Saturday, June 29, 2019
Thursday, June 27, 2019
Historical Gurdwaras of India and Pakistan Yatra Part 7: Panja Sahib
Continuing on in our Yatra in Pakistan is our trip to Panja Sahib.
Day 11
Gurdwara Panja Sahib is located in Hasan Abdal. In 1521 Guru Nanak Dev Ji and Bhai Mardana arrived in Hasan Abdal and started doing kirtan which attracted many locals. This created jealousy in Wali Qandhari, who was used to having this attention from the locals and owned the only water supply. He purposefully cut off the supply so people would return to him. Guru Ji sent Bhai Mardana three times to ask Wali Qandhari for water for the villagers but Wali Qandhari rudely refused, and asked him to ask his Master (Guru Nanak). Guru Ji asked everyone to remember God, and asked the villagers to push away an embedded rock, when suddenly, a fountain of water sprang from it! Wali Qandhari’s fountain dried up, and he he became angry, throwing a giant rock down from the hill towards Guru Ji. Guru Ji stopped the rock with his hand, leaving the imprint. Seeing this, Wali became a follower of the Guru. This rock still stands and you can touch the imprint of Guru Ji. Panj means five, panja meaning outstretched palm.
The other important event that happened here was Saka Panja Sahib. In 1922, Mahant Sundar Das was doing very bad things at the Gurdwara Sahib, and the Sikhs told him to stop his actions. As a result, he took amrit but he did not change his thinking. He wanted revenge against the Sikhs. A group of five Singhs was arrested for cutting Acacia wood for langar from land attached to Guru Ka Bagh. They were all sentenced with lengthy jail time for stealing from the mahant, and the extreme punishment caused agitation amongst the Sikhs. The police started beating and torturing Sikhs, arresting 5 Singhs daily until the jails were filled, and there was plans to move the Sikhs to a fort in Hasan Abdul using a train. Seeing the conditions of the Sikhs the local sangat wanted to provide them with langar. They asked the trainmaster to stop for langar, but he refused. The sangat decided to stop the train themselves. Bhai Karam Singh is reported to have said “Baba Nanak had stopped a mountain with one hand. Cannot his Sikhs stop a train?” The 300 members of sangat were doing Naam Japna and lied on the railway tracks, with Bhai Karam Singh and Bhai Partap Singh in front. The driver refused to stop. The train rode over Bhai Karam Singh and Bhai Partap Singh, then stopped. Bhai Partap Singh encouraged the sangat to serve the langar before tending to their injuries and both Singhs became shaheed. Six others had injuries. Subsequently, the train driver was arrested and asked why he had stopped. His statement was “I had been given orders to not stop the train at any cost. As per the orders, I did not stop the train and was moving at full speed. When the train hit Shaheed Partap Singh I felt as if it had hit a huge mountain. I fell down and my hand got lifted from the speeder and the train stopped. After investigating the engine, it had been found that the brake had not been applied. I felt that some unseen hidden power (Vaheguru) stopped the train” (account from Bibi Harnaam Kaur, wife of Shaheed Partaap Singh). Thus these two events are to be remembered in association with Panja Sahib.
There was a 6 lane highway on the way to Hasan Abdal. On the way we stopped at the Bhera rest stop which was very modern. There was even a McDonald’s, Subway and Pizza Hut there, but we had a picnic of aloo parathas and achar which was delicious. The rotis were gigantic, 4 times the size of our normal roti! Then we went the rest of the way to the Gurdwara Sahib. The Gurdwara Sahib was built by Maharaja Ranjit Singh. There’s also a saran for the yaatris. The Gurdwara Sahib is surrounded by the water from the spring, which is completely clear and you can see the fish living in it. We went down and all touched the handprint of Guru Nanak Dev Ji. We also got to do Ishnan there.
views along the way:
In Hasan Abdal
At the Gurdwara Sahib
Inside
the hill from where the rock was dropped:
lots of cool trees and greenery!
Langar hall painting depicting Saka Panja Sahib:
the way back to the hotel
References
Monday, June 24, 2019
Ban on Religious Symbols
Quebec recently passed Bill 21 which prevents anyone who works in public service (police officers, teachers, lawyers, etc.) from wearing religious symbols, and applies to even non-visible kirpans. Being born in Quebec (and still having family there) I find it disheartening and frightening that this is happening in a country where our diversity is supposed to be celebrated and protected by the Charter of Rights and Freedoms. I noticed in the comments section of one of the news articles, someone commented that they didn’t understand what the problem way, that its simply a dress code. I think it is therefore key for us to understand precisely why this is NOT an issue of dress code, but of identity and why it is such a big problem.
In 1675, our 9th Sikh Guru, Tegh Bahadur was approached by the Hindu priests- Brahmin Pandits for help. Aurangzeb knew if he targeted the priestly class, the rest of the Hindus would have to follow. At the time Emperor Aurangzeb was destroying their temples, unfairly taxing Hindus and firing them from their jobs; when they refused to convert to Islam their daughters were raped and they were threatened with execution. Thus they came to ask for protection. Guru Tegh Bahadur Ji then told them to tell Aurganzeb that if he could be converted to Islam, then they all would. Guru Ji set out with three other Sikhs, who were all tortured and martyred (sawed in half, boiled in water, and burned alive). Guru Tegh Bahadur Ji was then beheaded. In this act, he saved the rights of the Hindus to practice their religion. Two brave Sikhs took the body and head for cremation. He was told of how Sikhs stood by and watched as bystanders, out of their own fear. As a result,10thGuru, Gobind Singh, called the Sikhs together on Vaisakhi in 1699 and gave us our identity and 5 articles of faith. This identity was given to us specifically so we are easily identified and must be responsible for actions. Also, other people know to look to us for help. All About Sikhs write “The Khalsa cannot be anonymous. His religion is known to all. He stands out among people, and any unseemly behaviour or action on his part would be noted as unbecoming of a follower of the Gurus.” Despite being tortured and killed, the Sikhs did not give up their identity. This includes Bhai Taru Singh who refused to give up his hair and had his whole scalp removed for refusing to give up his religion. Even after the increase in hate crimes after 9/11 like Oak Creek, problems we face at airports and schools, we have stuck by the symbols of our faith. Eleanor Nesbitt writes, “For male Sikhs their turban is the crown which – together with their kesh – symbolises their faith, inseparable from their identity.” So it isn’t about a dress code, it is about an identity.
Before we move forward let me describe these Sikh articles of faith. These are called the 5 K’s (kakaars), and here is a description of them and their meaning.
KARA
A kara is a bracelet made of sarab loh (iron). The circular nature reminds us that God has no beginning or end. The kara reminds us that we are a servant of God, and should always perform good actions (therefore when we go to do something with our hand we remember this) because this body was given to us by God. We are reminded to use the arms for sewa (service to the community). Karas used to be traditionally very large and protected the individual if hit by a sword. The iron from a Sarab loh kara has been shown to actually absorb into the body.
KANGA
This is a small wooden comb. It reminds us to take care of our body, by keeping our hair tidy. It is worn at the very top of the head (under a turban for men). It is said that it also functions to massage the scalp to reduce stress, and stimulate blood flow which helps the hair grow, and helps to counter krodh (anger).
KACCHERA
These are undershorts, similar to boxers that represent chastity, and remind Sikhs to be faithful. They were also practically useful to soldiers in the battlefield, allowing free movement.
KIRPAN
Kirpan (sword), from kirpa (kindness) and aan (dignity). It reminds us to stand up for those who cannot stand up for themselves (protecting the weak/oppressed against injustice or self-defense). It is to be used only if all other means have failed. The kirpan also represents the “power of truth to cut through untruth.” Sikhs are saint-soldiers- firstly a saint that has control over lust, anger, greed, pride, attachment, anger, and ego, and only then can they become a soldier. In 2006, the Supreme Court ruled that banning of the kirpan in a school environment is against the Charter of Rights and Freedoms, which further means that this law in Quebec makes no sense. RCMP officers in Canada are also allowed to wear their 5 K’s. In the states, there was a case in Ohio where the Judge ruled “To be a Sikh is to wear a Kirpan - it is that simple. It is a religious symbol, and in no way a weapon.”
KESH
This means uncut hair. Keeping our hair on our whole body in its original condition reminds us to accept ourselves as God has created us. Hair also is important to regulate body temperature, protect us from sun’s rays, reduces heat loss by radiation in the winter, absorbs vitamin D, helps evaporate sweat, keeps dust and bacteria out of our eyes and nose, prevents water from going into eyes, and prevents friction. Not to mention that long hair is beautiful! Sikhs cover their head with a turban (worn by men or women) or a chunni/ramal (worn by women). This tradition has been ongoing since the times of Guru Nanak (our first Guru). During that time, the turban had only been worn by those who were higher class, but to remind us of our equality we were all told to cover our heads. Covering the head is also considered a sign of respect and keeps the hair clean.
A baptized Sikh is required by our faith to wear these symbols of faith. Sikhiwiki states “Sikhism stands out as a unique and probably the only faith in the world where in there is no place what so ever for clergy or priestly class…Unlike most other faiths where only the clergy are in uniform, all Sikhs are enjoined to always wear their uniform of faith at all times and to adhere to the ideals of the ‘Sant-Sapai’ Saint-Soldier.” Thus as you can tell, this creates an issue where people of other faiths might not be of a clergy class and working a government job, but we live a householder’s life in our religion which means that we have no priestly class. We live in pursuit of our spiritual life while we do our jobs. So essentially bill 21 is telling us we cannot do these jobs and for those who have spent years training to do their jobs, and love to serve the community, it means that they aren’t welcome in Quebec. I am very surprised I’ve heard nothing about this from my friend group, or on facebook. No one seems to want to talk about it. We need to speak out. I was proud of Amrit Kaur for speaking out on the news. We need to educate people about why this is such an important issue.
The even more worrisome part of this Bill is that there will be inspectors to make sure the law is followed. Balpreet Singh of the World Sikh Organization commented that he worried that normal citizens might start monitoring others, and this already started on facebook after the bill was passed (facebook took it down). There are already reports of increasing hate crimes. Dr. Zaidi, who is a secretary for “Calgarians against Racism, Violence and Hate” speaks to this: “’Zaidi says the bill could be seen as a wink to neo-Nazis and white supremacists in Quebec and across the country, creating a dangerous climate…‘This sends a message across Canada that if this can happen in one province it can happen anywhere else,’ he said. ‘It gives them one win in one of the provinces and sends a message that minorities are not welcome.’” This further creates safety issues for all of us. Unfortunately the law cannot be challenged based on the Charter of Rights and Freedoms, but there Canadian Civil Liberties Association and National Council of Canadian Muslims are going to be challenging it on other grounds. Those who are against this Bill include Prime Minister Trudeau, NDP Leader Jagmeet Singh, the UN, some school boards, municipal leaders, and McGill University.
I am worried about what this Bill means for Canada as a whole. It shocks me that we need to explain why we shouldn’t be discriminating against others. The very roots of Sikhi teach us we are all one. This is also affecting other communities like the Jewish and Muslim communities.I would encourage those who live in Quebec not to simply move away but to continue to stand up for your rights. I will be keeping an eye out in the news and I hope the legal action against this bill is successful in shutting it down.
References
Thursday, June 20, 2019
Historical Gurdwaras of India and Pakistan Yatra Part 6: Nankana Sahib
Day 10 (end of the day)
Continuing on from my last post, the final Gurdwara we visited that day was Gurdwara Janam Asthan, also known as Nankana Sahib. Nankana Sahib is actually the name of the district itself, wheras previously the town had been named “Talvandi Rai Bhoe” named after a Muslim Rajput whose descendant Rai Bular was a disciple of Guru Ji. Guru Ji spent 16 years here, then moved to Sultanpur Lodhi. This Gurdwara Sahib is the birthplace of Guru Nanak Dev Ji. A room was built here by Guru Ji’s son Baba Lakhmi Das named Kalu Ka Kotha (house of Mehta Kalu, father of Guru Nanak Dev Ji). The present day Gurdwara was built by Maharaja Ranjit Singh and now has 16 962 acres. It was managed by Udasi priests until the Shiromani Gurdwara Parbandak Committee took it over after 1921.
On Feb 21, 1921 Saka Nankana Sahib occurred. Maharaja Ranjit Singh had reconstructed Gurdwaras destroyed by Mughals, and gave the “Mahants” (caretakers of these Gurdwaras) property rights and land attached to the Gurdwaras. Soon mahants became corrupted. 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 caretaker of Nankana Sahib, and instead he allowed many bad things to happen at the Gurdwara Sahib. The Sikh congregation approached him many times, but instead of engaging in those conversations, he turned against the Sikhs with plans for an Anti-Sikh conference on Feb 20, 1921 in Lahore. The Sikhs made a decision to takeover the Gurdwara peacefully while the Mahant was away. Bhai Kartar Singh Jhabbar and Bhai Lachaman Singh Dharowali were to take their jathas. Meanwhile the Mahant made plans and got help from the British Commissioner of Lahore and government to get firearms. The Sikhs met again Feb 19 and decided the jathas shouldn’t go. Bhai Kartar Singh Jhabbar was in attendance and tried to send the message on to Bhai Lachman Singh but meanwhile he was waiting to follow the original plan. Jaethedar Tehal Singh’s Jatha arrived and encouraged them to move forward. They did Ardas and took a Hukamnama, as they reached Nankana sahib there were about 200 Sikhs. Although women and children were asked to go back, one child, Darbara Singh refused to leave because he was inspired by stories of shaheeds. Even after they got the message from the committee, the Jathedaars continued on their journey because they had already done Ardas and set out. Once arriving at the Gurdwara they did Asa Di War, meanwhile the Mahant started firing at the Sikhs. Bullets fired hit the Sri Guru Granth Sahib Ji as well. Everyone else was martyred 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. Finally news spread and Bhai Kartar Singh Jhabber arrived with 2200 Sikhs. They were threatened, but did not back down, and finally the Deputy Commissioner Mr. Curry, handed over the keys and the Sikhs regained control of the Gurdwara Sahib. Following this the partition of 1947 happened and the Pakistan Government now manages the Gurdwaras via the Evacuee Trust Property Board. There are restrictions in place about when people can visit this Gurdwara Sahib but jathas have been allowed to come and visit like ours.
It is hard to describe the deep impact that visiting Gurdwara Janam Asthan had on me. It was a life-changing experience. Standing under the same tree that Bhai Lachman Singh was burned alive, I couldn’t help but feel the influence of those sacrifices. I understood that history of "Saka Nankana Sahib" on a way deeper level for the first time because it wasn't a distant story but a striking reality. I think this is why it is important for us to understand our history by seeing these locations in real life.
Once we matha tekked, I did kirtan and read the shabad “Bahur Hum Kahe Aavenge." We did ardas and read a Hukamnama, then ate langar. Whereas in Harmandir Sahib I would not have gotten a chance to do kirtan as a woman (or even get near the stage at a lot of Gurdwaras), here I was at Guru Nanak Dev Ji’s birthplace able to do kirtan! Every Sikh has a dream to visit the birthplace of Guru Nanak Dev Ji. This is our home, the roots of our Sikhi. I am so thankful that this was a dream that came true for my family and we got to visit. I cannot begin to express that appreciation. I wish for the future that all Sikhs who desire got a chance to go and visit Gurdwara Janam Asthan. Right now it is possible for us to go as Canadians and go and see our precious heritage so we should take advantage of this opportunity, and I really hope in the future it opens up to others to get to go as well.
Once we matha tekked, I did kirtan and read the shabad “Bahur Hum Kahe Aavenge." We did ardas and read a Hukamnama, then ate langar. Whereas in Harmandir Sahib I would not have gotten a chance to do kirtan as a woman (or even get near the stage at a lot of Gurdwaras), here I was at Guru Nanak Dev Ji’s birthplace able to do kirtan! Every Sikh has a dream to visit the birthplace of Guru Nanak Dev Ji. This is our home, the roots of our Sikhi. I am so thankful that this was a dream that came true for my family and we got to visit. I cannot begin to express that appreciation. I wish for the future that all Sikhs who desire got a chance to go and visit Gurdwara Janam Asthan. Right now it is possible for us to go as Canadians and go and see our precious heritage so we should take advantage of this opportunity, and I really hope in the future it opens up to others to get to go as well.
Being welcomed
Once one goes through the initial gates:
This Palki sahib was donated all the way from Delhi but unfortunately did not fit inside, and thus is installed in this area.
https://en.wikipedia.org/wiki/Nankana_massacre
https://www.allaboutsikhs.com/historical-events/historical-sikh-events-saka-nankana-sahib
https://www.allaboutsikhs.com/historical-events/historical-sikh-events-saka-nankana-sahib
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