Sri Guru Granth Sahib

Sri Guru Granth Sahib

The Guru Granth Sahib contains the scriptures of the Sikhs. It is an anthology of prayers and hymns which contain the actual words and verses as uttered by the Sikh Gurus. The Guru Granth Sahib, also known as the Adi Granth, consists of 1430 pages and has 5864 verses. Its contents are referred to as bani or gurbani. An individual hymn is a shabad.

The Granth was compiled by the fifth Sikh guru, Guru Arjan Dev ji. He undertook the enormous task of collecting, compiling, and scrutinizing the hymns and compositions of Guru Nanak and his predecessors. He decided to include not only the hymns of the Gurus but also that of other saints. At the invitation of the Guru, followers of different sects, both Hindu and Muslim, came to the Guru and recited the hymns of their teachers. Guru Arjan chose only those hymns which echoed sentiments he wanted to inculcate in his own community. After the selections were made, the Guru dictated the hymns to Bhai Gurdas ji, who wrote the Granth Sahib.

Having compiled the Granth, the Guru placed it in the newly- built Harmandir Sahib (Golden Temple) in Amritsar. The first parkash (opening ceremony) was performed in the Golden Temple by Guru Arjan on August 30, 1604. The Guru nominated Bhai Buddha as the custodian of the Granth Sahib. At this time, the Guru bowed before the collection, acknowledging the higher authority of the bani to that personal importance and significance which he possessed as Guru. After this time, he no longer sat at a level above the Granth Sahib, but below it. The Guru also instituted daily public worship at the temple where the Granth was recited all day long to the accompaniment of stringed musical instruments (kirtan).

With the passage of time, the original Granth Sahib passed on from Guru Arjan to Guru Hargobind and then to his grandson, Dhir Mal, who took permanent possession of it. To restore the Granth compiled by Guru Arjan to the Sikhs, Guru Gobind Singh ji sent some Sikhs to Dhir Mal's descendants, who possessed the original Granth Sahib, and requested for its return. But they refused to part with it and asked the Guru to write his own Granth if he was a real Guru. Therefore, the second version of Guru Granth Sahib was prepared by Guru Gobind Singh in 1706. At Damdama Sahib, Guru Gobind Singh dictated the entire Granth Sahib from his memory to Bhai Mani Singh ji; the Granth Sahib was dictated word by word as it originally was. At this time, Guru Gobind Singh re-edited the Adi Granth to the form in which we find it today. The Guru removed some unauthenticated writings in the Granth and added four hymns in the beginning for evening prayers. Guru Gobind Singh also added several hymns from his father, Guru Tegh Bahadur. Otherwise, the Granth was left as it was before in the days of Guru Arjan.

Several copies of this Granth were transcribed by hand by Baba Deep Singh ji at Damdama Sahib. It is believed that four copies of the Granth Sahib were prepared; the first one was sent to the Harimandir Sahib at Amritsar, the second to Anandpur, the third to Patna and the fourth was kept by Guru Gobind Singh at Nander.

Guru Gobind Singh ended the line of living Sikh Gurus by raising the Adi Granth to the status of a permanent Guru. Guru Gobind Singh ji transmitted Guru Nanak's divine light into the divine Word and declared that after him, the next Guru would be Guru Granth Sahib. He commanded the Sikhs that it was to be revered as the body and spirit of the ten Gurus:

Agia bhai akal ki, tabi chalaio panth
Sab sikhan kau hukam hai guru manio granth
Guru granth ji manio pargat guran ki deh
Ja ka hirada sudh hai khoj sabad men leh

From the Timeless One there came the injunction,
In accordance with which was established the Panth.
To all Sikhs there comes this command:
Acknowledge the Granth as Guru,
For it is the manifest body of the Masters.
Ye whose hearts are pure, Seek Him in the Word. (Ardas)

When the Guruship was passed on, Guru Granth Sahib like the Gurus became the embodiment of Divine Light. It should, therefore, be remembered very clearly that bowing before Guru Granth Sahib as Sikhs, is not bowing before a book, but it is a bowing before the Divine Light or Jot (Guru) which was passed on when the Guruship was conferred upon it. Respect and veneration for Guru Granth does not imply idol worship, but rather respect for a divine message, the ideas and ideals contained in the Sikh scripture. It is the source or a means to the worship of God through His Word, and not an object of worship in itself. Both the Gurus and the Book deserve the respect which they are accorded because of the bani which they express, the word of divine truth. Bhai Gurdas ji states that "the picture of the Guru is the gurbani" (Bhai Gurdas, Var 24, pauri 11).

Revelation In The Guru Granth Sahib

Guru Granth Sahib is a remarkable storehouse of spiritual knowledge and teachings which does not preach any rites or rituals but stresses meditation on the Name of God; salvation can be obtained by means of regular, persistent and disciplined meditation. Most of the hymns are addressed to God and often describe the devotee's condition: his aspirations and yearning, his agony in separation and his longing to be with the Lord. There are no mythological narratives, although God is described in anthropomorphic terms and the Gurus are not afraid to use the imagery of family relationships to describe the union of God and man.

The subject of Guru Granth Sahib is truth: how to become a 'person of truth', that is, an ideal person or gurmukh. As Guru Nanak states in the Mool Mantar, God is the Ultimate Truth and one has to cultivate those qualities which are associated with Him. Through its teachings, the Granth can enable men and women to lead a purposeful and rewarding life while being members of a society. It seeks universal peace and the good of all mankind. There is not a word in the Guru Granth Sahib that might be derogatory to any other belief or religion. The Guru Granth Sahib also stresses the democratic way of life and equality of all people. It teaches that we are karam yogis, that is we reap what we sow. The emphasis is on moral actions, noble living and working for the welfare of all people.

One of the most distinctive features of the Guru Granth Sahib is that it is the first religious book which contains the writings of persons belonging to different communities, castes, and diverse regions of the country. It incorporates and sanctifies the writings of holy men of different faith. Therefore, the language of the Granth is a mixture of almost all the Aryan languages current in India, yet it is written exclusively in Gurmukhi script. Guru Arjan Dev ji, unlike many other religious leaders, did not believe that there is one particular sacred language in the sense that man can pray to God only in that language.

The Granth Sahib contains 937 hymns of 36 Hindu saints, Muslim sufis and bards. The hymns of the these holy men cover a period of six centuries (from the 12th to the 17th century). Regardless of the author, this gurbani has an equal status as the hymns of the Gurus.

Kabir	Muslim weaver	292 hymns
Namdev	Calico printer from Maharashtra	60
Ravi Das	Shoe maker from Uttar Pradesh	41
Trilochan	Brahmin from Maharashtra	4
Dhanna	Cultivator from Rajasthan	4
Sain	Barber from Uttar Pradesh	1
Jaidev	Poet from Bengal	2
Pipa	King from Uttar Pradesh	1
Sur Das	Blind poet	2
Baba Farid	Muslim saint from Punjab	134
Parmanand	Maharashtra	1
Sadhna	Butcher from Sindh	1
Beni		3
Ramanand	Uttar Pradesh	1
Bhikhan	Sufi saint from Uttar Pradesh	2

There are also some hymns from Sikhs during the time of the Gurus, including those from Baba Mardana ji, Baba Sunder ji, Sata Doom, and Rai Balwand. In addition, the Granth Sahib includes some bani from eleven bards (bhats) who came to the court of Guru Arjan in 1580. They were men of wisdom and were much impressed by the personality and the work of the Guru. Their names are Kalashar, Jalap, Kirat, Bhikha, Sal, Mathura, Bal, Bhal, Nal, Gayand, and Harbans. Yet, overall, the majority of bani in the Guru Granth Sahib contains the hymns of the Gurus:

Guru Nanak	974 hymns
Guru Angad Dev	62
Guru Amar Das	907
Guru Ram Das	679
Guru Arjan Dev	2218
Guru Tegh Bahadur	115
Guru Gobind Singh	1

Most of the introductory bani in the Granth Sahib is written by the Sikh Gurus. The Guru Granth Sahib starts with Guru Nanak's composition, Mool Mantar followed by Japji, Rehras (the morning and evening prayer respectively) and Kirtan Sohila, the night prayer. This introductory gurbani occupies the first thirteen pages of the Guru Granth Sahib.

Jap Ji, also called Guru Mantar, was written by Guru Nanak. It occupies about 9 pages and consists of 40 sloks, called pauries of irregular length. The mode of composition implies the presence of a questionnaire and an answer. Jap Ji is followed by Sodar Rehras, another composition by Guru Nanak, although later on additions were made to it by Guru Ram Das and Guru Arjan Dev. Sodar is the yearning of the soul for the door of the house of God. Kirtan Sohila follows Sodar and occupies a little over one page. It was also composed by Guru Nanak but has additions by Guru Ram Das and Arjan Dev.

The next portion of the Granth is divided into thirty one sections each according to a particular raga. This portion occupies 1154 pages.

Usage of Ragas

The Gurus considered divine worship through music the best means of attaining a state of bliss. Therefore, each of the hymns in the Guru Granth Sahib is noted with the melody and rhythm (raga) to which it is to be sung or read. There are 31 musical measures (ragas) in the Guru Granth Sahib. The selecting of ragas was carefully made by the Guru. Generally speaking, ragas are composed to suit various moods. Some are appropriate to the morning, others to the evening, some to joy, others to grief. Guru Arjan indicated that faith should produce a balanced outlook, tempering both happiness and sadness. Therefore, the Guru omitted those that aroused passions of any kind. Likewise, certain ragas were rejected for their melancholy.

The basic concept behind the hymns is that kirtan (sacred music), when sung or listened to with devotion and undivided attention, can link the individual's consciousness with God. A mind may become stable and enjoy the peace of His divine presence, as listening to the hymns can exert a powerful influence on the mind and help to establish its communion with God.

Role of the Guru Granth Sahib in Sikh Life

In all gurdwaras and many Sikh homes, the Granth is read every day. No Sikh ceremony is regarded as complete unless it is performed in the presence of the Guru Granth Sahib. On a daily basis, Sikhs receive a hukam or divine order in the form of a hymn from the Guru Granth Sahib, either in a Gurdwara or at home. The hukam is the first hymn of the holy book from the left hand page when it is opened at random. Similarly, at the end of a service, after the ardas, the Adi Granth is opened at random and a portion is read. Many Sikhs do this daily, regarding the verses as words from God which they will find helpful during the day. This is called vak lao, taking advice.

On special occasions, the Granth Sahib is recited non-stop from cover to cover by a string of readers. This continuous reading of the Guru Granth Sahib is known as an akhand path. It is regarded as the highest and the noblest ceremony in the Sikh religion, and can be performed on any important occasion. It requires nearly 48 hours to complete the continuous reading. According to Sikh history, the first akhand path was performed by Guru Hargobind, the sixth Guru, after the death of his wife, Mata Damodri ji. An akhand path was also performed by Baba Deep Singh ji when he pledged before God at Damdama Sahib to sacrifice his life for the protection of human rights.

A saptahak path is a daily reading of Guru Granth Sahib to be completed in seven days. It is sometimes undertaken in private homes as a mark of supplication on special occasions. A sehaj path is a reading of Guru Granth Sahib that can be completed at any length of period beyond seven days.

Guru Granth Sahib ji remains as a permanent unchangeable guide for all Sikhs as a living Guru or Teacher. It is a representation of the undaunted strength of the Sikh community. Guru Arjan Dev preferred a martyr's death to saving his life through making alterations in the hymns as required by Emperor Jahangir. Any Sikh can open the pages of the Guru Granth Sahib and find strength and guidance through His Word: "The Guru is now always with me" (Guru Arjan, Rag Asa)

 

HAPPY BIRTHDAY DEAREST DAD

Remembering My Father on His Birthday

 

My life changed forever on feb 17,2012. My father died that day, and I lost the greatest man I've ever known. He was the best dad any child ever had. My mother, sister and I will never be quite the same.

For the past few years my father had suffered from  heart problems. We all knew that time was precious, and I made a conscious effort to build as many memories as I could. I visited whenever I could, I called and talked to him whenever I got the urge. He was one of my very best friends, and we were always sharing stories and swapping tales. He was funny and smart, and knew how to fix anything. He was the rock of our family, and we relied upon his wisdom and advice.

Watching the father I loved slowly deteriorate, was heartbreaking for me and our family, because no matter how hard we wished for it, he wasn't going to get better.

Feb16, 2012 was the last day we were all together as a family. He suffered sudden cardiac arrest while on duty. I remember praying to God, "Please let us have him with us for just a little longer," over and over in my head. But I knew it was very difficult to revive from such situation.

When he died, a part of me died with him. I will never be the same again. I think of him, and miss him every day of my life. However, what they say really is true. The passing of time does help ease the pain of loss. But there are those days when I miss seeing his face, and hearing his voice, and I would give anything in this world to be able to talk to him just one more time.

When I feel especially sad, I tell myself that I am truly blessed to have had such a loving and gentle father. He was my special hero, and I can never thank him enough for all of the things he taught me, and for all of the wonderful memories he has given me to treasure.

Throughout my life, I will honor him by being the best person I can be. He would want me to go on with my life, to be happy and productive, to enjoy watching my own child grow into a good and decent human being. And this is what I will do, as I know he is watching over me. He is the angel on my shoulder, and I thank God every day for giving me the best dad in the world. I'll always love you, "Papa". Rest in peace.

Drug Addiction In Street Children Of Punjab

Drug Addiction In Street Children Of Punjab

Not many have had the opportunity to see the real face of growing India. I count myself in one of those fortunate few who could manage this chance. I have seen a part of the visage of growing youth – often called ‘the future of our country’. And believe me, it’s a countenance you would never want to see. It’s a face of India that everyone knows pretty well but chooses to ignore leaving the things the way they are. There are several problems that an average Indian youth faces today ranging from child labour and sexual exploitation to low education standards. But one among them rules them all – DRUGS.

Since the last decade, this country is in jeopardy like it has never been before. I am not talking about an epidemic of disease but about the hurricane of drugs. The drug menace in this country is something which very few people know about. Digest this statistic to know about the gravity of the situation – Today 73.5% of the total youth population of Punjab alone is addicted to drugs, three-quarters of Punjab youth have succumbed to the trap. Let us have a brief look at the picture of what drug taking is in the country. The rich ones afford expensive drugs like heroin, smack, husk and opium while the poor ones tend to go for the cheaper substitutes like Iodex, petrol,capsules,limotil tablets etc.

I had one such experience while persuading a boy named inderbir singh,youngest IDU(injectable drug user),I have ever seen at village kazikot,dist. TARN TARAN .Inderbir singh , a boy of ten, picked up garbage for his living. He didn’t want any education as he was more than satisfied in taking Ganja or marijuana and sometimes a whitener (a fluid used as a text erasing liquid) with the meagre Rs 30 that he earned per day out of his job. He was used to waking up in the morning, lifting rubbish and staying hungry just to get that one time high that he could afford with that paltry amount. Shocking but true!

It’s not only the poor and illiterate who are a prey to drugs, but also the educated. Marijuana is one of the principal favourites of the modern day youth. College students have coined a refined term for this practice-‘Weed Culture’. Apart from weed, they consume alcohol too since they can afford to do it. When asked why they opt smoking weeds or drinking even if they know that they are harmful, the answers range from peer pressure, overcoming stress, fear of rejection to the aesthetic highs they get from them.

Drugs & Sports

Drugs & Sports

Do you know?

• Anabolic steroids are chemically

manufactured drugs. They are a man-made

version of testosterone, the male sex

hormone.

• Athletes and body builders take anabolic

steroids to make their muscles bigger and

stronger. The drug also keeps their energy

high so they can train longer and harder

without getting tired and sore.

• Some men take steroids because they think

they will look better with bigger muscles.

• It is illegal to sell anabolic steroids

for the purpose of improving a person’s

performance in sports.

• There are a few very specific medical uses

for anabolic steroids, including treatment

for some forms of breast cancer and blood

disorders and for people who are not

growing properly.

• Some athletes take 5 to 10 times the

amount that a doctor might prescribe for

legitimate medical uses. Some body

builders and weight lifters may take 200

times the prescribed amount.

• Steroids are taken by mouth or by injection.

Athletes usually take them in a cycle that

lasts from four to 18 weeks.The cycle

includes starting with low doses of more

than one steroid, then gradually increasing

the dose, then stopping use entirely. This is

called “stacking.”

• Some athletes take other drugs besides

anabolic steroids in an attempt to improve

their performance. For example:

– stimulants (drugs that make them more

alert and delay tiredness, allowing them

to train longer). These may include

pseudoephedrine or caffeine.

– analgesics (substances that act on the

brain and spinal cord to reduce the

amount of pain that is felt). An example

is ibuprofen.

– diuretics (drugs that cause quick but

temporary weight loss). An example is

caffeine.

– marijuana (a drug that may have a

calming effect).

Short-term Effects

While using anabolic steroids a person may:

• be able to exercise longer and harder

without getting tired

• become stronger

• have feelings of confidence and enthusiasm

• feel aggressive and irritable (known as

“roid rage”)

• have mood swings (feel happy one minute

and sad the next)

• feel anxious and unable to sleep well

• feel depressed (sad)

• have headaches, stomach aches and

nosebleeds

• have high blood pressure and a faster

heart rate

Other drugs used to enhance performance

also have serious side effects, especially

when combined with anabolic steroids.

Drugs & Sports

Stunted Growth

When young people take steroids, they are

risking an extremely serious consequence:

the drug may prevent them from growing

to their full height.

Long-term Effects

After heavy use of anabolic steroids over a

long period of time, a person may experience:

• an increase in muscle size and rapid weight

gain (5 to 10 kg in 6 to 12 weeks)

• acne (pimples and cysts on the face, upper

back, shoulders and arms)

• a “moon face” (the face becomes round in

appearance)

• less flexible muscles and ruptured tendons

• jaundice (the whites of the eyes or the skin

take on a yellowish tinge, which is a sign

of liver problems)

• liver damage that cannot be cured

• stroke or heart attack caused by blood

clots and hardening of the arteries

• paranoid feelings (feeling scared or

suspicious for no reason)

• a tendency to be violent in their behaviour

Tolerance and Dependence

• People using steroids can become

psychologically dependent (they feel they

need it) as well as physically dependent

(the body needs it).

• Tolerance (a need for more steroids to

get the desired effect) does not develop

in users.

Withdrawal Symptoms

• Withdrawal symptoms include loss

of appetite, throwing up, headaches,

and sweating.

• Users may feel dizzy, irritable and sad.

• Users may crave the drug.

Other Risks

• Girls and women who use steroids for a

long time may experience changes to their

bodies that may be irreversible:

– hair growth on their faces and bodies

– lowered voices

– irregular menstrual periods

– a reduction in the size of their breasts

– male pattern baldness

– the inability to become pregnant

• Boys and men who use steroids for a long

time may experience changes to their bodies:

– the development of breasts

– a reduction in the size of their testicles

– the inability to have sexual intercourse

(impotence)

– a drop in their sperm count and

temporary infertility (cannot become

a father)

• For those who inject, sharing needles can

lead to infections such as HIV and hepatitis.

Treatments for heroin addiction

Treatments for heroin addiction

A variety of effective treatments are available for heroin addiction. Treatment tends to be more effective when heroin abuse is identified early. The treatments that follow vary depending on the individual, but methadone, a synthetic opiate that blocks the effects of heroin and eliminates withdrawal symptoms, has a proven record of success for people addicted to heroin. Other pharmaceutical approaches, such as buprenorphine, and many behavioral therapies also are used for treating heroin addiction. Buprenorphine is a recent addition to the array of medications now available for treating addiction to heroin and other opiates. This medication is different from methadone in that it offers less risk of addiction and can be prescribed in the privacy of a doctor's office. Buprenorphine/naloxone (Suboxone) is a combination drug product formulated to minimize abuse.

Detoxification

Opiate withdrawal is rarely fatal. It is characterized by acute withdrawal symptoms which peak 48 to 72 hours after the last opiate dose and disappear within 7 to 10 days, to be followed by a longer term abstinence syndrome of general malaise and opioid craving. Detoxification programs aim to achieve safe and humane withdrawal from opiates by minimizing the severity of withdrawal symptoms and other medical complications. The primary objective of detoxification is to relieve withdrawal symptoms while patients adjust to a drug-free state. Not in itself a treatment for addiction, detoxification is a useful step only when it leads into long-term treatment that is either drug-free (residential or outpatient) or uses medications as part of the treatment. The best documented drug-free treatments are the therapeutic community residential programs lasting 3 to 6 months.

Buprenorphine

Buprenorphine is a particularly attractive treatment for heroin addiction because, compared with other medications, such as methadone, it causes weaker opiate effects and is less likely to cause overdose problems. Buprenorphine also produces a lower level of physical dependence, so patients who discontinue the medication generally have fewer withdrawal symptoms than do those who stop taking methadone. Because of these advantages, buprenorphine may be appropriate for use in a wider variety of treatment settings than the currently available medications. Several other medications with potential for treating heroin overdose or addiction are currently under investigation by NIDA.

In addition to methadone and buprenorphine, other drugs aimed at reducing the severity of the withdrawal symptoms can be prescribed. Clonidine is of some benefit but its use is limited due to side effects of sedation and hypotension. Lofexidine, a centrally acting alpha-2 adrenergic agonist, was launched in 1992 specifically for symptomatic relief in patients undergoing opiate withdrawal. Naloxone and naltrexone are medications that also block the effects of morphine, heroin, and other opiates. As antagonists, they are especially useful as antidotes. Naltrexone has long-lasting effects, ranging from 1 to 3 days, depending on the dose. Naltrexone blocks the pleasurable effects of heroin and is useful in treating some highly motivated individuals. Naltrexone has also been found to be successful in preventing relapse by former opiate addicts released from prison on probation.

Behavioral therapies

Although behavioral and pharmacologic treatments can be extremely useful when employed alone, science has taught us that integrating both types of treatments will ultimately be the most effective approach. There are many effective behavioral treatments available for heroin addiction. These can include residential and outpatient approaches. An important task is to match the best treatment approach to meet the particular needs of the patient. Moreover, several new behavioral therapies, such as contingency management therapy and cognitive-behavioral interventions, show particular promise as treatments for heroin addiction, especially when applied in concert with pharmacotherapies. Contingency management therapy uses a voucher-based system, where patients earn "points" based on negative drug tests, which they can exchange for items that encourage healthy living. Cognitive-behavioral interventions are designed to help modify the patient's expectations and behaviors related to drug use, and to increase skills in coping with various life stressors. Both behavioral and pharmacological treatments help to restore a degree of normalcy to brain function and behavior, with increased employment rates and lower risk of HIV and other diseases and criminal behavior.