Story of someone I met at Leeds University...

On Wednesday 17th February I was invited by the Leeds University Sikh Society to do a talk at the university. After the talk I met a young gentleman who introduced himself to me. I found out that he was a student from France, although I thought he looked like he was from Sweden because he had blond hair, and he was studying Japanese.

I asked him what had made him interested to attending the Sikh society event. He replied that he and few other Sikhs set up the Sikh Society a few years ago and that he was interested in Sikhi. As I got more intrigued, I asked some further questions. He explained that his parents were strong atheists and that he was brough with atheism (i.e. no belief in God). The journey of an atheist from France to someone who wants to take Amrit is inspiring to say the least. After being requested, he kindly wrote an article about his journey towards the Sikh Path, which is posted below. It is always inspiring to meet such souls who have a thirst and hunger for Guru Jee's Sikh and Waheguru's love.

The Journey towards Sikhi
Author: Dorian Gordan-Bates

Although I was not born into a Sikh family (or even an Indian one) I grew up listening to stories from ancient Hindu epics such as the Ramayan, and stories about the legendary bravery of the greatest warriors ever, the Nihang lions of the Punjab. My mother is French and my father is English, and I have been living in France most of my life. My father’s ancestors were in India during the days of the Raaj, and my great great grandfather, who was a soldier, fought in the Anglo-Pathan wars. After leaving the army, he got married to a Punjabi girl called Amrita. My ancestors have therefore had a direct relationship to Sikhi, and perhaps this is how I discovered it.

In the 1980’s, my parents lived in New Delhi for five or six years. In 1984, my father (who was a journalist at the time) was sent to the Punjab to write about the infamous Operation Blue Star. I have been told about the massacre of the Sikhs that followed Indira Gandhi’s assassination, and this has profoundly touched me as a child. How could such peace loving people, who had always been willing to lay down their life for justice, be targeted as terrorists and treated in such a horrendous way?

I also could not understand why Sikhs were portrayed as comedians in almost all Hindi films, and so many jokes were told about them. Why are they shown so much disrespect? The reason for this, is that they do not dress or act like other people. They are not afraid to stand up for what they believe in, to wear their turban with pride and dignity, and to live according to their own standards, not to blindly follow vane fashions and trends like most people in this superficial world that we live in. A true Sikh concentrates on pleasing God and serving mankind, and not on his or her physical appearance and selfish desires. For me, Sikhs are a beacon of hope in this world of materialism and godlessness.

The exemplary lifestyle of Sikhs has always inspired me, and although I have not started wearing the 5 K’s (which I hope to one day, with Guru’s grace) I try to adopt as many aspects of Sikhi into my life, such as Naam Simran, Japji. Although I have never touched alcohol or tobacco in my whole life (who knows, perhaps this was a sign?), but I try to give up eating meat and other bad habits. I keep a beard, but leaving my hair uncut is still a challenge which will take some time to overcome. I guess I am still afraid of being different.

It is amazing that despite being the world’s youngest religion, Sikh history is so rich and contains so many great heroes and martyrs compared to other faiths. Reading about these saints has changed my life, because through their amazing sacrifices, I have discovered the strength and power of faith. When I am in trouble or in a difficult situation and I feel afraid or tempted to abandon, I try to remember the great heroes of Sikhi such as Baba Deep Singh, Banda Singh or the Sahibzade who all showed exceptional courage in the face of adversity. What better role models then them?

Sikhi is more than a religion; it is a wonderful and perfect way of life which leads to the Supreme Being, to Waheguru who is the Lord of all Creation. It is a complete religion with a simple message that anyone can understand and follow. It matters not whether one is born into a family of scholars or into a family of farmers: Sikhi teaches people to respect everybody irrespective of one’s social class or ethnic background. In fact, this is one of the first things that attracted me to Sikhi: the beautiful message of love, respect and tolerance that the ten Gurus taught the world.

Born in a time when religion was in decline, when Muslims hated Hindus and when Brahmins hated the so-called low-castes, Guru Nanak’s divine mission was to remind mankind that it matters not what religion one follows or what family one was born into. It matters not whether one is dark or fair, or whether one is female or male. We are all brothers and sisters, equally children of God. Therefore, Sikhi is unique in the way that it emphasises on a beautiful word that unfortunately the world has forgotten: equality. There is no other religion which regards all mankind as equals, as brothers and sisters. Usually Muslims would regard their fellow Muslims as family, and in the same way, Christians would regard their fellow Christians as brothers and sisters. For those who are outside the faith, there is no salvation. But Sikhi preaches an unconditional love for all mankind, irrespective of religion, nationality, race, caste or creed. It is the duty of all Sikhs to serve humanity selflessly, and to disregard any differences between men.

According to the religion of Guru Nanak Devji, the blessed Lord is both within and beyond His Creation. He resides within all living creatures, and that is what makes Creation so beautiful. To serve humanity is to serve God, and one cannot love God if one does not love his fellow man. As the saying goes, if one cannot see God in all, one cannot see God at all. This is what is so beautiful and unique about the Sikh Dharam. It is a humanist religion which teaches love and brotherhood. What the Gurus have taught us is very relevant today, and I believe that anybody can learn from Sikhi in the same way that the Sikh Gurus learned from great Islamic sages like Kabir or Hindu sages such as Ravidas.

When people force their religion on you, it is difficult to accept it. But when people are happy to teach you about their religion but without trying to trick you into converting, you feel much more comfortable and willing to learn. This is what led me away from Christianity and Islam, and led me towards Sikhi. I explored various faiths including the 3 religions of the Book (Judaism, Islam and Christianity). Each of these religions teach truths (such as ‘love thy neighbour as thyself’, an ideal which is crucial in Sikhi), but also falsehoods.

For example, I was told by Christians that if I did not accept Jesus as my saviour, I would go to hell. And I was told by Muslims that if I did not accept Muhammad as Allah’s final messenger, I would go to hell. How can this be the truth? According to their way of thinking, it is more important to follow these dogmas than to be a good person. For example, many Christians believe that if a non-Christian is good and kind to others, compassionate and generous he will still go to hell if he does not believe in Jesus, and similarly many Muslims believe that even good people go to hell if they do not believe in Muhammad as final messenger. This can only lead to arrogance and hatred.

Sikhi on the other hand, teaches the beautiful idea that all paths lead to God.

God is like a vast, infinite ocean and all faiths and creeds are like rivers. Like all rivers lead to the ocean, all religions lead to the Eternal Being. Sikhs believe that all souls are divine, because all personal souls (atman) are part of the Supreme Soul (Waheguru). Therefore, compassion and loving kindness are the essence of true religion, not rituals or dogmas which come second. And this is the case in Sikhi, as illustrated by the great Guru Tegh Bahadur Dev ji who sacrificed his own life for people of another religion. This is because he did not see them as Hindus, as Pandits or as Kashmiris: he saw them as fellow human beings, as God’s children, and they needed his help.

I am forever grateful to the Lord that He has made me discover Sikhi. Nothing has been a coincidence, and I feel that it is Waheguru who has led me to Sikhi, that it was according to His will, and that everything had already been planned by the Master of Life. Once I began studying the Sikh religion, I simply could not stop. I have fallen in love with Sikhi thanks to God, and thanks to Sikhi I have fallen in love with God. Sikhi has taught me how to live my life as a good human being and as a humble servant of mankind. I pray to Waheguru for help in following the path of the blessed Gurus and that I may one day become a true Sikh of the Khalsa Panth.

Dhan Hai Guru, Dhan Hai Teree Sikhee.

Baba Bir Singh Jee of Naurangabad

Baba Bir Singh jee (1768-1844) was a Sikh saint, holy man and great warrior who practiced Gurmat in its purity. Being disgusted at the events that followed the death of Maharaja Ranjit Singh, the Sikhs talked of making Baba Bir Singh jee their ruler King or Prime Minister. After Maharaja Ranjit Singh's death the anti-Panthic Dogra clan took control of the Sikh Kingdom and led an attack on Baba Bir Singh jee's dera (camp) which led to Baba jee's heroic shaheedi (martyrdom) which will be remembered throughout Sikh history.

A GLIMPSE AT THE LIFE OF BABA BIR SINGH JEE OF NAURANGABAD

Background

Baba Bir Singh jee was born in July 1768 at the village of Gaggobua in Amritsar district. After his father, Bhai Seva Singh jee, became martyred in a military campaign in Multan, he joined the Sikh army. He took part in Maharaja Ranjit Singh's campaigns for the capture of Kashmir and Peshawar. After several years of active service, he secured his dismissal and began preaching Gurmat. He set up his dera (camp) in the village of Naurangabad in Amritsar district, near Tarn Taran, which became very popular. It is said that about 4,500 visitors were fed langar every day. As a result of Baba jee's influence on the people, he had a volunteer army of 1,200 musket men and 3,000 horse men. Baba jee supported Maharaja Ranjit Singh's rule and after the death of the Maharaja in 1839, he was deeply saddened to see the courtiers fight amongst themselves fuelled by jealousy, envy and anti-Sikh interests.

Sikhs turn to Baba Jee 

During this critical period, Sikh soldiers and ordinary Sangat began to turn to Baba jee for guidance. On 2nd May 1844, Atar Singh Sandhanvalia, who had been in residence in British India for some time, crossed the Sutlej river into the Sikh territory and joined Baba Bir Singh jee who was then camping near Harike Pattan. The two surviving sons of Maharaja Ranjit Singh, Prince Kashmira Singh and Prince Pashaura Singh, and many Sikh Sardaars (chiefs), including Jawahar Singh Nalva, son of the famous Sikh general Hari Singh Nalwa, and Diwan Baisaakha Singh, had already taken refuge at Baba jee's dera. Baba jee's camp had become the centre of the Sikh revolt against the Dogra dominance over the Panjab.

Dogra Rulers Order Attack

Hira Singh Dogra, the then ruler of the Sikh kingdom based in Lahore, sent a strong force comprising 20,000 men and 50 guns to attack Baba jee's dera and capture the two surviving sons of Maharaja Ranjit Singh, fearing that he will lose rule to the Sikhs. At first the Sikh army of Lahore refused to attack the camp of a holy saint, however with the lies that Attar Singh joining Baba Bir Singh was a sign that they supported the British and planned to attack the Sikh kingdom influenced the Sikh army to follow the orders of the attack. The Sikh army besieged the camp on 7th May 1844.

Love for a fellow Sikh

Baba jee instructed the Sikhs to cook langar. Daal, Parshaadey, Kheer, and Degh were prepared as if they were cooking for thousands of people. Baba jee instructed that food should be placed in all the rooms of the fortress and that a full Baataa (bowl) of Degh should be in Guru Sahib's presence ready for the arrival of the guests. Baba jee got the Sikhs to sing Gurbani. When the attack began on the fort, the Sikhs in the fort asked Baba jee for permission to fire back. Baba jee replied, "No! They are our brothers, not enemies. They are in the image (roop) of the Guru" The Sikhs inside the fort said, "But they are attacking us." "They don't realise that we are their brothers. However, we know they are. We cannot disrespect the Guru's roop. This knowledge makes all the difference." The difference was death. Those who value the Guru's ideal of brotherhood, prefer death.

ਸਿੰਘ ਸਿੰਘ ਪਰ ਸ਼ਸਤ੍ਰ ਨ ਕਰੇ ॥ ਜਾਨ ਗੁਰੂ ਖਾਲਸੇ ਤੇ ਡਰੇ ॥੪੩॥ singh singh par shastar na kare. jaan guru khalse te dare ||43|| "A Sikh should never attack another Sikh. He should recognise others as the Guru Khalsa and should remain fearful of them (i.e. respect them)." (Rehitnama: Bhai Desa Singh)

The bloody massacre 

Baba jee sat in the presence of Sri Guru Granth Sahib jee and absorbed himself in Bhagti (meditation). The Lahore Darbaar's forces were shocked that there was no retaliation from the Sikhs inside the fort. They stormed inside the fort without a fight and slaughtered the Sikh Sangat and Baba Bir Singh jee's men. Baba Jee's right knee was shattered by a tank shell and his body was pierced with countless bullets and thousands of Sikhs were killed. Maharaja Ranjit Singh's two surving sons died in the onslaught and in the panic, hundreds of Baba Jee's followers were drowned in the river while trying to cross it.

Aftermath

General Court's battalion, which had played a leading part in the action, was boycotted when it reached the headquarters and was always referred to as Guru-maar (killer of the Guru or holy man). The attacking troops never forgave Hira Singh Dogra for forcing them into an action which led to the death of a holy saint, despite his attempts to promise to build a memorial where Baba Bir Singh jee had been cremated and provide money for its maintenance. He had to pay for this onslaught on Naurangabad with his own life. The killing of Baba Bir Singh jee and a subsequent attempt by Hira Singh Dogra's favourite, Pandit Jalla, to poison Maharani Jind Kaur aroused strong feelings amongst the Sikh army. Fearing his death, Hira Singh Dogra abandoned Lahore, leaving with 4,000 of his trusted troops and several cartloads of gold, silver and jewels removed from the treasury, but a Sikh force led by Jawahar Singh and Sham Singh Attari-vala overtook him on the way, killing him along with his adviser, Pandit Jalla, on 21st December 1844.

Summary In describing a worthy and blessed Sikh, Bhai Gurdaas jee writes in the last two lines:

ਗੁਰ ਸਿਖ ਗੁਰ ਸਿਖ ਪੂਜ ਕੈ ਭਾਇ ਭਗਿਤ ਭੈ ਭਾਣਾ ਭਾਵੈ ॥
gur sikh gur sikh pooj kai bhaae bhagat bhai bhaanaa bhaavai.
(Worthy is that Sikh) who loves another Sikh and embraces the love, devotion, and fear of Waheguru.

ਆਪੁ ਗਵਾਇ ਨ ਆਪੁ ਗਣਾਵੈ ॥12॥
aap gavaae na aap ganaavai. ||12||
That person loses their ego and does not assert themselves.
(Vaar 6: Pauri 12)

Dhan Hai Guru, Dhan Hai Teree Sikhee

C.F. Andrews - Witness to Sikh History...

Reverend Charles Freer Andrew was a young Christian Anglican Priest from England during the British Raaj who was dear friend of the Sikhs. He had come to India as a priest, and later became a teacher, writer, journalist, translator, columnist, newspaper-correspondent, editor, educationalist, labour leader, mediator, activist, spokesman, and leader. Reverend Andrews became the conscience of the British Raaj, questioning every tactic and strategy and demanding that all parties walk the straight line and do the right thing. He soon made enemies that wanted to stop his work. The British authorities found him to be a thorn in their side - an Englishman constantly questioning their motives and their methods. Some saw him as betraying his land of birth, even the very Faith he had been sent to preach. It didn't help when he offered to resign from his Church and priesthood. On the other hand, many Indians worried if he was a British spy. Andrews began by attacking the very methods of Christian proselytization in India - and don't forget that he was a priest sent to India to help convert the masses! He questioned the Western and Eurocentric view of Christianity, and demanded that it embrace humanity, not just what he himself referred to as the "white races". It didn't take long before he went further and introduced the revolutionary idea that all Indians were to be treated as equals with the rest of the citizens of the Empire! He argued they were British subjects. He began to publicly sell the idea that the only way Indians would ever achieve equality would be through complete independence from Britain.

Whilst Indians became politically active to gain independence, Reverend Andrews kept the British authorities on their toes by fighting for the rights of Indians in the colonies - in South Africa, Fiji, Mauritius, Guyana, even Canada. And in India, for the rights of women, the so-called backward castes, and so on. Reverend Andrew was stopped from entering the Panjab, however some how he gained accessed to the Panjab. The things he witnessed in Panjab were written and published to ensure that the world, in particular people living in Britain, knew what was happening.

In September 1922 there was a peaceful protest against the Mahant Sunder Daas who disrespected Guru Ka Bagh Gurdwara. He was given full support by the police who severely beat Sikhs with bamboo sticks. In all, 5606 Sikhs are arrested, 1500 seriously injured and dozens killed during a period of 3 months. Andrews witnessed the brutality and inhumanity and stated that he “saw hundreds of Christs suffering the cross daily”. Eventually the British government conceded and handed back control of the Gurdwara to the Sikhs. Below is the eye-wtiness account of Rev. CF Andrews of the Guru-Ka-Bagh Morcha (protest):

It was a sight which I never wish to see again, a sight incredible to an Englishman. There were four Akali Sikhs with black turbans facing a band of about two dozen policemen, including two English officers. They had walked slowly up to the line of police just before I had arrived and they were standing silently in front of them at about a yard’s distance. They were perfectly still and did not move further forward. Their hands were placed together in prayer and it was clear that they were praying. Then, without the slightest provocation on their part, an Englishman lunged forward the head of his lathi [staff] which was bound with brass. He lunged it forward in such a way that his fist which held the staff struck the Akali Sikhs, who were praying, just at the collar bone with great force. It looked the most cowardly blow as I saw it struck and I had the greatest difficulty in keeping myself under control... The blow which I saw was sufficient to throw the Akali Sikh and send him to the ground. He rolled over and slowly got up and at once faced the same punishment again. Time after time, one of the four who had gone forward was laid prostrate by repeated blows, now from English officers and now from the police who were under their control.... The brutality and inhumanity of the whole scene was indescribably increased by the fact that the men who were praying to God had already taken a vow that they would remain silent and peaceful in word and deed. The Akali Sikhs who had taken this vow, both at the Golden Temple and before starting and also at the shrine of Guru-ka-Bagh were...largely from the army. They had served in many campaigns in Flanders, in France, in Mesopotamia and in East Africa. Some of them at the risk of their own safety must have saved the lives of Englishmen who had been wounded. Now they were falling to the ground at the hands of the English officials serving in the same government which they themselves had served. ...I saw no act, or look of defiance. It was a true martyrdom, a true act of faith...

There has been something far greater in this event than a mere dispute about land and property. It has gone far beyond the technical questions of legal possession or distraint. A new heroism, learnt through suffering, has arisen in the land. A new lesson in moral warfare has been taught to the world.... It reminded me of the shadow of the Cross. ....It was very rarely that I witnessed any Akali Singh, who went forward to suffer, flinch from a blow when it was struck. Apart from the instinctive and slight shrinking back, there was nothing, so far as I can remember, that could be called a deliberate avoidance of the blows struck. The blows were received one by one without resistance and without a sign of fear.

... A new heroism, learnt through suffering, has arisen in the land. A new lesson in moral warfare has been taught to the world... It was very rarely that I witnessed any Akali Sikh, who went forward to suffer, flinch from a blow when it was struck. Apart from the instinctive and involuntary reaction of the muscles that has the appearance of a slight shrinking back, there was nothing, so far as I can remember that could be called a deliberate avoidance of the blow struck. The blows were received one by one without resistance and without a sign of fear." Andrews, C.F., Manchester Guardian, February 15 and February 24, 1924.

Woolwich One-Day Sikhi Camp Photos

On Saturday 6th February, a one-day Sikhi camp was held at Ramgarhia Gurdwara in Woolwich. The camp was organised by local Gursikhs, Bhaji Gurpreet Singh and Bhenji Navrup kaur, along with the local Saadh Sangat and Gurdwara Sahib. The one-day camp included talks, Q&A, arts and crafts, dastaar tying, gatka, and learning keertan. The local Sevadaars and Sangat did a great job and with Waheguru's kirpaa may the Gurmat parchaar flourish.

Some photos (taken by Bhenji Parkash Kaur):


Story-telling in children's class.


Children drawing pictures.


Children doing arts and crafts.


Waheguru. Two young Khalsas posing :)


Bhenji from Luton wearing a Dastaar for the first time. Waheguru.


Dastaar tying workshop.



Campers were eager to have Dastaar tied on them.


Local Gursikhs sharing their personal experiences with campers.


Sevaa in the kitchen.


Langar


A young camper's birthday was celebrated at the camp.


Special cakes made by Bhenji. Waheguru.


Bhai Satnam Singh jee (Hayes) doing a talk on the Panthik Eikta and the Panj Chor.


Gatka workshop.


Children learning Gatka.


Tablaa learning workshop.


Bhai Preetam Singh jee.


Bhai Vijay Singh jee doing keertan. In the afternoon the Sangat did Keertan.



Dhan Hai Guru, Dhan Hai Teree Sikhee

Bhagat Ravidaas Jee

ਜਿਹ ਕੁਲ ਸਾਧੁ ਬੈਸਨੌ ਹੋਇ ॥
ਬਰਨ ਅਬਰਨ ਰੰਕੁ ਨਹੀ ਈਸੁਰੁ ਬਿਮਲ ਬਾਸੁ ਜਾਨੀਐ ਜਗਿ ਸੋਇ ॥੧॥ ਰਹਾਉ ॥
"That family, into which a holy person is born, whether of high or low social class, whether rich or poor, shall have its pure fragrance spread all over the world. ||1||Pause and reflect||"
(Ang 858)

30th January marks the birth day of Bhagat Ravidaas jee whose Baani (revelations) are included in Sri Guru Granth Sahib Ji. Bhagat jee was born in a family of Chamaars (shoe-makers/one who works with leather), which were considered low in accordance to the ancient Indian caste-system philosophy. Despite facing abuse for being born in a so-called low-caste family and ridiculed by the higher-caste priests, Waheguru showed the world the glory and greatness of His Bhagats (devotees).

Below is a Shabad by Bhagat Ravidaas jee on ang 569 of Sri Guru Granth Sahib jee:

ਚਮਰਟਾ ਗਾਂਠਿ ਨ ਜਨਈ ॥ ਲੋਗੁ ਗਠਾਵੈ ਪਨਹੀ ॥੧॥ ਰਹਾਉ ॥
Cẖamratā gāʼnṯẖ na janeī. Log gaṯẖāvai panhī. ||1|| rahāo.
I am a poor Chamaar (shoemaker), but I do not know how to mend (the) shoes (of the body). (But) people come to me to mend the shoes (of their bodies) (i.e. day and night, people are only interested in maintaining this physical body). ||1||Pause and reflect||

ਆਰ ਨਹੀ ਜਿਹ ਤੋਪਉ ॥ ਨਹੀ ਰਾਂਬੀ ਠਾਉ ਰੋਪਉ ॥੧॥
Ār nahī jih ṯopau. Nehī rāʼnbī ṯẖāo ropau. ||1||
I have no awl (a long tool for stitching) that I can stitch (the shoes) (meaning, inside of me I don't have the pull of attachment that my consciousness always remains attached to body); I have no knife to patch (the shoes) (meaning, inside of me I have no greed that everday I obtain good food to maintain my body). ||1||

ਲੋਗੁ ਗੰਠਿ ਗੰਠਿ ਖਰਾ ਬਿਗੂਚਾ ॥ ਹਉ ਬਿਨੁ ਗਾਂਠੇ ਜਾਇ ਪਹੂਚਾ ॥੨॥
Log ganṯẖ ganṯẖ kẖarā bigūcẖā. Hau bin gāʼnṯẖe jāe pahūcẖā. ||2||
Mending, mending, the world is wasting their lives and ruining themselves (meaning, people who night and day are engaged in caring for their physical body are suffering unhappiness). Without wasting my time mending (meaning, letting go of constantly pampering this physical body) I have gone and found Waheguru. ||2||

ਰਵਿਦਾਸੁ ਜਪੈ ਰਾਮ ਨਾਮਾ ॥ ਮੋਹਿ ਜਮ ਸਿਉ ਨਾਹੀ ਕਾਮਾ ॥੩॥੭॥
Raviḏās japai rām nāmā. Mohi jam sio nāhī kāmā. ||3||7||
Ravidaas now chants Waheguru's Name; (leaving attachment for this physical body) he is not concerned with the Messenger of Death. ||3||7||

Discussion on the Shabad by Professor Sahib Singh (taken from 'Guru Granth Darpan' and translated into English):

Bhagat Ravidaas jee was a resident of the city of Banaaras, which was the centre for the priestly scholars of the Hindu faith. Under the authority of the Brahmins (Hindu priests), idol-worship was stressed there. Something very strange began to happen in Banaraas. On one hand the scholars from the rich high-caste families went and prayed to idols in the Mandirs, and on the other hand the very poor and so-called low-caste Bhagat Ravidaas jee was preaching the worship (simran) of the One God.

It was normal for the Brahmins to remind Bhagat Ravidaas jee, the Chamaar (shoe-maker/leather worker), that he was low-caste and ridicule him. Everyday this was a common thing to happen. In the above Shabad, Bhagat Ravidaas jee replies to the ridicules of the people by saying that I am a Chamaar (shoe-maker) by caste, but people belonging to high-status families have also made themselves Chamaars (shoe-makers).

Imagine this body to be a shoe! The poor human time and again tries to mend his or her shoe so that it can last for longer. This way, people are entangled in attachment of this world (whether they belong to any status background) and are engaged in mending this body day and night, and in doing so they forget Waheguru and ruin themselves. Just as a Chamaar (shoe-maker) mends shoes, worldly-engrossed people are always mending and patching through always wearing good clothes, always eating good food, and through medical treatment etc. So, the whole world are living like Chamaars (shoe-makers), but Bhagat Ravidaas jee says that he has conquered attachment to this physical body and instead made Waheguru's Simran his main way of life and therefore he has no need to fear the messengers of death.

ਪੰਡਿਤ ਸੂਰ ਛਤ੍ਰਪਤਿ ਰਾਜਾ ਭਗਤ ਬਰਾਬਰਿ ਅਉਰੁ ਨ ਕੋਇ ॥
ਜੈਸੇ ਪੁਰੈਨ ਪਾਤ ਰਹੈ ਜਲ ਸਮੀਪ ਭਨਿ ਰਵਿਦਾਸ ਜਨਮੇ ਜਗਿ ਓਇ ॥੩॥੨॥
"Among the religious scholars, warriors and kings, there is no other equal to Waheguru's devotee. As the leaves of the water lily float free in the water, says Ravi Daas, so is their life in the world."
(Ang 858)

Dhan Dhan Bhagat Ravidaas Jee

Hamburg Smaagam Photos

With Guru Sahib's kirpaa last weekend was the Hamburg Smaagam which was organised by the local young Gursikhs. Sangat from across Germany, Europe and UK participated in the Smaagam. On Saturday morning there was Aasa Di Vaar Keertan and in the evening there was a Rainsbaaee Keertan. In the Sunday morning divaan there was Keertan and Dharmik Geets sung by children from Duisburg. It was very inspiring and uplifting to see all the Sangat sing along to Keertan and see the youth progressing in their Sikhi.

Some photos below (taken from SikhRoots.com Flickr):

Saturday night Rainsbaaee:


Satguru Sri Guru Granth Sahib Jee


Local Hamburg youth.


Local Hamburg youth.


Bhai Ranjit Singh with Duisburg youngsters.


Duisburg youth.


Local Hamburg white Sikhs. Waheguru. Bhai Sahib was very absorbed in the Keertan.


Veer Damandeep Singh (Cologne).


Bhai Jaspal Singh (England).


Sunday Divaan:


Bhenjis from Duisburg singing Dharmik Geet.


Sangat.


Veer jees from Duisburg singing a Dharmik Geet.


Bhai Sukwinder Singh (England).



Dhan Hai Guru, Dhan Hai Teree Sikhee

This Saturday...

The 2nd annual keertan darbaar for Unique Home for girls in Jalandhar (India) will be held this Satursday 23rd January 2010. The Unique Home was established in 1993 to look after unwanted, unclaimed or orphaned children that society shuns by declaring illegitimate. It currently looks after 52 females, mostly children.

Benti to all sangat to please attend with all your friends and family and please attend the programme and let others know. Money will be collected by volunteers at the keertan darbaar which will be given to the Unique Home. Please help the daughters of Panjab and brighter future.



Details of programme:

YOUTH KEERTAN DARBAAR
Saturday 23rd January
6pm till 12am
@ Guru Nanak Gurdwara Luton,
2A 2A Dallow Road,
Luton,
LU1 1LY.


Video about the Unique Home from 'Dateline Punjab' (11th May 2009):

If any of the Sangat wishes to visit the Unique Home then you are requested to ring the Unique Home before visiting so that you can arrange to meet Mata Parkash Kaur jee (the main sevadaar):
Phone: 0181-2276066/ 2274005
Mobile: 98721-20664

Address:
Unique Home
Bhai Ghanaiya Ji Charitable Trust (Regd.)
1082-B, Model House,
Jalandhar.

Some of the Sangat members have asked for the bank details of the Unique Home so that they can transfer and donate money. There is an outside charity in UK that has made an account for the Unique Home however the details of this charity has not confirmed with the Unique Home sevadaars in India, therefore it is suggested that you give money or any gifts directly yourself whenever you visit India or via family and friends visiting Panjab. Money raised at the Keertan Darbaar will be given to the Home by Gursikhs visiting India, so please do attend the Keertan Darbaar and support this cause.

Update on Homeless Panjabis in Southall...

Message from S.W.A.T (Sikh Welfare and Awareness Team):

UPDATE INFORMATION:
We have had great response from yourselves with a lot of you wanting to help, we are going to set up 4 designated teams, so that we can move forward with more structure. The four areas that we have to target are Outreach, Fundraising, Clothes Collection and Administration.

Please get back to me if you can volunteer in the following teams-

Outreach Team:- (Males) Going to visit the homeless at around 9 or 10pm every night and taking them clothes and food/hot drinks etc.

Clothes Collection Teams:- For those of you who have cars, to go around collecting clothes and then sorting them in our storage hall.

Fundraising Team:- This is very important as we need to get funds together ASAP, so any people who have fundraising experience, ideas or are just willing to collect money in fundraising buckets out in Southall Broadway, Ealing, Uxbridge etc.

Admin Team:- Those of you who could help with preparing documents or filling client forms.

Please contact me to let me know as we need to get these guys off the streets now.

Telephone: 07943118441


Just to let you know that at our meeting on Wednesday 30th December 2009 we collected £386.79 and on New Year's Eve we collected £672.31, giving a total of £1059.10.

We are pleased to confirm that we have housed 1 client and are currently looking for other rooms so we can put a roof over the head of others.

We are currently eagerly waiting for any Pharmacists to get in touch with us so we can start getting some medicines for these guys.

There is a clothes drop-off point allocated at Guru Amar Das Gurdwara Clifton Road Southall. PLEASE make sure you only leave CLEAN men's clothes (jackets, jumpers, jeans, joggers, t-shirts) please do not leave shoes here. If the box is full please don't just leave them on the floor, instead give me a call and I will arrange to get them collected from you.

Those of you who are not from Southall or surrounding areas give me a call and I will arrange to get the clothes picked up.

We are also going to start a help desk at this Gurdwara Sahib which anybody can come to if they have any questions or want assistance in anyway between 10am-3pm every Sunday starting 7th February...


We have made a major breakthrough with Singh Sabha Gurudwara in Southall. They have invited us to a meeting where they will be forming a Sub Committee to tackle this very important homeless issue. Members of S.W.A.T have been invited to sit on this committee to formulate ideas and action them through our volunteers. The sangat's support means everything, please attend this meeting to show your support. Saturday 9th January 2010 @ Singh Sabha Gurudwara, Havelock Road, Southall, Hall 2 - 6.15pm


Help the SOUTHALL SIKH Homeless - S.W.A.T (Sikh Welfare and Awareness Team) can also be found on Facebook - PLEASE JOIN AND HELP.

Thank you.