Bhagat Dhanna Ji...

Bhagat Dhanna Ji

Taken from www.discoversikhism.com

Guru Arjan Dev Ji admires Bhagat Dhanna Ji for his dedication towards the Lord. According to him, Bhagat Dhanna Ji was not initially a Gurmukh but when he met company of saints where only truth is discussed; where knowledge of only the one is given; he became a Gurmukh, "Guru-guided". He worshipped God and found God within his heart. He served God with innocence like a child as he was a very humble person.

Following are lines which Arjun Dev Ji has said about Bhagat Dhanna ji in the Sri Guru Granth Sahib Ji:

ਇਹ ਬਿਧਿ ਸੁਨਿ ਕੈ ਜਾਟਰੋ, ਉਠਿ ਭਗਤੀ ਲਾਗਾ ॥ ਮਿਲੇ ਪ੍ਰਤਖਿ ਗੁਸਾਈਆ, ਧੰਨਾ ਵਡ ਭਾਗਾ ॥4॥2॥
"Hearing this (the stories of how the other Bhagats met God through Naam), Dhanna, the Jaat (farmer), applied himself to devotional worship. The Lord of the Universe met him personally; Dhanna was so very blessed. ||4||2||"
Sri Guru Granth Sahib Ji, Ang 488

ਨਾਮਾ ਜੈਦੇਉ ਕੰਬੀਰੁ ਤ੍ਰਿਲੋਚਨੁ ਅਉਜਾਤਿ ਰਵਿਦਾਸੁ ਚਮਿਆਰੁ ਚਮਈਆ ॥
ਜੋ ਜੋ ਮਿਲੈ ਸਾਧੂ ਜਨ ਸੰਗਤਿ ਧਨੁ ਧੰਨਾ ਜਟੁ ਸੈਣੁ ਮਿਲਿਆ ਹਰਿ ਦਈਆ ॥7॥
"Naam Dayv, Jai Dayv, Kabeer, Trilochan and Ravi Daas the low-caste leather-worker, blessed Dhanna and Sain; all those who joined the humble Saadh Sangat, met the Merciful Lord. ||7||"
Sri Guru Granth Sahib Ji, Ang 835

ਰੇ ਮਨ ਨਾਮੁ ਜਪਤ ਤਰਿਆ ॥ ਧੰਨਾ ਜਟੁ ਬਾਲਮੀਕੁ ਬਟਵਾਰਾ ਗੁਰਮੁਖਿ ਪਾਰਿ ਪਇਆ ॥੧॥ ਰਹਾਉ ॥
"O my mind, chant the Naam, the Name of the Lord, and cross over. Dhanna the farmer, and Balmik the highway robber, became Gurmukh, and crossed over. ||1||Pause||"
Sri Guru Granth Sahib Ji, Ang 995

ਧੰਨੈ ਸੇਵਿਆ ਬਾਲ ਬੁਧਿ ॥ ਤ੍ਰਿਲੋਚਨ ਗੁਰ ਮਿਲਿ ਭਈ ਸਿਧਿ ॥ ਬੇਣੀ ਕਉ ਗੁਰਿ ਕੀਓ ਪ੍ਰਗਾਸੁ ॥ ਰੇ ਮਨ ਤੂ ਭੀ ਹੋਹਿ ਦਾਸੁ ॥੫॥
"Dhanna served the Lord, with the innocence of a child. Meeting with the Guru, Trilochan attained the perfection of the Siddhas. The Guru blessed Baynee with His Divine Illumination. O my mind, you too must be the Lord`s slave. ||5||"
Sri Guru Granth Sahib Ji, Ang 1192

Sakhi of Bhagat Dhanna

Bhagat Dhanna Ji was a simple Indian farmer who worked hard on his farm all day tending his crops. He used to go past the house of a clever pundit (religious scholar) everyday on the way to his work on the farm.

Dhanna Ji used to listen to the pundit singing religions verses, as he carried out various ritualistic acts, which were beyond the understanding of this simple Jatt (farmer). He found these acts intriguing but never asked the religious man about any of the things that he had observed in the many years that he had gone past the pundit's house.

One day, Bhai Dhanna ji was passing the pundit's house and noticed that the religious man was feeding his Thakur - a stone idol. Bhai Dhanna ji was quite puzzled by what he was observing. On this occasion as he had some free time, so he went and asked the pundit. Dhanna Ji asked "pundit Ji, What are you doing?"

The pundit was very hungry and wanted to get this feeding over as soon as possible and really wasn't in a mood for Bhai Dhanna ji's simple inquiries. He replied, "Oh, nothing, I am just feeding my Thakur. Now if you will excuse me..."

Bhai Dhanna ji found that incredibly funny, "What is the use of feeding a stone?"

The pundit responded, "This is not a stone, it is God. It's Thakur!"

Bhagat Dhanna Ji said, "Really? What happens if you feed the Stone... I mean, what happens when you feed the Thakur?"

The pundit replied: "The Thakur gives you everything!! If you can please God, you will get everything. Now, I really must ask you to leave...I have a lot to do"

Bhai Dhanna ji liked this idea of giving a little food to this small God and getting back everything. So Bhai Dhanna ji asked the pundit if he could also have a Thakur.

At this time, the pundit's stomach was audibly complaining about lack of food. So he hastily picked up the nearest stone off the ground and said, "Here. First feed Thakur, then you eat. Understood! Goodbye." Saying that the pundit dived into the food left over by Thakur. "Lovely I really could not have waited any longer!"

Bhagat Dhanna Ji

Bhai Dhanna ji held the stone closely to his chest and hurried home. As soon as Bhai Dhanna ji got home, he first carefully and loving washed the stone. Having bathed the Thakur, Dhanna Ji then cooked the best meal he knew - Saag and Makkee di Roti - for dinner. He placed it in front of Thakur and said, "Here Thakur ji, please eat this food, I have made it lovingly for you. Afterwards, I want to discuss many things with you. I need a new cow for example, and a few other simple requests - but for now, please eat."

Saying that Bhai Dhanna ji sat in front of the Thakur and waited. And waited. And waited. After a while, Bhai Dhanna ji said, "Look Thakur, I really have no time for your play. Come and eat at once! I have many things to do."

After several hours, Bhai Dhanna ji thought perhaps Thakur ji was annoyed at him – May be he has done something wrong. So Bhai Dhanna ji tried to persuade the Thakur to forgive him: "Look here Thakur, I haven't eaten in a while. Now it is entirely possible that I have done something to annoy you but believe you me, we can discuss this much better after this Saag and Makkee dee Roti is in our stomachs." Still nothing happened. Slowly the night deepened. It was now pitch dark outside and the Thakur was showing no signs of eating the delicious food.

Bhai Dhanna ji was now getting angry and said, "Look Thakur, I have one nerve left and you are dancing on it. Either eat your food or I will....", Bhai Dhanna ji couldn't really think of anything else to say so he bust out in anger. Still nothing happened! The angry outburst had no effect on the Thakur.

Pretty soon, Danna ji could see light skies in the East and soon it was going to became daylight. Bhai Dhanna ji felt quite disoriented and confused. Sometimes Bhai Dhanna ji would curse the Thakur, sometimes Bhai Dhanna ji would hug the Thakur and sometimes Bhai Dhanna ji would start crying.

Two long and hungry nights and days passed in this manner. Dhanna ji tried every way to convince the Thakur to take the food. He tried with all the tricks that he knew, with all the love that he could muster, with all the pleadings that he knew, with all the anger – But nothing appeared to work. Dhanna Ji was a stubborn farmer but he was failing miserably here. However, his conviction had not faltered. He kept working on his begging and pleadings.

Then at amrit vela (early dawn) on the third day, when Dhanna ji was too weak to curse any more, Waheguru decided to intervene. To stop Dhanna ji from going mad, Waheguru gave Bhai Danna a vision in the form of a young man. It was the most beautiful body of a young man. Dhanna ji lost all his anger and just stared at the young man.

Speaking through the young man Waheguru said, "Dhanna ji, Sorry, I am late…" Dhanna ji interrupted and said, "I will warm up the food. Thakur Ji you must eat the food – You must also be very hungry" Dhanna Ji fed the young man and ate the remaining food himself after having stayed hungry for over 2 days.

After, eating the food, Dhanna Ji said to Waheguru, "As I said to you two days ago, I have a few things to discuss with you. First there is the work of the farm and then…"

Bhai Dhanna ji fell head over heels in love with the young man (through whom God spoke to him). He couldn't resist being with the young man. They spent the next few days literally arm in arm. Even at night, Bhai Dhanna ji would hold Waheguru 's hand and listen to Waheguru's songs - Waheguru sang a lot - and would drift off to sleep. A week later, the pundit was passing Bhai Dhanna ji's hut. Bhai Dhanna ji saw him and ran to him and said, "Oh, pundit ji, you are the most wonderful man. I can never thank you enough for giving me that marvellous Thakur..."

The pundit responded, "What you on about? Okay, Oh, yeah, sure, anytime. Look, I am in a hurry. I am going to the big pundit conference ..."

Bhai Dhanna ji: "But please come and drink some lassi (Milk Shake). Thakur ji makes the best lassi."

The pundit: "What now? What are you saying? Thakur makes something?"

Bhai Dhanna ji: "Oh yes! It's the best in the world. Just look at him, how handsome he is!"

Pundit ji looked and indeed he could see that someone was pushing the cows on the farm. And yet there was nobody to be seen.

Pundit ji: "Who is controlling the cows. Who is that?"

Bhai Dhanna ji: "Why, that is Thakur ji, of course. Can't you recognise him. Oh, you should hear him sing...It's out of this world!"

Pundit ji was quite intrigued by now. And kept repeatedly asking Bhai Dhanna ji about Thakur. After a while Bhai Dhanna ji realized that pundit could not see Thakur ji. Dhanna ji promised that he would talk to Thakur about this.

The pundit left. Bhai Dhanna ji went to Waheguru and said, "Thakur ji, how come pundit ji can't see you?"

Waheguru: "The pundit really doesn't want to see me. He is more interested in my maid – Maya and he is captivated in it entanglement. He has no real interest in me only in my creation"

Dhanna ji: "But I don't understand. Why can I see you and others cannot? How can one begin to see you?"

Waheguru: "One has to become pure. And in this age, Dhanna ji, the only way to become pure is by reciting Naam."

Dhanna ji: "Naam?"

Waheguru: "Naam is the magic of this age. Even a few minutes of Naam Simran will bring the magic that is needed to see me."

Dhanna ji: "But, I haven't recited Naam. How come I can see you?"

The young man, touched Bhai Dhanna ji 's forehead. Bhai Dhanna ji's surat went inside. Inside he saw that he, Bhai Dhanna ji, had done heavy tapasaya (devotional worship) for over many lifetimes. He had stood in water all night and in the hot sun all day. He had hung upside down for several lifetimes. He had been a celibate in one lifetime and a moni (ones who doesn't talk) in another. But he had progressed spiritually very little.

Then in his previous life, he had met an adept Guru who had given him Naam. And by doing Naam Simran for just one lifetime, Bhai Dhanna ji had become pure. Seeing Waheguru ji was the reward for his Naam from previous life.

Bhai Dhanna ji fell at the young man's feet and cried. Saying, "Please forgive this fool, I treated you as an equal..."

The young man ji picked him and held him close, singing songs of comfort, "Bhai Dhanna ji, now the time is right to leave. The way you see me now is the superficial way of meeting me. The real way is inside. Now you must start Naam Simran again and then I will meet you inside."

Saying that the young man vanished into thin air. Bhai Dhanna ji was enlightened now. He restarted his Naam Simran with each breath. Within days, Bhai Dhanna ji had parkash (sighting) of Waheguru ji within his mind and through this enlightenment; we today have the benefit of Dhanna Bani in the Sri Guru Granth Sahib.

When we bow to Sri Guru Granth Sahib, we are not just acknowledging the advice and lives of our ten Gurus but also the lives and Bani of 15 Sikh Bhagats.

God is within us all and pervades throughout his creation (there is universe beyond universe...Japji Sahib). So if we want vision of God then we need to meditate on His Name (he has innumerable names, as told to us by Guru Gobind Singh Ji). It is important to note that God DOES NOT take any form, but for our purpose he can give us a vision in any form. For example, Waheguru was inside the young man as much as he was inside bhai Dhanna but for Bhai Dhanna's experience, God spoke through the young man. Guru Granth Sahib Ji tells us that in Sach Khand, where the light of God dwells, blessed saints merge with God (as Guru Gobind Singh Ji did in his previous incarnation).

If you envision God as a radiant light which pervades throughout the universe, then if you are blessed this may be the vision you will see. An important concept in Sikhi is that God does not take form (Guru Granth Sahib and Dasam Granth), he is formless and pervades throught his creation.

Background

The Bhakti movement in India was at its peak in the 14th and 15th centuries. Several men of God who belonged by birth to poor families and the so-called low castes earned spiritual heights and thus gained fame far and wide. Many more from such lower state of society emulated them in pursuit of the divine ideal. Dhanna ji was also one such devotee of God. Guru Arjan Dev Ji has said that Dhanna ji heard of the fame of Namdev ji, saw for himself the spiritual grandeur of Kabir ji, learnt of the uplifted spiritual and moral position of Ravidas ji and experienced Sain ji's mystical oneness with the Lord. All this inspired in Dhanna ji's heart a deep felt urge to realize God.

Bhagat Dhanna Ji was such a bhagat that he remained ever absorbed in God, even when he was physically occupied in various jobs abd earning his livelihood. It was this deep devotion of Dhanna ji that ultimately enabled him to have a glimpse of the Timeless Lord even in a stone. Dhanna ji was a simple-hearted ,and noble person, and he took the advice of a Brahmin to consider the stone, Lord Himself. He was asked by the Brahmin to offer the stone (or the Lord in the stone) sacramental food. When Dhanna found that the Lord was not accepting the food offered by him, he declared that he himself would not touch the food and remain on a fast as long as the Lord did not accept his offer. Bhai Gurdas has narrated (Varan, X.1 3) the entire episode in a beautiful verse.

He says:

ਬਾਮ੍ਹਣ ਪੂਜੈ ਦੇਵਤੇ ਧੰਨਾ ਗਊ ਚਰਾਵਣ ਆਵੈ॥

ਧੰਨੈ ਡਿਠਾ ਚਲਿਤੁ ਏਹੁ ਪੁਛੈ ਬਾਮ੍ਹਣੁ ਆਖਿ ਸੁਣਾਵੈ॥

ਠਾਕੁਰ ਦੀ ਸੇਵਾ ਕਰੈ ਜੋ ਇਛੈ ਸੋਈ ਫਲੁ ਪਾਵੈ॥

ਧੰਨਾ ਕਰਦਾ ਜੋਦੜੀ ਮੈ ਭਿ ਦੇਹ ਇਕ ਜੇ ਤੁਧੁ ਭਾਵੈ॥

ਪਥਰੁ ਇਕ ਲਪੇਟਿ ਕਰਿ ਦੇ ਧੰਨੈ ਨੋ ਗੈਲ ਛੁਡਾਵੈ॥

ਠਾਕੁਰ ਨੋ ਨ੍ਹਾਵਾਲਿ ਕੈ ਛਾਹਿ ਰੋਟੀ ਲੈ ਭੋਗੁ ਚੜ੍ਹਾਵੈ॥

ਹਥਿ ਜੋੜਿ ਮਿੰਨਤਿ ਕਰੈ ਪੈਰੀਂ ਪੈ ਪੈ ਬਹੁਤੁ ਮਨਾਵੈ॥

ਹਉਂ ਬੀ ਮੁਹੁ ਨ ਜੁਠਾਲਸਾਂ ਤੂ ਰੁਠਾ ਮੈਂ ਕਿਹੁ ਨ ਸੁਖਾਵੈ॥

ਗੋਸਾਈ ਪਰਤਖਿ ਹੋਇ ਰੋਟੀ ਖਾਇ ਛਾਹਿ ਮੋਹਿ ਲਾਵੈ॥

ਭੋਲਾ ਭਾਉ ਗੋਬਿੰਦੁ ਮਿਲਾਵੈ ॥੧੩॥

"The Brahmin used to worship idols, and Dhanna went out to graze cows. When Dhanna saw this all, He put queries to Brahmin who said: "He who serves the Lord Gets fulfilled all desires of his heart;" Dhanna made supplication to him: "Give me one (Idol) if it pleases you." The Brahmin wrapped a stone in cloth, and gave it to Dhanna to get rid of him. Dhanna first bathed the stone,then offered food and butter-milk.He prayed with folded hands, and prostrated to persuade it accept the offer. “I will also not eat because how can I be happy if you are annoyed.” God appeared before the Dhanna, Accepted the offering he made. Innocent love of Dhanna, thus united him into the Lord."

A Shabad by Guru Arjan Dev Ji included in the Sri Guru Granth Sahib Ji on Ang 487 narrates the same incident. The concluding two verses of this Shabad are as follows:

ਇਹ ਬਿਧਿ ਸੁਨਿ ਕੈ ਜਾਟਰੋ, ਉਠਿ ਭਗਤੀ ਲਾਗਾ ॥ ਮਿਲੇ ਪ੍ਰਤਖਿ ਗੁਸਾਈਆ, ਧੰਨਾ ਵਡ ਭਾਗਾ ॥4॥2॥
"Hearing this (the stories of how the other Bhagats met God through Naam), Dhanna, the Jaat (farmer), applied himself to devotional worship. The Lord of the Universe met him personally; Dhanna was so very blessed. ||4||2||"
Sri Guru Granth Sahib Ji, Ang 488

The determination and commitment of the innocent and pious Dhanna ji made even the Lord yield, and He had to take the form of Thakur, drink and eat what Dhanna had offered Him. Thus did Dhanna ji's unwavering determination win, and in consequence of this achievement he felt deeply committed to God. How easy it has been to win the pleasure of God with one's innocence and simple piety.

http://www.discoversikhism.com/sikhs/bhagat_dhanna_ji.html

Information about today's Gurpurb to share with non-Sikh neighbours, colleagues, and friends...

16th June: A message of peace and good wishes to all humanity on the Martyrdom Anniversary of the 5th Sikh Guru

Traditionally, in India Sikhs set up stalls to offer free sweet cool drinks to the general public on hot days, known as Chhabeel, but especially between May and June, when Sikhs remember the martyrdom of their fifth Guru.

 

The fifth Sikh Guru, Guru Arjan Dev Ji (1563-1606), a champion of peace and holiness, became the first Sikh Guru to be martyred in 1606 as a consequence of the tyrannical rulers’ religious intolerance and fanaticism. Refusing to give up his faith, Guru Arjan Dev Ji was tortured by being made to sit on a red hot plate, whilst hot sand was poured over Him.

 

 

The Guru’s son, who in turn had become the 6th Guru, ensured that the collective grief of the Sikhs developed into a source of strength, to show that Sikhs wouldn’t be downtrodden by others, and ultimately transformed the Sikh community into the religion it is today, a faith willing to fight for the freedom and rights of others, regardless of religion, race, or colour.

 

Instead of remembering the martyrdom of the 5th Guru through mourning, Guru Arjan Dev Ji taught the Sikhs to accept God’s will as sweet. Therefore, Sikhs changed negativity into positivity by turning an attack upon them into a chance to serve others. We honour the Guru’s burning by cooling everyone else. This brings to life the Sikh concept of Chardi Kala (directly translated as “ever-rising spirits”) which dictates that one should be always optimistic and positive. As such, when people may be feeling hot and bothered in the summer, Sikhs will be seeking to share positivity and kindness.

 

In the past few weeks with the terror attacks in Manchester and London, there has been a moving show of strength and defiance against those who want to create fear and terror in communities, driven by ideologies of intolerance and hatred. The message of Guru Arjan Dev Ji of responding to hatred with sweetness, and changing negativity to positivity, has been shown by many with their generous acts of humanity during these tragic events.

 

This month, whilst Sikhs remember the martyrdom of their Guru and the tens of thousands of Sikhs who lost their lives in the Sikh holocaust of 1984, they stand shoulder to shoulder with innocents killed and injured by mindless violence in Manchester, London and elsewhere in the world.

"Do you really wear that?..."

A few weeks ago, I was coming back from work and realized I was running short of car fuel. I decided to pull over at the motorway service station to fill up on some petrol. After I had added fuel to the car, I went inside to pay.

The cashier was from Pakistan. He asked me in Punjabi, “Would you like a receipt?” I replied back in Punjabi, “Yes, please.” As the man was passing over the receipt, he took a glance at my work name badge. Mentioning the company I work for, he said in a derogatory manner, “You work for them?” I was bit confused, considering I was wearing a name badge because I clearly work for that company. I don’t dress up usually with random name badges pretending to work for random companies, unless April fools day (that's a joke!).

He then followed on by saying (again in a derogatory and shocked manner), “Do you go to work wearing this? They actually allow you to go to work looking like that?” He was referring to the fact I was wearing a Chola and Hazooria. Guru Sahib on the spur of the moment, got me to confidently give the following reply with a smile, “Hanji. Tuhaanoo pataa nehee singhnaa da raaj hai” (“Yes. Don’t you know- Singhs rule.”) The cashier’s face was something to see. His face just shrunk and he went quiet not knowing what to say.

Sitting back in the car, I thought, “Guru Sahib, how great you are! You blessed this poor soul with your unique identity, and blessing Sikhs with such a great blessing of wearing a crown and being the children of the King of kings.”

VIDEO: Children who refuse to eat meat...

Repost: Reflection on June London Rally 2016...

This Sunday, the annual remembrance march and freedom rally is taking place in Central London. Below is a write-up about last year's remembrance march and freedom rally. I thought I would re-post again, and encourage all brothers and sisters to wear their Khalsa clothes and wear their Dastaars with pride to show that the Khalsa still exists, the Khalsa is in Chardi Kala, and the Saroop and cause that the Shaheeds gave their lives for is still alive in Sikhs today.

Remembering the Past & Seeking Freedom: 

Reflection on June London Rally...

Last Sunday, after the London 1984 remembrance march and freedom rally held in Central London. For the me the event is important as it an acts as a testimony to India and the world that the Sikh community is undefeated and still proudly standing, despite attempts of holocausts, genocides, killings and attacks on Sikh ideology and beliefs. On the way back home from the event, I was reflecting on the day. Various thoughts came to my mind. Later in the week, Bhenji Navrup Kaur was sharing her experiences and observations about the event. Both of our observations were similar, so Bhenji requested for me to share some thoughts with the Sangat...

During the Hyde Park speeches, an elderly gentleman with a colourful orange Dastaar and white beard came on the stage. The person was introduced as "Mr. Patel". I thought it was a slightly strange to have a Singh with the name 'Patel'. Anyway, the gentleman began talking and he was speaking Hindi. I thought that was even more strange! Then he introduced himself with the following: "I am a Hindu. I a not a Sikh. However, I respect Sikhs because if it was not for the ninth Guru, Guru Teg Bahadar Ji, and the bravery and sacrifices of the Khalsa, today Hindus would not exist and thousands of our Hindu sisters and mothers would been forcefully taken and sold in Afghanistan and Iraq. For this reason, when I heard that the Indian government attacked Sri Harmandir Sahib in June 1984, I was deeply saddened. How could the Indian government be so ungrateful to the Sikhs? If it had not been for the Sikhs, there would be no India! In response to my Sikh brothers being killed, having their Dastaar direspected, and Kes forcefully cut in India, I decided out of solidarity to my Sikh brothers to stop cutting my hair and wear a Dastaar. It is not just me, but I know lots of other Hindus that stand by with Sikhs and support Khalistan." It was a short but very inspiring speech, and I hope that our brothers and sisters who have Sikh roots but are not yet keeping their Kes or wearing a Dastaar, may be inspired to stand and be counted for in solidarity with our brothers who fell down with bullets in 1984, by keeping their Kes and wearing a Dastaar with pride.

Whilst walking with the march, I noticed a man with cut hair and his head covered with a Rumaal pushing a wheel chair. A young boy wearing a blue Dumallaa (turban), a blue Chola (khalsa dress) and Kirpaan worn over his clothes, was by him. I thought it must be a nephew or someone that he knew. But then the Khalsa child, when speaking with the man, said, "Dad." It put a smile on my face and I thought 'wow.' The Indian State and anti-Sikh forces wished to destroy the Sikh identity and existence, and yet today, despite the middle-aged man who for whatever reason doesn't have Sikh identity, but his next generation are proud Khalsa and living proof of the legacy of the Shaheeds and those who laid their lives down for the sake of Sikhi. That's powerful! This illustrates the Sikh story of defiance, surviving holocausts, and remaining in Chardikala.

But I also noticed a growing trend of men and women wearing Western clothes instead of their traditional Sikh dress, and some dressed as if they were going to soak up the sun on the beach, and others as if they were going for a workout in the gym. The Shaheeds that we are remembering died wearing their cholas and traditional dress, wearing their kirpans with pride over the clothes, and wearing the beards flowing like lions. Anti-Sikh forces despised the identity of the Khalsa, and for them to see a sea of dastaars, men and women adorned in Khalsa dress and wearing their Kirpaans over the clothes with pride, would send a strong message to them that would make them think twice about how successful they have been in the campaign destroy the Khalsa.

Some people complained it was too hot, and had forgotten how hot it must have been in the Sri Harmandir Sahib complex in June 1984 when the army had shut off the electricity and water supply and the Sangat had to endure 40 degrees temperature for all the days the attack continued. It made me think, have we really understood why we are here?  Bhenji Navrup Kaur shared that before they left home, she asked her young 7 year old daughter that she can wear a t-shirt instead of Bana (Khalsa dress) because it was going to be  hot. Her daughter replied, "No mum, I wish to wear Bana, as we are remembering the Shaheeds."

Gurleen Kaur and Mansimar Kaur proudly dressed with Dastaars, Kirpaans and Bana last Sunday

When marching through London I also observed that people who came to attend the remembrance event were entering shops to go shopping, restaurants and cafés to have some lunch, others were enjoying ice-cream, having a laugh with their mates, and taking selfies at tourist site attractions that were on the route of the march. Are we taking this event seriously? Or has it become a day trip and an opportunity to go shopping and site-seeing in Central London for free (using the coach paid by the Sangat or Gurdwara)?

Bhenji Navrup Kaur wrote on her post that she shared on the Internet: 

"The day you see or hear me referring to this event as a day out in London, a day to pop into Primark en-route to the event, wearing my western clothes, getting myself a nice coffee and sarnie from Pret, not bothering to go to listen to the speeches or the videos, meet the Sangat, and support and remember this day and all that it stands for... That day is the day my heart would have gone stone cold and my being there will make no difference to the cause."

Bhai Gurpreet Singh and Bhenji Navrup Kaur with their children last Sunday

Response to Facebook post...

It was brought to my attention this morning that someone has posted on Facebook, claiming that I have "intentionally changed puratan itihaas and puraatan rehit.."

The Facebook page made further accusations:

"So what's the big deal, perhaps just an honest mistake....

We don't think so. You see, this is the age old game of propoganda. And dishonesty not only in parchaar, but dishonesty in acknowledging and sharing GurMat and Ithihaas AS IT IS FOUND IN ITS ORIGINAL FORM."

Firstly, no one emailed me when my email is clearly displayed on my blog. Nor did anyone leave a comment on the post in question. This really does question our fellow brothers' intentions who post such things in a rush on Facebook, and others rush to re-post, make comments, make accusations and unnecessarily spread negativity and indirectly incite others to hate fellow Sikhs.

On Friday, March 31, 2017, I posted on my blog “Vaisakhi 1699: First hand account of Bhai Jaita Ji...” (link) When searching the Internet, I came across a transcript of the text 'ਭਾਈ ਜੈਤਾ ਜੀ - ਜੀਵਨ ਤੇ ਰਚਨਾ' (Bhai Jaita Ji - Jeevan Te Rachna) compiled by Dr. Gurmukh Singh Walia in 1994. There was no English translation of this text. So I decided to copy and paste the text of this book posted on the Internet. I have not read the printed version of this book, so I cannot possibly know if there is any difference between what’s on the Internet sources and what is written in any printed source. However, there isn’t one website, but a number of websites which have the same text that I have quoted.

I was accused of omitting the word 'Kesh' from the text, and accused it was done with intention of changing Sikh history and committing 'beadbi' (sacrilege). See below:

It is sad that people are resorting to a witch hunt and posting malicious things on the Internet with malicious intent. A simple Google search of the text would prove that numerous sources quote the text that I used.

Please see the following Internet sources, and please note that all these sources have posted the same exact text that I tried to translate, posted a good time before the blog post in question was published.

 http://sikhisearch.blogspot.co.uk/2011/09/blog-post.html

 http://sikhsangat.com/index.php?/topic/186-dasam-granth-a-historical-perspective/

  https://m.facebook.com/BabaJarnailSinghG/posts/179425239116768

http://sikhjagolehar.com/wp-content/uploads/2011/10/Lallu-Kare-Valaliaan-Rab-Sidihiyaan-Paave-Dr.-Anokh-Singh1.doc

Parchaariks are always learning. If any of my brothers wish Manvir Singh to further research on this topic and bring clarity, then they would have emailed me, which would lead to healthy Vichaar that we can all learn from in a positive way.

I humbly request all my brothers and sisters, to please carefully think before posting or commenting about others on the Internet. When we post things based on hearsay or assumptions, we can easily end up saying, writing or posting something which is actually not fully true but presented as the truth, therefore turning into 'Nindya' (slander).

ਨਿੰਦਾ ਕਹਾ ਕਰਹੁ ਸੰਸਾਰਾ ॥ ਨਿੰਦਕ ਕਾ ਪਰਗਟਿ ਪਾਹਾਰਾ ॥

"O people of the world, why do you indulge in slander? The emptiness of the slanderer comes in the open."

(Gond Ravidaas Ji, 875)



New short movie: 'Bhagat Singh'....

Panj Teer Records in association with Heritage Productions presents a Punjabi short movie "Bhagat Singh". The film is based on meeting of Bhai Sahib Randhir Singh Ji with Shaheed Bhagat Singh Ji at Central Jail Lahore on the day of release of Bhai Sahib Randhir Singh Ji. The episode is recorded by Bhai Sahib Randhir Singh Ji in his autobiography titled in Punjabi ‘Jail Chithian’.

Sikhs rally to be of service after Manchester arena attack...

Yesterday I woke up in the morning and switched on the news whilst eating breakfast to see news of the Manchester terror attack outside an arena where there was pop concert. The pop concert was mainly attended by young girls and their mothers. Sitting in the car going to work, I listened to the news on BBC Radio 4. The radio had interviews of teenagers and parent who were in the area of the attack or had loved ones in the area. It made my stomach churn how someone could commit such a crime in the name of God, thinking they could get paradise, prove a point, or get revenge.

In 1520, seeing the terror committed by the Mughal invader Babar on the terrified public, Guru Nanak Dev Ji proclaimed:

ਏਤੀ ਮਾਰ ਪਈ ਕਰਲਾਣੇ ਤੈਂ ਕੀ ਦਰਦੁ ਨ ਆਇਆ ॥੧॥ 
There was so much slaughter and people screamed; (O cruel Babar!) Didn't you feel any compassion (committing such an act). ||1||
ਕਰਤਾ ਤੂੰ ਸਭਨਾ ਕਾ ਸੋਈ ॥ 
O Creator Lord, You are the carer of all.

ਜੇ ਸਕਤਾ ਸਕਤੇ ਕਉ ਮਾਰੇ ਤਾ ਮਨਿ ਰੋਸੁ ਨ ਹੋਈ ॥੧॥ ਰਹਾਉ ॥
If a powerful person strikes out against another powerful person, then no one feels any grief in their mind (because it is an equal fight). ||1||Pause and reflect|| 

(Aasa M:1, 360)

Guru Nanak Dev Ji in Japji Sahib (the first prayer of the Sikhs) tells us that dharam, the righteous and just path, is based on daya, compassion.

ਧੌਲੁ ਧਰਮੁ ਦਇਆ ਕਾ ਪੂਤੁ ||

"It is Dharam that supports the world's existence; this is born from compassion"

(Japji, 3)

Compassion is the basis of the Sikhi, and everything a Sikh does, because God is All-Compassionate. Keeping the above it mind, it was of no surprise that on Monday night, Manchester's Sikh community immediately came forward to help those injured and stranded after the terrible attack. All four of Manchester’s gurdwaras provided free food and shelter to those in the need, whilst Sikh taxi drivers offered free rides to the hospitals to those injured in the attack.

All this compassion came from Guru Nanak Dev Ji. The Sikh Gurus empowered their Sikhs to cultivate an environment of caring and sharing wherever they go in the world, and contribute to the beautification of society. When begin to care, we will share not only our food, but also share one another's suffering and sorrow. 

Guru Gobind Singh Ji, mandated his Sikhs to feed and protect the needy wherever they go is true victory (Degh-Tegh-Fateh). Protecting the needy includes fighting for justice and speaking up against tyranny. This timeless message of the Sikh Gurus is forever relevant for all people, of all places, for all times!

Vaisakhi Talk by Bhai Jagraj Singh...

Bhai Jagraj Singh's delivered a talk at the Trafalgar Square Vaisakhi celebrations. It was a short and concise message that summed in Sikhi really well. I would recommend all to watch:

How should we deal with people we disagree with?...

ਸਿੰਘ ਸਿੰਘ ਪਰ ਸ਼ਸਤ੍ਰ ਨ ਕਰੇ | ਜਾਨ ਗੁਰੂ ਖਾਲਸੇ ਤੇ ਡਰੇ |੪੩|
“A Sikh should never attack another Sikh. He should recognise others as the Guru Khalsa and should remain fearful of them.” 
(Rehatnama: Bhai Desa Singh Ji)

It is very sad and shameful to hear about the incident at Frankfurt Gurdwara that took place on Sunday 14th May, where a Parchaarik (preacher) was physically attacked and his Dastaar (turban) removed by an angry mob that had come to oppose him, followed by a clash by followers of both parties. Watching the video footage, you can see people opposing the Parchaarik swearing, using obscene language, and quite frankly acting like hooligans, which resulted in the Police entering the Gurdwara Sahib with their shoes on.

On analysis of Rehatnamay (Sikh codes of conduct), Guru Ji clearly and firmly condemns such acts against other Sikhs. The Tankhaahnama of Bhai Chaupa Singh  Ji mentions that those who commit such acts, become Thankhaiya (liable for religious disciplinary action, including socio-religious boycott).

1) ਜੋ ਸਿਖ, ਸਿੱਖ ਦੇ ਦਾੜ੍ਹੇ ਹੱਥ ਪਾਏ, ਸੋ ਭੀ ਤਨਖਾਹੀਆ ।   
"A Sikh who pulls another Sikh's beard is a Thankhaiya."

2) ਜੋ ਸਿਖ, ਸਿੱਖ ਦੇ ਕੇਸਾਂ ਨੂੰ ਹੱਥ ਪਾਏ, ਸੋ ਭੀ ਤਨਖਾਹੀਆ ।
"A Sikh who pulls another Sikh's Kes (hair) is a Thankhaiya."

3) ਜੋ ਸਿਖ ਨਾਲ ਹੱਥੋਂ-ਪਾਈ-ਲੜਾਈ ਕਰੇ, ਸੋ ਭੀ ਤਨਖਾਹੀਆ ।
"One who gets involved in a physical fight with a Sikh is a Thankhaiya." 

4)  ਜੋ ਸਿਖ ਨਾ ਗੰਦ-ਜਬਾਬ ਕਰੈ, ਸੋ ਗੰਦਾ ਤਨਖਾਹੀਆ |
"One who responds to a Sikh with a filthy mouth, is a filthy Thankhaiya." 

5) ਜੋ ਸਿਖ ਜਾਣ ਬੁਝ ਕੇ ਸਿਖ ਨੂੰ ਦੁਖ ਦੇਵੇ, ਸੋ ਤਨਖਾਹੀਆ |
"A Sikh who knowingly gives pain to another a Sikh, is a Thankhaiya."

For the above five you can imagine how many Thankhaiye are out there now. How can we talk about the Chardi Kala of the Panth? The following code talks about one who doesn’t stop the fight even if asked by a fellow Sikh is also a Thankhaiya:

6) ਜੋ ਦੁਇ ਸਿਖ ਆਪਸ ਵਿਚ ਲੜਨ, ਸਿੱਖ ਮਨ੍ਹਾ ਕਰਨ ਅਤੇ ਲੜਾਈ ਨਾ ਛਡਣ, ਸੋ ਤਨਖਾਈਏ ।    
"When two Sikhs are fighting amongst themselves and a Sikh tells them not to but they continue, they are Thankhaiye."

Sikhs across the world felt ashamed that people claiming to be defending Sikhi had actually insulted Sikhi and helped anti-Sikh forces and governments that seek to destroy or damage Sikhi. Such things do not help, when countries like Italy, the same week have declared that a Sikh cannot wear a Kirpan in Italy. Such low level behaviour by a minority of people (many of whom had dishonoured their Guru-given Kes and most likely drink alcohol), will surely give ammunition to those who don't understand us, or oppose us, to shut down our Gurdwaras, ban our Kakkaars, and stop future Nagar Kirtans.

To be frank, I am neither in favour of the Parchaarik, nor in favour of those that came to the Gurdwara to fight, swear, and celebrated afterwards the fact that another Sikh's Dastaar was removed. However, all Sikhs I am sure, will agree that mindless violence, obscene language, and hooliganism has no  place in Sikhi or any Gurdwara. This incident highlights a bigger issue of how we should deal with people we disagree with. Do we have to result to violence, obscene language and hooligan behaviour in our Gurdwaras?

Let's reflect on Sikh history. Who did Bhai Ghanaiya Singh Ji give water in the battle-field? To those who had left home with the intention to attack and kill Guru Gobind Singh Ji and his Sikhs. Guru Ji was so impressed, that he gave him a medicine box and instructed him to bandage. And today, there are people in the appearance of Sikhs, taking off the Dastaars of fellow Sikhs and shouting obscenities at them because of differences in interpretation of Maryada and history. Isn't this madness? It is even more strange, that only certain Parchaariks are targeted, and other groups and sections of the Sikh community whom the same people disagree with on matters regarding Maryada are overlooked and instead embraced with brotherly love.

People will often justify these angry mob attacks on Parchaariks and promote violence against fellow Sikhs with differing views on social media, by quoting that Guru Gobind Singh Ji punished the Masands (appointed deputies) with death. However, on reading the historical account given in Guru Kian Sakhian, it is clear that Guru Gobind Singh Ji was asked by the wife of Baba Ram Rai Ji, Mata Punjab Kaur, for help. Baba Ram Rai, had already asked for forgiveness from the Guru for his past mistakes. Mata Punjab Kaur complained to Guru Ji at Paonta Sahib that the greedy Masands had burnt alive Baba Ram Rai Ji in order to take over  power. At the time, Baba Ram Rai was in deep meditation, and knowing this the Masands burnt him alive and forciby cremated him. Hearing this, the Sikhs gathered these guilty Masands and gave them the same punishment they had inflicted on Baba Ram Rai Ji. Similarly, the murderers of the Sahibzaade were punished to death. But sadly, this account of history has been retold with different intentions and objectives and used to argue we can go around and punish to death whoever we like. If this was the case, then why was this a one-off incident? Why didn't Guru Sahib punish to death every single Sikh who went against him, disagreed with him, became greedy etc. It doesn't add up. There are different versions of the Masands being punished provided by different writers, and for this reason, we have to read history in light of Gurbani.

Historically, from the time of Guru Nanak Dev Ji, Sikhs have disagreed with a number of people and groups. But never, has it resulted in attacking someones place of worship or assembly, swearing at them and their followers, taking off someones dastaar, or pulling someone off stage with disrespect.

Examples from Sikh history of how to deal with people with people holding opposing ideologies and beliefs:

1) Baba Sri Chand Ji and Udaasis

Baba Sri Chand Ji disagreed with Guru Nanak Dev Ji and followed a different path, contrary to Sikh teachings. Gurbani says:

ਪੁਤ੍ਰੀ ਕਉਲੁ ਨ ਪਾਲਿਓ ਕਰਿ ਪੀਰਹੁ ਕੰਨ੍ਹ ਮੁਰਟੀਐ ॥ 

"The Guru's sons (Baba Sri Chand Ji and Baba Lakhmi Das Ji) did not obey His Word; they turned their backs on Him as Guru."
(Raamkalee Bhai Satta and Balwand Ji, 967)

However, Sikhs never pursued Baba Sri Chand Ji, harassed him, or tried to prevent him from preaching his individual path. Udasis continued to preach their own path, and made their own Deras. J. D. Cunningham writes that Guru Amar Das Ji was "active in preaching and successful in obtaining converts. He found an attentive listener in the tolerant Akbar. He saved the infant church from early death by wholly separating the passive and recluse Udasis from the regular Sikhs" (A History of the Sikhs, p.45).

2) Bhai Datu Ji kicking the Guru
Bhai Datu Ji was the son of Guru Angad Dev Ji. He was angry that his father had appointed Guru Amar Das Ji as his successor, instead of him. When Guru Amar Das Ji was sitting on their throne, Bhai Dattu Ji angrily kicked Guru Sahib. Guru Amar Das Ji did not respond with anger or hate, but rather apologised to him, saying, “Pardon me; my hard bones must have hurt your foot.” Thus reflecting the Guru’s great humility and wisdom. Guru Ji himself, role modeled the behaviour that is needed for the Guru's Darbaar.

3) Baba Prithi Chand Ji and Meene

Baba Prithi Chand Ji, elder brother of Guru Arjan Dev Ji, was a key factor in Guru Arjan Dev Ji's shaheedi (martyrdom). He plotted and planned against the Guru, and actively preached against Guru Arjan Dev Ji. However, the Guru allowed him to get on with what he was doing, and Guru Sahib carried on their Parchaar. Yes, Sikhs were instructed to boycott to the followers of Baba Prithi Chand who started their own lineage of Guruship and attempted to forge Gurbani. But the boycott, did not involve verbal or physical attacks.

4) Baba Dhir Mal and Dheer Maleeye
Baba Dhir Mall was the elder son of Baba Gurditta Ji and grandson of Guru Hargobind Ji. He had in possession the original Pothi Sahib (or Aad Granth Ji) that had been left at Kartarpur at the time Guru Hargobind moved his residence to Kiratpur Sahib. After Guru Har Rai's succession to Guruship, Baba Dhir Mal set himself up as a parallel Guru at Kartarpur and appointed his own deputies. After Guru Har Krishan Ji had left his earthly body, Baba Dhir Mall moved to Bakala in the hope Sikhs would be fooled in accepting him as the Ninth Guru. On the appointment of Guru Teg Bahadar Ji, Baba Dir Mall turned against his uncle and conspired with one of his masands (agents), Shihan, who one day fired a bullet at Guru Tegh Bahadar Ji but missed. His men attacked the Guru's house and ransacked it unchecked, which was recovered by Baba Makhan Shah, but then asked to be given back to Baba Dhir Mall by Guru Teg Bahadar Ji. At no point, did the Guru ask the Sikhs to attack, loot, rob or swear at Baba Dhir Mall or his followers. Even now, his descendants, the Sodhis, are in possession of the Kartarpuri Beerh, however, Sikhs have never felt it appropriate to forcibly take it from them or to shout at them insults like 'Gur Nindaks'.

5) Baba Ram Rai Ji and Ramraiye

Baba Ram Rai Ji, the eldest son of Guru Har Rai Ji, disobeyed his father and changed Gurbani. He was turned away by the Guru and his followers were boycotted. However, at no point did Sikhs decide to attack his Dera (dwelling) or stop him from speaking etc. Sikhs carried on with their Parchaar, and Ramraiye carried on with theirs. Yes, Sikhs do not keep social relations with them, do not visit their homes or places of worship, marry into their families, or eat from their hands. However, again there is no verbal or physical abuse involved.

6) Naamdhari

Namdharis are a break away group from Sikhs who claim that after Guru Gobind Singh Ji, Baba Balak Singh was given guruship, and not Sri Guru Granth Sahib Ji and the Khalsa Panth. To this day, Naamdharis have a human lineage of Gurus. They do not accept Sri Guru Granth Sahib Ji as Guru, they are against wearing blue, get married around a fire instead of Sri Guru Granth Sahib Ji, and do not wear a Kirpan (but miniature symbol embedded in the Kangha). Now, has anyone heard that Sikhs have decided to attack all Namdhari places of worship, stop their Parchaariks and shout and scream at them? No. They get on with their own religion, and Sikhs get on with their Parchaar.

Within, Sikhs there are differing opinions and practises on some issues. However, at the end of the day, if we believe Sri Guru Granth Sahib Ji is our Guru, have taken Khande-Di-Pahul from the Panj Pyaare, wear the Panj Kakkaar, and accept the supremacy of Sri Akal Takht Sahib, we are all Sikhs.

If our Nihang Singh brothers in their Dals sacrifice goats, eat meat, and do Parkaash of three Granths together, and another Sikh disagrees with that, does that give them the right to swear at them, or prevent them from speaking at their Dals? No. They have the right to do what they genuinely believe is Sikhi, and the other Sikh has the right to put forward his view to the Sangat in a respectful and non-confrontational way, and educate the Sangat, whilst promoting brotherly love for all Sikhs regardless.

If our Nanaksar brothers in their Deras do not allow married people to sit on the Tabiyaa to do seva, recite from Sri Guru Granth Sahib Ji, do Keertan, or they don't believe in flying a Nishaan Sahib, making Degh, saying "Raj Karega Khalsa" or making Langar at their Gurdwaras, then does that give another Sikh the right to attack them, swear at them with obsenties, or try to remove their Dastaars? No. They have the right to do what they genuinely believe is Sikhi, and the other Sikh has the right to put forward his view to the Sangat in a respectful and non-confrontational way, and educate the Sangat, whilst promoting brotherly love for all Sikhs regardless.

Similarly, if some of our Missionary College brothers do not believe in the necessity of doing Vahiguru Simran for long periods of time, don't believe in reincarnation, and believe having a bath in a holy Sarovar has only social benefits, rather than spiritual, then does that give another Sikh the right to attack them, swear at them with obscenities, or try to remove their Dastaars? No. They have the right to do what they genuinely believe is Sikhi, and the other Sikh has the right to put forward his view to the Sangat in a respectful and non-confrontational way, and educate the Sangat, whilst promoting brotherly love for all Sikhs regardless.

To counteract wrong Parchaar, the best response would be to do positive parchaar. Get the message of the Guru across in a positive manner, and let the Sangat decide what they accept. If we preach the message of Gurbani and Rehat Maryada in a sincere and loving manner, I am sure the Sangat will be able to see through Parchaar done with the intention of creating doubts, stirring needless controversies on Dasam Granth, Raagmala, Mool Mantar etc, undermining Rehat Maryada, and questioning of Sikh history. It is natural, that if the Parchaariks preaching Gurmat in truest form are doing their job well, Gurdwara committees would book them. If we put our point across with love, dignity, and respect, even the opposition would listen one day, and we can only hope that with Guru's Grace they would see the light.

Let's not play into the hands of anti-Sikh forces. Let's stay united, keep our Gurdwaras free from violence, and stop using bad language against fellow Sikhs we disagree with.

ਸਿੰਘ ਸਿੰਘ ਸੋ ਨੇਹੁ ਸੁ ਕਰਨੋ | ਬੈਰ ਭਾਵ ਮਨ ਤੇ ਪਰਿਹਰਨੋ |
“One should always show love towards other Sikhs. Enmity should be removed from the mind.”
(Rehatnama: Bhai Desa Singh Ji)

Message from 2015 Sarbat Khalsa appointed Acting-Jathedar, Bhai Dhian Singh Mand regarding Frankfurt's incident and a wider appeal to the Sikh Sangat:

Online trolls face prosecution under UK legal guidelines....

ਕਰਤ ਬੁਰਾਈ ਮਾਨੁਖ ਤੇ ਛਪਾਈ ਸਾਖੀ ਭੂਤ ਪਵਾਨ ||੧|| ਰਹਾਉ ||
"The mortal does evil deeds, and hides from others, but like the air, the Lord is present everywhere (watching). ||1||Pause||"
(Saarang M:5, 1202)

Talking to Police recently about how people are misusing the internet to spread lies and harrass people behind the anonymity of a computer. It was good to hear that the UK law was recently introduced which means internet trolls who post lies on the Facebook, fake blogs or sites can get up to 2 years in prison and now they are making more of an effort to investigate and expose the true identies of such individuals.

News link: https://www.ft.com/content/a8fa7ae8-8ecd-11e6-8df8-d3778b55a923

"People in England and Wales who breach the regulations by harassing others on social media would be liable for criminal charges. Examples of potentially criminal behaviour include the practice of “doxxing”, publishing someone else’s personal information such as a home address or bank details, and using a derogatory hashtag to encourage more widespread harassment of your victim, or “virtual mobbing”. 

The guidelines also warn against humiliating someone online by branding them as sexually promiscuous or by posting “disturbing or sinister” doctored images of victims on a social media site. This will be a matter of judgment for prosecutors, who have acknowledged that many doctored images were “humorous and inoffensive”..."

How to Sit Cross Legged for Long Periods of Time with Bhai Harbir Singh...

Have you ever wanted to know the most effective way to sit cross legged for prolong periods of time? For Simran, Meditation at home or at the Gurdwara. Bhai Harbir Singh aka the Barefoot Doctor gives us some amazing tips and exercises on how we can all increase the duration of how long we can sit on the floor for.

India Trip: Hola Mahalla at Anandpur Sahib...

Arriving at Amritsar airport with fellow Gursikhs from UK

In March 2017, I had the first time opportunity to visit Sri Anandpur Sahib during Hola Mahalla. Despite cold weather and rain, we eventually got to Sri Anandpur Sahib. On the journey to Sri Anandpur Sahib, Sangats of local villages stood at roadsides offering food and drink to the Sangat passing by foot or cars. There was so much enthusiasm, love in the local people of Punjab and a feeling of wanting to serve the Sangat. Although the people might not know much about Sikhi or have drifted away from Sikhi Saroop and principals, they still had a yearning to serve the Sangat and felt a connection to Guru Sahib. You could feel that that if these loving people had some direction, some guidance, and someone to explain Sikhi on their level, they would be receptive and would most likely eagerly adopt the Guru's Path.

Throughout Punjab you could see the beloved armies of Guru Gobind Singh Ji, the Nihang Singhs, slowly but surely making their way to Sri Anandpur Sahib. It was admirable that in age of Kalyug where people are lost in the storm of fashion, trends and materialism, the Nihangs have preserved the Guru's tradition of living in Bana (Khalsa attire) and simple living. I asked Bhai Surjit Singh Ji Nadala, "Bhai Sahib what are your views on when will Khalsa Raaj come?" Bhai Sahib replied, "Whoever wears and holds the Siri Sahib, it is their Raaj." Truly seeing all the Gursikhs wearing their beautiful Bana, and wearing their Siri Sahibs, I could feel what Bhai Sahib meant.

Mata Ji and Bhai Sahib from Sweden

Veer Gursharan Singh from Spain

Akhand Kirtani Jatha India hold its annual Hola Mahalla Keertan Smaagam at Sri Anandpur Sahib. Arriving at Sri Kalgidhar Gurdwara Sahib, the morning Keertan was taking place, which ended in the afternoon with the Anand Kaaraj of a Gursikh couple. I was surprised to see much Sangat from different countries attending the Smaagam. It felt like an international smaagam.

Pyaare Gursikhs from Kashmir and Jammu

An important thing that I experienced at Sri Anandpur Sahib is the Pyaar of the Khalsa family. Walking through Sri Anandpur Sahib I met so many Gursikhs of different backgrounds, e.g. Gore Sikh, Sikhs from different parts of India and other parts of the world, Nihang Singhs, Jatha Bhindran Gursikhs, Akhand Kirtani Jatha Gursikhs, Gursikhs from Sukrit Trust (Bhai Jasbir Singh Khanne Wale) and Gursikhs from Sikh Missionary College. Everyone went out of their way to give a friendly smile and share a warm Fateh. 

Rainsabaaee Keertan

Guru Ka Langar

At the Rainsbaaee Keertan held by the Akhandi Kirtani Jatha, it was moving to see so many Singhs of Nihang Dals, Jatha Bhindran, and other Sampardas, coming to enjoy the Keertan and partake in Langar. No one focused or mentioned the small differences in Maryada, and instead showed pyaar. It is sad that when their is so much pyaar in India, why controversies are stirred in the West or social media to create divides between different Gursikhs. Dhan Guru Gobind Singh Ji has a beautiful family, but importantly we should be remember we are all part of that beautiful family irrespective of our minor differences in vichaar or maryada. It was truly a memorable Hola Mahalla.

Takhat Sri Kesgarh Sahib

Banbury Children's Sikh Camp...

On Monday 17th April, the first ever children's Gurmat Camp was held at Banbury Gurdwara in Oxfordshire with the help of Khalsa Foundation. With Guru Sahib's Grace the camp was successful with both parents and children enjoying the day.

Considering how small the population of the local Sikh community, the camp was attended by around 15 children. This is a small town, where when I was younger we never had any Kesdhari children visible or even Amritdharis at the Gurdwara. Now, with Guru Ji's Kirpaa (blessings), children have asked their parents to stop cutting their kesh, there are Amritdharis in the town, and children come to the Gurdwara wearing Bana. This is the miracle of Guru Granth Sahib Ji Maharaj! 

Bhai Vijay Singh Ji and Bhenji Kirpa Kaur Ji blessed the local Sangat with sharing Gurmat with the children. It was amazing that all the children 7 years and above were taught a Simran tune on the vaaja. This was great achievement for those who have never touched a Vaja before. 

The local Sangat has asked Khalsa Foundation sevadars to come back soon and do another camp for the children. If you would like them to come to your local town to do a Sikhi camp or do a talk for the Sangat, then you can book them on their website. Also a big thank you Bhenji Ranjeet Kaur from 'Sikh Colouring' who provided colouring activity books for the camp that she has especially designed for children.

Some photos from the day: 

 

We started the camp with the importance of doing Simran and the meaning of Mool Mantar

Chilldren doing Simran at the start of the camp

 Bhai Vijay Singh discusses the importance of good character for a Sikh with the elder group. Despite some technical difficulties, the children eagerly listened to Bhai Sahib and got fully engaged.

Bhenji Kirpa Kaur discussing what Amrit means using 'Sikh colouring' books.

Bhai Vijay Singh teaching children how to do simple Simran tunes on the Vaaja

Children learning how to do Simran on the Vaaja

Children taught other children how to do Simran on the Vaaja

Children learnt about reincarnation, the soul and the purpose of life through some creative props.

Children learning watching a video about the life of Guru Nanak Dev Ji

Group quiz on the life of Guru Nanak Dev Ji

Bhai Vijay Singh with the youngest group making posters relating to the message of the Mool Mantar.