Wednesday, 29 April 2009
Wednesday, 15 April 2009
Never Forget Bow '09 - WAKE UP CALL!
taken from frontlinepunjabiyouth.blogspot.com
Introduction
Whenever we go to the Gurdwara and stand in the Ardaas, at the end of the Ardaas we recite the following words...
“Guru Granth Jee Maaneo, Pargat Guraa Ki Deh|
Realise that Sri Guru Granth Sahib Ji is the embodiment of all the Gurus.
Jo Prabh Ko Milbo Chahe, Khoj Shabad Meh Leh|
Those who seek union with God should search through the divine wisdom of Sri Guru Granth Sahib Ji.”
These words contain the essence of Sikhi. To a non-Sikh Sri Guru Granth Sahib Ji may seem just a book, a piece of well constructed literature from the 15th century; but Sri Guru Granth Sahib Ji is much more than that. Sri Guru Granth Sahib Ji is the living, talking, eternal Guru Sahib Ji, the Guru who is beyond time and death, the Guru who embodies that divine light which passed from Sri Guru Nanak Dev Ji all the way to Sri Guru Gobind Singh Ji, the Guru to whom even the Tenth Master Sri Guru Gobind Singh Ji bowed Their head, and the Guru who has lead the Khalsa Panth for the last 300 years.
The Tragedy
It is with a heavy heart that we must relate the events at Gurdwara Sikh Sangat, Harley Grove in Bow (
The most painful news for the whole Panth is that 11 blessed Saroops of our beloved Satguru, the light of the Ten Guru Sahibaans, the Jugo-Jug Atal Eternal Satguru, Sahib Sri Guru Granth Sahib Ji were burnt due to the fire. 8 Saroops of Sri Guru Granth Sahib Ji were recovered on Tuesday the 17th; the police discovered 3 more Saroops and many more Gutkaa and Pothee Sahibs on Friday the 20th. With heavy hearts Sevadars from across the country gathered together at
Under the guidance of Sri Akaal Takhat Sahib an Akhand Paath Sahib was carried out at
Who is Sri Guru Granth Sahib Ji?
It was only a few months ago that we celebrated the 300th anniversary of the Gurta Gur-Gaddee Divas (Guru-ship ceremony) of Sri Guru Granth Sahib Ji, last year we also remembered the 30th anniversary of the massacre in Amritsar by the fake Nirankaris of 13 innocent Singhs, and this year we are commemorating 25 years since Sri Akaal Takhat Sahib was attacked by the Indian Army in Operation Blue Star.
Yet time and time again we fail to realize that Sri Guru Granth Sahib Ji is the Eternal Embodiment of all Ten Gurus Sahibaans. It is no use to simply chant the words of Sri Guru Gobind Singh Ji Maharaaj proclaiming that Sri Guru Granth Sahib Ji is and forever will be, ‘Pargat Guraa Kee Deh’ – ‘The Divine Embodiment of all Ten Guru Sahibaans’. It is time to bring those words uttered by the 10th Master 300 years ago into action in our Gurdwaras, communities and everyday lives. It is only 300 years since Sri Guru Gobind Singh Ji commanded all Sikhs to accept Sri Guru Granth Sahib Ji as the Eternally Living Embodiment of all Ten Guru Sahibaans, it is only 30 years since 13 blessed Singhs laid their lives defending the respect of Sri Guru Granth Sahib Ji, and it is only 25 years since Sri Guru Granth Sahib Ji endured the bullets of the Indian Army all for our sake... Yet we forget their sacrifices every moment of every day!
Saadh Sangat Ji we must remember that it is the first time in history that such a devastating attack has been carried out on a Gurdwara Sahib outside of India. An attack on Sri Guru Granth Sahib Ji is an attack on the very foundations of Sikhi, it is an attack on the whole Sikh Panth; an attack on the Gurus house is an attack on our house. The fateful day of March 16th 2009 should be remembered by all Sikhs, and by the world, as the day when Sri Guru Granth Sahib Ji Maharaaj sacrificed Themselves in order to wake up the Sikh Panth.
We must believe and accept that Sri Guru Granth Sahib are the ‘Jaagdee Jot’ – ‘The Forever Awakened Eternal Light’ of all Ten Guru Sahibaans. An attack on Sri Guru Granth Sahib Ji is an attack on the beauteous wisdom of Sri Guru Nanak Dev Ji, it’s an attack on the never-ending humility of Sri Guru Amardaas Ji, and it’s an attack on the Tenth Master Sri Guru Gobind Singh Ji who sacrificed his four sons for the Khalsa Panth.
Just as Sri Guru Arjan Sahib Ji sacrificed their physical form by burning in boiling cauldrons, standing on the burning hot plates of the prisons of Lahore whilst red hot sand run down their divine body and eventually passing into the icy cold waters of the river Ravi; just as Sri Guru Teghbahadur Sahib Ji marched to Delhi in order to sacrifice their physical form to protect righteousness and truth, just as Sri Guru Gobind Singh Ji sacrificed their entire family for the cause of justice, in the same way Sri Guru Granth Sahib Ji Maharaaj has sacrificed themselves 11 times in order to awaken the Sikh Panth from its slumber which has lasted many years. ALL Ten Guru Sahibaans have sacrificed themselves through smoldering fire and icy cold water 11 times in order to awaken us – if we refuse to awaken now how can we call ourselves Sikhs of the Guru?
What to do now?
Our beloved Satguru, Sri Guru Granth Sahib Ji has given Shaheedi (martyrdom) 11 times... Important questions remain unanswered Saadh Sangat Ji...
Where do we go from here Saadh Sangat Ji?
Do we fall back into a state of unawareness and carry on letting Sri Guru Granth Sahib Ji’s respect and authority be questioned and undermined again and again?
Are we going to wake up? Or will we simply ignore the fact that ALL ten Guru Sahibaans have sacrificed themselves through smoldering fire and icy cold water 11 times in order to awaken us?
If there is one lesson we learn from looking at Sikh history it is that sacrifice is always followed by revolution; the martyrdom of Sri Guru Arjan Sahib Ji was followed by the establishment of Sri Akaal Takhat Sahib by Sri Guru Hargobind Sahib Ji and the sacrifice by Sri Guru Teghbahadur Sahib Ji was followed by the establishment of the Khalsa brotherhood in order to tackle injustice by Sri Guru Gobind Singh Sahib Ji. We must contemplate that if Sri Guru Granth Sahib Ji has sacrificed themselves 11 times there must be a reason; it must be a wakeup call to the Sikh nation to make us realize our mistakes.
As stated many times before we need to accept and believe that Sri Guru Granth Sahib is our Eternal Living Guru. Treating Sri Guru Granth Sahib Ji with complete love and utmost reverence has been part of the Sikh religion since the 5th Master Sri Guru Arjan Sahib Ji first compiled Sri Guru Granth Sahib Ji in 1604. From the day the compilation of Sri Guru Granth Sahib Ji was complete Sri Guru Arjan Sahib never sat on their throne or slept on their bed again, rather they gave up these comforts and instead enthroned Sri Guru Granth Sahib Ji upon their Throne and Bed; for the rest of their life Sri Guru Arjan Sahib Ji sat upon the ground and slept upon a single white sheet. We should learn from the example and Sri Guru Arjan Sahib Ji and we should endeavor to stop Beadbi (disrespect) of Sri Guru Granth Sahib Ji and divine Gurbani wherever it is taking place, whether in our Gurdwaras, homes or in our libraries. We must forever remember the immortal words of the 7th Master Sri Guru Har Rai Sahib Ji,
“Jin Bhae Adab Naa Baanee Dharaa | Jaanoh(u) So Sikh Nahee(n) Hamaaraa |
He who has no fear or respect of Gurbani. Know that he is not my Sikh.”
This means going into our local Gurdwaras ensuring that the respect and sanctity of Sri Guru Granth Sahib Ji is maintained on a day to day basis. Is Sri Guru Granth Sahib Ji accompanied by at least 5 Singhs when going from one location to the next? Is the Sachkhand room of Sri Guru Granth Sahib big enough to accommodate all of Sri Guru Granth Sahib Ji’s Saroops?
The fact of simply how long it is taking for the Police to deal with the case of the fire and also the fact that the fire is being treated as a simple case of criminal damage to property is a testament in itself to how we have failed to make the world aware that Sri Guru Granth Sahib Ji is not a book, or a piece of sacred literature, rather Sri Guru Granth Sahib is our beloved Living Guru. We must keep pressure upon the Police to resolve this issue as quickly as possible, we have to stress that this matter will not be allowed to be ignored or brushed under the carpet. We need to make it as clear as day to the world that any attack on Sri Guru Granth Sahib Ji will never be tolerated at any cost by the Sikh Panth in order to help prevent such vicious and hateful attacks in the future. We will not let the perpetrator of this evil act to get away.
Guru Sahib is urging us to cast off the divisions of Jathebandi, caste and discrimination and to unite as One Panth. We must all unite to fight any forms of corruption which have crept into our Guru’s house, and we must all endeavor to increase our individual Rehat and our love for Guru Sahib Ji’s Baani. We should do this by joining in the 1 million Chaupai Sahib Jaap (www.chaupaisahib.org) and pray for the Chardi Kala of the Panth.
We must all take the pain of this episode in our history into our hearts, into the very core of our being as a Panth. We must all give up drugs, castes, and material attachment to the world and join together as brothers and sisters in the Khalsa. We must not be scared to wear the beloved uniform of Sri Guru Gobind Singh Sahib Ji which is drenched in the blood of countless Shaheed Singhs, read the Baani which once flowed from the divine tongue of Sri Guru Nanak Dev Ji and take pride that our father is Sri Guru Gobind Singh Sahib Ji and our mother is Mata Sahib Kaur Ji. Each of us must promise ourselves that we will not rest till the perpetrators of this heinous crime are brought to justice, in the divine words of Satguru Nanak Dev Sahib Ji...
“Kookar Koorr(u) Kamaaeeai Gur Nindaa Pachai Pachaan(u) ||
Those who practice falsehood are dogs; those who slander the Guru shall burn in their own fire.” Ang 21 SGGSJ
Forgetting Caste, race, Jatha and other partitions! Let’s come together under the Nishan sahib and may we all have the one nishan of bringing and achieving Glory for the Khalsa Panth with Guru Ji's Kirpa.
In Loving Memory of Bhai Nirmal Singh Ji
written by Bhai Manvir Singh Khalsa (www.manvirsingh.blogspot.com)
On 13th March 2009, Gurmukh Pyaare Bhai Nirmal Singh jee (UK) passed away in the early hours of Amrit-velaa, having bravely accepted the Hukam of terminal cancer. Bhai Sahib was a Sikh youth parchaarik (preacher) with undying passion Sikhi and sevaa. He was instrumental in starting up parchaar in colleges and universities in the UK over 20 years ago. Through his sevaa in camps, gurdwaras, and universities, he inspired countless youngsters into becoming Sikhs and getting involved with sevaa.
I remember that Bhai Sahib attended Sikhi Camp 2008 despite feeling very weak from the cancer treatment. He did a great talk for the youngsters on building a relationship with Guru jee. Many people opt out of doing sevaa because they can't be bothered or too lazy. However, I remember talking to Bhai Sahib and him saying with a smile on his face, "I would have to die until I stop doing sevaa." He shared stories how in the early days they would go up and down the country to do sevaa in universities and how sometimes they had no money for parchaar material or petrol but having full faith in Guru jee they some how always managed to reach the colleges and universities and do sevaa. It's embarrassing how sometimes we can't be bothered to attend local camps, talks, events or help out with community projects on our door step, when Gurmukhs like Bhai Sahib and others used to drive for hours and hours to far and near places to simply share and spread the word of Guru Nanak, hoping that even one brother or sister could be awakened in finding their Guru. I remember him always radiating happiness and immense pyaar for Sikhi and gratitude to Guru Sahib for all he has given us. Thank you to Guru Sahib for sending such Gursikhs for doing such great sevaa and inspiring me and countless others. Dhan Guru, Dhan Guru Ke Piaare!
In June 2007, when Bhai Sahib got diagnosed with cancer, an Ardaas Benti Keertan Darbaar was held for him by the Sangat in Birmingham. During that time (12th June 2007) Bhai Jagjit Singh (Leeds) sent an email out to the Sangat where he talked about Bhai Sahib:
On 13th March 2009, Gurmukh Pyaare Bhai Nirmal Singh jee (UK) passed away in the early hours of Amrit-velaa, having bravely accepted the Hukam of terminal cancer. Bhai Sahib was a Sikh youth parchaarik (preacher) with undying passion Sikhi and sevaa. He was instrumental in starting up parchaar in colleges and universities in the UK over 20 years ago. Through his sevaa in camps, gurdwaras, and universities, he inspired countless youngsters into becoming Sikhs and getting involved with sevaa.
I remember that Bhai Sahib attended Sikhi Camp 2008 despite feeling very weak from the cancer treatment. He did a great talk for the youngsters on building a relationship with Guru jee. Many people opt out of doing sevaa because they can't be bothered or too lazy. However, I remember talking to Bhai Sahib and him saying with a smile on his face, "I would have to die until I stop doing sevaa." He shared stories how in the early days they would go up and down the country to do sevaa in universities and how sometimes they had no money for parchaar material or petrol but having full faith in Guru jee they some how always managed to reach the colleges and universities and do sevaa. It's embarrassing how sometimes we can't be bothered to attend local camps, talks, events or help out with community projects on our door step, when Gurmukhs like Bhai Sahib and others used to drive for hours and hours to far and near places to simply share and spread the word of Guru Nanak, hoping that even one brother or sister could be awakened in finding their Guru. I remember him always radiating happiness and immense pyaar for Sikhi and gratitude to Guru Sahib for all he has given us. Thank you to Guru Sahib for sending such Gursikhs for doing such great sevaa and inspiring me and countless others. Dhan Guru, Dhan Guru Ke Piaare!In June 2007, when Bhai Sahib got diagnosed with cancer, an Ardaas Benti Keertan Darbaar was held for him by the Sangat in Birmingham. During that time (12th June 2007) Bhai Jagjit Singh (Leeds) sent an email out to the Sangat where he talked about Bhai Sahib:
Vaheguru ji ka khalsa, Vaheguru ji kefateh
Pyaare jeeo, I first came across Veer Nirmal Singh back in 1992, when I attended Khalsa Camp as a mona. Veer Jee did a talk at the camp, which like so many caught one's attention and imagination. When he spoke, he had a blend of humour, strength, compassion, and a spirit about Sikhi and Sikh history. I remember leaving his talk really thinking about the words he spoke, and the message.
I think over the years hundreds, if not thousands of Sikh youth in UK have probably heard veer jee speak at various sikh youth events. He is a popular figure amongst the Sikh youth, who bridges the tribalistic jathebandic divides. Having got to know him over the years, he has always come across as a sevadaar who is dedicated to the Sikh youth, a person who has inner strength, and yet the ability to be compassionate.
He has spent 3 decades doing seva with the Akhand Kirtani Jatha and BOSS, inspiring youngsters to be disciplined and proud of Sikhi. As one of the eldest of all the youth, he was regarded with dignitary type status. On the rare occasion that any issues would arise within the youth seva, he was often the person that people would speak to resolve issues. He is seen as someone who would say what needs to be said and deal with issues without being a politician. Hence, we as those younger than him regard him as a honest soul with integrity.
It is unfortunate to hear that veer jee has now contracted cancer and has only been given a short while left to live. Such is bhaanaa, and ultimately none of us know when our time will come. This is why we should remember Guru jee at all times, so that we fulfil this lifetime as our last, and break the cycle of life and death.
The sangat has decided to hold a keertan darbaar as an ardaas benti for veer jee This is a person who spent the prime of his life dedicated to helping so many youth on their path to their Guru. Hence it would only be fitting if all the youth came together and sang Guru Jee's praises, and did an ardaas benti for his Chardi kala and for his family.
PHOTOS OF BHAI SAHIB:
Sikh Marriages & Relationships Open Forum at Wolverhampton Uni (Nov 2007):
Open Session with elder youth at 2007 Coventry Christmas Camp
Talk at Boss Sikhi Camp 2007:
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Text Message written by Bhai Nirmal Singh jee:
"If ever you should get this message then it means my soul has left this earthly existence. Thank you for all love, kindness, support, and friendship that you all gave me. Sorry I could not text you all individually, I am in too much pain. Don't cry over my departure but smile that we met in this life. I hope you did come by to see me and give me a hug and say GurFateh to me. Pray for my soul and do Ardaas. Be strong and positive. And if anybody cries, pull their ears. Vaheguru Ji Ka Khalsa, Vaheguru Ji Ki Fateh."
Bhai Sahib knew his journey in this world was coming near an end and that Shaheed Singhs were waiting to take him to Sachkhand. He had been in a hospice because he was suffering a lot of pain, but he requested this week that he be allowed to go home. Last night Gursikhs gathered and did Keertan for 6 hours. Bhai Sahib listened to the Keertan and then everyone did Nitnem. As Anand Sahib was completed, Bhai Nirmal Singh jee breathed his last breath with joy and peace.
ਗੁਰਮੁਖਿ ਜਨਮੁ ਸਵਾਰਿ ਦਰਗਹ ਚਿਲਆ ॥
gurmukh janam savaar dargeh chaliaa||
Spending this life fruitfully Gurmukh goes to the other world.
(Bhai Gurdaas jee)
Tuesday, 3 March 2009
Friday, 27 February 2009
Importance of Gurmukhi & Panjabi
In celebration of 300 years of Sri Guru Granth Sahib jee, SikhNet.com held a film festival. The below video is a documentary by Raj Singh portraying the importance of the Gurmukhi script as well as the language of Sri Guru Granth Sahib jee, Gurbani.
On one of the online Sikh forums someone posted a topic: "How Often Do You Speak Panjabi?" The topic is very important and made me think about how much we speak and value Panjabi.
If we look at third generation Pakistani children, they can speak fluent Urdu/Panjabi. On the other hand, most second generation young Panjabis cannot speak fluent Panjabi. This is very worrying, considering the Panjabi language and Gurmukhi script is an integral part of Sikh heritage, culture, and religion.
Some people don't speak Punjabi because they are frightened that they will make a mistake - SO WHAT? I used to make and still continue to make mistakes when speaking Panjabi (even English! lol). That's how one learns. When you say something wrong or mispronounce a word, the other person can correct you and you can learn from it! You only learn through making mistakes and not having the fear to make mistakes.
All Gursikhs should be able to speak Panjabi. If not - LEARN! Guru Sahib gave us Gurmukhi lipi (script) and the Panjabi language is the language of the Sikh Nation. If it had not been for the Guru Sahibs and Sikhs, there would be no Panjab. Panjabi is our language. A nation without its mother tongue is doomed! Look at Africans who were made into slaves. They were deprived of their mother tongue. When they would speak their native language they would be beaten. Eventually they lost all culture, history, and religion and become slaves of western culture and adopted the names of the White masters.
Guru Kirpaa karan.
Another point is that I have noticed some youngsters seem to take the mick and mock Gursikhs which speak good Panjabi or speak more Panjabi than English amongst their Sikh circle. This is really bad. I have seen this happen and its really embarrassing to watch our own people find our own mother tongue embarrassing and something to mock.
A few personal suggestions for learning or improving Panjabi skills:
1. Attend Panjabi class at a nearby Gurdwara, school, or college.
2. Attend Gurbani Santheaa class.
3. Try and listen to people speaking Panjabi (listening to Kathaa is extremely useful).
4. Try and read books or newspapers in Panjabi to pick up new words.
5. Most importantly, do Ardaas! Ask Guru jee to help you learn Panjabi and read Gurmukhi and the Great Guru will truly make the impossible possible and show the way.
Written by Manvir Singh Khalsa
On one of the online Sikh forums someone posted a topic: "How Often Do You Speak Panjabi?" The topic is very important and made me think about how much we speak and value Panjabi.
If we look at third generation Pakistani children, they can speak fluent Urdu/Panjabi. On the other hand, most second generation young Panjabis cannot speak fluent Panjabi. This is very worrying, considering the Panjabi language and Gurmukhi script is an integral part of Sikh heritage, culture, and religion.
Some people don't speak Punjabi because they are frightened that they will make a mistake - SO WHAT? I used to make and still continue to make mistakes when speaking Panjabi (even English! lol). That's how one learns. When you say something wrong or mispronounce a word, the other person can correct you and you can learn from it! You only learn through making mistakes and not having the fear to make mistakes.
All Gursikhs should be able to speak Panjabi. If not - LEARN! Guru Sahib gave us Gurmukhi lipi (script) and the Panjabi language is the language of the Sikh Nation. If it had not been for the Guru Sahibs and Sikhs, there would be no Panjab. Panjabi is our language. A nation without its mother tongue is doomed! Look at Africans who were made into slaves. They were deprived of their mother tongue. When they would speak their native language they would be beaten. Eventually they lost all culture, history, and religion and become slaves of western culture and adopted the names of the White masters.
Guru Kirpaa karan.
Another point is that I have noticed some youngsters seem to take the mick and mock Gursikhs which speak good Panjabi or speak more Panjabi than English amongst their Sikh circle. This is really bad. I have seen this happen and its really embarrassing to watch our own people find our own mother tongue embarrassing and something to mock.
A few personal suggestions for learning or improving Panjabi skills:
1. Attend Panjabi class at a nearby Gurdwara, school, or college.
2. Attend Gurbani Santheaa class.
3. Try and listen to people speaking Panjabi (listening to Kathaa is extremely useful).
4. Try and read books or newspapers in Panjabi to pick up new words.
5. Most importantly, do Ardaas! Ask Guru jee to help you learn Panjabi and read Gurmukhi and the Great Guru will truly make the impossible possible and show the way.
Written by Manvir Singh Khalsa
Bhagat Ravidaas Jee
Below is a short article on Bhagat Ravidaas jee:
A GLIMPSE AT THE LIFE OF BHAGAT RAVIDAAS JEE
Background
Bhagat Ravidaas jee was born on Ravivaar (Sunday) into family whose members were declared untouchable by the ancient Indian caste-system philosophy. According to the ancient caste system, humans were 'in principle' high or low according to their birth and no action could alter this inferiority or superiority. Bhagat jee was born into the family of Bhai Santokh Daas jee and Bibi Kalsi Devi Jee, who were poor leather-makers ('Chamaars') by caste and occupation. He was barely five days old when Bhagat Ramanand jee visited his house and blessed the child.
ਜਿਹ ਕੁਲ ਸਾਧੁ ਬੈਸਨੌ ਹੋਇ ॥
ਬਰਨ ਅਬਰਨ ਰੰਕੁ ਨਹੀ ਈਸੁਰੁ ਬਿਮਲ ਬਾਸੁ ਜਾਨੀਐ ਜਗਿ ਸੋਇ ॥੧॥ ਰਹਾਉ ॥
"That family, into which a devotee of Waheguru is born, whether of high or low social class, whether rich or poor, shall have its pure fragrance spread all over the world. ||1||Pause||"
(Bhagat Ravidaas jee, Ang 858)
Adulthood
When Bhagat jee was old enough, he got married and his father inspired him to join the family business. But Bhagat Ravidaas jee was absorbed in devotion of Waheguru. The money he received from his father for business, he spent in the welfare of the Saints and needy. His father was extremely angry with him and threw him out of the house. Bhagat jee did not regret his actions and quietly left home and began to live in a small hut with his wife where they decided to set up a small shop of making and repairing shoes.
Meeting the True Guru
Bhagat Ravidas jee, like other Bhagats whose Bani is contained in Sri Guru Granth Sahib jee, was a contemporary of Guru Nanak Dev jee. We know this as Mira Bai who lived during the reign of Mughal Emperor Akbar was a disciple of Bhagat Ravidaas jee. Janamsaakhis and 'Tvareek Guru Khalsa' (p. 80) mention that the Bhagats met Guru Nanak Dev Jee. According to the Meharvaan Janamsaakhi, the Bhagats met Guru Nanak Dev jee at Ayodhya. From reading Gurbani, the Bhagats clearly state that they found the True Guru and that received Amrit & Naam from the Satguru, who can only be Satguru Nanak. Therefore, Bhagat Ravidaas jee became a disciple of Guru Nanak Dev jee. A Gurdwara Sahib is constructed in Ayodha in memory of the historic meeting between Guru jee and the Bhagats.
The Revealing of 'Dhur Kee Baanee'
With True Guru's Grace, Bhagat jee reached God-consciousness (Brahm-Gyaan) and experienced Waheguru's Divine Light. He was blessed with the gift of revealing Gurbani sent by Waheguru for the benefit of humanity. Forty Shabads were revealed through Bhagat jee that were later incorporated in Sri Guru Granth Sahib jee by Guru Arjan Dev jee. One may think why wasn't Bhagat Ravidaas jee called 'Guru' if he revealed Gurbani? The late Giani Sant Singh Maskeen gave the following analogy to explain the difference between Guru and Bhagat. There is one child who opens his eyes and realizes he is sitting in his mother's lap, and other has to crawl to his mother and then sits in her lap. Then Ten Sikh Gurus had Brahm-Gyaan from the very beginning. They opened their eyes and they were already sitting in the lap of Waheguru. On the other hand, the Bhagats were those who in some point of their life, after spiritual work and effort, experienced the Divine Light and sat in the lap of Waheguru Once they reached this level, Waheguru revealed the Shabad Guru to humanity through these chosen Bhagats. As a consequence there is no difference between the Shabad (Gurbaani) revealed through the Sikh Gurus and the Bhagats. Both are 'Gurbani'.
ਨਾਗਰ ਜਨਾਂ ਮੇਰੀ ਜਾਤਿ ਬਿਖਿਆਤ ਚੰਮਾਰੰ ॥
ਰਿਦੈ ਰਾਮ ਗੋਬਿੰਦ ਗੁਨ ਸਾਰੰ ॥੧॥ ਰਹਾਉ ॥
"O humble townspeople! I am obviously just a Chamaar, shoemaker, (which you people consider low), but in my heart I cherish the Glories of Waheguru (and for this reason I am no longer low). ||1||Pause||"
(Bhagat Ravidaas jee, Ang 1293)
Meeting the True Guru
Bhagat Ravidas jee, like other Bhagats whose Bani is contained in Sri Guru Granth Sahib jee, was a contemporary of Guru Nanak Dev jee. We know this as Mira Bai who lived during the reign of Mughal Emperor Akbar was a disciple of Bhagat Ravidaas jee. Janamsaakhis and 'Tvareek Guru Khalsa' (p. 80) mention that the Bhagats met Guru Nanak Dev Jee. According to the Meharvaan Janamsaakhi, the Bhagats met Guru Nanak Dev jee at Ayodhya. From reading Gurbani, the Bhagats clearly state that they found the True Guru and that received Amrit & Naam from the Satguru, who can only be Satguru Nanak. Therefore, Bhagat Ravidaas jee became a disciple of Guru Nanak Dev jee. A Gurdwara Sahib is constructed in Ayodha in memory of the historic meeting between Guru jee and the Bhagats.
ਪਰਮ ਪਰਸ ਗੁਰੁ ਭੇਟੀਐ ਪੂਰਬ ਲਿਖਤ ਲਿਲਾਟ ॥
ਉਨਮਨ ਮਨ ਮਨ ਹੀ ਮਿਲੇ ਛੁਟਕਤ ਬਜਰ ਕਪਾਟ ॥੬॥
"When one's pre-ordained destiny awakens and one meets the True Guru, who is the Supreme Philosopher's Stone, then the inner-soul meets with the Supreme Soul, and the stubborn doors of the mind are opened wide. ||6||"
(Bhagat Ravidaas jee, Ang 346)
The Revealing of 'Dhur Kee Baanee'
With True Guru's Grace, Bhagat jee reached God-consciousness (Brahm-Gyaan) and experienced Waheguru's Divine Light. He was blessed with the gift of revealing Gurbani sent by Waheguru for the benefit of humanity. Forty Shabads were revealed through Bhagat jee that were later incorporated in Sri Guru Granth Sahib jee by Guru Arjan Dev jee. One may think why wasn't Bhagat Ravidaas jee called 'Guru' if he revealed Gurbani? The late Giani Sant Singh Maskeen gave the following analogy to explain the difference between Guru and Bhagat. There is one child who opens his eyes and realizes he is sitting in his mother's lap, and other has to crawl to his mother and then sits in her lap. Then Ten Sikh Gurus had Brahm-Gyaan from the very beginning. They opened their eyes and they were already sitting in the lap of Waheguru. On the other hand, the Bhagats were those who in some point of their life, after spiritual work and effort, experienced the Divine Light and sat in the lap of Waheguru Once they reached this level, Waheguru revealed the Shabad Guru to humanity through these chosen Bhagats. As a consequence there is no difference between the Shabad (Gurbaani) revealed through the Sikh Gurus and the Bhagats. Both are 'Gurbani'.
ਘਟਿ ਘਟਿ ਗੁਪਤੁ ਉਪਾਏ ਵੇਖੈ ਪਰਗਟੁ ਗੁਰਮੁਖਿ ਸੰਤ ਜਨਾ ॥
ਹਰਿ ਹਰਿ ਕਰਹਿ ਸੁ ਹਰਿ ਰੰਗਿ ਭੀਨੇ ਹਰਿ ਜਲੁ ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਮਨਾ ॥੩॥
"The Lord who created the whole creation and watches over all is hidden in each and every heart; He reveals Himself in the humble saints who fall at the feet of the Guru. Those saints chant the Name of the Lord and are drenched with the Lord's Love. Their minds are drenched with the Ambrosial Water of the Naam, the Name of the Lord. ||3||"
(Guru Nanak Dev jee, Ang 1171)
The Queen of Chitaur
The queen of Chitaur, Maharani Jhally, had heard of Bhagat Ravidaas jee's greatness. On pilgrimage to Banaaras she visited Bhagat Ravidaas jee and heard Gurbani being sung. Hearing the Divine Praises of Waheguru she became a follower of Bhagat jee. However, the king got enraged on hearing that that his wife had made a low-caste cobbler her Guru. The queen tried to convince her husband of Bhagat jee's greatness which made his mind confused whether or not Bhagat jee was a great saint or not. In order to test Bhagat jee, the king invited him to Chitaur and requested to participate in a religious feast. The Brahmin priests refused to eat alongside a low-caste. Hearing this Bhagat jee moved away. But miraculously, the Brahmins started seeing every person distributing food look like Bhagat jee. They complained to the king. The king understood the mystery and meaning of the incident and became a follower of Bhagat jee.
ਮੇਰੀ ਜਾਤਿ ਕੁਟ ਬਾਂਢਲਾ ਢੋਰ ਢੋਵੰਤਾ ਨਿਤਹਿ ਬਾਨਾਰਸੀ ਆਸ ਪਾਸਾ ॥
ਅਬ ਬਿਪ੍ਰ ਪਰਧਾਨ ਤਿਹਿ ਕਰਹਿ ਡੰਡਉਤਿ ਤੇਰੇ ਨਾਮ ਸਰਣਾਇ ਰਵਿਦਾਸੁ ਦਾਸਾ ॥੩॥੧॥
"It is my occupation to prepare and cut leather; each day, I carry the carcasses out of the city. But (O Waheguru!) Your slave who was born in that social-class has come into the sanctuary of Your Naam (Divine-Name), and now the important Brahmins of the city bow down before me. ||3||1||"
(Bhagat Ravidaas jee, Ang 1293)
Undying Faith in Naam
It is said that once a wealthy man felt sorry at Bhagat Ravidaas jee living in poverty and so offered Bhagat jee with the gift of a 'paaras' (the philosopher's stone that turns cheaper metal into Gold). The man assured Bhagat jee that he could get any amount of wealth by making use of it. Bhagat jee asked him to place it in a corner. A few month later, when the same man came to see Bhagat Ravidaas jee, he found the Bhagat jee still living in poverty. He asked Bhagat jee why he had not used the philosopher's stone. Bhagat jee replied, "God's Name alone is the paaras."
ਕਹੁ ਰਵਿਦਾਸ ਸਭੈ ਨਹੀ ਸਮਝਸਿ ਭੂਲਿ ਪਰੇ ਜੈਸੇ ਬਉਰੇ ॥
ਮੋਹਿ ਅਧਾਰੁ ਨਾਮੁ ਨਾਰਾਇਨ ਜੀਵਨ ਪ੍ਰਾਨ ਧਨ ਮੋਰੇ ॥੩॥੧॥
"O Ravidaas! Say- (those who have been plundered by desires) all run around deluded like madmen and do not understand (that the true support of Life is Waheguru's Name); I have the Lord's Name as my only Support; He is my life, my breath of life, my wealth. ||3||1||"
(Bhagat Ravidaas jee, Ang 974)
Bhagat jee lived to a ripe old age of 151 years, and died in 1529 at Chittor, in Rajasthan. An umbrella-like tomb in his memory still stands there. It was Bhagat Ravidaas jee' firm faith in Waheguru that he was able to ultimately achieve oneness and union with the Creator.
ਜੈਸਾ ਰੰਗੁ ਕਸੁੰਭ ਕਾ ਤੈਸਾ ਇਹੁ ਸੰਸਾਰੁ ॥
ਮੇਰੇ ਰਮਈਏ ਰੰਗੁ ਮਜੀਠ ਕਾ ਕਹੁ ਰਵਿਦਾਸ ਚਮਾਰ ॥੪॥੧॥
"O Ravidaas, the tanner! Say- (As I deal with the Lord's Name, I know that) the love of this world is like the pale, temporary color of the safflower. However, the color of my Lord's Love is permanent, like the dye of the madder plant. ||4||1||"
(Bhagat Ravidaas jee, Ang 346)
Friday, 6 February 2009
Caught In The Crossfire - BBC Documentary
- This documentary looks at the tensions between Sikhs and the Indian authorities in the 1980s, looks at real life events and examines to what extent peoples lives were affected.
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