Wednesday, January 31, 2007
As a young child Guru Sahib was running in the flower garden at Kiratpur Sahib. He was wearing a baggy cloak (Chola). While running the cloak he brushed passed some flowers, thus the flowers were damaged. With love and compassion, Guru Hargobind Sahib jee, the seventh Guru's grandfather, explained: "Always walk and move with care. Look after and manage your cloak and ensure that it doesn't hurt or damage anything in its path." Guru Hargobind Sahib jee taught his grandson that "one should watch how one walks" and work on oneself. Guru Sahib promised his grandfather, that he would in the future be careful in his responsibilities towards man, animals and plants. Boundless compassion and charity were reflected in all his actions and dealings with others throught Guru Sahib's life.
Protection of Animals & Environment
Guru Sahib founded free hospitals, herbal medical clinics, animal sanctuaries and beautiful gardens. Guru Har Rai Sahib jee developed Kiratpur sahib as a town of parks and gardens. Located on the banks of tributary of the Sutlej, he planted flowers and fruit bearing trees all over the area. This created a salubrious environment, attracting beautiful birds to the town and turning it into an idyllic place to live in. The Guru would go hunting; capturing animals he would care for them and give them treatment. When the animals were healthy and fit they would be released into the animal sanctuary or wild.
GURU HAR RAI SAHIB Ji
Gurpurab Congratulations!
Gurpurab Congratulations!
Our seventh Guru born to Mata Nihal Kaur Ji and Baba Gurdiita Ji. As a child Guru Ji loved and enjoyed the basic tenets of nature. One day as a child, while passing through a garden, his loose flowing robes damaged some flowers and scattered their petals on the ground. This sight effected his tender heart and brought tears in his eyes. After that he always walked with his skirts tucked up, and resolved never to harm anything in the world. When he grew up, he carried the same spirit with him. He used Baba Farid's quotation frequently:
"All men's hearts are jewels; to distress them is not at all good;
If thou desire the Beloved, distress no one's heart."
Guru Ji always retained an army of 22,000 cavalrymen.
Guru Ji instructed that the hungry and the needy wherever they are found, should be immediately approached and helped.
Guru Ji initiated the convention of ‘beating drum’ before langar, so that everyone may be able to come and partake of the meals without hesitation.
Guru Ji set up clinics and dispensaries for those who were in need of medical treatment.
Guru Ji instructed that the hungry and the needy wherever they are found, should be immediately approached and helped.
Guru Ji initiated the convention of ‘beating drum’ before langar, so that everyone may be able to come and partake of the meals without hesitation.
Guru Ji set up clinics and dispensaries for those who were in need of medical treatment.
“…man breaks flowers with one hand and offers them with the other, but the flowers perfume both hands alike. The axe cuts the sandal tree, yet the sandal perfumes the axe…
-Guru Har Rai Ji’s response to his Sikhs who questioned why he was helping the son of Shah Jahan, who quarreled with his grandfather and father, Guru Arjan Dev Ji and Guru HarGobind Singh Ji.
A GLIMPSE AT THE LIFE OF GURU HAR RAI SAHIB JEE
Story of Kurta stuck on thorn flower
As a young child Guru Sahib was running in the flower garden at Kiratpur Sahib. He was wearing a baggy cloak (Chola). While running the cloak he brushed passed some flowers, thus the flowers were damaged. With love and compassion, Guru Hargobind Sahib jee, the seventh Guru's grandfather, explained: "Always walk and move with care. Look after and manage your cloak and ensure that it doesn't hurt or damage anything in its path." Guru Hargobind Sahib jee taught his grandson that "one should watch how one walks" and work on oneself. Guru Sahib promised his grandfather, that he would in the future be careful in his responsibilities towards man, animals and plants. Boundless compassion and charity were reflected in all his actions and dealings with others throught Guru Sahib's life.
Protection of Animals & Environment
Guru Sahib founded free hospitals, herbal medical clinics, animal sanctuaries and beautiful gardens. Guru Har Rai Sahib jee developed Kiratpur sahib as a town of parks and gardens. Located on the banks of tributary of the Sutlej, he planted flowers and fruit bearing trees all over the area. This created a salubrious environment, attracting beautiful birds to the town and turning it into an idyllic place to live in. The Guru would go hunting; capturing animals he would care for them and give them treatment. When the animals were healthy and fit they would be released into the animal sanctuary or wild.
Mata Nihal Kaur, whose name before her wedding was Ananti Ji, was the wife of Baba Gurditta. Mata ji was the Daughter-in-law of the Sixth Sikh Guru, Guru Hargobind Ji. Mata Ji was also the mother of the Seventh Sikh Guru, Guru Har Rai Ji.Mata ji responsible for the upbringing of the Seventh Guru and infused the spiritual values of the House of Guru Nanak Dev Ji, the founder of Sikhism.
She taught the young Guru-to-be the value of compassion, love, kindness, bravery, humility, and Sikhi as was the case with all the mothers of the Gurus.
They were Strong Women
Guru Ji De MataJis were so strong
Look at them, they were so bright
Strong women, taking on many tasks
Strong women, building their souls
Setting the stage for their sons and daughters
Setting the values and persistency of Sikhi
They did it with Grace and Mediation
Doing what they enjoyed and loved
Strong Women, made of steel and substance
Strong Women, the Sikhs say
We can just be like them
We can do what they did
Look how far they have come
Look at them, and be encouraged by them
Because they built their Sikhi with strong foundations
With Naam, Bani, Simran and Seva
They were Strong Women
...Waheguru...
Picture Source:
Kaur Flicks from Flickr
Monday, January 29, 2007
Click Here to Read
Guru Pyareo,
These real-life experiences written into testimonials are thought provoking, shocking, and absolutely astounding. Please with all respect, take some time to read these personal accounts written by courageous Kaurs…
Waheguru Ji Ka Khalsa
Waheguru Ji Ke Fateh!
THE ROAD TO KHALISTAN
The real, true experiences of three Khalsa women in Delhi in November, 1984. Dedicated to the memory of our two husbands, our two teenaged sons, our two baby daughters, two of our brothers, and from one of us, my grown son, my teen-aged grandson, and my two baby granddaughters, all achieved shaheedi, the Battle of Delhi, October 31 - November 6, 1984...
Click Here to Read
Guru Pyareo,
These real-life experiences written into testimonials are thought provoking, shocking, and absolutely astounding. Please with all respect, take some time to read these personal accounts written by courageous Kaurs…
Waheguru Ji Ka Khalsa
Waheguru Ji Ke Fateh!
Waheguru Ji Ka Khalsa
Waheguru Ji Ke Fateh
Kaurs Event:
In loving memory of Bibi Jasbir Kaur jee...
WATERLOO YOUTH KIRTAN DARBAR at Kitchener Gurdwara Sahib on SATURDAY, February 17th starting at 6PM. (refer to poster for more details)
**A BUS WILL BE LEAVING DIXIE GURUGHAR AT 5PM SHARP!! PLEASE CALL OR EMAIL TO GET YOUR NAME ON THE BUS LIST TODAY!!**
This Year we have decided to dedicate this Kirtan Darbar to our many Mothers and Daughters of the Sikh Panth who have made many sacrifices and influenced Sikh History in many ways. Whether it be the Mothers who sent their children off into battle to fight alongside the Gurus, the Mothers and Daughters who themselves went into battle, the Mothers and Daughters who sacrificed everything, even their own children, but not their Sikhi !
This is in memory of those powerful, chardi kala Mothers and Daughters and Sisters of the Panth that have helped shape Sikhi into what it is today....
For those who have came to the ones in the past know how Amazing they are, Guru Kirpa naal, and for those who haven't, you are missing out so please do not miss this one if you have the oppurtunity to make it.
As Gurmukh, listen to the Naam,
The Name of the Lord, O my sisters
The One Lord is pervading and permeating
Deep within the heard; with your mouth, recite
The Ambrosial Hymns of the Guru. II1II Pause II
Waterloo has been known for these Youth Kirtan Darbars filled with great Love between the youth from all jathebandies bringing in total Unity. Benti to everyone again to please book your weekend off and to please attend for an all night raensabaee. More and more sangat from all around Canada and the US, attend every year. If anyone will like to come from a far place, please contact us so we can try to make proper arrangements.
The Waterloo Sikh Students Association and the newly formed Sikh Students Association of Wilfrid Laurier University bring you another great night to remember Guru Saahib and Sing Beautiful Praises of Guru Saahib in Sangat!
For previous YKD's at Waterloo and around Ontario please visit: www.ontariosikhyouth.ca for pictures and audio.
Here is a list of directions to the Gurdwara Sahib:
Destination:
2070 Snyder’s Road East
Wilmot, Ontario
(519) 634 – 5681
From Toronto/Ottawa:
Take Hwy 401 WEST towards LONDON
Take exit # 278 onto HWY-8 WEST toward Kitchener – go 10.3mi
Take the TRUSSLER ROAD exit onto TRUSSLER RD. NORTH – go 1.2 mi
Turn LEFT on SNYDER’S RD E[RR-6] – go 1.0 mi
Gurdwara is on your RIGHT side, can not miss the entrance!
From Brampton
Take Hwy 410 SOUTH
Take Hwy 401 WEST towards LONDON
Take exit # 278 onto HWY-8 WEST toward Kitchener – go 10.3mi
Take the TRUSSLER ROAD exit onto TRUSSLER RD. NORTH – go 1.2 mi
Turn LEFT on SNYDER’S RD E[RR-6] – go 1.0 mi
Gurdwara is on your RIGHT side, can not miss the entrance!
From London:
Take Hwy 401 EAST towards TORONTO
Take exit # 278B onto HWY-8 WEST toward Kitchener – go 10.3mi
Take the TRUSSLER ROAD exit onto TRUSSLER RD. NORTH – go 1.2 mi
Turn LEFT on SNYDER’S RD E[RR-6] – go 1.0 mi
Gurdwara is on your RIGHT side, can not miss the entrance!
If there are any concerns with the directions or need more information about anything, please don’t hesitate to contact us via email or phone.
Daas,
Waheguru Ji Ka Khalsa!
Waheguru Ji Ke Fateh!!
Saturday, January 27, 2007
Sikhi Nal Pyar – a simple video reciting two beautiful poems by a Chardi Kala Kaur! The simplicity of her words is what makes the video so powerful. Not only should this video by viewed my adults, but it should be showed to children as well.
"...Human beings must be known to be loved; but Divine beings must be loved to be known...Very nice poem...God Bless..."
-Jatinder Singh
"This was such a thoughtful film. Very nicely done, beautiful poems indeed. Can't wait to see more to come. -GOOD JOB!!"
-Preetam Kaur
"Highly spirited poems by a youngster full of love for her faith! Hopefully, it will inspire both children & adults to learn more about Sikhism."
-Kirpal Singh
Sikhi Nal Pyar – a simple video reciting two beautiful poems by a Chardi Kala Kaur! The simplicity of her words is what makes the video so powerful. Not only should this video by viewed my adults, but it should be showed to children as well.
Video Summary
"Two poems I wrote describing my love and pride for Sikhism. I wrote them in a high state of Chardi Kala and its just my love for Sikhi that spilled out." - Tejkaran Kaur
Comments by Sangat about this Video
"Two poems I wrote describing my love and pride for Sikhism. I wrote them in a high state of Chardi Kala and its just my love for Sikhi that spilled out." - Tejkaran Kaur
Comments by Sangat about this Video
"...Human beings must be known to be loved; but Divine beings must be loved to be known...Very nice poem...God Bless..."
-Jatinder Singh
"This was such a thoughtful film. Very nicely done, beautiful poems indeed. Can't wait to see more to come. -GOOD JOB!!"
-Preetam Kaur
"Highly spirited poems by a youngster full of love for her faith! Hopefully, it will inspire both children & adults to learn more about Sikhism."
-Kirpal Singh
Tuesday, January 23, 2007
International Testing Company Apologizes to
Sikh American Woman
Denied Access due to Turban
SALDEF works with Pearson VUE Testing to revise accommodation policy to include religious apparel
Washington D.C. – January 23, 2007: The Sikh American Legal Defense and Education Fund (SALDEF), the nations oldest Sikh American civil rights and advocacy organization, received a formal letter of apology from Pearson VUE Vice President Anthony Zara in response to an incident of mistreatment of Ms. Jagjit Kaur Khalsa, as she sought to sit for a standardized test at one of Pearson’s facilities.
On October 13, 2006, Ms. Khalsa went to a Pearson VUE testing facility in Austin, TX to complete her Oriental Medicine Licensure exam. Upon arriving at the testing facility, Ms. Khalsa was denied entrance into the exam room by a security guard due to her religiously mandated turban.
The security guard told Ms. Khalsa that the removal of her “hat” was for her own protection and concerned her career.
...Ms. Khalsa told the guard that she was not wearing a “hat,” but rather a mandated religious article of faith, a dastaar (turban) and that she could not remove it.
In a letter to Ms. Khalsa, Pearson VUE Vice President Anthony Zara noted, “We thank you and your attorney for bringing the matter of October 13, 2006 outlined in your letter to our attention. We take matters such as this very seriously and we regret that you felt humiliated during this incident.”
Additionally, SALDEF received a separate letter from Mr. Zara indicating Pearson’s formal policy changes allowing for exceptions for religious head coverings specifically mentioning Sikh turbans. In his response, Mr. Zara wrote, “In response to your letter, Pearson VUE has updated its policy on religious and cultural apparel. Please note that under the revised policy no candidate will be asked to remove any item of religious apparel for inspection.”
“Your support means a lot to me as for years people have on occasion made uneducated comments about turbans that I have usually just brushed off.” said Ms. Khalsa. “I am so reassured and grateful that your organization is here to help for the sake of many others as well offering support and education! Thank you for helping to get them to change their policy! I could not do that on my own.”
SALDEF thanks Pearson VUE for their immediate attention to resolving this matter so that individuals of faith have the ability to use their facilities without having to remove their religious head covering. Additionally, SALDEF commends the courage of Ms. Jagjit Kaur Khalsa for reporting this incident to SALDEF and making sure that her rights as a Sikh American are not marginalized.
Unfortunately these incidents have occurred on a frequent basis with many other testing and employment facilities across the country. If you or anyone you know has been the victim of workplace or employment discrimination, please contact SALDEF immediately at 202-393-2700 or info@saldef.org.
SALDEF is a national non-profit civil rights and educational organization. SALDEF’s mission is to create a fostering environment in the United States for Sikh Americans. SALDEF protects and promotes the civil rights of Sikh Americans through legal aid, advocacy and educational outreach.
The fight to wear Guru Ji’s Dastar continues to this day. Bhenji’s around the world, wear Guru Ji’s Dastar with your head held high, and do not let any type of authority to take off your Dastar. Like Ms. Khalsa, speak up, and educate those around you who do not know what a Dastar is, and why Women like Ms. Khalsa wear Dastars. Do not be offended if one asks why you wear a Dastar. Be strong, and inform those who may not be aware of the significance of a Dastar.
International Testing Company Apologizes to Sikh American Woman
Denied Access due to Turban
SALDEF works with Pearson VUE Testing to revise accommodation policy to include religious apparel
Washington D.C. – January 23, 2007: The Sikh American Legal Defense and Education Fund (SALDEF), the nations oldest Sikh American civil rights and advocacy organization, received a formal letter of apology from Pearson VUE Vice President Anthony Zara in response to an incident of mistreatment of Ms. Jagjit Kaur Khalsa, as she sought to sit for a standardized test at one of Pearson’s facilities.
On October 13, 2006, Ms. Khalsa went to a Pearson VUE testing facility in Austin, TX to complete her Oriental Medicine Licensure exam. Upon arriving at the testing facility, Ms. Khalsa was denied entrance into the exam room by a security guard due to her religiously mandated turban.
The security guard told Ms. Khalsa that the removal of her “hat” was for her own protection and concerned her career.
...Ms. Khalsa told the guard that she was not wearing a “hat,” but rather a mandated religious article of faith, a dastaar (turban) and that she could not remove it.
SALDEF
letter to Pearson VUE’s general counsel informed them of the discriminatory action of the security guard and recommended necessary steps to remedy this situation quickly to Ms. Khalsa’s satisfaction.In a letter to Ms. Khalsa, Pearson VUE Vice President Anthony Zara noted, “We thank you and your attorney for bringing the matter of October 13, 2006 outlined in your letter to our attention. We take matters such as this very seriously and we regret that you felt humiliated during this incident.”
Additionally, SALDEF received a separate letter from Mr. Zara indicating Pearson’s formal policy changes allowing for exceptions for religious head coverings specifically mentioning Sikh turbans. In his response, Mr. Zara wrote, “In response to your letter, Pearson VUE has updated its policy on religious and cultural apparel. Please note that under the revised policy no candidate will be asked to remove any item of religious apparel for inspection.”
“Your support means a lot to me as for years people have on occasion made uneducated comments about turbans that I have usually just brushed off.” said Ms. Khalsa. “I am so reassured and grateful that your organization is here to help for the sake of many others as well offering support and education! Thank you for helping to get them to change their policy! I could not do that on my own.”
SALDEF thanks Pearson VUE for their immediate attention to resolving this matter so that individuals of faith have the ability to use their facilities without having to remove their religious head covering. Additionally, SALDEF commends the courage of Ms. Jagjit Kaur Khalsa for reporting this incident to SALDEF and making sure that her rights as a Sikh American are not marginalized.
Unfortunately these incidents have occurred on a frequent basis with many other testing and employment facilities across the country. If you or anyone you know has been the victim of workplace or employment discrimination, please contact SALDEF immediately at 202-393-2700 or info@saldef.org.
SALDEF is a national non-profit civil rights and educational organization. SALDEF’s mission is to create a fostering environment in the United States for Sikh Americans. SALDEF protects and promotes the civil rights of Sikh Americans through legal aid, advocacy and educational outreach.
The fight to wear Guru Ji’s Dastar continues to this day. Bhenji’s around the world, wear Guru Ji’s Dastar with your head held high, and do not let any type of authority to take off your Dastar. Like Ms. Khalsa, speak up, and educate those around you who do not know what a Dastar is, and why Women like Ms. Khalsa wear Dastars. Do not be offended if one asks why you wear a Dastar. Be strong, and inform those who may not be aware of the significance of a Dastar.
Thursday, January 18, 2007
Fearless
That's me
A Kaur is what I was meant to be!
FEARLESS
I am a Kaur…
Need I say more?
I will take any challenges or obstacles that come my way.
“Be Strong " is what you say
You classified me as a Kaur
It is not just a name; it is so much more
I will wear this crown, not a frown, for I will rise for my religion, not drown
I know you're watching from up above, where I'm in the midst of a crowd
You give me the strength, you give me the power, to truly be proud
This I may confess
I am your lion princess
I may not be here for long but while I am I will be strong
Need I say more?
I will take any challenges or obstacles that come my way.
“Be Strong " is what you say
You classified me as a Kaur
It is not just a name; it is so much more
I will wear this crown, not a frown, for I will rise for my religion, not drown
I know you're watching from up above, where I'm in the midst of a crowd
You give me the strength, you give me the power, to truly be proud
This I may confess
I am your lion princess
I may not be here for long but while I am I will be strong
Fearless
That's me
A Kaur is what I was meant to be!
Unknown Source
Nirbhai Kaur was a fearless and baptized girl of 22. Her father, Jangbahadar Singh, head of the army of Sodhi Wadbhag Singh, had taught her horse riding and use of arms. She was a true saint soldier of Guru Gobind Singh Ji Maharaj.
...She was armed whenever she left the house...
She was in the prime of her youth, about 6 feet tall having a well built body and a bright face. She was religious minded and never missed her daily prayers. She also helped her mother in household affairs. She was the only daughter of her parents who loved her a lot.
Her girl friends were afraid of Afghan soldiers, but she always told them that they could not live like cowards and they would have to face these tyrant invaders. Once she was returning late at night from the house of a girl friend where she had gone to participate in a singing party held before a marriage. On her way back, she met two drunken Pathan soldiers who ordered her to stop.
Her girl friends were afraid of Afghan soldiers, but she always told them that they could not live like cowards and they would have to face these tyrant invaders. Once she was returning late at night from the house of a girl friend where she had gone to participate in a singing party held before a marriage. On her way back, she met two drunken Pathan soldiers who ordered her to stop. Before stopping, she drew her sword and cut the right arm of the soldier who stepped towards her. Seeing this, the second soldier ran away.
Her sword was still red when she reached home. Her father praised her for her bravery and presence of mind.
Sodhi Wadbagh Singh was the chief of the territory of Kartarpur, near Jullundhar and proprietor of land worth a lot of revenue. He was also a respectable religious guide of the Sikhs and in charge of Gurdwara Tham Sahib, built by the Fifth Master, Guru Arjan Dev Ji. Sodhi was informed by Janhan Khan, commander-in-chief at Lahore that an Afghan soldier, who was coming from Sirhind to Lahore, was killed by somebody in the territory of Kartarpur. He compelled Sodhi to produce the culprit at once. Sodhi could not find the culprit. Jahan Khan ordered the governor of Jullunder to finish Sodhi Wadbhag Singh and loot Kartarpur after killing all those who refused to embrace Islam. In fact, Jahan Khan was under instruction from Abdli to crush the Sikhs as they always harassed him when he returned after looting Delhi.
The governor of Jullunder, with a large force, attacked Kartarpur at midnight and burnt most of the city. Sodhi, who had a small army, was caught and shut in a room. Even the 250 years-old sacred Gurdwara, Tham Sahib, was not spared and burnt to ashes. In the meantime, some soldiers brought four young girls and presented to the commander as a gift. Their clothes were torn. It seemed that they had fought with the soldiers to save themselves.
The soldiers reported that one of the girls, whose hands were red with blood, had killed two soldiers and was caught after a great struggle. The lustful and sexual commander praised the beauty of the girls. He said to one of them who seemed very angry, “What is your name?” He also tried to touch her cheeks. She thundered and asked him to keep away his hand. She told him that her name was Death of the Enemy, who was standing in front of her. A soldier admonished her to behave if she wanted to live. She fearlessly replied that the Death did not want to live.
Sodhi Wadbagh Singh was the chief of the territory of Kartarpur, near Jullundhar and proprietor of land worth a lot of revenue. He was also a respectable religious guide of the Sikhs and in charge of Gurdwara Tham Sahib, built by the Fifth Master, Guru Arjan Dev Ji. Sodhi was informed by Janhan Khan, commander-in-chief at Lahore that an Afghan soldier, who was coming from Sirhind to Lahore, was killed by somebody in the territory of Kartarpur. He compelled Sodhi to produce the culprit at once. Sodhi could not find the culprit. Jahan Khan ordered the governor of Jullunder to finish Sodhi Wadbhag Singh and loot Kartarpur after killing all those who refused to embrace Islam. In fact, Jahan Khan was under instruction from Abdli to crush the Sikhs as they always harassed him when he returned after looting Delhi.The governor of Jullunder, with a large force, attacked Kartarpur at midnight and burnt most of the city. Sodhi, who had a small army, was caught and shut in a room. Even the 250 years-old sacred Gurdwara, Tham Sahib, was not spared and burnt to ashes. In the meantime, some soldiers brought four young girls and presented to the commander as a gift. Their clothes were torn. It seemed that they had fought with the soldiers to save themselves.
The soldiers reported that one of the girls, whose hands were red with blood, had killed two soldiers and was caught after a great struggle. The lustful and sexual commander praised the beauty of the girls. He said to one of them who seemed very angry, “What is your name?” He also tried to touch her cheeks. She thundered and asked him to keep away his hand. She told him that her name was Death of the Enemy, who was standing in front of her. A soldier admonished her to behave if she wanted to live. She fearlessly replied that the Death did not want to live.
...The governor was surprised to hear that these Sikh girls called themselves Daughters of Death and they could use arms and kill a person to save himself or herself...
He ordered that all the four be taken to his camp as he would like to enjoy their company at night. The girls were helpless as they had been unarmed.
The governor started towards the city to inspect the destruction, massacre of the citizens, and the property looted. There were a number of dead bodies. Some persons were being thrown in the fire. At the same time, a soldier came on a horse and informed the governor that Sodhi, along with his head of the army, had escaped on horseback. The governor and some soldiers chased Sodhi, but they failed to catch him. When they were coming back, they saw one young girl, taking another young girl on her horse, leaving the camp. Her horse was running so fast that the soldiers sent to chase her failed to trace her.
The governor saw that one of the soldiers deputed to watch the girls was lying dead at the door of the camp and the other was bleeding profusely. The bleeding soldier said to the commander,
The governor started towards the city to inspect the destruction, massacre of the citizens, and the property looted. There were a number of dead bodies. Some persons were being thrown in the fire. At the same time, a soldier came on a horse and informed the governor that Sodhi, along with his head of the army, had escaped on horseback. The governor and some soldiers chased Sodhi, but they failed to catch him. When they were coming back, they saw one young girl, taking another young girl on her horse, leaving the camp. Her horse was running so fast that the soldiers sent to chase her failed to trace her.The governor saw that one of the soldiers deputed to watch the girls was lying dead at the door of the camp and the other was bleeding profusely. The bleeding soldier said to the commander,
“One of the girls who told that her name was Death jumped over the soldier, snatched his sword, and killed him in the twinkling of an eye. When I went to catch her, I was also injured. The other soldiers were away at a distance. When they came to our rescue, the girl had put another newlywed girl on one of our horses and had disappeared.”
It was Nirbhai Kaur who after killing a soldier and injuring another had taken with her one of her girl friends. She with her girl friends was attending the marriage of one of them when the marriage was disrupted and the house was set on fire. She along with her girlfriends was caught and presented to the chief. On her way, Nirbhai Kaur met her fiancé, Harnam Singh, a young baptized Sikh of twenty-four. She told him the whole story and asked for help to rescue her remaining two friends from the chief. He told her that her father had left with Sodhi Wadbhag Singh and her mother was burnt alive when her house was set on fire by the invading soldiers. She was red with rage on hearing all this and made up her mind to take revenge for all the atrocities.
At midnight, she and her fiancé turned their horses towards the camp. Reaching there, they found that all the watchmen were enjoying a sound sleep. They had eaten to their fill and drank a lot to celebrate their victory. She and her fiancé left the horses and her girlfriend at a distance from the camp and walked towards the camp. As they reached near the camp, they heard the cries of a girl.
Harnam Singh tore the cotton wall of the camp with his sword and they entered the camp from the back. They saw that the chief was throwing the girl on his bed and she was struggling to save herself. At once, Nirbhai Kaur cut the arm of the chief with her sword and, before he could come to his senses, she cut his head and separated it from his body. Another girl was lying unconscious. Harnam Singh carried her and Nirbhai Kaur put the whole camp on fire with the help of the camp lamp. Now all the soldiers were awake and there was confusion everywhere. Fire was spreading to the other camps and everyone was trying to save himself.Now all the five rode on horses and disappeared in the thick forest before they could be chased. They took rest for a few hours under a tree. At daybreak, they cooked whatever vegetables they could find in the fields and saved themselves from hunger. Nirbhai Kaur’s girl friends wanted to accompany them, as they were afraid that their families would not accept them because they had spent some time with the chief. They started towards the hills, as they were sure that other Sikhs would be there. At Anandpur, they met Sodhi Wadbhag Singh and Jang Bahadur Singh. Here the girl friends of Nirbhai Kaur were baptized to fulfill their desire.
Adina Beg, ex-chief of Jullunder, had revolted against Jahan Khan, the present chief, and was passing his time in those hills. He told Sodhi Wadbhag Singh that he was ready Jullunder if the Sikhs agreed to help him. Sodhi Wadbhag Singh approached the Sikh chief, Jassa Singh Ahluwalia, who agreed to the proposal. Now a huge force of Adina Beg, with the help of the Sikh forces, attacked Jullunder. The Jullunder chief gathered a large force and ammunition, but was defeated. Jullunder was destroyed and Nirbhai Kaur’s desire of taking revenge was fulfilled. It all happened in December 1757.
pourree II
babaa breham jaanath thae brehamaa II
baisano thae guramukh such dhharamaa II
beeraa aapan buraa mittaavai II
thaahoo buraa nikatt nehee aavai II
baadhhiou aapan ho ho ba(n)dhhaa II
dhos dhaeth aageh ko a(n)dhhaa II
baath cheeth sabh rehee siaanap II
jisehi janaavahu so jaanai naanak II39II
Pauree:
BABBA: One who knows God is a Brahmin.
A Vaishnaav is one who, as Gurmukh, lives the righteous life of Dharma.
One who eradicates his own evil is a brave warrior;
no evil even approaches him.
Man is bound by the chains of his own egotism, selfishness and conceit.
The spiritually blind place the blame on others.
But all debates and clever tricks are of no use at all.
O Nanak, he alone comes to know, whom the Lord inspires to know. II39II
This Shabad is by Guru Arjan Dev Ji in Raag Gauree on Pannaa 258
Kaur Singhnee
By thinking that I am weak, don’t oppress, just listen to me now!
If you want to get respected, you should learn to respect me.
Now we aren’t going to face Tyranny (oppression), don’t think women are Weak.
I am Singhani of Guru Gobind Singh Ji; I will take revenge from enemies.
Have had enough of oppression, now it’s about time to wake up
Have had enough of oppression, now it’s about time to wake up
Come Singhani’s, together lets kill all the enemies.
Will look the enemies of this world, but let’s first make a decision
Internal five thieves of ours, we should step up to control them first
After taking care of internal five thieves, if we will look outside
Will look the enemies of this world, but let’s first make a decision
Internal five thieves of ours, we should step up to control them first
After taking care of internal five thieves, if we will look outside
Neither will stay our enemy, nor will be stranger, we will love everyone
Come Frineds, let’s make an effort, let’s control our five thieves
Come Singhani’s let’s together fight, our name is “Kaur” of Guru's.
Punjabi Version
Mie dashmesh pita di singhni haan, Mei kitaa amrit paan
Soormiya tou mie ghat nahi haan, meri kal lou tussi pehchaan
Pyaar Guraa.n da merey androu nikley, Jo menu kar dinda hie balwaan
Sees dei kei vi mie kamzoor ni paina, rakhangi sikhi nu sambhaal
Soch samjh kei menu lalkari mughla, menu kehnda "kaur" sara jhaan.
Khandey batey da amrit pee kei, mie hoyi khalsey vich parwaan
Gurra'n dei dasey rastey chall kei, mie ban gayi changi insaan.
Khandey batey di bakshish dei kei, menu kar ditta mhaan.
Come Frineds, let’s make an effort, let’s control our five thieves
Come Singhani’s let’s together fight, our name is “Kaur” of Guru's.
Punjabi Version
Mie dashmesh pita di singhni haan, Mei kitaa amrit paan
Soormiya tou mie ghat nahi haan, meri kal lou tussi pehchaan
Pyaar Guraa.n da merey androu nikley, Jo menu kar dinda hie balwaan
Sees dei kei vi mie kamzoor ni paina, rakhangi sikhi nu sambhaal
Soch samjh kei menu lalkari mughla, menu kehnda "kaur" sara jhaan.
Khandey batey da amrit pee kei, mie hoyi khalsey vich parwaan
Gurra'n dei dasey rastey chall kei, mie ban gayi changi insaan.
Khandey batey di bakshish dei kei, menu kar ditta mhaan.
Source: SikhSangat Forums
Sunday, January 14, 2007
"From woman, man is born; within woman, man is conceived; to woman he is engaged and married. Woman becomes his friend; through woman, the future generations come. When his woman dies, he seeks another woman; to woman he is bound. So why call her bad? From her, kings are born. From woman, woman is born; without woman, there would be no one at all. O Nanak, only the True Lord is without a woman. That mouth which praises the Lord continually is blessed and beautiful. O Nanak, those faces shall be radiant in the Court of the True Lord."
- Guru Nanak Dev Ji in Raag Aasaa on Pannaa 473
2. Mata Khivi Ji
"...She took upon herself the onerous task of managing every detail of the langar..." Mata Khivi ji did much more than work in the kitchen. She created a loving atmosphere for all whom she came in contact with. She and Guru Angad Sahib Ji were very fond of their children. They lavished their love and affection on not only their own, but on any child in the community. Their commitment was so strong that it gave a beautiful example to all who witnessed it.
3.Mata Gujjar Kaur Ji: The Consciousness of the Guru
Mata ji was brought up with the consciousness of the Guru’s light; she fulfilled her parent’s aspiration of serving the path of the Guru beyond their expectations by growing into a perfect role model of grace, strength, persistence and sacrifice.
4. Khalsa Singhniaa in Gatka Akhara
The battle-drum beats in the sky of the mind; aim is taken, and the wound is inflicted.
The Spiritual Warriors enter the field of battle; now is the time to fight!
He alone is known as a Spritual Hero, who fights in defense of Religion.
He may be cut apart, piece by piece, but never leaves the field of battle.
5. Mother of Khalsa: Mata Sahib Kaur Ji
In Sikh history Mata Sahib Kaur is known as the Mother of the Khalsa. This honour was bestowed upon her by the Tenth Nanak, Guru Gobind Singh Ji. When a Sikh receives the gift of Khande Dee Pauhul (Amrit), he/she is told that from today onward your father is Guru Gobind Singh Ji and you mother is Mata Sahib Kaur Ji.
6. Children of Waheguru
"...Bibi Pritam Kaur and her two younger children helped the defence by refilling the ammunition for the guns, and brought in food and water for the defenders..."
7. I, not a woman, by his side ,I, a warrior, ready to die… (Poem)
Guru Gobind Singh, great King, on high,
Your humble servant, Mai Bhago, am I
Guru Gobind Singh, great King, on high,
Your Humble Servant, Mai Bhago, am I.
8. Importance of Kaur
Have you ever thought why Guru Ji, Guru Gobind Singh, gave the name Kaur to Sikhs, more specifically to Sikh women? Why did he not accept the status quo and keep the tradition of the woman's surname being determined by her family's name? What was Guru Ji trying to achieve by calling the Sikh woman "A Prince" (literal meaning of Kaur)?
9. In Memory of Chali Mukte
As you can imagine there are many more favorite posts, but it has been narrowed to ten choices. If one of your favorites did not make the top ten, leave a comment. Creating blog posts for for this Blog is an amazing task. With Guru Ji’s Kirpa, Daughters of the Khalsa Blog will continue to post Sakhis of Great Sikh Women and stories of Successful modern-day Singhnees. Thank You for everyone out there who has taken some time out of their busy lives to read a post or two. Your non-stop encouragement is what motivates future blog posts.
Waheguru Ji Ka Khalsa!
Waheguru Ji Ke Fateh!!
Daughters of the Khalsa
One Year of Blogging!
"From woman, man is born; within woman, man is conceived; to woman he is engaged and married. Woman becomes his friend; through woman, the future generations come. When his woman dies, he seeks another woman; to woman he is bound. So why call her bad? From her, kings are born. From woman, woman is born; without woman, there would be no one at all. O Nanak, only the True Lord is without a woman. That mouth which praises the Lord continually is blessed and beautiful. O Nanak, those faces shall be radiant in the Court of the True Lord."
- Guru Nanak Dev Ji in Raag Aasaa on Pannaa 473
2. Mata Khivi Ji
"...She took upon herself the onerous task of managing every detail of the langar..." Mata Khivi ji did much more than work in the kitchen. She created a loving atmosphere for all whom she came in contact with. She and Guru Angad Sahib Ji were very fond of their children. They lavished their love and affection on not only their own, but on any child in the community. Their commitment was so strong that it gave a beautiful example to all who witnessed it.
3.Mata Gujjar Kaur Ji: The Consciousness of the Guru
Mata ji was brought up with the consciousness of the Guru’s light; she fulfilled her parent’s aspiration of serving the path of the Guru beyond their expectations by growing into a perfect role model of grace, strength, persistence and sacrifice.
4. Khalsa Singhniaa in Gatka Akhara
The battle-drum beats in the sky of the mind; aim is taken, and the wound is inflicted.
The Spiritual Warriors enter the field of battle; now is the time to fight!
He alone is known as a Spritual Hero, who fights in defense of Religion.
He may be cut apart, piece by piece, but never leaves the field of battle.
5. Mother of Khalsa: Mata Sahib Kaur Ji
In Sikh history Mata Sahib Kaur is known as the Mother of the Khalsa. This honour was bestowed upon her by the Tenth Nanak, Guru Gobind Singh Ji. When a Sikh receives the gift of Khande Dee Pauhul (Amrit), he/she is told that from today onward your father is Guru Gobind Singh Ji and you mother is Mata Sahib Kaur Ji.
6. Children of Waheguru
"...Bibi Pritam Kaur and her two younger children helped the defence by refilling the ammunition for the guns, and brought in food and water for the defenders..."
7. I, not a woman, by his side ,I, a warrior, ready to die… (Poem)
Guru Gobind Singh, great King, on high,
Your humble servant, Mai Bhago, am I
Guru Gobind Singh, great King, on high,
Your Humble Servant, Mai Bhago, am I.
8. Importance of Kaur
Have you ever thought why Guru Ji, Guru Gobind Singh, gave the name Kaur to Sikhs, more specifically to Sikh women? Why did he not accept the status quo and keep the tradition of the woman's surname being determined by her family's name? What was Guru Ji trying to achieve by calling the Sikh woman "A Prince" (literal meaning of Kaur)?
9. In Memory of Chali Mukte
Forty (chali) liberated ones (mukte), is how a band of 40 brave Sikhs who laid down their lives fighting near the dhab or lake of Khidrana, also called Isharsar, on 29 December 1705 against a Mughal force in chase of Sri Guru Gobind Sahib Singh Ji are remembered in Sikh history and daily in the Sikh ardas or supplicatory prayer offered individually or at gatherings at the end of all religious services.
10. Bibi Harsharan Kaur:The Final Shaheed of the Chamkaur Battle
Sikh women are always known to have responded to the call of their duty. They have not allowed hardships and dangers to stand in the way of the performance of their moral obligations. Bibi Harsarn Kaur was one of these women who faced the odds to fulfill her obligations.As you can imagine there are many more favorite posts, but it has been narrowed to ten choices. If one of your favorites did not make the top ten, leave a comment. Creating blog posts for for this Blog is an amazing task. With Guru Ji’s Kirpa, Daughters of the Khalsa Blog will continue to post Sakhis of Great Sikh Women and stories of Successful modern-day Singhnees. Thank You for everyone out there who has taken some time out of their busy lives to read a post or two. Your non-stop encouragement is what motivates future blog posts.
Waheguru Ji Ka Khalsa!
Waheguru Ji Ke Fateh!!
Saturday, January 13, 2007
By Ek Ong Kaar Kaur - The Mystical Process of the Divine as described in the Mool Mantra
When talking about Divinity, sometimes we look outside of ourselves to discuss and define God. The Creator becomes, through our own conversations, everything a human is NOT.
It is as if we humans have taken certain experiences that give us a sense of comfort, that give us a sense of security on the earth; and projected their most perfect and continual expression on a Divine Being who can do and be everything we would most like to be, but aren’t.
When Guru Nanak Dev Ji talks about Divinity, his language, his perception, his vision is so all encompassing that Divinity intermingles with and provides the foundation for everything in the Universe. It is the secret ingredient that gives rise to our human experience. Every single aspect of being human, whether we ourselves would judge it as “good” or “bad” is embraced as part of the Divine. It’s a union. A yoga – if you can forgive the word – between finite perception and Infinite expression.
Guru Nanak Dev Ji gave the Mool Mantra as the essence of the Sikh teachings. Recently, while meditating on it, it dawned on me how inter-dependent the phrases of the Mool Mantra really are. For a long time the Mool Mantra seemed to me a group of adjectives describing the experience of Divinity. But like a seed that breaks open to create roots – what I saw was that the Mool Mantra is not just a description. It defines a process through which we can become aware of the reality of the Divine inside us. Each line describes a state of consciousness. And understanding that state becomes a pre-requisite to developing an understanding of the state of consciousness described in the next line.
Ek Ong Kaar
One Spirit Beyond
Moves within the Creation-
Coordinating
Consolidating
Continually
Creating
To keep the Creator separate from the Creation is not the way of Guru Nanak Dev Ji. To see them in a joyful play, intermingling, evolving, finding new expressions of Itself – that is his gift to us. “God” is not out there somewhere – pulling strings or watching in judgment.
Most people’s search for Spirit begins in an external way – and so Guru Nanak Dev Ji gives us at the beginning a compact definition of the Force that Runs the Entire Universe. It is One – Ek. Is has vibration, sound – Ong – and from sound, from vibration it express itself in form – Kaar. But the Oneness and the sound and the form are merged in every moment, in every thing – continually playing together. A current runs through the entire Creation. And like children playing with paints, Ek Ong Kaar never creates the same picture twice.
Sat Naam
And this Spirit
Within me
Is my True Identity.
If I can accept what Ek Ong Kaar means – then I must also accept the Presence of the Divine within myself. Perhaps –I do not always see or feel that Presence. But Guru Nanak Dev Ji tells us – it is that Divine Presence within us that is our real identity. Our real name. Our real existence. What I see myself as today, “a 38-year-old woman, Sikh, grew up in South Jersey, loves to read, likes chocolate, etc.” is a very temporary thing that will change as I age, or vanish as soon as my breath leaves my body. But beyond these definitions, these stored memories, opinions and tastes of a lifetime – there is a Presence, a Life, a Spirit that will keep going. This Presence is part and parcel of the play of Ek Ong Kaar. And that is my True Identity. Sat Naam.
Kartaa Purakh
It Does All
And Causes All
To be Done.
It Protects me
Through all incidents
Of Time and Space.
This line takes a bit of subtlety to understand. Because in the previous two phrases, Guru Nanak Dev Ji describes first the Power that runs the entire Universe. Second, he shows that this Force behind all of Creation lives inside of my own self, as well. And then what he would like us to understand is that this Power – which flows through all of Creation and flows through me –
This line may be difficult because it is difficult to believe that the Divine is the Doer. Our mind tells us that, “I am the doer. I am the one who is acting. I am the creator. I am the manipulator. I am the one who can move things and create my life as I want to. I am.” The moment the mind hears that it is NOT the doer, it protests, creates doubts, arguments, becomes defensive and storms around.
We call this ego – and there’s a purpose for it. Because the intricate truth is that the Divine dwells in you, as well as in everything, so you are part of that Creative Power, and part of that Protective energy. You are not the entirety of it. But in your Spirit, you are part of it.
The misunderstanding comes because of the mind. The purpose of the mind is to serve the soul. It is created to apply its intelligence to carry out the commands of Spirit. When a human being flows with the experience of her own Spirit and the mind serving that – then it is easy to understand Kartaa Purakh. Where the “I” is not experienced as the Doer at all. Where everything is arranged and taken care of by the hand of the One.
But when the mind does not know how to listen to or surrender to our own Inner Divinity, then it follows its own impulses and desires. And in that experience, nothing ever quite turns out the way it wants. That builds frustration, anger and fear.
Deathless
It comes into form.
Moving beyond fear and anger, a perception, an awareness opens up within ourselves. And suddenly we can touch that Deathless Spirit inside. Our projection as a human begins to channel that Light. And we become the Image of the Undying while on the earth.
It isn’t a mental trick or a philosophy. An argument or a policy. It is something that begins to blossom when we move beyond fear and anger. Because when we begin to live beyond fear and anger, and feel our power from the deepest, most true, most genuine love inside of ourselves – then the fact that we are Deathless begins to make itself known to our conscious mind. In that awareness, we can represent Deathless Divinity in our every day life.
Wahe Guru Ji Ka Khalsa, Wahe Guru Ji Ki Fateh
All love in the Divine,
Ek Ong Kaar Kaur
Note: Publications: Japji Sahib: The Song of the Soul by Guru Nanak translated by Ek Ong Kaar Kaur Khalsa. Available through www.amazon.com. The End of Karma by Dr. Dharma Singh. Available through www.drdharma.com.
By Ek Ong Kaar Kaur - The Mystical Process of the Divine as described in the Mool Mantra
When talking about Divinity, sometimes we look outside of ourselves to discuss and define God. The Creator becomes, through our own conversations, everything a human is NOT.
...All-powerful. All-knowing. All-seeing. All-loving. All-kindness...
It is as if we humans have taken certain experiences that give us a sense of comfort, that give us a sense of security on the earth; and projected their most perfect and continual expression on a Divine Being who can do and be everything we would most like to be, but aren’t.
When Guru Nanak Dev Ji talks about Divinity, his language, his perception, his vision is so all encompassing that Divinity intermingles with and provides the foundation for everything in the Universe. It is the secret ingredient that gives rise to our human experience. Every single aspect of being human, whether we ourselves would judge it as “good” or “bad” is embraced as part of the Divine. It’s a union. A yoga – if you can forgive the word – between finite perception and Infinite expression.
The duty we have in our human body, Guru Nanak tells us, is to simply allow ourselves to become aware of this truth, and to live in a state of gratitude for it. That’s all.
Guru Nanak Dev Ji gave the Mool Mantra as the essence of the Sikh teachings. Recently, while meditating on it, it dawned on me how inter-dependent the phrases of the Mool Mantra really are. For a long time the Mool Mantra seemed to me a group of adjectives describing the experience of Divinity. But like a seed that breaks open to create roots – what I saw was that the Mool Mantra is not just a description. It defines a process through which we can become aware of the reality of the Divine inside us. Each line describes a state of consciousness. And understanding that state becomes a pre-requisite to developing an understanding of the state of consciousness described in the next line.
Ek Ong Kaar
One Spirit Beyond
Moves within the Creation-
Coordinating
Consolidating
Continually
Creating
To keep the Creator separate from the Creation is not the way of Guru Nanak Dev Ji. To see them in a joyful play, intermingling, evolving, finding new expressions of Itself – that is his gift to us. “God” is not out there somewhere – pulling strings or watching in judgment.
The Divine dwells inside every molecule as a Living Force, constantly expressing myriads of forms, though all forms are ultimately unified in the One.
Most people’s search for Spirit begins in an external way – and so Guru Nanak Dev Ji gives us at the beginning a compact definition of the Force that Runs the Entire Universe. It is One – Ek. Is has vibration, sound – Ong – and from sound, from vibration it express itself in form – Kaar. But the Oneness and the sound and the form are merged in every moment, in every thing – continually playing together. A current runs through the entire Creation. And like children playing with paints, Ek Ong Kaar never creates the same picture twice.
Sat Naam
And this Spirit
Within me
Is my True Identity.
If I can accept what Ek Ong Kaar means – then I must also accept the Presence of the Divine within myself. Perhaps –I do not always see or feel that Presence. But Guru Nanak Dev Ji tells us – it is that Divine Presence within us that is our real identity. Our real name. Our real existence. What I see myself as today, “a 38-year-old woman, Sikh, grew up in South Jersey, loves to read, likes chocolate, etc.” is a very temporary thing that will change as I age, or vanish as soon as my breath leaves my body. But beyond these definitions, these stored memories, opinions and tastes of a lifetime – there is a Presence, a Life, a Spirit that will keep going. This Presence is part and parcel of the play of Ek Ong Kaar. And that is my True Identity. Sat Naam.
Kartaa Purakh
It Does All
And Causes All
To be Done.
It Protects me
Through all incidents
Of Time and Space.
This line takes a bit of subtlety to understand. Because in the previous two phrases, Guru Nanak Dev Ji describes first the Power that runs the entire Universe. Second, he shows that this Force behind all of Creation lives inside of my own self, as well. And then what he would like us to understand is that this Power – which flows through all of Creation and flows through me –
...Does everything and Protects everything...
This line may be difficult because it is difficult to believe that the Divine is the Doer. Our mind tells us that, “I am the doer. I am the one who is acting. I am the creator. I am the manipulator. I am the one who can move things and create my life as I want to. I am.” The moment the mind hears that it is NOT the doer, it protests, creates doubts, arguments, becomes defensive and storms around.
The mind can become competitive with Divinity, and try to prove that it IS the doer, it IS the protector – and nothing is greater than itself.
We call this ego – and there’s a purpose for it. Because the intricate truth is that the Divine dwells in you, as well as in everything, so you are part of that Creative Power, and part of that Protective energy. You are not the entirety of it. But in your Spirit, you are part of it.
The misunderstanding comes because of the mind. The purpose of the mind is to serve the soul. It is created to apply its intelligence to carry out the commands of Spirit. When a human being flows with the experience of her own Spirit and the mind serving that – then it is easy to understand Kartaa Purakh. Where the “I” is not experienced as the Doer at all. Where everything is arranged and taken care of by the hand of the One.
But when the mind does not know how to listen to or surrender to our own Inner Divinity, then it follows its own impulses and desires. And in that experience, nothing ever quite turns out the way it wants. That builds frustration, anger and fear.
The balance of our lives as human beings rests on this point. If the mind can be trained to serve the Spirit, it can surrender its finite understanding of life and consciously enjoy the experience of the One in All.
But if it is not trained to serve the Spirit, and it follows it own thoughts and desires – then that creates a life of passion, pain and death.
Nirbhau
Nirvair
When I have seen these truths of Ek Ong Kaar, Sat Naam, Kartaa Purakh – then how can I ever feel afraid again? How can I ever be angry? Fear and anger come from ego – from my limited perception needing to protect my own security and identity. But if the Divine has blessed me to understand this Force that runs through all, that runs through me and that Does everything – then whatever I experience is the Divine. So why would I react to what I see with fear or anger – if it is all part of the One?
Not that we shouldn’t set boundaries or fight injustice. Guru Gobind Singh Ji was a master of seeing the Divine on the battlefield, of praying to every aspect of the Creator while wielding his sword.
Nirbhau
Nirvair
When I have seen these truths of Ek Ong Kaar, Sat Naam, Kartaa Purakh – then how can I ever feel afraid again? How can I ever be angry? Fear and anger come from ego – from my limited perception needing to protect my own security and identity. But if the Divine has blessed me to understand this Force that runs through all, that runs through me and that Does everything – then whatever I experience is the Divine. So why would I react to what I see with fear or anger – if it is all part of the One?
Not that we shouldn’t set boundaries or fight injustice. Guru Gobind Singh Ji was a master of seeing the Divine on the battlefield, of praying to every aspect of the Creator while wielding his sword.
It’s more about the way in which one sees life. Anger and fear cannot coexist with love. To fight and see the Divine in the enemy – to know the duty and yet to keep compassion in one’s heart – this is the way of the Sikh.
Where fear and anger are – the Guru’s words are not. Where the Guru’s words are, fear and anger have no ground in which to grow. This, to my own mind, is the reason why the Sikhs in history could face such terrible tortures and horrors and still shine - Because they had cracked this secret of the Mool Mantra. And the experience of Divinity within themselves and within the entire creation was so powerful and so great, that even in the worst circumstances, they could see the Divine in the other person. And so they could go through the challenge with love instead of fear and vengeance.
Akaal Moorat
Akaal Moorat
Deathless
It comes into form.
Moving beyond fear and anger, a perception, an awareness opens up within ourselves. And suddenly we can touch that Deathless Spirit inside. Our projection as a human begins to channel that Light. And we become the Image of the Undying while on the earth.
It isn’t a mental trick or a philosophy. An argument or a policy. It is something that begins to blossom when we move beyond fear and anger. Because when we begin to live beyond fear and anger, and feel our power from the deepest, most true, most genuine love inside of ourselves – then the fact that we are Deathless begins to make itself known to our conscious mind. In that awareness, we can represent Deathless Divinity in our every day life.
Through our words, through our actions, through our dress, through our every interaction. We present in form the truth and reality of the Deathless Divine.
In time, this gives rise to living the Rehit. For in the Rehit, Guru Gobind Singh Ji gave the Sikhs a discipline and a structure to be Akaal Moorat – to be the Image of the Undying, the Deathless in Form.
Ajoonee
In Itself, It has
Never been born.
Deathless in Form. Never been born. Though the mind has no capacity to logically map it, our Spirit has always existed and will continue to exist always. No death. No birth. No beginning. No end. Just one big play, one continuous learning – shifting from form to form through time and space.
Feeling the reality of the Deathless Spirit inside, and understanding that there was never a beginning to us anyway– the mind can penetrate through the fog of time and surrender its finite ego to something far bigger.
Saibhang
Flowing through the cycles
Of Birth and Death,
It Moves
By Its Own
Purity and Projection.
Life needs definition to fulfill itself. And for most of us – the mind gives us our definition. We are “lawyers,” “engineers,” “lovers,” “ministers,” “writers,” “rebels,” – words, pictures, images that direct how we use our breath, our voice, our creativity to form our own lives.
Guru Nanak gives us a different definition. Saibhang. It’s a definition that applies to the soul, to the spirit. And in that definition, our own inner purity flows through time and space, calling one experience after another forward until we can consciously merge back in Union with Ek Ong Kaar. With the Source. With the One. Completion.
This definition applies once we understand that we are Deathless in Form, Never Been Born. In that vastness of Identity – Saibhang becomes a guideline for how to approach life, how to engage the very tiny bit of time that we have on the earth – in this body, in this experience. Rather than looking to create a finite identity and security for ourselves, Saibhang asks us to see our life in the context of a much larger journey. And to keep flowing forward, to complete who we are, so that the mind can consciously merge into the Limitless of Self and allow that inner Divinity to complete the journey.
Gur Prasaad
This understanding
Shall come to you
As a sweet blessing,
As a gift,
Through the Guru.
We need a teacher. We need a guide. Only an idiot believes that his or her mind can figure everything out on its own. We needed someone to teach us how to tie our shoes, how to dress ourselves. Then older - how to count, how to write letters. And yet this most sublime and important lesson of all – the lesson of what a human being is, of the purpose of the human life – we can sometimes so arrogantly assume that we need no teacher for that at all.
It is the proof of God in a world that questions the existence of the Divine that so many teachers have come to give us a path home.
Ajoonee
In Itself, It has
Never been born.
Deathless in Form. Never been born. Though the mind has no capacity to logically map it, our Spirit has always existed and will continue to exist always. No death. No birth. No beginning. No end. Just one big play, one continuous learning – shifting from form to form through time and space.
Feeling the reality of the Deathless Spirit inside, and understanding that there was never a beginning to us anyway– the mind can penetrate through the fog of time and surrender its finite ego to something far bigger.
Saibhang
Flowing through the cycles
Of Birth and Death,
It Moves
By Its Own
Purity and Projection.
Life needs definition to fulfill itself. And for most of us – the mind gives us our definition. We are “lawyers,” “engineers,” “lovers,” “ministers,” “writers,” “rebels,” – words, pictures, images that direct how we use our breath, our voice, our creativity to form our own lives.
Guru Nanak gives us a different definition. Saibhang. It’s a definition that applies to the soul, to the spirit. And in that definition, our own inner purity flows through time and space, calling one experience after another forward until we can consciously merge back in Union with Ek Ong Kaar. With the Source. With the One. Completion.
This definition applies once we understand that we are Deathless in Form, Never Been Born. In that vastness of Identity – Saibhang becomes a guideline for how to approach life, how to engage the very tiny bit of time that we have on the earth – in this body, in this experience. Rather than looking to create a finite identity and security for ourselves, Saibhang asks us to see our life in the context of a much larger journey. And to keep flowing forward, to complete who we are, so that the mind can consciously merge into the Limitless of Self and allow that inner Divinity to complete the journey.
Gur Prasaad
This understanding
Shall come to you
As a sweet blessing,
As a gift,
Through the Guru.
We need a teacher. We need a guide. Only an idiot believes that his or her mind can figure everything out on its own. We needed someone to teach us how to tie our shoes, how to dress ourselves. Then older - how to count, how to write letters. And yet this most sublime and important lesson of all – the lesson of what a human being is, of the purpose of the human life – we can sometimes so arrogantly assume that we need no teacher for that at all.
It is the proof of God in a world that questions the existence of the Divine that so many teachers have come to give us a path home.
For the Sikh, that Teacher is the Shabad, the Divinely-given Word of the Guru. And by meditating on that Sound Current of the Shabad, It trains the mind into the reality of all that the Mool Mantra has described.
So we seek that blessing, that gift that comes through the Guru. For just as we could never teach ourselves how to tie our own shoes, so too – the journey to merge into Divinity needs an example to follow, needs guidelines, principles, and a Voice that can remind us of the truth when we wander off the path.
Jap
In every moment
Continue
In Its Continual
Remembrance.
There is only one command in all of the Sri Guru Granth Sahib Ji. There are many many suggestions, but just one order to obey. Jap. Repeat. Continue to meditate on this. Over and over and over again. With love in your heart. Surrender. And remember.
As someone who does marketing, I know that the law of marketing is repetition. It doesn’t matter how fancy the ad, how large or expensive.
Jap
In every moment
Continue
In Its Continual
Remembrance.
There is only one command in all of the Sri Guru Granth Sahib Ji. There are many many suggestions, but just one order to obey. Jap. Repeat. Continue to meditate on this. Over and over and over again. With love in your heart. Surrender. And remember.
As someone who does marketing, I know that the law of marketing is repetition. It doesn’t matter how fancy the ad, how large or expensive.
Repetition is the key for someone to remember your message.
To be able to identify your product. The market needs to see the ad over and over and over again – to remember.
Guru Nanak Dev Ji understood this basic psychology of the human being. And so he gives this command in the Mool Mantra. Repeat. Remember. Meditate upon it over and over and over and over again – so that you can identify it. So that you can learn the truth of it, and see it for yourself. Ultimately, the Guru can only point us in a good direction. It is up to us to do the work. And for the Sikh, Jap is the work.
Aad Sach
Jugaad Sach
Hai Bhee Sach
Naanak Hosee Bhee Sach
From the start
This Truth was True.
All through Time and Space
Is True.
Even now,
This Truth is True.
Nanak says,
Ever shall be True.
The seal of the Mool Mantra is the declaration by Guru Nanak Dev Ji that what has been described in the previous lines – about the nature of the Divine, about that Divine identity within us, about the process to become awake to that reality, about the need for the Guru, and the order to just keep repeating – all of this is True no matter what age, no matter what time and space. The Mool Mantra gives the essence of reality from before the Big Bang to the end of the physical Universe as we know it and beyond.
For us, as humans, to anchor ourselves to this knowledge can give us a deep sense of security. This seal exists to remove doubt, to create trust and faith. So that, by committing ourselves to the message of the Mool Mantra and realizing its truths, we have an opportunity to find the Divine within no matter what circumstance of life we have been born into.
Writing and creating dialogue about Divinity is so important. Since humans have existed – recorded history, myth and even before that – the way we discuss Divinity defines the purpose of human life. In a world that has gone mad through so many words, so many images, so much communication that confuses and competes – the Mool Mantra gives us a solid identity. It roots us in a reality so powerful and profound that our lives can be victories of joy, love and compassion in even the most difficult of times.
Guru Nanak Dev Ji understood this basic psychology of the human being. And so he gives this command in the Mool Mantra. Repeat. Remember. Meditate upon it over and over and over and over again – so that you can identify it. So that you can learn the truth of it, and see it for yourself. Ultimately, the Guru can only point us in a good direction. It is up to us to do the work. And for the Sikh, Jap is the work.
Aad Sach
Jugaad Sach
Hai Bhee Sach
Naanak Hosee Bhee Sach
From the start
This Truth was True.
All through Time and Space
Is True.
Even now,
This Truth is True.
Nanak says,
Ever shall be True.
The seal of the Mool Mantra is the declaration by Guru Nanak Dev Ji that what has been described in the previous lines – about the nature of the Divine, about that Divine identity within us, about the process to become awake to that reality, about the need for the Guru, and the order to just keep repeating – all of this is True no matter what age, no matter what time and space. The Mool Mantra gives the essence of reality from before the Big Bang to the end of the physical Universe as we know it and beyond.
For us, as humans, to anchor ourselves to this knowledge can give us a deep sense of security. This seal exists to remove doubt, to create trust and faith. So that, by committing ourselves to the message of the Mool Mantra and realizing its truths, we have an opportunity to find the Divine within no matter what circumstance of life we have been born into.
Writing and creating dialogue about Divinity is so important. Since humans have existed – recorded history, myth and even before that – the way we discuss Divinity defines the purpose of human life. In a world that has gone mad through so many words, so many images, so much communication that confuses and competes – the Mool Mantra gives us a solid identity. It roots us in a reality so powerful and profound that our lives can be victories of joy, love and compassion in even the most difficult of times.
Wahe Guru Ji Ka Khalsa, Wahe Guru Ji Ki Fateh
All love in the Divine,
Ek Ong Kaar Kaur
Note: Publications: Japji Sahib: The Song of the Soul by Guru Nanak translated by Ek Ong Kaar Kaur Khalsa. Available through www.amazon.com. The End of Karma by Dr. Dharma Singh. Available through www.drdharma.com.
Click here to visit her Blog:
Random Calligraphy: Personal Reflections from an Imperfect Pen By Ek Ong Kaar Kaur
ARDAS FOR GURMUKH PYARE
Waheguru Ji Ka Khalsa!
Waheguru Ji Ke Fateh!!
SadhSangat jee,
Dr. Bhai Tejinderpal Singh “Doola” Jee and his wife Bibi Jasbir Kaur Jee were involved in a serious car accident today near London, Ontario.
According to the hukam of Akaal Purakh Vaheguru, Bibi Jasbir Kaur Jee has left from this world.
Please do ardas for Guru Sahib to always keep Bibi Jee’s soul in Guru Sahib’s charan in sachkhand...
Waheguru Ji Ka Khalsa!
Waheguru Ji Ke Fateh!!
SadhSangat jee,
Dr. Bhai Tejinderpal Singh “Doola” Jee and his wife Bibi Jasbir Kaur Jee were involved in a serious car accident today near London, Ontario.According to the hukam of Akaal Purakh Vaheguru, Bibi Jasbir Kaur Jee has left from this world.
Please do ardas for Guru Sahib to always keep Bibi Jee’s soul in Guru Sahib’s charan in sachkhand...
Bhai Tejinderpal Singh Jee is currently in serious but stable condition at Victoria hospital in London. Please do ardas for their good health and Chardi Kala.
May Guru Sahib always bless the souls of these inspirational Gursikh sevadaars.
Waheguru Waheguru Waheguru Waheguru Waheguru
Click Here to listen to keertan by Bibi Jasbir Kaur Jee
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Sikh Sangat
Monday, January 08, 2007
New Years Resolution
Like Bibi Nanaki Ji
I hope to encourage those who are
close to me to discover Sikhi within
Like Mata Khivi Ji
I hope to do more Seva on a daily
basis for the Sangat
Like Mata Amro Kaur Ji
I hope to continue to recite Guru Ji’s
Bani during Amrit Vela
Like Mata Bhag Kaur Ji
I hope to learn Gatkha Akhara, so when the time comes,
I can fight like a Khalsa Warrior
Like Mata BhaniJi
I hope to serve my elders with love,
support, and encouragement
Like Mata Gujjar Kaur Ji
I hope to share Sakhis with young
children of the Bravery of our Gurus
With the Blessings of Mata Sahib Kaur Ji
I hope this New Year I will be able to fulfill my resolution
by following a simple formula:
Bana, Bani, Naam, and Seva
Like Bibi Nanaki Ji
I hope to encourage those who are
close to me to discover Sikhi within
Like Mata Khivi Ji
I hope to do more Seva on a daily
basis for the Sangat
Like Mata Amro Kaur Ji
I hope to continue to recite Guru Ji’s
Bani during Amrit Vela
Like Mata Bhag Kaur Ji
I hope to learn Gatkha Akhara, so when the time comes,
I can fight like a Khalsa Warrior
Like Mata BhaniJi
I hope to serve my elders with love,
support, and encouragement
Like Mata Gujjar Kaur Ji
I hope to share Sakhis with young
children of the Bravery of our Gurus
With the Blessings of Mata Sahib Kaur Ji
I hope this New Year I will be able to fulfill my resolution
by following a simple formula:
Bana, Bani, Naam, and Seva
Friday, January 05, 2007
That Nothing deters me from gracious deeds.
And when fight I must, I fight foresee to win.
That I’m instructed in wisdom only by my higher mind,
That I crave ever to utter they praise.
And when comes the end of my life,
I die fighting in the thick of a righteous war!”
The Sri Guru Gobind Singh Ji t did die fighting for righteousness. The Guru raised his sword not for personal ends, but for righteousness for saving and upholding the Hindu Dharma from the bigotary and oppression of the Muslim Rule.
He sacrificed his father, Dhan Dhan Sri Guru Teg Bahadur Ji, and mother Dhan Dhan Mata Gujjar Kaur Ji, his Four sons (Baba Ajit Singh, Baba Jujhar Singh, Baba Zorawar Singh, & Baba Fateh Singh), and countless of Sikhs (Chali Mukte) to establish righteousness and eliminate tyranny. Overall, Guru Ji's Sikhs whether they were his own blood or took Amrit from Him were Brave Warriors, they always stepped up to their call to fight against those who committed injustices, Guru Ji proclaimed, his Siks would never back down from a Battle 'The Word is the Truth.'
It is impossible to write a paragraph or few pages on the life and accomplishments of Sri Guru Gobind Singh Ji. But a Glimpse of his life demonstrates his devotion and determination to Sikhi. In order to understand why Sri Guru Gobind Singh Ji created the Khalsa, fought against the Muslim oppressors, and preached on the word of One God, we need to take a look at the lives of his Mother and Father; both of them shaped the teachings and blessings of their Son.
His First Great Sacrifice
Sri Guru Gobind Singh Ji requested to his father to fight against those who caused harm to others. It doesn’t matter if you are protecting Muslims or Hindus or Sikhs, they all are from one Human race, and as Sikhs we need to uphold the righteousness of God. Guru Ji wanted to inspire the people with the spirit to stand up boldly for human rights, including that of religion beliefs and tradition. He wanted to make them be ever up and doing for the sake of righteousness, be prepared to suffer and make sacrifices in the cause of freeing the land from the yoke of oppressors, and be ever prepared to suffer in order to relieve others of their troubles. The theme of his teachings was simple,
After Sri Guru Teg Bahadur Ji’s Shaheedi, Guru Ji’s head was carried to Sri Guru Gobind Singh Ji by Ranghreta Sikh, named Jaita. In the old days, he was considered to belong to the low-caste of society. Sri Guru Gobind Singh Ji was touched with the dauntless courage and extreme devotion of the Ranghreta Sikh. Flinging his arms round Bhai Jait’s neck, he declared the Guru’s own Son. It was this time when Sri Guru Gobind Singh Ji proclaimed that no ‘high-class’ Sikh came forward to claim the martyred Guru’s body. Only a Ranghreta Sikh had the daring to pick up the head, and a Lubana Sikh took the risk of taking away and cremating the headless body. Additionally, when Sikhs were questioned by officials whether they were Sikhs, they had all, except the Guru’s immediate followers, denied their faith. Nobody from the so- called high class Sikhs had shown the courage of his convictions and openly declare that they were the martyred Guru’s Sikhs.
Sri Guru Gobind Singh Ji
Divine Commission
Sri Guru Gobind Singh Ji our tenth Guru was the Son of Sri Guru Teg Bahadur Ji (ninth Guru) and Mata Gujjar Kaur Ji. Today we celebrate the 341st Prakaash Diwas (Birth Day) of Sri Guru Gobind Singh Ji.
Divine Commission
Sri Guru Gobind Singh Ji our tenth Guru was the Son of Sri Guru Teg Bahadur Ji (ninth Guru) and Mata Gujjar Kaur Ji. Today we celebrate the 341st Prakaash Diwas (Birth Day) of Sri Guru Gobind Singh Ji.
The story of His life in this world began on that day. But, actually, as He tells us, His life story began much earlier. Of this He has told us in his autobiography which bears the name of Bachittar/Vichitra Natak, which means the Wondrous Drama. In it He tells us how and for what purpose He was sent into this world by God.
“Now I relate my story: how God sent me into this world, while I was undergoing penances (for His Sake).”
He says that before He started his life on this earth, He was a bodiless spirit, was engaged in meditation in the snow-washed solitude of the seven-peaked Hemkunt Sahib Mountain.
With out a doubt, Sri Guru Gobind Singh Ji touched millions of souls across the world throughout the centuries to present day. From the day of His birth to His death, Sri Guru Gobind Singh Ji’s ultimate goal was to extend faith and virtue everywhere, to save the virtuous and the saints, and to seize and destroy root and branch, the doers or sin and evil.
ham eaeh kaaj jagath mo aaeae II
I have come into this world for this purpose.
dhharam haeth guradhaev pat(h)aaeae II
There supreme Guru has sent me for the protection of righteousness.
jehaa(n) thehaa(n) thum dhharam bithhaaro II
Propogate righteousness everywhere;
dhusatt dhokheeyan pakar pashhaaro II 42 II
seize and destroy the sinful and the wicked.
yaahee kaaj dhharaa ham janama(n) II
I have taken birth for this purpose.
samajh laehu saadhhoo sabh manama(n) II
Let the holy men understand this in their minds.
dhharam chalaavan sa(n)th oubaaran II
I have come for spreading divine religion and for protecting the saints.
dhusatt sabhan ko mool oupaaran II 43 II
And for annihilating and uprooting all the tyrants
Guru Ji blessed Sikhs with unconditional amount of prayers
That Nothing deters me from gracious deeds.
And when fight I must, I fight foresee to win.
That I’m instructed in wisdom only by my higher mind,
That I crave ever to utter they praise.
And when comes the end of my life,
I die fighting in the thick of a righteous war!”
The Sri Guru Gobind Singh Ji t did die fighting for righteousness. The Guru raised his sword not for personal ends, but for righteousness for saving and upholding the Hindu Dharma from the bigotary and oppression of the Muslim Rule.
He sacrificed his father, Dhan Dhan Sri Guru Teg Bahadur Ji, and mother Dhan Dhan Mata Gujjar Kaur Ji, his Four sons (Baba Ajit Singh, Baba Jujhar Singh, Baba Zorawar Singh, & Baba Fateh Singh), and countless of Sikhs (Chali Mukte) to establish righteousness and eliminate tyranny. Overall, Guru Ji's Sikhs whether they were his own blood or took Amrit from Him were Brave Warriors, they always stepped up to their call to fight against those who committed injustices, Guru Ji proclaimed, his Siks would never back down from a Battle 'The Word is the Truth.'
It is impossible to write a paragraph or few pages on the life and accomplishments of Sri Guru Gobind Singh Ji. But a Glimpse of his life demonstrates his devotion and determination to Sikhi. In order to understand why Sri Guru Gobind Singh Ji created the Khalsa, fought against the Muslim oppressors, and preached on the word of One God, we need to take a look at the lives of his Mother and Father; both of them shaped the teachings and blessings of their Son.
His First Great Sacrifice
Sri Guru Gobind Singh Ji requested to his father to fight against those who caused harm to others. It doesn’t matter if you are protecting Muslims or Hindus or Sikhs, they all are from one Human race, and as Sikhs we need to uphold the righteousness of God. Guru Ji wanted to inspire the people with the spirit to stand up boldly for human rights, including that of religion beliefs and tradition. He wanted to make them be ever up and doing for the sake of righteousness, be prepared to suffer and make sacrifices in the cause of freeing the land from the yoke of oppressors, and be ever prepared to suffer in order to relieve others of their troubles. The theme of his teachings was simple,
‘Fear None and Strike Fear in None’
After Sri Guru Teg Bahadur Ji’s Shaheedi, Guru Ji’s head was carried to Sri Guru Gobind Singh Ji by Ranghreta Sikh, named Jaita. In the old days, he was considered to belong to the low-caste of society. Sri Guru Gobind Singh Ji was touched with the dauntless courage and extreme devotion of the Ranghreta Sikh. Flinging his arms round Bhai Jait’s neck, he declared the Guru’s own Son. It was this time when Sri Guru Gobind Singh Ji proclaimed that no ‘high-class’ Sikh came forward to claim the martyred Guru’s body. Only a Ranghreta Sikh had the daring to pick up the head, and a Lubana Sikh took the risk of taking away and cremating the headless body. Additionally, when Sikhs were questioned by officials whether they were Sikhs, they had all, except the Guru’s immediate followers, denied their faith. Nobody from the so- called high class Sikhs had shown the courage of his convictions and openly declare that they were the martyred Guru’s Sikhs.
The Guru saw in this the danger of backsliding among the Sikhs. ‘it is possible’ thought He, ‘that the Sikhs might fall back into the great sea from which they have been taken out from.’ Hence he vowed that he would make it *impossible for the Sikhs to hide their creed in the future. He would give them such a form and appearance, some such distinguishing marks that even a single Sikh mixed up with thousands of others would be recognizable at once, most easily and unmistakably. A distinctive form and appearance would serve another purpose too. The Sikhs would have to be true and pure in order to maintain the dignity or their distinctive guise, so that none might have a chance or justification to remark. In this way the Sikhs would stand out distinct from others not only in external appearance, but also internal virtue and day –to – day life.
The Guru Ji's Amazing Call:
The Beloved Five
Dhan Dhan Sri Guru Nanak Dev Ji had worked to create a casteless society, a society in which no one was considered high or low, simply on account of having been born in this or that caste. His successors had worked on the same lines. Hosts of low-caste people were taken in the fold of Sikhism, made members of the Brotherhood of Man founded by the Guru. The result was that jats, who were considered to be Sudras, enjoyed the greatest privilege along with the Khatris, and the Brahmins were no longer held in esteem.
Sri Guru Gobind Singh as well, decided to cut at the root of all such customs and practices as stood in the way of a complete unification of the nation. He wanted to create a united and strong body of community who would be pure enough to free themselves from the oppression of priests and rulers, and at the same time, be strong enough to maintain this freedom.
In 1699 A.D. Guru Ji invited all Sikhs to gather at his home for prayers and a special occasion. The Guru had set up a tent for all the Sikhs to see, many Sikhs whispered amongst themselves wondering why such a tent was set up. Once the Guru came out, His appearance was altogether different from what it had usually been. His eyes were shining like fire. His face was hardest and red. His naked sword shone in his uplifted hand. He looked like a warrior about to jump into a battle-field. In a voice as of thunder he said:
“My Dear Sikhs, my Beloved Sons, this sword of mine wants to taste the Blood of a Sikh. Is there any among you read to offer his neck for the purpose, to lay down His life at a call from Me?”
All present grew pale, on hearing such a strange demand. There was no response to this amazing, breath-taking call. The Guru repeated it. Still there was no reply. A third time he spoke in a louder, more thundering voice.
“Is there any true Sikhs of mine among you? If so let he come up and give me his head as an offering, as a proof of his faith in me.”
After some minutes, Bhai Daya Ram (Bhai Daya Singh Ji) a Khatri of Lahore stood up and said ‘O True King, my head is at your service, Cut it off from the trunk, and make it fall at your sacred feet.’
Guru Ji took Bhai Daya Ram into the tent, the sound of a sword-blow was heard, and then Guru Ji came out of his tent with a blood sword. Once Guru Ji showed the sword, the crowds realized that Guru Ji really meant what he said. They were convinced that Bhai Daya Ram was dead. Guru Ji asked again, if there were any other Sikhs willing to give up their heads. No one raised their head. After a few minutes, Bhai Dharam Das (Bhai Dharam Singh Ji), stood up, and offered his head.
The call for a Head continued three more times, however, the crowd of Sikhs grew thinner and thinner. Some Sikhs even went to the Guru Ji’s mother, Mata Gujjar Kaur Ji, and complained to her against t the Guru, ‘He seems to have gone mad,’ said they. ‘He is killing his Sikhs. Remove him fro Guru ship. Let a grandson of yours take his place as the Guru.’Mata Gujjar Kaur Ji sent a messenger to her Son and see what was actually happening, but Guru was in no mood to receive, heed, or listen to anyone. On the third call, Bhai Mohkham Chand (Bhai Mohkham Singh Ji) stood up and offered his head. After a short time the Guru came out again. In the same manner as before, he called for another head. Finally Bhai Sahib Chand (Bhai Sahib Singh Ji) stood up and begged the Guru to accept his head. The Guru treated him in the manner as he had treated the other three. Lastly, Bhai Himmat Rai, (Bhai Himmat Singh Ji) stood up and offered his head. At this time the crowd outside of the tent assumed that five Sikhs had been killed by Sri Guru Gobind Singh Ji.
At last, Guru Ji came out of the tent, his face was beaming with joy and statisifaction. He was followed by five Sikhs dressed exactly like him. who were they? Oh Wonder! They were the same who had given their heads to the Guru. They had been killed. Had they been brought back to life? Their faces, their dresses, and their whole appearance were all like the Guru Ji’s.
Sri Guru Gobind Singh Ji said, “When Baba Nanak Ji tested his Sikhs, only one Sikh, Baba Lahihna, stood the test successfully. Now I, on the other hand, have found five Sikhs totally devoted to the Guru. I am immensely pleased. It is a matter of joy for all of us. The Sikh Faith will grow and flourish well and ever. These five are my Punj Pyare, my beloved five. They are in my form, I am in theirs. They are one with me, I am in them. They in me.”
Birth of the Khalsa
Sri Guru Gobind Singh Ji, proclaimed, from that today forward, the Sikh nation shall be called the Khalsa. Charnpahul will give place to Khande Da Amrit the nectar of two –edged sword. The person desiring to become a Sikh, to become a member of the Khalsa brotherhood, will drink water that has been stirred with a Khanda or two –edged sword. This water shall be called Amrit (nectar). I shall presently let you see how Amrit is to be administered.
Those who partake of this Amrit will be changed from Jackals to LIONS, form sparrows to HAWKS. They will be called SINGHS or KAURS. All castes, all people, are equally welcome to take the Amrit. I mean to make all Sikhs give up and forget for ever their previous caste. I want to combine them all into one Brotherhood, the KHALSA.
...The Khalsa will be equally in all respects, the lowest with the highest, males with females, and children with adults...
Through this blessing of Amrit, Sri Guru Gobind Singh Ji poured his life into his Sikhs and invested them with his own personality. They came to be looked up as models of physical power and beauty, and stateliness of character. The whole tone of national character was immensely changed. Sweepers, barbers, water-carriers, washermen, and confectioners who had never touched a sword or shouldered a gun, who had for countless generations, lived as slaves of the so-called higher classes, were under the Guru Ji’s lead, they were reborn into brave warriors, ready to rush into the jaws of death at the bidding of their Guru, and leaders of armies before whom the Rajas and the Nawabs trembled with terror and dared not raise their heads.
Thus was born the Khalsa—a nation of Saint Soldiers reciting only Naam of One God. Friends and servants of man, and sworn foes of all tyrants, a Brotherhood in which all were to be equal in all respects, and in which all castes were united to form one nation – the KHALSA. The Khalsa was Sri Guru Gobind Singh Ji’s type of universal man of God –
BRAVE
FEARLESS
STRONG AS A LION
SWEET HUMBLE
LOVING AS A WOMAN
HOLY AND PIOUS AS A SAINT
BROTHER OF ALL
STRIKING FEAR IN NONE
AFRAID OF NONE
FEARLESS
STRONG AS A LION
SWEET HUMBLE
LOVING AS A WOMAN
HOLY AND PIOUS AS A SAINT
BROTHER OF ALL
STRIKING FEAR IN NONE
AFRAID OF NONE
He who keeps alight the unquenchable torch of truth and never swerves from the thought of one God; he who has full love and confidence of one God and does not put his faith, even by mistake, in fasting or worshipping tombs, cemeteries, cremation grounds or monasteries; he only recognizes one God and makes no fetish of pilgrimages, alms, penances or austerities; and in whose heart and soul the light of the Perfect One shines froth, he is to be recognized as a true member of the KHALSA
Be part of the ARMY OF GOD – Take AMRIT – you will be glad you did!
What team are we on? Akaal Purakh Kee Fauj
This is our team...Defence: YOU
Who are our captains?
Who is our coach?
Sri Guru Granth Sahib Ji
Who is our goalie?
Our own REHIT
Who are our opponents?
Kaam, krodh, lobh, moh, ahankaar, jhoot, nindaa, vair, virod
And their coach is Maayaa
