ਦਿਵਾਲੀ ਅਤੇ ਬੰਦੀ ਛੌੜ ਦਿਵਸ । Diwali and Bandi Chhor Divas...

Diwali has been celebrated by people before Sikhi, like Vaisakhi. However, from Guru Nanak Dev Ji, such public or religious days of the prevailing traditions of the time were used an opportunity to spread the message of Truth and break people from falsehood. From the time of Guru Amar Das Ji, Diwali and Vaisakhi were chosen days for the whole Sikh community from far and wide to gather for some days and engage in Gurbani, Kirtan, Seva and Katha to become spiritually strong that Sikhs did not assimilate or become absorbed in the empty rituals, superstitions and false customs of the times. 

These gatherings were called Jorr-Melas. Jorr means “to connect or unite” and mela means “gathering”. These were gatherings with a purpose and objective, ie to get closer to Vahiguru, join with Gurbani and unite as a sovereign nation. Today we must ask ourselves whether such prevelant holidays, whether Diwali or New Years eve are just Melas (gatherings) or are we using these community days as “Jorr Melas”. 

Later, this day also become an opportunity to remember and celebrate Guru Hargobind Sahib Ji leaving the Gwalior prison and freeing with him 52 kings who were political prisoners and had no hope of leaving alive. According to Bhatt Vehi historical account (Guru Kian Sakhian pg 30-31), Guru Ji left with the prisoners on Tuesday 26th October 1619, which was one day before Diwali that year. 

Guru Ji arrived in Amritsar according to Bhatt Vehi on Thursday 28th December 1620 and another account says February. It was common for the Sikhs of Amritsar to welcome Guru Ji with oil lamps (deevay) after long periods of being away on travels. So it was not a one-off when coming back from the Gwalior. Dates and days is not a big thing in Sikhi. The main thing is remember and learn from history and get closer to becoming better Sikhs of the Guru through Gurbani, Simran, and Seva. 

May Guru Ji bless us all with freedom from our demerits, negativities, and vices and also free our nation and homeland from the shackles of oppression, assimilation and destruction.

ਗੁਰਦੁਆਰੇ ਵਿੱਚ ਜੁਰਾਬਾਂ ਪਾਉਣੀਆਂ । Wearing socks in the Gurdwara...

It is very disheartening to see anyone wearing socks inside the Gurdwara Sahib, in particular Gursikhs. Before entering the Guru’s Darbaar one should remove their shoes or socks and ensure their feet are clean, ideally washed along with the face and hands (this is called Panj Ishnaana). In Islam and other traditions this is a given when entering their place of worship, and it also expected of Sikhs. 

Most Gurdwaras in Punjab and India have a special arrangement where first you remove your shoes and socks, then wash your hands and face and then going inside you are compelled to walk through a feet wash area. There is no escaping of having your feet cleaned before entering. As part or the process of mentally and spiritually preparing ourselves to see the Guru and Sangat, there is an element of physical preparation and etiquette. However, modern day Sikhs either through sheer ignorance or more often laziness are wearing socks inside the Guru’s Darbaar, forget about washing their feet! 

Above are photos of dirty socks. Can anyone really tell me that wearing such footwear - called “Adhee Jutee” or “half-shoes” in Punjabi - is respectful in such a spiritual and pure environment? Removing socks is important for the following reasons: 1) It’s Sikh Maryada (tradition/code), 2) it’s hygienic, 3) it is less distracting to other worshippers, 4) dirty socks (which all socks will become eventually!) is an eye sore, and 5) if we cannot wear socks in amrit sanchaar, harmandir sahib, on tabiyaa (Guru’s stage) when doing seva, or when doing keertan on stage then how on earth can socks be okay? 

Sikhi is about kurbani (sacrifice), but are we willing to sacrifice our personal habits of wearing socks to upkeep the respect and reverence of Guru Nanak Ji’s House and maintain the Maryada and traditions that have been passed by our Great Gurus?

ਜੇ 3D ਮੂਰਤੀਆਂ ਪਰਵਾਨ ਨਹੀਂ, ਫਿਰ 2D ਮੂਰਤੀਆਂ ਕਿਵੇਂ? । If 3D idols are not acceptable, then what about 2D idols?...

As Guru Nanak Dev Ji’s Gurpurb is approaching, Sikhs are holding events and spreading awareness about the history, life and teachings of Guru Sahib. I am usually quite disheartened how our community has allowed not only 2D murtis (idols) of Guru Sahib, the depictions are not real or genuine and actually portray Guru Sahib opposite to what he actually was. The above picture is an example from Slough Singh Sabha Gurdwara where the image looks angry, not happy, and over weight! That’s definitely not my Guru Nanak and I think is beadbi (disrespectful)! 

However, what I wanted to share is positive examples (see below) where people are 1) not claiming to know what Guru Sahib’s face looked like, 2) not faking images of Guru Sahib, and 3) not promoting 2D murtis that leads to slippery slope to 3D murtis and even actors dressing up as Guru Ji.

Sikhi is clear: “Gur Moorat Gur Shabad” (“The Guru’s Image is the Guru’s Word”) concept. The above images have used artistic ways of showing Guru Nanak Dev Ji without compromising Gurmat. I hope others can also use, make and promote these type of images rather than the framed photo shown in the beginning that have arisen from the painter Sobha Singh and taken Sikhs further away from Gurbani. 

People argue, images, even if fake and unreal, are helpful in remembering the Guru and promoting Sikhi. There are other religions who are expanding that have no images but emphasise their children to memorise their holy book and understand their teachings. Gurbani is the basis for Sikhi, and the fact is that modern Sikhs have more (unreal/ fake) images of the Gurus but remember and understand less Gurbani is proof that its helping Sikhi! Whereas Sikhs of the past did not have these images all of their homes and Gurdwaras etc but memorised and understood Gurbani. 

Now the question is what do what we for ourselves and our community? I prefer memorising, understanding and promoting Gurbani and striving to become the living image of the Guru (“Khalsa Mero Roop Hai Khaas”).

Sikhi Vs. Smoking and Vaping...

CHOOSING DEATH OVER TOUCHING TOBACCO 

~ STORY OF BHAI JAI SINGH JEE 

Bhai Jai Singh ‘Khal-katt’ was a devout, faithful, honest and hard working Sikh of the Guru who lived in the village of Mughalmajra about 5km on the Patiala to Sirhind Road. One day in 1753 Bhai Jai Singh jee was sitting in a field doing Naam Abhyaas (engaged in meditation) when the Muslim Governor Abdul Samund Khan passed by. Bhai Jai Singh jee didn’t get up or salute Samund Khan as he was not even aware of his presence. His 2nd in Command kicked him awake and ordered him, “Wake up! Carry the Nawaab’s (Governor’s) baggage!” At that time such free labour was conscripted to carry baggage from one village to another. 

Bhai Jai Singh jee replied, “Can you please tell me what is in the bag that you have asked me to carry?” Bhai Sahib suspected from the smell that it might be hukka and tobacco. The Mughal admitted that it was indeed tobacco and hukka of the Nawaab. Bhai Jai Singh jee refused point blank to touch the bag and said, “It is my Guru’s Hukam (order) that I cannot touch the tobacco, let alone carry the bag containing it.” 

Bhai Sahib was dragged to the nearest tree and his feet were tied to the branches, with his body hanging downwards. Using sharp blades they peeled off the skin from Bhai Sahib’s entire body, starting from the feet. Within minutes his whole body and the ground become red with blood. All along this barbaric torture Bhai Sahib was repeating the Name of God, “Vaheguru… Vaheguru…”. 

After Bhai Sahib’s martyrdom, the Governor ordered for Bhai Sahib’s wife, 2 sons and daughter-in-law to be mercilessly killed. When the Khalsa armies heard of this great tragedy they attacked the village of Mughalmajra and attacked the barbaric Mughals. Today in the village Baran stands a Gurdwara in memory of this forgotten sacrifice. 

Guru Nanak’s Sikhi is life. Living it and sharing it message with others can save someone’s life and brings positivity. Consuming tobacco and vaping brings death and negativity. We can choose between being a messenger of life or messenger of death. 

NOTE: Sangat is here to support anyone who wishes to give up smoking/vaping and follow the Path of Sikhi

"ਮੈ ਵੀ ਸੁਖਮਨੀ ਸਾਹਿਬ ਪੜ੍ਹਣਾ..." । "I want to read Sukhmani Sahib as well..."

Children from today's weekly Sikhi class reciting Gurmukhi alphabet. From not knowing any Punjabi at all, these children have really progressed. 

With Satguru Ji’s kirpa (blessings), one of the families is holding Sukhmani Sahib programme at their house and their 10 year old son who attends the class said, “Mum, can I please have a turn to read an Astpadee (chapter) of Sukhmani Sahib?” With Satguru Ji’s kirpaa, when this idea was shared in class, other elder children came forward to say they are happy to also read one Astpadee. 

Seeing children’s enthusiasm to wanting to read Gurbani is very motivating and I think imagine how blessed and advance they will be with their Sikhi when they older. This week, in celebration of Sri Guru Nanak Dev Ji’s upcoming Gurpurb, the children a weekly chart with a points system. For example listening or reading to Japji Sahib is 20 points, reciting Mool Mantar 20 times is 5 points, doing Gurmat Ishnaan is 5 points and so on. All children who participate will get prizes. The more points children get the bigger the prize. 

It is this type of child-like rewards that Baba Fareed Ji’s mother used to give him when encouraging him to Bhagti (devotional worship) as a young child. However, one day Baba Ji said to his mum “I don’t need this prize.” When the mother asked why? He replied “Allah has given me His reward.”  

May we all be inspired to learn Gurmukhi, read Gurbani and try to understand Gurbani so that we with Satguru Ji’s Grace live Gurbani and earn Satguru Ji’s happiness and blessings.

ਜਪਨਾ । Japnaa (Chanting/meditation)...

“Jap” is the title of the first Bani (sacred composition) in Sri Guru Granth Sahib Ji. It literally means “to chant”. By having this is at the start of Sri Guru Granth Sahib Ji, Guru Sahib tells us that our spiritual journey to enlightenment and to Sakh Khand (the Eternal Home of God) has to start with “Jap” or “Japnaa” (meditatively chanting and calling out to the Creator Lord).

Interestingly, the next Bani that appears in Sri Guru Granth Sahib Ji is “So Dar” (that Door), ie Jaap will lead you to “So Dar”, to the door of the Home of the Almighty. Then comes the Bani of “So Purakh” (that Divine-Being). At that divine-spiritual state and place, Vahiguru is met. Then comes the Bani of “Sohila” (the song of happiness). In this divine state and place, the song of happiness of the Lord exists, and nothing else. To experience, the song of happiness, divine-joy... one has start with Jap, with Jaap, with chanting, with spiritual effort to call out to the Loving Creator Lord.

How do we call out- through the support of a Mantra, divine words, through chanting which leads you back to where these Words came from. The Gur-Mantar is given by the Guru during initiation (taking Amrit). In addition to this, the first opening line of Sri Guru Granth Sahib Ji (referred as Mangla Charan or Mool Mantar) is used by Sikhs and non-Sikhs to connect with the Divine, earn the Almighty’s Grace and elevate oneself beyond worldliness to divinity.

If you don’t already, make a start to do Jaap of Gurbani, whether it is Mool Mantar, any other line/Shabad (sacred hymn) of from Gurbani, as a lovely way marking the 550th Prakaash Divas (anniversary of the coming) of Guru Nanak Dev Ji