Saturday, January 26, 2019

Baba Deep Singh Ji

Tomorrow is the anniversary of the birth of Baba Deep Singh Ji. I would like to share some history from last year's post. 

Baba Deep Singh Ji was born in January 1682 and was martyred Nov 13, 1757. He was born with the name Deepa to parents Bhai Bhagata Ji and Mai Jeoni Ji in Pahuvind. At the age of 12 he traveled with his family to Anandpur Sahib and met Guru Gobind Singh, where he was asked to stay. His family returned home and but Deepa continued to do sewa in Anandpur Sahib. He learned horsemanship, archery, and use of weapons. At the age of 18 he received Amrit on Vaisakhi, and was then known as Deep Singh. He spent eight years learning Gurmukhi from Bhai Mani Singh Ji. 

In 1702, Guru Ji requested that he return to help his parents, and he was then married. Two years later, he learned of the separation of Guru Ji from the younger Sahibzaade and Mata Gujri during the battle with the Hindu Hillput Rajas. He met Guru Ji at Damdama Sahib in Talwandi and learned of the martyrdom of the Sahibzaade.

At Damdama Sahib, he worked with Bhai Mani Singh to prepare the final text of Sri Guru Granth Sahib Ji, which was recited by Guru Gobind Singh Ji. He continued the sewa of producing handwritten copies of the Guru Granth Sahib Ji for several years. These copies went to Sri Akal Takht Sahib, Sri Takht Patna Sahib, Sri Takhat Hazur Sahib, and Sri Takht Anandpur Sahib. A copy in Arabic was sent to the Middle East. He was the first head Granthi at Damdama Sahib.

After the Jyoti Jot of Guru Ji, Baba Deep Singh joined Banda Singh Bahadur in fighting at the battle of Sirhind, during which Wazir Khan was killed. In 1733, he joined with other Sikhs to form the Dal Khalsa, which was divided into the Buddha Dal and Taruna Dhal, and further into five jathas. Baba Ji led one of these jathas, which went on to be known as the Shahid misl. 

This was a horrible time of oppression and injustice. Zakariaya Khan Bahadur, Governor of Lahore, rewarded anyone who removed a Sikh’s hair, took off the scalp of a Sikh, give information on whereabouts of Sikhs. He sentenced anyone who withheld information or gave shelter to the Sikhs. Bhai Mani Singh was martyred in 1737, cut joint by joint. A Mughal officer named Massa Ranghar was stationed in Amritsar to prevent the Sikhs from accessing Harmandir Sahib. He committed many bad acts there, and in response, Mehtab Singh and Sukkha Singh killed him and escaped in 1740. When Bhai Taru Singh was arrested and was made shaheed in 1745 by removal of his scalp, Mehtab Singh also surrendered himself and was martyred on a wheel. 

In 1746, the Chotta Ghallughara took place (small holocaust, only named small because there was a much larger one later). Mughal commander Jaspat Rai was killed fighting against the Sikhs, and his brother Lakhpat Rai who lived in Lahore, vowed revenge against the Sikhs. The Sikhs were outnumbered and under-equipped and fought with all their might. They received no support from the hill Rajas, who also attacked. About 7,000 Sikhs were killed and 3,000 were captured then executed, the rest making it to the sanctuary of the Lakhi Jungle. At that time the Sikh population was small due to persecution and this is estimated to be a loss of 1/3 of the total Sikh population.

In 1752, Ahmad Shah Durrani led an invasion into India and it was during this time that Sukkha singh (who had killed Massa Ranghar with Mehatab Singh) was martyred. Durrani was defeated by the Mughals and Mir Mannu took over as Governor of Lahore until 1753. Under Mir Mannu's command, hundreds of Sikhs (women and children included) were publicly executed daily at the present site of Gurdwara Shahid Ganj. Many Sikhs were hiding in Jungles as each house was searched. Women who were in jail were given 40 pounds of grain to grind daily with an extremely heavy chakki. These women were offered freedom if they converted to Islam. A heavy stone was placed on the chest of women unable to grind. Their food for the day was a bowl of water and a quarter of a piece of bread. Their children were speared, cut into pieces and the pieces were put as a garland around the mother’s necks. 300 children were killed in this way and not one Kaur give up her Sikhi. One woman was tortured severely, and she continued to jap Waheguru until she was finally killed. Seeing the fact that her faith was not broken after days of torture, many guards left their jobs.These women were strong and resilient! They did not give up their religion. It is said that people used to sing “We are the plants and Mannu a sickle, but by now, everyone knows, The more he cuts us, the more we grow.” In 1750, Kapur Singh Virk led 500 Sikhs to attack Mir Mannu, however he escaped. He died by falling off his horse in 1753 and the prisoners were freed. These women are in our ardas daily. 

In 1755, Ahmed Shah Abdali invaded India and looted valuables and forcibly took Hindu and Muslim women and children as slaves to sell them. No one dared to stop them; not the Rajputs or the Maratha Khatris. Baba Ji’s Jatha attacked Abdali and freed 300 women and girls, and 100 boys. They were taken home. This again shows how the Sikhs stand up for justice- it didn't matter that these were Hindus or Muslims, but just human beings.  

Abdali appointed his son Taimur Shah to "finish" the Sikhs. When Jahan Khan invaded Amritsar under the direction of Taimur Shah in 1757, they defiled the sacred pool and started demolishing the Gurdwara. Baba Deep Singh Ji was now 75 years old and gathered Sikhs to go towards Harmandir Sahib. There were about 5,000 Sikhs. At Tarn Taran Baba Ji drew a line on the ground with his Khanda, asking only those willing to die to cross the line. All Sikhs crossed and Baba Ji recited "Jo to praym khaylan ka chaao, sir dhar talee galee mayree aao, It maarag pair dhareejai, sir deejai kaan na keejai.Those who wish to play the game of love (to follow the Sikh path), come to me with your head in your palm. If you wish your feet to travel this path, don't delay in accepting to give your head.” 

Jahan Khan headed to Tarn Taran with an army of 20,000. Baba Ji’s army reached 5 miles from Amritsar when the battle began. He fought with a 15 kg Khanda. When it was almost won, reinforcements arrived for Jahan Khan. Jamal Khan, a Mughal commander, attacked Baba Deep Singh Ji and both were beheaded at the same time. A young Sikh warrior called out, reminding Baba Ji of his vow to die at Harmandir Sahib. Baba Ji stood, holding the severed head in his left palm and the Khanda in the right, continuing to fight until he reached Harmandir Sahib. Seeing this, many of the Mughals ran away terrified. Baba Ji matha tekked and laid his head on the parkarma at Harmandir Sahib and became one with God. The Sikhs won the battle. 

Baba Deep Singh Ji was a true saint soldier. He did sewa, prepared the final text of Sri Guru Granth Sahib Ji, and meditated deeply. At the same time, he fought against injustice in many battles, freeing thousands from oppression and defending Harmandir Sahib. I think we all have so much to learn from the life of Baba Deep Singh Ji. 

References:
https://en.wikipedia.org/wiki/Vaḍḍā_Ghallūghārā
http://www.sikhiwiki.org/index.php/Wadda_Ghalughara
https://www.allaboutsikhs.com/sikh-martyrs/baba-deep-singh-ji 

Friday, January 18, 2019

Churning the Knowledge

“In the month of Maagh, let your cleansing bath be the dust of the Saadh Sangat, the Company of the Holy” (Ang 135)

Guru Ji’s instruction for the month of Magh has made me reflect on how my understanding of saadh sangat has evolved over time. I used to think that sangat was simply the group of people sitting in the Gurdwara. I thought that sadhsangat perhaps required a certain outward appearance, a kesri chola or kirpan. I remember a few years ago a katha from mysimran.info changed my understanding of sangat to include those we surround ourselves with. It gave me a greater understanding of the power of those in my life, and I opened my eyes to the positive and negative influences around me. At that time, I had written a post about how meeting various Gurmukhs had given me a strong desire to travel my path and was transformative in my life’s journey. I found myself being more selective about the people I included on my social media as well. I removed myself from a lot of disconnection, but I still wasn’t sure who my sangat would be. It was an important time for me as I spent some time alone exploring my time with Guru Ji but I also felt a thirst for connection. 

Lately, sangat has been brought into an even clearer light for me. There was a woman I met one day who resonated deeply with me in her connection to God and her path to healing. Despite our vastly different paths and life experiences, I found myself deeply connected to her and spending more time in this sangat. It made me realize that the appearances of our sangat are varied, and do not belong to any physical form just like God belongs to every form and being. Meeting her invigorated my own connection, and made it obvious to me the large amounts of energy drained when we are around those who are disconnected and the reason I was always feeling so isolated having to explain myself to people who simply don’t understand the world in the same light. The oneness of our interactions has changed my life. 

It is very powerful not only to be able to have talk to others about our shared experiences on travelling this path, but moreso to learn from others and build the foundations of our path. Dr. Kala Singh gave a talk on the Harpreet Show on sangat. He explained that if we put knowledge (gyan) in our minds, then our mind is the sadh, and when we interact with others through discussion about spiritual discourse whether in person or online, this is sadhsangat. Gurbani says, “Go and sit in the Satsangat, the True congregation, where the Name of the Lord is churned.” (Ang 587). Giani Baljit Singh Ji similarly talked about how the body arriving to the Gurdwara without the mind present will not change your life. If you look around at people’s clothes, what they said, or compositions, you will not grow; but if you take home the shabad and incorporate it into your life, you will expand exponentially. They both explain how important it is for us to fully be present to engage in spiritual discourse.

Our sadhsangat can come in different appearances and can come in and out of our lives at gifts at the most unexpected times. The overflowing energy of love and that ability to connect is inspiring because it is through sangat that we meet God or alternatively are pulled backwards through maya. Waheguru blesses us with these connections so that we can further our path. A moment of sharing spiritual discourse with someone- of sharing what you learned, or learning from someone, is a jewel in our lives. Gurbani tells us “Joining the Satsangat, the True Congregation, I ask about the Path to God. In that congregation, the Lord God abides” (Ang 94). 

References: 

Monday, January 14, 2019

Chali Mukhte

Today is Jor-Mela Mukhtsar (also known as Maghi). Maghi is at the beginning of the month Magh, and is the commemoration of the Chali Mukhte (40 martyrs).  Here is some of the history copied from last year's post: 

During the 8 months that the Mughals laid siege on Anandpur Sahib, the Sikhs were dying due to lack of supplies. The Mughals said they would spare anyone who declared they were not a Sikh and thus 40 Sikhs, led by Mahan Singh, signed a document, telling Guru Gobind Singh Ji that they were not Sikhs anymore, and fled to their villages. Subsequently, the Sikhs left Anandpur Sahib on the false promise that the Mughals would leave them in peace, and the Sahibzaade were martyred. Guru Ji travelled in the jungles and set up camp near Khidrana, chased by a Mughal army of 16, 000. The Mughals headed there for water, not knowing the lake was dry.

Guru Gobind Singh Ji ripping up the document the Singhs had
signed, indicating they were now liberated. 
Meanwhile, as the 40 men returned to their homes, brave warrior Mai Bhago rallied their wives. They refused to talk to their husbands and kicked them out of their houses, disappointed in how they had deserted Guru Ji. Mai Bhago said that the women would go into battle if the men did not. They prepared their gear to fight against injustice. Finally the 40 men, including Mai Bhago’s own husband, were able to see their mistake and headed to Khidrana to apologize. 

Upon arrival, they spread out shirts onto the bushes in order to look as if they had a larger group of Sikh forces, camping in tents. This is now the site of Gurwara Tambu Sahib. On December 29, 1705 a battle ensued. Guru Ji supported the fight from an area above. All 40 Sikhs were martyred and the Mughals retreated, assuming that Guru Ji had died in battle. Mai Bhago and Guru Ji were the only survivors. Mahan Singh lay critically wounded. Guru Ji took care of Mai Bhago, who was also wounded, and Mahan Singh. He asked Mahan Singh his last wish. Mahan Singh asked that the 40 be forgiven, and thus they are remembered as the 40 Mukhte (liberated ones) in the Ardas daily. They were cremated on the first day of Magh. 

The town of Mukhtsar (“pool of salvation”) was built in this location. Thus the 40 redeemed themselves by fighting to protect Guru Ji and we commemorate this sacrifice in a mela (festival) held at Mukhtsar every year. I think one of the things we can learn from the 40 Mukhte, that when we make mistakes, if we recognize it, we can redeem ourselves and be forgiven by Guru Ji. 

In the Baran Mah prayers we read at the beginning of each month, it says this in the Sri Guru Granth Sahib Ji, “In the month of Maagh, let your cleansing bath be the dust of the Saadh Sangat, the Company of the Holy. Meditate and listen to the Name of the Lord, and give it to everyone. In this way, the filth of lifetimes of karma shall be removed, and egotistical pride shall vanish from your mind. Sexual desire and anger shall not seduce you, and the dog of greed shall depart. Those who walk on the Path of Truth shall be praised throughout the world. Be kind to all beings-this is more meritorious than bathing at the sixty-eight sacred shrines of pilgrimage and the giving of charity. That person, upon whom the Lord bestows His Mercy, is a wise person. Nanak is a sacrifice to those who have merged with God. In Maagh, they alone are known as true, unto whom the Perfect Guru is Merciful.”

So may we take the advice of Guru Ji and use this (upcoming) month to surround ourselves with Saadh Sangat, to do simran and spread that gift to others, and to walk the Path of Truth! 

Sources:
http://www.sikhiwiki.org/index.php/Mai_Bhago
http://kaur.sikhnet.com/who-was-mai-bhago/
http://www.sikh-history.com/sikhhist/warriors/bhago.html  
http://www.sikhiwiki.org/index.php/Magh 
https://www.allaboutsikhs.com/great-sikh-women/mai-bhago
https://sikhunity.files.wordpress.com/2014/01/249128_10200157311515394_1295594208_n.png?w=1200
https://en.wikipedia.org/wiki/Maghi

Tuesday, January 1, 2019

Celebrating the Parkash Divas of Guru Gobind Singh Ji

This week and weekend we will celebrate the anniversary of Guru Gobind Singh Ji’s Birth. There will be programs every morning 10 am-12 pm and evening 5:30 pm onwards and a new jatha will be joining us for a few days. 

A small post like this cannot do justice to the life of Guru Ji, but I will share some of the highlights of his life story. I was talking to my dad about this yesterday, and he said look at how Guru Ji lost his entire family, and he could have changed it with a miracle (there are a couple of Sakhis about miracles), but he didn’t because this is acceptance of God’s will. So let us all pray, Waheguru please give me the courage to accept what is – Your Hukam.  

Our 10th Guru, Guru Gobind Singh Ji was the son of Guru Tegh Bahadur Ji and Mata Gurjri Ji. He was born December 22, 1666 at Patna Sahib. His early education in Punjabi, Braj, Sanskrit and Persian was in Anandpur Sahib. Guru Tegh Bahadur’s Shaheedi occurred when Gobind Rai was only 9 years old. He had not hesitated in telling his father to make this important sacrifice stating, “None could be worthier than you, father to make a supreme sacrifice.” At such a young age, Guru Ji’s connection to God allowed him to give up his worldly relationships without question for a greater justice and purpose. Guru Ji went on to write great works such as Jaap Sahib and Chaupai Sahib which we read in our morning paath. Guru Ji was married to Mata Jito (also known as Sundari because women’s names used to change sometimes after they were married) and Mata Sahib Devan (the mother of Khalsa). The marriage to Mata Sahib Devan was a spiritual but not physical marriage. Mata Sahib Kaur's family had proposed and in those times, a refused proposal meant that you would never be married. Guru Ji then agreed to a spiritual, not physical marriage.

Guru Gobind Singh Ji created the Khalsa in 1699, and this is celebrated on Vaisakhi every year. Thus came the image of the Sikh you see today, with the 5 symbols of faith (Kesh, Kangha, Kara, Kirpan, Kacchera) and ready to give their life to defend the innocent at any time. Guru Ji writes in the Zafarnama “When all other means have failed, it is but lawful to take to the sword.” The Rajput chiefs of Silvalik hills were disturbed by the formation of the Khalsa as the Sikhs did not believe in their system of discrimination based on caste. They felt threatened and tried to force Guru Ji out of Anandpur Sahib, but were unsuccessful for five years. They got help from Emperor Aurangzeb and in 1705, he promised the Sikhs a safe exit if they left Anandpur Sahib. As discussed in previous posts about the history of the Chaar Sahibzaade, the Mughals did not fulfill their promise. Many Sikhs, including Guru Ji’s four sons, Ajit Singh Ji, Jujhar Singh Ji, Zorawar Singh Ji and Fateh Singh Ji were martyred. He lost his mother Mata Gujri Ji at the same time as well. Many manuscripts were lost while trying to cross the Sarsa river. 

ZAFARNAMA
Guru Ji spent time in Dina where he received a letter from Aurangzeb asking him to come to Deccan to meet him, however Guru Ji rejected his offer and wrote him the Zafarnama in response, delivered to Aurangzeb by Daya Singh and Dharam Singh. In the battle of Muktsar on December 29, 1705, Guru Ji, Mai Bhago, and 40 Sikhs who had previously deserted the Guru Ji, faced the Mughal army led by Wazir Khan. These 40 became known as the 40 Mukhte (saved ones). 

Guru Ji spent 9 months at Damdama Sahibn (Talvandi Sabo) finishing the Sri Guru Sahib Ji. It is said that the Zafarnama touched Aurangzeb and he invited Guru Ji for a meeting, however Guru Ji had already left for the south, and Aurganzeb died. Guru Ji then helped Bahadur Shah gain the throne after the death of Aurangzeb. 

Following this, Nawab Wazir Khan ordered the murder of the Guru Ji to be carried out by Jamshed Kahn and Wasil Beg. One of them stabbed Guru Ji, however Guru Ji killed the attacker. With the help of the Emperor’s surgeon, he was on the path to recovery. Several days later the wound burst open and started bleeding, but was again treated. Knowing that these were his last days, Guru Ji declared the Guru Granth Sahib Ji as his successor and became one with Waheguru.

Guru Ji showed us what it means to overcome all odds and fight against injustice. Despite the martyrdom of his parents and children, and many other Sikhs, all of which he considered his family, he stayed committed to his purpose in life. He served as a brave and courageous warrior as well as a saint. Today we often do not realize the importance of both: to be a saint-soldier is to first be fully immersed in love for God, and then to stand up for those who cannot stand up for themselves. Guru Ji was a talented poet and we feel the rhythm of the words beat through our hearts when we read his Gurbani. May we remember Guru Ji’s contributions to our history as we celebrate the Prakash Divas of Guru Gobind Singh Ji! 

References
Gurbaani wallpaper facebook page 
http://www.sikh-history.com/sikhhist/gurus/nanak10.html
https://en.wikipedia.org/wiki/Zafarnama_(letter) 
https://www.askideas.com/guru-gobind-singh-ji-vaisakhi-picture/