Gurbani: What happens to successful and good people who don't follow Vahiguru's Path?

ਬਹੁਤੁ ਧਨਾਢਿ ਅਚਾਰਵੰਤੁ ਸੋਭਾ ਨਿਰਮਲ ਰੀਤਿ ॥ 

bahut dhanaadd achaar-vant sobhaa nirmal reet || 

You may possess vast riches, maintain virtuous conduct, have a spotless reputation and observe religious customs; 

ਮਾਤ ਪਿਤਾ ਸੁਤ ਭਾਈਆ ਸਾਜਨ ਸੰਗਿ ਪਰੀਤਿ ॥ 

maat pitaa suth bhaaee-aa saajan sang pareet || 

you may have the loving affections of mother, father, children, siblings and friends; 

ਲਸਕਰ ਤਰਕਸਬੰਦ ਬੰਦ ਜੀਉ ਜੀਉ ਸਗਲੀ ਕੀਤ ॥ 

lasakar tarak-saband band jee-o jee-o saglee keet || 

you may have armies well-equipped with weapons, and all may salute you with respect; 

ਚਿਤਿ ਨ ਆਇਓ ਪਾਰਬ੍ਰਹਮੁ ਤਾ ਖੜਿ ਰਸਾਤਲਿ ਦੀਤ ॥੭॥ 

chit na aayo paar-brahm taa khaR rasaatal deet ||7|| 

But still, if you do not come to remember the Supreme Lord God, then you shall be taken and consigned to the most hideous hell! ||7|| 

(Siree Raag - Guru Arjan Dev Ji - Sri Guru Granth Sahib Ji - Ang 70)

Master Niranjan Singh Ji (Gurdaspur Wale) leaves this world...

A small write-up dedicated to the late Master Niranjan Singh Ji (Gurdaspur wale), a role model Gursikh that I was blessed to meet and spend time with in the Sangat. Master Ji left this world to the Guru's abode on 14th February 2019.

A SHORT GLIMPSE AT THE LIFE OF
MASTER NIRANJAN SINGH JI (GURDASPUR WALE)

Background

Master Niranjan Singh Ji was born in 1937 in a village in the district of Gurdaspur. Life was simple when he was growing up. There were no televisions and distractions. Before the partition of Punjab in 1947, Master Ji learned from Muslim teachers who taught him math, as well as how to read and write. They were very strict, and would beat students if they made mistakes. However, they taught him to write Gurmukhi beautifully. This would later go on to help him as he would write a complete Saroop of Sri Guru Granth Sahib Ji by hand. Master Ji attended DAB school in the village Dhaliwal for grade 5. From grade 6 to 10 he studied at a local Khalsa School. He was very intelligent and would regularly score first in his class. For this reason, other students knew him as "First". He finished High School (Grade 10) in 1953. In 1954 he trained to become a teacher at a school near Jagraaon at this point he was 17/18 years old. In 1955 he became a teacher, first teaching in a primary school and then teaching Punjabi. Master Ji also completed his BA and Giani certification. Master Ji retired from his teaching job in 1995 at Gurdaspur Senior Secondary School, teaching Punjabi for 40 years.

Meeting the Holy Saint

Master Ji was in grade 10 when he took Amrit. He had memorized some Bani from a young age as he had an interest in studying and learning rather than in playing. When he had taken Amrit he was not aware of the Rehat he needed to keep. He didn’t know that he needed to wear all the Panj Kakkars or even which Banis to do read daily. He says some local village Paathis had done the Amrit Sanchar without much effort to ensure the Abhilakhis were prepared to live a Guru-centered life. When Master Ji attended his teacher training he met a Gursikh whose father taught in the village Mohi, near Narangvaal, which was Bhai Sahib Bhai Randhir Singh Ji’s Pind. This Gursikh asked Master Ji if he was Amritdhari to which Master Ji replied that he was. So, the Gursikh asked where his Kirpan was. Master Ji asked him if wearing a Kirpan was mandatory, and the Gursikh being taken aback said “Yes! It is very important. Wearing all 5 Kakkars is extremely important!” The Gursikh then asked Master Ji which Banis he read as his Nitnem. Master Ji replied that he read Jap Ji Sahib, Rehras Sahib and Kirtan Sohila. The Gursikh then explained to Master Ji that he must do 5 Banis in the morning and 2 in the evening and night time. Master Ji says that this was all shocking to him but he accepted the Gursikh’s bachan. Master Ji and the Gursikh would then daily do their Nitnem. After a while the Gursikh brought Master Ji to Poh Sudi Saptami Smagam at Narangvaal. Master Ji attended the Rainsbaaee where he heard Bhai Sahib Randhir Singh Ji do Kirtan. Bhai Sahib was a saint, soldier, scholar, mystic, and kirtani, who had been honored by all Takhat Sahibs for his contribution to the Sikh nation and his high Gurmat character. Bhai Sahib did Kirtan for 2.5-3 hours. He sang in a high-pitched tone, which captured the hearts of everyone who heard the Kirtan. The one line Bhai Sahib sang over and over was:

ਜਨਮ ਜਨਮ ਕਾ ਵਿਛੁੜਿਆ ਹਰਿ ਮੇਲਹੁ ਸਜਣੁ ਸੈਣ॥

"Through countless lifetimes and incarnations, I was separated from Him. O Lord, you are my Friend and Companion-please unite me with Yourself." 

Sangat with Shaheed Bhai Fauja Singh Ji

Master Niranjan Singh first met Bhai Fauja Singh in 1963 and remained friends with him until his Shaheedi in 1978. Master Ji then became close to Bhai Fauja Singh and his family. Bhai Fauja Singh’s mother showed him a lot of love, treating him like her own son. From then on Master Ji would stop by every evening after work to eat and do Kirtan. Master Ji and Bhai Fauja Singh spent many days together doing Kirtan and Naam Abhiaas. At times they would go out into the fields and would fall asleep doing Kirtan and Abhiaas. In the morning at Amritvela they would again rise and do Abhiaas together. In 1977 Bhai Fauja Singh founded Khalsa Farm, which was the first kind of modern-day Gurmat camp where Sangat were trained in a Gursikhi way of life. They would wake up at 2 AM doing Abhiaas, Nitnem and Asa di Vaar Kirtan. During the day they would do Gurmat Vichaar, Gatka and more Kirtan. Master Niranjan Singh Ji would accompany Bhai Fauja Singh Ji's group (Chalda Vaheer Jatha) from village to village to spread the message of Guru Nanak Dev Ji through Kirtan, Gurmat Vichaar, and Shastar Vidiya (martial arts). Mata Amarjit Kaur Ji (wife of Bhai Fauja Singh) mentions that Master Ji was Bhai Fauja Singh Ji's favourite Kirtani.

Amrit-Vela

Master Ji was very strict about Amrit-vela Naam Abhiaas (Practice). During Amrit Sanchaars. Master Ji was so strict on the Sevadaars and Abhilakhis about doing 2.5 hours of Abhiaas every day. He would say that 2.5 hours a day of Abhiaas (practice of Naam) is mandatory, it’s our lekha (account given) to Guru Sahib, after 2.5 hours is where our real Kamaee (earning spiritual wealth) starts. When asked if it is okay to do Jaap of Vahiguru (known as 'Dhuni') in Kirtan, Master Ji said all the Kirtani of the past that he had seen do Kirtan did Vahiguru Jaap in Kirtan. However, he said those Kirtani used to do over 2.5 hours of Naam Abhiaas daily at Amrit-vela. Hearing such Gurmukhs do Simran in Kirtan was a blessed moment. However, Master Ji warned others of doing Vahiguru Jaap in Kirtan in Sangat when we ourselves have not followed Hukam of Guru Sahib of doing Naam Abhiaas at Amrit-Vela. Master Ji said there is no restriction on doing Simran in Kirtan, however we should first drench ourselves in Gurbani and if after this the Simran happens then it happens, but we should not force it.

Love for Kakkaars

When Master Niranjan Singh Ji visited Australia in 2005, he was very exhausted and weak when he arrived at the airport and nearly collapsed. The reason for Master Ji's weakness was due to him not drinking or eating anything throughout the whole journey. Master Ji had travelled from USA to Australia and it was a long journey. However, Master Ji, like many Sidaki (faithful) Gursikhs, refused to drink or eat anything as a form of protest of not being able to wear his Kirpan on the journey. If someone has so much Pyaar for the Kirpan, imagine how much Pyaar they must have for the one who blessed them with the Kirpan. On receiving the Kirpan on arrival, Master Ji only ate and drank after doing Paath and Ardaas for forgiveness that his Kakkaars had been separated from him.

Khalsa Camps

The first-ever Khalsa Camp in Canada took place in BC in 2010. Master Niranjan Singh Ji, along with Bhai Bharpoor Singh Ji were an integral part of the camp and gave encouragement to the organisers to hold such camps. I remember Master Ji saying, "this is a training a camp." He believed as Sikhs we are the army of Guru Ji, and we need to become disciplined in the way we dress, speak, talk, walk, eat etc. He would tell campers to truly accept and see Sri Guru Granth Sahib Ji as the King of Kings and for this reason to dress as such in the Guru's Darbaar. Master Ji would tell all campers and sevadaars to refrain from wearing shorts, t-shirts, and other such clothes in the Guru's Darbaar and instead wear Gurmukhi-attire to respect the True King, Sri Guru Granth Sahib Ji. Master Ji was always really approachable to all campers and sevadaars. He was like everyone’s father and grandfather.Master Ji spent many years abroad visiting countries doing Gurmat Parchar. His presence has especially been felt in Canada, USA and UK. His Seva at Smagams and Camps has helped bring many on to the path of Gursikhi.

Leaving the world for the Guru's Abode (Gurpuri)

On Thursday 14th February 2019, at the age of 82, Master Niranjan Singh Ji left his earthly body. Master Niranjan Singh Ji’s passing was felt worldwide by Gursikhs he had impacted through his Gursikhi Jeevan. Master Ji had lived Gurmat embodying many Gurmukhi gunns (qualities) such as humility, sweet speech, compassion, steadfastness in Gurmat, amongst many others. He was a Naam imbued soul and the definition of a Gursikh. He lived his life in the service and love of Guru Sahib, and he lived within Gurmat until the end. For such Gursikhs there are so many Shabads within Gurbani but let us reflect on the following as we remember our Pyare Pyare Master Niranjan Singh Ji:

ਜਿਨ ਹਰਿ ਮਨਿ ਵਸਿਆ ਸੇ ਦਰਿ ਸਾਚੇ ਦਰਿ ਸਾਚੈ ਸਚਿਆਰਾ॥

ਓਨਾ ਦੀ ਸੋਭਾ ਜੁਗਿ ਜੁਗਿ ਹੋਈ ਕੋਇ ਨ ਮੇਟਣਹਾਰਾ॥ 

ਨਾਨਕ ਤਿਨ ਕੈ ਸਦ ਬਲਿਹਾਰੈ ਜਿਨ ਹਰਿ ਰਾਖਿਆ ਉਰਿਧਾਰਾ॥੮॥੧॥

Those whose minds are filled with the Lord are judged as true in the Court of the Lord; they are hailed as true in the True Court. Their praises echo throughout the ages, and no one can erase them. Nanak is forever a sacrifice to those who enshrine the Lord within their hearts. ||8||1||

Khalsa Camp New Zealand 2019...

With the blessings of Guru Sahib, Khalsa Camp New Zealand 2019 was held for the third year running. The camp was held from 30th January to 3rd February on Motatapu island. The camp was attended by over 100 campers. The target audience was 16+ years, however families also attended. Some of the Parchaariks attending the camp included by Bhai Bharpoor Singh Ji from Samana (Punjab) and Bibi Mandeep Kaur Ji from the UK. 

It was so nice to see so many new faces to the camp. Campers had so much positive energy that during the camp you could witness so many positive transformations. Campers who had not worn a Dastaar before, experienced wearing a Dastaaar and loved it so much that they wished to keep it on. Other campers felt so inspired by the Sangat and Pyaar of Sikhi that they wished to take Amrit. It was a really inspiring and uplifting week with Satguru Ji and the Saadh Sangat. 

Khalsa Foundation New Zealand have promised to continue holding events and programmes throughout the year, so if you are living in New Zealand please keep up to date with all the different Seva happening and get involved.

Some photos of the camp: 

With Satguru Ji and Bhai Bharpoor Singh Ji on the ferry

Keertan on the ferry as Satguru Ji and campers head to the island for the camp

"Bholu Singh" the camp mascot who helped to welcome the Sangat :)

Ice-breaker and welcome. Campers from previous years shared their emotional testimonies of their personal journies from last year's camp.

Everybody commented how the camp Langar was simple but tasty, which helped all the Sangat to stay alert for the camp.

Dedicated Langar sevadaars

 Langar Hall

Group discussions outside

Keertan

 

Keertan

 Enjoying the sun and sea

 Star of the camp, Bholu Singh (the teddy bear) with Bhai Bharpoor Singh Ji

 Enjoying the sea-side

 Evening Kirtan with Bhenji Mandeep Kaur UK

 

Evening Kirtan with Bhai Bikramjit Singh Garhi (India)

 

 Gatka class

Archery

Archery

 
Hiking

Lecture by Bhenji Mandeep Kaur UK

Evening Diwaan

Satguru Ji

Evening Questions and Answers session

In a war-bunker on the island that was made during World War 2

Open-air Gurmat Vichaar

Wonderful Gursikhs - Bhai Bharpoor Singh Ji India and Bhenji Mandeep Kaur Ji UK

The Sangat sat on top of this building to sing Gurbani and enjoy the sea-view

 

Group photo with Pyaare Gursikhs from Auckland

Satguru Ji leaving the camp site

Group photo

 

Sangat leaving the island (camp site) via a ferry

ਗੁਰਮਤਿ ਵਿਚਾਰ: ਸਮਲਿੰਗੀ ਵਿਆਹ ... । A Gurmat Perspective: LGBT relationships and same-sex marriages...

• 

The Sikh Rehat Maryada document states:

ੳ) ਸਿੱਖ ਸਿੱਖਣੀ ਦਾ ਵਿਆਹ, ਬਿਨਾਂ ਜ਼ਾਤ-ਪਾਤ, ਗੋਤ ਵਿਚਾਰੇ ਦੇ ਹੋਣਾ ਚਾਹੀਏ ।
a. A Sikh man and woman should enter wedlock without giving thought to the future spouse’s caste and descent.

Same-sex marriages are not allowed in Sikhi. The Sikh Gurus are the role models for how to live as a Sikh. The Gurus were above human desires and did not require to go through human experiences. However, they lived through everyday human experiences in order to set an ideal example for humans. 

The facts are:

• All the Sikh Gurus, with the exception of Sri Guru Harkrishan Sahib Ji who was aged 8 when he left his earthly body, had heterosexual marriages (i.e. marriage between man and woman).
• The children of the Gurus had heterosexual marriages.
• Sri Guru Granth Sahib Ji and other Sikh scriptures like Bhai Gurdaas Ji’s Bani do not entertain the possibility of a homosexual marriage.
• The Maryada (tradition) of the Anand Kaaraj (Sikh marriage ceremony) refers to heterosexual couples.
• No form of intimate partnership, union or sexual relationship (regardless of sexual orientation) is allowed without the Anand Kaaraj ceremony.

ਬਿਨਾ ਅਨੰਦ ਬਿਵਾਹ ਤੇ, ਭੁਗਤੇ ਪਰ ਕੀ ਜੋਇ। ਸੁਣ ਸਿਖਾ! ਗੁਰ ਕਹਿ ਥੱਕੇ, ਮੇਰਾ ਸਿਖ ਨ ਸੋਇ।੨੫।
“Without ‘Anand’ marriage ceremony, one who committs intimacy with another; Listen O Sikh! The Guru pushes away such a person and doesn’t consider them a Sikh.”
(Mukhtnama Bhai Sahib Singh Ji, p. 143)

• All other men and women other than one’s spouse should be considered and treated as brother or sister if the same age, father or mother if elder, and son or daughter if younger.

ਗੁਰੂ ਕੀ ਸਿਖਣੀ ਸੀਲ-ਧਰਮ ਰਖੇ । ਆਪਣੇ ਭਰਤੇ ਨੂੰ ਭਰਤਾ ਜਾਣੇ, ਹੋਰ ਸਭ ਪਿਤਾ, ਭਾਈ, ਪੁਤ੍ਰ ਕਰਿ ਜਾਣੇ । ਪਤਿਬ੍ਰਤ ਧਰਮ ਰਖੇ, ਜੈਸੇ ਗ੍ਰੰਥ ਸਾਹਿਬ ਵਿਚ ਕਹਿਆ ਹੈ ।
“A Sikh woman should maintain humility and righteousness. Know her brothers to be her brothers, and treat all others as a father, brother, or son. Maintain a high moral way of life as explained in Sri Guru Granth Sahib Ji.”
(Tankhahnama: Bhai Chaupa Singh Ji – p. 107)

ਵੱਡੀ ਮਾਂ ਕਰਿ ਦੇਖਣੀ, ਹਾਣ ਦੀ ਭੇਣ ਕਰ ਦੇਖਣੀ ।
ਪਰਾਈ ਧੀ ਭੈਣ ਨੂੰ ਬੁਰੀ ਦ੍ਰਿਸ਼ਟਿ ਨਹੀਂ ਦੇਖਣਾ ।
“See an elder woman as you mother, and see woman of the same age as your sister. Do not see the daughter or sister of another in a wrongful way.” 
(Sakhi Rehat Ki: Bhai Nand Lal Ji, p. 63)

• Gurbani tells us to not to attach our identity to our ego or worldly labels. Therefore, to identify one’s identity using sexual orientation, caste, social status etc. would not be in line with the Guru’s teachings.

ਹੋਹੁ ਨਿਮਾਣਾ ਸਤਿਗੁਰੂ ਅਗੈ ਮਤ ਕਿਛੁ ਆਪੁ ਲਖਾਵਹੇ ॥
ਆਪਣੈ ਅਹੰਕਾਰਿ ਜਗਤੁ ਜਲਿਆ ਮਤ ਤੂੰ ਆਪਣਾ ਆਪੁ ਗਵਾਵਹੇ ॥
“O mind! Becoming humble, surrender to the True Guru and do not attach your identity to your ego. The world is consumed by ego and self-identity; watch out that you do destroy yourself (by getting caught up in ego).”
(Aasa M:3, Ang 441)

• Gurbani promotes identifying oneself solely as a devotee, humble servant of God, Sikh of the Guru, and embodiment of the Divine-Light.

ਮਨ ਤੂੰ ਜੋਤਿ ਸਰੂਪੁ ਹੈ ਆਪਣਾ ਮੂਲੁ ਪਛਾਣੁ ॥ 
“O my mind, you are the embodiment of the Divine Light - recognize your own origin.”
(Aasa M:3, Ang 441)

• During the history of the Ten Gurus and the Khalsa, not a single recorded same-sex Anand Kaaraj or any other form of marriage has been conducted by the Gurus or his Sikhs.
• Homosexuality or same-sex marriages have never arisen as an issue or debate in the history of the Sikhs.
• In Sikh tradition the purpose of sex is the potential of reproducing. Any other sexual acts that do not fulfil this purpose would be considered as fulfilling lustful desires. To intentionally waste semen is forbidden in Gurbani:

ਸੁਪਨੈ ਬਿੰਦੁ ਨ ਦੇਈ ਝਰਨਾ ॥
“Do not (waste and) lose your semen, even in your dreams.”
(Bhairo, Bhagat Kabeer Ji, Ang 1160)

Intentional waste of semen would include the using of contraception in a heterosexual marriage, masturbation, and other sexual activities that do not lead to the potential of reproducing.

• Same-sex friendships of Gurmukhs (Guru-orientated individuals) are encouraged as long as the intention is to have union with God and not fornication. A lot of spiritual love exists in these relationships, that do not require any form of romance, intimacy or sexual behaviour.

ਸੋਈ ਸਾਜਨ ਮੀਤੁ ਪਿਆਰਾ ॥ ਰਾਮ ਨਾਮੁ ਸਾਧਸੰਗਿ ਬੀਚਾਰਾ ॥ਸਾਧੂ ਸੰਗਿ ਤਰੀਜੈ ਸਾਗਰੁ ਕਟੀਐ ਜਮ ਕੀ ਫਾਸਾ ਜੀਉ ॥੨॥
“He is a companion, a friend, and a beloved of mine, who reflects upon the Lord's Name, in the Company of the Holy. (Staying) in the Saadh Sangat, the Company of the Holy, cross over the world-ocean, and the noose of death shall be cut away. ||2||”(Maajh M:5, Ang 108)

Attempts to distort and dilute Gurmat traditions preserved throughout history cannot be accepted in any circumstances. Diluting or changing the Anand Kaaraj code or the accepted notion of marriage presented in Sikh scriptures to compensate homosexuals for historical persecution and hatred directed towards them in wider society is irresponsible and unacceptable. 

Same-sex marriages have recently been legalised in countries like Canada and the UK that have significant size Sikh populations. On the request of Gurdwaras seeking an official letter stating the already accepting Sikh position, Akal Takhat Sahib issued a Sandesh (memorandum). All Gurdwaras across the world are bound to disallow any form of same-sex marriage ceremony or blessing in accordance to the above Sandesh. 

In accordance to guidance provided to Gurdwaras by the Sikh Council UK in an official letter dated 28th July 2013:

“The Marriage (Same Sex Couples) Act 2013 contains what has been described as a ‘quadruple lock’ to protect religious places of worship from being forced to carry out same sex marriages. Government Ministers have given written assurances that no Gurdwara will be forced to carry out same sex marriages against their wishes.” 
Source:
Sikh Council UK - Marriage Guidance Letter PDF

[Video] Baba Fareed Ji was a Sikh of Guru Nanak Dev Ji...

The below video made by the Gurmat Bibek team sheds light on who baba Fareed Ji in Sri Guru Granth Sahib Ji is. Lots of misunderstandings are rife about Baba Fareed Ji. Some claim that he was from the 12th century while others argue that he was a Muslim, but the fact of the matter is that he was not only a contemporary of Guru Nanak Dev Ji, but he was also a very devout Gurmukh. Please watch the video:

ਕੁੰਭ ਅਤੇ ਗੁਰਮਤ | Kumbh (coconut and water ritual) and Gurmat...

I was having discussion about the Sikh Rehat Maryada document with someone. The other person said it was prohibited by the Sikh Rehat Maryada document to place water near to Sri Guru Granth Sahib Ji during the reading of an Akhand Paath Sahib.


The actual Sikh Rehat Maryada document states:

(ਕ) ਸ੍ਰੀ ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ ਜੀ ਦੇ ਪੰਘੂੜੇ ਦੇ ਪਾਵਿਆਂ ਨੂੰ ਮੁੱਠੀਆਂ ਭਰਨੀਆਂ, ਕੰਧਾਂ ਜਾਂ ਥੜ੍ਹਿਆਂ 'ਤੇ ਨੱਕ ਰਗੜਨਾ ਜਾਂ ਮੁੱਠੀਆਂ ਭਰਨੀਆਂ, ਮੰਜੀ ਸਾਹਿਬ ਹੇਠਾਂ ਪਾਣੀ ਰੱਖਣਾ, ਗੁਰਦੁਆਰਿਆਂ ਵਿਚ ਮੂਰਤੀਆਂ (ਬੁੱਤ) ਬਨਾਣੀਆਂ ਜਾਂ ਰੱਖਣੀਆਂ, ਗੁਰੂ ਸਾਹਿਬਾਨ ਜਾਂ ਸਿੱਖ ਬਜੁਰਗਾਂ ਦੀਆਂ ਤਸਵੀਰਾਂ ਅੱਗੇ ਮੱਥੇ ਟੇਕਣੇ, ਇਹੋ ਜਿਹੇ ਕਰਮ ਮਨਮੱਤ ਹਨ।
f. Pressing the legs of the cot on which Sri Guru Granth Sahib Ji is installed, rubbing nose against walls and on platforms held sacred, or massaging these, placing water below Sri Guru Granth Sahib Ji’s seat, making or installing statues, or idols inside the gurdwaras, bowing before the pictures depicting the Sikh Gurus10 or elders - all these are Manmat, irreligious self-willed actions that are contrary to Gurmat (the Guru’s way).

Placing water undearneath the Manji Sahib or seat of Sri Guru Granth Sahib Ji, however, prohibition keeping water in a container nearby is not prohibited.

It is common Sikh personal practice, of placing water nearby a place or individual reading Gurbani, in particular when doing Nitnem at home. The reason behind this is that the water will absorb the vibrations of Gurbani and become blessed.

When someone condemns this practice and states that Gurbani has no effect on water, then they are indirectly questioning the process of Khande-Di-Pahul, known as Amrit, being prepared. Panj Pyaare sit around a Sarbloh Baattaa (iron bowl) filled with water and Pataase, and whilst looking into the water they each recite a Bani and stir the Sarbloh Khanda (double-edged sword). It is accepted that the reciting of Gurbani makes the water into Amrit. Now, if Gurbani can have such an impact on water in an Amrit Sanchaar, then it must have some, even if a little, impact when an individual lovingly reads Gurbani near water either at home or a Gurdwara Sahib.

Now, the Sikh Rehat Maryada document states:

ੲ) ਅਖੰਡ ਪਾਠ ਜਾਂ ਹੋਰ ਕਿਸੇ ਤਰ੍ਹਾ ਦੇ ਪਾਠ ਵੇਲੇ ਕੁੰਭ, ਜੋਤ, ਨਲੀਏਰ ਆਦਿ ਰਖਣ ਜਾਂ ਨਾਲ ਨਾਲ ਜਾਂ ਵਿਚ ਵਿਚ ਕਿਸੇ ਹੋਰ ਬਾਣੀ ਦਾ ਪਾਠ ਜਾਰੀ ਰਖਣਾ ਮਨਮਤ ਹੈ |
c. It is Manmat, contrary to the Guru’s Way, to place a Kumb (a ritualistic pot), Jyot (a venerated ritualistic flame), (a ritual) coconut etc. during an Akhand Paath, or to read another Paath (scriptural reading) side by side or during the Akhand Paath. 

It must be remembered that the Sikh Rehat Maryada document was written in response to the growing Brahmanical practices and influences of Hinduism in Gurdwaras. The Maryada, is a very basic outline, and does not elaborate in detail on points. This one reason, that sometimes the Maryada document can be misunderstood or read with different interpretations. 

Kumbh ritual in Hindu worship

The Sikh Rehat Maryada document does not state that keeping 'Jal', meaning water, near the reciting of Gurbani is Manmat. Instead the word Kumbh (ਕੁੰਭ), literally meaning a pot, is mentioned. In the context of Hindu rituals, a Kumbh is a pot of water, with its mouth covered usually with a red cloth that is tied around with a red ritual thread called a Maulee (ਮੌਲੀ). Then a coconut, wrapped in red material, is placed on top of it to complete the Kumbh ritual. Hindus believe that a coconut resembles the human head, and therefore a coconut is chosen as a substitute for human or animal sacrifice in religious rituals.

The Sikh Rehat Maryada document prohibits such ritualistic behaviour influenced by Hinduism. Sikhs do not believe in human, animal or any substitute sacrificial rituals. The Guru asks us sacrifice, i.e. fully submit, our mind and body:

ਗੁਰ ਮਿਲਿ ਲਧਾ ਜੀ ਰਾਮੁ ਪਿਆਰਾ ਰਾਮ ॥

Meeting with the Guru, I have found my Beloved Lord God.

ਇਹੁ ਤਨੁ ਮਨੁ ਦਿਤੜਾ ਵਾਰੋ ਵਾਰਾ ਰਾਮ ॥

I have made this body and mind a sacrifice, a sacrificial offering to my Lord.

(Vaddhans M:5, Ang 576)

However, coconuts can be donated as fruit offering to the Gurdwara and placed before Guru Sahib for distributing to the Sangat to eat.

In regards to water, there is no restriction in keeping water in a container nearby to where Gurbani is being recited in order for the water to get absorbed with the energy and sound of Gurbani in order to later drink it. Science has now proven that water has memory and words and thoughts can influence its life energy. Many Gursikhs use this spiritualised water for Amrit Sanchaars. However, reducing such practices to mere ritualism or holding the belief that not having water next to Sri Guru Granth Sahib Ji makes an Akhand Paath Sahib deficient is contrary to Gurmat.

Leamington Spa 550th Gurpurb Celebration

On 16th November, the 550th Gurpurb of Guru Nanak Dev Ji was celebrated in Leamington Spa. The Leamington and Warwick Sikh Forum organised the event at the Royal Spa Centre which saw more than 500 people celebrate the historic 550th Gurpurb. Along with talks from special guests, children sang Shabads and traditional Dhadi Vaars. 

The event ended with special Gurpurb lights being switched on in the centre of Leamington Spa for all the public to view and hopefully get them interested into knowing more about who Guru Nanak Dev Ji was and what his message was for the world.

 

Story of Parmvir Singh (Canada)...

Vaheguroo Jee Ka Khalsa Vaheguroo Jee Kee Fateh 

...While growing up I was fortunate enough to have a family that practised Sikhi. As a result of this, I was kesdhari (maintained unshorn hair) for most of my life. My parents did make an effort to educate me about Gurbani, the Gurus, and various other aspects of Sikhi. This continued for many years of my life. However as the years passed by, I began to care less and less about Sikhi. This was mainly because of the sangat (company) that surrounded me. My friends didn't really care much for Sikhi as they either identified themselves just as Punjabis or people who believed in completely different faiths. Naturally they had a heavy influence on me and eventually my views steered away from Sikhi I was basically absorbed in maya (the world-illusion). I just wanted to be cool and "fit in", whether that meant cutting my beard, eating meat and doing many other anti-Gurmat things. And that's exactly what happened when I was in first year of university. I did all of these things in secrecy just so that I wouldn't disappoint my family. It came to a point where I somewhat despised the Sikhi saroop (identity) of keeping kes (hair) and the wearing of a dastaar (turban). 

My life took a quick turn in second year of university when I randomly decided to join the university's Sikh Students' Association. At first I didn't really think much of the religious aspect of the group as I just was looking to put something down on my resume/CV. But as I started to attend more of the programs they held (such as discussions and simran (meditation) programs) I developed more of an interest in Sikhi. One day I attended a youth kirtan program that they held, and I can definitely say that it had an enormous impact on my Sikhi and my life. I had heard kirtan before, but this was the first time when I heard young Gursikhs singing kirtan live. Description in words do no to justice to what I felt. It was nothing short of absolute anand (bliss). This was the first time in my life where the Shabad (sacred hymn) made sense to me. It was as if Guru Maharaaj themselves where speaking to me through the words of Gurbani. Usually I would never make the effort to sing along, but this time I never wanted to stop singing the Lord's praises. Eventually I made many Gursikh friends through the Sikh Students' Association and they suggested that I attend both Singhs Camp and Khalsa Camp British Columbia. My experiences at these camps are ones that I will cherish for the rest of my life. It was here where I made several important realizations: those being the importance of the Guru's bana (dress), Amrit, kirtan in saadh sangat (the holy company), Sikhi saroop (Sikh identity i.e. kes and dastaar). And as I was learning all of these amazing things, I was having the time of life. 

Finally my main transformation towards a Sikhi lifestyle was after hearing on of your kathas (talks), Bhai Sahib. After the camps I was inspired to listen to kirtan only and listening to any online katha. I came across your katha of the story of Bhai Manjh on YouTube. Here was Bhai Manjh, a man who gave up EVERYTHING he had: his mind, body, reputation, health and wealth. All of this so he could love and serve Guru Arjan Dev Ji Maharaaj. And when Bhai Manjh is then trapped in a well, and is in need of the help, what does Guru Maharaaj do? Guru Arjan Dev Ji Maharaaj, the King of Kings, comes RUNNING to his devotee, embraces him saying, "I am yours". When I heard this I was practically in tears. There is nothing more beautiful in this world than the idea of surrendering yourself to the Guru in return for Their love. At that point I knew what I wanted in life. I too wanted to be in the arms of Guru Arjan Dev Ji Maharaaj for the rest of my life. I too wanted Guru Ji to come running to me if I ever needed Them. I too wanted Their love and to be Their servant for eternity. I then thought to myself, if Bhai Manjh surrendered everything he had to gain this, then how is it that I can't give up cutting my hair, eating meat, or anything of these other things? How is it that so many human beings on this earth do not do the things Bhai Manjh did, and follow each and every hukam (order) of the Guru, in order to gain the love of Akaal Purakh Vaheguroo? 

All of this makes me think back to how blessed I was to born into a Gursikh family in the first place. The Guru was already trying to guide me to the right path, but my ignorance took me the opposite way. Even then the Guru still turned me towards Sikhi at the end of the day. I am extremely fortunate that Guru Sahib has blessed me with their Amrit recently, and I am forever grateful for this. I am also grateful for the sangat they have blessed me with, for had it not been for the Gursikhs I met, who knows where I could have been today. I cannot stress how important of a role sangat plays in my life to help my grow as a Sikh. I understand my journey to Sikhi was probably not as difficult as some other people, but I think it's also important to realize how easily one can by swayed away from Sikhi even if people around you practice it (like my family). That's why it's always good to try to grow as a Sikh in any way possible. Whether that entails meeting a new Gursikh sangat that you might be able to relate to (like in my case) or doing other things that help you get closer to the Guru (e.g. reading bani you haven't read before, doing simran, nitnem during amrit vela, etc.). You definitely will not regret it. 

ਮੇਰੇ ਹਰਿ ਪ੍ਰੀਤਮ ਕੀ ਕੋਈ ਬਾਤ ਸੁਨਾਵੈ ਸੋ ਭਾਈ ਸੋ ਮੇਰਾ ਬੀਰ ॥੨॥ 

mere har preetam kee koee baat sunaavai so bhaaee so meraa beer. ||2|| 

Whoever tells me the Stories of my Beloved Lord is my Sibling of Destiny, and my friend. ||2|| 

...Vaheguroo Jee Ka Khalsa Vaheguroo Jee Kee Fateh

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Note: Thank you to Veer Parmvir Singh for emailing me his personal story and asking it to be shared with the Sangat.

Dhan Hai , Dhan Hai Teree Sikhee!

In Memory of Chhote Sahibzaade & Mata Gujjar Kaur Ji

In Memory of Baba Moti Ram Mehra Ji...

In Memory of the Vadde Sahibzaade...

ਸੰਗਰਾਂਦ ਅਤੇ ਗੁਰਮਤ | Sangraand and Gurmat...

"Sangraand" (ਸੰਗਰਾਂਦ) refers to the first day of a month. The word comes from the Sanskrit word "Sakraant", which means that sun is moving from one position to another. The Bikrami Calendar used in the Indian subcontinent is based on the position of sun and the corresponding twelve months. So, the starting day of each month is when sun moves from its previous place to its new place. 

In Hinduism, Sangraand is a day to worship the Sun, receive good omens, and avoid bad omens or bad luck. People in India consider certain days based on the sun or moon as sacred and on those day performed certain religious rituals and chants in the hope of receiving certain rewards. This is clearly not Gurmat (the Guru's Way). Gurbani teaches:

ਥਿਤੀ ਵਾਰ ਸਭਿ ਸਬਦਿ ਸੁਹਾਏ ॥

All the days in accordance to the moon, and the days of the week are beautiful, when one contemplates (and attaches themselves to) the Guru's Shabad.

ਸਤਿਗੁਰੁ ਸੇਵੇ ਤਾ ਫਲੁ ਪਾਏ ॥

One obtains the (great) reward (of this human life) when one serves the True Guru.

ਥਿਤੀ ਵਾਰ ਸਭਿ ਆਵਹਿ ਜਾਹਿ ॥

These days in accordance to the moon and days of the week all come and go.

ਗੁਰ ਸਬਦੁ ਨਿਹਚਲੁ ਸਦਾ ਸਚਿ ਸਮਾਹਿ ॥

But the Word of the Guru's Shabad is only eternal and unchanging. Through it, one merges in the True Lord.

ਥਿਤੀ ਵਾਰ ਤਾ ਜਾ ਸਚਿ ਰਾਤੇ ॥

These days are only auspicious when one is coloured in the love of the Eternal Lord.

ਬਿਨੁ ਨਾਵੈ ਸਭਿ ਭਰਮਹਿ ਕਾਚੇ ॥੭॥

Those who are without the Divine-Name wander in delusion due to be spiritually weak. ||7||

(Bilaaval M:3, Ang 842)

Some people, influenced by Hinduism, may think coming to the Gurdwara, offering Parshaad, doing Seva or reading a certain Bani on the day of Sangraand  will bring more reward compared to another day, and help to avoid back luck. However this is not in accordance to Gurmat. But does that mean, Sangraand has no place in Sikhi and we should even avoid mentioning the word? No.

Before calendars, people based their understanding of time on nature, and lived their day to day lives based on this understanding. People didn't exactly have watches, phones or modern technology to help them. So they used full-moon days (pooran-mashee), no moon days (massiya), or the first day of the new month (sangraand), which are all based on the moon and sun, to live their day to day lives. It was practical for Sikhs in the past, to get the Sangat or the Panth to get together for a programme or event on these days. For those who could not make it to the Sangat or audience with the Guru every day, they would go at least once a month, or twice or three times a month, so that they had opportunity to be exposed to the Guru's teachings.

On the day of Sangraand, the Bani of 'Barah Maha' is read and explained in the Sangat. Barah Maha, means twelve months. There are two Banis in Sri Guru Granth Sahib Ji with this title. One is written by Guru Nanak Dev Ji in Raag Tukhaari, and the other is written by Guru Arjan Dev Ji in Raag Maajh. Just as Sangraand marks the moving of the sun's position, the Bani of Barah Maha reminds us that we should be spiritually moving forward in our life through Naam Simran and Gurbani. In Gurmat, Sangraand is not about celebrating a special or sacred day or month in hope of good luck, but rather a day used an opportunity to celebrate the Guru, and bring Gurbani into our daily lives in the hope of spiritual growth.

"Guru Nanak Sahib" or "Guru Nanak Dev"?

 

Some time ago, I went to a function where I was stopped by an Uncle Ji. He said to me, "It is incorrect to call Guru Sahib "Guru Nanak Dev Ji". Hindus have corrupted us and added the name "Dev" to claim Guru Nanak Sahib Ji was a Hindu. Instead we should call Guru Sahib - Guru Nanak Sahib Ji or Baba Nanak... Look even Muslims call Guru Sahib - Baba Guru Nanak, not Guru Nanak Dev Ji."

Considering this Uncle Ji was a zealous preacher of the Sikh Rehat Maryada document and would probably have different interpretations to any Gurbani I quote, I thought I would reply back using the Sikh Rehat Maryada document. So I said, "Uncle Ji, the Sikh Rehat Maryada, in the first chapter where it defines a Sikh, states Guru Sahib's name as "Guru Nanak Dev Ji"." He replied, "The scholars at the time the Sikh Rehat Maryada was made were not aware of these things. This is a new discovery by the present day modern scholars of the Panth." I had already guessed who these "modern scholars of the Panth" are, who are more wise than the all the scholars, saints and respected Sikhs from Guru Sahib's time till now.

He continued, "Look "Dev" is a Hindu name. What does it have to do with Sikhi?" I replied, "What about "Guru Angad Dev Ji" and "Guru Arjan Dev Ji"?... Gurbani also mentions Guru Nanak Dev." He replied, "Where "Dev" is mentioned with the Guru, it means "Daivee Shaktee" (possessor of Divine-Power), not "Dev" as a Hindu name that makes the Guru into another Devta (god) of the Hindus." I was thinking, if he accept that "Dev" means the possessor of divinity or divine-power, then what's the problem!

I replied, "Guru Ram Das Ji named his son, "Maha Dev". The third and fourth Gurus' name have "Daas". Guru Nanak Dev Ji's and Guru Ram Das Ji's sons had the name "Chand" in their names. Following your logic, all these names are linked to Hindus names and therefore must be rejected." He replied, "No, you are not getting what I am saying. You are not trying to understand. Guru Nanak Sahib Ji sounds much better than Guru Nanak Dev Ji. Baba Guru Nanak or Pir Nanak, sounds better than Guru Nanak Dev. Guru Nanak Dev is only a modern invention."

The conversation cut short and did not continue. But it made me thinking, how much of a Hindu-phobia some people have that they are coming up with weird theories to reject things that are supported by Sri Guru Granth Sahib Ji, Dasam Bani, the writings of Bhai Gurdaas Ji, and other Panth accepted sources of Sikh history. What next - Hindus drink water, so we have to stop drinking water?

Before getting caught up in anyone's argument, we should always check to see if what the person is saying matches Gurbani. Now, when we read Gurbani, you will realise that Guru Arjan Dev Ji calls the first Guru - "Guru Nanak Dev". See below:

ਕਬੀਰਿ ਧਿਆਇਓ ਏਕ ਰੰਗ ॥ 
kabeer dhiaae-o ek rang ||
Kabeer meditated on the One Lord with love. 

ਨਾਮਦੇਵ ਹਰਿ ਜੀਉ ਬਸਹਿ ਸੰਗਿ ॥ 
naam-dev har jeeo basehi sang ||
Naam Dev lived with the Dear Lord. 

ਰਵਿਦਾਸ ਧਿਆਏ ਪ੍ਰਭ ਅਨੂਪ ॥ 
ravi-daas dhiaae prabh anoop ||
Ravi Daas meditated on God, the Incomparably Beautiful. 

ਗੁਰ ਨਾਨਕ ਦੇਵ ਗੋਵਿੰਦ ਰੂਪ ॥੮॥੧॥ 
gur naanak dev govind roop ||8||1||
Guru Nanak Dev is the Embodiment of the Lord of the Universe. ||8||1|| 
(Raag Basant - Guru Arjan Dev Ji - Ang 1192)

Someone else on the Internet claimed, "Look, Guru Sahib it referred the majority of the time as "Guru Nanak" in Sri Guru Granth Sahib Ji. So, even if it "Guru Nanak Dev" is mentioned once in Gurbani, we should "Guru Nanak" instead." Using that logic, makes no sense. What appears more often "Nanak" or "Guru Nanak"? The answer is - "Nanak". So does that mean, we should not say "Guru Nanak", and just refer to Guru Sahib as "Nanak"? I am sure, everyone with some sense would say "no".

Furthermore, there is another Shabad in Sri Guru Granth Sahib Ji, in which Giani Harbans Singh translates the word "Dev" to be attached to the name of Guru Nanak Ji:

ਮਿਲੁ ਨਾਨਕ ਦੇਵ ਜਗਤ ਗੁਰ ਕੇਰੈ ॥੨॥੧॥੩੪॥ 
mil naanak dev jagat gur kerai ||2||1||34||
Please come and meet (Guru) Nanak Dev, the Guru of the World. ||2||1||34||
(Raag Kaanraa - Guru Arjan Dev Ji - Ang 1304)

If people have such a "phobia" with the name "Dev" then what will they do where it says "Guru Arjan Dev" in Gurbani?

ਜਪ੍ਯਉ ਜਿਨ੍ਹ ਅਰਜੁਨ ਦੇਵ ਗੁਰੂ ਫਿਰਿ ਸੰਕਟ ਜੋਨਿ ਗਰਭ ਨ ਆਯਉ ॥੬॥ 
japayo jinh arjun dev guroo fir sankatt jon garabh na aayo ||6|| 
Whoever meditates on Guru Arjun Dev, shall not have to pass through the painful womb of reincarnation ever again. ||6|| 
(Svaiyye Mahalla 5 - Bhatt Mathura - Ang 1409)

Then if study Bhai Gurdaas Ji's Bani, it is clear that he refers to Guru Sahib as "Guru Nanak Dev" as well. In Vaar 1, Bhai Gurdaas Ji clearly gives the title "Guru Nanak Dev Ji" to the first episode relating to Guru Sahib's life:

Pauri 24:

੨੪ : ਗੁਰ ਨਾਨਕ ਦੇਵ ਜੀ ਦਾ ਪਹਿਲਾ ਪ੍ਰਸੰਗ 
24 : gur naanak dev jee daa pahilaa prasang 
First episode of Guru Nanak Dev Ji

Then in Vaar 26, there are episodes or Pauris that are given the title of "Guru Nanak Dev":

੨੧ : ਗੁਰੂ ਨਾਨਕ ਦੇਵ
21 : guroo naanak dev
Guru Nanak Dev 

੨੨ : ਗੁਰੂ ਨਾਨਕ ਦੇਵ22 : guroo naanak dev
Guru Nanak Dev 

੩੦ : ਗੁਰੂ ਨਾਨਕ ਦੇਵ30 : guroo naanak dev
Guru Nanak Dev

Then the second Kabit of Bhai Gurdaas Ji, it says Guru Sahib's name as "Nanak Dev" three times:

ਸਤਿਗੁਰ ਨਾਨਕ ਦੇਵ ਪਾਰਬ੍ਰਹਮ ਪੂਰਨ ਬ੍ਰਹਮ ॥

satigur naanak dev, paarbrahm pooran brahm ॥1॥2॥ 
Vahiguru (Lord) who is transcendental and immanent in the form of Guru Nanak Dev.
(Pauri 1)

ਪਾਰਬ੍ਰਹਮ ਪੂਰਨ ਬ੍ਰਹਮ ਸਤਿਗੁਰ ਨਾਨਕ ਦੇਵ ॥੨॥੨॥ 
paar-brahm pooran brahm, satigur naanak dev ॥2॥2॥ 
Satgur (True Guru) Nanak Dev is the immanent form of God.
(Pauri 2)

ਸਤਿਗੁਰ ਨਾਨਕ ਦੇਵ ਦੇਵ ਦੇਵੀ ਸਭ ਧਿਆਵਹਿ ।

satigur naanak Dev, dev devi sabh dhiaavehi ।

All gods and goddesses contemplate on the True Guru, Guru Nanak Dev. 

(Pauri 3)

 

One can respectfully refer to Guru Sahib as "Satguru Nanak Ji", "Guru Nanak Paatshaah Ji", "Guru Nanak Sahib Ji" or "Guru Nanak Ji". However, if someone criticises someone for respectfully saying "Guru Nanak Dev Ji" and saying it is wrong to say it, then it is pretty clear from the above, that the person claiming such a thing is ill-informed. No modern-day Sikh, irrespective of how much a scholar they may claim to be, can be wiser than Guru Arjan Dev Ji or Bhai Gurdaas Ji.

Inspiration: Bhai Dharam Singh Charitable Trust...

Guru Nanak Dev Ji - The Light of the world...

ਬਲਿਓ ਚਰਾਗੁ ਅੰਧ੍ਯਾਰ ਮਹਿ ਸਭ ਕਲਿ ਉਧਰੀ ਇਕ ਨਾਮ ਧਰਮ ॥ 

balio charaag andhyaar mehi sabh kal udharee ik naam dharam || 

(Guru Nanak is) the lamp lit in the darkness; all are saved in this time, through the One Name and faith in the Dharam (preached by Guru Nanak). 

ਪ੍ਰਗਟੁ ਸਗਲ ਹਰਿ ਭਵਨ ਮਹਿ ਜਨੁ ਨਾਨਕੁ ਗੁਰੁ ਪਾਰਬ੍ਰਹਮ ॥੯॥ 

pragatt sagal har bhavan mehi jan naanak gur paar-braham ||9|| 

O Lord! It has been revealed in the worlds that Your servant Nanak is God in form of the Guru. ||9|| 

 (Svaiyye Mahalla 5 - Guru Arjan Dev Ji - Ang 1387)

Dhan Baba Deep Singh Ji...

 

 

15th November marks the Shaheedi Divas (martyrdom day) of Anokhe Shaheed (the unique martyr)- Baba Deep Singh Ji. Baba Ji’s Shaheedi (martyrdom) illustrates the power of Amrit, Gurbani and Naam. The All-Powerful Guru can make anything happen. He can make a Sikh smile and recite Japji in bliss whilst being sawn alive, make a Sikh happily accept being cut piece by piece and not move an inch of their body, and make a Sikh fight with their severed head held in the palm of their hand. 

 

Baba Deep Singh Ji was a master 15 languages, scribe of 5 Saroops of Satguru Sri Guru Granth Sahib Ji, a Saint-mystic absorbed in Naam, a Sarbloh warrior that was matchless on the battlefield, a leader that knew how to unite the Panth, a Parchaarik (preacher) who inspired countless, a scholar who learnt the meanings of Gurbani from Satguru Gobind Singh Ji Maharaj, an embodiment of Seva (selfless-service), and a banner of justice who protected the poor and weak. 

ਪਉੜੀ ॥

pauRee ||

Pauree:

ਧੰਨੁ ਧੰਨੁ ਸੋ ਗੁਰਸਿਖੁ ਕਹੀਐ ਜੋ ਸਤਿਗੁਰ ਚਰਣੀ ਜਾਇ ਪਇਆ ॥

dhan dhan so gursikh kahee-ai
jo satgur charnee jaae peyaa ||

Blessed, blessed is that Sikh of the Guru, who goes and falls at the Feet of the True Guru.

ਧੰਨੁ ਧੰਨੁ ਸੋ ਗੁਰਸਿਖੁ ਕਹੀਐ ਜਿਨਿ ਹਰਿ ਨਾਮਾ ਮੁਖਿ ਰਾਮੁ ਕਹਿਆ ॥

dhan dhan so gursikh kahee-ai
jin har naamaa mukh raam kahiaa ||

Blessed, blessed is that Sikh of the Guru, who with his mouth, utters the Name of the Lord.

ਧੰਨੁ ਧੰਨੁ ਸੋ ਗੁਰਸਿਖੁ ਕਹੀਐ ਜਿਸੁ ਹਰਿ ਨਾਮਿ ਸੁਣਿਐ ਮਨਿ ਅਨਦੁ ਭਇਆ ॥

dhan dhan so gursikh kahee-ai
jis har naam suni-ai man anad bheyaa ||

Blessed, blessed is that Sikh of the Guru, whose mind, upon hearing the Lord's Name, becomes blissful.

ਧੰਨੁ ਧੰਨੁ ਸੋ ਗੁਰਸਿਖੁ ਕਹੀਐ ਜਿਨਿ ਸਤਿਗੁਰ ਸੇਵਾ ਕਰਿ ਹਰਿ ਨਾਮੁ ਲਇਆ ॥

dhan dhan so gursikh kahee-ai
jin satgur sevaa kar har naam leyaa ||

Blessed, blessed is that Sikh of the Guru, who serves the True Guru, and so obtains the Lord's Name.

ਤਿਸੁ ਗੁਰਸਿਖ ਕੰਉ ਹੰਉ ਸਦਾ ਨਮਸਕਾਰੀ ਜੋ ਗੁਰ ਕੈ ਭਾਣੈ ਗੁਰਸਿਖੁ ਚਲਿਆ ॥੧੮॥

tis gursikh kau hau sadaa namaskaaree
jo gur kai bhaanai gursikh chaliaa ||18||

I bow forever in deepest respect to that Sikh of the Guru, who walks in the Way of the Guru. ||18||

(Raag Vadhans - Guru Amar Daas Ji - Ang 593)

INFORMATION FOR NON-SIKHS: THE SIKH DIWALI...

THE SIKH DIWALI:

BANDI CHHOR DIVAS
(THE DAY OF LIBERATION)

This Wednesday marked the Sikh festival of ‘Bandi Chhor Divas’ (also spent ‘Bandi Shhor Divas’), which coincides with the Indian cultural festival and holiday of Diwali. This whole week Sikhs across the world will be celebrating this festival.

Bandi Chhor Divas, literally meaning the day of liberation, 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 in 1619.

The 17th century intolerant and cruel Emperor of India, wary of those who might oppose his tyrannical rule, arrested the sixth Guru of the Sikhs, Guru Hargobind Sahib Ji, who was speaking up for social and religious justice and fighting injustice. Others were also imprisoned in a fort converted as a prison called the Gwalior Fort.

After falling in and receiving advice from various saints, the Emperor realised his error in imprisoning the Guru in which the Light of God shined. As the festival of Diwali approached, the Emperor ordered the release of the Great Guru. To his surprise, the Guru refused to leave unless all the other political prisoners were released at the same time.

The Emperor 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 robe made with 52 flowing segments sewn to it. The Guru became known as ‘Bandi Chhor Daathaa’ (the Giver of Freedom).

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.