Sunday, February 07, 2016

Australi Trip and Khalsa Camp Australia 2016...


With the blessings of Guru Sahib, Khalsa Camp Australia was held from 6th to 10th January 2016. This was the fifth year the camp has been running in Australia. Khalsa Camp Australia 2016 took place at a beautiful scenic site in Berry in New South Wales. Campers of different ages, came from all corners of Australia and the globe to experience blissful Amrit Velas, inspiring lectures, engaging workshops, Gursikhi Sangat, and recreational activities.


The camp was attended by around 150 people. Although the camp is aimed at elder teenagers and young adults, the camp had made provision for separate classes for younger children and one for parents and elders. The invited speakers came from Australia, UK and Canada. From the UK came Bhai Tarsem Singh Ji, Mata Balbir Kaur Ji, Veer Sukha Singh, and Daas. The Canadian Amritdhari politician, Bhai Jagmeet Singh, came from Canada, and there were some local speakers who came to share information about community projects with the Sangat.  


The theme of the camp was 'freedom' and 'connecting with the Guru'. The talks were about internal freedom from Maya, external freedom as a society, what a free mind or conscious-state is like in accordance to Gurbani (i.e. Begampura), and Sarbat Khalsa. During that time of year the sacrifices of the Shaheeds of Chamkaur Sahib and the younger Sahibzaade, as well as the sacrifices of the 40 Mukte are remembered, and therefore there was a running theme of connecting with the past and building our present by connecting with the Guru.



Bhai Tarsem Singh Ji (UK) taking the opening Hukamnama for the camp.


The day began with Amrit Vela Naam Simran and Nitnem from 4am to 6am. This was followed by breakfast and a rest period till 9.15am. The morning lectures were divided in accordance to age-groups, and were followed by workshops. After lunch there were recreational activities but also opportunities to learn Gurbani Santhiya, how to make Prashaad, how to make Pataasay, and learn Vaaja and Tablaa. The evening Divaan was from 5.30pm to 7.30pm, which included Simran, Rehraas Sahib, and Keertan. After evening Langar there were evening activities from 9pm to 10pm. These included ice-breaker activity, bonfire night, inspirational sessions and the last day there was a Rainsbaaee Keertan. The whole camp layout and schedule worked really well.



 Bhaji Jagmeet Singh (Canada) did a talk on the first day about being a Sikh and being in politics to help others.


Bhai Tarsem Singh Ji (UK) doing a talk on Maya


 The Unbroken Perfect Guru. Campers learning how to take a Hukamnama from Larreevaar Saroop.


 Mata Balbir Kaur Ji (UK) and Bhenji Paven Kaur (Sydney) did the amazing seva of teaching the youngest group during the camp.


Tablaa workshop


 One of the more relaxed workshops talking about Sikh identity and feeling empowered


Campers eating Langar


Self defence workshop led by Bhaji Jagmeet Singh (Canada)


Team building activities


Evening Divaan


One of the highlights of the camp was the bonfire night. Sitting underneath the start lit sky the Sangat did Simran and listened to an emotional and inspiring account of the sacrifices of Sri Guru Gobind Singh Ji’s and his great Sikhs.


Rainsbai Kirtan on the last night. Bhai Parminder Singh Ji doing Kirtan.


On the last day of camp Bhai Tarsem Singh Ji (UK) summed up the camp's message, followed by an open-mic session where all campers were invited to share their testimony of their experience of Khalsa Camp.



 Guru Ji leaving the camp


The closing session of the camp were campers shared their feedback of the camp and their testimony of their experience was a very emotional session to say the least! It is amazing how the Guru's Sangat can bring so much inspiration, positive change and happiness to all our lives. So many campers made pledges that would wake up Amrit Vela, do their Nitnem and make positive steps in their journey to the Guru.


The camp sevadaars did amazing job in organising the camp! All the outside speakers and guests were amazed at how the organisers arranged really good activities to ensure all campers got to know other and helped to create relaxed and welcoming spiritual environment. Having been to many camps, this camp left a very positive impression on my mind. I hope the camp sevadaars continue to do the good work and with Guru Sahib's blessings Khalsa Camp Australia grows in its success. 

After Khalsa Camp, I got the opportunity to stay in Melbourne and do seva. The Sangat showed a great enthusiasm to learn from Gurmat and move forward in their Sikhi.

 Gurdwara workshop in Melbourne

 Gurdwara workshop in Melbourne

Bhai Harpreet Singh Ji (Melbourne) and their family with whom I stayed with.
 
Bhai Raminder Singh Ji (Melbourne) and their family




Monday, February 01, 2016

A Non-Sikh who inspires me to become a better Sikh...



"Bring Back Humanity" is the mission of a young Indian man called Varun Pruthi. An actor and producer by profession, this young man makes videos on the Internet to inspire others to become more compassionate and humanity-loving. His slogan is "The only way to buy happiness is to give happiness." His website is: http://www.BringingHumanityBack.com, and his YouTube page is: https://www.youtube.com/ActorVarun.

Brother Varun Pruthi shows how even giving away something quite insignificant in value to us can put a smile on someone's face and bring them happiness, which in return brings happiness to the person helping. He does social experiments in public places and records them in order to highlight the heroes of humanity and bring humanity back to the public that are watching.  It embarrassed me that years ago when I went to India, I would try to bargain with the Rickshaw driver from 20 Rupees to 10 Rupees and then say "Is 15 Rupees okay?" It is sad, that these people are poor and work harder than most of us and yet many of us try to pay them less. If we helped such people with acts of kindness, these people would say, "Today, God came to me in the form of a Sikh and helped me."

One thing which really struck me about Brother Varun Pruthi is when he helps people, he says, "God has sent me to give this to you." Guru Ji called his Khalsa, "Akaal Purkh Kee Fauj" (the Army of the Timeless God). We had a divine mission to do God's work in this world and let Vahiguru work through us. But it is sad when Amritdharis become satisfied and happy enough with just limiting themselves to doing our personal Amritvela, Nitnem (daily prayers) and Sehaj Paath (reading of Sri Guru Granth Shaib Ji) and think there is no need to get involved in seva, helping the Panth and serving humanity. People ask where is God, and Guru Ji said you will see God in the Khalsa "Deedaar Khalsa Da". How? Through the work of the Khalsa. Letting go of ourselves and giving room for God, will allow God to work through us. It is hard to achieve, but trying is a starting point.

It is a commendable effort and very humbling to see Varun Pruthi do this Seva. I must say watching these videos have inspired me in recognizing I need to become a better Sikh and pray that we can one day call ourselves the Khalsa of the Guru. 




Sunday, January 24, 2016

"How He invited me home..." - Story of Bhenji Sahibajot Kaur


Author: Bhenji Sahibajot Kaur (Sydney, Australia)


As a seventeen-year-old who was like every other teenage girl at the time, I once opened a book before going to bed, and read the first few of its many pages, out of genuine curiosity. I had heard that reading the words within, brought “sukh” (peace) into one’s life.

The book contained Guru Arjan Dev Ji’s Sukhmani Sahib; it was a gutka, presented to me a couple of years earlier, as a gift from an elderly relative. Having no fluency in reading the Gurmukhi script, I, of course, read the Roman transliteration. But more importantly, I read the translation.

I continued this for a few weeks. I would read a few pages each night, in an effort to see what was “so special” about the composition. One night, while reading an astpadi (a hymn of eight stanzas; Sukhmani Sahib contains twenty-four astpadis) its repetitive use of a certain phrase, had me thinking.
It read:-
Sadh kai sang mukh ujal hote.     
In the company of the saints, one’s face becomes radiant.

Sadhsung mal sagli khot.
              
In the company of the saints, all filth is removed.

Sadh kai sung mitai abhimaan.
     
In the company of the saints, egotism is eliminated.

Sadh kai sung pragtai su-gian.
 
    
In the company of the saints, spiritual wisdom is revealed.

Sadh kai sung bujhai prabh nerr. 
In the company of the saints, God is understood to be near.

And so it continued, describing the benefits of the “company of the saints”. As a teenager with limited knowledge of the religion that I had been born into, this notion made little sense to me. It seemed so far-fetched and detached from reality. I was an ordinary girl, with ordinary friends, living in Australia. I had only ever seen ‘saints’ in movies and pictures; never in real life. I thought, “How does the importance of their company matter to me?” And with that, I lay my head on my pillow and drifted off to sleep.

Two years later, after having completed my schooling and first year of Architecture at university, I felt spiritually deprived. I called myself a ‘Sikh’, but there was a voice inside me who objected. It said: “you don’t know what it really means to be Sikh”. I couldn’t help but agree. There had to be more to being ‘Sikh’, than simply sporting a long ponytail and listening to kirtan (the singing of Gurbaani – the Guru’s words) every once in a while.

I signed up to Khalsa Camp Australia, 2014. There were a few different camps to choose from, but for reasons unknown even to me, I chose Khalsa Camp. I had never attended a Sikh camp before. I had no Sikh friends (apart from one or two at school, with whom I hadn’t spent much time). I knew no one who was going to be at this five-day camp, three hours away from home, that I had just signed-up to. Being an introvert, it was rather bold of me to say, “Well, so be it.” I knew that this would be a good opportunity to learn more about Sikhism. And that’s all I wanted to do.
“I want to be a better Sikh.”

During the ice-breaker activity on the first night of Camp, I repeated this to a lady who asked me my reason for being there. She looked at me and said, “No – you should say, ‘I want to be a true Sikh’.”   I quite liked the idea. All or none.

I sat in bed and reflected on the day that had passed, my new-found room mate and friend of only a few hours on the other bunk. The morning bus-ride had been scenic, and so was the camp site. The quiet of the surrounds was refreshing, as was the breeze that relieved us from the heat of the summer. I had already met a handful of people, and they all seemed very friendly. I was one of very few girls without a dastaar (turban), but that didn’t seem to matter at all. What I had found most surprising, was the dedication of the two younger boys who were seated in front of me on the bus, busily watching a video with their earphones in. I leaned over a little, to see which new music video or movie it was. But instead of seeing Katy Perry, I saw a Gursikh playing a tabla.

But the real amazement was to come the following morning. Our day was to begin at 4am, at ‘amrit vela’ (the hours before dawn). I had never been an early riser, so I was a little nervous. Nevertheless, I was mighty curious to see what these “ambrosial hours” held.

I rose with the help of my roommate, showered, and entered the darbaar sahib, not knowing what to expect. It was still dark, and a little chilly. I was surprised to see the hall full of youth – girls on the left, and boys on the right. Before us, was Guru Granth Sahib Ji, in all His glory. Permeating the darkness, was the glow of His throne. A fellow Singh stood behind, serving his King with the chaur sahib. I bowed my head in reverence, took my seat among the silhouettes, and closed my eyes.

And then it began – the jaap. It rolled over me like a wave; it travelled through my bones with seismic intensity, and my heart welled up with love. “Wahe-guru, wahe-guru!” was the praise on everyone’s tongues, carried through the air along with the chimes of the khartalaan, the melody of the vajaa (harmonium), and the taal (beat) of the tabla. It was a rich symphony of many sounds, all directed at the One. Total harmony. I had never experienced anything like it, before. There was something electrifying about sitting shoulder-to-should with my sisters and brothers, our hearts thirsty for the love of our Father, our souls calling out to the Universe – the one light from which they all arose – and our minds imbued in the sound of the Gurmantar, longing for just a glimpse of His greatness. I still remember the drifts of wind that would enter from between the louvres and blow onto me as if Vaheguru Ji himself, was lifting me up into His arms – an embrace I didn’t want to part with.

“Mohe na bisaarahu; mai jan tera!” we cried out. The translations projected on the screen to the left of Maharaj’s throne, told me that this meant, “Please do no forget me; I am your humble servant!” and the joy that was welling up in my heart rose to my eyes, turned to water, and trickled down my cheeks. “Ramaiya, hau baarik tera!” we spoke in unison. Again, the screen told me what this meant: “Oh, Lord I am your child.”

As we went on to recite our Nitnem together (something that I had never done in my life), all I could do, was wonder what I had done in order to be blessed with such heartfelt kirtan, and why I hadn’t been brought here earlier. I was in the company of the saints. So, this is what ‘sadh-sangat’ was… I was so glad to have found what I never knew had even existed: the Khalsa Panth.

Amongst a handful of other fond memories I carry from this camp – the amazing pizza, capsizing a canoe, learning archery from a skilled archer and evolved soul, hearing hair-raising stories about the unflinching faith and valour of our ancestors while sitting under the stars, witnessing truly selfless service at every meal of the day, and meeting Sikh youth from all over the country – I can’t help but especially mention a lecture on the ‘Benefits of Sikhi’ delivered by a speaker from the UK. Bhai Sahib made us all realise that for most of the people in this world, the week consists of five days of work, and two days of play – in which they go out, socialise and drink as ‘enjoyment’ and ‘relief’, only to dread another working week. And so it goes on. But surely, there must be more to life than this. Surely, there must be a purpose beyond the earning of money, status and a nice house. Surely, there must be a greater happiness than talking, shopping, travel and drinking. Surely. And this is when I realised how blessed we are, as Sikhs, to have been graced with Gurbaani – the words of our Gurus, revelations from the Infinite Intelligence itself, recorded for our benefit – and a Gurmantar: the two things that help us connect to none other, than our own selves. For He is us, and we are Him.
Man, toon jot saroop hai; apna mool pachhaan.  
O my mind, you are the embodiment of the Divine Light – recognise your own origin.

Furthermore, the interactive group workshops were the start of my relationship with my Guru. I recall analysing the meaning of, “Aakha, jeevan; visirai, mar jahon,” from Rehraas Sahib, and being told to try to make sense of the words within Gurbani, using our already-existing knowledge of Punjabi. “Don’t read Gurbani like Japanese,” the leader had said. “Try making a glossary of words as you learn them while reading the translations on your phone.”

And with God’s grace, time has seen me transform from who, at the time of this camp, hardly spoke Punjabi, never read paath, and had a brief understanding of the Gurmiukhi alphabet, to someone who now reads Gurmukhi fluently, and is able to extrapolate some meaning from Gurbani without always referring to translations, simply by doing as the workshop leader suggested. If you can relate to my experience, I encourage you to try the same. Of course, at the end of the day, everything happens with Vaheguru Ji’s benevolence.

And this is exactly what Bibi Ji (another speaker from the UK) told me when I expressed to her, that even though I longed to be a Gursikh, I could never imagine accepting my facial hair (and even the hair on my arms and legs, especially living in a Western country, where modernity rules and image is everything). “Don’t worry about the hair,” she said. “Just do paath, read Gurbani, and the rest will follow.”
And it did.

Now, as a twenty-one year-old graduate of Architecture, I am an Amridhaari Gursikh of two months, who has totally accepted the saroop presented to her by her Father. Miracles do happen.

The journey up until this day has been amazing, and I am sure that with God’s never-ending grace, it will continue to be. I still have my good and bad days, and I know that I always will – such is life. We must remember that Sikhi is a journey, and not a destination. It is the greatest journey of all.

And to publicly proclaim myself as a descendent of those warriors whose stories fill me with vigour, I donned a dastaar – my crown – at Camp, and never looked back. It worked wonders for the confidence of a girl who was never bold enough to accept herself. It gives me strength, and it grounds me in righteousness. It is a gift. A gift I had to fight for, as a pair of parents as loving as mine, were naturally worried about the possibility of it attracting racism. But truth be told, I have experienced only blessing after blessing after embarking on this journey. On a worldly note, I have been highly commended for my academics and was offered a job shortly after returning from Camp, while most other students were struggling to find work. My colleagues are such delightful people and my employers admire my story of self-discovery. But I am nothing but a beggar at His Door! His mercy carries me through.
Mai gareeb, mai maskeen; tera naam hai adhaara. 
I am poor, I am meek; your Name is my only support.

On a spiritual note, Camp gifted me with friendships that have only grown stronger – friendships with Gursikhs of my age and experience. Sadh-sangat! We share thoughts, troubles, laughs and pull each other closer and closer to our shared goal of unison with the Almighty. They keep me sane with regular kirtan and simran sessions. I could spend an eternity, counting my blessings!

In hindsight, I did nothing, and God did everything. He had a plan for me, and He has a plan for you. All we have to do, is love Him from the core of our beings, thank Him for every little thing, and converse with him with all our hearts. I speak from experience. These are the things that carried me to His Door and into the company of the saints, in the form of Khalsa Camp, so that I could Discover the Spirit Within.


 http://sahibajot.com/2016/01/21/how-he-invited-me-home/
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Monday, January 18, 2016

The Perfect Guru...

ਪੂਰੇ ਕਾ ਕੀਆ ਸਭ ਕਿਛੁ ਪੂਰਾ ਘਟਿ ਵਧਿ ਕਿਛੁ ਨਾਹੀ || ਨਾਨਕ ਗੁਰਮੁਖਿ ਐਸਾ ਜਾਣੈ ਪੂਰੇ ਮਾਂਹਿ ਸਮਾਂਹੀ ||੩੩|| 
 “All that the Perfect Lord does is perfect; there is not too little, or too much. O Nanak, knowing this as Gurmukh, the mortal merges into the Perfect Lord God.”
(Salok Vaar Tay Vadheek M:1, 1412) 

Larivaar is where Gurbani is written in continuous form, with no breaks in between the words of Gurbani. Padd-Chhed is the form of many Saroops we see today, where the Gurbani words are separated. Padd-Chhed is respectable and so are all Gurbani pothis but Sri Guru Granth Sahib Ji's unchanged form ie. Larivaar form can be seen as most authentic as this is what Guru Arjan Dev Ji, Guru Gobind Singh Ji and Gursikhs such as Baba Deep Singh Ji themselves scribed Saroops of Aad Guru Granth Sahib Ji in.
In the different schools of thought in the Sikh tradition, each has their own form of 'Ucharan' (Speaking style) and how to do 'Padd Chhed' of Gurbani. It must be understood that where Gurbani must be printed/written in Larivaar, the reader must do Padd Chhed (separate the words) as they do paath. Many different scholars have had different views about how to do Padd Chhed of Gurbani.
- See more at: http://www.discoversikhism.com/sikhism/larivaar_saroop.html#sthash.Nl6365Y6.dpuf
Lareevaar is Gurbani written in continuous form, with no breaks in between the words. Padd-Chhed is the form of many Saroops we see today, where the Gurbani words are separated with spaces. All forms of written Gurbani are worthy of worship and respect. However the original written form of Sri Guru Granth Sahib Ji was in the distinctive written form of Lareevaar, which was the same method of writing that Guru Arjan Dev Ji and Guru Gobind Singh Ji had Gursikhs such as Bhai Gurdaas Ji and Bhai Mani Singh Ji scribe under their authority and supervision.  
Lareevaar handwritten Saroop

There are different schools of thought in Sikh tradition in regards to 'Uchaaran' (how to pronounce) and how to do 'Padd Chhed' of Gurbani. It must be understood that where Sri Guru Granth Sahib Ji's saroop must be printed/written in Lareevaar, the reader has to do Padd Chhed (separate the words) as they recite the paath. Different scholars have had different views about how to do Padd Chhed of Gurbani.
ਹਰਿ ਜੋ ਕਿਛੁ ਕਰੇ ਸੁ ਆਪੇ ਆਪੇ ਓਹੁ ਪੂਛਿ ਨ ਕਿਸੈ ਕਰੇ ਬੀਚਾਰਿ ||
"Whatever Vaheguru does, He does by Himself. He doesn't ask or consult anyone else."
 (Bhairo M:4, 1135)

Modern Pad-Chhed printed Saroop
'Padd-Chhed' Saroops came into the existence in the past 100 years, whereas Lareevaar has existed since the beginning of Gurbani being scribed by Guru Sahib. The printing presses caught hold of the idea of Pad-Chhed and decided to use the idea. Although doing Pad-Chhed of Sri Guru Granth Sahib Ji is much easier to read there is no guarantee that it can be read correctly. It is not sure that when the words were broken up that it was done correctly. There are various Saroops that have been done Pad-Chhed (i.e. the words have been separated) differently before the SGPC took control of printing of Guru Ji's Saroops and standardised the printing.

Version 1 of Pad Chhed: ਸਾਇਰੁ ਸੋਖਿ ਭੁਜੰਬ ਲਇਓ ||੧|| ਰਹਾਉ ||

Version 2 of Pad Chhed: ਸਾਇਰੁ ਸੋਖਿ ਭੁਜੰ ਬਲਇਓ ||੧|| ਰਹਾਉ ||


In 1945, the most prominent Sikh organisation at the time, Chief Khalsa Diwan, explored the possible positive and negative implications of printing Sri Guru Granth Sahib in Pad-Chhed format and came to the following decision:
ਸ੍ਰੀ ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ ਜੀ ਦੀ ਪਦ-ਛੇਦ ਬੀੜ ਤੋਂ ਅਖੰਡ ਪਾਠ ਸੰਬੰਧੀ ਮੁਆਮਲਾ ਸਲਾਹਕਾਰਾਂ ਦੀਆਂ ਰਾਵਾਂ ਸਮੇਤ ਪੇਸ਼ ਹੋਇਆ | ਆਗਿਆ ਹੋਈ ਕਿ ਨਾ ਹੀ ਐਸੀ ਬੀੜ ਤੋਂ ਸ੍ਰੀ ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ ਜੀ ਦਾ ਪ੍ਰਕਾਸ਼ ਹੋਣਾ ਜਾਇਜ਼ ਹੈ ਤੇ ਨਾ ਹੀ ਇਸ ਤੋਂ ਅਖੰਡ ਪਾਠ ਕਰਨਾ ਜਾਇਜ਼ ਹੈ ਪਦ-ਛੇਦ ਕਰ ਕੇ ਸਾਰੀ ਬੀੜ ਇਕ ਜਿਲਦ ਵ੍ਨਿਚ ਛਾਪਣੀ ਨਾ-ਮੁਨਾਸਬ ਹੈ, ਤੇ ਪੰਥ ਲਈ ਹਾਨੀਕਾਰਕ ਹੈ[ ਸ਼੍ਰੋਮਣੀ ਗੁਰਦੁਆਰਾ ਪ੍ਰਬੰਧਕ ਕਮੇਟੀ ਨੂੰ ਇਸ ਫੇਸਲਾ ਦੀ ਨਕਲ ਭੇਜੀ ਜਾਵੇ ਤੇ ਆਮ ਅਖਬਾਰਾਂ ਵ੍ਨਿਣ ਵੀ ਪ੍ਰਕਾਸ਼ਿਤ ਕੀਤੀ ਜਾਵੇ |
 “The matter of doing Akhand Paatth from Pad-Chhed version of Sri Guru Granth Sahib Ji together with the opinions of advisors, it was directed that neither is it proper to do the Prakaash of Sri Guru Granth Sahib Ji from such volumes nor is it proper to do Akhand Paatth from such volumes and it is not appropriate and it is harmful to the Panth to publish and bind entire Sri Guru Granth Sahib Ji that is Pad-Chhed in one cover. A copy of this decision should be sent to the Shromani Gurdwara Prabandhak Committee and it should also be published in common (public) newspapers.”
(Resolution No. 2682; 21/1/1945 – Working Committee – Chief Khalsa Diwan).
Five years later, the matter was carefully looked into by the SGPC who came the following decision that was passed as Gurmatta (Guru sanctioned resolution): 
ਸ੍ਰੀ ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ ਜੀ ਦੀ ਪਦ-ਛੇਦ ਬੀੜ ਛਾਪਣ ਜਾਂ ਪ੍ਰਕਾਸ਼ ਕਰਨ ਸੰਬੰਧੀ ਸ਼ੋ੍ਰਮਣੀ ਕਮੇਟੀ ਦੀ ਅੰਤ੍ਰਿੰਗ ਕਮੇਟੀ ਦਾ ਗੁਰਮਤਾ ਨੰਬਰ ੧੬੩੭ ਮਿਤੀ ੨੮-੪-੪੦, ਜਿਸ ਵ੍ਨਿਚ ਧਾਰਮਿਕ ਸਲਾਹਕਾਰ ਦੀ ਰਾਏ ਪੁ੍ਨਛੀ ਗਈ ਸੀ, ਪੇਸ਼ ਹੋ ਕੇ ਪਰਵਾਨ ਹੋਇਆ ਕਿ ਜਿਤਨਾ ਚਿਰ ਪੰਥਕ ਤੌਰ ਤੇ ਇਸ ਬਾਰੇ ਕੋਈ ਫੈਸਲਾ ਨਾ ਹੋ ਜਾਵੇ, ਕਿਸੇ ਇਕ ਪੁਰਸ਼ ਨੂੰ ਜਾਂ ਸਭਾ, ਸੁਸਾਇਟੀ ਨੂੰ ਪਦ-ਛੇਦ ਬੀੜ ਨਹੀਂ ਛਾਪਣੀ ਚਾਹੀਦੀ ਦੇ ਨਾ ਹੀ ਪਦ-ਛੇਦ ਬੀੜ ਦਾ ਪ੍ਰਕਾਸ਼ ਹੋਣਾ ਚਾਹੀਦਾ ਹੈ |
“Gurmatta Number 1637 dated 28th May, 1940, of the Executive Committee of the Shiromani Committee about the publication or installation (Prakaash) of the Pad-Chhed version of Sri Guru Granth Sahib Ji, about which the advice of the Religious Advisory Committee was asked, was presented and passed to the effect that until such time as the matter is decided by the Panth, any one individual or organisation should not publish Pad-Chhed volume (of Sri Guru Granth Sahib Ji) nor should it be installed for Prakaash.”
(Gurmatta No. 7; 1/1/1950 – Dharmik Committee of Shromani Gurdwara Prabandhak Committee)
When Guru Gobind Singh Ji conferred guruship to Sri Guru Granth Sahib Ji, it was in the Larreevaar form. There must be a reason why Guru Ji did not consider separating the words for the convenience of the readers. All forms of Gurbani are respectworthy and should be shown full respect and reverence, however Lareevaar Saroop should be Prakaash on the Takht in line with original Maryada of Guru Gobind Singh Ji.

Sadly those that opposed Pad-Chhed printing of complete Saroops of Sri Guru Granth Sahib Ji, ended up joining the printing presses in making money from Sikhs that did not have awareness of the importance of Lareevaar. Despite violating their own resolution and selling the public Pad-Chhed Saroops of Sri Guru Granth Sahib Ji, the SGPC kept Lareevaar Saroops of Sri Guru Granth Sahib Ji Prakaash in the holy shrines they manage, as they knew this was the authentic Saroop given by Guru Sahib. Sri Guru Granth Sahib Ji which resides in Sri Harimandir Sahib to this day, as well as all old hand written Saroops, is in Larreevaar. To this day Pad-Chhed (broken word) Saroops of the Guru are not allowed to be in Prakaash in Sri Harimandir Sahib.
ਮਨ ਕੀ ਮਤਿ ਤਿਆਗਹੁ ਹਰਿ ਜਨ ਏਹਾ ਬਾਤ ਕਠੈਨੀ ||
“Renounce the clever intellect of your mind, O humble servants of Vaheguru, no matter how hard this may be.” 
(Biaaval M:4, 800)

Some key points summarised:
1. 'Dhur Ki Bani' (the Word of Akaal Purakh) is revealed in Gurmukhi by the Sikh Gurus.
Gurbani has been written in Persian, Urdu, English, Spanish and other languages for others to access the message of Sri Guru Granth Shaib Ji, however those Pothis (scriptures) don't have Guru-status, i.e. they cannot be Prakaash on the throne of the Guru and used for an Amrit Sanchaar for example. The Saroop of Satguru Ji that sits on the Guru's throne is always in Gurmukhi script as ordained and revealed by Guru Ji. Punjabi is Pad Chhed (i.e. has broken up words when written), but Gurmukhi, the script of the Gurus, is written Larreevaar.

2. There can be many mistakes in the printing of ‘Pad-Chhed’
In spite of the hard efforts of the top modern Sikh scholars to ascertain the correct reading of the Gurbani, there are about 500-700 words where they have not been able to reach a consensus. In the past the mistake was of the reader, but with Pad-Chhed printing, the potential mistake becomes part of the Guru's Saroop.

3. Larreevaar Saroop is written by Guru Sahib Ji. There can only be one Guru.
The undeniable fact is that each of the Gurus wrote Gurbani in Lareevaar and the Saroops made by Guru Arjan Dev Ji and Guru Gobind Singh Ji were Lareevaar. Guru Sahib never made Pad-Chhed Saroop. Whether Gurbani is printed or hand-written, the Gurbani written is still the same. There is no room for divisions, differences of opinion or an individual's own thinking (ਮਤ). However, with Pad-Chhed, it requires an individual's personal understanding, which in turn is put into print. Individual's and schools of thought differ in some break up of words, therefore who is right and who is wrong. The Guru can only be one. Lareevaar text unites everyone.

4. There is a difference in the Sikhi character of today’s Granthis.
Lareevaar Gurbani can only be read with training, experience or blessings of Guru Ji, which invoked a sense of fear and respect for Gurbani. However, the modern Pad-Chhed printing of Sri Guru Granth Sahib Ji has made it easy for Sri Guru Granth Sahib Ji to be used for making money with multiple Akhand Paaths and the hiring of readers of Gurbani that lack spiritual discipline.


5. Only the Sarbat Khalsa has the authority of making a decision on a Panthic level – not any one group or organisation.
The Pad-Chhed printing of the complete Saroop of Sri Guru Granth Sahib Ji has not been sanctioned or passed by the Panth or Sri Akaal Takht Sahib. No one organisation or individual Sikhs can make the decision of changing Sri Guru Granth Sahib Ji that sits on the throne of guruship.




 Related links:

Sunday, January 10, 2016

Gurmat Vichaar - Bhai Paramjit Singh Khalsa

Katha by Bhai Paramjit Singh Khalsa (Anandpur Sahib):

Tuesday, December 29, 2015

Aasa Kee Vaar...

 

Author: Bhai Sanjovan Singh (UK)

History is witness to two very famous Sri Asa Ki Var Kirtans. The first, performed on the banks of the River Sirsa. The 10th Master, Sahib Sri Guru Gobind Singh Ji, Parivar and Fauj singing in high pitch voices the lines: "ਹਰਿ ਅੰਮ੍ਰਿਤ ਭਿੰਨੇ ਲੋਇਣਾ ਮਨੁ ਪ੍ਰੇਮਿ ਰਤੰਨਾ ਰਾਮ ਰਾਜੇ". Hundreds of Singhs are giving Shaheedi holding back the relentless blood hungry Mughals so that the Sangat can uphold the Maryada of the Guru's Darbar. The delay ultimately led to the Vichhora of Guru Sahib's Parivar and Shaheedi of Chhotte Sahibzade with Mata Gujjar Kaur Ji.

The second, performed within Chamkaur di Garrhi. Guru Sahib and forty Singhs, exhausted after days of travelling and fighting. Holed up in a mud house on top of a hill, being surrounded by hundreds of thousands of tyrants. Guru Sahib gives Bhai Sangat Singh an order to get the Saaj out and start Sri Asa Ki Var Kirtan. Surely it is this bani that gave the Singhs inspiration to fight such huge numbers. Who could be afraid after singing the following line: "ਹਰਿ ਜੁਗੁ ਜੁਗੁ ਭਗਤ ਉਪਾਇਆ ਪੈਜ ਰਖਦਾ ਆਇਆ ਰਾਮ ਰਾਜੇ"

A pyara veer once told us to cherish this Bani. A Bani that so many Singhs have given Shaheedi over. Through this Bani, Guru Sahib has given supreme examples of how Gursikhs should sideline worldly concerns and uphold their duty to their Guru.

Wednesday, December 23, 2015

Sikh History in December - Part 8: Shaheedi

Continued...


Fourth day
Mata Gujjar Kaur jee woke up the Sahibzaade at Amrit-vela and did Nitnem. The guards came to collect the Sahibzaade to take them the mouth of Death. Baba Fateh Singh jee smiled at Mata Gujjar Kaur jee and said, "We will await you in Sachkhand. Please come quickly, we will not be able to stay long without you. I hope we don't get tired waiting for you Mata jee or your Fateh Singh will be upset with you... Who will sing to us at night time and how would we have got to Sachkhand with you Mata jee?" Mata Gujjar Kaur jee replied, "I will come after you my dear ones. May Vahiguru protect you. I await your company in Sachkhand!" 

Final appearance in court 
Sucha Nand, the Hindu courtier of Governor, advised Wazir Khan that a quick and easy way of killing the Sahibzaade would be to get Sher Muhammad Khan of Malerkotla to get revenge of his brother's death by killing the Sahibzaade. Agreeing to the plan, Sher Muhammad Khan was invited to the court of Wazir Khan and was given the opportunity of seeking revenge by killing the Sahibzaade. Sher Muhammad Khan refused by saying, "If I am to get revenge, I will get it from their father. O Allah! Protect these innocent children. Save me from such sin." Sher Muhammad Khan sought the Sahibzaade's and Mata jee's release and then left the court in protest. The Qazi, who had been bribed, then announced the edict that the Sahibzaade should be bricked alive.


Before the Shaheedi
The local Sangat of Sirhind held a meeting and discussed how they could spare the Sahibzaade and Mata jee from death. It was suggested that Wazir Khan should be given gold in exchange of the Sahibzaade and Mata jee being released. However, an elderly devotee advised against this as Wazir Khan was not honourable or a man of his word. The Nawaab would surely take the money but under no circumstance free the Sahibzaade or Mata jee.  No executioner was ready to murder the Sahibzaade. Sucha Nand found two brothers, Shaashal Begh and Baashal Begh, sons of Jalaalu Deen who had executed Guru Teg Bahadar Sahib jee, in the court custody of Sirhind. The two brothers were being presented for charges of murder. The brothers agreed to kill the Sahibzaade in exchange of their murder sentences being dismissed.

Shaheedi
Baba Zoravar Singh jee and Baba Fateh Singh jee were brought out in the public. There a brick wall was constructed around them. The brick wall came to their knees and they were given a chance to embrace Islam and save their lives. The Sahibzaade refused to give up Sikhi, despite numerous attempts to convince them. The Nawaab replied, "You will die in vain - without anything to gain? Why bother?" The Sahibzaade replied, "We will not die in vain. We will die in order for others to live. We will add to the glory of the Guru's guruship. Our death will sow the seeds for the Singhs to rule in time to come.... Where we will be bricked alive, the Khalsa flag will fly tall here. This brick wall will become the foundation stone for the Khalsa Panth to flourish." The wall came up to their chin and they were given another chance. Eventually the wall cover their face. The brick wall shortly collapsed. The Sahibzaade were still breathing but unconscious. The Nawaab ordered for the executioners to cut their throats. Kavi Santokh Singh writes that the Sahibzaade's bodies were tied to trees and then used at target practise by soldiers. Mata Gujjar Kaur jee became Shaheed in the Thanda Burj and left for Sachkhand.

Friday, December 18, 2015

Sikh History in December - Part 7: The Thanda Burj

Continued...



Second night
The Sahibzaade came back to Mata Gujjar Kaur jee in the Thanda Burj. Mata jee embraced the Sahibzaade and asked what happened. The Sahibzaade explained how Wazir Khan and the Qazi tried to persuade them to give up their Sikhi with the threats that their brothers had been killed and father had been arrested. The Sahibzaade told Mata jee how they give bold and fearless replies to the Qazi and Wazir Khan. Mata jee was proud of the Sahibzaade. They spent the second night again without a blanket or any food. Mata Gujjar Kaur jee provided them with the warmth of reciting Gurbani.

Second court appearance
Entering the court the Sahibzaade roared, "Vahiguru Jee Ka Khalsa, Vahiguru Jee Kee Fateh." the courtier Such Nand said to the Sahibzaade, "Do Salaam to Nawaab Saab." The Sahibzaade boldly replied, "We only do Salaam to the True King. We have already done Salaam to the Guru. We only do Salaam once." Wazir Khan said to them, "If you accept Islam, I will make Anandpur a heaven and give it back to you." The Sahibzaade replied, "We know your Quran, You do not yourself follow the Quran." Sucha Nand interrupted, "Become Muslim. He is good. He has given me positions whilst being a Hindu. You too will get high positions if you become Muslims." The Sahibzaade replied, "Nor do we accept Islam, nor do we accept slavery like Hindus. We are different to you. When Muslims oppressed Hindus, my grandfather stopped them and they went off the rails. When my father told the Hindu hill kings to stop idolatry they become our enemies. We do not believe the Devi of Sucha. We are the lovers of God!" Wazir Khan became embarrassed and Such Nanak looked challenged.



The third night
Coming back to the Thanda Burj the Sahibzaade informed Mata jee what had happened. Mata Gujjar Kaur jee was proud of their fearlessness and spirit. That night they recited Rehraas Sahib together. Another night with no blanket or protection from the chilling cold other than the warmth of their grandmother's lap. That night Baba Moti Ram jee, a Sikh who lived locally, bribed the guards at the Thanda Burj and asked to meet Gujjar Kaur jee. Despite the restrictions of no meetings or anyone giving food or drink, the guards accepted the bribe of Baba Moti Ram jee. Risking his life, he gave hot milk to the Sahibzaade and Mata jee. Mata jee gave him blessings.





To be continued...

Tuesday, December 15, 2015

Sikh History in December - Part 6: Arriving at Sirhind...

Continued...

Arriving at Sirhind
Arriving at Sirhind, the Sahibzaade had their feet and hands shackled. As a result blood was coming out of their hands and feet. Wazir Khan was feeling depressed that he had not caught Guru Gobind Singh jee and felt humiliated. However, when Sucha Nand, his courtier, informed him of the news that mother and younger sons of the Guru had been captured, he was elated. He ordered for the Sahibzaade and Mata jee to be imprisoned in the Thanda Burj (Cold Tower). This was a tower facing the river bank where Wazir Khan would go to relax in the summer from the heat. In the winter it was unbearably cold. Wazir Khan wished to punish the Guru's family as much as possible.

The Thanda Burj
Sitting in the Thanda Burj, it was the fourth day coming that Mata jee and the Sahibzaade had not eaten. Wazir Khan had ordered that not only would they have no blankets given to them but no food or water was to be provided to them. In order to get warmth and comfort, Mata Gujjar Kaur jee recited Gurbani to the Sahibzaade and reminded them to remember who they are. The Sahibzaade placed their faces in the lap of Mata Gujjar Kaur jee to get some warmth from the cold. Mata jee would sometimes hold their feet to give them heat and then rub their hands. Whilst in the Thanda Burj, Mata Gujjar Kaur jee remembered her husband, Guru Teg Bahadar jee and prayed, "Just as you passed the test of faith, may I pass the test of faith."

The next morning
Mata Gujjar Kaur jee woke up the Sahibzaade at Amritvela and they did Naam Abhiaas followed by their Nitnem prayers. The sun had not fully risen when two soldiers came with swords and spears. Mata jee was asked for the Sahibzaade to be handed over to them for being taken to court. Mata jee replied, "Why are they being called to court? They are no murderers, thieves or criminals?" The guard replied, "We are just employees of the government carrying out our duties." Mata jee looked at the Sahibzaade and said, "Remember my dear children that you are the sons of Sri Guru Gobind Singh jee. You may get cut piece by piece but do not allow your father's Dastaar (turban) to be stained." The Sahibzaade replied, "Daadee Maa! We will die but not lower our heads before anyone else." 

Entering the Court
The guards escorting the Sahibzaade knew that if they could convert the Sahibzaade to Islam or make them surrender before the Governor they would get great rewards from the government. During the journey from the Thanda Burj to the Court, the guards repeatedly telling them that they must bow their heads before the Governor and say 'Salaam'. The officials had purposefully closed the main gate to the court and instead opened a smaller gate in which the Sahibzaade would have to lower their heads on entering. Thinking that these young children at the age of 7 and 9 can be easily convinced, one guard entered first by lowering his head first and then entering. On the other side of the door, Wazir Khan had people holding plates of gold and wealth and in another the Quran. On expecting the Sahibzaade to enter lowering their heads first, the court had planned to applaud them at lowering their heads before the Quran and the Governor and then overwhelm them with the plates of wealth and gold. However, the Sahibzaade entered the court by first putting their feet in and therefore sending a bold message that they push away their offers of pleasures with their shoes.

First court appearance
In Court the Royal Qazi said to the Sahibzaade, "If you accept Islam all your crimes will be forgiven, you will get high positions, be married to beautiful women, and will get back your Anandpur. Your father and brothers and dead. You are now alone. If you are willing to accept Islam then we can arrange you to meet the Emperor Aurangzeb?" According to Allah Yaar Jogi, the Sahibzaade replied, "Are you talking about Aurangzeb who pretends to read the Quran but jailed his own father. The same Aurangzeb who celebrated the father of his death and who killed all his elder brothers in order to sit on the throne? What justice would people get from such an unjust person? We will not lower our heads." Hearing such a bold reply from the Sahibzaade, Wazir Khan, the Royal Qazi and all the courtiers were left speechless. It was decided that the Sahibzaade should go back to the Thanda Burj to consider the offer they had been given with their grandmother and then meet again at the Court the next day. 


To be continued...

Sunday, December 13, 2015

Sikh History in December - Part 5: Arrest of Younger Sahibzaade...

Continued...

Crossing River Sirsa
Baba Fateh Singh jee is aged 7 and Baba Zoravar Singh jee is aged 9. It was the early morning of 21st December. The sun had not yet risen and it was dark with stormy weather. The Sikhs and Guru jee's family were all separated into three directions. There is a historical manuscript, Katha Gur Sutan Kee Granth, written near the time by a Sikh of Guru Gobind Singh jee called Bhai Duna Singh jee. Bhai Duna Singh jee retraced the steps of Sahibzaade and composed this historical manuscript which went missing in 1984 during the Indian army attack on Sri Harimandir Sahib. However, thankfully a copy of this historical source was made by late historian, Professor Piara Singh Padam before the Sikh Reference Library was burnt. In accordance to this manuscript, in one direction were Mata Gujar Kaur jee and the two younger sons of Guru jee on horseback, accompanied by Bhai Duna Singh 'Hindoria' and his wife. Guru Kian Sakhian (page 155) also states that when Bhai Dya Singh jee told Guru Gobind Singh jee about what happened with the younger Sahibzaade, he had obtained the information from Bhai Duna Singh of Handoor.

Rest in the Hut of Bhai Kumma jee
Mata Gujjar Kaur jee and Baba Fateh Singh jee were on one horse and Baba Zoravar Singh jee and the bags of their valuables were on the other horse. Both Duna Singh jee and his wife walked along with the horses. They travelling in the direction of village Chaunte and on the way they rested in the small hut of Bhai Kumma jee Maashki (boatman), also known as Kareema Mallaah, in the village Chakk Dera in Ropar. He used to be a Hindu and was known by the name Karma Jheevar. He was forcibly converted to Islam, but still practised Hindu religious rites. As the hut was small and it was cold outside, Bhai Kumma jee rested outside and allowed Mata jee, the Sahibzaade and the 2 Sikhs to rest inside. The neighbour of Bhai Kumma jee was a Brahmin lady by the name of Bibi Lakshmi jee. She assisted in looking after the Guru's family.

Meeting Gangu
During this time Gangu Brahmin met Mata jee and the younger Sahibzaade. Gangu used to be regular visitor of the Guru's House for 16 years and served as domestic worker. According to Principal Satbir Singh he was called "Gangu Rasoeeyaa" because he had a bad temper and was always irritated. A rasoyee (kitchen) is always hot when food is cooked. Since Gangu was always in bad mood, some started calling him Gangu Rasoee i.e. Gangu the kitchen. From this some historians misinterpreted that he was a Rasoeeyaa (cook) in the Guru's House. Arriving at the village Chaunte, Gangu was asked by Mata jee escort them to Chamkaur Sahib. However, seeing the bags of valuables Mata jee was carrying with them, his intentions changed and he became tempted with greed. He said, "I cannot take you to Chamkaur because the whole area of Ropar has be surrounded by the Imperial Forces and therefore it would be dangerous to go there. Come with me to my village Saheri." Arriving his village Saheri, he provided uneatable food for the Sahibzaade and Mata Gujjar Kaur jee. Despite being hungry, the Sahibzaade couldn't eat the food that Gangu had provided and they complained to Mata jee it was unfit for a dog to eat. Going to sleep on an empty stomach, in the middle of the night, Gangu stole the bags of valuables and hid them in the earth.

 
Treachery
In the morning when Mata jee learnt of Gangu's lowly act, she said to him, "If you needed some money then you could have asked. Why do such a bad thing like stealing?" Gangu replied back to Mata jee, "You are accusing me? I bring you to my house, and this how you treat me?" Speaking in anger he left the house and locked the doors from outside so that Mata jee and the Sahibzaade could not escape. He immediately went to Morinda to the nearby police station. He informed the officers Jani Khan and Mani Khan that Guru's mother and younger sons were detained in his house. In exchange it was agreed that he would receive a reward from the Governor of Sirhind, Wazir Khan.

Arrest
According to Bhai Duna Singh jee's account in Katha Gur Sutan Kee, the Sahibzaade and Mata jee were arrested at Gangu's home. The Sahibzaade had their hands handcuffed and their feet were tied up. They were then put in sacks and tied up. The sacks were loaded on to a horse. On the other hand, Mata Gujjar Kaur jee had here hands tied behind with rope and placed on another horse.  Bhai Duna Singh jee in his account also describes that Mata Gujjar Kaur jee had chillies tied to over her mouth as form of torture and then her face was veiled. Mata jee and the Sahibzaade were taken to Morinda police station where they spent one night. They were given no food or water in order to torture them and in the hope their spirit and morale would break.



To be continued...

Thursday, December 10, 2015

10 events in 2015 where Sikhs made a mark around the world...

1. 82-year-old Sikh Civil Rights Activist goes on hunger strike
16 January 2015 - Bapu Surat Singh Khalsa began a hunger strike which is still ongoing. He has refused food and now water to seek the release of Sikh political prisoners who have completed their court sentences. Where he is seeking release of Sikh political prisoners, he has also called for unconditional release of prisoners of all religions who have completed their terms. On 11 February 2015, his representatives wrote an open letter to India's Prime Minister explaining the motive of his hunger strike. In his letter, he summed up his demands in two points: (1) Treat all Sikh prisoners –under trials and those sentenced in cases relating to the Sikh struggle- as political prisoners; and (2) Release all prisoners who have completed their full jail terms and are legitimately due for release, exactly in the same manner, as other prisoners are so released in various other parts of the country. Since then he has been arrested on numerous occasions to be forced fed and given life-prolonging drugs. Recently when he was forcefully taken the to hospital by authorities under the influence of drugs and feeling delusional, the authorities released a video of him eating food fed to him by doctors. However, undeterred by this propaganda, Sikhs as well as others are behind Bapu Surat Singh's human rights mission.

2. Brave Sikh man saves visually impaired man who fell onto the subway tracks in Boston
1 May 2015 -  Sikh youth has become a hero in the US after he risked his life to save that of a visually-challenged man who had fallen on a rail track right in the path of a train. Gurteg Singh, 23, had just reached Park Street station to catch a train to his place of work in Boston, when he heard a scream and saw a visually-impaired man tumble on the rail track. CCTV cameras fitted at the railway station captured the entire incident and the video has gone viral on the social media. Even as another man tried to pull up the person from the track, he could not succeed. On seeing this and without losing a moment, Gurteg, who was on the other side of the platform, jumped on the track and pushed the blind man out, threw his luggage on the platform and then ran back to pick up his walking stick.

3. A Sikh in Australia saves a 6-year-old's life using his turban
15 May 2015 - 22-year-old Harman Singh, removed his Dastaar (turban) in order to help a young boy who was bleeding after a car accident near his home. The child was walking from school when he was struck by a car in the road. Daejon Pahia suffered serious head injuries and internal injuries. Harman Singh immediately came to assistant and provided first aid and support to the child and his mother. He prevented Daejon's condition deteriorating by staunching the bleeding from the young boy's head with his turban.

4. The selfless migrant Sikh taxi driver who cooks up 30 kilograms of Indian food after his 12 hour night shift to feed the homeless in Darwin
30 August 2015 - Daily Mail reported that Tejinder Pal Singh, a Sikh migrant taxi who cooks up 30 kilograms of Punjabi meals to feed the homeless after his night shift and is being hailed 'Australian of The Day'.  For the past three years he has dedicated the last Sunday of the month to feeding the poor and needy locals of northern Darwin, using what little money he can save.  Following a gruelling twelve hour night shift, he slaves away in his kitchen for five hours to prepare a veritable feast of chickpeas, rice and vegetarian curry - which he then packs into huge containers and serves as a free lunch with the help of his wife and children.

5. Sikh Charity Langar Aid feeds thousands of war-torn refugees in Iraq and Syria
22 October 2015 -  The Huffington Post UK reported that a Sikh charity is setting up bakeries to feed thousands of hungry refugees in the war-torn regions surrounding Syria and Iraq.  Langar Aid – an extension of the UK-based NGO Khalsa Aid – has provided free bread and water to those fleeing the conflicts from a base in northern Iraq since the start of the year.  It set up a bakery in the Pesh Harbour area around 35km from the Kurdish city of Duhok and 10kms from the Syrian border, which continues to operate today. The idea was borne because fighters from Islamic State (IS) also know as ISIS or ISIL, were destroying food coming in for Yazidi refugees.  Langar is the term used in Sikhism for a common canteen or kitchen where food is served to all visitors for free.

6. Sikh becomes first Cabinet Defence Minister in Canada
4 November 2015 - Canada got its first Sikh Defence Minister, Harjit Singh Sajjan. Sajjan was hailed as a combat veteran who has served in the Canadian Armed Forces in Bosnia and Afghanistan. While Harjit Singh Sajjan was praised for his military awards and honours (he was awarded the Meritorious Service Medal for intelligence gathering and curbing Taliban influence in Kandahar), his 'heroic' photos in army fatigues and standing next to Taliban militants became the point of discussion on twitter. According to Twitter Canada, Harjit Singh Sajjan's welcome into the Canadian cabinet was the most retweeted among the 30 ministers inducted in this cabinet. Some Twitterati called him a 'badass' and 'amazingly awesome', while some compared his photo in fatigues to the previous defence ministers dressed in suits. 

7. Sikh teacher wins 2015 Prestigious UK Teacher Of The Year Award
4 November 2015 - Sikh 24 reported that an innovative and talented Sikh teacher from Leicestershire was awarded the title of ‘Teacher of the year 2015’ by HRH the Prince of York at a very special ceremony at Buckingham Palace on the 4th November 2015. Daljit Kaur, a practising Sikh and a Computing Teacher at Loughborough Grammar School was nominated for the award by her students. During the course of the year, TeenTech judges in collaboration with the examination board OCR shortlisted her for the highly prestigious national award and in June she was announced the overall winner. Daljit Kaur won her coveted place in the TeenTech Awards finals through her sheer dedication and determination to bring STEM based innovation and creativity to the classroom. She has worked passionately for a number of years to create an environment whereby her students can thrive and explore their innovative ideas and maximize the potential for the ideas to become a reality. She has been at the forefront of trialing new technologies, apps and software at her school and recently secured a purchase for a programmable humanoid NAO Robot!

8. B.C. Sikh community rallies in support of Syrian refugees 
23 November 2015 - The Globe and Mail reported that the Sikh community in B.C.’s Lower Mainland is rallying to provide support for thousands of incoming Syrian refugees, with offers this week that include food, transportation and even private school for children.  Community organizer Balwant Singh Sanghera, who attended the meeting, said Gurdwaras from Vancouver, Richmond, New Westminster, Abbotsford and Surrey have all agreed to collect food, clothing, blankets and other donations from their congregations. They also plan to launch a province-wide campaign to find free accommodations for the refugees.  Of note, roughly 1,000 of the refugees will be school-aged children. Khalsa School, a private school that teaches Punjabi language and Sikh history and religion on top of the public school curriculum, is offering one year of free education to 1,000 refugee students. (Tuition is usually $150 a month.)

9. A Sikh man from Patna Sahib selflessly serves poor patients in Patna Medical College
9 December 2015 - Zee News reported that Gurmeet Singh, everyday for the past 20 years has been preparing food and then going to Patna Medical College Hospital in Bihar, India, to feed the poor patients that have no relatives or family support. He has a clothes store. Every morning and evening, before and after work, he would go home and cook food and then feed each patient. Since the past 10 years he has been buying food from a restaurant due to constraints of the home. Where patients could not eat themselves, he would feed them with his hands. He uses his Daswandh (tithe) to buy medicines and pay for their treatment as well. He spends at least two hours a day with these patients that have no one else in the world to look after them or love them.

10. Singhs save a Muslim girl who had been kidnapped
18 December 2015 - News786 reports that a Muslim man brought a young Muslim girl who is aged under 18 from Kashmir, Sri Nagar, to Punjab under false pretences. She was then held captive by the 40-years-old man and was beaten and sexually exploited for over 3 months.  When the Singhs heard of this incident, they immediately came to the scene. After confirming the story, the Singhs beat the captor and freed the Muslim girl.  The captor was made to apologise and was then handed over to the authorities. The Singhs then escorted the girl back to her home in Kashmir from Punjab and offered to help her financially in getting married with whoever she wishes. The story reminds that a Sikh is willing to risk his or her life to the protect the honour of another girl, irrespective of religion.

Monday, November 30, 2015

Gurmat Vichaar - Derby Gurmat Q&A...

Sikh Question and Answer 18/10/15 @ Singh Sabha Gurdwara Derby UK:

Wednesday, November 25, 2015

Let’s reflect on what Guru Nanak means to us.

On the joyous occasion of the Prakaash Divas of Sri Guru Nanak Dev Ji I wished to share a short write-up on the Gurpurb by Sikh Research Institute (SIKHRI):
 
 
Let’s reflect on what Guru Nanak means to us.
 
 
Amid pitch darkness in ignorance-era, he rose like an illuminated sun.
- Balvand & Sata, 968
Guru Nanak Sahib awoke the populace from the slumber of ignorance, upon his arrival. Revealing the message of all-pervasive one Divine, he proclaimed everyone’s right to dignity and justice. He stood by the oppressed and held their hand, imbuing their being with Divine love and awareness that enabled self-liberation.

Among the lowest of the low, I am the lowliest of the absolutely low.
Nanak seeks their company, why would one compete with those above?
Wherever the lowly are cared for, there is the glance of Your Grace!

- Guru Nanak Sahib, 15

He broke off the shackles of the priestly class’ influence and established dharamsal in every home and heart [ghar ghar andar dharamsal]. The sangats thus created formed the nucleus of the Khalsa that was to be formally institutionalized later; a democratized form of a free collective (sangats) directly connected with their beautiful beloved Sovereign - Ik Oankar - with no intermediary.

Over centuries, sangats have kept alive, this collective spirit of assembly and deliberation upon issues of Panthak significance. We witnessed the same spirit of self-expression and defiance, with a wish to free Sikh institutions from the state influence, in the recently held Sarbat Khalsa, no matter how flawed the process of calling, collecting and deliberating in it may have been. People collected with sheer enthusiasm from far off places, just in love of the Guru, for no one individual but for the Panth.

Today, as we celebrate the Guru’s “illumination” (parkash), let’s keep this sovereignty, and the will to affirmative action alive. But, lest we forget that the center of Sikh activism is solely the Guru’s word (Sabad), that guides its every action to a pure selfless act of service and sacrifice, for we are sovereign only as long as the Guru radiates in us.

In whose heart Nam radiates, that person alone is a great King.
- Guru Arjan Sahib, 1155
 
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