ਭਾਈ ਤਰਨਜੀਤ ਸਿੰਘ ਦੀ ਕਹਾਣੀ । Story of Bhai Tarunjeet Singh...

Bhai Tarunjeet Singh is a sevadaar (volunteer) of Singh Sabha Gurdwara, Cross Road in Coventry. He is also member of SHARE (Sikh History and Religious Education) charity which makes and promotes Sikh resources to better the understanding of Sikhi amongst Sikhs and non-Sikhs. He has inspired and supported many youngsters coming into Sikhi. Below is an article written by him about his faith journey.

At a young age I was given ‘Choola’ (few drops of Amrit-holy water as form of blessing) by the Panj Singh (the Five chosen Sikhs) when my parents took Amrit (baptism) after 1984. I remember having a normal childhood until I got to the age of 16! I was introduced to alcohol at our school prom. We all got mashed out of our faces and this started a very slippery slope.

I left school passing all my exams with good grades and then started college, where I became involved with some really bad Sangat (company). We used to take cannabis every day, drink alcohol, go clubbing etc… Anyway this went on for two years at which point I lied to my parents that I had passed my college diplomas and was to join university.

I had a false certificate made and was enrolled in university. At uni, I never went to lectures. I cut my Kes (uncut hair) and would walk around like a gangster. If anyone would even look at me in a wrong way, I would smash a bottle in their face or beat them up. I used to have many people who looked up to me for all the wrong reasons. As we all being a daily cannabis user, I decided to become a dealer. Ironically my uncle was the main supplier, and I knew that I could start to make some serious money. So now I was dealing drugs, drinking, using extreme violence, thieving, and I had also started to take crack cocaine. 

I failed my first year at uni and transferred to another one which was in another city. This only made things worse. Now I was away from home, so now I was totally out of control. I was still dealing drugs, had all the “bling bling” and the gangster car.

It was at this point in my life, what some people might call the highlife that I woke up one morning and thought to myself who are you? Why are you here? What religion are you? Well, I wore a Kara (iron bangle) but I could only name five of the ten Sikh Gurus. There was a Gurdwara literally a two minute walk from where I was staying, so I decided to make sure I go there every day for Rehraas Sahib (the Sikh evening prayer). I kept this up even if I knew I was going to go clubbing.

Slowly my love for Guru Ji started to grow. I would still do all the things I was doing but now I would feel bad and I would think about how much of a bad person I was for hours. Then one night we went to a club, we got into a big fight there was 8 of us and about 12 of the other people. That day, my friends and I went mad. We stabbed these people and smashed bottles in their faces. They were in intensive care for a long time. This made me think that I needed to change my Sangat (company). I started to have a real fight with my mind, which was telling me to walk the Guru’s path.

The next week we went clubbing and everyone was typically drunk and drugged up, including me. I was standing in the middle of the dance floor and something clicked in my head. My “buzz” went and I looked around me and realised that I was in HELL. I was in the womb of Kaljug (the darkness of the world).

I left the gig and decided in my mind I will take Amrit (baptism) at the next possible opportunity. With Guru Ji’s kirpa (blessing) there was an Amrit Sanchaar (baptism ceremony) that weekend, just three days after the gig.

I went to the Rainas-baaee (all-night Keertan- singing of the Lord’s Praises). I never told my parents or my friends that I went and was blessed with Amrit (baptism).

I have been lucky where I live that the Singhs and Singhnia (the devout Sikh men and women) have a solid amrit-vela (morning routine of waking up before sunrise to meditate and pray) and nearly all the Singhs have done the seva (service) of being Panj Singh (the chosen Five Sikhs that conduct the Amrit ceremony).

I LOVE MY LORD THAT SAVED ME FROM THE WRETCHED LIFE I HAD AND GAVE ME RE-BIRTH AS GURSIKH! VAHEGURU!!!!!!!!!

REFLECTION: This story reminds us that however far distanced from Vaheguru we become because of our own actions, there is always hope to come back to Vaheguru and find true peace and happiness. This is possible when we give Vaheguru a chance by connecting with Gurbani (scripture) and choose to keep good Sangat (company). Your life story awaits you- which direction will you take your story? Guru Nanak Ji awaits to hear from you.

Story of Bhai Sundip Singh Khakh

Veer Sundip Singh, known as Kaka Mohanwalia, runs Dharam Seva Records along with Veer Gurmit Singh. Before being blessed with Sikhi, Veer Ji was involved in the Bhangra music industry. Below is Veer Ji's story of how he transformed from a Dholi (drum-player) to a Gursikh that has been adapted from an article posted by Sikh Naujawan Sabha Malaysia.

My spirituality entrance was all via the beat of the Dholki (Indian drum). This is my big connection. Music takes you into spiritual realms. I have learnt the importance of Kirtan (the singing of prayers) and this explains why Gurbani (scripture) is written in musical poetry.

Early Life

From a young age I visited India frequently and paid homage to many sacred places with my family. Ranging from Hindu Mandirs (temples) deep in the Himalayas to shrines of Peer Fakeers (Muslim saints and holy men) in Punjab. One thing for sure was that when I used to go to a Gurdwara, I always felt something different inside me, whether it was a small village Gurdwara or a large historical Sikh shrine. Although religion fascinated me, especially seeing images showing the history of our Gurus and brave Sikhs, religion was never really a priority in my life.

Music Industry

As I grew up I slowly achieved all the things I wanted. I had an interest in Punjabi music and met Aman Hayer, a famous music producer. Getting involved in the music industry I got opportunity to meet Bhangra stars like Sukhshinder Shinda and Jazzy B, who were my idols, as well as travel around the world to various countries on music tours. For about one year I even lived in New York. Throughout all this period, I was living what I thought I was living a ‘normal’ way of life. In reality, I was self-centred and just wanted to make my mates laugh all the time. I never really cared about others. It was always about me and my friends. At this point I can say that my soul was asleep. I didn’t feel like I was wasting my life because I lacked wisdom and understanding of the true purpose of life. Although I lived my dream of touring the world and being around big names and stars, there was something was missing.

The blessing

I had been through some tragic times in my life. In particular, when my grandmother, who had brought me as a child, passed away on my 21st birthday. I had always been scared of ‘death’ and hated the word. Whenever a death occurred I would struggle how to react as I couldn’t get my head around the idea of death and dying. The philosophy of “Khaa-o Pee-o Aish Karo Mitro, Dil Par Kisseh Da Dukhayo Naa” (“Eat, drink and be merry, but don’t hurt anyone’s feelings”) just didn't add up for some reason. Death is something none of us can escape. I think experiencing death can play a big factor in changing how someone sees life. After getting married in 2009 I had reached the pinnacle of my life so far. Life was still on its normal course until something special happened in my self-centred life. I was at a wedding at a Gurdwara in Coventry. During the Anand Kaaraj (Sikh marriage ceremony) I got bored, so I wandered off downstairs where there was a religious stall selling religious items. There was a very old man standing behind the stall. I thought I would ask Baba Ji (respected Father) a question that I had inside of me for a long time. I asked, “I want to know more about our religion and what its purpose is.” He was amazing! He came across like a fountain of wisdom. He replied, “Accept this.” He handed me over a red coloured ‘Nitnem Gutka Sahib’ (prayer book of Sikh daily prayers). He said, “Start to read Japji Sahib and your life will transform… There’s nothing more to be done or said.” I asked, “Who wrote it?” He said, “Dhan (the Great) Guru Nanak wrote this directly around 500 years ago.” At this point, the seed of faith that God places within all of begun to sprout. I was intrigued and had lots of questions. He replied, “Just go away and read and begin to recite. Make a decision to never miss a day without Japji Sahib and you will begin to experience its power.”

Wake up call

I purchased the Gutka Sahib (holy prayer book) and took it home. I immediately got sucked back into the play of Maya (worldly-distractions) and Kaljug (darkness filled world), and didn't open the Gutka Sahib (holy prayer book) for at least a month! Then one evening, whilst speaking with friends, the topic of God came up. We spoke about our life being like a pie-chart and that when we will go to the court of God, our life will be shown to us in a pie-chart. I thought to myself, what will be the story of my life if I carry on the way I am going? 50% of my life I would have spent sleeping and 25% eating. I am left with 25%, which will be spent laughing around, dancing and trying to find happiness in the form of entertainment and lots of money. At this point, two of my friends were drinking. An inner voice told me that I had to do something with my life. It was here that I knew I could make the choice to win over my mind and start to do Paath (prayers) for the rest of my life. I can look back and clearly see that Vaheguru changed the course of my life from that point onwards. That night as I got home I could not sleep. All I kept thinking about was that my life will be a big waste.

Connecting with Guru Ji

The following morning I woke up, tied a ramaal (head-covering) and went to look for the Gutka Sahib that I had received a month ago. After searching everywhere, I found the Gutka Sahib! I sat down whilst everybody else at home was still asleep. At this point I thought to myself that I am now about to read THE actual words and message of Guru Nanak Dev spoke from their holy mouth! I began to read the English translation and immediately the hairs were all standing on the back of my neck. I now knew that this was the eternal truth! From here onwards, it didn't matter what anybody else in the world said, the message that Guru Nanak Dev Ji had sent me was the only truth I would ever accept. My soul knew it was unthinkable to even consider that Guru Nanak Dev Ji could have lied! So, from there on I knew that, other than Guru Nanak Dev Ji to Guru Granth Sahib Ji, there is nobody else’s word that I would submit to and follow. As the weeks went, no matter what happened, I would daily listen to Japji Sahib!

Yearning for Amrit

Around about a month after doing the hearing Japji Sahib daily, I asked a friend what he thought the hardest part to taking Amrit (baptism) would be. He replied to me, “For me it would be the look. I don't think I could keep my Kes (uncut hair). All the rest seems easy.” At this point I thought to myself that how hard it could be to throw away all my razors and just never cut another hair on my body. I was changing inside but externally I looked like the same old me. I found it very difficult to sit around in the pub because my inside was feeling something else but externally I was showing the old me. This made it difficult for people to recognise that I wished to live a new way of life. It felt I couldn’t stop drinking alcohol etc. if I didn’t change from outside and kept my Kes (uncut hair). At this point, I felt that I would not want to cut my hair, even if I was faced with being killed! I then listened to a kathaa (sermon) on Guru Gobind Singh Ji’s life and how they sacrificed everything for us. Immediately my soul over powered my mind. My mind tried to make all sorts of excuses like people at work won’t like me if I keep my hair, I’ll have to stop performing in a musical band etc. But with Vaheguru’s blessing my soul overpowered all these negative thoughts and I went home that night on my 28th birthday having decided that from now on in the name of Guru Gobind Singh Ji Maharaaj and all the sacrifices he made, I will NEVER cut my hair again.

Embracing Sikh identity

Getting home, I gathered all my electric shavers, Gillette blades, shaving foam etc. and slam dunked them straight into the bin. Inside I felt ecstatic. Honestly, I cannot describe the feeling I had. I was so happy that it’s just hard to explain. I felt like Vaheguru wanted me to make the move to confirm my faith and commitment. The more I read and asked people, the more I realised that taking the first step was a test that Vaheguru wanted me to take. The next stage for me was to make sure that my mind wouldn’t backtrack on my decision. When you know nobody is watching it’s much easier for your mind to cave in and revert back to your old ways. To overcome this problem, I sent a text to all the people close to me that were in my phonebook. I messaged them saying that I had decided to keep my Kes (uncut hair). This helped me to not turn back, but again, why would I want to turn back?

Guru Ji looks after everything

When foreseeing any problem I would just do an Ardaas (prayer plea) and say to Guru Gobind Singh Ji, “Dear King, my head is now yours, and you will have to help me with my problems.” Guess what! He took every problem that my mind had created and slashed it into half. (1) I thought how would I tie a Dastaar (turban) – but Guru Ji took care of this! (2) I thought how would I stop drinking – but Guru Ji took care of this! (3) I thought how would I stop eating meat, considering I do weight training – but Guru Ji took care of this! (4) I felt emotional when thought about the old me was slowly dying – but Guru took Ji took care of this! (5) I thought how would I be able to cope with all the responsibility of being a true Sikh and following all the rules – but Guru Ji took care of this! My mind’s biggest obstacle was dealing with my work place. I worked in an office in Warwick with five-hundred non-Sikhs. I had never seen a Kes-dhari (long-haired) Sikh at work in the 3 years I had been there. I was always very conscious of being Asian, let alone being a Sikh. So, this was a tough cookie. But with Guru Gobind Singh Ji’s blessing it all came to plan. I sent a company-wide email to all the employees notifying them that I was now going to be following the Sikh faith and that they should expect to see some changes in my appearance in the coming weeks and months as I won’t be cutting my hair ever again. I told them that to celebrate my new commitment to my faith I would be arranging for Samosas for the whole company. That took care of that!

Preparing for Amrit

This was it, then I was in the deep end and Guru Gobind Singh Ji took care of all my worries. I had never tied a Dastaar before, and learnt how to tie one from my music idol, Sukshinder Shinda. I also ordered lots of new Dastaars from India. Paath (reciting prayers) wise, I loaded my iPhone with all Banis (prescribed prayers) and since the past 2 years, every 6 months I add a new Bani (prayer) to my routine. At first, I used to listen to the Banis (prayers) but then on New Year’s Day I made the decision that from now on till my final meeting with death, I will make the effort to actual read all the Banis (prayers). Many people always ask me what made you change. It’s hard to just put it down to one thing. The best way I can try to explain this is: I was always going to be presented the opportunity to purchase the Gutka Sahib (prayer book) at the Gurdwara that day, as it was written in my destiny. But Vaheguru tested me in the sense of will I make the effort to open and read it for the rest of my life? I decided to jump in the deep end, and he was there, waiting for me. The same thing with keeping Kes (uncut hair). Vaheguru was always going to present me with the opportunity to keep my Kes. I had to get courage within me and he was there again, waiting for me. We feel that we make these decisions to change, but they are gifts waiting for us to accept. It’s up to us if we are going to accept it or turn our back to it. It’s just how the Creator has created this game.

Gratitude for being blessed with Sikhi

When I recently visited Harmandir Sahib in Amritsar, I cried when I bowed before Guru Granth Sahib Ji Maharaaj. As soon as I went there I could not control my sobbing. It was my soul thanking Guru Ji for pulling me out of the ‘normal’ Kaljug (darkness-filled) world, and giving me this chance. It feels like I have done something good in my previous lives that I, along with my brothers, have been rewarded with the Grace of Guru Gobind Singh Ji. On 22nd February, our journey in Sikhi began with Vaheguru blessing me and my friends with Amrit (baptism) at Sri Kesgarh Sahib. There's countless other amazing things that have happened to me since.

Advice to others

All the advice you need is within Guru Granth Sahib Ji. Anybody wishing to receive the blessing of Sikhi, surrender your head and all your worries to Guru Gobind Singh Ji, and from there on Guru Ji will take care of the rest. It’s like driving a car on the Highway with your eyes closed you need to conjure up that faith in Vaheguru. He will not let you down. Without faith you cannot do anything. All doubts can only be removed with faith. Doubt is the opposite of faith. There is so much advice that one can give with regard to this change but the basic foundation is Gurbani (scripture) and faith in Gurbani. Faith in Gurbani is putting your faith in the Word of our Great Gurus. If you doubt Guru Gobind Singh Ji’s Hukam (order), then how can you come onto his path? Simple really. Review the Sangat (company) around you. Once you are blessed by Vaheguru with the company of Gurmukhs (Sikhs devoted to the Guru), the future will be laid down before your eyes. Sangat (company) plays a massive role. Do Ardaas (prayer plea) for all these things when in front of Guru Granth Sahib Ji Maharaaj. Make the first move! Let those close to you know about your concerns and how you are now embarking on the journey of Sikhi. Then once that announcement is made, off you go – your blessings await. Begin your Bhajan Bandagee (devotional prayer and meditation) and start to accumulate the spiritual bank balance of Naam, connection with God, and look forward to the rest of your life. More importantly, try to conquer death (attachments to the temporary worldly things and relationships) whilst alive. Guru Gobind Singh ji Maharaaj wasn't some ordinary person… They were the perfect image of God in human form. All of our Guru Sahibs were perfect and free from Kaam (lust), Krodh (anger), Lobh (greed), Moh (attachment), and Hankaar (egotistical pride). So humbly take the treasure that they are offering you and remain happy not just in this life but for eternity.

The Future

All I know is that this life is now in dedication to Guru Nanak Dev Ji's Sikhi. I pray that he keeps me close to the dust of his holy feet. As Guru Maharaaj speaks to us on Ang 261: “He Himself has acted, and He Himself acts. He was in the past, and He shall be in the future.” Therefore, who best to plan our future other than the Almighty Himself

ਵੀਚਾਰ: 'ਕੱਤਕ' ਦਾ ਮਹੀਨਾ । Reflection: The Sikh month of 'Katak'

 

Saturday 15th October marks the first day of a new month in the Sikh calendar, the month of ‘Katak’. In history, when farmers were busy farming and didn’t have time to visit the Gurdwara Sahib everyday, they would ensure that at least they visited the Gurdwara once a month, at the beginning of every new month. When going to the Gurdwara they would seek Guru Ji’s blessing and ask Guru Ji for wisdom and instructions for them to take away for the month. In this way, Guru Ji wrote the Bani (scriptural prayer) of ‘Baarah Maha’ (‘The Twelve Months’). 

 

In the month of Katak, Guru Arjan Dev Ji explains to us in ‘Baarah Maha’ that we should be mindful of our karma, i.e. the actions we commit, and take responsibility for them. Good thoughts will lead to good actions, and good actions will lead to good results. If we have negative thoughts and do bad actions, then we should expect negative and bad results in our life. Gurbani (scripture) says:

dad-ai dosh na de-oo kis-ai, dosh karam-aa aapni-aa.
(O mind!) Do not blame anyone else (for the karma you have committed); blame instead your own actions.

jo mai kee-aa so mai paayaa, dosh na dee-jai avar ja-naa. ||21||
(Remember dear mind!) Whatever I did, for that I have suffered; I do not (try to be clever and) blame anyone else (for my own actions). ||21||
(SGGS – Ang 433) 

Guru Ji reminds us that whenever we forget Vaheguru, we will become inflicted with disease. The biggest disease is ‘Haumai’ (ego), i.e. the sense of ‘me’ and ‘I’. Only if one has ego can someone be pulled by lust, anger, greed, attachment and pride. Without the ego, none of the five spiritual thieves have a leg to stand on. 

Guru Ji then explains that forgetting Vaheguru, one loses the goal of the human life and becomes separated from this true purpose. Forgetting Vaheguru Ji, Guru Ji says people enjoy Maya (worldly distractions that take us away from spirituality), but the reality check given is that these worldly pleasures and buzzes only last for a while and one day will turn bitter. The dream is sweet at first, but the dream will soon become a nightmare and lead to despair and anguish. In this situation Guru Ji says that no one can step in to erase our karma and delete our actions in the pursuit of offering true happiness and peace. Imperfect things and imperfect people can only give imperfect happiness and imperfect peace. Only the Perfect Holy-Guru has the Power to erase or shrink the effect of our karma, save us from our mistakes, and link us back to Vaheguru – the source of true happiness. 

In the last lines Guru Ji reminds us that we have one tool to escape from the shackles of the Karma of our past lives. That tool is Ardaas (prayer plea) to Vaheguru Ji, the Master of our Destiny, to free us from the shackles that hold us back from living our higher purpose.

Then Guru Ji says only in the Saadh Sangat, company of the Holy, can we experience the inner-contentment and coolness that the Katak month’s weather brings out in nature. Only in the Saadh Sangat, the company of the Holy, can one’s anxieties go away and one can find clarity. Guru Ji reminds us that just at bad company spoils bad habits, good company can make good habits.

ਕੱਤਕ ਦੇ ਮਹੀਨੇ ਲਈ ਗੁਰੂ ਜੀ ਵਲੋਂ ਉਪਦੇਸ਼ । Guru Ji's instructions for the month of 'Katak'

 katik karam kamaav-ne dosh na kaa-hoo jog.

In the month of Katak, (Guru Ji gives the holy teachings that) whatever actions one does, do not try to blame anyone else (for the result of those actions).

 

par-mesar te bhuli-aa(n) vi-aapan sabh-e rog.

(The reason for this is that) by forgetting (to remember) the Supreme Lord, all sorts of suffering and illnesses take effect on us.

 

ve-mukh ho-e raam te lagan janam vi-jog.

Those (ego-centred people) who remain with their backs turned from the Lord shall become distanced and separated from the Lord for (many) lives.

 

khin meh kourr-e ho-e ge-e, jit-rre maayaa bhog.

(The main point is that) all the sensual pleasures of Maya (worldly distractions that take away from spirituality) will in an instant (i.e. in a short while) turn bitter (i.e. give us suffering).

 

vich na ko-ee kar sak-ai, kis thai ro-veh roj.

(Whilst suffering because of our own actions) no one else can act as an intermediary (to erase our karma). (For this reason) what use is it turning to others and crying to them daily?

 

kee-taa kichh-oo na ho-vaee likhi-aa dhur sanjog.

We are born with the destiny that is written based on our previous good and bad karma. Nothing can be done about this (by the suffering soul who has to deal with the consequences of its own actions).

 

vad-bhaagee meraa prabh mil-ai, taa⁽ⁿ⁾ ut-reh sabh bi-og.

(But) if one has good fortune and meets God then the separation and distance with God caused through our countless lives comes to an end.

 

naa-nak ko prabh raakh leh, mere saa-hib band-ee moch.

(Pray and request the Lord –) “O Lord Master! Please protect me and release the shackles of attachment to Maya (worldly distractions that take us away from spirituality).

 

katik ho-vai saadh-sang bin-seh sabh-e soch. ||9||

(The conclusion is that if) in (the month of) Katak you keep the Company of the Holy-Guru, then all of your anxieties will vanish. ||9||

Remembering Professor Puran Singh Ji

Professor Puran Singh Ji is one the most prominent Gursikhs of the early 20th century. He was poet, philosopher, mystic and writer, who made a huge contribution to Sikhi and Punjabi literature.

A SHORT GLIMPSE AT THE LIFE OF
PROFESSOR PURAN SINGH JI (1881-1931)

BACKGROUND

Professor Puran Singh Ji was born into a Sikh family in the Pothohar area around Rawalpindi in north-western Punjab. He was born into a religious family who were all Amritdharis (committed initiated Sikhs) in quite modest circumstances. He himself took Amrit (Sikh initiation) at a young age. Puran Singh Ji was naturally very gifted in his studies and did well at a British run school and college in Punjab.

STUDYING ABROAD

In 1990, Puran Singh Ji had not yet graduated but was one of two students selected to go and study science in Tokyo through a scheme setup by the Sikh community. Being a teenager, travelling to Japan was an amazing experience but it was also challenging to having to learn not only Japanese but also German, which was the language that science was taught in Tokyo.

THE BUDDHIST MONK

Puran Singh Ji fell in love with the Japanese way of life, the Buddha, and Buddhism. He ended up cutting his God-given hair and became a Buddhist “Bhikshu” (monk). He adopted the brown robes of a Buddhist monk. However, he was not yet grounded in his view and would be open to more influences later on.

LOVE FOR POETRY AND FREEDOM MOVEMENT

After reading a book of the poetry of American poet Walt Whitman, he developed a love for poetry. He also made contacts with other Indians who were working to free the Indian region from British imperialist rule that led him to start an English journal called ‘The Thundering Dawn.’

THE HINDU SAGE

In 1902 a Hindu ‘Swami’ (spiritual-master) of the name of Swami Ram Tirath visited Japan after visiting America. When Puran Singh Ji met the Swami he was left mesmerised by him. Under his spell he left being a Buddhist monk and instead became a Sanyassi (renunciate) Sadhu (holy man) like the Swami and donned orange colour robes.

RETURN TO INDIA

In 1903, returning back to India, Puran Singh Ji’s family were saddened and shocked that he had shunned his Sikh identity. They were also upset that he refused to get married. Only when his dying sister appealed to him to grant her this last wish did he finally agree to get married, but he insisted on still wearing his Sanyassi (renunciate sage) robes.

 

CAREER

Puran Singh Ji used his education in chemistry to set up a partnership to manufacture essential oils for a short while. His longest period of employment was in government service, as a successful chemist working in the newly established Imperial Institute of Forestry in Dehra Doon. The title ‘Professor’, which distinguishes him from several other Puran Singhs, dates from his position on the faculty of the Institute of Forestry.

INVITATION TO SPEAK

In 1912, a Sikh educational conference was held in the city of Sialkot. Puran Singh Ji, who at the time was ‘Swami Puran Ji’ was invited as a guest to speak on the topic of agriculture. It was the rule of the organisers that whoever comes to speak at the event, Sikh or non-Sikh, must first listen to one hour of Keertan (singing of religious hymns), followed by the opening Ardaas (prayer) and Hukamnama (reading of the holy order).

 SINGING OF KEERTAN

Bhai Hira Singh Ji ‘Raagi’, a famous blessed soul was leading the singing of Keertan (singing of sacred hymns). His singing was such that when he sang his voice pierced the hearts and souls of those who listened. So much so, that people of other religious communities would tell their children to stay home if he was singing nearby, fearing that if they heard his beautiful soul stirring singing of sacred hymns they will take Amrit (initiation) and become Sikhs. At the event, Bhai Hira Singh Ji ‘Raagi’ sang the following holy hymn: “bhaav-nee saadh sangeyn, labhun-tun badd bhaagneh” (“With good fortune one is blessed with love for the Saadh Sangat, Company of the Holy.”)

TRANSFORMATION

When Swami Puran Ji heard the Keertan, he was so emotionally touched that the paper that he was holding in is hand to read from became drenched with his tears. The word he had written for his speech faded away with the dropping of his tears. Just as the writing on the paper faded away, the inner filth and stains washed away. nreadable with the tearsleft the Sikh religion. Finally, it was dediced to invited Puran Singh Ji as he was sensible and intellectual person and due to being highly impressionable to others he had been influenced by others to leave the path of Sikhi. During the conference, Prof Puran Singh Ji gave an impressive speech.

MEETING A SIKH SAINT

After giving the speech, Prof Puran Singh Ji sat next to a saintly Sikh philosopher and writer of the name ‘Bhai Veer Singh Ji’. Bhai Veer Singh Ji lovingly patted Professor Puran Singh Ji on the back and gently passed his hand over his head and said, “Puran Singh I had heard that whoever cuts God’s gifted hair, their hair becomes very rough. But your hair is still very soft even after you had it cut. What do you use on your hair?” Puran Singh Ji replied “I use scissors and a razor” Bhai Vir Singh Ji gently said, “You use metal scciors and razor on such soft hair?” Bhai Vir Singh Ji’s gentle words hit his heart and so he invited Bhai Vir Singh for dinner at his house where he discussed the Sikh faith for a long time.

REVERTING BACK TO SIKHI

Puran Singh Ji asked to stay with Bhai Vir Singh Ji. For several months Puran Singh Ji kept company with Bhai Vir Singh Ji and learnt about Sikh spirituality. Professor Puran Singh Ji asked Bhai Vir Singh Ji to get him re-baptised into Sikhi again. However, Bhai Vir Singh Ji refused. Bhai Vir Singh Ji said to Puran Singh Ji, "What hope is there that you will maintain your Sikhi? One moment you become a Buddist monk, and the next moment you become a Hindu sage. Your mind lacks stability at the moment. Become strong in yourself and then make your mind. Professor Puran Singh Ji went back to his home, from where he wrote letters to Bhai Vir Singh Ji. In these letters Puran Singh Ji explained how he is yearning for Amrit so much that he cannot go to sleep and keeps crying. In the letter he pleaded for Amrit. Reading this and realising Puran Singh Ji was now in the correct frame of mind for recieving Amrit, an Amrit Sanchaar was organised at Bhai Vir Singh Ji's house. Puran Singh Ji repented his mistake of shunning the Sikh faith and got re-baptised into a Sikh.

SAINT-SCHOLAR-WRITER

Before too long, Puran Singh Ji became frustrated with working at the Institute of Forestry, and took early retirement on grounds of ill health in 1918. His expertise in the chemical exploitation of plants and trees took him to various places. The years after his retirement from the Forestry Institute marked the period of his forties in which he undertook most of his literary activity, which was brought to an end only by his premature death from tuberculosis in 1931.

Images of Guru Nanak Dev Ji...

Below are images that can be used for representing Guru Nanak Dev Ji for presentations, posters and leaflets...

ਕੀ ਗੁਰੂ ਗੋਬਿੰਦ ਸਿੰਘ ਜੀ ਦੀ ਕੋਈ ਰਚਨਾ ਹੈ ਜਿਸ ਨੂੰ 'ਗੋਬਿੰਦ ਰਮਾਇਣ' ਕਿਹਾ ਜਾਂਦਾ ਹੈ? । Does Guru Gobind Singh Ji have any writing called 'Gobind Ramayan'?

Yesterday on 5th August 2020, during an event at the site of Ram Mandir in Ayodhya, the Prime Minister of India, Narendra Modi, said in a speech that "even Guru Gobind Singh Ji wrote the Ramayan which he called 'Gobind Ramayan'". 

So did Guru Gobind Singh Ji really write 'Gobind Ramayan'?

There is no writing of Guru Gobind Singh Ji that is titled 'Gobind Ramayan'. Guru Gobind Singh Ji wrote 'Chaubis Avtar', which means 'The Twenty-Four Incarnations (Avtars)'. This composition is made-up of compositions describing each of the twenty-four incarnations of Vishnu. It is noteworthy that they are not incarnations of Akaal Purakh (Timeless God), but Vishnu. Within this large composition, there is a chapter titled, 'Ram Avtaar' in which Guru Gobind Singh Ji re-tells the story of Ram, the son of King Dashrat, along with his commentary.

Two verses make-up the epilogue (closing) of the chapter of titled 'Ram Avtar'. These verses are read daily by Sikhs when they pray (except for the last line, which is specifically related the composition of 'Ram Avtar'). The epilogue reads:

ਸ੍ਵੈਯਾ ॥

svai-yaa.

Svaiyya (poetic verse):

ਪਾਇ ਗਹੇ ਜਬ ਤੇ ਤੁਮਰੇ ਤਬ ਤੇ ਕੋਊ ਆਂਖ ਤਰੇ ਨਹੀ ਆਨਯੋ ॥

paa-e gah-e jab te tum-re, tab te ko-oo aa(n)kh tar-e nehee aanyo.

O Lord! Since I have held on to Your Feet, I have never looked at any other person (for their support).

ਰਾਮ ਰਹੀਮ ਪੁਰਾਨ ਕੁਰਾਨ ਅਨੇਕ ਕਹੈਂ ਮਤ ਏਕ ਨ ਮਾਨਯੋ ॥

raam raheem puraan kuraan, aneyk kah-ai(n) mat eyk na maanyo.

The Puraans and the Quran, deities like Raam and the Prophet Raheeem preach various beliefs, but I do not follow of any of them.

ਸਿੰਮ੍ਰਿਤਿ ਸਾਸਤ੍ਰ ਬੇਦ ਸਭੈ ਬਹੁ ਭੇਦ ਕਹੈ ਹਮ ਏਕ ਨ ਜਾਨਯੋ ॥

simrit shaashtr beyd sabh-ai, bahu bheyd kah-ai ham eyk na jaanyo.

The different Hindu scriptures (Simritis, Shastars and Vedas) show different religious approaches. But I do not recognise any of these different approaches.

ਸ੍ਰੀ ਅਸਿਪਾਨ ਕ੍ਰਿਪਾ ਤੁਮਰੀ ਕਰਿ ਮੈ ਨ ਕਹਯੋ ਸਭ ਤੋਹਿ ਬਖਾਨਯੋ ॥੮੬੩॥

sree as-paan kripaa tum-ree kar, mai na kah-yo sabh tohi bakhaanyo. (863)

O Lord of the Sword! This is all Your Grace. It is You who has spoken all of this, not me.

ਦੋਹਰਾ ॥

dohraa.

Dohra (couplet):

ਸਗਲ ਦੁਆਰ ਕਉ ਛਾਡਿ ਕੈ ਗਹਯੋ ਤੁਹਾਰੋ ਦੁਆਰ ॥

sagal du-aar ko chhaad kai, gah-yo tuhaaro du-aar.

Having abandoned all other doors, I have chosen to come to Your door.

ਬਾਹਿ ਗਹੇ ਕੀ ਲਾਜ ਅਸਿ ਗੋਬਿੰਦ ਦਾਸ ਤੁਹਾਰ ॥੮੬੪॥

baahi gah-e kee laaj as, gobind daas tuhaar. (864)

O Lord! Holding my arm, protect my honour; for Gobind (Singh) is Your servant (alone).

ਇਤਿ ਸ੍ਰੀ ਰਾਮਾਇਣ ਸਮਾਪਤਮ ਸਤੁ ਸੁਭਮ ਸਤੁ ॥

et sree raamaa-enn samaap-tam, sat subam sat.

This is the end of the narrative (about the) Ramayan.

(Note: The last line of the epilogue is not read as part of Nitnem.)

From the above it is clear that Guru Gobind Singh Ji's objective of writing 'Ram Avtar' is not to worship or venerate King Ram. The beginning verses of Chaubis Avtar composition, further re-emphasise that Guru Gobind Singh Ji in no shape or form believes that these incarnations of Vishnu are God nor objects of worship.

ਜੋ ਚਉਬੀਸ ਅਵਤਾਰ ਕਹਾਏ ॥

jo chau-bees avtaar kahaa-e.

Those who are called twenty-four incarnations (of Vishnu); O Lord!

ਤਿਨ ਭੀ ਤੁਮ ਪ੍ਰਭ ਤਨਿਕ ਨ ਪਾਏ ॥

tin bhee tum prabh tanik na paa-e.

They couldn't realise You, even in the slightest.

(Chaupai 7, Chaubis Avtar)

It is interesting how the Indian Prime Minister, leading Hindu figures and even the judges in India in favour of Ram Mandir are attempting to legitmise the claim to building the Ram Mandir through distorting Sikh history and scripture in the absence of archaeological proofs. Sikhs must remain alert of such attempts and remain true to the teachings of the Great Gurus.

Related articles:

Sikh24: Janam Sakhi does illustrate Guru Nanak Sahib’s visit to Ayodhya but not to Ram Mandir, says Dr. Harpal Singh Pannu

Sikh24: Op/Ed: Construction of Ram Mandir in Ayodhya and Prosecution of Minorities in India

Gurbani Vichaar - Life's a roller coaster

Gurbani (scripture) tells us that ‘Dukh’ (suffering) and ‘Sukh’ (happiness) are a part of life. Good and bad things are going to happen; life is full of ups and downs. In short, life’s a roller-coaster! Gurbani (scripture) says:

ਸੁਖੁ ਦੁਖੁ ਦੁਇ ਦਰਿ ਕਪੜੇ ਪਹਿਰਹਿ ਜਾਇ ਮਨੁਖ ॥ 

sukh dukh du-e dar kaprre, pehi-rehi jaa-e maanukh. 

“Pleasure and pain are two garments received from the Court of the Lord that humans wear when they are born.” 

(Guru Nanak jee, SGGS – Ang 149) 

So while we chase after things that we expect will make us happy, what occurs is according to His ‘Hukam’ or Divine Will: good fortune, bad fortune, ups and downs.

ਜਤਨ ਬਹੁਤ ਸੁਖ ਕੇ ਕੀਏ ਦੁਖ ਕੋ ਕੀਓ ਨ ਕੋਇ ॥ 

ਕਹੁ ਨਾਨਕ ਸੁਨਿ ਰੇ ਮਨਾ ਹਰਿ ਭਾਵੈ ਸੋ ਹੋਇ ॥੩੯॥ 

jatan bahut sukh ke kee-e, dukh ko kee-o na ko-e. 

kahu naanak sun re manaa, har bhaav-ai so ho-e. ||39|| 

“People make all sorts of efforts to find peace and pleasure, but no one tries to earn pain. Says (Guru) Nanak, listen, O my mind: whatever pleases God comes to pass. ||39|| 

(Guru Teg Bahadur jee, SGGS – Ang 1428) 

Our emotional state bounces around with the ups and downs that life hands us. One moment you are promoted at work, and you are all excited and on top of the world. Then, you go home and have a fight with your wife, and you feel terrible. 

ਕਬਹੂ ਜੀਅੜਾ ਊਭਿ ਚੜਤੁ ਹੈ ਕਬਹੂ ਜਾਇ ਪਇਆਲੇ ॥ 

kab-hoo jee-arraa oobh charrat hai, kab-hoo jaa-e peyaale. 

“Sometimes, the soul soars high up in the skies, and sometimes it falls to the pit bottom.” 

(Guru Nanak, SGGS - Ang 876) 

That is life – we are constantly tossed about on the stormy ocean of life that Gurbani (scripture) calls “bhav-jal”, an ocean full of the waves of “Maya” (material existence). We think our happiness or suffering is caused by external events or situations, and that is what we try to control. But in reality, it is how we react and handle these situations that determine our emotional state, much more than what happens to us. 

Now is the time to equip ourselves to handle life in such a way that we don’t drown in a life’s situation, but learn to swim and rise up so that we come out as a more beautiful soul. This is only possible through reaching out to the only true stability and constant in life – that is God! Through the wisdom of the Guru enshrined with the holy words of Gurbani (scripture), meditation, prayer, and living life as instructed by God we can begin that journey and ensure that life’s roller coaster ends with us having a smile on our face and successfully reaching our final destination.

Question: If God makes everything happen, then why do we have to be held account for our Karma?

SIKHI QUESTION AND ANSWER

Question: If God makes everything happen, then why do we have to be held account for our Karma? 

Answer: This is a very good question and requires a deep answer. The account of one’s Karma is not just based on our actions but the intentions and thoughts behind those actions. For example if someone looked at or touched a woman in a lustful way their action leads to sin. However, if someone unintentionally touches the hand of another woman or looks in her direction without feeling of lust, then there is no sin. So this tells us that sinful actions are based on one’s intention behind the action, not the action. 

Someone caught up in their own ego does actions thinking that they are the creators of their own Karma. For this reason he or she would have to give account for their actions. 

On the other side, if someone lovingly recites the Lord’s Name and achieves a high spiritual stage and gets rid of the ego within them, and then they no longer remain as the creator of Karma. Instead they live life like spectators and treat God alone as ‘Kartaa Purakh’ or the Creator of their karma and destiny. Such a person does not have to give an account for their Karma. Gurbani (scripture) says: 

jab eh jaan-ai mai kichh kartaa. tab lag garab jon mehi firtaa. “As long as one thinks that they are they are making everything happen with their own strength, until then such a person remains stuck in the reincarnation cycle due to creating their own ego-based separate identity (as supposed to identifying with God).” (SGGS – Ang 278) 

We can understand this topic with a simple analogy: There is a soldier called ‘Manjinder Singh’ who goes with the army to fight in a battle. During the battle he kills 4 or 5 people. However, no legal action is taken against him because he didn’t act as ‘Manjinder Singh’, but rather he acted in his capacity as a soldier employed by the government. 

However, if he goes home on holiday and then kills someone, then legal action will take place against him. This is because he acted in his personal capacity as ‘Manjinder Singh’, not as a soldier. We can try to understand the soul this way. If the soul accepts God as the Creator and he/she accepts themselves to be a spectator, then there Karma is not held to account. One has to give an account for their Karma if they act out of ego. However, to accept oneself as spectator before God’s play, rather than as a creator, is not an easy task. This requires extreme spiritual effort through lovingly reciting God’s Name, meditating, praying, and living a life of a Gurmukh (Guru centred person).

Question: Why does not someone like Guru Nanak come to earth in this time to stop all the bad things happening?

SIKHI QUESTION AND ANSWER

Question: Why does not someone like Guru Nanak come to earth in this time to stop all the bad things happening? 

Answer: It is good to know that many of you wish someone like Guru Nanak to be with us and guide us on the right path. Fortunately, not only Guru Nanak but all the Gurus and the other chosen Holy Saints (Bhagats) are here with us today. We have only to “meet” them and “listen” to them. Lessons given in the sacred Gurbani (scripture) are the ‘Guru’ (the spiritual guide). A disciple, who obeys Gurbani (scripture), will surely achieve the goal of human life. 

Gurbani (scripture) is the Guru. Reading Gurbani is talking to the Guru because the words were actually spoken by the Guru. Whatever the Gurus and Bhagats told people were recorded by them in written form for the benefit of whole humanity. Now, it is for us to take advantage of Gurbani, recite it, sing it, understand it, and live it so that we can enjoy it and take benefit from the directions given to us to live a perfect life. Let us begin to make a beginning in our own life and we will find the Gurus standing by us and guiding us on the right path.

Story of Louis Singh Khalsa

On 4th July 2020, during the passing out parade for new inductees into in the New Zealand army, a unique sight was witnessed. Among the 63 new soldiers, what caught everyone's attention was a 23-year-old white man wearing a green turban and smartly turned out with a light brown beard. The name of this young man is Louis Singh Khalsa, who is an Amrithdhari (initiated) Sikh. Before becoming a Sikh, his name was Louis Talbot. 

This is an amazing story of a young man who received Amrit (baptism) at Takht Sri Kesgarh Sahib and then went on to join the New Zealand Army. An interview, the first question put to him was how come he adopted the Sikh faith so perfectly in just 5 years when it takes many people a lifetime. 

Khalsa said he belongs to Timaru, a town in Canterbury in New Zealand and completed his college education at Christ College, Christchurch. “In 2015, I met a Sikh boy named Tejinder Singh at a friend's house. I asked him about Sikhism and he told me to visit the Gurdwara in Christchurch. When I went there I felt a different kind of calm,” Khalsa said. 

He then started visiting the gurdwara every week where he met Sukhpreet Singh, Kamal Singh, Dilraj Singh, Kanwaljit Singh and Rajwinder Singh who inspired him to follow the Sikh way of life. In June 2018, Khalsa went to Punjab and lived with a Sikh family and became Amritdhari (baptised) at Sri Kesgarh Sahib, Anandpur Sahib. 

He started learning Gurmukhi (the Sikh script) and reciting Bani (scripture) and then he visited Sri Darbar Sahib (Golden Temple, Amritsar) where he practised Punjabi by reading signboards on the streets. Later, when he returned to New Zealand he learned to play tabla (traditional Sikh drums) and kirtan (musical worship). 

Khalsa’s mother is from England while his father is from New Zealand. He has an older brother and a younger sister. 

REFLECTION:

The story of Louis gives inspiration and motivation for those born in Sikh families but lack knowledge of the faith and cannot read Gurbani (scripture) that it is never too late to learn and connect with your spiritual roots. With sincere intentions, trust in God and making an effort, we can learn and allow our lives to become beautified by God.

Story with a nice message

“No charge” 

My little boy came into the kitchen this evening while I was fixing supper and he handed me a piece of paper he'd been writing on. So, after wiping my hands on my apron. I read it, and this is what it said: 

"For mowing the grass, £5 

For making my own bed this week, £1 

For going to the shop, £10 

For playing with baby brother while you went shopping, £10 

For taking out the rubbish, £1 

For getting a good school report, £5 

For raking the garden, £4" 

I looked at him standing there expectantly, and a thousand memories flashed through my mind. So, I picked up the paper, and turning it over, this is what I wrote: 

"For the nine months I carried you, growing inside me: No Charge. 

For the nights I sat up with you, doctored you, and prayed for you: No Charge. 

For the time and the tears, and the cost through the years: No Charge. 

For the nights filled with dread, and the worries ahead: No Charge. 

For advice and knowledge, and the cost of your college: No Charge. 

For the toys, food, and clothes, and for wiping your nose: No Charge. 

Son. When you add it all up, the full cost of my love: No Charge." 

Well, when he finished reading, he had great big tears in his eyes. He looked up at me and said, "Mum, I sure do love you." Then he took the pen and in great big letters he wrote: 

"PAID IN FULL" 

It is our indebtedness to this supreme sacrifice of mothers that the word mother is attached to all that we hold precious like the one who gave birth to us, ‘Mother Earth’, ‘Mother-Tongue’ and most importantly God is also referred as our ‘Mother’ in Gurbani (scripture). Always remember and be thankful to your parents, and most importantly remember and be thankful to God for all that we have been blessed with without any charge!

Question: Do Sikhs have caste and why are there caste based Gurdwaras?

SIKHI QUESTIONS AND ANSWERS

Question: Does the caste system exist in Sikhi? 

Answer: There is no such thing as a caste system in the Sikh religion. The caste system is an ancient belief of India that pre-dates Sikhi. The Sikh Gurus gave no value or importance to the ancient Indian tradition of the caste system. Rather, they spoke up against dividing people as high or low on the basis of one’s birth. Gurbani (scripture) many times criticizes those who have an ego because of their man-made caste or social status.

ਫਕੜ ਜਾਤੀ ਫਕੜੁ ਨਾਉ ॥ ਸਭਨਾ ਜੀਆ ਇਕਾ ਛਾਉ ॥
fakkar jaatee fakkar naa-o. sabhnaa jee-aa e-kaa chhaa-o.
Having egotistical-pride in caste and egotistical pride in personal glory is useless. In reality, the One Lord has created all the same.
(SGGS – Ang 83) 

Guru Sahib reminds us to rise above such temporary and man-made labels, to distinguish and recognize that all souls are equal. Gurbani (scripture) clearly states that one is not high or low because of a family one is born into (i.e. caste), rather we become high or low due to our actions.

ਜਾਤੀ ਦੈ ਕਿਆ ਹਥਿ ਸਚੁ ਪਰਖੀਐ ॥ 
jaathee dai kyaa hathh, sach parkheeyai.
There is nothing in social class and status, for the Lord will judge you for your truthfulness within. 
(SGGS – Ang 142) 

Question: If the caste system is not part of religion, then why are some Gurdwaras named after castes? 

Answer: A very good question! A Sikh looks for a Gurdwara that belongs to his Guru. Someone stuck in the ego of which family they were born into or who their ancestors were (i.e. caste), looks to make a Gurdwara that belongs to their caste. 

So in short, the answer is that any Gurdwara named after a caste is because of lack of understanding of their own faith, lack of knowledge of Gurbani (scripture), strong cultural beliefs (which conflict with their faith), an excuse for someone to make their own Gurdwara if they can’t get into the management committee in the other, and to fuel their ego (which is exactly the opposite of Sikhi!). However, with greater awareness and understanding, some Gurdwaras have either changed their names now or in villages where there are four Gurdwaras based on caste they have closed three and decided to work together by sharing one Gurdwara. 

The main purpose of a Gurdwara is not to have a feast, meet family and friends, or make a name for yourself, but religious and spiritual education and awareness. Gurbani (scripture) says:

ਗੁਰੂ ਦੁਆਰੈ ਹੋਇ ਸੋਝੀ ਪਾਇਸੀ ॥
ਏਤੁ ਦੁਆਰੈ ਧੋਇ ਹਛਾ ਹੋਇਸੀ ॥
ਮੈਲੇ ਹਛੇ ਕਾ ਵੀਚਾਰੁ ਆਪਿ ਵਰਤਾਇਸੀ ॥
guroo-duaarai ho-e sojhee paae-see.
eyt duaarai dho-e hachhaa hoe-see.
mail-e hachh-e kaa veechaar aap vartaae-see.
Through the Gurdwara one obtains spiritual understanding. Washing the impurity of mind at the Gurdwara, one becomes pure. The Lord Himself gives us the understanding of being able to differentiate between the good and the bad. 
(SGGS – Ang 730)

Question: Baba Banda Singh Bahadar Ji & Khalsa Raaj

SIKHI QUESTIONS AND ANSWERS

Question: What is the concept of ‘Khalsa Raaj’ and will it come into play? 

Answer: It is important to understand who and what Khalsa is. ‘Khalsa’ refers to those that belong solely to God and free from worldly influences and corruption. As Sikhs we become ‘Khalsa’ when we follow God’s standards of living and live godly lives through taking Amrit (initiation), refraining from corrupt thoughts and actions, behaving saintly, doing selfless service of humanity, defending others rights, and protecting the poor. However, most importantly the Khalsa meditates and seeks to become spiritually wealthy through connecting with God and seeing God’s presence in the creation and in all people. 

Guru Nanak Sahib Ji’s prophesy of ‘Khalsa Raaj’ is recorded in the manuscript called ‘Janam Sakhi’, and Guru Gobind Singh Ji’s prophesy of ‘Khalsa Raaj’ is recorded in his commandments written by the Sikhs of his time. Khalsa Raaj will see the turn of darkness to enlightenment and spiritual advancement in society, where spiritual people will be guiding society and ensure everyone enjoys equality, safety, protection, staying free of fear, and live a healthy and holy life. 

When this will come is for God to know, all we need to know is that we need to prepare for the prophesized 'Khalsa Raaj' to come. From a personal level, we can begin ‘Khalsa Raaj’ within our own lives, which will help us earn the Almighty's Grace. Let’s aim to become ‘Khalsa’, free ourselves from addictions and bad influences, become more spiritual, and take on the virtues and good qualities in our daily lives - which brings a feeling of peace, safety, protection, and holiness to others.  This reality, will one day become reality in Punjab and borders beyond.

Question: Did Guru Gobind Singh Ji give divine-powers to Baba Banda Singh Bahadur Ji to revenge the shaheedi (martyrdom) of the Sahibzade (sons of the Guru)? 

Answer: Firstly, Guru Sahib has taught us that ‘revenge’ is negative. God is without hatred and enemy, and so are the Sikhs. So Guru Gobind Singh Ji never sent Baba Banda Singh Ji to Punjab to get revenge for the martyrdom of his innocent young children. 

History tells us that Guru Sahib sent Baba Banda Singh Ji to bring ‘Khalsa Raaj’, which meant to free people from oppression, to free them from taxes, to free them from slavery, bring religious freedom for people of all faiths, and ensure all communities have human rights. As well as to stop and punish the evil-doers who were committing atrocities on innocent people at that time. 

Baba Banda Singh Ji was a normal human being. He did not use magical powers to bring justice to the people and free them. He used his hard work, effort and inner strength to do the right thing from God - through prayer and meditation. The power that he received from the Guru was the power of having faith and trust in what the Guru had asked him to do, and faith and trust that if he follows the Guru’s Path, the Guru will guide him and give him inner-strength. We all have the opportunity to get this power from the Guru if we choose.

Question: Why don't Sikhs cut their hair? Isn't keeping hair unhygienic?

SIKHI QUESTIONS AND ANSWERS

Question: Why don’t Sikhs cut their hair? 
Answer: The main reason is that God instructed us to not cut our hair. That alone is good enough reason for a Sikh to not cut their hair. God’s instruction to keep hair uncut is written in Gurbani (scripture):

ਨਾਪਾਕ ਪਾਕੁ ਕਰਿ ਹਦੂਰਿ ਹਦੀਸਾ ਸਾਬਤ ਸੂਰਤਿ ਦਸਤਾਰ ਸਿਰਾ ॥੧੨॥ 
naapaak paak kar hadoor hadeesaa, saabat soorat dastaar siraa. ||12||
Purifying your unclean mind and living in the presence of God is the (true) religious teaching. Keep your bodily appearance complete with unshorn hair and wear a turban on your head. (12)
(SGGS – Ang 1084) 

A follower of Guru Nanak accepts and lives to the standards of God, rather than worldly standards based on fashion and what individual humans think is good and bad. As not cutting our hair is a commandment from God, our uncut hair represents a Sikh’s commitment and submission to God. Therefore, the hair is considered sacred and treated as an extension of our soul and a part of our being.


Question: If you don’t shave pubic hairs and armpits, then isn’t that unhygienic? 

Answer: Keeping physical hygiene is very important along with keeping one’s mind and heart clean. If hair is that unclean, why don’t we shave it off our heads? Pubic hair was put there by God to protect one’s genitalia from friction and infection. 

According to Dr Luisa Dillner (2016) it is more hygienic not to shave it. A 2007 study published in the Journal of the Royal Society of Medicine suggests that armpit hair means that your skin will likely be healthier, as you won’t be at risk of irritation, rashes, folliculitis (the inflammation of hair follicles) and even infection from dirty razors. 

To stay hygienic, a Sikh is expected to have a full-body wash (bath/shower) every day. Daily washing of hair, whether it is on your head, armpits, or down below is part of Sikh discipline and ensuring one remains hygienic and physically clean. Not having a shower daily is more concerning for hygiene!