Quiz - Sikh strangulation

When writing his report on the development of Sikh politics, who made the following observation: “The activities of Hindus have, therefore, been constantly directed to the undermining of Sikhism both by preventing the children of Sikh fathers from taking pahul and by reducing professed Sikhs from their allegiance to their faith. Hinduism has strangled Buddhism, once a formidable rival to it and it has already made serious inroads into the domain of Sikhism.”

a) Mr. D. Petrie
b) Emperor Akbar
c) Lepel Henry Griffin
d) Max Arthur Macauliffe

Scripture and weapons...

Pehle shāstar se maro. Jo bach jai, to shastar se maro...
First attempt to destroy (all religions and movements that are a danger to Brahmins) should be through re-interpretation of their theology and scripture. If that does not work, then physical destruction of the enemy with weapons is a must.

This is attributed to Ādī Shankarāchāryā (788-820 C.E.), a Brahmin well versed in the Vedic tradition, who led the movement to completely annihilate Buddhism from South Asia.

Does it sound familiar? The difference with the Sikhs and Sikhī is that complete annhilation or assimilation has not taken place yet. But its getting awfully close! And the strategy of scripture and weapon attack as espoused by the Brahmin seems to have morphed into a cyclic tactic. Why? Well, look back at the major events of our past.

The post-Banda Singh Bahadur and pre-Misl period, physical destruction was attempted by the ruling elite (with connivance with Brahminical forces) because the Guru's scripture and theology was intact. Don't forget that prior attempts to dilute Sikh thought by Dhīrmalīe, Rāmrāīe, Masands, etc. had already taken place, so attack on scripture and theology was indeed attempted first. Then Misl period and the Sarkār-e-Khālsā period (aka Ranjit Singh rule) the Sikh literary canon had been severely tampered with (gurbilas, janamsakhis, rahatname, and others). Thankfully the Singh Sabhā period brought an end to that. Then post-partition of Panjāb (1947 onwards), when Sikhs were destined for 2nd class citizen status in Bharat, once again a physical annhilation was attempted in the 1980's and 1990's. Although there was tremendous loss of quantity, the quality seemed to have survived to some extent.

But alas, now it is clear and evident that the attack on our scriptural canon and theology is in full swing. The whole concept of Sikhī is under attack once again and sanction for this is being announced in the highest echelons of Sikh leadership. I will not give specific details, I leave it up to you to decipher the situation by reading and asking for yourselves.

Anonymous' - a post of your own.

Well, I didn't want to post this, but I couldn't resist. I actually got quite a few comments on my last two posts both officially and informaly. But apparently this mr. or mrs. anonymous found my usage of non-alphanumeric characters as quite horrendous and reprimand worthy.

Anonymous has left a new comment on your post " (Customs + traditions + history) = Sovereign = Pan...":

What is this "*(^%^! "? What do you have on mind? On one side you talk big about being a Sikh and on the other hand you talk so loose that you have inappropriate words in your head that you yourself don't like to put in words..... I know, I know you will give Why Anonymous stuff.... Why dont you just bar Anonymous comments.... I'm pretty sure this one won't make it to your blog as it will meet the moderator's knife.

Then a few days went by where I didn't pass through any comments because I was travelling and mr. or mrs. anonymous seemed to be getting anxious to see the comment published:

Anonymous has left a new comment on your post " (Customs + traditions + history) = Sovereign = Pan... ":

What happened to my comment on your use of "*(^%^!".... You are a big hypocrate I came across....

I could go off on a philosophical rant in defense or in offense. But I would rather be short and sweet. The nit picking of Mr. or Mrs. Anonymous is as narrow minded and missing the point as it would be if I picked on his/her spelling of the word "hypocrate". Neither of us are getting each other's point!

(Customs + traditions + history) = Sovereign = Panth

OK, one more before I hit the sack!
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The trend in my writing has been to share what I truely believe and that is that the Sikh or Khalsa is an inherently sovereign entity. If there is one modern Sikh writer who has been able to articulate the inherent sovereign sense of the Khalsa it is Sirdar Kapur Singh. In order to even comprehend what he is talking about it is necessary to know our "immemorial customs", cherish and practice our "long-established traditions" and live with examples from "the facts of the history of the Sikhs". Here is how Sirdar Kapur Singh explains the Khalsa's status in world politics:

“The Panth stands for the Sikh religion as well as the invisible mystic body of the committed Sikhs who profess it and who thus represent the Will of God on Earth. It is to this Panth that all true Sikhs owe their allegiance and it is in the name of this Panth that true Sikhs are expected to sacrifice their all on this earth. This political concept of the Panth sharply distinguishes it from the current political convictions that hold that economic activity and considerations are the sole concern and aim of politics. The concept of Panth joins issues with the contemporary political mode of thinking and asserts that the true concern of politics is the ethical and spiritual evolution and life of human beings in an organized society … The Panth’s metalegal constitution lays down that (1) the Sikhs must be approached and dealt with at State level as a collective group and entity, and (2) they must be governed impersonally, that is, through the rule of law and not by arbitrary will, and this self limitation must further be circumscribed by the immemorial customs, long-established traditions and the facts of the history of the Sikhs.”

Can any "Guru Nanak nam leva Sikh" disagree?

Carhdi Kala!

P.S. - you might be thinking where the *(^%^! does he get all these quotes from? Especially when he is on business travel down in Boca Raton, Florida! You can't imagine the kinds of documents and clippings and writings I have stored in my laptop which I peruse in solitary confinement of the hotel rooms on some (not all) business trips. :-)

The sleeping sovereign...

I was browsing through Sikhi blogosphere and noticed that a few bloggers had cut and pasted translations of a guru-vak recently.

ਰਾਗੁ ਸੋਰਠਿ ਬਾਣੀ ਭਗਤ ਰਵਿਦਾਸ ਜੀ ਕੀ
ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥
ਜਬ ਹਮ ਹੋਤੇ ਤਬ ਤੂ ਨਾਹੀ ਅਬ ਤੂਹੀ ਮੈ ਨਾਹੀ ॥
ਅਨਲ ਅਗਮ ਜੈਸੇ ਲਹਰਿ ਮਇ ਓਦਧਿ ਜਲ ਕੇਵਲ ਜਲ ਮਾਂਹੀ ॥1॥
ਮਾਧਵੇ ਕਿਆ ਕਹੀਐ ਭ੍ਰਮੁ ਐਸਾ ॥
ਜੈਸਾ ਮਾਨੀਐ ਹੋਇ ਨ ਤੈਸਾ ॥1॥ ਰਹਾਉ ॥
ਨਰਪਤਿ ਏਕੁ ਸਿੰਘਾਸਨਿ ਸੋਇਆ ਸੁਪਨੇ ਭਇਆ ਭਿਖਾਰੀ ॥
ਅਛਤ ਰਾਜ ਬਿਛੁਰਤ ਦੁਖੁ ਪਾਇਆ ਸੋ ਗਤਿ ਭਈ ਹਮਾਰੀ ॥2॥
ਰਾਜ ਭੁਇਅੰਗ ਪ੍ਰਸੰਗ ਜੈਸੇ ਹਹਿ ਅਬ ਕਛੁ ਮਰਮੁ ਜਨਾਇਆ ॥
ਅਨਿਕ ਕਟਕ ਜੈਸੇ ਭੂਲਿ ਪਰੇ ਅਬ ਕਹਤੇ ਕਹਨੁ ਨ ਆਇਆ ॥3॥
ਸਰਬੇ ਏਕੁ ਅਨੇਕੈ ਸੁਆਮੀ ਸਭ ਘਟ ਭੁੋਗਵੈ ਸੋਈ ॥
ਕਹਿ ਰਵਿਦਾਸ ਹਾਥ ਪੈ ਨੇਰੈ ਸਹਜੇ ਹੋਇ ਸੁ ਹੋਈ ॥4॥1॥

One blogger, in addition to using the sikhitothemax translation, also intensely personalized the sabad for herself. It was great reading that. Guru-vaks (aka hukams) are precisely that. Personalized messages of the Guru to individual Sikhs as well as collective orders of the day. Whenever I hear or read this sabad of Bhagat Ravidas ji I recall the first time it was explained to me via a cassette recording kirtan.

Some of you may be familiar with the post 1984 Darbar Sahib attack kirtan and katha of Prof. Darshan Singh. These recordings were banned in India and some Gursikhs from Singapore had tapes copied and distributed widely. I had the opportunity to hear it while at home in Japan. I still have most of the cassettes BTW. Anyway, Prof. Darshan Singh personalized it for our collective in explaining the tuk regarding the sleeping sovereign (or in gender specific terms the sleeping king). He made the analogy something like this:

"Imagine if you will, a sovereign, while sitting on the throne, may fall asleep and start dreaming like he/she is a beggar. All around the sovereign, there is glory, freedom, actionable responsibility in reality, but in the dream there is intense poverty, slavery, oppression and despair. This is usually the state of humans in the context of their relationship with Vahiguru. More importantly, this was the state of the Khalsa collective prior to the recent events. The Panth is an inherent sovereign entity, and the current state of affairs in the country called India for the Sikhs is that of 2nd class citizens and slaves. The state of the Sikhs "was" like the sovereign who is asleep and dreaming. And, sadh sangat ji! Blessed be Baba Jarnail Singh Bhindrawale for waking up the sleeping sovereigns!" Then there is a roaring interruption to his katha with jaikara after jaikara! The timeframe was summer of 1984 after the Darbar Sahib attack. I am sure many of you would be quite intrigued by it. I for one completely agree.

Of course, this sabad is very intense, has deep meaning and is universal in nature. At that time and context when Prof. ji interpreted it was very apt. I believe it still is. I truly believe if active Sikhs were to accept and realize that we sovereigns, then 80% kes-katal, and 80% drug addiction in Panjab would never occur.

Oh well, so this sabad also presents, in very imaginative and intriguing manners, the relationship of human action and reaction viz a viz human ego. It also, reemphasises the relationship of human and Vahguru that is unique to Sikh thought - ie. humans are inherently sin-less and the Guru is required to keep sin out; rather than the Christian thought of humans are inherently sinners and Guru or Prophet is needed to eradicate that sin. This is understood with the "kahi ravidas hath pai nerai..." tuk and the general "don't get fooled by duality" theme of the sabad which is the rahao di tuk.

So, let's wake up sovereigns. And remember Vahiguru is near...never far.

Yo yo girlfriend! Me no complain no more!

It’s amazing how the Guru speaks to us. Sometimes we are his children (puta), sometimes his brothers (bhai), sometimes his girlfriends (saheli), sometimes a spiritual companion (sant jano).

I thought of this when I heard this sabad sung in rag asa. It is part of the Sikh Heritage recordings on www.gurmatsangeetproject.com. Sarbpreet Singh is busy loading up all the recordings he did while Gyani Dyal Singh and Bhai Kanwarpal Singh were in town. Now that I am back in the Boston area, I hope to get a chance to listen live to the traditionalist kirtania that will hopefully keep visiting us in the future.

So, the sabad is on page 384 of Sri Guru Granth Sahib. You should also check out the sabads before and after this one. It is in the section of Asa Mahala 5, Ghar 7, it is the 2^nd sabad in that section and is the 53^rd sabad by Guru Arjan Sahib in Rag Asa. The metaphors relate to “girlfriend”, “husband”, “virtuous bride”, "immaculate marriage". These are metaphors for us now, but back in the day, this is how people spoke, and people understood when it was spoken. Based on that I always think, hypothetically, if Guru Sahib was around today and wanted to speak to the youth, he would use the kind of language that the youth are used to. Something like a mild form of ghetto talk that I get a big dose of while I am at Sikh youth camps. You know what I’m talking about! Anyway, the Guru does indeed visit us at the camps in the form of the sabad – the infinite wisdom. And it is up to us to interpret the wisdom in the current generation vernacular.

So, the first sentence of the rahao di tuk is: ਚੁਕਾ ਨਿਹੋਰਾ ਸਖੀ ਸਹੇਰੀ ॥ A formal (read bland) translation/transcreation would be something like: “My complaining and frustrations (of materialistic life) has seized, oh my truthful female companions”. Now if I share that with teenagers they will 1) insist on calling me Uncle ji, 2) have no interest and not understand how it applies to their life. However, if we explained it to them something like this: “Yo yo, girlfriends, check it out! I no complain no more! The main man - my Guru - has ….”. I don’t know good ghetto talk so I can’t think of how to complete the sentence. But you get my point. If I said it that way, then the kids would atleast laugh at me trying to be like them, and at least listen, if not get the point.

Anyway, below I present my flowery, partial uncle ji partial ghetto style transcreation of the sabad:

Yo, yo girlfriends! I don’t need to complain no more! Through the Guru, I have no more confusions and frustrations, and as a result I have merged with my spouse - Vahiguru! (Reflect and ponder this thought).

Yo, yo girlfriends! I was really down and unhappy because I felt far away from Reality, kinda in a zone of my own. But now, I think I understand the teachings of the Guru, and I feel I am always within Divine presence.

Yo, yo girlfriends! Thanks to the Guru, I am now in the safety of the protection (bed) of the Universal Spouse. I am no longer dependent and oppressed and stand confident as an independent sovereign.

Yo, yo girlfriends! The infinite wisdom (Sabad) has enlightened my heart and thus, my way of life! It’s all good! It’s all bliss with me and my Universal Spouse!

Yo, yo girlfriends! Nanak says: Check it out! Ain’t it cool that because of grace and positive fortune, my Infinite Spouse is like in my heart! It’s like the coolest Divine Marriage and I am simply a happy bride!

(originally revealed by Nanak V in Raga Asa)

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ਆਸਾ ਮਹਲਾ 5 ॥
ਦੂਖੁ ਘਨੋ ਜਬ ਹੋਤੇ ਦੂਰਿ ॥
ਅਬ ਮਸਲਤਿ ਮੋਹਿ ਮਿਲੀ ਹਦੂਰਿ ॥1॥
ਚੁਕਾ ਨਿਹੋਰਾ ਸਖੀ ਸਹੇਰੀ ॥
ਭਰਮੁ ਗਇਆ ਗੁਰਿ ਪਿਰ ਸੰਗਿ ਮੇਰੀ ॥1॥ ਰਹਾਉ ॥
ਨਿਕਟਿ ਆਨਿ ਪ੍ਰਿਅ ਸੇਜ ਧਰੀ ॥
ਕਾਣਿ ਕਢਨ ਤੇ ਛੂਟਿ ਪਰੀ ॥2॥
ਮੰਦਰਿ ਮੇਰੈ ਸਬਦਿ ਉਜਾਰਾ ॥
ਅਨਦ ਬਿਨੋਦੀ ਖਸਮੁ ਹਮਾਰਾ ॥3॥
ਮਸਤਕਿ ਭਾਗੁ ਮੈ ਪਿਰੁ ਘਰਿ ਆਇਆ ॥
ਥਿਰੁ ਸੋਹਾਗੁ ਨਾਨਕ ਜਨ ਪਾਇਆ ॥4॥2॥53॥

Sikh Revolution

A must read for all Sikhs and non-Sikhs to understand the integrated unifying life approach of Guru Nanak, and to glimpse into the revolutionary nation building of the Sikhs is a book by Jagjit Singh – The Sikh Revolution. In it he sums up the importance of the multi-dimensional aspects of the Sikh ideology:

“According to the Sikh Gurus, religious, moral and spiritual activity covers the totality of life of the individual as well as of the society. For, life is one whole and cannot be arbitrarily split up into separate religious, social and political spheres. Nor can it be ignored of left to take care of itself. For them, religion has to meet all the problems and challenges thrown up by life. Each and every activity of man is either God-oriented or self-oriented – viz. it is either for the uplift of man and his society or it is destructive. There cannot be a neutral position. Inaction and sloth are sins”

Recently, the Nanakshahi Trust (www.nanakshahi.org) has published "Percussions of History" a twosome of Sardar Jagjit Singh's The Sikh Revolution and In The Caravan of Revolutions. My appeal to all: Go get it!

Also see: http://www.tribuneindia.com/2006/20061015/spectrum/book4.htm

How to love

The question was “How can one love creation and/or the Creator”. This was not a question for me to answer. It is a question that the mind (the entity that thinks) is asking itself. In the Guru Granth Sahib, Guru Nanak has addressed the mind and given example after example, and showered it with wise experience filled advice and observations. This poignant question and a hint at the answer is made clear by examples that only our great Master Nanak can be so thoughtful to, first of all, discern and then so eloquently explain.

I need not say more. I have done a meager job at transcreating this sabad. I hope I have kept to the original meaning and message. The only caution is the interchanging of the words “mind” and “heart”.

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How can the mind break away from the entanglements of non-Truth without the feeling and action of love? As a matter of fact, the hearts of those individuals whose minds are Guru-focused are filled with love in the form of total surrender to Vahiguru, and as a result, they are blessed with the virtues and attributes of Vahiguru. (Central idea – a question worth pondering!).

Oh mind, learn to love just like the lotus flower loves the water. Despite the tossing and tipping as a result of the turbulence of the waves in the pond, the lotus flower is full of grace and continues to share its beauty. If it wasn’t for the life giving water, the lotus would die and wither away. Such is the intense relationship of love that Vahguru has blessed the lotus and water

Oh mind, learn to love just like the fish loves water. The contentment of the fish is as full as the vastness of the body of water. That is, the more the water, the more the fish is content and alive. What fascinating relationship the fish has with water. Only Vahiguru knows the real depth of this relationship.

Oh mind, learn to love just like the catrik loves the rain. There may be oceans filled with water at the catrik’s disposal and the whole world is blossomed green as a result of the bodies of water, but until and unless the drops of water straight from the clouds up above don’t quench the thirst of the bird, it has no use of the other water. But alas, it is only through Grace that one can realize the intensity of the relationship we are to have with Vahiguru. Otherwise, we sow what we reap and our life continues on.

Oh mind, learn to love just like water loves pure milk. Water ends up mixing into the pure milk and the milk transforms the water into its own form. When a pot of the milk-water mix is put to boil, the water takes all the heat. It doesn’t let the milk burn of heat. Similar is the relationship of creations with the Creator. Vahguru provides a union to the wandering mind and blesses the realization of Truth.

Oh mind, learn to love just like the cakvī loves the sun. After the sun sets at night, it does not sleep even for an instant and considers the sun to be close at hand. The experience of this feeling does not arise within those people that are individually focused, whereas the Guru-inspired person always feels the omnipresence of Vahiguru.

Oh mind, think about this: The individually focused person focuses on praising oneself for accomplishments, but the Creator is responsible for what goes on. No matter how hard one tries, one cannot completely fathom the vastness of the Creator. This vastness is understood and satisfaction is gained only by submitting to the wisdom of the Guru.

Oh mind, think about this: The bond of action-filled love for truth is only sustained by the Satiguru. Through the grace of the Satiguru one develops a deep relationship with Nam-Vahiguru who is the sustainer of the complete universe. If one becomes a customer of the virtues of Vahiguru, then the pure Nam relationship is further developed.

Oh mind, imagine the people of the world to be birds. They fly into this world, feed on their grain and seeds, and then depart from this world. It is like a game and all that arrive into the play field must eventually depart within a short period of time. Understand that the success factor of time spent on life is a matter of Grace. Focus on making the most of your time in the play field.

Oh mind, understand that without the Guru love does not manifest because individualistic effort inspired by haumai is impossible to conquer on your own. When the intuitive understanding is formed as a result of imbibing the meaning of the sabad (Infinite Wisdom), then one realizes that the self and Vahiguru are a merged entity. Only the Guru-inspired individuals can introspect and realize the self. The individualistic inspired individuals can try all they want, they will never succeed in self-realization.

Oh mind, those that have created a strong relationship with the sabad (Infinite Wisdom), they never have to suffer the frustration of separation. Those that follow an individualistic mindset are doomed to suffer separation because they have not understood the Guru-inspired concept of love. Nanak emphasizes the fact that once inspired by the Guru, the individual feels, sees and experiences no difference between the self and Vahiguru.

Revealed by Guru Baba Nanak in Siri Rag, Page 60 of Sri Guru Granth Sahib
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ਸਿਰੀ ਰਾਗੁ ਮਹਲਾ 1 ॥
ਰੇ ਮਨ, ਐਸੀ ਹਰਿ ਸਿਉ ਪ੍ਰੀਤਿ ਕਰਿ, ਜੈਸੀ ਜਲ ਕਮਲੇਹਿ ॥
ਲਹਰੀ ਨਾਲਿ ਪਛਾੜੀਐ ਭੀ ਵਿਗਸੈ ਅਸਨੇਹਿ ॥
ਜਲਿ ਮਹਿ ਜੀਅ ਉਪਾਇ ਕੈ ਬਿਨੁ ਜਲ ਮਰਣੁ ਤਿਨੇਹਿ ॥1॥
ਮਨ ਰੇ, ਕਿਉ ਛੂਟਹਿ ਬਿਨੁ ਪਿਆਰ ॥ ਗੁਰਮੁਖਿ ਅੰਤਰਿ ਰਵਿ ਰਹਿਆ ਬਖਸੇ ਭਗਤਿ ਭੰਡਾਰ ॥1॥ਰਹਾਉ॥
ਰੇ ਮਨ, ਐਸੀ ਹਰਿ ਸਿਉ ਪ੍ਰੀਤਿ ਕਰਿ, ਜੈਸੀ ਮਛੁਲੀ ਨੀਰ ॥
ਜਿਉ ਅਧਿਕਉ ਤਿਉ ਸੁਖੁ ਘਣੋ ਮਨਿ ਤਨਿ ਸਾਂਤਿ ਸਰੀਰ ॥
ਬਿਨੁ ਜਲ ਘੜੀ ਨ ਜੀਵਈ ਪ੍ਰਭੁ ਜਾਣੈ ਅਭ ਪੀਰ ॥2॥
ਰੇ ਮਨ, ਐਸੀ ਹਰਿ ਸਿਉ ਪ੍ਰੀਤਿ ਕਰਿ, ਜੈਸੀ ਚਾਤ੍ਰਿਕ ਮੇਹ ॥
ਸਰ ਭਰਿ ਥਲ ਹਰੀਆਵਲੇ ਇਕ ਬੂੰਦ ਨ ਪਵਈ ਕੇਹ ॥
ਕਰਮਿ ਮਿਲੈ ਸੋ ਪਾਈਐ ਕਿਰਤੁ ਪਇਆ ਸਿਰਿ ਦੇਹ ॥3॥
ਰੇ ਮਨ, ਐਸੀ ਹਰਿ ਸਿਉ ਪ੍ਰੀਤਿ ਕਰਿ, ਜੈਸੀ ਜਲ ਦੁਧ ਹੋਇ ॥
ਆਵਟਣੁ ਆਪੇ ਖਵੈ ਦੁਧ ਕਉ ਖਪਣਿ ਨ ਦੇਇ ॥
ਆਪੇ ਮੇਲਿ ਵਿਛੁੰਨਿਆ ਸਚਿ ਵਡਿਆਈ ਦੇਇ ॥4॥
ਰੇ ਮਨ, ਐਸੀ ਹਰਿ ਸਿਉ ਪ੍ਰੀਤਿ ਕਰਿ, ਜੈਸੀ ਚਕਵੀ ਸੂਰ ॥
ਖਿਨੁ ਪਲੁ ਨੀਦ ਨ ਸੋਵਈ ਜਾਣੈ ਦੂਰਿ ਹਜੂਰਿ ॥
ਮਨਮੁਖਿ ਸੋਝੀ ਨਾ ਪਵੈ ਗੁਰਮੁਖਿ ਸਦਾ ਹਜੂਰਿ ॥5॥
ਮਨਮੁਖਿ ਗਣਤ ਗਣਾਵਣੀ ਕਰਤਾ ਕਰੇ ਸੁ ਹੋਇ ॥
ਤਾ ਕੀ ਕੀਮਤਿ ਨ ਪਵੈ ਜੇ ਲੋਚੈ ਸਭੁ ਕੋਇ ॥
ਗੁਰਮਤਿ ਹੋਇ ਤ ਪਾਈਐ ਸਚਿ ਮਿਲੈ ਸੁਖੁ ਹੋਇ ॥6॥
ਸਚਾ ਨੇਹੁ ਨ ਤੁਟਈ ਜੇ ਸਤਿਗੁਰੁ ਭੇਟੇ ਸੋਇ ॥
ਗਿਆਨ ਪਦਾਰਥੁ ਪਾਈਐ ਤ੍ਰਿਭਵਣ ਸੋਝੀ ਹੋਇ ॥
ਨਿਰਮਲੁ ਨਾਮੁ ਨ ਵੀਸਰੈ ਜੇ ਗੁਣ ਕਾ ਗਾਹਕੁ ਹੋਇ ॥7॥
ਖੇਲਿ ਗਏ ਸੇ ਪੰਖਣੂੰ ਜੋ ਚੁਗਦੇ ਸਰ ਤਲਿ ॥
ਘੜੀ ਕਿ ਮੁਹਤਿ ਕਿ ਚਲਣਾ ਖੇਲਣੁ ਅਜੁ ਕਿ ਕਲਿ ॥
ਜਿਸੁ ਤੂੰ ਮੇਲਹਿ ਸੋ ਮਿਲੈ ਜਾਇ ਸਚਾ ਪਿੜੁ ਮਲਿ ॥8॥
ਬਿਨੁ ਗੁਰ, ਪ੍ਰੀਤਿ ਨ ਉਪਜੈ ਹਉਮੈ ਮੈਲੁ ਨ ਜਾਇ ॥
ਸੋਹੰ ਆਪੁ ਪਛਾਣੀਐ ਸਬਦਿ ਭੇਦਿ ਪਤੀਆਇ ॥
ਗੁਰਮੁਖਿ ਆਪੁ ਪਛਾਣੀਐ ਅਵਰ ਕਿ ਕਰੇ ਕਰਾਇ ॥9॥
ਮਿਲਿਆ ਕਾ ਕਿਆ ਮੇਲੀਐ ਸਬਦਿ ਮਿਲੇ ਪਤੀਆਇ ॥
ਮਨਮੁਖਿ ਸੋਝੀ ਨਾ ਪਵੈ ਵੀਛੁੜਿ ਚੋਟਾ ਖਾਇ ॥
ਨਾਨਕ ਦਰੁ ਘਰੁ ਏਕੁ ਹੈ ਅਵਰੁ ਨ ਦੂਜੀ ਜਾਇ ॥10॥11॥

Reason and Faith - Nām Sevā (no "and"!)

One of the motivations for the Pope's speech at the university in Regensburg, Germany was the apparent decline of faith among Catholics. The Pope and the Catholic clergy are worried that reason or science is overtaking the element of Faith. Some of you may have read Angels and Demons by Dan Brown of the Da Vinci Code fame. This topic was precisely the intertwined theme of that novel in addition to Brown's infatuation with anti-authority - the theme revolved around the fear of a fictitious pope who believed that science was going to disprove faith and cause its eventual futility. It was a theme created in a novel by Dan Brown, is it a real issue for them?. Obviously the Pope in Regensburg thought so and that was really the topic of his talk. It is unfortunate that as a result of bad judgement (IMHO) he quoted an obscure text (not endorsed the text, just "quoted") in which the Prophet Mohammed and the Islamic faith was portrayed in a negative light.

But on the topic of Reason and Faith the Economist reported an interesting development in an article titled Islam and the Vatican in their Oct. 19th issue. Islamic scholars have asked that the tiff between Catholics and Muslims be taken off the streets and into the debating chamber. I quote:

Vatican officials have cautiously welcomed the scholars' letter, saying they too see prospects for a tough, meaningful conversation. After all, they point out, the pope has often said that the two faiths have different, but related problems: for the Christian, today's adversary is “reason without faith” or cold secularism. For moderate Muslims, it is “faith without reason” or violent fundamentalism.

This is indeed an issue that is simmering and will soon reach boiling point. My 9 months in Europe gives me this inherent sense.

However, for me personally I have reflected on the state of the Panth at the moment. The recent Inder Singh Ghagga incident made me think about the clash of Reason and Faith in our own belief system. (I may be getting in trouble here because ppl will think I am taking sides, but bear with me I consider myself one of the "neutral Singhs" too, just like the ones that hosted the debate in their basement!!). So, while not getting into the details about the controversy (just read it and hear it on www.panthic.org), I would like to submit that it is within our Panth where we have an emergence of two different schools of thought or practitioners. One group relies heavily on "faith without reason" and another group relies heavily on "reason without faith". Is this a new trend? Is this something that will lead to the demise of the Panth as we know it and cause even further disintegration?

Well, I remembered a paragraph from an essay by Principal Teja Singh (yes...you guessed it, who else but him, he is my favorite author along with Prof. Puran Singh). The point of that paragraph is to show that there has existed this dichotomy of groups within our Panth from a very long time. This is nothing new. It is unfortunate that all the debaters are excellent Gursikhs and are very adept at Gurmat (bānī, rehat and tvārikh) but didn't look at the historical context of the clash of reason and faith within Sikhī. Knowing the historical precedence of this debate could have added better or more information to deal with this controversy. Here are the couple of paragraphs. Taken from Essays in Sikhism, by Principal Teja Singh in the essay "The Singh Sabha Movement".

At present there are mainly two schools of thought: one dominated by the Chief Khalsa Diwan, which, continuing the old tradition of the Amritsar Diwan, is more conservative; and the other by the S.G.P.C, which, inheriting the extreme tendencies of the Lahore Diwan, is more critical. The former, inspired by Bhai Vir Singh and his paper, the Khalsa Samachar, emphasises the divinity of the Gurus who are identified with God, while the latter believes in the humanity of the Gurus and is less mystical. The one stresses the worship of saints, and comes out now and then with biographies of holy men, who preached asceticism and self-renunciation; while the other party holds this kind of thing as a mere man-worship and does not encourage too much kowtowing before human beings. They also do not favour the use of a rosary in worship, the whispering of Mantras in private into ears of disciples, the letting or sub-letting of recitations and other mysteries which are indulged in by the saints of these latter days.

In my view, there are two great elements of Sikhism: One is Nām (or the Name) and the other is Sevā (or Service). The Chief Khalsa Diwan has come to emphasise the practice of Nām, and does not see much opportunity for Sevā, while the other party has come to monopolise Sevā, without seeing much use in the practice of Nām. The desireable thing would be to combine the two. When that is done, the Khalsa will be one and supreme.

Okay, I would like to caution that I am not making direct comparisons between the Chief Khalsa Divan and theAKJ, Taksal, Tapoban group on one hand and the SGPC and Inder Ghagga group on the other hand ( btw I will not associate Ghagga and group with Sikh Missionary College - but that's another topic).

But understand the point of Teja Singh's words and its relevance today. Sikhī is all about balance. That is why the path of Sikhī is "sharper than the edge of a sword and thinner than a strand of hair" (khaneo thikī vālo nikkī...). It is not easy to balance Reason and Faith, but nevertheless, both do exist and can exist in perfect harmony.

I completely disagree with those that say that the whole point of Sikhī is only Nām japnā. I content that the whole point of Sikhī is only Nām japnā, kirt karnī and vand chaknā. I think Principal Teja Singh would agree. The crux of the matter is that now a days all the well meaning Gursikhs are lacking in a proper articulation of a balanced Sikhī.

Remember, there is no "and" in the following Sikh vocabulary phrases:

sevā simran
sant sipāhī
degh tegh
sangat pangat
grihast udāsi
mīrī pīrī
etc.

Each phrase is a unique singhle thought merely utilizing two words. When talking about it you simply cannot put the word "and" between them. Therefore, it is all about balance between two complementary ideas. Think about it! Am I off track?

Carhdī Kalā!

Interesting Punishment...

In Prague there is a famous bridge called the Charles Bridge. There are 30 Baroque style statues that adorn this bridge. I was intrigued by one of these statues which is of a crucifix with writing in Hebrew in bronze. The story of this statue is interesting as it says that the Hebrew writing was put there at the expense of a Jew of Prague as a punishment for blasphemy againsts Christianity. the wikipedia article on this statue is here .

Hmm...Now that's an interesting punishment!? I was thinking if a non-Sikh, let's say Hindu, blasphemed our Gurus, would it make sense to have them pay for a writing in, let's say in Sanskrit, that said something like "Guru Nanak is great!". We wouldn't want to be associated with that. It just doesn't make sense. How is that considered a punishement for the Judaic faith? Its pretty much saying that Jesus Christ was a prophet of the Jews as well and not the ultimate prophet!? Oh well, I guess the 1600's in Europe was a pretty crazy time, and this interesting conflict between Jews, Christians and Muslims has been going on for a very very long time. I learnt a lot about that during my stay in Europe.

Any way, here are some pics from the bridge.

Doors of Prague - Part 3

A. Singh took a much better picture of this door because he has a much better camera...but it was quite exquisite.


















Plain black door with funny looking face on top!



















This is the door to an embassy, I think the Italian embassy!! Click on picture to get a better view. Now that's a door!!


















"I am the sunshine that lights the path for those that enter through this door...."

Doors of Prague - part 2

Remember my post of the European infatuation with lion heads with a ring through their mouths!?

















Heavy wooden door...


















Heavy wooden door with funny looking Singh!!?? :-)


















C'mon, don't tell me you don't look at this door and say "Hmm...cool!"

The Doors of Prague.

All I can say is "fascinating". No, I do not have door fetish as my friend A. Singh, who accompanied me to Prague, would say. I just find the handiwork and the elaboration quite fascinating. It also reminds me of the gurbani tuk - "guru duare hoe sojhi paisi, et duare hoe hacha hoisi..."





 

Slacker...going back home!!

Sorry. I have been a complete slacker with my blog. My last months in Europe have been so busy. Because of work I have crossed the Atlantic Ocean approximatley 8 times (that's 4 round trips) in the last 2 months!! In addition, travel within Europe is huge. I am writing this from the Stockholm airport. Any spare moment I get at the airport are also consumed by work. But before I do my next work email, I thought I'd slip this in.

I will be moving back to Boston area by the 1st week of November. Things are not going to slow down, but at least I will be back home. I left Boston about 4 years ago for Toronto, and the last year I have been in Munich. I hope to blog when back and will definitely get off my *(&^ and post some pictures. Hang in there.

Another thing I want to do when I get back is share my thoughts and present commentary on interesting happenings around the world and wonder about the Sikh perspective. For example, the Pope's comments about Islam, Jack Straw's comments about the hijab, recent reprimands by the Akal Takhat against Guggha, Ecology and Climate change etc.

Okay...stay tuned. And remain in Carhdi kala!

Technology Review - TR35 - Sumeet Singh

A family friend of ours gets tapped for one of 35 Young Innovators of the Year by MIT's Technology Review magazine which is a popular cutting edge technology power magazine! Great to see him make so much progress in such little time, and another sabat surat in the technology field.

http://www.technologyreview.com/TR35/Profile.aspx?Cand=T&TRID=426

http://ucsdnews.ucsd.edu/newsrel/awards/tr3506.asp

Advanced Gurmat Class - Camp Chardi Kala

It was 2.5 hours every day with an older group of kids (17 and above) or those from the younger groups who are proficient in the basic tenets and thoughts and that are serious to learn more. In addition to the standard lessons that I had prepared before hand, we had free flowing discussions. I was quite amazed at the kinds of topics that were on the kids minds. In retrospect, there is no need to be amazed. I was a teenager once and it really depends on the environment and experience that one is being brought up in. The topics were: dating, inter-religious marriage, homosexuality and Sikhi thoughts on the subject, Death, inequality of women in our culture - is it Sikhī or is it Panjabī culture, etc. Since there was an ammrit sancār at camp we obviously discussed some aspects of ammrit as well.

So just to be complete here is the syllabus for the Advanced Gurmat Class that I facilitated at Camp Chardi Kala this year was:

1. Sikh Sovereignty (2 sessions)
- Sikh Sovereign Identity through the lens of bānī, tvārikh and rahat. This is my standard presentation/quiz/workshop in which we go through the development of Sikh Identity and show that it was inherently distinct, unique and sovereign.
- Creation and Purpose of the Khalsa (reading/discussion). This is a reading and discussion oreiented workshop and the reading is by Prof. Puran Singh. Excerpts are from the book Walt Whitman and the Sikh Inspiration. It is available online. http://www.sikhcoalition.org/Sikhism9.asp

2. Sākhī Bābā Gurbakhsh Singh Nihang
- Will review the secondary text at high level of Rattan Singh Bhangu - Panth Parkash
- Will have them read and react to actual sakhis written up in the original language from this book
- They will learn some aspects of the language and the imagery of "marriage of death" and also be mesmorized by intriguing history of the Khalsa

3. Ardas - mandatory reading prior to class
- Reading - The Sikh Prayer - Principal Teja Singh
- Full review of all sections of Ardas
- Hands on session of learning to recite their own free flowing ardas (birth, death, bought house, thanks, prayer for success etc.)

4. Rāmkalī Sadu - Death in Sikhī
- Gurbānī review of Rāmkali Sadu by Bābā Sundar jī from Gurū Granth Sāhib
- What is death in Sikhi? When someone dies how are we to react? What does the Guru say?

ਪੁਕਾਰ - pukār

Intense spiritual yearning...

Photo courtesy Hartaarn Singh, Toronto vālā.

Oh yes...

Prague was great this past weekend. Haven't uploaded pics yet. The city is amazingly historical!!

Khālsā Bolī

In Advanced Gurmat class at Camp Chardi Kala we read the sākhī of Bābā Gurbaksh Singh Shahīd as written in Panth Parkāsh by Rattan Singh Bhangū. So I had to discuss a little bit about the language of the Khālsā or as some of you would say purātan Sikhs. For example, milk is called samundār (ocean). The words sound kind of funny but the whole point is the carhdī kalā nature and tactical ways to scare the enemy. The Khalsās had become like legends and the enemy really started believing that the Khālsā drinks oceans! On the other hand tea (cā) was known as dhidh phūknī (stomach burner). The context of the sākhī was how Bābā Gurbaksh Singh and other shahīds creatively reinterpreted the marriage barāt (janj) ritual and actually dressed up (as if getting ready for their "marriage with death") like the lārā and the sarbālās to meet with the mighty Mughal army that attacked Harmandir Sāhib. Those of you that are familiar with Bābā Jarnail Singh and the episode of the attack on Harmandir Sahib in 1984 may know that some Singhs dressed up as sarbālās when the final moment came when Bābājī and other Singhs stepped out of Akāl Takht Sāhib for the final battle. Anyway, it was a great lesson, the kids didn't fall asleep...I think!! :-)

Back to the Khālsā bōli, here is a quote by Principal Teja Singh in his essay "Humour and Sikhism" regarding this language.

As a result of this brave spirit, there grew up among the Sikhs a peculiar slang, which was called the Vocabulary of Heroes. In it the things connected with difficulties of life were expressed in terms of such cheerfulness and bravado, as if for the Sikhs pain and suffereing had lost all meaning. Death was familiarly called an expedition of the Khalsa into the next world. A man with an empty stomach would call himself mad with prosperity. Grams were almonds, and onions were silver pieces, while rupees were nothing but empty crusts. A blind man was called a wide-awake hero, and a half-blind man an argus-eyed lion. A deaf man was said to be a man in the upper storey. A baptised Sikh was called a brother of the Golden Cup, which, by the way, was only an iron vessel. To be fined by the community for some fault was called getting one's salary. The big stick was called a lawyer or the store of wisdom; and the speak was to roar.

Sirdar Kapur Singh has some examples of this vocabulary of heroes in his writings too. But by and far the most extensive dictionary of Khālsā bolī that I have come across is available in the Mahān Kosh by Bhāī Kahn Singh of Nābhā. I just went through a few of them. Full interpretation and what is the context of the words used has not been done (yet!). Hopefully some of you will research some of the words...send me your thoughts!

Akaldān – sotā, stick – lit: that which graces wisdom or common sense

Arang barang – to lie down, to go to sleep

Samundar – milk

Savāiā – little bit – lit: “quarter more”!

Sava lakh – one – lit: 125,000

Sava lakh fauj – one Singh/Kaur – lit: army of 125,000 men/women

Shīsh mahal – roof with a hole in it – lit: house of shining glass

Subedār – Sikh who is brooming/cleaning – lit: a military rank

Sūrmā – blind man - lit: wide awake hero, brave one

Sodhnā – cleansing a wrong doer, freeing land

Harā karnā – to finish, empty – lit: to make green, to blossom

Kājā – hungry

Kājī – chicken - lit: qazi - muslim mosque official

Kābulī kutā – ahmad shah durrani – lit: the dog of Kabul

Anna – extremist hindu – lit: blind person

Kanna – extremist muslim – lit: one eyed person

Kesar – haldi/tumeric – lit: saffron the spice (haldi is cheap spice, saffron is expensive..get it?)

Kotvāl – chākū – knife - lit: jail official

Gopāl ladū – eggs - lit: ladoos of Gopal

Gangā jal – alcoholic drinks – lit: water from the Ganges - ie. no water is holy!

Carhāī – to die – lit: an expedition - charhāī karnā is to wage a battle

Chāl mārnī – to fall - lit:to jump

Dharamraj dī dhī – sleepiness - lit: the daughter of the messenger of death

Dharamrāj dī dhī nāl judh karnā – to sleep – lit: to battle with the daughter of the messenger of death

Thānedār – donkey - lit: jail keeper

Deg masat – to run out of langar - lit: the kettle is tipsy - masat is from mastī

Langar mastānā - to run out of langar, langar not being ready – lit: langar is tipsy

Panjakha – one-eyed – lit: one with five eyes

Basant kaur – makki – corn

Badām – dry grams/chick peas – lit: almonds

Bhūtnī – rail, train – lit: female ghost, witch - train was result of British. Nihangs hated the British!!

Mithāī – sweet potato – lit: Indian sweets

Ransinghā vajāunā – to fart – lit: to play the ransingha, a panjabi wind instrument - I am not joking!!

Lakhnetrā – one eyed - lit: one with hundred thousand eyes

Lakhbahan – one armed - lit: one with hundred thousand arm

many more...consult the MahanKosh!!

Amrit - Just chhak it

As I said. 30 years of Camp Chardi Kala this year. It was quite an emotional camp this year. It is purely the Grace of the Gurū and Gurū inspired effort of Sardar Ujagar Singh (Daddy ji) and Late Sardarni Gobind Kaur (Ami ji) and their immediate family and friends and sevādārs that has brought the camp this far. As Ujagar Singh uncle told us, it started kind of ad hoc and just grew and grew and it is now a deeply ingrained tradition that is part and parcel of the NY, NJ, CT, PA, MA Sikh community. But this year was doubly special. It was the first time at Camp Chardi Kala that the Khande kī Pāhul ceremony was conducted and three campers boarded the jahāj (ocean liner) of the Khālsā Panth. To them I say - "Welcome Aboard!" (and now get to work...don't ask what can the Panth do for you, ask what can you do for the Panth!)

The Gurū is ever present in spirit as well as body at camp. The spirit of the Gurū Granth Sāhib blesses us with a hukam in the morning and the body in the Gurū Khālsā Panth as some campers and staffers have already boarded the jahāj and act as sevādārs and role models. But this year, with the Panj Piāre and the Gurū Granth Sāhib - the bestower of amrit - during the amrit sancār (amrit ceremony) it was actually the "ephemeral presence of Gurū Gobind Singh" that was there.

So, while the ceremony was going on, the campers were in their regular classes. We were all told that 15 minutes prior to the end of the ceremony we will all collect in the main divan hall and then the Panj and the Guru Granth Sahib will come out followed by the new initiates. (this is a customary end to many khande kī pāhul ceremonies). Classes went quite well but I can assure you the atmosphere while the ceremony was going on was electrifying, and it came to a climax after the ceremony was over and the panj regally installed the granth on the throne in the main divan hall.

My friends, that day the "rider of the blue steed, the keeper of the white hawk, the wearer of the royal plume..." graced the campers and staffers with his presence in the form of the Granth and Panth. It was a mesmorizing experience that no camper or staffer will forget.

The cool thing was there was preparation for this and the official camp T-shirt this year relayed this anticipation through a creative (completely copyright infringed) design. "Just Chhak It" from Nike's "Just Do It". Well...here is the jpeg image of the T-shirt. Simple, sweet and to the point!


There were rumors of controversy as some narrow minded ones thought that such a T-shirt was a sacrilige to the sanctity of amrit. To them I say: "C'mon dudes - Open mindedness - Just Feel It!" But in all seriousness I think it is a creative and refreshing design. If any one has problems with it...comment away!

Next - Advanced Gurmat Class and then Khālsā bōlī!!

Pillow fights, sākhīs and preparation for the Guru's crown!

I'm back from a hectic 3 weeks in Canada/USA. All my belongings are now officially moved back from Toronto to Boston (actually Chelmsford, MA). After almost exactly 3 years and 9 months I am going to head back to jajji ghar of sorts (ancestral village home...actually Kobe, Japan is my hometown originally, but Chelmsford, MA is the place where I bought my first home in the States..I came to the US in 1987 to Massachusetts, never really left).

Anyway, 1 week in TO to pack up and pretend to work as well. 1 week at Camp Chardi Kala in the Catskills, NY. 3 days in Boston/Chelmsford cleaning up for my move, 4 days in TO pretending to work, 3 days in Chelmsford receiving my goods from across the border. Throw in a couple of business dinners and early morning conference calls while I was pretending to work. It was a hectic 3 weeks

The stuff I will write about in the next couple of days is primarily Camp Chardi Kala. Surprise...you didn't think I would bore you with the exciting new stuff happening at work eh?

First this was the 30 year anniversary of Camp Chardi Kala. I have been volunteering there since approx. 1997 and had a few years hiatus due to personal reasons. This year we had 180 kids, I had a cabin full of about ten 8 and 9 year olds (boys)! That was quite an experience - I can now wash their hair, turn on and off the showers for them, of course tie their patkas, remind them to go take a pee before they go to bed, tell them sākhīs at night, allow them to do pillow fights even against the other cabins and say "We won" even though we got clobbered, play the panjabi game with them, listen to their jokes, not understand anything about the tv shows they watch (I just learnt about sponge bob!!), and soothe them when they felt homesick ("You are the son of Guru Gobind Singh aren't you!? Then why are you crying!?"). But for the life of me, I could not tie a tight jūrā on their heads which one day will don the crown of the Tenth Master. I know how uncomfortable I feel when my jūrā is not tight and secure...so I just could not let them be with untidy and loose jūrās, so I had to use rubber-bands. I don't get it! When my mom did my jūrā as a little kid she didn't have to use rubber bands to secure it...why can't I do it. After I comb their kes then I would have to hand them over to an auntyji or bhainji. I can do a gut (braid), but somehow the jura is never tight. Anyway, cabin duty for the young ones was a good (frustrating at times) introspective learning experience. Thanks Sandeep and Livleen Singh!! Anything but the 18 year olds!!

Here are some pics
Cabin #1 rocks! This is the table where my little guys sat for meals. The shatān one has to jump up last second and destroy the pic!

Click on pic for larger view. One on left is one of my kids. His jūrā is huge! I combed his kes, but could not do a proper jūrā for the life of me. Oh yeah, the one on the right, that's A Kaur's son..."umm....Yo A!...he's having a bad patkā day....AGAIN!
"Guys..where's M Singh!"..."I saw him playing foosball!!" This little one's sister was homesick so the parents came and took her home. He said he's gonna stay....he liked camp so much!
Kīrtan, Gurū Rāmdās lulaby and Sohilā. It ran late so a couple of my kids fell asleep...woke them up for milk and cookies then it was..."Uncle, can we have a pillow fight tonight!!??"

Rakhri day story...Shabash!

Rakhri day was last week. Many of you may have read about how this festival is demeaning to women. I wanted to share with you a story about what happened at Dixie Gurduara (Toronto) on Rakhri day.

It is usual, unfortunately, for ladies to go up to the railings that decorate the takht of Guru Granth Sahib in gurduaras and tie the rakhris onto the railing. I guess they consider the railings the arm of the Guru whom they consider their brother and maybe are seeking protection. Interesting concept...but NOT! Anyway, I saw a blog with pictures of that can't find it now, but hope you know what I mean.

Anyway, at Dixie Gurduara there are no railings around the Guru's takht so women just placed the rakhris right on top of the golak where other sangat members were placing money. By the end of evening divan, the whole golak was covered with rakhris.

During the divan, one Singhni from the sangat got up, picked up all the rakhris from the golak of the Guru, walked towards a garbage can and threw all the rakhris into the garbage. This was in clear view of all the women who had placed the rakhri.

1. When I heard this story, I said "Shabash!!".
2. The Singh who told it to me said "Do you know who the Singhni was?" Then he smiled and looked towards his wife.
3. I said "Vah vah! Good job". So it was a good friend of ours from the Toronto gang.
4. Apparently she got funny looks from the women in the sangat when she did that, but many Singhs came over and congratulated her for her thoughtful and courageous act after ardas.

I don't want to give out her name ...so.... "Good job N. Kaur!!"

Next year during rakhri day, I suggest we (all like minded Singhs and Kaurs) take turns at the Gurduara and every hour on the hour we take all the rakhris that have been left in front of the Guru's takht (or tied to the railings) and throw them in the garbage - preferably in front of the women that leave it there. In addition we hand out essays like the one below. It may hurt some women's feelings, but if we explain why we are doing it, then it may be worth it.

Thoughts?

-------

Rakhri - A Symbol of Oppression Against Women
by Harpreet Singh (Sat Aug 04, 2001 www.Sikhe.com)

Since times immemorial, minorities all over the world have sought comfort through conformism. They have often adopted practices that are antithetical to their own beliefs. We need not go very far for examples. Guru Nanak, for instance, in the Asa Kee Vaar shows the conformism and resulting hypocrisy of Brahmins as they attempt to please their masters and maintain their caste hierarchy.

…They wear their loin cloths, apply ritual frontal marks to their foreheads, and carry their rosaries, but they eat food with the Muslims. O Siblings of Destiny, you perform devotional worship indoors, but read the Islamic sacred texts, and adopt the Muslim way of life. Renounce your hypocrisy. Embrace the true Lord, and attain salvation.

The man-eaters say their prayers. Those who wield the knife wear the sacred thread around their necks . . . Wearing blue robes, they seek the approval of the Muslim rulers. Accepting bread from the Muslim rulers, they still worship the [Hindu] Puraanas. They eat the meat of the goats, killed after the Muslim prayers are read over them, but they do not allow anyone else to enter their kitchen areas. They draw lines around them, plastering the ground with cow-dung. The false come and sit within them. They cry out, "Do not touch our food, or it will be polluted!" But with their polluted bodies, they commit evil deeds. With filthy minds, they try to cleanse their mouths. Says Nanak, meditate on the True Lord. If you are pure, you will obtain the True Lord.

Raag Asa, M. 1, SGGS, p. 471-72

Clearly, conformism is unacceptable to Guru Nanak, who created a sovereign and a defiant race of human beings through his revolution. Unfortunately, some Sikhs today under the influence of Brahminism have become conformists. As a compelling example, let's examine the festival of Rakhri that is celebrated today by many Sikhs who are ignorant of its significance. First, some background grounded in its hoary mythology is in order.

One of the two festivals celebrated during the bright fortnight during the Hindu month of Shravan is Raksha Bandhan, better known as Rakhri among Punjabi Hindus. It is a tradition with ancient roots. Bhavishya Purana refers to a fierce battle that raged between the gods and the demons. From news received from the battlefield it appeared that the demons were getting the upper hand and would gain victory.

Indra, the supreme Hindu deity, summoned his teacher Vrihaspati to his court for advice. Indra's wife Indrani was also present. Before the teacher could speak, Indrani rose and said, "I know how to assure the victory of the gods. I give you my word that we will win." The next day was full moon night of the month Shravan. Indrani had a charm prepared as prescribed by the sacred texts and tied it on the wrist of her husband. And no sooner did Indra appear on the battlefield with the charm on his hand the demons scattered and fled. The demons bit the dust and the gods were victorious.

It would appear that the Raksha Bandhan of today is derived from this belief. It is held that if a chord made according to the prescriptions of the holy texts is tied round the wrist of a person on the full moon day of Shravan it will ensure him good health, success and happiness for the year that follows.

Rakhri has become a sacred festival for Hindus. Sisters tie amulets to brothers. Brahmin Priests tie them to the men of their congregations. Also on this day, it is noteworthy that the Brahmins change their sacred thread, janeoo, which Guru Nanak rejected at a young age because it symbolizes apartheid though its stratification of society. In Bombay, it is an occasion for Hindus for offering coconuts to the sea.

Today Rakhri (literally meaning protection) has become popularized as an annual event in Hindu religion where sisters tie amulets to their brothers and seek the male's protection in exchange. The woman conducting aarti before her brother, a ritual Guru Nanak repudiates in the Kirtan Sohila, sometimes precedes the thread-tying ceremony. This is to the accompaniment of her enunciation or chanting of the following mantra in Sanskrit. Yena baddho balee raajaa daanavendro mahaabalah. Tena twaam anubadhnaami rakshey maa chala maa chala. "I am tying on your hand this Raksha, with which the most powerful and generous King Bali himself was bound; O Raksha, don't go away; don't go away."

From a Sikh perspective, Rakhri is undoubtedly another expression of a patriarchal culture, however well intentioned. It is, after all, the brother who extends his protection to his sister, and the woman who agrees to place herself under the protection of her brother. She is devoid of power and must turn to a male for protection. While this is true in Hinduism, where the law giver Manu gives her a place next to animals, it is not the case in Sikhism. Guru Nanak, in his Asa Kee Var, raised the status of woman, making her equal to man long before Europe gave her the right to suffrage. Guru Amar Dass, the third Nanak, made her the head of entire congregations, giving her authority and power unknown even to the Occident at the time. Guru Gobind Singh, the tenth Nanak, gave her initiation of the Double-edged sword and made it mandatory for her to don a kirpan, an unlicensed arm asserting her sovereignty in a male-dominated world where the regime was willing to kill her for this defiant act.

How do we reconcile the celebration of a festival so antithetical to Sikhism by Sikhs ? Five hundred years of work by the Sikh Gurus to give women their basic human rights is undercut through such demeaning rituals imbued in Brahminism. Does not the tenth Nanak declare, "When the Khalsa adopts Brahminical ways, it shall lose my trust", jab eh gahe bipran kee reet, mai na karoo in kee parteet?

Guru Nanak demands complete sovereignty through actions. There is no room for conformism and compromises. Sikh women worldwide should resolve to boycott festivals such as Rakhri that dilute the egalitarian message of Sikhism. What could be a better tribute that can be offered to our Ten Masters who fought to give women equal rights when the rest of the world turned a blind eye to oppression against them ?

Harpreet Singh is an information technology professional and a committed, active Sikh. He is the founder of the successful Sikh Heresy Regulation Board that spearheads active campaigns to prevent lapses in the practice of the Sikh faith.

http://www.sikhstudies.org/Periodicals.asp?TtlCod=776

Breckerspitze und Ankl Alm

I have to share some of the pictures from my first hiking trip in the Bavarian Alps. Because this mountain is so close to Munich (just 35 minute drive) this is part of what is called the Hausberg (the House Mountains of Munich). I have to thank my colleague - Claus Rottlaender for taking me along with some of his friends who were avid hikers!

A couple of short comments. One - after a long time I really got to do some real hiking. Toronto area is not conducive to hiking...there are no hills. Yup, forget about mountains, they don't even have any decent hills to hike on. So for three years in Toronto didn't get to do any decent hiking...although there was a short camping trip to Alguanquin (sp?). Also in early July I was in San Antonio for Sidak and there was a outdoor activity - a hike around "Enchanted Rock". Well, yes...it was a rock, no trees, a little bit of greenery, but not a "real hike". It was fun, but not hiking. This trip to Breckerspitze (the name of the peak), now that was a HIKE! It is 1640 meters above sea level. Its one of the easiest ones in the Bavarian region my colleague says! But boy what a workout I got! It was worth it and to prove it check out some shots below!

Along the way to the peak was a place of rest (farm house) also called an Alm. This was Ankl Alm. We stopped by it on the way down. 'Twas very quaint and traditional. They served fresh buttarmilch (buttermilk or Lassi!!) but I had an Apfelschorle instead. If I had the lassi, I would have passed out and fallen asleep right there...I was tired on the way down too! This place had a watering tub for the cows and goats. Cows were having their afternoon tea (water) while many hikers were having their wiesbeer, buttarmilch, apfelschorle etc. Way cool!

Carhdi kala!

--------------
click on the pics to get a better view....

Begin the journey...
I already started getting tired...but had to take some shots

Click on this one and you can see the cows. The little house is the Ankl Alm.
Pretty much at the top now, pretty cool view of the town below...

Breckerspitze is actually surrounded by three lakes. Don't ask me the names of the lakes...


Claus took a picture of me....he said I have to get the lake in the background. Easy now, don't fall over the edge...
Claus' friend, Bernd, and myself. We have started the descent...but first visit the chapel...

A catholic chapel way up on the mountain. The Germans actually went in and prayed I think. It was Sunday...
"bhavar tumara eh manu hovohu hari carna hoai kaula..."Back near the Alm the goats fighting for the shade...
It was tiring but great. Gotta do one more hike before I leave Germany at the end of October.

Sikhs against Genocide

Indeed it was a unique event in the history of Sikh youth programs in the Greater Toronto Area. Sikhs need to be relavent to the world, and this program showed that we can be. June 25th, 2006 at Rexdale Gurduara was the program. Very well executed and it was a result of the dedication of a few young energetic Guru ke Sikhs. The one that deserves most of the credit is young Sardar Tejdeep Singh. I asked him what inspired him to take on this seva. "I was walking one day and my thoughts were wandering and I said I should do this". That is exactly it!! Instinct. A Sikh's instinct must be for the benefit of society and community. When instinct is developed as a result of the confluence of Faith, Discipline and Courage - that is known as Sidak. Here is the Singh himself!!

Nampreet Singh and jatha started off with "ek pita, ekas ke ham barak, tu mera gurhai...". Well done rendition of a sabad rit as found in Bhai Avtar Singh Bhai Gurcharan Singh's book. Accompanying him were Karanjeet Singh on Rabab and Jaswinder Singh on Jori.


Then there were some speeches from Sikh, Sudanese as well as local Canadian Human Rights activists. Overall an excellent program that raised awareness about the need for action in all parts of the world against Genocide!

Mom, sigh! What will become of me?

It's not that I only have one fault in me that I can wash away and become pure. My Divine Spouse is awake and I am asleep all throughout the night. In this state of being, there is no way my Divine Spouse will be attracted to me, will love me. My Divine Spouse is awake and I am asleep all throughout the night.

I come and lay on the bed, full of desires, wants and unfulfilled dreams. In this state of being, will I be able to please my Divine Spouse or will I not? Dear mother. Sigh! What will become of me? I can't survive without the Spiritual (vision-like) Connection with the Divine Spouse!

I have yet to relish the Love Taste of my Divine Spouse, so my desires remain unfulfilled. My youth has passed by and now my old body aches in frustration. There is still a possibility that I may wake up from this sleep of desires and want, by becoming desireless and in a state of fulfillment.

If the Soul Bride's only decoration and makeup is the discarding of haumai, then the Divine Spouse comes and unites in the Bed of the Heart. Nanak reveals: when the Soul Bride renounces self and submerges in the ocean of Divine Will, then the Divine Spouse is immensely pleased.

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I have been away from the blogging scene for quite a while. A trip to India, San Antonio (TX) for the Sidak program, busy with work, hiking trip in the Bavarian Alps last weekend, and this past weekend I was in Italy (Reggio Emilia?) for a AKJ samagam...life is quite busy.

I had prepared this transcreation of a very touching a powerful sabad. Its in Rag Asa from page 356 of Guru Granth Sahib. Interestingly it has four rahau di tuks instead of one. Each line of the sabad expresses a state of being which is the progression towards a state of 'onenes' with Vahguru. I'm still stuck at the first state, btw. And it is also quite interesting how the imagery of a young bride seeking solace and advise from her mother is portrayed. So many times when we are in a bind, the first one to call upon is Mom. Guru Nanak knew human emotions well, he relates with us.

I have a recording of Bhai Bakshish Singh who used to sing this rit of this sabad...I have heard the live version in a CD of a live Asa ki Var in Vancouver recorded in 1978. But this is a studio recording and is equally good. I will post it up here soon once I figure out how to do that. In the mean time folks can search for it (bhai bakshish singh - kya jana kya hoyega ri mai...)

Sabad is given below.

ਆਸਾ ਮਹਲਾ 1 ॥
ਏਕ ਨ ਭਰੀਆ ਗੁਣ ਕਰਿ ਧੋਵਾ ॥ ਮੇਰਾ ਸਹੁ ਜਾਗੈ ਹਉ ਨਿਸਿ ਭਰਿ ਸੋਵਾ ॥1॥
ਇਉ ਕਿਉ ਕੰਤ ਪਿਆਰੀ ਹੋਵਾ ॥ ਸਹੁ ਜਾਗੈ ਹਉ ਨਿਸ ਭਰਿ ਸੋਵਾ ॥1॥ ਰਹਾਉ ॥
ਆਸ ਪਿਆਸੀ ਸੇਜੈ ਆਵਾ ॥ ਆਗੈ ਸਹ ਭਾਵਾ ਕਿ ਨ ਭਾਵਾ ॥2॥
ਕਿਆ ਜਾਨਾ ਕਿਆ ਹੋਇਗਾ ਰੀ ਮਾਈ ॥ ਹਰਿ ਦਰਸਨ ਬਿਨੁ ਰਹਨੁ ਨ ਜਾਈ ॥1॥ ਰਹਾਉ ॥
ਪ੍ਰੇਮੁ ਨ ਚਾਖਿਆ ਮੇਰੀ ਤਿਸ ਨ ਬੁਝਾਨੀ ॥ ਗਇਆ ਸੁ ਜੋਬਨੁ ਧਨ ਪਛੁਤਾਨੀ ॥3॥
ਅਜੈ ਸੁ ਜਾਗਉ ਆਸ ਪਿਆਸੀ ॥ ਭਈਲੇ ਉਦਾਸੀ ਰਹਉ ਨਿਰਾਸੀ ॥1॥ ਰਹਾਉ ॥
ਹਉਮੈ ਖੋਇ ਕਰੇ ਸੀਗਾਰੁ ॥ ਤਉ ਕਾਮਣਿ ਸੇਜੈ ਰਵੈ ਭਤਾਰੁ ॥4॥
ਤਉ ਨਾਨਕ ਕੰਤੈ ਮਨਿ ਭਾਵੈ ॥ ਛੋਡਿ ਵਡਾਈ ਅਪਣੇ ਖਸਮ ਸਮਾਵੈ ॥1॥ ਰਹਾਉ ॥26॥

The Crown of Martyrs - ਸ਼ਹੀਦਾਂ ਦੇ ਸਿਰਤਾਜ - shahīdān de sirtāj

ੴ ਸਤਿਗੁਰਪ੍ਰਸਾਦਿ

ਜੋਤਿ ਰੂਪਿ ਹਰਿ ਆਪਿ ਗੁਰੂ ਨਾਨਕੁ ਕਹਾਯਉ ॥
ਤਾ ਤੇ ਅੰਗਦੁ ਭਯਉ ਤਤ ਸਿਉ ਤਤੁ ਮਿਲਾਯਉ ॥
ਅੰਗਦਿ ਕਿਰਪਾ ਧਾਰਿ ਅਮਰੁ ਸਤਿਗੁਰੁ ਥਿਰੁ ਕੀਅਉ ॥
ਅਮਰਦਾਸਿ ਅਮਰਤੁ ਛਤ੍ਰੁ ਗੁਰ ਰਾਮਹਿ ਦੀਅਉ ॥
ਗੁਰ ਰਾਮਦਾਸ ਦਰਸਨੁ ਪਰਸਿ ਕਹਿ ਮਥੁਰਾ ਅੰਮ੍ਰਿਤ ਬਯਣ ॥
ਮੂਰਤਿ ਪੰਚ ਪ੍ਰਮਾਣ ਪੁਰਖੁ ਗੁਰੁ ਅਰਜੁਨੁ ਪਿਖਹੁ ਨਯਣ ॥1॥

ਭੱਟ ਮਥੁਰਾ,
ਗੁਰੁ ਗ੍ਰੰਥ ਸਾਹਿਬ, ਪੰਨਾ 1409

One Integrative Force Truth Gurū Grace

The embodiment of the Divine Light, they call you Gurū Nānak
Then became he a part of your body, the essence merged with the essence
By the grace of Gurū Angad, the prophethood was bestowed on Guru Amardās
Gurū Amardās raised the sovereign spiritual canopy over the head of Rāmdās
Upon the merciful glance of Gurū Rāmdās, his life was made nectar-like
The fifth embodiment of the Divine Light is inaugurated; behold with your eyes - Gurū Arjan!

Mathura the Minstrel,
Gurū Granth Sāhib, Pg. 1409

~-~-~-~-~-~-~-~

ਗੁਰ ਅਰਜੁਨ ਕਲ੍ਹੁਚਰੈ ਤੈ ਰਾਜ ਜੋਗ ਰਸੁ ਜਾਣਿਅਉ

ਭੱਟ ਕਲ
ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ - ਪੰਨਾ 1407

Gurū Arjan! You truly relish and command possession of rāj-jog
(Doctrine of Double Sovereignty)

Kal the Minstrel
Gurū Granth Sāhib, Pg. 1407

~-~-~-~-~-~-~-~

The First Prophet of the Sikh Revolultion raised the banner of dissent against the unjust and tyrannical means by which Bābar took over Hindostān. The Epitome of Obedience ignored the arrogance of the defeated temporal sovereign Humāyūn. He was teaching the children and did not care for unscrupulous people of status. The Incomparable Prophet insisted that the ruler of the time, Akbar, shed his opulence and status and have a meal with the commoners. It was only after that act did our Beloved Sovereign allow an audience. Then we know that the Founder of the City of Amritsar was an administrator par excellence. He shunned the pressure of his cast consumed relatives and continued on the Sikh Revolution that had diligently been worked on by his predecessors.

Then came the “Crown of Martyrs“, our beloved Gurū Arjan. After establishing the worldwide center for Sikh spiritual inspiration (Harimandir Sahib), compiling the Ādī Granth and inaugurating the bānī in its sanctum sanctorium, participating in protests against unjust taxes, establishing yet another Sikh community center and city (Tarn Tāran), and tending to the needs of his people, Gurū Arjan perfomed the miracle of miracles. According to Prof. Puran Singh he was a “prophet, poet, composer of music, passionate lover of the people, architect, saviour“ and he was also “intensely human“. He performed the miracle of putting mislead rulers in their place and of beating the Brahmin at their game of manipulation and dominance. He made the choice of giving up his worldly life and allowing it to come to an end. As we will see, by his choice what he really did was allow his life giving inspiration to live on forever.

Since the time of Gurū Arjan Sāhib‘s martyrdom, the Sikh Nation and indeed the whole world knows and understands that the tradition of martyrdom is part and parcel of the Sikh psyche. Whenever there is a choice – death or freedom – then the majority of Sikhs in our history have chosen death. And the precedent for that choice was established by our Fifth Master. It was the Guru’s model, the example, and the inspiration that would lead hundreds of thousands of Sikhs to choose “death as their bride” rather than live wretched lives of slavery and domestication.

Gurū Arjan taught the technique of martyrdom to his Sikhs. Historians point out that he met his physical death with great peace, equipoise, resilience, steadfastness, resolve, compassion, perseverance, and oneness with the Ultimate Reality. So much so that when red hot sand was poured down his back he kept on uttering “Glory, Glory” and “Sweet is Thy doing!”. He was so steadfast in his convictions that he reprimanded his best friend Saint Mian Mir for attempting to seek pardon from the authorities.

Many followed in his footsteps. First was our beloved Master the Brave Swordbearer (Teghbahadar) Nānak IX who made the same choice and passed on with similar peace and steadfastness as his grandfather. Along with him Bhāī Matī Dās, Bhāī Satī Dās, Bhāī Dayālā made the choice. Then came the four sāhibzādās, the forty mukate, Bandā Singh Bahādur, hundreds of his comrades including the young Sikh soul who disowned his mother for daring to say he was not a Sikh. A sampling of the countless more may include the likes of Bhāī Mani Singh who insisted to be cut apart joint by joint, Bhāī Tārū Singh the gentle yet victorious lion of the Gurū who parted not with his kes but rather his scalp, Bābā Gurbaksh Singh (Nihang) and his 30 Singh companions who fought until death to protect our sacred Harimandir Sahib, father and son Bhāī Subeg Singh and Bhāī Shāhbāz Singh who were crushed on the wheel, and the numerous Sikh mothers who wore garlands of their children‘s limbs in the jails of Mīr Mannū. Then how can we forget Bībī Balbīr Kaur of the Gurū kā Bāgh Morcā fame along with her temporary gift from Vāhgurū[1]. In our recent history, Bābā Jarnail Singh of village Bhindrān, Bhāī Amrīk Singh, Bhāī Thārā Singh, General Shabeg Singh, our brothers Sukhā and Jindā, Beant Singh, Satwant Singh, Jathedār Gurdev Singh of village Kaonke and the unnamed mothers, wives, daughters and sisters that were butchered in the Tījā Ghalūghārā; the list of names is endless and so is their memory. Every drop of blood, every pinch of ash and every echo of the sound of the Gurū‘s word that came from their mouth has helped shape our tradition of martydom and allow for its sustenance in the ages to come. There can be no question of that.

The significance of the Shahīdī Gurpūrab of Panjve Pātshah is that it marks the opening of the spillways of the dam that blocked the reservoir of Sikh blood which then flowed into our history to make sacred our land, our faith and our culture.

It is distressing to have read the words of certain men and women of so called “academic circles” that are trying to discredit our tradition of shahīdī[2]. Some historians have given weird reasons for Guru Arjan Sāhib‘s martyrdom. They know not that we, the Sikhs, are a haughty lot. The Sikhs don‘t need some orientalist or athiest inspired researchers defining or reinterpreting our traditions. We know who were are. However, we are also a forward thinking, open minded and compassionate lot. Let them study our hearts and the manners of our manifestations of love. We know who we are and we need no logical explanation of our attachement to our Guru. It is just like the case of a child that has this inherent sixth sense for his or her mother‘s touch. It automatically soothes and makes a crying volcano into a giggly babe. When our minds envision Gurū Arjan on the red hot ironplate, and when our ears hear him reveal “ ‘Tis sweet, whatever Thou doest oh Vāhgurū, Nanak only seeks the treasure of Internal Rememberance“[3], then our souls are automatically cooled and our convictions are immediately made steadfast. There is no logic or science behind it. There is only experience and feeling.

And on this day, the anniversary of the martyrdom of the “Crown of Martyrs”, let us experience and feel. Let us beg for even an iota of courage and faith that our ancestors had when faced with the ultimate choice. Let us not forget our tradition of shahīdī and cherish the memories of those made immortal by following it.

I end with poem on “martyrology“, a unique Sikh inspired term I guess. It is written by Harmohanjit Singh from his book of poems: Sugar, Steel and the Maple Leaf.

The Supreme Martyr
By Harmohanjit Singh

Guru Arjan made the original sacrifice,
Selecting to roll death‘s dice,
Paying an ulimate price.

The Supreme Martyr,
The first to refuse to barter,
Compiler of our cherished charter.

His stance was too unfashionable,
Path proving so unflappable,
Wrath unfathomable.

Earth angel arrested,
Temporal temptation tested,
Spiritual resolution never rested.

Readily facing his physical fate,
Feeling zero anger and hate,
Inspiring heroes in-wait.

When up rose his hand,
Down fell hot beads of sand,
Like a hellish hourglass on demand.

By day the sun shone less brilliantly,
But his son went on resiliently,
Reigning just as valiantly.

Victory went to Waheguru,
Wile Sikh history began anew,
And our martyrology grew and grew.

---

[1] In Sikh tradition a “child” of Gursikh parents is considered the amānat of Vāhigurū that is temporarily put in the care of the parents. Bibi Balbir Kaur is known to have placed her dead child (shot by a British bullet) on a mound while saying “Vāhgurū apni amānat vāpas leh lai” (Vāhguru, please take back Your belonging which you temporarily put in my care…). She then proceeded to get shot by a bullet and attained martyrdom. Please read “Adarshak Singhnian” by Karam Singh.

[2] Yes, McLeod and his disciples have also worked hard to discredit and confuse our cherished concept of martyrdom by so called “historical analysis”. Please read: Martyrdom in the Sikh Tradition: Playing the ‘Game of Love’, Louis F. Fenech, Delhi, Oxford University Press, 2000, ISBN 019564947-8. I listened to a lecture of Louis Fenech in 1996 on this subject. I was young then and naïve. Lately I have read a paper of his in which he attempts to create confusion regarding our poet laureate Bhāī Nand Lal jī. The academic rebuttals to his theories on both subjects has thus far been weak and lame. Let’s do an Ardās that Gurū kā Sikh scholars in the making provide a befitting reply some day.

[3] ਤੇਰਾ ਕੀਆ ਮੀਠਾ ਲਾਗੈ॥ ਹਰਿ ਨਾਮੁ ਪਦਾਰਥੁ ਨਾਨਕੁ ਮਾਂਗੈ ॥ terā kīā mīthā lāgai. hari namu padārathu nānaku māngai.

Football is Religion

I have come to realize that here in Europe, and also many other parts of the world, Football (known as soccer in America/Canada) is practically religion. I was in Rome a couple months ago and chatting with a taxicab driver. 2 months ago, the topic during our short cab ride was World Cup Football. He told me in most countries in the world, Football is religion! He said Northern Europeans celebrate football by getting drunk. Italians celebrate by eating. My visit to Rome was indeed a culinary delight.

Anyway...it is not possible to not be enthused and excited by the Football craze that has taken over the cities here in Germany. Here is one shot from yesterday's game between Brazil and Croatia. Brazil won, but the Croatian team did exceedingly well in both defence and offence. This picture is courtesy BBC and can be found here. A fan is falling at the feet of one of Croatia's best players...



Football is indeed Religion!!