I am Harjeet Karan Singh, from Kalkaji, New Delhi. I am an alumnus of Eternal University’s Akal College of Engineering & Technology (ACET) , Baru Sahib, from where I completed my Electronics & Communication Engineering in 2012. I got my job placement at ‘PYRAMID IT Consultants’ as a Software Engineer through the University’s placement services.

There’s a lot more stored in the history pages of my life than described in the aforementioned stanza, for my life took transformational leap by the grace of almighty through the graduation years of my life as I happened to be at Baru Sahib by a chance of destiny, luck or gift of god you may call it.

It so happened, that I had met Baba Iqbal Singh Ji only once before in Delhi, and had little information about the Eternal University & Academy at Baru Sahib. Hence, after completing my schooling, when I was in search of finding a good college, I decided to visit Baru Sahib for once to check out the place that I had heard a lot about previously through others who have been there.

So I went to Baru Sahib for my counseling session at the Eternal University – in no time, I found out that I was in love with the place; and it wasn’t just about the great infrastructure of the college or the motivating counseling alone, it was about everything that surrounded me – the nature, the people, the complete atmosphere & the serenity infused by the presence of the Gurdwara and the children who do ‘Sewa’ there.

I finally took the admission & went on with my Engineering course – throughout the tenure my connection with the place just got more intense, the place and all its factors were adding to my performance & capabilities; plus I could feel the spiritual element getting imbibed into myself. It was at Baru Sahib that I received the company of highly ‘Gurmukh’ people, I feel lucky to have had such a great friend circle – it all inspired & motivated me to take up ‘Baptism’, so later I did ‘Amritpaan’ from Sri Harmandar Sahib – Golden Temple Amritsar.

~ Harjeet Karan Singh

It was his first ever basketball game in high school, and like any other freshman, Darsh Preet Singh was anxious and excited to get the season underway. He looked to the sideline during warm-ups and noticed his coach arguing with the referees and the coach of the opposing team. Darsh walked over to see what was going on and overheard the opposing coach shout: “But he can’t play with that thing on his head! Show me in writing where it says he can play!”

Darsh’s coach—Greg Maxwell—walked over to the bench, pulled out the small whiteboard on which he designed plays, and furiously scribbled: “HE CAN PLAY.” Coach Maxwell continued lobbying for Darsh’s right to wear a turban while playing until the opposing coach and the game referees agreed. Darsh was allowed to play that game.

Starting February 26, the Smithsonian Institution will be displaying the jersey of Singh, the first turbaned Sikh American to play basketball for an NCAA program. He spoke with us about his remarkable journey, including the challenges of traveling through the South and the relationships he has forged with teammates and coaches.

The Smithsonian is honoring you for being the first turbaned Sikh American to play NCAA basketball. Tell us what it feels like to be recognized for this achievement.

Honestly, all of this is still hard for me to believe. It still feels like a dream sometimes. In some ways, I feel like I haven’t done anything special. I just liked to play basketball and made the college team. It’s not that different than so many of my friends I grew up with. On the other hand, I realize that I have overcome a number of challenges and that this is a huge step for my community. From that perspective I feel really blessed to have had such amazing opportunities and experiences, and I feel especially grateful when young children thank me for providing inspiration and blazing the trail. That’s really special to me.

What was it like growing up and playing basketball in Texas?

Believe it or not, I don’t think I would be who I am today if it wasn’t for my Texas upbringing. I grew up in San Antonio with three brothers, and we are all huge Spurs fans. They had a real impact on us as kids, and we would play basketball any chance we could. We played in gyms, rec leagues, pickup games, school teams—whatever we could find. I hit an awkward growth spurt when I got to high school, so all of a sudden I was one of the taller and lankier kids in the school. Our team worked hard and won consistently, and although I was the team captain, I wasn’t sure if I wanted to play in college. I received admission to a great academic institution—Trinity University—and I ended up walking on to the team. I began my freshman year as a benchwarmer, at the bottom of the totem pole, and after three years of dedication and hard work, I played my senior year as the team’s co-captain. It was a really incredible experience.

Tell us more about playing at Trinity University. How did people treat you when they saw your turban and beard?

Trinity is part of the Southern Collegiate Athletic Conference, and we played most of our games in small towns in the South. Many people in those towns had never met a Sikh, and some people would shout hateful things at me during games. I remember them yelling things like “Go back to your country!” or “Cut your hair!” I wasn’t too affected by these comments because I’ve been dealing with them my whole life. The amazing thing for me was watching how quickly and passionately my teammates would jump to my defense.

There are so many stories that come to my mind from our time on the road together. After a pre-game meal, two guys drove by in a truck and yelled four-letter words and ethnic slurs at me. I just ignored them and kept walking, but one of my most levelheaded teammates—Jay Riola—was so offended on my behalf that he shouted back at those guys. I was really touched that he cared enough to stand up for me. Another time, some guys drove by us and shouted: “Go back to your country, f*****. My teammate Andy did not appreciate the comment and chased after the truck. These moments meant a lot to me because it showed me that my teammates had my back. It really was like family, and these are still some of the strongest relationships I have today.

That sounds incredible. Did you always have that kind of support around you? Or was that a somewhat exceptional case?

I feel really fortunate that I have always had this support around me. My parents are amazingly supportive, and my mom actually made it to every single one of my games. My family and friends were always encouraging, and my teammates never looked at me as being any different or any less. If anything, my teammates have always given me additional respect when they get to know me as a person and see firsthand how I deal with the various challenges that come my way. I vividly remember how outraged my teammates were when they found out I had to get a formal waiver from the NCAA that allowed me to play college basketball. It really gave me a sense of comfort knowing that they cared about me as a person and teammate and that they wanted to have my back.

I was also really lucky to have a special coach at Trinity, Pat Cunningham, who taught me what was important in life, not just basketball. I’ve learned so much about work ethic, caring for others, working on teams, and communicating effectively. I will always remember him as my favorite professor in college. Most importantly, Coach Cunningham helped me realize that being able to play basketball was a real blessing and privilege in the context of everything else that goes on in the world.

~ Simran Jeet Singh, Author of the Story

Simran Jeet Singh is the Senior Religion Fellow for the Sikh Coalition and a Ph.D. Candidate in the Department of Religion at Columbia University. He contributes regularly to a wide range of publications, including The Washington Post’s OnFaith, Newsweek’s The Daily Beast, and The Huffington Post. Simran currently serves as a Truman National Security Fellow and the Rachel F. and Scott McDermott Fellow for the American Institute of Indian Studies. Follow him on Twitter: @SimranColumbia.

One of the most special and delicious meals I had during my recent visit to India was in the langar, or community kitchen dining hall, of the Golden Temple in Amritsar.

The Golden Temple is a prominent religious destination for Sikhs, comparable to Mecca of Islam, built by the fifth Sikh guru, Guru Arian, in the 16th century.

The langar is open to serve food to anyone who comes through its doors, almost around the clock. Visitors and locals are expected to cover their head, remove their footwear, take cutlery from an army of volunteers and find an empty spot to sit among the rows of hungry people.

This gigantic all-day, come-all-who-are-hungry kitchen is run by 100,000 volunteers.

Financed entirely by donations, the kitchen is busy with thousands of volunteers in each section, doing work according to their assignments. It may not look as fancy as a restaurant lunch, but the meal consisting of rice, chapati, dal, pakoda and lentils was pretty tasty. The plate gets refilled as long as your appetite prevails.

I found the experience emotional and moving because of the principle behind it and the sense of volunteerism exemplified by them. Sikhs are encouraged to spend at least one week during their lifetime volunteering at the temple. Their dedication and loyalty to the principles of volunteerism is unparalleled and unprecedented as men and women of all ages devote their time unselfishly to the cause. Visitors from all over the world come in vehicles, rickshaws, motorbikes and on foot to see the Golden Temple and witness the remarkable camaraderie among the faithful. As one volunteer explained, the Golden Temple is the headquarters of Sikhism and not only a place of worship, but also a rallying centre of Sikh solidarity.

The largest langar of the Golden Temple typically feeds roughly 40,000 people a day for free. On religious holidays and weekends, the langar can feed upwards of 100,000 people a day. Everyone, regardless of faith and background, is permitted in the dining hall. The sense of equality is evidenced by allowing women, men and children all to sit together on the floor as equals, symbolizing that all people are on the same level and nobody is above anyone else.

Another historical place in Amritsar is Jallianwala Bagh, famous for the most notorious massacre under British rule. Located about a quarter mile from the Golden Temple, Jallianwala Bagh is a memorial to hundreds of men, women and children killed by British forces. The incident took place on April 13, 1919, when thousands gathered at Jallianwala Bagh to protest against the repressive policies of the British government.

General Reginald Dyer, on hearing that 15,000 to 20,000 people had assembled, went with 50 Gurkha riflemen to a raised bank and ordered them to shoot at the crowd. Many fell in a nearby well to save their lives. Dyer continued firing for about 10 minutes. The casualty number estimated by the Indian National Congress was more than 1,500, with approximately 1,000 dead.

The memorial, appropriately named Martyrs’ Well, still bears marks of bullets in the wall, dedicated to the martyrs of the massacre.

Every evening before sunset close to Amritsar at the Wagah border, soldiers from India and Pakistan hold lowering of the flags ceremony following a joint agreement made in 1959. Thousands from both sides of the border attend the Wagah border, where India meets Pakistan. At sunset, the iron gates at the border are opened and two flags are ceremonially lowered. Soldiers from both sides shake hands at the end of the ceremony as the gates close.

The beating retreat ceremony is attended by thousands of local and foreign visitors who have to wait for hours in lineups to undergo tight security screening. Indian officials, from whose side I was attending the ceremony, appear to take full advantage of the spectacle to arouse the public with slogans of “Jai Hind” (Hail India or Victory to India,) heightening their patriotic spirits and jingoism. The changing of the guard and ceremonial lowering of the flag, carried out with great showmanship and rivalry, ends with a national anthem.

By – Mansoor Ladha, a journalist, author and travel writer.

Guru Hargobind Sahib ji (1595-1644)

The following is a summary of the main highlights of Guru Har Gobind ji’s life:

• Transformed the Sikh fraternity by introducing martial arts and weapons for the defence of the masses following his father’s martyrdom.
• Militarised the Sikh movement – carried two swords of Miri and Piri.
• Built the Akal Takht in 1608 – which is now one of five Takhts (Seats of Power) of the Sikhs.
• Founded the city of Kiratpur in District Jalandhar, Punjab.
• He was imprisoned in the fort of Gwalior for one year and on release insisted that 52 fellow prisoners be freed as well. To mark this occasion, the Sikhs celebrate Bandi Chhor Divas.
• The first Guru to engage in warfare.
• Fought four battles against the Mughal rulers.
• The city Hargobindpur, in Majha region of Punjab, is named after him, which he won over from Mughals after defeating them in a battle.

Cheema Mandi, 18 March (Jaswinder Singh Sheron)- Like every year, Sant Attar Singh Ji Khushti Akhada organized Khushti Competitions at localized Govt. Senior Secondary School. The Khushti event was inaugurated by Bhai Jagjeet Singh Sewadar, Baru Sahib and Rs 13000 prize was given to Akhada; Bhai Jagjeet Singh was specially honored by President International Body Builder – Jagtaar Singh Golu.

The competition of first Khushti of Rs 31000 was a tie between Sonu Cheema and Jaseen Malerkotla; and second Khushti of Rs 31000 between Mani Roanhi and Bagga Malekotla, remained equal. In Rs11000 Khushti, Baljinder Patiala won over Mani Sangroor whereas on the other hand Rimpy Roanhi won over Toni to claim the victory. Besides these, Poppy Cheema and Saddy Patiala; Namaaz Ali Kainoor and Farooq Malerkotla brawls also showcased great actions.

Commentator’s role was played by Nazar Kheri Jatta. Winning wrestlers were presented with prizes together by Vinarjeet Singh Goldy, ‘Kaumi Meet’ President , Youth Akal Dal and S. Indermohan Singh Lakhmirwala, who were honored by the Akhada. Towards conclusion, President Jagtaar Singh Singh Golu of Akhada thanked everyone. On this occasion, Sarpanch Bikkar Singh Patialvi, Kaka Singh Dhaliwal, President Baba Bhola Gir Sports Club, Jasvir Singh Baghwala, Sarpanch Ajaib Singh, Harbans Singh Khadial, Harpal Singh Khadial and Boda Sunaam were also present.

~ Ramandeep Singh
~ New Delhi, 18th Mar ’14

Ludlow, UK: A recently discovered early 19th century Indian sword bearing on its blade a silhouette of Maharajah Ranjit Singh – the legendary ‘Lion of the Punjab’ – goes under the hammer later this month in Ludlow, Shropshire (English Midlands).

This most exquisite find comes from a British family of military descent and is inscribed in the hilt in Gurmukhi ‘Ranjit Singh Lahore’ and dated. As such it could prove to be one of the most significant Sikh artefacts to come to light in recent years.

‘The sword was brought into us for inclusion in our regular sales of important Indian documents and artefacts and it was originally thought to be an Islamic sword belonging to a Moghul Prince,’ said Richard Westwood-Brookes of Auctioneers Mullock’s who will sell the sword on Tuesday March 18th.

‘However, once we had researched the design it became obvious to us that it was a potentially unique piece, with historic connections to the most famous of all the rulers of the Punjab.’

The sword – known as a ‘Tulwar’ – could possibly have been a gift to the Maharajah himself or presented by him to a fellow noble at his court in Lahore.

‘The fine craftsmanship on the sword indicates that it was certainly of a very high status, and there are also indications that when it was first made, the hilt was covered in gold and as such at the time of the Maharajah it must have been a most spectacular piece,’ added Richard Westwood-Brookes.

‘Items which date from the time of the Maharajah and bear indications of a direct link to him are obviously of the greatest rarity, and we are expecting great interest from around the world.’

Maharajah Ranjit Singh was the founder of the Sikh Kingdom in the Punjab and ruled for 40 years. His Kingdom was annexed to British dominions after the Anglo-Sikh Wars and his infant son, Maharajah Duleep Singh was removed and sent to England where he lived the life of an English Gentleman.

The Mullock’s sale features more than 100 lots of important Indian items, including a military bugle with a letter from the bandmaster of the Kashmir State, saying that it was used in the army of Maharajah Ranjit Singh.

Also in the sale is a rare copies of the Chronicles of the Lahore Durbar, the Travel Memoir of Godfrey Vigne to the Court of Ranjit Singh and a two volume set of ‘A Year on the Punjab Frontier’ by Herbert Edwardes which belonged to Sir John Lawrence, Viceroy of India from 1864-69, and containing handwritten notes by the author’s wife.

The sale also features rare photographs and documents of the Punjab States, and important documents including a memorandum on the widow and son of Maharajah Sher Singh and a rare first hand account of the Indian freedom fighter Bhagat Singh written by his colleague in 1945.

“Air is the Guru, Water the Father and Earth the great Mother”
—Guru Granth Sahib

And now marble is king. Sikhism is the world’s youngest religion and perhaps the only one in which trees have contributed to spiritual evolution. More than 50 Sikh shrines across the country, and some in Pakistan, are named after trees. These are trees under which the Sikh gurus sheltered, rested or met their followers during their travels. The followers then commemorated the guru’s visit by building a shrine and naming it after the tree under which he sat. Many of these shrines still exist. Many of the trees, sadly, don’t. They have been strangled to death by the new marble floors and facades of the gurudwaras.

This facet of Sikhism, of gurudwaras being named after trees, like the Amb (mango) Sahib or the Imli (tamarind) Sahib, is so little-known that when a civil servant from Punjab, D.S. Jaspal, documented his religion’s close association with them, even the scholarly from within the community sat up and took notice. “These trees are our living link with the gurus which, either out of ignorance or lack of awareness, have been cut down to make way for expansion of gurudwaras in all their marbled, gilded glory,” says Jaspal.

In 1761, on the eve of a battle with the Mughals, a barefooted Guru Gobind Singh reached the Kiri Afghana village in Ropar district, evading enemy informers. Gurudwara Imli Sahib commemorates his visit to the place, and the tamarind tree where he rested a while lent its name to the shrine. It assumed majestic proportions, and till 2004 dominated the small village in more ways than one. It became, for instance, a custom for newly-married Sikh couples to pay obeisance at the tree; nearly everyone’s wedding album in the village has a picture of them posing before the sacred tree. In 2000, the management invited a well-known ‘kar seva’ baba from Delhi to renovate and beautify the gurudwara—and it was decided to demolish the old structure and replace it with a marble monument. The roots of the ancient imli tree that fell in the gurudwara’s parikrama or circumference area were dug up and chopped off. Concrete was dumped in its foundations and a marbled parikrama soon choked it to death. “We pleaded with the babas not to destroy the tree, but they insisted, saying it had to go as it was falling in the parikrama,” says Joginder Singh, the head granthi at Imli Sahib. The kar seva babas, he says, have destroyed 80 per cent of the Sikh heritage in the name of rebuilding gurudwaras. “But who is to question them?” he asks. Joginder Singh, along with some villagers, has quietly planted a small imli sapling opposite the gurudwara building, but no one comes to get their pictures taken here any more.

It’s a similar story at many of the 58 gurudwaras documented in Jaspal’s book, Tryst with Trees, and the many more he has not talked of. The gurudwaras have drawn their names from some 19 species of trees, from the humble ber to the kalpavriksha. They also shed light on the modest lifestyles of the Sikh gurus, who had a vigorous outdoor life and travelled extensively, often halting under shady groves. They fed their animals the leaves of these trees. “If the community and its leaders do not wake up and create awareness about trees, a time will come when future generations will remember these shrines not by the species of trees but by the variety of marble from Makrana,” laments Jaspal.

At many places, this is already taking place. Like at the Gurudwara Amb Sahib in Mohali near Chandigarh which was established by Guru Har Rai. Legend has it that the shrine was set up after Guru Har Rai was given a gift of mangoes by some devotees from Kabul. The original mango tree planted at the site is today a dried-up stump which stands bare and stark in the marbled parikrama of the gurudwara. Devotees often fold their hands and make offerings before it.

At the Gurudwara Rehru Sahib at Rampur near Ludhiana, where Guru Gobind Singh rested while travelling from Machhiwara village in Ludhiana into the interior of Malwa country, the original rehru (Acacia leucophloea) tree is no more. In its place stands a marble platform that commemorates the site of the tree. Though the shrine is named after rehru, no specimen of this tree can be seen for miles around.

“Soon, people will recall these shrines not by the species of trees but by the variety of marble from Makrana.”

Most gurudwaras in Punjab are managed and maintained by the Shiromani Gurudwara Prabandhak Committee (SGPC), dominated by the Akali Dal. The years after Operation Bluestar saw a phase of massive rebuilding, expansion and beautification of gurudwaras undertaken by a breed of Sikhs called the ‘kar seva’ babas with the blessings of the SGPC. Not just the trees but much of the Sikh heritage fell victim to the zeal of what many Sikh scholars call the “bulldozer babas”, in their effort to “make grand” the humble shrines. The five-century-old Bebe Nanki’s (Guru Nanak’s sister) house in Kapurthala was demolished in 2001 to make way for a grand gurudwara. The Thanda Burj or cold house in Fatehgarh Sahib, where Guru Gobind Singh’s mother and his two sons were held captive, or the wall the sons were interred alive, are all gone. Says Gurtej Singh, a Sikh scholar, “When I raised the issue before the then SGPC president Gurcharan Singh Tohra, he retaliated by issuing a statement that when Sikhs in prosperous Punjab towns renovate their homes every few years why should the guru’s house not be beautified! I find it hard to believe that in this day and age people are unaware of the value of preserving our heritage. It is all being done deliberately for commercial motives and the voice of the Sikh intelligentsia on these issues is generally ignored.”

The SGPC now says it is trying to preserve these priceless heritage sites. President Avtar Singh Makkar told Outlook: “I cannot comment on what happened before my tenure, but we have now issued instructions to all gurudwaras not to cut any sacred trees within their premises. Wherever the trees are dying, we are providing expertise from the agriculture university and many like the two sacred ber trees in the Golden Temple complex which were dying have been revived.” What is lost, though, has been preserved by some gurudwaras as forlorn souvenirs of their once magnificent trees. At the Phalahi (Acacia modesta) Sahib at Duley near Ludhiana, the remains of the original phalahi tree have been kept in a cage where devotees make offerings. Similarly, at the Gurudwara Tahliana Sahib in Raikot in Ludhiana, in addition to the Guru Granth sahib, a small stump of the tahli (Dalbergia sissoo) or sheesham tree is placed on a platform for devotees. The tree was felled to make place for a grand marble edifice.

What is worrying is even smaller gurudwaras managed by village communities have begun playing catch-up with their more famous cousins, with disastrous consequences. Take the Gurudwara Kalpavriksha Sahib in Attari village. The modest structure is maintained entirely by contributions from the villagers, who a few years ago decided to make a langar hall and a more grand gurudwara near the ancient kalpavriksha (Mitragyna parvifolia) tree which gave the gurudwara its name. When the roots got exposed due to the digging, parts of the tree began dying, and finally fell. The villagers then erected brick supports around it to hold it upright. But the damage to the ancient root system was done and last year was the last time the tree bore leaves. When Outlook visited the gurudwara, sevadaar Ajmer Singh said this is the first spring they have seen the tree completely bereft of leaves. The kalpavrisksha is dead, the brick supports are holding aloft its corpse.

Source: www.sikhnugget.com

Chandigarh, March 13, 2014: The excavation work at a well in Ajnala near Amritsar, in which 282 Indian soldiers were thrown into on August 1, 1857, on Saturday threw up the remains of around 100 martyrs. Sikh historian Surinder Kochar and Gurdwara Shaheed Gunj Management Committee have started excavation of the Rebel’s Grave, popularly known as the ‘kaalon ka kuan’, where the Indian soldiers were pushed into by British officials.

“The digging of the well continued throughout the day and we found mortal remains of around 100 soldiers, including 50 skulls and 40 jaws, teeth, 47 one rupee coins of the East Indian Company, besides golden jewellery and other goods,” Kochar said.

The committee said the excavation work will continue on Sunday to trace remaining mortal remains of 182 human soldiers. The well used as a mass grave has been covered by a 10-feet layer of soil. Hundreds of people gathered at the site when the excavation work was started. There were tears in hundreds of eyes when the committee members found some bones. The crowd gathered around the site got emotional on seeing the mortal remains of the martyrs after 157 years.

” The whole of Ajanala was crying today. Remains (52K)Nobody thought about these martyrs for 157 years. They deserve all prayers and will be laid to rest as per faith. We will also be informing the government before the cremation,” Gurdwara committee head Amarjit Singh Sarkaria said.

The August 1, 1857, homicide was perpetrated by Frederick Henry Cooper, the then deputy commissioner of Amritsar, and colonel James George Smith Neill, who was noted for his ruthlessness and indiscriminate killing of Indian rebels and civilians. Frederick Henry Cooper in his book The Crisis in the Punjab: From the 10th of May Until the Fall of Delhi also mentions this incident as “awful tragedy”. Around 500 Indian soldiers of Regiment 26 of Bengal Native Infantry had fled the Mia Meer Cantonment of Lahore. While 150 soldiers were gunned down, some were swept away in a swollen river. The British army was able to capture 283 sepoys, who were tied with a rope and were brought to Ajnala. According to Cooper, 282 captured soldiers were thrown into the well.

My SatSriAkal to everyone, especially the blessed people connected to The Kalgidhar Trust – Baru Sahib. I, Parminder Singh, feel blessed to have had best of both worlds during my schooling & graduation years, for I was fortunate enough to be able to attend Akal Academy Baru Sahib and later the Akal College of Engineering & Technology at Baru Sahib.

With blessings of Baru Sahib & the grace of almighty, I am currently working with HCL Technologies as a Software engineer; this is my first job for which I received placement through the Eternal University in July 2012, soon after I completed my graduation.

Currently located in Noida, I originally belong to a middle class family from Rajpura Patiala. My childhood saw a difficult time when my father passed away while I was 3 1/2 years old; it was my bold mother & grandfather who managed the load of the family & also fulfilled my father’s wish of getting me admitted to Baru Sahib.

I did my entire schooling from Akal Academy Baru Sahib and passed my 12th in 2008. It doesn’t escape me for one moment that how beautiful & enlightening my experience has been in the divine valley. I received a complete package of overall development – from sports to extracurricular; to proficient academics exceptionally blended with the element of spirituality; there was nothing that the teachers could be better at, they were the best, and they gave us guidance on each front.

Amidst busy schedules now, I am able to realize the importance the ‘Paath’ that they made us practice each day; even if I don’t find time to sit at one place now, I am able to do it on the go – all thanks to the Baru Sahib Regime & the devoted teachers who have instilled the ‘Paath’ within me.

I sincerely wish to thank all my teachers & mentors for everything I am & everything I know today; I often recall Amarjeet Sir, who taught us Physics during 11th class. Everything learnt at Baru Sahib is benefitting me manifolds in my practical life – I would specifically like to mention about English here because the Academy gave us a really strong foundation & command over the language that I am now able to feel as I stepped into the city life.

When I was in 9th standard, I had developed a clear vision; a goal to be a software developer, hence now I feel there’s nothing better I could’ve asked for. Since my goal is achieved, I now look forward for better opportunities & positions; and since I am earning for myself now, I am planning to go abroad to pursue my masters. I am hopeful that wish graces of Almighty & the blessings received from Baru Sahib & all its members, my wishes would be granted.

In the society, I feel the quality of education needs to improved on General, not all schools, rather most schools I would say, are not providing education the way Akal Academy does. In today’s time, it’s crucial to switch to values based education learning module for students, so that they learn to adapt the good things they learn about rather than just studying for the heck of good marks & degrees. Becoming good citizens should be the agenda of education instead of getting good marks alone.

To all the parents of children, I would like to recommend them to send their wards to Akal Academies because religious/spiritual knowledge is as critical as scientific element of education. Especially in rural & remote regions, the children remain unaware of their origins/religion as there is nobody who teaches or makes them away of their heritage & values, hence it’s important that parents should take the wise call and send choose the right school for their children.

My Regards & Wishes to my Baru Sahib family!
Gur-fateh!

Yesterday was 8th March and we were all commemorating International Women day, but for us we had a religious function at home , with Simer finishing of her first Sehaj path and luckily and fortunately we had the august presence of Baba Iqbal Singhji of Baru Sahib who came to ‘ put the Bhog and we had kirtan at our place amongst our family and friends.

The highlight of the whole function were the Shabad Kirtan done by the Gurmat Sangeet students under Akal Academy . The gist of the Shabads were of the union of the soul with the creator. The yearning , the anguish and the longing comparable to the love of a woman who is parted from her husband . I was moved by the young men , who sang in such a pure , raw form , unencumbered by materialistic strings that actually is so visible nowadays. It’s as if the purest form of devotion has also become a business, raking in money for its singers. The young boys sang of the human form which is akin to a husband that seeks fulfillment with his wife, the longing is like that of a lover who searches for his fulfillment of his love. After, the moving , pure recital that had us all enthralled , we had katha by Babaji.

In fact , the explanation of the Hukamnama and the satsang done made me realize how futile our existence is. Babaji, said , that all have come and gone. No one is permanent , we all come with a limited existence . Death is the only permanence in this otherwise unpredictable life that is volatile at every turn.Man in his existence has become a creature , bogged down by materialism, stress, tensions forgetting the real purpose of his life. We take form in the human , mortal form after a cycle of birth death in other forms and then we can attain salvation or the release of the soul what do we do we run after materialistic pursuits , lust , we become gluttons, thievery , hoodwinking fraud are middle name, we all pursue a life that is governed by ‘ what will the other person say . Babaji’s talk was lucid hard-hitting and direct . I loved his direct humour , with no bones spared. His talk was peppered with anecdotes that brought the point home to us. When Alexander the Great died, his mother cried copiously, howling on the grave. A voice came from within the earth, stunning her,” which Alexander do you weep for?’. We all are caught in the malstorm of pleasuring the human body , the gratification is superficial and immediate nothing is done for the soul that dwells within.
We are given this human form to improve this soul . Imagine going to heaven , and trying to rid the scars on the soul ! This , according to the scriptures and Him is only attainable , by reciting the Naam. We can wipe out the sufferings, lust and desires by Naam Jaap.

Baba Iqbal Singh ji had ample time to talk to us, and then further illustrated his point by telling a short story highlighting how on our death bed one gets attached to a materialistic thought that traps the soul. He told us , how Duni Chand called Guru Nanak Dev ji for a religious function to remember his father who had died.Nanak sat in his room and everyone was outside . Duni Chand asked Babaji to partake langar . But Babaji stunned by telling him that your father is seven miles away , a shrunken starved wolf with his mouth watering and in the forest . Duni Chand was stunned, how can this be possible , my father was a generous person. He must have passed on to heaven. Duni Chand went into the forest and when he saw the wolf roaming there where his father had been cremated; he rushed back to Babaji. Then , he told him , when your father was on his death bed , you were cooking meat and the whiff of the tadka went into his nostrils.

The last minute yearning to eat meat , and to be caught in the temptation is why he took re-birth as a wolf. Man, on his death bed should remember God, jaap, and not to cry at the last breath. The soul gets lost and caught between and in transition.
I feel , as humans we are so swayed by the glitter, glamour and glitz that we are forever trying to appease ourselves. In fact , we all forget an essence of life that this too shall happen with us. Hoarding of wealth thinking , that one cannot take into Jannat . Where are the pockets, my dear?

I apologise for any mis-information written by me, all faults are mine. He is a brahmgyani , who is trying to improve us and also to guide us by showing the light . However, we remain mere mortals caught in the trappings of life.

Posted by Ravneet at 12:00 AM