Anti-Sikh Parchaar (Part 9): Violation of Amrit Sanchar Maryada...

Poster advertising the distorted Sikh initiation ceremony.

It has been widely reported on the Internet that Gurdwara Sikh Sangat of Virginia, USA, violated Amrit Sanchaar Maryada on April 15, 2016. In a mockery of the historic Amrit Sanchaar of 1699, the Gurdwara Sahib prepared the 'pahul' without reading the mandated Panj Banian (prayers), as stated in the Sikh Rehit Maryada and historical references, which has been accepted and observed the entire Panth since the revealing of the Khalsa.

Internet news of the historic event attacking the fundamentals of Sikhi

In the so-called Amrit Sanchaar, the first 13 Angs of Sri Guru Granth Sahib Ji were read to prepare the 'pahul', instead of the required Panj Banian, which includes Jaap Sahib, Tve Prasaad Svaye, and Chaupai Sahib. Furthermore, the following newly created guidelines were given:

1. Daily Nitnem to be recited is the first 13 Angs of Sri Guru Granth Sahib Ji (Jap Ji, Sodar, So Purkh, and Sohila Sahib)
2. Ardaas to be started with “Pritham Akaal purkh simar ke” and concluded with “Tu samrath agam agochar jeo pind teri raas..”
3. Amrit Sanchaar, Khande dee pahul, to be prepared with Banis of Jap, Sodar, So purakh, Sohila and Anand Sahib.

By this, the organiser of this stunt is trying to prove that real Amritdhari Sikhs are only created from 15th April 2016 onwards. Before that all are Patits because they have taken wrong Amrit, according to their controversial interpretation of Sikhi. There is no other conclusion that can be derived from this situation.

Questions for 'Giani' Kuldeep Singh, the creator of this new ceremony:

Q1. Are all Amritdhari Patits who took Amrit before April 15, 2016?

Q2. Before April 15, 2016, from where did he took Amrit that was prepared by reading 13 Angs?

Q3. This means he himself was Patit till April 15, 2016, because he had taken wrong Amrit?

Q4. Being Patit then who authorized him to do seva in Panj? He is Tankhahiya on this ground itself.

Q5. Till April 15, 2016, all have taken wrong Amrit and all are Tankhaiye. Then who are those Non-Tankhaiye Panj reading 13 Angs and creating Amrit? On what ground they are Non-Tankhaiye and are authorized to create Amrit?

Q6. On the basis that he doesn't accept any other Sikh scripture or religious text, other than Sri Guru Granth Sahib Ji as the basis for Sikh way of life and code of conduct, where in Sri Guru Granth Sahib Ji does it instruct to: (1) Say Fateh; (2) Wear a Kara, Kangha, Kirpaan and Kashhera; (3) To make Karhah Prashaad; and (4) To use a Sarbloh Baatta (unless they used a plastic bowl?)?

Q7. If there is no reference to Kakkaars, Sarbloh, saying Fateh or Karhah Prashaad in Sri Guru Granth Sahib Ji, then who gave him authority to use or instruct such things, and according to his own definition is he not going against Sri Guru Granth Sahib Ji?

Q8. When the so-called 'Pahul' was given, did the five people administrating it say, "Bol Vahiguru Jee Ka Khalsa, Vahiguru Jee Kee Fateh" to the person receiving the 'pahul', if so, then which Ang of Sri Guru Granth Sahib Ji does this line appear? If not, then why are you reciting non-Gurbani to administer Amrit, in accordance to your own rules?

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Abortion - ਭਰੂਣ ਹੱਤਿਅਾ...

ਜੋ ਗੁਰੂ ਕਾ ਸਿਖ ਹੋਇ ਸੋ ਕੰਨਿਆ ਨ ਮਾਰੇ || 
ਅਤੇ ਨੜੀਮਾਰ, ਕੁੜੀਮਾਰ ਨਾਲ ਨਾ ਵਰਤੇ || 
 ਕੰਨਿਆ ਦੇ ਨਾ ਪੈਸੇ ਖਾਏ || 
“Whoever is a Sikh of the Guru is not kill their daughter. And not to associate or keep relations with smokers or one who kills their daughter. Never financially burden your daughter.” 
(Rehatnama Bhai Chaupa Singh – p. 80)

ਮੀਣਾ ਅੋਰ ਮਸੰਦੀਆ, ਮੋਨਾ, ਕੁੜੀ ਜੋ ਮਾਰ
ਹੋਇ ਸਿਖ ਵਰਤਨ ਕਰਹਿ ਅੰਤ ਕਰੇਗਾ ਖੁਆਰ ||੬||
“(The followers of) Minas or Masands, ‘Mona’ (cut-haired person), or one who kills their daughter – if a Sikh associates with these, then at the end they will be disgraced.”
(Rehatnama: Bhai Prahlad Singh Ji, p. 64)

ਕੁੜੀਮਾਰ ਮਸੰਦ ਜੋ ਮੀਣੇ ਕਾ ਪ੍ਰਸਾਦਿ ਲਏ ਜੁ ਇਨ ਕੇ ਹਾਥ ਕਾ ਜਨਮ ਗਵਾਵਹਿ ਬਾਦ ||
“Those who take food from the hands of daughter-killers, Masands or Minas (those excommunicated from the Panth), their life goes wasted.”
(Rehatnama: Bhai Desa Singh Ji)

ਕੁੜੀ ਮਾਰ ਆਦਿਕ ਹੈਂ ਜੈਤੇ || ਮਨ ਤੇ ਦੂਰ ਤਿਆਗੇ ਤੇਤੇ ||
“Where there are daughter-killers etc. Keep them far and away from your mind.” 
(Rehatnama: Bhai Desa Singh Ji, p. 128)

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Anti-Sikh Parchaar (Part 8): Topic - Bana & Panj Kakkaar

I was informed by an Amritdhari Bibi attending a Gurdwara Sahib that an elder of the Gurdwara who was wearing a Kurta Pyjama and a gatra Kirpan over his clothes pulled her over to a side. The elder said, "Do you know Sri Guru Granth Sahib Ji does not mention anything about outer clothing or a certain dress, yet Amritdharis make such a fuss about keeping a certain appearance that claim Gursikhs have. Can you have me any evidence from Sri Guru Granth Sahib Ji that Amritdharis have to wear a certain clothing or have a certain identity?" The Bibi hearing this was shocked that someone who looked like an Amritdhari was trying to persuade her that there is no need to wear the outer Kakkaars or Bana, yet he himself was wearing it. The elder did not have enough courage to challenge Sikhi openly and therefore was going around the Gurdwara targeting vulnerable individuals who he could brainwash on a one-to-one basis. Below is a write up of attacks on Bana and Panj Kakkaar posed by mischievous individuals and preachers and responses to them in accordance to Gurmat.

#1. "Sri Guru Granth Sahib Ji does not mention anything about wearing ‘Bana’ and that we should dress in a particular way. Why do people insist that is Maryada to wear a certain dress code when Sri Guru Granth Sahib Ji doesn’t mention such a thing?"

RESPONSE: Firstly, does this person asking the question only restrict their actions to what is mentioned in Sri Guru Granth Sahib Ji and believes anything not mentioned in Sri Guru Granth Sahib Ji should not be done? If so, then I am assuming the person eating ice-cream, eats Laddoos, eats Karhah Prashaad, believes a Gurdwara should have a Nishan Sahib, and says ‘Guru’s Fateh’ when meeting another Sikh. The above mentioned are merely a few examples of things people do unquestioningly and believe it is right to do so, yet they are not mentioned in Sri Guru Granth Sahib Ji. Asking such a question is merely a cheap shot at making Sikhs break away from their unique dress code (Bana) and stop wearing the Panj Kakkaar. Sri Guru Granth Sahib Ji mentions what to wear:

ਅੰਮ੍ਰਿਤੁ ਖਾਣਾ ਪੈਨ੍ਹ੍ਹਣਾ ਨਾਨਕ ਨਾਇ ਵਡਿਆਈ ਹੋਇ ॥੧॥
“O Nanak! (Meeting the True Guru) one eats the food and wears the clothes of Amrit (i.e. which gives eternal spiritual-life); through Naam, comes glorious greatness. ||1||”
(Bilaaval M:3, 851)

ਜਿਨ੍ਹ੍ਹੀ ਵੇਸੀ ਸਹੁ ਮਿਲੈ ਸੇਈ ਵੇਸ ਕਰੇਉ ॥੧੦੩॥
“I only wear those clothes which by wearing will lead me to meet my Lord. ||103||”
(Salok Fareed JI, 1383)

ਬਾਬਾ ਹੋਰੁ ਪੈਨਣੁ ਖੁਸੀ ਖੁਆਰੁ ॥
ਜਿਤੁ ਪੈਧੈ ਤਨੁ ਪੀੜੀਐ ਮਨ ਮਹਿ ਚਲਹਿ ਵਿਕਾਰ ॥੧॥ ਰਹਾਉ॥
“O Baba, the pleasures of other clothes is false; wearing which is unhealthy for the body and corrupts the mind with vices.”
(Siree Raag M:1, 16)

Wearing a Chola or Kurta, which is long and covers the back and front private areas for modesty, and wearing the Panj Kakkaar, are not only good for the body but also help to avoid vice and sin entering the mind by reminding one of the Guru. These are the same clothes which we wear to the Amrit Sanchaar when presenting ourselves to the Guru, irrespective of someone’s opinions of what clothes a Sikh should or shouldn’t wear. You must ask yourself wearing which clothes makes you think of Guru Sahib more?

#2. "We should be able to wear jeans and trousers and do Keertan or do Guru Ji’s seva during a Divaan. Wearing a Kurta or Chola is just cultural and nothing to do with our religion."
RESPONSE: If wearing a kurta or chola is not important and we can wear any dress code to do important sevas in the Gurdwara, then what next? Will we expect to see Kirtanis or Sri Harmandir Sahib wearing shorts and a t-shirt? The Granthi conducting an Anand Karaj wearing jeans and a vest? This is unthinkable, yet individuals wish to justify their personal weakness and have a personal get out clause.

When taking Amrit the Panj Pyaare are dressed in a Chola. Can they wear anything? Even those who advocate that Sikhi has no dress code expect the Panj Pyaare to dress in a Chola and those presenting themselves before the Panj Pyaare must be wearing the Panj Kakkaar (includes Dastaar), men with a flowing untied beard, and Kurta/Chola. If dress code is not important then why do these people appear before the Guru to become a Sikh in such a way? The same Guru at the Amrit Sanchaar sits on the throne during the Sunday divaan. It is hypocrisy to dress in Gurmukhi dress on the Amrit Sanchaar to see the Guru but when seeing the Guru otherwise, dressed with a beard tied or wearing jeans etc.


#3. "Guru Nanak never wore the Panj Kakkaar, and nor did his Sikhs or the Sikhs of the 8 other Gurus. Can it really be wrong to follow the teachings and life of Guru Nanak and not wear the Panj Kakkaar?”
RESPONSE: Sikh way of life developed gradually over time from 1469 to 1699. Guru Nanak Dev Ji laid the foundation of Sikh lifestyle by teaching principles and wrote them down. His successor built the house upon the foundation by explicating and implementing these principles. Guru Gobind Singh Ji completed the house by putting a roof over it i.e. he finalised the mission started by Guru Nanak Dev Ji by giving a final shape to the Sikh lifestyle. It is a historical fact that Guru Gobind Singh Ji kept Panj Kakkaar and made them mandatory for all Sikhs. Since Guru Gobind Singh Ji, being the successor of guruship, was the same spirit of Guru Nanak Dev Ji, it proves that whatever He taught and established was fully according to the teachings of his predecessors.

ਜੋਤਿ ਓਹਾ ਜੁਗਤਿ ਸਾਇ ਸਹਿ ਕਾਇਆ ਫੇਰਿ ਪਲਟੀਐ ||
"They (the Gurus) shared the One Light and the same way; the King just changed His body."
(Raamkalee Bhatt Satta and Balvand Ji, 966)

The Panj Kakkaar existed in some form of shape before the Vaisakhi of 1699. All the Sikh Gurus wore a Dastaar. There is evidence that previous Gurus wore a Kara, Kachhera, Kirpan and Kangha as well. According to the Sikh Rehat Maryada in order to be a Sikh we must follow the instructions, teachings and Bani of all Ten Gurus and Sri Guru Granth Sahib Ji. Therefore, one cannot claim to be a Sikh if or she refuses and disputes to wear the Panj Kakkaar that were commanded by Guru Gobind Singh Ji.  

#4. “The Panj Kakkaar are not mentioned in Sri Guru Granth Sahib Ji, so why do we wear them? Is there any need when Guru Ji says the most important thing is to live in Hukam?"
RESPONSE: It is written in the Sikh Rehat Maryada and historical Rehitnamas to wear the Panj Kakkaar. If someone claims to follow Sikh Rehat Maryada and Sri Akal Takht Sahib, then how can they not follow the instruction in Maryada to wear Panj Kakkaar?

ਤੁਮ੍ਹੇ ਪਾਹੁਲ ਦੇਨੇ ਸੇ ਪਹਿਲੇ- ਹਮੇਂ ਪਾਂਚ ਕਕਾਰ ਦੀਏ ਹੈਂ- ਇਨ੍ਹੇ ਭੁਲ ਕੇ ਬਦਨ ਸੇ ਜੁਦਾ ਨਹੀਂ ਕਰਨਾ । ਪ੍ਰਿਥਮੇ ਤੁਸਾਂ ਕੋ ਨੀਲੀ ਰਾਂਗ ਕੀ ਕੇਸਕੀ, ਕੰਘਾ, ਕ੍ਰਿਪਾਨ, ਸਰਬ ਲੋਹ ਕਾ ਕੜਾ ਤੇ ਸਫੈਦ ਰੰਗ ਕਾ ਕਛਿਹਰਾ ਦੀਆ ਹੈ । ਇਨ ਮੇਂ ਏਕ ਭੀ ਜੁਦਾ ਹੋਇ ਜਾਇ, ਗੁਰਦਵਾਰੇ ਜਾਇ ਸੰਗਤ ਮੇਂ ਬਖਸ਼ਾਨਾ, ਢਿਲ ਨਹੀਂ ਪਾਨਾ ।
“Before giving you Amrit, I (Guru Gobind Singh Ji) gave you five Kakkaars, which you never separate from your body. First to be given you is the blue-coloured Keski, Kangha, Kirpan, pure iron Karha, and white-coloured Kachhera. If any one of these gets separated (from you), then seek forgiveness for that from the Sangat in the Gurdwara, and in doing this there should be no delay.”
(Guru Kian Sakhiaan, authored by Swaroop Singh Kanishk (1790ce), p. 123)

ਕੱਛ, ਕੜਾ, ਕਿ੍ਰਪਾਨ, ਕੰਘਾ, ਕੇਸਕੀ, ਇਹ ਪੰਜ ਕਕਾਰ ਰਹਿਤ ਧਰੇ ਸਿਖ ਸੋਇ ॥
“Kachhera, Karha, Kirpan, Kangha, Keski – Whoever keeps the discipline of wearing these 5Ks will be known as my Sikh.”
(Bhai Chaupa Singh Rehatnama)

The Panj Kakkaar themselves are not mentioned in Sri Guru Granth Sahib Ji as Panj Kakkaar, but each of the Panj Kakkaar’s are founded on the principles and philosophy of Gurbani. The Panj Kakkaars are embodiments of these principals laid out in Gurbani. Gurbani envisions an ideal human, the Gursikh, to be full of virtues and good deeds. A true Sikh is fully dedicated to the Will of Vahiguru and serves Vahiguru as His humble servant. He must be an active member of society and fully participating in social, religious and political spheres of life. He must not renounce the world and became an ascetic. He must imbibe traits of a saint and a warrior simultaneously. He must fight for truth and justice without any discrimination. He must fight to protect oppressed and downtrodden. He must fight against the enemies despite heavy odds because he is a servant of God’s true principles. All of these principles of Gurbani are directly related to each of the Kakkaars.

Let’s discuss each Kakkaar separately:

Kachhera
The Kachhera is worn as a practical clothing to ensure ease of movement in all circumstances whilst guarding one's modesty. The ‘Knot of the Guru’ which secures the Kachhera, elevates the consciousness of the wearer to remember of his or her commitment to keep high moral character and not committ any sexual misconduct. Gurbani clearly advocates restraining sexual behaviour and considering all others than one's spouse as a son, daughter, brother, sister, or mother and father.

ਪਰ ਤ੍ਰਿਅ ਰੂਪੁ ਨ ਪੇਖੈ ਨੇਤ੍ਰ ||
"With your eyes do not gaze upon the beauty of others (in a lustful way)."
(Gauree M:5, 274)

Kara
The Kara is a bangle made of pure-iron (sarb loh) which is required to be worn on the arm used the most, and ideally positioned to be seen or felt whenever we act. The Kara is firstly a consciousness activation tool. For example, if a Sikh was to try and steal something, he or she would see their Kara and their consciousness would remind him of her to not perform the wrong deed. It is essentially a handcuff given to Sikhs, by God. It reminds the wearer that he or she is bound and committed to living and practising the Truth. Gurbani reminds us:

ਮਨ ਮੂੜੇ ਦੇਖਿ ਰਹਿਓ ਪ੍ਰਭ ਸੁਆਮੀ || ਜੋ ਕਿਛੁ ਕਰਹਿ ਸੋਈ ਸੋਈ ਜਾਣੈ ਰਹੈ ਨ ਕਛੂਐ ਛਾਨੀ || ਰਹਾਉ ||
“O foolish mind! God, your Lord and Master is watching over you. Whatever you do, He knows; nothing can remain concealed from Him.”(Sorath M:5, 616)

Kangha
For the purpose of keeping hair clean and neat. Without combing hair every day, hair becomes dirty and matted. Matted hair is a symbol of renunciation of the world and celibacy. Gurbani categorically condemns such a lifestyle. Hence, Kangha represents commitment to householder (grihstee) lifestyle.

ਇਕਿ ਜਟਾ ਬਿਕਟ ਬਿਕਰਾਲ ਕੁਲੁ ਘਰੁ ਖੋਵਹੀ ||
“Some look hideous, with their uncut hair matted and dishevelled. They bring dishonour to their family and ancestry.”
(Malaar M:3, 1284)

ਨਾਨਕ ਸੋ ਪ੍ਰਭੁ ਸਿਮਰੀਐ ਤਿਸੁ ਦੇਹੀ ਕਉ ਪਾਲਿ ||੨||
“O Nanak, meditate in remembrance on God, and nurture this body.” (Bihaagraa M:5, 554)

Kirpan
The Kirpan is not just a sword. The word Kirpan derives from two words which signifies and highlights the purpose for which it is to be used: ‘kirpa’, meaning kindness, and ‘aan’, meaning dignity. Whilst the sword can be used in anger or to take revenge, the Kirpan is used in grace and dignity to protect the honour of one’s self or of those who cannot protect themselves. Gurbani instructs us that in order to be free from slavery and bondage one needs to have strength and power. Furthemore Gurbani instructs us to defend the poor and weak.

ਸੂਰਾ ਸੋ ਪਹਿਚਾਨੀਐ ਜੁ ਲਰੈ ਦੀਨ ਕੇ ਹੇਤ ||
"They alone are known as a spiritual hero, who fights in defense of poor and weak."
(Maaroo Kabeer Ji, 1105)

ਬਲੁ ਹੋਆ ਬੰਧਨ ਛੁਟੇ ਸਭੁ ਕਿਛੁ ਹੋਤ ਉਪਾਇ ||
"If I have power and strength, then I am broken from my bonds and slavery; then, I can do everything (needed)."
(Salok M:9, 1429)

Kes--Keski
Gurbani instructs humans to keep the body in its natural form without altering it and crowned with a turban (keski/dastaar):

ਨਾਪਾਕ ਪਾਕੁ ਕਰਿ ਹਦੂਰਿ ਹਦੀਸਾ ਸਾਬਤ ਸੂਰਤਿ ਦਸਤਾਰ ਸਿਰਾ ||੧੨||
“Purify what is impure, and let the Lord's Presence be your religious tradition. Remain in complete (unaltered) form with a turban on your head. ||12||”
(Maaroo M:5, 1084)

Keeping hair intact is a symbol of submission to God because a true follower of God accepts the form God has created him in. A head without hair is analogous to a maimed limb and sign of turning away from God’s Will. 

ਕਬੀਰ ਮਨੁ ਮੂੰਡਿਆ ਨਹੀ ਕੇਸ ਮੁੰਡਾਏ ਕਾਂਇ ||
ਜੋ ਕਿਛੁ ਕੀਆ ਸੋ ਮਨ ਕੀਆ ਮੂੰਡਾ ਮੂੰਡੁ ਅਜਾਂਇ ||੧੦੧||
“Kabeer, you have not shaved your mind, so why do you shave your head? Whatever is done, is done by the mind; it is useless to shave your head. ||101||”
(Salok Kabeer Ji, 1369)

#5. “Does wearing the Panj Kakkaar give me salvation or make me a better person? If not, then why wear them?”
RESPONSE: Bhai Bijla Singh very nicely sums up this point in an article he wrote. He writes:

"Wearing Panj Kakkaars alone does not result in salvation or makes a person better because Panj Kakkaar are part of the Sikh dress code. Guru Sahib did not want anyone to be under the false impression that external appearance alone makes one a Sikh. In other words, adopting a Sikh look does not make one a Sikh. It does not negate the fact that external appearance is required but not without the commitment and dedication to the Gurbani principles. What’s more important is commitment to Gurbani injunctions and living according to the ideals taught in Gurbani. External appearance without the internal commitment to ideals is hypocrisy and any claim of internal commitment without external reflection is a lie. Both are needed because one’s character is reflective of inner dedication and external adherence to principles further strengthens the inner commitment and faith. Gurbani injunctions were written down because principles are the root of a lifestyle, and one’s external appearance and character are reflective of their inner commitment. On the other hand, external appearance alone does not necessarily mean one is actually dedicated to the Sikh way of life. A person who looks like a Sikh but lacks the Sikh character is a hypocrite. Those who are committed to living according to Gurbani would naturally reflect the Sikh appearance but not the other way around. For example, a person in a police or military profession would wear a uniform to show his commitment to his duties and law of the land but anyone else who is not in the police or a military member is an imposter in a uniform. This is why when a Sikh wears Kakkaars, they are communicating to the world that they are committed to fight and lay down their life to uphold justice, righteousness and truth. In other words, they are committed to the lifestyle or principles of Gurbani. For this reason, the Panj Kakkaar were not explicitly mentioned in Gurbani to avoid Gurbani principles being overlooked or diluted by people solely focusing on external appearance."

Anti-Sikhi Parchaar (Part 7): Topic - The After Life

Communists in the appearance of Sikhs have moved on to condemn the existence of any after life and reincarnation. These people are trying to convince people that Sikhs do not believe that there is any life before or after death.

Below are some of the claims of the group of individuals that challenge the existence of the after life with Gurmat responses…

#1. "Gurbani doesn't believe in the concept of the cycle of rebirth and reincarnation through the lives of different animals etc. This is a Hindu concept."
RESPONSE: Hindus drink water! Are you going to stop drinking water? Hindus have a bath! Are you going to stop having a bath? Hindus eats food! Are you going to stop eating food! What a ridiculous claim atheistic claim fuelled by Hinduphobia. 

Below are some of the many examples in Gurbani that explicitly mentions reincarnation and rebirth cycle:

ਗਉੜੀ ਗੁਆਰੇਰੀ ਮਹਲਾ ੫ ॥
ਕਈ ਜਨਮ ਭਏ ਕੀਟ ਪਤੰਗਾ ॥ ਕਈ ਜਨਮ ਗਜ ਮੀਨ ਕੁਰੰਗਾ ॥
ਕਈ ਜਨਮ ਪੰਖੀ ਸਰਪ ਹੋਇਓ ॥ ਕਈ ਜਨਮ ਹੈਵਰ ਬ੍ਰਿਖ ਜੋਇਓ ॥੧॥
ਮਿਲੁ ਜਗਦੀਸ ਮਿਲਨ ਕੀ ਬਰੀਆ ॥ ਚਿਰੰਕਾਲ ਇਹ ਦੇਹ ਸੰਜਰੀਆ ॥੧॥ ਰਹਾਉ ॥
ਕਈ ਜਨਮ ਸੈਲ ਗਿਰਿ ਕਰਿਆ ॥ ਕਈ ਜਨਮ ਗਰਭ ਹਿਰਿ ਖਰਿਆ ॥
ਕਈ ਜਨਮ ਸਾਖ ਕਰਿ ਉਪਾਇਆ ॥ ਲਖ ਚਉਰਾਸੀਹ ਜੋਨਿ ਭ੍ਰਮਾਇਆ ॥੨॥
ਸਾਧਸੰਗਿ ਭਇਓ ਜਨਮੁ ਪਰਾਪਤਿ ॥ ਕਰਿ ਸੇਵਾ ਭਜੁ ਹਰਿ ਹਰਿ ਗੁਰਮਤਿ ॥
ਤਿਆਗਿ ਮਾਨੁ ਝੂਠੁ ਅਭਿਮਾਨੁ ॥ ਜੀਵਤ ਮਰਹਿ ਦਰਗਹ ਪਰਵਾਨੁ ॥੩॥
ਜੋ ਕਿਛੁ ਹੋਆ ਸੁ ਤੁਝ ਤੇ ਹੋਗੁ ॥ ਅਵਰੁ ਨ ਦੂਜਾ ਕਰਣੈ ਜੋਗੁ ॥
ਤਾ ਮਿਲੀਐ ਜਾ ਲੈਹਿ ਮਿਲਾਇ ॥ ਕਹੁ ਨਾਨਕ ਹਰਿ ਹਰਿ ਗੁਣ ਗਾਇ ॥੪॥੩॥੭੨॥
"Gauree Gwaarayree, Fifth Nanak: In so many incarnations, you were a worm and an insect; in so many incarnations, you were an elephant, a fish and a deer. In so many incarnations, you were a bird and a snake. In so many incarnations, you were yoked as an ox and a horse. ||1|| Meet the Lord of the Universe - now is the time to meet Him (in this human body).  After so very long, this human body was fashioned for you. ||1||Pause||  In so many incarnations, you were rocks and mountains; in so many incarnations, you were aborted in the womb; in so many incarnations, you developed branches and leaves; you wandered through 8.4 million incarnations. ||2||  Through the Company of the Holy, you (now) obtained this human life. Do seva - selfless service; follow the Guru's Teachings, and vibrate the Lord's Name. Abandon pride, falsehood and arrogance. Remain dead while yet alive, and you shall be welcomed in the Court of the Lord. ||3|| Whatever has been, and whatever shall be, comes from You, Lord. (Other than You,) no one else can do anything at all. We are united with You, when You unite us with Yourself. O Nanak! Only then one can sing the Glorious Praises of the Lord. ||4||3||72||"
(Gauree M:5, 176) 

In another Shabad Guru Ji says:

ਮਨੁ ਤਨੁ ਥਾਪਿ ਕੀਆ ਸਭੁ ਅਪਨਾ ਏਹੋ ਆਵਣ ਜਾਣਾ ||
ਜਿਨਿ ਦੀਆ ਸੋ ਚਿਤਿ ਨ ਆਵੈ ਮੋਹਿ ਅੰਧੁ ਲਪਟਾਣਾ ||੩||

"He believes the mind and body are all his own; this is the cause of his coming and going. He does not think of the One who gave him these; he is blind, entangled in emotional attachment. ||3||"
(Raamkalee M:5, 882)

In another Shabad Guru Ji says:

ਏਹੁ ਜੀਉ ਬਹੁਤੇ ਜਨਮ ਭਰੰਮਿਆ ਤਾ ਸਤਿਗੁਰਿ ਸਬਦੁ ਸੁਣਾਇਆ ||"This soul wandered through countless incarnations, until the True Guru instructed it in the Word of the Shabad." (Aasa M:1, 465)

#2."No one remembers their past life. Gurbani doesn't mention anything about past life."
RESPONSE:

Either the person claiming this suffers from amnesia or they have mistaken their study books on atheism for Gurbani because Gurbani clearly mentions the past life.

Bhagat Kabir Ji clearly states his past life:

ਪੂਰਬ ਜਨਮ ਹਮ ਤੁਮ੍ਹਰੇ ਸੇਵਕ ਅਬ ਤਉ ਮਿਟਿਆ ਨ ਜਾਈ ||
ਤੇਰੇ ਦੁਆਰੈ ਧੁਨਿ ਸਹਜ ਕੀ ਮਾਥੈ ਮੇਰੇ ਦਗਾਈ ||੨||

"In my past lives, I was Your servant; now, I cannot leave You. The heavenly sound current resounds at Your Door. Your insignia is stamped upon my forehead. ||2||"
(Raamkalee Kabir Ji, 970)

#3. "No one has died and come back to say what the after life is like. The Guru never claimed to know what the after life is."
RESPONSE: This claims reminds me of a frog living a small pond who is unable to comprehend that the ocean actually exists. Guru Ji has not only seen the after life but has come back and written what he has witnessed in Sri Guru Granth Sahib Ji:

ਸੰਤਨ ਕੀ ਸੁਣਿ ਸਾਚੀ ਸਾਖੀ || ਸੋ ਬੋਲਹਿ ਜੋ ਪੇਖਹਿ ਆਖੀ ||
ਨਹੀ ਲੇਪੁ ਤਿਸੁ ਪੁੰਨਿ ਨ ਪਾਪਿ || ਨਾਨਕ ਕਾ ਪ੍ਰਭੁ ਆਪੇ ਆਪਿ ||੪||੨੫||੩੬||

"Listen to the true story of the Saints. They speak only of what they see with their eyes. (The Saints say that) God is not influence with virtue or vice. Nanak's God is Himself all-in-all. ||4||25||36||"

(Raamkalee M:5, 894)  

Guru Sahib describes the truth that happens in the Lord's court as seen by Him. The following Shabad is about what happens to a Tappaa (ਤਪਾ), a so called holy man, who slandered Guru Sahib. Guru Ji tells us what happened to him in the next world after death:

ਮਹਾ ਪੁਰਖਾਂ ਕੀ ਨਿੰਦਾ ਕਾ ਵੇਖੁ ਜਿ ਤਪੇ ਨੋ ਫਲੁ ਲਗਾ ਸਭੁ ਗਇਆ ਤਪੇ ਕਾ ਘਾਲਿਆ ||
ਬਾਹਰਿ ਬਹੈ ਪੰਚਾ ਵਿਚਿ ਤਪਾ ਸਦਾਏ || ਅੰਦਰਿ ਬਹੈ ਤਪਾ ਪਾਪ ਕਮਾਏ ||
ਹਰਿ ਅੰਦਰਲਾ ਪਾਪੁ ਪੰਚਾ ਨੋ ਉਘਾ ਕਰਿ ਵੇਖਾਲਿਆ ||
ਧਰਮ ਰਾਇ ਜਮਕੰਕਰਾ ਨੋ ਆਖਿ ਛਡਿਆ ਏਸੁ ਤਪੇ ਨੋ ਤਿਥੈ ਖੜਿ ਪਾਇਹੁ ਜਿਥੈ ਮਹਾ ਮਹਾਂ ਹਤਿਆਰਿਆ ||
ਫਿਰਿ ਏਸੁ ਤਪੇ ਦੈ ਮੁਹਿ ਕੋਈ ਲਗਹੁ ਨਾਹੀ ਏਹੁ ਸਤਿਗੁਰਿ ਹੈ ਫਿਟਕਾਰਿਆ ||
ਹਰਿ ਕੈ ਦਰਿ ਵਰਤਿਆ ਸੁ ਨਾਨਕਿ ਆਖਿ ਸੁਣਾਇਆ || ਸੋ ਬੂਝੈ ਜੁ ਦਯਿ ਸਵਾਰਿਆ ||੧||

"Behold the fruit the penitent gathers, for slandering the Great Primal Being; all his labours have gone in vain. When he sits outside among the elders, he calls himself a penitent; but when he sits inside, the penitent commits sin. The Lord has exposed the penitent's secret sin to the elders. The Righteous Judge, Dharam Raaj, said to the Messenger of Death, "Take this penitent and put him with the worst of the worst murderers." No one is to look at the face of this penitent again. He has been cursed by the True Guru. Nanak speaks and reveals what has taken place in the Court of the Lord. They alone understand, who are blessed and adorned by the Lord. ||1||"
(Gauree M:4, 315)

#4. "Gurbani is interested in the present rather than past and future."
RESPONSE: If there is no re-birth then there is no need for Naam Japna which is the basic principal of Sikhi. Naam Japna can lead to the tearing of the account of one's Karma.

ਜਿਨ ਕਉ ਕ੍ਰਿਪਾ ਕਰੀ ਜਗਜੀਵਨਿ ਹਰਿ ਉਰਿ ਧਾਰਿਓ ਮਨ ਮਾਝਾ ||
ਧਰਮ ਰਾਇ ਦਰਿ ਕਾਗਦ ਫਾਰੇ ਜਨ ਨਾਨਕ ਲੇਖਾ ਸਮਝਾ ||੪||੫||

"Those, unto whom the Lord, the Life of the world, has shown Mercy, enshrine Him within their hearts, and cherish Him in their minds. The Righteous Judge, Dharam Raaj, in the Court of the Lord, has torn up my papers; servant Nanak's account has been settled. ||4||5||"

(Jaitsree M:4, 697)

#5. "Dharam Raaj, an angel who is said to be a judge in the after world who judges our actions and delivers judgement does not really exist. Gurbani just uses the concept of Dharam Raaj as a metaphor to help explain things to Hindus. The real divine-judge is our conscience. The conscience does the job of judging one's actions."

RESPONSE: Gurbani clearly states that Dharam Raaj does exist. Yes - he exists!

ਧਰਮ ਰਾਇ ਹੈ ਹਰਿ ਕਾ ਕੀਆ ਹਰਿ ਜਨ ਸੇਵਕ ਨੇੜਿ ਨ ਆਵੈ ||

"The Righteous Judge, Dharam Raaj, exists; he is the creation of the Lord; (but) he does not approach the humble servant of the Lord."
(Bihaagraa M:3, 555)

If the individual conscience of every person is Dharam Raaj then that would mean that truth is subjective, not objective. No single human beings conscience matches. One person's conscience says alcohol is evil, yet another's says it is acceptable. One person's conscience says it okay to behead non-believers, whilst another's conscience says it is okay to behead animals but not humans. Certain things are definitely either right or wrong, and cannot be left to be decided by individual conscience. It would be crazy to say that something is right if someone's individual conscience says it is right.  That would sounds like atheism (and mayhem!). According to Gurbani the truth is objective.

ਏਕੋ ਧਰਮੁ ਦ੍ਰਿੜੈ ਸਚੁ ਕੋਈ ||
"There is only one religion of Dharma; let everyone grasp this truth."
(Basant M:1, 1188)

#6. "There is no scientific proof of reincarnation and the after life."

RESPONSE: Everything is recycled; nothing dies. Even atoms are recycled and they are reborn as new things. DNA transfers from parents to children. Parents live forever through their children, i.e. they got partly born through children.

On 29th August 2014 a team of Belgium psychologists and medical doctors associated with the Technische Universität of Berlin announced that they had proven by clinical experimentation, the existence of some form of life after death. They based their conclusions on a study using a new type of medically supervised near-death experiences, that allow patients to be clinically dead for almost 20 minutes before being brought back to life.

Dr. Ian Stevenson, Ph.D., former Professor of Psychiatry at the University of Virginia School of Medicine, spent 40 years researching reincarnation stories within children.  This former chairman of the Department of Psychiatry and Neurology investigated over 3000 independent stories of children who claimed to have memories and know people from their alleged past lives.  According to Stevenson, the number of cases that are worth considering is so high that it exceeds the ability of him and his team to investigate them all.

Why would there be so many cases of children who claim to have been other people, who know the specific names and interpersonal relationships of the person they recall being, who have similar behaviour and personalities as the people they claimed to be, who have birthmarks and abnormalities where they claimed to have suffered wounds in their past lives, and who have specific phobias linked back to alleged past life traumas if reincarnation did not exist?  When we consider that there is no naturalistic explanation that can account for all of data, and when we consider the explanatory power of reincarnation, we are more than justified in subscribing to reincarnation for scientific reasons.  The accounts are far too precise to be chalked up as chance, and all other explanations are inadequate in trying to explain such a wide array of data.  

Baba Ravidaas Ji

Baba Ravidaas Ji is one of India’s revolutionary saints who challenged Brahmanism and its painful notions of pollution and caste discrimination. Baba Ravidaas Ji was one such inspirational figure. He was born in the fifteenth century at Kanshi (Banaaras) in the state of Uttar Pradesh in India. 

Birth

In Gurbani, he describes himself as a leather worker, someone whose contact with dead animals would have marked him as an untouchable in Indian's Hindu society. His birthday comes every year on the full moon of the month of Magh (mid January-February). His mother's name was Mata Kalsi Ji and his father's name was Baba Santokh Daas Ji. Different historical sources have some variations on his parents' names. Not being able to tolerate the open challenge on the caste system, the caste elite tried to show Baba Ravidaas Ji as a Brahmin or Brahmin in his previous life. Many so-called scholars who could not tolerate a so-called untouchable being united with Vahiguru have given false claims that Baba Ji was a Brahmin in his previous life and he was cursed by his guru to be born in the house of untouchable because he got grains from the house of untouchable which touched flesh for a living. These made up stories give acceptance to the caste system and favour the Brahmins.

Early life

From very childhood, he was very much devoted to the worship of real God and spiritual seeker of the Truth. Although he opposed empty rituals and idol-worship, the Brahmins created stories that joined Baba Ji to building temples for idols and praying to stones. Bhagat Ji opposed the myth that caste plays a very important role in establishing relation with God. On the contrary, he was of the belief that God is omnipresent, and through loving devotion and Naam one can reach God. Bhagat Ji used to regularly attend the company of holy people, Saadh Sangat and showed a natural intelligence for languages.

ਮਿਲਤ ਪਿਆਰੋ ਪ੍ਰਾਨ ਨਾਥੁ ਕਵਨ ਭਗਤਿ ਤੇ ||
ਸਾਧਸੰਗਤਿ ਪਾਈ ਪਰਮ ਗਤੇ || ਰਹਾਉ ||
"What sort of devotional worship will lead me to meet my Beloved, the Lord of my breath of life? In the Saadh Sangat, the Company of the Holy, I have obtained the supreme status. ||Pause||" (Malaar Ravidaas Ji, 1293)

His parents became worried and tried to divert his attention by engaging him in their family profession of shoe making and repairing. He learned the profession, yet his love and devotion for Vahiguru continued. With a view to make him more interested in worldly affairs, in an early age his father got him married to Mata Lona Devi Ji. But even then it didn't change his attitude or his behaviour towards his dedication to Vahiguru. He was eventually kicked out of the family home and moved into a small dwelling with his wife nearby.

Challenge

The high caste Brahmans created so many problems for him and tried their best to restrict him. Banaaras was the centre of Hinduism that had temples throughout the home of the townspeople, however Bhagat Ji openly challenged the practices of Aarti (candle-lit worship) of the stone statues and preached that the true Aarti and feeding of God is meditation upon Naam.

ਕਹੈ ਰਵਿਦਾਸੁ ਨਾਮੁ ਤੇਰੋ ਆਰਤੀ ਸਤਿ ਨਾਮੁ ਹੈ ਹਰਿ ਭੋਗ ਤੁਹਾਰੇ ||੪||੩||
Says Ravidaas, Your Name is my Aartee, my lamp-lit worship-service. The Eternal Name of God, is the food which I offer to You. ||4||3||
(Dhanaasaree Ravidas Ji, 694)

As a consequence of this challenge, he had to appear before the King Nagar Mal many times. However, in the end the king was persuaded and became a follower of Baba Ravidaas Ji. 

Breaking the pride of the egotistical Pandits
The Pandits could not bear that the Rajput queen of Chittor, Rani Jhalan Bai, had become a disciple of a low caste saint. They complained to her husband, Raja Sangram Singh, that his queen had adopted Baba Ravidaas Ji as her spiritual master. However, after speaking to the queen he too was impressed and wished to meet him. An event was held at the palace where Baba Ji was invited as the main guest. When the meal was going to be served, the Pandits stood away and refused to sit with Baba Ji, because they said, he belonged to low caste. On Baba Ji agreeing to sit alone in another room, the Pandits agreed to take their meals. However, when the Pandits began to eat food they were astonished to see that when they turned left and right of where they sitting they saw Baba Ravidaas Ji sitting there. The Pandits felt ashamed and repented for their unruly behaviour with Baba Ji. Breaking their egotistical pride in caste, Baba Ravidaas Ji forgave them all and they all bowed before him. 

ਸਾਧੂ ਕੀ ਜਉ ਲੇਹਿ ਓਟ || ਤੇਰੇ ਮਿਟਹਿ ਪਾਪ ਸਭ ਕੋਟਿ ਕੋਟਿ ||
ਕਹਿ ਰਵਿਦਾਸ ਜੋੁ ਜਪੈ ਨਾਮੁ || ਤਿਸੁ ਜਾਤਿ ਨ ਜਨਮੁ ਨ ਜੋਨਿ ਕਾਮੁ ||੪||੧||
"If you seek the Support of the Holy, millions upon millions of your sins shall be totally erased. Says Ravidaas, one who chants the Naam, the Name of the Lord, is not concerned with social class, birth and rebirth. ||4||1||"
(Basant Ravidaas Ji, 1196)

Fame grows
Influenced by Baba Ravidaas Ji's teachings, the Raja (king) and the Rani (queen) of Chittor became his disciples. He travelled fairly widely and visited Rajasthan, Gujarat, Andhra Pradesh, Mahashtra besides a number of places in the northern India such as Prayag, Mathura, Vrindavan, Haridwar, and Multan. At most of these places, there are monuments honouring his memory. The Gurbani revealed through Baba Ravidaas Ji shows that he travelled extensively as his Shabads show a good knowledge of Hindi, Urdu, Persian and many regional languages of India. Written in the dialect of the common person, he hoped to provide for a better world and a fight against exploiters, power-holders and oppression going on under the name of religion. Baba Ji's followers are found in many states of India such as Uttar Pardesh, Rajasthan, Gujarat and Maharashtra. Some consider him a Saint (Bhagat), and others as Guru.

ਮੇਰੀ ਜਾਤਿ ਕੁਟ ਬਾਂਢਲਾ ਢੋਰ ਢੋਵੰਤਾ ਨਿਤਹਿ ਬਾਨਾਰਸੀ ਆਸ ਪਾਸਾ ||
ਅਬ ਬਿਪ੍ਰ ਪਰਧਾਨ ਤਿਹਿ ਕਰਹਿ ਡੰਡਉਤਿ ਤੇਰੇ ਨਾਮ ਸਰਣਾਇ ਰਵਿਦਾਸੁ ਦਾਸਾ ||੩||੧||
"It is my occupation to prepare and cut leather; each day, I carry the carcasses out of the city. Now, the important Brahmins of the city bow down before me; Ravidaas, Your slave, seeks the Sanctuary of Your Name. ||3||1||"
(Malaar Ravidaas Ji, 1293)

No shame in his background
Despite his so-called low caste, Baba Ravidaas Ji rose to a position of great honour through a life of simplicity and piety. He never felt ashamed of his social background and faced fearlessly the Pandits, who were proud of their high caste. He told them the spiritual greatness is achieved through a loving devotion to the Lord. He boldly proclaims:

ਮੇਰੀ ਜਾਤਿ ਕਮੀਨੀ ਪਾਂਤਿ ਕਮੀਨੀ ਓਛਾ ਜਨਮੁ ਹਮਾਰਾ ||
ਤੁਮ ਸਰਨਾਗਤਿ ਰਾਜਾ ਰਾਮ ਚੰਦ ਕਹਿ ਰਵਿਦਾਸ ਚਮਾਰਾ ||੫||੬||
"My social status is considered low, my ancestry is considered low, and my life is considered wretched. I have come to Your Sanctuary, O Luminous Lord, my King; so says Ravi Daas, the shoemaker. ||5||6||"
(Sorath Ravidaas Ji, 659)

Vision for society
Despite being a part of a society that mentally enslaved people to look beyond their slavery, Baba Ravidaas Ji was the first to envision the ideal of a perfect community in India that was free of slavery and fear. In his Shabad, Baba Ji describes “Begumpura”—a modern society that is free of caste, class, and tax, a city that is without sorrow:

ਬੇਗਮ ਪੁਰਾ ਸਹਰ ਕੋ ਨਾਉ || ਦੂਖੁ ਅੰਦੋਹੁ ਨਹੀ ਤਿਹਿ ਠਾਉ ||
ਨਾਂ ਤਸਵੀਸ ਖਿਰਾਜੁ ਨ ਮਾਲੁ || ਖਉਫੁ ਨ ਖਤਾ ਨ ਤਰਸੁ ਜਵਾਲੁ ||੧||
ਅਬ ਮੋਹਿ ਖੂਬ ਵਤਨ ਗਹ ਪਾਈ || ਊਹਾਂ ਖੈਰਿ ਸਦਾ ਮੇਰੇ ਭਾਈ ||੧|| ਰਹਾਉ ||
"Begumpura, 'the city without sorrow', is the name of the town. There is no suffering or anxiety there. There are no troubles or taxes on commodities there. There is no fear, blemish or downfall there. ||1|| Now, I have found this most excellent city. There is lasting peace and safety there, O Companions. ||1||Pause||"
(Gauree Ravidaas Ji, 345)

The vision of Baba Ravidaas Ji became a reality when the Khalsa was revealed in 1699 and established a just-rule under the reign of Baba Banda Singh Bahadar. This vision was in stark contrast to the imperfect community model of the Brahmanical dark age. Baba Ravidaas Ji taught the lessons of universal brotherhood, tolerance, message of love your neighbour, which got more importance in today's world. The path he chose was free from religious rituals and sectarian formalities. It emphasised the dignity of labour and compassion for all. It reflected the democratic and egalitarian traits of his social philosophy. He dared challenging the tyranny of the Brahmin spiritual domination. His revealed divine-songs became one of the main vehicles of his social protest. 

Meeting Guru Nanak Dev Ji

According to author Prithee Singh Azaad (Guru Ravidas, p. 42) Baba Ravidaas Ji met Sri Guru Nanak Dev Ji. Guru Nanak Dev Ji stayed in Kanshi (Banaaras) for 15 days. This is the period when all the spiritual figures from Banaaras including the Bhagats came to visit Guru Nanak Dev Ji. There is a Gurdwara in this place called 'Guru Kaa Baag'. The Nephew of Guru Arjan Dev Ji, Meharvaan, in his Janam Sakhi (collection of life stories of the Gurus) has written the following:

ਤਬ ਅਯੁਧਿਆ ਵਿਖੇ ਗੁਰੂ ਬਾਬਾ ਨਾਨਕ ਬੈਠਾ ਭਗਤੀ ਕਰਦਾ ਹੈ, ਤਉ ਭਗਤਾਂ ਕਉ ਆਗਿਆ ਆਈ ਪਾਰ ਬ੍ਰਹਮ ਜੀ ਕੀ ਜਿ, ਨਾਨਕ ਜੁਹਦੀ ਮੇਰੇ ਬਡਾ ਭਗਤ ਹੈ, ਸੁ ਅਯੁਧਿਆ ਮਹਿ ਆਇਆ ਹੈ || ਤੁਮ ਜਾਇਕਰ ਨਾਨਕ ਭਗਤ ਕਾ ਦਰਸ਼ਨ ਕਰ ਪਾਵਹੁ, ਜਿ ਤੁਮ ਮੇਰੇ ਨਾਮ ਕੀ ਮਹਿਮਾ ਅਧਿਕ ਪਛਾਨਹੁ || ਅਰ ਮੇਰੀ ਉਸਤਤ ਕਰਹੁ || ਮੇਰੀ ਜੋ ਉਸਤਤ ਹੈ ਨਾਨਕ ਜਾਨਤਾ ਹੈ ||... ਤਬ ਸ੍ਰੀ ਪਾਰ ਬ੍ਰਹਮ ਕੀ ਆਗਿਆ ਸਾਥ ਸਭਿ ਭਗਤ ਮਿਲੇ || ਮਿਲ ਕਰ ਮਿਲਣ ਆਏ || ਨਾਮਾ, ਜੈਦੇਉ, ਕਬੀਰ, ਤ੍ਰਿਲੋਚਨ, ਰਵਿਦਾਸ, ਸਧਨਾ, ਧੰਨਾ, ਬੇਣੀ ||
“Guru Baba Nanak came to Ayodhya and performs devotional worship. God sent a message to the Bhagats that (Guru) Nanak is my greatest devotee, and so they come to Ayodhya. Go and have a glimpse of the devotee (Guru) Nanak and recognise the glory of my Name and engage in my Praise. Nanak knows my Praises… Then with the order of God all the Bhagats met. They came to meet. Naam (Dev), Jaidev, Kabir, Trilochan, Ravidaas, Sadhna and Beni.” 

So the Bhagats, including Babai Ravidaas Ji under the divine instructions of God came to meet Guru Nanak Dev Ji and received what they were seeking and were blessed.

Bhagat or Guru

The Ravidaas Panthis, those who exclusively just accept Baba Ravidaas Ji as their Guru, call him Guru or Satguru. This is respected by Sikhs, however, for those who accept Sri Guru Granth Sahib Ji as the eternal truth, Baba Ravidaas Ji is a Bhagat (devotee of God) who became one with God, but not a Guru. Just like a river leads into the ocean and becomes one with it, so the Bhagats merged into Vahiguru. Whereas the Gurus were already a part of the ocean. 

ਹਰਿ ਹਰਿ ਜਨ ਦੁਇ ਏਕ ਹੈ ਬਿਬ ਬਿਚਾਰ ਕਛੁ ਨਾਹਿ ||
ਜਲ ਤੇ ਉਪਜ ਤਰੰਗ ਜਿਉ ਜਲ ਹੀ ਬਿਖੈ ਸਮਾਹਿ ||੬੦|| 

"The Lord and His devotees are one and the same. There is no fraction of duality in them (no difference between them). As a wave arising out of water (ocean) merges again into the same water. (Similarly God is comparable to the Ocean and His devotees as the waves). ||60||"
(Dasam Granth, 136)

Some ignorant people claim that Guru Nanak Dev Ji became the disciple of Baba Ravidaas Ji and accepted him as Guru, and similarly the followers of Baba Kabir Ji claim that Guru Nanak Dev Ji became the disciple of Baba Kabir Ji and accepted him as Guru. However, Guru Arjan Dev Ji clearly states:

ਸਭ ਤੇ ਵਡਾ ਸਤਿਗੁਰੁ ਨਾਨਕੁ ਜਿਨਿ ਕਲ ਰਾਖੀ ਮੇਰੀ ||੪||੧੦||੫੭||
"Guru Nanak is the greatest of all; He saved my honour in this time (by uniting me with God). ||4||10||57||"
(Soohee M:5, 750)

Gurbani itself describes Baba Ravidaas Ji as a Bhagat who sang the praises of Guru Nanak Dev Ji. Bhatt Kall scribes:

ਗੁਣ ਗਾਵੈ ਰਵਿਦਾਸੁ ਭਗਤੁ ਜੈਦੇਵ ਤ੍ਰਿਲੋਚਨ ||
ਨਾਮਾ ਭਗਤੁ ਕਬੀਰੁ ਸਦਾ ਗਾਵਹਿ ਸਮ ਲੋਚਨ ||
ਭਗਤੁ ਬੇਣਿ ਗੁਣ ਰਵੈ ਸਹਜਿ ਆਤਮ ਰੰਗੁ ਮਾਣੈ ||
ਜੋਗ ਧਿਆਨਿ ਗੁਰ ਗਿਆਨਿ ਬਿਨਾ ਪ੍ਰਭ ਅਵਰੁ ਨ ਜਾਣੈ ||
ਸੁਖਦੇਉ ਪਰੀਖ੍ਯਤੁ ਗੁਣ ਰਵੈ ਗੋਤਮ ਰਿਖਿ ਜਸੁ ਗਾਇਓ ||
ਕਬਿ ਕਲ ਸੁਜਸੁ ਨਾਨਕ ਗੁਰ ਨਿਤ ਨਵਤਨੁ ਜਗਿ ਛਾਇਓ ||੮||
"The Glorious Praises (of Guru Nanak) are being sung by Ravidaas the Bhagat (devotee), Jai Dev and Trilochan. The Bhagats (devotees) Naam Dev and Kabeer praise Him continually, (who) with their eyes can see God everywhere. The Bhagat (devotee) Benee sings His Praises; with a fixed state, enjoying the ecstasy of the soul meeting God. With the spiritual wisdom of the Guru, (Guru Nanak) they join their consciousness in meditation; they know none other than God. The Rishee Sukh Dev and the king Preekhyat also sing the Praises (of Guru Nanak), and the Rishi Gautam also sings His Praise. O poet Kall! The ever-fresh praises of Guru Nanak (Dev Ji) are spreading throughout the world. ||8||"
(Svaiyye M:5 Bhatt Kall, 1390)

Lastly, Guru Arjan Dev Ji describes the Bhagats and then states that Guru Nanak Dev Ji was God Himself personified. This clears all doubts that Guru Nanak Dev Ji was Satguru and the Bhagats were Bhagats that became one with God after spiritual efforts and blessings of the Guru.

ਕਬੀਰਿ ਧਿਆਇਓ ਏਕ ਰੰਗ || ਨਾਮਦੇਵ ਹਰਿ ਜੀਉ ਬਸਹਿ ਸੰਗਿ ||
ਰਵਿਦਾਸ ਧਿਆਏ ਪ੍ਰਭ ਅਨੂਪ || ਗੁਰ ਨਾਨਕ ਦੇਵ ਗੋਵਿੰਦ ਰੂਪ ||੮||੧||
"Kabeer meditated on the One Lord with love. Naam Dev lived with the Dear Lord. Ravidaas meditated on God, the Incomparably Beautiful. Guru Nanak Dev is the Embodiment of the Lord of the Universe. ||8||1||"
(Basant M:5, 1192)

Eternal place in Sri Guru Granth Sahib Ji
The 40 Shabads (sacred hymns) of Baba Ravidaas Ji were included Sri Guru Granth Sahib Ji by Guru Arjan Dev Ji: Raag - Siri Raag (1), Gauri (5), Aasa (6), Gujree (1), Sorath (7), Dhanaasaree (3), Jaitsaree (1), Soohee (3), Bilaaval (2), Gond (2), Raamkalee (1), Maaroo (2), Kedaara (1), Bhairo (1), Basant (1), and Malaar (3). When a Sikh bows before Sri Guru Granth Sahib Ji, they are also bowing to the Bani of Baba Ravidaas Ji. Baba Ravidaas Ji was given an eternal place by Guru Nanak Dev Ji in Sri Guru Granth Sahib Ji.

Inspirational young Sikh boy is quized on Sikhi...

Den Haag Sikh Family Camp - Feb 2016...

With Guru Sahib Ji's blessings, from Thursday 25th to Sunday 28th February, a Sikh Family Camp was held at Singh Sabha Gurdwara, Den Haag, Holland. The camp was held at the newly built Gurdwara Sahib which just opened in January 2016. Although not complete, the Gurdwara is looking really nice. Over 80 people, young and old, attended the camp over the three days. Sangat attended the camp from Amsterdam, Rotterdam, and Belgium. The sevadaars included Bibi Baljinder Kaur Ji (UK) from Kaurs Corner and local Dutch Sikh sevadaars, including Theodoras Singh.
 

The theme of the camp was social issues and Gurmat. The camp covered topics like drugs and alcohol abuse, culture vs. religion, superstitions, grooming and social media, marriage rituals vs. anand karaj, female infanticide and abortion, and Sikh identity in a modern world. The workshops were really successful and with Guru Ji's kirpaa the Sangat got involved. The local Sangat of Den Haag showed great respect and pyaar.

In particular it worth mentioning about Bhai Theadoras Singh, whose Sikhi name is Teek-Gur Singh. Bhai Sahib is in 60s and is a semi-retired Nuclear Physicist researcher who embraced Sikhi. Originally he was born in a Dutch Catholic home. He became a non-practising Catholic. Once he was looking on YouTube came across a video of some White Sikhs raising money for something. He was intrigued at the look of the Sikhs. He at the time had long unshorn hair, with a pony tail and a beard. He began researching Sikhi and found that Sikhi fitted in with what he believed. He believed in a natural lifestyle and so did Sikhi. He wasn't interested in ritualism and the same for Sikhi. This way, he began researching more and more. He eventually took Amrit and became a Sikh. He now wears Bana (Khalsa attire) and wears his Kirpan over his chola (dress), despite the Dutch law not officially protecting the right of Sikhs to wear the Kirpan.

Bhai Sahib wears the Kirpan over his clothes as an opportunity for people to ask him questions so that he can tell them about Sikhi. He hopes that one day he stopped by the Police so that he can secure the right of the Kirpan in Dutch law. Bhai Sahib is dedicated to seva of spreading education and awareness of Sikhi in Holland Belgium. He is not linked or related to any Gurdwara, but contacts schools and colleges directly and asks if he can come and share his Sikh faith with them. He has helped many Sikh youngsters struggling with issues surrounding the right to wear the Dastaar and Kirpan in schools. Individual schools have agreed to accommodate individual Sikh students, however, he hopes one day a case goes to court so that he can secure the right of the Dastaar and Kirpaan for future generations to come. The determination and pyaar of Bhai Sahib to do prachaar was very humbling. 

Bhai Sahib has so far translating the 7 Nitnem Banis (daily prayers) into Dutch and is hoping to translate Sri Guru Granth Sahib Ji to Dutch. He has made a start but the process takes time. He said it takes him 1 week to translate 2 angs (respected word for pages), as he cross references the translations and ensures that he fully understands the concepts and meanings before translating. It was very inspiring to see his determination to understand Gurbani and puts Punjabis to shame who say they cannot understand or relate to the Guru. He shows that effort, love and determination pays off.

Below are some photos from the camp:

Bibi Inderjit Kaur leading Bani workshop on Japji Sahib

Bhai Rajpal Singh leading Bani workshop on Jaap Sahib

  Bhai Theadoras Singh leading Bani workshop on Svaiyye

 Bibi Baljinder Kaur leading Bani workshop on Chaupai Sahib

Bhai Ajinder Singh leading Anand Sahib Bani workshop

 

 Langar in new langar hall of the Gurdwara Sahib

 Class by Bhai Theadoras Singh on comparing Punjabi and Dutch cultures and seeing the relationship and challenges with Sikhi.

 Bhai Ajinder Singh had the most difficult task of teaching the most youngest and most energetic class!

 Parents workshop on drugs and alcohol and how its parents, children and society.

 Bibi Baljinder Kaur's session on superstitions and culture.

 Question and answer session with the elder teenagers. The teenagers had some very thoughtful and deep questions.

Evening Simran and Keertan. The child playing the Tabla is Simran Singh, aged 6 years. Very blessed.

Evening divaan - Keertan of Rehraas Sahib

 Workshop on Punjabi wedding rituals and Gurmat

 Children awaiting activity time.

Tug of war

Sunday divaan - Bhai Rajpal Singh doing Keertan

 Sunday Divaan - 13 years old Bhenji Anmol Kaur (Belgium) doing Keertan

Sunday divaan - lecture on the pioneers of the Gurdwara Reform Movement.

Ardaas

 

 Children awaiting being given certificates

 Certificates being given

 Group photo


Group photo

A Story from Australia: The Miracle Baby...

When going to Australia last month, I had opportunity of going to Griffith in New South Wales to do a talk at the newly built Gurdwara Sahib. The Gurdwara Sahib opened in July 2015. Whilst in Griffith I stayed with Bhai Avtar Singh Ji and their family at their orange farm. During the stay Bhai Sahib told me that opposite their house on the farm lives a husband and wife who are Highlanders (natives of New Zealand) of Christian background. They are the main workers at their orange farm. Both husband and wife are very hard working and sincere.  

With Bhai Avtar Singh Ji and Mata Ji

The couple didn't have children for 18 years or so. The lady was getting older and losing hope of having any children. The doctors told her two years ago that she had some sort of cancer or disease in her womb, which meant that they would have to operate and remove the uterus. This removed any hope of conceiving a child. Both were very sad and upset about this.

One day, Bhai Avtar Singh Ji was going to the newly built Gurdwara Sahib in Griffith. The Gurdwara had not yet opened. Bhai Sahib was going to do the gardening and clean the grounds of the Gurdwara Sahib. Unfortunately no one else from the Sangat had come forward to help with the cleaning and gardening. Bhai Sahib was going alone. That day the sun was out and it was very hot. The Highlander, who called Bhai Sahib 'Papa', said, "Papa, where are you going?" Bhai Sahib explained that he is going to the Gurdwara to do some seva. The Highlander replied, "Papa I want to come with you and help you." Bhai Sahib tried to persuade him not to come as he had been working on the farm from very early morning and it was very hot. He felt he needed rest and that it was unfair to ask him to help clean the Gurdwara and do gardening when no Punjabi person had come forward. However, the Highlander insisted on coming along with Bhai Sahib.

Arriving at the Gurdwara, Bhai Sahib again insisted on cutting the grass, however the Highlander refused to allow Bhai Sahib to do this. He said, "Please Papa, let me cut the grass. You rest." Despite the burning sun and hot temperature, the Highlander tirelessly cut the grass, dug up the weeds and cleaned the grounds. Bhai Sahib looked at the Highlander sweating and working tirelessly and thought, "this man is a Christian, a person of another faith, and yet doing seva in the Gurdwara. Punjabis have not turned up to do seva, yet this young man has come forward himself to do seva when he has nothing to gain from it."

Near the end of completing the seva, the Highlander was putting the waste into the bins, when the bin how some how went over the Highlander and he was covered from head to toe with the garden waste and dirt. Seeing this, Bhai Avtar Singh felt awful how a non-Sikh is doing so much seva and also getting dirty. Feeling sorry for him, he said, "I am sorry. May God bless you for your helping today."

ਕਰਉ ਮਨੋਰਥ ਮਨੈ ਮਾਹਿ ਅਪਨੇ ਪ੍ਰਭ ਤੇ ਪਾਵਉ ॥ 
ਦੇਉ ਸੂਹਨੀ ਸਾਧ ਕੈ ਬੀਜਨੁ ਢੋਲਾਵਉ ॥੧॥ ਰਹਾਉ ॥
"The hopes which I cherish in my mind - my God fulfills them all. With my broom, I should sweep the home of the Guru, and wave the fan (over the Sangat). ||1||Pause||"
(Bilaaval M:5, 813)

A few days later, the Highlander comes to Bhai Sahib to tell him that his wife is pregnant. His wife gave birth to a beautiful and healthy baby boy. Realising that the child was a blessing from doing selfless service at the Gurdwara Sahib which Bhai Avtar Singh allowed him to do, the Highlanders decided to name their child 'Avtar Singh'.  The child loves hearing the word 'Vaheguru' and begins to smile. Whenever his parents want him to stop crying and calm him they say 'Vaheguru'. The child loves the company of Bhai Sahib and Mata Ji.

Mata Ji with baby Avtar Singh

Dhan Hai Guru, Dhan Hai Teree Sikhee!

A message for Valentine's Day...

A short movie entitled 'Valentine's Day' by Panj Teer Productions:


 A message from Bhai Ranjit Singh Dhadrianwale:


Sri Guru Granth Sahib Ji says:

ਨਿਮਖ ਕਾਮ ਸੁਆਦ ਕਾਰਣਿ ਕੋਟਿ ਦਿਨਸ ਦੁਖੁ ਪਾਵਹਿ ॥    
ਘਰੀ ਮੁਹਤ ਰੰਗ ਮਾਣਹਿ ਫਿਰਿ ਬਹੁਰਿ ਬਹੁਰਿ ਪਛੁਤਾਵਹਿ ॥੧॥    
“For a moment of sexual pleasure, you shall suffer in pain for millions of days. For an instant, you may savour pleasure, but afterwards, you shall regret it, again and again. ||1||”    
(Ang 405) 

Bhai Sahib Bhai Gurdaas Ji says:

ਦੇਖਿ ਪਰਾਈਆਂ ਚੰਗੀਆਂ ਮਾਵਾਂ ਭੈਣਾਂ ਧੀਆਂ ਜਾਣੈ ॥    
“Men should look at the opposite gender as mothers, sisters and daughters, (women should look at the opposite gender as fathers, brothers and sons).”    
(Bhai Gurdaas: Vaar 29/ Pauri 11)

Sri Guru Gobind Singh Ji says:

ਨਿਜ ਨਾਰੀ ਕੇ ਸਾਥ ਨੇਹੁ ਤੁਮ ਨਿੱਤ ਬਢੈਯਹੁ ॥
ਪਰ ਨਾਰੀ ਕੀ ਸੇਜ ਭੂਲਿ ਸੁਪਨੇ ਹੂੰ ਨ ਜੈਯਹੁ ॥ “Love your own wife more and more, but never touch another woman's bed either by mistake or even in dream. Know that the love of another's wife is like a sharp dagger”. (Dasam Granth, Part-11, p-842)