Vaisakhi Brochure 2023 - Birmingham & Sandwell Nagar Kirtan

A welcome message from the Council of Sikh Gurdwaras in Birmingham and Sikh Council Sandwell

Congratulations to everyone on the Vaisakhi Celebrations organised with Waheguru Ji’s Kirpa.

As millions of Sikhs around the world will celebrate the centuries-old festival of Vaisakhi, one of the most important dates in the Sikh calendar. The festival marks important dates including; the time Sikhi was created as a collective Dharam (faith) in 1699, and the spring harvest festival.

The Vaisakhi Celebrations, one of the most important days in the Sikh calendar, have become a landmark event in Sandwell and Birmingham. With Guru Maharaj Ji’s blessings and the support of Gurdwaras, our partners, all the volunteers and advertisers this event is made possible. We would like to thank volunteers, Gurudwara Pardaans and other stakeholders for all the support and input into the discussions around the planning of this year’s celebrations. It is encouraging to see how much everyone wants to have this event and promote Sikhi. The satkaar and pyaar shown by Gurudwaras, sangat and sewadars is most encouraging. There has been great willingness and commitment to the unique Vaisakhi celebrations and effort to ensure it remains a high calibre event.

Vaisakhi celebrations have always been a demonstration of community cohesion in practice. The whole ethos of the event is about promoting the Sikh dharam (faith), community and family spirit, a sense of unity, sharing, interfaith and cohesiveness; something very much needed at this time. To this end, we are proud to share and invite all attendees to experience Guru Ka Langar (free food selflessly prepared and served by volunteers), visit the end point at Guru Har Rai Sahib Ji Gurdwara in West Bromwich.

Vaisakhi commemorates the Amrit Ceremony of Initiation which took place in the year of 1699 on the first day of the month of Vaisakh. It was on this day that the Tenth Sikh Guru, Sri Guru Gobind Singh Ji, created the order of the Khalsa, requesting his disciples to come forward to give their heads for the causes of justice and righteousness.

The Amrit Ceremony of Initiation marked the ‘birth’ of the Sikh Nation; graced with a strong sense of self-discipline and a moral code of conduct, the Khalsa was tasked with the responsibility of defending all those suffering at the hands of tyrants and dictators, to serve the downtrodden, to uplift the oppressed and to see humanity as one

Contents

Messages of Vaisakh

What is a True Sikh Creation of the Khalsa

Khalsa Panth di Sajna (Punjabi)

Living kidney donation

Khalsa dhia gooja (Punjabi)

The need for Unity and Solidarity

common people of equals regardless of caste, religion, gender or colour.

It was during an annual harvest gathering that the 10th Guru, Guru Gobind Singh Ji, created the order of the Khalsa. Guru Gobind Singh Ji requested five people to come forward to sacrifice themselves to Him. The men who came forward came to be known as the Panj Pyare, most commonly translated as the five beloved ones. Each of the men who stepped forward to be initiated into the Khalsa were from different castes. They were individually reborn through the Amrit Sanchar initiation ceremony and given names representing the qualities a Khalsa should have; Daya (compassion), Dharam (righteousness), Himmat (courage), Mokham (determination) and Sahib (sovereignty). With this initiation the Panj Pyare also adopted a distinct identity based on the wearing of the five kakars (Ks); Kesh (unshorn hair), kanga (wooden comb), Kirpan (small sword), Kashera (underwear) and Kara (iron bangle). They also took on a moral code of conduct which included a pledge to defend the weak and protect the innocent.

The Gurudwaras of Birmingham and Sandwell are proud of the support and input they receive and continues to have from generous volunteers and supporters. In the past we have had support and financial assistance, we now have to provide more sustainable solutions and find more income from other sources. To this end, we are extremely grateful to all those who support the event as it is extremely challenging, both time wise and financially, to organise an event of this magnitude.

We have a huge debt of gratitude to all for organising this landmark event and contributing their time, resources and finances to bring the event to fruition. We encourage everyone to look at those participating and supporting the event to see how we can support them too.

May we take this opportunity to wish you all a very happy and uplifting Vaisakhi.

Waheguru Ji Ka Khalsa, Waheguru Ji Ki Fateh

Sikh Tradition of Langar Sewa

Prominent Women in Sikhi

The Waters of Humility

Vaisakhi 1978 – Bloody Massacre at Amritsar

Sikhs and Justice

Kids Corner

On behalf of all the Gurudwaras in Birmingham and Sandwell

VAISAKH

(14 April - 14 May)

In the joyous month of Vaisakh, how can the inner self find consolation and contentment

If, like a wife separated from her husband, we discard and reject the love of our Beloved Lord?

Forgetting our True Companion, we allow the termites of mammon to engulf and consume us

Yet, in this life, all our relationships and possessions are transitory; only He is Everlasting

In our abject suffering, we are dying a spiritual death, caught in the entanglements of falsehood Without His Name in our heart, we lose out in this life and the life hereafter

Forgetting God, we remain restless and dissatisfied; without Him there is no source of fulfilment

Only those who take the shelter of His feet are able to find inner purity and peace

Says Nanak, ‘Oh Lord, this is my humble prayer: please unite me to Yourself

Vaisakh becomes truly beautiful and joyful, when we find You through the company of kindled souls.’

Synopsis of the message from Siri Guru Granth Sahib Ji for the month of Vaisakh

Who is a True Sikh?

It easy for us to say he or she looks like a Sikh by their dress-code but who is a true Sikh?

Let us see how Guru Maharaj Ji define a Sikh:

Gur Satgur ka jo sikh akhai so bhalke uth har Naam dhiawai.

Udam kare bhalke parbhati ishnan kare Amritsar nawai.

Updesh Guru har har japjapai sabh kilwikh pap dokh leh jawai.

Phir chare diwas Gurbani gawai behndian uthdian har Naam dhiawai.

Jo sas giras dhiae mera har har so gursikh guru man bhawai.

Jisno dyal howai mera soami tis gursikh Guru updesh sunhawai.

Jan Nanak dhoor mangaitis gursikh ki jo aap japai awreh Naam japawi.

(Sri Guru Granth Sahib Ji, Ang (Pg) 305)

He who calls himself the disciple of the Satguru must wake up early in the morning (three hours before sunrise) and meditate on the Divine name. He must shake up all his laziness, take his bath, and meditate on His name. As taught by the Guru he must meditate on the Gur-mantra “Waheguru” and thus erase all the impressions of the wrong karmas (actions) he has done in various births and rebirths.

Then at day dawn sing hymns in His praise.

The Sikh who every moment keeps his mind fixed on the Divine name is dear to the Satguru.

The Satguru showers his grace on him and shows him the path of at-one-ment (blends the Sikh with himself).

Nanak begs the dust of the feet of such a gursikh, who himself meditates on the Divine name and directs others to do so.

(Sri Guru Granth Sahib Ji, Ang (Pg) 305)

Creation of the KHALSA

1469 – the seeds for the flowering of a faith

The seeds of the Sikh faith were sown by its founder, Guru Nanak Dev Ji. Born in Punjab in 1469, he envisaged an exalted human being, liberated from all negativity, superstition and pettiness and empowered to be an active agent for good. The true ailment of the human spirit was haumai or egocentredness, cured by learning to establish a connection with our Divine Source. Witnessing so much human grief, Guru Nanak’s heart overflowed with compassion, humility and love. He taught through practical example and lyrical teachings which moved the heart and mind and were accessible to ordinary people of diverse backgrounds. These sacred hymns were the foundation of a revealed sacred text, revered by Sikhs as a perpetual Guru. Sikh means learner or disciple, and the Guru is the divine teacher with the capacity to kindle our latent spark and transform humans into angels who walk the earth.

The Divine light of Guru Nanak was transferred to a further nine consecutive human Gurus living through starkly changing times. Their universal principles for humanity inspired the affection and support of many people. Benign Mughal rule became openly hostile when the fifth Guru was brutally tortured by the authorities and breathed his last. The concept of sant-sipahi or saint-soldier then came to the fore, building on Guru Nanak’s vision of balancing the wisdom and compassion of a saint with the grit and courage of a solider.

The sant-sipahi ideal took extraordinary dimensions, as the

ninth Guru gave the supreme sacrifice of his own life to stand up for the religious freedom of those of another faith, when Hindus faced forcible conversion to Islam. It was his son, blessed as the tenth Guru, who put this capacity for love and sacrifice to the test amongst the Sikhs on a historic day in 1699. The qualities which had been distilled in the crucible of 230 years of successive Guruships were about to take shape the Khalsa, a new order of human beings. The first Nanak had envisaged a picture; the tenth Nanak was about to put a frame around it and unveil a masterpiece.

1699 – the extraordinary test of faith

Anandpur Sahib, the City of Bliss, signified the ever-positive spirit of the Gurus in the face of challenge and was the sacred site for the transformation of a people on Vaisakhi day in 1699. Vaisakhi was an age old Punjabi festival, a joyful thanksgiving for the harvest and celebration of Spring time renewal. On this day, the Guru summoned to the city a 24,000-strong gathering of Sikhs from far and wide. In a dramatic moment the Guru put before them a challenge which left everyone shocked and speechless: ‘Who out of you is willing to sacrifice their head?’, reminiscent of Guru Nanak’s call: ‘if you wish to play the game of love, come to me with your head on your palm’. In the midst of the bewilderment and trepidation, five men, one by one, volunteered. Everyone was certain that each proceeded to meet death by the Guru’s kirpan, but in time all five were radiant in the image of the Guru, who hailed them as the Five Beloved Ones.

Amrit – the elixir of immortality

Each of the Five had proved they could make the ultimate sacrifice exemplified by the Gurus. In dying unto themselves, they opened a pathway to connect with the Immortal. The Guru proceeded to bless them with Amrit, the elixir of Immortality. Watching over as he recited five prayers, the Guru stirred water in an iron bowl (bata) with a double edged khanda. To this patasay (puffs of sugar) were added by Mata Sahib Dewan, a Sikh woman who became legendary

as the ‘mother of the Khalsa’ with the Guru as the father. Each element was to instil and express a quality: water for purity and humility; iron for resilience; sugar for kindness and compassion; the powerful recitation of prayers for spiritual energy and blessings, also conferred by the power of touch, sight and sound. It was given to each of the Five to sip five times from their cupped hands; five times it was sprinkled on their hair and in their eyes, infusing a new dimension to their thoughts, vision and speech.

Through the initiation, or Amrit Sanchar, they committed themselves to a unique identity and way of life as a spiritual practitioner in the battles of worldly life. In this union to the Immortal, the five Ks became treasured gifts and lifelong reminders of their pledge. The Guru honoured them as the Khalsa, or ‘pure ones’ who belonged directly to God and Guru. What followed was even more extraordinary moment; the Guru bowed before the new entity of the Khalsa and beseeched them for the blessing of Amrit.

Khalsas creation: A culmination and spiritual rebirth

In their lifetimes, the ten Gurus were a beacon to uphold the divine gift of values precious to humanity, through times of intense struggle, suffering, apprehension and cruelty. They reminded us that ultimately, the real battles are within the self – the struggle to liberate oneself from the power of ego and its accompanying vices of lust, anger, greed, possessiveness and haughty pride and taste the bliss which lies in this freedom and in

discovering the Divine within.

The creation of the Khalsa on Vaisakhi day marked the culmination of an intense human longing to be emancipated, and find true contentment and consolation by connecting with our Divine Source. The Guru threw down the gauntlet, and ordinary people rose to the challenge to stand and be counted. The legacy has allowed Sikhs to survive against all odds and protect others through periods of persecution and genocide; it led to a Sikh Raj,

empowering Punjabis of all faiths to rule themselves for the first time in history instead of suffering invasions and being subjects of external empires; even the British, recognised and affirmed the power of Amrit amongst Sikhs in the Indian army, the largest voluntary army mobilised during the world wars, which won some of the toughest and most decisive battles in history.

For Sikhs today, there is a special significance to the order in which the Five Beloved Ones volunteered,

their names encapsulating the qualities of Daya (compassion), Dharam (rightful living), Himmat (confidence and motivation), Mohkam (detachment) and Sahib (mastery); the foundation for any religion must be compassion and through it, the ordinary person is eventually exalted. In the 308 years since the first Amrit Sanchaar, Sikhs have been blessed with the names Singh (for males) and Kaur (for females), both signifying royalty. It reminds us all to recognise the precious human dignity which is everyone’s birthright.

The CSGB & SCS are grateful to all volunteers and supporters who help to organise the Vaisakhi Celebrations

Living kidney donation

There were 58 white, 75 Asian, 34 black and 8 other background patients waiting for an organ transplant in the West Midlands. With 175 waiting in total, that means Asian patients made up 43% of those waiting, and Black patients 19% compared to 33% white patients. Both Black and Asian patients were therefore significantly over-represented on the waiting list, but especially those from an Asian background.

What is living kidney donation?

A living kidney donor is a person who gives one of their healthy kidneys to someone with kidney failure who needs a transplant (the recipient). This could be a friend or family member, or in the case of a non-directed altruistic donor, someone they do not already know.

In most cases, a kidney donated by a living donor offers the best long-term outcome for the recipient. Studies have shown that the average patient survival at 10 years is 90% possible with a living donor transplant, compared to 75% after a deceased donor transplant. Both options are much better than having no transplant at all.

Why is living kidney donation important?

A successful transplant from a living donor is the best treatment option available for most people with kidney disease. A kidney from a living donor (rather than one from someone who has died) offers the recipient the best opportunity of success as living donor kidneys usually last longer than those from deceased donors.

Why do we need more living kidney donors?

There are currently more than 5000 people in the UK with kidney disease who are on the National Transplant List in need of a kidney. Sadly, hundreds of people in the UK die each year in need of a kidney transplant, as unfortunately, there are not enough kidneys donated from people who have died for everyone who needs a transplant.

Who can donate?

Most often donors are a close relative of the recipient, such as a family member, partner or good friend. However, people who do not know anyone with kidney disease, but who wish to donate, can also provide a kidney for someone on the national transplant list, as non-directed altruistic donors.

Would you like more information about living kidney donation? Visit the NHS website

Our Services Include:

• NHS & Private Prescriptions including repeat and electronic

• Collection of prescriptions and Home delivery of Medication

• Medicines Use Review

• New Medicines Services

• Minor Ailments

• Blood Pressure & Blood Sugar Monitoring

• Seasonal Flu Vaccination

• Blister Pack (Monitoring Dosage System for Medication)

• Medicine for Palliative Care Patients

• Substance Misuse (We offer supervised and take-away dispensing services substance misues patients)

• Care Home Services

Opening Times

Monday - Saturday 08:00 - 22.30

Sunday 08:00 - 21:00

Nishkam Healthcare Centre 21 Soho Road

Birmingham B21 9BH

Telephone: 0121 348 7501

The CSGB and SCS wish to thank all the volunteers for contributing to making events so successful. Without your commitment and dedication it would be impossible to organise such events. May

Map of Birmingham and Sandwell Gurudwaras

1. Gurdwara Baba Deep Singh Ji Shaheed 4 Holyhead Road, Handsworth, Birmingham, B21 0LT Tel: 0121 554 8034

2. Babe Ke Gurdwara Soho Hill, Hockley, Birmingham, B19 6TT Tel: 0121 523 2121

3. Gurdwara Bebe Nanaki 89 Rookery Road, Handsworth, Birmingham, B21 9PX

Tel: 0121 551 3489

4. Guru Gobind Singh Gurdwara 221 Mary Street. Balsall Heath, Birmingham, B12 9RN

Tel: 0121 440 2358

5. Guru Nanak Gurdwara 629-631 Stratford Road, Sparkhill, Birmingham, B11 4LS

Tel: 0121 771 0092

6. Guru Nanak Gurduwara Bhat Sabha 248-250 Moseley Road, Balsall Heath, Birmingham, B12 0BS Tel: 0121 440 2387

7. Gurdwara Guru Ram Das Singh Sabha 495 Moseley Road, Balsall Heath, Birmingham, B12 9BX Tel: 0121 440 3653

8. Gurudwara Singh Sabha 80 Somerset Road, Handsworth Wood, Birmingham, B20 2JB

Tel: 0121 551 1248

9. Guru Nanak Nishkam Sewak Jatha 18-20 Soho Road, Handsworth, Birmingham, B21 9BH Tel: 0121 551 1125/24

10. Ramgarhia Gurudwara 25-29 Waverley Road, Small Heath, Birmingham, B10 0EG

Tel: 0121 773 0389

11. Ramgarhia Sikh Temple

6-9 Graham Street, Birmingham, B1 3LA

Tel: 0121 235 5435

12. Gurdwara Singh Sabha Akaal Darbar 521-527 & 535-537 Park Road, Hockley, Birmingham, B18 5TR

Tel: 0121 551 5635

13. Shri Guru Ravidass Bhawan Union Row, Handsworth, Birmingham, B21 9EN

Tel: 0121 554 8761

14. Sri Dasmesh Sikh Temple 305 Wheeler Street, Lozells, Birmingham, B19 2EU

Tel: 0121 523 6059

15. Gurdwara Nanaksar Waterloo Road, Smethwick, Warley West Midlands, B66 4JS

Tel: 0121 558 9048

16. Sach Khand Isher Darbar Vicarages Road, West Bromwich, Birmingham, B71 1AQ

Tel: 0121 588 6189

17. Gurdwara Amrit Parchar Dharmic Diwan 65 Birmingham Road, Oldbury, B69 6JW

Tel: 0121 552 3778

18. Gurdwara Guru Har Rai Sahib

126-128 High Street West Bromwich, B70 6JW

Tel: 0121 553 7219

19. Guru Nanak Gurdwara

128-130 High Street, Smethwick, B66 3AP

Tel: 0121 558 2527

20. Guru Nanak Sikh Temple 8 Edward Street, West Bromwich, B70 8NP

Tel: 0121 553 1242/0121 525 7219

21. Gurdwara Baba Sang

Saint Pauls Road High Street, Smethwick, Sandwell, B66 1EE

Tel: 0121 558 2681

22. Gurdwara Guru Hargobind Sahib Ji Britannia St, Tividale, Oldbury, B69 2PG

Tel: 0121 552 4828

23. Gurdwara Guru Maneyo Granth 107 Popes Ln, Oldbury B69 4PA

Tel: 0121 552 4999

24. Singh Sabha Gurdwara Birmingham 400 Aldridge Rd, Birmingham B44 8BH

Tel: 0121 356 6789

25. Gurdwara Pita Kalu Sahib 169 Cherry Orchard Rd, Birmingham B20 2JY

Tel: 0121 525 2671

Vaisakhi Greetings to all from All the Gurudwaras in Birmingham and Sandwell

OUR LOCAL GURDWARAS

Babe Ke Gurdwara Soho Hill, Hockley, Birmingham, B19 1AA 0121 523 7171 or 0121 523 2121

Gurdwara Nanaksar Waterloo Road, Smethwick, Warley, West Midlands, B66 4JS 0121 558 9048

Gurdwara Akal Bunga Sahib Londonderry Lane, Smethwick B67 6BJ www.akalbungasahib.com 07540 403 588

Gurdwara Baba Deep Singh Ji Shaheed 4 Holyhead Road, Handsworth, Birmingham, B21 0LT 0121 554 8034 fb.com/babadeepsinghgurdwarabham www.bdsg.co.uk

Sach Khand Isher Darbar Vicarages Road, West Bromwich, Birmingham, B71 1AQ 0121 588 6189

Guru Gobind Singh Gurdwara

221 Mary Street, Balsall Heath

Birmingham, B12 9RN 0121 233 2647

Gurdwara Ramgarhia

Sikh Temple Graham Street Birmingham, B1 3LA

Contact Details: Office: 0121 233 2647

Langar Hall: 0121 236 5435

Punjabi Foundation to Higher Level Prep for GCSE, AS, A-Level Vocal Gurbani Kirtani

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Dharmic Diwan 65 Birmingham Road, Oldbury, West Midlands, B69 6JW 0121 552 3778

Gurdwara Guru Har Rai Sahib

126-128 High Street, West Bromwich, West Midlands, B70 6JW 0121 553 7219

Ramgarhia Sikh Gurdwara

125-29 Waverley Road, Small Heath, Birmingham, B10 0EG 0121 771 0680

Singh Sabha Gurdwara

Somerset Road, Handsworth Wood, Birmingham, B20 2JB 0121 551 1248

Kirtan 5:00pm - 6:00pm

Yoga 7:00pm - 8:00pm

Yoga 7:00pm - 8:00pm

Guru Nanak Gurdwara

128-130 High Street, Smethwick, West Midlands, B66 3AP 0121 558 2527

Guru Nanak Sikh Temple 8 Edward Street, West Bromwich, West Midlands, B70 8NP 0121 553 1242 or 0121 525 7219

Kirtan 6:00pm - 8:00pm

Tabla 6:00pm - 8:00pm

Gym (Men’s) Gym Tue/Thu/Sat (Ladies)

Gurdwara Baba Sang

Saint Pauls Road High Street, Smethwick, Sandwell, West Midlands, B66 1EE 0121 558 2681

www.babasang.org

Gurdwara

The need for unity and solidarity

You created the 8.4 million species of beings, and provide for their sustenance.

Bhatt Gayandh, Sri Guru Granth Sahib Ji, p1403

‘God’s light is amongst all, You are that light. It is by this divine light that all are illuminated.

Guru Nanak Dev Ji, Sri Guru Granth Sahib Ji, p663

Some call Him, ‘Raam, Raam’, and some call Him, ‘Khudaa-i’.

Some serve Him as ‘Gusain’, others as ‘Allaah’. He is the Cause of causes, the Generous Lord. He showers His Grace and Mercy upon all of us.

Guru Arjan Dev Ji, Sri Guru Granth Sahib Ji, p88

From the very outset of the Sikh faith, the interfaith teachings eliminate all caste, social and religious inequalities. The teachings of the Gurus and Sri Guru Granth Sahib Ji provide an exemplary model for interfaith dialogue. All Gurudwaras have an open door policy because everyone is welcome in God’s House. The Nishaan Sahib, a saffron flag which proudly flies indicating the Gurudwara, is therefore a beacon of refuge to all.

God, through His divine Will, chooses what religion individuals are born into. It is therefore advocated that people should be strong in their own faith, and help others to follow their paths in the common aim of sarbat da bhalla – the welfare of all. Baptised Sikhs invoke blessings for the welfare of all of the Lord’s creation at every prayer.

God’s children are all equal and so they cannot be kafir or heathen because everybody plays a role within the Infinite context. This ensures that society is not just tolerant of others, but that it is prepared to accept and respect others’ beliefs enough to sacrifice oneself for others.

First, Allah created the Light; then, by His Creative Power, He made all mortal beings.

From the One Light, the entire universe welled up. So who is good, and who is bad?

Bhagat Kabeer Ji, Sri Guru Granth Sahib Ji, p1349

‘Nanak sha Fakir - Hindu ka guru, Mussalman ka pir.’

“Guru Nanak, lord of renunciation, teacher of the Hindus, guide of the Muslims”.

Guru Nanak Dev Ji (1469-1539), the founder of the Sikh faith with his two life-long companions, Bhai Mardana Ji, a Muslim and Bhai Bala Ji, a Hindu.

Guru Nanak Dev Ji taught that ‘the highest virtue is truth, but higher still is truthful living’. He made four long interfaith journeys (udasis) to the north, south, east and west, within and beyond India to motivate humanity to walk the path of truth and to respect faiths other than one’s own. Guru Nanak Dev Ji entered into a dialogue with a whole spectrum of people, teaching an interfaith message of peace, love and respect for all - relevant more than ever today.

The Pathway of Dialogue

Guru Nanak Dev Ji covered incredible distances, almost exclusively on foot, through all kinds of terrain. Throughout these journeys, neither knowing where he would spend the night nor where he would eat, Guru Nanak Dev Ji demonstrated his unwavering love, commitment and trust in God. The first twelve-year journey was made eastwards across India, visiting cities sacred to the Hindus, such as Hardwar, Ayodya and Varanasi. This was followed by a fiveyear journey southwards to Sri Lanka, returning to the Punjab via Gujarat and Rajasthan. A further two years were spent going northwards into the Himalayas, as far as Tibet, and a final four-year journey was made westwards into the Middle East, visiting the sacred Islamic cities of Mecca, Medina and Baghdad, returning through Iran, Iraq and Afghanistan. Whilst these journeys have been widely documented, there are other journeys that are recounted through oral history with reports of Guru Nanak Dev Ji’s visits to Africa, Europe and China. These journeys can be explained by Guru Nanak Dev Ji’s ability to travel by ‘Divine’ modes of transport. He travelled with two companions: a Muslim musician, Bhai Mardana, and a Hindu, Bhai Bala. In Kartarpur (now in present day Pakistan), it is evident that Guru Nanak Dev Ji was dearly loved as Pir (Muslim saint) and Baba (Hindu saint) by his followers. At the time of death, the Gurus body disappeared leaving behind only the shroud which was divided equally. The Muslims buried their half of the shroud and the Hindus cremated their half. A burial tomb and a cremation site of both lie within the same Gurudwara as a visible reminder of interfaith.

Guru Tegh Bahadur Ji, the ninth Guru, was martyred for standing against injustices being committed to Hindu Brahmins. This was unprecedented that the leader of one faith should sacrifice himself to save a different faith.

A ‘clash of civilisations’ occurs when people are caused to go away from God. Sikhs believe:

Come together as brothers, put aside your differences and remember the Lord.

In this manner you will find peace.

Guru Arjan Dev Ji, Sri Guru Granth Sahib Ji, p1185

I am not good; no one is bad.

Guru Nanak Dev Ji, Sri Guru Granth Sahib Ji, p728

No one is my enemy, and no one is a stranger. I am friend to everyone.

Guru Arjan Dev Ji, Sri Guru Granth Sahib Ji, p1299

Tolerating others is not good enough. Accepting others is demeaning. To respect others is better.

Ultimately, one should be willing to sacrifice oneself for others.

SIKH TRADITION OF Langar Sewa

The tradition of Langar, the preparing and serving of vegetarian food free of charge from the Guru’s kitchen, can be traced back to when Guru Nanak Dev Ji, as a young boy, was given 20 rupees by his father to do business and earn a profit. The young Guru used it to feed a group of hungry holy men along the way. This investment according to him, accounted for true business, or Sacha Sauda.

The practice of Langar was developed by successive Gurus and earned the admiration of people from all walks of life. It even made a deep impression on the Moghul Emperor, Akhbar. Journeying to the court of the third Guru, Guru Amar Das, he dismounted from his horse as he approached and then continued on foot as an act of reverence. Upon arrival, he was informed that all who sought the Guru’s audience should first partake of Langar. This he did, sittingon the same level as everybody else, and was greatly moved, humbled and impressed at the uniqueness of this social institution.

The simple but profound act of providing and partaking of Langar brings many principles into play. It is a practical manifestation of equality, where all are made welcome and required to sit on the same level irrespective of caste, gender, creed, social or religious status; it keeps in balance the practice of simran (meditative remembrance) and Sewa (selfless service to humanity)- done together they bring spiritual

growth whilst neutralising one’s pride; it fosters a spirit of interdependence instead of increasing the divide between givers and receivers. Prepared with devotion. Langar is a universal meal befitting the King of Kings and the poorest of the poor. Devotees contribute in whatever way they can, through contributions of food and money, or through offering their time and hands.

Guru Nanak Dev Ji’s benevolent legacy continues to this day at all Gurudwaras the world over. Irrespective of the number of people who wish to partake in Langar and no matter what time it is of the day or night, Sikh devotees will always take pride in lovingly serving Langar to those who arrive at the Guru’s abode. The food served is strictly vegetarian, reflecting the attitude of compassion towards God’s creatures and the avoidance of unnecessary suffering. This also means it can be savoured by one and all, without offending the dietary laws of other faiths. It is prepared with great observance for purity, cleanliness and hygiene and blessed through prayer, in remembrance of God the Giver — through meditative chanting during its preparation and a formal prayer of thanks and offering before its distribution. It is served with enthusiasm, humility and love. The manual cleaning (without dishwashers) of all the plates and dishes is considered a privileged act of service.

Langar is also an opportunity for strangers to feed strangers, and in doing so, to realise that there really are no strangers in the House of God. Guru Nanak Dev Ji teaches: Recognise the Lord’s Light within all, and do not consider social class or status; there are no classes or castes in the world hereafter. ||1||P a u s e|| - (SGGS, p349

The wife of the second Guru, Guru Angad Dev Ji was renowned for her dedicated supervision of Guru Ka Langar. This verse reflects the loving regard she inspired amongst the Guru’s followers:

Balwand says that Khivi, the Guru’s wife, is a noble woman, who gives soothing, leafy shade to all.

She distributes the bounty of the Guru’s Langar; the kheer - the rice pudding and ghee, is like sweet ambrosia.

(Bards Satta and Balwand. SGGS p967)

Prominent Women in Sikhi

MATA TRIPTA JI

Mata Tripta Ji was the mother of Sri Guru Nanak Dev Ji. She was born in village Kardar in a Kashatriya family. She married Bhai Kalu Chand Ji of village Rai Bhoe Di Talwandi, district Lahore, now in Pakistan. She died in Kartarpur in 1522.

BIBI NANAKI JI

Bibi Nanaki Ji was the sister of Guru Nanak Ji and was born in 1464. She was utterly devoted to her brother and was the first person to recognise that her brother was a special enlightened soul and a messenger of God’s word. She married Bhai Jai Ram Uppal of Sultanpur Lodhi and persuaded Guru Nanak Dev Ji to move to Sultanpur with her. Later she arranged Guru Nanak Dev Ji’s marriage to Bibi Sulakhni Ji and helped to look after Guru Ji’s sons when Guru Ji went on the four journeys preaching Gods word. She died in 1518.

MATA SULAKHNI JI

Mata Sulakhni Ji was the daughter of Bhai Mool Chand Ji & Bibi Chando Ji of pind Chakho Ke (Gurdaspur). She married Guru Nanak Dev Ji in 1487 and had two children Sri Chand in 1494 and Lakhmi Dass Ji in 1497.

MATA KHIVI JI

Mata Khivi Ji was the daughter of Devi Chand of village Sangar (nr. Khadoor Sahib) and married Bhai Lehna Ji (Guru Angad Dev Ji) on 31st March 1519. She had a daughter Bibi Amro in 1522 and two sons; Dasu in 1524 and Datu in 1537 and another daughter Bibi Anokhi Ji. She took an active role in Guru Nanak Dev Ji’s sangat by serving in the Langar with exemplary humility and tireless effort. She was particularly renowned for preparing and serving the most delicious Kheer. She died in Khadur Sahib in 1582.

BIBI BHANI JI

Bibi Bhani Ji was born on 2nd February 1534, the youngest daughter of Guru Amar Das Ji and Mata Mansa Devi Ji. She

married Bhai Jetha Ji (Guru Ram Das Ji) in March 1553 and had three sons; Prithi Chand (1558), Mahadev (1560) and Guru Arjan Dev Ji (1563).

Bibi Bhani served the sangat and her father with great devotion and humility, earning from him the blessing that the Gur-Gadhi would remain in her family. She is one of the most famous women in Sikhi and has a unique position - she was the daughter of a Guru, wife of a Guru and as prophesised, later became mother, grandmother, greatgrandmother and great- great- grandmother of a Guru. Thus, Bibi Bhani played a very important part in shaping the history of the Sikhs. Her devotion and lifetime of sewa earned this privilege for the Sodhi family. She passed away in 1598 in Tarn Taran.

BIBI AMRO JI

Bibi Amro Ji was the daughter of Guru Angad Dev Ji and was born in pind Sangar. She was married to Bhai Jassu Ji of village Basar Ke, the nephew of Guru Amar Das Ji.

It was upon hearing Bibi Amro recite the Gurbani of Guru Nanak Dev Ji her father Amar Das also became a devotee and started serving Guru Angad Dev Ji night and day for many years with humility and devotion. When the time came Guru Angad Dev Ji blessed Amar Das Ji and made him into Guru Amar Das Ji.

MATA GUJRI JI

Mata Gujri Ji was born in 1626 in Kartarpur, Jalandhar. Her father was Bhai Lal Chand Ji, and mother, Mata Bishen Ji. She married Guru Tegh Bahadur Ji and bore a son on the 22nd December 1666, who later became the Tenth Guru of the Sikhs - Guru Gobind Singh Ji.

Mata Gujri Ji lived through the martyrdom of her husband and the seige of Anandpur. She saw many friends and devotees lose their lives in the battles against the Moghul forces. Mata Gujri left the seige of Anandpur Sahib with her two grandsons, Fateh Singh and Zorawar Singh. On reaching Sirhind, her servant Ganga betrayed them to Nawab Wazir Khan and they were imprisoned at the top of a tall tower with her grandsons. She looked after the two children until they too were executed by being bricked

alive in Sirhind in 1704. Very soon after she too died in that cold tower. This place is now called “Jyoti Saroop” in memory of Mata Gujri Ji. Hers was a life of ultimate sacrifice and courage. She sacrificed her whole familyher husband, brother, son, four grandsons and herself for the freedom of the Sikhs.

MATA GANGA JI

Mata Ganga Ji was the daughter of Bhai Kishen Chand and Bibi Dhanwanti Kaur Ji of village Meo, Jalandhar. She was married to Guru Arjan Dev Ji. For fifteen years after their marriage they had no child. Guru Ji advised her that she should go to seek the blessing of Baba Buddha Ji, the most respected servant of the Guru’s from the time of Guru Nanak Dev Ji. The first time she went to Chherta to see Baba Buddha Ji, he refused to grant her wish, as he resented the way that she and her large entourage had come with a distinct lack of humility.

After seeking Guru Arjan Dev Ji’s advice a second time, she returned to Baba Buddha Ji, barefoot with a basket of food on her head and singing the hymns of Guru Nanak Dev Ji. This time he was deeply pleased with the humility of Mata Ganga Ji. While eating the food, he broke an onion with his fist and prophesied that a son will be born to her. A year later, she gave birth to a son who was named Hargobind. In 1606, Guru Arjan Dev Ji passed away leaving her the responsibility of bringing up the child Hargobind who became the next Guru. Throughout her life she served the sangat with great devotion.

MATA SAHIB KAUR JI

Guru Gobind Singh granted Mata Sahib Devan Ji the title of the “Mother Of The Khalsa”. On Vaisakhi 1699 at the first Amrit ceremony in Anandpur Sahib, when Guru Ji was preparing Amrit, Mata Sahib Devan Ji sweetened the Amrit by putting in Pataasay (sugar cakes). She too had Amrit that day and became known as Mata Sahib Kaur Ji. Mata Sahib Kaur continued to serve the Khalsa Panth until her death in 1745 and played a major role in the keeping the panth together in the years after the death of Guru Gobind Singh Ji.

BIBI RAJNI

Bibi Rajni was the seventh daughter of Maharaja Duni Chand. From a very young age she used to listen to Guru Nanak Dev Ji’s hymns and, against her fathers wishes, believed in God. She constantly disagreed with her father over this matter who believed that he himself was a god. In anger he married her off to a leper and told her to see if ‘her’ God would help her. Regardless of the fact that from a rich life-style she would now have to suffer a penniless existence looking after cripple, she was a dutiful wife. At meal times she would leave her husband under the shade of a tree and go and work or beg for food. On one such occasion, the cripple saw a black crow dive into a pool of water nearby and come out as a white dove. Seeing this miracle the leper dragged himself into the pool and became cured. When Rajni returned, she found a handsome man sitting under the tree. She was distraught and believing that her husband had been killed or kidnapped, she refused to listen to the handsome man. He showed her a finger of one hand which he had not dipped in the water as proof of his identity. Together they went to Guru Ram Das Ji who told them that this was no ordinary pond he had taken a dip in, it was holy-water (Amritsar) and this had cured him.

MAI BHAGO

Mai Bhago was born in a well-respected Sikh family from the town of Baba Bakala. When Guru Gobind Singh Ji was beseiged by the Mughal army at Anandpur, forty of his very close followers deserted him. On reaching home, these deserters were not let in by their women. One of the women, Mai Bhago, spoke to the men about the importance of dying for a cause. It was with her encourgement and under her command that the men returned to Anandpur. Together they fought and defeated the Mughals at the battle of Mukhtsar. They were killed giving their lives for the Guru and for justice. To commemorate this sacrifice a gurdwara has been built at Mukhtsar where the festival of Maghi is celebrated in January.

The Waters of Humility

God may be referred to as the Infinite Spirit – omnipresent, self-created, loving and fearless, without animosity, and the sustainer of peace absolute. Human beings, on the other hand, may be referred to as the finite spirits or mortal beings, separated sparks from the Infinite flame we may call our Heavenly Father. The Infinite Spirit’s universality is human kind’s common denominator, or common spiritual bond. Realisation of this commonality generates love and respect for each other – an important ingredient for the establishment of global peace. We see thus, that spirituality and peace are linked. Yet without the establishment of inner peace an individual can in no way generate external peace. Such peace begins in the practice of humility, a human quality that awakens a deeper recognition of one’s place within the vast context of humanity. This awareness leads to an acceptance of difference in others, especially of their cultural and religious beliefs and practices.

God may be referred to as the Infinite Spirit –omnipresent, self-created, loving and fearless, without animosity, and the sustainer of peace absolute. Human beings, on the other hand, may be referred to as the finite spirits or mortal beings, separated sparks from the Infinite flame we may call our Heavenly Father. The Infinite Spirit’s universality is human kind’s common denominator, or common spiritual bond. Realisation of this commonality generates love and respect for each other – an important ingredient for the establishment of global peace. We see thus, that spirituality and peace are linked. Yet without the establishment of inner peace an individual can in no way generate external peace. Such peace begins in the practice of humility, a human quality that awakens a deeper recognition of one’s place within the vast context of humanity. This awareness leads to an acceptance of difference in others, especially of their cultural and religious beliefs and practices.

The characteristics of humility are epitomised in the following verse from Sri Guru Granth Sahib Ji in which water flowing downwards, as it does of its own free will, is analogous to a deep humility that may be found in any person – rich or poor. This kind of person will be of service to all other people. He or she will obey any of the Guru’s commands. He will become very active when the going gets tough, and keep their cool at other times. Both in testing and normal times, they provide comfort to all. Having a calming effect in every kind of situation:

“Dharti Paeran heth hai… (Bhai Gurdas Ji). The earth is under our feet, and under the feet flows water. Water

flows downwards; it can cleanse and refresh all people. It can take any colour or get into the shape of any vessel. It becomes hot in sunshine and cool in the shade, and is useful in both condition. Both as hot and cold, it provides comfort to people. Even hot water extinguishes fires, though as cold water, it extinguishes it more easily. This is the true mark of a Guru’s disciple.”

God has given us water in abundance, it is the lifeblood of creation, and without it all would become barren and inanimate. Chemically, it consists of a very simple formula – H2O, two atoms of hydrogen and one of oxygen. Despite the simplicity, man has not yet been able to create water in abundance. It cleanses and refreshes, it quenches thirst and is a pacifier of fire. It is a medium for holiness and sanctity yet it has qualities that symbolise humility. Humility, like water is a sustainer of spiritual values, which in turn nurture inner and outer peace.

Water is again used, in a different sense, in Sri Guru Granth Sahib Ji to illustrate the ultimate humility of a disciple: ‘Saad Ke Charan Toi Toi Pivaan…Drink water that has been used to clean the feet of the Saint.” In many places of the sacred text the Guru himself is yearning to wash the feet of his disciples and then drink the water.

The spiritual tradition of washing the feet of another person with water represents a double act of humility and is to be found in most religions. It signifies humility on the part of the ‘washer’ and also that of the ‘washed’ for both have to possess humility for this act to be performed. The act deflates the ego of the ‘washer’, generates enormous

goodwill and harmony, and, at the same time, soothes the one whose feet are washed.

It is interesting to note, the Archbishop of Canterbury revived a 400 year old tradition by washing the feet of some members of the congregation with water. As the appointed custodian of one of the Christian faith denominations, the Archbishop demonstrated through his act, in a small but powerful manner, a humility that others can emulate. An act especially significant in the troubled times in which we live, when arrogance, the opposite of humility, is the source of so much suffering. Arrogance causes jealousy, malice and conflict, ultimately leading to war. Humility generates love, harmony and peace. Humility, like all other human qualities such as compassion, forgiveness, truthfulness, benevolence, selflessness and love is only ‘earned’ through God’s grace. It is a quality that can be acquired and nurtured through Simran and Sewa – through prayer and service. We should not ‘claim’ to own any of the above qualities. We should rather consider them as being on ‘lease’ to us from our loving heavenly father. In the strictest analysis what we can actually claim to be ours is only sin.

In a world torn with incessant strife, with arrogant human beings having an urge to exploit fellow beings, to out-do others, to inflict pain and suffering without remorse, the need of the times is to stop acts of terror and counter the retaliation that follows. It can come about through practicing humility in our lives. Acts of violence can truly, only be neutralised by reconciliation. The best form of revenge is forgiveness.

Where two worlds touch

Water has many physical and religious uses in the Sikh faith, it also carries spiritual and philosophical significance Indeed, water even has a personality, and is considered to be one of the 330 million Devtas (Angels). A Sikh must bathe every morning using water, as well as cleaning his or her hands before and after eating food.

Most historical Sikh Gurudwaras (Abode of the Guru), have a water pool nearby, or even next to it, called a Sarovar. Pilgrims bathe in the sarovar to clean themselves before going inside the Gurudwara. Sikhs also believe that bathing in the sarovars cleanses one’s sins, thus making one spiritually stronger. The most well known sarovar is the one that was built by the Fourth Guru, and is known as Amrit-sar in which stands the Sikh’s holiest shrine, Sri Harimandir Sahib (popularly known as the Golden Temple.)

Water is seen as a mediator between the physical and the spiritual world, and plays a significant part in some important ceremonies.

Any person may come into the fold of the Sikh faith by partaking of Amrit (holy elixir). Amrit is prepared by five devout Sikhs who prepare the holy elixir using sugar puffs and water with a Khanda (double-edged sword), which is moved in a to-and-fro manner, while keeping the sight fixed on to the holy water being prepared, and reciting five morning prayers from Sri Guru Granth Sahib Ji.

Five small palmfulls of the prepared Amrit are given to the person being baptised to drink, palmfulls of Amrit are

sprinkled into the eyes, while a further five palmfulls are poured on the top of the head.

This is the method prescribed by the Sikh faith’s Tenth Master, Guru Gobind Singh Ji since March 1699. Before this time the Guru’s feet were washed with water, which became the holy elixir, Amrit, and when drunk by the disciples brought them into the fold.

The Tenth Master, Guru Gobind Singh Ji, after baptising the first five disciples, humbly requested the same disciples to baptise him, with the prepared Holy Water, Amrit. After taking Amrit, one is required to speak sweetly, and rid oneself of any malice. One must perceive God’s manifestation in all, and keep the mind pure by constant reciting of God’s Name.

Water is also thought to ward off bad spirits. Whenever Sri Guru Granth Sahib Ji, is escorted from one place to another with reverence, there will always be present a bare-footed disciple sprinkling water in front, in order to make the path spiritually clean.

Water had numerous qualities and characteristics, many of which are used as an analogy to make us understand various spiritual as well as human principles. Water exiting in numerous forms has been used in Sri Guru Granth Sahib Ji to point out and illustrate, in an easily understandable manner, the many kinds of qualities that a disciple should cultivate within one’s life. Some of the forms of water used in this context are: oceans and seas, rivers and rivulets, streams, ponds, springs, rain, waterfalls, clouds, steam, hot as well as cold water, ice and snow, and thirst (of water), droplets, tears.

Babiha, Amrit Velay Boliyaa…

The Sparrow Hawk chirps in the ambrosial hours of the morning before the dawn, its prayers are heard in the Court of the Lord!

The order is issued to the clouds, To let the rain of mercy shower down.

Let us consider just a few of these qualities:

“Pehla Pani Jio Hai…” Firstly it is the lifegiving water because of which all life forms come to life.

Here water is analogous to reciting God’s Name whereby all good qualities in a human being are around and begin to grow to fruition.

“Jion Dharti Sobh Karay…” Just as earth looks beautiful when the rain falls, so does the Sikh blossom after meeting the Guru.

A disciple feels spiritually enlightened upon meeting his Guru.

“Pavan Guru Paani Pita Matha Dharat Mahath…” Air is the Guru, Water is the Father, and Earth is the Great Mother of all.

When water and earth (analogous to Father and Mother) come together, life is created. With the guidance of the Guru, recitation of His Name (water) in the body (earth) will lead to one’s salvation.

Bloody Massacre at Amritsar / Vaisakhi 1978

On 13th April 1978 the Akhand Kirtani Jatha had gathered from all over India at Amritsar to hold their yearly Vaisakhi Smagam. Kirtan had started from Amrit Vela and at about 10 o’clock a message was received. The followers of Nakali Nirankari

Gurbachan Singh were holding a procession in Amritsar and were shouting slogans against the Sri Guru Granth Sahib Ji and shouting insults against the Sikh religion.

The Sikh community were aware that the Nirankaris had been doing these things for the past few years. The Nirankaris had given degrading names to some Gursikhs. They called the Sri Guru Sahib Ji a bundle of papers. The Nakali Nirankari leader said that Guru Gobind Singh Ji had made 5 Panj Pyarai, I shall make 7. Once he even dared to place his food on Sri Guru Granth Sahib Ji.

After performing Ardas, the Gursikhs bowed before Satguru Sri Guru Granth Sahib li and left for Ramdas Niwas.

Upon reaching Ramdas Niwas they found that the Nirankari procession had finished. The Gursikhs then decided that they should go to the place where the Nirankaris had gathered and do a peaceful protest against the insults shouted at the Satguru. It is known that some of the Sikhs of the Akhand Kirtani Jatha and the Damdami Taksaal reached the Reego Bridge near Gobind Gar, where they were stopped by the police authorities. The Singhs told the police about the insults shouted at the Sikh Gurus and the Sikh Religion in the Nirankari procession, and which were still being shouted and heard at the Nirankari gathering taking place at that time. They told the police that they wanted to do protest against the organisers of the gathering about the shouting of these insults. A police officer told the Singhs that he would go and stop the Nirankaris and for them to remain there.

.On his return there were more policemen with him and told the Jatha of Singhs to go back and that the meeting had finished but violence provoking speeches could still be heard on the loudspeakers. Then about 5-6000 uniformed Nirankaris rushed towards the 200300 Singhs; the Nirankaris were carrying rifles, guns, spears, swords, amongst other deadly instruments and within seconds attacked with stones, acid bottles,

hand-made bombs, firing their guns throwing spears. The Singhs that were hit with bullets fell to the grounds the police fired tear gas, but even that was towards the Jatha of Singhs, so the Nirankaris received more help.

The Superintendent of Police emptied his 32-calibre pistol into Bhai Fauja Singh’s chest. But he kept standing, uttering only ”Waheguru” Two Sikhs attempted to carry the still breathing and chanting Bhai Fauja Singh to the hospital for treatment, but those two were arrested by the police. D.S.P Joshi was responsible for shooting E ii Fauja Singh, and not allowing any of the Gursikhs medical atten 1Eventually the police took bodies of the ”Shaheed Singhs” to the morgue, and some wounded Singhs were taken to hospital.

The gathering of the Nirankaris continued for 3 and a half hours after this bloody massacre, with DC of Gurdaspur, Naranjan Singh I.A.S, and other senior officers present in the gathering during the killing of the unarmed Singhs. It is clear that the authorities of the Amritsar district allowed the Nakali Nirankaris to do the procession in the Sikhs main city Amritsar on Vaisakhi despite knowing the provocation would lead to protest. The press printed the news with Singhs of the Akhand Kirtani Jatha and the Damdami Taksaal labelled fanatics. Harbhajan Singh Yogi responded stating, ”Today I read the newspaper report in which it was said ’a body of fanatic Sikhs’. If doing Kirtan and defending the good name of our father Guru Gobind Singh Ji makes us fanatics, then we welcome this allegation. Remember, those who do not defend the grace of their father are never worthy of respect on the earth. These martyrs of Amritsar have shown us that we shall live in grace; if it is not possible, we choose to die in grace.”

The killing of the Jatha of Singhs on the orders of the Nirankari leader Gurbachan Singh was a horrific crime.

By giving the order to kill the Singhs, the leader of the Nirankaris Gurbachan Singh was the main guilty party of the bloody massacre, yet due to his political links he and his armed men were allowed free passage out of the state of Punjab.

In this bloody massacre 13 Singhs were martyred and there were more than 70 wounded. Ten GurSikhs were members of the Akhand Kirtani Jatha; two were of the Damdami Taksaal Jatha. Many of them left wives and children. The funeral of the 13 Singhs took place on Saturday 15/04/1978 in front of Gurdwara Sri Ramsar

Sahib in front of a large congregation of about 2530,000 people. All the Shaheed GurSikhs were cremated together. The massacre was a major catalyst in the Sikh rights and freedom movement that erupted and was brutally crushed in the coming decade.

The Nirankari Chief had made influential friends such as Indira Gandhi, who helped him set-up his false Gurudom. He was part of their policy to undermine the Sikh community.

Source: ’Kurbani’ publication produced by AKJ UK

The Eye Witness Account of Dalbir Singh

Dalbir Singh was a former communist who had devoted himself to trade union activities for more than a decade, and is one of many who believe that the Nirankaris had fought the Sikhs with a preconceived plan. At the time of the clash he was a correspondent of “The Tribune”, based at Amritsar.

“It was 13th April 1978 afternoon. I had returned home from a routine beat of Amritsar. l was taking a nap after lunch when the telephone rang. Someone, who refused to identify himself, told me that several persons have been killed in firing at the Nirankari convention. l rushed out to the stadium at the railway colony. There were many dead bodies that were strewn outside the venue of the convention. l did not yet know what had happened. I wondered around and met Govind Singh, a son-in-law of the Nirankari Guru,

on the stage of the convention. Govind Singh first led me to a tent in which there were many armed persons. He entered it but immediately turned to lead me to another tent in which some Nirankaris were chatting with Deputy Superintendent of Police. I approached him and explained that I had seen some armed men who might have been the killers. The officer, however, ignored this information. The next day the police searched the Nirankari centre in Amritsar for the killer and their weapons, They had let the killers scatter, when they could still have been nearby, to catch scapegoats one day after the incident,”

Dalbir Singh maintains that the local administration had allowed the main culprits to escape.

(Courtesy: Ram Narayan Kumar)

Bloody Massacre at Amritsar / Vaisakhi Article sponsored by Baba Sang Gurdwara and Guru Nanak Gurdwara Smethwick

SIKHS AND JUSTICE

Locally and globally, social justice movements are working to challenge and rise up from the inequalities and injustices which characterize our present era. For all our scientific and technological advances, in communications, healthcare, transport, agriculture, education and a host of other fields, our failures are chronic. The scale of poverty, disease, fear, hatred and insecurity in the world is alarming, as is the extent of war, continued profiteering and exploitation, a culture of unethical consumption and environmental abuse and degradation which causes all the miseries.

There are certain debts we cannot pay back. They are too vast and infinite. We owe an infinite debt to God, the eternal Giver of life, of goodness, of creation.

We are indebted to our parents, whose love and sacrifice we can only repay in insignificant ways. To be ungrateful and forgetful of such debts is one of the worst sins.

We talk about global poverty – its roots are in spiritual poverty, our lack of spiritual values. We should also think in terms of global goodness, global morality, global ethics and the possibilities of transformation they offer.

As well as Gross Domestic Product, what if we also thought in terms of Gross Domestic Spiritual Product; the accumulative and mega-accumulative effects of virtue can be immense.

Individually and collectively, we have to look at the human condition. In a world where we are programmed to succumb to undesirable and unethical temptations –we need to be ‘reconditioned’ back to becoming aligned with our innate divine virtues. The human is vulnerable to internal vices, which are exploited in incredibly sophisticated ways by media and technology. In Sikh tradition, they are known as the five ‘thieves’ of lust, anger, greed, possessiveness and arrogance. In both subtle and explicit ways, the social and media environment glamorises whatever appeals to these baser instincts. Also included are other traits, such as our tendencies to mock, to back-bite, to slander, to be sadistic and cause mental and physical agony.

All are considered ‘accomplices’ of haumai, the selfish ego. The fuelling of the ego can become progressively addictive, accumulating force in the individual on a

Sikhs have always been passionate about justice; be it social, economic, religious or environmental.

vast collective scale and desensitising us from feeling compassion and mercy. Although the ego cannot be gotten rid of, for it is part of our human nature, it can be lovingly controlled. This ability is learnt through the practice of dharam which is revealed and taught by the Guru – the enlightener who takes us from ‘darkness to light’. Dharam provides the teachings and the toolkit to navigate through life, to become aware of its pitfalls, and to resonate with God’s divine traits of love, compassion, humility, forgiveness.

Human beings are weak so they must empower themselves with such virtues and values. A human being is the weakest or strongest link in humanity’s chain. Humanity’s chain depends on each and every individual. If an individual is empowered, the human chain will be empowered.

All religious traditions and faiths are based on the foundations of compassion, mercy and forgiveness. When you talk about ‘justice’, it must be within the context of practising compassion, mercy and forgiveness; you cannot let go of these virtues and values for a second, otherwise the structure (religion) will collapse.

For Sikhs, dharam involves living in God’s presence; whatever you do and wherever you do it, you should feel that you are living in God’s presence. This creates internal checks and controls – one then ceases to need police action. Within the divine reality and universal law, dharam is a profound sense of loving duty to Creator and creation. It means being God-centred and not ego-centred. The word ‘dharam’ emphasises responsibility and action in the world inspired by spiritual values; it emphasises one’s obligation and duty more than their right. This not only means one’s duty and obligation towards their Creator but also towards the entire creation. To love Him (God), one must love His entire creation without a sense of gaining any reward. Perhaps a mother’s unconditional love and responsibility for her children best personifies this idea of dharam.

Guru Nanak Dev Ji, the founder of the Sikh dharam, departed from the social norm by emphasising that one’s spiritual self is galvanised, not through contemplation in the mountains and caves, but through living proactively, through the practice of values, in families, communities, societies, through a life of service, raising a voice against injustice and seeking the welfare of all. Dharam provides the motivation and mechanisms to harnesses the tremendous divine potential in the human being, kindling and igniting the spark of the Creator within, to make a tangible difference in the world.

The Sikh dharam calls for secular life to be infused and uplifted by spiritual values. In order to work towards resolving the debt crisis, as with meeting the global millennium development goals - we need to find spiritual, and not only material and mechanical solutions. The Punjabi word for human is ‘banda’, which echoes the work ‘bandagi’ meaning one’s practice of prayer, contemplation, service and care for the goodwill of all. We

become more fully human by awakening and activating the divine spark inside us and dedicating it to a lifetime of action.

More than being ‘fairness’-orientated, we must be ‘action orientated’. Guru Nanak Dev Ji insisted that ‘truth is high, but higher still is truthful living’. Such a life begins through transforming our consciousness and internal chemistry, to become instruments of change, initiating change in our immediate surroundings and contexts and working to serve the wider wellbeing of all.

The first step towards social justice, is to bring about reform or peace in the world around you, you must become an instrument of reform and peace yourself. Become a role model for the change that you are seeking, not a mouth-piece for hollow rhetoric. First put your vision and ethos into practice, and then engage others. To become such an instrument requires some sort of inner transformation and growth. It is this transformation of the mind which the world’s spiritual and religious traditions activate and guide.

Our virtues are the Creator’s gifts to us, stemming from the latent spark of the divine within all. Daily, Sikhs pray to be empowered with core values such as compassion, contentment, humility, selflessness, courage and love. Through the application of these values we may realise what it means to be ‘created in God’s image’, by recognising and harnessing our inherent ‘Godliness’ as a force to do good in the world.

All of Sikh life revolves around the threefold motto: ‘meditate, work and share’. Whilst being ever-conscious of the divine, we are called to have a strong work ethic, to labour with dignity and not to exist as a parasite in the social order. We are then required to be benevolent, to harness the power of sharing. This is not the same as giving to charity in a way that maintains the gulf between the rich and poor. Rather it promotes dynamic interdependence, where all have the opportunity to share and partake as equals. This is probably best demonstrated by the Sikh tradition of langar - the preparation and serving of food to all who visit the Sikh Gurudwara, irrespective of background. Interdependence means that all, according to their means, are valued for their contribution to the common good.

CROSSWORD FOR KIDS

Across

3. The Gurdwara that was built in memory of the younger Sahibzade. (13)

5. The town in which Harmandir Sahib is situated. (8)

10. The second Sahibzada (17)

12. Selfless Service (11)

13. Truth (3)

15. The first Guru. (14)

16. The Sikh code of conduct. (5)

17. The middle name given to women after they take amrit. (4)

18. Bhai Jetha Ji’s name after Guruship. (12)

19. The middle name given to Sikh men after taking amrit. (5)

20. The youngest Sahibzada. (16)

21. The mother who sacrificed her husband, son and grandsons. (11)

22. A long string instrument used for Kirtan. (5)

Down

1. The Guru who led the Battle of Chamkaur. (16)

2. The celebration that marks the birth of the Khlasa. (8)

4. Singing of devotional hymns. (6)

6. The Guru who was imprisoned and set 52 innocent rajahs free. (15)

7. The material that was used to sentence the younger Sahibzade. (5)

8. The Guru who made the supreme sacrifice for another religion. (17)

9. A word in Mool Mantar meaning ‘Without Fear’. (7)

10. The eldest Sahibzada (15)

11. The eighth Guru (16)

14. The second Guru. (14)

WORD SEARCH FOR KIDS

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AMRIT

AMRITVELA

COURAGE

DASVAND

DAYA

DHARAM

FAITH

GURBANI

GURDWARA

GURSIKH

GURU NANAK DEV JI

GURU ANGAND DEV JI

GURU AMAR DAS JI

GURU RAM DAS JI

GURU ARJAN DEV JI

GURU HARGOBIND JI

GURU HAR KRISHAN JI

GURU HAR RAI JI

GURU TEGH BAHADUR JI

GURU GOBIND SINGH JI

HIMMAT

HONESTY

KACHERA

KANGA

KARA

KAUR KESH

KIRPAN

KIRTAN

MARTYRDOM

MIRIPIRI

MOHKAM

NAAM

NIMRITA

NISHAAN SAHIB

PANJ PYARE

PARSHAD

QURBANI

SACH

SAHIB

SAHIBZADE

SANTOKH

SEWA

SIKH

SIMRAN

SINGH

TRUTH

WAHEGURU

WITH WAHEGURU’S ETERNAL BLESSINGS

Supported by all the Gurdwaras in Birmingham and Sandwell

Babe Ke Gurdwara, Sri Dasmesh Sikh Temple, Guru Nanak Nishkam Sewak Jatha, Shri Guru Ravidass Bhawam, Gurdwara Singh Sabha

Akaal Darbar, Gurdwara Singh Sabha Somerset Road, Gurdwara Bebe Nanaki, Gurdwara Baba Deep Singh Ji Shaheed, Guru Nanak

Gurdwara - South Bham, Guru Nanak Gurdwara - Smethwick, Gurdwara Baba Sang, Gurdwara Guru Maneyo Granth Oldbury, Gurdwara

Amrit Parchar Dharmik Diwan, Guru Har Gobind Gurdwara Tividale, Singh Sabha Gurdwara Birmingham, Ramgarhia Sikh Temple

Birmingham, Gurdwara Pita Kalu Sahib, Guru Nanak Sikh Temple West Bromwich, Sach Khand Isher Darbar Gurudwara, Guru Gobind Singh

Gurdwara - Mary Street, Guru Nanak Gurdwara Bhat Singh Sabha - Moseley Road, Gurdwara Guru Ram Das Singh Sabha - Moseley Road, Ramgarhia Gurdwara Small Heath, Nanaksar Gurdwara Birmingham, Guru Har Rai Sahib Gurdwara