Transformation Through Translation

Sikh Dharma Minister's Newsletter
August 2010 Issue

http://www.sikhzone.net/Sikh-Gurus/Guru-Granth-Sahib-Ji/

 

A Quote from the Siri Singh Sahib

From Your Secretary of Religion

Gems from Victory & Virtue: Sikh Dharma Minister's Handbook

News and Information

Living With the Guru in Our Own Language- SS Sat Mohine Kaur Khalsa, Espanola, NM

Transformation Through Translation- SS Gurudev Singh Khalsa, Houston, TX

The Art of Translation- Guru Jot Singh Khalsa (SikhNet.com)

Guru's Glossary - SS Prabhu Nam Kaur Khalsa, San Leandro, CA

The Guru's Translation Project - MSS Guruka Singh Khalsa, Espanola, NM

The Soul of Sikh Dharma- Sat Kewal Kaur, Moscow, Russia

"Miracle is a miracle. Life is a miracle. Life is a gift. Those who cannot value the gift of life have already created rift with God. And that's the most foolish thing an egocentric man can do. Life is a gift. There's no something God or no God. There's no problem with this. You are not going to find God. God is in you, around you, in everything of you. You have thirty trillion Gods in you. If you want to understand, every cell of the body and the three parts of it, is a God.
There's nothing without God! ."
Los Angeles Gurdwara Lecture, November 26, 1989

Our Summer Solstice Ministers' gathering on Sunday June 20th was a unique experience. Based on the theme that the Ministry is the heartbeat, pulse and spirit of Sikh Dharma, Dev Suroop Kaur and Siri Chand Singh began by using sound and beat to open up the entire body through the soundcurrent of Ong. This was followed by a moving, sensing exercise to soft music, and then a meditation to release fear of the future. Dev Suroop Kaur and Siri Chand Singh played a classical Raag rendition of the Dhan Dhan Ram Das Gur shabd from Dev Suroop Kaur's new album: Sahej. If you haven't heard this CD yet, you are in for a treat. It is beautiful!

Shanti Shanti Kaur then led us in a meditation "to set your future" while Dev Suroop Kaur and Siri Chand Singh played the Narayan shabd. The whole experience took us to a deep, relaxed and elevated state. In the midst of the extreme heat, dust and wind of Ram Das Puri, we were in a sweet little oasis of bliss.

We hope you can join us at the next gathering. May God ever bless you and keep you in His light and love.

Humbly, SS Dr. Sat-Kaur Khalsa, Secretary of Religion, Sikh Dharma International

ON BEING A SIKH MINISTER
(Chapter 1 "Victory and Virtue")

THE FUNCTIONS OF A MINISTER OF SIKH DHARMA
A MINISTER of Sikh Dharma is a shining light, a radiant son or daughter of Guru Gobind Singh who lives to be healthy, happy and holy, and who inspires others to live so.
A MINISTER lives with an open heart, open ear and open eye in order to feel, hear and see the needs of people around him or her.
A MINISTER serves the needs of individuals and the collective Sadh Sangat with an attitude of gratitude, because these beautiful beings are God's creatures and the disciples of the True Guru.
A MINISTER uplifts anyone wavering on the path of Dharma, helping to turn doubt into faith, loneliness into fulfillment and weakness into strength.
A MINISTER is the embodiment of Cherhi Kala, keeping up in high spirits through opposition, difficulties, pleasure and pain, and all tests of time and space.
A MINISTER is continuously and consistently striving toward perfection, consciously working on herself or himself.

QUALITIES WHICH HELP A MINISTER FULFILL HIS OR HER FUNCTIONS

Accept Siri Guru Granth Sahib as the Word of God, as Living Guru
Humility
Honesty in relationships and business
Servicefulness as an attitude and in living practice
Ability to keep up
Compassion
Ability to confront unrighteous situations, and inspire others to righteousness
Patience
Courage
Justice and neutrality
Willingness to sacrifice
Sweetness of speech
Graceful behavior
Devotion
Obedience
Applied intelligence: comprehensive, comparative, intuitive mind
Faith in the mind, Truth upon the tongue, Love in the heart
Common sense
A sense of humor

AREAS WHICH WILL FACILITATE CONSISTENT GROWTH IN AWARENESS & CONSCIOUSNESS

- The practice of a regular group Sadhana, or regular individual Sadhana, if no group Sadhana is available.
- In addition to Yoga in morning Sadhana, the practice of Kundalini Yoga on one's own.
- Regular participation in community and Ashram seva, such as free kitchens, Yoga classes, karma yoga, community services and special courses.
- Regular participation in Sangat and Pangat Gurdwara services, solstices, town meetings, kirtan, reading in Akand Paath, and group meals, if available.
- Consistent maintainance of the Bana as given by Guru Gobind Singh, maintaining neatness and cleanliness of appearance.
- Living according to the Rehit Maryada of Guru Gobind Singh and taking the Amrit of the double-edged sword as given by Guru Gobind Singh.
- Regular payment of Dasvandh.

Reprinted from "Victory and Virtue: Ceremonies and Code of Conduct of Sikh Dharma," published by the Office of the Bhai Sahiba of Sikh Dharma of the Western Hemisphere. To purchase this manual online, visit Sikh Dharma International. Please feel free to submit your dharmic questions to:sikhdharmaministry@gmail.com .

2010 Minister Dues Pay online through Paypal Minister Exams and Fees for 2010 now payable by Paypal. Contact ekongkarkaur@earthlink.net for more information.

By SS Sat Mohine Kaur Khalsa, Espanola, NM

The focus for our Fall 2009 Khalsa Council Meetings was the Shabad Guru. We broke into small groups to discuss this topic. It came up in our group, through Sat Bachan Kaur, that we needed a good translation of the Siri Guru Granth Sahib. Right away pearls of wisdom from our teacher came to me from Ladies' Camp when he asked us to translate the Siri Guru Granth Sahib as a group of 300. I shared what I could remember from his request and the whole group lit up. Everyone was so excited about this idea of the Siri Singh Sahib's. I went home from the meetings that night and asked the Siri Singh Sahib to help me find his actual quote so the whole Khalsa Council and the rest of the Sadh Sangat could have it for inspiration. He put me through it but two hours or so later there it was in my KWTC notes from July 6, 1983. The Siri Singh Sahib told us that year at KWTC: "Somebody asked me today to explain Siri Guru Granth Sahib in one line. I said it is your own higher self talking to your own lower self. Beyond that I have not understood one word of it."

The next day my husband, Sampuran Singh, drove into Santa Fe to look for some pretty paper to print the Master's words on. That night we stayed up late typing and making copies for everyone. As people were handed their copies, they lit up and smiled and so I knew the time was right for this. Then I asked Guruka Singh if he would take on the project. Without any hesitation he smiled and said "Yes," much to my great relief, and so this amazing project took flight.

Through Guru's Grace, I translated 10 pages in two weeks. I want to share with you how I did it in case you are feeling pressured about not having done the translation you signed up for or would like to become part of this group project but feel intimidated by it. This is my story; each one will have theirs. I decided to take the Siri Singh Sahib at his word. If he thought we could do this then who are we to think we can't. He said, " It is simple." Five pages could be done in one week. So, OK. I'll take two weeks for 10 pages. I did the translation from Monday to Friday, taking Saturday and Sunday off. I got up at 2:30 in the morning. I started with reciting Japji, then I did an Ardas and took a Hukum. This was followed by reciting Baba Siri Chand's mantra, Ad Sach, Jugad Sach, Heh Bay Sach, Nanak Ho See Bay Sach three times. When Guru Arjan was writing Sukhmani Sahib, he got stuck at the 16th Pauri and Baba Siri Chand gave him this mantra which is now part of Sukhmani and helped the rest of Sukhmani to flow. This mini Sadhana before the Sadhana of translating helped calm me down as I was terrified of this project. Then I started writing by hand so it would flow better without using my thinking.

I didn't really have to translate for this project, because as the Siri Singh Sahib said, it was already done almost word for word by Manmohan Singh. All I had to do as he requested was to make his English sweet. I broke up my translation into ten hukums, did one a day in the Amrit Vela, typed it up and emailed each one to Guruka Singh. With one or two words he was very encouraging and this helped me keep up and get it done.

It was such an amazing experience. I'm not going to lie to you: just like any other meditation, it was grueling, but I felt so cleansed afterwards. Just surrender to the flow and see what comes through and it will come through beautifully. This morning I re-read one of the hukums I translated and I was just in awe of how Guru came through. I can't wait to read all of our translations. As our Panth Rattan, our jewel of the Khalsa, Siri Singh Sahib said in 1983, "Everybody should participate. Then the list of the translators will be the biggest we have ever had! It will be one of the most novel things in the Universe."

The translator's desktop is seldom considered a place of pilgrimage, a sacred space where the seeker can find his deepest realization. Most of us imagine a place of pilgrimage as a physical place full of beauty and inspiration, where our prayers and hopes are answered and where our pain and suffering are healed. How could one imagine finding such a place in the humble desktop of a translator?

Let me try to open a small window to gain a glimpse of such a place. During the years that I spent translating the Siri Guru Granth Sahib into Spanish, I came to understand that the single most important skill that I needed lay beyond any linguistic skill that I might possess. It was a skill that Japji Sahib described to me, morning after morning: listen intuitively. I discovered that this was not only important, but essential, for any translator attempting to convey the depth and essence of our Guru.

Listening goes beyond the understanding of words. It is about the perception of the subtle meanings and silent spaces of purposeful paradoxes that the spiritual language of the Shabd Guru uses to tear down our false mental constructions. By listening, I could go into a space where the translation was not only about an accurate rendering of the original meaning, but about transmitting the subtleties of the original text into the new language.

This was only the beginning. I discovered, unexpectedly, that my work was transforming my relationship with Guru. A new awareness dawned and I began to feel a deep sense of trust, intimacy and love with the great unknown. I like to think of the story of a fellow translator, Manmohan Singh, who was responsible for the English version of the Siri Guru Granth Sahib that introduced many of us in the West to the beauty of Shabd Guru. His story offers an inspiring example of how this intimate relationship transforms our lives. He toiled for 14 years to complete the English and Punjabi translation of the Siri Guru Granth Sahib, notwithstanding great adversity in his life, including arriving in India penniless after Partition and surviving four heart attacks.

It is said that as his work with the translation progressed, he became more meditative, content and blissful. His relationship with Guru became so real that he would often spend hours reciting Gurbani from memory with his eyes closed and with a beautiful smile on his face. At his deathbed, as he felt his last heart attack coming, he closed his eyes and recited his last words:

What do I know, how shall I die and what sort of death shall it be?
If I don't forget the Lord in my mind, my death shall be easy.
The world is afraid of death. Everyone desires to live.
He alone, who by Guru's grace dies in life, understands the Lord's will.
Nanak, if a man dies such a death, then, he continues to live forever.--Guru Amar Das ji

It is said that he passed away with a beautiful, radiant, happy and peaceful expression. The task of translating Gurbani opened up my ears to feel the beauty of Guru. It gave me, countless times, peace in the midst of turmoil, healing when in pain, and answered my most intimate prayers. I found my place of pilgrimage.

by Guru Jot Singh Khalsa, Espanola, NM (excerpted from SikhNet.com)

The act of translation contains its own intrinsic impossibility. That is, that every translation is only an approximation of the original. That does not mean that we should not attempt the impossible! In fact, I believe it's actually necessary to do so.I find it somewhat difficult to translate Gurbani into English because one word in Gurbani could require a whole story or several paragraphs of explanation to understand the whole meaning. Many of the examples used in Gurbani require an understanding of the culture that existed at the time it was written. Gurbani was written over 300 years ago, on the other side of the planet from me. For example, many existing Hindu traditions and Vedic stories are mentioned, but if you are not familiar with those stories and traditions the comparisons lose their meaning.

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When reading in Gurmukhi the words seem to be deeper, more significant and more powerful. I think one reason is because Gurbani forces your mind to complete the meaning. Let's take this line for example, "Safal darshan pekhat puneet." Dr. Sant Singh translated it as "Blessed is His Darshan; receiving it, one is purified."

safal - successful, fruitful
darshan - vision, blessing
pekhat - seeing
puneet - pure, holy

So if we break this line down in Gurmukhi there is a 2 word subject "safal darshan" - 'fruitful vision', and a 2 word predicate "pekhat puneet" - 'seeing and becoming pure'. I have inserted the word 'becoming' because that's how it makes sense to me. So, already we find that taking it in its purest simple form, the line doesn't make sense in English and we have to start adding words and interpretations. It wouldn't make sense if the line just said, "fruitful vision, seeing pure" even though it's literal to the poetic power and simplicity of the Gurmukhi. There is no "His" "receiving it" "one" "is." It's pure and esoteric. In Gurmukhi form, this line leads you through a process. It doesn't say everything, but it lets you discover the meaning within the line. Your mind gets to interject who is doing the seeing, and who has the fruitful vision. Your mind decides if the fruitful vision is causing the purity. Based on your perception your mind interprets the experience the Guru is describing. The point is that the pure Gurmukhi is interactive in its simplicity. That's the beauty of Gurbani - it is a transcendental conversation with your soul and instruction to your mind.
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I have also noticed that translations tend to add tenses that aren't there in Gurmukhi. "...my sleeping mind has been awakened" (..so-eyo man jageyo) Directly translating it, it would be "sleeping mind, awaken(ed/ing)." We are adding the past tense to make it make sense by saying "has been." But how do we know that this line is telling us a story in the past? The Gurmukhi doesn't mention "my" singular, nor is it in past tense. What if we said, "...the sleeping mind is awakened." Or what if this line is a command? ""...awaken your sleeping mind." There are other lines of Gurbani translated in future tense such as, "The doubts of your mind will be dispelled." (...man ki laahe bharaant) Instead, I think it could be "The doubts of the mind are dispelled."

... the Shabd is trancendental and the Gurbani describes experiences that are actually outside of time and space. Everything is in the moment and everything is happening now - in the moment the word is spoken.

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Gurbani speaks to the collective human mind (not the singular "I"). The Siri Guru Granth Sahib is our living Guru so it is ever-present and always true in every moment, so whenever I can, I lean towards using a present continuous tense, and unless absolutely necessary I do not use the past or future tense. Gurbani gives the feeling of the Creator as an all-pervading Presence but we tend to translate it in such a way that it seems like a personality. Even though the Creator is beyond personality, we are always referring to a "Him." Even using the word "God" is limiting. Instead of saying "God" we can say "The Divine" or "The Infinite." To me, that takes God from a noun to an adjective, which fits better because everything is God. So to use a word that makes God a personality is misleading, but to make it an attribute that can be applied to any noun (everything) does more justice to the idea.

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It does seem like I'm getting very nitty-gritty with words here, when words are just symbols. Words just represent ideas, and the current translations do fairly well at conveying the ideas in Gurbani to modern English vernacular. So what's the big deal if we change it from "I" to "the human," if we take it out of past tense "have been saved" to "be saved?"

Well, it is because the Gurus and other writers of the Siri Guru Granth Sahib chose their words very carefully. Bani is sacred sound. Reading Gurbani takes you through a transformation. Gurbani is subtle, powerful, and always evolving as your own concepts evolve. So anything we can do to restore the poetic power, the literal meaning and pure simplicity of it is not only good, but it is necessary. Please help with the Gurmukhi to English dictionary project. We want to restore the deeper meanings to the words of the Guru. This article is not intended to criticize any existing translation of the Siri Guru Granth Sahib. I am not a scholar, so this is only an exploration of ideas.

by SS Prabhu Nam Kaur Khalsa, San Leandro CA

I had been in the Dharma for a year or two when I had my introduction to the sound current. Amarjeet Kaur was teaching a two-week class at the Golden Temple Restaurant in Los Angeles, which was a 40-minute drive from my home in Long Beach. We worked on one shabd, learning one line every day. I sang that shabd and a few others and never knew the meaning of a single word, but it was attractive to me and so I kept being drawn to singing them.

Little by little I became more interested in knowing the meaning of what I was singing. One of the great gifts that came into my life was Christopher Shackle's Guru Nanak's Glossary. I began to look up unfamiliar words and note them in my shabd book. Over the years I started looking up more words, even ones I thought I knew. In that process I began to sense the subtlety of the words and the range of meaning, from the pragmatic to the cosmic and universal. In Gurbani there is no single definition for any word. Knowing this helped me to understand why Gurbani is so applicable in all of life. In certain passages in the Siri Guru Granth Sahib the translation would not resonate with me. So, in my continued way of studying, I would look up a particular word and, lo and behold, I would find that the word wasn't confined to one polarity.

Gurbani contains the shades of positive, negative and neutral. A translation can go to one of these but it cannot go to all three. This mirrors our life's journey, where all three possibilities are contained. For example, the term manmukh typically is translated in a negative light as "apostate" or "self-willed" (the opposite of a gurmukh). However, Guru is simply saying that the person is relating to worldly things. Guru's language is always inclusive, not exclusive.

Sometimes the language of some of the translations was bothersome to me. I would always want it to make universal sense, bringing the highest connection with spirit. I never felt that my translation was right or that another was wrong, but I simply needed the broadest understanding. Hao gholee jeeo ghol ghumaaee from the shabad Mayraa Man Lochai is a good example. It is generally translated as "I am a sacrifice and my soul I sacrifice," or "I am devoted and my soul is devoted." Ghol is the verb to mix, or to dissolve. Gholee is the verb to sacrifice. Ghumaai is a verb meaning to pass around someone in token of sacrifice; sacrifice or devote; Ghumanaa is to revolve, spin, circulate, rotate. Jeeo is both Lord, and soul (addressing God within, the soul; and God Lord). So using these meanings gives a fuller sense of what sacrifice or devotee means. Hao gholee - I dissolve myself in Thee my Lord/mysoul, I dissolve myself and circle around the object my devotion (as in the bride and bridegroom circling around Siri Guru Granth Sahib ji, or the devotee bowing to and then walking around the Guru upon entering the Gurdwara).

The words give a direction for a specific way of meditation to be in union with the Beloved, and provides an idea of what the young Arjan was feeling in relationship to his father, the Guru, when he was separated from him, and again when he was blissfully reunited with His presence.

The Siri Guru Granth Sahib addresses all the aspects of a topic. It doesn't just stay in the negative or positive. For the householder's understanding, some of the language is a bit "earthy." I have to be careful to not fit it all into my world of wanting everything to be gentle and beautiful, because that's not always accurate. So we have been round and round with the research; now let it go and let the Shabd Guru teach you. Your devotion, reverence and respect for the Bani will be the key to your transformation.

by MSS Guruka Singh Khalsa, Espanola, NM

On the first day of Khalsa Council in October 2009 we worked in small groups to identify projects that furthered the current Khalsa Council 2009-2011 agenda on the topic of SHARING THE TEACHINGS: KUNDALINI YOGA, SHABD GURU, WOMEN, HEALING AND FAMILY. In one of those small group sessions, Sardarni Sahiba Sat Mohine Kaur remembered an assignment that the Siri Singh Sahib had given to the women attending Khalsa Women's Training Camp during the summer of 1983, requesting each camp participant to translate some pages of the Siri Guru Granth Sahib. That "hukam" from the Siri Singh Sahib provided the seed from which this current project started 27 years later. Sat Mohine found some quotes from that July 1983 camp and printed up a sheet which she handed out to the Khalsa Council.

"You have to learn to do one thing for your own children. You have to translate the Siri Guru Granth so that they can live with their Guru in their own language. You are over three hundred here. If everybody decides to translate five pages, that's it. You think it's a big task? Not at all. Don't misunderstand. Understand the purification. You want to test it? Everyone line up according to your missal; each one decide to translate five pages. We'll have the whole Siri Guru Granth translated in one week."

"You don't need a dictionary. It is simple. There's already an English translation by Manmohan Singh. It is almost word for word. Sit down in groups and read it. It is only that his English is not sweet. Just put yourself into it, understand it, and translate it. It will be the sweetest dish you can prepare. It is not the ingredients. Ingredients do matter, but it is the cooking and how you serve it. Add that art. It will be done!"

"Everybody should participate. Then the list of the translators will be the biggest we have ever had! It will be one of the most novel things in the universe."

"Will you do it? It's worthwhile."

"Naa(n) satrai naa(n) mitrai" There is no distinction. It's all in one.
Some know more, some know less. But there is no less or more.
A big drop and a small drop, it's all the ocean.
This is the ocean of wisdom and intelligence. This is "Bhagwati."--His Holiness Siri Singh Sahib Ji, July 6, 1983 KWTC

I immediately volunteered to facilitate the project, confident that if the Siri Singh Sahib Ji had felt we could complete it in a week, then we would certainly be able to complete a translation as a group project by the end of 2009 and then consolidate, edit and format the output in time to deliver it at the Baisakhi 2010 Khalsa Council meetings. Well, now it is 10 months later and I can say that I was very optimistic. But hey, you knew that about me, didn't you?

At the October Khalsa Council meeting we originally got 100 volunteers and I thought, "Wow, okay we have a big group! 13 pages per person and we can do this very quickly." Within a few days I received an email from Bibiji saying "we should have 108 team members." I agreed and sent out an email asking for additional volunteers. We reached 108 team members within a couple of days.

Having already translated the Japji in 1987, I grabbed the first 25 pages and submitted my completed pages to the team on November 16, 2009. We had begun! I assigned all the remaining pages to the team members and emailed out the page assignments.

But things proved not to be so easy after all.

I goofed up the page assignments and assigned Dr. Gurumittar Kaur over 30 pages by mistake. She called me and gracefully asked if she could ask other team members to take some of her pages. Many team members started. but could not complete their assignments, turning in only 4-6 pages of their assigned 12 or so pages. I was exhorted to open up the team to Sangat members as well as Khalsa Council members and did so by inviting the entire Espanola Sangat to participate. Some volunteers simply changed their minds and dropped out of the project.

Then the word began to spread. People somehow heard about the project by word of mouth or via email from a friend and they then emailed me or messaged me on Facebook to ask if they could be on the team. I added lots to people to the team to take up the pages that original volunteers said they would not be able to complete. The new team members included Punjabi youth from Canada and the UK (who came through with flying colors!). We now have around 130 people on the translation team.

Many team members asked that other team members take some or all of the pages assigned to them originally. I moved deadlines back to January 2010, then to March and then finally realized that each team member had developed his or her own relationship to the Guru and to the assignment and that we would finish whenever we finished.

I formed a Yahoo! SGGS Team Translation eGroup to coordinate the project, thinking, "'Great! We can all connect in one place. That'll make it easy." By the end of November 2009, we had 54 members online in the eGroup. We now have 79 members in the eGroup which leaves over 50 team members that require individual email communications. I sent out monthly emails encouraging people to complete their assignments.

Over the course of the project I have received emails from many team members recounting what amazing personal experiences they had working on their translation. Quite a few team members said that they felt that they had received exactly the pages that catalyzed deep transformation within themselves. Several members told of being brought to tears as their hearts opened and they experienced the Guru in a way they had not experienced before. We have been progressing in fits and starts, but despite everyone's best efforts, a lot of work still remains.

As of August 2010, we have about two thirds of the pages completed. If you would like to join the project and help bring it to completion, just email me at guruka@sikhnet.com and I will send you an invitation to join the team and pick up some available pages.

by Sat Kewal Kaur, Certified Level I Kundalini Yoga Teacher, Moscow, Russia

Guru's Word sounds heart-touching to everyone, including people who hear Gurbani for the first time. [I had] just started practicing Kundalini Yoga. I listened to Japji every day on the way to work and after work. I simply like how it sounds. I asked myself, "Where is the text to this miracle sound?" I visited the Sikh Gurdwara in Moscow where I lived. To my surprise, I did not find the text in Russian. I visited a market where Sikh salesmen are, and asked one of them to bring Japji text for me direct from India. He asked if I was married. I answered, "Not yet," and he took the light golden silk scarf that I picked to purchase and traveled it through his wedding ring with the words of blessing to me in getting married. Soon the text found me at Kundalini Yoga teacher training.

Loving to read, I asked myself what is the Book containing Japji about? And I started reading Siri Guru Granth Sahib [in English] while translating it in 2009. My experience of teaching English for several years helped me understand the structures of Russian and English languages. In spite of the differences in languages, in translating the Adi Granth all the words simply have the same placement. It's amazing how perfect the flow of Gurbani is! The punctuation is also perfect. The Adi Granth corrects the translation I am involved in, bringing a subtle experience of the text. Siri Guru Granth Sahib is the soul and Khalsa is the body.

I questioned myself about Khalsa in Russia. When I had just started the translation of Siri Guru Granth Sahib, I organized a group of certified Kundalini Yoga teachers in Russia. A year later, in 2010, a third of the text is completed and the official Russian Kundalini Yoga Teachers Federation is registered with 60-plus members. We are coming together as a sangat, just as Guru's Word has decided to settle in Russia and many circumstances are arranged, including placing me into a small Russian town near Moscow where I am able to work on the translation in comfort.

The Russian Kundalini Yoga and Sikh community grows. There are around 400 KRI certified teachers and people in numerous cities practicing Kundalini Yoga. I realized the necessity of creating a Russian-language website about the teachings of Yogi Bhajan. The website is designed and ready, and there are about 150 articles from open sources that perform a quality introduction for Russian people into Kundalini Yoga, White Tantric Yoga, and Sikh Dharma. Articles about Sikh Dharma written by people who live in Dharma and bring prosperity to others are also very informative and inspiring to people to live an exalted life. Seeing photographs, watching videos, exploring Sikh internet sites helps. Reading about someone being married for 40 years and being Sikhs for 40 years is an inspiring example. Reading about existing camps for kids and studying in Miri Piri Academy spreads the view about a Sikh way of life and opportunities for kids from Russia. Reading the quality information about all aspects of a Sikh life changes the perspective and brings people to meet their destiny.

In spite of the language barrier, everyone is able to read about the teachings gifted to the human race. Maybe there will be a library of Yogi Bhajan teachings, not only preserving, but also sharing the information with the multi-language Sikh community by placing a centralized library with selected information, which can be translated into basic world languages, including English, Spanish and Russian (maybe German and French also). A Russian team of quality translators is ready. Each translator is a certified teacher who has passed a test of translator proficiency. It is a simple and possible way to inform people worldwide.

Just recently I visited Moscow for one day. In this city of 15 million people, on the public bus I met the Sikh who had blessed me to become married. While translating Adi Granth, I was gifted a name Sat Kewal Kaur. The soul became married to One. As the site for Khalsa is ready, Adi Granth and Dasam Granth translation will be continued for connecting people with their real state of being honest and to have the courage to proclaim their love.

http://www.mrsikhnet.com/hello/1328287/700/Mataji_Meditating_at_the_Golden_Temple-2005.07.16-16.38.54.jpg Sorath Fifth Guru (628-3) Here and hereafter, He is our Savior. God, the True Guru, is Merciful to the meek. He Himself protects His slaves. In each and every heart, the Beautiful Word of His Shabad resounds. ||1|| I am a sacrifice to the Guru's Feet. Day and night, with each and every breath, I remember Him; He is totally pervading and permeating all places. ||Pause|| He Himself has become my help and support. True is the support of the True Lord. Glorious and great is devotional worship to You. Nanak has found God's Sanctuary. ||2||14||78||