Complex Problems in the Sikh Kaum

I just finished both parts of Se Kinehiya. It is incredibly inspiring for people in all stages of their spiritual journey. In the last chapter of part 2, Bhai Sewa Singh Ji touches on the current condition of our panth. Although it was written five years ago, the importance of his message about the importance of Gurmat parchar remains true today.  

Many times we will hear conversations about what is going on with our Sikh kaum. These topics range from the drug problem in India, to the gang problem in Surrey, alcohol abuse, intimate partner violence, people falsely calling themselves “sants”, jadoo/toona, etc. We can all think of similar examples. Unfortunately, the blame always ends up on other people, but we don’t tend to look within ourselves. Gurbani teaches us to look at good qualities in others and work on bad qualities within ourselves. In this last chapter, Bhai Sewa Singh Ji elaborates on this topic. He explains that it is our individual duty as Sikhs to work on these community issues, so rather than laying blame on others we need to focus on what we can actionably do to work towards a solution. He writes, “To preach Sikh tenets, Satgurus did not depute or give any particular person or institution that duty. Every Gursikh is assigned the responsibility to first follow and earn Gurmat principles and discipline and then spread the tenets of the Gurus.” Indeed I am pleased to see more and more people spreading Sikhi through forums like youtube (Basics of Sikhi, Nanak Naam, Prabh Milne Ka Chao, live kirtan, learn kirtan channels, Sant Singh Maskeen Ji’s kathas); television through shows like the “Harpreet Singh Show” and “SikhChannel” and movies like “Chaar Sahibzaade”; as well as websites like Sikhnet, sikhiwiki, etc. Through these various forms of media, our younger generation can also become more engaged in learning about Sikhi. At the same time, there is an importance in spreading this person to person and in literature as well. 

Bhai Sahib Ji mentions that when we leave it up to individuals, then it is for the interested individual to seek out a book about Sikhi, read about history, or for them to look for those websites, videos, or programs. But what about those who are not yet interested? In order to engage others it is important to actually discuss conversations about Gurbani. He describes how Christians spread their literature and don’t “shy away from dissemination of their religious principles to the humanity, nor do they feel ashamed of doing their spiritual duty”, and that perhaps we should borrow from this. I think is an important point because we indeed do shy away even in conversations with other Sikhs! I find when someone comes over to your house for cha, what do you talk about? It’s the things happening in your life, maybe one of the above topics of problems for our community and gossip about someone; but talking about Gurbani and how paath or a great book has expanded your personal life journey is a difficult conversation. At least I have found it hard, especially when people aren’t engaged in that spiritual realm in their life. Even in the downstairs area of the langar hall, I think these are not the conversations we are having. One of my uncles transformed his life through Gurbani, and wherever he goes he likes to share about Simran so others can benefit. I remember the first time I saw this I was kind of embarrassed, even though these were conversations with Sikhs like you and me at Subway or a store. I remember thinking “did he really just do that?” Perhaps there is more to this concept of shyness; that Christianity is the dominant religion in this country and as a minority it is harder to talk about religion, even if we are a multicultural community. Maybe it is a fear of being rejected (although I’ve never found this), a fear of being questioned or having our faith shaken, we perceive others aren't interested, or we think we need to just keep to ourselves... I'm not sure. As I think about it now, I realize the benefit in him sharing a pearl of wisdom from Sikhi with another person. I’ve noticed that although these conversations can be awkward or hard to start up, when you do have them, they are powerful. Whenever I get into a taxi in a different city and the driver is Punjabi, I always in some way mention the impact of Gurbani. One taxi driver who I got to know over many rides told me his own story of losing his way and wanting to reconnect to his Sikhi, so he even changed the music in his cab to Gurbani after our conversation. Having these conversations is so much more valuable for us than something superficial. It was listening to Bhai Jodha’s singing of Gurbani that Bhai Lehna (who became Guru Angad Dev Ji) was inspired to meet Guru Nanak Dev Ji. It was listening to Bibi Amro’s singing of Gurbani that inspired Guru Amardas Ji onto the path of Sikhi as well. We should be sharing these treasures with others, not in any forceful way, but in an open and loving way. If we talk about how our own lives have changed, or our own journey and how these resources have helped us, it isn’t just being egotistical and telling someone else to do all this reading, it is sharing a piece of our journey. 

Bhai Sewa Singh Ji stated it would be valuable for us to put our daswandh into purchasing Nitnem Gutkas with meaning of Gurbani, books on life history of Guru Jis and other Gurbani literature to give at Gurdwaras on Gurpurbs or stalls at Nagar Kirtans. In addition to langar as food, he states we would also be giving food for the soul: “Not for one soul only, as long as that literature, Gurbani Gutkas remain, many would be bestowed spiritual food and those while on the path of the Gurus read, listen and taste this food for the soul will experience life changes. Whosoever’s life undergoes a change; it should be taken as if he has succeeded in his life journey in this world.” As I reflect now, I think about the CDs of Akhand Paath my mom would hand out to other families growing up, and how the ladies would always come back so pleased about the Gurbani playing in their homes. Many of them commented solidly on the change in atmosphere and in their families. In recent times, books have become my favorite physical present to give and receive as I learn so much to transform my life, and share that with others so they can transform theirs. 

I am also really appreciative to be able to also share my experiences and what I’m learning with you on this blog. 11 years ago this community had a crisis of Indo-Canadian gang violence whereas our Sikh youth today are going into professional programs, getting university degrees, doing kirtan, teaching others Punjabi and are involved in many initiatives for the betterment of the community. Together we can work together to solve seemingly large complex community problems. It starts with the change within ourselves, then opening up that conversation with the people in your life. In this way we also attract those who are walking the same path into our lives and develop more Sangat to help us on this path. 

Note: Se Kinehiya is available free in print and online for anyone who wants to read it. 

Saka Nankana Sahib

This weekend we remember the massacre the occurred at Nankana Sahib Feb 21, 1921, termed Saka Nankana Sahib. 

At that time, Maharaja Ranjit Singh reconstructed Gurdwaras destroyed by Mughals, and gave the “Mahants” (caretakers of these Gurdwaras) property rights and land attached to the Gurdwaras. Original mahants were individuals who spread the message of Sikhi, but soon they were just corrupt individuals hungry for money generated at the Gurdwaras. At the same time, the British were afraid that if the Sikhs took control of the Gurdwaras this would further unify the Khalsa against them and cause a revolution. 

Mahant Narayan Das was supposed to be the caretaker of Gurdwara Nankana Sahib. He was corrupt, and allowed many bad things to happen at the Gurdwara Sahib including sexual assaults. The Sikh congregation decided to take action and approached the mahant to change his ways in October 1920. He refused to change and instead turned against the Sikhs. His anti-sikh group was going to have a conference on Feb 20, 1921 in Lahore. On three different opportunities the Shiromani committee offered to meet the mahant to discuss the issues peacefully, however he never showed up. The Sikhs had a congregation on Feb 16 at Gurdwara Khara Sauda and made a decision to go in jathas to take over the Gurdwara peacefully on Feb 20 while the mahant was away. Bhai Kartar Singh Jhabbar and Bhai Lachaman Singh Dharowali were to take their jathas.  

Meanwhile, the mahant cancelled his plans for the conference and hired 400 mercentaries and made plans to kill the Sikh leaders. He contacted the British Commissioner of Lahore and acquired firearms with the help of the government (this letter exists to this day as evidence). He furthered his plan by making holes in the walls for shooting at the Sikhs, strengthening the Gurdwara gate and he got paraffin. 

On Feb 19, the Parbandhak committee met and decided that the jathas should not go. Bhai Kartar Singh Jhabbar was present, and sent a Sikh to tell Bhai Lachman Singh Dharowali so he could stop his jatha. Yet Bhai Lachman Singh, still following the original plan, was waiting for Bhai Kartar Singh Jhabber’s jatha. At that time Jaethedar Tehal Singh’s Jatha arrived and encouraged them to move forward. They did Ardas and took a Hukamnama. They left at 10 pm to reach the Gurdwara Nankana Sahib at Amrit Vela. More Sikhs joined for a total of 200. Although women and children were asked to go back, one child, Darbara Singh refused to leave because he was inspired by stories of shaheeds and he joined the Shaheedi Jatha. 

Upon arrival at the railway crossing near Nankana Sahib, Chaudry Paul Singh Hyallpuri (another source lists that it was Bhai Waryam Singh) arrived to convey the decision of the Shiromani committee, however Jathedar Tehal Singh said that the Ardas had already been done and the time had come for them to act. The jatha arrived at the Gurdwara and did Asa Di War. Then the mahant ordered his men to kill the Sikhs. The bullets fired hit the Sri Guru Granth Sahib Ji and many Sikhs. The rest were slaughtered with saws, swords, or burned alive including the 9 year old Darbara Singh. Bhai Lachman Singh was tied to a tree upside down and burnt alive. 

News spread and Bhai Kartar Singh Jhabber arrived with 2200 men. Mr. Curry, Deputy Commissioner of Lahore, had his army surrounding the Gurdwara and warned Bhai Kartar Singh that they would shoot the Sikhs if they approached. Bhai Kartar Singh stated that they were not afraid of death, and in seeing this, Mr. Curry became worried and backed down. He handed over the keys. The mahant and a select few of the mercentaries were sentenced to death, however this didn't happen and he was given security at a private location until his death. 

This is the history of how the Shaheedi jatha of Sikhs, who went to peacefully take back Gurdwara Nanakana Sahib from the hands of the corrupt mahant, were martyred. We remember these Sikhs every day in our Ardas. May we forever remember their sacrifice and bravery in standing up for what was right. Because of their sacrifice, the Sikhs were able to take back control of Nankana Sahib. 

Here is a Punjabi video about Saka Nankana Sahib. I saw a clip from it on the Aikam TV show this weekend 

References including above picture

http://manvirsingh.blogspot.ca/2014/02/sri-nankana-sahib-massacre.html

https://en.wikipedia.org/wiki/Nankana_massacre

http://www.sikh-history.com/sikhhist/events/nankana.html
https://www.youtube.com/watch?v=2UoJgsXFZYQ 

Share Your Learnings

I finished the book the The Monk Who Sold His Ferrari which is a fictional story based on the life lessons learned by Robin Sharma after he gave up his career in law to search for a spiritual path. The book shares valuable knowledge that relates to the teachings of Sikhi.  

In one of his early chapters, Sharma emphasizes the importance of mastering the mind. This is the basis of a Sikh’s life- to conquer our thoughts and overcome the mind which is under the influence of kaam, krodh, lob, moh, and hankaar. One of the examples he uses to gain mastery of the mind is mantras, and in Sikhi we have the Mool Mantar (Ik Onkaar Satnam Karta Purak Nirbou Nirvair Akal Moorat Ajooni Saibhang Gurparsaad) and the Gurmantar (Waheguru) which we indeed use to master our minds. Gurbani also describes how the Hindus use Ram Ram for this purpose and the importance of mantras in achieving our life purpose. Sharma discusses following one’s purpose and even mentions the concept of dharma. He expands upon the topic of selfless service which we call sewa. The concepts of kirat karni comes across in the book when discussing how self-discipline allows one to follow through with all of these teachings, including morning awakening at amritvela and doing morning sadhana. These are all described in different words in the book. In Sikhi, we are taught to be aware of the transient nature of this human life, and be mindful of our breaths; Sharma discusses how this is a tool to live a life where we are aware of how we impact others and prioritize our time.  

The book had an excellent overview of concepts taken from eastern religions and shared life lessons. There were some excellent summary points at the end of each chapter to remind one of the tools we could use. I enjoyed some of the practical points like creating a journal of the day’s activities, dreams, weaknesses you want to improve, etc. Certainly, this has worked well for me over the years, and I found the book to be motivational and uplifting. I think it has multiple take-home messages that will relate to everyone. 

Robin Sharma provided a gift in being able to share these teachings in a universal way so that others could incorporate them into their lives. These methods certainly do transform lives and remind us of the importance of a daily spiritual routine in staying healthy. Although I had kind of hoped that he would dig a bit deeper, the more generalized method allows it to have an impact on a larger audience. People then have the flexibility to relate from whatever background they are coming from and be able to figure out how these concepts fit into their life. The deeper the knowledge becomes, the less amount of people will relate and understand, yet if you give people the basic tools they will be able to find that way themselves and discover the deeper elements on their own journey. 

From my own transformative journey, I feel what ties all these lessons and concepts together is Ik Onkaar- our universal Creator Waheguru. Otherwise it is simply a list of rules and that isn’t sustainable. Dharam is about a path and a way of living. I personally understood Sikhi a lot better when I understood it isn’t about rules, but about our purpose in ending our cycle of reincarnation through merging with Waheguru. It answered why certain aspects of our spiritual life are important at all. The concept of maya, thoughts, time/breaths, discipline, meditation, and sewa all tie together nicely when explaining it through our purpose.  The concept of maya luring the mind also helps to explain why it is so difficult for us to follow through with walking this path, and why it isn’t just about willpower but about the rules of the game and blessings of Waheguru.  

Our own lessons and stories will inspire others if we share them. Again and again in Sharma’s book, he encouraged the main character to share these teachings with others; we too should share what works in our lives with others, to share the teachings of our Guru Jis.  

References

Sharma, R. (2007). The Monk Who Sold His Ferrari. 4th ed. Toronto: HarperCollins.

The Eyes With Which You Fall In Love

Sitting curled up reading a book about Sikhi (Se Kinehiya), I realized I am in love. The kind of love that builds into a thirst and longing for more, the kind that’s freshly full of passion but also the kind that is gradually increasing day by day with appreciation and longevity. My love is for Gurbani. It grows deeper as I realize the many layers of knowledge there are. 

Doing a Sehaj Paath of the Sri Guru Granth Sahib Ji has changed my life. I remember many years ago, one of my friends had said that whatever religion a person was from, it was only right if they at minimum read their scriptures. For some reason that point stuck with me. Then I remember a young woman on Sikhnet was telling people to at least understand and read one Ang of the Guru Granth Sahib Ji a day. I had thought that maybe I couldn’t do it. Up until that point I had been reading Punjabi, but struggled with books made for high school Punjabi, unable to really understand what the stories were saying. After my Massi Ji’s encouragement, I picked up a book about Sikhi and was surprised I could read it, realizing I actually just needed some interesting reading material. So I ventured out to follow through with learning from our Guru Ji, the basis of our religion. We were never meant to have to go through other people to have a connection to God and Guru Ji. This also showed me that when we have a desire to learn more on this path, God shows us the way. I started reading along with the translations and listening as a santhiya so I could learn if I made any mistakes along the way. Although my Sehaj Paath is still far from complete, this journey has already been transformative and life altering. If I could pass on one thing to my younger self, it would have been to speak to Guru Ji through Ardas and listen to the Hukamnamas to understand the answer. I don’t think I understood the magnificent power behind Gurbani at a young age, or how reading a Sehaj Paath or Akhand Paath could be transformative. I only really still understand a miniscule portion of the power to heal, change a destiny, forgive, protect, and restore. I smile to myself when I realize that daily “coincidences” are actually Divine arrangements made for me by God. My enjoyment of discussions of Sikh history and spiritual discourse has expanded greatly as I love to learn more about who we are as Sikhs and the deeper spiritual aspects of life that are left unexplored. I can remember a time when I used to think that kathas were boring and our history was terrifying (thanks to movies I saw at the Gurdwara when I was a little kid). I have so much more to learn about the subtle (Sukham) form of life because like most of us, I only really grew up having eyes for the physical (asthool). 

In Se Kinehiya, Sant Sewa Singh Ji writes the life story of Sant Baba Harnam Singh Ji. One of the things that Bhai Sahib, or as he is known in the book, Baba Ji, taught was that one should never rely on other people as their Gurus because our Guru Ji is one. Any individual who connects one only to Guru Ji is a Gurmukh, but someone who is attaching others to himself is not. He discussed how Baba Ji’s own quest led him directly to Guru Granth Sahib Ji and how this transformed his life path. In one of the chapters, Baba Harnam Singh Ji is discussing the existence of God with an atheist doctor. Baba Ji uses an example from Gurbani to explain that God exists everywhere, and it is our eyes that only want to see and understand the physical forms of life that prevent us from appreciating and seeing the existence of God. Guru Ji states “As fire is contained in all timber, and butter in all milk, so in high and low he resides” (Ang 617 Guru Granth Sahib Ji). Thus Baba Ji explained these examples, that “if this milkman tells you how to remove butter from milk but you steadfastly assert your view that there is no butter in milk because you cannot see it, taste it, smell it, or touch it in the milk then, is it not your own ignorance to admit that that butter doesn’t come from milk? However, it is not your fault that you are not convinced by someone else’s explanation of butter coming from milk. If however, you yourself prepare milk, whisk and churn it at the right temperature, you too will demonstrate firsthand that butter indeed can be removed from milk, providing you follow the correct method of preparing the milk” (page 104-5). He furthermore explains how this relates to God: “Alas he cannot be seen with these eyes that we possess. If you yearn to see God and wish to manifest God in reality, then it is clear from Gurbani that you will need to make a special effort to see the Almighty. What effort will you adopt? Namely to sing the Lord’s praises, who is the treasure of all virtues. You will have to adopt that method of singing the praises of the all-pervasive lord” (page 104-106). He furthermore cites from Gurbani “The eyes with which God can be seen are different from the ones that see this world. Nanak! They are some other eyes with which the beloved spouse can be seen” (Ang 1100). Through Gurbani, Baba Harnam Singh Ji explained and transformed the life of this doctor who subsequently changed his views an went on to write many books about Sikhi himself. This example explains how we need to absorb and understand Gurbani, but also share it with others so that they can learn as well. 

Waheguru has blessed you with this ability to connect to your subtle form and to cross the ocean of this lifetime, to achieve your purpose. We all need to cultivate it, so we can develop the eyes with which to see God. Cultivate the love, cultivate the ability to have conversations about spiritual discourse in which you learn from other people. Have deep conversations, not worldly ones and surround yourself with people who allow you to grow in this way. Most importantly, our journey starts when we start exploring Gurbani for ourselves and develop a relationship with Guru Ji. In good times and in bad times, we depend on Gurbani for our guidance. 

Reference:

Se Kinehiya: Biography of Sant Baba Harnam Singh Ji by Sewa Singh (Sant), Gurdwara Rampur Khera 

Wadda Ghallughara (Large Holocaust)

Gurdwara Sri Wadda Ghallughara

We commemorate the Wadda Ghallughara (large holocaust) of the Sikhs Feb 9^th. Although I’ve written many posts about our history at different points, I found myself somewhat confused about the timeline of events following the Jyoti Jot of Guru Gobind Singh Ji in 1708. Here I’ve provided a timeline prior to the Wadda Ghallughara. I learned a lot while writing this post and I hope that you will as well!

Tasked by Guru Gobind Singh Ji, Bandha Singh Bahadur continued the fight oppression. He defeated Wazir Khan, conquered Sirhind and restored justice wherever he travelled. Given his fair rule, Emperor Bahadur Shah turned against him and set up laws to kill the Sikhs. Bahadur Shah died and was proceeded by Emperor Farrukhsiyar, who ordered Mughal forces to attack the Sikhs. As a result, Bandha Singh was tortured and martyred in 1716. 

Baba Deep Singh Ji joined Bandha Singh Bahadur in fighting in the battle of Sirhind. During Baba Ji’s lifetime, Zakaraiya Khan became Governor of Lahore in 1726. He ordered rewards for anyone who removed the scalp of a Sikh, hair o a Sikh, or give information on a Sikh’s location. He punished those who sheltered and protected the Sikhs. In the meantime, the Sikhs divided up into the Budha Dal (army of veterans in charge of looking after Gurdwara, spreading Sikhi) and Taruna Dal (army of younger Sikhs in charge of fighting). Nawab Kapur Singh played an important role for the Sikhs at this time, leader of the Dal Khalsa. He further divided the Taruna Dal into misls. Under the rule of Zakaraiya Khan and Lakhput Rai, Bhai Mani Singh Ji was martyred in 1737 cut joint by joint. 

Subsequently, Nadir Shah, a Persian invader (Emperor of Iran) was plundering Punjab in 1738-9. His men would loot and rape villages, as well as kidnap young Hindu and Muslim girls. He successfully took victory of Delhi. The Sikhs led by Sardar Jassa Singh Ahluwalia (who took over as leader of the Dal Khalsa after Nawab Kapur Singh) fought and returned thousands of Hindu girls to their families. Nadir Shah only kept Zakaria Khan as governor by bribe and keeping his son as a hostage, then left. Zakaraiya Khan ordered Bhai Taru Singh Ji to be martyred by removal of his scalp and Bhai Mehtab Singh to be martyred on a wheel in 1745. Bhai Taru Singh Ji stated that Zakaraiya would be killed by his shoes, which he was- he developed urinary retention and then asked for forgiveness from the Khalsa Panth, which they told him he would have to beat himself with Bhai Taru Singh Ji’s shoes. He was cured of his urinary problem but died from the injuries of hitting himself with the shoes. Bhai Taru Singh Ji survived without his scalpfrom 9^thJune to July 1^stuntil after the death of Zakaraiya Khan!

 

May 1 1746 Chotta Ghallughara: Zakaraiya Khan’s minister was Lakhpat Rai. He wanted revenge on the Sikhs as his brother was killed fighting the Sikhs. Under his guidance,7,000 Sikhs were killed and 3,000 were captured then executed in the Chotta Ghallughara. 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.

Ahmad Shah Durrani (Abdali) took over Lahore and massively slaughtered and looted the population in 1748. Subsequently he was defeated by the Mughals and Mir Mannu took over as Governor of Lahore, imprisoning Lakhpat Rai and appointing Kaura Mall in his place. Under Mir Mannu’s rule, hundreds of Sikhs including women and children were tortured and executed. He died by falling off his horse in 1753. In 1755, Ahmed Shah Abdali invaded India again, with the same pattern of looting, slaughtering, and taking Hindus and Muslims as slaves. Baba Deep Singh Ji’s jatha attacked and freed the prisoners. Abdali appointed his son Taimur Shah to "finish" the Sikhs, who got the help of Jahan Khan. Jahan Khan invaded Amritsar in 1757, and started demolishing the Gurdwara Sahib. In response, Baba Deep Singh Ji gathered the Sikhs and became martyred while defending Harmandir Sahib. Once again Ahmad Shah returned to India over and over. On his 6^thinvasion is when the Wadda Ghallughara took place. He had been foiled over and over by the Sikhs, who freed his prisoners and took back the money he had stolen. During this invasion he was intent on killing the rest of the Sikh population forever. 

Wadda Ghallughara: On Feb 5^th1762 the Wadda Ghallughara took place at Kup Rahira 12 km north of Malerkotla. The Sikhs had a plan to fight the Afghans but they first wanted to send their families to safety in Malwa. This plan was intercepted, and Ahmad Shah sent messages and prepared three separate groups of armies to defeat the Sikhs when they were off guard. The Sikhs, led by Jassa Singh Ahluwalia and Charat Singh Suckerchakia (grandfather of Maharaja Ranjit Singh), had a difficult time defending themselves because they also needed to protect their elders, women and children. Unfortunately Sri Guru Granth Sahib Ji Bir of Damdama Sahib was not able to be saved in battle. Estimates of Sikh losses vary from 20-50,000 on this day with most sources citing 25-30,000 as this was cited by a Muslim chronicler. In April 1762, Ahmad Shah returned to blow up Harmandir Sahib. The Sikhs reorganized and took back Lahore and Amritsar, then celebrated Divali at Harmandir Sahib. In Ahmad Shah’s subsequent attacks (9 total invasions), the Sikhs forced his retreat and ultimate defeat. He required the slaves and loot from India to run his empire and didn’t have it. Ahmad Shah died of an ulcerating wound caused by a piece of brick when he blew up the Harmandir sahib with gunpowder. 

I am always amazed at reading our history. I really cannot imagine the amount of courage it took the Sikhs to brave through these difficult times. Living in a country with a stable house where I am safe, I cannot imagine the state of the Sikhs as they lived in desert hills and jungles for survival, in an environment where people were being taken prisoner, tortured, raped and executed. Over and over we see how those who were after the Sikhs died a horrible death- take Zakaraiya Khan, or Ahmad Shah. I wish we would teach our history in our Punjabi schools and our homes. The Wadda Ghallughara was such a devastatingly significant loss to our population and yet I think many families will not even realize it is being commemorated, or perhaps the history behind what happened. About 250 years ago we lost 1/3 of our population in the Chotta Ghallughara, and then 16 years later we suffered a loss again of ½ to 1/3 of our population in the Wadda Ghallughara. Today the Khalsa has risen across the globe and our Sikh population is estimated to be 27 million worldwide! We must always remember the history that got us to where we are today and draw strength upon the stories of the heroes, the countless Sikhs, who fought against oppression to give us our freedom today. The fact that we have any Sikh population at all goes to the bravery of those Sikhs who fought for us. It is said that not a single Sikh warrior was unwounded in the Wadda Ghallughara. 

References: 

http://www.sikh-history.com/sikhhist/warriors/kapur.html

https://en.wikipedia.org/wiki/Bhai_Taru_Singh

http://www.sikh-history.com/sikhhist/events/lakhpat_rai.html

http://www.sikhiwiki.org/index.php/Timeline_of_Sikhism

http://www.sikh-history.com/sikhhist/events/abdali.html

http://www.sikhiwiki.org/index.php/Ahmad_Shah_Durrani

http://www.sikhiwiki.org/index.php/Wadda_Ghalughara

http://www.sikh-history.com/sikhhist/events/holocaust.html  

http://www.oxfordsikhs.com/SikhAwareness/Sikh-Population-Around-The-World_159.aspx

http://www.discoversikhism.com/sikh_genocide/1762_wadda_ghallughara.html

See old posts: Baba Deep Singh; Bandha Singh Bahadur; History of Our Resilience 

Confidence

When we are little kids our confidence in ourselves is beaming because we don’t worry about our self-image. You can observe this in the boldness with which children play, dance, and even just eat freely. Then sometime in our teenage years, our confident takes a hit as we discover ourselves and establish our personality. This is a time when we are unfortunately especially vulnerable to media influence, and develop more of an awareness of what other people think of us and how we think we should be. It is a fear of what other people may think, that creates a power behind the opinion of others. Some people start negative self-talk that carries with them through life, or patterns of trying to please others. I think the ability to find confidence again within oneself is strongly tied to our spiritual path. For many, this occurs much later in their life when they rediscover their spirituality at a midlife crisis. 

One day I got a comment from someone criticizing me that I needed to understand that there is a hierarchy and I'm not getting with the program. She didn’t mean a hierarchy in the sense that there is a boss and so on, which a normal thing. The hierarchy she spoke of was a hierarchy of importance- that people’s jobs and positions make them more important than others; that by being comfortable and treating everyone equally I was not following the special treatment that certain people need. Of course this goes against what it means to be a Sikh. The reason we sit down in langar is because there is no hierarchy of importance in the eyes of God. This is why every member of a team is important and simply why every being matters regardless of their position. This moment defined for me the importance of confidence in our path. To me it means that I am worthy of being an equal- no more, and no less. This is the difference in being confident versus being egotistical or narcissistic. 

If we look back at our Sikh history, the key decisions that were made were made in confidence in God’s path, without a waver, without fear, and without doubt. For example, Mai Bhago walked the path of fighting injustice. If she constantly questioned herself, had self-doubt, and negative talk, how could she have accomplished anything? Thus, the reason I say that confidence is a deeply spiritual path is because it is based in our faith and trust in Guru Ji. Otherwise it is egotistical and it becomes a path of maya. Walking the path outlined by Guru Ji requires us to walk a different path than the hundreds of thousands who are sleeping in maya. On that path, we are faced with much criticism from others, but we need to learn for ourselves and especially for our children who are growing up in this media-filled environment, that they need to trust the path that Guru Ji has laid for them. All too often I have seen lack of confidence destroy people. They mold to what others want, but that leads to feelings of depression, hopelessness  and purposelessness. Shattered confidence also leads people searching for fake babas who then exploit them. We need to practice belief and faith in our Guru Ji, and our next generation will also follow through. In times of hardship, we need to trust that Gurbani helps us heal and find our way. Every adversity, God will help us and has a plan for our growth, if we have acceptance and love for our path. 

It was the unshakable belief in love for God that led Sikhs in our history to make the sacrifices they did. This belief comes as we immerse ourselves in sadh sangat, in learning Gurbani, Simran and sewa. Guru Ji teaches us not to use worldly things to boost our confidence because that simply boosts our ego – for example using your appearance to boost your confidence is actually about ego. Rather we need to build our confidence through Gurbani. Singing our anthem, we sing “Deh Shiva Bar Mohe...” “Dear God, grant me this boon that I never deviate from doing good deeds, that I shall have no fear of the enemy when I go into battle and with determination I will be victorious, that I may teach my mind to only sing your praises; and when the time comes, I should die fighting heroically on the field of battle.”  This type of courage and determination is the type of confidence that we need as Sikhs and that has made us flourish up to now.

Deh Shiva Reference: 

http://www.discoversikhism.com/sikhism/sikh_anthem.html

Parkash Divas Guru Har Rai Ji

This weekend we will have an Akhand Paath to celebrate the Prakash Divas of Guru Har Rai Ji (which is actually on February 17th).

Guru Har Rai Ji was born in January 1630, to parents Baba Gurditta Ji and Mata Nihal Kaur Ji in Kiratpur Sahib. As his father died when he was young, (Guru) Har Rai Ji was raised by his grandfather, Guru Hargobind Sahib Ji. He married Mata Krishen Dev at age 11 (young marriages were common during those times) and went on to have children Baba Ram Rai and (Guru) Har Krishan.

There is a sakhi that shows us what Guru Hargobind Ji taught young (Guru) Har Rai. Guru Hargobind Sahib Ji used to feed that birds and then eat langar. One day, there was one particular crow who persisted, and was approaching Guru Ji’s thal (plate). One of the sewadars hit it using a slingshot, and the bird flew away. The next day Guru Ji asked where that crow was, and the man admitted what he did. The crow was present, but far from the rest of the birds and was injured. Guru Ji nursed it back to good health and it would come daily then for langar. This taught (Guru) Har Rai Ji great compassion, and teaches us additionally that we need to teach our children by being a role model.  

Another sakhi is that (Guru) Har Rai was walking in the garden one day, and noticed that the flower he had previously been admiring was not there. He discovered that his clothing had caught and the flower had broken off, and he began to cry. Guru Hargobind Sahib Ji told him it was important for him to be careful with his clothing. This also teaches us, just like our clothing for our soul is our body, we have responsibility not to hurt others or break anyone from this path. Guru Har Rai is commonly said to have used this quote by Fareed Ji very often: "All men's hearts are jewels; to distress them is not at all good; If thou desire the Beloved, distress no one's heart."

 

Har Rai became Guru at age 14. He started katha along with the tradition of kirtan. He made 52 gardens and started a herbal hospital for the ill. Guru Har Rai Ji was a hunter, however instead of killing the animals, he fed them and protected them in a zoo. He additionally kept a force of 2200 soldiers, however he never had the need to deploy them. Guru Ji also traveled extensively.

One particular Sakhi about Guru Har Rai Ji emphasizes the importance of Gurbani. The Sikhs asked whether we get any gain from reading Gurbani if there is no understanding. When the Guru Ji came across a broken pot with butter in it, the sun was melting the butter onto the pot, he said, "Look my Sikhs, broken pot shards - when they are heated, the butter that adhered to them readily melts. As the grease adheres to the potshards, so to do the Gurus' hymns to the hearts of his Sikhs. At the hour of death the Gurus' instruction shall assuredly bear fruit. Whether understood or not, it has within it the seed of salvation. Perfume still clings to a broken vase." From this sakhi we learn the value of Gurbani, even if we do not yet have an understanding. 

Dhir Mal, the older brother of Har Rai, gained support from Shah Jahan, and turned against Guru Hargobind (and thus was not named successor). He went on to corrupt the masand system set up for collecting daswandh, and tried to divide the Sikhs. Guru Har Rai Ji set up a Manji system to try to unite the Sikhs, with Sikh missionaries sent to certain regions. He also appointed new masands who became successful in spreading the messages of Sikhi. 

When Emperor Shah Jahan’s son Dara was poisoned by Aurangzeb, there was no one that could help. Upon Shah Jahan’s request, Guru Ji gave the necessary medicines and Dara’s life was saved. Aurganzeb manipulated that Guru Ji was supporter of Dara, and when he became emperor he summoned Guru Ji to his court. Guru Ji sent his son Ram Rai was sent in his place with the instructions to not give up his principles at any cost, and God would protect him. Ram Rai started to show miracles, and changed one of the lines of Gurbani to please Aurganzeb. Aurganzeb, in turn, decided to keep him in Delhi with the idea that he would be able to control him when he succeeded Gur Har Rai. Guru Ji excommunicated him for changing Gurbani and nominated Guru Harkrishan as his successor at the mere age of 5. Guru Ji became Jyoti Jot at the mere age of 31, in October 1661. 

So let us apply these lessons learned from the life of Guru Har Rai Ji:

-Nature is God’s creation- we should treat plants and animals with respect. Feeding animals, watering plants, and planting a garden is sewa. 

-Be fearless but also gentle

-The benefits of Gurbani are there even if we don’t quite understand yet, so we should always do our prayers

-We need to be careful not to hurt others on our path, or break others from this path.

-We should stand by our principles no matter what and maintain our integrity

-We should unite in the face of those dividing us like Guru Ji did with Dhirmal and the corruption of the masands. This is a big message for us today as we are being continually divided, and there is a lot of negativity. It is important for us to come together for solutions if there are problems, and support each other. 

References:

http://www.discoversikhism.com/sikh_gurus/sri_guru_har_rai_sahib_ji.html

http://www.sikh-history.com/sikhhist/gurus/nanak7.html

https://www.sikhdharma.org/life-times-guru-har-rai/

https://www.youtube.com/watch?v=ijPyPSCvz2Y

https://en.wikipedia.org/wiki/Guru_Har_Rai

http://panthic.org/articles/3084