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:

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

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

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

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

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

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

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

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

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 

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: 

https://www.youtube.com/watch?v=xjT83x2VS1Q

https://www.youtube.com/watch?v=oT33yis-EA0

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

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 10^th 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

http://sikhism.about.com/od/gurugobindsing1/tp/When-Is-Guru-Gobind-Singhs-Birthday.htm

http://www.sikh-history.com/sikhhist/gurus/nanak10.html

Gurbaani wallpaper facebook page 

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

https://www.sikhiwiki.org/index.php/Guru_Gobind_Singh

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/ 

http://www.theworldofgurunanak.com/guru-gobind-singh-ji.html

Happy New Year 2019!

Waheguru Ji Ka Khalsa, Waheguru Ji Ki Fateh,

Happy New Year Sangat Ji! May this new year bless us with the company of sadhsangat, and may we be dyed in color of love for Waheguru. I saw this great video on Nanak Naam below, and Veerji describes the importance of self-reflecting where we are in our journey, and rather than obsessing over some future desire and doing Ardas for it today, he encourages us to live this year with focus beyond ourselves to God. So may we all work on our relationship with Guru Ji this year and leave the path of maya for the path of fulfillment and spiritual awakening. 

Chaar Sahibzaade and Mata Gujri Ji

It’s the time of year that we remember the Chaar Sahibzaade, the four sons of Guru Gobind Singh Ji: Sahibzada Ajit Singh, Sahibzada Jujhar Singh, Sahibzada Zorawar Singh, and Sahibzada Fateh Singh. We remember the sahibzaade because their sacrifice means today’s freedom, and because their courage is our inspiration. 

We can remember their sacrifice in a number of ways. First, we need to know our history. Second, we need to learn from our history. Puneet Singh Nanda writes about qualities of the Sahibzaade that we can incorporate into our lives such as standing up against oppression, not giving up your path for worldly pleasures (they didn’t take the worldly goods offered as bribes), having faith, and learning that physical death is not to be feared if we can be jeevan mukht through our mind. 'Thoughtful Kaur' reminds us that an important part of remembering the Chaar Sahibzaade is remembering that as we are all Guru Ji’s children, we all have the potential to gain the amount of strength, courage, and faith that they had. We just need to build this strength. So I think the biggest thing for us from remembering the Sahibzaade is to work on progressing our spiritual path, to learn and follow the teachings of Gurbani. 

The history:
The creation of the Khalsa united the Sikhs, which caused the Rajput Chiefs/Hill Rajas to become concerned as the basis of their power was a system of discrimination, which the Sikhs were against. The Raja of Bilaspur (near Anandpur) unsuccessfully tried to force Guru Ji to move from 1700-1704. These Rajput Chiefs then approached Aurangzeb, and with the help of his army and the Governor of Lahore, they laid siege on Anandpur fort in May 1705. The Sikhs stayed strong despite their limited resources. Finally, the Mughals grew tired and Aurganzeb made an oath on the Qur’an that the Sikhs could exit safely if they left Anandpur. After such a prolonged period with little food and ammunition, the Sikhs left in December 1705. The Hill Rajas and the Mughals broke their promise and went after the Sikhs.

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, and many precious manuscripts of prayers were also lost in the river. 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.” After the battle, Guru Ji and three Sikhs escaped into the wilderness with the help of Gani Khan and Nabi Khan, two Muslim devotees. 

Meanwhile, on December 5^th Mata Gujri and the younger Sahibzaade Zorawar (age 9) Singh and Fateh Singh (age 7), and the cook Gangu were separated from Guru Ji. At that time it was winter and they were wandering through the jungles, so Gangu offered for them to stay in his home. Gangu was greedy and stole Mata Ji’s bag of coins. Mata Ji questioned him and he in turn, went to turn them in to the officials, who arrested the Sahibzade and Mata Gujri on December 8^th and confined them in Thanda Burj (Cold tower) at Sarhind. The tower was freezing at night and they were allowed nothing to eat or drink. They slept on the bare floor and listened to the stories of Mata Ji. She instilled confidence and courage. 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. They greeted Nawab Wazir Khan with "Waheguru Ji Ka Khalsa, Waheguru Ji Ki Fateh!" and refused to bow down to him. He 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. Baba Zorawar Singh told the Nawab that he lied about Guru Ji's death and that they would not give up their faith. 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. He is famously said to have used the example of a snake, "The offsprings of a cobra should be crushed." 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. 

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."

He writes in the Zafarnama "What happened that you have killed four children (my sons), the coiled snake (in the form of my Khalsa) still remains.What manliness you have shown by extinguishing a few sparks(Sahibzadas).You have made the conflagration brighter and more furious."

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.sikhspirit.com/khalsa/sahibzadas.htm

http://sikhism.about.com/od/Historic-Events/p/Battle-Of-Chamkaur-And-Martyrdom-Of-Elder-Sahibzadas-December-1705.htm

https://www.sikhiwiki.org/index.php/Char_Sahibzade

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

http://www.sikh-history.com/sikhhist/martyrs/sahibzade.html

https://www.sikhiwiki.org/index.php/Mittar_Pyare_Nu

http://www.sikharchives.com/?p=11713
http://www.zafarnama.com/Download/zafarnama.pdf 

A History of the Sikhs Volume I 1469-1839, 2nd Edition by Khushwant Singh

https://thoughtfulkaur.wordpress.com/2016/11/13/chaar-sahibzaade-2/

http://sikhprofessionals.net/wahegurus-way/adopt-8-qualities-of-chaar-sahibzaades-in-your-daily-life/
http://www.sikhiwiki.org/index.php/Second_battle_of_Chamkaur_Sahib 

http://worldgurudwara.com/ajit-singh-and-jujhar-singh-the-two-elder-sons-of-guru-gobind-singh-martyred-21-dec/ 

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

Shaheedi of Guru Teg Bahadur Ji

This weekend we will remember the Shaheedi of Guru Teg Bahadur Ji at the Gurdwara Sahib. This is the history:

Guru Teg Bahadur Ji was born April 18, 1621 to parents Guru Har Gobind Ji and Mata Nanaki. He became our 9th Guru on April 16, 1664. Emperor Aurangzeb ordered the destruction of Hindu temples and Gurdwaras, fired Hindus from their jobs and imposed taxes on them. The Brahmin Pandits of Kashmir were threatened that if they did not convert to Islam they would be executed. Their daughters were raped. They came in desperation, asking for help from Guru Ji to protect them from Aurangzeb. Guru Ji’s son, Gobind Rai, was a mere 9 years old at the time and asked what was happening. Upon hearing that this would require the sacrifice of a great person, Gobind Rai replied that there would be no one else better suited to defending the Brahmins than his own father. Guru Teg Bahadur Ji told the Pandits to tell Aurangzeb if he could convert Guru Ji to Islam, then they would as well. Gobind Rai was made Guru on July 8, 1675. Guru Teg Bahadur Ji set out for Delhi with Bhai Sati Das, Bhai Mati Das and Bhai Dayal Das. They were then arrested. Guru Ji was transported to Delhi in an iron cage on the back of an elephant. On the way, he composed the following: “Dohraa: My strength is exhausted, and I am in bondage; I cannot do anything at all. Says Nanak, now, the Lord is my Support; He will help me, as He did the elephant.” and the reply to himself “My strength has been restored, and my bonds have been broken; now, I can do everything. Nanak: everything is in Your hands, Lord; You are my Helper and Support.|” Ang 1429 Sri Guru Granth Sahib Ji).

Guru Ji and his followers were tortured. Bhai Mati Das, Sati Das and Dyal Das were martyred in front of Guru Ji. Bhai Mati Das Ji was sawed in half. When Bhai Dyal Das Ji was then asked to convert to Islam, he replied “My misguided friends, do you think that you have killed my brother, Bhai Mati Das? If so you are mistaken. You have not killed him. You have given him ever lasting life. He has become immortal. He will live forever in the hearts of men. He will be source of inspiration to others. Many like him will rise and follow his example. A time will come when you and your emperor will be no more, but Bhai Mati Das will be yet alive. I will not give up my faith. The pleasures which you offer have no charm for me. The tortures with which you have threatened me, have no terrors for me. Be quick and send me to where my brother, Bhai Mati Das, has gone to live forever in the lap of the Lord.”  He was then made to sit in a pot of boiling water. Bhai Sati Das Ji was martyred by being wrapped in cotton and burned alive. Guru Ji was in deep meditation while witnessing these horrific events. He chanted: “Give up your head, but forsake not those whom you have undertaken to protect. Says Tegh Bahadur, sacrifice your life, but relinquish not your faith.” Guru Ji was beheaded Nov 24, 1675 at Chandni Chauk for refusal to convert to Islam. (Gurdwara Sis Ganj has been created at this site). There was a big storm right after the execution. Bhai Jaita Ji took Guru Ji’s severed head to Anandpur Sahib for cremation, and Bhai Lakhi Shah took Guru Ji’s body, setting his house on fire in order to cremate Guru Ji’s body. 

Gurdwara Sis Ganj

This was a huge moment in history. It set the scene for the fall of the Mughal empire and the rise of the Khalsa under the guidance of Guru Gobind Singh Ji. Guru Teg Bahadur Ji taught us the body can be tortured but the soul is one with God. Guru Ji sacrificed his life for the rights of Hindus to practice their religion. This teaches us that as Sikhs we need to stand up for human rights as a whole, giving our lives if necessary. Guru Gobind Singh Ji wrote, "Sis Diya Par Sir Na Diya" of Guru Teg Bahadur Ji, meaning "He laid down his head but not his principles." May we all be inspired by the sacrifice of these Shaheeds to build our faith so strong that it cannot be destroyed by any challenge in life, that we remain in Chardi Kala no matter what, and to stand up for the rights of those who cannot protect themselves. 

References:

https://www.sikhiwiki.org/index.php/Guru_Tegh_Bahadur

http://www.sikhiwiki.org/index.php/Martyrdom_of_Mati_Das,_Sati_Das_and_Dyal_Das

http://www.sikh-history.com/sikhhist/gurus/nanak9.html

http://www.sikhiwiki.org/index.php/Martyrdom_of_Guru_Tegh_Bahadur
Picture of Gurdwara Sis Ganj from Sikhiwiki

Maintaining Perspective

There are many times in life when the days blur together, and each minute feels painstakingly long but there seems to be no time. I have found this to be especially true when I spend weeks with long hours and no days off since the turbulent environment makes it difficult to ride the waves without losing perspective. Losing perspective means forgetting the big picture, and feeling like one aspect of your life encompasses you as a whole. For many people this will be their work, but for some it can be other things like raising children. When I find I lose perspective, the veil of falseness rises over me and I am encompassed in anxiety. I start to feel like my work is the world and my role is my definition. More-so  I think the adversities that stack up make it seem like there’s no time to sit and reconnect which is the very think we need in that moment. 

This arena we play in, maya, is one that most of us lose because we feel that the game is more important than the reality. We don’t even wake up to the reality because we become so confused in daily anxieties and tasks. Over the years I have worked on this and found many ways of grounding myself to maintain my perspective. My kara is one of them. When I look at it, I am reminded of my Sikhi and my roots. It reminds me of everything we as a community have gone through and fought for. I also found that morning paath is an important aspect of maintaining perspective. It helps us to remember why we came here to this life and what we are doing; it prepares us for the battle of the day. I have found in the evenings that working on my Sehaj Paath (reading a couple of pages from the Guru Granth Sahib Ji) has given me a great way to maintain my perspective. It reminds me what is useful, meaningful, it reminds me who and what matters and what doesn’t matter. When we live in fear, anxiety, or helplessness, it means we are trapped in this game, in this loss of perspective. Maya has disillusioned us away from our connection to God, from our journey, from the recognition that God takes care of all of us. Our mindset becomes that of the sheep instead of the lion. Even on days when we are struggling with our mindset, if we give a daily dose of medicine, it is our only way of fighting it and from making it worse. It is like when people say they cannot focus enough on simran to do it- the solution to that problem is simply doing more until you do build the concentration and until you can do it. For example, on days when my mind is racing, I found going to the Gurdwara, even if I'm having trouble paying attention, will give me a little dose of medicine that I need to stay on track. Usually I am able to walk away more connected and realizing that I am not the roles and titles that have been placed upon me in this life, I am not this body. The perspective of our connection to God allows us to be resilient and overcome adversities. It is the very foundation of Chardi Kala. At different times in our life different methods may work to reconnect us. Sometimes it may be reading books, other times it may be kirtan, katha, sitting in Sangat, chatting and learning from someone in Sangat, attending camps, or reading history. We must all find these tools and ways in our life to maintain our connection to God so we maintain our resiliency and ability to overcome adversity. We are all inherently spiritual, whether we recognize it or we don't, because we need that connection to survive. I think that it is a blessing that we have so many ways that our Guru Ji guides us through those spiritual awakenings. 

Happy Parkash Divas of Guru Nanak Dev Ji!

This weekend we are celebrating the Prakash Divas (birthday) Guru Nanak Dev Ji!

Guru Nanak Dev Ji is the founder of Sikhism and was born to Hindu parents Mehta Kalu and Mata Tripta in 1469 in Talwandi (now Nankana Sahib in Pakistan). Although he was born April 15, the birth date is celebrated on the full moon in November. He had an older sister named Bibi Nanaki. His unique path became apparent at a young age when he learned at an unprecedented rate and impressed his teachers.

One morning in 1499, Guru Nanak Dev Ji bathed in the river and disappeared for three days. No one could find him, and people feared he had died. He resurfaced three days later, having spent those days with God Himself. His first words after he emerged were “There is no Hindu, there is no Muslim”, meaning that everyone is the same according to God. Guru Ji was respected by all religions and travelled extensively spreading messages of honesty, equality between men and women, and speaking out against the caste system. It is thought he travelled over 28,000 km including to present-day Afghanistan, Turkey, Burma, Tibet, Iraq, Sri Lanka, Persia, and Arabia. Bhai Mardana, a muslim, accompanied him on his travels and played the rabab while Guru Nanak sang the hymns. 

Guru Nanak introduced the concepts of Naam Japo (remember God), Vand Shako (share what you earn), Kirat Karo (earn an honest living) everywhere he went. He made sure to communicate in simple language so everyone could understand, not just those who had a formal education. He was married to Mata Sulakhani and had two children, Sri Chand and Lakhmi Daas. He emphasized that you can still live a spiritual life at the same time as a family life. The following are some stories from his travels.

In the town of Saidpur on his travels Guru Ji stayed with Bhai Laalo, a low-caste man, rather than with the weathly Malik Bhago. Malik Bhago questioned Guru Ji on his choice and Guru Ji showed, by holding Lalo’s food in one hand and Bhago’s food in the other by squeezing them that blood poured from the food of Malik Bhago and milk from Lalo’s. This was to demonstrate that Malik Bhago did not earn his food honestly and rather exploited others, but Lalo worked hard.

Guru Nanak Dev Ji emphasized that we should not be stuck in rituals but rather be true to their religion. For example, he observed people throwing the water from the Ganges towards the sun to reach their ancestors and he started throwing it in the opposite direction, claiming that if their water reached the ancestors then his should reach his fields in Punjab. 

Guru Ji started the tradition of Langar, a free community kitchen where everyone was welcome to sit and eat next to each other as equals. This was extremely important given the emphasis on caste status at the time. This continues on in Gurdwaras (sikh temples) everywhere today. After his travels he built the village Kartarpur. 

When Guru Ji passed on from this world in 1539 it is said there was arguments between the Hindus and Muslims about whether the body should be cremated or buried but under the sheet, instead of a body there were only flowers, half of which were burned and half buried. He was succeeded by Guru Angad Dev Ji.

References

http://www.theworldofgurunanak.com/guru-nanak-dev-ji.html

https://www.sikhiwiki.org/index.php/Guru_Nanak

http://www.sikh-history.com/sikhhist/gurus/nanak1.html

http://www.sikhs.org/guru1.htm

http://www.ibtimes.com/guru-nanaks-birthday-2014-3-things-you-need-know-about-sikh-holiday-1720042
www.searchsikhism.com 

Sikhmusic.com
desicomments.com

https://en.wikipedia.org/wiki/Guru_Nanak
https://www.eventshigh.com/detail/delhi/2b528793c6229cf59c9b8969c98c1bbd-prakash-purab-guru-nanak-dev 

Book: Illustrated Life Stories of Guru Sahibs’ 

Charan Chalo Marag Gobind

Praise the Formless Lord in your mind.

O my mind, make this your true occupation.

Let your tongue become pure, drinking in the Ambrosial Nectar.

Your soul shall be forever peaceful.

With your eyes, see the wondrous play of your Lord and Master.

In the Company of the Holy, all other associations vanish.

With your feet, walk in the Way of the Lord.

Sins are washed away, chanting the Lord's Name, even for a moment.

So do the Lord's Work, and listen to the Lord's Sermon.

In the Lord's Court, O Nanak, your face shall be radiant. (Ang 281)

I spent a number of years during university searching for what was incomplete. No matter what ways I would try to fill it, the feeling of having something empty was still there. It seemed that all the things we are taught to achieve and want in life didn’t fulfill this void. Finally, I came to a time when I understood that this is the feeling of separation from God that exists for all of us until we complete our journey. This explained to me why nothing within maya could give me what I needed: “By Guru’s grace, one understands himself; know that then, his thirst is quenched.” (281). When listening to kirtan from certain Raagis, I would feel that sense of separation so distinctly, it shook my core and moved my soul: “My heart is gripped by a yearning for my Lord God, and with my eyes, I behold my Lord God” (Ang 711). This feeling of yearning helped to guide me, and the positive influence of sangat made me start to feel alive in a way that I had never felt before. The depth of these new conversations continues to inspire me.  

As I have been walking, my path has crossed many others. There have been many times when my heart has poured out in a desire to share this gift, knowing that takes away the root cause of our pain. Learning about rajogun, tamogun and satogun, I realize how much of our lives we spent discussing worldly affairs that pass away. My wish to help others was born out of compassion to help people awaken out of their suffering. Yet as much as I am passionate to share what I learned from Gurbani or share resources that expand spiritual awareness, sometimes people are not ready for that spiritual work. We all wish the best for people in our lives and we often try to subtly change others thinking it will benefit them. Yet this is an exhausting and dangerous path to travel since our emotional attachments get in the way of my acceptance of Hukam. “Sehaj Subai Hoi So Hoi” translated as “By its own natural course, whatever will be will be” (Ang 282). I was taught in my schooling that telling a person to change almost always doesn’t change them. Even when people know the negative consequences, they need some motivation to change before they can start the process. At the same time we do not give up helping them- we simply accept where they are in the process and go from there. This also applies to our spiritual life. I needed to accept that the pace of our spiritual journeys is different, while recognizing never to give up on spreading this love and passion for Gurbani. It has the power to change those who, by God’s Grace, have started the process of awakening. 

It is easier for people to float through the life of maya. Especially in western society that’s what we are taught to do through high school. We are taught to become popular, which ultimately means sacrificing our individuality in order to fit in. It is inherently a hierarchy of ego and of thinking that one group is better than another group or individual, yet getting to the top of that hierarchy still leaves us emptier than ever. Any group- friends, coworkers, those we live with, all have an influence on us whether we realize it or not. Unless we have worked to win the mind’s journey, their thinking will influence us. When people are joking about things at the expense of our values, do we laugh, stay silent, or do we actively disagree? Do we talk about things that uplift, that inspire, that help us grow towards our purpose or change our thinking, or are we simply just passing our time. It is harder to stand up for a principled life, respecting the values that our Sikhi has given us. Gurbani is clear that no one will go with us, nothing will go with us from this worldly life, and what this time and energy spent on the pursuit of maya means for us. In the shabad Tilak Janju Rakha Prabh Ta Kaa, it talks about how Guru Teg Bahadur Ji gave his head but not his principles. This should teach us something about maintaining our values in the face of adversity. Yet most of the time we aren’t even giving up values for adversity, we are giving them up simply to please others or feed our ego. Pleasing others isn’t worth it when we have to sacrifice our dignity, self-respect and our principles. As I’ve moved through life, I’ve realized how important it is to be true to those values and principles and not to hide it. I pray, I do kirtan, I don’t go out to bars and clubs, I don’t drink, I stand up for the rights of women- and these are my principles. My duty as a Sikh is to spread the word of God so I will keep passing on this message, knowing that we are all responsible for our own journeys. 

The Jewel of the Lord, Waheguru Ji’s Name abides within my heart; My Guru Ji has placed His hand on my forehead. The sins and pains of countless incarnations have been cast out. My Guru Ji has blessed me with the Naam, the Name of the Lord, Waheguru Ji, and my debt has been paid off. || 1 || O my mind, vibrate the Lord, Waheguru Ji’s Name, and all your affairs shall be resolved. My Perfect Guru Ji has implanted the Lord, Waheguru Ji’s Name within me; without the Name, life is useless. || Pause || Without My Guru Ji, the self-willed manmukhs are foolish and ignorant; they are forever entangled in emotional attachment to Maya. They never serve the feet of the Holy; their lives are totally useless. || 2 || Those who serve at the feet of the Holy, the feet of the Holy, their lives are made fruitful, and they belong to the Lord, Waheguru Ji. Make me the slave of the slave of the slaves of the Lord, Waheguru Ji; bless me with Your Mercy, O Lord, Waheguru Ji of the Universe. || 3 || I am blind, ignorant and totally without wisdom; how can I walk on the Path? I am blind — O My Guru Ji, please let me grasp the hem of Your robe, so that servant Nanak may walk in harmony with You. || (Ang 696)