Gurmat Vichaar - Derby Gurmat Q&A...

Sikh Question and Answer 18/10/15 @ Singh Sabha Gurdwara Derby UK:

Let’s reflect on what Guru Nanak means to us.

On the joyous occasion of the Prakaash Divas of Sri Guru Nanak Dev Ji I wished to share a short write-up on the Gurpurb by Sikh Research Institute (SIKHRI):

 

 

Let’s reflect on what Guru Nanak means to us.

 

 

Amid pitch darkness in ignorance-era, he rose like an illuminated sun.
- Balvand & Sata, 968

Guru Nanak Sahib awoke the populace from the slumber of ignorance, upon his arrival. Revealing the message of all-pervasive one Divine, he proclaimed everyone’s right to dignity and justice. He stood by the oppressed and held their hand, imbuing their being with Divine love and awareness that enabled self-liberation.

Among the lowest of the low, I am the lowliest of the absolutely low.
Nanak seeks their company, why would one compete with those above?
Wherever the lowly are cared for, there is the glance of Your Grace!
- Guru Nanak Sahib, 15

He broke off the shackles of the priestly class’ influence and established dharamsal in every home and heart [ghar ghar andar dharamsal]. The sangats thus created formed the nucleus of the Khalsa that was to be formally institutionalized later; a democratized form of a free collective (sangats) directly connected with their beautiful beloved Sovereign - Ik Oankar - with no intermediary.

Over centuries, sangats have kept alive, this collective spirit of assembly and deliberation upon issues of Panthak significance. We witnessed the same spirit of self-expression and defiance, with a wish to free Sikh institutions from the state influence, in the recently held Sarbat Khalsa, no matter how flawed the process of calling, collecting and deliberating in it may have been. People collected with sheer enthusiasm from far off places, just in love of the Guru, for no one individual but for the Panth.

Today, as we celebrate the Guru’s “illumination” (parkash), let’s keep this sovereignty, and the will to affirmative action alive. But, lest we forget that the center of Sikh activism is solely the Guru’s word (Sabad), that guides its every action to a pure selfless act of service and sacrifice, for we are sovereign only as long as the Guru radiates in us.

In whose heart Nam radiates, that person alone is a great King.
- Guru Arjan Sahib, 1155

 

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ਕੁੱਠਾ, ਝੱਟਕਾ ਅਤੇ ਹਲਾਲ ਮੀਟ ਬਾਰੇ ਵੱਖ ਵੱਖ ਵਿਚਾਰ । Different views on Meat: Reflections on Kuttha, Jhatka and Halal Meat...

 

The Sikh Rehit Maryada states the following four actions for a Sikh is a 'Bajjar Kurehit' or cardinal prohibitions that result in a Sikh becoming a Patit or apostate:

1) ਕੇਸਾਂ ਦੀ ਬੇ-ਅਦਬੀ ।
(Dishonouring the hair)
2) ਕੁੱਠਾ ਖਾਣਾ ।
(Eating 'Kutthaa')
3) ਪਰ-ਇਸਤ੍ਰੀ ਜਾਂ ਪਰ-ਪੁਰਸ਼ ਦਾ ਗਮਨ (ਭੋਗਣਾ) ।
(Intimacy with a man or woman other than your spouse)
4) ਤਮਾਕੂ ਦਾ ਵਰਤਣਾ ।
(Using tobacco)

Kuttha – Does it mean meat or halal meat?  

There is disagreement within the Sikh Panth on the meaning of the word ‘Kutthaa’. At some point in history, some Sikhs began to eat meat and as a result this has led to differences in interpretation of what Kutthaa means. 

• Position 1: “Kutthaa means that meat killed according to Muslim rites” 
  Note: This is sometimes referred to as ‘Halal meat’. In accordance to Islamic law, halal refers to lawful or rightful, and haram refers to unlawful or impermissible. Halal (lawful) meat in accordance to Islam would mean meat slaughtered in accordance to Islamic rules.


• Position 2: Kutthaa means meat slaughtered in accordance to Muslim rites, however eating meat is prohibited in Sri Guru Granth Sahib Ji and one has to pay Karmic debt for killing and eating meat. In a situation when one is fighting for the Panth and all other food has been exhausted and not available, in order to survive to fight for the Panth, one can eat Jhatka meat. 


• Position 3: Kutthaa means any killed meat, regardless of the method, which includes a prohibition of fish and eggs. Sri Guru Granth Sahib Ji prohibits eating all forms of meat. 

Position 1: 

Baba Santa Singh Nihang, former Jathedaar of Budha Dal, writes in Pracheen Panth Prakaash Steek (Vol. 1, p. 110):

ਛੱਤ੍ਰੀਆਂ ਵਾਲਾ ਧਰਮ ਐਵੇਂ ਨਾ ਦੁਕਾਨਾਂ ਤੋਂ ਜਾ ਕੇ ਹੋਟਲਾਂ ਤੋਂ ਜਾ ਕੇ ਖਾਂਦੇ ਫਿਰੋ, ਇਹ ਨਹੀਂ ਕਰਨਾ, ਆਪ ਹੱਥੀ ਝਟਕਿਆ ਕਰੋ, ਆਪ ਸ਼ਿਕਾਰ ਖੇਲੈ ਫੇਰ ਛਕਣ ਦਾ ਹੁਕਮ ਹੈ ।

Translation:
“It is not the way of the warriors to wonder around and eat from shops, restaurants, and market places. Refrain from doing this! Perform ‘Jhatka’ with your own hands and go hunting for prey. Only then are we permitted to eat meat.”

Baba Joginder Singh, former Jathedaar of Buddha Dal, said in an oral interview in 2006 (taken from www.khalsanet.org):

“Those who wish to eat meat should eat ‘Jhatka’ which gears individuals towards warfare. Those Sikhs who just wish to perform selfless service and meditate should avoid meat and maintain a very simple diet. There is no obligation on anyone to eat meat, one should never eat ‘khullaa maas’ (i.e. meat killed by non-Sikhs or from shops).”

Gurdip Singh (2014) writes in an article ‘Jhatka meat allowed? Where is the evidence?’:

“Today, many Sikhs in favour of meat-eating are not warriors and do not "perform Jhatka with their own hands" and they readily eat meat served at various eateries, including Muslim halal shops, without fretting about the origin or method of preparation of the meat. Those who are particular and seek out Jhatka shops abdicate the responsibility of providing meat to others (i.e. to the restaurant operators or suppliers, jhatka meat stall vendors) as they do not "go hunting for prey" or "perform Jhatka with their own hands" and have no idea how the animal is actually killed.”

Bhai Manmohan Singh (1993) provides in his book, ‘Gurmat Rehat Maryada: Points of Contention’ (p. 16-18), a critique of assuming Kuttha means Halal meat. He writes,

“The origin and basis of Halal method of slaying animals by Muslims may have been sacrificial. However, by the time of the Sikh Gurus, it had just become a "Muslim method" without any consideration of its sacrificial origin. The original practice had become professionalised and commercialised and remains so even now. So, according to the generally prevailing idea as advocated by many Sikh scholars, the main reason for imposing this taboo of not eating Halal meat is not that it is sacrificial or even religious. Rather this taboo had been imposed primarily to liberate the Sikhs from mental slavery of the then rulers of the Muslim faith who had banned by law the slaying of animals by any method other than Halal.”

On the premise of the above interpretation being accepted, Bhai Manmohan Singh raises some of the following points:

1. With the changed times now, when there is no longer such coercion from any quarter, there should be no need for continuing this taboo in the list of the four taboos because the reason for the imposition of this taboo no longer exists.


2. It implies that the four Bajjar Kurehats (cardinal prohibitions) which, which are of fundamental importance, may not necessarily be conducive to spiritual enhancement of the soul through Naam-Simran; their objective being merely to create a spirit of moral, and, according to some, physical strength to face the unjust and tyrannic rule of the then rulers. Obviously, this cannot be the situation as the main and the only objective of Guru Ji was and is to implant the Holy Naam firmly in the minds of the Sikhs through Holy Amrit (Khande-Ki-Pahul). One cannot imagine the All-knowing Guru imposing a prohibition of such basic importance which has no relationship with, or which does not help his Sikhs in the achievement of the Spiritual Bliss.


3. Is it okay to eat meat killed in accordance to Hindu or Jewish rites? Wouldn’t eating meat in predominantly Christian country according to their culture, be a form of accepting mental slavery of the West or Christians?


4. If one is allowed to meat, then what is the method to slaughter the animal and why is not mentioned in Sri Guru Granth Sahib Ji, other religious scriptures or the Sikh Rehat Maryada itself?


5. How would we classify fish? Is it Halaal or Jhatka?
   

   

   Fish being killed


6. This position contradicts the Hukamnama of Guru Hargobind Ji found at Sri Harmandir Sahib, Patna Sahib (published in Hukamname - p. 66-67), edited by Gandha Singh), which states:
   

   ਮਾਸ ਮਛੀ ਦੇ ਨੇੜੇ ਨਹੀਂ ਆਵਣਾ ||
   "Do not come near (i.e. consume) meat and fish."
   



7. Halaal means lawful. If Sikhs cannot eat Halaal meat, then suggests Sikhs can eat the opposite, which is 'Haraam' (unlawful). This doesn't make sense.

Some other viewpoints are have come across that are used to support the prohibition being interpreted as "eating meat slaughtered according to Muslim rites" are:

• It is a cruel method of killing animals. Sikhi advocates compassion and mercy.
  Reply: Isn't killing period cruel? If compassion and mercy for animals is such an issue then why kill them in the first place for food when there are plentiful of 'compassionate' and 'merciful' options for food, i.e. vegetarian and vegan foods.
  
  
  
  
• Sikhs are forbidden from eating 'ritually killed meat'.
  Reply: Anything can become a ritual. Brushing your teeth can be a ritual. Why would ritually killed meat be banned? The method of slaughtering animals by pro-meat eaters called 'Jhatka' practised at places like Sri Hazoor Sahib is no less a ritual than any other religious tradition's method. In fact, the ritualism surrounding 'Jhatka' by those Sikhs who practise it, resembles very close the rituals associated to Jhatka practised by Hindus.
  
  
• Sikhs are forbidden from "eating meat of an animal killed with prayers."
  Reply: For those who believe in the Jhatka tradition, it is requirement to say "Sat Siree Akaal!" (God is True) when killing the animal. What makes this any different to saying  "Bismillah, Allahu Akbar!" (In the name of Allah - God is Great) before slitting the throat like Muslims? Gurbani actualy tells us that any action done without prayer or remembrance of the Divine, is cursed. So the fact that it seems wrong to kill animals with prayers, would suggest not to kill animals at all.
  

  ਸਭੇ ਵਖਤ ਸਭੇ ਕਰਿ ਵੇਲਾ || ਖਾਲਕੁ ਯਾਦਿ ਦਿਲੈ ਮਹਿ ਮਉਲਾ ||
  "Always, at every moment, remember God, the Creator within your heart."
  (Maaro M:5, 1084)

Position 2:  

1. Mention of the word ‘Jhatka’ (i.e. meat killed with one stroke of the sword) or ‘Jhatka’ being described as part of the Sikh diet, does not appear anywhere in the Sikh Rehat Maryada document, Sri Guru Granth Sahib Ji or Bhai Gurdaas Ji’s writings. However, it is mentioned in certain places in Rehatnamas and in the works of 19th century Sikh historians. Historically in India, Jhatka was the Hindu method of killing animals for consumption and ritual sacrifices. During Durga Puja and Kali Puja, it is a requirement for Hindu worshippers of Shiva (Shivaites) to have Jhatka meat.
   

   

   Jhatka of a Buffalo by Hindus for Durga Puja

2. There are many examples from history where Gursikhs have had been deprived of food whilst fighting for the Panth against tyrants, but yet they have not relied on eating meat. During the siege of Gurdas Nangal in 1715, Baba Banda Singh Bahadar Ji and the 7-800 Sikhs were forced to eat grass, leaves and bark as the food rations finished, but there is no documentation that they ate meat. In June 1984, the Singhs fighting against the India Army, fought non-stop for days with no food supplies.


3. A true Gursikh relies on the support of Naam:

   ਜਨ ਕੀ ਭੂਖ ਤੇਰਾ ਨਾਮੁ ਅਹਾਰੁ ||
   “Your Name is the food to satisfy the hunger of Your humble servants.” (Soohee M:5, 743) 

Position 3: 

The word ‘kutthaa’ appears in Sri Guru Granth Sahib Ji a number of times. Kutthaa can have two meanings: either to butcher, kill or destroy or alternatively, it can mean meat (the product of killing, butchering, destroying). The root of the word ‘kutthaa’ is ‘kutthaar’ or axe. 

ਗਾਵੈ ਜਮਦਗਨਿ ਪਰਸਰਾਮੇਸੁਰ ਕਰ ਕੁਠਾਰੁ ਰਘੁ ਤੇਜੁ ਹਰਿਓ ||
"Parasraam the son of Jamdagan, whose axe and powers were taken away by Raghuvira, sing of Him.” (Bhatt Kall Svaiyye M:5, 1389) 

The question that immediately comes to mind is, if kutthaar is the root of kutthaa, when has an axe ever been used in halaal meat? A sharp blade is used, but never an axe. An axe is used to give swift blows whereas in halal, the knife or blade is used to slice the throat. Looking at how ‘kutthaa’ has been used in Gurbani we have the following example:

ਇਕੁ ਨਿਰੰਜਨੁ ਰਵਿ ਰਹਿਆ ਭਾਉ ਦੁਯਾ ਕੁਠਾ ||
“The One Immaculate Lord is pervading everywhere; He destroys the love of duality.” (Gauree M:5, 321)

If we replaced the translation of the word ‘kutthaa’ as “destroys” instead with “Halaal”, then the verse would mean that the love of duality will be “halaaled”? Clearly it can only mean to destroy or kill. Halaal would not make sense here. The act of killing or butchering will produce something butchered (meat). It is illogical to suggest it will produce “Muslim meat”. 

The example often used to suggest that kuttha refers to Muslim meat is: ਅਭਾਖਿਆ ਕਾ ਕੁਠਾ ਬਕਰਾ ਖਾਣਾ || ਚਉਕੇ ਉਪਰਿ ਕਿਸੈ ਨ ਜਾਣਾ || (Aasa M:1, 471). Rather than support kutthaa meaning halaal, this line is strong proof that kutthaa means only meat. If kutthaa meant ‘halal meat’ then there would have been no need or reason to qualify it with “ਅਭਾਖਿਆ ਕਾ ”. Abhaakiyaa refers to the Muslim Kalma which is recited when butchering animals for halaal but is “un-utterable” for Hindus as it would convert them to Islam. If kutthaa means halaal then this translation would be “Kalma-Halaal meat.” That’s completely redundant as Halaal is by definition with the Kalma. But because kutthaa is just ‘meat’, it required ‘abhaakhiyaa’ to show it's a reference to Muslim meat here. 

  

Conclusion on meat 

Without a doubt Kuttha is forbidden in all Rehatnamas.

ਜੋ ਕੁੱਠਾ ਖਾਏ, ਸੋ ਨੀਚ ਤਨਖਾਹੀਆ ।
“One who eats ‘Kuttha’ is considered a lowly ‘Tankhahia’.”
(Tankhahnama: Bhai Chaupa Singh Ji – p. 99) 

Furthermore, the meat of the Turks (i.e. meat slaughtered in accordance to Muslim rites), has also been forbidden:

ਤੁਰਕ ਕਾ ਮਾਸ ਖਾਇ ਔ ਬੇਸਯਾ ਭੋਗੈ, ਸੋ ਦੋਨੋਂ ਨਰਕ ਕੋ ਜਾਇ।
“Both those who eat the meat of the Turks and indulge with prostitutes will go to hell.” (Rehatnama: Bhai Daya Singh Ji – p. 71)

ਜੋ ਤੁਰਕ ਸੇ ਮਾਸ ਲੈਇਕੇ ਖਾਵੈ ਸੋ ਬੜਾ ਤਨਖਾਹੀਆ ।
“One who takes and eats the meat of the Turks is more reprimandable.” (Rehatnama: Bhai Daya Singh Ji – p. 72)

It is important to note that only Turks were allowed to slaughter meat in Mughal India. Hindus were banned from meat slaughter. Therefore, the prohibition to not eat meat from the Turks is a ban of all meat at the time. Dr H S Singha (2009) writes:

“According to the ancient Aryan Hindu tradition, only such meat as is obtained from an animal which is killed with one stroke of the weapon causing instantaneous death is fit for human consumption. However, with the coming of Islam into India and the Muslim political hegemony, it became a state policy not to permit slaughter of animals for food, in any other manner, except as laid down in the Quran - the halal meat prepared by slowly severing the main blood artery of the throat of the animal while reciting verses from the Quran.” 
(Dr HS Singha, Sikhism: A Complete Introduction, 2009, p. 81-82)

If we try to understand all references to meat slaughter or meat consumption in Rehatnamas, then there are severe contradictions. If we take the Rehatnama attributed to Bhai Desa Singh Ji for example, there is a constant contradiction on the view of meat consumption. Stanza 25 states fish and meat are forbidden to be eaten. Whereas, stanza 32 advocates, if one wishes to do so, killing goats with a single stroke of the sword (Jhatka). It also warns to not eat any other meat. Then in stanza 102 it states that alcohol and meat should never be consumed, which is later contradicted by stanza 105 that states goat slaughter should not be practiced near the Langar. This is further contradicted in stanza 107, in which the consumption of meat and alcohol are again prohibited.

ਬੇਸਯਾ ਬਿਖਯਾ ਜੂਆ ਤਜੈ । ਮੱਛੀ ਮਾਸ ਨ ਕਬਹੂੰ ਭਜੈ । (੨੫)
b“Renounce indulging in prostitutes, poison and gambling. Never eat fish or meat.”
(Rehatnama: Bhai Desa Singh Ji – p. 129)

ਬਕਰਾ ਝਟਕਾ ਛਕੇ ਤਾਂ ਛਕੈ । ਔਰ ਮਾਸ ਵਲ ਕਬੀ ਨ ਤਕੈ । (੩੨)
"The flesh of a goat may be eaten if it killed with a single blow (Jhatka). All other meat is forbidden."
(Rehatnama: Bhai Desa Singh Ji – p. 130)

ਮਦਰਾ ਮਾਸ ਨ ਕਬਹੂੰ ਖਾਯੋ । (੧੦੨)
“Never consume alcohol or meat.”
(Rehatnama: Bhai Desa Singh Ji – p. 134)

ਬਕਰਾ ਝਟਕਾ ਬੀਚ ਨ ਕਰੇ । ਅਵਰ ਮਾਸ ਨਹਿ ਲੰਗਰ ਧਰੇ । (੧੦੫)
“Do not kill a goat with a single blow (Jhatka) nearby. Other meat should not be allowed in the Langar.”
(Rehatnama: Bhai Desa Singh Ji – p. 134)

ਰਹਿਤਵਾਨ ਸਿੰਘ ਹੈ ਜੋਈ । ਲੋਭਿ ਛੋਡਿ ਜਾਨਹੁ ਨਹਿ ਹੋਈਂ ।
ਗੁਰੂ ਕਾ ਰੂਪ ਸਬਨ ਮੈਂ ਦੇਖੈ । ਮਦਰਾ ਮਾਸ ਨ ਖਾਇ ਬਿਸੇਖੈ ।੧੦੭।
“They are a ‘Rehatvaan’ (disciplined) Singh, who gives up greed and knows no other. They see the form of the Guru in all, and never consume alcohol or meat.”
(Rehatnama: Bhai Desa Singh Ji – p. 134)

Rehat is supposed to be supplementary to Gurbani and not to be read and followed in isolation. Irrespective of what ‘Kuttha’ means and whether meat consumption is a Bajjar Kurehat or not, no Rehatnama makes it obligatory for Sikhs to eat meat. Furthermore, Gurbani clearly advocates choosing a cruelty-free, ethical, healthy, environmentally-friendly and spiritualised diet.

The following guiding principals are outlined in Gurbani:

1. Eat simple and eat little. (A meat-free diet is a simple diet):
   i) ਖੰਡਿਤ ਨਿਦ੍ਰਾ ਅਲਪ ਅਹਾਰੰ ਨਾਨਕ ਤਤੁ ਬੀਚਾਰੋ ||੮||
   “Sleep little, and eat little; O Nanak, this is the essence of wisdom. ||8||” (Raamkalee M:1, Ang 939)
   
   ii) ਸੰਤਨ ਕਾ ਦਾਨਾ ਰੂਖਾ ਸੋ ਸਰਬ ਨਿਧਾਨ ||
   “The dry bread of the Saints is equal to all treasures.” (Bilaaval M:5, Ang 811)
   
   iii) ਅੰਮ੍ਰਿਤੁ ਖਾਣਾ ਅੰਮ੍ਰਿਤੁ ਪੈਨਣਾ ਨਾਨਕ ਨਾਮੁ ਵਡਾਈ ਹੋਇ ||੧||
   “Amrit is their food, and Amrit is their clothes; O Nanak, through Naam, the Name of the Lord, greatness is obtained. ||1||” (Goojree M:3, Ang 511)
   
   iv) ਖਾਤ ਪੀਤ ਅਨੇਕ ਬਿੰਜਨ ਜੈਸੇ ਭਾਰ ਬਾਹਕ ਖੋਤ ||
   “(Forsaking Naam,) one who eats and drinks countless delicacies is no more than a donkey that carries a heavy load.” (Kedaara M:5, Ang 1121)
   
   
2. Be kind towards all beings. (The unnecessary killing of animals one's taste buds, when it is not essential for human survival, goes against this): 
   i) ਅਠਸਠਿ ਤੀਰਥ ਸਗਲ ਪੁੰਨ ਜੀਅ ਦਇਆ ਪਰਵਾਨੁ ||
   “Be kind to all beings-this is more meritorious than bathing at the sixty-eight sacred shrines of pilgrimage and the giving of charity.” (Maajh M:5, Ang 136)
   
   ii) ਦੂਖੁ ਨ ਦੇਈ ਕਿਸੈ ਜੀਅ ਪਤਿ ਸਿਉ ਘਰਿ ਜਾਵਉ ||
   “Do not cause any being to suffer, and you shall go to your true home with honour.” (Gauree M:5, Ang 322)
   
   iii) ਮਨਿ ਸੰਤੋਖੁ ਸਰਬ ਜੀਅ ਦਇਆ ||
   “Let your mind be content, and be kind to all beings.” (Gauree M:5, Ang 299)
   
   iv) ਹਿੰਸਾ ਤਉ ਮਨ ਤੇ ਨਹੀ ਛੂਟੀ ਜੀਅ ਦਇਆ ਨਹੀ ਪਾਲੀ ||
   “Cruelty has not left your mind; you have not cherished kindness for other living beings.” (Saarang Bhagat Parmanand Ji, Ang 1253)


3. Don’t kill for the pleasure of one’s taste and appetite.
   i) ਰੋਜਾ ਧਰੈ ਮਨਾਵੈ ਅਲਹੁ ਸੁਆਦਤਿ ਜੀਅ ਸੰਘਾਰੈ || ਆਪਾ ਦੇਖਿ ਅਵਰ ਨਹੀ ਦੇਖੈ ਕਾਹੇ ਕਉ ਝਖ ਮਾਰੈ ||੧||
   “You keep your fasts to please Allah, while you murder other beings for pleasure. You look after your own interests, and so not see the interests of others. What good is your word? ||1||” (Aasa Kabeer Ji, Ang 483)


4. Religious people are not supposed to butchers of animals (Humans have a choice of what they eat, unlike animals):
   i) ਜੀਅ ਬਧਹੁ ਸੁ ਧਰਮੁ ਕਰਿ ਥਾਪਹੁ ਅਧਰਮੁ ਕਹਹੁ ਕਤ ਭਾਈ || ਆਪਸ ਕਉ ਮੁਨਿਵਰ ਕਰਿ ਥਾਪਹੁ ਕਾ ਕਉ ਕਹਹੁ ਕਸਾਈ ||੨||
   “You kill living beings, and call it a righteous action. Tell me, brother, what would you call an unrighteous action? You call yourself the most excellent sage; then who would you call a butcher?” (Maaroo Kabeer Ji, Ang 1102)ii) ਬ੍ਰਹਮਣ ਕੈਲੀ ਘਾਤੁ ਕੰਞਕਾ ਅਣਚਾਰੀ ਕਾ ਧਾਨੁ ॥ ਫਿਟਕ ਫਿਟਕਾ ਕੋੜੁ ਬਦੀਆ ਸਦਾ ਸਦਾ ਅਭਿਮਾਨੁ ॥ ਪਾਹਿ ਏਤੇ ਜਾਹਿ ਵੀਸਰਿ ਨਾਨਕਾ ਇਕੁ ਨਾਮੁ ॥ ਸਭ ਬੁਧੀ ਜਾਲੀਅਹਿ ਇਕੁ ਰਹੈ ਤਤੁ ਗਿਆਨੁ ॥੪॥
   “One who kills a spiritually-wise person, a cow, or a female infant, or accepts the food from a characterless person- are cursed (by the world), have the leprosy of sin, and remain filled with ego. O Nanak! These sins stick to those who forget the Naam. All other knowledge and wisdom goes to waste, except for Name of God, the true essence of spiritual wisdom. ||4||” (Salok Vaar Te Vadheek M:3, Ang 1413)
   


5. Vaheguru’s Light is within all beings. (Animals are 'sentient beings', i.e. have the ability to feel pain and have emotions):
   i) ਜਉ ਸਭ ਮਹਿ ਏਕੁ ਖੁਦਾਇ ਕਹਤ ਹਉ ਤਉ ਕਿਉ ਮੁਰਗੀ ਮਾਰੈ ||੧||
   “You say that the One Lord is in all, so why do you kill chickens? ||1||” (Prabhaatee Kabeer Ji, Ang 1350)
   
   ii) ਘਟ ਘਟ ਮੈ ਹਰਿ ਜੂ ਬਸੈ ਸੰਤਨ ਕਹਿਓ ਪੁਕਾਰਿ ||
   “The Dear Lord abides in each and every heart; the Saints proclaim this as true.” (Salok M:9, Ang 1427)


6. The pleasure and appetite of meat-eating is spiritual hindrance:
   i) ਰਸੁ ਸੁਇਨਾ ਰਸੁ ਰੁਪਾ ਕਾਮਣਿ ਰਸੁ ਪਰਮਲ ਕੀ ਵਾਸੁ || ਰਸੁ ਘੋੜੇ ਰਸੁ ਸੇਜਾ ਮੰਦਰ ਰਸੁ ਮੀਠਾ ਰਸੁ ਮਾਸੁ || ਏਤੇ ਰਸ ਸਰੀਰ ਕੇ ਕੈ ਘਟਿ ਨਾਮ ਨਿਵਾਸੁ ||੨||
   “The pleasures of (accumulating) gold and silver, the pleasures of women (i.e. lust), being caught in the pleasure of fragrances, the pleasure of (riding) horses, the yearning of luxuries of palaces, being caught in the pleasure of tasty sweet treats and the pleasure of meat – If the human body is attached to these numerous pleasures then how can Naam, the Name of the Lord, find its dwelling in the heart?” (Siree Raag M:1, Ang 15)


7. Grain and vegetation is the diet of the spiritual seeker. (The death of animals is not a necessity for the spiritual seeker's diet):
   i) ਆਦਿ ਪੁਰਖ ਤੇ ਹੋਇ ਅਨਾਦਿ || ਜਪੀਐ ਨਾਮੁ ਅੰਨ ਕੈ ਸਾਦਿ ||੧|| ਰਹਾਉ||
   “Grain comes from the Primal Lord. Only with the energy generated by food grains in the body, can the recitation of the Naam be possible.” (Gond Kabeer Ji, Ang 473)
   
   ii) ਦਾਲਿ ਸੀਧਾ ਮਾਗਉ ਘੀਉ ||
   “Lentils, flour and ghee - these things, I beg of You.” (Dhanaasree Dhanna Ji, Ang 695)
   
   iii) ਨਿਤ ਰਸੋਈ ਤੇਰੀਐ ਘਿਉ ਮੈਦਾ ਖਾਣੁ ||
   “Your kitchen always has ghee and flour to eat.” (Raamkalee Satta and Balvand Ji, Ang 968)


8. Using tyranny or using force to obtain food you eat is unlawful. (Choosing to kill animals for food when you have an alternative available is clearly using tyranny and force. Animals want to live, and don't choose to die):
   i) ਕਬੀਰ ਜੋਰੀ ਕੀਏ ਜੁਲਮੁ ਹੈ ਕਹਤਾ ਨਾਉ ਹਲਾਲੁ || ਦਫਤਰਿ ਲੇਖਾ ਮਾਂਗੀਐ ਤਬ ਹੋਇਗੋ ਕਉਨੁ ਹਵਾਲੁ ||੧੮੭||
   “Kabeer, to use force is tyranny, even if you call it legal. When your account is called for in the Court of the Lord, what will your condition be then? ||187||” (Salok Bhagat Kabeer Ji, Ang 1374)
   
   ii) ਕਬੀਰ ਜੀਅ ਜੁ ਮਾਰਹਿ ਜੋਰੁ ਕਰਿ ਕਹਤੇ ਹਹਿ ਜੁ ਹਲਾਲੁ || ਦਫਤਰੁ ਦਈ ਜਬ ਕਾਢਿ ਹੈ ਹੋਇਗਾ ਕਉਨੁ ਹਵਾਲੁ ||੧੯੯||
   “Kabeer, they oppress living beings and kill them, and call it proper. When the Lord calls for their account, what will their condition be? ||199||” (Salok Bhagat Kabeer Ji, Ang 1375)


9. Vaheguru has given humans the thirty-six types of food to eat that are labelled ‘Amrit’ (life-giving). (The list of thirty-six types of delicacies does not include fish, eggs, and meat):
   i) ਛਤੀਹ ਅੰਮ੍ਰਿਤ ਜਿਨਿ ਭੋਜਨ ਦੀਏ || ਅੰਤਰਿ ਥਾਨ ਠਹਰਾਵਨ ਕਉ ਕੀਏ || ਬਸੁਧਾ ਦੀਓ ਬਰਤਨਿ ਬਲਨਾ || ਤਿਸੁ ਠਾਕੁਰ ਕੇ ਚਿਤਿ ਰਖੁ ਚਰਨਾ||੪||
   “God gave you the thirty-six varieties of tasty foods; He gave you a place within the body to hold and digest these foods; He gave you the earth, and things to use; enshrine in your consciousness the feet of that Lord and Master.” (Raamkalee M:5, Ang 913)
   
   ii) ਜਿਸ ਦਾ ਦਿਤਾ ਸਭੁ ਕਿਛੁ ਲੈਣਾ|| ਛਤੀਹ ਅੰਮ੍ਰਿਤ ਭੋਜਨੁ ਖਾਣਾ ||
   “Everything we receive is a gift from Him -(For example) the thirty-six delicious foods to eat.” (Maajh M:5, Ang 100) 


10. The metaphor of eating a ‘murdaar’ (dead carcass) is used negatively for condemned behaviour:
    i) ਕੂੜੁ ਬੋਲਿ ਮੁਰਦਾਰੁ ਖਾਇ ||
    “Telling lies, they eat dead bodies (i.e. meat).” (Maajh M:1, Ang 139)
    
    ii) ਲਬੁ ਕੁਤਾ ਕੂੜੁ ਚੂਹੜਾ ਠਗਿ ਖਾਧਾ ਮੁਰਦਾਰੁ ||
    “Greed is a dog; falsehood is a filthy street-sweeper. Cheating is eating a dead carcass.” (Siree Raag M:1, Ang 15)


11. The meat-eater has to pay the karmic debt for eating meat.
    i) ਕਬੀਰ ਖੂਬੁ ਖਾਨਾ ਖੀਚਰੀ ਜਾ ਮਹਿ ਅੰਮ੍ਰਿਤੁ ਲੋਨੁ || ਹੇਰਾ ਰੋਟੀ ਕਾਰਨੇ ਗਲਾ ਕਟਾਵੈ ਕਉਨੁ ||੧੮੮||
    “O Kabeer! The dinner of lentils and rice is excellent, even if it is (just) flavoured with salt. Who would cut their throat, to have meat with their bread?” (Salok Kabeer Ji, Ang 1374)
    
    ii) ਕੁਹੈ ਕਸਾਈ ਬਕਰੀ ਲਾਇ ਲੂਣ ਸੀਖ ਮਾਸੁ ਪਰੋਆ|| ਹਸਿ ਹਸਿ ਬੋਲੇ ਕੁਹੀਂਦੀ ਖਾਧੇ ਅਕਿ ਹਾਲੁ ਇਹੁ ਹੋਆ|| ਮਾਸ ਖਾਨਿ ਗਲਿ ਛੁਰੀ ਦੇ ਹਾਲੁ ਤਿਨਾੜਾ ਕਉਣੁ ਅਲੋਆ||
    “The butcher slaughters goat and its meats is salted and strung on a skewer. Laughingly, the goat says while being killed that I have come to this condition only for grazing leaves of akk plant. But what will be the plight of those who cutting the throat with knife eat flesh (of animal).” (Bhai Gurdaas Ji: Vaar 37, Pauri 21)


12. Eating meat destroys acts of Dharam. (In accordance to Jap Ji Sahib, Dharam is born from compassion):
    i) ਕਬੀਰ ਭਾਂਗ ਮਾਛੁਲੀ ਸੁਰਾ ਪਾਨਿ ਜੋ ਜੋ ਪ੍ਰਾਨੀ ਖਾਂਹਿ || ਤੀਰਥ ਬਰਤ ਨੇਮ ਕੀਏ ਤੇ ਸਭੈ ਰਸਾਤਲਿ ਜਾਂਹਿ ||੨੩੩||
    “Kabeer, whoever consumes marijuana, fish and wine - no matter what pilgrimages, fasts and rituals they follow, they will all go to hell. ||233||” (Salok Kabeer Ji, Ang 1377)
    
    ii) ਜੇ ਕਸਾਈ ਉਧਰਿਆ ਜੀਆ ਘਾਇ ਨ ਖਾਈਐ ਭੰਗਾ ||
    “If Sadhana, the butcher, got across (the world ocean), we should not put ourselves to harm by killing others.” (Bhai Gurdaas Ji: Vaar 31, Pauri 9)


13. Eating meat makes the mind impure:
    i) ਜੇ ਰਤੁ ਲਗੈ ਕਪੜੈ ਜਾਮਾ ਹੋਇ ਪਲੀਤੁ || ਜੋ ਰਤੁ ਪੀਵਹਿ ਮਾਣਸਾ ਤਿਨ ਕਿਉ ਨਿਰਮਲੁ ਚੀਤੁ ||
    “If one's clothes are stained with blood, the garment becomes polluted. Those who suck the blood of human beings-how can their consciousness be pure?” (Maajh M:1, Ang 140)
     
14. Eating meat is unhealthy for the mind and body (See article):
    i) ਬਾਬਾ ਹੋਰੁ ਖਾਣਾ ਖੁਸੀ ਖੁਆਰੁ || ਜਿਤੁ ਖਾਧੈ ਤਨੁ ਪੀੜੀਐ ਮਨ ਮਹਿ ਚਲਹਿ ਵਿਕਾਰ ||੧|| ਰਹਾਉ||     
    “O Brother! The pleasures of those foods lead to ruin; eating which, the body becomes diseased (i.e. unhealthy), and wickedness and corruption enter into the mind. ||1||Pause||” (Siree Raag M:1, Ang 16)
    
    
15. Meat production is harmful for the environment (See article):
    i) ਪਉਣ ਪਾਣੀ ਧਰਤੀ ਆਕਾਸੁ ਘਰ ਮੰਦਰ ਹਰਿ ਬਨੀ ॥  ਵਿਚਿ ਵਰਤੈ ਨਾਨਕ ਆਪਿ ਝੂਠੁ ਕਹੁ ਕਿਆ ਗਨੀ ॥੨॥੧॥
    "Air, water, earth and sky - the Lord has made these His home and temple (to reside). O Nanak! He Himself is pervading everywhere. Tell me: what can be counted as false? ||2||1||" (Tilang M:4, Ang 723)
    
    ii)  ਬਲਿਹਾਰੀ ਕੁਦਰਤਿ ਵਸਿਆ ॥ ਤੇਰਾ ਅੰਤੁ ਨ ਜਾਈ ਲਖਿਆ ॥੧॥
    "I am a sacrifice You, the Creator, who pervades within the creation. ਰਹਾਉ ॥  Your limits cannot be known. ||1||Pause||" (Aasa M:1, Ang 469)

Guru Ji used to go out and hunt to liberate the souls of the hunted animals. Sikhs cannot use this as a justification for choosing to eating meat. How can we liberate someone else when we do not have the ability to liberate ourselves? In Gurmat Rehat Maryada (Sankep), Baba Jarnail Singh writes:

…ਛੱਤੀ ਪਦਾਰਥਾਂ ਦੇ ਹੁੰਦਿਆਂ ਜ਼ਬਾਨ ਦੇ ਸੁਆਦ ਵਾਸਤੇ ਮਾਸ ਖਾਣਾ ਬਿਲਕੁਲ ਵਿਵਰਜਤ ਹੈ; ਮਾਸ ਖਾਣ ਨਾਲ ਬੁੱਧੀ ਪਸ਼ੂ ਵਰਗੀ ਹੋ ਜਾਂਦੀ ਹੈ | ਬਾਣੀ ਪੜ੍ਹਨ ਤੋਂ ਮਨ ਆਲਸ ਕਰਦਾ ਹੈ | ਬਾਬਾ ਦੀਪ ਸਿੰਘ ਜੀ ਨੇ ਕ੍ਨਚੇ ਬੇਰ ਖਾ ਕੇ ਸ੍ਰੀ ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ ਜੀ ਦੇ ਚਾਰ ਸਰੂਪ ਲਿਖੇ ਸਨ ਜੋ ਵ੍ਨਖ ਵ੍ਨਖ ਤਖਤਾਂ ਦੇ ਬਿਰਾਜਮਾਨ ਹਨ | ੮੯ ਸਾਲ ਦੀ ਉਮਰ ਵਿਚ ਜੰਗ ਕਰਕੇ ਜ਼ਾਲਮਾਂ ਨੂੰ ਨਾਸ ਕੀਤਾ | ਉਹਨਾਂ ਵਿਚ ਨਾਮ ਬਾਣੀ ਤੇ ਅੰਮ੍ਰਿਤ ਦੀ ਸ਼ਕਤੀ ਸੀ | ਇਸ ਲਈ ਕੋਈ ਮਾਸ ਖਾਣ ਦੀ ਆਗਿਆ ਨਹੀਂ ਹੈ |
“...Eating meat for one’s own taste buds is forbidden when we have been blessed by Vahiguru with thirty-six varieties of foods. Eating meat makes a person’s intellect become animalistic. The mind will become lazy from reading Bani. Baba Deep Singh Ji lived off eating unripe berries and wrote four saroops (copies) of Sri Guru Granth Sahib Ji which are present at the different Takhts. At the age of eighty-seven he went to battle and destroyed the tyrants. They had the power of Naam, Bani and Amrit. For this reason there is no permission to eat meat.”
(Gurmat Rehat Maryada, Giani Baba Jarnail Singh (Bhindranwale), p. 29)

 

Important:  Individuals interpret the Sikh Rehit Maryada document and Gurbani with differing levels, which leads to small differences in observance of Maryada within the Panth. There are certain controversies in the Panth where different Sikhs have different opinions and ways of looking at things. However, it is important to remember we are all the children of Guru Ji and part of one family - the Khalsa Panth. 

Guru Nanak Dev Ji's Gurpurb - Information to Share with Non-Sikh...

Below is a very brief write-up made with the help of Gursikhs and existing articles on the Internet, which you could use to share with colleagues at work, school or college class fellows, or with the local media:

 Sikh Festival – Celebrating the Birth day of Guru Nanak

Nankana Sahib - The Bethlehem of Sikhs

Today is the Gupurab (birth anniversary) of Guru Nanak Sahib, the first embodiment of the Divine-Light or Guru of the Sikhs, will marked and celebrated by many millions of spiritually inclined people around the world. Guru Nanak was the founder of the Sikh religion and one of the world’s great champions of equality and tolerance.

Guru Nanak was born in 1469 in town today known as Nankana Sahib in Northern India, which is now in Pakistan. Guru Nanak dedicated his life to interfaith dialogue, focusing his energies on reconciliation and peace. He categorically rejected caste or social discrimination, fought tirelessly for women's rights and preached that no one has the right to enslave another. In one of his first sermon's he said, "There is no Hindu, there is no Muslim" – highlighting that God isn't interested in our various labels but the truth that lies in our hearts and our actions.

At Guru Nanak’s time, spirituality was considered to be something you do by separating yourself from the world and waiting for the afterlife. Whereas, the Guru’s approach to spirituality was that God created the world and God resides within creation. Spirituality and experiencing God is not something we must wait in the afterlife, but must experience while alive in order to live fulfilled life. We have a potential to live a life experience the Presence of God in our lives and staying connected through meditation, divine-remembrance, and reflecting and living the scriptural teachings that he revealed.

Guru Nanak brought a universal message of peace, love, unity, mutual respect, service and dedication to all of humankind. He turned people from being destructive to peaceful; he transformed tyrants into compassionate beings; and he changed oppresive societies into blissful communities. People of all faiths listened to his message open-heartedly and all gained from his wise and sacred words.
For many, this sacred time is a profound time to reflect on Guru Nanak’s vision of Oneness — the oneness of the Divine and the oneness of humanity — and his message: “No one is my enemy, and see no one a stranger. I welcome everyone,” If we begin to see the world in this way, it inspires an unending flow of love and compassion — and also a commitment to spiritually grounded selfless service.

The essence of the Sikh faith, where God — termed Vahiguru — is shapeless, timeless, and whose divine-light shines within all creation, can be summed up by these words of Guru Nanak: “The Divine Light is within everyone; You are that Light.” A truth that when truly understood and appreciated, will result in hate, malice and divisiveness being replaced with universal love and respect for all.

Before Guru Nanak left his earthly body in 1539, he had travelled not only throughout India's north, south, east and west, but also far beyond into Arabia, modern day Iraq, Sri Lanka, Afghanistan, Turkey, Burma and Tibet; new records now show even as far as Europe, in particular Italy where he met Pope Leo X, and parts of Africa.

Guru Nanak was revered by both Hindus and Muslims and even today many, outside of the Sikh faith, revere him. It is related that as he lay dying, his followers some formerly Hindu and others formerly Muslims argued whether his body should be cremated as Hindu tradition dictated or buried as in Islamic tradition. It is said that when they removed the sheet which had covered the Guru they found only beautiful flowers. The Hindus burned theirs, the Muslims buried theirs.

There are over 26 million people identify themselves as Sikhs worldwide, of every race and nationality, making it the world’s fifth largest religion. Guru Nanak touched the hearts of Hindus, Muslims, Jains, Sufis, Buddhists and Christians, amongst others, during his five journeys around the world. His birthday, therefore, is a worldwide celebration.

Good wishes and blessings to all on this happy occasion.

"I wish my children grow up as Sikhs..."

 

 

Two weeks ago I came across a young Somalian man. He said, "Mr Singh, I really respect Sikhs. You give free food in your temples. I have eaten many times." I smiled back. He then said, "You Sikhs are the one's who have come to rescue the world. You are special." I was bit taken aback by his remarks. 

He ended with, "I pray that when I have children they wear turban, have long uncut hair and wear a kirpan like you. I would like them to wear the 5 Ks and have the same beliefs as you because you are good people and come to the rescue the world. But not everyone is blessed to be one."  

A very short but moving conversation.



Dhan Hai Guru, Dhan Hai Teree Sikhee!

Banbury Gurdwara mentioned in local News...

It is very good of my town's local newspaper, Banbury Gurdian, to publish that Sikhs marked a 'Black Diwali' and covered the issues taking place in Panjab. Please see article below:

Banbury Sikhs hold 'Black Diwali' in ppposition to unrest

Published Friday 13 November 2015

For the first time in more than 20 years, Sikhs from Banbury withheld from lighting candles or divas and use of fireworks to celebrate the Sikh festival of Bandi Chhor Divas (The Day of Liberation).

The event coincides with the Indian cultural festival and holiday of Diwali and celebrates the release of the sixth Guru of the Sikhs from prison along with fifty-two other political prisoners whose release was secured by the Guru’s refusal to leave prison without them.

The Sikh community of Banbury, have had a ‘Black Diwali’ to mark the recent continuing deliberate acts of desecration of Sri Guru Granth Sahib Ji, the holy Sikh scriptures which to Sikhs is the embodiment of their living Guru.  

It also follows on from the lack of adequate action and heavy handed treatment of peaceful protestors by the authorities in Punjab, northern India.

Banbury town councillor Surinder Dhesi said, “The desecration of Sri Guru Granth Sahib is extremely hurtful to Sikhs. The desecrations are continuing to happen in so many places across the state of Punjab in northern India, and this seems to indicate an organised campaign to hurt the sentiments of Sikhs.

“The Banbury Sikh community decided to stand in solidarity with the majority of Sikh communities around the world choosing to mark not to light candles or use fireworks this year when celebrating Bandhi Chhor Divas.” 

In recent weeks in Punjab, the homeland of Sikhs, there have been a growing number of cases reported of desecrations of Sri Guru Granth Sahib Ji. In protest at the lack of action from the authorities to trace and bring to justice the perpetrators of these attacks, Sikhs peacefully protested across Punjab. 

These tactics resulted in two protestors being killed and hundreds more being injured.

Manvir Singh, a Sikh Educationalist, said, “Banbury Gurdwara will celebrate Bandi Chhor Divas through the established Sikh ways of singing hymns, sermons, prayers and sharing of free communal meal this Sunday. 

“However, the Sikh community are pained with the human rights violations in India and how the minority Sikh community in India is being treated. The Indian PM, Mr Modi’s visit to the UK this week is of concern to Sikhs, Muslims and Christian communities due to increase intolerance and attacks on India’s minority communities.”

Taken from: http://www.banburyguardian.co.uk/news/local-news/banbury-sikhs-hold-black-diwali-in-opposition-to-unrest-1-7064387#ixzz3rasjgRvi

Today: Shaheedi Day of Baba Deep Singh Ji...

Today is Baba Deep Singh Ji's Shaheedi Divas. In honour of Baba Deep Singh Ji's Shaheedi Divas (martyrdom day) and also the other Singhs who became Shaheed (martyrs) while fighting alongside Baba Deep Singh Ji in protecting the sanctity of Sri Harmandar Sahib, I have written an article on Baba Ji's Jeevan (life):

 

A GLIMPSE AT THE LIFE OF SHAHEED BABA DEEP SINGH JEE

 

Childhood and meeting Guru Sahib
Shaheed Baba Deep Singh Ji was born on January 20, 1682, in the village of Pahu-vind, district Amritsar. His father's name was Bhai Bhagtu Ji. At the age of twelve, Baba Deep Singh Ji went with his parents to Anandpur Sahib to meet Guru Gobind Singh Ji, the tenth Sikh guru. They stayed at Anandpur Sahib for several days, doing sewa (service) with the Sangat. When his parents were ready to return to their village, Guru Gobind Singh Ji asked Baba Deep Singh Ji to stay with him. He humbly accepted Guru Ji's command and began serving him. Baba Deep Singh Ji used to do seva of cleaning the Sarbloh utensils of the Sangat. Once, when Guru Ji asked Baba Ji what he was doing, he replied, "I am cleaning the filth of my mind."


Training & knowledge
From Bhai Mani Singh Ji Baba Ji began learning reading and writing Gurmukhi and santhiyaa (exegesis) of Gurbani. As well as Gurmukhi he learnt several other languages. Guru Gobind Singh Ji also taught him horseback riding, hunting and Shastar-vidiyaa (weaponry). At the age of eighteen, on the Vaisakhi of 1700, he received the blessing of Khande-di-pahul, Amrit, from the Guru-roop Panj Piaare, which include Guru Gobind Singh Ji serving as one of the Panj Piaare. As an Amritdhari Sikh, Baba Deep Singh Ji took an oath to serve in Akaal Purakh's Fauj (the Almighty’s army), and that following the way of the Khalsa one is to always help the weak and needy, and to fight for truth and justice. Baba Deep Singh Ji soon became one of Guru Gobind Singh Ji's most beloved Sikhs. During this time countless spiritually elevated souls were residing in Anandpur, doing Sangat with them and with the Guru's blessings, the Sangat recognised the young Deep Singh Ji as a "Baba" (wise person) and gave him this title.


Return back home
Baba Deep Singh Ji stayed in Guru Gobind Singh Ji's service for about eight years. At Guru Ji's request, he returned to his village to help his parents and he got married. Guru Gobind Singh Ji met Baba Deep Singh Ji at Takht Sri Damdama Sahib, Talwandi Sabo in 1705. Here, he learned that two of the Guru' sons, Baba Ajit Singh Ji and Baba Jujhar Singh Ji, had become Shaheed (martyred) in the battle of Chamkaur Sahib. Guru Ji also told him that his two younger sons, Baba Zorawar Singh Ji and Baba Fateh Singh Ji, were cold-heartedly bricked alive and attained Shaheedi (martyrdom) at Sirhind under the orders of the governor Wazir Khan.

Sent Message to meet Guru Sahib at Damdama Sahib
In 1706, Guru Gobind Singh Ji placed Baba Deep Singh Ji in charge at Damdama Sahib, while Bhai Mani Singh Ji was made Head Granthi of Sri Harmander Sahib in Amritsar. After Guru Sahib left for Delhi, he took up the duty of preparing copies of Sri Guru Granth Sahib Ji and carried on the sewa blessed by Guru Gobind Singh Ji of managing this Sikh Centre. ‘Taksal’ means a minting factory. Sri Damdama Sahib, had become a factory where Sikhs would come to mint and prepare their shastars (weapons), as well as mint their minds and enshrine Gurbaani within their hearts through learning the correct pronunciation and grammar of reading Sri Guru Granth Sahib Ji. As a result this centre of education and weaponry was known as “Damdami Taksal”. Baba Deep Singh Ji spent many years at Sri Damdama Sahib preaching Sikh values and teachings and doing sewa of the Sangat. He was always ready to serve those in need and to fight for justice.

The Khalsa delivers justice to the Tyrants
In 1709, Baba Ji joined Baba Banda Singh Ji Bahadar in punishing the tyrants of Sadhaura and Sirhind. Baba Deep Singh Ji killed Wazir Khan, who was responsible for bricking alive the younger sons of Guru Gobind Singh Ji. Baba Ji fought so bravely without care for his life, that Baba Banda Singh Ji Bahadur entrusted Baba Ji with the title "Jinda Shaheed" (living martyr). Since that moment Baba Ji was called "Shaheed Baba Deep Singh Ji". It is noteworthy that Baba Ji wasn't called "Shaheed" after he died, but during his own lifetime. In 1733 Nawab Kapoor Singh Ji, the commander of the Khalsa forces, appointed Baba Ji as the leader of one of the jathas (groups) of Dal Khalsa (a united and collective body of groups of Khalsa divided and dispersed across Panjab). On Vaisakhi day of 1748, when Dal Khalsa was reorganised into twelve misls, he was entrusted with the leadership of Shaheedaa(n) di Misl.


News of sacrilege at AmritsarIn April 1757, Ahmed Shah Abdali, after his fourth invasion, was returning to Kabul from Delhi with precious booty and young men and women as captives. Singhs made a plan to retrieve the valuables and set the prisoners free. The jatha (squad) of Baba Deep Singh Ji was deployed near Kurkhetar (also called Kurukshetra). His squad freed large number of prisoners and lightened the burden of valuables of Abdali considerably. While departing from Lahore, Abdali appointed his son Taimur Shah, the Governor of Lahore and told him, "Try to finish the Sikhs". In Accordance with his orders, Taimur Shah started demolishing Gurdwaré and filling the sarovars (pool tanks) with debris and alcohol. When Baba Deep Singh Ji came to know of this beadbi (violation of sanctity) and demolition of Sri Harmandar Sahib, he narrated it to the Sangat (congregation) of Takht Sri Damdama Sahib, and said, "Diwali will be celebrated at Amritsar this year." Five hundred Singhs came forward to go with him. Baba Deep Singh Ji offered an Ardaas (pray) before starting for Amritsar, "May my head fall at Sri Harmandar Sahib."

Baba jee leaves for Amritsar
Although Baba Deep Singh Ji was seventy-five years old, he still had the strength of a young warrior. He gathered a large group of Sikhs and advanced towards Sir Harmandar Sahib. By the time they reached the Taran Taaran, about ten miles from Amritsar, the number of Singhs had risen to about five thousand. At this time, Baba Ji drew a line on the ground with his Khanda (double-edged sword), and asked only those who were willing to fight and die to cross the line. Those willing to die for the Guru and give up their attachment for their homes and families crossed the line eagerly. Baba Deep Singh Ji then recited the shabad:

ਜਉ ਤਉ ਪ੍ਰੇਮ ਖੇਲਣ ਕਾ ਚਾਉ ॥ ਸਿਰੁ ਧਰਿ ਤਲੀ ਗਲੀ ਮੇਰੀ ਆਉ ॥
ਇਤੁ ਮਾਰਗਿ ਪੈਰੁ ਧਰੀਜੈ ॥ ਸਿਰੁ ਦੀਜੈ ਕਾਣਿ ਨ ਕੀਜੈ ॥20॥

“Those who wish to play the game of love (follow the Guru‘s path), come to me with your head in your palm. If you wish your feet to travel this path, don't delay in accepting to give your head. 20”
(Ang 1412, SGGS)

Clash with the Mughals
At the news of the approach of Singhs, the Governor of Lahore sent one of his generals with an army of twenty thousand to face them. His army took up position six miles north of Amritsar and waited for the Singhs there. Both the armies clashed near Gohalwarh on the 11th November, 1757. Baba Deep Singh Ji fought with his 'khanda', double-edged sword, which weighed 32lbs (15+ kg). Despite his old age, he carried the strength of a young warrior. Fighting bravely, the Singhs pushed the army back and reached village Chabba where Attal Khan came forward and fierce battle ensued during which Attal Khan inflicted a blow on Baba Deep Singh Ji severing his head from his body. Baba Deep Singh, more than seventy-five years of age at that time, started to lose his footing under the impact of the blow, when a Sikh reminded him, "Baba ji, you had resolved (Ardaasa soddhyaa see) to reach the Parkarma of Sri Darbar Sahib." On hearing this, an inhuman energy suddenly took over, and Baba ji placed his head on the palm of one hand and with the other hand moved his 15+kg Khanda (double-edged sword) with such ferocity and strength that enemy soldiers started running away in panic. Thus, Baba Deep Singh made his way to the Parkarma (circumferance) of Sri Harmandar Sahib where, due to the severe injury, attained martyrdom.

Baba jee lays to rest at Harmandir Sahib
The Singhs celebrated the holiday of Divali of 1757 in Sri Harmandar Sahib. The place where his head had fallen is marked by a stone and the Sikhs go past this place on their way to pay obeisance in Sri Darbar Sahib. It reminds them that the way to Sri Darbar Sahib is paved with the sacrifices of people like Shaheed Baba Deep Singh Ji.


Summary
Baba Deep Singh Ji's shaheedi incited the Sikhs to continue to fight against oppression for many years. Even today, his life serves as an example for all Sikhs on how to live and die with dignity, and never stand or tolerate the beadbi (violation of sanctity) of Sri Guru Granth Sahib Ji or Gurdwaras. This is a message, which we can all learn from and aspire to follow, and ensure that Gurdwaras and individuals upkeep the respect and dignity of Gurmat and Sri Guru Granth Sahib Ji, something which has been highlighted by the recent sacriligious acts committed against Sri Guru Granth Sahib Ji in various places in Punjab.

Dhan Guru, Dhan Guru Piaare.
Dhan Shaheed Baba Deep Singh Ji.

ਧੰਨ ਉਹ ਧਰਤੀ ਧੰਨ ਉਹ ਬਾਪੂ, ਧੰਨ ਵਡਭਾਗੀ ਮਾਈ ।

ਢੰਗ ਜਿਉਣ ਦਾ ਜਿਸਦਾ ਪੁੱਤਰ, ਦੱਸ ਗਿਆ ਸਦੀਆ ਸਾਈਂ ।

“Blessed is that land, blessed is that father, blessed is the great mother. Who’s son has shown the way to live, for centuries to come.”
(Poem)

Bandi Chhor Divas - Information to share with non-Sikhs...

Below is a very brief write-up which you could use to share with colleagues at work, school or college class fellows, or with the local media:

BANDI CHHOR DIVAS (THE DAY OF LIBERATION)  
Sikhs celebrate the festival of Bandi Chhor, not Divali, which today is popularly celebrated by the worldwide Sikh community on the same day. The festival of Bandi Chhor celebrates the release from prison of the sixth Guru of the Sikhs, Guru Hargobind Ji, and 52 other princes with him, in 1619.

 

Bandi Chhor Divas, literally the ‘the day of the release of captives’, is popularly celebrated on the same day as the Indian cultural festival of Divali (the festival of lights) which is celebrated by the Hindu community.

 

The 17th century intolerant and cruel Mughal Emperor of India, Jahangir, wary of those who might oppose his rule, arrested the sixth Guru of the Sikhs, Guru Hargobind, and a number of others and imprisoned them in Gwalior Fort. As the festival of Divali approached he ordered the release of Guru Hargobind. To his surprise, the Guru refused to leave unless all other political prisoners were released at the same time.

 

Jahangir decided to compromise and said that anyone who could hold onto the Guru’s clothes could be freed with him. He thought that at the most, two or three of his fellow prisoners would be able to go with the Guru through the fort’s narrow passage to freedom. In the event, the Guru walked to freedom followed by all the 52 political prisoners holding onto tassels of varying length that had been sewn onto the Guru’s cloak.

 

The story reminds Sikhs to put the wellbeing of others before our own; in this case the freedom and human rights of the Guru’s fellow captives. Bandi Chhor Divas is a useful reminder to the rest of us to make concern for others part of our daily lives.

 

Although this time of year is propularly lit with lights and fireworks by communities, this year round, the Sikh community has decided to have no special lighting or fireworks in pain of recent events happening in Punjab, India, that has been largerly ignored by the world's media. In October 2015, there were multiple cases of the Sikh sacred scripture, considered the holiest of holy to all Sikhs, being desecrated and ripped by unknown culprits at various Sikh shrines. On 14th October, peaceful demonstraters that were sitting down and praying in protest to these sacrileges and the inaction of the Police or Government to find the actual culprits, were fired upon with bullets and beaten with canes by the Punjab Police without any warning or justified reason, resulting in the death of two Sikh civilians and many left with serious injuries.

1984 Anti-Sikh Genocide: A Mexican Catholic touching message

Mexican Catholic wears a Turban to honour the victims of 1984 Sikh Genocide... 

Please read below the message posted by this amazing Mexican Catholic sister:

Today I would like to encourage All my Sikh brothers, specially the young ones, to wear a Turban ... to FLOURISH your BEAUTIFUL Identity with PRIDE but most important to honour the victims of the 1984 Sikh Genocide who were identified and killed as a result of wearing one. In so many instances, their turbans were removed first as a final act of humiliation prior to their deaths.

To All Non Sikhs: I would like to encourage you to learn and appreciate how BEAUTIFUL and UNIQUE Sikh identity is ... An appeal is being made to the global freedom and peace loving community to stand in solidarity with the victims of the 1984 Sikh Genocide by taking a photograph wearing a turban and uploading it onto social media with the hashtag. #SikhTurban84


"BACKGROUND"

The 1984 Anti-Sikh Genocide refers to the harrowing episode which commenced on 31 October, 1984 across India.

In the capital alone, over ten thousands members of the Sikh community were butchered, beaten and burned alive. Easily identifiable due to their turbans, Sikh males were targeted with ease whilst the law enforcement agencies turned a blind eye or actively participated in the carnage. Sikhs were further targeted at their homes through voter lists identifying the names Singh and Kaur, used almost exclusively by male and female Sikhs respectively. Females were kidnapped, brutally gang raped and killed by the Government sponsored mobs.

This event was the most deadly in the violent history of Delhi and remains highly controversial. Thirty-one years later, the instigators and perpetrators remain unpunished despite the evidence of various survivors and human rights groups that the Genocide was orchestrated by officials of the Congress Party with the connivance of Delhi administration and police. Anti-Sikh violence was not restricted to Delhi but also took place in other states such as Bihar, Madhya Pradesh, Uttar Pradesh and Haryana.

Speaking about the events in December 2014, the Indian Union Home Minister Rajnath Singh stated the massacre of Sikhs in 1984 was a genocide and that thise who had a role in the carnage are yet to be punished.

Miri Piri Foundation in conjunction with Sikh Channel #SikhTurban84

1984: A Sikh Mother's remaining memories of her son...

Above is a photo of a Sikh mother whose son was dragged out of the house by mobs in November in 1984. The mobs removed his Dastaar and got scissors out. Despite the pleas of the mothers, the killers of the Sikhs killed the young boy's connection with his eternal Guru, his Kesh. After cutting his hair and dishonouring him in the most horrible way a Sikh can imagine. They then put a tyre around his neck and burnt him alive.

This mother is holding her son's passport with his photo with his proud Sikh appearance in one hand and the other the remains of her son's desecrated cut hair. When she looks at other young Sikhs she sees her own son within them.

Dear Sikh brothers and sisters, before cutting your own hair with scissors in your own very hands, take one look in this mother's eyes and tell her what you are about to do. Vaheguru!

Punjab Unrest is Comparable to 1984 - Says Non-Sikh Analyst

Please see this interview of Dr. Iqtidar Cheema, an international relations expert based in the United Kingdom, about the growing unrest in Punjab, India and the role of state-led violence by Indian security forces against peaceful protesters. The interviewer is Pieter Friedrich, 'Organization for Minorities of India' Advising Director for California, USA.

 

Anmol Bachan: Bhagat Puran Singh Ji on Devotion to Vaheguru...



Bhagat Puran Singh on Bhagti

If you make your morning, you've made your day. Don't be irritated by trivial matters. Make sure you take time in the morning for silent, solitary reflection.

Daily have a talk with God. He is a true friend and "It is so natural to discuss with a friend your ambitions and aspirations, your plans and programmes, your failures and frustrations and ask him to help you". We may not be able to at first see Him or hear Him, but be certain that He does see and hear you.

We will meet God only when He is sure that "you truly need Him and nothing besides."
Prayer is not easy: "A holy man driving a car, met a beggar on the way. The beggar exclaimed, "If only I too became a holy man, a man of prayer, I would have a car!"

"Prayer is not that easy" said the holy man. "If you say too(n) thaakur tum pai ardaas... with a concentated mind, the car (and much more) can belong to you"

"Wonderful!" Said the astonished beggar. Joining his hands and closing his eyes he said the prayer aloud, "Too(n) thakur tum pai ardaas. Jeeo pind sabhi teree raas..."

Suddenly in mid prayer, his eyes opened up and he asked, "Shall I have a garage along with car? Else where would I keep it???" Moral: concentrated prayer is not an easy task.

Make God your life partner: He can be a partner in your daily life and all activities and miracles can happen. Rest assured that there is no problem which you and God cannot solve together and no situation you cannot handle together.

A loving relationship is based on a feeling of being needed. Think about when you have felt closest to someone. It is quite possibly a time when you have been needed by them. Feeling needed and wanted is something that fosters love not only between humans but also with God. When God knows you need Him and only Him and have no other support, He will then come to you.

How and Why Tat-Khalsa Will Be Victorious....

How and Why Tat-Khalsa Will Be Victorious 

Author: Bhai Balpreet Singh Ji (Toronto)

Bhai Balpreet Singh Ji

Today we are seeing some very dark days for our Panth. Not because of our enemies attacking us or trying to destroy us, that has been happening since our creation, but because we ourselves are our own enemies. 

 People in Sikh appearance are amongst us eating at our roots. We ourselves allow ourselves to be fooled by them. Our "leadership" is filled with failed old men who talk big but have no Jeevan or character. These "leaders" will be remembered one day as those idiots who led the Panth to its biggest defeats in history. 

All I see before me is the need to step away from this old and failed leadership. Its time to recognize that our institutions (SGPC, SANT SAMAJ, TAKHTS etc) have rotted away from the inside out because of these people who have sold their souls and compromised every Khalsa rehit. 

But I am absolutely optimistic. Why? I see the youth. I see strong Khalsa youth coming up all over and I have a strong hope that these youth will never make any compromise in Khalsa principles and Rehit. They will stand for Dashmesh Pita jee and not sell out for personal gain or to appease anybody. This Tat-Khalsa (Pristine Khalsa) Guru Sahib is creating will drive out the Mallech-Khalsa (Wretched Khalsa) who are destroying us today! 

The following is based on Pr. Satbir Singh's book "Rabab to(n) Nagara" on Why the Khalsa was victorious in the past, and why it will be in the future. 

1) The Khalsa has full confidence and faith that they are the rightful and true rulers of this land (Punjab). Sri Guru Gobind Singh jee has promised us "Raj Karega Khalsa". This is his promise to us. When we become Khalsa and take those Rehits, we should have confidence that Dashmesh Pita is with us in all our fights. 

Kalgidhar Pita Jee once said to his Khalsa, "Where the Singhs are fighting for Dharam for Parupkaar and Sikhi, you will forever see me fighting along side my Sikhs as well."

When Abdali asked Baba Ala Singh why the Sikhs never finish, Baba Ala Singh replied, "Sri Guru Gobind Singh jee has given the Khalsa this blessing that wherever one Sikh falls for the Dharam, two more will come to take his place". 

2) The Sikhs know their land. Sikhs are sons of the soil. Punjab is ours. We know every village, every forest, every swamp and every hill. We are the rightful heirs of Punjab. This is the land of Sri Guru Nanak Sahib jee and no foreign power has any right to it. 

3) Khalsa has high character and high jeevan. This has been the fault that has stopped us in the recent past. We have abandoned our rehit. When we are ready to sacrifice our lives but not our principles, victory is certain. Khalsa does not harm those who come to its shelter or surrender. Khalsa does not so much as touch another woman/man or her/his wealth. The Khalsa rules of battle were so high that if an enemy's turban fell off during battle, the Sikh would say, "Take care of your turban. I'm not here to interfere with your honour..." 

This is a contrast to today where Sikhs (more accurately, Malechh Khalsa) when fighting other Sikhs first grab for the dastaar and have no shame in even pulling Kesh. 

4) Khalsa would give up Moh (attachment) of all worldly possessions and their homes. They would make their saddles their homes. For the cause of the Panth it was a saying that the Khalsa never put his back down to rest but even slept while walking around. If they were wounded in battle, they would consider the blow to be a holy blessing. 

The Khalsa would never retreat, only run back and then run forward again. Kazi Nur Muhammed writes, "If they ever run from battle, do not consider this to be a retreat. This is their strategy of war. Watch out! Save yourself from this trap of theirs. Once again, watch out!" 

It is this tenacity and selflessness that will come to the Rehitvan Khalsa. It is this attitude that will result in Khalsa Raj! Gurmat Jeevan, Gursikhs and Rajneeti (Intelligent Politics) will get our Jeeth (Victory)! 

 ਵਾਹਿਗੁਰੂਜੀਕਾਖ਼ਾਲਸਾ॥ ਵਾਹਿਗੁਰੂਜੀਕੀਫ਼ਤਹਿ॥

The Power of Sohila Sahib...

 

Author: Mandeep Singh

 

A Gursikh businessman once met an African man who approached him and began talking to him and asking him to come join him for a coffee. The African man was being very friendly but also very inquisitive about the Gursikh and was repeatedly asking what he does at night. The Gursikh was suspicious about his questions and asked him why he wanted to know. The African man said he was curious. So the Gursikh said that he has his evening meal and watches a bit of TV then goes to bed.

 

But the African man kept enquiring further as to what else he does. By this time the Gursikh was concerned about the personal and private detail that he was asking for and demanded why he wanted to know.

 

So the African man told him. He said that he was a Voodoo practioner and was paid to put Black Magic on him to make him ill and ruin his business. For the past few nights he had stood outside the Gursikh's house and sent Black magic to affect the Singh. But to his dismay the Black magic spells kept returning back to him. After such time he realised his black magic wasn't working and now he has quit his job.

 

So that's why he was asking the Gursikh about what he does at night that gives him the Power to withstand and repel the black magic that was sent his way.

 

Then the Gursikh realised what it was. Every night he recites the Sikh prayer of Sohila Sahib as part of his daily Nitnem before going to bed. This is meant to provide a spiritual force field of protection around anyone who does so. He didn't know how true that was until just then!