The Great Panthic historian, Bhai Rattan Singh Bhangu, has given an important reference in “Prachin Panth Prakash” of “Desah Wai”(edition, 1998). These “Desah Wai”, are Kenya, Tanzania and Uganda. These countries speak Swihilli and Luganda languages which were the languages of Bantu Category.”Wa” in Swahilli means “People of”, similarly “Jumla” and many other words belong to this language which are in Sri Guru Granth Sahib.

This great historian has also confirmed that these countries are in the”Paschim” that is in the west. He is absolutely right in saying that because one earlier historian named Bhai Saroop Singh Kaushish, in “Guru Kian Sakhian”(1790) has also given a valuable reference of Makhan Shah Lubana.

But page 3 of volume-III, of ” A Glossary of The Tribes And Castes of the Punjab and Frontier Province(1911) confirms that the Last Name of Makhan Shah was Pilla, but Lubana was his nickname, because his forefather, Diwan Sawan Mal was Married to Mrs Nambi of Lohana Community of Gujrat. Please note that Makhan Shah was a “Masand” of Gujrat. While narrating his family tree, the writer has stated that—-Baba Makhan Shah s/oDasa, s/oBanna s/oArtha, s/o Bohru Mal, Ulad Sawne Ki.

Who is this Sawan Mal ?. According to the history books of H.A. Rose and others in 1911(volume-1, 2, 3), have clarified that “Sawna” is Diwan Sawan Mal. They have clarified this while writing the history of Lubanas.After a vast research, I have been able to find that Diwan Sawan Mal was the Diwan of Kashmir Riyasat and was settled in Bamunanika(Uganda, Africa). He was a trader by profession, and was married to Mrs. Nambi (reference pp 96 of “A History of Buganda, by Prof. M. S. M. Simakula Kiwanuka, Ph. D. of Makrere University, Kampala).

Mr. Bohru and Sawan Mal used to do the trade from Indian Ocean via Lamu(Kenya), Mombassa.Tanzania,Rwanda,(previously in Congo)and Kampala through Lake Victoria and horse-driven carts. Lake Victoria is spread in three countries- Uganda, Kenya and Tanzania. They did trade with Sudan via Nile River and bullokcarts. Satguru Nanak Sahib and Bhai Sahib Mardana Ji reached Kampala via Kenya, Tanzania, Congo from Somalia and Ethiopia (Previously known as Abyssenia. They reached Abyssenia via Aden(reference “Travels of Guru Nanak” by Prof. Surinder Singh Kohli, 1969).

Bamunanika is about 38 K.M. from the city of Kampala. After the Diwan in Kampala in 1519,Satguru Nanak Sahib and Bhai Sahib Mardana Ji reached Bamunanika by horse-cart and stayed in the fields of Diwan Sawan Mal. Giani Baljeet Singh Khalsa, Head Granthi, of Sri Guru Singh Sabha, Sikh Road, Nakasero, Kampala, who went with me to Bamunanika and other offices in Jinja, Entebbe, Kampala and elsewhere.We tried our best to get the records for 16th century Bamunanika from Ministry of Lands, Housing And Urban Development, Kampala but for our bad luck, we got the records for Bamunanika from 1900 onwards(reference letter T-59 dated December, 23, 2009 from the same Ministry in my personal name)

Bamunanika is situated near Sudan Road.Woblenzi is 30 K. M. on Sudan Road and Bamunanika is another 8 K.M. from Woblenzi, It is in Lweero district and Bamunanika is a sub-county of the said district.It has a Co-operative Bank, College High School, Telephone facilities other county-offices.

There was famine in Bamunanika in the reign of Kabaka(King) Jemba(reference”The Legendry Kingdom”by Nicholas K. Ssewanana, published by R.K.Solutions, Kampala). He was the King of Buganda from 1510-1530.The grandmother of the present Kabaka(King), Mrs. Sarah Natole in her letter dated December16, 2009, she has undoubtly confirmed that King Jemba received a bracelet(Kara) from a Indian Saint in 1519. Prof. Lwanga Samwiri Luniigo,Presidential Advisor, confirmed that Bamunanika means to put something either in finger or in arm.Please note that Bamunanika is a Luganda word which means “Bamu”=Some one, Nanika=to decorate(reference A Concise Luganda-English Dictionary, published by Fountain Publishers, Kampala). The old name of Bamunanika was “Bamoli “(reference pp39 of “A History of Buganda by M.S. M. Samukula).Page No.20-21 0f “Nishaan” of Ramgarhia Sikh Society, old Kampala, designed and printed by Oscar Industries, Kampala 2004, also confirmed that the king at that time received a bracelet from Guru Nanak Sahib.

Earlier Bamunanika was in Belmezi country. The previous name of Bamunanika was Bamoli.The Dynesty of King Jemba was Bamoli.This name of Bamunanika was given after the name of Great Satguru by King Jemba.Prof. Surinder Singh Kohli was absolutely right in saying so,as the elderly people told us here in Bamunanika.Almighty Satguru has given the true definition of the creator , the nourisher, the destroyer here. For the last fifty one years, the stupid in me had totally misunderstood the word”Deeban”. According to my limited knowledge, I took its one side. It means “the holy court”, but the meaning defined by Almighty Satguru is “Destroyer”,”Deeban” means “to hit with the arrow”. Dear Congregation, in the light of this definition, the meaning of this 30th Pauri of “Japuji” is fully clear and in line with the theory of “Ek-Oankar”.

Almighty Satguru had given two Saloks here in the land of Buganda.They are on the Holy page 1279 of SGGS.”Nanak Sawan Je Wasey———–“. I have been taking one side of the coin.
I thought that “Sawan” is rainy season. But my visit to East African Countries, which are on the other side of the Equator, has removed my long time misunderstanding.

The rainy-season months in Uganda are from March to May which is nowhere near the month of Sawan. Almighty Satguru was addressing Sawan Mal and his son Bohru Mal and others. One meaning of “Sawan” is definitely the month of rain, where, the other part of this was cleared by Great Satguru himself in those two Saloks. The Almighty Satguru addressed Bhai Sawan Mal and others and confirmed that the rain is useful for one and the source of separation for the others. For their detailed meaning of these Saloks, you can see the Steak of Prof. Sahib Singh and others.

Waheguru Ji Ka Khalsa, Waheguru Ji Ki Fateh

Several Sikhs weren’t allowed to enter the cricket match between India and Zimbabwe due to their Kirpans. The ICC has imposed a ban on the Kirpans, even though in New Zealand the Kirpan can be worn in public.

Regarding the ICC ban he stated, “”It’s their tournament, not ours. So we can’t dictate that to them.”

He expressed sympathy towards the Sikh community and stated, “My understanding of the kirpan is it is for the most part very small, it’s a blunt instrument.”

“And, actually, if you want to make the case that someone could cause harm with that, they’re probably much more likely to be able to cause harm with anything else you can get at the grounds, including a wine bottle or something else,” the prime minister said.

Daljit Singh, chairman of the Supreme Sikh Council reacted to the ICC ban by saying, “This decision has huge implication because we have about 500 in our community who already bought tickets for the semi-finals, and are now worried that they cannot get in,” he said.

“We have been told that, under New Zealand law, it is legal to carry a kirpan, but this ban is being imposed by the ICC which we feel should follow the law of the land.”

The PM also stated they might legalize the Kirpan on flights and cited other countries and said, “Some countries have legislated for that, I think Britain and Australia. We might look at it.”

~ Source: DAILY SIKH UPDATES

Tea, samosas, berry crumble, clothes and gloves too… SWAT members load the stuff in a van and reach central London by 5.30pm where a massive queue awaits them. They serve food, distribute other items and wrap up by 8.30pm, to return three days later to feed hundreds who have lined up again. A common concept in Punjab, langars such as this one are succor for life for Britain’s homeless.

Around 25 volunteers from Sikh Welfare and Awareness Team (SWAT) feed the homeless every Thursday and Sunday. “We’re independent from gurdwaras and our volunteers are a mix of Sikhs, Hindus, Christians and we feed 300-450 on Sundays; usually a little less on Thursdays,” says Randeep Lall, who heads the central London team.

Before the langar, they pack different stuff into the van. “We try to take along what we notice was lacking the previous week. We’re taking umbrellas next,” he tells. When it comes to food, they try to make that too interesting for people. “There’s a professional chef who volunteers. He’s previously made berry crumble, vegetarian lasagne and potato pie,” he adds.

However, food is not their only concern. “Volunteers serve food, some monitor the queue, some clean afterwards and some just talk to the needy—make sure they’re okay. Not all are homeless; some are drug addicts and some just come because they are lonely,” he says. The team does not leave until 8:30pm, and the homeless are always grateful. “‘I love you’, ‘You’re angels’ and ‘God bless you’ are what we commonly get to hear after the langar. Sometimes, it’s their first meal in days,” he adds.

Lall says that though SWAT helps in areas such as Southall, central London is a totally different ballgame. “There are 14 gurdwaras in the city and langar is readily available there. But there is problem of homelessness,” he says.

“In Southall, there are several homeless Punjabis, Indians and Pakistanis. In 2009, there were 200 of them and we had launched a huge online campaign to highlight the issue. We went to see our local MP regarding this, but we were told that they were breaking the law and shouldn’t be here in the first place. The problem didn’t exist for him,” Lall says. SWAT decided to take it upon itself to help. “Some of us visit the homeless everyday and make sure they’ve eaten as many don’t feel comfortable going to the gurdwaras. We give them what they need: food, clothes and advise them on where they need to go about drug problems and immigration issues,” he adds. Even though he says that they have helped significantly since 2009, about 30 are still on the streets, usually due to heroin addiction and that is a major concern for them, says Lall.

Amritpal Singh manages the SWAT team in Birmingham, working alongside the gurdwara. “The team feeds the homeless every Saturday and Sunday night. “We usually have 7-20 volunteers and they include 8-year-olds to those above 70 years of age. And they come from a cross-section of society. There are Somalis, Jamaicans and a lot of students from the University Hindu Society,” Singh says. They serve about 200 meals each time.

Preparation is the key to such a big operation. “We meet at 4pm to load foods such as pasta, sabzi and roti and we’re usually ready to leave by 7pm. Volunteers leave from the gurdwara to the city centre in a minibus,” he shares.

Another group promoting organized langar for the homeless is Midland Langar Seva Society that has served over 67,000 meals since 2013 and has teams throughout the country. Parmjit Singh is one of the founders. “In Walsall, roughly 60 volunteers feed the homeless everyday; whether they are out on the streets or at a homeless shelter, we help,” he says. “Though the organization is based on Sikh principles, we’re not exclusively Sikh. We have a large amount of Hindus and Muslims who help and serve alongside us,” he says. The volunteers serve whatever the sangat is able to donate. “Stuff like choley, rice, pasta, tea, biscuits and soda and we also distribute non-food items like blankets,” he adds. What they gain in return is, for them, awe-inspiring: Thanks, tears and hugs. “That unites everyone,” he says.

SWAT teams feeds the homeless in four places and MLSS feeds in nine places

~ Source : TOI

Britain’s Sikh community are tightening their grip over the outcome of the upcoming general election with the Sikh Federation writing to the main candidates in over 100 constituencies urging them to adhere to their recently released election manifesto demanding allocation of a site in central London for a permanent monument to Sikhs who lost their lives in the World War 1.

The politically active Sikh community have also called for a statutory code of practice on items of the Sikh faith in order to prevent discrimination in the workplace and public spaces besides an independent inquiry into the actions of the British government in relation to the Amritsar and Delhi massacres of 1984. Bhai Amrik Singh, the chair of the Sikh Federation said each candidate in the 100 constituencies are being asked to provide a general endorsement of the Sikh manifesto and indicate those items they are prepared to specifically commit to and work on if elected.

Singh said “So far the Labour leadership continue to take the Sikh vote for granted. We will publish a summary of the responses from candidates in the 100 constituencies one month before the general election on May 7. We are also planning meetings with the leadership of the main parties to get their commitment to specific issues that will be shared widely with the 700,000 strong Sikh community. Sikh voters will then look at both the support of the party as well as the individual candidates before casting their vote”.

The candidates include the 50 target constituencies with a strong Sikh presence and 50 additional constituencies where Sikhs may hold the balance of power. The 50 additional constituencies are mainly due to the surge in support for UKIP and the collapse of the Liberal Democrat vote. In the manifesto, Sikhs have also demanded more effective Sikh representation in the Houses of Parliament.

Labour leader Ed Miliband said “I think the Sikh Manifesto 2015-2020 demonstrates the commitment of British Sikhs to be actively involved with the political process and is a great way of empowering the British Sikh community”. Deputy Prime Minister, Nick Clegg said “The British Sikh community’s energy and devotion in campaigning to drive forward our shared values of fairness, compassion and tolerance is a priceless contribution to the modern Britain we live in today”.

Britain is home to 600,000-800,000 strong Sikh community. The Federation is also sending letters to the leaders of each of the main political parties to clarify their positions by March 31, with regards to demands set out “in the Sikh Manifesto so the British Sikh community can be advised on the merits of each of the political parties”.

The community is also very politically active. Around 3 in 4 Sikhs have voted in different elections in the last 4 years. Around 2 in 3 voted in the 2010 general elections.

Waheguru Ji Ka Khalsa, Waheguru Ji Ki Fateh

~ Source: thelinkpaper.ca

“Since her appointment to the Board in 2010, Inni Kaur has been an active member and integral part of SikhRI’s marketing efforts as well as overseeing initiatives such as the Sikhi booklet project,” remarked the outgoing Chair Inderpreet Singh.

Inni Kaur is Vice-President of Spectrum Communications. She is known as a poet with a passion for bringing Sikhi to life for younger generations. She has published Journey with the Gurus, a children’s book series. She serves on the boards of MBSK Foundation, Nishaan magazine, Sikhchic.com, Sikh Family Center and Interfaith Council of Southern Connecticut.

“I am honored to have been appointed as the SikhRI’s Board chair. I believe SikhRI plays a vital Panthak role in preserving our rich heritage and inspiring future generations through education. I look forward to building upon SikhRI’s successes as we continue to collaborate with Sikh Sangat’s in the homeland and diaspora. I am humbled to follow Inderpreet Singh in the role of chair. Inderpreet has been a strong and inspiring leader and I am delighted that he will continue to be our colleague on the Board,” says Inni Kaur.

Inderpreet Singh is stepping down from his role as Chair due to his personal and work commitments. He will continue to be a member of the Board, and will serve on the Executive Committee. Inderpreet has been a tireless volunteer for almost a decade.

“These are exciting times at SikhRI. In the last six months we have added three new directors at the staff level: Karamjit Kaur, Harpreet Singh and Sarbpreet Singh. Now with a new chair Inni Kaur, we are ready for both strategic and directional guidance to better serve the global Sikh community,” remarked Harinder Singh, co-founder and CEO of SikhRI.

SikhRI’s mission is “to provide educational resources to Sikhs to lead a Guru-inspired life.” And it is focused on helping YOU fall in love with Sikhi!

~ Source: sikhri.org

The portals of the famous Hemkund Sahib Gurdwara located in snow-capped Garhwal Himalayas will be open from June 2015. Hemkunt Sahib, where Guru Gobind Singh meditated before his incarnation as the 10th Sikh guru, is one of the most revered places and attracts lakhs of pilgrims every year.

Braving chilly weather thousands of Sikh pilgrims offer their prayers at the star-shaped Gurdwara situated at a height of 16,000 ft in Chamoli district.

The shrine opens for four months in a year as the area remains snow-bound during the rest of the period.

Waheguru Ji Ka Khalsa, Waheguru Ji Ki Fateh

Supreme Sikh Gurdwara body Shiromani Gurdwara Parbandhak Committee (SGPC) has purchased screening rights for the super hit animation film ‘Chaar Sahibzade’. SGPC plans to screen the film in every village, city, school and college in Punjab, informed its president Avtar Makkar during an inaugural function at historical Gurdwara Jamani Sahib Bazidpur. He inaugurated a Green Park at the Sikh shrine sanctified by the visit of Guru Gobind Singh.

Talking to media persons, he said, “The film will create awareness among new generation about Sikh religion and sacrifices by the Gurus.”

He said that the :Gurdwara panel is giving special attention towards spreading and development of Sikh religion, eradicating of drugs, female feticide and other social evils, educating the youths, vocational training to women and these projects will continue in future also.

He told further that the SGPC will be announcing its annual budget of about 1000 crore on March 30. He said, the SGPC is running about 120 schools and colleges which include medical, engineering and polytechnic universities, etc. where the students – both boys and girls – are getting the modern facilities besides moral value educations is also imparted to them.

Waheguru Ji Ka Khalsa, Waheguru Ji Ki Fateh

~ Source: www.sikh24.com

In August 2012, Prabhjot Singh, MD ’11, co- wrote an opinion piece in the New York Times in which he argued that the FBI should keep separate statistics on hate crimes against Sikhs. After months of work by activists and the convening of congressional hearings, the agency complied. “Ultimately the FBI did change its hate crime tracking system,” says Singh, a human rights advocate active in the Sikh community. “And just a few months later I was attacked, so I was one of the first people to enter that system. It became personal very fast.”

It happened one evening when Singh and his brother were taking a post-dinner walk near Central Park in Harlem, where Singh—an internal medicine resident at Mount Sinai and an assistant professor of international and public affairs at Columbia—lives with his wife and toddler son. A group of young men chased them down and surrounded them, assaulting them amid cries of “Osama!” and “Terrorist!” Singh was left with a fractured jaw—and an even greater resolve to combat the sort of hatred, intolerance, and misunderstanding of which he’d become a victim.

Sikhism is the world’s fifth-largest religion, with some 24 million followers worldwide.

About half a million live in the U.S.—and since the September 11 terrorist attacks, they’ve been the target of crimes spurred not only by ethnic hatred but by garden-variety ignorance. Sikhism is an independent mono- theistic religion founded in fifteenth-century India—but the turbans and untrimmed beards they wear as articles of their faith have put them in the crosshairs of people who not only equate Islam with terrorism, but see anyone who looks like them as the enemy. Just four days after 9/11, a Sikh gas station owner was murdered in Arizona by a man who went hunting for Arabs in the name of vengeance.

In the wake of that incident and others, Singh began working with civil rights organizations that promote understanding and aid victims of discrimination.

“Even today,” Singh says, “we still are chased by the ghosts of misinformation in ways that range from benign to quite hurtful, physically and verbally.” The worst attack of its kind happened long after 9/11, when a white supremacist murdered six worshipers at a Sikh temple in Wisconsin in 2012. Singh points out that Sikhs also face institutional discrimination: due to their turbans and facial hair, they’re not accepted in either the NYPD or the U.S. military (though, he notes, a few Sikh soldiers have gotten exemptions and served with distinction). And for Singh, like many male Sikhs, air travel remains an ordeal.

“It’s something that I struggle with, although I can’t do anything about it in particular,” he says.

“I’m occasionally treated quite rudely just on the basis of what I look like. My turban is patted down like I’m a terrorist; it’s wanded for bombs every time I go through. If there’s a false positive—which there occasionally is in all systems— I’m questioned extensively. At the end of the day, you’re faced with the fact that you look like somebody suspicious. And if your government tells you that, it’s not surprising that some days, in a violent way, your neighbors tell you that.”

Singh was born in Nairobi to parents that had immigrated to Kenya from India; the family moved to the U.S. (for his father’s postdoc in entomology) when he was ten. He studied biology and history at the University of Rochester before entering the Tri-lnstitutional MD-PhD Program; in addition to his Weill Cornell degree, he holds a doctorate in neuroscience from Rockefeller. It was during grad school that Singh became more observant and was formally initiated into the Sikh faith; the religion is non-proselytizing, has no priestly class, and requires adherents to choose initiation as adults. “Its core tenets are to remember the universal, that we’re part of a greater force that connects us all; to be proactive in your community; and to always give to others,” Singh says.

“It believes that there are many paths to achieving oneness with the universe and emphasizes love, compassion, and justice.” The religion’s principles, he notes, dovetail with those of medicine. “Sikhism emphasizes working in one’s community for the betterment of all, regardless of background—and in concrete, practical ways, being a doctor can be a wonderful way to do this,” he says. “At the same time, my faith guides me to reframe the doctor-patient relationship from a hierarchal one to that of achieving a shared goal of bettering health in ways that lead to a more caring society.”

Singh’s activism has been both global and local. Through Columbia’s Earth Institute, he’s director of systems design and chairman of the One Million Community Health Worker Campaign, which is hosted by the African Union.

He’s an advisor to City Health Works, a nonprofit (founded by his wife, a Columbia-educated MBA) that aids Harlem residents coping with chronic disease. In 2012, the Robert Wood Johnson Foundation named him one of ten Young Leaders, people under forty who’ve made exceptional contributions to improving the nation’s health. “For the most part, in a professional setting, my beard and my turban have been an asset,” Singh muses. “People remember me. I have the opportunity to make the first move and set the precedent for what type of person I am. I’m basically asked, ‘What’s your deal? Why do you wear that?,’ which I welcome. I think all the questions are opportunities.”

Waheguru Ji Ka Khalsa, Waheguru Ji Ki Fateh

~ Source: weill.cornell.edu

1) SRI RAAG

Sri Raag is the Sixth Raag in the in the Sri Guru Granth Sahib ji. Sri Raag means Supreme, exalted; this raag has regal status. Historically, this raag was used for religious functions of the Hindus, this is the only raag in the SGGSJi with its name before the word raag, while all others are raag and then the name.

Ideally, it is to be recited in the late afternoon.

Guru Nanak says…

ANG 17: The Palace of The Lord is so beautiful, in it are rubies, pearls, diamonds and precious gems. A fortress of gold surrounds the source of divine nectar.

For me contemplating on “The palace of The Lord”…. my mind takes me to the entrance of the Golden Temple….The Darshani Deori. With utmost reverence, with abiding faith and humility, I bow and then step over the threshold…. I begin to walk towards the Guru………to seek the blessings.

In the entrance, the Darshani Deori are exquisite works of marble that are the inspiration of this painting of the first Raag…. as I begin my journey.

2) RAAG GAURI:

This is an evening Raag.

The Sukhmani Sahib is composed by Guru Arjan Dev ji in this raag at gurdwara Ramsar Sahib in Amritsar.

Ang 262:
Guru Arjan Dev ji tells us…..
Sukhmani: peace of mind, the nectar of the name of God The minds of the devotees abide is joyful bliss …pause.

Looking at this painting …..I would like you to see the leaves in the lower part of the painting, they are dull, as if withering and falling away, as if having lived without life giving nectar. Or let me say ….. without the blessing of Naam, their lives lived in vain, they wither away.

Now the pair of leaves in the center…they are bright, radiant and so colorful, they are eager to receive the drop of the life giving nectar. These radiant leaves are suggestive of those souls… who are blessed with the
nectar of Naam. Spiritually awakened, they are radiant. These souls are the true devotees whose minds abide in joyful bliss.

3) RAAG AASA.

The ideal time to recite this raag is in the pre-dawn hours.

ASA Di Vaar is composed in this raag….it gives guidance on how to transform our lives.

I would like to share that this painting came together in a space of stillness of mind. My art class was over…I asked to stay on in the studio…I felt in the zone and continued, as if one with the paints and this is how this painting came together…in that quiet space, of being with my paints.

Looking at this painting: At the bottom of the painting are 5 knurly roots….these represent lust, anger, greed, attachment and ego …..that are out of control within. These knurly roots bind me down. Rising above the roots and on each side of the stem are two leaves…not very distinct, in fact melting into the back ground. This is suggestive of surrender…surrendering the sense of separateness….of me and mine, of understanding of being one with the creation. Then rising above that, the pure intent, like a beautiful flower that rises to the divine. This is the process of transformation of a human life.

Guru Nanak Dev Ji: Ang 462 : I am a sacrifice to my Guru a 100 times a day, for he made angles out of men without delay.

From the knurly roots to the flower of pure intention rising to the Divine.

4) RAAG GUJRI.

This is historically an old raaga that was used to sing devotional hymns.

The ideal time to recite this raag is in the rainy season and in the early morning hours.

Guru Arjan Dev ji asks us to reflect:

Ang 495:
I have searched all Shastra’s Vedas and Simritis…they all affirm one thing; without a Guru there is no liberation…..reflect this in your mind. (Vichaaro)

The Guru asks us to reflect upon the guidance given…
How do I reflect? I am surrounded by distractions all around me.
In order to reflect…(to do Vichaar) I must be able to turn my attention inwards, to be able to find a quiet place within me. The inspiration comes from the shell that is curling upon itself, as if going further inwards, of nature giving inspiration. Inspiring me to turn inwards to reflect upon the words of the Guru.

~ Navjeet Kaur (Navi)

Lost are we, know not where to go.
Wandering in dark, whom to follow.
Where is the lamp, a light to guide.
When will it be day, stars go hide.

Many a decade, in ignorance gone by.
Days and months, years appear to fly.
Where we meet, the one who knows.
Help and guide, the path he shows.

Struggling striving, hoping to meet.
The angel guide, to fall on his feet.
Cheery springs and summers of rain.
Dismal falls, and cold winters again.

When this long trek, coming to end.
Hoping looking, for a savior’s hand.
Carry us across, this desolate trail.
When finally we rest, in a green vale.

Moment of happiness, but grief a lot.
Trail each other, like a designed plot.
Who is doing this, for pain and hurt.
Make us go down and bite the dust.

A thinly glimmer, in the eastern sky.
Will it be dawn, after gloomy night.
Hopes arise, gathers every one close.
Wintry pale turning, pink like rose.

There is twilight, soon will it be light.
Dark and dreary, be looking bright.
Come ye all smile, it is end of doom.
Sunshine is blessing, after eerie gloom.

Cheerful melodies and the bells ring.
Welcome jingles and the birds sing.
For you we waited, stood here stalled.
Come ride with us, some one called.

Greeted by light and sounds of horn.
Hugged by the Lord we were reborn.
Peace and quiet, contentment around.
Nothing but Love and bliss surround.

”Shine your armor, sharpen your sword.
World wait for you, erase enemy hoard.’
We got prepared, as command came.
Khalsa on march, in Almighty’s Name.

‘For justice for truth, you will ever fight.
You are powerful , you have My might.
You My Khalsa , My distinctive face.
My Light shines, within your pure case.’

With you forever am I, My Khalsa Panth.
Your only Master, ever is Guru Granth.
If ever you fall, for thy self and falsehood.
Hesitate will not I, take My Grace’s good.’

~ Source: www.panthic.org