Sunday, March 13, 2016

Baba Ravidaas Ji

Baba Ravidaas Ji is one of India’s revolutionary saints who challenged Brahmanism and its painful notions of pollution and caste discrimination. Baba Ravidaas Ji was one such inspirational figure. He was born in the fifteenth century at Kanshi (Banaaras) in the state of Uttar Pradesh in India. 

Birth
In Gurbani, he describes himself as a leather worker, someone whose contact with dead animals would have marked him as an untouchable in Indian's Hindu society. His birthday comes every year on the full moon of the month of Magh (mid January-February). His mother's name was Mata Kalsi Ji and his father's name was Baba Santokh Daas Ji. Different historical sources have some variations on his parents' names. Not being able to tolerate the open challenge on the caste system, the caste elite tried to show Baba Ravidaas Ji as a Brahmin or Brahmin in his previous life. Many so-called scholars who could not tolerate a so-called untouchable being united with Vahiguru have given false claims that Baba Ji was a Brahmin in his previous life and he was cursed by his guru to be born in the house of untouchable because he got grains from the house of untouchable which touched flesh for a living. These made up stories give acceptance to the caste system and favour the Brahmins.

Early life
From very childhood, he was very much devoted to the worship of real God and spiritual seeker of the Truth. Although he opposed empty rituals and idol-worship, the Brahmins created stories that joined Baba Ji to building temples for idols and praying to stones. Bhagat Ji opposed the myth that caste plays a very important role in establishing relation with God. On the contrary, he was of the belief that God is omnipresent, and through loving devotion and Naam one can reach God. Bhagat Ji used to regularly attend the company of holy people, Saadh Sangat and showed a natural intelligence for languages.
ਮਿਲਤ ਪਿਆਰੋ ਪ੍ਰਾਨ ਨਾਥੁ ਕਵਨ ਭਗਤਿ ਤੇ ||
ਸਾਧਸੰਗਤਿ ਪਾਈ ਪਰਮ ਗਤੇ || ਰਹਾਉ ||

"What sort of devotional worship will lead me to meet my Beloved, the Lord of my breath of life? In the Saadh Sangat, the Company of the Holy, I have obtained the supreme status. ||Pause||" (Malaar Ravidaas Ji, 1293)
His parents became worried and tried to divert his attention by engaging him in their family profession of shoe making and repairing. He learned the profession, yet his love and devotion for Vahiguru continued. With a view to make him more interested in worldly affairs, in an early age his father got him married to Mata Lona Devi Ji. But even then it didn't change his attitude or his behaviour towards his dedication to Vahiguru. He was eventually kicked out of the family home and moved into a small dwelling with his wife nearby.

Challenge
The high caste Brahmans created so many problems for him and tried their best to restrict him. Banaaras was the centre of Hinduism that had temples throughout the home of the townspeople, however Bhagat Ji openly challenged the practices of Aarti (candle-lit worship) of the stone statues and preached that the true Aarti and feeding of God is meditation upon Naam.
ਕਹੈ ਰਵਿਦਾਸੁ ਨਾਮੁ ਤੇਰੋ ਆਰਤੀ ਸਤਿ ਨਾਮੁ ਹੈ ਹਰਿ ਭੋਗ ਤੁਹਾਰੇ ||੪||੩||
Says Ravidaas, Your Name is my Aartee, my lamp-lit worship-service. The Eternal Name of God, is the food which I offer to You. ||4||3||
(Dhanaasaree Ravidas Ji, 694)
As a consequence of this challenge, he had to appear before the King Nagar Mal many times. However, in the end the king was persuaded and became a follower of Baba Ravidaas Ji. 

Breaking the pride of the egotistical Pandits
The Pandits could not bear that the Rajput queen of Chittor, Rani Jhalan Bai, had become a disciple of a low caste saint. They complained to her husband, Raja Sangram Singh, that his queen had adopted Baba Ravidaas Ji as her spiritual master. However, after speaking to the queen he too was impressed and wished to meet him. An event was held at the palace where Baba Ji was invited as the main guest. When the meal was going to be served, the Pandits stood away and refused to sit with Baba Ji, because they said, he belonged to low caste. On Baba Ji agreeing to sit alone in another room, the Pandits agreed to take their meals. However, when the Pandits began to eat food they were astonished to see that when they turned left and right of where they sitting they saw Baba Ravidaas Ji sitting there. The Pandits felt ashamed and repented for their unruly behaviour with Baba Ji. Breaking their egotistical pride in caste, Baba Ravidaas Ji forgave them all and they all bowed before him. 
ਸਾਧੂ ਕੀ ਜਉ ਲੇਹਿ ਓਟ || ਤੇਰੇ ਮਿਟਹਿ ਪਾਪ ਸਭ ਕੋਟਿ ਕੋਟਿ ||
ਕਹਿ ਰਵਿਦਾਸ ਜੋੁ ਜਪੈ ਨਾਮੁ || ਤਿਸੁ ਜਾਤਿ ਨ ਜਨਮੁ ਨ ਜੋਨਿ ਕਾਮੁ ||੪||੧||
"If you seek the Support of the Holy, millions upon millions of your sins shall be totally erased. Says Ravidaas, one who chants the Naam, the Name of the Lord, is not concerned with social class, birth and rebirth. ||4||1||"

(Basant Ravidaas Ji, 1196)

Fame grows
Influenced by Baba Ravidaas Ji's teachings, the Raja (king) and the Rani (queen) of Chittor became his disciples. He travelled fairly widely and visited Rajasthan, Gujarat, Andhra Pradesh, Mahashtra besides a number of places in the northern India such as Prayag, Mathura, Vrindavan, Haridwar, and Multan. At most of these places, there are monuments honouring his memory. The Gurbani revealed through Baba Ravidaas Ji shows that he travelled extensively as his Shabads show a good knowledge of Hindi, Urdu, Persian and many regional languages of India. Written in the dialect of the common person, he hoped to provide for a better world and a fight against exploiters, power-holders and oppression going on under the name of religion. Baba Ji's followers are found in many states of India such as Uttar Pardesh, Rajasthan, Gujarat and Maharashtra. Some consider him a Saint (Bhagat), and others as Guru.
ਮੇਰੀ ਜਾਤਿ ਕੁਟ ਬਾਂਢਲਾ ਢੋਰ ਢੋਵੰਤਾ ਨਿਤਹਿ ਬਾਨਾਰਸੀ ਆਸ ਪਾਸਾ ||
ਅਬ ਬਿਪ੍ਰ ਪਰਧਾਨ ਤਿਹਿ ਕਰਹਿ ਡੰਡਉਤਿ ਤੇਰੇ ਨਾਮ ਸਰਣਾਇ ਰਵਿਦਾਸੁ ਦਾਸਾ ||੩||੧||
"It is my occupation to prepare and cut leather; each day, I carry the carcasses out of the city.
Now, the important Brahmins of the city bow down before me; Ravidaas, Your slave, seeks the Sanctuary of Your Name. ||3||1||"
(Malaar Ravidaas Ji, 1293)

No shame in his background
Despite his so-called low caste, Baba Ravidaas Ji rose to a position of great honour through a life of simplicity and piety. He never felt ashamed of his social background and faced fearlessly the Pandits, who were proud of their high caste. He told them the spiritual greatness is achieved through a loving devotion to the Lord. He boldly proclaims:
ਮੇਰੀ ਜਾਤਿ ਕਮੀਨੀ ਪਾਂਤਿ ਕਮੀਨੀ ਓਛਾ ਜਨਮੁ ਹਮਾਰਾ ||
ਤੁਮ ਸਰਨਾਗਤਿ ਰਾਜਾ ਰਾਮ ਚੰਦ ਕਹਿ ਰਵਿਦਾਸ ਚਮਾਰਾ ||੫||੬||
"My social status is considered low, my ancestry is considered low, and my life is considered wretched. I have come to Your Sanctuary, O Luminous Lord, my King; so says Ravi Daas, the shoemaker. ||5||6||"
(Sorath Ravidaas Ji, 659)

Vision for society
Despite being a part of a society that mentally enslaved people to look beyond their slavery, Baba Ravidaas Ji was the first to envision the ideal of a perfect community in India that was free of slavery and fear. In his Shabad, Baba Ji describes “Begumpura”—a modern society that is free of caste, class, and tax, a city that is without sorrow:
ਬੇਗਮ ਪੁਰਾ ਸਹਰ ਕੋ ਨਾਉ || ਦੂਖੁ ਅੰਦੋਹੁ ਨਹੀ ਤਿਹਿ ਠਾਉ ||
ਨਾਂ ਤਸਵੀਸ ਖਿਰਾਜੁ ਨ ਮਾਲੁ || ਖਉਫੁ ਨ ਖਤਾ ਨ ਤਰਸੁ ਜਵਾਲੁ ||੧||
ਅਬ ਮੋਹਿ ਖੂਬ ਵਤਨ ਗਹ ਪਾਈ || ਊਹਾਂ ਖੈਰਿ ਸਦਾ ਮੇਰੇ ਭਾਈ ||੧|| ਰਹਾਉ ||

"Begumpura, 'the city without sorrow', is the name of the town. There is no suffering or anxiety there. There are no troubles or taxes on commodities there. There is no fear, blemish or downfall there. ||1|| Now, I have found this most excellent city. There is lasting peace and safety there, O Companions. ||1||Pause||"
(Gauree Ravidaas Ji, 345)
The vision of Baba Ravidaas Ji became a reality when the Khalsa was revealed in 1699 and established a just-rule under the reign of Baba Banda Singh Bahadar. This vision was in stark contrast to the imperfect community model of the Brahmanical dark age. Baba Ravidaas Ji taught the lessons of universal brotherhood, tolerance, message of love your neighbour, which got more importance in today's world. The path he chose was free from religious rituals and sectarian formalities. It emphasised the dignity of labour and compassion for all. It reflected the democratic and egalitarian traits of his social philosophy. He dared challenging the tyranny of the Brahmin spiritual domination. His revealed divine-songs became one of the main vehicles of his social protest. 

Meeting Guru Nanak Dev Ji
According to author Prithee Singh Azaad (Guru Ravidas, p. 42) Baba Ravidaas Ji met Sri Guru Nanak Dev Ji. Guru Nanak Dev Ji stayed in Kanshi (Banaaras) for 15 days. This is the period when all the spiritual figures from Banaaras including the Bhagats came to visit Guru Nanak Dev Ji. There is a Gurdwara in this place called 'Guru Kaa Baag'. The Nephew of Guru Arjan Dev Ji, Meharvaan, in his Janam Sakhi (collection of life stories of the Gurus) has written the following:
ਤਬ ਅਯੁਧਿਆ ਵਿਖੇ ਗੁਰੂ ਬਾਬਾ ਨਾਨਕ ਬੈਠਾ ਭਗਤੀ ਕਰਦਾ ਹੈ, ਤਉ ਭਗਤਾਂ ਕਉ ਆਗਿਆ ਆਈ ਪਾਰ ਬ੍ਰਹਮ ਜੀ ਕੀ ਜਿ, ਨਾਨਕ ਜੁਹਦੀ ਮੇਰੇ ਬਡਾ ਭਗਤ ਹੈ, ਸੁ ਅਯੁਧਿਆ ਮਹਿ ਆਇਆ ਹੈ || ਤੁਮ ਜਾਇਕਰ ਨਾਨਕ ਭਗਤ ਕਾ ਦਰਸ਼ਨ ਕਰ ਪਾਵਹੁ, ਜਿ ਤੁਮ ਮੇਰੇ ਨਾਮ ਕੀ ਮਹਿਮਾ ਅਧਿਕ ਪਛਾਨਹੁ || ਅਰ ਮੇਰੀ ਉਸਤਤ ਕਰਹੁ || ਮੇਰੀ ਜੋ ਉਸਤਤ ਹੈ ਨਾਨਕ ਜਾਨਤਾ ਹੈ ||... ਤਬ ਸ੍ਰੀ ਪਾਰ ਬ੍ਰਹਮ ਕੀ ਆਗਿਆ ਸਾਥ ਸਭਿ ਭਗਤ ਮਿਲੇ || ਮਿਲ ਕਰ ਮਿਲਣ ਆਏ || ਨਾਮਾ, ਜੈਦੇਉ, ਕਬੀਰ, ਤ੍ਰਿਲੋਚਨ, ਰਵਿਦਾਸ, ਸਧਨਾ, ਧੰਨਾ, ਬੇਣੀ ||
“Guru Baba Nanak came to Ayodhya and performs devotional worship. God sent a message to the Bhagats that (Guru) Nanak is my greatest devotee, and so they come to Ayodhya. Go and have a glimpse of the devotee (Guru) Nanak and recognise the glory of my Name and engage in my Praise. Nanak knows my Praises… Then with the order of God all the Bhagats met. They came to meet. Naam (Dev), Jaidev, Kabir, Trilochan, Ravidaas, Sadhna and Beni.” 
So the Bhagats, including Babai Ravidaas Ji under the divine instructions of God came to meet Guru Nanak Dev Ji and received what they were seeking and were blessed.


Bhagat or Guru
The Ravidaas Panthis, those who exclusively just accept Baba Ravidaas Ji as their Guru, call him Guru or Satguru. This is respected by Sikhs, however, for those who accept Sri Guru Granth Sahib Ji as the eternal truth, Baba Ravidaas Ji is a Bhagat (devotee of God) who became one with God, but not a Guru. Just like a river leads into the ocean and becomes one with it, so the Bhagats merged into Vahiguru. Whereas the Gurus were already a part of the ocean. 
ਹਰਿ ਹਰਿ ਜਨ ਦੁਇ ਏਕ ਹੈ ਬਿਬ ਬਿਚਾਰ ਕਛੁ ਨਾਹਿ ||
ਜਲ ਤੇ ਉਪਜ ਤਰੰਗ ਜਿਉ ਜਲ ਹੀ ਬਿਖੈ ਸਮਾਹਿ ||੬੦|| 
"The Lord and His devotees are one and the same. There is no fraction of duality in them (no difference between them). As a wave arising out of water (ocean) merges again into the same water. (Similarly God is comparable to the Ocean and His devotees as the waves). ||60||"
(Dasam Granth, 136)
Some ignorant people claim that Guru Nanak Dev Ji became the disciple of Baba Ravidaas Ji and accepted him as Guru, and similarly the followers of Baba Kabir Ji claim that Guru Nanak Dev Ji became the disciple of Baba Kabir Ji and accepted him as Guru. However, Guru Arjan Dev Ji clearly states:
ਸਭ ਤੇ ਵਡਾ ਸਤਿਗੁਰੁ ਨਾਨਕੁ ਜਿਨਿ ਕਲ ਰਾਖੀ ਮੇਰੀ ||੪||੧੦||੫੭||
"Guru Nanak is the greatest of all; He saved my honour in this time (by uniting me with God). ||4||10||57||"
(Soohee M:5, 750)
Gurbani itself describes Baba Ravidaas Ji as a Bhagat who sang the praises of Guru Nanak Dev Ji. Bhatt Kall scribes:
ਗੁਣ ਗਾਵੈ ਰਵਿਦਾਸੁ ਭਗਤੁ ਜੈਦੇਵ ਤ੍ਰਿਲੋਚਨ ||
ਨਾਮਾ ਭਗਤੁ ਕਬੀਰੁ ਸਦਾ ਗਾਵਹਿ ਸਮ ਲੋਚਨ ||
ਭਗਤੁ ਬੇਣਿ ਗੁਣ ਰਵੈ ਸਹਜਿ ਆਤਮ ਰੰਗੁ ਮਾਣੈ ||
ਜੋਗ ਧਿਆਨਿ ਗੁਰ ਗਿਆਨਿ ਬਿਨਾ ਪ੍ਰਭ ਅਵਰੁ ਨ ਜਾਣੈ ||
ਸੁਖਦੇਉ ਪਰੀਖ੍ਯਤੁ ਗੁਣ ਰਵੈ ਗੋਤਮ ਰਿਖਿ ਜਸੁ ਗਾਇਓ ||
ਕਬਿ ਕਲ ਸੁਜਸੁ ਨਾਨਕ ਗੁਰ ਨਿਤ ਨਵਤਨੁ ਜਗਿ ਛਾਇਓ ||੮||

"The Glorious Praises (of Guru Nanak) are being sung by Ravidaas the Bhagat (devotee), Jai Dev and Trilochan. The Bhagats (devotees) Naam Dev and Kabeer praise Him continually, (who) with their eyes can see God everywhere. The Bhagat (devotee) Benee sings His Praises; with a fixed state, enjoying the ecstasy of the soul meeting God. With the spiritual wisdom of the Guru, (Guru Nanak) they join their consciousness in meditation; they know none other than God. The Rishee Sukh Dev and the king Preekhyat also sing the Praises (of Guru Nanak), and the Rishi Gautam also sings His Praise. O poet Kall! The ever-fresh praises of Guru Nanak (Dev Ji) are spreading throughout the world. ||8||"
(Svaiyye M:5 Bhatt Kall, 1390)

Lastly, Guru Arjan Dev Ji describes the Bhagats and then states that Guru Nanak Dev Ji was God Himself personified. This clears all doubts that Guru Nanak Dev Ji was Satguru and the Bhagats were Bhagats that became one with God after spiritual efforts and blessings of the Guru.
ਕਬੀਰਿ ਧਿਆਇਓ ਏਕ ਰੰਗ || ਨਾਮਦੇਵ ਹਰਿ ਜੀਉ ਬਸਹਿ ਸੰਗਿ ||
ਰਵਿਦਾਸ ਧਿਆਏ ਪ੍ਰਭ ਅਨੂਪ || ਗੁਰ ਨਾਨਕ ਦੇਵ ਗੋਵਿੰਦ ਰੂਪ ||੮||੧||
"Kabeer meditated on the One Lord with love. Naam Dev lived with the Dear Lord. Ravidaas meditated on God, the Incomparably Beautiful. Guru Nanak Dev is the Embodiment of the Lord of the Universe. ||8||1||"
(Basant M:5, 1192)

Eternal place in Sri Guru Granth Sahib Ji
The 40 Shabads (sacred hymns) of Baba Ravidaas Ji were included Sri Guru Granth Sahib Ji by Guru Arjan Dev Ji: Raag - Siri Raag (1), Gauri (5), Aasa (6), Gujree (1), Sorath (7), Dhanaasaree (3), Jaitsaree (1), Soohee (3), Bilaaval (2), Gond (2), Raamkalee (1), Maaroo (2), Kedaara (1), Bhairo (1), Basant (1), and Malaar (3). When a Sikh bows before Sri Guru Granth Sahib Ji, they are also bowing to the Bani of Baba Ravidaas Ji. Baba Ravidaas Ji was given an eternal place by Guru Nanak Dev Ji in Sri Guru Granth Sahib Ji.

Wednesday, March 02, 2016

Den Haag Sikh Family Camp - Feb 2016...

With Guru Sahib Ji's blessings, from Thursday 25th to Sunday 28th February, a Sikh Family Camp was held at Singh Sabha Gurdwara, Den Haag, Holland. The camp was held at the newly built Gurdwara Sahib which just opened in January 2016. Although not complete, the Gurdwara is looking really nice. Over 80 people, young and old, attended the camp over the three days. Sangat attended the camp from Amsterdam, Rotterdam, and Belgium. The sevadaars included Bibi Baljinder Kaur Ji (UK) from Kaurs Corner and local Dutch Sikh sevadaars, including Theodoras Singh.
 
The theme of the camp was social issues and Gurmat. The camp covered topics like drugs and alcohol abuse, culture vs. religion, superstitions, grooming and social media, marriage rituals vs. anand karaj, female infanticide and abortion, and Sikh identity in a modern world. The workshops were really successful and with Guru Ji's kirpaa the Sangat got involved. The local Sangat of Den Haag showed great respect and pyaar.

In particular it worth mentioning about Bhai Theadoras Singh, whose Sikhi name is Teek-Gur Singh. Bhai Sahib is in 60s and is a semi-retired Nuclear Physicist researcher who embraced Sikhi. Originally he was born in a Dutch Catholic home. He became a non-practising Catholic. Once he was looking on YouTube came across a video of some White Sikhs raising money for something. He was intrigued at the look of the Sikhs. He at the time had long unshorn hair, with a pony tail and a beard. He began researching Sikhi and found that Sikhi fitted in with what he believed. He believed in a natural lifestyle and so did Sikhi. He wasn't interested in ritualism and the same for Sikhi. This way, he began researching more and more. He eventually took Amrit and became a Sikh. He now wears Bana (Khalsa attire) and wears his Kirpan over his chola (dress), despite the Dutch law not officially protecting the right of Sikhs to wear the Kirpan.

Bhai Sahib wears the Kirpan over his clothes as an opportunity for people to ask him questions so that he can tell them about Sikhi. He hopes that one day he stopped by the Police so that he can secure the right of the Kirpan in Dutch law. Bhai Sahib is dedicated to seva of spreading education and awareness of Sikhi in Holland Belgium. He is not linked or related to any Gurdwara, but contacts schools and colleges directly and asks if he can come and share his Sikh faith with them. He has helped many Sikh youngsters struggling with issues surrounding the right to wear the Dastaar and Kirpan in schools. Individual schools have agreed to accommodate individual Sikh students, however, he hopes one day a case goes to court so that he can secure the right of the Dastaar and Kirpaan for future generations to come. The determination and pyaar of Bhai Sahib to do prachaar was very humbling. 

Bhai Sahib has so far translating the 7 Nitnem Banis (daily prayers) into Dutch and is hoping to translate Sri Guru Granth Sahib Ji to Dutch. He has made a start but the process takes time. He said it takes him 1 week to translate 2 angs (respected word for pages), as he cross references the translations and ensures that he fully understands the concepts and meanings before translating. It was very inspiring to see his determination to understand Gurbani and puts Punjabis to shame who say they cannot understand or relate to the Guru. He shows that effort, love and determination pays off.
Below are some photos from the camp:

Bibi Inderjit Kaur leading Bani workshop on Japji Sahib


Bhai Rajpal Singh leading Bani workshop on Jaap Sahib
  Bhai Theadoras Singh leading Bani workshop on Svaiyye

 Bibi Baljinder Kaur leading Bani workshop on Chaupai Sahib

Bhai Ajinder Singh leading Anand Sahib Bani workshop

 
 Langar in new langar hall of the Gurdwara Sahib
 Class by Bhai Theadoras Singh on comparing Punjabi and Dutch cultures and seeing the relationship and challenges with Sikhi.

 Bhai Ajinder Singh had the most difficult task of teaching the most youngest and most energetic class!

 Parents workshop on drugs and alcohol and how its parents, children and society.

 Bibi Baljinder Kaur's session on superstitions and culture.

 Question and answer session with the elder teenagers. The teenagers had some very thoughtful and deep questions.

Evening Simran and Keertan. The child playing the Tabla is Simran Singh, aged 6 years. Very blessed.

Evening divaan - Keertan of Rehraas Sahib
 Workshop on Punjabi wedding rituals and Gurmat

 Children awaiting activity time.

Tug of war

Sunday divaan - Bhai Rajpal Singh doing Keertan

 Sunday Divaan - 13 years old Bhenji Anmol Kaur (Belgium) doing Keertan

Sunday divaan - lecture on the pioneers of the Gurdwara Reform Movement.

Ardaas
 
 Children awaiting being given certificates

 Certificates being given

 Group photo


Group photo


Wednesday, February 24, 2016

A Story from Australia: The Miracle Baby...

When going to Australia last month, I had opportunity of going to Griffith in New South Wales to do a talk at the newly built Gurdwara Sahib. The Gurdwara Sahib opened in July 2015. Whilst in Griffith I stayed with Bhai Avtar Singh Ji and their family at their orange farm. During the stay Bhai Sahib told me that opposite their house on the farm lives a husband and wife who are Highlanders (natives of New Zealand) of Christian background. They are the main workers at their orange farm. Both husband and wife are very hard working and sincere.  

With Bhai Avtar Singh Ji and Mata Ji

The couple didn't have children for 18 years or so. The lady was getting older and losing hope of having any children. The doctors told her two years ago that she had some sort of cancer or disease in her womb, which meant that they would have to operate and remove the uterus. This removed any hope of conceiving a child. Both were very sad and upset about this.

One day, Bhai Avtar Singh Ji was going to the newly built Gurdwara Sahib in Griffith. The Gurdwara had not yet opened. Bhai Sahib was going to do the gardening and clean the grounds of the Gurdwara Sahib. Unfortunately no one else from the Sangat had come forward to help with the cleaning and gardening. Bhai Sahib was going alone. That day the sun was out and it was very hot. The Highlander, who called Bhai Sahib 'Papa', said, "Papa, where are you going?" Bhai Sahib explained that he is going to the Gurdwara to do some seva. The Highlander replied, "Papa I want to come with you and help you." Bhai Sahib tried to persuade him not to come as he had been working on the farm from very early morning and it was very hot. He felt he needed rest and that it was unfair to ask him to help clean the Gurdwara and do gardening when no Punjabi person had come forward. However, the Highlander insisted on coming along with Bhai Sahib.

Arriving at the Gurdwara, Bhai Sahib again insisted on cutting the grass, however the Highlander refused to allow Bhai Sahib to do this. He said, "Please Papa, let me cut the grass. You rest." Despite the burning sun and hot temperature, the Highlander tirelessly cut the grass, dug up the weeds and cleaned the grounds. Bhai Sahib looked at the Highlander sweating and working tirelessly and thought, "this man is a Christian, a person of another faith, and yet doing seva in the Gurdwara. Punjabis have not turned up to do seva, yet this young man has come forward himself to do seva when he has nothing to gain from it."

Near the end of completing the seva, the Highlander was putting the waste into the bins, when the bin how some how went over the Highlander and he was covered from head to toe with the garden waste and dirt. Seeing this, Bhai Avtar Singh felt awful how a non-Sikh is doing so much seva and also getting dirty. Feeling sorry for him, he said, "I am sorry. May God bless you for your helping today."
ਕਰਉ ਮਨੋਰਥ ਮਨੈ ਮਾਹਿ ਅਪਨੇ ਪ੍ਰਭ ਤੇ ਪਾਵਉ ॥ 
ਦੇਉ ਸੂਹਨੀ ਸਾਧ ਕੈ ਬੀਜਨੁ ਢੋਲਾਵਉ ॥੧॥ ਰਹਾਉ ॥

"The hopes which I cherish in my mind - my God fulfills them all. With my broom, I should sweep the home of the Guru, and wave the fan (over the Sangat). ||1||Pause||"
(Bilaaval M:5, 813)
A few days later, the Highlander comes to Bhai Sahib to tell him that his wife is pregnant. His wife gave birth to a beautiful and healthy baby boy. Realising that the child was a blessing from doing selfless service at the Gurdwara Sahib which Bhai Avtar Singh allowed him to do, the Highlanders decided to name their child 'Avtar Singh'.  The child loves hearing the word 'Vaheguru' and begins to smile. Whenever his parents want him to stop crying and calm him they say 'Vaheguru'. The child loves the company of Bhai Sahib and Mata Ji.
Mata Ji with baby Avtar Singh

Dhan Hai Guru, Dhan Hai Teree Sikhee!

Sunday, February 14, 2016

A message for Valentine's Day...

A short movie entitled 'Valentine's Day' by Panj Teer Productions:


 A message from Bhai Ranjit Singh Dhadrianwale:


Sri Guru Granth Sahib Ji says:
ਨਿਮਖ ਕਾਮ ਸੁਆਦ ਕਾਰਣਿ ਕੋਟਿ ਦਿਨਸ ਦੁਖੁ ਪਾਵਹਿ ॥    
ਘਰੀ ਮੁਹਤ ਰੰਗ ਮਾਣਹਿ ਫਿਰਿ ਬਹੁਰਿ ਬਹੁਰਿ ਪਛੁਤਾਵਹਿ ॥੧॥    
“For a moment of sexual pleasure, you shall suffer in pain for millions of days. For an instant, you may savour pleasure, but afterwards, you shall regret it, again and again. ||1||”    
(Ang 405) 

Bhai Sahib Bhai Gurdaas Ji says:
ਦੇਖਿ ਪਰਾਈਆਂ ਚੰਗੀਆਂ ਮਾਵਾਂ ਭੈਣਾਂ ਧੀਆਂ ਜਾਣੈ ॥    
“Men should look at the opposite gender as mothers, sisters and daughters, (women should look at the opposite gender as fathers, brothers and sons).”    
(Bhai Gurdaas: Vaar 29/ Pauri 11)

Sri Guru Gobind Singh Ji says:
ਨਿਜ ਨਾਰੀ ਕੇ ਸਾਥ ਨੇਹੁ ਤੁਮ ਨਿੱਤ ਬਢੈਯਹੁ ॥
ਪਰ ਨਾਰੀ ਕੀ ਸੇਜ ਭੂਲਿ ਸੁਪਨੇ ਹੂੰ ਨ ਜੈਯਹੁ ॥
“Love your own wife more and more, but never touch another woman's bed either by mistake or even in dream. Know that the love of another's wife is like a sharp dagger”. (Dasam Granth, Part-11, p-842)

Wednesday, February 10, 2016

Anti-Sikhi Parchaar (Part 4): Topic - Dietary Bibek (4 of 4)

Continued...

Below are some questions relating to the topic of dietary Bibek that have been asked by other people at different occasions and the Gurmat based replies:

#13. "Sikhi believes in equality. Are Amritdharis that keep Bibek really promoting equality? Equality means you should be able to eat from anyone."
RESPONSE: Bhai Bijla Singh provides a well explained answer about Bibek has got nothing to do with inequality:
"Gurmat irrevocably advocates equality of all humans. No one is born low or high, superior or inferior, bad or good etc. All are children of Vaheguru (God). Thus, refusing to eat from the hands of others on such a basis is unjustified, immoral and anti-Gurmat. All Sikhs are supposed to uphold Gurmat principles unequivocally. Therefore, in Gurmat the practice of eating from only Amritdharis is not grounded upon inequality but something else. Amritdharis refuse to eat from others (non-Sikhs) because they lack qualification and merit to prepare the food that would imbibe spiritual qualities. Anyone can take Amrit, become a Sikh and earn the merit of preparing food for langar. 

Take the example of preparing Amrit. Only five Amritdharis (who keep rehat) are qualified to prepare Amrit by following strict guidelines prescribed by Guru Gobind Singh Ji. It cannot be considered Amrit if five non-Sikhs follow the same methods. At the same time, it cannot be considered Amrit even if only one of the five is a non-Sikh. Not only this, all five must be physically healthy to have the privilege and blessing of preparing Amrit. Any person who does not have a good eyesight, cannot sit in a required posture, is missing any of the ten fingers, and cannot recite Gurbani from memory is disqualified. Even a slight lapse in rehat (code of conduct) by any one of the Amritdharis does not bear the same results. But we never consider it a discrimination against non-Sikhs or disabled because the matter is not about their inferiority but lacking physical and spiritual qualifications. Similarly, preparation of food also requires the same rules to be followed.

Only Amritdharis have the qualification of instilling Naam in the food because they have had the blessing of Naam implanted in them by the Satguru. They must recite Gurbani while preparing food. Those who lack Naam cannot spiritually bless the food. Thus, they remain unqualified. This is no different than educational institutions selecting the best candidates for admission based on the qualifications. When qualifications are the main criteria, nothing else matters. In Gurmat, any person can be blessed with Amrit and become qualified to prepare food. Just because all are equal does not mean all are equally qualified. We must not mix the two together."


#14. "Brahmins believed that if any non-Brahmin touched their food it would get defiled. How are Sikhs who portray they superior by not eating from non-Amritdhari any different?"
RESPONSE: Bhai Bijla Singh provides a well explained answer how Gurmat Bibek is totally different from brahmanism:


"Brahmins believe the food gets defiled if it is prepared by non-Brahmins and is thus filthy. On the other hand, Sikhs do not believe the food gets defiled if prepared by non-Sikhs. Food is food and it remains so regardless of whoever prepares it. The food can still be eaten by anyone for their health.

The reason Amritdharis refuse such a food is because it gets affected by the qualities of its preparer. Not only the thoughts and words of the person affect the food at the time of cooking, but also the inherent qualities of the person. A lustful, angry or greedy person would obviously impart the same qualities to the food he/she is preparing. A person may be a good hearted, kind and generous but if he is not a Sikh, he lacks the essential ingredient for the food, i.e. Naam. Gurbani instructs Sikhs to consume food that is filled with Naam/Amrit.

The two main criteria for selecting food for consumption are given in the following verse:

ਬਾਬਾ ਹੋਰੁ ਖਾਣਾ ਖੁਸੀ ਖੁਆਰੁ ||
ਜਿਤੁ ਖਾਧੈ ਤਨੁ ਪੀੜੀਐ ਮਨ ਮਹਿ ਚਲਹਿ ਵਿਕਾਰ
|||| ਰਹਾਉ||     
“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, 16)


We see that the two conditions require that the food must be good to the physical health and must not induce vices in the mind. It clearly proves that the food that we consume does affect the mind and can have the power to induce vices such as lust, anger, greed, ego etc. in the mind. Thus, it becomes of utmost importance to carefully select the food for consumption. This can only be done by inquiring who prepared the food because only the preparer can impart good or bad qualities in the food.

While most Sikhs can easily discern which food is good for their health by picking and choosing items from the langar, they are completely oblivious to the spiritual properties of the food which affect the mind and thereby their physical health. Those who lack Naam Simran are already under the full force of the vices and hence cannot realize any difference. Only those who practice Naam Simran can realize the effects of spiritually unsuitable food because they can intuitively know that their mind is affected. This is why Sikhs must ensure that they consume food that is spiritually healthy and does not affect the mind negatively.

Brahmins refuse to eat from others by looking down upon others while Sikhs do it to help increase their spirituality." 


#15. "I understand that food should be cooked whilst reciting Gurbani and if someone doesn't do that then an Amritdhari has a right to not eat that meal. However, if a non-Amritdhari prepares food whilst reciting Gurbani then shouldn't this be acceptable to eat for an Amritdhari who follows Maryada? There are lots of people who are not-Amritdhari but have better characteristics and qualities than many outwardly appearing Amritdharis. Isn't it better to eat from someone who has good qualities but is not Amritdhari rather than someone who just looks Amritdhari but lacks good qualities?"
RESPONSE: Bhai Bijla Singh provides a well explained answer:

"This person making this argument is respectfully asked if they would ever go to an unqualified doctor for their medicine? Their answer would be an obvious no. Then how about going to a doctor who is corrupt, immoral and prescribes medicines that harm his patients? Their answer again would be a no. Then how about going to a qualified doctor who is immoral but the patients do not know this fact? In this case, those who do not know would have no problem in going to see this doctor. In first two cases, the fault lies with the patients but in the third case, the fault is in the doctor only. All three analogies can be applied to Gurmat bibek.

Eating from the hands of a non-Amritdhari is similar to going to an unqualified doctor. Eating from the hands of a person who maintains the GurSikh appearance but does not practice Gurmat is analogous to going to an immoral doctor. Eating from the hands of an Amritdhari whose misdeeds are not known to others is like going to a reputable doctor but not knowing how corrupt he is from the inside. Again, in first two cases, GurSikhs are at fault but in the third case the GurSikhs are not at fault because they are optimist that the person who looks like an Amritdhari is also a practising Amritdhari."