Toronto Singhs Camp 2017...

With the blessings of Guru Sahib, Toronto Singhs Camp 2017 was a great success. It was held from Wednesday July 12th to Sunday June 16th. This is the seventh 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.

Toronto Akhand Keertan Smaagam took place the weekend before the camp. It was great to have darshan of Gursikhs from across the world. On the Sunday after Smaagam, there was a house Keertan at Bhai Jaswant Singh Ji's house.

This year's Toronto Singhs Camp camp was attended by around 100+ campers. The camp is aimed at people aged 17 years and above, however it had some younger children 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. This year, Toronto Singhs Camp took place at Pearson Williams Christian Center in London, Ontorio. The beautiful natural surroundings helped to connect with and appreciate the Creator and creation.

This year's workshop facilitators and speakers included Bhai Satpal Singh (UK), Bhai Harman Singh (Calgary), Bhai Anantveer Singh (USA), Bhai Jaswant Singh Ji (Toronto), and Bhai Mandheer Singh (USA). The theme of the camp was Panj Chor (five vices).  Each year the camp organisers pick thoughtful topics that are relevant to the daily lives of campers.



Some photos from the camp:

Amrit-vela divaan


Ardaas
 

 The campsite was invaded masked men... which we later realized was campers doing activities!

Looks like friendly fire!

 Jathedar Jaspaul Singh

2nd Lieutenant Sarabjot Singh Anand and Mani Singh from the Canadian Armed forces speak at the Toronto Singhs Camp after a grueling paintball session.
 

Evening Keertan and Rehraas Sahib on the grass
 

 Bhai Jagjit Singh - Head Laangari

 What Singh's Camp is best known for - Langar

 Dedicated Langar Team sevadaars who tireless worked day and night to feed an army of Singhs!

"Bro! Are you for real"... This is what happens when Langar Sevadaars notice someone making mini size Bhatooray for campers at Singhs Camp.

 Nature + Keertan = Anand. Keertan by Bhai Bibek Singh

 Camp 'Havan'... I mean camp fire. Bhai Harman Singh (Calgary) did a great talk on the life and Shaheedi of Bhai Mani Singh Ji.

 Bhai Satpal Singh's talk on Houmai.


Sri Sukhmani Sahib doing activities break



Sri Sukhmani last Astpaddee in Keertan roop




Bhai Satpal Singh's talk on Kaam.



Bhai Jaswant Singh Ji giving advice on how to deal with Kaam.



Bhai Mandheer Singh (USA) talk on the need of having a Guru in your life

Bhai Bir Singh 'Degh-wale'. The Degh he makes has become famous worlwide (plus his Degh sandwich!)

Bhai Harman Singh doing a talk on Krodh (anger)

Bhai Anantvir Singh leading Keertan workshop

 Bhai Harman Singh doing Keertan

 
 Sukhaasan Seva

 When a small group photo grows three times in size by the time the photographer presses click.

Event in celebration of Bhai Jagraj Singh's life...

Loving Tribute to Bhai Jagraj Singh (Basics of Sikhi)...

Today our brother, Bhai Jagraj Singh from Basics of Sikhi, left his earthly body and was sent summons by Akaal Purakh. It is a great loss for the Panth. Veer Ji showed great dedication to sharing Sikhi with the world. Where most of us drown our lives absorbed in WhatsApp, Facebook and selfish pursuits, Veer Ji showed us to get out of our comfort zones and recognise our duty and responsibility bestowed upon us by the Guru to share the bliss, happiness and peace that Sikhi offers the world.

Veer Ji was the founder and CEO of Basics of Sikhi. With Guru Ji's Kirpaa (Grace), Basics of Sikhi has revolutionised Sikhi Parchaar, and Veer Ji's contribution to this Seva will be remembered when the history of Sikhi in the 21st century is written. Guru Ji had blessed Veer Ji with inspiring many with his style and approach to Parchaar. He showed courage and boldness in beginning street Parchaar and reaching out to the wider public in sharing Guru Nanak Dev Ji's Sikhi, engaging in debates with other religions' speakers, making Sikhi accessible on YouTube, and systematically teaching Sikhi via Sikh courses throughout the country and world. Most importantly, with Guru Ji's Grace, he has inspired others to step up to the mark to share Guru Nanak Dev Ji's Sikhi with the world. A Parchaarik course has been started, and more and more young Sikhs from the West are pursuing a life vocation of Parchaar of Sikhi.

Bhai Jagraj Singh doing street Parchaar on the streets of UK

Bhai Jagraj Singh delivering the "Why Guru?" course, introducing Sikhi for beginners.

Veer Ji will be greatly missed. I hope his inspiration continues after his death, and countless generations will be inspired to get up and do something for the Panth. May we all live and die as the Khalsa as Veer Ji mentions in his speech in the above video.

(Video) Wake up call: The role of Sikh women...

Below is a motivating and moving speech by Dr. Harshinder Kaur. Dr. Harshinder Kaur reveals the unbeliveble crimes being commiting against women and how today a woman is not safe in her own home. Dr Kaur goes on to explain what the Khalsa Panth is and using Sikh history explains the true role of Sikh women. A must listen speech.

Gurbani Sun Mail Gavaae...

Food cleanliness and vibrations...

 A food vendor in India caught urinating in the jug used for serving food

Nowadays, awareness of physical cleanliness regarding food has increased. Countries in the West have even made laws and regulations in regards to standards for acceptable and unacceptable food hygiene. However, even still, a lot of people believe "ignorance is bliss" and "what you don't know, won't hurt." Most people would rather not think about the people cooking their food when eating outside of their home, knowing in the back of the mind that there is a chance that someone has probably picked their nose and served the burger, wiped their sweat before serving the gol gappe, or not washing their hands after going to the toilet.  

In accordance to Gurbani, just by the fact of "not knowing" or "not thinking about it" does not mean that it doesn't have a physical effect on this. This is what science says as well. If someone doesn't cook in a hygienic environment, adhering to hygiene rules, whether it is a restaurant, your own house, or the Gurdwara Sahib, it is inevitable that there is a high risk of the eater falling sick or not feel well after eating. Gurbani says:

ਜੋ ਪਾਵਹਿ ਭਾਂਡੇ ਵਿਚਿ ਵਸਤੁ ਸਾ ਨਿਕਲੈ ਕਿਆ ਕੋਈ ਕਰੇ ਵੇਚਾਰਾ ॥

"Whatever You place in the body-vessel, that alone comes out again. What can the poor person (now) do?"

(Aasa M:4, 449)

So, being conscience of what you eat, who cooks it, where it is cooked, and how it is cooked, plays a role in your physical well-being. However, Guru Sahib goes one step further, and says, spiritual cleanliness is just as important in order to preventing one from falling spiritually sick or unwell. Gurbani says:

ਬਾਬਾ ਹੋਰੁ ਖਾਣਾ ਖੁਸੀ ਖੁਆਰੁ ॥

ਜਿਤੁ ਖਾਧੈ ਤਨੁ ਪੀੜੀਐ ਮਨ ਮਹਿ ਚਲਹਿ ਵਿਕਾਰ ॥੧॥ ਰਹਾਉ ॥

"O Baba! The pleasures of all other foods are false, eating which the body is ruined, and negative thoughts and vices enter into the mind. ||1||Pause||"

(Siree Raag M:1, 16)

Gurbani tells us that food devoid of Naam, i.e. spiritual vibrations, is cursed. This means that our thoughts, our vibrations, go into the food when cooking it. Practitioners of health and spirituality state that cooked food becomes sensitive to vibration. Whoever handles it imbues it with their vibration. In a house where there's affection, that will go into the food and that will nourish the people's minds. But in a hotel or a restaurant, there's nothing like that. Eating fast food, will make the mind wander fast. For this reason, Gurbani says:

ਨਾਨਕ ਜਿ ਨਾਮੁ ਨ ਚੇਤਨੀ ਤਿਨ ਧਿਗੁ ਪੈਨਣੁ ਧਿਗੁ ਖਾਣੁ ॥੧॥
“O Nanak! Those who do not contemplate on Naam, the Name of the Lord – cursed are their clothes, and cursed is their food. ||1||”
(Sorath M:3, 646) 

ਚੋਰਾ ਜਾਰਾ ਰੰਡੀਆ ਕੁਟਣੀਆ ਦੀਬਾਣੁ ॥
ਵੇਦੀਨਾ ਕੀ ਦੋਸਤੀ ਵੇਦੀਨਾ ਕਾ ਖਾਣੁ ॥
ਸਿਫਤੀ ਸਾਰ ਨ ਜਾਣਨੀ ਸਦਾ ਵਸੈ ਸੈਤਾਨੁ ॥
“Thieves, adulterers, prostitutes and pimps (i.e. immoral people) make friendships with the unrighteous and eat the food prepared from the unrighteous. Those people do not know the value of the Lord’s Praises (i.e. their internal Naam Jaap stops), and Satan (desires, anger, greed, emotional attachment, and ego) takes residence in the mind.”
(Soohee M:1, 790)

Bhai Chaupa Singh's Rehatnama gives instruction to choose one's chef wisely, and choose a spiritually-disciplined individual.

ਗੁਰੂ ਕਾ ਸਿਖ, ਸਰਦਾਰ ਹੋਵੈ, ਸ਼ਾਹੂਕਾਰ ਹੋਵੈ, ਮੁਸਦੀ ਹੋਵੈ,
ਆਪਣੇ ਲੰਗਰ ਰਸੋਈ ਵਿਚ ਸਿਖ ਰਖੇ ॥
ਹੁਕਈ, ਟੋਪੀਆ, ਭਾਦਣੀ, ਚੋਰ, ਯਾਰ, ਜੂਏਬਾਜ਼, ਕੁਰਹਿਤੀਆ ਨਾ ਰਖੈ ॥
“A Sikh of the Guru, whether a leader, wealthy or educated, should keep only a Sikh in their langar and kitchen. Smokers, hat-wearers, those who shave their hair, thieves, gamblers, and those who commit any of the cardinal prohibitions should not be kept”
(Rehitnama Bhai Chaupa Singh Ji – Piara Singh Padam, pg. 85)

 

Each person's thoughts, words, and deeds play an important role in the differences in vibrations. When we go to some places we get a good feeling and there is a good atmosphere, whereas other places make us want to leave as soon as possible. This depends on the thought vibrations of people who live there. This is why we feel a divine presence in the Saadh Sangat that brings calm, whereas the atmosphere where there is meat and alcohol is confused and tense. For this reason, Gurbani tells us to avoid the company of the faithless. This includes eating food cooked and served by the faithless:

ਕਬੀਰ ਸਾਕਤ ਸੰਗੁ ਨ ਕੀਜੀਐ ਦੂਰਹਿ ਜਾਈਐ ਭਾਗਿ || 
ਬਾਸਨੁ ਕਾਰੋ ਪਰਸੀਐ ਤਉ ਕਛੁ ਲਾਗੈ ਦਾਗੁ ||੧੩੧||
“Kabeer, do not associate with the faithless; run far away from them. If you touch a vessel stained with soot, some of the soot will stick to you.”
(Salok Bhagat Kabeer Ji, p. 1371)

ਜਾਕੀ ਰਹਤਿ ਨ ਜਾਣੀਐ ਗੁਰਮੰਤ੍ਰ ਨਹੀ ਚੀਤ ||
ਉਨਕਾ ਭੋਜਨ ਖਾਇਕੈ ਬਿਸਰਹਿ ਹਰਿ ਸਿਉ ਪ੍ਰੀਤ ||
“One has no Rehat (spiritual discipline) and doesn’t contemplate on the GurMantar (given by the Panj-Piaare). Eating from such a person you will forget the love of God.”
(Rehatnama: Bhai Chaupa Singh Ji)

According to Bhai Kahn Singh Nabha, in Mahan Kosh, he describes this commitment to conscience spiritual living in accordance to the guidelines instructed by the Guru as being called 'Bibek'. He writes, a 'Bibeki' is one who reflects Gurmat on all aspects of their daily living, and firmly strives to live to Sikh principals. 'Bibek-Daan' is something we pray for everyday in our daily Ardaas. We pray for the gift of able to discriminate what is good and bad for our spirituality in all aspects of our life.

ਤੈਸੇ ਖਲ ਦ੍ਰਿਸਟਿ ਮੈਂ ਅਸਾਧ ਸਾਧ ਸਮ ਦੇਹ
ਬੂਝਤ ਬਿਬੇਕੀ ਜਲ ਜੁਗਤਿ ਸਮਾਈ ਕੈ ॥੫੯੭॥

"Similarly, in the eyes of a foolish person, spiritually good and spiritually bad people are seen the same; but a Bibeki knows how to separate milk from water like a swan. They have the ability to distinguish between the two. (597)"

(Bhai Gurdaas Ji, Vaar 42)

As spiritual-beings we have to live and contribute to society. It is inevitable to come across people with both negative and positive thoughts, and those spiritually intuned and those spiritually disconnected. Gurbani lays down the principal that a Sikh, whilst intermingling with others, remains distinct. Gurbani says:

ਸੋ ਜਨੁ ਰਲਾਇਆ ਨਾ ਰਲੈ ਜਿਸੁ ਅੰਤਰਿ ਬਿਬੇਕ ਬੀਚਾਰੁ ॥੨॥
"Those humble beings who are filled with 'Bibek-Beechaar' (divine wisdom and contemplation to analyse)-even though they intermingle with others (that are false or unrighteous), they remain distinct and do not conform. ||2||"
(Siree Raag M:3, 28)

This distinctiveness that safeguards our spirituality and mind, encompasses distinctiveness in physical dress, they way we speak, the way we eat, the way we conduct ourselves, and the principles we adhere to. This is called Rehat, or code of conduct, which is given to us when one commits to the Guru by taking Amrit.

ਸੰਤਨ ਕਾ ਦਾਨਾ ਰੂਖਾ ਸੋ ਸਰਬ ਨਿਧਾਨ ||
ਗ੍ਰਿਹਿ ਸਾਕਤ ਛਤੀਹ ਪ੍ਰਕਾਰ ਤੇ ਬਿਖੂ ਸਮਾਨ ||੨||
“The dry bread from the (homes of the) Gurmukhs is equal to all treasures. The thirty-six tasty dishes from (the home of) the faithless one, are (known to be) just like poison.”
(Bilaaval M:5, 815)

ਊਤਮ ਸੰਗਤਿ ਊਤਮੁ ਹੋਵੈ|| ਗੁਣ ਕਉ ਧਾਵੈ ਅਵਗਣ ਧੋਵੈ ||
“In the uplifting society, one is uplifted. He chases after virtue and washes off his sins.”
(Aasa M:1, 414)

ਨਾਨਕ ਕਚੜਿਆ ਸਿਉ ਤੋੜਿ ਢੂਢਿ ਸਜਣ ਸੰਤ ਪਕਿਆ ||
“O Nanak! Break away from the false, and seek out the Saints, your true friends.”(Maaroo M:5, 1102)

Exposed: Fraud and deception in the name of religion...

Sikhs respect all religions, and everyone's freedom to practise their religion. Guru Teg Bahadar Ji, the ninth Guru, gave their life for this freedom for all to live with respect and dignity. If someone freely chooses to convert from one religion to another, there is no objection. However, the objection is when deception, manipulation, greed, and fear are used to coerce someone to convert their religion, even if the individual is made to "feel" or "believe" they have converted out of "choice".

I have come across cases where young individuals from nominal Sikh families have "chosen" to convert to another religion. Again, there is no objection if someone actually knows what they had "given up" in order to embrace something new. When questioned why they wish to "abandon" Sikhi, they replied, "Sikhi is not a true religion... It has not answered my questions.... it is a false religion..." They further said that they had now found the true new religion.

Now, the first issue is, before you drop something, did you even try it? I asked if this person actually read Gurbani, done Nitnem, practised Naam-Simran, been involved in Seva, woke up at Amritvela, or followed Rehat. The answer as you can imagine was, "no." I asked how much knowledge they had about Sikhi. They didn't even knowthe names of the Ten Gurus, let alone accurately describe Sikh history. They claimed Sikhi was not divine, and that Gurbani had no answers, yet they have never learnt Gurbani, studied the meanings of Gurbani, and nor read Gurbani with an open heart and mind from beginning to end.

Lets imagine that someone goes to a restaurant and publicly proclaims, "This restaurant is awful, I am never eating here again. This restaurant should be closed down. From now on, I am taking my business to the restaurant across the road, because they cook awesome food." Now, knowing that the individual has not eaten anything at the restaurant that day, knowing that they have never before seen or tried the menu offered, and never ever sat down on a table in the restaurant ready to eat. It doesn't make sense. I am sure everyone would agree that the restaurant owners and staff would have the right to question the individual and his motivations or understanding behind his choice to go to another restaurant, and make such a bold public statement.

How can someone abandon Sikhi, when they never had Sikhi. What is Sikhi? A name badge? Just a uniform? No. Sikhi is a way of seeing the world, a way of living your life, and a path of complete submission to the Guru. If someone did everything as the Guru prescribed, and said, "Hang on guys, this is not my cup of tea!" Furthermore, they  allowed Gursikhs to talk to them, but were not satisfied and still convinced they wished to walk another path, then one would accept that they have a free choice to do as they please.

Some years back there was an article on a Christian website (now taken down) about the Christian missionary (in photo) who wears Sikh dress and seeks Sikhs converts, dreaming one day to convert Sri Darbaar Sahib into a cathedral.

Recently, issues regarding some Christian missionaries in Punjab actively seeking to convert Sikhs to Christianity through deception and greed has surfaced. A video went viral of a Punjabi Christian sister trying to evangelise and proselytise to seek Sikhs, using flimsy and cringe-worthy attempts to justify her objective by misquoting Gurbani and telling Sikhs what Sikhi is. Thank you, but no thanks. Many Sikhs around the world, including myself, didn't appreciate someone outside of the faith, who has little knowledge of Gurbani and Sikhi, dictating to Sikhs what their religion is by using false statements, and it the end stating that their false representation was "elevating Sikhi to a higher status".


Then I saw on the Internet, how some Christian "Faith Healers" in Punjab are targeting the Sikh community with claims of, able to cure cancer and other diseases. Desperately ill people, seeing such staged dramas become drawn in with the hope that they can get better. However, how real are these "faith healings"? Below, is a clip from a documentary that came on British television a few years back. The documentary was called "Miracles for Sale" (the full documentary is on the link given below the video). The presenter, Derren Brown, analysed the claims of healing in the Bible belt of the USA, and proved that an actor can do the same thing as these apparent faith-healers were doing in a public display to lure converts. Genuine healings would not be publicised and misused in such a manner, and used as a cheap selling tool to gain vulnerable converts.

To watch full documentary: Miracles for Sale 

I was listening to one discussion debate on a news channel, where one Punjabi Christian Minister refuted claims that deception, greed and manipulation of vulnerable people was used by some missionaries in Punjab for converting Sikhs. The response to the Sikh panelist was, "We provide free education to the illiterate, clothes to needy, food to the hungry, jobs to the jobless... what crime is there in that. We are helping humanity. Our religion teaches us to love one another. When we show compassion to humanity, we are accused of converting others using greed and deception."  

Sikh institutions provide free education in Punjab, and every Gurdwara provides free food to the hungry etc, however never will you find that a non-Sikh eats Langar at the Gurdwara with the condition that they must now attend a Sikh prayer session or religious seminar every week. Never has an example come forward where a poor person from another religion has been given a job on the condition that they have to come once a week to the Gurdwara to read and understand Gurbani. Never has an example come to light, that a Sikh has offered a loan to poor person on the condition that they don't have to pay back the loan as long as they attend the Gurdwara every week to hear a lecture on Sikhi. 

A poor Sikh who converted after being offered free hospital treatment which he could not afford in return for becoming a Christian.

On the other hand, there are numerous examples of other religions that are actively seeking to convert others to their religion, where vulnerable people have been targeted with jobs, food, education and generosity with a clause. This "compassion" is with strings attached, and being done with an agenda.  When organizations like Khalsa Aid, United Sikhs and Self Relief provided humanitarian aid to disaster zones in parts of the world where there are no Sikhs living there, they do so with the sole aim of helping humanity. There is no agenda that if we help them then they will convert to Sikhi.

A philosopher once said, “History is reflective of a religion, its race and their actions in love of their faith.” I am proud to be a Sikh. By analysing Sikh history, one understands what Sikhi is about. A Sikh doesn't necessarily need to talk about compassion to others, fighting for justice and freedom of others, and helping others... our history says it all. There are good and bad individuals in all religious and non-religious communities. However, in the name of Sikhi and Sri Guru Granth Sahib Ji, no race has been slaughtered. In the name of Sikhi and Sri Guru Granth Sahib Ji, no rape has been committed. In the name of Sikhi and Sri Guru Granth Sahib Ji, no individual or race have been made into slaves. In the name of Sikhi and Sri Guru Granth Sahib Ji, no one has been seen and treated as an inferior race or religion. In the name of Sikhi or Sri Guru Granth Sahib Ji, no nation has been subjugated. In the name of Sikhi or Sri Guru Granth Sahib Ji, no non-Sikh religious place of worship has been destroyed or attacked. 

I would welcome all to read Gurbani, read Sikh history and truly experience Sikhi by "living" it, before commenting or supposedly denouncing it in search for something they think is "better."

Sikhs love all humanity and people of all religions. Sikh history bares witness that the Gurus and Sikhs following them, gave their lives to protect people of other religions and their right to live freely without discrimination. Everyday, a Sikh prays for the prosperity of all humanity. Whilst a Sikh firmly holds that the Sikh path is the complete truth and Sri Guru Granth Sahib Ji is the Saviour of humanity, a true Sikh will never insult or degrade any religion to hurt anyone's feelings. Guru Gobind Singh Ji, the tenth Guru, was once asked by Bahadar Shah, the Mughal Emperor, "which religion is the best?" Being a perfect example of a stateman and champion for all humanity, Guru Ji replied, "Just as your religion is the most beautiful for you, my religion is the most beautiful for me."

May we all live in peace and respect one another, whilst denouncing those elements of any community that use deception, hatred, fear, greed, manipulation and lies against others.

 

Related web articles:

* Sikh and Destroy
* News: Conversion of Sikhs into Christianity in Punjab
* Lions, Princesses and Gurus: Reaching Your Sikh Neighbour 

* Evangelists in Punjab

Oxford University 1984 Sikh Holocaust Memorial Event...

On Saturday 10th June, a 1984 Sikh holocaust memorial event was held at Oxford University. The event was organised by Bhenji Gurpal Kaur of the Oxford University Sikh Society. I was invited to deliver a talk on the events of the June 1984 holocaust. The event was mostly attended by non-Sikhs who showed great interest to know about the genocide committed by the Indian State against Sikhs.

The talk was followed by a minute's silence and candle-light vigil. The candle lights had nicely been arranged in the shape of 'Ik Oankaar'. Bhenji Gurpal Kaur explained to those attending what the meaning of 'Ik Oankaar' is. 

The lighting of the candles symbolised that the memory of those who became martyrs and cause for what they stood for is still brightly shining today in our hearts and minds, and is something that will passed down to the future generations.

 

 

Near the end of the event, a Gujarati Hindu brother who attended the event approached me. He asked many questions regarding the Sikh freedom struggle and the Sikh demands for a sovereign rule, as well as other questions. After a lengthy polite discussion, the young man asked, "Would you mind, if you tie a turban on me?" He said that he had wanted to have a turban tied on him for attending a final leaving event as part of a cultural dress, however after hearing the talk on 1984, he realized how having a Dastaar tied on was a very befitting tribute to the martyrs of 1984. In June 1984, Sikh pilgrims had their Dastaars removed and dishonoured, and in November 1984 Sikhs had their turbans removed before being killed in cold blood, and today a Hindu brother wanted to honour those who had died and been martyred by wearing a Dastaar.  

 

Friends Festival...

On Sunday 21st May, 'Banbury Friends Festival' which celebrated our town's diversity. The Sikh community set up two stalls in different places in the town centre and provided free samosay and pakoray to the public. The stalls had a big banner saying, "Sikh sharing love for humanity... inspired by Guru Nanak." Any money raised through donations by passerbys was given to a local homeless charity. 

There were a few homeless people that came up two or three times asking if they could have some more food. When the Sevadaars happily packed them bags of food to take with them, they were so happy and couldn't believe the generosity of the Sikh community.

There were two Christian ladies that were nurses who spent about 45 minutes learning about Sikhi. They were amazed to hear about Sikhi, and asked lots of questions. Whilst hearing about Sikhi, they said Sikhi is amazing and that we are very lucky to have such a religion.   

In the late afternoon, at a local centre for elderly people, the inter-faith festival continued. School children and different groups did performances for the public. 

The 'Baba Banda Singh Gatka Akhara from Derby' especially came to Banbury to do a presentation on Sikhs and Gatka, along with a demonstration. For a town which has very few Sikhs, it was great prachaar and was very well recieved. (One or two people got scared seeing Kirpans being swung around, but afterwards they were okay!).

 

 

I would recommend others to organise such events where you give free food and have opportunity to share Guru Nanak Dev Ji's message with the wider community. Interfaith groups are a really good opportunity to do great parchaar. Please find out what's happening in your local area and participate. We cannot moan that no one knows who Sikhs are and what Sikhi is if we don't take the initiative ourselves. Guru Ji will give us the strength and wisdom... we just have to have the right attitude and take the first step.

Local newspaper covers news of 1984 Sikh Holocaust...

Our local newspaper published coverage of the 1984 Sikh remembrance and freedom rally that took place in the beginning of June in London.

I would urge all to send their local newspaper a short article with a photograph of their local Sikhs attending such events. As long as it is linked and about the local community, the local newspaper will happily publish it. This is a great way to raise awareness of the Sikh freedom struggle and human rights abuses in general in the wider community.

Dress code for attending Gurdwara Sahib and Sangat...

 

As Sikhs we are very blessed that Guru Sahib has blessed us with such a simple, modest, comfortable and practical dress. Gurmukhi Bana (dress attire in accordance to Gurmat traditions) flows across the body and radiates elegance, dignity, and saintliness. However, you sit, stand, or move, you are always looking modest and dignified. 

However, sadly, recently an elderly person asked if I can raise awareness of a particular issue. The issue is... people displaying more than they need to, to put it in a pleasant way, when doing Matha Tekh at the Gurdwara Sahib, and sitting in the Sangat. 

There is a fashion, (I don't know how it came about), for some young people to wear their trousers below their waist, and putting their underwear on display to the world. I remember, when I first came across this fashion many years ago, I was sitting at a Gurdwara Sahib. A young Amritdhari Singh wearing Western clothes came to do Matha Tekh and I thought his trousers were falling down, as you could see his Kashhera (which is good to know that the Singh wears his Kakkaars, but not really necessary for all the Sangat to see). The worst part was that the Kashhera also looked like it was loose (or God forbid it was designed to sag down), and so it was an unsightly sight for the Sangat.

In the Langar Hall, I remember very politely and discreetly telling Veer Ji, "Veer Ji, please don't mind, but your trousers were falling down in Darbar Sahib. You need to pull them up." He said "Thanks" in a shocked way (which I would be if my trousers were falling down), and attempted to pull up his trousers. I then sat down to eat Langar. However, I was very unfortunate that this Veer Ji sat in the opposite row facing his back to me. Whilst eating Langar I looked up, to see more than I needed to. I got up afterwards, and again very discreetly and politely said, "Veer Ji, I don't want to be to rude, but the Sangat can see your backside as well as Kashhera. Your trousers are going down. Do you have a belt?"  I think after my 3rd reminder, the Veer Ji said, "Bhai Sahib, my jeans are designed this way." As you can imagine the conversation ended on an awkward silence.

Now, if that Veer Ji was wearing Gurmukhi Bana, he could have done Matha Tekh, sat in the Sangat, and ate Langar without worrying about distracting others (in a distasteful way). More importantly, how would Guru Ji want us to dress when seeing us? We dress up for a job interview. We would dress up if we were going to see the queen or a VIP. We dress up to attend a family wedding. So why not dress up to see the King of Kings, Sri Guru Granth Sahib Ji? Dressing smartly, modestly, and nicely perhaps doesn't have much effect on Guru Ji, but it sure does help our frame of mind, and the frame of mind of others, when going to the Gurdwara. It is like a student wearing uniform and going to school. Dressed in uniform, he or she is reminded why they are at school and what their responsibilities are.

Gurmukhi Bana has multiple benefits. Not only from a practical perspective and modesty, but it also brings a feeling of Chardi Kala. The Khalsa colours- blue and yellow- are said to bring feelings of confidence in accordance to researchers. These colours radiate Chardi Kala feeling and positivity. Whilst the world is enslaved by fashion and fads, the Sikhs of the Guru attune themselves to Infinity and Timelessness, and free their mind from the stress and hassle of conforming to please others. 

Donned in the Guru's dress, it is a public expression of your faith. It radiates a positive energy and holiness that not only elevates your mind and thoughts, but also those around you. I remember once, when coming back from Australia, I was had just boarded the plain and taken my seat. A white middle-aged lady, walked on and realised her seat was next to mine. She didn't sit down, and instead in front of me asked the stewardess, "Can I please sit somewhere else. I don't wish to sit here." The stewardess asked her to take a seat and that she can see what can she can arrange after takeoff. She again insisted, "I really don't want to sit here, and would like any other seat." 

The lady reluctantly sat down. I thought, "Wow!... How racist is this lady." But I still smiled at her and tried to portray friendliness. Seconds later, she turned to me and said, "Please forgive me. I am really sorry. I don't want to sit here, next to you.... You see I have drunken alcohol and feel awful to sit next you. I even spilt some wine over my clothes in the restaurant before boarding. I must smell of alcohol and I don't want to cause you distress or offence." Vaheguru. I was so taken aback by this lady's sentiments and actions.

I asked her, "Do you know what religion I am?" She looked confused. I said, "Do you think I am a Muslim, or do you know I am a Sikh?" She replied, "I don't know what religion you are, nor does it bother me. All I know by looking at your appearance and dress, that you are a holy man, a man of God.... I didn't wish to offend a holy person."

This is power and glory of the Gurmukhi Bana.

Sri Guru Granth Sahib Ji on Rehat...

Vichaar by Giani Gurdev Singh Ji (Australia)

Bhagat Dhanna Ji...

Bhagat Dhanna Ji

Taken from www.discoversikhism.com

Guru Arjan Dev Ji admires Bhagat Dhanna Ji for his dedication towards the Lord. According to him, Bhagat Dhanna Ji was not initially a Gurmukh but when he met company of saints where only truth is discussed; where knowledge of only the one is given; he became a Gurmukh, "Guru-guided". He worshipped God and found God within his heart. He served God with innocence like a child as he was a very humble person.

Following are lines which Arjun Dev Ji has said about Bhagat Dhanna ji in the Sri Guru Granth Sahib Ji:

ਇਹ ਬਿਧਿ ਸੁਨਿ ਕੈ ਜਾਟਰੋ, ਉਠਿ ਭਗਤੀ ਲਾਗਾ ॥ ਮਿਲੇ ਪ੍ਰਤਖਿ ਗੁਸਾਈਆ, ਧੰਨਾ ਵਡ ਭਾਗਾ ॥4॥2॥
"Hearing this (the stories of how the other Bhagats met God through Naam), Dhanna, the Jaat (farmer), applied himself to devotional worship. The Lord of the Universe met him personally; Dhanna was so very blessed. ||4||2||"
Sri Guru Granth Sahib Ji, Ang 488

ਨਾਮਾ ਜੈਦੇਉ ਕੰਬੀਰੁ ਤ੍ਰਿਲੋਚਨੁ ਅਉਜਾਤਿ ਰਵਿਦਾਸੁ ਚਮਿਆਰੁ ਚਮਈਆ ॥
ਜੋ ਜੋ ਮਿਲੈ ਸਾਧੂ ਜਨ ਸੰਗਤਿ ਧਨੁ ਧੰਨਾ ਜਟੁ ਸੈਣੁ ਮਿਲਿਆ ਹਰਿ ਦਈਆ ॥7॥
"Naam Dayv, Jai Dayv, Kabeer, Trilochan and Ravi Daas the low-caste leather-worker, blessed Dhanna and Sain; all those who joined the humble Saadh Sangat, met the Merciful Lord. ||7||"
Sri Guru Granth Sahib Ji, Ang 835

ਰੇ ਮਨ ਨਾਮੁ ਜਪਤ ਤਰਿਆ ॥ ਧੰਨਾ ਜਟੁ ਬਾਲਮੀਕੁ ਬਟਵਾਰਾ ਗੁਰਮੁਖਿ ਪਾਰਿ ਪਇਆ ॥੧॥ ਰਹਾਉ ॥
"O my mind, chant the Naam, the Name of the Lord, and cross over. Dhanna the farmer, and Balmik the highway robber, became Gurmukh, and crossed over. ||1||Pause||"
Sri Guru Granth Sahib Ji, Ang 995

ਧੰਨੈ ਸੇਵਿਆ ਬਾਲ ਬੁਧਿ ॥ ਤ੍ਰਿਲੋਚਨ ਗੁਰ ਮਿਲਿ ਭਈ ਸਿਧਿ ॥ ਬੇਣੀ ਕਉ ਗੁਰਿ ਕੀਓ ਪ੍ਰਗਾਸੁ ॥ ਰੇ ਮਨ ਤੂ ਭੀ ਹੋਹਿ ਦਾਸੁ ॥੫॥
"Dhanna served the Lord, with the innocence of a child. Meeting with the Guru, Trilochan attained the perfection of the Siddhas. The Guru blessed Baynee with His Divine Illumination. O my mind, you too must be the Lord`s slave. ||5||"
Sri Guru Granth Sahib Ji, Ang 1192

Sakhi of Bhagat Dhanna

Bhagat Dhanna Ji was a simple Indian farmer who worked hard on his farm all day tending his crops. He used to go past the house of a clever pundit (religious scholar) everyday on the way to his work on the farm.

Dhanna Ji used to listen to the pundit singing religions verses, as he carried out various ritualistic acts, which were beyond the understanding of this simple Jatt (farmer). He found these acts intriguing but never asked the religious man about any of the things that he had observed in the many years that he had gone past the pundit's house.

One day, Bhai Dhanna ji was passing the pundit's house and noticed that the religious man was feeding his Thakur - a stone idol. Bhai Dhanna ji was quite puzzled by what he was observing. On this occasion as he had some free time, so he went and asked the pundit. Dhanna Ji asked "pundit Ji, What are you doing?"

The pundit was very hungry and wanted to get this feeding over as soon as possible and really wasn't in a mood for Bhai Dhanna ji's simple inquiries. He replied, "Oh, nothing, I am just feeding my Thakur. Now if you will excuse me..."

Bhai Dhanna ji found that incredibly funny, "What is the use of feeding a stone?"

The pundit responded, "This is not a stone, it is God. It's Thakur!"

Bhagat Dhanna Ji said, "Really? What happens if you feed the Stone... I mean, what happens when you feed the Thakur?"

The pundit replied: "The Thakur gives you everything!! If you can please God, you will get everything. Now, I really must ask you to leave...I have a lot to do"

Bhai Dhanna ji liked this idea of giving a little food to this small God and getting back everything. So Bhai Dhanna ji asked the pundit if he could also have a Thakur.

At this time, the pundit's stomach was audibly complaining about lack of food. So he hastily picked up the nearest stone off the ground and said, "Here. First feed Thakur, then you eat. Understood! Goodbye." Saying that the pundit dived into the food left over by Thakur. "Lovely I really could not have waited any longer!"

Bhagat Dhanna Ji

Bhai Dhanna ji held the stone closely to his chest and hurried home. As soon as Bhai Dhanna ji got home, he first carefully and loving washed the stone. Having bathed the Thakur, Dhanna Ji then cooked the best meal he knew - Saag and Makkee di Roti - for dinner. He placed it in front of Thakur and said, "Here Thakur ji, please eat this food, I have made it lovingly for you. Afterwards, I want to discuss many things with you. I need a new cow for example, and a few other simple requests - but for now, please eat."

Saying that Bhai Dhanna ji sat in front of the Thakur and waited. And waited. And waited. After a while, Bhai Dhanna ji said, "Look Thakur, I really have no time for your play. Come and eat at once! I have many things to do."

After several hours, Bhai Dhanna ji thought perhaps Thakur ji was annoyed at him – May be he has done something wrong. So Bhai Dhanna ji tried to persuade the Thakur to forgive him: "Look here Thakur, I haven't eaten in a while. Now it is entirely possible that I have done something to annoy you but believe you me, we can discuss this much better after this Saag and Makkee dee Roti is in our stomachs." Still nothing happened. Slowly the night deepened. It was now pitch dark outside and the Thakur was showing no signs of eating the delicious food.

Bhai Dhanna ji was now getting angry and said, "Look Thakur, I have one nerve left and you are dancing on it. Either eat your food or I will....", Bhai Dhanna ji couldn't really think of anything else to say so he bust out in anger. Still nothing happened! The angry outburst had no effect on the Thakur.

Pretty soon, Danna ji could see light skies in the East and soon it was going to became daylight. Bhai Dhanna ji felt quite disoriented and confused. Sometimes Bhai Dhanna ji would curse the Thakur, sometimes Bhai Dhanna ji would hug the Thakur and sometimes Bhai Dhanna ji would start crying.

Two long and hungry nights and days passed in this manner. Dhanna ji tried every way to convince the Thakur to take the food. He tried with all the tricks that he knew, with all the love that he could muster, with all the pleadings that he knew, with all the anger – But nothing appeared to work. Dhanna Ji was a stubborn farmer but he was failing miserably here. However, his conviction had not faltered. He kept working on his begging and pleadings.

Then at amrit vela (early dawn) on the third day, when Dhanna ji was too weak to curse any more, Waheguru decided to intervene. To stop Dhanna ji from going mad, Waheguru gave Bhai Danna a vision in the form of a young man. It was the most beautiful body of a young man. Dhanna ji lost all his anger and just stared at the young man.

Speaking through the young man Waheguru said, "Dhanna ji, Sorry, I am late…" Dhanna ji interrupted and said, "I will warm up the food. Thakur Ji you must eat the food – You must also be very hungry" Dhanna Ji fed the young man and ate the remaining food himself after having stayed hungry for over 2 days.

After, eating the food, Dhanna Ji said to Waheguru, "As I said to you two days ago, I have a few things to discuss with you. First there is the work of the farm and then…"

Bhai Dhanna ji fell head over heels in love with the young man (through whom God spoke to him). He couldn't resist being with the young man. They spent the next few days literally arm in arm. Even at night, Bhai Dhanna ji would hold Waheguru 's hand and listen to Waheguru's songs - Waheguru sang a lot - and would drift off to sleep. A week later, the pundit was passing Bhai Dhanna ji's hut. Bhai Dhanna ji saw him and ran to him and said, "Oh, pundit ji, you are the most wonderful man. I can never thank you enough for giving me that marvellous Thakur..."

The pundit responded, "What you on about? Okay, Oh, yeah, sure, anytime. Look, I am in a hurry. I am going to the big pundit conference ..."

Bhai Dhanna ji: "But please come and drink some lassi (Milk Shake). Thakur ji makes the best lassi."

The pundit: "What now? What are you saying? Thakur makes something?"

Bhai Dhanna ji: "Oh yes! It's the best in the world. Just look at him, how handsome he is!"

Pundit ji looked and indeed he could see that someone was pushing the cows on the farm. And yet there was nobody to be seen.

Pundit ji: "Who is controlling the cows. Who is that?"

Bhai Dhanna ji: "Why, that is Thakur ji, of course. Can't you recognise him. Oh, you should hear him sing...It's out of this world!"

Pundit ji was quite intrigued by now. And kept repeatedly asking Bhai Dhanna ji about Thakur. After a while Bhai Dhanna ji realized that pundit could not see Thakur ji. Dhanna ji promised that he would talk to Thakur about this.

The pundit left. Bhai Dhanna ji went to Waheguru and said, "Thakur ji, how come pundit ji can't see you?"

Waheguru: "The pundit really doesn't want to see me. He is more interested in my maid – Maya and he is captivated in it entanglement. He has no real interest in me only in my creation"

Dhanna ji: "But I don't understand. Why can I see you and others cannot? How can one begin to see you?"

Waheguru: "One has to become pure. And in this age, Dhanna ji, the only way to become pure is by reciting Naam."

Dhanna ji: "Naam?"

Waheguru: "Naam is the magic of this age. Even a few minutes of Naam Simran will bring the magic that is needed to see me."

Dhanna ji: "But, I haven't recited Naam. How come I can see you?"

The young man, touched Bhai Dhanna ji 's forehead. Bhai Dhanna ji's surat went inside. Inside he saw that he, Bhai Dhanna ji, had done heavy tapasaya (devotional worship) for over many lifetimes. He had stood in water all night and in the hot sun all day. He had hung upside down for several lifetimes. He had been a celibate in one lifetime and a moni (ones who doesn't talk) in another. But he had progressed spiritually very little.

Then in his previous life, he had met an adept Guru who had given him Naam. And by doing Naam Simran for just one lifetime, Bhai Dhanna ji had become pure. Seeing Waheguru ji was the reward for his Naam from previous life.

Bhai Dhanna ji fell at the young man's feet and cried. Saying, "Please forgive this fool, I treated you as an equal..."

The young man ji picked him and held him close, singing songs of comfort, "Bhai Dhanna ji, now the time is right to leave. The way you see me now is the superficial way of meeting me. The real way is inside. Now you must start Naam Simran again and then I will meet you inside."

Saying that the young man vanished into thin air. Bhai Dhanna ji was enlightened now. He restarted his Naam Simran with each breath. Within days, Bhai Dhanna ji had parkash (sighting) of Waheguru ji within his mind and through this enlightenment; we today have the benefit of Dhanna Bani in the Sri Guru Granth Sahib.

When we bow to Sri Guru Granth Sahib, we are not just acknowledging the advice and lives of our ten Gurus but also the lives and Bani of 15 Sikh Bhagats.

God is within us all and pervades throughout his creation (there is universe beyond universe...Japji Sahib). So if we want vision of God then we need to meditate on His Name (he has innumerable names, as told to us by Guru Gobind Singh Ji). It is important to note that God DOES NOT take any form, but for our purpose he can give us a vision in any form. For example, Waheguru was inside the young man as much as he was inside bhai Dhanna but for Bhai Dhanna's experience, God spoke through the young man. Guru Granth Sahib Ji tells us that in Sach Khand, where the light of God dwells, blessed saints merge with God (as Guru Gobind Singh Ji did in his previous incarnation).

If you envision God as a radiant light which pervades throughout the universe, then if you are blessed this may be the vision you will see. An important concept in Sikhi is that God does not take form (Guru Granth Sahib and Dasam Granth), he is formless and pervades throught his creation.

Background

The Bhakti movement in India was at its peak in the 14th and 15th centuries. Several men of God who belonged by birth to poor families and the so-called low castes earned spiritual heights and thus gained fame far and wide. Many more from such lower state of society emulated them in pursuit of the divine ideal. Dhanna ji was also one such devotee of God. Guru Arjan Dev Ji has said that Dhanna ji heard of the fame of Namdev ji, saw for himself the spiritual grandeur of Kabir ji, learnt of the uplifted spiritual and moral position of Ravidas ji and experienced Sain ji's mystical oneness with the Lord. All this inspired in Dhanna ji's heart a deep felt urge to realize God.

Bhagat Dhanna Ji was such a bhagat that he remained ever absorbed in God, even when he was physically occupied in various jobs abd earning his livelihood. It was this deep devotion of Dhanna ji that ultimately enabled him to have a glimpse of the Timeless Lord even in a stone. Dhanna ji was a simple-hearted ,and noble person, and he took the advice of a Brahmin to consider the stone, Lord Himself. He was asked by the Brahmin to offer the stone (or the Lord in the stone) sacramental food. When Dhanna found that the Lord was not accepting the food offered by him, he declared that he himself would not touch the food and remain on a fast as long as the Lord did not accept his offer. Bhai Gurdas has narrated (Varan, X.1 3) the entire episode in a beautiful verse.

He says:

ਬਾਮ੍ਹਣ ਪੂਜੈ ਦੇਵਤੇ ਧੰਨਾ ਗਊ ਚਰਾਵਣ ਆਵੈ॥

ਧੰਨੈ ਡਿਠਾ ਚਲਿਤੁ ਏਹੁ ਪੁਛੈ ਬਾਮ੍ਹਣੁ ਆਖਿ ਸੁਣਾਵੈ॥

ਠਾਕੁਰ ਦੀ ਸੇਵਾ ਕਰੈ ਜੋ ਇਛੈ ਸੋਈ ਫਲੁ ਪਾਵੈ॥

ਧੰਨਾ ਕਰਦਾ ਜੋਦੜੀ ਮੈ ਭਿ ਦੇਹ ਇਕ ਜੇ ਤੁਧੁ ਭਾਵੈ॥

ਪਥਰੁ ਇਕ ਲਪੇਟਿ ਕਰਿ ਦੇ ਧੰਨੈ ਨੋ ਗੈਲ ਛੁਡਾਵੈ॥

ਠਾਕੁਰ ਨੋ ਨ੍ਹਾਵਾਲਿ ਕੈ ਛਾਹਿ ਰੋਟੀ ਲੈ ਭੋਗੁ ਚੜ੍ਹਾਵੈ॥

ਹਥਿ ਜੋੜਿ ਮਿੰਨਤਿ ਕਰੈ ਪੈਰੀਂ ਪੈ ਪੈ ਬਹੁਤੁ ਮਨਾਵੈ॥

ਹਉਂ ਬੀ ਮੁਹੁ ਨ ਜੁਠਾਲਸਾਂ ਤੂ ਰੁਠਾ ਮੈਂ ਕਿਹੁ ਨ ਸੁਖਾਵੈ॥

ਗੋਸਾਈ ਪਰਤਖਿ ਹੋਇ ਰੋਟੀ ਖਾਇ ਛਾਹਿ ਮੋਹਿ ਲਾਵੈ॥

ਭੋਲਾ ਭਾਉ ਗੋਬਿੰਦੁ ਮਿਲਾਵੈ ॥੧੩॥

"The Brahmin used to worship idols, and Dhanna went out to graze cows. When Dhanna saw this all, He put queries to Brahmin who said: "He who serves the Lord Gets fulfilled all desires of his heart;" Dhanna made supplication to him: "Give me one (Idol) if it pleases you." The Brahmin wrapped a stone in cloth, and gave it to Dhanna to get rid of him. Dhanna first bathed the stone,then offered food and butter-milk.He prayed with folded hands, and prostrated to persuade it accept the offer. “I will also not eat because how can I be happy if you are annoyed.” God appeared before the Dhanna, Accepted the offering he made. Innocent love of Dhanna, thus united him into the Lord."

A Shabad by Guru Arjan Dev Ji included in the Sri Guru Granth Sahib Ji on Ang 487 narrates the same incident. The concluding two verses of this Shabad are as follows:

ਇਹ ਬਿਧਿ ਸੁਨਿ ਕੈ ਜਾਟਰੋ, ਉਠਿ ਭਗਤੀ ਲਾਗਾ ॥ ਮਿਲੇ ਪ੍ਰਤਖਿ ਗੁਸਾਈਆ, ਧੰਨਾ ਵਡ ਭਾਗਾ ॥4॥2॥
"Hearing this (the stories of how the other Bhagats met God through Naam), Dhanna, the Jaat (farmer), applied himself to devotional worship. The Lord of the Universe met him personally; Dhanna was so very blessed. ||4||2||"
Sri Guru Granth Sahib Ji, Ang 488

The determination and commitment of the innocent and pious Dhanna ji made even the Lord yield, and He had to take the form of Thakur, drink and eat what Dhanna had offered Him. Thus did Dhanna ji's unwavering determination win, and in consequence of this achievement he felt deeply committed to God. How easy it has been to win the pleasure of God with one's innocence and simple piety.

http://www.discoversikhism.com/sikhs/bhagat_dhanna_ji.html