Norwegian boy who wants to become a Sikh...

Dhan Hai Guru! Dhan Hai Teree Sikhee!

Japanese-American Sikh...

Conversation with Japanese-American Sikh, Bibi Atma Kaur jee (formerly Mary Okazaki):

Dhan Hai Guru! Dhan Hai Teree Sikhee!

Dhan Guru Amar Daas Jee...

ਭਲੇ ਅਮਰਦਾਸ ਗੁਣ ਤੇਰੇ ਤੇਰੀ ਉਪਮਾ ਤੋਹਿ ਬਨਿ ਆਵੈ ॥੧॥੨੨॥
bhale amardaas gun tere, teree upmaa tohi ban aavai.
"In the Bhalla family Guru Amar Daas jee has been revealed! Your Glorious Virtues cannot be described; You alone are like You."
(Ang 1396)

Good wishes to everyone on the happy occasion of Guru Amar Daas jee's Parkaash Divas (birth day). May Satguru jee fill the home of our heart with Naam and Gurmat virtues.

A GLIMPSE AT THE LIFE OF GURU AMAR DAAS SAHIB JEE SAHIB

Background

Guru Amar Daas jee was born in the village Basarke, near Amritsar, on Vaisakh 24 in the year 1479. Guru jee was the eldest son of Sri Tej Bhaan jee who was a farmer and trader and Mata Lachhmee jee, his devoted mother. From a young age he was spiritual and in search of the Truth. Guru jee was married at the age of 28 to Mata Manshi jee and had two sons (Bhai Mohri jee and Bhai Mohan jee) and two daughters (Bibi Daanee jee and Bibi Bhaanee jee). The search for the truth led him to go on pilgrimages to places like Hardwar, the river Ganga and other shrines. However, he was never spiritually satisfied. Once on the way back from Hardwar, a Brahmin saw the bottom of the feet of Guru Amar Daas jee. Looking at the outline of the feet, he folded his hands and commented that "Maharaaj, in your holy feet is supreme status. Supreme status is only found in the feet of a Great Holy Being, in the feet of someone who is an Avtaar (incarnation of God)." Guru jee replied, "I am pilgrim in search of the Truth." Days, months and years passed and the search, thirst and pull towards the Truth increased.

The search ends
Eventually one day the search ended. Guru Amar Daas jee heard a Gurbani Shabad uttered through the sacred mouth of Guru Nanak Dev jee through Bibi Amro jee, who was the daughter in-law of Guru Amar Daas jee's younger brother and the daughter of Guru Angad Dev jee. The Shabad was:

ਮੋਤੀ ਤ ਮੰਦਰ ਊਸਰਹਿ ਰਤਨੀ ਤ ਹੋਹਿ ਜੜਾਉ ||
ਕਸਤੂਰਿ ਕੁੰਗੂ ਅਗਰਿ ਚੰਦਨਿ ਲੀਪਿ ਆਵੈ ਚਾਉ ||
ਮਤੁ ਦੇਖਿ ਭੂਲਾ ਵੀਸਰੈ ਤੇਰਾ ਚਿਤਿ ਨ ਆਵੈ ਨਾਉ ||੧||
ਹਰਿ ਬਿਨੁ ਜੀਉ ਜਲਿ ਬਲਿ ਜਾਉ ||
ਮੈ ਆਪਣਾ ਗੁਰੁ ਪੂਛਿ ਦੇਖਿਆ ਅਵਰੁ ਨਾਹੀ ਥਾਉ ||੧|| ਰਹਾਉ ||...

"If I had a palace made of pearls, inlaid with jewels, scented with musk, saffron and sandalwood, a sheer delight to behold -seeing this, I might go astray and forget You, and Your Name would not enter into my mind. ||1|| Without the Lord, my soul is scorched and burnt. I consulted my Guru, and now I see that there is no other place at all. ||1||Pause||..."
(Ang 14 - Full Shabad)

He went to his daughter in-law and asked whose Bani (Sacred Words) are you reading? She replied, "Dear father, I am reading the revealed Words of Guru Nanak Dev jee. My father is their successor,  the second Guru." Through Bibi Amro jee Guru Amar Daas jee was united with Guru Angad Dev jee. Despite being thirty years older and being father in-law of his daughter, Guru Amar Daas jee bowed to Guru Angad Dev jee Sahib. This illustrated that age or relationship (ਰਿਸ਼ਤੇ) has no relevance in the relationship between Guru and the Sikh.

The Guru's tests

Just as Guru Nanak Dev jee tested the faith of Bhai Lehna jee who then became Guru Angad Dev jee, similarly Guru Angad Dev jee tested Guru Amar Daas jee. Guru Amar Daas jee would day and night immerse himself in Seva and Simran and personified Gurmat. In addition to Seva in the Guru's Kitchen, every Amrit-vela he would go to the River Beas and fill a container of water that Guru Angad Dev jee used to use to bathe with. One day, in the middle of the night, returning from River Beas with a container of water, he passed the house of a weaver. Outside the house his foot stumbled against a wooden peg that made him fall over into the pit of the weaver's loom. The weaver asked his wife, "Who is this in the middle of the night?" His wife said, "Don't worry in the middle of the night, it is Amroo Nithaanaa - Amroo the homeless one." Although he fell hard, he made sure the container of water never spilled over. The flowing endless river represents the Guru, and the container represents the body. Filling the container with water everyday, was not just filling water, but filling the body with the virtues of the Guru. Stumbling was the ups and downs of life and the world. Despite the world's ups and downs, he never allowed the Guru's virtues to escape or leave him.

Passing the test of Guruship

When this news reached Guru Angad Dev jee, he responded "Amar Dass jee is not homeless, he the Home of the homeless, Shelter for the shelterless and Helper of the helpless..." Guru Amar Daas Sahib jee served Guru Angad Dev jee with utmost devotion and dedication. Besides fetching water from the River Beas, Guru jee would collect firewood for the Guru's Kitchen, serve Langar to the Sangat, clean the floor mats and carry water for Guru's Kitchen. Every year Guru Angad Dev jee acknowledged his services by conferring upon him a Siropa (a robe of honour) which the Great Guru wrapped around his head. Guru Amar Daas jee was honoured with a Siropa seven times. Seva (selfless service) is one of the main tenets of the House of Guru Nanak Dev jee , exemplified through the lives of the Gurus. Guru Amar Daas jee was the oldest aged Guru, illustrating that even the physically old can make change. 

Responding to Hostility with Humility
Bhai Datu jee, son of Guru Angad Dev jee, considered himself to be the claimant of 'Gurgaddi' (the seat of Guruship), which he could not ascend to. Deeply frustrated, Bhai Datu jee kicked Guru Amar Daas jee  with his foot while Guru jee was seated on the throne. With the display of sweetness and humility, Guru jee kept seated and did not utter a word of anger. Rather, he grabbed Bhai Datu jee’s foot and said, “Your foot must have been hurt by my hard bones.” Guru Sahib did not respond with a reaction rather through displaying his compassion. The Guru showed that each situation requires a unique response depending on the circumstances, and that replying to anger with compassion is a powerful weapon.

Abolishing evil and cruel social practices
The reality of India at the time of the Guru Sahibs was that the author of Ramayan (Hindu mythological epic) had written that “The drum, Shudar (low caste) and woman are to beaten.” Guru Amar Daas jee rejected and abolished those cruel and evil social practices that Akbar's Mughal government could not abolish from society. The old age practices and traditions of Sati (women burnt in the funeral pyres of their husbands), Pardaah (women veiling their faces and women), the mistreatment of widows and child marriages were all successfully abolished by Guru jee. Guru Sahib taught that women are not a commodity and implemented social change and justice. Widows were not allowed to get married and were either forced into sexual exploitation or killed in the funeral pyres of their husbands. Guru jee promoted the re-marriages of widow men and women and made one single marriage ceremony (Anand Karaj) for first time marriages or re-marriages. Child marriages were prevalent in India at the time, which ruined a lot of young girls lives. Guru Amar Daas married his own daughter at the age of 18, to set a new example. The Mughal Emperor Akbar was so impressed by the social reforms that Guru jee brought to society that he personally came to visit Guru jee.

Establishment of Manjees
Guru Sahib politically developed the Sikh community. The Mughal Empire of Akbar was divided into 22 areas of rule. Guru Amar Daas jee deployed 22 chosen men and women into these 22 areas for preaching Gurbani and spreading the Guru's message. Four Sikh women were appointed as the religious heads of Sikh education centres. Districts under the charge of men were known as Manjeeaa(n), from manjee or string-bed. Those in the charge of women were known as PeeReeaa(n), which derives from peehee or sitting-stools on which they sat to minister to the disciples. Their selection for this important task indicated the faith of the Guru in the capacity of women for organisational work.

Construction of Goindwal Sahib
Guru Amar Daas jee followed the steps of the earlier Gurus in constructing cities. This was part of the vision of the Gurus to broaden the horizons of the Sikh People and show them that Sikhs should not confine themselves to thinking small but to think big. The Guru Sahibs were forward thinkers. Realising that the water of the River Beas was becoming not fit for human consumption, (which later become polluted) Guru Amar Daas Sahib jee constructed a Baoli (well) at Goindwal Sahib, covering the entire area with trees. This not only provided safe drinking water to the people but also helped to create an eco-friendly environment. Goindwal Sahib became a pilgrimage place for Sikhs and this is where Guru Amar Daas jee started the tradition of gathering Sikhs together on the day of Vaisakhi. Where people engaged in meaningless pilgrimages and bathed in rivers and lakes and got no spiritual gain, Guru Amar Daas jee made a pilgrimage place where you can physically bathe in water like but also spiritually bathe through reciting Gurbani, Simran and Seva.


Summary

ਗੁਰ ਅਮਰਦਾਸ ਕੀ ਅਕਥ ਕਥਾ ਹੈ ਇਕ ਜੀਹ ਕਛੁ ਕਹੀ ਨ ਜਾਈ ॥
gur amardaas kee akath kathaa hai ik jeeh kachh kahee na jaa-ee.
"The Unspoken Speech of Guru Amar Daas Ji cannot be expressed with only one tongue."
(Ang 1406)

Bhai Nand Lal Singh Ji writes in his poetry that if one word could describe and summarise Guru Amar Daas Sahib Ji's life, that word be "EQUALITY."

Bhul Chuk Maaf.

DHAN GURU AMAR DAAS JEE.

10 Benefits of Eating Sitting on the Floor...

An interesting health article I came across...

Why you should sit 
on the floor while eating 

Author: Pavitra Sampath

In many Indian households you will find that people sit on the floor and eat their meals. While most of us have embraced the table and chair as a place to eat, there are those of us who prefer to sit in front of the TV and/or sit on the bed and eat. While this might be very comfortable, it might not necessarily be the best thing for your health. Our ancestors definitely had a plan when they made sure we sit on the floor, cross legged and ate our food. Here are 10 reasons going back to your roots is the best for your health.

1) Helps improve your digestion:
When you sit on the floor, you usually sit cross legged – an aasan known as sukhaasan or a half padmasna which are poses that help in digestion (since it is believed that when one sits in this pose in front of food it automatically signals your brain to prepare for digestion). Apart from that when you eat from a plate placed on the floor, you will have to naturally bend forward slightly and go back to your starting position to swallow. This constant back and forth movement causes the muscles of your abdomen to be activated and also leads to increased secretion of stomach acids – making it much easier for you to digest food.

2) Helps you lose weight:
Sitting on the floor and eating has significant weight loss benefits too. When you sit in this position, your brain automatically calms down and is better equipped to focusing on the food you eat. Moreover this position helps you cognate the amount of food you have eaten and helps you feel full faster. How does that work? Well, the main reason people overeat is because they do not know when they are full. This happens because the vagus nerve (the main nerve that transmits signals from the stomach to the brain) sends signals to the brain as you eat, telling it if you are satiated or not. When you sit on the floor this nerve is able to perform better and transmit signals more efficiently. Also, since this position makes you eat slower than you would while sitting on a table, it gives your stomach and brain time to cognate the signals of feeling full{2}, thereby preventing overeating and binging.

3) Makes you more flexible:
When you squat or sit in padmasana, the muscles in your lower back, pelvis, around your stomach and those of the upper and lower abdomen stretch – reducing pain and discomfort. This, in turn helps your digestive system relax and stay in a normal position. Moreover, this position does not compress your stomach in anyway helping you eat and digest better. Moreover, the regular stretching of these essential muscles also helps make you more flexible and healthy.

4) Aids in mindful eating:
When you sit on the floor and eat as a family it aids in mindful eating. Not only does it help you focus on your food, but it also helps you make better choices when you eat. Since your mind is calm and your body is ready to accept nutrition, sitting on the floor is the best way to eat the right amount and kinds of food. According to leading nutritionist, Rujuta Diwekar, eating food while concentrating on every aspect of the food – its smell, taste, texture and how much you are eating is the key to losing weight – which is what sitting on the floor and eating gives you.

5) Helps you bond with your family:
Usually the practice of sitting on the floor and eating is a family activity.  This time is great for you to bond. One of the reasons sitting on the floor is better at helping you bond is because it leads to a calm and happy mind – helping you listen more intently and peacefully.

6) Improves your posture:
Posture is very important when it comes to staying healthy. Good posture not only helps prevent injuries but it also reduces the chances of excessive strain on certain muscles and joints, which can lead to fatigue and quicker than normal wear and tear. When you sit on the floor your posture is automatically corrected, making your back straight, lengthening your spine and pushes back your shoulders – beating all the common aches and pains that come with bad posture.

7) Can make you live longer:
Sounds a bit unbelievable right? Well, it’s true, sitting on the floor and eating can actually help you live longer. A study published in the Journal European Journal of Preventive Cardiology{2} found that people who sat on the floor in padmasana and were able to get up without any support were more likely to live longer. This is because being able to get up from that position takes a considerable amount of flexibility and lower body strength. The study found that those who were not able to get up without support were at the risk of being 6.5 times more likely to die in the next six years.

8) Lubricates and keeps your knees and hip joint healthy:
According to PS Venkateshwara, author of the book Yoga for Healing {3}, padmasana and sukhasana is one pose that has health benefits for your entire body. Not only does it help your digestive system function better, but it also helps keep your joints supple, flexible and less prone to injuries and degenerative diseases like arthritis and osteoporosis. That is because the constant bending of the knees, ankles and hip joint helps keep them flexible and free of diseases. And with flexibility comes better lubrication between the joints making it much easier to sit on the floor.

9) Relaxes the mind and calms the nerves:
Sukhaasan and padmasana or the cross legged way one sits on the floor while eating has a number of benefits, and one of its most significant ones is that it calms the mind and relaxes frazzled nerves. A very handy tool, it is believed in Ayurveda that eating with a calm mind helps better digestion and in some cases has even helped people relish food better.

10) Strengthens the heart by improving circulation:
Have you ever noticed that when you eat, you tend to feel warmer and in some cases even sweat? Well, that is because when we eat our stomach needs all the energy it can use to digest food. One of digestion’s most important element is a sound blood circulation. To keep up with this process, your heart tends to work overtime to help out your digestive system. Here is where sitting on the floor and eating can help you out. When you sit on the floor your heart gets the benefits of circulation as the blood is easily pumped through the heart to all the organs needed for digestion. This is in contrast to the pattern of circulation when you sit on a dining table and chair, wherein the blood flows to the legs as they are lower than the heart. Therefore sitting on the floor and eating, affords you a healthy heart with strong muscles to help it cope with the pressures of daily life.

References:
{1} Ability to sit and rise from the floor as a predictor of all-cause mortality – http://cpr.sagepub.com/content/early/2012/12/10/2047487312471759

{2} Why eating slowly may help you feel full faster–  http://www.health.harvard.edu/blog/why-eating-slowly-may-help-you-feel-full-faster-20101019605

{3}Squatting exercises in older adults: Kinematic and kinetic comparisons — Squatting Exercises in Older Adults: Kinematic and Kinetic Comparisons – http://www.ncbi.nlm.nih.gov/pmc/articles/PMC3474357/

{4} Yoga for Healing by  By P. S. Venkateswaran

http://www.thehealthsite.com/diseases-conditions/why-you-should-sit-on-the-floor-while-eating/

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The Story of Kurbani Kaur (Part 2)

Continued from Part 1...

The next week they had driven a long way to reach another camp to be on time to be included among those receiving Amrit. Something profound had happened and her life had begun to change.

But she made mistakes. Right away she couldn't stop removing hair from her face. Little by little in stages she had first let her eyebrows grow in, then hairs came in under her chin. Surely there were many more than had ever been there before. Lastly she got the courage to let the hair above her lip grow. It wasn't easy. The morning after Keertan Smaagam, she had pulled out every one with her fingers. While driving home from the Rainsbayee, something had happened there as they sang the last Shabad. Something like when she took Amrit, yet still, she pulled out every hair.

She wept into the rumaalas (the draperies covering Sri Guru Granth Sahib ji), begging Guru ji to forgive her and help her have courage. She sat with her fists clenched into tight balls, sitting on her hands, while something like a cactus patch, sprouted on her face. Then she went before Guru-Roop Panj Pyaare once more and confessed her mistakes.

Still she wasn't happy, she looked so disfigured, and the bleach didn't help, instead it just made her appear more bizarre. How could she try to hide something from the world, and yet show that she was a Sikh at the same time? She felt so ugly, how could anyone love her, how could she love herself? Her best friend told her "You look good! You look like a Singhni," and that helped a little. But it wasn't anything she could talk about to any one, only Guru ji, and to Guru ji she wept copiously, wetting the rumaalas with her tears.

She made up her mind to stop with the bleach. The make-up aswell, as it just made her feel dirty and ashamed. She went to the store and tried on a bathing suit. The top looked really attractive, but her Kachhera come out from underneath the bottom part, and then she saw her face. It just didn't match. She never wore that kind of suit for bathing again. Sometimes she felt proud when she secretly noticed other ladies sitting on the stage who looked like they had bleached their facial-hair.

Then one day she had an attack of nerves and started pulling at her whiskers. Yes, that's what they were, rough and coarse whiskers. In better moments, she remembered that kittens have whiskers, and that every one loves kittens. Even, she saw a lady horse once that had long whiskers, and everyone petted her affectionately. But this day, she couldn't help herself and pulled out whisker after whisker. O there were plenty left. Just a few around the edges were missing, no one else would ever know. And they would grow back!!! No doubt about that, they had always grown back. She even went to doctor, and he told her they could only be removed surgically. They always would grow back otherwise.

Sometimes they got wet when she drank, she shuddered. Just like a man’s. But she couldn't complain because after all men had so many more, and much longer. Sometimes, every once in a while it made her feel like a smaller version of a Singh, but more often she looked at the smooth, beautiful, glowing, radiant faces of other women and wept inside with shame. When she looked in the mirror, sometimes she felt like she was looking at Guru Sahib’s face. So she could not protest, yet still she wept.

Then one day her beloved brother was in an industrial accident at work. His beard was caught in machinery, and nearly half was yanked out. He suffered, pain and shame. He sat behind Baba ji, and read from the new Siri Guru Granth Sahib, this one had just one line. She wanted to try to read it, but didn't dare. As she watched her brother’s lips moving, while he recited Gurbaani, a glow lighted him. Looking at his face with half his beard missing, suddenly she saw herself, how she looked when she pulled out half her whiskers.

All this time she had thought she was disfigured when her hair grew, yet it dawned on her consciousness now that actually all these years she had been disfiguring herself by removing her hair and painting her face. Even some other ladies in the community had followed her mistakes.

She went to her room and wept some more. She had tried so hard, and it had all ended in failure. She had taken off her tight white knits, and started wearing Salvaar Kameez over her Kachhera, wearing black to reserve her inner strength. Removing the white turban she had grown up in, in favour of a Keski (small under-turban), she tied a black one and had worn it day and night, despite many protests from the children’s father. She slept in her Kirpaan, and Kachhera, and kept all 5 of her Kakkaars (articles of faith), even during ishnaan (bathing), and had never ever removed her Karha since the first day she put it on, 20 years ago. And still she failed. She had struggled to learn her Nitnem, gotten up at 3:30am every morning for Amrit-vela, and done Naam Simran for at least an hour, for the past year or two. She carefully never ate outside and did all her cooking in her own utensils, yet still she failed miserably.

She failed because she hadn't understood. But now she did understand, and she firmed her resolve never to make foolish mistakes again.

Vaisakhi day came and she went alone to the Guru-Roop Panj Pyaare weeping. They would not allow her without the children's father. She wept harder, "He is fed up with me." She wept so piteously that they accepted her but with restrictions until the children's father came also before Panj Pyaare. She was so grateful. They gave her some instructions to recite Baani (prayers) and told her "Do not touch your face, it is poison."

She wore the Kesri Keski (saffron colour small turban) that she received in the Amrit Sanchaar for nearly a year after, day and night as her Chunni (scarf) and touched her face only with the Kesri Kapraa (cloth) covering her hands between it and face until her hands could be trusted to touch with love rather than remorse.

The children's father had been completely fed up with her and had threatened her security. But she knew that just as she had struggled with change; he also was going through incredible adjustments. Of course that didn't really make it any easier to deal with the flares of anger, but it drove her closer to Guru Sahib, her shelter, her honour, as she frequently wet the rumaalas flooding them with her tears.

Something had happened, she changed. Everybody said so. It was true. She had changed. Now she was a Singhni for real. Maybe she wasn't beautiful, or perhaps she didn't even know what beauty was. Her daughter always told her she was beautiful, but that was just love wasn't it? She knew now though that she was loved. Loved by Guru Sahib, and loved by Saadh Sangat (the Company of the Holy). She knew “Waahe” (amazement and awe) too... because inside she had “Guroo” (the Light, which dispels Darkness)... WaaheGuroo WaaheGuroo WaaheGuroo WaaheGuroo WaaheGuroo WaaheGuroo... Because rather then being apart from, she now was a part of ~ ONE body of Khalsa ~ ONE Waheguru ~

Bibi Sukhmandir Kaur Khalsa

gur kae charan kaes sang jhaarae ||1|| 
"With my hair, I dust the feet of the Guru. ||1||"
Guru Arjan Dev Ji, Ang 387

kaes sang daas pag jhaaro ihai manorath mor ||1|| 
"With my hair, I wash the feet of Your slave; this is my life's purpose. ||1||"
Guru Arjan Dev Ji, Ang 500

kaesaa kaa kar chavar dtulaavaa charan dhoorr mukh laa-ee ||1|| rehaao || 
"I make my hair into a fan, and wave it over them; I apply the dust of their feet to my face. ||1||Pause||"
Guru Arjan Dev Ji, Ang 749

rom rom raviaa har naam ||
"The Lord's Name permeates each and every hair of mine."
Guru Arjan Dev Ji, Ang 1144

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

Thank you to Bibi Sukhmandir Kaur Khalsa for writing such an inspirational article.

The Story of Kurbani Kaur (Part 1)

Re-posting a moving article which I came across some years ago on Discover Sikhi Forum:

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

Author: Bibi Sukhmandir Kaur Khalsa
www.sikhism.about.com

Kurbani kaur peered into the mirror, a tear slid down her cheek, smudging the make-up a bit in the corner of her eye. Another threatened to follow. She blinked it back and swallowed hard. She mixed up a little more of the bleaching powder into the bleaching creme, 'extra strength for dark or heavy hair' it read on the package.

It burned as she applied it over her lip and just under her chin. She fought the urge to pick up the tweezers and shape her brows. She felt like she was turning into some sort of hideous monster.

Carefully she walked to the edge of her bed, and picked up the translation of Anand Sahib... She had a 10-15 minute wait for the bleach to do it's work.

ਅਨੰਦੁ ਭਇਆ ਮੇਰੀ ਮਾਏ ਸਤਿਗੁਰੂ ਮੈ ਪਾਇਆ ॥
anand bhe-eiaa meree maa-e satguroo mai paa-i-aa
I am in ecstasy o my mother, for i have found my True Guru.

ਸਤਿਗੁਰੁ ਤ ਪਾਇਆ ਸਹਜ ਸੇਤੀ ਮਨਿ ਵਜੀਆ ਵਾਧਾਈਆ ॥
satgur ta paa-i-aa sahj saytee man vajee-aa vaaDhaa-ee-aa.
I have found the True Guru with such natural ease, and my mind resound with the Music of Divine bliss.
ਰਾਗ ਰਤਨ ਪਰਵਾਰ ਪਰੀਆ ਸਬਦ ਗਾਵਣ ਆਈਆ ॥
raag ratan parvaar paree-aa shabad gaavan aa-ee-aa.
The jeweled melodies and celestial harmonies have come to sing the Shabad, the Word of God.
ਸਬਦੋ ਤ ਗਾਵਹੁ ਹਰੀ ਕੇਰਾ ਮਨਿ ਜਿਨੀ ਵਸਾਇਆ ॥
shabdo ta gaavhu haree keraa man jinee vasaa-i-aa.
The Lord dwells within the minds of those who sing the Shabad.

ਕਹੈ ਨਾਨਕੁ ਅਨੰਦੁ ਹੋਆ ਸਤਿਗੁਰੂ ਮੈ ਪਾਇਆ ॥੧॥
kehai naanak anand ho-aa satguroo mai paa-i-aa. ||1||
Says Nanak, I am in bliss, for I have found my True Guru. ||1|| (Ang 917)

She fell back on the bed in transports of ecstatic bliss, was there anything more beautiful. She lay there for many minutes washed in waves of inner dimension, until she heard the alarm on her watch sound. It brought her back to the present.

As she washed the bleach away, a pale, light, burned stubble remained. It felt sharp and dry and looked unnatural against the dark of her brows and hair. She sighed deeply.

It had taken so many years for her to be able to find the courage to receive Amrit. When ever she would hear that Amrit was to be given, she would head away from the camp, or Gurdwara.

She didn't want to make a commitment she couldn't keep. Still she tied a white turban, when ever she went to the Gurdwara dressed in her tight white knit dresses and leggings. One day as she told herself how devoted she was to Guru and how much love she had, a voice replied, "Yes devoted, but not enough to take Amrit, or learn to read Nitnem (daily prayers), or get up early in the morning for saaDhna."
Finally, a Singh asked her point blank at camp one night while she was tucking in her sons. Have you been initiated? When she said "No", it was as though no one would believe her. When she returned home, she went to her Siri Guru Granth Sahib, English, Romanization and Gurmukhi all in one. She wept and agonized. Should she take Amrit. Was she worthy? Could she keep the commitments? At the next camp, a Singh came to her and asked if her younger son could take Amrit, the older son asked if he could too. She asked a lot of questions about the commitments.

She was given a set of Kachhere (specially tailored undergarments, which is one of the five articles of faith) and told to take a bath and wash her hair. She put on the Kachhera. It felt so strange, she was overwhelmed. She felt like weeping, she lay down on her bedroll, and closed her eyes and went to sleep. She wasn't ready; the children’s father came late from work. During the ceremony, while they were waiting sitting on the stage with other campers singing Keertan, the youngest came running out from a trip to the bathroom, his face was wet and his eyes glowing. "They put water in my eyes," he whispered excitedly. And then ran back to where the others were taking Amrit.


To be continued...

Sikh Activist Network 1984 Sketch

Very well made and an effective message.

Contact information for Bir Khalsa Gatka...

 

I have had many people from different countries from the media industry emailing me to book the award winning Bir Khalsa Gatka group to perform Gatka, after reading a post about them on this blog. I just wish to clarify that I am not part of Bir Khalsa Gatka group and the post on my blog about them was just a YouTube video I got from the Internet.  However, to help anyone looking to contact Bir Khalsa Gatka group to make a booking or enquiry, their contact details are posted below:

Bir Khalsa Gatka contact details:
Telephone: +9173557-10000 / +9173558-10000
WhatsApp number: 9815450054

Email: birkhalsagatka@gmail.com

Facebook: http://www.facebook.com/birkhalsagatka
Website: https://sites.google.com/a/birkhalsagatka.com/bir-khalsa-gatka/home 

Toronto Singhs Camp 2014 coming soon! Apply Now

  

Toronto Singhs Camp 2014

Join other youth from Canada for an inspirational, spiritually recharging and fun filled week at Toronto Singhs Camp. Explore the essence of Sikhi in a relaxed and open environment.

 Date: 28 May - 1 June 2014

 

 

Limited spaces left. Apply now to avoid disappointment.

For more information and to apply, visit:  

www.SinghsCamp.ca

Why is doing Naam Simran important?

A wonderful seminar talk by Bhai Kulwant Singh jee (Ludhiana) about the importance of Naam Simran and Jaap.  This is the first complete talk of Bhai Sahib I have fully heard and it was amazing. Bhai Sahib speaks in simple and easy to understand Panjabi and how he comes across is very calm and thought provoking.  I would recommend everyone listens to it. Some great points made by Bhai Sahib.

 

 

Dhan Hai Guru! Dhan Hai Teree Sikhee!