya singh ji time.

check this out : http://www.rarasahib.com/images/sg.gif

Nirmalaie sampardha was intially started by 5 singhs who went to kansi but when they came back they trained bhai dya singh ji and bhai dharam singh ji..from that point- two sampardha with 24 upsampardha's were started by Bhai Dya Singh Ji and Bhai Dharam Singh Ji.

Gurfateh

Brother Baz

There is haedly any diffrenace betweem yopu and us.

Gurmat is surender to will of God so it is Islam only.

True Sikh is a Muslim.

Vah Ji Vah...amen to that vijaydeep singh ji

I have japji sahib and rehras sahib by Bhai Sahib Balbir Singh Ji...but not the whole nitnem.. i ll post them shortly

are we talking about sarmad fakir here who was put in jail by auranzeb?