Dhan Guru Har Rai Sahib Jee - Happy Gurpurb!

Today it is the Seventh Guru, Dhan Dhan Guru Har Rai Sahib jee's prakaash diwas (birth day). Lakh Lakh Vadhaayee (many happy returns) to everyone on this Gurpurb. May Guru Sahib bless us all.

A GLIMPSE AT THE LIFE OF GURU HAR RAI SAHIB JEE

Story of Kurta stuck on thorn flower

As a young child Guru Sahib was running in the flower garden at Kiratpur Sahib. He was wearing a baggy cloak (Chola). While running the cloak he brushed passed some flowers, thus the flowers were damaged. With love and compassion, Guru Hargobind Sahib jee, the seventh Guru's grandfather, explained: "Always walk and move with care. Look after and manage your cloak and ensure that it doesn't hurt or damage anything in its path." Guru Hargobind Sahib jee taught his grandson that "one should watch how one walks" and work on oneself. Guru Sahib promised his grandfather, that he would in the future be careful in his responsibilities towards man, animals and plants. Boundless compassion and charity were reflected in all his actions and dealings with others throught Guru Sahib's life.

Protection of Animals & Environment

Guru Sahib founded free hospitals, herbal medical clinics, animal sanctuaries and beautiful gardens. Guru Har Rai Sahib jee developed Kiratpur sahib as a town of parks and gardens. Located on the banks of tributary of the Sutlej, he planted flowers and fruit bearing trees all over the area. This created a salubrious environment, attracting beautiful birds to the town and turning it into an idyllic place to live in. The Guru would go hunting; capturing animals he would care for them and give them treatment. When the animals were healthy and fit they would be released into the animal sanctuary or wild.

Excommunication Directive

Baba Raam Rai jee, Guru Sahib's son, was sent by Guru jee to meet with Aurangzeb. In order to please the Emperor and gain his sympathy Baba Raam Rai distorted Gurbani. As a result of this Aurangzeb rewarded him with land at Dehra Doon. When Guru Sahib found out he immediately excommunicated Baba Ram Rai jee. Guru showed that no one has a right to orally or physically alter the Word of God. Once some Sikhs asked Guru Arjan Sahib jee that Gurbaani is difficult to understand and that instead can he produce a translation. Kavi Santokh Singh jee writes that Guru Sahib replied, “Even if I wanted to, I couldn’t. No one has power to limit Gurbaani.” The lesson learnt is that our relationships need to be kept checked.

Devotion to Gurbaani

One day the Sikhs asked Guru Sahib whether those who read Gurbaani without understanding it obtain any spiritual advantage from it. Guru Sahib gave no reply at the time, and next morning went hunting. En route, the Guru came across a broken pot which had held butter. The rays of the sun were melting the butter on the broken pot fragments. Guru Sahib took one of these fragments in his hand and said, "Look my Sikhs, broken pot parts - when they are heated, the butter that adhered to them readily melts. As the grease sticks to the pot, so does the Guru’s Word stick to the heart. Whether understood or not, it has within it the "seed of salvation." Perfume still clings to a broken vase." We learn that whoseoever daily reads the Gurbaani shall surely obtain peace. And even though one may not fully understand it, Vaheguru will undoubtedly assist the person to understand.

22,000 Horsemen

Although very sensitive and caring, Guru Sahib was ever ready to fight for sovereignty and justice. Arms remind us of sovereignty. Guru Sahib exemplified that one should live a caring and compassionate life and always be ready to defend oneself and others.

Summary

Bhai Nand Lal Singh jee summarises Guru Har Rai Sahib jee personality with the word "Compassion"! J. G. Cunningham describes in his book "History of Sikhs" that the Seventh Nanak lived "a life of humility" and is "the Image of Compassion".

Gurbani MP3 Files

I have been trying to find mp3 audio files for Baanis from Sundar Gutka and more. Yesterday, I was fortunate to find a whole treasure of Gurbani files on GurmatVeechar.com. The paath is by Bhai Jarnail Singh jee Mehta Chownk wale. Below are the links to the site for downloading and listening:
1) Beant Banian - Bhai Jarnail Singh jee
2) Sundar Gutka - Bhai Jarnail Singh jee

I came across this inspirational video, which is a dedication to Guru Tegh Bahadar Sahib jee Maharaaj and his three Beloved Sikhs, Bhai Mati Das jee, Bhai Sati Das jee and Bhai Dyaala jee. May Guru Sahib do Kirpaa on us all and bless us with Sikhi Sidq, Gursikhi Jeevan and Naam.

ਗੁਰ ਸੇਵਾ ਤੇ ਹਰਿ ਪਾਈਐ ਜਾ ਕਉ ਨਦਰਿ ਕਰੇਇ ॥
gur sayvaa tay har paa-ee-ai jaa kau nadar karay-e.
Serving the Guru, the Lord is obtained, when He bestows His Glance of Grace.

ਮਾਣਸ ਤੇ ਦੇਵਤੇ ਭਏ ਧਿਆਇਆ ਨਾਮੁ ਹਰੇ ॥
maaNas tay dayvtay bha-ay Dhi-aa-i-aa naam haray.
They are transformed from humans into angels, meditating on Naam, the Name of Vaheguru.
(Ang 90)

X and O

I received this nice email from Royal Holloway Sikh Society:

Place your mouse on the X below and drag to the O.

XEven though you can't see Him, GOD is there!O

Baba Fareed jee says:

ਹਉ ਢੂਢੇਦੀ ਸਜਣਾ ਸਜਣੁ ਮੈਡੇ ਨਾਲਿ ॥
hau dhoodhaydee sajNaa sajaN mai(n)dday naal.
I search for my Friend, but my Friend is already with me.

ਨਾਨਕ ਅਲਖੁ ਨ ਲਖੀਐ ਗੁਰਮੁਖਿ ਦੇਇ ਦਿਖਾਲਿ ॥੧੨੧॥
naanak alakh na lakhee-ai gurmukh day-ay dikhaal. ||121||
O Nanak, the Unseen Lord cannot be seen; He is revealed only to the Gurmukh. ||121||
(Ang 1384)

Nice Story - A Gurdwara in Bangladesh

Today I came across this uplifting news story of a Granthi Singh serving at the main Gurdwara Sahib in Bangladesh:

Sikh priest wins hearts in Muslim Bangladesh
Mon Jan 22, 2007

By Azad Majumder

DHAKA (Reuters Life!) - Practicing what he preaches has won Sikh priest Bhai Piara Singh many admirers in Dhaka, the capital of overwhelming Muslim Bangladesh.

Singh came to Bangladesh eight years ago from India to head the main Gurdwara, or Sikh temple, in Dhaka, where his doctrine of peace and generosity to all mankind has made its mark on Bengalis of all faiths -- and helped keep his community safe.

"People respect us," Singh told Reuters. "Often I get a chance to speak at inter-religion discussions."

"Never we had a communal problem nor did I hear of any. People of all religions visit us. Muslims often donate (money) to help us run the Gurdwara," he added.

Sectarian violence has often erupted in impoverished Bangladesh, which is also wracked by political unrest. Sunni Muslim militants have attacked other Muslim sects and bombed churches within the past few years.

But the Gurdwara, which is inside Dhaka University's campus, has so far been spared. The century-old building is protected by the authorities but also fondly preserved by students, who often engage in gunbattles on campus.

"All religions preach non-violence, no hatred and love. The Sikhs are a true reflection of that and so they are loved by all," said Atiqur Rahman, Muslim who attended Dhaka University...

Read full news article here

The Gurdwara Sahib mentioned in the news is GURDWARA NANAK SHAHI, which is situated in the capital city's university campus. The Gurdwara marks Guru Nanak Sahib jee and Guru's visit, later visted by Guru Tegh Bahdar Sahib jee. The Gurdwara was founded by a missionary sent to Bangladesh by Baba Gurditta, son of Guru Har Gobind 6th Guru within 17th century and was completed in 1830. Old relics-an old handwritten volume of guru granth sahib, and Guru Teg Bahadar Sahib jee's sandals are preserved here. There are five historical Gurdwara Sahibs in Bangladesh linked to the history of the First and Ninth Guru Sahibs.

From 1915 to 1947, Sri Chandrajyoti served as the sevadaar of Gurdwara Nanakshahi. After 1947 the Gurdwara was neglected and almost abandoned. After Bangladesh's independence it was repaired and revived. With the help of Sikh soldiers the members of the deputation led by Captain Bhaag Singh of Calcutta recovered possession of the Gurdwara, cleaned it and held a congregation in it on 2nd January, 1972. Sayyad Nazar-ul-Islam, then acting President of Bangla Desh attended the congregation and gave assurance about the safety and reconstruction of this and the other Gurdwaras. Now, there is a management board that includes local as well as foreign members, to run the affairs of the Gurdwara.

Reflections on the Week

On Monday, after my lecture I went to the library and looked at some Sikhi books. I came across one book edited by Bhai Kharak Singh jee. It contained an essay by 90-year-old Gursikh, Bhai Karnail Singh jee, on the life and achievements of Jathedaar Kartar Singh Jhabbar. I ended up reading about the Singh Sabha Movement and Jathedaar Kartar Singh Jhabbar jee for two hours until I eventually realised the time. I had never heard of Bhai Kartar Singh Jhabbar jee until Monday, and after reading about him it reminded me of what a Sikh's jeevan should be like and what we should strive towards.

The story of Jathedaar Kartar Singh Jhabbar jee is of a Gursikh who played a key role in the epic struggle for the Khalsa to gain control of the Gurdwaras from the Mahants (Nirmala and Udaasi Saadhus heavily inclined towards Brahmanism and Brahamical teaching learnt from Banaaras). Originally Mahants managed the Gurdwaras during the time the Khalsa had to leave the villages and cities to live in jungles and deserts due to a campaign of indiscriminate killing of all Sikhs seen. However, the Mahants had managed to assume possession of the Sikh Gurdwaras. Most of the Mahants were not only corrupt and immoral but indulged in distorting Gur Maryada (the religious traditions). The Mahants plotted and organised heinous and violent acts employing hooligans and paid workers to retain their hold on the Gurdwara Sahibs. Reading about the state of the Gurdwaras during this period had some relevance to the poor state of today's Guru Ghars and the issues which have been raised in recent years in regards to Beadbi and wrong management.

The mass participation of the Sikh Sangat in the Gurdwara Reform Movement was a great degree due to the inspiration and leadership provided by Jathedar Kartar Singh Jhabbar. There were some Sikh leaders of that period who may have got entrapped by politicians to divert the Movement from reform of Gurdwaras to confrontation with the British government for securing independence and for delaying the reform in Gurdwaras till after the independence. However, Jathedar Kartar Singh Jhabbar played a crucial and farsighted role in avoiding such an entrapment. Reading the full account of Bhai Sahib's jeevan and struggles provided inspiration in a world where we the problems of the past are resurfacing in new forms. I was overwhelmed reading about the Sikhi Sidq (steadfastness) and Chardikalaa outlook of Bhai Sahib and my mind asked the question, "How unfortunate I was that I didn't know about this person before?"

You can read about his life on www.Sikh-History.com:
Part 1
Part 2

On Tuesday, on the way back home from Birmingham I sat on the train. I looked to my side and found a smartly dressed young black man who looked like he had come from abroad. He turned to look at me and said, "Tuhaadaa Kee Haal Chaal Hai jee" (How are you?). I was pleasantly shocked to hear the Kaala speak Panjabi. I thought perhaps he has learnt one or two lines from a Panjabi friend or work colleague. I asked him where did you learn Panjabi? The whole 45 minute conversation was ALL in Panjabi. He replied that he had a Panjabi aunty in Walsall who he lived with for two years. He said, "Saadaa Virsaa BaRaa Mahaan Hai - Maharaaja Ranjeet Singh jee ta Guru Naanak - Kithnaa Sohnaa Ithihaas." He told me he was a studying A-Levels and that he has come from Jamaica. Then he asked me, "Tusee Granthi han?" lol.

I eventually found out that he was a Jehovah Witness who spoke Panjabi and did Parchaar in Panjabi. I was impressed. The man was polite and friendly and said that his main aim was for people to remember God rather than convert. We had a good conversation we talked about visiting Panjab and Sikh culture, and then we went on to discuss the concept of Evil and Satan, and Daas asked him about his beliefs. Also he asked about eating meat and killing animals. We had to end our conversation because he had to get off at Leamington Spa station. It was refreshing to talk to someone in Panjabi for a full conversation and they were NOT PANJABI, yet sometimes our own people struggle speaking or maintaining a conversation in Panjabi. "God works in mysterious ways" - is true. It's amazing how Vaheguru causes us to meet strangers.

Panthic Ekta (Unity)

True Panthik Ekta & Naam

An excert from an article by Bhai Jagjit Singh jee posted on the Tapoban Forum

We often talk about Panthik Ekta. It is something we all long for, if we have “Khalsa Spirit” or “Panthik dard”. However sometimes we all work together and achieve a lot and others we have things like above. It is a shame, but these things happen.

I have come to the conclusion, where there is Naam you will always find Panthik Ekta. You see the thing about Ekta is that it is unnatural for human beings. Lust, anger, greed, attachment and especially ego get in its way. Naam is the only cure.

To achieve Ekta on any level, we must first find Ekta in ourselves. If our mind wanders in keertan or paath, then we have not yet found Ekta in ourselves. If our conscious speaks to us, then our minds are still not living the truth. Only when our conscious is made redundant have we found balance. When we have found our Guru inside, only then we have done Ekta with him. So first we must do Ekta with ourselves and our Guru. If we cannot do that, then how can we honestly expect Ekta with others? A person who cannot do Ekta with his Guru, will always let down his Gursikhs.

We as youth are fortunate that we were not born a generation before, and live in the West. Otherwise we may well have lived at the times of genocide of Panjab in its killing fields. To hear and witness the deeds of Gursikhs of that time, it makes us realise how far we are. If we were tortured like Bhai Anokh Singh, would we be able to handle it? Very few would, and most of us would fail. In these circumstances, upholding Truth, Guru, Panth is very hard. Without Naam, we would all fail. It is them who attained Shaheedi in such a manner who really understand the true meaning of Truth, Guru and Panth.

True Panthik Ekta will come, but it will only come with Naam. Youth should disregard anyones comments that attempt to mock or discourage Naam. Naam is the most essential ingredient of a Gursikh. Guru ji states “saaDh sangat kaisee janiea, jithe eiko naam vakaaNeeai” ("How do you recognise the correct Sangat? Is is where you witness Naam"). Many people will come and go, but only those who Jaap Naam will fulfil their destiny as Abyaasee Gursikhs.

Read any shabad in Gurbani and its mentions Naam. In life, whatever you do as youth, Never Compromise with Naam. That is the only wealth of any value. We should spend these precious days of our lives collecting this wealth and not allowing others to distract us from this path. Let those who think they are funny, be funny to themselves. You collect Naam, and in yourself be Pure and Truthful to the Khalsa Panth.

Others will do according to their karams that is not in our hands. But we should do everything that we can for the Panth, regardless of others. We should not decide how Panthik we are according to the actions of others towards us. We should be dedicated to the Panth regardless of others, and that dedication should be just as complete as our dedication is to Gurbani. This is because this Panth belongs to the Guru, and that is what counts.

One God: Waheguru
One Guru : Sahib Siri Guru Granth sahib Ji.
One Group : Guru Khalsa Panth!

This should be the Motto of Our Generation

Inter-Faith Meeting: Sangat

Yesterday I attended my local RE Centre inter-faith public meeting which is a series of talks from different speakers from the local community representing the different faiths (i.e. Christian, Muslim, Buddhist and Sikh). It's nice to attend because everyone there is very friendly, and the environment is peaceful and welcoming.

I met a very old Christian gentleman who said that this was the first time he had spoken to a Sikh person. He was a very nice person and I enjoyed talking to him. Then I met a man who was a Catholic and said he was the carpenter who had built a Gurdwara in Cardiff, Wales. He was impressed by the hospitality and pyaar of the Sangat at the Gurdwara and said he enjoyed Langar and what it meant.

Yesterday's topic was "COMMUNITY". The speakers were from Buddhism and Christianity. The Buddhist lady talked about the "SANGHA" (Pali word for 'Community'). The Sangha or Sangat is one of the three 'jewels' of Buddhism. The Sangha is not everyone or anyone but the company of monks and nuns from whom the wider community or the lay people get inspiration, guidance and strength from. This made me of think of Gurbani telling us to have the Sangat of Gurmukhs.

ਸਾਧਸੰਗੁ ਜਿਨ ਪਾਇਆ ਸੇਈ ਵਡਭਾਗੇ ॥
saaDhsang jin paa-i-aa say-ee vadbhaagay.
Those who attain the Saadh Sangat, the Company of the Holy, are very fortunate.
(Ang 322)

When the Christian spoke about community he spoke about his own personal community. He lived in a communal residence with a group of Christian families. They all have jobs ranging from university lecturers to farmers who live together, put their money in a shared place and they eat and pray together. Living in such a communal and shared environment he said that one learns from one another to forgive one another, overlook others shortcomings, and that things unachievable alone become achievable as a group of people. The expression of peace, humility and love the Christian showed was nice to look at. It reminded me of the feeling that I experience at Gurmat Camps like Sikhi Camp and Khalsa Camp in the summer. You get feeling of Chardi Kalaa in Sangat.

At the end I shared with the public Gurmat's view of Sangat - good and bad.

Good Sangat is compared to the Sandalwood tree which shares its virtues and beautiful fragrance on others around it irrespective of their shape, form or nature, for example even the Castor oil plant begins smelling of Sandalwood when planted nearby:

ਚੰਦਨ ਕੈ ਸੰਗਿ ਤਰਵਰੁ ਬਿਗਰਿਓ ॥
chandan kai sang tarvar bigri-o.
Associating with the sandalwood tree, the tree nearby is changed;

ਸੋ ਤਰਵਰੁ ਚੰਦਨੁ ਹੋਇ ਨਿਬਰਿਓ ॥੨॥
so tarvar chandan ho-ay nibri-o. ||2||
that tree begins to smell just like the sandalwood tree. ||2||
(Ang 1158)

Bad Sangat is compared to a Banana tree planted next to a thorn bush:

ਕਬੀਰ ਮਾਰੀ ਮਰਉ ਕੁਸੰਗ ਕੀ ਕੇਲੇ ਨਿਕਟਿ ਜੁ ਬੇਰਿ ॥
kabeer maaree mar-o kusang kee kele nikatt jo ber.
O Kabeer! Never have company with those broken from Vaheguru. I have been ruined and destroyed by bad company, like the banana plant near the thorn bush.

ਉਹ ਝੂਲੈ ਉਹ ਚੀਰੀਐ ਸਾਕਤ ਸੰਗੁ ਨ ਹੇਰਿ ॥੮੮॥
ouh jhoolai ouh cheeree-ai saakat sang na her. ||88||
If a thorn bush grows near a banana plant, the thorn bush will wave in the wind, and pierces the banana plant (with it's thorns); Similarly (O Kabeer!) sitting in a negative environment under the affect of corruption and sin your soul will die at the hands of spiritual death. ||88||
(Ang 1369)

The topic for next month at the Inter-faith meeting is "CHARITY& POVERTY." The main speakers will be sharing their views about the subject from Sikhi and Islam.

"Strangers Who Changed My Life..."

A Devout Sikh
By Ron Chaplin

The time: It was the mid-1970's, in the wee small hours of a Saturday night/Sunday morning..

The place: Yonge Street in downtown Toronto, as I was walking home, alone, after an evening with friends at a house party. The street was all but deserted, with only a few cars and pedestrians visible.

Suddenly, a shout which I had learned to dread pierced the calm of the night. "FAGGOT!" I glanced over my shoulder to see a half- dozen young men advancing upon me rapidly.

My adrenalin started pumping immediately. I quickly assessed my options. I had to reach a safe place, and quickly. There were no late-night shops in sight. Although I was barely six short blocks from home, I realized I could not likely outrun the pack of young men.

Hoping against hope, I turned, facing the group, and saw a taxicab approaching. I stood and raised my arm to flag the cab, praying the driver would stop.

To my alarm, as the cab approached, it seemed to accelerate. I thought I was a goner. Then, the cab moved to the curb, and I saw the driver reach across to open the passenger door, motioning to me to jump in.

As soon as I did so, the cab driver hit the accelerator hard, just as the young men were lunging at the still open passenger door.

My heart pounding wildly in my chest, the cab driver and I exchanged no words. But as I glanced in his direction, I was surprised to see that he wore the turban and neatly coiffed, uncut beard of a devout Sikh.

As we pulled up before the door of my apartment building, I noticed for the first time that the cab's meter was not running. I reached into my billfold, and pulled out all my cash, about $30, to hand it to the driver.

"No," he said in his gentle Punjabi accent. "I cannot accept your money. You were in danger. It was my duty to assist you."

"Then, please," I responded, "accept this money as a gift to your favourite charity or your temple." With these words, he demurred, and accepted the cash offered.

I sat up late that night, alone in my apartment, in wonder at what I had just experienced. I was humbled by the heroism of the turbaned cab driver. At that time in Toronto, Sikhs, as the most visible members of the most recent group of immigrants, were often the targets of random acts of violence. Had those young men managed to reach the taxicab before we sped away, that cab driver would also have been in mortal danger.

And I could not help but reach for my Bible to read again Jesus' parable of the Good Samaritan, as recounted in St. Luke's version of the Gospel. This Sikh cab driver was, in a very real and tangible way, my own good "Samaritan". He was a member of an oft- despised minority, of different ethnicity and a different faith. And yet he acted with Christ-like compassion.

I do not know the cab driver's name, but he taught me, in the most visceral way imaginable, to cast aside prejudice and fear, to make no assumptions about people based on skin colour, ethnicity, apparel, nor their particular religious faith.

It was a life-changing experience.

Ron Chaplin
Parish of St. John the Evangelist
Ottawa, Canada

http://www.rci.rutgers.edu/~lcrew/angels/angel02.html

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ਸਚਹੁ ਓਰੈ ਸਭੁ ਕੋ ਉਪਰਿ ਸਚੁ ਆਚਾਰੁ ॥੫॥
sachahu orai sabh ko upar sach aachaar. ||5||
Truth is higher than everything; but higher still is truthful living. ||5||
(Ang 62)

We often fall in the trap of trying to CHANGE people merely through ARGUING or IMPOSING our ideas. We often forget that EXAMPLE is the greatest teacher and most impressive.

ਨਾਨਕ ਸਚੀ ਰੀਤਿ ਸਾਂਈ ਸੇਤੀ ਰਤਿਆ ॥੨॥
naanak sachee reet saaN-ee saytee rati-aa. ||2||
O Nanak, that way of life is true, which inspires love of Vaheguru. ||2||
(Ang 706)

Bhul Chuk Maaf Karnee jee

Happy Gurpurb - Prakaash Divas of Dasam Pitaa

Today is the 341st Prakaash Diwas (Birth Day) of

Guru Gobind Singh Sahib jee

---Sariaa Nu Lakh Lakh Vadhaaee---

A GLIMPSE AT THE LIFE OF GURU GOBIND SINGH SAHIB JEE


Sacrificed entire family
In any other religion you don't hear how the Prophet or leader sleeps. However, in Sikhi we remember in our history how our Tenth Father slept in the Machheewala Jungle. Despite losing his father, mother, four sons, home, wealth and followers, the Guru slept as if nothing had happened. A Dervish mocked the Guru and said “guroo rehgiaa kalaa kalaa” (the Guru remains alone, alone). The Guru replied: “nehee, guroo de naal allaah allaah” (No, with the Guru there is Allah, Allah). Guru Sahib exemplified the attitude and psyche of always remaining positivistic and in Chardi Kalaa (high spirits).


Inauguration of Khalsa (sovereign) – Vaisakhi 1699
Through creating the Khalsa the Guru rested leadership with the community. Guru Sahib carried on the tradition of Amrit from Guru Nanak Sahib jee, which was whereby the follower is spiritually reborn and commits himself or herself to a new life with a distinct lifestyle, morals and principles. Through Amrit, Guru Gobind Singh Sahib jee eradicated stereotypes of who comes into the idealistic community.


40 Mukte
40 Sikhs deserted Guru Gobind Singh Sahib jee and wrote a letter of disownment saying, “We are not your Sikhs, and you are not our Guru.” However, realising they were wrong through speaking to their wives, the 40 Sikhs returned and fought defending the Guru in battle. As a last wish, the leader of the 40 Sikhs asked the Guru to tear up the letter of disownment. Guru Gobind Singh Sahib jee forgave them. This shows that the relationship with the Guru is most important and that Guru will always give us another chance and forgive our past.


Mai Bhago jee
She led the 40 deserted Sikhs back to Guru Gobind Singh Sahib jee and to fight alongside them in the battle. Mai Bhago (properly known as Mata Bhaag Kaur jee) was the personal bodyguard of Guru jee for 7 months and is a role model of leadership and decision-making.


Baba Banda Singh Bahadar jee
Meeting Guru Guru Gobind Singh Sahib jee, Madho Daas, a misguided spiritual mystic, was transformed to Gurbaksh Singh, a Saint-Warrior. He was a role of leadership and decision-making to establish Khalsa Raaj. He ruled in accordance to the Guru’s teachings of leadership resting in the ‘Khalsa Panchayat’, which is a board of 5 spiritually wise and practicing Sikhs, with the chief executive officer (the Jathedaar) being the executor of decisions.


Summary
Bhai Nand Lal Singh Ji writes in his poetry that if one word could describe and summarise Guru Gobind Singh Sahib jee's life, that word be "COURAGE." Guru Sahib not only showed courage in his psyche, personality and life however instilled courage into his followers to always remain victorious as victory always belongs to Vaheguru.

-- Dhan Dhan Pitaa Guru Gobind Singh Sahib jee --

"Dont Kill Me" - The Unheard Cries of Baby Girls

Today I came across the following news article:

India Kills 10 million girls in 20 years
Ten million girls have been killed by their parents in India in the past 20 years, either before they were born or immediately after, a government minister said, describing it as a "national crisis".

A United Nations Children's Fund (Unicef) report released this week said 7 000 fewer girls are born in the country every day than the global average would suggest, largely because female foetuses are aborted after sex determination tests, but also through murder of new borns...

Read Full Article here

It's a very depressing read. However, sadly female infanticide has existed in India for a long time but has only changed its form. Now the advances in medicine and technology are being openly used to choose the gender of an unborn child and to abort it if it is a girl. Unfortunately women are either forced to have abortions through pressure and threats from family members or are persuaded to subscribe to this sin and many of them profess to be Sikh.

Gurmat condemns female infanticide. C.H. Payne (P. 35) writes:

"Female infanticide, a custom prevalent then and for many years after in the Punjab, was strictly forbidden, as was also the practice of sati, and rules and regulations were enjoined relating to daily worship, marriage, the law of inheritance, and other matters in which the Sikhs had hitherto conformed to Hindu law."

The Panthic Sikh Rehit Maryada says: "(l) The Sikh will not kill the daughters nor shall he give his daughter in marriage into a family where this act is committed." Furthermore when one receives Amrit from the Guru-Roop Panj Piaare all Amrit candidates are instructed that certain individuals are liable to chastisement involving automatic boycott. According to the Sikh Rehit Maryada this includes "(1) Anyone maintaining relations or communion... killers of female infants."

It was a custom throughout India to strangulate the baby daughters at birth. Usually well-to-do people killed their daughters at birth. The Sikh Gurus right from Guru Nanak Sahib jee condemned this practice and detested the idea of female inferiority, reminding people of the divinity of women.

ਮਹਲਾ ੫ ॥
mehlaa 5.
Fifth Mehl:

ਫਰੀਦਾ ਖਾਲਕੁ ਖਲਕ ਮਹਿ ਖਲਕ ਵਸੈ ਰਬ ਮਾਹਿ ॥
fareedaa khaalak khalak mehi khalak vasai rab maahi.
Fareed, the Creator is in the Creation, and the Creation abides in God.

ਮੰਦਾ ਕਿਸ ਨੋ ਆਖੀਐ ਜਾਂ ਤਿਸੁ ਬਿਨੁ ਕੋਈ ਨਾਹਿ ॥੭੫॥
mandaa kis no aakhee-ai jaaN tis bin ko-ee naahi. ||75||
Whom can we call low? There is none without Him. ||75||

(Ang 1381)

Daas would like to share the accounts from the lives of two great Sikh women, which I came across after reading the book "Sikh Religion and Women" written by G.S. Sidhu. Their stories demonstrate the Divine Grace of Vaheguru can make the impossible possible and how one's fortunate can change in one instant. Reading the two accounts I was stunned to see how from being considered a burden in life, with the Guru's Kirpaa one's fortune and life can change course.


Story of Mai Fatto jee (Mata Fateh Kaur)
The parents of Mai Fatto felt burdened with the birth a baby girl. Usually this was to do with unable to pay to dowry. Her father decided to murder the child. Bhai Dyaal Singh (descendent of Bhai Bhagtu jee) reached their village Kalayke and heard of the terrible act of evil that was to be committed on a helpless baby. He refused to dine with Fatto's father Bhai Maluka unless he spared the life of their baby girl.

The girl was thereon looked after and brought up by Bhai Dyaal Singh and was named 'Fateh Kaur'. She was raised with full dignity and respect in accordance to Gurmat and became a proud and strong woman. She was married to Sardaar Aala Singh (d. 1765), founder of Patiala and became the Maharani (Queen) of Patiala State but remained indebted to Bhai Bhagtu's descendents all through her life. She was very wise, politically astute, and a Gurmukh woman who was well read in Sikh history and literature. Whatever Maharaja Aala Singh achieved was due to her efforts and advice.


Story of Bibi Raaj Kaur
As soon as a baby girl was born in the family of Raja Gajpat Singh (of Jind state), he had her put in a box and buried her. The news somehow leaked to Baba Gudar Singh jee who was a great scholar of Sikhi. Baba jee could not bear the pain and anguish of the baby girl and quickly reached Badrukha. Immediately he had the girl taken out. He scorned the family for their evil actions and how they could be so cruel to a gift of a God. Taking the baby girl in his arms he took her home with him where he brought her up.

ਕਬੀਰ ਜੀਅ ਜੁ ਮਾਰਹਿ ਜੋਰੁ ਕਰਿ ਕਹਤੇ ਹਹਿ ਜੁ ਹਲਾਲੁ ॥
kabeer jee-a jo maarehi jor kar kahtay hehi jo halaal.
O Kabeer! They oppress living beings and kill them, and call it proper.

ਦਫਤਰੁ ਦਈ ਜਬ ਕਾਢਿ ਹੈ ਹੋਇਗਾ ਕਉਨੁ ਹਵਾਲੁ ॥੧੯੯॥
daftar de-ee jab kaadh hai ho-igaa kaun havaal. ||199||
When Vaheguru calls for their account, what will their condition be? ||199||
(Ang 1375)

Bibi Raaj Kaur grew up to be a very spiritual girl through the blessings of Vaheguru. When she reached a marital age she was married to Sardaar Mahaa Singh (1774 CE), who later became leader of misl Shukarchakiyan (one of eleven Khalsa federations of the time). Bibi Raaj Kaur and Sardaar Mahaa Singh had only one child (b. 1780 CE) who later became Maharaja Ranjeet Singh, the famous king of Panjab.

ਸੋ ਕਿਉ ਮੰਦਾ ਆਖੀਐ ਜਿਤੁ ਜੰਮਹਿ ਰਾਜਾਨ ॥
so ki-o mandaa aakhee-ai jit jamehi raajaan.
So why call woman bad? From her, kings are born.

ਭੰਡਹੁ ਹੀ ਭੰਡੁ ਊਪਜੈ ਭੰਡੈ ਬਾਝੁ ਨ ਕੋਇ ॥
bhandahu hee bhand oopjai bhandai baajh na ko-ay.
From woman, woman is born; without woman, there would be no one at all.

(Ang 473)

Happy New Year

A nice video I found today. It's of Bhai Sahib Joginder Singh jee Talwara doing Keeertan with Bhai Amolak Singh jee Australia Wale doing seva of playing the Tablaa at Sri Darbaar Sahib, Amritsar Sahib, in April 1984. The shabad they are singing is:

ਗਉੜੀ ਬੈਰਾਗਣਿ ਮਹਲਾ ੪ ॥
gauRee bairaagaN, mehlaa 4.
Gauree Bairaagan, Fourth Mehl:

ਜਿਸੁ ਮਿਲਿਐ ਮਨਿ ਹੋਇ ਅਨੰਦੁ ਸੋ ਸਤਿਗੁਰੁ ਕਹੀਐ ॥
jis mili-ai man ho-ay anand, so satgur kahee-ai.
Meeting whom the mind is filled with bliss - He is called the True Guru.

ਮਨ ਕੀ ਦੁਬਿਧਾ ਬਿਨਸਿ ਜਾਇ ਹਰਿ ਪਰਮ ਪਦੁ ਲਹੀਐ ॥੧॥
man kee dubiDhaa binas jaa-ay, har param pad lehee-ai. ||1||
Double-mindedness departs, and the supreme spiritual status of meeting Vaheguru is obtained. ||1||

ਮੇਰਾ ਸਤਿਗੁਰੁ ਪਿਆਰਾ ਕਿਤੁ ਬਿਧਿ ਮਿਲੈ ॥
mayraa satgur pi-aaraa, kit biDh milai.
(Tell me) how can I meet my Beloved True Guru?

ਹਉ ਖਿਨੁ ਖਿਨੁ ਕਰੀ ਨਮਸਕਾਰੁ ਮੇਰਾ ਗੁਰੁ ਪੂਰਾ ਕਿਉ ਮਿਲੈ ॥੧॥ ਰਹਾਉ ॥
hau khin khin karee namaskaar, mayraa gur pooraa ki-o milai. ||1|| rahaa-o.||
Each and every moment, I humbly bow (before that person who tell's me) how I will meet my Perfect Guru? ||1||Pause||

ਕਰਿ ਕਿਰਪਾ ਹਰਿ ਮੇਲਿਆ ਮੇਰਾ ਸਤਿਗੁਰੁ ਪੂਰਾ ॥
kar kirpaa, har mayli-aa mayraa satgur pooraa.
Granting His Grace, Vaheguru has led me to meet my Perfect True Guru.

ਇਛ ਪੁੰਨੀ ਜਨ ਕੇਰੀਆ ਲੇ ਸਤਿਗੁਰ ਧੂਰਾ ॥੨॥
ichh punnee jan kayree-aa, lay satgur Dhooraa. ||2||
Receiving the dust of the Feet of the True Guru (all) the desires of His humble servant are fulfilled. ||2||

ਹਰਿ ਭਗਤਿ ਦ੍ਰਿੜਾਵੈ ਹਰਿ ਭਗਤਿ ਸੁਣੈ ਤਿਸੁ ਸਤਿਗੁਰ ਮਿਲੀਐ ॥
har bhagat driR-aavai, har bhagat suNai, tis satgur milee-ai.
(O person!) One should meet the True Guru who implants Bhagti (devotional worship) of Vaheguru (in the heart of a person), and (meeting whom one) listens (with enthusiasm) to the praises of Vaheguru.

ਤੋਟਾ ਮੂਲਿ ਨ ਆਵਈ ਹਰਿ ਲਾਭੁ ਨਿਤਿ ਦ੍ਰਿੜੀਐ ॥੩॥
tottaa mool na aave-ee, har laabh nit driRee-ai. ||3||
(Meeting whom) they continually earn the profit of the wealth of Naam one and never suffer any loss (in this wealth). ||3||

ਜਿਸ ਕਉ ਰਿਦੈ ਵਿਗਾਸੁ ਹੈ ਭਾਉ ਦੂਜਾ ਨਾਹੀ ॥
jis kau ridai vigaas hai, bhaa-o doojaa naahee.
One whose heart blossoms forth, is not attached to love of anything else other than Vaheguru.

ਨਾਨਕ ਤਿਸੁ ਗੁਰ ਮਿਲਿ ਉਧਰੈ ਹਰਿ ਗੁਣ ਗਾਵਾਹੀ ॥੪॥੮॥੧੪॥੫੨॥
naanak tis gur mil uDhrai, har guN gaavaahee. ||4||8||14||52||
O Nanak! Meeting the Guru, one is saved (from wickedness and corruption) and they sing His Glorious Praises. ||4||8||14||52||
(Ang 168)

In the background you can see Chardi Kalaa Sangat of Singh and Singhnian. Dhan Guru, Dhan Guru Ke Piaare.

Happy New Year to everyone. May Vaheguru shower blessings of Naam, Baanee and Gursikhi Jeevan upon us all so that we can become closer to true happiness - Vaheguru, and be saved from drowning in Maya and doubt. May our love for Vaheguru increase every moment! Rab Raakhaa.