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."

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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

Gravesend Workshop on "Sangat"

Last Saturday was a long day. I was invited to Gravesend to do a workshop with the youngsters there in the afternoon. It was a very long drive - two and a half hours! But listening to Keertan in the car made the journey okay. With Guru Sahib's Kirpaa I didn't get lost on the journey! The last time I went to Gravesend was last November for a History workshop with the youngsters.


Around 50 youngsters, aged from 7 to 20 yrs old, attended. The topic of the workshop was SANGAT. The motivation behind choosing this topic was that Sangat one chooses affects one's life either in a positive way or negative way.


First of all the youngsters were asked what the word "Sangat" means to them and then the different ways one can do Sangat with someone. The following Shabad was looked at to explain that the colour of the Sangat rubs off on the person (Jaisee Sangat, Taisee Rangat):

ਕਬੀਰ ਮਨੁ ਪੰਖੀ ਭਇਓ ਉਡਿ ਉਡਿ ਦਹ ਦਿਸ ਜਾਇ ॥
kabeer man pankhee bhe-i-o udd udd deh dis jaa-ay.

O Kabeer! The mind has become a bird; it soars and flies in the ten directions.

ਜੋ ਜੈਸੀ ਸੰਗਤਿ ਮਿਲੈ ਸੋ ਤੈਸੋ ਫਲੁ ਖਾਇ ॥੮੬॥
jo jaisee sangat milai so taiso fal khaa-ay. ||86||

According to the company it keeps, so are the fruits it eats. ||86||

(Ang 1369)

Everyone was then divided into three groups and given the task of planning a short drama on the effects and influence Sangat has on a person. The groups were given 30 minutes or so to plan. It was good to see that the younger kids and elder ones all worked together and came up with some good ideas.



Below is the performance of Group 1. The narrator in this play is also called 'Manvir Singh'. (Note: The workshop was held in Gurdwara's Panjabi School building. Sri Guru Granth Sahib is not present in the building).

After the dramas, Gurbaani's perspective on good Sangat and bad Sangat were shared with examples of personal stories of the effects of Sangat in school and university etc. The dangers facing Sikh youngsters in schools, colleges and universities were shared also. This was followed by questions. It was an enjoyable day and the youngsters were nice.


In the evening I went to Southall for the End of Month Youth Keertan Darbaar. I was feeling bit tired from the long journey and sitting in the car for such a long time. However, the Keertan at the Gurdwara was so uplifting that all my tiredness went away! It was amazing. The turnout was great and Chardikalaa Gursikhs from Midlands also came down which uplifted the spirits :)

ਮਿਲਿ ਸੰਗਤਿ ਸਰਧਾ ਊਪਜੈ ਗੁਰ ਸਬਦੀ ਹਰਿ ਰਸੁ ਚਾਖੁ ॥
mil sangat sharDhaa oopjai gur shabdee har ras chaakh.
Joining the Sangat, the Holy Congregation, faith (in Japping Naam) has welled up within me; through the Word of the Guru's Shabad, keep tasting the sublime essence of the Lord's Name.

ਸਭੁ ਮਨੁ ਤਨੁ ਹਰਿਆ ਹੋਇਆ ਗੁਰਬਾਣੀ ਹਰਿ ਗੁਣ ਭਾਖੁ ॥੧॥
sabh man tan hari-aa ho-i-aa gurbaaNee har guN bhaakh. ||1||
(One who tastes the sublime essence of Naam,) their mind and body all the time blossoms forth; through Gurbaani, chant the Glorious Praises of the Lord. ||1||
(Ang 997)

Gurmat & Charity

Today I had to pop out to buy something from the shop. I got to the shop and realised I had forgot to bring some money! Waheguru. So I had to go all the way back home, get some money, then go back to the shop. On the way back from the shop I heard someone say "Hello Manvir". I looked around and it was a Christian gentleman who works for a charity which provides food, shelter and guidance to homeless people. He is a very good soul and friendly chap.

It was a short conversation. He said, "Manvir, I just wanted to let you know that I really appreciated hearing about Sikhism at the Inter-faith meeting. As always I find Sikh beliefs and way of thinking wonderful. What Sikhs believe just seems to make simple sense. Just wanted to say thanks." Dhan Guru, Dhan Teri Sikhi.

Last week's inter-faith meeting was on CHARITY & POVERTY. The speakers this month were myself and a Muslim Maulvi talking about Islam.

In summary this what was said for the Sikh perspective:

Charity is usually thought of as giving wealth, alms, gifts, donations, etc, which is assumed to be virtuous and noble. However, charity becomes a problem when it becomes an obstacle in one’s spiritual progress. (To this everyone was surprised and shocked - it was interesting to look at their reaction).

Guru jee tells us that charity must be performed with DISCERNING INTELLIGENCE (AKKAL). If performed ignorantly or foolishly without using intelligence, the act of charity inflates our false ego-sense.

ਅਕਲੀ ਪੜ੍ਹ੍ਹਿ ਕੈ ਬੁਝੀਐ ਅਕਲੀ ਕੀਚੈ ਦਾਨੁ ॥

"One should read (Gurbaani) with intelligence, and then understand it; One should use intelligence in giving charity."
(1245)

Wealth in the hands of fool is worse than the poverty of the learned. Some people give charity in hope for sanctifying dishonest living or ill-gotten wealth. Gurbani says:

ਸਤੀਆ ਮਨਿ ਸੰਤੋਖੁ ਉਪਜੈ ਦੇਣੈ ਕੈ ਵੀਚਾਰਿ ॥
ਦੇ ਦੇ ਮੰਗਹਿ ਸਹਸਾ ਗੂਣਾ ਸੋਭ ਕਰੇ ਸੰਸਾਰੁ ॥

“In the minds of the givers, contentment is produced by thinking about their giving. They give and give, but ask a thousand-fold more, and hope that the world will honour them…” (466).

Charity replaces greed — it is giving up of one's inflated ego-centeredness. If giving charity does not replace our greed, then it's counterproductive thus worthless.

True Charity is that which is done without any consideration of return or expectation and should be given to worthy receiver to promote Truthfulness in the world – NISHKAAM SEVA. Through this one creates a more harmonious relation with the external world, i.e. society, home, workplace etc. However, giving must be voluntary and out of a genuine feeling.

ਘਾਲਿ ਖਾਇ ਕਿਛੁ ਹਥਹੁ ਦੇਇ ॥
ਨਾਨਕ ਰਾਹੁ ਪਛਾਣਹਿ ਸੇਇ ॥੧॥

“One who truthfully works for what he eats, and gives some of what he has - O Nanak, he knows the path.” (1245).

Charity is good but it is NOT the END. Guru jee tells us that: Nothing is "equal" to NAAM Japnaa (devotional remembrance and meditation on God) for one's spiritual life development and invoking God's love.

ਆਤਮ ਜਉ ਨਿਰਮਾਇਲੁ ਕੀਜੈ ਆਪ ਬਰਾਬਰਿ ਕੰਚਨੁ ਦੀਜੈ ਰਾਮ ਨਾਮ ਸਰਿ ਤਊ ਨ ਪੂਜੈ ॥੩॥

“He may purify his soul, and give away in charity his body weight in gold; none of these is equal to the worship of the Divine Name” (973).

To illustrate true charity, I shared the story of Guru Nanak Sahib jee refusing Malik Bhago's meal and instead eating at Bhai Lalo jee's house. Malik Bhago thought he was doing an act of charity and religious merit by feeding the Holy people. However, his food was made with the blood money of the poor and abused. On the other hand, Bhai Lalo jee's meal was like milk made of pure and honest earnings.

To illustrate poverty, I shared the story of Sacha Sauda and how Guru Nanak Sahib jee started the tradition of Guru-Ka-Langar and feeding the needy and hungry. Also how Guru Nanak Sahib jee founded Kartarpur Sahib and got rid of slums to create an egalitarian society based on Truth and Naam. Gurbaani talks of the ideal society, which Bhagat Ravidaas jee call's "Begampura". I ended by talking about the story of Bhagat Puran Singh jee and Pingalwara charity in Amritsar.

Dhan Satguru Nanak Sahib jee


Note: Events over weekend...
Birmingham: National Kirtan Darbaar on Saturday evening @ Smethwick Guru Nanak Gurdwara
Southall: End of Month Youth Keertan on Saturday evening @ Southall Park. Ave Gurdwara

Gift Given by an Englishman

When I used to walk to Secondary School, I used to walk past a house where an elderly English couple lived. Sometimes on the way to school or on the way back from school I would see the elderly gentleman gardening or washing his car. I would say hello to him and we would talk about the weather or something.

Every time I would go past their house they began to take time out to talk to me and ask how was school and how I was getting on and I would then ask about them. They asked my name and from then every time I saw them they would say "Hello Manvir, how are you today."

There was another elderly English lady about 90-years-old who walked with a metal walking frame. She would take her dog for a walk at about the same time I would go to school and come back from school. She lived on the same road as the elderly couple. She would also stop and always talk to me when she saw me. I would talk to her but used to say "Hope you don't mind but I don't like dogs licking or touching me." She would laugh and say "She wants to lick you because she has not seen you for a long time." Waheguru. She would regularly ask about me from the elderly couple (as I walked pass their house - her house was further up the road). It is amazing how Waheguru causes us to meet certain people and how we have connections with certain souls, perhaps these are rishte (connections) we had with souls from previous lives.

Time went on and I got to Sixth Form College. The elderly couple and the old lady would always ask me about university and say they will miss me and our conversations when I go to university. In my final year at Sixth Form College the elderly couple said that they have a special present to give me. The man said, "Manvir I have something special to give you. When I was in the army I used to collect these cards which used to come with match boxes. I have collected a set of cards of Indian soldiers, I think they could be Sikhs - the soldiers are wearing turbans. I want to give you them." The man had nicely mounted some of his cards in a frame and gave them to me one day while I was on the way back from school. I was honoured how this man and his wife, who I didn't even know properly, could give such Pyaar.

The cards don't feature any Sikh soldiers but of the different regiments from across India including Panjab. The cards are from a collection of match box cards from World War II. Below are two of the cards in the frame:

National Keertan Event 24th Feb 2007

National Keertan Darbaar
Guru Nanak Gurdwara: Smethwick
(6:30pm - midnight)

Being the first event of its kind, the first annual national keertan darbaar (as part of West Midlands Sikhi Bitesize) is taking place at GNG Gurdwara in Smethwick, Birmingham, with participation from Sikh Societies across the UK.

For coach transport details please contact the regional coordinator in the area you live.

God's Light Within All (Part 2)

Continued...

A week later I went back to Southall to visit the Gurdwara Sahib to listen to Katha and Keertan. It was getting late and nearly time for me to leave because I had to get the train back to university.

On the way to the train station, on the corner of the road, a man fell down to the ground. It looked like he had been pushed by two drunkards who suddenly rushed off after the man had collapsed to the ground. I hurried to the man to see if he was okay. I realised the man in his 40s or 50s was drunk. He looked like he has been living on the streets and in bad state. I have seen the man before in Southall. He was Panjabi, but looked as if he was homeless. His clothes looked tattered, his appearance looked dirty, and he was a tall and large man. I asked the man in Panjab, "Are you okay?.. tusee tee hai?" Worryingly I could hear no reply.

Two young passer-bys looked at the man lying on the floor and carried on walking. I was shocked. How can people just walk by when this man has been pushed or collapsed in the middle of the pavement? I thought to myself does he need my help? In situations like this it's difficult to know whether one should intervene if the other person is drunk and it's late at night. It's expected that people would exercise caution drunk people's behaviour is unexpected.

My moorakh mind was saying, "You are wearing clean kurta pyjaaama, your hands will get dirty touching this dirty drunkard… Why help him get up, he has caused his own misery by drinking alcohol… I am sure he will be fine. There are many like him who drink too much and fall to the ground."

But my Aatma, my soul said something different. My Aatma told me, "O Mind! Despite this man is drunk, caused his own misery or whether he is dirty. At the end of the day, he was made by Waheguru. Whether I can see it or not, but my dear Waheguru's Light resides within him as well. So O Mind! Pick up this man. Remember Giani Ji’s story of how Guru Nanak Ji gave his arm and helped people to get out of the gutter. O Sikh of Guru Nanak, help this man get up."

ਸਭਨਾ ਵਿਚਿ ਵਰਤੈ ਇਕੁ ਸੋਈ ॥
ਗੁਰ ਪਰਸਾਦੀ ਪਰਗਟੁ ਹੋਈ ॥
ਹਉਮੈ ਮਾਰਿ ਸਦਾ ਸੁਖੁ ਪਾਇਆ ਨਾਇ ਸਾਚੈ ਅੰਮ੍ਰਿਤੁ ਪੀਜੈ ਹੇ ॥੮॥

The One Lord is contained within all. By Guru's Grace, He is revealed. One who subdues their ego, finds lasting peace; that person drinks in the spiritual-life giving Nectar of the True Name. ||8||

(Ang 1049)

Following my Aatma, I stretched my arm out to the drunkard man to get up. The man seemed to have had cuts, bruises and marks across his face and body from previous incidents. I said to the man three times in Panjabi, "Come, I will help you. Give me your hand."

He stared at my face intensely and said nothing. After the third time I stretched my hand out to him, he said, "O Bhaajee, police noo phone karde-o, hor kuchh nehee…. Police noo phone kar deyo… please Bhaajee" ("O Brother, please the police, nothing else). I said, "Teek hai jee, mai police noo phone kardaa" ("Okay, I will call the police"). I was about to get my mobile phone out, when two Community Officer Wardens came up. I told them to ring for an ambulance and police. The wardens stood there and smiled and said "What’s the problem" to the man. Though I found their response unsympathetic, I expected it was due to high regular incidents of this kind when some people may cause a nuisance. Eventually the ambulance were called and I left the drunk poor man in the care of the wardens.

That night, I thought. Dhan Dhan Satguru Guru Nanak Sahib jee Maharaaj. That Guru, which didn’t look to see whether his clothes would get dirty, that guru which did not stop to consider whether the person smelt or was lowly – but in all cases the Guru indiscriminately offered his supporting arm of help. He embraced the leper and the king equally. “Dhan Guru Nanak, Dhan Guru Nanak” was coming out of my mouth on the journey back to Halls of Residence. I am the dust of the feet of that Perfect True Guru, who so great and beyond description. May we all be blessed with the humility, love and kindness of Guru Nanak Sahib jee and be graced with the vision to see the unseen Lord in within all.

ਭੂਲੇ ਮਾਰਗੁ ਜਿਨਹਿ ਬਤਾਇਆ ॥
ਐਸਾ ਗੁਰੁ ਵਡਭਾਗੀ ਪਾਇਆ ॥੧॥

He places the one who strays back on the Path - such a Guru is found by great good fortune. ||1||

(Ang 803)

God's Light Within All (Part 1)

In December 2004, while I was studying in London, I visited the Gurdwara Sahib in Southall and Giani jee was doing Kathaa (discourse on Gurbaani). Giani jee's words stuck to my mind. He explained how Gurbaani says Waheguru resides WITHIN ALL and that Waheguru FORGIVES and CLEANS the sins or filth of a sinner.

He went on to explain how at the end of Ardaas we all say together, ‘naanak naam chardee kalaa, tere bhaane sarbat da bhalaa’. Yes, we say, ‘SARBAT DA BHALAA’. We ask for the good of ‘ALL’. Guru Gobind Singh Sahib jee did NOT say, "I ask for the good of all EXCEPT for AURANGZEB who cowardly murdered my two young sons." No. When we do Ardaas we do not say, "Sarbat Da Bhalaa, but NOT that person who swore at me last week… I don’t want his bhalaa (good)."

A beautiful analogy was given to illustrate that there is good within all. We say Waheguru is within all, but from personal experience seeing Waheguru is difficult at times. The example given by Giani jee was:

A lady works hard to earn a living. On the side, she saves a little bit of money at a time, so that they she can save up to buy a GOLD BRACLET. Eventually, the lady saves enough money to go the jeweller’s shop and buys a gold bracelet. She gives the bracelet to her child. The child one day is walking with the bracelet and accidentally DROPS the bracelet in the GUTTER. The gutter is DIRTY. God knows what is in the gutter – urine, dirt, people’s spit, and the smell.

Would we expect the child to leave the bracelet in the gutter and walk on home? NO. Why not? Because he knows how HARD his mother has WORKED to earn the money, which she used to buy the bracelet. Therefore, he stretches out his arm and PICKS UP the dirty bracelet. He goes to WASH the bracelet with WATER and SOAP, and then puts it back on his hand.

Vaheguru has made ALL of us. Vaheguru sees us all in an EQUAL light, because the Lord has created us and the Lord knows how beautiful we are within DESPITE how much FILTH and DIRT we throw on ourselves.

Guru Nanak Sahib jee did not only REVEAL Gurbaani, but he also LIVED Gurbaani. Guru Nanak Sahib jee stretched his arm out to help people. Guru Nanak Sahib jee stretched his arm out to help people out of the gutter of Kaljug. Guru Nanak Sahib jee stretched his arm out of people to give them the CHANCE to realise that they can clean themselves and realise that under this dirt and filth lies a beautiful TREASURE.

Guru Nanak Sahib jee gave his arm out to BHUMEEAA CHOR, a bandit and thief, and helped him to become a SANT, saintly person. Guru Nanak Sahib jee gave his arm out to KAUDA RAAKASH, a cannibal who ate men, and inspired him to remember Waheguru and live a TRUTHFUL LIFE. Guru Nanak Sahib jee gave his arm out to SAJJAN THAG, a deceitful murderer who would rob people of their money, and made him REALISE the consequences of his actions and CHANGE his life.

Giani Jee explained to the Sangat that Guru Nanak Sahib jee gave his arm out. He saw Waheguru within all, because he shared the Light of God, he knew that Waheguru had created EVERYONE. It is the PERVERSION of the MIND and one's ACTIONS that are EVIL, not the person. Just as the child stretched out his arm to get out the gold bangle from the dirty gutter because he knew his mother had worked hard to buy it, similarly the Gurmukh recognises the divinity WITHIN ALL the creation, despite the dirt and filth which one may throw over themselves. Waheguru...

(...to be continued)

Dhan Baba Ajeet Singh Jee

Sunday 11th February marks the birth day of our Beloved Brother, Sahibzaada Baba Ajeet Singh jee. Saaria Nu Lakh Lakh Vadhaayee Hove. May Guru Sahib do kirpaa on us that we are blessed with the Gursikhi Jeevan, Sikhi Sidq and pyaar for Guru jee which all of the Four Sahibzaaday displayed in their lives.

ਮੁਖ ਸਚੇ ਸਚੁ ਦਾੜੀਆ ਸਚੁ ਬੋਲਹਿ ਸਚੁ ਕਮਾਹਿ ॥
mukh sachay sach daaRee-aa sach bolehi sach kamaahi.
True are the faces and true are the beards, of those who speak the Truth and live the Truth.

ਸਚਾ ਸਬਦੁ ਮਨਿ ਵਸਿਆ ਸਤਿਗੁਰ ਮਾਂਹਿ ਸਮਾਂਹਿ ॥
sachaa shabad man vasi-aa satgur maa^Nhi samaa^Nhi.
The True Word of the Shabad abides in their minds; they are absorbed in the True Guru.

ਸਚੀ ਰਾਸੀ ਸਚੁ ਧਨੁ ਉਤਮ ਪਦਵੀ ਪਾਂਹਿ ॥
sachee raasee sach Dhan utam padvee paa^Nhi
True is their capital, and true is their wealth; they are blessed with the ultimate status.

ਸਚੁ ਸੁਣਹਿ ਸਚੁ ਮੰਨਿ ਲੈਨਿ ਸਚੀ ਕਾਰ ਕਮਾਹਿ ॥
sach suNehi sach man lain sachee kaar kamaahi.
They hear the Truth, they believe in the Truth; they act and work in the Truth.

Read Full Shabad here

Video on Sikh Identity

I came across this short video put together by sevadars of www.SikhSoul.com from Birmingham. The acting is great and the message is relevant to current times.



Video: Sikh Identity
"People who come from India, come to UK with the intentions to make themselves better as an individual. But instead get involved with the wrong crowd and get easily influnced."

Train Journey

Last Tuesday was a long day! I came back from university on the train. I was feeling slightly sleepy so I decided to nod off for a while. I felt the train stop and looked outside the window. Little did I realise that it was the stop I was meant to get off at! I quickly got up and went to the door. The train was still standing but the doors had locked. I kept pressing the “Open” button on the door but it wouldn’t open! I thought I could press the emergency open door button or speak to the driver to let me out, but I was unsure if you could be cautioned with a criminal charge for unnecessary use of the emergency button! Waheguru.

I had to go back to my seat. Sitting back down a thought came to my mind. At a recent Gurdwara Sahib talk I remember hearing the Gurbaani lines:

ਜੋ ਜਾਗੇ ਸੇ ਉਬਰੇ ਸੂਤੇ ਗਏ ਮੁਹਾਇ ॥
jo jaagay say ubray sootay ga-ay muhaa-ay.

Those who remain awake and aware are saved, while those who sleep are plundered.

(Ang 34)

I had merely missed my stop to go home because I was asleep. However, in life how many of us are asleep and miss the golden opportunity to realise the Truth of the Guru’s Word (Gurbaani) and Jap Naam.

ਜੋ ਜਾਗੇ ਸੇ ਉਬਰੇ ਸੂਤੇ ਗਏ ਮੁਹਾਇ ॥
jo jaagay say ubray sootay ga-ay muhaa-ay.

Those who remain awake and aware are saved, while those who sleep are plundered.

ਸਚਾ ਸਬਦੁ ਨ ਪਛਾਣਿਓ ਸੁਪਨਾ ਗਇਆ ਵਿਹਾਇ ॥
sachaa sabad na pachhaani-o supnaa ga-i-aa vihaa-ay.

They do not recognize the True Word of the Shabad, and like a dream, their lives fade away.

ਸੁੰਞੇ ਘਰ ਕਾ ਪਾਹੁਣਾ ਜਿਉ ਆਇਆ ਤਿਉ ਜਾਇ ॥
sunjay ghar kaa paahunaa ji-o aa-i-aa ti-o jaa-ay.
Like guests in a deserted house, they leave just exactly as they have come.

ਮਨਮੁਖ ਜਨਮੁ ਬਿਰਥਾ ਗਇਆ ਕਿਆ ਮੁਹੁ ਦੇਸੀ ਜਾਇ ॥੩॥
manmukh janam birthaa ga-i-aa ki-aa muhu daysee jaa-ay. ||3||

The life of the self-willed manmukh passes uselessly. What face will he show when he passes beyond? ||3||

(Ang 34)

May Guru Sahib do Kirpaa that we all remain awake and realise the true reality and with his Kirpaa we Jap Naam and live in accordance to His Will. Waheguru. Reflecting on the thought that we have been dogs, cats, rats, cows, pigs, donkeys, ants and plants in countless lives before, it puts things into perspective on how blessed we are by Waheguru. We are very fortunate that we are have been born into Sikh families or have been graced with a connection to Guru Nanak's House. The Perfect Satguru has given us Naam, Amrit, Gurbaani and Rehat to give us a happy, complete and fulfilling life where we can build a relationship with Waheguru and invoke His Love. Waheguru Kirpaa Karan.

I had to get off at the next station and then walk to the opposite platform to go back in the other direction. I had to wait there for about 20 minutes or so for the train. In total I had wasted 1 hour by missing my stop.

When the train arrived, I got on and tried to look for a seat. It’s really mind boggling that when there are so many passengers trying to find a seat that there are some passengers who take up TWO SEATS! In India you find three or four people sitting on two seats, but here you find one person taking up two or three seats! They will be sitting on one seat and leave their bag, coat, newspaper or sandwich on the seat next to them. It’s slightly frustrating to see people do this when there are elderly people trying to look for places to sit. I usually end up having to request the passenger if they could let me sit down on the seat and could they remove their bag or jacket from the seat. Chalo, Rab Raakha.

This time I made sure I didn't go to sleep! I didn’t want to miss the stop AGAIN! When I got off at the trainstation and went to get my bike to cycle home. Knowing my luck the bike chain had come off and had got jammed. Waheguru, Waheguru! So I ended up spending a good 15 minutes trying to get my bike chain back on (hoping not to get my white Kurta dirty with black oil marks). With Waheguru’s Kirpaa I got the bike chain back on. I cycled a short while and then realised that this time the chain had come off on the end of the chain (where the gear clogs are). So I had to get off and spend 5 or 10 minutes trying to get it out where it had jammed and put it back on.

I eventually got home and was glad to get home and relax!