ਅਫਗਾਨੀ ਸਿੱਖਾਂ ਨੂੰ ਬਚਾਓ: ਆਪਣੇ ਐਮ.ਪੀ. ਨੂੰ ਲਿਖਣਾ ਜਰੂਰੀ ਹੈ । Save Afghan Sikhs: Important request to write to your local MP

IMPORTANT MESSAGE TO SHARE WITH ALL

ਬੋਲਿ ਸੁਧਰਮੀੜਿਆ ਮੋਨਿ ਕਤ ਧਾਰੀ ਰਾਮ ॥

"O person of faith! Why do you remain silent?"
(Bihaagraa M:5, Ang 547)

Template letter to send to UK Member of Parliament

ਜੇਕਰ ਅਫ਼ਗ਼ਾਨਿਸਤਾਨ ਕਾਬੁਲ ਵਿੱਚ ਹੋਏ ਅੱਤਵਾਦੀ ਹਮਲੇ ਦਾ ਦੁੱਖ ਹੈ ਤਾਂ ਇਸ ਮੈਸਜ ਨੂੰ ਸ਼ੇਅਰ ਕਰੋ ਅਤੇ ਵੱਧ ਤੋਂ ਵੱਧ ਈ-ਮੇਲਾਂ ਕਰਵਾਉ।

ਦੋਸਤੋ ਸਿਰਫ ਗੱਲਾਂ ਕਰਨ ਜਾਂ ਵੱਡੇ ਵੱਡੇ ਬਿਆਨ ਦੇਣ ਦੇ ਨਾਲ ਅੰਤਰਰਾਸ਼ਟਰੀ ਮਸਲੇ ਨਹੀਂ ਸੁਲ਼ਝਦੇ ਹੁੰਦੇ ਜੀ
ਇਸ ਲਈ ਸਾਨੂੰ ਸਾਰਿਆ ਨੂੰ ਰਲ ਮਿਲਕੇ ਹੰਭਲਾ ਮਾਰਨਾ ਪੈਣਾ ਹੈ |

ਮੇਰੇ ਵੀਰੋ ਭੈਣੋ ਅਫ਼ਗ਼ਾਨਿਸਤਾਨ ਵਿੱਚ ਹੋਏ ਅੱਤਵਾਦੀ ਹਮਲੇ ਉੱਪਰ ਆਪਣੇ ਮੇਂਬਰ ਪਰਲੀਮੈਂਟ  ਨੂੰ E-mail ਕਰੀਏ ਜੀ ... ਵੱਸ ਤੁਸੀ ਕਾਪੀ ਪੇਸਟ ਕਰਨਾ ਹੈ ਜੀ ।

You are feeling pained by the recent terrorist attack on adghan Sikhs then please share this post and email it to as many people.

Dear friends, international matters are not dealt with just talk and giving statements, we all need to work together to do something.

Dear brothers and sisters, please e-mail your local MP regarding the Afghan terrorist attack as soon as possible. All you have to do is copy and paste the template letter below into an email and add the name of your MP at the top and your name and address (with post code) at the bottom.


STEP 1Find your local MP on link below:
https://members.parliament.uk/constituencies/

STEP 2
Write the following as your email's subject:  
Providing Safe Passage to Affected Sikh Families of Afghanistan and ensuring their safety.


STEP 3
👇 Copy and paste the text below into the email, remember to add yoru name and address at the end.


Dear MP

As a member of the Sikh faith, World Sikh Parliament and a citizen of the United Kingdom, I would like to express my sadness and outrage at the death of over 25 innocent people who lost their lives praying in their place of worship in Kabul, Afghanistan this week.

At around 7am on the morning of the 25th March, gunmen and suicide bombers entered the Sikh place of worship known as the Gurdwara and began firing upon the innocent Sikhs inside the complex. They were neutralised by the Afghan security forces and around 80 hostages who were trapped within the Gurdwara complex were able to be freed.

The 25 people included 11 children who were among those to be innocently killed by a gunman of the name of Abu Khalid Al-Hindi, who was an Indian national who had joined an offshoot of the Islamic State terrorist organisation called ISIS Khurasan an have claimed responsibility for the massacre which took place.

The attack on the Sikhs further intensified during the funeral of the 25 who had been killed. The funeral which took place on the 26th March witnessed a bomb blast just on the outskirts of the crematorium where countless Sikhs had arrived to mourn and pay their respects to those who had innocently been killed. Thankfully, only one young boy was injured and no one had been killed.

The Sikhs of Afghanistan are a persecuted minority that has been subject to ethnic cleansing for many years. In the early 1990s there were as many as 200,000 Sikhs spread across Afghanistan, but as a result of over 30 years of unabated attacks, the community has been reduced to under 300 families.

History has shown how the significant Sikh minority within Afghanistan have been able to live their lives peacefully and in harmony with other communities.

However, recent times have shown how Sikhs, Hindus and other minorities have been persecuted consistently. From targeted killings, forced conversions and attacks on places of worships, it has become evident that Sikhs are no longer safe within Afghanistan and require assistance in finding a new life overseas.

Many Sikhs prior to this shocking incident have been able to seek refuge within the United Kingdom and successfully contribute to British values, economy and the society.

On Thursday the 26th January, the UN Secretary-General Antonio Guterres's Spokesperson Stephane Dujarric responded to the horrific event that took place in Afghanistan by stating that: “asylum rights must be respected for Sikhs and Hindus who may be fleeing religious persecution in Afghanistan. The asylum regime, the refugee regime must be respected the world over."

In 2014, when a group of 35 Afghan Sikhs were found in a container from Belgium, after having left Kabul due to persecution, they were all able to be involved in the process of asylum in Britain.

Furthermore, a Home Office spokesman stated that “The UK takes its international obligations extremely seriously and has a proud history of offering protection to those who need it.”

In addition to this, I urge the Secretary of State to refer to the 2019 Home Office report on Afghanistan’s Policy and Information Note for Sikhs and Hindus, which highlights the serious issues of Sikhs, Hindus and how they should be able to claim refugee status within the UK based on the ‘fear of persecution or serious harm by the state or non-state actors because of their faith.’

With countless numbers of Sikh Afghan refugees who have been able to reside within the United Kingdom and as a member of the World Sikh Parliament, I urge Boris Johnson and Her Majesty’s Government to take up this serious issue with the Government of Afghanistan and the United Nations, in order to facilitate the help and support of the Afghan Sikh community who no longer are safe within their homeland and face further persecution if not helped.

The World Sikh Parliament was formed on directions of the Jathedar (leader) Jagtar Singh Hawara, nominated by the Sikh community in the 2015 Sarbat Khalsa (gathering), to embrace Sikhs’ political and religious aspirations worldwide. In addition to this, the World Sikh Parliament has been established to represent, at national and international levels, the interests of the Sikh Nation, Sikh communities and Sikh organizations around the world, irrespective of their cultural, linguistic and social background.

The WSP will deploy whatever resources needed to promote the social, religious, political, linguistic, human and environmental rights of Sikhs across the world, and to facilitate Sikh empowerment and sovereignty.

Yours sincerely, 

[INSERT YOUR NAME AND ADDRESS HERE]

For more information Email : info@worldsikhsparliament.com

 

ਕਰੋਨਾ ਦੀ ਮਹਾ ਮਾਰੀ ਵੇਲੇ ੧੦ ਉਪਦੇਸ਼ ਗੁਰਬਾਣੀ ਵਿੱਚੋਂ ਯਾਦ ਕਰਨ ਵਾਲੇ । 10 lessons from Gurbani that Coronavirus pandemic reminds us of

Article by: Bhai Manvir Singh

The Infinite Wisdom of Sri Guru Granth Sahib Ji is relevant at all times and for all people. The Creator talks to humanity through the Holy Words of Sri Guru Granth Sahib Ji, providing clarity during uncertainty, reassurance during insecurity, and hope during helplessness. 

The sad pandemic of Covid-19, also known as Coronavirus, is a reminder for us to establish a relationship with Sri Guru Granth Sahib Ji and have conversations with the Guru. Sri Guru Granth Sahib Ji not only provides answers, but provides love, support and direction for our lives and for humanity.

Below are 10 lessons from Gurbani (the Holy Words of the Guru) that this pandemic helps to remember:

1. Humans easily become divorced from the reality that the world we know is only temporary. Only the Creator alone is eternal. However, human kind easily falls in the trap of becoming self-absorbed in just working, making money, and temporary pleasures.

ਸਚੁ ਜਾਣੈ ਕਚੁ ਵੈਦਿਓ ਤੂ ਆਘੂ ਆਘੇ ਸਲਵੇ ॥
ਨਾਨਕ ਆਤਸੜੀ ਮੰਝਿ ਨੈਣੂ ਬਿਆ ਢਲਿ ਪਬਣਿ ਜਿਉ ਜੁੰਮਿਓ ॥੨॥
You believe what is false and temporary to be true, and so you run on and on. O Nanak! Like butter in the fire, it shall melt away; it shall fade away like the water-lily. ||2||
(Maaroo M:5, Ang 1095)

2. With advancement of technology, more wealth and an increase of power, humans sometimes think they are invisible. However, the reality is that we are fragile bodies made of the five elements.

ਅਮਰ ਜਾਨਿ ਸੰਚੀ ਇਹ ਕਾਇਆ ਇਹ ਮਿਥਿਆ ਕਾਚੀ ਗਗਰੀ ॥
ਜਿਨਹਿ ਨਿਵਾਜਿ ਸਾਜਿ ਹਮ ਕੀਏ ਤਿਸਹਿ ਬਿਸਾਰਿ ਅਵਰ ਲਗਰੀ ॥੧॥
Believing this body to be immortal, I pampered it, but it is a fragile and perishable vessel.  Forgetting the Lord who formed, fashioned and embellished me, I have become attached to another. ||1||
(Bilaaval Kabeer Ji, Ang 856)

3. At time of death one dies alone, with even family not able to stand by their side. Hospitals are not allowing any relatives to go near anyone who has been quarantined for Covid-19. Furthermore, families cannot bathe or dress their dead and funerals cannot be attended more than 2 people.  

ਦੁਖ ਸੁਖ ਕਰਿ ਕੈ ਕੁਟੰਬੁ ਜੀਵਾਇਆ ॥
ਮਰਤੀ ਬਾਰ ਇਕਸਰ ਦੁਖੁ ਪਾਇਆ ॥੨॥
Through pain and pleasure, you have taken care of your family. But at the time of death, you shall have to endure the agony all alone. ||2||
(Soohee Kabeer Ji, Ang 792)

4. Everyone should be prepared for death. Someone you know will inevitably die with this pandemic

ਰਾਮ ਨ ਜਪਹੁ ਕਵਨ ਮਤਿ ਲਾਗੇ ॥
ਮਰਿ ਜਇਬੇ ਕਉ ਕਿਆ ਕਰਹੁ ਅਭਾਗੇ ॥੧॥ ਰਹਾਉ ॥
You have not meditated on the Lord; what thoughts are you attached to? What preparations are you making for your death, O unfortunate one? ||1||Pause||
(Soohee Kabeer Ji, Ang 792)

 

5.  In an instant the world has been allowed to heal from the suffering imposed on it by humans through deforestation, pollution, animal cruelty and careless human behaviour towards the world. 

ਏਹੁ ਆਕਾਰੁ ਤੇਰਾ ਹੈ ਧਾਰਾ ॥
ਖਿਨ ਮਹਿ ਬਿਨਸੈ ਕਰਤ ਨ ਲਾਗੈ ਬਾਰਾ ॥੨॥
This Creation was established by You. In an instant You destroy it, and You create it again without a moment's delay. ||2||
(Bhairo M:3, Ang 1128)

6. We are all equal, regardless of our culture, religion, occupation, financial situation or how famous we are. This disease has engulfed people beyond distinguishes and boundaries. Royalty like Prince Charles, actors like Tom Hanks and countless politicians and religious figures have tested positive for Covid-19. 

ਧਨਵੰਤਾ ਅਰੁ ਨਿਰਧਨ ਮਨਈ ਤਾ ਕੀ ਕਛੂ ਨ ਕਾਨੀ ਰੇ ॥
ਰਾਜਾ ਪਰਜਾ ਸਮ ਕਰਿ ਮਾਰੈ ਐਸੋ ਕਾਲੁ ਬਡਾਨੀ ਰੇ ॥੨॥
It gives no special consideration to either the rich or the poor. The king and his subjects are equally killed; such is the power of Death. ||2||
(Bilaaval Kabeer Ji, Ang 855)

7. It is important to live in a disciplined manner and following precautions to avoid inner and out disease and sickness.  

ਗੁਰਿ ਪੂਰੈ ਸੰਜਮੁ ਕਰਿ ਦੀਆ ॥
ਨਾਨਕ ਤਉ ਫਿਰਿ ਦੂਖ ਨ ਥੀਆ ॥੪੫॥ 
The Perfect Guru given instructions for precautions and how to live. O Nanak! (Following this) one then does not suffer illness. ||45|| 
(Gauree M:5, Ang 259)

8. Each and every one has to make an effort to act, be responsible, share and help one another. If we do that, let go of our worries and stress, by putting our trust in God as our Helper. 

ਉਦਮੁ ਕਰੇਦਿਆ ਜੀਉ ਤੂੰ ਕਮਾਵਦਿਆ ਸੁਖ ਭੁੰਚੁ ॥
ਧਿਆਇਦਿਆ ਤੂੰ ਪ੍ਰਭੂ ਮਿਲੁ ਨਾਨਕ ਉਤਰੀ ਚਿੰਤ ॥੧॥
Make the effort, and you shall live; practicing it, you shall enjoy peace. O Nanak! Through meditating you shall meet God and your anxiety shall vanish. ||1||
(Goojree M:5, Ang 522)

9. Through prayer and meditation we become self-confident and attain the will-power to fight and get through disease and crisis. 

ਮਨੁ ਨ ਡਿਗੈ ਤਨੁ ਕਾਹੇ ਕਉ ਡਰਾਇ ॥
ਚਰਨ ਕਮਲ ਚਿਤੁ ਰਹਿਓ ਸਮਾਇ ॥ ਰਹਾਉ ॥
The mind which is absorbed in the Lord, such a mind is not shaken (in hardships); then how can the body become frightened? ||1||Pause|| 
(Bhairo M:5, Ang 1162)

10. Seeing the world in melt-down, we are reminded to turn to the Creator-Lord and rely on the power of Ardaas (prayer) and take refuge in the calmness and coolness that comes chanting and remembering the Lord's Name:

ਏਹੁ ਜਗੁ ਜਲਤਾ ਦੇਖਿ ਕੈ ਭਜਿ ਪਏ ਹਰਿ ਸਰਣਾਈ ਰਾਮ ॥
ਅਰਦਾਸਿ ਕਰੀਂ ਗੁਰ ਪੂਰੇ ਆਗੈ ਰਖਿ ਲੇਵਹੁ ਦੇਹੁ ਵਡਾਈ ਰਾਮ ॥
Seeing that this world on fire, hurry to the Sanctuary of the Lord (where you can be saved). Offer your prayer to the Perfect Guru: please save me, and bless me with greatness of being able to remember You. 
(Vadhans M:3, Ang 571)

ਸਕੂਲ ਦੀ ਸਿੱਖੀ ਪ੍ਰਚਾਰ ਫੇਰੀ - ਹੇਜ਼ (ਲੰਡਨ) । Sikh educational school visit - Hayes (London) ।

On Monday 20th January 2020, I was invited by Pinkwell Primary School in Hayes, London, to talk to the students about Sikhi. Bhenji Sukhbinder Kaur Ji who works at the school as a teacher, helped to arrange the programme. The school had planned for the whole of Year 5 to spend the entire day learning about Sikhi and building upon the knowledge of the students that they had learnt from previous lessons.

The day started with an assembly. I was kindly received from the reception and taking to the assembly hall. One by one the classes arrived. The students included Sikhs, Hindus, Muslims, and Christians. There were children of different ethnic backgrounds. The 30 minute interactive assembly was based on the Mool Mantar. I used each word from the Mool Mantar to explain firstly about Vahiguru, and secondly how a Sikhs practically embrace and live each part of the Mool Mantar. 

So, we started with Ek Oankaar. So I explained to the children, there is One Divine Power that made all of us, keeps us all alive and whose presence is within all of us and around all of us. "If God is one, then how can I, as a Sikh, learn from this and make this a part of my daily living?" The children gave their various answers. Then I explained, "Sikhs experience "oneness" with God through Simran (meditation), and experience "oneness" with humanity through Langar that is available at all Gurdwaras." This way, we went through the whole Mool Mantar with photographs of Sikhs putting Sikhi into practice to provoke thought and discussion. The children were really engaged and had some really nice answers. One child commented on "Akaal Moorat" (Timeless Existence) by saying, "We may get busy, but God always takes time to hear us and help us because he is Timeless." Lovely.

After the assembly I had 20 minutes to visit 3 Year 5 classes. The students had an opportunity in this session to ask me any questions. The children had really nice questions. Some of the questions were so innocently asked and put a smile on my face. For example, "Can you have a shower?" "Can Sikhs build houses because they love the environment?" Vaheguru. As usual, they loved to ask about the Kirpaan. The children were very excited and some of the classes took more than time than scheduled.

 

I was really taken aback how well behaved and disciplined the children were. They were very calm and collective (which is a rarity with children nowadays!). One class was even happy to give up some of their lunch time so that they could continue to ask questions.

Such initiatives of going to school and interacting with the wider community is really important to break down barriers and promote social cohesion. Whether or not the children will remember what they learnt in 20 years time is unsure, however, hopefully they will feel welcomed and safe when they see a Sikh wearing a Kirpan and Bana because they remembered the feeling they had when they interacted with Sikhs when they were younger.

ਛੋਟੀ ਫਿਲਮ - ਕੁੱਤਾ । Short movie - The Dog |

ਗੁਰਬਾਣੀ ਵਿੱਚ ਦਰਜ ਚਮਤਕਾਰ: ਸਾਖੀ ਭਗਤ ਨਾਮ ਦੇਵ ਜੀ । Miracle recorded in Gurbani: Account of Bhagat Naam Dev Ji

ਰਾਗੁ ਭੈਰਉ - ਭਗਤ ਨਾਮਦੇਵ ਜੀ - ਸ੍ਰੀ ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ ਜੀ - ਅੰਗ ੧੧੬੫

Raag Bhairao - Bhagat Naam Dev Ji - Sri Guru Granth Sahib Ji - Ang 1165

ਸੁਲਤਾਨੁ ਪੂਛੈ ਸੁਨੁ ਬੇ ਨਾਮਾ ॥ ਦੇਖਉ ਰਾਮ ਤੁਮੑਾਰੇ ਕਾਮਾ ॥੧॥

The Sultan (ruler) said, ""Listen, O Naam Dev: let me see the actions of your Lord."||1||

ਬਾਦਸ਼ਾਹ ਪੁੱਛਦਾ ਹੈ—ਹੇ ਨਾਮੇ! ਸੁਣ, ਮੈਂ ਤੇਰੇ ਰਾਮ ਦੇ ਕੰਮ ਵੇਖਣੇ ਚਾਹੁੰਦਾ ਹਾਂ ।੧।

ਨਾਮਾ ਸੁਲਤਾਨੇ ਬਾਧਿਲਾ ॥  ਦੇਖਉ ਤੇਰਾ ਹਰਿ ਬੀਠੁਲਾ ॥੧॥ ਰਹਾਉ ॥

The Sultan arrested me, (and said) Naam Dev: "Let me see your Beloved Lord."||1||Pause|| 

ਬਾਦਸ਼ਾਹ ਨੇ ਮੈਨੂੰ (ਨਾਮੇ ਨੂੰ) ਬੰਨ੍ਹ ਲਿਆ (ਤੇ ਆਖਣ ਲੱਗਾ—) ਮੈਂ ਤੇਰਾ ਹਰੀ,ਤੇਰਾ ਬੀਠਲੁ, ਵੇਖਣਾ ਚਾਹੁੰਦਾ ਹਾਂ ।੧।ਰਹਾਉ।

ਬਿਸਮਿਲਿ ਗਊ ਦੇਹੁ ਜੀਵਾਇ ॥ ਨਾਤਰੁ ਗਰਦਨਿ ਮਾਰਉ ਠਾਂਇ ॥੨॥

"Bring back to life this dead cow (of mine); otherwise, I shall cut off your head here and now."||2|| 

(ਮੇਰੀ ਇਹ) ਮੋਈ ਹੋਈ ਗਾਂ ਜਿਵਾਲ ਦੇਹ,ਨਹੀਂ ਤਾਂ ਤੈਨੂੰ ਭੀ ਇੱਥੇ ਹੀ (ਹੁਣੇ ਹੀ) ਮਾਰ ਦਿਆਂਗਾ ।੨।

 

ਬਾਦਿਸਾਹ ਐਸੀ ਕਿਉ ਹੋਇ ॥ ਬਿਸਮਿਲਿ ਕੀਆ ਨ ਜੀਵੈ ਕੋਇ ॥੩॥

Naam Dev answered, "O king! How can this happen? Never have the dead come back to life.||3|| 

(ਮੈਂ ਆਖਿਆ—) ਬਾਦਸ਼ਾਹ! ਅਜਿਹੀ ਗੱਲ ਕਿਵੇਂ ਹੋ ਸਕਦੀ ਹੈ?ਕਦੇ ਕੋਈ ਮੋਇਆ ਹੋਇਆ ਮੁੜ ਨਹੀਂ ਜੀਵਿਆ ।੩।

 

ਮੇਰਾ ਕੀਆ ਕਛੂ ਨ ਹੋਇ ॥ ਕਰਿ ਹੈ ਰਾਮੁ ਹੋਇ ਹੈ ਸੋਇ ॥੪॥ 

(There is one more thing,) I cannot do anything by my own actions. Whatever the Lord does, that alone happens."||4||

(ਤੇ ਇਕ ਹੋਰ ਗੱਲ ਭੀ ਹੈ) ਉਹੀ ਕੁਝ ਹੁੰਦਾ ਹੈ ਜੋ ਪਰਮਾਤਮਾ ਕਰਦਾ ਹੈ,ਮੇਰਾ ਕੀਤਾ ਕੁਝ ਨਹੀਂ ਹੋ ਸਕਦਾ ।੪।

ਬਾਦਿਸਾਹੁ ਚੜਿੑਓ ਅਹੰਕਾਰਿ ॥ ਗਜ ਹਸਤੀ ਦੀਨੋ ਚਮਕਾਰਿ ॥੫॥

The arrogant king was enraged at this reply. He incited an elephant to attack (Naam Dev Ji). ||5|| 

ਬਾਦਸ਼ਾਹ (ਇਹ ਉੱਤਰ ਸੁਣ ਕੇ) ਅਹੰਕਾਰ ਵਿਚ ਆਇਆ,ਉਸ ਨੇ (ਮੇਰੇ ਉੱਤੇ) ਇਕ ਵੱਡਾ ਹਾਥੀ ਚਮਕਾ ਕੇ ਚਾੜ੍ਹ ਦਿੱਤਾ ।੫।

ਰੁਦਨੁ ਕਰੈ ਨਾਮੇ ਕੀ ਮਾਇ ॥  ਛੋਡਿ ਰਾਮੁ ਕੀ ਨ ਭਜਹਿ ਖੁਦਾਇ ॥੬॥

Naam Dev's mother began to cry, and said to me, "(O son!) Why don't you abandon saying Raam as God's Name and worship their Name for God - Kudhaae?"||6||

(ਮੇਰੀ) ਨਾਮੇ ਦੀ ਮਾਂ ਰੋਣ ਲੱਗ ਪਈ (ਤੇ ਆਖਣ ਲੱਗੀ—ਹੇ ਬੱਚਾ!) ਤੂੰ ਰਾਮ ਛੱਡ ਕੇ ਖ਼ੁਦਾ ਖ਼ੁਦਾ ਕਿਉਂ ਨਹੀਂ ਆਖਣ ਲੱਗ ਪੈਂਦਾ? ।੬।

ਨ ਹਉ ਤੇਰਾ ਪੂੰਗੜਾ ਨ ਤੂ ਮੇਰੀ ਮਾਇ ॥ ਪਿੰਡੁ ਪੜੈ ਤਉ ਹਰਿ ਗੁਨ ਗਾਇ ॥੭॥

Naam Dev answered, "I am not your son, and you are not my mother. Even if my body dies, I will still sing the Glorious Praises of the Lord."||7||

(ਨਾਮਦੇਵ ਨੇ ਉਤਰ ਦਿੱਤਾ ਕਿ ਅਜਿਹੀ ਸਿਖਿਆ ਦੇਣ ਵਾਲੀ) ਨਾਮ ਮੈਂ ਤੇਰਾ ਪੁੱਤਰ ਹਾਂ। ਨਾ ਤੂੰ ਮੇਰੀ ਮਾਂ ਹੈ।ਭਾਵੇਂ ਮੇਰੇ ਸਰੀਰ ਤੇ (ਕੋਈ ਬਿਪਤਾ) ਆ ਪਵੇ ਤਾਂ ਭੀ (ਨਾਮਦੇਵ) ਹਰੀ ਦੇ ਗੁਣ ਹੀ ਗਾਂਦਾ ਰਹੇਗਾ।੭। 

 ਕਰੈ ਗਜਿੰਦੁ ਸੁੰਡ ਕੀ ਚੋਟ ॥ ਨਾਮਾ ਉਬਰੈ ਹਰਿ ਕੀ ਓਟ ॥੮॥

The elephant attacked him with his trunk, but Naam Dev was saved, protected by the Lord. ||8|| 

ਹਾਥੀ ਨੇ ਸੁੰਡ ਦੀ ਸੱਟ ਮਾਰੀ(ਪਰ) ਨਾਮਦੇਵ ਹਰੀ ਦੇ ਆਸਰੇ ਬਚ ਗਿਆ।੮।  

ਕਾਜੀ ਮੁਲਾਂ ਕਰਹਿ ਸਲਾਮੁ ॥  ਇਨਿ ਹਿੰਦੂ ਮੇਰਾ ਮਲਿਆ ਮਾਨੁ ॥੯॥

The king thinks, "The religious leaders of my faith, the Qazis (Muslim judges) and the Mullahs (Muslim clerics) bow down to me, but this Hindu has trampled my honour."||9|| 

(ਬਾਦਸ਼ਾਹ ਨੇ ਆਪਣੇ ਦਿਲ ਵਿਚ ਸੋਚਿਆ ਕਿ) ਮੈਨੂੰ ਵੱਡੇ ਕਾਜ਼ੀ ਤੇ ਮੁੱਲਾਂ (ਸਾਰੇ) ਸਲਾਮ ਕਰਦੇ ਹਨ(ਪਰ) ਇਸ ਹਿੰਦੂ (ਨਾਮਦੇਵ) ਨੇ (ਮੇਰੀ ਗਲ ਨਾ ਮੰਨ ਕੇ) ਮੇਰਾ ਮਾਣ (ਆਦਰ ਸਤਿਕਾਰ ਹੀ) ਭੰਗ ਕਰ ਦਿਤਾ ਹੈ।੯।  

ਬਾਦਿਸਾਹ ਬੇਨਤੀ ਸੁਨੇਹੁ ॥  ਨਾਮੇ ਸਰ ਭਰਿ ਸੋਨਾ ਲੇਹੁ ॥੧੦॥

The public pleaded with the king, "Hear our prayer, O king. Here, take Naam Dev's weight in gold, and release him."||10|| 

(ਸ਼ਹਿਰ ਦੇ ਹਿੰਦੂ ਲੋਕ ਇਕੱਠੇ ਹੋ ਕੇ ਆਖਣ ਲਗੇ) ਹੇ ਬਾਦਸ਼ਾਹ ਸਾਡੀ ਅਰਜ਼ ਸੁਣੋ।ਨਾਮਦੇਵ ਦੇ ਭਾਰ ਬਰਾਬਰ ਦਾ ਸੋਨਾ ਸਾਡੇ ਪਾਸੋਂ ਲੈ ਲਵੋ (ਅਤੇ ਇਸ ਨੂੰ ਛੱਡ ਦਿਉਂ)।੧੦। 

ਮਾਲੁ ਲੇਉ ਤਉ ਦੋਜਕਿ ਪਰਉ ॥  ਦੀਨੁ ਛੋਡਿ ਦੁਨੀਆ ਕਉ ਭਰਉ ॥੧੧॥

The king replied, "If I take the gold, then I will go to hell for forsaking my faith and gathering worldly wealth."||11|| 

(ਉਸ ਨੇ ਉੱਤਰ ਦਿੱਤਾ) ਜੇ ਮੈਂ ਵੱਢੀ ਲਵਾਂ ਤਾਂ ਦੋਜ਼ਕ ਵਿਚ ਪੈਂਦਾ ਹਾਂ, (ਕਿਉਂਕਿ ਇਸ ਤਰ੍ਹਾਂ ਤਾਂ) ਮੈਂ ਮਜ਼ਹਬ ਛੱਡ ਕੇ ਦੌਲਤ ਇਕੱਠੀ ਕਰਦਾ ਹਾਂ ।੧੧। 

ਪਾਵਹੁ ਬੇੜੀ ਹਾਥਹੁ ਤਾਲ ॥ ਨਾਮਾ ਗਾਵੈ ਗੁਨ ਗੋਪਾਲ ॥੧੨॥ 

With his feet in chains, Naam Dev kept the beat with his hands, singing the Praises of the Lord. ||12|| ਨਾਮਦੇਵ ਦੇ ਪੈਰਾਂ ਵਿਚ ਬੇੜੀਆਂ ਹਨ, ਪਰ ਫਿਰ ਭੀ ਉਹ ਹੱਥਾਂ ਨਾਲ ਤਾਲ ਦੇ ਦੇ ਕੇ ਪਰਮਾਤਮਾ ਦੇ ਗੁਣ ਗਾਂਦਾ ਹੈ ।੧੨। 

ਗੰਗ ਜਮੁਨ ਜਉ ਉਲਟੀ ਬਹੈ ॥ ਤਉ ਨਾਮਾ ਹਰਿ ਕਰਤਾ ਰਹੈ ॥੧੩॥

"Even if the Ganges and the Jamunaa rivers flow backwards, I will still continue singing the Praises of the Lord (and under your forced-pressure will not repeat "Kudhaa, Kudhaa")."||13|| 

ਜੇ ਗੰਗਾ ਤੇ ਜਮਨਾ ਉਲਟੀਆਂ ਭੀ ਵਗਣ ਲੱਗ ਪੈਣ, ਤਾਂ ਭੀ ਨਾਮਾ ਹਰੀ ਦੇ ਗੁਣ ਗਾਂਦਾ ਰਹੇਗਾ (ਤੇ ਦਬਾਉ ਵਿਚ ਆ ਕੇ ਖ਼ੁਦਾ ਖ਼ੁਦਾ ਨਹੀਂ ਆਖੇਗਾ) ।੧੩। 

ਸਾਤ ਘੜੀ ਜਬ ਬੀਤੀ ਸੁਣੀ ॥ ਅਜਹੁ ਨ ਆਇਓ ਤ੍ਰਿਭਵਣ ਧਣੀ ॥੧੪॥

(The ruler had given three hours to make the cow back a live; when) over two and half hours passed, (Naam Dev thought) even then, the Lord of the three worlds has not come. ||14|| 

(ਬਾਦਸ਼ਾਹ ਨੇ ਗਾਂ ਜਿਵਾਲਣ ਲਈ ਇਕ ਪਹਿਰ ਮੁਹਲਤ ਦਿੱਤੀ ਹੋਈ ਸੀ) ਜਦੋਂ (ਘੜਿਆਲ ਤੇ) ਸੱਤ ਘੜੀਆਂ ਗੁਜ਼ਰੀਆਂ ਸੁਣੀਆਂ, ਤਾਂ (ਮੈਂ ਨਾਮੇ ਨੇ ਸੋਚਿਆ ਕਿ) ਅਜੇ ਤਕ ਭੀ ਤ੍ਰਿਲੋਕੀ ਦਾ ਮਾਲਕ ਪ੍ਰਭੂ ਨਹੀਂ ਆਇਆ ।੧੪। 

 ਪਾਖੰਤਣ ਬਾਜ ਬਜਾਇਲਾ ॥ ਗਰੁੜ ਚੜੑੇ ਗੋਬਿੰਦ ਆਇਲਾ ॥੧੫॥ 

(That's it! Just then) the sound feathered wings came. The Lord of the Universe had come, mounted on the eagle garura. ||15|| 

(ਬਸ ਦਿਲ ਵਿਚ ਫੁਰਨਾ ਉਠਿਆ ਹੀ ਸੀ ਕਿ) ਖੰਭਾਂ ਦਾ ਵਾਜਾ ਵਜਿਆ(ਤੇ ਪਉਣ ਰੂਪ) ਗਰੁੜ ਤੇ ਚੜ੍ਹੇ ਹੋਏ ਗੋਬਿੰਦ ਆ ਗਏ।੧੫।

ਅਪਨੇ ਭਗਤ ਪਰਿ ਕੀ ਪ੍ਰਤਿਪਾਲ ॥ ਗਰੁੜ ਚੜੑੇ ਆਏ ਗੋਪਾਲ ॥੧੬॥

He cherished His devotee, and the Lord came, mounted on the eagle garura. ||16|| 

ਆਪਣੇ ਭਗਤ ਦੀ ਰਖਿਆ ਕਰਨ ਲਈ (ਪ੍ਰਭੂ ਜੀ) ਗਰੜ ਤੇ ਚੜ੍ਹ ਕੇ ਆ ਗਏ।੧੬। 

ਕਹਹਿ ਤ ਧਰਣਿ ਇਕੋਡੀ ਕਰਉ ॥ ਕਹਹਿ ਤ ਲੇ ਕਰਿ ਊਪਰਿ ਧਰਉ ॥੧੭॥  

The Lord said to Naam Dev, "If you wish, I shall turn the earth sideways. If you wish, I shall turn it upside down. ||17|| 

ਗੋਪਾਲ ਜੀ ਨੇ ਕਿਹਾ, ਹੇ ਨਾਮਦੇਵ ! ਜੇ ਤੂੰ) ਆਖੇਂ ਤਾਂ ਧਰਤੀ ਟੇਢੀ ਕਰ ਦਿਆਂ?ਆਖੇ ਤਾਂ (ਧਰਤੀ) ਲੈ ਕੇ (ਅਸਮਾਨ) ਉਤੇ ਰਖ ਦਿਆਂ?।੧੭।

ਕਹਹਿ ਤ ਮੁਈ ਗਊ ਦੇਉ ਜੀਆਇ ॥ ਸਭੁ ਕੋਈ ਦੇਖੈ ਪਤੀਆਇ ॥੧੮॥ 

If you wish, I shall bring the dead cow back to life. Everyone will see and be convinced."||18|| 

ਆਖੇਂ ਤਾਂ ਮੋਈ ਹੋਈ ਗਾਂ ਜਿਵਾ ਦਿਆਂ।ਸਾਰੇ (ਲੋਕ) ਵੇਖੀ ਜਾਣ, (ਉਨ੍ਹਾਂ ਨੂੰ) ਭਰੋਸਾ ਆ ਜਾਏ (ਕਿ ਨਾਮਦੇਵ ਦਾ ਮਾਲਕ ਵੱਡੀ ਸ਼ਕਤੀ ਵਾਲਾ ਹੈ)।੧੮।

ਨਾਮਾ ਪ੍ਰਣਵੈ ਸੇਲ ਮਸੇਲ ॥ ਗਊ ਦੁਹਾਈ ਬਛਰਾ ਮੇਲਿ ॥੧੯॥ 

Naam Dev requested (the people) for the calf to be united with the cow. (They then) brought the calf to the cow, and milked her. ||19|| 

(ਗੋਪਾਲ ਦੀ ਇਸ ਕਿਰਪਾ ਤੇ) ਮੈਂ ਨਾਮੇ ਨੇ (ਉਹਨਾਂ ਲੋਕਾਂ ਨੂੰ) ਬੇਨਤੀ ਕੀਤੀ—(ਗਊ ਨੂੰ) ਨਿਆਣਾ ਪਾ ਦਿਉ । (ਤਾਂ ਉਹਨਾਂ) ਵੱਛਾ ਛੱਡ ਕੇ ਗਾਂ ਚੋ ਲਈ ।੧੯। 

ਦੂਧਹਿ ਦੁਹਿ ਜਬ ਮਟੁਕੀ ਭਰੀ ॥ ਲੇ ਬਾਦਿਸਾਹ ਕੇ ਆਗੇ ਧਰੀ ॥੨੦॥ 

When the pitcher was filled with milk, Naam Dev took it and placed it before the ruler. ||20|| 

ਦੁੱਧ ਚੋ ਕੇ ਜਦੋਂ ਉਹਨਾਂ ਮਟਕੀ ਭਰ ਲਈ  ਤਾਂ ਉਹ ਲੈ ਕੇ ਬਾਦਸ਼ਾਹ ਦੇ ਅੱਗੇ ਰੱਖ ਦਿੱਤੀ ।੨੦। 

ਬਾਦਿਸਾਹੁ ਮਹਲ ਮਹਿ ਜਾਇ ॥ ਅਉਘਟ ਕੀ ਘਟ ਲਾਗੀ ਆਇ ॥੨੧॥

The ruler went into his palace, and (their) he felt troubled (meaning that he felt shaken up). ||21|| 

ਬਾਦਸ਼ਾਹ ਮਹਲਾਂ ਵਿਚ ਚਲਾ ਗਿਆ (ਤੇ ਉੱਥੇ ਉਸ ਉੱਤੇ) ਔਖੀ ਘੜੀ ਆ ਗਈ (ਭਾਵ, ਉਹ ਸਹਿਮ ਗਿਆ) ।੨੧। 

ਕਾਜੀ ਮੁਲਾਂ ਬਿਨਤੀ ਫੁਰਮਾਇ ॥  ਬਖਸੀ ਹਿੰਦੂ ਮੈ ਤੇਰੀ ਗਾਇ ॥੨੨॥

Through the Qazis and the Mullahs, the king offered his prayer, "O Hindu! Please forgive me; (whatever you order me, I will do, for) I am your cow."||22|| 

ਆਪਣੇ ਕਾਜ਼ੀਆਂ ਤੇ ਮੌਲਵੀਆਂ ਦੀ ਰਾਹੀਂ ਉਸ ਨੇ ਬੇਨਤੀ (ਕਰ ਘੱਲੀ) —ਹੇ ਹਿੰਦੂ! ਮੈਨੂੰ ਹੁਕਮ ਕਰ (ਜੋ ਹੁਕਮ ਤੂੰ ਦੇਵੇਂਗਾ ਮੈਂ ਕਰਾਂਗਾ), ਮੈਨੂੰ ਬਖ਼ਸ਼, ਮੈਂ ਤੇਰੀ ਗਾਂ ਹਾਂ ।੨੨। 

ਨਾਮਾ ਕਹੈ ਸੁਨਹੁ ਬਾਦਿਸਾਹ ॥ ਇਹੁ ਕਿਛੁ ਪਤੀਆ ਮੁਝੈ ਦਿਖਾਇ ॥੨੩॥

Naam Dev said, "O king! Listen: was this miracle performed by me? ||23|| 

ਨਾਮੇ ਨੇ ਆਖਿਆ: 'ਤੂੰ ਸੁਣ, ਹੇ ਬਾਦਿਸ਼ਾਹ! ਕੀ ਇਹ ਕਰਾਮਾਤ ਮੈਂ ਵਿਖਾਲੀ ਹੈ? ।੨੩।

 

ਇਸ ਪਤੀਆ ਕਾ ਇਹੈ ਪਰਵਾਨੁ ॥ ਸਾਚਿ ਸੀਲਿ ਚਾਲਹੁ ਸੁਲਿਤਾਨ ॥੨੪॥

The purpose of this miracle is that you, O king, should walk on the path of truth and humility."||24||

ਇਸ ਕਰਾਮਾਤ ਦਾ ਇਹ ਮਲੋਰਥ ਹੈ, ਕਿ ਤੈਨੂੰ ਹੇ ਬਾਦਸ਼ਾਹ! ਸੱਚ ਅਤੇ ਨਿਮਰਤਾ ਦੇ ਰਸਤੇ ਟੁਰਨਾ ਚਾਹੀਦਾ ਹੈ ।੨੪। 

ਨਾਮਦੇਉ ਸਭ ਰਹਿਆ ਸਮਾਇ ॥ ਮਿਲਿ ਹਿੰਦੂ ਸਭ ਨਾਮੇ ਪਹਿ ਜਾਹਿ ॥੨੫॥

(Witnessing this miracle) Naam Dev became famous everywhere. The Hindus (of the city) all went together to Naam Dev. ||25||

(ਇਹ ਕੌਤਕ ਸੁਣ ਵੇਖ ਕੇ) ਘਰ ਘਰ ਵਿਚ ਨਾਮਦੇਵ ਦੀਆਂ ਗੱਲਾਂ ਹੋਣ ਲੱਗ ਪਈਆਂ, (ਨਗਰ ਦੇ) ਸਾਰੇ ਹਿੰਦੂ ਰਲ ਕੇ ਨਾਮਦੇਵ ਪਾਸ ਆਏ (ਤੇ ਆਖਣ ਲੱਗੇ—) ।੨੫।

ਜਉ ਅਬ ਕੀ ਬਾਰ ਨ ਜੀਵੈ ਗਾਇ ॥ ਤ ਨਾਮਦੇਵ ਕਾ ਪਤੀਆ ਜਾਇ ॥੨੬॥

(They said to Naam Dev,) if the cow had not been revived, people would have lost faith in Naam Dev. ||26||

ਜੇ ਐਤਕੀਂ ਗਾਂ ਨਾ ਜੀਊਂਦੀ ਤਾਂ ਨਾਮਦੇਵ ਦਾ ਇਤਬਾਰ ਜਾਂਦਾ ਰਹਿਣਾ ਸੀ ।੨੬। 

ਨਾਮੇ ਕੀ ਕੀਰਤਿ ਰਹੀ ਸੰਸਾਰਿ ॥ ਭਗਤ ਜਨਾਂ ਲੇ ਉਧਰਿਆ ਪਾਰਿ ॥੨੭॥

The fame of Naam Dev remained preserved throughout the world. Embracing His humble devotees the Lord has saved them and carried them across. ||27||

ਪਰ ਪ੍ਰਭੂ ਨੇ ਆਪਣੇ ਭਗਤਾਂ ਨੂੰ, ਆਪਣੇ ਸੇਵਕਾਂ ਨੂੰ ਚਰਨੀਂ ਲਾ ਕੇ ਪਾਰ ਕਰ ਦਿੱਤਾ ਹੈ, ਨਾਮਦੇਵ ਦੀ ਸੋਭਾ ਜਗਤ ਵਿਚ ਬਣੀ ਰਹੀ ਹੈ; ।੨੭।

ਸਗਲ ਕਲੇਸ ਨਿੰਦਕ ਭਇਆ ਖੇਦੁ ॥ ਨਾਮੇ ਨਾਰਾਇਨ ਨਾਹੀ ਭੇਦੁ ॥੨੮॥੧॥੧੦॥

(Listening to this praise,) all sorts of troubles and pains afflicted the slanderers, (because they never knew that) there is no difference between Naam Dev and the Lord. ||28||1||10||

(ਇਹ ਸੋਭਾ ਸੁਣ ਕੇ) ਨਿੰਦਕਾਂ ਨੂੰ ਬੜੇ ਕਲੇਸ਼ ਤੇ ਬੜਾ ਦੁੱਖ ਹੋਇਆ ਹੈ (ਕਿਉਂਕਿ ਉਹ ਇਹ ਨਹੀਂ ਜਾਣਦੇ ਕਿ) ਨਾਮਦੇਵ ਅਤੇ ਪਰਮਾਤਮਾ ਵਿਚ ਕੋਈ ਵਿੱਥ ਨਹੀਂ ਰਹਿ ਗਈ ।੨੮।੧।੧੦।

ਕੀ ਗੁਰਬਾਣੀ ਆਮ ਸਮਝ (common-sense) ਹੈ? । Is Gurbani just common-sense?

I have recently heard some Sikhs say, "Sikhi is common sense", and "Gurbani is common sense". But is it really? 

Firstly, the word common, by definition, suggests that common sense is held universally or by the majority of people. But the idea that if most people think something makes sense then it must be correct has been disproven time and time again! Furthermore, it is often people who might be accused of not having 'common sense' who prove that what is 'common sense' is not only lacking sense, but is also completely wrong. 

Secondly, is common sense really common? Everybody's perception of common sense is different, even with the same religious community. For example, for someone living in the West it may be common sense to drink alcohol and eating meat is okay for fun and enjoyment. However, for a Sikh it would be common sense that it is categorically wrong to drink alcohol and unnecessarily kill animals for pleasing one's taste buds. More seriously, it is common sense for people that if someone is not the same religion as you, it's okay to beat and even kill them. It's pretty clear, that everyone's perception of what is common sense is different. Therefore, common sense, and even logic, depends on where the individual is basing their 'sense' and 'logic'. This sounds more subjective than objective!

Now, is the Truth subjective or objective? If subjective, then someone could argue that people who pray to idols are right for doing so because that is the truth for them and make sense to them. However, if the Truth is objective, then it doesn't matter what anyone says, believes, thinks or senses, the Truth is the Truth, even if the whole world gets it wrong!

This leads on to the discussion of people making assertions that "Sikhi is logical," which is being thrown around quite a lot nowadays. Before, even I thought there was nothing wrong with saying this. However, again, with time the understanding came that logic is subjective, not objective. Someone's logic says that it is perfectly okay for an elderly man to marry an eleven-year-old girl. Someone's logic says that it is okay to eat cats, dogs and rats. Everyone's logic is not the same. Regarding individual intellect, logic and common sense. Guru Ji says:

ਮਨ ਕੀ ਮਤਿ ਤਿਆਗਹੁ ਹਰਿ ਜਨ ਹੁਕਮੁ ਬੂਝਿ ਸੁਖੁ ਪਾਈਐ ਰੇ ॥
"O humble servants of the Lord! Renounce the intellectual cleverness of your mind; peace is found understanding the Lord's Hukam, Divine-Commands."
(Gauree M:5, Ang 209)

What is the testing ground for logic? Our own imperfect minds, or something greater than us all? The Greatest of the Great is Vahiguru, the Almighty. For a Sikh, their logic and sense of what is right and wrong is based on Gurbani, not on science, not on someone's personal perception, not on a community's perception, and not based on man-made laws. Gurbani says:

ਬਿਬੇਕ ਬੁਧਿ ਸਤਿਗੁਰ ਤੇ ਪਾਈ ਗੁਰ ਗਿਆਨੁ ਗੁਰੂ ਪ੍ਰਭ ਕੇਰਾ ॥
"The intellect to identify what is good and bad is obtained from the True Guru; and the Guru reveals the spiritual wisdom of God."
(Todee M:4, Ang 711)

Finally, to equate the soch (ideology) of Sikhi or the divine-revelations of Gurbani as just a 'common' (ਆਮ) thing, undermines Sikhi and Gurbani. Human minds and human experiences are limited, but we cannot put a limit of Gurbani and the Power of Vahiguru. For people 100 years ago, it would be a miracle to say someone can travel to the moon, and for someone be against human logic. For people 50 years ago, it would be a miracle to say that someone could see your face on a device on the other side of the world and you could talk! What was then a miracle, is understood today as someone very much possible and achievable. Why? Because our understanding has developed.

Vahiguru can make a dead person can back alive, and make a living person dead. Vahiguru can change the laws of nature for His devotees. Vahiguru has the Power to do anything. The Guru is no less, for the Guru is Vahiguru revealed on earth. Vahiguru showed Himself and spoke to the world through the bodies of the Ten Gurus, and today Sri Guru Granth Sahib Ji. Sikhi doesn't believe in miracles? Really? Sikhi doesn't believe in performing miracles to please others or increase one's ego. But life is full of miracles, history is full of miracles and Gurbani is full of miracles. Where one's own limited sense and logic ceases to be able to comprehend or explain something, that can be understood to be a miracle.


Note: Upcoming post will be on miracles and Gurbani.

ਹੱਥ ਜੋੜ ਕੇ ਮਿਲਨਾ । Greeting with folded hands

Khalsa traditions relevance in modern society becoming increasingly recognised as the way forward 🙏🏻

ਸਿੱਖਾਂ ਦੀ ਇਨਸਾਨੀਅਤ ਅਤੇ ਧਰਮ ਸਿਖਿਆ ਦੀ ਹੋਈ ਸ਼ਲਾਘਾਂ । The praise of the humanity and religious teachings of the Sikhs

Indian poet and journalist, Pritish Nandy, on Twitter

Bertrand Russel was awarded the Nobel Prize for Literature in 1950 and said the following about Satguru Sri Guru Granth Sahib Ji & Sikhi: 

“If some lucky men survive the onslaught of the third world war of atomic and hydrogen bombs, the Sikh religion will be the only means of guiding them... the splendid doctrines of their religion, which has come into existence for the benefit of entire mankind.”


Message of Satguru Sri Guru Granth Sahib Ji, Ang 1299:

ਕਾਨੜਾ ਮਹਲਾ ੫ ॥
kaanaRaa mahallaa panjvaa ||
Kaanraa, revealed through the Fifth Nanak:

ਬਿਸਰਿ ਗਈ ਸਭ ਤਾਤਿ ਪਰਾਈ ॥
bisar gayee sabh taat paraayee ||
My burning jealousy of others (enjoying peace and happiness) has been totally forgotten,

ਜਬ ਤੇ ਸਾਧਸੰਗਤਿ ਮੋਹਿ ਪਾਈ ॥੧॥ ਰਹਾਉ ॥
jab te saadh-sangat mohi paayee ||1|| rahaau ||
since I found the Sangat (company) of the Holy-Guru. ||1||Pause||

ਨਾ ਕੋ ਬੈਰੀ ਨਹੀ ਬਿਗਾਨਾ ਸਗਲ ਸੰਗਿ ਹਮ ਕਉ ਬਨਿ ਆਈ ॥੧॥
naa ko bairee nehee bigaanaa sagal sang ham kau ban aayee ||1||
(Now,) I see no one as my enemy, and no one is a stranger. I lovingly get along with everyone. ||1||

ਜੋ ਪ੍ਰਭ ਕੀਨੋ ਸੋ ਭਲ ਮਾਨਿਓ ਏਹ ਸੁਮਤਿ ਸਾਧੂ ਤੇ ਪਾਈ ॥੨॥
jo prabh keeno so bhal maaniyo eh sumat saadhoo te paayee ||2||
(Now,) I accept whatever God does (for all beings) as good. I have learnt this beautiful wisdom from the Holy-Guru. ||2||

ਸਭ ਮਹਿ ਰਵਿ ਰਹਿਆ ਪ੍ਰਭੁ ਏਕੈ ਪੇਖਿ ਪੇਖਿ ਨਾਨਕ ਬਿਗਸਾਈ ॥੩॥੮॥
sabh mehi rav rehiaa prabh ekai pekh pekh naanak bigsaaee ||3||8||
O Nanak! (Say- since meeting the Holy Company, I now see) the presence of One God is pervading in all; and for this reason I get happy looking and seeing everybody. ||3||8||

One non-Sikh on twitter posted the following:

Priyashmita Guha's twitter

The answer to this sister's question is our Guru. The Gurbani given to us by our Gurus and the example set by the lives of the Gurus, is the foundation for the high ideals and humanity shown by the faithful followers of Guru Nanak Sahib Ji.

Below are some of the many stories of Sikhs defending, sheltering and feeding Muslims during anti-Muslim violence in Delhi, putting into practice the teachings of Great Sikh Gurus:

Novelist, Niranjana Roy, on Twitter

• Huffington Post (28/02/20): How This Sikh Man Rescued Dozens Of Delhi Riot Victims On His Motorbike
• France 24 (03/03/20): India's Sikhs offer help to Muslim victims of New Delhi ethnic violence
• Republic World (27/02/20): Delhi: Gurudwaras Organize Relief Camps, Organise Langars In Violence-hit Areas
• Times of India (28/02/20): Delhi: Good Samaritans offer food, hope to riot-affected
• Daily Times (27/02/20): Sikh Gurdwaras Open Its Doors For Shelter 
• Muslim Council (26/020/20): As Delhi burns, Sikh Gurdwaras offer help and give shelter to Muslim families fleeing violence
• YouTube (27/02/20): Sikh saves Mulim's life from mob 

ਸਿੱਖਾਂ ਨੂੰ ਤਿਆਰ-ਬਰ-ਤਿਆਰ ਰਹਣ ਦੀ ਲੋੜ । The need for Sikhs to remain forever alert and ready

Message from Bhai Paramjit Singh Khalsa (Anandpur Sahib wale):

ਦਿੱਲੀ ਦੇ ਮੁਸਲਮਾਣਾ ਤੇ ਹਮਲਾ । Attack on the Muslim of Delhi

Not a scene from a movie, nor from a historical archive, but footage from last night of Delhi being burnt with slogans of “Jai Shree Raam”. Muslim mosques, homes and businesses burnt. Their crime?... They are not Hindus and don’t fit the Hindu nationalist picture of a India with one religion, one language and one culture. Sound familiar? Yes, the same thing Hitler wanted for Germany. This scene reminds me of scenes from November 1984 during Government orchestrated genocide of the Sikhs.

When will the world wake up and address this terrorism by radicalised extremist Hindus. Any form of terrorism and attack on humanity, from whichever community or group is condemnable. Any individual or group behaving like Aurangzeb by claiming they are getting revenge for how their ancestors were treated by the Mughals, makes them no less evil than Aurangzeb. 

May the world learn and follow the example of Guru Teg Bahadar Sahib Ji how to respond to evil with bravery and standing up for humanity, not destroying it. The home of Guru Teg Bahadar Ji’s Sikh and every Gurdwara has its doors open to provide food, shelter, and safety to Muslims, Hindus and anyone else in need.

May the Almighty bring peace, calm and compassion to their hearts of those filled with hate, and division🙏🏻.

ਬਿਬੇਕ ਰਹਿਤ (ਖਾਣ ਦੀ) ਬਾਰੇ ਵਿਚਾਰ | Vichaar on dietary Bibek Rehat - Giani Pinderpal Singh Ji

Giani Pinderpal Singh Ji explaining logic behind Bibek dietary Rehat that Guru Sahib has instructed his disciples to keep. Giani Ji explains how the food we eat, who prepares it, how the food was bought and who serves it makes a difference to our individual spirituality. Giani Ji further explains that “Guru Ka Langar” today in many places is just name sake and importance of making Langar so it spiritually benefits those cooking and those eating it. .

Giani Ji explains that each individual has an aura. One’s aura is shaped by one’s faithfulness to the Lord, spiritual practice one observes, one’s behaviour and one’s habits. According to Gurbani, if a Gurmukh (Guru-centred individual) holds a dry Roti, that roti becomes Amrit (spiritual life-energy filled) and if a Manmukh (ego centred individual) who chooses not to follow the Guru’s Hukam but their own thinking, even if they are holding various types of food delicacies, it becomes spiritual-poison for the spiritual-seeker. Gurbani says:

ਸੰਤਨ ਕਾ ਦਾਨਾ ਰੂਖਾ ਸੋ ਸਰਬ ਨਿਧਾਨ ॥

ਗ੍ਰਿਹਿ ਸਾਕਤ ਛਤੀਹ ਪ੍ਰਕਾਰ ਤੇ ਬਿਖੂ ਸਮਾਨ ॥੨॥

santan kaa daanaa rookhaa so sarab nidhaan. 

grehi saakat chhateeh prakaar te bikhoo samaan ||2||

“The dry bread of the Saints is equal to all treasures. The thirty-six tasty dishes of the faithless one, are just like poison. ||2||”

(Sri Guru Granth Sahib Ji - Ang 881)

A child can hear and experience things whilst in the mother’s womb. The mothers of great Gursikhs, used the time of pregnancy to read more Gurbani, more Simran and listen to the stories the Great Gurus and great Gursikhs. .

Whatever the mother exposes her eyes, ears and mouth to, has an influence on the child. It is so sad to see young children swearing or getting angry, and then you wonder if the mother swore and got angry when she was pregnant or perhaps she watched lots of movies with negative behaviour. .

Then you see children full of peace, with a calm aura and who remember Gurbani quickly and do Simran with great love. You then think, the mother must have avoided negative company, thoughts, words and sights during pregnancy and sowed the seeds of the Guru’s love during her pregnancy.🙏🏻

ਛੋਟੀ ਫਿਲਮ: 'ਵੈਲਿਟਾਈਨ' ਦਾ ਦਿਨ | Short Film: Valentine's Day

ਬਾਪੂ ਕੋਲੋਂ ਸਹੇਲੀ ਨੂੰ ਫੁੱਲ ਦੇਣ ਲਈ ਪੈਸੇ ਲਏ... ਤੇ ਘਰ ਆਓਂਦੇ ਨੂੰ ਭੈਣ ਵੀ ਕਈਆਂ ਕੋਲੋ ਫੁੱਲ ਲੈ ਕੇ ਬੈਠੀ|

ਗੁਰਮਤ ਅਤੇ ਵਿਆਹ ਤੋਂ ਪਿਹਲਾ ਪੋਜ਼ ਪਾਜ਼ ਕਰਨੇ । Gurmat and pre-wedding poses

Nowadays, there are lots of publicly shared videos and photographs of Gursikh couples before marriage holding hands, posing with their heads very close together, and one another's hands resting on the other’s shoulder or waist. Pre-wedding shoots are seemingly becoming a common thing for Gursikhs and it seems families are quite comfortable with these type of non-Gurmat poses.

Even wedding or post-wedding photos, are becoming uncomfortable to watch! Gursikhs dressed in Bana (Khalsa dress) sharing photos with the world of them standing in intimate poses is something that gursikhs of previous generatons would never been seen doing. Respected late Jathedaar Bhai Raghbir Singh Ji would instruct the Sangat: “Until you standing before Guru Maharaaj for your Anand Kaaraj, you are brothers and sisters.” 

Guru’s Rehat (code of discipline) requires Gursikhs to treat and behave with everyone, other than their wife/husband, as their father/mother, brother/sister, or son/daughter. Until the Anand Karaj has not been completed, a person cannot treat or behave someone as their wife/husband. 

However, it seems the line of what is and isn’t acceptable in Gurmat has been confused or relaxed by individuals, perhaps due to lack of Sangat (company) with elder Gursikhs, a lack of knowledge of Sikh history and customs, and a lack of awareness of Rehat.

Guru Gobind Singh Ji Maharaj made the Khalsa “Niaaraa” (distinct). The way stand, speak, interact, eat, and do things should be distinct from the ways of the world. If we are behaving and acting like the rest of the world and forgetting the Guru’s Way then we are far from being distinct. Guru Ji says: 

ਜਬ ਲਗ ਖ਼ਾਲਸਾ ਰਹੇ ਨਿਆਰਾ ॥ ਤਬ ਲਗ ਤੇਜ ਕੀਉ ਮੈਂ ਸਾਰਾ ॥ 
ਜਬ ਇਹ ਗਹੈ ਬਿਪਰਨ ਕੀ ਰੀਤ ॥ ਮੈਂ ਨ ਕਰੋਂ ਇਨ ਕੀ ਪ੍ਰਤੀਤ ॥
As long as the Khalsa remains distinct, I will give You my power and support; but the day they begin to follow the ways of the world, I will lose faith in them.
(Patshahi 10, Khalsa Mehima)

Let’s rise to seek Dashmesh Pita Ji’s blessings and be inspired to live and behave like the respected Gursikhs and Shaheeds throughout Sikh history who fully dedicated themselves to living Gurmat in all aspects of their life. Living in Grace, dignity and respect, may Guru Ji’s glory shine through us.

ਵਿਚਾਰ: ਯੂ.ਕੇ. ਤੇ ਯੂਰਪੀਅਨ ਯੂਨੀਅਨ ਦਾ 'ਤਲਾਕ' । A Sikh perspective: The UK's divorce with the European Union

The United Kingdom's divorce with the European Union finally went through on Friday 31st January. But what does this divorce mean for Sikhs living in the UK and mainland Europe?

A Sikh perspective: 
The UK's divorce with the European Union

Author: Manvir Singh

A Sikh perspective against Brexit

With Brexit, it's going to be more difficult for our Sikh brothers and sisters living in continental Europe to fight for their rights and liberties. Sikhs in mainland Europe are less established in the communities and political systems of their respective countries in comparison to Sikhs in the UK. For this reason, Sikhs in mainland Europe had traditionally relied on the support of UK Sikhs to represent them via British politicians in the European Parliament. With the United Kingdom's divorce with the European Union, Sikhs in Europe have lost a significant amount of political influence in European politics which governs them. 

Many Sikhs from mainland Europe, in particular Italy, had taken advantage of the UK's membership in the European Union and migrated to the UK. I feel that the UK offers the most religious freedom for Sikhs out of all the European countries. In the UK we don't need to worry about wearing the Kirpan or the Dastaar. It would be unbelievable to think that a child in the UK would be barred from a school or university for wearing a Dastaar or not be allowed to have a front-line job like working in a bank, school, civil service etc because of their visible Sikh identity. The reason for this is that Sikhs in the UK have already faced their challenges to safeguard their rights in the 1970s and 80s. 

However, countries like France currently have outright bans on wearing any religious headgear in any government school or public service job. Countries like Denmark do not allow Sikhs to wear the Kirpan (wearing it underneath your clothes is even illegal!). Countries like Belgium and Germany have certain schools which don't allow children to wear a Dastaar or even keep their heads covered. Most mainland European countries would not allow Sikhs to wear a Dastaar openly or visibly in government jobs. 

In short, intolerance towards religion in the name of secularism is increasing in mainland Europe. Some may say this is influenced by the growth in Islamic extremism. However, whatever the causes are, it effects Sikhs living in Europe. Therefore, after attaining citizenship, many European Sikhs have moved to the UK. With this divorce, the chance for Sikhs to move to the UK from mainland Europe decrease. For Sikhs in mainland Europe who don't want to migrate, there will be more inconvenience for those wishing to visit the UK to meet their relatives or attend Samaagams (religious events). 

For Sikhs living in the UK, Brexit has been reported as being a factor for the increase of hate crimes against minorities and the growing voice of white nationalism and intolerance towards those perceived to be a threat to "british-ness". This has led to a hateful rhetoric towards immigrants and immigration in the UK. As a visibly identifiable minority community in the UK, Sikhs often suffer the brunt of racism and racist attacks. 

A Sikh perspective for Brexit

European Sikhs are facing the brunt of a growing trend of intolerance towards religion in mainland Europe, from education to work. There is also a growing resistance against looking different in public life. Countries like France don't accept any ID photo with someone wearing a Dastaar. Also children have been told to remove their Dastaar if they wish to continue studying in school. Sikh legal experts have taken this case to the United Nations. Despite the United Nations direction to France for the right of Sikhs to wear the Dastaar to be safeguarded, the ruling has been ignored by the French government. 

The European Parliament is made up of European politicians. Even though the UK was part of the European Parliament, they do not form a majority. Most mainland European countries having little historic ties with Punjab or Sikhs, and having no need for Sikh votes (as Sikhs are a small minority in all European countries and in a lot of places don't have the right to vote as they are not gained citizenship). Keeping this in mind, there is little or no hope for Sikh interests to be defended by European politicians in the midst of a growing trend against religion being seen in public life. 

If the UK remained in the European Union, there would have been a danger that the freedoms that UK Sikhs have achieved in this country would come under threat from intolerant European politicians. A growing threat of radical Islam to Europe has negatively impacted on Sikhs and law-abiding Muslims.

By getting out of the European Union, the UK Sikh voice is likely to become more stronger and the UK's good-will towards Sikhs and religion in general will likely to either increase without European constraints or at least be safeguarded as it is now. 

Conclusion

A large proportion of the UK's public have lost faith in the integrity of politicians and the political system. People have began questioning the validity and truthfulness of claims made by politicians of both sides of the political argument. Discontent with politicians involved in expense scandals, growing fears of government cuts to essential services, and a desire for making society better than it is, led many to vote Brexit. However, the reality of situation will unfold only with time. 

Gurbani teaches us to prepared for the future and have far-sightedness: "...ਦੇ ਲੰਮੀ ਨਦਰਿ ਨਿਹਾਲੀਐ ॥" ("...look ahead to the future with foresight."). According to Gurbani, far-sightedness comes from spirituality and our connection with the Divine. Gurbani says, "ਸੋ ਪੜਿਆ ਸੋ ਪੰਡਿਤੁ ਬੀਨਾ ਜਿਨੑੀ ਕਮਾਣਾ ਨਾਉ ॥" ("They alone are learned, wise, and scholars, who accumulate the spiritual-wealth through connecting with the Divine."). There is no greater preparation for the future than grounding ourselves with the spirituality laid in Sri Guru Granth Sahib Ji and remaining ready for the unknown through allowing the Guru's virtues and glory to shine through our thoughts and actions.

Bhai Gagandeep Singh, an inspiring ambassador for Sikhs in Spain on a Spanish talk show

The way forward for European Sikhs is instill Gurmat values and thinking in their children as well as focus on getting their children educated. When young spiritually-strong and educated Gursikhs in different European countries become lawyers, doctors, writers, and journalists, they will be able to express their own narrative to the wider society and respective government. Building links with local communities and host community politicians will create stronger ties. A simple thing like regularly inviting politicians, teachers and police to the Gurdwara, explaining Sikhi to them, sharing Langar with them and having friendly dialogue will build bridges with decision-makers, who then become mindful and respectful of Sikhs.

Bhai Ranjit Singh, a French law graduate, speaking in a French TV debate with French politicians

Hopefully, one day, the young talented Gursikhs of European countries can reach influential positions where they can influence law-makers to safeguard Sikh rights like the pioneering Sikhs did in UK. There is already some young Gursikhs who are active in Europe and made a positive contribution for Sikhs living in their country. Early pioneers for Sikh rights faced many challenges and had to engage in peaceful protests to gain the right to wear the Dastaar on the buses or the right not to wear the helmet. Sikhs got into politics at first as local councillors and then eventually we got to a point where we have a Sikh proudly wearing a Dastaar in parliament. If Europe has young Gursikhs who are strong in their Sikhi, attached to Gurbani and dedicated to Simran,  then their presence and aura will leave a positive effect on those they speak to. It is now time for the European Sikhs to venture out of their communities and engage in the wider community.

Sharing Sikhi with the German public, Bhai Damandeep Singh of 'Sikh Verband Deutschland'

Similarly, Sikhs in the UK can continue to help European Sikhs by keeping ties with the embassies of different European countries and continue to provide support to communities in Europe who are struggling with issues. With UK Sikhs history of fighting against racism, equal opportunities and safeguarding of religious articles of faith, we have a wealth of experience and expertise to guide our European brothers and sisters in helping to build a fairer and respectful society for all.

ਛੋਟੀ ਦੀ ਤਿਆਰੀ ਜਾਂ ਲੰਬੀ ਦੀ ਤਿਆਰੀ । Prepation for the short or preparation for the long

 

ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥ ਰਾਗੁ ਸੂਹੀ ਬਾਣੀ ਸ੍ਰੀ ਕਬੀਰ ਜੀਉ ਤਥਾ ਸਭਨਾ ਭਗਤਾ ਕੀ ॥ ਕਬੀਰ ਕੇ ॥   

ਅਵਤਰਿ ਆਇ ਕਹਾ ਤੁਮ ਕੀਨਾ ॥
avatar aae kahaa tum keenaa ||
Since your birth, what have you done?

ਰਾਮ ਕੋ ਨਾਮੁ ਨ ਕਬਹੂ ਲੀਨਾ ॥੧॥
raam ko naam na kab’hoo leenaa ||1||
You have never even chanted the Name of the Lord. ||1|| .

ਰਾਮ ਨ ਜਪਹੁ ਕਵਨ ਮਤਿ ਲਾਗੇ ॥
raam na jap’hu kavan mat laage ||
You have not meditated on the Lord; what thoughts are you attached to?

ਮਰਿ ਜਇਬੇ ਕਉ ਕਿਆ ਕਰਹੁ ਅਭਾਗੇ ॥੧॥ ਰਹਾਉ ॥
mar jaebe kau kyaa kar’hu abhaage ||1|| rahaau ||
What preparations are you making for your death, O unfortunate one? ||1||Pause||

ਦੁਖ ਸੁਖ ਕਰਿ ਕੈ ਕੁਟੰਬੁ ਜੀਵਾਇਆ ॥
dukh sukh kar kai kuTa(n)b jeevaayaa ||
Through pain and pleasure, you have taken care of your family.

ਮਰਤੀ ਬਾਰ ਇਕਸਰ ਦੁਖੁ ਪਾਇਆ ॥੨॥
martee baar iksae dukh paayaa ||2||
But at the time of death, you shall have to endure the agony all alone. ||2||

ਕੰਠ ਗਹਨ ਤਬ ਕਰਨ ਪੁਕਾਰਾ ॥
ka(n)Th gehan tab karan pukaaraa ||
When you are seized by the neck, then you shall cry out.

ਕਹਿ ਕਬੀਰ ਆਗੇ ਤੇ ਨ ਸੰਮੑਾਰਾ ॥੩॥੧॥
keh kabeer aage te na sa(n)m(h)aaraa ||3||1||
Says Kabeer, why didn't you remember the Lord before this? ||3||1|| 

(Sri Guru Granth Sahib Ji - Ang 792 - Bhagat Kabeer Ji - Raag Soohee)

Questions regarding media coverage of tragic East London stabbings

Sadly yesterday 3 Punjabi youths tragically lost their lives in a knife crime attack. According to more recent news reports, the 3 young men were part of a drunken brawl over unpaid work which led to a knife attack. Thoughts and prayers for their families who have lost such young adults to senseless violence. 

Bhai Mankamal Singh Ji has highlighted on social media that UK media outlets are inappropriately portraying this as a “Sikh gang bloodbath”. The UK mainstream media are time and again referencing to the individual’s association to the Sikh faith when they have never highlighted the faith association of hundreds of knife crime attack victims or perpetrators in the past. As a consequence of the news emphasising "Sikhs" have been involved in a gang fight and knifed to death, I immediately thought of a someone in Sikh visible identity (ie Kesdhari, wearing a Dastaar) must be involved and the knife may sadly be a Kirpan. Why else stress “Sikh” I thought? However, this was far from the truth. If I was confused and feeling this way, imagine how non-Sikhs would be feeling about Kirpans and Sikhi Saroop from such headlines?

But something for us all to think about is the recent argument being made that Sikhs should be recognised as an ethnic group and not just a religion. This has the ramifications that you can use headlines of “Sikh gang”, “Sikh criminal”, “Sikh drug-dealer” or “Sikh rapist” and get away with it by saying that you are referring to their ethnicity and not their religion. But we would all agree that the above hypothetical incidents would have nothing to do with Sikhi or represent a Sikh cause, and be very negative for the Sikh faith community who are already are under-represented in the media. 

I think where religion has no involvement in an incident, no link to the appearance of an individual, and no link to the ideology driving behind the incident, it would be more appropriate to refer to their ethnic group. Using “Punjabi” as an ethnic identity would be the more befitting than “Sikh”. I understand many Sikhs, rightly, do not identify as Indians. However, I don’t think that can lead to the conclusion that our ethnicity is Sikh. Otherwise you could have an ethnic Sikh who is an atheist or an ethnic Sikh who is a Christian. Would a Spanish or African convert to Sikhi be an “ethnic Sikh”? 

Clearly it is confusing. I agree with the sentiments but I think the way forward is to identify Punjabis separate from Indians as Punjabis have a long common history, heritage and language which connects them and ultimately most Punjabis, irrespective of faith, have adoration for Guru Nanak Sahib Ji.  

Sikh concepts such as “Panth” and “Quam” cannot be divorced from religion, unlike the term ethnicity which can exist without religious belief or observation. Can you have a “Sikh Koum” devoid of “Sikhi”? Miri-Piri (socio-politics and spirituality) are intertwined concepts in Sikhi and not separate entities.

ਲੋਕਲ ਗੁਰਮੱਤ ਕਲਾਸ ਦੇ ਬੱਚਿਆਂ ਨੂੰ ਮਿਲੇ ਇਨਾਮ । Prizes given to children at local Gurdwara Class

Today children at the local Gurdwara Sahib’s Sikhi class received prizes.

Five weeks before Guru Nanak Dev ji’s Gurpurb, children were given a chart (see photos 2-3) and told that each task earns points and points means prizes. After 5 weeks, their parents and grandparents requested we extend the task deadline to January to Guru Gobind Singh Ji’s Gurpurb. It is amazing that since then children have been excitingly going through the Punjabi alphabet, reciting each Guru Sahibs name, doing Gurmat Ishnaan (full body wash whilst reciting Gurbani or Simran), reciting Mool Mantar, and reading/listening to Japji Sahib, Chaupai Sahib, Rehras Sahib and Sohila Sahib everyday.

Based on their different ages, goodie bags included a set of books for children published by the SGPC for learning Sikh history, Sikh colouring books, a Saakhi book, a Simarnaa (mala), some chocolates and some children got a toy or another gift. The main theme of the gifts were to promote Sikhi learning and encourage them to carry on further. They now look forward to completing their weekly chart till Vaisakhi, when there will be another prize giving ceremony.

The parents and grandparents, who also sit in the class with their children and take an active part in the weekly class, have shown great support in getting their children to do this chart. Hopefully by sharing this, it gives Sangat in other places an idea that they can adopt to motivate children towards Gurbani and Simran.

ਬਾਬਾ ਚਰਨ ਸਿੰਘ ਜੀ ਕਾਰ-ਸੇਵਾ ਦੇ ਕੇਸ ਸੰਬੰਧੀ ਫੈਂਸਲਾ । Case verdict relating to Baba Charan Singh Ji Kar-sewa

Today 6 Punjab Police officers have been convicted for the abduction and murder of Baba Charan Singh Ji Kaar-seva wale and 5 of his family members in 1993.

Baba Charan Singh Ji's brutal martyrdom at the hands of Panjab Police in 1993

In Sikh history, Bhai Mati Daas Ji’s body was sawn alive into 2 pieces by the Mughals in 1675. The Indian state, no better than the Mughals, similarly shredded the body of Baba Charan Singh Ji Kaar-seva wale in 2 pieces. He was mercilessly tied to two jeeps that drove in opposite directions, resulting in Baba Ji’s body being ripped into two pieces.

One of the perpetrators, Police Inspector Suba ‘Singh’, was from Sirhind, where in December 1704 the younger Sahibzaade were bricked alive by the orders of Wazir Khan, Suba (Governor) of Sirhind. Punjab Police’s Suba Singh boasted that Sikhs will forget Suba of Sirhind (Wazir Khan) and will remember Suba Singh Sirhind instead. He was sentenced to 10 years in prison and ordered to pay a fine of Rs 30,000. When the media were taking photos of Suba Singh being taken to jail, he said with egotistical pride “take good photos.” It has taken 27 years to get this case to trial. Originally there were 15 people accused of kidnapping and murdering this family, but six of the accused died before the case reached trial. More than 25 prosecution witnesses also died before the case reached trial.

The dead bodies were never handed to the family and it has still not been disclosed what ultimately happened to them. 

Bhai Satnam Singh Ji Khande Wale, one one Panj Pyare of the Akal Takhat Amrit Sanchaars, spoke to the media... “This case still proves Sikhs will not get full justice in India. Someone who tortures and murders a whole family should receive the death penalty or at least life imprisonment. My family has not received full justice and many eye witnesses were intimidated and bought by the Police with bribes. However today’s verdict is welcomed and is very small success in the fight for justice against the Indian State for its atrocities committed against Sikhs from 1984-1995.”