Since we originally launched Google Crisis Map for Hurricane Irene in 2011, we've seen an increasing amount of mobile traffic coming to the product, as high as 60% for recent maps. With touch-based devices growing in popularity, there was a clear need to make Crisis Map more app-like, and more intuitive to serve our directly affected users. To accomplish this goal, we rethought the layers panel -- moving it from a button-based representation, growing touch targets, and separating the presentation ("legend") from the data ("layers"), all in a tab-based way.
We'd love to hear your thoughts on the redesign, to try it out, point your browser (especially mobile browser) to google.org/crisismap
• #NSA and #GCHQ unlock encryption used to protect emails, banking and medical records
• $250m-a-year US program works covertly with tech companies to insert weaknesses into products
• #Security experts say programs 'undermine the fabric of the internet'
• An internal agency memo noted that among British analysts shown a presentation on the NSA's progress: "Those not already briefed were gobsmacked!"
It's worth noting why , and worked on this story in partnership. Read about it here: http://www.propublica.org/article/why-we-published-the-decryption-story
It was thought very essential to create such a pure man (Khalsa). With this goal in mind, the #Baisakhi of 1699 was chosen. This day of Baisakhi is of great significance in Sikh history. It was on a Baisakhi day that Guru Nanak Sahib started his travels for the emancipation of mankind. Again, it was on a Baisakhi that the digging for the baoli (a well with steps leading down to water level) at Goindwal Sahib was undertaken, and water too was filled in it on a Baisakhi. Guru Harkrishan Sahib also passed away on a Baisakhi and the Tenth Guru chose the Baisakhi of 1699 to create 'Khalsa' (the super man). On that day, addressing a mammoth gathering, Guru Sahib, holding a glistening sword in his hand, said in a stentorian voice: "For the sacrificial fire (yagya) of India's freedom, I need the head of a beloved Sikh of mine. He should come to me and offer his head." Bhai Daya Ram, a reesident of Lahore, who was always lost in his love for the Tenth Guru, approached him and offered his head. My body, my mind, my intellect any my ego are mine only in name. But by having already offered all these at your hallowed feet, I have merged my being in thine. Kindly accept it as your sacred trust and use it as you will."
Guru Sahib held him by the hand and severed his head from the body. Another head was demanded in the same stentorian voice. This time Bhai Dharam Chand presented himself before the Guru.
"Kindly accept it as your sacred trust with me, said Bhai Dharam Chand." On the third occasion, Himmat Chand, on the fourth, Mohkam Chand, and on the fifth, Sahib Chand, came into the presence of Guru Sahib. AFter having accepted five heads, Guru Sahib did not ask for the sixth. He was immensely delighted, and addressing the congregation, said, "During the time of Guru Nanak Sahib, only Bhai Lehna passed the test of Sikhism and emerged as Guru Angad Dev Sahib. But during the present terribly trying time, five beloved Sikhs have passed the test."
Different versions have been given about this momentous event in books of history. The version to which we subscribe is that Guru Sahib beheaded the five Sikhs in full view of the congregation and then made them alive again. There is no difference between the Guru and Waheguru (God). There are numerous instances in Sikh history where the dead were brought back to life, for example Baba Atal Rai, Baba Gurditta, Bhai Jiwan, etc. put life into the dead. In the last year's Baisakhi issue of Atam Marg, it has been described in detail. Those who are keen to know may read that issue of the magazine and remove their doubts.
The Tenth Guru joined the heads of the five Gursikhs with their torsos with his own blessed hands, and on hearing his command they got up and paid obeisance to him. Guru Sahib prepared the baptismal nectar (amrit) with his two-edged sword (khanda) and made the five Beloved Ones partake of it with his own hands, gifted them with the 'mool mantra' (opening verses of Japji Sahib) and 'Gurmantra' (initiatory Shabad). He also revealed to them all the secrets of reaching the 'Dasam Duar' [the tenth door - beyond the nine openings in the human body; the mystical orifice in 'hatha yoga' through reflection on the 'Shabad'. By bestowing on them the treasure of 'Brahmgyan' (knowledge of Brahma - the Creator), the Guru transformed them from men into God, as the Guru's edict is:
“The great god, Shiva, searches for the man who knows God. Nanak, the Brahmgyani is Himself the Exalted Lord.”(Fifth Guru, Guru Granth Sahib Ji, P:273)
“God and his devotee are one and the same; there is no difference between the two. The devotee merges in God, as a wave arising from water merges in it.”(Bachitra Natak)
“There is no difference between the saint and the infinite” (Guru Granth Sahib, P: 486)
Thus Guru Sahib made Bhai Daya Ram, a Kashatriya from Lahore, Bhai Daya Singh, and Bhai Dharam Dass, a Jatt from Delhi, Bhai Dharam Singh, Bhai Himmat Rai, who had come from Jaganath Puri in Orissa, a thousand miles away, was made Bhai Himmat Singh, Bhai Mokham Chand, who had come Kaithiawar in Gujrat, 1100 miles away, was made Bhai Mohkam Singh, and Bhai Sahib Chand, of mysore, who too had travelled a thousand miles to reach Anandpur Sahib, was made Bhai Sahib Singh and merging them all in his own self commanded that they were his image.
Thereafter, the Guru himself asked asked for the gift of ‘amrit’ (baptismal nectar) and from Gobind Rai he emerged into Sri Guru Gobind Singh Ji. The secret of why, after having offered ‘amrit’ to five beloved Ones, the Guru himself requested for ‘amrit’ and partook of it, is known to Guru Sahib himself. We cannot say anything about it. He was all powerful, as he was the chief protagonist of this act ‘Bachitra Natak’ (Wonderful Drama).
Then Guru Sahib said that from that day onwards, by becoming the Khalsa, they had merged into his being, and he was in them and they were in him, and they should recite Gurbani. Thereafter, the Guru instructed them about their conduct and behaviour:
"Rehat (the Sikh code of conduct) is dear to me, and not the Sikh" (Rehatnama, Bhai Deya Singh Ji)
"One who follows 'rehat' is my Sikh. He is my master, and I, his disciple. One who does not follow 'rehat' cannot be called a Sikh. One who does not abide by 'rehat' is turned from door to door. One who does not follow 'rehat' can never find joy and peace. Therfore, a Sikh should strictly abide by 'rehat'." (Rehatnama, Bhai Desa Singh Ji)
The Guru further said: 'I left my utterly blissful sate of God's worship and assumed a physical from in order to propagate and perpetuate the idea of the Khalsa in the world . Today I have transformed you into my image to disseminate this ideal for universal happiness and to dispense the gift of perfect knowledge (of God) in the the world. Like the perfect Satguru ( The Preceptor) you have the capacity to bestow the gifts of Divine Name (Naam) and knowledge upon the people. The edict that he issued then was:
"The Khalsa is my dear family. Through the Khalsa am I librated. The Khalsa is my body and soul. The Khalsa is the life if my life. My honour and importance lie rightly in the Khalsa. The Khalsa is my only goal. The Khalsa abides with me always. My physical form and breath are in the Khalsa. The Khalsa is my duty and action. The Khalsa hols the secret of my innermost being. The Khalsa iis my perfect Satguru. The Khalsa is the gentleman soldier. The Khalsa is my knowledge an wisdom. Of the Khalsa do I always think. The Khalsa's glory is beyond words. One tongue of mine cannot fully describe the Khalsa. The description of the Khalsa defies my intelligence. There is not an iota of untruth in what I have stated. Parbrahm (God), Guru Nanak is my witness." (Sarb Loh Granth)
On that occasion, the Guru also commanded the Sikhs not to worship anyone except ‘Akal Purkh’ :
“Day and night shall the Khalsa contemplate on the Living Light (God). He shall worship only the one God and none else, In whom he shall have perfect love and confidence.”
Not even by mistake shall he visit graves, cremation places and monasteries for worship. He shall not visit places of pilgrimage, give alms ritually and suffer austerities. None but one God shall he recognize. When the perfect Light abides in him, he shall become the purest of the pure. In this way, the Guru gave to the world a new ideal in the form of the Khalsa for affording perennial joy to the people. This Khalsa is free from sham and superstition. Being distinct from the rest of the world, Guru Sahib had fashioned him in his perfect image and filled him with his perfect spiritual strength (soul power). He has also declared that so as the Khalsa remains true to the ideal, he (the Guru) will continue to bestow on him all his effulgence (glory). When he falls a prey to shams and illusions and loses his distinctness from superstitions and fallacies, and reverting to ritualism, develops a narrow outlook of high and low, gets enmeshed in the shackles of caste system, and falling from his ideal, renounces it for his selfish interests, then he ( The Guru) shall deprive him of all his glory and splendor:
“The Khalsa is God’s own army. The Khalsa has emerged as a result of God’s Will. So long as the Khalsa maintains his distinctness, I shall grant him all my glory. When he strays and trends another path, He shall lose all my confisdence.” (Sarb Loh Granth)
ਕਬੀਰ ਮਾਨਸ ਜਨਮੁ ਦੁਲੰਭੁ ਹੈ ਹੋਇ ਨ ਬਾਰੈ ਬਾਰ
Kabīr mānas janam ḏulambẖ hai ho▫e na bārai bār.
Kabir, it is so difficult to obtain this human body; it does not just come over and over again.
Read about Bhagat Kabir here:
#Sikhism #Sikhi #SGGS #ਸਿਖੀ #Spirituality
This kind of online interview is something of an experiment, and we're still figuring out how to make it work best. So we also welcome your suggestions and guidance before and criticisms after.
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