Karhah Prashaad Maryada...

Maryada of Karhah Prashaad from Sikh Rehit Maryada:

a.    Only the Karhah Parshaad (sacred blessed pudding) that has been prepared or got prepared according to the prescribed method shall be acceptable in the Sangat.(1)

b.    The method of preparing Karhah Prashaad is this: In a clean vessel(2), the three contents (wheat flour, pure sugar and clarified butter, in equal quantities) should be put and it should be made reciting Gurbani(3). Then covered with a clean piece of cloth, it should be placed on a clean stool in front of Sri Guru Granth Sahib Ji, the first five and the last Pauris (stanzas) of Anand Sahib should be recited aloud (so that the Sangat can hear)(4). Ardaas should be done and for acceptance the Karhah Prashaad should be tucked with a Kirpaan. 

c.    After this, before the distributing Karhah Prashaad to the Sangat, the share of the Panj Piaare (five beloved ones) should be set apart and given away to any five Amritdhari (baptised) Sikhs that adhere to Rehat, the prescribed discipline of the Guru. When about to distribute(5) amongst the Sangat, first of all Karhah Parshaad should be put in a small bowl or vessel and given for the person in attendance of Sri Guru Granth Sahib Ji(6) and then then distribution should take place amongst the rest of the Sangat. The person who gives out the Karhah Prashaad among the Sangat should do so without any discrimination on the basis of personal regard or spite. Karhah Prashaad should be given equally to the Sikhs, the non-Sikhs or a person of so-called high or low caste. While giving out Karhah Prashaad, no discrimination should be made on considerations of caste or ancestry or being regarded, by some, as untouchable, of persons within the Sangat.(7)

d.    The offering of Karhah Prashaad should be accompanied by a small sum cash offering.  

Additional notes:

1. Karhah Prashaad must be prepared and distributed only by an Amritdhari Sikh that fully adheres to Rehat. This was clarified by Sri Akal Takht Sahib on 14th May 1985:
    
   Guru Gobind Singh Ji instructs in a Rehatnama: 
   ਭਾਦਣੀ, ਹੁਕਈ, ਕੁਰਹਿਤੀਏ ਪਾਸੋਂ ਕੜਾਹ (ਪ੍ਰਸਾਦ) ਕਰਾਏ, ਸੋ ਤਨਖਾਹੀਆ |
   “One who gets a shaven-head person, a smoker, or someone who has committed a Kurehat (cardinal prohibition) to give Prashaad, becomes liable for Thankhaah (religious disciplinary action).”
   (Thankhahnama: Bhai Chaupa Singh Ji, p. 102)
   
   
2. The vessel should be Sarbloh, pure iron.
   ਪਾਤ੍ਰ ਸਰਬ ਸੁ ਲੋਹ ਕੇ, ਭੁਗਤੇ ਅਸਨ ਸੁਆਦਿ… ਲੋਹ ਪਾਤ੍ਰ ਮੈਂ ਛਕੈ…
   “Using utensils of sarbloh, one eats tasty food…one should eat in sarbloh utensils.” (Rehitnama Bhai Dya Singh Ji – Piara Singh Padam, pg. 75)


3. ਕੜਾਹ ਪ੍ਰਸਾਦ ਕੀ ਵਿਧਿ ਸੁਨ ਲੀਜੈ | ਤੀਨ ਭਾਂਤ ਕੋ ਸਮਸਰ ਕੀਜੈ |
   ਲੇਪਨ ਆਗੇ ਬਹੁਕਰ ਦੀਜੈ | ਮਾਂਜਨ ਕਰ ਭਾਂਜਨ ਧੋਵੀਜੈ |੭|
   ਕਰ ਇਸਨਾਨ ਪਵਿਤ੍ਰ ਹੁਇ ਬਹਹਿ | ਵਾਹਿਗੁਰੂ ਬਿਨ ਅਵਰ ਨ ਕਹੋਹ |
   ਨਵਤਨ ਕੰਭ ਪੂਰਿ ਜਲ ਲੇਹੁ | ਗੋਬਿੰਦ ਸਿੰਘ ਸਫਲ ਤਿਹ ਦੇਹ |
   ਕਰਿ ਤਿਆਰ ਚਉਂਕੀ ਪਰ ਧਰੈ | ਚਾਰ ਓਰ ਕੀਰਤਨ ਬਹਿ ਕਰੈ |੮|  
   “Listen to the method of making Karhah Prashaad. Take three equal quantities (of sugar, butter and flour). Clean the utensils and bowl. Take a cleansing bath and be ready. Do not say anything other than repeat 'Vahiguru'. In the iron bowl add water. This way (Guru) Gobind Singh will make it successful. Prepare the area for placing it. Then sat and sing the Praises of the Almighy.”
   (Thankhahnama: Bhai Nand Lal Ji – p. 57)


4.  "If another vessel of the Karhah Prashaad is brought in after the recitation of Anand Sahib, it is not necessary to repeat the recitation of the Anand Sahib. Blessing the Karhah Prashaad with a Kirpaan is enough." (Sikh Rehit Maryada footnote)


5. ਰਹਿਤ ਬਿਨਾ ਪ੍ਰਸਾਦ ਵਰਤਾਵਹਿ |…ਗੋਬਿੰਦ ਸਿੰਘ ਜਮ ਕਰੈ ਖੁਆਰ |੧੦| 
   “A person who doesn’t maintain Rehat distributes Prashaad… Guru Gobind Singh Ji says that that person will be disgraced when death comes.”
   (Thankhahnama: Bhai Nand Lal Ji, p. 58)


6. "Giving double share of Prashaad to the person sitting on the Tabiya in attendance of Sri Guru Granth Sahib Ji constitutes improper discrimination." (Sikh Rehit Maryada footnote)


7. ਜੋ ਪ੍ਰਸਾਦ ਕੋ ਬਾਂਟ ਹੈ, ਮਨ ਮਹਿ ਧਾਰਹਿ ਲੋਭ | ਕਿਸੈ ਥੋੜਾ ਕਿਸੇ ਅਗਲਾ, ਸਦਾ ਰਹਹਿ ਤਿਸ ਸੋਗ |
   “One who distributes Prashaad and in their mind they have greed. They give some little and others more, they will remain sorrowful.”
   (Thankhahnama: Bhai Nand Lal Ji, p. 57)

Sources:

• Dharam Prachar Committee. Sikh Rehit Maryada. S.G.P.C., Amritsar.
• Professor Piara Singh Padam (Editor). ਰਹਿਤਨਾਮੇ (8th Edition). Amritsar: Singh Brothers. 2006.

South Shields Gurmat Camp 2015

From Thursday 6th August to Monday 10th August, a Gurmat Camp was held at Khalsa Mero Roop Hai Khaas Gurdwara in South Shields. This was the first time I attended a camp at South Shields Gurdwara. The local Sangat is very blessed and has lots of pyaar for one another and for the visiting Sangat.

The Gurdwara Sahib is unique in that it runs on the sewa of sangat alone. The Gurdwara Sahib has no golak, no paid granthis, raagis, committee, or any employee. Since 1984 the Gurdwara Sahib has a place for continuous Jaap of Simran where Sangat participates. Another wonderful thing about the Gurdwara was that they have especially made rooms for Sangat to stay and purpose made shower and wash facilities. The accommodation, showers, toilets and generally the whole Gurdwara were so clean and well maintained that it showed how much pride the Sangat takes in the Gurdwara and values seva.

Sangat

 Ardaas by young camper

 Young campers' group

 Gurmat vichaar with Bhai Surjit Singh jee

 Langar

 Activities


Activities

Activities

Activities

Questions and answers session

 Eldest group

Keertan to commemorate Sri Guru Har Krishan Sahib jee's Gurpurb.

 Younger campers presenting a Gurmat based drama on the theme of learning Gurbani and the benefits of listening and reciting Gurbani.

Younger campers presenting drama

 Children's presenting poems to the Sangat.

Dhan Guru, Dhan Hai Teree Sikhee!

Gurbani's perspective on the environment....

Gurbani and the Environment

Author: Bhai Atma Singh (UK)

ਪਵਣੁ ਗੁਰੂ ਪਾਣੀ ਪਿਤਾ ਮਾਤਾ ਧਰਤਿ ਮਹਤੁ || 

pavan guroo, paanee pitaa, maataa dharat mahat.
"The breath/air/atmosphere is The Enlightener, water is the father, earth the great mother."

This Panktee (sentence) that begins the very first Salok (short self-contained verse) that appears within ਗੁਰਬਾਣੀ (Teachings of The True Enlightener) can be interpreted to be referring to the human body.

In this sense our Pavan/breath is ਸਤਿਗੁਰੂ ਸਾਹਿਬ ਜੀ (The True Enlightener) as it leads & modulates the experience of ਨਾਮੁ (Vibration of, emanation of & means of absorption into The Oneness).

Our body is mostly composed of Paanee/water & it comes into being partly via the liquid sperm of our father.

It is earth via everything our human mother eats & absorbs that gives rise to & then forms our physical body.

As the Salok continues it also details how this planet is a Dharamshaal (place of righteousness/spirituality/the true Gurdwara), how our actions determine our spiritual state & then it ends by telling us how to become Gurmukhs (students of The Enlightener) & reach Chauthaa padd (the 4th place) i.e. True Spiritual Equipoise & fulfilment.

It may be worth mentioning 4th place is beyond the 3 major qualities/attributes that ultimately prevent yet are mistaken for spiritual perfection & human fulfilment i.e. rajo/accumulation of wealth, tamo/desire for pleasure, power & control despite innumerable negative consequences & sato/religious-inspired rituals, practice, charitable actions.

In this way the paradigm of human life is detailed, as well as the means by which to realise the vast & ultimate potential of it.

Let us consider another interpretation. ਗੁਰਬਾਣੀ is infinite after all.

Pavan - The atmosphere/air/gases which continuously contribute towards creation/evolution as per Hukam/Command/Ordained Laws/Cosmic Will are ਵਾਹਿਗੁਰੂ (The Wondrous Enlightener).

Without Pavan's existence there is no chance of life & Pavan is mostly 'invisible' yet we totally depend upon it for our existence. Likewise, without ਵਾਹਿਗੁਰੂ there is no existence, no spiritual life & therefore no true spiritual sustenance & fulfilment.

Paanee - Water, the 'magical ingredient', the father of creation, which scientists firmly believe is crucial for gross material life to exist - to the extent that when looking for life elsewhere on other planets a major indicator they look for is the presence of water. Interestingly it is believed by some scientists that water gradually arrived upon this planet via icy asteroids & comets hitting earth & literally impregnating it.

Maata Dharat Mahath - Earth the great mother that gives birth, sustains & then destroys all things. When we die our mortal frames fully return to her in the form of decomposing flesh or ash & bones. She continuously recycles this gross material into new life forms.

Incidentally in this sense even in terms of gross matter there is no 'coming or going'. Everything simply changes form, with matter never lessening or increasing in mass. The same goes for energy too, which matter is of course simply a gross manifestation of. Now this is until the universe returns to singularity i.e. From current Sargunn ਵਾਹਿਗੁਰੂ (infinite attribute form of The Wondrous Enlightener i.e. Post-creation) to reabsorption/retraction into Nirgunn ਵਾਹਿਗੁਰੂ (zero attribute form of The Wondrous Enlightener i.e. Pre-creation). Chaupai Sahib & Sukhmanee Sahib (ਗੁਰਬਾਣੀ compositions) provide much detail regards the subject of creation & cosmology as per Gurmat (Teachings of The Enlightener).

But why is there such a focus within ਗੁਰਬਾਣੀ upon nature, natural phenomena & often cosmology?

One reason for this is because ਵਾਹਿਗੁਰੂ can only be known through attributes & nature provides us prodigious insight into these attributes.

Creation is the purest example of ਵਾਹਿਗੁਰੂ's Sargunn form...ਵਾਹਿਗੁਰੂ's self-expressed nature. Nature is after all everblossoming, self-sustaining, onward, evolutionary perfection, balance & harmony. Whilst this material universe exists, & of course this beautiful planet exists, we will receive infinite inspiration & spiritual teachings.

Therefore it should come as no surprise that ਸਤਿਗੁਰੂ ਸਾਹਿਬ ਜੀ constantly & directly refers to a vast range of plants, birds, & animals, as well as a multitude of natural phenomena within ਗੁਰਬਾਣੀ. Vastly more so than any of the world's religious scriptures & traditions in fact.

To name but a few instances, we hear about migrating flamingoes leaving their young behind to be sustained despite their parents' absence, of deer hungering after hypnotic musk totally oblivious to it's location within their own bodies, of spiritual impostors in the white yet carnivorous garb of cranes, of pure white swan-souls floating silently atop crystalline, still lakes, of weeping peacocks reflecting the sombre ambience of a weeping forest in spring, which itself is a mirror for the separated soul suffering intense pangs of spiritual separation, even as it wanders unknowingly into the 'season of rejuvenation' & unknowingly reaches achingly close to ultimate spiritual consummation.

Bhai Gurdaas Jee also constantly refers to flora, fauna & natural phenomena when delineating Gurmat principles & practices in his Vaars/verses e.g. Like a fruit tree hit by stones, the Gurmukhs often return positivity even in the face of outright hostility.

Yet we are in a position where rampant unregulated capitalism which by default is the creation of dualistic, psychopathic, Hau(n)mai (ego-driven human desire), is rapidly murdering our creator, sustainer & destroyer i.e polluting & destroying Pavan, Panee & Dharat.

Our sense of separateness from our ਵਾਹਿਗੁਰੂ, from earth & all her other beings is the very precursor to the situation we find ourselves within. Should we therefore be surprised that we remain un-compassionate?

Notably the meat & dairy industries, which are in fact one & the same, are major culprits regarding the rape, torture, pillaging & destruction of our mother & her beings. Simply put - in the modern climate a lacto-vegetarian diet can be called anything but compassionate.

As Gursikhs & as citizens of mother earth this presents a major Yudh (battle) for us.

What to do in the face of almighty ignorance, one of this dark age's greatest warriors?

The weapon of Dayaa (compassion) is the most crucial & powerful weapon:

ਧੌਲੁ ਧਰਮੁ ਦਇਆ ਕਾ ਪੂਤੁ || ਸੰਤੋਖੁ ਥਾਪਿ ਰਖਿਆ ਜਿਨਿ ਸੂਤਿ ||
dhaoul dharam, dayaa ka poot. santokh thaap raakhiaa, jin soot.
"The mythical bull is righteousness/spirituality, the child of compassion.
[It is this] Contentment that holds the earth in it's place."

To be honest this Dupanktee (couplet) found within JapJee Sahib (1st composition within ਗੁਰਬਾਣੀ) is absolutely mind-blowing, as are the lines that follow. It totally defies singular translation & interpretation, but let us take one particular inference from it:

Spirituality/righteousness is THE CHILD of compassion.

Ponder upon that intensely & you will realise the potential of your dietary & consumer choices to inform & impact upon your spiritual Jeevan (life) & practice. Without compassion there is simply NO spirituality.

Let us not pretend that by only Japping (chanting/meditating/harmonising with) ਨਾਮੁ, whilst remaining blind to the horror of what we are currently & explicitly being shown during our earthly sojourn, is some sort of amazingly spiritual, compassionate & ethical choice.

Remember that ਸਤਿਗੁਰੂ ਸਾਹਿਬ ਜੀ in the earthly form of a young child went & told the Siddhs (spiritual adepts), who were sat atop their inner & outer mountain of detachment, that all around and beneath them the world was 'in spiritual flames' at their very feet, begging for mercy; whilst they simply sat there, like stones, consumed only within themselves.

Some amongst us will say that Siddh Gosht (conversation with the Siddhs) is primarily a ਗੁਰਬਾਣੀ composition regards inner spiritual import, however Gursikhs take all import to be of use - Peeree & Meeree (spiritual & temporal).

Simply put the times have changed. Humans are now threatening earth with physical annihilation - literal & figurative flames of ignorance & destruction abound. Now that is or certainly should be of major concern to Gursikhs as well as every other human.

The question is: Do YOU really want to help save the planet & all it's beings?

The single biggest thing you can do besides harmonising with ਨਾਮੁ is to adopt a vegan lifestyle, as this is the only dietary & consumer lifestyle that our mother earth will now accept as truly compassionate. This can be proved in a multitude of ways & frankly it should be patently obvious to you.

We must also begin to use the weapons of our tongues, pens, keyboards & cameras to ensure that we as Gursikhs do not abandon the battlefield of environmental campaigning, action & awareness. In fact it is us who should be at the very vanguard.

I totally believe that the presence of The House of Guroo Nanak upon this battlefield has great potential in terms of Parchaar (altruistically spreading Truth) - the best kind of Parchaar in fact: by our very presence & example & beyond mere words.

Sadly at the moment we are almost nowhere to be seen. Yet make no mistake; this is the biggest battle that this planet & it's beings have ever faced. Sargunn ਵਾਹਿਗੁਰੂ is counting upon us to wield the sword of Meeree. May ਸਤਿਗੁਰੂ ਸਾਹਿਬ ਜੀ bless many humans & the Gursikhs in particular with this Sevaa (altruistic service), which will come only if we are deemed truly fit.

In this spirit let us ponder upon the lifestyle espoused by ਗੁਰਬਾਣੀ:

ਸਚਹੁ ਓਰੈ ਸਭੁ ਕੋ ਉਪਰਿ ਸਚੁ ਆਚਾਰੁ ||੫||
"Truth is the highest virtue;
Yet higher still is truthful living."

Sikhi in light of the Bible...

An American evangelical preacher, Pastor Steven. L Anderson, posted a video of his lecture discussing Sikhi. In his lecture he makes insulting and derogatory remarks in an attempt to undermine the Sikh religion based on baseless and inaccurate information. Bhai Simerneet Singh from Chicago gives a thoughtful response in light of the Bible in the video below. Please listen and watch carefully.

Kundi...

A short movie by Bhai Satdeep Singh:

Letter to send your local MP if you live in the UK...

As British Sikhs, sending a quick simple email to our local MP to raise questions about human rights violations of Sikhs in India with the Foreign Office and Indian High Commissioner, is the least we can do for the cause of Bapu Surat Singh Khalsa.

Letter template below:

 

Dear (Insert name of MP)

As a resident in your constituency, I am deeply concerned about the continued human rights violations of the minority Sikh community in India.

Bapu Surat Singh Khalsa is an 83 year old grandfather, who was an American resident that travelled  back to Punjab, India to support the campaign to free political prisoners languishing in Indian jails, many of whom have served years beyond their terms. As part of a non violent protest he took up a Hunger strike on 16th January 2015 and is now over 160 days and counting.

The Indian authorities are more focused on trying to end Bapu Surat Singh's protest by forcibly arresting him and feeding him against his will in hospital, than addressing the real issues and concerns of the wider Sikh and human rights community worldwide.

This humanitarian cause highlights the plight of many minorities in India that are treated secondary by both the legal and political system, despite India calling itself the world’s largest democracy. Whilst this campaign has had huge support on social media, the mainstream media and international western governments have remained quiet, and their stance on Human Rights violations unclear and compromised.

The matter was raised in writing with the Foreign Secretary by the Sikh community on 21 May and a request made for a meeting. Nearly six weeks later the Sikh community has had no response. As my representative in Parliament, I request and urge you to contact the following to raise my concerns and ask specific questions regarding their understanding and actions in relation to Bapu Surat Singh and his campaign.

1. Write to the Foreign Secratary to determine the UK Government position & actions to date with India
2. Write to the Indian High Commissioner in London to ask how India are dealing with this serious issue
3. Consider other initiatives, interventions or public statements that you and the UK Government are able to take concerning this matter

 Please send me a copy of any letters you write and any subsequent responses.

 I look forward to receiving your reply in due course.

Insert your Name
Address & Postcode

Birmingham Annual Akhand Keertan Smaagam 2015...

A

Birmingham Annual Akhand Keertan Smaagam

19th - 25th July 2015

Guru Nanak Gurdwara Smethwick, Birmingham,

West Midlands, B66 3AP

Accommodation throughout Smaagam in Hall No.5/6
Sunday 19th July
Akhand Paath Arambh

Wednesday 22nd July
6.30pm - 9.30pm: Akhand Keertan

Thursday 23rd July
5.30am - 9.00am: Aasa Ki Var
6.30pm - 9.30pm: Akhand Keertan

Friday 24th July
5.30am - 9.00am: Aasa Ki Var
6.30pm - 10.30pm: Akhand Keertan

Saturday 25th July 5.30am - 10.30am: Aasa Ki Var
6.30pm - 5am: Rainsbaaee Keertan


For more information, contact:
Bhai Bhupinder Singh (Birmingham) - 07725 973836
Bhai Sanjovanpreet Singh (Birmingham)-  07938 633653

Power of Ardaas: Blind man is blessed...

Dhan Dhan Sri Guru Raam Daas Jee!

"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."

---------------------------------

'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!