Khalsa Camp New Zealand 2016...

With the blessings of Guru Sahib, Khalsa Camp New Zealand was held from 19th to 23rd December 2016 at Camp Adair in Hanua. This was the first time that Khalsa Camp has taken place in New Zealand. Khalsa Camp was the first ever residential Sikh camp in the UK, which was established in 1990. It has since expanded across the world and has been providing inspiration and motivation to young and old seeking to discover the spirit within in Canada, USA, India, Australia and now New Zealand.

The camp was attended by around 80-100 people. The target audience was 16+ years, however families attended. The invited speakers for the camp included by Bhai Surjit Singh Ji Nadala (India), and Bhai Sukhwinder Singh Ji from Vismaad Productions (India). Bhai Surjit Singh talked about the purpose of life and basics of Gursikhi Jeevan, and Bhai Sukhwinder Singh talked about the responsibilities of wearing a Dastaar and what the Dastaar stands for, as well as a lecture on the power of Gurbani to transform someone. The seva given to Daas was to speak on was how we have to come to this earth to gain profit, and life after death in accordance to Gurbani.

Bhai Jatinder Singh Ji, Bhai Harpreet Singh Ji and all other camp Sevadaars from Khalsa Camp New Zealand team did amazing job in organising the camp! All the outside speakers and guests were amazed at how smoothly the camp ran. The organisers had arranged really good activities to ensure all campers got to know one other, and helped to create relaxed and welcoming spiritual environment. Considering it was the first ever camp, I was very impressed and it felt like the organizers had been organizing such camps for a long time. Having been to many camps, this camp left a very positive impression on my mind. Khalsa Camp New Zealand was such a success that with Guru Ji's Kirpaa 10 people went to receive Khande-Di-Pahul and join the Khalsa family the following week. I hope the camp sevadaars continue to do the good work and with Guru Sahib's blessings Khalsa Camp New Zealand grows in its success.

The camp day would begin with Amrit-vela Naam Simran and Nitnem from 3am to 6am. At 8.45am, after breakfast, the first presentation took place. After a short break, there would be different workshops, followed by lunch. After lunch, the second presentation took place, followed by workshops. Then there would be activities, followed by evening divaan and then Langar.

Some photos from Khalsa Camp New Zealand:

 Guru Ji's Darbaar

Amrit-Vela Simran

Lecture by Bhai Surjit Singh Ji

Lecture by Bhai Sukhwinder Singh Ji

Questions and answers session

Archery

High ropes

Kayaking

Activity time

Activity time

Bhai Navraj Singh (Pilot), Bhai Amritpal Singh Nihang Ji, and Bhai Gurpreet Singh (Tabla Master)

Lunchtime stroll

Gursikhs from Christchurch

Bonfire night

Gurbani and Sikh History version of Charades game

 Group photo with Sevadaars

 Last divaan. Bhai Sukhwinder Singh Ji singing: ਬਿਲਛਿ ਬਿਨੋਦ ਆਨੰਦ ਸੁਖ ਮਾਣਹੁ ਖਾਇ ਜੀਵਹੁ ਸਿਖ ਪਰਵਾਰ ||੧|| (Revel in it, delight in it, be happy and enjoy peace, and live long, O my family of Sikhs.) 

Sangat during last divaan

Camp co-ordinator, Bhai Harpreet Singh, addressing Sangat in final divaan

Young camper, Jasjot Singh, singing Kaveeshree (poetry) about Sardar Hari Singh Nalwa. It was very impressive!

Group photo before leaving camp site

Dhan Hai Guru! Dhan Hai Teree Sikhee!

Larreevaar Saroop Akhand Paath by AKJ BC Youth...

In honour of the Shaheedi of the Elder Sahibzaade, Akhand Kirtani Jatha B.C. (Canada) youth held an Akhand Paath from a Larreevaar Saroop. The Akhand Paath Sahib took place from 19th December to 21st December 2016. It was the first full Akhand Paath Sahib from a Larreevaar Saroop that was entirely undertaken by the youth.

 

 

All the Seva was done in accordance to Gurmat, and with utmost respect for Sri Guru Granth Sahib Ji. This is a very inspirational step taken by the youth, and hopefully this will encourage more youth to become Larreevaar Paathis! It is very encouraging to see Akhand Kirtani Jatha in the forefront for preserving the heritage and tradition of Larreevaar passed down by Guru Sahib.

 

Without such steps being taken, there is a danger that the original Saroop and way of writing Gurbani that Guru Arjan Dev Ji and Guru Gobind Singh Ji blessed us with, will disappear and be left as a part of history. All forms of Gurbani, whether Pad-Chhed (separated words) or Larreevaar (joint words), are worthy of respect, however we have to acknowledge that Guru Gobind Singh Ji never invented Pad-Chhed. Pad-Chhed Saroop, which you can say is a form of Gurbani used for Santhiyaa or teaching how to read Gurbani, was first printed in the mid-20th century, and today it has become the most common form of Sri Guru Granth Sahib Ji that is Prakaash in Gurdwaras throughout the world, with the except of the Takht Sahibs, Sri Harmandir Sahib and historical Gurdwaras in India.

In the video below Bhai Surjit Singh Ji explains the importance of Larreevaar:

 

 

Related links:

• Blog post: The Perfect Guru...
• Article: A Flawed Logic - Some thoughts on Laridaar Saroop... (Author: Bhai Kulbir Singh)
• PDF book: ਲੜੀਦਾਰ ਸਰੂਪ (Author: Jathedaar Bhai Ram Singh)
• PDF article: The True Guru is Lost! (Author: Bhai Jasvant Singh, Amritsar)
• Article: What is Lareedaar and why is it important?

Please pray for Bhai Jagraj Singh...

 

Most of the Sangat will now be aware that our dear brother, Bhai Jagraj Singh, has been diagnosed with stage four advanced cancer that has spread to his liver and is inoperable, after an announcement was made last Wednesday. Veer Ji is the founder and CEO of Basics of Sikhi. The Everythings 13 team that runs Basics of Sikhi and other Sikh initiatives announced that Bhai Jagraj Singh might only have a few months to live.

With Guru Ji's Kirpaa (Grace), Basics of Sikhi has revolutionised Sikhi Parchaar, and Veer Ji's contribution to this Seva will be remembered when the history of Sikhi in the 21st century is written. Guru Ji has blessed Veer Ji with inspiring many with his style and approach to Parchaar. He showed courage and boldness in beginning street Parchaar and reaching out to the wider public in sharing Guru Nanak Dev Ji's Sikhi, engaging in debates with other religions' speakers, making Sikhi accessible on YouTube, and systematically teaching Sikhi via Sikh courses throughout the country and world. Most importantly, with Guru Ji's Grace, he has inspired others to step up to the mark to share Guru Nanak Dev Ji's Sikhi with the world. A Parchaarik course has been started, and more and more young Sikhs from the West are pursuing a life vocation of Parchaar of Sikhi.

Bhai Jagraj Singh speaking to Arise TV about the 1984 Sikh Genocide.

Bhai Jagraj Singh answering the questions of a Muslim preacher, Dawah Man.

Bhai Jagraj Singh doing street Parchaar on the streets of UK

Bhai Jagraj Singh representing Sikhs on BBC's Big Question show

Bhai Jagraj Singh and Bhai Baljit Singh doing informative shows on Anand Karaj on Akaal Channel

Bhai Jagraj Singh doing Katha on weekly English divaan at Park Avenue Gurdwara Southall

Bhai Jagraj Singh delivering the "Why Guru?" course, introducing Sikhi for beginners.

When announcing to the Sangat last week, Bhai Jagraj Singh shared the following message with the Sangat:

“Only SatGuru Ji can give or take life away and they are never wrong, only perfect. In all the Seva that Guru Ji allowed me to do of his beautiful Panth, I’ve made many mistakes and I ask forgiveness from the Sangat. If the Guru’s message has touched you and you feel it’s the truth, I urge you to follow that truth and become a GurSikh as none of us knows how long we have left. Please do Ardaas that Guru Ji gives me a place in his Charan and keeps my family and the Panth in Chardi-Kala. May the Panth flourish, even if I am finished, this is pure joy for me.” 

Bhai Jagmeet Singh and family with Bhai Jagraj Singh and his 2 children

Bhai Jagmeet Singh, who did Seva with Basics of Sikhi, made a post on the Internet that really touched my heart. He wrote that he went to visit Bhai Jagraj Singh with his wife and baby days before he got the diagnosis for cancer. When discussing possible outcomes and death, Bhai Jagmeet Singh writes that "with a beautiful smile, "Singh, don't worry. I already died 16 years ago. This has all been borrowed time." The glow on his face was incredible when he said this... Jagraj Singh bhaji's mission in this life is to help liberate others and attach them to the Charan of Guru Sahib Ji. I know many of us feel powerless at this time and wish there is something that we can do to help. There is...Pray."

Globally the Sangat has been doing Ardaas for the Chardi-Kala of Bhai Jagraj Singh and his family. On Sunday 4th December, a special programme was held at Gurdwara Singh Sabha Southall, where Sangat did Chaupai Sahib Jaap and Ardaas for Veer Ji. Thousands of Sangat gathered for taking part in the Ardaas for Veer Ji. Sangat attended from across the country, and there whole Gurdwara was fully packed out. Over the weekend, I was in Spain for Seva, and the Sangat in various Gurdwaras in Spain did Chaupai Sahib Jaap and Ardaas for Veer Ji.

On Sunday Bhai Jagraj Singh did a moving speech at the end of the Southall programme, in which he asked Sangat: "Don't do Ardaas for me to have a long life, but that I remain in Maharaj's Charan (Holy-Feet), and that my family, the Khalsa, prosper..."

I do Ardaas that Satguru Ji blesses us with more sevadaars like Bhai Jagraj Singh who can help change the world for better. Veer Ji and his family is all of our thoughts and prayers.

Bhai Jagraj Singh and his family

**ARDAAS FOR A WEDDING PARTY??**…

**ARDAAS FOR A WEDDING PARTY???**

…what would happen if Guru Ji really turned up at a venue to find Sikhs dancing, drinking alcohol, eating meat and listening to vulgar music? | 

ਅਰਦਾਸ ਤਾਂ ਕਰ ਲਈ ਪਰ ਜੇ ਗੁਰੂ ਜੀ ਸੱਚਮੁਚ ਆ ਗਏ ਫਿਰ ਕੀ ਬਣੂ ? | 

26.11.16, Ambala Diwaan | Dhadrianwale | MUST WATCH and READ… 

The Anand Karaj (or ‘Ceremony of Bliss’) is the actual and only matrimonial rite for the Sikhs. However, either out of ignorance in thinking it is wrongly ‘Sabhyachar’ (culture), or simply due to influence in imitating the modern west, many misguided Sikhs are more focussed on the so-called ‘after wedding’ parties. The majority of such parties go against Gurmat by their very nature and activity, and set dangerous examples for youngsters and future generations. 

In India, the guests assemble from morning at the “wedding palace” whilst only a handful of family members go to the Gurdwara Sahib for the Anand Karaj. In other countries, for example Canada/USA, they have the so-called “wedding reception” on either the evening of or the day after the Anand Karaj. In the UK, it is the afternoon party immediately following the Anand Karaj in what they refer to as the “banqueting hall”…and so forth. 

What’s concerning is the trend of the Granthi Singh doing an Ardaas for the family after the Anand Karaj requesting Guru Ji to give their blessings for the remaining activities to follow. “Maharaj Ji the Anand Karaj has taken place, please bless the newly married couple, and now by being present with your Sevaks give your blessings for the completion of the remaining activities” – this is often heard during the Ardaas at the Gurdwara Sahib after the Anand Karaj is complete. These so-called “remaining activities” they often refer to are the anti-Gurmat after-party functions. In fact, there are now said to be many instances where before these so-called wedding parties commence, they actually ask for blessings from the venue stages before the dancing and partying gets going. 

The question that needs to be asked from those who foolishly do such an Ardaas is whether they want Guru Sahib Ji to actually come and dance with them? They ask for Guru Ji to be present with them, but IF Guru Ji were to really be present with them at these parties, what would Guru Ji think? What would our father Guru Gobind Singh Ji think looking at a venue full of Sikhs partaking in anti-Gurmat activities? Are the disgraceful activities of dancing, eating meat, drinking alcohol, watching singers and listening to vulgar music the actions of the Guru’s Sikhs? Are such actions what the great revolutionary Guru Gobind Singh Ji had taught? 

The Guru’s teachings were for the betterment of society – regardless of race, creed or religion. Sikhs were wise, intellectuals and fighters for righteousness, but they were certainly not Bhangra and Gidda dancers nor were they alcoholics. Why are we joking with our Guru? We are we cheating and practising hypocrisy. In effect, why are we doing Pakhand with Ardaas? The anti-Panthic agencies are undoubtedly at play in employing their deep-rooted schemes to damage the nation. However, the agencies are not the ones forcing us to go and book banqueting hall palaces, dancers, singers or DJ’s. This part of our spiritual and social downfall is a result of our own misguided decisions and lack of intellect in accordance to Gurmat – perhaps at least this much is something we as Sikhs need to control ourselves. 

Let’s start bringing awareness to our own and wider families and friends circles. 

ਕਰਮ ਧਰਮ ਪਾਖੰਡ ਜੋ ਦੀਸਹਿ ਤਿਨ ਜਮੁ ਜਾਗਾਤੀ ਲੂਟੈ ||

Karam Dharam Paakhandd Jo Deesehi Tin Jam Jaagaatee Loottai || 

"The religious rites, rituals and hypocrisies which are seen, are plundered by the Messenger of Death, the ultimate tax collector."
(Soohee M:5, 747)

The following clip of Bhai Ranjit Singh Khalsa Dhadrianwale is taken from the 26 November 2016 Diwaan that took place in the city of Ambala (Haryana).

ਕੀ ਗੁਰਸਿੱਖ ਨੂੰ ਮਾੜੀ ਭਾਸ਼ਾ ਅਤੇ ਗਾਂਲਾਂ ਸ਼ੋਭਦੇ ਹਨ?… । Can a Gursikh use bad language and slang?...

ਤੈਸੇ ਮੁਖ ਮਧ ਬਾਣੀ ਬਸਤ ਨ ਕੋਊ ਲਖੈ, ਬੋਲੀਐ ਬਿਚਾਰ, ਗੁਰਮਤਿ, ਗੁਨ ਗਾਥ ਜੀ ॥630॥
taisse mukh madh baannee basth na ko-oo lakhai
boleeai bichaar, gurmat, gun gaathh jee ||630||
"So long as our thoughts remain within our mind or mouth, they are fine but once our thoughts come out in form of words, they cant be controlled, so speak after thinking, speak according to Gurmat and speak only good qualities (of others)."
(Bhai Gurdas Ji)

Everybody wants to hang up photos or posters of great Gursikhs, listen to songs of their glorious sacrifices, and share their photos on social media, but when it comes to looking carefully at our lifestyles we sometimes fall short. It is easy to tie a Dastaar, wear a large Kirpan or same style cholaa as the great Gursikhs we hold as role models in our hearts, but the greater challenge is earn Sikhi like they have and make Gurmat a part of every single aspect of our life, including the way we speak and the words we choose to say.

Growing up, most people are surrounded by people at school who swear, use bad language and use slang. Even though some may try to avoid speaking such profanity, the words their ears are exposed to sadly stick in one's mind. From a young age I have always found swear words as disgusting, and swearing with Guru's kirpaa was not part of my daily language.

When I was younger and not yet an Amritdhari, I thought it was unthinkable for an Amritdhari to swear or use bad language. Why? Because they love Guru Ji and those that love Guru Ji try to behave in the way Guru Ji showed and expects from us. However, alarmingly I am seeing more and more Amritdharis use very lowly language like "sh*t", "f**k", "p*ss", "tw*t" etc.  It makes you wonder, does this reflect the language and speech of a Sikh of Guru Gobind Singh Ji?

Bad language, regardless of the level of rudeness or insult,  is a product of Maya. A lack of patience, poor coping skills, constant complaining, not thinking before speaking, attachments to dialogue in movies or dramas, and copying negative behaviour of friends or people on the streets can make people swear. People can use bad language either in anger (krodh) or ego (hankaar). Gurbani says:

ਸਲੋਕ ਮ: ੩ ॥ ਮਨਮੁਖ ਬੋਲਿ ਨ ਜਾਣਨ੍‍ੀ ਓਨਾ ਅੰਦਰਿ ਕਾਮੁ ਕ੍ਰੋਧੁ ਅਹੰਕਾਰੁ ॥
ਥਾਉ ਕੁਥਾਉ ਨ ਜਾਣਨੀ ਸਦਾ ਚਿਤਵਹਿ ਬਿਕਾਰ ॥
ਦਰਗਹ ਲੇਖਾ ਮੰਗੀਐ ਓਥੈ ਹੋਹਿ ਕੂੜਿਆਰ ॥
ਆਪੇ ਸ੍ਰਿਸਟਿ ਉਪਾਈਅਨੁ ਆਪਿ ਕਰੇ ਬੀਚਾਰੁ ॥
ਨਾਨਕ ਕਿਸ ਨੋ ਆਖੀਐ ਸਭੁ ਵਰਤੈ ਆਪਿ ਸਚਿਆਰੁ ॥੧॥
"Salok, Third Nanak: The self-willed manmukhs do not even know how to speak. They are filled with sexual desire, anger and egotism. They do not know the difference between good and bad; they constantly think of corruption. In the Vaheguru's Court, they are called to account, and they are judged to be false. He Himself creates the Universe. He Himself contemplates it. O Nanak, whom should we tell? The True Lord is permeating and pervading all. ||1||"
(Saarang M:3, 1248)

Gurbani clearly states that speaking foul language and negatively, will have an effect on one's mind and body. When we speak, we let out vibrations. According to the words we speak and the tone we speak we let out negative or positive vibrations. It is a fact that those who swear, use bad language or speak negatively let out negative vibrations in the environment surrounding them. The negativity and anger they speak effects the tranquillity and harmony of their mind, which then entails negative effects caused on the physical body as a result of stress and tension.

ਅਸੀ ਬੋਲਵਿਗਾੜ ਵਿਗਾੜਹ ਬੋਲ ||
asee bolvigaarr vigaarreh bol ||
"We are foul-mouthed; we spoil everything with our foul words."
(Siree M:1, 25)

ਕੂੜੁ ਬੋਲਿ ਬਿਖੁ ਖਾਵਣੀ ਬਹੁ ਵਧਹਿ ਵਿਕਾਰਾ ਰਾਮ ||
koorr bol bikh khaavanee bahu vadhhehi vikaaraa raam ||
"Speaking falsehood, one eats poison, and the evil within increases greatly."
(Vaddhans M:3, 570)

ਨਾਨਕ ਫਿਕੈ ਬੋਲਿਐ ਤਨੁ ਮਨੁ ਫਿਕਾ ਹੋਇ ||
ਫਿਕੋ ਫਿਕਾ ਸਦੀਐ ਫਿਕੇ ਫਿਕੀ ਸੋਇ ||
ਫਿਕਾ ਦਰਗਹ ਸਟੀਐ ਮੁਹਿ ਥੁਕਾ ਫਿਕੇ ਪਾਇ ||
ਫਿਕਾ ਮੂਰਖੁ ਆਖੀਐ ਪਾਣਾ ਲਹੈ ਸਜਾਇ ||੧||
naanak fikkai boliai than man fikkaa hoe ||
fikko fikkaa sadheeai fikke fikkee soe ||
fikaa dargeh satteeai muhi thhukaa fikke paae ||
fikaa moorakh aakheeai paanaa lehai sajaae ||1|| 
"O Nanak, speaking insipid words, the body and mind become insipid. He is called the most insipid of the insipid; the most insipid of the insipid is his reputation. The insipid person is discarded in the Court of the Lord, and the insipid one's face is spat upon. The insipid one is called a fool; he is beaten with shoes in punishment. ||1||"
(Aasa M:1, 473)

As a Sikh we aim to base our behaviour and actions on the perfect role model behaviour shown by the Gurus. If we take the example of Guru Gobind Singh Ji, his two elder sons were martyred in the battlefield fighting against the Mughal tyranny, and his two younger sons were cold-heartedly bricked alive by the Mughal regime. However, Guru Ji didn't swear or curse Aurangzeb. Guru Gobind Singh Ji didn't get angry or hot-headed. Instead of cursing, swearing and getting angry, Guru Ji wrote the 'Zafarnaama', literally meaning, the 'Letter of Victory'. Guru Ji expressed the truth of the situation in the letter and the horrific crimes that Aurangzeb had committed, however the letter had a tone of triumph, truth, and honour. For this reason, when Aurangzeb heard the letter, he died of shock. 

Our language reflects our mind. If we want to change our foul language and vulgar use of words, then in accordance to Gurbani, we have to connect back to the Guru. When we give the Guru space in ourselves, then those words will come out that are willed by the Guru. Gurbani says:

ਸਚੁ ਬਾਣੀ ਸਚੁ ਸਬਦੁ ਹੈ ਜਾ ਸਚਿ ਧਰੇ ਪਿਆਰੁ ||
sach baanee sach shabad hai jaa sach dhharre piaar ||
"When you love the Truth, your words are true; they reflect the True Word of the Shabad."
(Siree Raag M:3, 33)

Gurbani says that words are so powerful. Words have the power to make or break relationships. The Word (Shabad) can take us to Sachkhand, and words (spoken in ego) can take us to Hell (separated from Vaheguru). By beginning to speak like Guru Ji would speak, will surely build love between us and Guru Ji, and hopefully change our mind to become Guru-centred. Gurbani says:

ਗੰਢੁ ਪਰੀਤੀ ਮਿਠੇ ਬੋਲ||
gandd(h) pareethee mitthe bol ||
"There is a bond between love and words of sweetness."
(Maajh M:1, 143)

ਬਈਅਰਿ ਬੋਲੈ ਮੀਠੁਲੀ ਭਾਈ ਸਾਚੁ ਕਹੈ ਪਿਰ ਭਾਇ ||
be-eear bolai meet(h)ulee bhaaee saach kehai pir bhaae ||
"O brothers! That soul-bride, who talks sweetly and speaks the Truth, becomes pleasing to her Lord-Husband."
(Soratth M:1, 637)

BBC Documentary: The Selfless Sikh Faith on the Frontline

BBC documentary following Bhai Ravi Singh, a Sikh charity worker who, inspired by his Sikhi principles, puts his life on the line to help people in need. The programme follows Bhai Ravi Singh's journey to northern Iraq, where he provides aid to Yazidi families who have fled their homes to escape the brutality of Islamic State. The film reveals the teachings of selfless service at the heart of his Sikh faith.

 

Bhagat Puran Singh Ji on Seva...

"When doing Seva never get fed up, and never get tired."

(Bhagat Puran Singh Ji)

FINAL ASSAULT (Documentary): Save Punjab's Waters...

Final Assault is a controversial and fact-driven documentary about the water crisis in Punjab. Policies have been put in place for the past several decades that inhibit Punjab’s ability to use its’ natural resources for state revenue. Final Assault looks at the bias of the Indian government towards the Punjab state and its’ citizens through accounts from former military officers, historians, and professors. Since India gained independence from Britain in 1947, Punjab has been unsuccessful in getting their deserved freedom. Government planned military operations such as the attack on Sri Harmandir Sahib, named by the military as 'Operation Blue Star', and the Sikh Genocides in 1984 are a few examples of this oppression. Director Sukhdeep Singh aims to educate the public on the ongoing crisis, which if left neglected will result in the final assault for Punjab.

 

Smethwick Gurdwara: Lareevaar Saroop Parkaash...

 

Last week, I was invited to Guru Teg Bahadar Sahib Ji Gurdwara Leicester to do a talk on the importance and history of Lareevaar. Lareevaar is Gurbani written in continuous form, with no breaks in between the words. The opposite is Pad-Chhed, which is a modern invention of Sikhs in the early 20th century to break up the words and make it easier to read Gurbani. The Pad-Chhed Saroop is the most common form of Sri Guru Granth Sahib Ji printed nowadays and most Gurdwaras have Pad-Chhed Saroop parkaash.

 

All forms of written Gurbani are worthy of worship and respect. However the original written form of Sri Guru Granth Sahib Ji was in the distinctive written form of Lareevaar, which was the same method of writing that Guru Arjan Dev Ji, Guru Gobind Singh Ji, Bhai Gurdaas Ji, Bhai Mani Singh Ji, Baba Deep Singh Ji and countless Gursikhs up until modern history scribed as per the traditions set by the Gurus. 

 

Sadly, nowadays, to have Darshan (a holy glimpse) of a handwritten Lareevaar Saroop you have to visit Sri Harmandir Sahib or any of the other Takht Sahibs. Most historical Gurdwaras controlled under the SGPC have Lareevaar Saroops. However, over time many Gurdwaras and even religious schools and centres have opted to change from the traditions set by the Gurus and have Pad-Chhed printed Saroops for Parkaash and Akhand Paaths.

 

On a positive note, the biggest Gurdwara in Europe, Guru Nanak Gurdwara Smethwick, last week on 13th November, announced that in the main Darbaar Sahib a handwritten Lareevaar Saroop will be Parkaash from now on. This is a great step by the progressive and active Gurdwara Committee in restoring the original traditions of the Gurus and preserving Khalsa heritage. Derby Singh Sabha Gurdwara has been doing Lareevaar Saroop's Parkaash during the weekdays for some years, and for some time Bradford Singh Sabha Gurdwara and Bradford Guru Nanak Gurdwara had Lareevaar Saroop Parkaash in the main Darbaar Sahib.

 

 

Going forward the Gurdwara Sahib sevadaars will be beginning with doing Parkaash and seva of this saroop of Sri Guru Granth Sahib Ji during the weekdays, whilst building up capability of the Sangat to read Gurbani and then begin Akhand Paaths from the Lareevaar Saroop also. Classes will be provided to the Sangat so that they can also learn how to read Gurbani in this form, and so that we can all play a part in keeping the Maryada and traditions of the Guru alive, without change.

 

 

 

 

Dhan Hai Guru! Dhan Hai Teree Sikhee!

My Guru Nanak...

This post is in celebration of Guru Nanak Dev Ji's Gurpurb which falls today.

5 messages from the life of
Guru Nanak...

1. Be committed to social responsibilities and duties

Guru Nanak Dev Ji was married to Mata Sulakhani Ji in 1487. They had two sons - Baba Sri Chand Ji (b. 1491), and Baba Lakhmi Daas Ji (b. 1494). Guru Nanak Dev Ji taught that whilst living a family life and fulfilling social responsibilities and duties, one can achieve spiritual salvation, and also help others to achieve salvation. It is sometimes stated that Guru Nanak Dev Ji abandoned his family on his long journeys around the world. This is not true. Guru Nanak Dev Ji was a devoted father and husband and cared and provided for his family. Guru Sahib Ji was married when he was about fifteen years old as was the custom of the times. By the time of the first udaasi (journey) Guru Ji was around 30 years old and his two sons were around 10 years old. So the early years were spent looking after and providing for the family, when the call came from Akaal Purakh (God) to share Sikhi with the world, he placed his family in the care of his parents and extended family. He returned back from the world travels to live with his wife, children and parents in the newly made city founded by the Guru called 'Kartarpur Sahib'. Guru Nanak Dev Ji showed that as GurSikhs we should not shy away from being involved in society and remember that we have a duty to serving the Panth (community), as well as pursuing an individual spiritual life.

ਗੁਰਮੁਖਿ ਨਿਬਹੈ ਸ ਪਰਵਾਰਿ ||

“In the midst of their family, the Guru-centred one lives a spiritual life.”
(Raamkalee M:1, 941)

2. Share the message of Sikhi with the world

Guru Nanak Dev Ji spent 24 years of his adult-life travelling to share Sikhi with the world. Guru Nanak Dev Ji went on four journeys outside of Punjab, and the last journey was within Punjab. In the first journey (udaasi) Guru Ji travelled from Punjab to the east of the Indian subcontinent (including Bangladesh and Burma). On the second journey, from Punjab to the south of the Indian subcontinent (including Sri Lanka). On the third journey, from Punjab to the north of the Indian subcontinent, going through Tibet, China and Russia. On the fourth journey, Guru Nanak Dev Ji travelled from Punjab to the West. On this journey Guru Ji visited Afghanistan, Iran, Iraq, Arabia, Africa, and Europe. New studies are suggesting that Guru Nanak Dev Ji travelled to the new world also.  Today many youth think it is acceptable to sit home and keep the blessings and gifts of Guru Ji to themselves and reluctant to share the glorious praises of Guru's Path with others. Sometimes it is hard to get Amritdhari youth to attend Gurdwara youth camps to share positive sangat with upcoming youth wishing to learn. Knowing Guru Sahib travelled the world to share Gurmat, encourages us that we need to do our bit of sharing Gurmat and going out of our comfort zone.

ਬੋਲਿ ਸੁਧਰਮੀੜਿਆ ਮੋਨਿ ਕਤ ਧਾਰੀ ਰਾਮ ||
"O person of faith, speak up! Why do you remain silent?"
(Bihaagraa M:5, 547)

3. Be a human rights activist

Guru Nanak Dev Ji was arrested and put into jail for challenging the social injustices and human rights abuses of the ruler of the time, Emperor Babur. When Guru Ji was offered release from prison, after Babur realised he was the Light of God, Guru Ji refused unless all the other prisoners were released. Later, Guru Ji saw a camp where women had been detained by the Mughal soldiers. He asked his companion, Bhai Mardana Ji to play his instrument and Guru Ji roared divine-verses challenging and exposing the government and it's officials. This shocked the soldiers' hearts, and all the women were released. Guru Ji campaigned for equality for women, the poor, and downtrodden. In 2013, the Vatican confirmed that Guru Nanak Dev Ji visited the Vatican in 1518 and met Pope Leo X. Guru Ji told the Pope that no human has the right to enslave another, as the Catholic Church had justified and supported the slave trade of black of Africans.  As Sikhs we should be on the forefront to defending the human rights of Sikhs and other communities. In order to do this, it is important to highlight and raise awareness of human rights violations and abuses taking place. In order to help others, we must first help ourselves and fix our own home. Punjab and India is known for its human rights violations and atrocities. It is a Sikh's duty to speak out.

ਜਾਣਹੁ ਜੋਤਿ ਨ ਪੂਛਹੁ ਜਾਤੀ ਆਗੈ ਜਾਤਿ ਨ ਹੇ ||੧|| ਰਹਾਉ ||
“Recognize the Lord's Light within all, and do not consider social class or status; there are no classes or castes in the world hereafter.”
(Aasa M:1, 349) 

 

 

4. Have a revolutionary spirit

Guru Nanak Dev Ji single handedly challenged the intolerance and institutional discrimination of India's society and traditions. Those who could not sit side by side, play together, or dine side by side, because of caste and class prejudice, were made to sit sit by side and share a common meal, and bathe in a common pool of water (sarovar). Professor Dr. Kazi Nurul Islam of the Department for World Religions and Culture at University of Dhaka (Bangladesh) writes about Guru Nanak Dev Ji being a revolutionary. He states that the concept of Langar (Guru Nanak's Community Kitchen) is a place where  "the distinction between poor and rich is forgotten, because all share the same food at the same place. This was, indeed, a revolution against the non-egalitarian society. A successful revolution without a single drop of blood!” Guru Nanak Dev Ji was a rebel, but a rebel with a cause. The spirit of believing in change and having hope should be part of a Sikh's psyche. A Gursikh is the foot soldier of Guru Nanak Dev Ji, who not only believes in the mission of the Guru, but willing to make it a reality and represent the Guru, regardless of the challenges one will face.

5. Be a friend of all

Guru Nanak Dev Ji touched the hearts of the most vulnerable, held the arm of the most of the weak, and stood by those who had no one else. Guru Nanak Dev Ji, went to the cannibal and brought the light of Naam and Gurbani in his dark mind, and made him a saint. He touched the heart of the serial murderer named Sajjan, and made him into the friend. He didn't shun others, but his arm out and told them that he was there to hold on to them if they allowed to give their arm to him. One meaning of the word 'Nanak' is said to be from he words "Na" (doesn't) and "Akk" (fed up). My Guru Nanak is the one who never gets fed up. Our parents may get fed up of us, our siblings may get fed up of us, our friends may get fed up of us, but the one who never shuts his door to us and always has his arms open waiting to embrace us is our one-and-only friend - Guru Nanak! If Guru Nanak Dev Ji gave people chance, a Sikh gives others a chance. A Sikh should always be open to embrace those with the most darkest of lives to offer them the rays of light of Guru Nanak Dev Ji's love and wisdom. We should approachable and open to embrace those with addictions, problems and those who feel they have no one, and provide support and positivity.

ਮੇਰੋ ਗੁਰੁ ਰਖਵਾਰੋ ਮੀਤ || ਦੂਣ ਚਊਣੀ ਦੇ ਵਡਿਆਈ ਸੋਭਾ ਨੀਤਾ ਨੀਤ ||੧|| ਰਹਾਉ ||
"My Guru is my Saving Grace, my only best friend. Over and over again, He blesses me with double, even four-fold, greatness. ||1||Pause||"
(Soratth M:5, 618)

Remembrance: 1984 State Sponsored Sikh Genocide...

To mark 32 years of the Sikh genocide of November 1984, Amnesty International India has put together a creative short video using shadows to show the story of how the Indian government orchestrated the mass murder, rape, and loot of Sikhs after the assassination of the then PM, Indira Gandhi: 

Below is video news footage of the state sponsored anti-Sikh pogroms from 1984. Journalists were prevented from reporting the genocide by the Police and Hindu mobs. However, despite being manhandled and threatened not to report, below is the limited footage which shows a glimpse of how India massacred its own citizens with the smoke screen of it being frenzied unplanned violence sparked by the death of PM Indira Gandhi, when in reality it was well-planned in advance, organised and systematic.

Indiana Smaagam Trip...

In the second week October, Bhai Baljit Singh invited me the annual Indiana Akhand Kirtani Jatha Smaagam took place at Gurdwara Sri Guru Hargobind Sahib in Greenwood. The flight going there was 13 hours but as it was a transfer flight, and due to delays it was considerably longer.

At Birmingham Airport, when going through the security screening, the security officer stopped to compliment the Khanda on my Dastaar. Then when I was on boarding the plane, so many people walked pass and smiled at me. In particular, an elderly white man stopped whilst finding his seat and said, "You look so nice. What does that this badge mean?" I thought this is an ideal opportunity that I can use the Khanda emblem to explain the key concepts of Sikhi in a few minutes. I explained referring to the double-edged sword (Khanda) in the middle, "this represents that as a Sikh I am dedicated to service of the one God." Then reffering to the circle (Chakar), "this represents that the Eternal God, pervades in humanity and in the world." Then referring to the two swords (Siri Sahibs) on the edges, "one sword represents a Sikh's commitment to spiritually perfecting themselves with meditation, and the second sword represents a Sikh's commitment to serve and protect humanity." Within one or two minutes of hearing this, the man said, "that is enough for me to know. That's wonderful, and just looks beautiful."

I thought how amazing it is just to put on a Khanda. I know sometimes people say "I am not worthy of wearing a Khanda" or "I don't want to stand out." But we have to ask ourselves that are we worthy to have taken Amrit, worthy enough to wear a Kirpan gifted by Guru Ji, and the list goes on. The answer is that we are never worthy, but have these things are blessings that continually remind us to step forward and step up to the mark.

Anyway, arriving at New York airport to catch my connection flight, I was again given so much respect by the security staff. When you think of America you probably think of Mr Trump, racism and red necks. However, the people were so friendly. I had so many Americans go past and nod at me to acknowledge me and give respect. People looked and smiled and even one guy did a salute looking at me. This is the power of wearing Bana (Khalsa uniform). Wearing a Dastaar with a Khanda, a hazooriaa (white scarf) around the neck, and chola, truly is a dignifying and graceful appearance graced to us by Guru Sahib, which resonates holiness.

I was surprised to see the building of the Gurdwara Sahib in Greenwood. In the middle of nowhere Sikhs have settled, with a sizeable population and built a beautiful Gurdwara Sahib. The Sangat were very welcoming and full of pyaar. On Saturday, a bus came all the way from Toronto to bring Sanga to the Smaagam. There were young children and elderly people, one whom was walking with a walking stick, who had travelled 9 hours on the bus from Canada to attend the Smaagam and support the local Sangat of Indiana. That is what you call dedication and inspiration! We sometimes become too lazy to travel 1 hour or 30 minutes to attend Sangat, and these Gursikhs travelled 9 hours! Toronto has lots of programmes and Keertans, so why travel 9 hours? It comes down to the commitment to spread the fragrance of Guru Nanak Dev Ji's Sikhi far and wide, and share the gems of Gurbani and Gurmat with those that don't have opportunity. Otherwise we could all sit at home and keep ourselves to ourselves.

Sangat had also come from Ohio, Chicago, Montreal and Califronia. Sometimes we take Sangat for granted, and don't realise that in some places of the world Smaagams are the one of the rare chances they get to experience Sangat of Gurmukhs. Like with any other Smaagam, it was great to meet so many Chardikala Gurmukhs, enjoy the blissful Keertan, and experience the pyaar of the worldwide Khalsa family.

Some photos from the Smaagam:

Saturday morning Aasa Ki Vaar keertan which began at Amrit-Vela and finished at 1pm

Afternoon activities at some Smaagams in sleeping, or for others football or Gatka; but in Indiana it is shooting!

Bhagatjot Singh from New Jersey with two sets of ear protection (which was still not enough to block the loud noise) trying to avoid harming himself with friendly fire.

Rainsbaaee Keertan on Saturday evening

Gursikhs from Chicago and Ohio

 Gursikh sisters at Smaagam

Group photo with Gurmukhs from Toronto and USA Sangat

This Veer Ji is Sunny. He is from a Hindu background and decided to keep his Kesh and wishes to take Amrit. He tries and attends all the North America Keertan Smaagams. 

This young Bhenji is 15 years old and observing Sarbloh Rehat. At such a young age, she has lots of Banis memorized and wakes up Amritvela, whilst undertaking her studies at school. Bhenji did Langar seva.

With Gursikh family

Dhan Hai Guru, Dhan Hai Teree Sikhee!

A Story of Love for Guru Ji... (Part 2)

Continued...

The Story of a White-American falling in love with Sikhi...
(Part 2 of 2)

Now at the age of 38, I had been involved in a happy and monogamous relationship with a very open and also spiritual woman. She had come from a different country and had a difficult upbringing herself. Raised a Catholic like my parents, she too knew that God was so near, yet ideologically too far to reach. We spent a great deal of time traveling throughout the country, admiring God glorious landscapes. We become a strong and mutually inspiring couple.

Though a series of events, we had been illegally evicted from our apartment in New York City. During this time, a friend of ours had opened her door to us. This friend allowed us to occupy her apartment for nearly 3 weeks while we fixed our situation. This friend also had a very spiritual nature about her. Her apartment was adorned with many religious articles of many different faiths.

One item that caught my particular attention was a picture depciting a Sikh Guru hanging upon her wall. Knowing nothing about Sikhi at the time, I simply gazed at the picture, and began to see myself. My beard had gotten quite long, and although it had been a trendy thing in recent times to grow a beard, I was not growing it to find popularity. In fact many people seemed to dislike my untrimmed beard and would occasionally make nasty comments. This spiritual leader that I saw upon my friends wall gave me a certain hope and a clue that I was following the right path. We also happened to discover a CD recording of Gurmantar and Simran. I was mostly intrguiged by the image of an Amritdhari child on the cover. We began listening to this Naam Simran CD everyday. Although I didn't understand the word to the accompanying Mool Mantar, the thought of learning to recite the words gave me a great sense of excitement and bliss. Not surprisingly, the words were accompanied by the familiar sound of the tabla!

What began slowly, turned to a rushing toward the study of Sikhi. The friend gave us the CD when we reurned back to our apartment after solving the rent issue.

We have both been immersed in simran ever since. The kesh (hair) have continued to flow. The Kara (iron bangle) on my right arm is a tireless employee working day and night to clam my anger and encourage me to think before acting with emotion. I prefer to wear a patka (bandana style head covering) over my kesh, but I know that eventually I will accept the cloth of dastaar (turban) with great enthusiasm.

With all these exciting discoveries and revelations, how could anything possibly bring me down?!

The battle continues in a different form. Many people in my home country do not understand Sikhi. Many people are beaten and abused because of ignorance and hatred. 

I have seen many stories of Sikh brothers having their beards cut off, and being beaten or killed because ignorant people have associated them with terrorists. As I walk in the land in which I was born, with an untrimmed beard, head covering, and gutka (Sikh prayer book) in hand, I am being subjected to similar abusive behaviors. Most people just don't know how to deal with me in their minds. Here is me with light skin and light eyes looking like my Guru. Some people may make nasty comments, and some people may smile. Some people may spit, and some people may look away. It is all Vaheguru, and this may be the only thing I knows for sure.

Vaheguru Vaheguru Vaheguru.
Ghar Sukh Vaseyaa, Baahar Sukh Paaeyaa.

Although my transition towards Sikhi has been a true blessing in my life, I have had to make some changes in my career path as well. Most food establishments in my industry frown upon long beards. I have since left food service to seek alternative employment. I  have done some part time truck driving, and currently working part time in a canine boarding kennel. I am steadily looking for a Sikh owned or operated company within New York City that may offer employment.

My situation is unique in that I am sometimes perceived as being stuck between two cultures. Both Americans and Punjabi citizens are either struck with awe when their eyes connect; sometimes a smile, and sometimes an offensive comment. Some may say that I have abandoned my culture for another. When presented with that idea, I must confirm what is "my culture". I am 7 generations into the United States. I have no connection to my supposed homelands. My culture is only that of "American" culture, which from my perspective consists mostly of the freedom to indulge in the many evil vices available such as drinking, smoking, gambling, even prostitution. I find these so-called freedoms to go against everything that I am trying to achieve in this life. The only thing I can support in my country seems to be the freedom to religious expression; something that meant nothing to me as a youth, but has become important to me in recent times. I have only been immersed in the study of Sikhi for six months, but it has already taken my consciousness further than I had ever thought was possible. I would like to state that I am not trying to "be Punjabi". I am not stealing another culture. Sikhi is for every human. I discovered deep love for the teaching of Guru Nanak Dev Ji at even the most cursory glance, and the love continues to blossom while deepening my studies.

The next step in my quest is to find my sangat. I plan to visit the Gurdwara in New York City soon, although I maintain some apprehension because a lot of what I've read about the strife amongst the Punjabi Sikh community. I am studying Gurmukhi script from children's workbooks that I obtained online. I rise for Amritvela, and read Japji Sahib and Jaap Sahib each day from my transliterated gutka. I am seeking my sangat, and friends in Sikh community. I am looking to do seva (selfless service), any seva, but langar work in particular. I would like to find Gurmukhi classes that are free or affordable. My lady friend would also like to join in seva and study.

We praise Dhan Dhan Sri Guru Granth Sahib Ji every day in the privacy of our home, but would very much like to join with community for kirtan, simran, etc.

This story has been complied by with the Guru's grace and utmost humility.

Vaheguru Ji Ka Khalsa, Vaheguru Ji Ki Fateh!

NOTE:

If any Gursikh reading this is local to New York, and is happy to assist Veer Ji and his friend in linking up to the Gurdwara Sahib and local Sangat, then please write to them at ddmills72@gmail.com.

A Story of Love for Guru Ji... (Part 1)

Thank you to Veer Dee Dee Mills for emailing me his story to share with the Sangat. Hopefully, it will give inspiration to other newcomers to Sikhi, and remind us all of Guru Ji's love.

The Story of a White-American falling in love with Sikhi...
(Part 1 of 2)

My story begins with me being born near the banks of the Mississippi River in the United States of America. My father had left before I was born and the first three years of my life were spent in a modest accommodation with my mother. During my third year, my mother married the man whom I came to call my father. They have been married ever since. Both parents were brought up in Catholic households, and as a result, neither had any affiliation to religion whatsoever. My family consists of a mixture of Germanic, Irish, and Ukrainian genealogy. From a young age, my mother told and encouraged me to seek and study religion on my own when I was old enough.

My family practiced the typical and confusing traditions of their own background, i.e. Christmas and Easter. Although the baby Christ was never spoken of, they would spend the solstice weeks decorating a fir tree, and eventually exchange gifts on the supposed birthday of Christ of whom they had no knowledge of. As a boy I was utterly confused by this, and my confusion grew more intense with age. The following year we observed Easter, which was nothing more than a candy hunt with a giant rabbit presiding over the games. This was supposed to have something to do with the Christ figure as well, but even the adults knew the connection was obsurd. It was best to just leave it alone and indulge in the sugary treats.

As I grew into adolescence, my relationship to God remained untapped. I was certain that God was phoney (made-up), and religion was for fools. Having no source of spiritual support, as a young man I fell into drug and alcohol abuse. I was content with getting high. It was the closest thing I knew to experiencing another world. But alas, as many others before me had discovered, this high, like so many things in this world, was also temporary and even became painfull. As a young man I battled with what is called depression and anxiety. I always had the support of my mother, but her capacity to guide me was never her strongest point. She herself was slowly falling into the realm of self gratification through cigarettes and gambling. Although I loved her very much, I knew she could not solve my issues.

I immersed myself in music, particularly playing guitar and keyboard. I also grew very fond of eastern Indian music. I loved the long raags of sitar and tabla (drums). I would go to the public library and sift through the international CDs looking for appealing sounds. The fact that I didn't understand the language being sung was of no consequence. The singers voice simply became another instrument being played. In fact, I began to prefer foreign language song because my brain didn't have to contemplate the words. It allowed me to sink further into the music itself, without being interupted by thought cognition. My love for indian music grew, and I bought a tabla set of my own at an Indian bazaar. My tabla playing was rudimentary, having no lessons, but I was so very fond of my tabla. Sometimes I would just sit and stare at them and enjoy their beauty.

One day, at the age of 22, after spending my youth as a devout atheist, I found myself sitting under a tree in a city park. Peering through the branches and leaves of this tree, while taking in the bits of sky blue, I suddenly came to understand that there was more to my composition than mere flesh and blood. It was as if the idea of God came rushing to me from above and I sat up in stark realization. Thus, my search for God had begun.

I spent then next 10 years dabbling in spiritual studies with a passive demeanor. I found the study of Theosophy to be most intriguing. I was still gripped by the influences of alcohol, sex, and other extreme indulgences. God had become an interest, but not yet a hobby. I spent my twenties working in restaurant kitchens learning how to cook and eventually became a chef. I loved my line of work and it took me to many great places, including the largest metropolitan city in my country.

It was in New York City that I continued my pursuit of food knowledge and cooking technique. Now in my thirties I had begun to leave the dangerous vices of alcohol and tobacco behind me. Along the way I met a devoutly Jewish woman, and we kindled a romantic relationship. Although she was very beautiful, I was mostly drawn to her spirituality... she had introduced me to what is known as Shabbat. As we continued our relationship, I joined her congregation of orthodox Jewish observers. I took on an all kosher diet and began learning about and meditating upon the many names of God in the Jewish Kabbalah faith. After two years of observance, I decided to join the congregation on a pilgrimage Israel to visit and pray at many holy site and at the graves of Jewish sages, and I even took ritual bath at the Mikveh of the holy site of Ari.

Entrance to the Mikveh of Ari

My journey did not end there. I left the congregation in Israel and visited a friend in Kiev, Ukraine. The object was to drive to a graveyard in far western Ukraine to pray at the grave site of the Baal Shem Tov. After spending time in Ukraine, I travelled back to New York. Within a couple months, my relationship with the woman had dwindled, and my connection to the congregation had nearly vanished. I felt that even after all I had done with this group, something was not right. I had felt the surge of Light that comes from Kabbalistic meditation and wanted to chase that feeling. The Jewish community had too many rules and regulations as to how and when to commune with the Divine. I knew something was not right.

I had decided in Israel that I would stop trimming my hair and beard. As I left my old congregation behind, I looked forward to the possibilities of finding the truth. I felt it was so close. As my hair became longer, I decided I needed a special comb. I wasn't sure exactly what kind of comb, but I would know it when I saw it... My relationship with knives had always been a strong one having spent my life as a chef. Little did I know that I was soon to discover a deeper truth about myself, and that my connection to my blades and my comb were the catalysts to open the door to Sikhi.

To be continued...