"What's your father's name?..."

Gurdwara Sangat Sahib in memory of Bhai Pheru jee

'Bhai Pheru Morcha' was one of a series of the campaigns of Sikh agitations, in the 1920s, for the reformation of their holy places. Gurdwara Sangat Sahib in Lahore district, is dedicated to the memory of Bhai Pheru jee (1640 - 1706). Bhai Pheru jee was a masand or parish leader in the time of Guru Har Rai jee who was honoured for his devotion by Guru Gobind Singh jee with the titles of Sachee Daahree ("True Beard") and Sangat Sahib. The shrine was an important shrine, with 2,750 acres of land attached to it. At the time of the morcha (campaign) it was being managed by Mahant Kishan Daas.

After the Shiromani Gurdwara Parbandhak Committee (SGPC), a representative body of the Sikhs, had taken over management of some of the major shrines and mahants or care-takers had started voluntarily handing over gurdwaras under their control. On 28th December 1922 Mahant Kishan Daas transferred Gurdwara Bhai Pheru to the SGPC. He later went back on the agreement he had signed and petitioned the government to have the shrine and the lands restored back to him. On 7th December 1923 the police arrested the manager appointed by the SGPC, Bhai Jagat Singh jee, and eleven other representatives of the Shiromani Gurdwara Parbandhak Committee. 

However, by time the Mahant came back to take possession of the gurdwara and its land, the Deputy Commissioner of Lahore ruled in favour of the SGPC. Feeling raged by the decision, Mahant Kishan Daas along with Pala Raam (brother of Mahant Narain Das, the Mahant of Sri Nankana Sahib) lodged a complaint with the police that the Akalis were forcibly taking possession of his property. Acting on his complaint, the police arrested 34 Akalis on 2nd January 1924. The government then went back on its decision and instead released new orders that Pala Raam was to have temporary possession of the land.

Jathas (batches) of Akali volunteers started marching to Bhai Pheru from different parts of the district. On 5th January 1924, the SGPC took the campaign into its own hands. By 10th September 1925, 6,372 Sikhs had been arrested. An unsavoury incident, however, led the local organizer, Arjan Singh, to suspend the morcha on 20th September 1925. The Gurdwara and the lands attached to it came under the SGPC's control after the Sikh Gurdwaras Act of 1925 was passed by the Punjab Legislative Council, and the court case too was decided in the Committee's favour in June 1931. 

Below is a story relating to this morcha was illustrates the spirit of the Khalsa which made them invisible:

      How a British Officer admitted defeat from Sikhs

Author: Bhai Kulbir Singh jee

Taken from www.GurmatBibek.com 

Sodhi Harbhajan Singh jee

One day, Sodhi Harbhajan Singh jee (1913-1995), the writer of the famous book Bhajan Bandagi Da Prataap, was standing in a shop in Jabaalpur that an English couple walked in and said Fateh to him loudly. Harbhajan Singh was surprised to hear Fateh from the English couple. Sodhi Harbhajan Singh jee started talking to them and asked them how come they know so much about Sikhi. Upon this the English gentleman told him his story as follows:

"I was a police captain in 1924 when the Akalis launched Bhai Pheru morcha in Lahore city of Punjab (now in Pakistan). I got special orders from the Inspector General of Police to crush the Sikhs. I told him that I could do so only if I was to be given the police party of my choice. At this he agreed and I hand picked the most ruthless and strong young men from backgrounds such as Lyalpuri Jaanglis and Jhelami Jaats. I took my police party to Gurdwara Bhai Pheru and surrounded the disputed place with wire and had my police party stationed there.

The first Jatha started marching from Amritsar and slowly reached Gurdwara Bhai Pheru after doing prachaar (preaching) in several villages on their way. On the day of the arrival of the Jatha at Gurdwara Bhai Pheru I asked my toughest Thanedaar (Police Officer) to get me the list of all the members of Jatha along with their father's name and home address. That afternoon I got surprised when I saw the list. All Jatha members had listed Guru Gobind Singh jee as their father. I got really mad when I saw the list and swore at the Thanedaar for failing to get even the name of their father.

The thanedaar replied that he tried his best but no one in the Jatha gave any other name for their father but Guru Gobind Singh jee. My wife who was sitting beside me mocked me by saying that if I can't even get their father's name how the hell am I going to crush them. At this I vowed that I will eat my breakfast the next day, only after getting their father's name from them.

Next day I chose 50 stern and strong-hearted policemen and asked them to pick 25 old and weak members of the Jatha. I then ordered that let two policemen hold one Sikh and use whatever means to make them spit out their father's name. I further said that whoever does it first would get a gold medal and special recognition from the government. Hearing my order, the policemen started beating the Jatha members savagely till they got unconscious. Then they would bring them back to senses and beat them again. But none of them told their worldly father's name. All they would say was Guru Gobind Singh jee and Vaheguru. When they failed to get any results I asked the police officers to remove their belts and get the hell out of there. By that time it was 10am and I was feeling really hungry.

I chose another 50 policemen and asked them to do the same thing. I asked them to use very severe measures to torture the Jatha members to break their resolve of not telling the name of their worldly father. I knew that if they admit defeat and spit out their father’s name, then they would also accept the defeat of their agitation. A lot was at stake. I put their hands upside down under the Charpai (Indian beds) and made the police officers jump on the beds. The Sikhs were in great pain but they did not yield. I even made my policemen hammer nails in their buttocks but still we were unable to break their resolve.

By 6pm I was badly tired and was extremely hungry. I lost all my pride and ego and felt totally helpless in front of those non-violent lions. I picked up the phone and dialled to the Inspector General of Police and resigned. The next day I took train to Bombay and went to England. I wrote it down on the resignation letter that no one should mess with the Sikhs."

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'Nazar', 'Sagan' & Baby Oil...

Gurmat Vichaar by Bhai Ranjit Singh Ji Dhadrianwale:

Panjabi Culture or Sikh Culture...

Gurmat Vichaar by Bhai Ranjit Singh Ji Dhadrianwale...

Toronto Singhs Camp 2015...

With the blessings of Guru Sahib, Toronto Singhs Camp was held from Wednesday 27th May to Sunday 31st May. This is the fifth year the camp has been running. Toronto Singhs Camp provides inspiration and motivation to young and old who want to discover the essence of Sikhi. The camp is aimed to reach out to people of different backgrounds and levels of understanding of Sikhi. Bhai Jaspual Singh and the organising team of sevadaars are doing a great job with Guru Ji's Kirpaa. The group continue with seva beyond the camp with regular Amrit-vela sessions, weekly Simran programme, community seva and fun activities.

 

This year's camp was attended by around 70 people. The camp is aimed at people aged 17 years and above, however had some younger teenagers who also benefited from the Sangat, Seva, and Simran. It is a great opportunity to experience Sikhi in a relaxed, friendly and spiritually charged environment. Toronto Singhs Camp 2014 took place at camp Kintail, a beautiful scenic camp site located in South-western Ontario on the shores of Lake Huron. The beautiful beach scenery and natural surroundings helped to connect with and appreciate the Creator.

This year's workshop facilitators included, Bhai Gursev Singh (Toronto), Bhai Simerneet Singh (Chicago) and Bhai Mani Singh (Toronto). Special guests at the camp included Bhagat Ji (Bhai Jaswant Singh Ji), and Nihang Singh Bhai Maan Singh (Taruna Dal). 

The theme of the camp was "unity".  The theme of the camp very appropriately describes what Toronto Singhs Camp represents. The camp is a Panthic camp which has representation from different Jathebandis and has an ethos and feel which very inclusive, welcoming and goes beyond the minor differences of Maryada between individuals and seeks to show love to Guru Ji and all Gursikhs. 

The concept of unity was explored by the speakers and discussed with campers from different perspectives and angles. The first workshop was held on the beach. It was really hot that day and the sun was blinding. The workshop led by Bhai Simerneet Singh (Chicago) explored how we can merge back to the source through Gurbani and Naam and emphasised on unity between a Sikh and Naam. Veer Ji talked about the importance of Satguru and Naam.

The second workshop's seva with given to Daas. The topic was Ekta with Guru Ji and exploring the concept of Gurmat Bibek. The whole of Sri Guru Granth Sahib Ji revolves around unity between the individual with the Creator and this unity and consciousness of seeking to become one is call 'Bibek'. Different aspects of practical Bibek according to Gurbani were discussed, for example of Gurmat Bibek of speaking, Gurmat Bibek of seeing, Gurmat Bibek of what we hear, Gurmat Bibek or eating and so on.

The third workshop was by Bhai Gursev Singh (Toronto) on how we become united with our mind, thoughts and actions. The workshop practically looked at day-to-day living from family life and to being united within the community and Gurdwaras.  Bhai Sahib gave some really nice examples from the life of Gurmukh-Saints to show the virtues needed for unity amongst Gursikhs and with Akaal Purkh. 

The fourth workshop was by Bhai Mani Singh (Toronto) on survival skills and practical skills to help oneself. The Singhs were put in two groups and they had to compete with one another on a mission. (I didn't participate in this workshop as I needed some rest, but it looks like everyone had a great time!).

The fifth workshop was a questions and answers session. The session was interesting to say the least, with a lively discussion.

 

The sixth workshop was on Sarbat Khalsa. The history of Sarbat Khalsa and how Gursikhs in history would sit together and resolve matters and plan ahead in accordance to Gurmat was explored. We had our own 'mock' Sarbat Khalsa at the camp to form a Gurmatta on the issue on whether inter-faith marriages should be allowed in Gurdwaras and who should be eligible for Anand Kaaraj, as someone could argue it is not fair that someone is allowed to have Anand Kaaraj just because they are born in a Sikh familiy despite the fact that they might be an athiest, have no faith in Guru Granth Sahib Ji, have cut hair, drink alcohol and behave more un-Sikh like than someone of another faith. It was a really fun and thought-provoking exercise which made everyone realise how great the Gursikhs of the past were for being able to gather together and make decisions for the betterment for the Panth in very efficient and Guru-orientated manner.  And, the last workshop was on Panthic Ekta using examples throughout history. Old and modern examples were shared and reflected upon in hope we can all learn from our history for a better future.

Some photos from the camp:

 

Setting up Nishaan Sahib at the camp site.

 Satguru Ji arriving at the site and taking place on their beautifully decorated throne. The Seva of Maharaaj is done with lots of reverence and devotion by the Sangat.

  

Campers arriving at the camp site.

 Amrit-vela Naam Simran

 Amrit-vela Nitnem.

 Satguru Ji


Hukamnama Vichaar.


Singhs Camp is famous for Langar (also known as Langar Smaagam) because there are so many Langar breaks! This is the only camp I have been two were you get breakfast twice!

Post Langar Gurmat Vichaar on the topic of......... Langar.

Bhagat Ji explaining to Singhs about healthing eating and living (after everyone had pancakes, syrup and cream for breakfast. Vaheguru).

 

 Abseiling - You are never too old. Bhagat Ji showing the younger ones how it should be done.

Training for new spider man movie.

Enjoying the beach

 

Boating. (An example of how not to do it being shown by Bhai Palminder Singh)

 

Enjoying a walk in the woods.

Gurmat Vichaar by Bhagat Ji near the beach
 

 Gatka

 

Arrow firing - Veer Palminder Singh. He looks professional.

 

Arrow shooting.

Football


Whilst everyone enjoyed the divaans, activities and rest, Bhai Sahib would be doing seva of washing dishes. Vaheguru.


Group photo on the beach.


Bhagat Ji and Bhai Maan Singh saying goodbye to the camp.
 

Rainsbaaee Keertan - Bhai Jaspaul Singh


Rainsbaaee Keertan


 Rainsbaaee Keertan


Rainsbaaee Keertan

More photos on Toronto Singhs Camp Facebook.


Dhan Hai Guru! Dhan Hai Teree Sikhee!
 

Information on Shaheedi of Guru Arjan Dev Ji for non-Sikhs...

During the month of June, Sikhs of all backgrounds and ages get together in their local communities and hand out drinks to passers-by to remember the sacrifice of the fifth Sikh Guru and express ‘Chardi-Kala’ (‘Ever Rising-Spirits’), the Sikh ethos of remaining optimistic and positive. 

 

Guru Arjan Dev Ji (1563-1606) was the fifth of the ten Sikh Gurus. As soon as he became the Guru at the age of eighteen he became a champion for the welfare of the poor, sick and disadvantaged sections of society. He spent nearly eight months in Lahore helping thousands of people who were suffering from malaria and chicken pox. He started a centre at Tarn Taran to help people suffering from leprosy, and would feed and serve the suffering with his own hands. To overcome religious, social and gender inequalities the Guru further promoted Guru Nanak’s teachings by furthering the institution of Langar – the Guru’s holy kitchen where all people sit together and eat a free meal, and building of wells and pools for all sections of society to use.  

 

 

Testimony to the Guru’s vision was the construction of the world-class city of Amritsar in the Punjab and the establishment of Harmandar Sahib, known as the Golden Temple, as a religious centre. These were key components in the formation of the Sikh nation and of Sikhism as an independent faith.  Guru Arjan Dev Ji compiled the first version of the Sikh religion’s holy scripture, which was collection of the authentic revealed sacred hymns of the first five Gurus and a number of holy saints that were born different social and religious backgrounds. The new sacred scripture was installed in the sacred shrine in Amritsar in 1604.  

The Guru’s social and spiritual revolutionary activities were deemed a threat to institutionalized religion by the ruler of the land. Refusing to waver from his faith, he was tortured until his body succumbed.   

Over the period of five days the Guru was cruelly tortured. He was kept without food or water, exposed to the burning sun and boiled in boiling water. On the last day of the torture he was made to sit on a heated plate placed over a burning fire, with tonnes of burning sand poured over him. His body was then immersed into the nearby river that flowed through the city. Throughout the torture, the Guru calmly repeated “Sweet is Your Will, O Lord…”  

Traditionally, Sikhs commemorate the martyrdom by the free distribution of sweetened and chilled drinks to all. Instead of remembering this event through mourning, the Guru taught the Sikhs to accept Gods will as sweet. Therefore, Sikhs changed negativity to positivity by turning an attack upon them into a chance to serve others. Sikhs honour the Guru’s burning by cooling everyone else. This is Chardi-Kala.