Maharaja Daleep Singh

Recently I read about the life of Maharaja Daleep Singh. It was very saddening to read about his life up to the day he died.

The British dethroned Maharaja Daleep Singh, the ruler of Sher-E-Panjab, when they annexed Panjab in 1849. At the age of 8 years old, the child Maharaja Daleep Singh was cunningly converted to Christianity and was taken to England in 1854 where his Kesh were cut and he was given a new lifestyle. He was given the vast Elvedon Estate property for his luxurious living, near Thetford in Suffolk, so that he does not look back to his background.

It was interesting to discover in the book I was reading that Maharaja Daleep Singh was reminded of his past and questioned who he truly was after the Granthi Singh of Maharaja Ranjeet Singh's Darbaar who trained Maharaja Daleep Singh and others in Gurmukhi, other languages and Gurmat came to England with a Saroop of Sri Guru Granth Sahib jee. The Granthi Singh, whom Daleep Singh remembered and respected, stayed with him and for a certain amount of time the Granthi Singh read and explained the Paath of Sri Guru Granth Sahib jee to him and inspired him with Sikh history. This awakened the consciousness of Maharaja Daleep Singh to be re-initiated into the Sikh Panth and receive Amrit.

Maharaja Daleep Singh started his way for Panjab. On the way he was stopped at the port of Aden. Finding no other way out, the Granthi Singh who had educated Maharaja Daleep Singh, accompanied with 6 other persons (all their names were provided in the book) brought Sri Guru Granth Sahib jee to Aden. Here, Maharaja Daleep Singh received Amrit (Khande Di Pahul) from the Guru-Roop Panj Pyaare on May 25, 1886.

Below is a short video on a summary of Maharaja Daleep Singh's life:

Note: The blog will not be updated for a week as I am away. Details and photos of the trip will be posted when I come back.

The True Priceless Necklace

Story Behind Baavan Akhree

Translated by a Sevadaar from Gurdwara Tapoban Sahib from Bhai Sahib Randhir Singh jee’s book – Gurmat Gauravta

Regarding wearing ornaments, there is an extremely beautiful story in our history. The mention of this story in this context (context of wearing ornaments) is extremely important here. Once Guru Arjan Sahib jee, who was all-knowing, naturally inspired and advised his wife – Mata Ganga jee as follows – “Women of rich Mahaajans and Khatrees come to see you everyday but you should be aware that no matter how rich or nice these women are but they are still far from Gurmat. NEVER adopt their non-Gurmat, Manmat advice”.

This way after naturally advising his wife to not adopt the Manmat actions of the visiting rich women of Mahaajans and Khatrees, Guru jee went to Gur-Darbaar (where the sangat was). That day when Guru jee was preaching Gurmat to Sangat, a very rich Setth (merchant) made an offering of "Nau-Lakhaa Haar" (Naulakha Haar literally means a necklace worth 900,000 rupees). The whole city of Amritsar Sahib was talking about this very expensive necklace. Many rich women of the city came to see the necklace and loved the sight of this necklace.

Many of these women got together and went to Mata Ganga jee and starting requesting and cajoling her to wear that expensive necklace as follows, “You are the Mother of this whole world yet you are not wearing any ornament. You are the Queen of this world but are without any necklace. Being wife of Guru Arjan Sahib jee, it does not suit you to be without ornaments. Today, someone has offered the Naulakha Haar (necklace) to Guru jee and being our Guru Mata and being the wife of Guru Arjun Sahib jee it would be highly befitting to have you wear that necklace around your neck. We implore to you that you beg before your husband Guru Arjun Sahib jee to let you wear this necklace.”

What to say more, this way the group of rich non-Sikh women who came to see Mata Ganga jee, convinced her to wear the Naulakha Haar. Before Guru Arjan Sahib jee arrived back at his residence from the Darbaar, Mata jee lay herself on her bed, pretending to be sullen (gussay). Jaani-jaan (all knowing) Satguru jee knew about the real cause of Mata jee’s sullenness and said, “Today you seem to have been affected and influenced by the Aanmat (non-Gurmat) lessons of the rich women who visited you today and I had warned you about this earlier.”

Mata jee got conscious of arrival of Guru jee and with folded hands and with pallaa (hazooriya) in her hands, pleaded before Guru jee, “O True King (Sachay Paatshah), this servant of yours has never ever asked you for anything. This is the first time, I am asking for anything. I am hoping you will show your mercifulness by granting me my wish.”

Guru jee knew everything but still asked her, with a sweet smile on his face, as to what her wish was. Mata jee immediately said, “Today a Nau-Lakhaa Haar was offered in your Darbaar. Please grant me your approval in form of letting me wear that nau-lakhaa haar (the necklace).”

Guru jee hearing this plea from Mata Ganga jee laughed a lot and said, “You have confirmed that you have been influenced by your meeting with the non-Sikh rich women who met you today. O innocent one (bholeeyay) and O naïve one, you are talking about necklace worth nine hundred thousand, but even if you wear necklaces worth millions and billions of rupees, it would still be false or waste thing to do. Today, we are going to make such necklace for you that will not only help you in THIS world but also in the NEXT world.”

After these bachans (words) to Mata jee, Guru Arjan Sahib jee started uttering 'Sree Baavan Akhree' and such was the positive and heavenly influence of this baani on Mata jee that as she listened to this baani, this baani got carved inside her (in her heart). Such a miracle occurred at that time that as Guru jee uttered this baani, this baani got carved on the beautiful heart of Mata Ganga jee and she got this baani memorised in this short time (listening to it only once). With the affect of listening to this beautiful baani, Mata Ganga jee’s heart and her inside got illuminated with this baani. This way, Mata Ganga jee wore the true Naulakha Haar of Baavan Akhree.

----

Links:
Read Baavan Akhree Baani (Ang 250)
Baavan Akhree Audio - Bhai Jarnail Singh jee
Baavan Akhree Kathaa - Giani Baba Gurbachan Singh jee

Kaurageous Event - Dhadi Master's Vichaar

Marking International Women’s Week, the Sikh Sangat in Midlands have organised various events and talks to honour Sikh Womanhood. On Wednesday 7th March, a event titled, "Beauty of Sikh Women" was held at Aston University. The presentation was led by Bhenji Savleen Kaur jee from Leicester.

Below is a video of group work presented by Bhai Pardip Singh Khalsa jee (aka Dhadi Master jee, from Royal Leamington Spa):

St. Patrick's Day in Ireland

Today I came across pictures of St. Patrick's Day celebrations in Dublin in Ireland.

Guess who I saw?


Is it Bhai Sukhwinder Singh (aka 'Sukhi Bhaaji')?


Vaheguru! Dhan Guru, Dhan Guru Ke Piaare. You wouldn't guess it's St. Patrick's Day... looks more like Sukhi's Day :)

To see more pictures of Sikhs celebrating St. Patrick Festival 2007 in Dublin, please check out Sikhs in Ireland blog. The Singhs in Irleland look Chardikalaa and are doing fantastic work to raise awareness of who Sikhs are within the wider community. May Guru Sahib continue to bless them.

Interfaith Meeting on Environment (Part 2)

Continued...

After talking about the Gurmat perspective on Ecology and the Environment there was time for a few questions and answers before the Jewish Rabbi spoke.

The minds of the people sitting there was SHAKEN with Guru Nanak Sahib jee's message and looking at everyone's face it looked like they were CONTEMPLATING on what they had heard. An elderly Jewish lady in her 80s, who regularly attends the meeting and is very FRIENDLY and HUMOUROUS, said, "Today I feel like I am at AA... you know ALCOHOLICS ANONYMOUS. After your talk I have to ADMIT I eat meat. I am CONFUSED now. I feel AWEFUL. I don't know what to do." She warmly smiled and then everyone agreed with her. One elderly Christian man said, "We never thought of that, and what was said made so much sense. I admit I eat meat and now I am in doubt but SORRY I don't think I can give up SUNDAY ROAST..." Everyone started to laugh. It was so funny! I told them I don't want people to start confessing whether they eat meat or not or tell anyone what to do, I was simply sharing what Gurmat says and giving FOOD FOR THOUGHT.


One Christian lady shared her views and said that she was fascinated by Sikhi's view of the environment, in particular how the world we see around us and the world we create is a PROJECTION or MIRROR of our STATE OF MIND and INNER-STATE. She shared that today people are LOST for SPIRITUALITY and now she realises that this is reflected in modern society's influence on the environment. It led to a discussion of young people in today's world and how many of them struggle with INNER STABILITY and finding EQUALIBRIUM with the MIND, BODY and SOUL. I shared thoughts how NAAM and BAANI helps to achieve this, and how if we take out 5 minutes at the end day to sit in silence and SELF-INTROSPECT one will start the journey of seeking to find stability, peace, happiness and start to ask questions like "Who am I?" "Who created me?" "How do I find eternal happiness?" etc.

Gurmat teaches us to strive to achieve EQUALIBRIUM of the mind, body and soul. For example, if someone were to cut their beard, it would grow back to a CERTAIN length, as intended by Nature. If someone pierces their ear, the ear fills back. This illustrates that just as WATER reverts back to it's natural state (i.e. if boiled it cools back down or if freezed it well melt back), so does the human body, nature, and the world have a balanced natural state. If we RECOGNISE this, only then we can strive towards bringing ONENESS within OURSELVES, leading to oneness with society, nature and the environment.


Then someone asked, "I know Sikhs don't eat meat, however what is Sikhism's views on ANIMAL SACRIFICES?" I shared a passage from Gurbaani:

ਜਉ ਸਭ ਮਹਿ ਏਕੁ ਖੁਦਾਇ ਕਹਤ ਹਉ ਤਉ ਕਿਉ ਮੁਰਗੀ ਮਾਰੈ ॥੧॥

jau sabh mehi eik khudaa-e kehat hau tau ki-o murgee maarai. ||1||
(O dear Mullah!) If you say that the One Lord is in all, so why do you kill chickens (as a sacrifice before that Lord)? (What does He not pervade in the chicken? What is the meaning of killing the creation of the Lord and presenting it before Him?) ||1||
(Ang 1350)

In the Name of God one kills something and expects to please God and purify his soul. Would God want you to kill an animal as a sacrifice to him (but the person and his family eats it!) or to make changes to one's life, work on one's demerits, chant and meditate on His Name, do prayers and serve His Creation?

The Rabbi was sitting next to me and he said that he was a VEGETARIAN and chooses not to eat meat out of personal principles, however he cannot justify his personal view with his religion's stand point. The Rabbi has a nice glowing aura from his face and was a happy looking person. He said that according to Genesis ADAM and EVE were vegetarians and intended so by God. However, due to the weak human nature, God made allowance for them to eat meat in CERTAIN circumstances. He said throughout Jewish history full allowance of eating any meat or eating meat whenever one feel's like it was never permitted, however nowadays everyone eats daily. Although Sikhs don't believe in Adam or Eve story, the story illustrates the meaning and message of the behaviour and nature God INTENDED for a human being living the PERFECT LIFESTYLE in harmony with Nature.


Lastly, a lady commented that she appreciated to hear of the TRADITIONAL COMMUNITY structure and LIFESTTLE of the Panjab based on the principles of the Gurus. She said, "The idea of REUSING, RECYCLING and SHARING resources is something that we can learn from. I liked how everyone PULLS TOGETHER and helps one another." It was discussed that the idea of community in today's world in this country is eroding and that communities need to pull together to help one another and the environment.


To end with, I would like to share what an elderly Christian gentleman said to me as I was about to leave for home. In the previous meeting he told me it was the first time he had spoken to a Sikh. The elderly man said, "I would like to thank you for speaking today sharing your views with us. I am a Christian but I learnt something about my own faith and about Christianity from today's talk. The things your religion says are TRUE and RIGHT. However, I am sorry - people like me are not capable or have strength to live such a lifestyle. Hearing these talks I realise there is something COMMON we all SHARE, and there is something which UNITES us all. I want to say "May YOUR God be with you."" I replied, "My God, and your God are ONE. May God bless you Sir as well." He smiled and said, "How WONDERFUL - this is great... one thing more which UNITES us... May God bless you."

Interfaith Meeting on Environment (Part 1)

Yesterday I attended my local RE Centre interfaith public meeting which is a series of talks from different speakers from the local community representing different faiths (i.e. Christian, Muslim, Buddhist, Sikh and Jew). Yesterday's meeting was the last of the series for this year and was on the topic of "ECOLOGY & the ENVIRONMENT" from the Sikh perspective and Jewish perspective. The people attending the meetings are lovely, kind and very welcoming. The majority of the public attending the events are mature people. About 25 people attended yesterday's meeting.

Below is a short summary of the talk Daas delivered on Gurmat's Perspective on the Environment & Ecology:

The Sikh Gurus strived towards creating an IDEAL SOCIETY – spiritually, ethically and environmentally.

ਦਰਪਣ ਵਾਂਗ ਧਿਆਨ ਧਰ ਆਪ ਆਪ ਨਿਹਾਲੈ ॥
"Humans are reflected (in the mirror of the world) in exactly the same way as their inner nature."
(Vaar 9, PauRee 6 - Bhai Gurdaas jee)

The current state of the external environment of human beings—is only a REFLECTION of the INSTABILITY and PAIN within us. The increasing barrenness of the earth’s terrain is a reflection of the EMPTINESS within human race.


What is the Solution?
* PRAYER
* Accepting God’s HUKAM (Will/ System/ Command)

Through an attitude of HUMILITY and SURRENDERING to Waheguru, the conscious human being can seek to redress environmental and social justice. This is possible through the guidance of the Guru through NAAM and BAANI.


Unity of Creation – Ik Oankaar
Concern for the environment is part of an INTEGRATED approach to life and nature. The ORIGIN and END of the creation is in GOD, and it operates within His SYSTEM. The Creation is a MANIFESTATION of God - every creature, plant, and every form. God is the cause of all and He is the primary connection between all existence. God has created the system and gives support. Humans must have consciousness of their PLACE in creation and their RELATIONSHIP with the rest of creation, without this, one cannot find harmony within themselves or with God. The Guru helps us to make this CONNECTION.


Spiritual Discipline

ਜਿਸੁ ਨਾਮੁ ਰਿਦੈ ਤਿਸੁ ਪ੍ਰਗਟਿ ਪਹਾਰਾ ॥

"One who keeps Naam in their heart sees the Lord manifested in His Creation."
(Ang 1156)

Guru Nanak Sahib jee showed the Path of living a pure, complete and spiritual lifestyle whilst living in this world like floating Lotus flower on the muddy pool. Those that live disciplined lives, while remaining active in the world are capable of further spiritual progression. The Sikh Gurus were ACTIVISTICS that demonstrated respect and dignity for all living life – human and non-human. For example the Seventh Guru made beautiful gardens, opened an animal sanctuary, and a medical herb centre in Kiratpur Sahib, showing compassion to human, animals and the environment.

One must first recognise the Divine Light within oneself before seeing it in others and throughout the creation. Recognising it, one must cherish it, nurture and fulfil it. Through Gurmat, spiritual discipline, devotion to Naam, and Seva one learns to master this negativity (Panj Chor - which drives our inner disharmony and destruction of our surroundings) with positivity: Compassion, Humility, Contemplation, Contentment, and Nishkaam Seva.

Making the Guru's Message a Reality
One cannot care for the environment when there is SOCIAL INJUSTICE. Living in harmony with Waheguru implies to a life of harmony with ALL existence. This means supporting human rights, animal rights, environmentalism, working against injustice towards anybody and anything. The Sikh Gurus, through their lives, provided role models for the Sikhs. They all actively worked to stress the equality of all humans and challenged the rigid social stratification of the caste system in India. The Sixth Guru only left jail when the condition was met that all 52 innocent political prisoners would enjoy justice and freedom with him. The Ninth Guru sacrificed his life for the human rights and freedom of others.


Community-based sharing of resources
Traditional Panjabi lifestyle is based on organic materials and ensures use of the least resources, considerable reuse, and recycling. There are strong traditions of SHARING. The Sikh Gurus established towns and cities, e.g. Kartpur Sahib, each created around a religious centre focused on a lifestyle of (1) sharing, (2) fairness among people, (3) optimum utilization of resources. Even today, rural Punjab families share resources with their neighbours. For example on weddings or large family occasions, the entire village may play host to guests and share living space, beds, and so on. This is something we can all learn from and use as an ideal model in modern Western society.


The Sikh Lifestyle - Simple Diet which is Free of Intoxicants
Guru Sahib has shown a Sikh to live a life which does not harm their mind, health, others around them, society, or the environment. Therefore, Sikhs are prohibited from consuming TOBACCO, ALCOHOL or any other INTOXICANTS, and keep a simple VEGETARIAN DIET. Gurmat is against causing CRUELTY and SUFFERING to animals. The prohibiton of not to eat "Kuttha", interpreted to mean: "meat of an animal that has been 'BUTCHERED' and then 'INTENTIONALLY' eaten." The reason is NOT because of Ahimsa (respect for life), but instead “DAYA” (compassion). If one's heart doesn't melt at seeing the SHRIEKS and ANGUISH of animals, why would it matter when a human does the same? If one cannot have love for God's creation and create a spiritual and kind atmosphere and environment within themselves and around them, then how can one expects to experience or connect with God?

ਜੀਅ ਬਧਹੁ ਸੁ ਧਰਮੁ ਕਰਿ ਥਾਪਹੁ ਅਧਰਮੁ ਕਹਹੁ ਕਤ ਭਾਈ ॥
ਆਪਸ ਕਉ ਮੁਨਿਵਰ ਕਰਿ ਥਾਪਹੁ ਕਾ ਕਉ ਕਹਹੁ ਕਸਾਈ ॥੨॥
"You kill living beings, and call it a righteous action. Tell me, brother, what would you call an unrighteous action? If you religious people are doing "religious" killing for meat, then what is atheism? If you are a religious person then whom will we call a butcher? ||2||"
(Ang 1103)

Conclusion
All life is INTERCONNECTED. Just as the human body consists of many parts dependent upon each other, so all the constituents of this universe and this earth are DEPENDENT upon each other. CHOICES in one place have measurable CONSEQUENCES for the rest of the world. It is part of the same system. A human being needs to derive sustenance from the earth and not deplete, exhaust, pollute, burn, or destroy it. Sikhs believe in the “environmental ethic” dedicated to the awareness of the SACRED RELATIONSHIP between HUMANS and the ENVIRONMENT, which is necessary for the health of our planet, and for our survival.

Afterwards the Jewish Rabbi spoke about the Jewish perspective on Ecology and the Environment. The questions and answers were particularly interesting. Gurmat's perspective definitely gave food for thought for everyone and provoked a good discussion!

To be continued...

Sardaar Hari Singh Nalwa Jee

In April 2005, whilst I was studying in London I was put in contact with a lady from Channel 4 who was putting together a programme about young people from different religions and their LIFE and EXPERIENCES being members of their FAITH GROUP. The lady arranged a meeting in Tottenham where another Singh and I attended where she asked us questions about different aspects of Sikhi and being a young Sikh.

She asked about RELATIONSHIPS and DATING. I explained that INTIMATE RELATIONSHIPS of any kind (physical or emotional) outside of marriage is strictly prohibited and that Sikhi says:

ਦੇਖਿ ਪਰਾਈਆਂ ਚੰਗੀਆਂ ਮਾਵਾਂ ਭੈਣਾਂ ਧੀਆਂ ਜਾਣੈ ॥

dekh paraaeeaa(n) changeeaa(n) maavaa(n) bhaiNaa(n) Dheeaa(n) jaaNai.

Look at the opposite gender as mothers, sisters and daughters, (women should look at the opposite gender as fathers, brothers and sons).
(Vaar 29, PauRee 11 - Bhai Gurdaas jee)

To illustrate the point I shared the following Saakhi:

During the times of Sher-e-Panjab, Raja Ranjit Singh, the Sikh Raaj (kingdom) stretched from Delhi to Kabul, Afghanistan. Raja Ranjit Singh's key general was Sardaar Hari Singh Nalwa (b. 1791), who was a Rehatvaan (strict observant) Sikh of the Guru. Once Hari Singh Nalwa had set up camp with his army in Jamraud in Afghanistan. A local Muslim woman called 'Banno' watched the Sikhs set up camp. She found Hari Singh Nalwa very handsome and attractive, and wished to have an illicit relationship with him.

One day Banno came to see Hari Singh Nalwa. He was sitting in his tent, when the Sikh guards told him that he had a local woman who wished to see him. Not knowing whom this lady was or what she wanted, Sardaar Hari Singh gave permission to come and see him. Banno said, "I had heard of the Sikhs. You are remarkable people. I have been watching you from a distance. I am not married and have no children, but desire to have a son who is like you."

Sardaar Hari Singh did not understand the motivation or intention of Banno and said, "May Waheguru bless you that you may have a son with the qualities of a Sikh." Bano irritably said, "I want to have a son with you Sardaar jee."

Hari Singh Nalwa said, "O sister! I am already married. I am sorry I cannot marry you or give you what you want."

Banno's eyes welled up with tears of disappointment. About to leave, she said, "I had heard your Guru Nanak was great and that no one leaves empty handed from Guru Nanak's House, but today I am being turned away without the wish of a son being fulfilled."

Hari Singh Nalwa, a true example of a Sikh of the Guru, replied, "It is true that no one goes empty handed from Guru Nanak's House. I cannot give you a son, but if you desire a son to be like me, then instead if you accept, from now on I will be your son, and I will consider you my mother." Banno was shocked and overwhelmed by Hari Singh Nalwa's sincerity, high moral character and faith in the Guru. She said, "I had heard that Sikhs of the Guru are great honourable people, but today I have seen it with my own eyes." From that day on Hari Singh Nalwa addressed Begam Banno as "Maa" (Mother) and she addressed Hari Singh as "Putar" (Son).

The lady hearing this story was TAKEN ABACK. Such character OVERWHELMED her and was wonder struck by the HIGH MORAL jeevan (living) of GurSikhs.

Sir Henry Griffin (1838-1908), the famous British dignitary and a prominent writer of significant treatise on the Sikhs, appropriately called Sardaar Hari Singh Nalwa as "MOORAT (Image) of the KHALSA". Sardaar Hari Singh Nalwa's strength, power and success came from his COMMITMENT to Guru Sahib, keeping strong REHAT and FAITH in Akaal Purakh.

The editor of the Tit Bits newspaper of England wrote in one of his columns around 1881:-
"Some people might think that Napoleon was a great General. Some might name Marshall Hendenburgh, Lord Kitchener, General Karobzey or Duke of Wellington etc. And some going further might say Halaku Khan, Changez Khan, Richard or Allaudin etc. But let me tell you that in the North of India a General of the name of Hari Singh Nalwa of the Sikhs prevailed. Had he lived longer and had the sources and artillery of the British, he would have conquered most of Asia and Europe…."

Dhan Guru, Dhan Teri Sikhi

ਧੰਨ ਉਹ ਧਰਤੀ ਧੰਨ ਉਹ ਬਾਪੂ, ਧੰਨ ਵਡਭਾਗੀ ਮਾਈ ।
ਢੰਗ ਜਿਉਣ ਦਾ ਜਿਸਦਾ ਪੁੱਤਰ, ਦੱਸ ਗਿਆ ਸਦੀਆ ਸਾਈਂ ।
“Blessed is that land, blessed is that father, blessed is the great mother.
Whose son has shown the way to live, for centuries to come.”

British Soldier Meets Guru Gobind Singh Ji

Author: Bhai Ranjit Singh (Jalandhar)

In 1964, when some of the weapons of Sri Guru Gobind Singh Ji were brought back from England, an Englishman, in complete Sikh form, accompanied them. Out of curiousity, someone asked the Englishman what inspired him to adopt the Sikh form. Was it due to respect for the weapons or was there some other reason? The explanation given by him at Gurdwara Bangla Sahib in Delhi is something that should be of interest to all readers.

"My name was A. David. I happened to be commanding a Sikh Regiment during World War II. My Regiment suffered very heavy losses fighting the Germans. Most of the Sikh jawaans (soldiers) of my Battalion were killed. Only a few survived and we were all surrounded by the Germans. As there were very remote chances of our survival, I called the Subedaar major of the Battalion and informed him about our precarious situation. Death was facing us and there was no chance of survival. I suggested to him that the jawans should individually attempt to escape from the enemy encirclement and save their lives.

The Subedaar Major replied, "We cannot bring ignominy to the Sikh Regiment by running away from the battlefield." However, he suggested that they should perform an Akhand-Paath ceremony and take action as per the Divine Hukam (Holy Command). Accordingly, necessary security arrangements were made and the Akhand-Paath ceremony was completed without interruption. After the supplicatory prayer (Ardaas), the Divine Hukam from the Holy Scripture was explained to me by the Subedaar Major and the religious teacher (Granthi).

The Guru’s instruction as per the Divine Hukam was that we should not abandon the battlefield; victory will be ours. Then I conveyed to them the miracle that I had witnessed during the supplicatory prayer. While standing with my eyes closed during the Ardaas, a fully armed Sikh on horseback with a unique grandeur appeared in front of me and ordered "Follow me." I pointed out the direction in which the fully armed Sikh went after giving the order and asked them about the identity of the warrior. The Subedaar Major said that from the description I had given, he seemed to be none other than Sri Guru Gobind Singh himself!

So, we got ready and launched an attack in the direction pointed out by the Guru. After a short while, we were able to break through the German encirclement and save ourselves. We then got in touch with the Brigade Commander on wireless and requested for additional help.

After the war, I reflected upon the incident and the divine personality who had saved our lives from the impregnable enemy encirclement in a desperate situation by ordering me to follow him. I made up my mind to follow him for the rest of my life. I resigned from the Army and along with my daughter, embraced Sikh Dharam with the initiation ceremony of the Khalsa. Now my name is Devinder Singh and my daughter’s name is Surjit Kaur. This is due to the blessings of Guru Gobind Singh that he made us his disciples."

------------

Holla Mohalla

Today is the Sikh festival of Holla Mohalla. Sariaa Nu Lakh Lakh Vadhaayee Hove. Dhan Guru Gobind Singh Sahib Jee Maharaaj.

A SHORT SUMMARY OF THE SIGNIFICANCE OF HOLLA MOHALLA

History of Holi in Acient India
It is said that festival of Holi has existed over two thousand years. However, the MEANING of the festival has changed over the years. Earlier it was a PAGAN FESTIVAL of a special rite performed by MARRIED WOMEN for the happiness and well being of their families and the full moon ('Pooran-Maashee') was worshiped, marking the new SPRING SEASON. Mythology also associates KRISHAN (whom Hindus revered as a god) with playing with colours and starting the tradition of throwing colours his child-hood lover Raadha and other gopis (cow-herd maids), who were also his lovers. Gradually, the play gained popularity with the people and became a tradition. This illustrates the MANMAT nature of Holi where men would become playful with women.

Gurbaani says:

ਹੋਲੀ ਕੀਨੀ ਸੰਤ ਸੇਵ ॥
holee keenee sant sayv.
(What is Holi?) I celebrate the festival of Holi by serving the Saints.

ਰੰਗੁ ਲਾਗਾ ਅਤਿ ਲਾਲ ਦੇਵ ॥੨॥
rang laagaa at laal dayv. ||2||
I am (spiritually) imbued with the deep crimson colour of Waheguru's Divine Love. ||2||
(Ang 1180)

Story of Bhagat Prahlaad jee
The literal meaning of the word 'HOLI' is 'BURNING'. One historical interpretation of Holi is of being originated from the word 'HOLIKA'. Holika was the name of the Bhua (maternal-aunt) of Bhagat Prahlaad jee. Harnaakash was a powerful king who had earned a lot of spiritual powers through devotion to God however he became very ego-centred and wanted all his Kingdom to worship him only. He wanted to KILL his son Bhagat Prahlaad jee for worshipping WAHEGURU instead of his FATHER. He was TORTURED in many ways however he didn't waver. His Bhua (aunt) Holika volunteered to hold Prahlaad in her arms and sit on a FIRE. Holika had a boon (ਬਰ) whereby she could enter fire without any damage on herself. However, she was not aware that the boon worked only when she enters the fire alone. Bhagat Prahlad jee was SAVED and Holika BURNT to ashes. Hindus commemorated this day to celebrate the victory of good over evil.


Meaning of "Holla Mohalla"
Holla Mohalla is a three-day festival takes places in March, following from the Hindu festival of Holi. "Mohalla" is a Panjabi word that implies an organised PROCESSION in the form of an army column accompanied by war drums and standard-bearers, and proceeding to a given location or moving in state from one Gurdwara to another.


History of Holla Mohalla
Tyrants were ruling the country and the people were oppressed and enslaved, yet society accepted this and instead played games of throwing and squirting colours at each other and the opposite gender. Guru Sahib told his Sikhs wake up to their responsibility and duty as AKAAL PURAKH KI FAUJ (the Army of the Almighty) to defend the TRUTH and PROTECT society. In 1700, Guru Gobind Singh Sahib jee held the first procession at Anandpur. Guru Sahib made Holla Mahalla an occasion for the Sikhs to show their MARTIAL SKILLS in mock battles. Holla Mahalla became an annual event held in an open ground near HOLGARH QILA (fort) at Anandpur sahib. This festival is now replicated in Gurdwara Sahibs throughout the world. The three-day festival includes Keertan Darbaars, talks, exhibitions, tournaments and displays of valour.

Village of Children (Part 1)

This sakhi is an adaption of a Saakhi taken from the audio recordings of Baba Isher Singh jee Rara Sahib wale (1905 - 1975), taken from www.sikhiwiki.com.

Something about the village graveyard set it apart. During my travels I had seen literally hundreds of graveyards. Usually graveyards are somber and somewhat resigned under the weight of death. But this one was different: besides been well-kept - which in itself was not unusual - it was designed more like a garden of life than a cradle of death.

What set it truly apart was the cheerfulness of its structure. Its' shady trees and sunny flowers seductively invited me in. Graveyards were my favourite resting places. It seemed that as soon as one exited a womb, Maya (worldy attractions) became a human's sole companion until the gates of a graveyard. Perhaps it was the absence of Maya in such places that kept my hopes of enlightenment alive.


I had left home when I had turned twenty. Although I didn't know it then, I had set out to find a place free of illusions. I had travelled to majestic temples, sober ashrams, holy rivers, renowned sadhus and any other religious place I had been told about, yet my mind was as restless as it was when I had first started. The holy places and the holy people at these places were among the most devout followers of Maya. After more than twelve years of searching, I had given up hope and had reluctantly decided to return home and begin a worldly life. It was on my journey home that I came upon this unusual village graveyard.


Although it was only mid-morning, I gave in to the cry of my aching muscles and entered the graveyard through a small wooden door. I put down my knapsack and looked at some of the tombstones. The tombstones entries always reminded me of my transitory place on earth. But this graveyard was full of surprises. There were three entries on each stone: name of the deceased person, the year of birth and instead of the usual 'year of death' the third entry was 'years of life'. Even more peculiar was that the 'years of life' entries were usually well under twenty. Although it took me all morning, I visited each and every tombstone; and to my utter astonishment, I could not find any 'years of life' over thirty. The most common entry was between ten and twelve. And there were quite a few with zero years of life. I was a curious person by nature (otherwise I would not have been here) and I had seen my share of amazing places. But this place truly mystified me. I decided to look up this "village of children".


I walked about a mile to the village gate. I was surprised to see people of all ages in the village courtyard. The villagers were extremely friendly. They came and not unlike children, touched and greeted me, and offered me all sorts of refreshments and foods. I was quite overwhelmed by their attention and love. Almost all of the villager's manners resembled the innocent nature of children. Even their faces were quite smooth and somewhat glowed with purity.

There was a group of elders sitting around an old banyan tree. I decided to ask them about this heavenly place. I approached the men. They greeted me warmly and at an appropriate time I asked: "Respected sirs, I have seen many places and many people. But even at the most holiest of these places I could not find the life and love that pervades at this place. Perhaps I am in a dream...", I trailed off. They all smiled. I hurriedly continued, "I would very much like it if you would kindly explain this rather peculiar place. I was also very intrigued by the graveyard at the entrance of the village. Is it where you bury your young ones?"

After a short pause, the most elderly man spoke: "Traveller, you look like a man who would benefit much from the story I will tell you. Listen carefully and it will change your life." All the men around sat attentively. All the villagers within earshot came and sat to hear the old man speak.


To be continued...

Bhai Shivcharan Singh Jee Talk

Recently I came across a link to a video of Bhai Shivcharan Singh jee of Karam Kriya London on the Tapoban.org Forum. The video has been kindly uploaded to the Internet by a Gurmukh Pyaara. It's from a Hola Maholla event for young children and students. Apparently it was the first large scale programme held for the Sikh youth at Slough. It's an interesting video to watch.


Bhai Shivcharan Singh - Sri Guru Singh Sabha , Slough. UK - 19 March 1995