Spiritual Verses of Sheikh Farid in Guru Granth Sahib. Sheikh Farid has penned down his vast experience, which he had encountered during his life long search for the spiritual bliss and a deep rooted desire to meet God face to face. In Saloka 90, he writes. “Farida, your body has dried up and has become a skeleton and the crows find it a potential food source and peck at the palms. Look at the fate of this humble person, even now there is no indication of an approach by God”. Here are a few lessons to be learnt from the (Verses) Kalam / Bani of Sheikh Farid in Guru Garanth Sahib: Go to Church or temple or Masjid or Synagogue of your faith as per the practice established by your elders. There you come in contact with persons of your views and concepts and your faith is enhanced. (Shaloka 70 of Sheikh Farid) Do your prayers as dictated by your religion, as best as you can, it will add up to your spiritual belief in God and will give you confidence. (Shaloka 71st of Sheikh Farid) Pay full attention to the voice of your conscience, which your spiritual leaning keeps it vibrating.( Shaloka 39th of Sheikh Farid) Do not criticize others method of spiritual belief and rituals. It is the voice of your ego which induces you to down size others, better search your conscience. (Shaloka 6th of Sheikh Farid) Do not be a hypocrite, the death equalizes everyone at the end. (Shaloka 26th of Sheikh Farid) Avoid bad deeds, they bring you shame at the end. (Shaloka 59 of Sheikh Farid) Do good even to a bad person, do not let anger over power you, such a way of life will enhance your life span and will give you all the satisfaction you desire. (Salok 78 of Sheikh Farid) All the Salokas of Sheikh Farid depict his state of mind and his eagerness and his whole hearted devotion to God of his faith. He reacted strongly to the cunning and the hypocrite world around him. When he was still young he got so much upset with his surroundings which distracted his concentration of mind on God, that one day he gave up. (Shaloka 2,3 of Sheikh Farid), He said , going door to door to beg for food is so degrading, let me go somewhere, away from the wicked ways of the world. In such a disgusting mood, he folds into a bundle, his essential belongings of daily use, picks up the bundle to go away somewhere. Then he said to himself, where shouId I go? He said, “I am confused, I am not able to find a way out and I cannot think of what to do. The working system of this world is hypocrite people talk nicely on the face but they are indifferent inside”. Then the wisdom comes to him and he drops the idea of going away and he says: My God has done a great favor to me to give me wisdom, otherwise if I had wandered about, I would have suffered and would have been torn to pieces. There are 130 shalokas (Verses) of Sheikh Farid Ji, enshrined in Guru Garanth Sahib, from Page 1377 to Page 1384. With-in these 130 shalokas, there are few shalokas enjoined by Guru Amar Das Ji and some of the shalokas by Guru Arjun Dev Ji, to supplement the thoughts of Sheikh Farid Ji.

Spiritual Verses of Sheikh Farid in Guru Garanth Sahib There are 130 Salokas of Sheikh Farid Ji, enshrined in Guru Garanth Sahib, from Page 1377 to Page 1384. With-in these 130 Salokas, there are few salokas enjoined by Guru Amar Das Ji and some of the shalokas by Guru Arjun Dev Ji, to supplement the thoughts of Sheikh Farid Ji. Sheikh Farid was a Saint, in Punjab, India. His (Kalam) Bani was included by Guru Arjun Dev Ji, in Guru Garanth Sahib, when he was compiling Guru Garanth Sahib, sometime between 1580 to 1600 AD. The Poet Saints were called, 'SUFI'. They were residents of India, some of them had migrated to India, from 13th century upto 1857 AD. The British Government disposed off the last Mughal Emperor, Bahadur Shah (Zafar) in 1857 AD. He had adopted the name Zafar, as he was a great Urdu poet and it was a custom that the poets used a short name to put it as a trade mark on their poetry. The Bani of Sheikh Farid is a sort of his spiritual autobiography. The language used by him is real colloquial Punjabi of that particular area, where he resided. In his shalokas he has addressed himself as Farida, which has become a style of his poetic expression. In Punjab, the Punjabi language changes its shade and pronunciation from place to place. Such as Punjabi from Frontier, Multan/Jhang Magiana, Jammu, Lahore, Ferozpur have different shades. Each place is influenced by the language of the adjoining area like Sindh, Pakhtoons, Kashmir, Himachal and on the east it is influenced by Hindi. Over and above, the Muslim culture from Persia, Arabia and Turkey introduced its own influence. Hence it may be kept in mind that if the translation of some words appears to be odd, it is due to the diversity of the language.

The book, “Spiritual Verses of Sheikh Farid”, is a translation from the Holy Scripture, “Guru Granth Sahib”. The reader’s mind is captured through the concept of the spirituality that reveals the universal truth of life and the divinity of the soul. Farid’s desire to meet God face to face inspired his spiritual poetic expression in his verses. This book depicts the universal concepts of Gods ways of nurturing human soul and mind with positive aspects of life. For a theological worldwide understanding, simple English language has been used and word by word meaning is in English.

This book examines three closely related questions in the process of canon formation in the Sikh tradition: how the text of the Adi Granth came into being, the meaning of gurbani, and how the Adi Granth became the Guru Granth Sahib. The censure of scholarly research on the Adi Granth was closely related to the complex political situation of Punjab and brought the whole issue of academic freedom into sharper focus. This book addresses some of these issues from an academic perspective. The Adi Granth, the sacred scripture of the Sikhs, means ‘first religious book’ (from the word ‘adi’ which means ‘first’ and ‘granth’ which means ‘religious book’). Sikhs normally refer to the Adi Granth as the Guru Granth Sahib to indicate a confession of faith in the scripture as Guru. The contents of the Adi Granth are commonly known as bani (utterance) or gurbani (the utterance of the Guru). The transcendental origin (or ontological status) of the hymns of the Adi Granth is termed dhur ki bani (utterance from the beginning). This particular understanding of revelation is based upon the doctrine of the sabad, or divine word, defined by Guru Nanak and the succeeding Gurus. This book also explores the revelation of the bani and its verbal expression, devotional music in the Sikh tradition, the role of the scripture in Sikh ceremonies, and the hymns of Guru Nanak and Guru Arjan.

Introduction - “Faces of Terrorism and the Ultimate Solution” The book, Faces of Terrorism and The Ultimate Solution, takes the reader’s mind away from the barriers of caste and creed, towards a soothing inclination to think about a peaceful human society. The author Prit Paul Singh Bambah has projected many different types of worldwide terrorism activities with plenty of examples from history, religions and diverse world communities. His wide knowledge of religions, history, politics and other subjects reflects in his writings. In part one the world wide terrorist activities are divided into ten categories. The existing environment of the Governmental System and the social and political setup, for some of the principal countries, is discussed in part one of this book that projects the causes and the effects of different categories of terrorism. In part two of the book the author tried to lay out a written sketch of a new world order. His carefully analyzed views about the ultimate solution to eradicate terrorism are discussed and suggested. The essence of this book is to project the ways and means to correct the imbalances by adopting a Global Governmental System. This is the right time to act and produce a world order in which everyone will have the right to live a contented life with honor and dignity.

This book offers an analysis of key issues concerning the phenomenon of scriptural adaptation. It offers a new understanding of religious pluralism, stressing the need to enter into dialogue with an 'open attitude' by honoring the individual commitments and maintaining differences in mutual respect and dignity.