Sixth Form RE Day Talk (Part 1)

Yesterday I was invited to do a talk at my old Sixth Form College at their annual RE Day for students aged 17. The theme of the RE Day was “DEALING WITH LIFE.” The teacher rang me a few days before the event and told me to take class and cover the topic “How to deal with troubled people.” A Christian guest speaker was given the topic of “How to deal with Business” in relation to Christian ethics. And a Muslim lady who works with the school and another teacher together covered the topic of “Segregation and Apartheid” looking at South Africa and Palestine.

It was a bit weird going back to my old school. As usual the children walking to their classes were staring at me. I just smiled and walked on. I was given a classroom and my laptop was hooked up to the projector. There were three groups, which were divided amongst the three different classes. So the groups rotated around the different classes. The group size was about twenty or slightly more students, which were all Gore (apart from one Pakistani Muslim girl in one the groups). All three groups of students, which I took, were well behaved, paid attention and showed interest.

All apart from one of the groups didn’t know who Sikhs were, what is Sikhi and why I am wearing a Kirpaan and Dastaar. So, I began with introducing myself and then introducing Sikhi by explaining the basics and going through the Kakkaars (Articles of Faith), as some students looked bit startled looking at my Kirpaan. The introduction to Sikhi was the same as I gave the Inter-Faith event, which I wrote about in the end of May, so you can read about that here.

The main presentation was divided into three sections. Firstly, using examples from the lives of the Sikh Gurus of how to deal and respond to troubled people; Secondly, reflecting on some personal experiences; and then to end with, the students could discuss what they felt and share their experiences with troubled people.

Below is a summary of my talk/class:

“Put your hand up if you have ever faced trouble in your life? Put your hand up if you have ever faced problems in your life? You will find that everyone in the world, from the greatest man to the smallest man, holiest man to the normal person, all face problems and troubles. However, what makes the difference between a successful person and a failure person is how they DEAL with their problems. The successful person overcomes their problems and troubles. They use their stumbling blocks as their building blocks. However, the failure person in life DROWNS in their problems. They weap, wail, cry and moan and SINK in their troubles. You have a choice whether to sink in life or whether to be successful in life. The choice is yours.”

I then went through several very short Saakhis (stories) from the Guru Sahibs lives and how the students would have responded to the troubled people Guru jee faced and then share with them how Guru jee actually responded:

The third Guru, and the behaviour of Bhai Datu Jee
When Guru Amar Daas Sahib Ji became Guru, out of rage and jeaolsy the son of the Second Guru kicked the elderly Guru Sahib. How did the Guru respond? The Guru grabbed Bhai Datu Jee’s foot and said “I hope my hard bones have not hurt you.” Guru Jee’s sweetness and humility were a slap in the face of Bhai Datu Ji and he fell at the feet of the Guru.

Baba Sri Chand Jee meeting the Fourth Guru

The elder son of Guru Nanak Sahib Jee went to Amritsar to visit Guru Raam Daas Sahib Jee, the fourth heir to the throne of Guru Nanak Sahib Jee. Baba Sri Chand Jee tried to belittle and laugh at the Guru. He said, “O Raam Daas! Why is your beard so long?” The Guru replied “I have a long beard to wipe the feet of holy men like you.” The Guru Sahib’s humility hit Baba Sri Chand Jee who feel at the feet of Guru Sahib and he said; “Now I know why I didn’t become chosen to be Guru and instead you are sitting on my father’s throne.”

The Sixth Guru becoming friends with Jahangeer

Jahangeer was the one who gave orders for the torture and martyrdom of Guru Arjan Dev Jee, however later on Guru Hargobind Jee becomes Jahangeer’s friend and goes hunting with him. How is this possible? Someone has killed your father and how can you go hunting with them? It is because the Jahangeer made a GENUINE APOLOGY. No one is perfect. Jahangeer repented and asked forgiveness. The Guru forgave him, showing that if someone makes a genuine apology (not just saying “sorry”) then one should forgive and move on. At the same time Guru Sahib responded to Guru Arjan Dev Jee’s Shaheedi by embracing weapons and using the Shaheedi as a turning point for Sikhs to become armed with weapons.

The Tenth Guru and Aurangzeb

Guru Gobind Singh Jee’s father, two elder sons aged 15 and 17, two younger sons aged 5 and 7, and his elderly mother was martyred under the reign of Aurangzeb. How would we react if our family is murdered and killed? Become enraged? Try to commit suicide? Become depressed? However, the Guru remained in high spirits and wrote the ‘Zafarnama’, the 'LETTER OF VICTORY'.

In this letter Aurangzeb was complimented, but then his evil acts were presented and how in the name of religion he murdered people, in the name of God he tortured and martyred a 5 and 7 year old etc. And at the end he wrote, “Even though you have done all this, I bear no enmity for you as a person. It is your acts which are evil.” Just by reading this Aurangzeb was hit with the SIMPLE TRUTH and he perished in shock. Sometimes wise parents sit naughty children down and explain “You have done x, y or z, and as a result of this you have caused pain. You have done x, y, and z and the consequence of this is….” The child is calmly told what he has done wrong without judgment and the child is made to realise his wrongdoings and usually ends up crying, repenting and saying “I’m sorry.”


When Guru Gobind Singh Jee fought in battles, he would spray the aggressors with arrows. These arrows would be coated with GOLD. Why do this? It is so that the wounded soldier could use the gold-coated arrowed tip for MEDICATION if he survived or if he perished his family could use it for his LAST RITES. This illustrated that even in war Guru Sahib said that no one is his enemy, no one is evil, it is the PERVERSION OF THE MIND which is evil, it is the act which is evil.


What Do We Learn?
The Sikh Gurus showed that each situation requires a UNIQUE RESPONSE depending on the circumstances. For this one needs an INTUITIVE SENSE and needs to be SELF-AWARE and have awareness of the surroundings and situation. The unwise person will fall in the trap of ACTION followed by simultaneous REACTION. For example, someone slaps you so you unthinkably slap back. The wise person stops, thinks and uses INNOVATIVE WAYS of dealing with troubled people which requires self-awareness and awareness of one's surroundings, which can be achieved through MEDITATION and learning from WISDOM (i.e. Guru Sahib).

To be continued...

Giving out Siropas Nilly Willy

Once I was invited to a Gurdwara Sahib to do Keertan and Granthi seva because the usual Granthi was unable to attend. The Langar seva was from a family who were celebrating their son's birthday. When I was invited to do Keertan and Granthi seva I was told that the son who's birthday it is, is not interested in coming to the Gurdwara and not interested in Gurmat. Therefore, I was told to speak English as well as Panjabi when explaining the Shabads and doing Katha.

While I had tea the Sangat read Sukhmani Sahib. Afterwards Daas did Keertan. While doing Keertan I glanced at the Sangat and saw the boy who's birthday it was, he was in his 20s. He was looking here, there, and everywhere and looked bored! Even when explaining the Shabads and sharing Saakhis (narratives) in English he still looked disinterested and gave vibrations of feeling uncomfortable in being in the Saadh Sangat, like he had somewhere else better to go. In a way I felt sorry for him and in my mind did Ardaas that Guru Sahib do Kirpaa on him that he gets Anand (bliss) from Gurbaani.

At the end of the programme Ardaas was done, followed by the Hukamnama. I was then called up to the stage. I stood up and was asked to present a Siropa to the family, as usually the Granthi Singh presents the Siropa and this week I was the Granthi Singh. My mind was not thinking and everything happened very quickly. The family came up to the stage. The father and son both had a clean-shaven face with their God-given appearance disfigured. I was asked to give the Siropa to the son; everything happened at the spur of the moment that without thinking I gave the son a Siropa. Afterwards I sat down and a guilty feeling sunk into my heart.

"O mind, what have you done? Did you not see that the son doesn't care about Guru Sahib, he wasn't interested in the Keertan, and didn't want to even be there? The father had woken up in the morning and dishonoured his hair before coming to the Gurdwara. What act have they done which is so worth-praising with a Siropa?" I realized that I should have refused to give a Siropa to the family and instead should have equipped myself with some inspirational Gurmat books and presented them to the son. Firstly, it still shows a token of appreciation for the family taking a step towards Guru jee by doing Langar Di Seva, and secondly, the son could read the book and at least learn something more about the Guru's Path. Afterwards I did Ardaas to Guru Sahib to forgive me for giving a Siropa to someone who had dishonoured their Kesh and not Amritdhari, and that in future I will not give Siropa to anyone who does not observe basic Rehit and commits any of the Bajjar Kurehits (four transgressions).

The 'Siropa', also known as 'Sirpao' is the 'Sikh robe of honour.' According to Bhai Kahn Singh Ji Nabha, the Siropa symbolises a physical robe worn from head to feet, it epitomises an absolute honour. In Sikhi, the Siropa is considered the highest award for one's temporal as well as spiritual efforts (seva).

Gurbaani says:

ਸੁਣੀ ਪੁਕਾਰ ਸਮਰਥ ਸੁਆਮੀ ਬੰਧਨ ਕਾਟਿ ਸਵਾਰੇ ॥
suNee pukaar samrath su-aamee banDhan kaatt savaare.
The Almighty Lord and Master heard my prayer; cutting away my bonds, He has adorned me.

ਪਹਿਰਿ ਸਿਰਪਾਉ ਸੇਵਕ ਜਨ ਮੇਲੇ ਨਾਨਕ ਪ੍ਰਗਟ ਪਹਾਰੇ ॥੨॥੨੯॥੯੩॥
pehir sirpaa-o sevak jan mele naanak pragatt pahaare. ||2||29||93||
He dressed me in a 'Sirpao', robes of honor, and blended His servant with Himself; Nanak is revealed in glory throughout the world. ||2||29||93||
(Ang 631)

To the ones receiving the robes of honour by false pretences, Gurbaani clearly says:

ਸਾਕਤ ਸਿਰਪਾਉ ਰੇਸਮੀ ਪਹਿਰਤ ਪਤਿ ਖੋਈ ॥੩॥
saakat sirpaa-o reshmee pehirat pat kho-ee. ||3||
But by putting on the Sirpao, silk clothes, of the faithless cynic, one loses one's honor. ||3||
(Ang 811).

A Siropa is placed around the neck, but is intended to be worn on the head as a Dastaar (turban). From the name "Siropa", the word "Sir" means "head", illustrating that the Siropa is meant to be worn as a Dastaar however is usually placed around the neck when it is being presented to a person. Sri Guru Amar Daas Sahib Jee used to receive a Siropa every year from Sri Guru Angad Dev Jee (in total eight) and it is said he would wear it on his head every day.

Unfortunately, the tradition of the Siropa has been watered down, like most other things, and has lost its original intended value and importance. In the army, only a person who has achieved something remarkable receives an award medal. However, someone who is wearing a tattered army uniform, looking like a mess or not complying with the army discipline, does not qualify to receive the reward. An army award medal will only be awarded to someone who shows an act worth praising, is dressed in full uniform and practices strict discipline. However, in Sikhi today, someone who has disfigured their God-given appearance, doesn't keep basic Rehit (discipline), hasn't committed themself to the Guru (through taking Amrit) are being given Siropas without a thought.

Some possible ideas of books to give as gifts (Click here for more info these books):

Nowadays anyone and everyone are presented Siropas, which have become part of a business. Someone pays to do an Akhand Paath and on the Sunday on the completion of the Akhand Paath they receive a Siropa regardless of whether they listened to the Paath, did Seva or whether the night before the person had been drinking alcohol. I even know of cases of Atheists, smokers and those who don't believe in Satguru Sri Guru Granth Sahib jee receiving Siropas from Gurdwara Committees in order to have some photo shots and come impress others.

Perhaps we need to reserve the gift of presenting a Siropa for special cases when someone has done special Seva for the Panth and humanity and the Sangat wishes to recognize their efforts. Instead we need to think of alternative ways of showing appreciation and given a token gift to people. Presenting inspirational Gurmat Books as gifts are a great way for showing appreciation and at the same time it's an excuse for someone to have the opportunity to learn about GurSikhi. Even if the person doesn't read the book there and then and instead leaves it lying on their bookshelf. Perhaps one day, they will be browsing or dusting their bookshelf and think "O yeah, I remember receiving this book, I wonder what's it about" and start reading.

Words of Wisdom from Mother Teresa

A nice article from the Literature section of the AKJ (UK) website:

Anyway
By Mother Teresa



People are often:
unreasonable, illogical, and self-centered.
Forgive them anyway.

If you are kind:
people may accuse you of selfish, ulterior motives.
Be kind anyway.

If you are successful,
you will win some false friends
and some true enemies.
Succeed anyway.

If you are honest and frank,
people may cheat you.
Be honest and frank anyway.

What you spend years building,
someone could destroy overnight.
Build anyway.

If you find serenity and happiness,
others may be jealous.
Be happy anyway.

The good you do today,
people will often forget tomorrow.
Do good anyway.

Give the world the best you have,
and it may never be enough.
Give the world the best you've got anyway.

You see, in the final analysis, it is between you and God;
it was never between you and them anyway.

- Mother Teresa

ਭੈ ਕੇ ਚਰਣ ਕਰ ਭਾਵ ਕੇ ਲੋਇਣ ਸੁਰਤਿ ਕਰੇਇ ॥
bhai ke charaN kar bhaav ke lo-eN surat kare-e.
Let the Fear of God be your feet, and let His Love be your hands; let His Understanding be your eyes.

ਨਾਨਕੁ ਕਹੈ ਸਿਆਣੀਏ ਇਵ ਕੰਤ ਮਿਲਾਵਾ ਹੋਇ ॥੨॥
naanak kehai si-aaNee-e ev kant milaavaa ho-e. ||2||
Says Nanak, in this way, O wise soul-bride, you shall be united with your Husband Lord. ||2||
(Ang 139)

Last Day at Halls!! :)

Yesterday was my LAST DAY at Halls of Residence. What a RELIEF! In this last week the kitchen was getting in a bad state. People had left Halls with their DIRTY DISHES in the kitchen sink! It was unbelievable that because they couldn't be bothered washing up that they left their dirty dishes in the sink (which included beer cans! Waheguru!). One person moved out of halls about two weeks ago, leaving all the mess! So you can imagine the SMELL and HORRIBLE site of the sink. Chalo, its all in the past :)

I couldn't believe how much stuff I had accumulated in my room. Loads of books, loads of Gutke, clothes, dishes and loads of paper... Waheguru. I gathered all my stuff and packed them in a suit case. I found some books and some reciepts which I thought I had lost. Just shows you that if you have cluttered place, you won't find things. My move was fairly easy compared to others because I had packed all my things away in my suitcase and box beforehand.

As I was packing up my things up, my mind was thinking of Guru Sahib's words of wisdom regarding our "MAN" (mind). Just as if you don't clear your room or space regularly, it becomes very tiresome and hardwork to clear it when you wish to. However, if you keep your belongings organised, and you don't gather UNNECESSARY items to take up space in the room, then things are quick, smoothe and easy, when you want to move room or clean up the place.

I was thinking, how much rubbish, junk and unnecessary items our mind has cloggered up with. However, through Guru's Kirpaa and Nitnem Banian (daily routine prayers), Naam Abhiyaas (Repetition and practice of Naam), and Gurbaani Abhiyaas (repetition and practice of Gurbaan) our mind is able to focus again and get it organised. Kaam (desire), Krodh (anger), Lobh (greed), Moh (attachment) and Hankaar (ego) are the dust in the room of the Mind. For this reason one should do Nitnem and Simran as a regular clean-up of the mind. Chalo, that's what I was reflecting on.

ਗਿਆਨ ਰਤਨਿ ਮਨੁ ਮਾਜੀਐ ਬਹੁੜਿ ਨ ਮੈਲਾ ਹੋਇ ॥
giaan ratan man maajee-ai bahuR na mailaa hoe.
When the mind is cleaned with the jewel of spiritual wisdom, it does not become dirty again.

ਜਬ ਲਗੁ ਸਾਹਿਬੁ ਮਨਿ ਵਸੈ ਤਬ ਲਗੁ ਬਿਘਨੁ ਨ ਹੋਇ ॥
jab lag saahib man vasai tab lag bighan na hoe.
As long as the Lord and Master dwells in the mind, no obstacles are encountered.

ਨਾਨਕ ਸਿਰੁ ਦੇ ਛੁਟੀਐ ਮਨਿ ਤਨਿ ਸਾਚਾ ਸੋਇ ॥੪॥੧੦॥
naanak sir de chhutee-ai man tan saachaa soe. ||4||10||
O Nanak, giving one's head, one is emancipated, and the mind and body become true. ||4||10||
(Ang 992)

Summer Camps not to Miss!

Exams have finished and summer holidays are here. There is so much to do in the holidays. We are so blessed that we have opportunity to spend time in Saadh Sangat and be inspired by Gurmat. There are two camps which I personally recommend to everyone over 16 years old to attend this summer - in July there is Boss Sikhi Camp and in August there is Khalsa Camp. These two camps are great places to learn about Sikhi, share pyaar for Guru Jee and enjoy the bliss of Saadh Sangat.

If you haven't already applied, then best to get in your applications early.

Boss Sikhi Camp 2006 - 24th to 29th July
More info @ www.SikhiCamp.com




Khalsa Camp 2006 - 20th to 25th August
More info @ www.KhalsaCamp.com

ਸਰਨਿ ਸਰਨਿ ਸਰਨਿ ਪ੍ਰਭ ਪਾਵਉ ਦੀਜੈ ਸਾਧਸੰਗਤਿ ਕਿਰਪਾਨਦ ॥
saran saran saran prabh paavo, deejai saaDhsangat kirpaanad.
O God, I seek Your Sanctuary, Your Sanctuary, Your Sanctuary; please mercifully bless me with the Saadh Sangat, the Company of the Holy.
(Ang 1204)

A Sikh without Kesh & Turban? - Reflection on a Past Experience

When I was about 12 years old or so (when I had my cut hair and not yet walking on the Guru’s Path), I remember my brother and I going to a Tae-Kwon-Do tournament in Hitchin. A person from our Tae Kwon Do class kindly gave us a lift to the tournament. There were five us. My brother and I, and three Gore.

On the way back from the Tournament we stopped off somewhere to get a quick snack. I remember sitting there enjoying a burger and sipping my milkshake, and one of the Gore asked, “So what religion are you?” We proudly replied, “We are Sikhs.” The man replied in a puzzled manner, “O right! …I thought Sikhs don't cut their hair and they wear turbans?”

It’s one of those 'shock horror' moments when you don’t know what to say! There was an uncomfortable pause and then we ended up saying, “Ermm…. Yeah. Religious priests who keep their hair long and they wear turbans. Most Sikhs cut their hair though. Ermm… Buts it’s good if you keep it…. It’s up to the individual.” The man was surprised and taken aback by our response and said, “O really?” And then he commented that he had seen some Singhs before and thought they looked good.

Some experiences from life remain stuck in one's head! I remember that day I came back home and discussed with my brother, “What did we say to the Gora? It was not right.” We both agreed. However we came to the conclusion that “What else would we have said? It’s too hard to explain to a Gora that we cut our hair but we are Sikh.”

Its one of those situations where you can either be honest by realising one’s own shortcomings or one can choose to twist information in order to save one’s 'sharam' (shame) and feeling of guilt. From that day I thought to myself, “If someone asks me: “Are you a Sikh”, then what will I reply with, because I am proud to be a Sikh but at the same time I don’t practice, behave or live like a Sikh.” Waheguru.

Gurbaani says:

ਸੋ ਸਿਖੁ ਸਖਾ ਬੰਧਪੁ ਹੈ ਭਾਈ ਜਿ ਗੁਰ ਕੇ ਭਾਣੇ ਵਿਚਿ ਆਵੈ ॥
so sikh sakhaa banDhap hai bhaa-ee, je gur ke bhaaNe vich aavai.
That person alone is a Sikh, a friend, a relative and a sibling, who walks in the Way of the Guru's Will.

ਆਪਣੈ ਭਾਣੈ ਜੋ ਚਲੈ ਭਾਈ ਵਿਛੁੜਿ ਚੋਟਾ ਖਾਵੈ ॥
aapNai bhaaNai jo chalai, bhaa-ee vichhuR chotaa khaavai.
One who walks according to their own will, O Siblings of Destiny, suffers separation from Waheguru, and shall be punished.
(Ang 601)

When going to sleep that night I realised that how could I demean Sikhi to “priests” (which actually doesn’t exist in Sikhi because every Gursikh man and woman is a 'Priest') when Guru Jee blessed Sikhi to anyone who chooses to follow it. But Kesh (our hair) is not even a choice! We are blessed with it at birth. It something we are born with! How can I say that "Sikh priests have Kesh", when God actually gave Kesh to all humanity? But it’s our choice to maintain that gift given to use with respect, dignity and grace or whether we choose to dishonour them and mow them down with razors and blades.

ਹੁਕਮਿ ਮੰਨਿਐ ਹੋਵੈ ਪਰਵਾਣੁ ਤਾ ਖਸਮੈ ਕਾ ਮਹਲੁ ਪਾਇਸੀ ॥

hukam manni-ai hovai parvaaN taa khasmai kaa mehal paae-see. Obeying the Order of Waheguru's Will, one becomes acceptable, and then, that person obtains the Mansion of the Lord Waheguru's Presence. (Ang 471)

From then on if someone asked me “What is your religion,” I would reply “I am a non-practicing Sikh, who hopes and wishes to live the Path one day.” The response from non-Sikhs at school and outside of school was much more positive and people were less confused when I used to say this. They would respect the answer and realise the beauty, value and preciousness of Sikhi which I was obviously proud of, but at same time realise that I am not claiming to be a practicing Sikh.

 

Rab Bhalla Kare (God help us). From my past mistake I realised why non-Sikhs sometimes have the wrong and misinformed impression of Sikhs that we drink alcohol till we are senseless, we are allowed to chop up and mow down our Kesh, that every Sikh wedding has gallons of beer flowing in glasses, and that we promote and discriminate on the basis of caste. We behave in a way so opposite to the way Guru Sahib wants us to act, but then we proudly label ourselves as “Sikhs” without clarifying to the world that our actions are not those of a Sikh.

Guru Gobind Singh Jee says:

ਰਹਿਣੀ ਰਹੈ ਸੋਈ ਸਿਖ ਮੇਰਾ ॥ ਉਹ ਸਾਹਿਬ ਮੈ ਉਸ ਕਾ ਚੇਰਾ ॥

rehiNee rehai soee sikh meraa. ouhu saahib mai us kaa cheeraa.

One who lives their life in accordance to (the Guru's given) Rehit, way of life, is my Sikh. They are my Master and I am their slave.

ਰਹਿਤ ਬਿਨਾਂ ਨਿਹ ਸਿਖ ਕਹਾਵੈ ॥ ਰਹਿਤ ਬਿਨਾਂ ਦਰ ਚੋਟਾਂ ਖਾਵੈ ॥

rehit binaa(n) neh sikh kahaavai. rehit binaa(n) dar chotaa(n) khaavai.

Without Rehit, don’t call yourself a Sikh. Without Rehit one will suffer hardships in the hereafter.

ਰਹਿਤ ਬਿਨਾਂ ਸੁਖ ਕਬਹੁੰ ਨ ਲਹੇ ॥ ਤਾਂ ਤੇ ਰਹਿਤ ਸੁ ਦਿ੍ੜ ਕਰ ਰਹੈ ॥

rehit binaa(n) sukh kabh-hu(n) na lahe. taa(n) te rehit su driR kar rehai.

Without Rehit one shall not achieve peace and happiness. So, remain firm in practicing Rehit.

(Rehitnaamaa Bhai Desa Singh Jee)

A Rehitnaamaa is a Hukam, Order, of the Guru which has been scribed down by the Beloved Sikhs close to the Gurus at the time. Just as a Judge announces a judgement but the the Recorder or Secretary records the judgement on paper, similarly Rehitnaame are the judgements and instructions of Guru Sahib which have been scribed and recorded by the GurSikh companions of Guru Sahib at the time. In this Rehitnaama, Guru Gobind Singh Jee shows the pyaar, love, he has for a Sikh who walks the walk, talks the talk and lives Sikhi rather than calling himself Sikhi. May Guru Sahib do Kirpaa, Grace on all us, that we are blessed with such a Jeevan (life) that we can live in accordance to the Guru's Path.

Note: My intention in this post is not to look down at anyone; rather it’s a reflection of my personal experience and personal shortcomings.

Bhul chuk maaf.

Busy Saturday

On Saturday 17th June the first ever Gurmat Camp was held at Leamington & Warwick Gurdwara. The Camp was organised to commemorate the 400th Shaheedi anniverary of Satguru Sri Guru Arjan Dev Ji Maharaaj. There's not much parchaar (education) for the young people in that area, so the Camp was an attempt to offer the Sangat with an opportunity to learn from one another, be inspired by the life & works of Guru Arjan Dev Jee Sahib and join together to sing and reflect on Gurbaani.

The Camp was aimed for youngsters. There was an interesting talk about the Jeevan (life) and Shaheedi (martydom) of Guru Arjan Dev Jee by Bhaji Sukhwinder Singh Jee and Bhaji Inderjeet Singh Jee. Bhaji shared some Sakhis and went through Shabad Hazaare, highlighting the Pyaar (love) Guru Arjan Dev Jee had for Gurbaani and for Guru Raam Daas Jee Sahib.

Afterwards Bhaji Jujhar Singh led a workshop on Simran (meditation) exercises. It was the first time I have had the opportunity to experience Bhaji doing this workshop. It was really peaceful. I could see a lot of happy faces after the meditation exercises.

There was a break and then everyone went outside. Bhaji Mandave Singh Jee and Bhaji Kamal Singh Jee explained the importance of Gatka and showed stage 1 Pentraa (feet workout). They also did a short demostration.



The last session were small group discussions:

After Rehraas Sahib there was a Keertan Darbaar. The Raaj Academy did Keertan using Puraatan (traditional) instruments of the Guru's time. Followed by local Keertani and the Acapella Jatha.

New Month Begins & Shaheedi Diwas

Today is the first day of the month of AASAAR (also known as HAAR) in the Sikh Nanakshahi Calendar. Guru Arjan Dev Sahib Jee has given us a HUKAM (Order) for the beginning of each month, which is recorded in "BARAAH-MAAHAA":

ਆਸਾੜੁ ਤਪੰਦਾ ਤਿਸੁ ਲਗੈ ਹਰਿ ਨਾਹੁ ਨ ਜਿੰਨਾ ਪਾਸਿ ॥
ਜਗਜੀਵਨ ਪੁਰਖੁ ਤਿਆਗਿ ਕੈ ਮਾਣਸ ਸੰਦੀ ਆਸ ॥
ਦੁਯੈ ਭਾਇ ਵਿਗੁਚੀਐ ਗਲਿ ਪਈਸੁ ਜਮ ਕੀ ਫਾਸ ॥
ਜੇਹਾ ਬੀਜੈ ਸੋ ਲੁਣੈ ਮਥੈ ਜੋ ਲਿਖਿਆਸੁ ॥
ਰੈਣਿ ਵਿਹਾਣੀ ਪਛੁਤਾਣੀ ਉਠਿ ਚਲੀ ਗਈ ਨਿਰਾਸ ॥
ਜਿਨ ਕੌ ਸਾਧੂ ਭੇਟੀਐ ਸੋ ਦਰਗਹ ਹੋਇ ਖਲਾਸੁ ॥
ਕਰਿ ਕਿਰਪਾ ਪ੍ਰਭ ਆਪਣੀ ਤੇਰੇ ਦਰਸਨ ਹੋਇ ਪਿਆਸ ॥
ਪ੍ਰਭ ਤੁਧੁ ਬਿਨੁ ਦੂਜਾ ਕੋ ਨਹੀ ਨਾਨਕ ਕੀ ਅਰਦਾਸਿ ॥
ਆਸਾੜੁ ਸੁਹੰਦਾ ਤਿਸੁ ਲਗੈ ਜਿਸੁ ਮਨਿ ਹਰਿ ਚਰਣ ਨਿਵਾਸ ॥੫॥
The month of AasaaR seems burning hot, to those who are not close to their Husband Lord Waheguru. who have forsaken (the support of) Waheguru the Primal Being, the Life of the World, and (instead) have come to rely upon people.

(Without Waheguru,) in the love of duality, the soul-bride is ruined; around her neck she wears the noose of Death. (Waheguru's Law is that) as you plant, so shall you harvest; the destiny recorded on your forehead, is what one reaps. (For the soul-bride who forgets the Waheguru, Life of the World,) the life-night passes away in regret and repent, and then one departs with a broken heart.

Those who meet with the Guru are liberated in the Court of the Lord (they receive honour).

O Waheguru! This is Nanak's humble prayer - Show Your Mercy to me, (in my mind) I am thirsty for the Blessed Vision of Your Darshan (because) without You, Waheguru, there is no other at all. For those people within who's mind the Feet of the Lord (i.e. Gurbaani) abides, the (burning hot) month of AasaaR is pleasant (the worldly problems and pains do not trouble the person). ||5||
(Ang 133)

Dhan Dhan Guru Arjan Dev Jee Maharaj who today became Shaheed immersed in the Love of Waheguru:

ਤਨੁ ਮਨੁ ਕਾਟਿ ਕਾਟਿ ਸਭੁ ਅਰਪੀ ਵਿਚਿ ਅਗਨੀ ਆਪੁ ਜਲਾਈ ॥੪॥
tan man kaat kaat sabh arpee vich agnee aap jalaa-ee. ||4||
I would cut my mind and body apart into pieces, and offer them all to You; I would burn myself in fire. ||4||

Master of Martyrs - ਸ਼ਹੀਦਾਂ ਦੇ ਸਰਤਾਜ

On Friday 16th June, it is the 400 years Shaheedi Diwas (Martyrdom Day) of the Satguru Sri Guru Arjan Dev Jee, the Fifth Nanak. Dhan Guru Arjan Dev Jee, who laid down the tradition of living in dignity and dying with honour, and paved the path for the tradition of martyrdom in Sikh history.

SHORT GLIMPSE AT THE SHAHEEDI (MARTYRDOM) OF GURU ARJAN DEV JEE

THREAT TO SIKHI

During Guru Arjan Dev Jee’s time the Sikh community flourished and Amritsar was becoming a strong centre for the Sikh People. More and more people of all castes were embracing the Path of the Guru and becoming Sikhs, which included Hindus and Muslims. The Muslim priests did not like this and saw Guru Arjan Dev Jee as a threat to the propagation of Islam. As a consequence of this they made plans against Guru Sahib.

EMPEROR JAHANGEER & GROWING ENEMIES OF THE SIKHS
After the death of Mughal Emperor Akbar in 1605, his son JAHANGEER sat on the throne. Unlike his liberal, tolerant and open-minded father, Jahangeer’s policies and views were to fanatical and radical in pursuit of spreading Islam. The enemies of Guru Sahib took advantage of this highly charged atmosphere.

Prithi Chand: To begin with, it was Guru Sahib's elder brother, who devoted his whole life to harm the Guru in every possible way.

Chandu Shah: He was the Brahman advisor and officer of Jahangeer. He held animosity over his daughter's non-alliance with the Guru Sahib's son, which is considered the main fuel for his vendetta.

Naqshbandi, Sheikh Ahmad Sirhindi and Sheikh Fareed Bukhari, (Murtaza Khan), Governor of Panjab: Zealous Muslims who were jealous of the growing popularity of Sikhi and considered Guru Arjan Dev jee and the Sikhs a threat to the growth of Islam.

Mahesh Daas Bhatt (known as Birbal): An anti-Sikh Hindu Brahmin, who considered Guru Arjan Dev jee a threat to Brahmanism.


PLOT AGAINST GURU SAHIB
These men with jealousies in their hearts, concocted the real story of Guru Sahib sheltering the rebellious Khusro, Jahangeer's son, who had fled a battle with his father and was a fugitive, to rouse the rage of Emperor Jahangeer which added fuel to the blazing fire. Along with these circumstances Guru Sahib's increasing influence on large numbers of Hindus and Muslims to adopt Gurmat, created a stir in the minds of the Brahmin Pandits (Hindu priests) and the Qazis (Muslim priests). The compilation of Sri Aad Granth jee (the early version of Sri Guru Granth Sahib Jee) was considered a serious blow to the monopolies and social oppression maintained by so-called men of religion. Through all these circumstances Guru Arjan Sahib Jee fell a victim to the bigotry and inhumanity of Jahangeer.


ARREST OF GURU SAHIB
In "Tuzuk-i-Jahagiri" ("Memoirs of Jahangeer"), Jahangeer wrote:

"In Gobindwal, which is on the river Biyah (Beas), there was a Hindu named Arjun, in the garments of sainthood and sanctity, so much so that he had captured many of the simple-hearted of the Hindus, and even of the ignorant and foolish followers of Islam, by his ways and manners, and they had loudly sounded the drum of his holiness. They called him Guru, and from all sides stupid people crowded to worship and manifest complete faith in him. For three or four generations (of spiritual successors) they had kept this shop warm. Many times it occurred to me to put a stop to this vain affair or to bring him into the assembly of the people of Islam.

At last when Khusro passed along this road this insignificant fellow proposed to wait upon him. Khusro happened to halt at the place where he was, and he came out and did homage to him. He behaved to Khusro in certain special ways, and made on his forehead a finger-mark in saffron, which the Indians (Hindus) call qashqa (Tilak) and is considered propitious. When this came to my ears and I clearly understood his folly, I ordered them to produce him and handed over his houses, dwelling-places, and children to Murtaza Khan, and having confiscated his property commanded that he should be put to death."

TORTURES
Chandu, the officer of Jahangeer, was in charge of torturing Guru Sahib. Guru Sahib told them, "I bear no enemies or ill-will against any one. All happens as God Almighty wills it to happen. I am prepared to accept His Will. You may do what you like".

Day 1 of Torture: Chandu began to torture the Guru. On the first day, Guru Jee was not given anything to eat or drink. He was kept awake and not allowed to sleep at night. During the day his body was left in the full exposure of the burning heat of the sun. Guru Sahib bore all this calmly. He remained immersed in Simran and repeated from his lips, "WaaheGuroo, WaaheGuroo, WaaheGuroo..." and sang Shabads from Gurbaani.

Day 2 of Torture: On the following day, Chandu made the Guru sit in a large copper vessel. He filled the vessel with water. He ordered his men to light a fire under the copper vessel. The water began to get hot. After a time, the water began to boil. It scaled Guru Sahib's body. But Guru Jee sat calmly and quietly. He showed no feeling of pain, nor did he cry out or even sigh. He felt no anger against those who were torturing him. He remained absorbed in the sweet remembrance of Waheguru and repeated, "All is happening, O Waheguru, according to Thy Will. Thy Will is ever sweet to me." The boiling water made the Guru's flesh soft and left blisters all over the body.

Day 3 of Torture: On the third day, Chandu ordered his men, "Make some sand red hot in iron pans. Seat the Guru in burning water. Then pour the red hot sand over his head and body". The water boiled Guru Sahib's flesh from below. The burning red-hot sand burned Guru Jee's head and body from above. The persons engaged in torturing him were wet with sweat. They felt most uncomfortable because of the heat. It was the hottest summer month. But Guru Sahib kept calm and quiet. Again, Guru Jee felt no pain, nor did he cry out, sigh or feel anger. He kept thinking of Waheguru and doing Simran. Guru Jee repeated:

ਤੇਰਾ ਕੀਆ ਮੀਠਾ ਲਾਗੈ ॥

teraa kee-aa meethaa laagai.
O Waheguru! Your actions seem so sweet to me.

ਹਰਿ ਨਾਮੁ ਪਦਾਰਥੁ ਨਾਨਕੁ ਮਾਂਗੈ ॥੨॥੪੨॥੯੩॥

har naam padaarath naanak maaNgai. ||2||42||93||
Nanak begs for the treasure of the Naam, the Name of the Lord. ||2||42||93||

Baba Mian Meer Jee (a Muslim Sufi Saint and friend of Guru Sahib) tried to intercede on behalf of Guru Sahib but Guru Jee forbid him to interfere in the "Will of the Almighty". Guru Sahib said, "All is happening in accordance with Waheguru's Will. Men who stand for Truth have often to suffer. Their sufferings give strength to the cause of Truth. Go, brother. Pray for me. Pray for the success of my cause. Pray for Victory to Truth."

Day 4 of Torture: On the fourth day, Guru Jee was made to sit on an iron plate. It was heated from below. The iron plate became red hot with the heat. Guru Jee's flesh began to be roasted. Burning red-hot sand was poured on his body. Guru Sahib sat calm and quite, without a cry or sigh, feeling no physical pain. He sat with his mind fixed on Waheguru and physically living the message of Gurbaani and accepting the Will of Waheguru sweetly.

Day 5 of Torture: On the fifth day, Guru Sahib was taken to the bank of the River Raavi bounded in shackles. Guru Sahib's physical body was covered with burns and blisters. Guru jee was pelted with rocks. One rock hit Guru jee on his forehead which led to bleeding. Two drops of blood fell to the ground. Jahangeer had given strict orders that Guru jee should be tortured to death in a such a way that his blood should not fall on the ground in the belief that a holy or great man's blood spilling on the ground leads to further martyrs being born. This tradition was called Nasar law and was upheld by Genghis Khan. To hide the bloodied body of Guru jee, the soldiers threw Guru jee's body in the River Raavi and then concocted a story that Guru jee went to bathe and never came out of the river. This fake story was used to firstly, make the martyrdom into a suicide case and ensure that people do not revolt in response to the barbaric martyrdom of Guru jee.


Summary
Guru Arjan Dev Jee sowed the seed of martyrdom which flourished after him and became the heritage of the Sikh People. Guru Sahib physically manifested and lived the Divine message of Gurbaani of conquering death and suffering, remaining fearless in defending the Truth, and showing the extremes one can take in remaining steadfast in the love of Waheguru and Guru Nanak Jee's Sikhi. Guru Arjan Dev Jee said, lived, and showed that he can accept Shaheedi (martyrdom) but he cannot accept insult. The way a leader or prophet lives becomes the character of the followers. Guru Sahib showed that a Sikh should live in dignity and die with honour, and that a Sikh should never tolerate insult or oppression.


Dhan Satguru Sri Guru Arjan Dev Jee.
Shaheedaa Nu Lakh Lakh Parnaam.

Related Audios:
Dharmik Geet: Saara Hee Lahore Kambiaa
(Manmohan Waris/ Ghar Hunt Kitni Ku Door)

Shabad: Teraa Kee-aa Meethaa Laagai
(Gurbinder Kaur/ Southall Monthly Keertan

Sponsored Bike Ride for Orphans

An email I received from Bhaji Jujhar Singh jee:

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On Sunday 18th June 2006, with the grace of the Eternal; we will be undertaking a bike ride in the name and memory of Guru Arjan Dev jee.

Guru Arjan Dev jee was the fifth Guru of the Sikhs and his life is a shining example of love and sacrifice. In a humble attempt to emulate a milligram of his glory, we have signed up for a charity bike ride.

The bike ride is approximately 50miles, and will run from Birmingham to Leicester. It will take approximately 6 hours and is mostly uphill! Please sponsor our activity, and sponsor it well. Your compassion is much needed by this dark age, without it we will all plunge into a vicious cycle of despair and negativity.

All proceeds and excess funds raised will go DIRECTLY to three separate charities:

• An Orphanage in Northern India, more details can be found at this link gurseva.org.
• The Birmingham Children's Hospital Charity
• The United Kingdom's Children's Cancer Study Group

Click here and here for more info on the ride itself

Please visit the secure online form where you can find more details and actually make your pledges: https://data.medilinkwm.co.uk/jujhar/index.php

Payment will be taken upon completion.

Please make all cheques payable to 'British Organisation of Sikh Students'. And write 'Charity Bike Ride 2006' on the back. Payments via paypal,cash, or direct bank transfer are also available. Please email me (jujhar@jujhar.com) for options.

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Benti:- Its great seva by the organisers. So its a good idea to donate one's daswand (one tenth of one's earnings in accordance to Guru Sahib's Hukam) to this worthy cause.

A Good Motto For Life

A short and sweet motto for life given by to us by our Guru:

ਸੁਖ ਵੇਲੇ ਸ਼ੁਕਰਾਨਾ ।
sukh vele shukraanaa
Say thanks in happy times

ਦੁਖ ਵੇਲੇ ਅਰਦਾਸ ।
dukh vele ardaas
Say heartfelt prayers in sad times.

ਹਰ ਵੇਲੇ ਸਿਮਰਨ ।
har vele simran
Remember Vaheguru at all times.

Read more about the life of Bhagat Puran Singh jee here.

Inter-Faith Event

Two weeks ago I was invited to an Inter-Faith programme held at Bailey Street, off Tottenham Court Road. After walking in and around Tottenham Court Road I eventually found Bailey Street and found the place where the meeting was taking place.

The room was downstairs in the basement. The stairs leading downstairs were very NARROW and had to carefully walk down. Waheguru. I introduced myself to everyone and sat down. I noticed that not all the religions were represented. There was a girl from China who worked with the Church of England as youth worker, the Somali Youth Forum - a group of young Somali Muslims, an Arab Muslim student, young people from Unification Church and Daas representing Sikhs (later on Raghbir Singh and Ravjeet Singh joined us).


All the people at the meeting were somehow involved in YOUTH PROJECTS and striving for WORLD-PEACE or better understanding. It was the first time I have actually met Somali youth (I see many Somali people in Southall but never been in a situation where I have talked to them and discussed things). I was pleasantly taken aback that the Somali Youth Forum were very friendly, open, and warm to others.

The day began with short presentations on living in society and practicing your religion from each of the represented religions. First of all the Chinese Christian girl from the Church of England began by sharing her story of how she became a Christian. It was very interesting and heart-moving to see her pyaar (love) for Waheguru. China is a communist country, so she said that in school they were taught that God does not exist and that religion is bad. The communists would teach the world is NOT CREATED and that the highest thing in this world is COMMUNISM (- it sounded very depressing!).


As I was sitting there it reminded me of the story of HARNAAKASH, a story of a king who believed he was higher than God, which is mentioned in Gurbaani. However, she had doubts. She would look deep within herself and she looked around her and she said that she knew that a Divine Being, a Divine Creator dwelled in the world and was the Creator of Everything. She was also influenced by Buddhist teachings which taught about Karma (the value of actions) and the Cycle of Life. Eventually she met some Christians whom she felt comfortable with and liked their views. So she became involved with them and ended up becoming a Christian and moving to England as part of a Youth Project scheme. She was very happy and throughout the whole talk and day, she had a BIG SMILE on her face and looked very happy.

Afterwards I spoke. As I stood up I noticed that everyone was staring at my Kirpaan and the organiser and the Somali Youth Forum people looked DAZED and from their faces looked bit scared. Poor people. Realizing that people are feeling uncomfortable with my Kirpaan, I thought I would try to break the ice and keep the talk simple and try to address why Sikhs wear the Kirpaan. Below is a brief summary of the short-talk I gave:

I am a Sikh. A Sikh is a follower of the Sikh religion. The founder and our Guru, Master, is Guru Nanak Sahib jee. We have Ten Masters and after the Tenth, Sri Guru Granth Sahib jee, the Divine Sacred Scripture is the Guru. Our Guru teaches a simple message of living in harmony with the Will of God, remembering the God and recognising that God is within all and everything - "See God IN ALL, or not at all all."

A Sikh lives by three main principles: (1) KIRAT KARNAA - living and working honestly (2) VANDD CHHAKNAA - sharing with others, whether it be time, money, love, or food, and (3) NAAM JAPNAA - constantly living in the divine remembrance of God and being conscious of God throughout our day and life.

After September 11th the Sikhs were mistaken to be part of the TALIBAN and became victims of hate crimes. You may be sitting here and thinking why we wear turbans and why a minority of ignorant people may mistake us for terrorists. There are some similarities between the Taliban and Sikhs. (1) Both Sikh men and the Taliban have BEARDS, (2) both Sikhs and the Taliban wear TURBANS, and (3) both Sikhs and the Taliban are willing to DIE for their BELIEFS and PRINCIPLES. However, there is a fundamental difference. That is that a Sikh is also willing to die for ANOTHER's right of beliefs, a Sikh is willing to lay down his or her life for a non-Sikh.

Sikh's wear the 5K's uniform. A Sikh lives in the GRACE and GLORY of God. For this reason in following the Laws of Nature a Sikh maintains his or her hair. The hair is tied at the top of the head for alertness and tidiness. To protect the hair and head a TURBAN is donned by a Sikh. (1) It maintains dignity of the hair, (2) protects the head, and (3) is a SPIRITUAL CROWN reminding a Sikh that he or she sits on the throne of consciousness, committed to higher principles. Furthermore, to keep the hair groomed and healthy we keep a SMALL WOODEN COMB always with us, placed in the hair knot.

We wear an IRON BANGLE on our arm which is a physical reminder of our duty to our Master and to the Almighty. If someone commits theft, one uses their HANDS. If someone feeds the poor, it is with one's hands. So with these hands we can do good or bad. Some Christians wear a bracelet which says "W.W.J.D.", which stands for "WHAT WOULD JESUS DO". Our bracelet is a physical reminder that we are BOUND to our PRINCIPLES, bound to God who is forever with us and bound to the Truth.

Underneath we wear LONG SHORTS which is practical clothing and also represents SELF-CONTROL and DIGNITY.

The SWORD you see I am wearing is part of our religious uniform, it is an Article of Faith. It is NOT an offensive weapon. If anyone has visited the High Court building you will see the statue of LADY JUSTICE. She has her arm up holding a SWORD and the other arm is down holding a WEIGHING SCALE. The sword represents TRUTH & JUSTICE and the weighing scale represents IMPARTIALITY of the law. Similarly the Kirpaan, represents Truth & Justice and is a PROTECTIVE TOOL. A Sikh is a Guardian of the Truth, Defender of Righteousness and is a SPIRITUAL WARRIOR whose mission is to SERVE GOD through serving His Creation and stand up for the Truth.

As you can see the Sikh Articles of Faith are physical manifestations of the Sikh message of living in the Grace of God, being alert, standing up for Truth & Justice, doing the right actions and living in dignity.

Amnesty International (non-govt. international body for human rights) recognises Guru Tegh Bahadar Sahib jee, the Ninth Master of the Sikhs as the FIRST PERSON in the known history who gave his life for ANOTHER'S freedom and rights. This is the foundation of world peace. To recognise we are different and NOT the same. However, to respect our differences, to give each and everyone DIGNITY and to recognise the Divine Light within all.

To end with I would like to share that recently I was walking through Paddington Train Station and a man who was slightly tipsy (slightly drunk) came up to me. He was eating KFC fries and was wearing a suit. I am usually weary of strangers who approach me however he looked smart and dressed in a suit. He put out his arm and wanted to handshake me. I shook his hand and then he said, "GOOD LUCK." I looked puzzled but he again smiled and said "Good luck". I asked him "Good luck for what?" He replied, "I saw you and wanted to come and say GOOD LUCK IN YOUR MISSION. Aren't you part of those People who want to make the world A BETTER PLACE and strive to make the world happier." I was taken back. He warmly smiled and said, "I wanted to wish you all the best in this mission."

This was a nice reminder and inspiration which reminded me of what a Sikh means, as everyday a Sikh prays: Naanak naam chaRdikala, Tere bhaaNe sarbat da bhallaa - "O Nanak! May the Name of the Lord flourish, and may the whole humanity benefit and prosper within Your Will."

The response to the talk was good. In between the talk people asked questions and shared their comments. From the frightened faces (at the start) they were now all SMILING and looking HAPPY. Afterwards a girl from the Unification Church shared her religious experiences, followed by a boy from the Somali Youth Forum who shared his experiences (which were sadly mostly negative) about being Somali and Muslim in Britain.


We broke up into small groups and had discussions on our religious experiences of following a religion and living in this society. In these smaller groups the Somalis asked me further about Kesh, wearing a Dastaar, intoxicants, arranged marriages, meaning of Kirpaan, gender-equality, and prayer. It was good to see everyone LISTENING to one another's viewpoints and really APPRECIATING each other. The Somalis talked about their lack of representation in this country, their struggle to wear the hijaab amongst racism, pressures of society to drink alcohol etc. The Christians talked about marriage, relationships, peer pressure to fit in with society's norms and culture at school etc. The conclusion from all of our discussions was: "If one RESPECTS THEMSELVES and respect their own beliefs, then OTHERS WILL LEARN to respect you and your way of life."


After lunch, in small groups we conducted a survey on spirituality on Tottenham Court road. We didn't get many people wanting to participate. Only ONE PERSON volunteered to answer the questions in our group, however the other groups were bit more successful. The day ended with a GROUP PRAYER for world peace. However, unfortunately Raghbir Singh, Ravjeet Singh and I had to leave early so someone read a short English translation of a Shabad from Gurbaani on our behalf.