Wednesday, April 19, 2017

The truth of industrial dairy farming...

Consider the following 5 dairy facts, most of which are common to all forms of dairy farming in the West:  

 
1. The dairy industry is linked to the meat slaughter industry
21,000,000 dairy calves are slaughtered for veal or cheap beef every year globally. Whether on factory farms, “family” farms, or small, humane-certified farms, male calves and surplus females are sold to be slaughtered for veal or cheap beef. The veal industry would not exist without the dairy industry. The following “high welfare” slaughter of “humanely-raised, pastured” dairy calves was openly filmed for public television. (See video clip)
 
2. Cows are unnaturally forced to produce more milk
Due to extensive biological manipulation, today’s dairy cows produce up to 12 times more milk than they would naturally produce to feed a calf. Trapped in a cycle of forced impregnation, perpetual lactation and near constant confinement, most dairy cows’ overworked bodies begin producing less milk at around 4 to 5 years of age, at which point they are slaughtered. In natural conditions, cows can live 20 to 25 years. To keep them lactating at maximum yields, cows are artificially and repeatedly and forcibly impregnated year after year. The constant cycle of forced pregnancy and birth creates a huge surplus of calves. Dairy cows are forcibly impregnated once a year to keep them at peak lactation. Artificial insemination involves invasive, nonconsensual rectal and vaginal penetration.
 
 
3. Calves are forcibly removed from their mothers
Even so, virtually all dairy calves are stolen from their mothers within hours of birth in order to maximize profit. 97% of newborn dairy calves are forcibly removed from their mothers within the first 24 hours. The rest are removed in a matter of days. On so-called humane dairy farms, cows are often taken within the first hour of birth as separation of mother and calf is considered less stressful when they have not been allowed to bond (see video clip).
 
4. Cows are beaten and tortured
Workers at various dairy farms have been secretly filmed punching tiny calves and kicking cows in the face. In one footage from a farm in the UK, which supplies Muller Milk & Ingredients (formerly Muller Wiseman), one of the main processors used by Tesco, Sainsbury’s, M&S and the Coop for their own-brand milks, it showed workers pinning calves to the floor and shouting obscenities in their face, repeatedly kicking and slapping nursing cows and violently throwing small calves to the floor. In another, they were filmed aggressively twisting cows’ tails and repeatedly slamming metal gates into them. (See news link; See video clip)
 
5. Female calves are kept in cruel conditions
Some female calves will join the milking herd. They typically spend the first 2 to 3 months of life confined in lonely hutches, fed a diet of milk replacer while humans drink the milk intended for them. Calves on this small and so-called humane dairy farm are taken away from their mothers within the first hour of birth. (See news link)
 
If you’re interested to learn more you can watch documentaries like EarthlingsCowspiracy, and Vegucated.
 
 
 
 
A Perspective: Sikhi and Veganism
Theologically, Sikhs are not forbidden from drinking milk or consuming milk products, e.g. yoghurt, butter or cheese. On the contrary, there are numerous references to drinking milk, and eating rice-pudding for example in Sri Guru Granth Sahib Ji, and milk is called 'Amrit' in Sri Guru Granth Sahib Ji. Such things were offered in the Guru's Langar also. There is no questioning of this. However, it is to safe to say that Sikh Gurus and the Sikhs of the Guru treated animals they had, whether horses, bulls, cows or hawks, with due respect and care. 

Sikhs are against animal cruelty, and for this reason a Sikh would not eat meat, fish or eggs. However, using the same logic, the modern industry of dairy farming in Western countries, would raise questions about whether it is okay to blindly drink milk without consideration of where it came from and whether there blatant abuse and cruelty was involved.
 


With the rising high cholesterol and high diabetes rates in the Panjabi community, perhaps there is a need for today's Sikh community to recognise their responsibility to become more aware of diet and health. Where there is an increasing awareness of using organic foods in Langar, perhaps more consideration should be given to avoiding dairy products for health and ethical grounds. Gurdwaras should be role models for promoting health, well-being and ethics.
 
Can a Sikh truly be a Vegan is a topical debate. The main argument will be that the Maryada (tradition) of making Karhah Parshaad is reliant on using Gheo (clarified butter), and to change this is altering Maryada. Lots of Gurdwaras have began using vegetable oils instead of Gheo for cooking Daal (lentils) and Sabzi (vegetables) in Langar, after a campaign of health awareness targeting Gurdwaras. Putting all these arguments to the side, I think all Sikhs can hopefully agree that from the above facts it would be responsible and ethical to at least reduce dairy intake where possible, perhaps we can call it a 'Semi-Vegan' diet! 

Small changes that we could all consider is to use cocunut oil or vegetable oil instead of gheo or butter; and, if one's Rehat (religious discipline) allows, to drink almond, cocunut or almond milk instead of dairy milk.




Some myths and facts about a Vegan diet
 
1) 'A Vegan diet is not healthy'
On the contrary, they can be far healthier! Eating vegan is like other ways of eating: take care with what you’re putting in your body, and your body will take care of you. However, vegan diets also have numerous advantages over others. Vegans are far more likely to reach the recommended 10 portions of fruit and vegetables a day, have lower rates of obesity and reduced risk of colorectal and prostate cancer.

2) 'Vegans need to drink dairy milk to get calcium’
That's incorrect! Leafy green vegetables such as kale have been shown to have excellent absorbability compared to dairy milk, which lags behind these vegetables. Not to mention the fact that fortified plant milk has just as much calcium as dairy milk, while calcium-set tofu is a really rich source.

3) ‘Only vegans need supplements’
Vegans and non-vegans alike can take a supplement like to ensure that they are getting all they need, though this is not a requirement as a well planned diet can be sufficient for optimal health. Fortified foods are necessary for healthy living in both vegans and non-vegans. Manufacturers add supplements to the foods we eat in order for us to get the vitamins, minerals and nutrients our bodies need. Dairy milk, like many plant milks, is commonly fortified with Vitamins A and D. Moreover, before countries across the world started to add iodine to table salt and cattle feed, iodine deficiency was rife. This is also the case with B12 being fed to cattle, as it no longer naturally occurs in the soil.

4) ‘Vegan diets are not suitable for children’
The British Dietetic Association says that a well-planned vegan diet is suitable for ALL ages. Some people believe it is unfair to serve children healthy vegan food because they have not had the ‘choice’ to have meat: but how can forcing a child to eat animal products before they know the facts surrounding their production be a ‘choice’?

5) 'Vegan diets make you weak'
Then how do you explain the success of Germany’s strongest man, the world champion of French Kickboxing and two of the greatest tennis players of our time. There is also a growing number of Vegan Sikh weightlifters and fitness enthusiasts that promote health and well-being on social media.

Wednesday, April 12, 2017

Awaken the Singh within!...

A network for all Sikh males to come learn, share and develop together. Whether you have just found your path towards Sikhi or you have been on it your whole life, one will leave camp in a whole new spiritually powered mindset. Inspiring Speakers, powerful influential workshops, a welcoming atmosphere; Toronto Singhs Camp is a lasting experience you will not forget!



7th Annual Toronto Singhs Camp 2017
Wednesday, July 12th to Sunday, July 16th

NEW LOCATION: Pearson Williams Christian Center in London, ON 
CLICK HERE for more information about this camp site!

-NEW MULTIPLE INTERNATIONAL SPEAKERS (TBA)
-Uplifting Amritvela & Kirtan Divans
-Motivating & Inspiring Creative Workshops
-Paintballing & Battle Archery
AND MUCH MUCH MORE!!!

Get your SCHOOL & WORK dates booked off now!!

Wednesday, April 05, 2017

New Zealand Trip 2016-17: Meeting Mata Gurdev Kaur Ji... (Part 2)

Continued...


We were all served some fruit before the Sangat was to do Keertan. Mata Gurdev Kaur Ji asked Bhai Surjit Singh Ji Nadala and I, on several occasions, if we could speak to her grandchildren and convince them to follow the Guru's Path. I explained to Mata Ji that Sikhi is a gift from Guru Ji, and that I don't have the ability to make anyone a Gursikh. We can only share the love and knowledge of the Guru, and provide Sangat for someone. The dard (anguish) and longing Mata Ji had for wanting her family to follow Gursikhi was heart whelming. 

Before going to Guru Ji's room, Mata Ji did an emotional benti (request) that can Bhai Sahib do the following Ardaas, "May the Buttaa (plant) of Sikhi remain in my family. May it never dry up. After I am gone, may Sikhi continue in this family." Mata Ji had tears in her eyes when making this request. Bhai Sahib accepted Mata Ji's humble bent (request).  

 
 
In Guru Ji's room, everyone  gathered. Youngsters did Keertan, followed by Bhai Surjit Singh Ji. Mata Ji was clearly joyed and overwhelmed that the Sangat had travelled so far to see her and do Keertan. It made me realize how we take Sangat for granted, and even listening to Keertan! Not everyone has the opportunity to attend the Gurdwara, or Smaagams, either for health reasons or the simple fact that there is no Gurdwara or community nearby.

After the Keertan, Bhai Sahib fulfilled Mata Ji's wish and did Ardaas on behalf of the Sangat, that the seed of Sikhi flourishes and grows in her family, and continues on. It was amazing, how Mata Ji had made all of Guru Ji's bastars (clothes), and does Guru Ji's seva daily, despite old age and health problems.

Before leaving, I took the opportunity to sit with Mata Ji and ask her some questions about her life. Below is a short biography of Mata Ji's life:

Mata Ji's husband was born in New Zealand. Her husband's grandfather had immigrated to New Zealand a long time ago. Therefore, her husband was 3rd generation. Her husband went to India to marry her, and she came over to New Zealand in 1953.  In 1973, she made the decision to wear black clothes, to display humility. In 1977, she travelled to India with her in-laws. This was her first time back to India. As her children were now grown-up, she decided that despite her husband not being religious, she wanted to take Amrit. Without telling many people, she decided to take Amrit on her visit to Sri Hazoor Sahib. 

When she approached the Jathedar about taking Amrit, he gave her a leaflet to read, and a Gutka Sahib. He asked her to read the leaflet before making her mind to take Amrit. The leaflet stated that women were not given Khande-Di-Pahul at the Takht Sahib, as taking Amrit of the double-edged sword brings Bir-Rass (the warrior-spirit). As women are already hot tempered and full of spirit, taking Khande-Di-Pahul, would risk women causing problems in their respective homes and fighting with their husbands, as they will not be able to control themselves. Therefore, the leaflet said women are instead given 'Kirpan Amrit', which I remember correctly she said was prepared by one Singh.

Desperate to quench her thirst for the Guru, she agreed to the 'Kirpan Amrit', although she did find it strange that Amrit that had been equally given to men and women by Guru Gobind Singh Ji, had been changed by the Takht custodians. Although, in the Amrit ceremony she had not explicity been told to keep Bibek and only eat and dine with the Khalsa, she said that everytime she looked at food that had been cooked by those who did not fully observe the Guru's Rehat, whether at home, at the Gurdwara or someone's house, she would see things moving around in it. She would get turned off. From day 1, Guru Ji blessed Mata Ji with cooking her own food and eating it. 

Mata Ji, said although she knew within her soul that she was incomplete without a Dastaar, she never had anyone instruct her to wear a Dastaar or teach her how to tie one. She said that she had never seen a woman with a Dastaar, but knew that it was what Guru Ji intended for both men and women. In 1985, she saw the first Dastaar wearing Singhni in New Zealand. The Bibi's name was Bibi Amarjit Kaur Ji of Dyalpur. Mata Ji said that seeing her made her overjoyed. She straightaway asked her if she could teach her how to tie a Dastaar. Since then, she has kept the Rehat of staying in full Khalsa Bana.

A year later, in 1986, there was an Amrit Sanchaar on 31s December in New Zealand. 25 Singhs of the Akhand Kirtani Jatha, had travelled to New Zealand to spread the message of Guru Nanak Dev Ji through Kirtan and inspire the Sangat to take Amrit. This group of Singhs included Bhai Rama Singh Ji and Bhai Rajinder Singh Ji Dudley. That day, 45 people recieved the gift of Amrit. Mata Ji, also took Amrit in accordance to Gur Maryada and got Naam Drir from the Panj Pyaare. She said, she felt very blessed having being blessed with Amrit and Naam.

In 1989, Bhai Jeevan Singh Ji visited New Zealand. Bibi Ji said that Singhs always asked to eat food cooked by her hands. She felt very priveleged and blessed that she had the opportunity to serve Gursikhs. For some time, Mata Ji stayed at the Gurdwara Sahib as her children were now grown ups, and Mata Ji wanted to dedicate time to serving the Guru and serving the Sangat at the Gurdwara, and escape the influences of Maya. At some point later, she came back home where now her son and grandsons take care of her.

Despite old age, Mata Ji wakes up Amrit-Vela, does Naam Simran, loving does Guru Ji's Saroops's seva, and cooks her own Parshaadaa. Truly the Guru's Sikhi is the life and soul of Mata Ji, and she cannot bear the thought of her children to lose the opportunity of becoming the beloved children of Guru Gobind Singh Ji. Listening to Mata Ji's story, it reminded me time and again, of the embroidery she has made by hand on Guru Ji's Rumaala Sahib - Rehat Pyaaree Mujh Ko, Sikh Pyaare Naahi (Guru Gobind Singh Ji says: "I love the Rehat, not the Sikh.")


Monday, April 03, 2017

New Zealand Trip 2016-17: Meeting Mata Gurdev Kaur Ji... (Part 1)


During Khalsa Camp New Zealand 2016, someone humbly asked both Bhai Surjit Singh Nadala Ji and I, if we could visit an elderly Gursikh Mata Ji who lived far away on a farm. It was said that the Bibi was a Chardikala Gursikh, and due to old age she cannot travel far, but she would appreciate us visiting her. The same request was repeated by someone else on visiting Australia after the camp. 

On arriving back in New Zealand from Australia, a programme was made to visit the elderly Mata Ji. The name of the Bibi Ji is Mata Gurdev Kaur Ji. Mata Ji, lived about 3 and half hours away from Auckland, where we were staying. The journey there was scenic open farmland, with very little villages or towns on the way. 

I had been told lots of things about this Mata Ji. I was told that she is a Naam-imbued soul and that she was blessed with the Sangat of Bhai Jeevan Singh Ji and Bhai Rama Singh Ji of Akhand Kirtani Jatha. Mata Ji always wears Bana (Khalsa attire) and keeps strict Bibek Rehat, which is not so common in that part of the world. In particular we had been told that Mata Ji's wish is that Gursikhs visit her and influence her family in adopting Gursikhi, as her children have not followed the Guru's Path as she had hoped. Mata Ji, despite being 80 years old, and physically unable to walk without a walking frame, she cooks her own food and daily does the seva of Sri Guru Granth Sahib Ji at their home.

Bhai Navraj Singh (Derby), young Amritdhari pilot
Veer Navraj Singh from Derby (UK), who was at the time training to be a pilot in New Zealand, brought it to my attention that Mata Gurdev Kaur Ji is mentioned in Bhai Rama Singh Ji's book 'In Search of the True Guru'. In the actual book she is called 'Bibi Ranjeet Kaur'. I know it is her because she took Amrit from Hazoor Sahib and is a 'Bibeki', i.e. adheres and lives by all the Hukams of Guru Sahib. He showed me a paragraph from the online PDF version of the book. The book states:
"Our Jatha arrived in New Zealand on 31 December. The sangat welcomed us very warmly. There is a beautiful Gurdwara in Auckland. Arrangements were made for the Jatha to stay there. The sangat was very impressed to hear Bibi Manjit Kaur's melodious kirtan and to see her in Gursikhi dress. We held Amrit Sanchaar, the first in this country. We met a very d evoted lady, Bibi Ranjeet Kaur She had received Amrit initiation from Sri Hazoor Sahib and was a bibekee i.e. one who lived an austere life style according to strict standards of rehat. Every day she would pray, "O, True King, be kind to us . Please send your Singhs so that people here can receive Amrit initiation." Our Jatha performed the Amrit Sanchaar and many Singhs and Singhanis joined the Sikhi fold. This lady told us with great affection, “Today, the True King has answered my prayers!" During the Amrit Sanchaar, Rain-Sabaaee Kirtan continued in the main Gurdwara sangat hall. When the Panj Piaray led the procession of those who had been initiated into the main sangat hall, many others were so moved by the spiritual impact, that they too desired Amrit initiation."
Bibi Jagjit Kaur Ji, an American Singhni (pictured in the centre), who visited New Zealand with Bhai Rama Singh Ji

Sangat of New Zealand during the Parchaar tour of Bhai Rama Singh Ji

On 2nd January 2017, the Sangat from Auckland got together and visited Mata Ji's farmhouse. Both Bhai Surjit Singh Ji and I were longing to see this Gursikh Mata Ji and have Darshan. The place were Mata Ji lives is very secluded and there is no nearby Sikh community or Gurdwara Sahib. They don't even have any neighbours. 

On arrival, we first met Sri Guru Granth Sahib Ji. Guru Sahib's room had a very strong spiritual vibration. Intrigued by the intense spiritual vibrations in Guru Ji's room, I opened the next room's door to see if that room also had such Naam vibrations. The room that had opened was Mata Ji's bedroom, and her room had the same peaceful and intense spiritual vibrations. After meeting Guru Ji, we all shared Guru's Fateh with Mata Ji and her family.



To be continued...

Friday, March 31, 2017

Vaisakhi 1699: First hand account of Bhai Jaita Ji...


Below is the account of the Vaisakhi of Anandpur Sahib in 1699 and the manifestation of the Khalsa. The account is taken from a book called 'ਭਾਈ ਜੈਤਾ ਜੀ - ਜੀਵਨ ਤੇ ਰਚਨਾ' (Bhai Jaita Ji - Jeevan Te Rachna) compiled by Dr. Gurmukh Singh Walia in 1994. In this book Dr. Gurmukh Singh has given references from the hand-written account of Bhai Jaita Ji found in Faridkot. Bhai Jaita Ji was a courageous Sikh who brought the head of Guru Teg Bahadar Ji from Delhi to Anandpur Sahib. After receiving Amrit, Bhai Jaita Ji became Bhai Jeevan Singh Ji.

Bhai Jeevan Singh Ji stayed with Guru Gobind Singh Ji for some time. Bhai Jeevan Singh Ji writes about the eye-witness account of the martyrdom of Guru Teg Bahadar Ji, the Vaisakhi of 1699, how Amrit was prepared and administered, and the Rehat (code of conduct) given.
 
I have made an humble attempt to translate the original into English:


ਸਵੈਯਾ:-ਆਇ ਜੁਰੇ ਦਮਦਮਹਿਂ ਸੁ ਸਿਖ ਗਨ ਸਤਿਗੁਰ ਬੀਚ ਦੀਵਾਨ ਸੁਹਾਯੋ।
ਧੂਹ ਕ੍ਰਿਪਾਨ ਖੋੜਿ ਤੇ ਬਾਹਰ ਸੀਖਨ ਕਉ ਮੁਖ ਐਸ ਅਲਾਯੋ।
ਕੋਊ ਸਿਖ ਹੋਇ ਤਉ ਦੀਜੈ ਸੀਸ ਮੋਹਿ ਅਬ ਹੀ ਫੁਰਮਾਯੋ।
ਦੋਇ ਕਰ ਜੋਰ ਉਠਯੋ ਇਕ ਸੇਵਕ ਬਿਨਤੀ ਕਰ ਉਰ ਹਰਖ ਮਨਾਯੋ॥56॥
The Sikhs gathered and rested and Satguru set up a deevaan (royal court).
He unsheithed his Kirpaan and facing the Sikhs spoke.
He proclaimed, "Is there any Sikh who will give his head to me."
Folding his hands together a humble servant stood up and made the offer. ||56||

ਸਵੈਯਾ:-ਦੀਨ ਦਿਆਲ ਕ੍ਰਿਪਾ ਕੈ ਸਾਗਰ ਮਮ ਸਿਰ ਕਉ ਨਿਜ ਲੇਖੇ ਪਾਯੋ।
ਸਤਿਗੁਰ ਬਾਹਿਂ ਪਕਰ ਤਿਸ ਸਿਖ ਕਉ ਨਿਕਟ ਤੰਬੂ ਮਹਿਂ ਜਾਇ ਬਿਠਾਯੋ।
ਫੁਨ ਦੀਵਾਨ ਮਹਿ ਐਸ ਉਚਾਰਾ ਅਵਰ ਏਕੁ ਕੋਇ ਸੀਸ ਲਗਾਯੋ।
ਪੁਨ ਇਕ ਸਿਖ ਕਹੀ ਕਰ ਜੋਰੈ ਸਤਿਗੁਰ ਸੇਵ ਮੋਹਿ ਏਹੁ ਭਾਯੋ॥57॥
"O Merciful to the weak, the ocean of blessings, take my head and make it worthy."
Satguru took the Sikh by his arm into the nearby tent.
Then it was announced in the deevaan "any other willing to give their head?"   
Then one Sikh said with his hands folded, "I am pleased to serve Satguru." ||57||
 
ਸਵੈਯਾ:-ਤਿਹ ਭਿ ਸਤਿਗੁਰ ਬਾਹਿਂ ਪਕਰ ਕਰ ਤੰਬੂ ਭੀਤਰ ਲੈ ਕਰ ਜਾਯੋ।
ਈਵ ਹੀ ਸਤਿਗੁਰ ਪਾਂਚ ਸਿਖਨ ਕਉ ਤੰਬੂ ਮਹਿਂ ਲੇ ਜਾਤ ਸੁਹਾਯੋ।
ਕੇਤੀ ਬਾਰ ਭਈ ਸਤਿਗੁਰ ਤਉ ਪੁਨ ਤੰਬੂ ਤੇ ਬਾਹਰ ਨ ਆਯੋ।
ਖੁਸਰ ਮੁਸਰ ਸਿਖਨ ਮਹਿਂ ਹੋਇਹੈ ਪਾਂਚਹੁੰ ਕੋ ਗੁਰ ਮਾਰ ਮੁਕਾਯੋ ॥58॥
Again Satguru took him by his arm and took him into the tent.
In this way, Satguru took five Sikhs into the tent.
For some time Satguru didn't return from the tent.
The Sikhs began talking that the Guru has killed and finished the Five. ||58||

ਸਵੈਯਾ:-ਧੀਰੈ ਧੀਰੈ ਨਿਕਸਨ ਲਾਗੈ ਜਿਹ ਸਿਖ ਕਾਚਾ ਨਾਮ ਧਰਾਯੋ।
ਕਿਛ ਕਿਛ ਬੈਠ ਰਹਯੋ ਨਹਿਂ ਗਮਨੇ ਕਿਵ ਗੁਰ ਘਰ ਮਹਿਂ ਮਾਨ ਰਹਾਯੋ।
ਕਿਛ ਪੂਰੈ ਪ੍ਰੇਮੀ ਪਦ-ਪੰਕਜ ਬੈਠ ਰਹਯੋ ਨਹਿਂ ਬਾਰੀ ਆਯੋ।
ਅਬ ਕੀ ਬਾਰ ਸੁ ਮੰਚ ਸੁਹਾਏ ਪਾਂਚ ਸਿਖਨ ਕਉ ਸਿੰਘ ਸਜਾਯੋ ॥59॥
Slowly slowly those who were Sikhs only by name began leaving.
Some remained seated thinking how the Guru's House's honour remains.
Some in full love sat thinking our turn has not come.
Now, the Five Sikhs were made into Singhs on the delightful stage. ||59||

ਸਵੈਯਾ:-ਬੀਚ ਸਭਾ ਮਹਿਂ ਬੈਠਿ ਕੇ ਸਤਿਗੁਰ ਰਹਿਤ ਕੁਰਹਿਤ ਸਬਹਿ ਸਮਝਾਯੋ।
ਤੇਜ ਲਿਲਾਟ ਨਿਹਾਰ ਸਿੰਘਨ ਕੇ ਸਿਖ ਦੁਚਿਤੇ ਅਤਿ ਖੁਣਸਾਯੋ।
ਪੁਨ ਕੈਸੇ ਸਿਖ ਜੀਵਤ ਭਏਂ ਹੈਂ ਸਬਹਿਨ ਕੈ ਮਨ ਅਤਿ ਭਰਮਾਯੋ।
ਸਰਧਾਹੀਨ ਭਏ ਅਤਿ ਬੌਨੇ ਗੁਰ ਮਹਿਮਾ ਕੋ ਭੇਦ ਨਾ ਪਾਯੋ ॥60॥
Sitting in the centre of the gathering, Satguru instructed the Rehats and Kurehats.
Flashing the sword before the Singhs, the Sikhs were left baffled.
Then everyone's minds were in wonder how the Sikhs came back to life.
The faithless and the faithful could not understand the glory of the Guru. ||60||
 
ਸਵੈਯਾ:-ਪਾਂਚ ਬਡੇ ਪ੍ਰਭ ਕੈ ਦਰ ਹੈਂ, ਅਰ ਪਾਂਚ ਕਾ ਮਾਨ ਹੈ ਗੁਰਦਰਬਾਰੇ
ਕ੍ਰਿਪਾਨ ਕੜਾ ਕਛ ਕੰਕਤ ਕਰ ਦੀਨਹਿਂ ਨਿਸਚੈ ਪਾਂਚ ਕਕਾਰੇ।
ਪਾਂਚ ਕਕਾਰ ਦੀਏ ਗੁਰ ਨੇ ਪੁੰਜ ਪਾਂਚ ਕਾ ਪਾਂਚ ਵਿਕਾਰਨ ਮਾਰੇ।
ਭੇਦ ਕੋਇ ਗੋਪ ਨਹਿ ਇਨ ਮਹਿੰ ਪ੍ਰਭ ਕੇ ਚਿੰਨ ਪਾਂਚ ਪ੍ਰਭੂ ਅਤਿ ਪਿਆਰੇ॥110॥
The Five are considered high at the God's Door, and the Five got honour in the Guru's Court.
Giving a Kripaan, Karha and Kachhera - faithfully the Panj Kakkaars.
Given the Panj Kakkaar, the Guru destroyed the five vices.
No difference was left amongst them wearing the five articles they become the beloveds of the Almighty. ||110||

ਸਵੈਯਾ:-ਆਇਂ ਜਬਹਿ ਅੰਮ੍ਰਿਤ ਅਭਿਲਾਖੀ ਪਾਂਚ ਸੁ ਸਿੰਘਨ ਚਯਨ ਕਰੀਜੈ।
ਸਕੇਸ ਕਰਹਿਂ ਇਸਨਾਨ ਸਬਹਿ ਜਨ ਨਿਰਮਲ ਸਵਛ ਪੁਸਾਕ ਪਹਿਰੀਜੈ।
ਨਿਰਮਲ ਕੰਬਰ ਦੇਹੁ ਬਿਛਾਈ ਸਬ ਤਿਸ ਕੰਬਰ ਆਸਨ ਕੀਜੈ।
ਕੰਬਰ ਊਪਰ ਰਾਖ ਲੋਹ ਪਾਤਰ ਪਾਤਰ ਮਹਿ ਸਬ ਨਦਰਿ ਟਿਕੀਜੈ ॥111॥
When the candidates for Amrit came, they before the Five Singhs.
All washed, including their hair, and wore clean clothes.
A clean sheat was set out, where all sat down.
Placing the iron bowl down, all fixed their eyesight on it. ||111||

ਸਵੈਯਾ:-ਪਾਂਚ ਕਕਾਰ ਸੰਪੂਰਣ ਦੇਖਿ ਕੈ ਯਾਚਕ ਸਿਖਹਿ ਸੰਮੁਖ ਬੈਠੀਜੈ।
ਜਲੋ ਬਤਾਸੇ ਲੋਹ ਪਾਤਰ ਮਹਿਂ ਡਾਰਿ ਕੈ ਛਹਿ ਸਿਖ ਆਸਨ ਬੀਰ ਲਵੀਜੈ।
ਹਾਥ ਪ੍ਰਥਮ ਸਿੰਘ ਖੰਡੇ ਕਉ ਲੇਕਰ ਜਲੋ ਪਤਾਸੋ ਕਉ ਖੂਬ ਮਿਲੀਜੈ।
ਜਪੁ ਕੋ ਪਾਠ ਕਰਹਿ ਸੰਗ ਤਿਹ ਸਿਖ ਪਾਤਰਿ ਦੂਸਰ ਹਾਥ ਧੀਰਜੈ ॥112॥
Seeing them wearing the complete Panj Kakkaar, the Sikhs sat before them.
Placing water and Pataasay (sugar wafers) in the iron bowl the Sikhs sat in Bir Aasan (warrior pose).
The first Singh held the Khanda and beautifully mixed the water and Pataasay.
The prayer of Jap (Ji) was recited whilst holding on to the utensil with other hand. ||112||

ਸਵੈਯਾ:-ਪਾਚਹੁੰ ਮਹਿ ਚਾਰ ਸੂ ਹੋਵਹਿਂ ਅਵਰ ਜੋਇ ਪਾਤਰ ਊਪਰ ਹਾਥ ਰਖੀਜੈ।
ਆਪਨ ਆਪਨ ਬਾਰ ਯੇ ਪਾਂਚਹੁੰ ਪਾਂਚ ਹੀ ਬਾਣੀ ਕੋ ਪਾਠ ਪੜ੍ਹੀਜੈ।
ਜਪੁ ਜਾਪ ਸਵੈਯੇ ਚੌਪਈ ਅਨੰਦ ਕੋ ਪਾਠ ਸੋਂ ਪਾਹੁਲ ਤਿਆਰ ਕਰੀਜੈ।
ਪਾਂਓ ਚੁਲੇ ਮੁਖ ਪਾਵਹਿ ਸੁ ਯਾਜਕ ਏਤ ਹੀ ਨੇਤਰ ਕੇਸ ਪਵੀਜੈ ॥113॥
Out of the five, four had their hands holding the utensil.
Turn by turn each of the five recited Bani.
Jap, Jaap, Svaiyye, Chaupai and Anand were recited in preparing the Paahul.
They put a handful (of Amrit) to drink, then in the eyes and Kesh. ||113||

ਸਵੈਯਾ:-ਪ੍ਰਤਿ ਏਕ ਚੁਲੇ ਸੰਗ ਯਾਚਕ ਮੁਖ ਤੇ ਵਾਹਿਗੁਰੂ ਕੀ ਫਤਿਹਿ ਗਜਾਵੈ।
ਯਾਚਕ ਸਿੰਘ ਜੋ ਅਵਰ ਭਿ ਹੋਇ ਅੰਮ੍ਰਿਤ ਏਕੁ ਹੀ ਪਾਤਰ ਪਾਵੈ।
ਰਹਿਤ ਕੁਰਹਿਤ ਬਤਾਇ ਕੈ ਸਬਹਿਨ ਅਰਦਾਸ ਕਰਹਿ ਪ੍ਰਸਾਦਿ ਦਵਾਵੈ।
ਪੁਨ ਸਬ ਏਕੁ ਹੀ ਬਰਤਨ ਮਾਹਿਂ ਏਕਠਿ ਖਾਨ ਔ ਪਾਨ ਕਰਾਵੈ ॥114॥
With each handful given, Vaheguru's Fateh was roared.
Whoever the Singh is, Amrit is obtained only from the one utensil.
Rehat and Kurehats were instructed to all and after Ardaas, Prashaad was given.
Then all ate and dined from one utensil. ||114||

Thursday, March 23, 2017

Show on significance of 'Bana'...

Everyday Sikhi show with Bhai Amanjot Singh (East London) and Bhai Uttam Singh (East London) on the significance and importance of 'Bana' (Sikh attire/dress).