Friday, May 26, 2017

New short movie: 'Bhagat Singh'....

Panj Teer Records in association with Heritage Productions presents a Punjabi short movie "Bhagat Singh". The film is based on meeting of Bhai Sahib Randhir Singh Ji with Shaheed Bhagat Singh Ji at Central Jail Lahore on the day of release of Bhai Sahib Randhir Singh Ji. The episode is recorded by Bhai Sahib Randhir Singh Ji in his autobiography titled in Punjabi ‘Jail Chithian’.

Wednesday, May 24, 2017

Sikhs rally to be of service after Manchester arena attack...

Yesterday I woke up in the morning and switched on the news whilst eating breakfast to see news of the Manchester terror attack outside an arena where there was pop concert. The pop concert was mainly attended by young girls and their mothers. Sitting in the car going to work, I listened to the news on BBC Radio 4. The radio had interviews of teenagers and parent who were in the area of the attack or had loved ones in the area. It made my stomach churn how someone could commit such a crime in the name of God, thinking they could get paradise, prove a point, or get revenge.

In 1520, seeing the terror committed by the Mughal invader Babar on the terrified public, Guru Nanak Dev Ji proclaimed:
ਏਤੀ ਮਾਰ ਪਈ ਕਰਲਾਣੇ ਤੈਂ ਕੀ ਦਰਦੁ ਨ ਆਇਆ ॥੧॥ 
There was so much slaughter and people screamed; (O cruel Babar!) Didn't you feel any compassion (committing such an act). ||1||
ਕਰਤਾ ਤੂੰ ਸਭਨਾ ਕਾ ਸੋਈ ॥ 
O Creator Lord, You are the carer of all.


ਜੇ ਸਕਤਾ ਸਕਤੇ ਕਉ ਮਾਰੇ ਤਾ ਮਨਿ ਰੋਸੁ ਨ ਹੋਈ ॥੧॥ ਰਹਾਉ ॥

If a powerful person strikes out against another powerful person, then no one feels any grief in their mind (because it is an equal fight). ||1||Pause and reflect|| 

(Aasa M:1, 360)

Guru Nanak Dev Ji in Japji Sahib (the first prayer of the Sikhs) tells us that dharam, the righteous and just path, is based on daya, compassion.
ਧੌਲੁ ਧਰਮੁ ਦਇਆ ਕਾ ਪੂਤੁ ||
"It is Dharam that supports the world's existence; this is born from compassion"
(Japji, 3)

Compassion is the basis of the Sikhi, and everything a Sikh does, because God is All-Compassionate. Keeping the above it mind, it was of no surprise that on Monday night, Manchester's Sikh community immediately came forward to help those injured and stranded after the terrible attack. All four of Manchester’s gurdwaras provided free food and shelter to those in the need, whilst Sikh taxi drivers offered free rides to the hospitals to those injured in the attack.







All this compassion came from Guru Nanak Dev Ji. The Sikh Gurus empowered their Sikhs to cultivate an environment of caring and sharing wherever they go in the world, and contribute to the beautification of society. When begin to care, we will share not only our food, but also share one another's suffering and sorrow. 

Guru Gobind Singh Ji, mandated his Sikhs to feed and protect the needy wherever they go is true victory (Degh-Tegh-Fateh). Protecting the needy includes fighting for justice and speaking up against tyranny. This timeless message of the Sikh Gurus is forever relevant for all people, of all places, for all times!

Sunday, May 21, 2017

Vaisakhi Talk by Bhai Jagraj Singh...

Bhai Jagraj Singh's delivered a talk at the Trafalgar Square Vaisakhi celebrations. It was a short and concise message that summed in Sikhi really well. I would recommend all to watch:

Thursday, May 18, 2017

How should we deal with people we disagree with?...

ਸਿੰਘ ਸਿੰਘ ਪਰ ਸ਼ਸਤ੍ਰ ਨ ਕਰੇ | ਜਾਨ ਗੁਰੂ ਖਾਲਸੇ ਤੇ ਡਰੇ |੪੩|
“A Sikh should never attack another Sikh. He should recognise others as the Guru Khalsa and should remain fearful of them.” 
(Rehatnama: Bhai Desa Singh Ji)

It is very sad and shameful to hear about the incident at Frankfurt Gurdwara that took place on Sunday 14th May, where a Parchaarik (preacher) was physically attacked and his Dastaar (turban) removed by an angry mob that had come to oppose him, followed by a clash by followers of both parties. Watching the video footage, you can see people opposing the Parchaarik swearing, using obscene language, and quite frankly acting like hooligans, which resulted in the Police entering the Gurdwara Sahib with their shoes on.

On analysis of Rehatnamay (Sikh codes of conduct), Guru Ji clearly and firmly condemns such acts against other Sikhs. The Tankhaahnama of Bhai Chaupa Singh  Ji mentions that those who commit such acts, become Thankhaiya (liable for religious disciplinary action, including socio-religious boycott).
1) ਜੋ ਸਿਖ, ਸਿੱਖ ਦੇ ਦਾੜ੍ਹੇ ਹੱਥ ਪਾਏ, ਸੋ ਭੀ ਤਨਖਾਹੀਆ ।   
"A Sikh who pulls another Sikh's beard is a Thankhaiya."
2) ਜੋ ਸਿਖ, ਸਿੱਖ ਦੇ ਕੇਸਾਂ ਨੂੰ ਹੱਥ ਪਾਏ, ਸੋ ਭੀ ਤਨਖਾਹੀਆ ।
"A Sikh who pulls another Sikh's Kes (hair) is a Thankhaiya."
3) ਜੋ ਸਿਖ ਨਾਲ ਹੱਥੋਂ-ਪਾਈ-ਲੜਾਈ ਕਰੇ, ਸੋ ਭੀ ਤਨਖਾਹੀਆ ।
"One who gets involved in a physical fight with a Sikh is a Thankhaiya."
 
4)  ਜੋ ਸਿਖ ਨਾ ਗੰਦ-ਜਬਾਬ ਕਰੈ, ਸੋ ਗੰਦਾ ਤਨਖਾਹੀਆ |
"One who responds to a Sikh with a filthy mouth, is a filthy Thankhaiya." 
5) ਜੋ ਸਿਖ ਜਾਣ ਬੁਝ ਕੇ ਸਿਖ ਨੂੰ ਦੁਖ ਦੇਵੇ, ਸੋ ਤਨਖਾਹੀਆ |
"A Sikh who knowingly gives pain to another a Sikh, is a Thankhaiya."

For the above five you can imagine how many Thankhaiye are out there now. How can we talk about the Chardi Kala of the Panth? The following code talks about one who doesn’t stop the fight even if asked by a fellow Sikh is also a Thankhaiya:
6) ਜੋ ਦੁਇ ਸਿਖ ਆਪਸ ਵਿਚ ਲੜਨ, ਸਿੱਖ ਮਨ੍ਹਾ ਕਰਨ ਅਤੇ ਲੜਾਈ ਨਾ ਛਡਣ, ਸੋ ਤਨਖਾਈਏ ।    
"When two Sikhs are fighting amongst themselves and a Sikh tells them not to but they continue, they are Thankhaiye."
Sikhs across the world felt ashamed that people claiming to be defending Sikhi had actually insulted Sikhi and helped anti-Sikh forces and governments that seek to destroy or damage Sikhi. Such things do not help, when countries like Italy, the same week have declared that a Sikh cannot wear a Kirpan in Italy. Such low level behaviour by a minority of people (many of whom had dishonoured their Guru-given Kes and most likely drink alcohol), will surely give ammunition to those who don't understand us, or oppose us, to shut down our Gurdwaras, ban our Kakkaars, and stop future Nagar Kirtans.

To be frank, I am neither in favour of the Parchaarik, nor in favour of those that came to the Gurdwara to fight, swear, and celebrated afterwards the fact that another Sikh's Dastaar was removed. However, all Sikhs I am sure, will agree that mindless violence, obscene language, and hooliganism has no  place in Sikhi or any Gurdwara. This incident highlights a bigger issue of how we should deal with people we disagree with. Do we have to result to violence, obscene language and hooligan behaviour in our Gurdwaras?


Let's reflect on Sikh history. Who did Bhai Ghanaiya Singh Ji give water in the battle-field? To those who had left home with the intention to attack and kill Guru Gobind Singh Ji and his Sikhs. Guru Ji was so impressed, that he gave him a medicine box and instructed him to bandage. And today, there are people in the appearance of Sikhs, taking off the Dastaars of fellow Sikhs and shouting obscenities at them because of differences in interpretation of Maryada and history. Isn't this madness? It is even more strange, that only certain Parchaariks are targeted, and other groups and sections of the Sikh community whom the same people disagree with on matters regarding Maryada are overlooked and instead embraced with brotherly love.

People will often justify these angry mob attacks on Parchaariks and promote violence against fellow Sikhs with differing views on social media, by quoting that Guru Gobind Singh Ji punished the Masands (appointed deputies) with death. However, on reading the historical account given in Guru Kian Sakhian, it is clear that Guru Gobind Singh Ji was asked by the wife of Baba Ram Rai Ji, Mata Punjab Kaur, for help. Baba Ram Rai, had already asked for forgiveness from the Guru for his past mistakes. Mata Punjab Kaur complained to Guru Ji at Paonta Sahib that the greedy Masands had burnt alive Baba Ram Rai Ji in order to take over  power. At the time, Baba Ram Rai was in deep meditation, and knowing this the Masands burnt him alive and forciby cremated him. Hearing this, the Sikhs gathered these guilty Masands and gave them the same punishment they had inflicted on Baba Ram Rai Ji. Similarly, the murderers of the Sahibzaade were punished to death. But sadly, this account of history has been retold with different intentions and objectives and used to argue we can go around and punish to death whoever we like. If this was the case, then why was this a one-off incident? Why didn't Guru Sahib punish to death every single Sikh who went against him, disagreed with him, became greedy etc. It doesn't add up. There are different versions of the Masands being punished provided by different writers, and for this reason, we have to read history in light of Gurbani.

Historically, from the time of Guru Nanak Dev Ji, Sikhs have disagreed with a number of people and groups. But never, has it resulted in attacking someones place of worship or assembly, swearing at them and their followers, taking off someones dastaar, or pulling someone off stage with disrespect.



Examples from Sikh history of how to deal with people with people holding opposing ideologies and beliefs:


1) Baba Sri Chand Ji and Udaasis
Baba Sri Chand Ji disagreed with Guru Nanak Dev Ji and followed a different path, contrary to Sikh teachings. Gurbani says:
ਪੁਤ੍ਰੀ ਕਉਲੁ ਨ ਪਾਲਿਓ ਕਰਿ ਪੀਰਹੁ ਕੰਨ੍ਹ ਮੁਰਟੀਐ ॥ 
"The Guru's sons (Baba Sri Chand Ji and Baba Lakhmi Das Ji) did not obey His Word; they turned their backs on Him as Guru."
(Raamkalee Bhai Satta and Balwand Ji, 967)
However, Sikhs never pursued Baba Sri Chand Ji, harassed him, or tried to prevent him from preaching his individual path. Udasis continued to preach their own path, and made their own Deras. J. D. Cunningham writes that Guru Amar Das Ji was "active in preaching and successful in obtaining converts. He found an attentive listener in the tolerant Akbar. He saved the infant church from early death by wholly separating the passive and recluse Udasis from the regular Sikhs" (A History of the Sikhs, p.45).

2) Bhai Datu Ji kicking the Guru
Bhai Datu Ji was the son of Guru Angad Dev Ji. He was angry that his father had appointed Guru Amar Das Ji as his successor, instead of him. When Guru Amar Das Ji was sitting on their throne, Bhai Dattu Ji angrily kicked Guru Sahib. Guru Amar Das Ji did not respond with anger or hate, but rather apologised to him, saying, “Pardon me; my hard bones must have hurt your foot.” Thus reflecting the Guru’s great humility and wisdom. Guru Ji himself, role modeled the behaviour that is needed for the Guru's Darbaar.


3) Baba Prithi Chand Ji and Meene
Baba Prithi Chand Ji, elder brother of Guru Arjan Dev Ji, was a key factor in Guru Arjan Dev Ji's shaheedi (martyrdom). He plotted and planned against the Guru, and actively preached against Guru Arjan Dev Ji. However, the Guru allowed him to get on with what he was doing, and Guru Sahib carried on their Parchaar. Yes, Sikhs were instructed to boycott to the followers of Baba Prithi Chand who started their own lineage of Guruship and attempted to forge Gurbani. But the boycott, did not involve verbal or physical attacks.

4) Baba Dhir Mal and Dheer Maleeye
Baba Dhir Mall was the elder son of Baba Gurditta Ji and grandson of Guru Hargobind Ji. He had in possession the original Pothi Sahib (or Aad Granth Ji) that had been left at Kartarpur at the time Guru Hargobind moved his residence to Kiratpur Sahib. After Guru Har Rai's succession to Guruship, Baba Dhir Mal set himself up as a parallel Guru at Kartarpur and appointed his own deputies. After Guru Har Krishan Ji had left his earthly body, Baba Dhir Mall moved to Bakala in the hope Sikhs would be fooled in accepting him as the Ninth Guru. On the appointment of Guru Teg Bahadar Ji, Baba Dir Mall turned against his uncle and conspired with one of his masands (agents), Shihan, who one day fired a bullet at Guru Tegh Bahadar Ji but missed. His men attacked the Guru's house and ransacked it unchecked, which was recovered by Baba Makhan Shah, but then asked to be given back to Baba Dhir Mall by Guru Teg Bahadar Ji. At no point, did the Guru ask the Sikhs to attack, loot, rob or swear at Baba Dhir Mall or his followers. Even now, his descendants, the Sodhis, are in possession of the Kartarpuri Beerh, however, Sikhs have never felt it appropriate to forcibly take it from them or to shout at them insults like 'Gur Nindaks'.

5) Baba Ram Rai Ji and Ramraiye
Baba Ram Rai Ji, the eldest son of Guru Har Rai Ji, disobeyed his father and changed Gurbani. He was turned away by the Guru and his followers were boycotted. However, at no point did Sikhs decide to attack his Dera (dwelling) or stop him from speaking etc. Sikhs carried on with their Parchaar, and Ramraiye carried on with theirs. Yes, Sikhs do not keep social relations with them, do not visit their homes or places of worship, marry into their families, or eat from their hands. However, again there is no verbal or physical abuse involved.

6) Naamdhari
Namdharis are a break away group from Sikhs who claim that after Guru Gobind Singh Ji, Baba Balak Singh was given guruship, and not Sri Guru Granth Sahib Ji and the Khalsa Panth. To this day, Naamdharis have a human lineage of Gurus. They do not accept Sri Guru Granth Sahib Ji as Guru, they are against wearing blue, get married around a fire instead of Sri Guru Granth Sahib Ji, and do not wear a Kirpan (but miniature symbol embedded in the Kangha). Now, has anyone heard that Sikhs have decided to attack all Namdhari places of worship, stop their Parchaariks and shout and scream at them? No. They get on with their own religion, and Sikhs get on with their Parchaar.


Within, Sikhs there are differing opinions and practises on some issues. However, at the end of the day, if we believe Sri Guru Granth Sahib Ji is our Guru, have taken Khande-Di-Pahul from the Panj Pyaare, wear the Panj Kakkaar, and accept the supremacy of Sri Akal Takht Sahib, we are all Sikhs.

If our Nihang Singh brothers in their Dals sacrifice goats, eat meat, and do Parkaash of three Granths together, and another Sikh disagrees with that, does that give them the right to swear at them, or prevent them from speaking at their Dals? No. They have the right to do what they genuinely believe is Sikhi, and the other Sikh has the right to put forward his view to the Sangat in a respectful and non-confrontational way, and educate the Sangat, whilst promoting brotherly love for all Sikhs regardless.

If our Nanaksar brothers in their Deras do not allow married people to sit on the Tabiyaa to do seva, recite from Sri Guru Granth Sahib Ji, do Keertan, or they don't believe in flying a Nishaan Sahib, making Degh, saying "Raj Karega Khalsa" or making Langar at their Gurdwaras, then does that give another Sikh the right to attack them, swear at them with obsenties, or try to remove their Dastaars? No. They have the right to do what they genuinely believe is Sikhi, and the other Sikh has the right to put forward his view to the Sangat in a respectful and non-confrontational way, and educate the Sangat, whilst promoting brotherly love for all Sikhs regardless.

Similarly, if some of our Missionary College brothers do not believe in the necessity of doing Vahiguru Simran for long periods of time, don't believe in reincarnation, and believe having a bath in a holy Sarovar has only social benefits, rather than spiritual, then does that give another Sikh the right to attack them, swear at them with obscenities, or try to remove their Dastaars? No. They have the right to do what they genuinely believe is Sikhi, and the other Sikh has the right to put forward his view to the Sangat in a respectful and non-confrontational way, and educate the Sangat, whilst promoting brotherly love for all Sikhs regardless.

To counteract wrong Parchaar, the best response would be to do positive parchaar. Get the message of the Guru across in a positive manner, and let the Sangat decide what they accept. If we preach the message of Gurbani and Rehat Maryada in a sincere and loving manner, I am sure the Sangat will be able to see through Parchaar done with the intention of creating doubts, stirring needless controversies on Dasam Granth, Raagmala, Mool Mantar etc, undermining Rehat Maryada, and questioning of Sikh history. It is natural, that if the Parchaariks preaching Gurmat in truest form are doing their job well, Gurdwara committees would book them. If we put our point across with love, dignity, and respect, even the opposition would listen one day, and we can only hope that with Guru's Grace they would see the light.

Let's not play into the hands of anti-Sikh forces. Let's stay united, keep our Gurdwaras free from violence, and stop using bad language against fellow Sikhs we disagree with.
ਸਿੰਘ ਸਿੰਘ ਸੋ ਨੇਹੁ ਸੁ ਕਰਨੋ | ਬੈਰ ਭਾਵ ਮਨ ਤੇ ਪਰਿਹਰਨੋ |
“One should always show love towards other Sikhs. Enmity should be removed from the mind.”
(Rehatnama: Bhai Desa Singh Ji)

Message from 2015 Sarbat Khalsa appointed Acting-Jathedar, Bhai Dhian Singh Mand regarding Frankfurt's incident and a wider appeal to the Sikh Sangat:

Friday, May 05, 2017

Online trolls face prosecution under UK legal guidelines....

ਕਰਤ ਬੁਰਾਈ ਮਾਨੁਖ ਤੇ ਛਪਾਈ ਸਾਖੀ ਭੂਤ ਪਵਾਨ ||੧|| ਰਹਾਉ ||
"The mortal does evil deeds, and hides from others, but like the air, the Lord is present everywhere (watching). ||1||Pause||"
(Saarang M:5, 1202)

Talking to Police recently about how people are misusing the internet to spread lies and harrass people behind the anonymity of a computer. It was good to hear that the UK law was recently introduced which means internet trolls who post lies on the Facebook, fake blogs or sites can get up to 2 years in prison and now they are making more of an effort to investigate and expose the true identies of such individuals.

News link: https://www.ft.com/content/a8fa7ae8-8ecd-11e6-8df8-d3778b55a923
"People in England and Wales who breach the regulations by harassing others on social media would be liable for criminal charges. Examples of potentially criminal behaviour include the practice of “doxxing”, publishing someone else’s personal information such as a home address or bank details, and using a derogatory hashtag to encourage more widespread harassment of your victim, or “virtual mobbing”. 

The guidelines also warn against humiliating someone online by branding them as sexually promiscuous or by posting “disturbing or sinister” doctored images of victims on a social media site. This will be a matter of judgment for prosecutors, who have acknowledged that many doctored images were “humorous and inoffensive”..."

Wednesday, May 03, 2017

How to Sit Cross Legged for Long Periods of Time with Bhai Harbir Singh...

Have you ever wanted to know the most effective way to sit cross legged for prolong periods of time? For Simran, Meditation at home or at the Gurdwara. Bhai Harbir Singh aka the Barefoot Doctor gives us some amazing tips and exercises on how we can all increase the duration of how long we can sit on the floor for.

Tuesday, April 25, 2017

India Trip: Hola Mahalla at Anandpur Sahib...

Arriving at Amritsar airport with fellow Gursikhs from UK
In March 2017, I had the first time opportunity to visit Sri Anandpur Sahib during Hola Mahalla. Despite cold weather and rain, we eventually got to Sri Anandpur Sahib. On the journey to Sri Anandpur Sahib, Sangats of local villages stood at roadsides offering food and drink to the Sangat passing by foot or cars. There was so much enthusiasm, love in the local people of Punjab and a feeling of wanting to serve the Sangat. Although the people might not know much about Sikhi or have drifted away from Sikhi Saroop and principals, they still had a yearning to serve the Sangat and felt a connection to Guru Sahib. You could feel that that if these loving people had some direction, some guidance, and someone to explain Sikhi on their level, they would be receptive and would most likely eagerly adopt the Guru's Path.

Throughout Punjab you could see the beloved armies of Guru Gobind Singh Ji, the Nihang Singhs, slowly but surely making their way to Sri Anandpur Sahib. It was admirable that in age of Kalyug where people are lost in the storm of fashion, trends and materialism, the Nihangs have preserved the Guru's tradition of living in Bana (Khalsa attire) and simple living. I asked Bhai Surjit Singh Ji Nadala, "Bhai Sahib what are your views on when will Khalsa Raaj come?" Bhai Sahib replied, "Whoever wears and holds the Siri Sahib, it is their Raaj." Truly seeing all the Gursikhs wearing their beautiful Bana, and wearing their Siri Sahibs, I could feel what Bhai Sahib meant.


Mata Ji and Bhai Sahib from Sweden
Veer Gursharan Singh from Spain
Akhand Kirtani Jatha India hold its annual Hola Mahalla Keertan Smaagam at Sri Anandpur Sahib. Arriving at Sri Kalgidhar Gurdwara Sahib, the morning Keertan was taking place, which ended in the afternoon with the Anand Kaaraj of a Gursikh couple. I was surprised to see much Sangat from different countries attending the Smaagam. It felt like an international smaagam.

Pyaare Gursikhs from Kashmir and Jammu
An important thing that I experienced at Sri Anandpur Sahib is the Pyaar of the Khalsa family. Walking through Sri Anandpur Sahib I met so many Gursikhs of different backgrounds, e.g. Gore Sikh, Sikhs from different parts of India and other parts of the world, Nihang Singhs, Jatha Bhindran Gursikhs, Akhand Kirtani Jatha Gursikhs, Gursikhs from Sukrit Trust (Bhai Jasbir Singh Khanne Wale) and Gursikhs from Sikh Missionary College. Everyone went out of their way to give a friendly smile and share a warm Fateh. 

Rainsabaaee Keertan
Guru Ka Langar
At the Rainsbaaee Keertan held by the Akhandi Kirtani Jatha, it was moving to see so many Singhs of Nihang Dals, Jatha Bhindran, and other Sampardas, coming to enjoy the Keertan and partake in Langar. No one focused or mentioned the small differences in Maryada, and instead showed pyaar. It is sad that when their is so much pyaar in India, why controversies are stirred in the West or social media to create divides between different Gursikhs. Dhan Guru Gobind Singh Ji has a beautiful family, but importantly we should be remember we are all part of that beautiful family irrespective of our minor differences in vichaar or maryada. It was truly a memorable Hola Mahalla.

Takhat Sri Kesgarh Sahib

Sunday, April 23, 2017

Banbury Children's Sikh Camp...

On Monday 17th April, the first ever children's Gurmat Camp was held at Banbury Gurdwara in Oxfordshire with the help of Khalsa Foundation. With Guru Sahib's Grace the camp was successful with both parents and children enjoying the day.

Considering how small the population of the local Sikh community, the camp was attended by around 15 children. This is a small town, where when I was younger we never had any Kesdhari children visible or even Amritdharis at the Gurdwara. Now, with Guru Ji's Kirpaa (blessings), children have asked their parents to stop cutting their kesh, there are Amritdharis in the town, and children come to the Gurdwara wearing Bana. This is the miracle of Guru Granth Sahib Ji Maharaj! 

Bhai Vijay Singh Ji and Bhenji Kirpa Kaur Ji blessed the local Sangat with sharing Gurmat with the children. It was amazing that all the children 7 years and above were taught a Simran tune on the vaaja. This was great achievement for those who have never touched a Vaja before. 

The local Sangat has asked Khalsa Foundation sevadars to come back soon and do another camp for the children. If you would like them to come to your local town to do a Sikhi camp or do a talk for the Sangat, then you can book them on their website. Also a big thank you Bhenji Ranjeet Kaur from 'Sikh Colouring' who provided colouring activity books for the camp that she has especially designed for children.

Some photos from the day: 

We started the camp with the importance of doing Simran and the meaning of Mool Mantar


Chilldren doing Simran at the start of the camp

 Bhai Vijay Singh discusses the importance of good character for a Sikh with the elder group. Despite some technical difficulties, the children eagerly listened to Bhai Sahib and got fully engaged.
Bhenji Kirpa Kaur discussing what Amrit means using 'Sikh colouring' books.


Bhai Vijay Singh teaching children how to do simple Simran tunes on the Vaaja

Children learning how to do Simran on the Vaaja


Children taught other children how to do Simran on the Vaaja


Children learnt about reincarnation, the soul and the purpose of life through some creative props.
Children learning watching a video about the life of Guru Nanak Dev Ji


Group quiz on the life of Guru Nanak Dev Ji

Bhai Vijay Singh with the youngest group making posters relating to the message of the Mool Mantar.

Wednesday, April 19, 2017

The truth of industrial dairy farming...

Consider the following 5 dairy facts, most of which are common to all forms of dairy farming in the West:  

 
1. The dairy industry is linked to the meat slaughter industry
21,000,000 dairy calves are slaughtered for veal or cheap beef every year globally. Whether on factory farms, “family” farms, or small, humane-certified farms, male calves and surplus females are sold to be slaughtered for veal or cheap beef. The veal industry would not exist without the dairy industry. The following “high welfare” slaughter of “humanely-raised, pastured” dairy calves was openly filmed for public television. (See video clip)
2. Cows are unnaturally forced to produce more milk
Due to extensive biological manipulation, today’s dairy cows produce up to 12 times more milk than they would naturally produce to feed a calf. Trapped in a cycle of forced impregnation, perpetual lactation and near constant confinement, most dairy cows’ overworked bodies begin producing less milk at around 4 to 5 years of age, at which point they are slaughtered. In natural conditions, cows can live 20 to 25 years. To keep them lactating at maximum yields, cows are artificially and repeatedly and forcibly impregnated year after year. The constant cycle of forced pregnancy and birth creates a huge surplus of calves. Dairy cows are forcibly impregnated once a year to keep them at peak lactation. Artificial insemination involves invasive, nonconsensual rectal and vaginal penetration.
 
3. Calves are forcibly removed from their mothers
Even so, virtually all dairy calves are stolen from their mothers within hours of birth in order to maximize profit. 97% of newborn dairy calves are forcibly removed from their mothers within the first 24 hours. The rest are removed in a matter of days. On so-called humane dairy farms, cows are often taken within the first hour of birth as separation of mother and calf is considered less stressful when they have not been allowed to bond (see video clip).
4. Cows are beaten and tortured
Workers at various dairy farms have been secretly filmed punching tiny calves and kicking cows in the face. In one footage from a farm in the UK, which supplies Muller Milk & Ingredients (formerly Muller Wiseman), one of the main processors used by Tesco, Sainsbury’s, M&S and the Coop for their own-brand milks, it showed workers pinning calves to the floor and shouting obscenities in their face, repeatedly kicking and slapping nursing cows and violently throwing small calves to the floor. In another, they were filmed aggressively twisting cows’ tails and repeatedly slamming metal gates into them. (See news link; See video clip)
5. Female calves are kept in cruel conditions
Some female calves will join the milking herd. They typically spend the first 2 to 3 months of life confined in lonely hutches, fed a diet of milk replacer while humans drink the milk intended for them. Calves on this small and so-called humane dairy farm are taken away from their mothers within the first hour of birth. (See news link)
If you’re interested to learn more you can watch documentaries like EarthlingsCowspiracy, and Vegucated.
A Perspective: Sikhi and modern-day dairy
Theologically, Sikhs are not forbidden from drinking milk or consuming milk products, e.g. yoghurt, butter or cheese. On the contrary, there are numerous references to drinking milk, and eating rice-pudding for example in Sri Guru Granth Sahib Ji, and milk is called 'Amrit' in Sri Guru Granth Sahib Ji. Such things were offered in the Guru's Langar also. There is no questioning of this. However, it is to safe to say that Sikh Gurus and the Sikhs of the Guru treated animals they had, whether horses, bulls, cows or hawks, with due respect and care. 

Sikhs are against animal cruelty, and for this reason a Sikh would not eat meat, fish or eggs. However, using the same logic, the modern industry of dairy farming in Western countries, would raise questions about whether it is okay to blindly drink milk without consideration of where it came from and whether there blatant abuse and cruelty was involved.


With the rising high cholesterol and high diabetes rates in the Panjabi community, perhaps there is a need for today's Sikh community to recognise their responsibility to become more aware of diet and health. Where there is an increasing awareness of using organic foods in Langar, perhaps more consideration should be given to avoiding dairy products for health and ethical grounds. Gurdwaras should be role models for promoting health, well-being and ethics.
Can a Sikh truly be totally dairy-free? The answer is no as the Maryada (tradition) of making Karhah Parshaad is reliant on using Gheo (clarified butter), and to change this is altering Maryada. Where we have to use Gheo, butter, or milk, it is worth considering using an ethical farm that is organic and promotes animal welfare. In general, lots of Gurdwaras have began using vegetable oils instead of Gheo for cooking Daal (lentils) and Sabzi (vegetables) in Langar, after a campaign of health awareness targeting Gurdwaras. Putting all these arguments to the side, I think all Sikhs can hopefully agree that from the above facts it would be responsible and ethical to at least reduce dairy intake where possible, and where necessary to use organic ethical farms!

Small changes that we could all consider is to use cocunut oil or vegetable oil instead of gheo or butter for cooking; and, if one's Rehat (religious discipline) allows, to drink almond, cocunut or almond milk instead of dairy milk.




Some general myths and facts about a dairy-free diet

1) 'A Vegan diet is not healthy'
On the contrary, they can be far healthier! Eating vegan is like other ways of eating: take care with what you’re putting in your body, and your body will take care of you. However, vegan diets also have numerous advantages over others. Vegans are far more likely to reach the recommended 10 portions of fruit and vegetables a day, have lower rates of obesity and reduced risk of colorectal and prostate cancer.

2) 'Vegans need to drink dairy milk to get calcium’
That's incorrect! Leafy green vegetables such as kale have been shown to have excellent absorbability compared to dairy milk, which lags behind these vegetables. Not to mention the fact that fortified plant milk has just as much calcium as dairy milk, while calcium-set tofu is a really rich source.

3) ‘Only vegans need supplements’
Vegans and non-vegans alike can take a supplement like to ensure that they are getting all they need, though this is not a requirement as a well planned diet can be sufficient for optimal health. Fortified foods are necessary for healthy living in both vegans and non-vegans. Manufacturers add supplements to the foods we eat in order for us to get the vitamins, minerals and nutrients our bodies need. Dairy milk, like many plant milks, is commonly fortified with Vitamins A and D. Moreover, before countries across the world started to add iodine to table salt and cattle feed, iodine deficiency was rife. This is also the case with B12 being fed to cattle, as it no longer naturally occurs in the soil.

4) ‘Vegan diets are not suitable for children’
The British Dietetic Association says that a well-planned vegan diet is suitable for ALL ages. Some people believe it is unfair to serve children healthy vegan food because they have not had the ‘choice’ to have meat: but how can forcing a child to eat animal products before they know the facts surrounding their production be a ‘choice’?

5) 'Vegan diets make you weak'
Then how do you explain the success of Germany’s strongest man, the world champion of French Kickboxing and two of the greatest tennis players of our time. There is also a growing number of Vegan Sikh weightlifters and fitness enthusiasts that promote health and well-being on social media.

Wednesday, April 12, 2017

Awaken the Singh within!...

A network for all Sikh males to come learn, share and develop together. Whether you have just found your path towards Sikhi or you have been on it your whole life, one will leave camp in a whole new spiritually powered mindset. Inspiring Speakers, powerful influential workshops, a welcoming atmosphere; Toronto Singhs Camp is a lasting experience you will not forget!



7th Annual Toronto Singhs Camp 2017
Wednesday, July 12th to Sunday, July 16th

NEW LOCATION: Pearson Williams Christian Center in London, ON 
CLICK HERE for more information about this camp site!

-NEW MULTIPLE INTERNATIONAL SPEAKERS (TBA)
-Uplifting Amritvela & Kirtan Divans
-Motivating & Inspiring Creative Workshops
-Paintballing & Battle Archery
AND MUCH MUCH MORE!!!

Get your SCHOOL & WORK dates booked off now!!

Wednesday, April 05, 2017

New Zealand Trip 2016-17: Meeting Mata Gurdev Kaur Ji... (Part 2)

Continued...


We were all served some fruit before the Sangat was to do Keertan. Mata Gurdev Kaur Ji asked Bhai Surjit Singh Ji Nadala and I, on several occasions, if we could speak to her grandchildren and convince them to follow the Guru's Path. I explained to Mata Ji that Sikhi is a gift from Guru Ji, and that I don't have the ability to make anyone a Gursikh. We can only share the love and knowledge of the Guru, and provide Sangat for someone. The dard (anguish) and longing Mata Ji had for wanting her family to follow Gursikhi was heart whelming. 

Before going to Guru Ji's room, Mata Ji did an emotional benti (request) that can Bhai Sahib do the following Ardaas, "May the Buttaa (plant) of Sikhi remain in my family. May it never dry up. After I am gone, may Sikhi continue in this family." Mata Ji had tears in her eyes when making this request. Bhai Sahib accepted Mata Ji's humble bent (request).  

 
 
In Guru Ji's room, everyone  gathered. Youngsters did Keertan, followed by Bhai Surjit Singh Ji. Mata Ji was clearly joyed and overwhelmed that the Sangat had travelled so far to see her and do Keertan. It made me realize how we take Sangat for granted, and even listening to Keertan! Not everyone has the opportunity to attend the Gurdwara, or Smaagams, either for health reasons or the simple fact that there is no Gurdwara or community nearby.

After the Keertan, Bhai Sahib fulfilled Mata Ji's wish and did Ardaas on behalf of the Sangat, that the seed of Sikhi flourishes and grows in her family, and continues on. It was amazing, how Mata Ji had made all of Guru Ji's bastars (clothes), and does Guru Ji's seva daily, despite old age and health problems.

Before leaving, I took the opportunity to sit with Mata Ji and ask her some questions about her life. Below is a short biography of Mata Ji's life:

Mata Ji's husband was born in New Zealand. Her husband's grandfather had immigrated to New Zealand a long time ago. Therefore, her husband was 3rd generation. Her husband went to India to marry her, and she came over to New Zealand in 1953.  In 1973, she made the decision to wear black clothes, to display humility. In 1977, she travelled to India with her in-laws. This was her first time back to India. As her children were now grown-up, she decided that despite her husband not being religious, she wanted to take Amrit. Without telling many people, she decided to take Amrit on her visit to Sri Hazoor Sahib. 

When she approached the Jathedar about taking Amrit, he gave her a leaflet to read, and a Gutka Sahib. He asked her to read the leaflet before making her mind to take Amrit. The leaflet stated that women were not given Khande-Di-Pahul at the Takht Sahib, as taking Amrit of the double-edged sword brings Bir-Rass (the warrior-spirit). As women are already hot tempered and full of spirit, taking Khande-Di-Pahul, would risk women causing problems in their respective homes and fighting with their husbands, as they will not be able to control themselves. Therefore, the leaflet said women are instead given 'Kirpan Amrit', which I remember correctly she said was prepared by one Singh.

Desperate to quench her thirst for the Guru, she agreed to the 'Kirpan Amrit', although she did find it strange that Amrit that had been equally given to men and women by Guru Gobind Singh Ji, had been changed by the Takht custodians. Although, in the Amrit ceremony she had not explicity been told to keep Bibek and only eat and dine with the Khalsa, she said that everytime she looked at food that had been cooked by those who did not fully observe the Guru's Rehat, whether at home, at the Gurdwara or someone's house, she would see things moving around in it. She would get turned off. From day 1, Guru Ji blessed Mata Ji with cooking her own food and eating it. 

Mata Ji, said although she knew within her soul that she was incomplete without a Dastaar, she never had anyone instruct her to wear a Dastaar or teach her how to tie one. She said that she had never seen a woman with a Dastaar, but knew that it was what Guru Ji intended for both men and women. In 1985, she saw the first Dastaar wearing Singhni in New Zealand. The Bibi's name was Bibi Amarjit Kaur Ji of Dyalpur. Mata Ji said that seeing her made her overjoyed. She straightaway asked her if she could teach her how to tie a Dastaar. Since then, she has kept the Rehat of staying in full Khalsa Bana.

A year later, in 1986, there was an Amrit Sanchaar on 31s December in New Zealand. 25 Singhs of the Akhand Kirtani Jatha, had travelled to New Zealand to spread the message of Guru Nanak Dev Ji through Kirtan and inspire the Sangat to take Amrit. This group of Singhs included Bhai Rama Singh Ji and Bhai Rajinder Singh Ji Dudley. That day, 45 people recieved the gift of Amrit. Mata Ji, also took Amrit in accordance to Gur Maryada and got Naam Drir from the Panj Pyaare. She said, she felt very blessed having being blessed with Amrit and Naam.

In 1989, Bhai Jeevan Singh Ji visited New Zealand. Bibi Ji said that Singhs always asked to eat food cooked by her hands. She felt very priveleged and blessed that she had the opportunity to serve Gursikhs. For some time, Mata Ji stayed at the Gurdwara Sahib as her children were now grown ups, and Mata Ji wanted to dedicate time to serving the Guru and serving the Sangat at the Gurdwara, and escape the influences of Maya. At some point later, she came back home where now her son and grandsons take care of her.

Despite old age, Mata Ji wakes up Amrit-Vela, does Naam Simran, loving does Guru Ji's Saroops's seva, and cooks her own Parshaadaa. Truly the Guru's Sikhi is the life and soul of Mata Ji, and she cannot bear the thought of her children to lose the opportunity of becoming the beloved children of Guru Gobind Singh Ji. Listening to Mata Ji's story, it reminded me time and again, of the embroidery she has made by hand on Guru Ji's Rumaala Sahib - Rehat Pyaaree Mujh Ko, Sikh Pyaare Naahi (Guru Gobind Singh Ji says: "I love the Rehat, not the Sikh.")


Monday, April 03, 2017

New Zealand Trip 2016-17: Meeting Mata Gurdev Kaur Ji... (Part 1)


During Khalsa Camp New Zealand 2016, someone humbly asked both Bhai Surjit Singh Nadala Ji and I, if we could visit an elderly Gursikh Mata Ji who lived far away on a farm. It was said that the Bibi was a Chardikala Gursikh, and due to old age she cannot travel far, but she would appreciate us visiting her. The same request was repeated by someone else on visiting Australia after the camp. 

On arriving back in New Zealand from Australia, a programme was made to visit the elderly Mata Ji. The name of the Bibi Ji is Mata Gurdev Kaur Ji. Mata Ji, lived about 3 and half hours away from Auckland, where we were staying. The journey there was scenic open farmland, with very little villages or towns on the way. 

I had been told lots of things about this Mata Ji. I was told that she is a Naam-imbued soul and that she was blessed with the Sangat of Bhai Jeevan Singh Ji and Bhai Rama Singh Ji of Akhand Kirtani Jatha. Mata Ji always wears Bana (Khalsa attire) and keeps strict Bibek Rehat, which is not so common in that part of the world. In particular we had been told that Mata Ji's wish is that Gursikhs visit her and influence her family in adopting Gursikhi, as her children have not followed the Guru's Path as she had hoped. Mata Ji, despite being 80 years old, and physically unable to walk without a walking frame, she cooks her own food and daily does the seva of Sri Guru Granth Sahib Ji at their home.

Bhai Navraj Singh (Derby), young Amritdhari pilot
Veer Navraj Singh from Derby (UK), who was at the time training to be a pilot in New Zealand, brought it to my attention that Mata Gurdev Kaur Ji is mentioned in Bhai Rama Singh Ji's book 'In Search of the True Guru'. In the actual book she is called 'Bibi Ranjeet Kaur'. I know it is her because she took Amrit from Hazoor Sahib and is a 'Bibeki', i.e. adheres and lives by all the Hukams of Guru Sahib. He showed me a paragraph from the online PDF version of the book. The book states:
"Our Jatha arrived in New Zealand on 31 December. The sangat welcomed us very warmly. There is a beautiful Gurdwara in Auckland. Arrangements were made for the Jatha to stay there. The sangat was very impressed to hear Bibi Manjit Kaur's melodious kirtan and to see her in Gursikhi dress. We held Amrit Sanchaar, the first in this country. We met a very d evoted lady, Bibi Ranjeet Kaur She had received Amrit initiation from Sri Hazoor Sahib and was a bibekee i.e. one who lived an austere life style according to strict standards of rehat. Every day she would pray, "O, True King, be kind to us . Please send your Singhs so that people here can receive Amrit initiation." Our Jatha performed the Amrit Sanchaar and many Singhs and Singhanis joined the Sikhi fold. This lady told us with great affection, “Today, the True King has answered my prayers!" During the Amrit Sanchaar, Rain-Sabaaee Kirtan continued in the main Gurdwara sangat hall. When the Panj Piaray led the procession of those who had been initiated into the main sangat hall, many others were so moved by the spiritual impact, that they too desired Amrit initiation."
Bibi Jagjit Kaur Ji, an American Singhni (pictured in the centre), who visited New Zealand with Bhai Rama Singh Ji

Sangat of New Zealand during the Parchaar tour of Bhai Rama Singh Ji

On 2nd January 2017, the Sangat from Auckland got together and visited Mata Ji's farmhouse. Both Bhai Surjit Singh Ji and I were longing to see this Gursikh Mata Ji and have Darshan. The place were Mata Ji lives is very secluded and there is no nearby Sikh community or Gurdwara Sahib. They don't even have any neighbours. 

On arrival, we first met Sri Guru Granth Sahib Ji. Guru Sahib's room had a very strong spiritual vibration. Intrigued by the intense spiritual vibrations in Guru Ji's room, I opened the next room's door to see if that room also had such Naam vibrations. The room that had opened was Mata Ji's bedroom, and her room had the same peaceful and intense spiritual vibrations. After meeting Guru Ji, we all shared Guru's Fateh with Mata Ji and her family.



To be continued...