Sunday, March 13, 2016

More Shabads!

I’ve posted some shabads with harmonium (vaja) keys for the first two so if you’d like to learn them you can follow along. Hopefully I’ll get a chance to record keys for others soon as well.  

Shabad Hey Gobind Hey Gopal

Harmonium Keys for Hey Gobind Hey Gopal
*many thanks to Gyani Gurcharan Singh Ji for teaching me this shabad

Shabad Jyon Jyon Naama

Harmonium Keys for Jyon Jyon Naama Shabad

Shabad Man Mero Gaj Jehba Meri Kati

Shabad Mit Bolda Ji (*many thanks to Gyani Gurcharan Singh Ji) 




Friday, March 11, 2016

Suffering, Karma, Free Will, and Destiny

Everyone experiences suffering (Nanak Dukhiya Sabh Sansaar). In times of crisis some find comfort in faith, and some find themselves more lost or confused because their previous beliefs are challenged. Questions such as “Why does God allow us to suffer?” fill the mind as a way of trying to rationalize what has happened. I’ve been reading a lot about this topic and decided to summarize what I have learned because it’s an important topic that needs to be discussed. Please forgive me if I make any errors, I am just learning too. Page references to the Sri Guru Granth Sahib Ji given in brackets.

God created everything. “He Himself created Himself; He Himself assumed His Name. Secondly, He fashioned the creation; seated within the creation, He beholds it with delight” (463). His creation also includes pain and suffering. “You created pain along with pleasure; O Creator, such is the writ You have written” (787); “You Yourself created the entire universe, and having fashioned it, You Yourself shall destroy it all” (11). God created Maya (lust, greed, anger, attachment, pride) as well. In some other religions, evil is explained as being from the Devil, antithesis to God. But in Sikhism, there is none other than God, and all of His creation (including this world) runs on His will (which we call Hukam). All things happen according to the Will of the Lord God. No one can erase the pre-ordained Writ of Destiny” (41). Some people take this to mean that since it is all under God’s will, then there is no ability to make choices to change our lives/no ‘free will’. But if we read carefully and understand, we see that this is not the meaning. 

If nothing was in our control, Sikhs would not have fought oppression and the Gurus would not have taught us to do Naam Simran,etc. Guru Ji tells us: “That alone is a good deed, O Nanak, which is done by one’s own free will” (787). So what then is pre-ordained destiny? “That which is pre-ordained, cannot be erased. Those who met the True Guru are very fortunate and blessed; through perfect karma He is met.” (110). The ‘pre-ordained destiny’ is the framework for our life (circumstances we are born into), and results from the fruits of our own actions in previous lives (karma). In Sikhism we believe God does not live in the sky, but right here in our hearts and all around us. You could visualize yourself as having two lamps burning inside yourself, good and evil, and the oil is the karma we do in each moment. The good deeds feed the good lamp and doing the bad deeds feed the evil lamp. God has given us power to think and ability to decide which side to feed, which determines if we become closer to God or continue in our reincarnations.

In our lives many people seek to explain or understand the explanation for tragedies they experience and witness such as murder, abuse or rape. These questions are sensitive topics and difficult to answer, leading people to avoid addressing them altogether. I’m going to try to shed a little bit of light on these matters here from what I have learned and my understanding. The murder victim is one who has suffered due to the free will of another individual, not because they had “bad karma” and “deserved it.” For example Aurangzeb was using his free will to kill people- he chose to do that and he will be farther away from God for those actions. The person who has died will be in the spiritual “level” of closeness to God (based on their actions in their life) and will be re-born accordingly. It would be wrong to say that it’s all His Hukam so we do nothing about the murderers and rapists in this world. Our Sikh history shows us that it is necessary to stand up for those suffering from injustice when we have the opportunity to do that. This is what we have been given our minds for under His Hukam. God is the truth, and if our purpose is to be one with Him, then we must defend that. God’s Will means that he has given free will to us, free will to choose your actions and reactions to what you are presented with. Guru Arjan Dev Ji had the choice to cave into oppression and live, or fight oppression and not give up on his beliefs, but die. He chose death because he believed the human body is borrowed by our soul for a fixed amount of time, and the body is going to die one day but the soul will be one step closer to God by doing the right thing. When Guru Ji was martyred, sitting on a hot plate with hot sand pouring over his body, he stated “Your actions seem so sweet to me. Nanak begs for the treasure of the Naam, the Name of the Lord” (394). The Guru did not want to undermine God and start doing something opposite of God’s Will- he wanted to fight oppression, protect the feeble and show the emperor that he could not change his decision by killing his body. Guru Ji’s words show us that in his higher state of consciousness he was so filled with the love of God that he was able to transcend the physical suffering inflicted on his body. From Guru Ji’s sacrifice, we also realize that we are also responsible for our responses to other people’s actions. It is necessary to do what is required of us with the situations that present themselves.

The Babar Vani (360, 417-18, 722-23, 1288) is written by Guru Nanak Dev Ji, who witnessed firsthand the atrocities committed by Babar during his invasions. Guru Ji and Bhai Mardana were imprisoned by Babar in Saidpur. While Guru Ji sang, the grinding mill he was given to grind corn was working by itself and word was sent to Babar who came to witness this himself and asked for forgiveness, promising to be a just ruler. Guru Ji describes the state of the people and their pain but reminds us not to blame God: “The Creator Himself does not take the blame, but has sent the Mughal as the messenger of death” (360). “The Creator Himself acts, and causes others to act. Unto whom should we complain? Pleasure and pain come by Your Will; unto whom should we go and cry? The Commander issues His Command, and is pleased. O Nanak, we receive what is written in our destiny.” (417-18).

Ultimately, only God is all-knowing and all-seeing. We are limited by what we can understand by our own lens. “Tell me, who should I call good or bad, since all beings are Yours?” (383). So it’s less about sitting down to assign blame and more about what actions we can take in the situations presented: “O Siblings of Destiny, let none think that they have any power. Old age, death, fever, poisons and snakes. Everything is in the hands of the Lord. Nothing can touch anyone without the Lord’s order. Within your conscious mind, O servant Nanak, meditate forever on the Name of the Lord, who shall deliver” (168).  

What can we do about our suffering?
“Suffering is the medicine, and pleasure the disease, because where there is pleasure, there is no desire for God” (469). At the beginning of Japji sahib, it says God is “nirvair,” without enmity. God loves all of us, and is forgiving of our mistakes. We went through 8.4 million reincarnations to get to human life so we could achieve jivan mukhti (liberation while you are still in this life). In that state you give up your will and accept the Will of God, allowing you to move beyond the pains and pleasures of the world: "Remembering Him in meditation, a profound peace is obtained. Pain and suffering will not touch you at all" (44). In your other life forms you were not able to meditate on the Lord to get to this higher state, or make choices to do sewa and simran instead of falling into kaam, krodh, lob, moh and hankaar. Human beings are the only beings on this planet with such and advanced stage of thinking and decision making power. The ultimate destiny of all of our souls is be one with God and is achieved through many reincarnations. “In the month of Katak, do good deeds. Do not try to blame anyone else. Forgetting the Transcendent Lord, all sorts of illnesses are contracted. Those who turn their backs on the Lord shall be separated from Him and consigned to reincarnation, over and over again”(135). Our life is similar to journey of a drop of water that left the ocean and longing to join with its creator one day. For some the journey is easy, and for others, which have become ice, the journey is very long. It is same for human beings. The pain and suffering is only to this body which our soul is borrowing, like the drop of water that borrowed the wind for a short period of time and traveled to different land. The karma is what we are doing in present and immediate past- it’s feeding who you are right now, and the person you’ll be before you die. God gave us a mind to exercise our free will, whether it’s choices to feed our ego, or the choice to rid ourselves of it. “Where does the ego come from? How can it be removed? This ego exists on the Lord’s Order; people wander according to their past actions. Ego is a chronic disease, but it contains its own cure as well. If the Lord grants His Grace, one acts according to the Teachings of the Guru’s shabad. Nanak says, listen, people: in this way, troubles depart” (466). You can’t change the past and who knows whether you have one more breath- all of life is really lived in this one breath right now. In this moment, you have a choice to remember the God that created you and serve Him with love, and do whatever is required of you.

by Manpreet Kaur
References

Thursday, February 25, 2016

Relationship to God, A Poem

Searched everywhere
in the corners of the world
in the pages of books
in the artist’s brush
the depths of my mind
still uncertain
Who am I?

Impressed others with
my success, my possessions, my position
but still no luck
found someone else to love me
build me up
still confused

Changed everything
to be like the others
just chillin’
chopped off my integrity
abandoned my responsibilities
enjoyed poisons disguised as pleasures
still unsatisfied

Pain slapped my face
punched me in the gut
dragged me down
again and again
and I complained how unfair
but on the ground I bowed my head
and found my place
at Your feet

For all the sacrifices
bloodshed for me to be able to be my true self
here I was, pretending to be someone else

I am Your child, Waheguru.  

I know a lot of people ask the question “Who am I” to ourselves directly or indirectly. Over and over we hear the message, you shouldn’t define yourself by your external beauty, you shouldn’t define yourself by your possessions, but a lot of people spend time defining themselves by their relationships too. Sometimes they just find one relationship after another because they can’t stand to be by themselves. They need someone else to fill the emptiness. Sometimes we define ourselves from our goals and achievements: “I’m smart, I’m the president of ____, I have such a prestigious position” And sometimes it takes years to get the things that we are waiting to define ourselves by- we spend time training for the job or getting the car and we still ask who am I? We are addicted to power and status and hold onto the labels to define ourselves but at the end of the day, we haven’t really found anything. The question remains, finding goal after goal and trying to achieve our way to finding ourselves.
I’m not saying that you need to give away everything to find yourself! You can still have possessions and relationships and find yourself, but you can’t use those things to define who you are. I am saying that finding yourself is about your relationship to God. Remember our Gurus encouraged us to doing sewa and having a family life, etc. it’s important while you are living your life to surrender yourself to God’s will and understand that you are God’s creation. Because your mind might be satisfied with all this other stuff, but what did you go through 8.4 million reincarnations to get to this human life form for? Don’t get lost in everything else and forget who you are. The answer has been inside you all along! 


By Manpreet Kaur

Friday, February 5, 2016

Living Behind A Mask

There is a lot of focus on telling Sikh youth about how they should appear. Sometimes we guilt or shame them into becoming what we want them to be. So when the child grows up and makes his or her own choices, for example the boy who becomes a teen and cuts his hair, we are disappointed, shocked, and angry. We didn’t realize the tactic of coercion to get our children to do things doesn’t hold up very long. Maybe we force him to keep his hair, but then he is only Sikh in his appearance and not internally. I think its important that rather than just focusing on the external things, let us create a love for Sikhi inside the child. A love so deep that if challenged or questioned, that they will find their way back again. In order to do that, we need to focus on the qualities of a Sikh, the basic teachings. The teachings of treating each person with respect, being accountable for your actions, quality between men and women, standing up for what’s right, never giving up or giving in. There is no use in putting on a false appearance if the inside is nothing.

Many of us live behind a mask.  They want everything to look good to an observer from the outside, and that’s all that matters. Maybe you didn’t notice your mask because you use it so much. It’s the “fake self” that smiles when you are falling apart inside, that lies and pretends to be someone it is not. The mask can be anything anyone wants it to be, whatever is convenient and will help to gain an advantage. This is successful, no doubt. I’ve seen a lot of people pretending to be someone they are not and being successful in building a career or getting superficial things and becoming popular. They don’t share their real challenges or hardships, they brag about their achievements and possessions. They justify their fake life by these outer signs of success, and maybe because the fear that actually being their real self will lead to rejection. If a person rejects the mask it doesn’t matter. If you are trying to be a real Sikh and standing by your values, you will be forced to stand up for your actions and decisions and that can be hard. Maybe you aren’t prepared to actually do that work, you think coasting through life is a better plan. After all, no one is giving you a medal for working harder than everyone else by being your true self.

If I lost you with the idea of the mask I’m going to bring in some cultural examples of how we are putting on appearances instead of actually living the values of Sikhism. Shame drives a lot of the behaviors in our culture. In western culture its about guilt. In our culture its about honour and shame. A person can do whatever they want as long as it doesn’t bring shame to the family. They can be the biggest criminal, do the worst possible things, as long as they aren’t caught, it is fine. It brings them the fancy cars and the mansion so it looks great. But the minute that person is caught, they are nothing to their family because they brought shame to the family. When do we stop focusing on appearances and earn an honest living like Guru Nanak Dev Ji taught us? We teach boys its ok to date as many girls as they want as long as they marry the quiet daughter-in-law that knows how to cook and clean and doesn’t stir up trouble, because the appearance of having that daughter-in-law matters. We teach our girls- our sisters and daughters that are the victims of sexual violence to suffer in silence. If she speaks up, at the time she needs the most support, she is abandoned and blamed for something that she had no fault in. “She brought shame to the family”, “what will people think”, “she is nothing to us” brings about disgusting behaviors like so-called “honour killings.” What a tragedy. How can we do this to our daughters and sisters and still be called Sikhs? So when do we stop focusing on appearances and support our daughters and sisters?

The person who wears the mask attends the gurdwara to show off their fancy clothes and brag to other people. After all, again, its about what other people would say or think if they didn’t do that. Being a Sikh is not about the appearance of attending the gurdwara. Its not about the show, its about what is in your heart. Going to the gurdwara is about sangat. Its about the power a group of people there for the purpose of advancing your knowledge in spirituality, just like we go to school. Instead of really understanding the meanings of the Sri Guru Granth Sahib, we have started to just worship, which is not what the Gurus taught us. We need to learn and use the knowledge.

I’m here reminding you that that mask is preventing you from having a true connection with anyone. That the mask is defeating our life purpose. The greatest way to serve God is living the Sikhi values. God gave us this mind to be able to make our own decisions and be accountable for them. Life is about making decisions that further the soul to be one with God, everything else is an illusion and will go when you die. Don’t let the core of the being be lost to Maya- the illusion of this world (lust, anger, greed, attachment, pride also known as kaam, krodh, lobh, moh, hankaar). We weren’t born as Sikhs to hide behind a mask. Being true to yourself will get your soul somewhere that the mask can’t. Pretending you are something you are not is just doing harm to the true purpose of that soul. In order to teach our children, we have to walk the walk and throw the mask away.




Monday, January 25, 2016

More Shabads- Mere Laalan Ki Sobha and Eh Tan Man Tera

As promised, more shabads! Sorry its taking so long, I am just re-recording because I got a new camera. I will be recording how to play shabads as well (step-by-step).

Mere Laalan Ki Sobha (Translation from Sikhnet)
O, the Wondrous Glory of my Beloved!
My mind is rejuvenated forever by His Wondrous Love. ||1||Pause||
Brahma, Shiva, the Siddhas, the silent sages and Indra beg for the charity of His Praise and devotion to Him. ||1||
Yogis, spiritual teachers, meditators and the thousand-headed serpent all meditate on the Waves of God.
Says Nanak, I am a sacrifice to the Saints, who are the Eternal Companions of God. ||2||3||

Eh Tan Man Tera Translation (Translation from Sikhnet)
This body and mind are Yours; all virtues are Yours.
I am a sacrifice, every little bit, to Your Darshan.
Please hear me, O my Lord God; I live only by seeing Your Vision, even if only for an instant.
I have heard that Your Name is the most Ambrosial Nectar; please bless me with Your Mercy, that I may drink it in.
My hopes and desires rest in You, O my Husband Lord; like the rainbird, I long for the rain-drop.
Says Nanak, my soul is a sacrifice to You; please bless me with Your Darshan, O my Lord God. ||2||

Tuesday, January 5, 2016

Happy Prakash Divas! (Guru Gobind Singh Ji's Birthday)

Guru Gobind Singh Ji Prakash Divas
We will have a program at the Gurdwara in celebration of Gobind Singh Ji Prakash Divas (birthday). Guru Gobind Singh Ji is our 10th Guru, son of Guru Tegh Bahadur Ji and Mata Gurjri Ji, 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-“None could be worthier than you, father to make a supreme sacrifice.” Guru Ji went on to write great works such as Jaap Sahib which we read in our daily prayers.

It is Guru Gobind Singh Ji who created the Khalsa in 1699, and this is celebrated on Vaisakhi every year. If you’d like to read more about this, see our posts on Vaisakhi. 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 Anadpur Sahib. As stated in my previous post about the history of the Chaar Sahibzaade, the Mughal army did not fulfill their promise and it is during this time that many Sikhs were killed by the pursuing Mughal army, in addition to many manuscripts being lost as they crossed the Sarsa river. Guru Ji’s four sons were martyred.

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 Auranzeb 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 Aurunzeb and he invitied Guru Ji for a meeting, however Guru Ji had already left for the south. Guru Ji helped Bahadur Shah gain the throne after the death of Aurangzeb. 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.

Let us remember what the Guru Ji has contributed to our history!

References

Thursday, December 31, 2015

Happy New Year!

Happy New Year 2016! What better way to celebrate the new year than to remember God and be thankful for all the gifts he showers us with. Sometimes these are disguised in the form of a challenge or hardship, but we come out stronger. Wishing everyone peace, happiness, wisdom, and success in this new year. Let us grow closer to Waheguru, leave behind kaam, krodh, lob, moh and hankaar, remember our history and represent Sikhi well in our communities. May we face the hardships we encounter in this coming year by keeping our faith in God and may we remember Him also in times of happiness. Be proud to be a Sikh and celebrate by joining us in ardaas at the Gurdwara at midnight tonight.

Sunday, December 27, 2015

Chaar Sahibzaade History

Updated Version:  https://pgsikhyouth.blogspot.ca/2017/12/how-and-why-we-remember-chaar-sahibzaade.html

My apologies for not posting this yesterday because I have been away the last few days. Here is the history of the 4 sons of our 10th Guru, Guru Gobind Singh Ji: Sahibzada Ajit Singh, Jujhar Singh, Zorawar Singh, and Fateh Singh. It is this time of year we remember the shaheedi of these young Sikhs.

Guru Gobind Singh Ji and his fellow Sikhs had been battling the Mughal Army for months at Anandpur Sahib. Emperor Aurungzeb sent a message that if they left the fort, they would be allowed to be free. On the night of December 5, 1705 Guru Gobind Singh Ji and his fellow Sikhs left Andandpur Sahib when it was raining heavily, and crossed the Sarsa river with the Mughal army pursuing them. Sahibzaade Ajit Singh (18) and Jujhar Singh (14) made it to the Fort of Chamkaur by December 6 with Guru Gobind Singh Ji and a group of 40 Sikhs.  They suffered many casualties trying to cross the Sarsa. On December 7, 1705 the enemy had surrounded Fort Chamkaur and the Sikhs had exhausted their ammunition and arrows. They were “a mere forty defying a hundred thousand,” in the words of Guru Ji. There were over 100,000 Moghul soldiers on foot and 700 mounted, pursuing the small group of 40 Sikhs. The Sikhs were left to fight with swords and spears only. Guru Ji sent out his sons to battle. Sahibzada Ajit Singh and Jujhar Singh were martyred while leading other Sikhs into battle. Guru Ji writes in the Zafarnama (to Emperor Aurangzeb), “It matters little if a jackal through cunning and treachery succeeds in killing two lion’s cubs, for the lion himself lives to inflict retribution on you.”

On the night of December 5th Mata Gujri and the younger Sahibzaade Zorawar (age 9) Singh and Fateh Singh (age 7), and the cook Gangu were separated and as a result stayed in Gangu’s home. Gangu was greedy and stole Mata Ji’s bag of coins. Then he provided the location of the Sahibzaade to the officials- Jani Khan and Mani Khan, who arrested the Sahibzade and Mata Gujri on December 8th and confined them in Thanda Burj (Cold tower) at Sirhind. Because it was winter, the tower was freezing at night and they were allowed nothing to eat or drink. The governor of Murinda went to get the Sahibzaade to meet Nawab Wazir Khan and separated them from Mata Ji, telling them that their father and brothers had been killed. The sahibzaade did not believe him. Nawab Wazir Khan tried to get them to convert to Islam by bribing them with many gifts and riches but the Sahibzaade stayed strong, even when they faced death. They did not give up their Sikhi. They stayed another night at the Thanda Burj due to Nawab Sher Muhammad Khan’s insistence that they should not be killed. The next day Nawab Wazir Khan ordered them to be bricked alive and when he hesitated due to Nawab Sher Muhammad Khan’s pleas, Diwan Suchchanand insisted that the children would grow up to be as their father was and they should not be spared. The brick wall was made as the Sahibzade recited Japji Sahib, but when the bricks reached their chests, the wall crumbled. Nawab Wazir Khan ordered them to be beheaded. Mata Gujri Ji passed away as well. Gurdwara Fategarh and Gurdwara Joti Sarup is now standing where Mata Ji and the small Sahibzaade were cremated.

photo from: http://www.sikhiwiki.org/index.php/Supreme_sacrifice 

When Guru Ji learned of the death of his younger sons as well he told the Sikhs “I have sacrificed four sons for the survival of the thousands of my sons who are still alive.” He wrote the shabad, Mitry Pyare Nu Haal Murida Da Kahna:
"Tell the beloved friend (the Lord) the plight of his disciples.
Without You, rich blankets are a disease and the comfort of the house is like living with snakes.
Our water pitchers are like stakes of torture and our cups have edges like daggers.
Your neglect is like the suffering of animals at the hands of butchers.
Our Beloved Lord's straw bed is more pleasing to us than living in costly furnace-like mansions."
Every December we remember the sacrificies of the Chaar Sahibzaade, Mata Ji, and the many Sikhs who fought against injustice. May we always remember the lives given so we could have the right to practice our religion today, and the bravery that these young Sahibzaade had in choosing the path that was right instead of what was easy.

References:
http://www.sikharchives.com/?p=11713
A History of the Sikhs Volume I 1469-1839, 2nd Edition by Khushwant Singh