Sikh Interview with Gordon Brown (Video)...

Bhai Jagjit Singh jee (Leeds) interviews UK Prime Minister, Gordon Brown:

Bliss of reading Gurbani...

Sukrit StudentConference Gurdwara Rakab Ganj Sahib:

Useful link:
How to do a Sehaj Paath?


Dhan Guru, Dhan Hai Teree Sikhee

PM Gordon Brown visits Sikhs in Derby...

On Tuesday 13th April, Prime Minister Gordon Brown and Chancellor of the Exchequer, Alistair Darling visited the National Sikh Heritage Centre & Holocaust Museum, and the Singh Sabha Gurdwara in Derby. They were initially greeted by young Sikh children and addressed the Sikh community. They spent time looking at the exhibitions in the Museum, which highlight the huge contribution of Sikhs in UK. 83,000 Sikhs died in the World Wars and a further 109,000 were injured. In conjunction with the Army and the RAF, the Museum has exhibits showing this amazing history. Sikh women were involved in the Suffragette movement in the UK, and Sikhs today contribute widely to the richness of society in the UK.

The Prime Minister answered questions regarding issues that Sikhs feel strongly about in a short interview. He commented on the humanity of Sikhism, and his strong regard for the Sikh community. Alistair Darling toured the Museum and discussed the many facets of Sikh History exhibited there. The short exclusive interview will be released soon.

Some photos from the PM's visit:


Children line up outside the National Sikh Museum.


Sikh Sangat and representatives wait for the PM's arrival.


Bhai Raghbir Singh from the National Sikh Museum with MP Margaret Beckett.


Bhai Baljit Singh escorting PM Gordon Brown and the Chanellor to Singh Sabha Gurdwara.


Sikh children welcome the PM and Chanellor with flower garlands.


Sangat meeting the PM.


The PM and Chancellor given some gifts on behalf of the Sangat.


The Chancellor being shown ancient Sikh weapons on his tour of the National Sikh Museum.


Visitors being shown an ancient canon belonging to Maharaja Ranjit Singh.


Sangat and community representatives with the PM, Chanellor and MP Magaret Beckett.

Vaisakhi.... Love, Faith & Sacrifice

Gurbani Touches All...

Bhaji Navjot Singh from Bradford works as a pharmacist in Leeds. Bhaji recently came across a Gora (white Englishman) who said he listens to keertan and used to go to the gurdwara sahib in Walsall when he was growing up. He learnt Panjabi after moving to Leeds and can read and write Gurmukhi now with Guru jee's kirpaa. Bhaji said that this gentleman came to the pharamcy to buy some vegetarian omega 3 capsules.

Dhan Hai Guru, Dhan Hai Teree Sikhee.

Luton Sikhi Camp photos...

On Saturday 20th March, a one-day Sikhi camp was held at Guru Nanak Gurdwara in Luton. The camp was organised by the Gurdwara Youth Committee and Luton Sikhi Club. The one-day camp included talks, discussions, Q&A, arts and crafts, dastaar tying, and keertan. The local youth and Sangat did a great job in organising the camp. With Vaheguru's kirpaa the Luton Sikh youth have becoming really strong with their Sikhi since they have started a weekly Sikhi class for parents and children. It is so inspiring to see youngsters so eager to learn more about Sikhi and making positive progress in following Gurmat.

Some photos taken from the camp:


Story-telling with younger group.


Talk on history of the Guru Sahibaan.


Saakhis about Guru Nanak Dev jee.


Sangat.


Bhai Gurpreet Singh jee tying a Dumalla on Veer jee.


Bhai Davinder Singh jee tying Dastaars on children.


A happy looking Singh :)


Happy looking young bhenjis.


Bhenji having a Dastaar tied.


Veer Jagdeep Singh teaching children a Simran tune.


Bhai Vijay Singh jee doing a talk about building a relationship with Sri Guru Granth Sahib jee.


Younger class with Bhenji Navrup Kaur.


Q&A session with the elder boys.



Dhan Hai Guru, Dhan Hai Teree Sikhee.

Annual Vaisakhi Smaagam (UK)

Message:

ਵਾਹਿਗੁਰੂਜੀਕਾਖ਼ਾਲਸਾ || ਵਾਹਿਗੁਰੂਜੀਕੀਫ਼ਤਹਿ ||

30th March 2010 to 4th April 2010

ANNUAL VAISAKHI
AKHAND KEERTAN SMAAGAM
COVENTRY
Gurdwara Sri Guru Singh Sahba
47 - 49 Cross Roads, Coventry, CV6 5GR

In Celebration Of The Birth Of Khalsa
& Memory of the 13 Shaheeds of 1978

Laarvaar Siree Akhand Paath Sahib
Arambh 6pm on Tuesday 30th March 2010
Bhog 6pm on Thursday 1st April at 6pm
Followed by Rehras Sahib & Akhand Kirtan divan at 6.30pm until 9.30pm

Friday 2nd April
Asa Ki Vaar Kirtan: 6am - 10am
Sukhmani Sahib Paath: 4pm - 6pm
Akhand Kirtan Diwan: 6pm - 10pm

Saturday 3rd April
Asa Ki Vaar Kirtan : 6am - 11am
Sukhmani Sahib Paath : 4pm - 6pm
Akhand Kirtan Diwan : 6pm - 12am

Sunday 4th April
Asa Ki Vaar: 9.30am - 1.30pm
Sukhmani Sahib Paath: 4pm - 6pm
Rainsbaaee Keertan: 7pm - 5am


AMRIT SANCHAAR
The Amrit Sanchaar will be on Sunday 4th April 2010 starting at 8pm sharp at Gurdwara Sri Guru Singh Sahba, 47 - 49 Cross Roads, Coventry, CV6 5GR . Contact Jathedar Bhai Ragbhir Singh - 01926 740160 for details of Amrit Sanchaar. If you have questions, you can contact Jathedar Raghbir Singh 01926 740160 or Bhai Tarunjeet Singh 07877888874

If any persons do not have full kakaars, then Akhand Kirtani Jatha UK will provide them as part of the seva.


ACCOMODATION

• Accomodation @ Gurdwara Sri Guru Singh Sahib - Contact Bhai. Preetam Singh 07983 959291
• Bibiaan contact Bibi Gursimran Kaur 07849098888
• A benti for all sangat staying at Gurdwara sahib to bring their own Duvet/Blanket/Sleeping bag and pillow

---

Story - Bus Journey...

Sangat jee, a nice post forwarded to me by a Gursikh:

Several years ago, a Giani Jee from out-of-town accepted a call to a Gurdwara in Canada.

Some weeks after he arrived, he had an occasion to ride the bus from his home to the downtown area. When he sat down, he discovered that the driver had accidentally given him a quarter too much change. As he considered what to do, he thought to himself, "You'd better give the quarter back. It would be wrong to keep it."

Then he thought,
"Oh, forget it, it's only a quarter. Who would worry about this little amount?
Anyway, the bus company gets too much fare; they will never miss it. Accept it as a gift from Vaheguru and keep quiet. When his stop came, he paused momentarily at the door, then he handed the quarter to the driver and said, "Here, you gave me too much change."

The driver, with a smile, replied,
"Aren't you the new Giani Jee in town?
I have been thinking a lot lately about going somewhere to worship. I just wanted to see what you would do if I gave you too much change. I ' ll see you at Gurdwara on Sunday."

When the Giani Jee stepped off of the bus, he literally grabbed the nearest light pole, held on, and said, "Oh Vaheguru, I almost sold your Son for a quarter."
Our lives are the only teachings some people will ever read. This is a really scary example of how much people watch us as Sikhs and will put us to the test! Always be on guard -- and remember -- You carry the name of Guru Jee on your shoulders when you call yourself "Sikh."

Watch your thoughts; they become words.

Watch your words; they become actions.

Watch your actions; they become habits.

Watch your habits; they become character.

Watch your character; it becomes your destiny.

Events this weekend..

LUTON SIKHI CAMP

Arts and crafts
Inspirational talks
Discussion group for ladies
Questions & answers session
Keertan
Dastaar tying
Fun

Come to this wonderful day and support the Luton Sangat and yourself!

20 March 2010 9.30am - 5pm
Guru Nanak Gurdwara Luton, 2a Dallow Road, Luton.




HOLLA MOHALLA EVENT

Ever wondered about the origins of Holla Mohalla?

Don't miss this opportunity!

Gatka Demonstration by Baba Ajit Singh Akhara
Archery
Kirtan
Katha
Saint Soldier Presentation
&
A Special Presentation by United Sikhs

Khalsa Primary School, Wexham Road, Slough SL2 5QR
21 March 2010 11am - 2pm

Katha by Bhai Rama Singh Jee...

Read more about the life of Bhai Rama Singh jee here.


Dhan Guru, Dhan Guru Ke Pyaare

Brotherly love...

Sadly, in recent times it seems that many Sikh youngsters are going towards dividing themselves in groups and stressing their group is the right group and the other groups are not legitimate, mistaken, or worst still not Sikhs because they don't believe what they believe. Throughout Sikh history, Sikhs have enjoyed the support of being in Sangat in the forms of small groups (jathas), but no one believed that their group was the Panth - the Panth is much greater than any group. Many Sikh Saints who may have had differences in their interpretation and observance of Maryada (Code of Conduct), shared the one common thing - the love of the Guru and the thirst and hunger to please the Guru. Looking back at the lives of the Great Sikhs, you realise that they agreed to disagree with fellow Guru-fearing-and-loving Sikhs and had a mutual respect with one another. They still considered those with perhaps different beliefs, like whether Dharnas should be sung or not, whether Rag Mala is read or not, or what school of thought they followed in pronouncing Gurbani, as fellow Sikh brothers and sisters. One more recent example in history is Baba Jarnail Singh jee Bhindran Wale, who showed that the authority of the Sri Akaal Takht comes before our own respect-worthy personal Maryadas we follow and practice. Whilst staying at Sri Harimandir Sahib (Amritsar), Baba jee instructed his Sikhs not to impose their Dera's Maryada there or in any Gurdwara and instead uphold and respect the Maryada of Sri Akaal Takht Sahib. Why? It showed Baba jee's reverence for the One-Panth and believing we are all - whether individuals or groups - members of this One-Panth. May Guru jee do kirpaa on us all that our Sikhi is built on pursuit for Guru jee's kushee (happiness) and kushee of the Panth and avoid getting stuck enmity and poison filled anger over the way someone else recites Paath or where they got santhiyaa from or not, how someone does Simran, whether someone can do Swaas Swaas simran or not, where someone recites Mool Mantar up to, how someone else does Keertan, which length Rehraas someone recites etc. Isn't it more important that someone recites Paath, someone actually does Simran (whether it is just repeating Waheguru with their Rasnaa (tongue) or with their Swaas (breaths)), someone actually meditates on Guru's Word whether up to GurPrasaad, Nanak Hosee Bhee Sach or even just meditating on one-single word of the Guru! Raag keertan is part of our history and culture that the Panth should preserve, but aren't we all capable of singing the true Raag - love? Should we get annoyed with someone else's Nitnem (daily prayers) and become negative whether they recite long, short, or medium-size Rehraas - isn't it praise-worthy that they are doing Nitnem? May Guru jee bless us all. Recently I came across an inspiring article on TheLangarHall.com:

On Common Ground
Posted by RP Singh in General, Sikhi on 27th May 2009 |

Years ago, I attended a Sikh retreat far from home – outside of the United States and outside of my “normal crowd.” It was interesting to experience Sikh life in a different country…and I think Bono had it right when he said, “We are one, but we’re not the same.” The first morning we all woke up at Amrit Vela and joined in Nit-Nem and Shabad Keertan. Everybody was in to it and nobody seemed distracted. It was one of those powerful “Sangat” experiences where you lose yourself and become part of the whole. I loved it! I was so energized after that Deevan and was excited for all the weekend’s activities to come…then came breakfast. It was a little chaotic as we entered the dining hall. Although the meals were vegetarian (God help us if they weren’t), a group of Singhs were arguing with the aunties demanding to see the packaging for the bread. They were convinced that this particular brand of bread had an animal byproduct as an ingredient. I skipped the bread and quickly moved pass, but finding a place to sit became an ordeal in itself. Although there were at least 50 people at the retreat, less than half were eating in the dining hall. I looked around and saw a handful of Singhs back in the kitchen sitting together eating from Sarab Loh (iron) bowls, cups, and plates. Another group of Singhs were heading back to their dorms to eat the food they brought, as their maryada only permitted them to eat food prepared by other Amritdharis who followed their same maryada. As for me, I felt like the new kid walking in the cafeteria on the first day at school trying to figure out which group I could fit in to. What happened to that warm and fuzzy feeling I had sitting in the Deevan? Now this Sangat, who couldn’t share a meal together, felt cold and distant. Turns out mealtime wasn’t the only time we found ourselves at odds. We spent much of the weekend arguing over how many Baanis (prayers) one should read daily, or whether Raag Mala is Baani, or the authenticity of Dasam Granth, or whether Keertan should only be sung in Raag. We even debated over what colors should be prohibited for Sikhs to wear. Considering I grew up in a Sikh community that still argues over whether keeping “Kesh” is necessary, this was all quite a culture shock. The whole experience was difficult for me to swallow. I thought to myself…with all the challenges we as a community face in the real world, it is disheartening to see how disjointed and fragile we really are. If we can’t agree on some of the most basic of Sikh principles and practices, how can we really progress as a community? Mid-way though the retreat, I became frustrated. I mentally checked out and just waited for the whole thing to end. However – on the last morning, one of my dorm-mates, who I spent much of the weekend arguing with, arose at Amrit Vela to wash his hair and begin his Nit-Nem. He must’ve done this every day, but on this particular morning, it woke me up. Although we both criticized each other’s maryada, I was impressed with his discipline and moved by the way he personally connected with the Guru in this way. And then it dawned on me, “Who am I to judge or criticize, when he is up at Amrit Vela engrossed in Simran and I am lazily lying in bed.” There is, after all, one thing we do have in common – and that is the love for our Guru. But our Sangat, experiences, and influence are different. Therefore, there are differences in the way we practice. The way we practice is tightly aligned with our belief, and belief is not something we take lightly. Most are unlikely to change. But does this mean we have to settle for Panthic disunity? Perhaps. But I ask, have we ever really been united as a Panth? Only a handful of historical events come to mind where Sikhs from various groups had set aside their differences and shared a common goal – Banda Singh Bahadur’s conquer of Sirhind, and the immediate days after the 1984 Darbar Sahib attack come to mind, but for much of our history, there has been such disparity – even during the Guru’s time. It did not seem to prevent the Gurus from accomplishing their mission, so why should it prevent us? There are some groups of Sikhs I disagree with, but they do the most amazing Keertan that touches my soul. There are some groups of Sikhs I am critical of, but I envy their sense of discipline. There are some groups of Sikhs I don’t see eye to eye with, but their passion for activism and social justice is inspiring. So it begs the question…is it possible for us as Sikhs to embrace our commonalities and dare I say, “learn” from each other’s influences, yet be mature enough to accept each other’s differences…and agree to disagree? Rather than spending our energy challenging one another over maryada and being critical of each other’s practices…can we instead focus that energy on living up to our own maryada and bettering our self? I, for one, have long ways to go.

I guess I’m starting to see the glass half-full. At this year’s Nagar Keertan, I passed by several aunties and uncles complaining of how chaotic the event was and how disorganized we were. But what I saw were thousands of my brothers and sisters…in different clothes, speaking different languages, some from different cultures, and even with slightly different practices…all marching the same direction. And I can’t help but wonder…rather than fight over our differences, is it possible we can rise above…and celebrate the beauty in our diversity?

-----------------------------

ਜਿਨ ਅੰਤਰਿ ਹਰਿ ਹਰਿ ਪ੍ਰੀਤਿ ਹੈ ਤੇ ਜਨ ਸੁਘੜ ਸਿਆਣੇ ਰਾਮ ਰਾਜੇ ॥
jin anṯar har har pareeṯ hai ṯe jan sugẖaṛ siaaṇe raam raaje.
Those whose hearts are filled with the love of the Lord, are the wisest and most clever people, O Lord King.

ਜੇ ਬਾਹਰਹੁ ਭੁਲਿ ਚੁਕਿ ਬੋਲਦੇ ਭੀ ਖਰੇ ਹਰਿ ਭਾਣੇ ॥
je baahrahu bẖul cẖuk bolḏe bẖee kẖare har bẖaaṇe.
Even if they outwardly say something mistakable, they are still very pleasing to the Lord.

Poem: A Sikh Woman

A poem written by Bibi Kamaljit kaur at Yuba City Sikh Youth Camp Dec 2009:



A Sikh Woman

I am a Sikh Woman,

The Gurus Grace is with me,

His light shines through me,

He is the living Guru - Siri Guru Granth Sahib Ji.



I am a Sikh Woman,

The Gurus Grace is with me,

His light taught me to read Gurbani.



I am a Sikh Woman,

The Gurus Grace is with me,

His light taught me about Seva,

Which is selfless service to humanity.



I am a Sikh Woman,

The Gurus Grace is with me,

His light taught me to do Simran,

Which brings peace to my mind, body and soul.



I am a Sikh Woman,

The Gurus Grace is with me,

His light taught me to listen to Keertan,

which is inspiration in the darkness of Kalyug.



I am a Sikh Woman,

The Gurus Grace is with me,

His light taught me that the Shabad Guru lives forever.



I am a Sikh Woman,

The Gurus Grace is with me,

His light taught me that Sikh History is unbeatable.



I am a Sikh Woman,

The Gurus Grace is with me,

His light taught me that Sikh bibi`s are equal to Sikh men.



I am a Sikh Woman,

The Gurus Grace is with me,

His light taught me that Vaheguru is One and He lives in Everyone.

Story of someone I met at Leeds University...

On Wednesday 17th February I was invited by the Leeds University Sikh Society to do a talk at the university. After the talk I met a young gentleman who introduced himself to me. I found out that he was a student from France, although I thought he looked like he was from Sweden because he had blond hair, and he was studying Japanese.

I asked him what had made him interested to attending the Sikh society event. He replied that he and few other Sikhs set up the Sikh Society a few years ago and that he was interested in Sikhi. As I got more intrigued, I asked some further questions. He explained that his parents were strong atheists and that he was brough with atheism (i.e. no belief in God). The journey of an atheist from France to someone who wants to take Amrit is inspiring to say the least. After being requested, he kindly wrote an article about his journey towards the Sikh Path, which is posted below. It is always inspiring to meet such souls who have a thirst and hunger for Guru Jee's Sikh and Waheguru's love.

The Journey towards Sikhi
Author: Dorian Gordan-Bates

Although I was not born into a Sikh family (or even an Indian one) I grew up listening to stories from ancient Hindu epics such as the Ramayan, and stories about the legendary bravery of the greatest warriors ever, the Nihang lions of the Punjab. My mother is French and my father is English, and I have been living in France most of my life. My father’s ancestors were in India during the days of the Raaj, and my great great grandfather, who was a soldier, fought in the Anglo-Pathan wars. After leaving the army, he got married to a Punjabi girl called Amrita. My ancestors have therefore had a direct relationship to Sikhi, and perhaps this is how I discovered it.

In the 1980’s, my parents lived in New Delhi for five or six years. In 1984, my father (who was a journalist at the time) was sent to the Punjab to write about the infamous Operation Blue Star. I have been told about the massacre of the Sikhs that followed Indira Gandhi’s assassination, and this has profoundly touched me as a child. How could such peace loving people, who had always been willing to lay down their life for justice, be targeted as terrorists and treated in such a horrendous way?

I also could not understand why Sikhs were portrayed as comedians in almost all Hindi films, and so many jokes were told about them. Why are they shown so much disrespect? The reason for this, is that they do not dress or act like other people. They are not afraid to stand up for what they believe in, to wear their turban with pride and dignity, and to live according to their own standards, not to blindly follow vane fashions and trends like most people in this superficial world that we live in. A true Sikh concentrates on pleasing God and serving mankind, and not on his or her physical appearance and selfish desires. For me, Sikhs are a beacon of hope in this world of materialism and godlessness.

The exemplary lifestyle of Sikhs has always inspired me, and although I have not started wearing the 5 K’s (which I hope to one day, with Guru’s grace) I try to adopt as many aspects of Sikhi into my life, such as Naam Simran, Japji. Although I have never touched alcohol or tobacco in my whole life (who knows, perhaps this was a sign?), but I try to give up eating meat and other bad habits. I keep a beard, but leaving my hair uncut is still a challenge which will take some time to overcome. I guess I am still afraid of being different.

It is amazing that despite being the world’s youngest religion, Sikh history is so rich and contains so many great heroes and martyrs compared to other faiths. Reading about these saints has changed my life, because through their amazing sacrifices, I have discovered the strength and power of faith. When I am in trouble or in a difficult situation and I feel afraid or tempted to abandon, I try to remember the great heroes of Sikhi such as Baba Deep Singh, Banda Singh or the Sahibzade who all showed exceptional courage in the face of adversity. What better role models then them?

Sikhi is more than a religion; it is a wonderful and perfect way of life which leads to the Supreme Being, to Waheguru who is the Lord of all Creation. It is a complete religion with a simple message that anyone can understand and follow. It matters not whether one is born into a family of scholars or into a family of farmers: Sikhi teaches people to respect everybody irrespective of one’s social class or ethnic background. In fact, this is one of the first things that attracted me to Sikhi: the beautiful message of love, respect and tolerance that the ten Gurus taught the world.

Born in a time when religion was in decline, when Muslims hated Hindus and when Brahmins hated the so-called low-castes, Guru Nanak’s divine mission was to remind mankind that it matters not what religion one follows or what family one was born into. It matters not whether one is dark or fair, or whether one is female or male. We are all brothers and sisters, equally children of God. Therefore, Sikhi is unique in the way that it emphasises on a beautiful word that unfortunately the world has forgotten: equality. There is no other religion which regards all mankind as equals, as brothers and sisters. Usually Muslims would regard their fellow Muslims as family, and in the same way, Christians would regard their fellow Christians as brothers and sisters. For those who are outside the faith, there is no salvation. But Sikhi preaches an unconditional love for all mankind, irrespective of religion, nationality, race, caste or creed. It is the duty of all Sikhs to serve humanity selflessly, and to disregard any differences between men.

According to the religion of Guru Nanak Devji, the blessed Lord is both within and beyond His Creation. He resides within all living creatures, and that is what makes Creation so beautiful. To serve humanity is to serve God, and one cannot love God if one does not love his fellow man. As the saying goes, if one cannot see God in all, one cannot see God at all. This is what is so beautiful and unique about the Sikh Dharam. It is a humanist religion which teaches love and brotherhood. What the Gurus have taught us is very relevant today, and I believe that anybody can learn from Sikhi in the same way that the Sikh Gurus learned from great Islamic sages like Kabir or Hindu sages such as Ravidas.

When people force their religion on you, it is difficult to accept it. But when people are happy to teach you about their religion but without trying to trick you into converting, you feel much more comfortable and willing to learn. This is what led me away from Christianity and Islam, and led me towards Sikhi. I explored various faiths including the 3 religions of the Book (Judaism, Islam and Christianity). Each of these religions teach truths (such as ‘love thy neighbour as thyself’, an ideal which is crucial in Sikhi), but also falsehoods.

For example, I was told by Christians that if I did not accept Jesus as my saviour, I would go to hell. And I was told by Muslims that if I did not accept Muhammad as Allah’s final messenger, I would go to hell. How can this be the truth? According to their way of thinking, it is more important to follow these dogmas than to be a good person. For example, many Christians believe that if a non-Christian is good and kind to others, compassionate and generous he will still go to hell if he does not believe in Jesus, and similarly many Muslims believe that even good people go to hell if they do not believe in Muhammad as final messenger. This can only lead to arrogance and hatred.

Sikhi on the other hand, teaches the beautiful idea that all paths lead to God.

God is like a vast, infinite ocean and all faiths and creeds are like rivers. Like all rivers lead to the ocean, all religions lead to the Eternal Being. Sikhs believe that all souls are divine, because all personal souls (atman) are part of the Supreme Soul (Waheguru). Therefore, compassion and loving kindness are the essence of true religion, not rituals or dogmas which come second. And this is the case in Sikhi, as illustrated by the great Guru Tegh Bahadur Dev ji who sacrificed his own life for people of another religion. This is because he did not see them as Hindus, as Pandits or as Kashmiris: he saw them as fellow human beings, as God’s children, and they needed his help.

I am forever grateful to the Lord that He has made me discover Sikhi. Nothing has been a coincidence, and I feel that it is Waheguru who has led me to Sikhi, that it was according to His will, and that everything had already been planned by the Master of Life. Once I began studying the Sikh religion, I simply could not stop. I have fallen in love with Sikhi thanks to God, and thanks to Sikhi I have fallen in love with God. Sikhi has taught me how to live my life as a good human being and as a humble servant of mankind. I pray to Waheguru for help in following the path of the blessed Gurus and that I may one day become a true Sikh of the Khalsa Panth.

Dhan Hai Guru, Dhan Hai Teree Sikhee.

Baba Bir Singh Jee of Naurangabad

Baba Bir Singh jee (1768-1844) was a Sikh saint, holy man and great warrior who practiced Gurmat in its purity. Being disgusted at the events that followed the death of Maharaja Ranjit Singh, the Sikhs talked of making Baba Bir Singh jee their ruler King or Prime Minister. After Maharaja Ranjit Singh's death the anti-Panthic Dogra clan took control of the Sikh Kingdom and led an attack on Baba Bir Singh jee's dera (camp) which led to Baba jee's heroic shaheedi (martyrdom) which will be remembered throughout Sikh history.

A GLIMPSE AT THE LIFE OF BABA BIR SINGH JEE OF NAURANGABAD

Background

Baba Bir Singh jee was born in July 1768 at the village of Gaggobua in Amritsar district. After his father, Bhai Seva Singh jee, became martyred in a military campaign in Multan, he joined the Sikh army. He took part in Maharaja Ranjit Singh's campaigns for the capture of Kashmir and Peshawar. After several years of active service, he secured his dismissal and began preaching Gurmat. He set up his dera (camp) in the village of Naurangabad in Amritsar district, near Tarn Taran, which became very popular. It is said that about 4,500 visitors were fed langar every day. As a result of Baba jee's influence on the people, he had a volunteer army of 1,200 musket men and 3,000 horse men. Baba jee supported Maharaja Ranjit Singh's rule and after the death of the Maharaja in 1839, he was deeply saddened to see the courtiers fight amongst themselves fuelled by jealousy, envy and anti-Sikh interests.

Sikhs turn to Baba Jee 

During this critical period, Sikh soldiers and ordinary Sangat began to turn to Baba jee for guidance. On 2nd May 1844, Atar Singh Sandhanvalia, who had been in residence in British India for some time, crossed the Sutlej river into the Sikh territory and joined Baba Bir Singh jee who was then camping near Harike Pattan. The two surviving sons of Maharaja Ranjit Singh, Prince Kashmira Singh and Prince Pashaura Singh, and many Sikh Sardaars (chiefs), including Jawahar Singh Nalva, son of the famous Sikh general Hari Singh Nalwa, and Diwan Baisaakha Singh, had already taken refuge at Baba jee's dera. Baba jee's camp had become the centre of the Sikh revolt against the Dogra dominance over the Panjab.

Dogra Rulers Order Attack

Hira Singh Dogra, the then ruler of the Sikh kingdom based in Lahore, sent a strong force comprising 20,000 men and 50 guns to attack Baba jee's dera and capture the two surviving sons of Maharaja Ranjit Singh, fearing that he will lose rule to the Sikhs. At first the Sikh army of Lahore refused to attack the camp of a holy saint, however with the lies that Attar Singh joining Baba Bir Singh was a sign that they supported the British and planned to attack the Sikh kingdom influenced the Sikh army to follow the orders of the attack. The Sikh army besieged the camp on 7th May 1844.

Love for a fellow Sikh

Baba jee instructed the Sikhs to cook langar. Daal, Parshaadey, Kheer, and Degh were prepared as if they were cooking for thousands of people. Baba jee instructed that food should be placed in all the rooms of the fortress and that a full Baataa (bowl) of Degh should be in Guru Sahib's presence ready for the arrival of the guests. Baba jee got the Sikhs to sing Gurbani. When the attack began on the fort, the Sikhs in the fort asked Baba jee for permission to fire back. Baba jee replied, "No! They are our brothers, not enemies. They are in the image (roop) of the Guru" The Sikhs inside the fort said, "But they are attacking us." "They don't realise that we are their brothers. However, we know they are. We cannot disrespect the Guru's roop. This knowledge makes all the difference." The difference was death. Those who value the Guru's ideal of brotherhood, prefer death.

ਸਿੰਘ ਸਿੰਘ ਪਰ ਸ਼ਸਤ੍ਰ ਨ ਕਰੇ ॥ ਜਾਨ ਗੁਰੂ ਖਾਲਸੇ ਤੇ ਡਰੇ ॥੪੩॥ singh singh par shastar na kare. jaan guru khalse te dare ||43|| "A Sikh should never attack another Sikh. He should recognise others as the Guru Khalsa and should remain fearful of them (i.e. respect them)." (Rehitnama: Bhai Desa Singh)

The bloody massacre 

Baba jee sat in the presence of Sri Guru Granth Sahib jee and absorbed himself in Bhagti (meditation). The Lahore Darbaar's forces were shocked that there was no retaliation from the Sikhs inside the fort. They stormed inside the fort without a fight and slaughtered the Sikh Sangat and Baba Bir Singh jee's men. Baba Jee's right knee was shattered by a tank shell and his body was pierced with countless bullets and thousands of Sikhs were killed. Maharaja Ranjit Singh's two surving sons died in the onslaught and in the panic, hundreds of Baba Jee's followers were drowned in the river while trying to cross it.

Aftermath

General Court's battalion, which had played a leading part in the action, was boycotted when it reached the headquarters and was always referred to as Guru-maar (killer of the Guru or holy man). The attacking troops never forgave Hira Singh Dogra for forcing them into an action which led to the death of a holy saint, despite his attempts to promise to build a memorial where Baba Bir Singh jee had been cremated and provide money for its maintenance. He had to pay for this onslaught on Naurangabad with his own life. The killing of Baba Bir Singh jee and a subsequent attempt by Hira Singh Dogra's favourite, Pandit Jalla, to poison Maharani Jind Kaur aroused strong feelings amongst the Sikh army. Fearing his death, Hira Singh Dogra abandoned Lahore, leaving with 4,000 of his trusted troops and several cartloads of gold, silver and jewels removed from the treasury, but a Sikh force led by Jawahar Singh and Sham Singh Attari-vala overtook him on the way, killing him along with his adviser, Pandit Jalla, on 21st December 1844.

Summary In describing a worthy and blessed Sikh, Bhai Gurdaas jee writes in the last two lines:

ਗੁਰ ਸਿਖ ਗੁਰ ਸਿਖ ਪੂਜ ਕੈ ਭਾਇ ਭਗਿਤ ਭੈ ਭਾਣਾ ਭਾਵੈ ॥
gur sikh gur sikh pooj kai bhaae bhagat bhai bhaanaa bhaavai.
(Worthy is that Sikh) who loves another Sikh and embraces the love, devotion, and fear of Waheguru.

ਆਪੁ ਗਵਾਇ ਨ ਆਪੁ ਗਣਾਵੈ ॥12॥
aap gavaae na aap ganaavai. ||12||
That person loses their ego and does not assert themselves.
(Vaar 6: Pauri 12)

Dhan Hai Guru, Dhan Hai Teree Sikhee