SIKH YOUTH SYMPOSIUM
Speeches Presented at the International Symposium July 31 - August 3, 2014 Cleveland, OH
2014 International Sikh Youth Symposium July 31 -‐ August 3, 2014, Cleveland, Ohio Group I – Arshmeet Singh New York, New York Guru pyari Sadh sangat ji , Waheguru ji ka khalsa, waheguru ji ki fateh. Today, I stand before you to share my insights on the life of our 10th guru, Guru Gobind Singh Ji – Our Guru, that has become the symbol of what our religion represents – bravery, standing for your rights and fighting injustice at all costs. Our guru, that gave us khande di pahul and created the Khalsa panth. Sadh Sangat Ji, let’s visualize those times in 1699, when this happened. The society was plagued by Fear and Caste System: Fear of the Moughal emperor Auranzeb who wanted to convert all humanity to muslims – by choice, force or torture. And discrimination based on caste system. With Kahnde di Pahul, Guruji addressed both of these. He was looking for 5 sikhs who could demonstrate virtues like bravery, stand for their faith and against injustice. He also gave them the panj kakkars as a uniform. He made them an example of what a sikh should be – a sant-‐sipahi -‐ who is always ready to fight for the right cause, who has tremendous courage, will die, but never quit. Last names represented castes – So he gave everyone a common last name of ‘Singh’ and ‘Kaur’. He then took amrit from the panj pyare as per “Pivo poul khande dhar hove janam suhela, waho waho Gobind Singh appe gur chela”. His submission was to the extent that he gave up his whole family for the khalsa panth.
In today’s world, our parents are upset by our smallest wounds. But not Guru Gobind Singh Ji. Why? How did he attain that state? He let his young sons go on the battle field and attain martyrdom. When the news of the younger sahibzadey was delivered to Guruji, his Sikhs pointed out that he had lost all his sons. On that, guruji said, “In putran ke sees par, var diye sut char, char muye to kya hua , jeevat kai hazar”. Gururji said that and gave up his sons I think, Sadh Sangat ji, because he wanted to demonstrate what a true Sikh should be. He considered all Sikhs as his own children. The Sikh soldiers that attained martyrdom were no less precious to him than his own sons. By sacrificing his 4 sons, he was hoping create many many more brave Sikhs Even after loosing his family, his soldiers and other material possessions, he felt victorious. In today’s world, one would question that, right? Lets think this through Sadh Sangat Ji – Fundamentally, what does one mean by the word victory? Today, we as common men give up our beliefs just to ‘fit in’ with society. We often do not bother standing up for the right thing – Just because its hard and could involve struggle. So we are actually loosing against society. Now, what was Guruji’s fight for? It was not for land, it was not for property, it was for faith and humanity. Auranzeb was asking people to give up their faith, using force, fear or greed. Gururji and his Sikhs did not submit to any of these. That’s why, he was victorious.
He stood by what he believed in until and after he lost everything – That’s why, he was victorious. Auranzeb cheated by not keeping his promise of the holy Koran and attacking the Sikhs – That’s why, he was victorious. He inspired many more to become sant sipahis -‐ That’s why, he was victorious. Sadh Sangat ji , we have so much to learn from the great life of Guru Gobind Singh ji. He lived his life aligned with his Shabad – “Deh Shiva bar mohe heh hai Subh karman te kabhoon na taroon, na daroon ar suan jab jaye laron, nischay kar apni jeet karon”. Can we try and make this shabad the mantra of our life. here and today, in the 21st century? I will leave you with thought. Waheguru ji ka khalsa , waheguru ji ki fateh.
2014 International Sikh Youth Symposium July 31 -‐ August 3, 2014, Cleveland, Ohio Group I - Meharvan Singh Renton, Washington ਬੱਸ ਏਕ ਿਹੰਦ ਮ+ ਤੀਰਥ ਹੈ ਯਾਤਰਾ ਕੇ ਲੀਯੇ, ਕਟਾਏ ਬਾਪ ਨ( ਬੱਚੇ ਜਹ. ਖ਼ੁਦਾ ਕੇ ਲੀਯੇ । ਚਮਕ ਹੈ ਿਮਹਰ ਕੀ ਚਮਕੌਰ ਤੇਰੇ ਜ਼ੱਰ. ਮ/, ਯਹ# ਸੇ ਬਨ ਕੇ ਸਤਾਰੇ ਗਏ ਸਮਾੱ ਕੇ ਲੀਯੇ ।
ਗੁਰੂ ਿਪਆਰੀ ਸਾਧ ਸੰਗਤ ਜੀ – ਗੁਰੂ ਬਖਸ਼ੀ ਫਿਤਹ ਪਰਵਾਨ ਕਰੋ ਜੀ, ਵਾਿਹਗੁਰੂ ਜੀ ਕਾ ਖਾਲਸਾ ਵਾਿਹਗੁਰੂ ਜੀ ਕੀ ਫਿਤਹ !! ਸਾਧ ਸੰਗਤ ਜੀ, ਕੈਸੀ ਹੋਵੇਗੀ ਚਮਕੌਰ ਦੀ ਜੰਗ, ਿਜਸ ਬਾਰੇ ਇਕ ਮੁਸਲਮਾਨ ਕਵੀ “ਜੋਗੀ ਅੱਲਾ ਯਾਰ ਖਾਨ” ਨ" ਵੀ ਵਡੇ ਸਾਿਹਬਜ਼ਾਿਦਆਂ ਦੀ ਬਹਾਦੁਰੀ ਦੇ ਿਕੱਸੇ ਗਾਏ. ਪਰ ਸਾਧ ਸੰਗਤ ਜੀ, ਇਹ ਬਹਾਦੁਰੀ ਦੀ ਗੱਲ ਤ" ਸ਼"ੀ ਗੁਰੂ ਨਾਨਕ ਦੇਵ ਜੀ ਤ" ਹੀ ਸ਼ੁਰੂ ਹੋ ਗਈ ਸੀ, ਉਨ#$ ਨ" ਿਕਹਾ ਸੀ
“ਜਉ ਤਉ ਪ"ੇਮ ਖੇਲਣ ਕਾ ਚਾਉ ਿਸਰੁ ਧਿਰ ਤਲੀ ਗਲੀ ਮੇਰੀ ਆਉ ਇਤੁ ਮਾਰਿਗ ਪੈਰੁ ਧਰੀਜੈ ॥ ਿਸਰੁ ਦੀਜੈ ਕਾਿਣ ਨ ਕੀਜੈ ॥੨੦॥”
੧੬੯੯ ਦੀ ਿਵਸਾਖੀ ਤੇ ਗੁਰੂ ਗੋਿਬੰਦ ਿਸੰਘ ਜੀ ਨ" ਿਸਖ& ਨੂੰ ਇਕ ਵਾਰੀ ਿਫਰ ਇਸ ਿਪਆਰ ਤੇ ਬਹਾਦੁਰੀ ਦਾ ਜਾਮ ਿਪਲਾਇਆ. ਗੁਰੂ ਜੀ ਨ$ ਿਸਖ$ ਤ" ਵਾਰ-ਵਾਰ ਿਸਰ ਦੀ ਮੰਗ ਕੀਤੀ, ਅਤੇ, ਪੰਜ ਿਪਆਰੇ ਿਬਨ$ ਿਕਸੇ ਡਰ ਤ" ਅੱਗੇ ਆਏ! ਗੁਰੂ ਜੀ ਨ$ ਅੰਿਮ%ਤ ਛਕਾ ਕੇ ਿਸਖ( ਨੂੰ ਿਨਡਰ ਅਤੇ ਿਨਰਭੈ ਬਣਾਇਆ ਅਤੇ ਿਕਹਾ “ਿਚੜੀ% ਸੇ ਮ" ਬਾਜ਼ ਲੜਾ! , ਤਭੀ ਗੋਿਬੰਦ ਿਸੰਘ ਨਾਮ ਕਹਾਉ”, ਨਾਲ ਹੀ ਸਭ ਨੂੰ ਇੱਕ ਬਾਟੇ ਿਵਚ( ਅੰਿਮ%ਤ ਛਕਾ ਕੇ ਜਾਤ-ਪਾਤ ਦੇ ਫ਼ਰਕ ਨੂੰ ਵੀ ਿਮਟਾ ਿਦੱਤਾ. ਿਫਰ ਗੁਰੂ ਜੀ ਨ" ਪੰਜ ਿਪਆਿਰਆਂ ਤ" ਆਪ ਅੰਿਮ%ਤ ਛਿਕਆ, ਇਸ ਬਾਰੇ ਭਾਈ ਗੁਰਦਾਸ ਜੀ ਨ" ਿਕਹਾ ਹੈ, “ਪੀਵਹੁ ਪਾਹੁਲ ਖੰਡਧਾਰ ਹੋਇ ਜਨਮੁ ਸੁਹੇਲਾ॥ ਵਾਹ ਵਾਹ ਗੋਿਬੰਦ ਿਸੰਘ ਆਪੇ ਗੁਰ ਚੇਲਾ”. ਹਜ਼ਾਰ% ਿਸਖ% ਨ" ਅੰਿਮ'ਤ ਛਿਕਆ, ਅਤੇ ਖ਼ਾਲਸਾ ਸਜੇ. ਖ਼ਾਲਸਾ ਨ" ਿਕਸੇ ਤ" ਡਰਦਾ ਸੀ, ਅਤੇ ਨ" ਹੀ ਿਕਸੇ ਨੂੰ ਡਰਾ+ਦਾ ਸੀ. . ਖ਼ਾਲਸਾ ਕਮਜ਼ੋਰ ਅਤੇ ਗਰੀਬ( ਦੀ ਮਦਦ ਲਈ ਹਮੇਸ਼% ਿਤਆਰ ਰਿਹੰਦਾ ਸੀ ਅਤੇ ਕਿਹੰਦਾ ਸੀ “ਦੇਹ ਿਸ਼ਵਾ ਬਰ ਮੋਹੇ ਇਹ#, ਸ਼ੁਭ ਕਰਮਨ ਤੇ ਕਬਹੁਂ ਨ" ਟਰੋ$”. ਸਾਧ ਸੰਗਤ ਜੀ, ਇਹ ਗੱਲ ਮੁਗਲ% ਅਤੇ ਪਹਾੜੀ ਰਾਿਜਆਂ ਨੂੰ ਚੰਗੀ ਨਹ' ਸੀ ਲੱਗੀ. ਉਨ'( ਨ" ਗੁਰੂ ਜੀ ਤੇ ਕਈ ਹਮਲੇ ਕੀਤੇ ਪਰ ਸਦਾ ਹਾਰ ਗਏ. ੧੭੦੪ ਿਵੱਚ ਆਨੰਦਪੁਰ ਸਾਿਹਬ ਦੀ ਜੰਗ ਿਵਚ ਦੁਸ਼ਮਨ ਨ& ਕਸਮ$ ਤੋੜ ਕੇ ਗੁਰੂ ਜੀ ਤੇ ਹਮਲਾ ਕਰ ਿਦੱਤਾ, ਰਾਤ ਦੀ ਲੜਾਈ ਿਵਚ ਗੁਰੂ ਜੀ ਦਾ ਸਾਰਾ ਪਿਰਵਾਰ ਿਵਛੜ ਿਗਆ. ਗੁਰੂ ਜੀ ਆਪਣੇ ੨ ਵਡੇ ਸਾਿਹਬਜ਼ਾਿਦਆਂ, ਪੰਜ ਿਪਆਿਰਆਂ ਅਤੇ ੪੦ ਿਸੰਘ% ਨਾਲ ਚਮਕੌਰ ਸਾਿਹਬ ਪਹੁੰਚ ਗਏ. ੧੦ ਲਖ ਦੀ ਮੁਗਲ ਫੋਜ ਨ% ਚਮਕੌਰ ਦੀ ਗੜ#ੀ !ਤੇ ਹਮਲਾ ਕਰ ਿਦੱਤਾ. ਿਸੰਘ% ਨ" ਗੁਰੂ ਜੀ ਨੂੰ ਬੇਨਤੀ ਕੀਤੀ ਕੇ ਉਹ ਆਪਣੇ ਪੁੱਤਰ& ਨੂੰ ਲੈ ਕੇ ਚਮਕੌਰ ਿਵਚ$ ਚਲੇ ਜਾਣ, ਪਰ ਗੁਰੂ ਜੀ ਨ( ਿਕਹਾ “ਤੁਸ$ ਿਕਹੜੇ ਪੁਤਰ* ਦੀ ਗਲ ਕਰ ਰਹੇ ਹੋ, ਜਦ#
ਤੁਸ$ ਅੰਿਮ)ਤ ਛਿਕਆ ਸੀ ਤ$ ਮੈਨੰੂ ਆਪਣਾ ਿਪਤਾ ਿਕਹਾ ਸੀ, ਮੇਰੇ ਵਾਸਤੇ ਸਾਰੇ ਿਸਖ ਹੀ ਪੁੱਤਰ ਅਤੇ ਧੀਆਂ ਹਨ; ਸਾਿਹਬਜ਼ਾਦੇ ਿਸੰਘ% ਤ' ਵੱਧ ਨਹ-”; ਿਜਵ$ ਸੋਰਠ ਦੀ ਵਾਰ ਿਵਚ ਵੀ ਿਲਿਖਆ ਹੈ, “ਗੁਰ ਿਸਖਾ ਇਕੋ ਿਪਆਰੁ, ਗੁਰ ਿਮਤਾ ਪੁਤਾ ਭਾਈਆ ” . ਚਮਕੌਰ ਸਾਿਹਬ ਿਵਚ ਗੁਰੂ ਜੀ ਦੇ ੪੦ ਿਸਖ$ ਅਤੇ ਲਖ# ਦੀ ਫੌਜ ਿਵਚ ਇਿਤਹਾਿਸਕ ਜੰਗ ਸ਼ੁਰੂ ਹੋ ਗਈ| ਿਸੰਘ “ਬੋਲੇ ਸੋ ਿਨਹਾਲ – ਸਤ ਸ਼"ੀ ਅਕਾਲ” ਦੇ !ਕਾਰੇ ਬੁਲਾ%ਦੇ ਅਤੇ ਕਈ ਮੁਗਲ% ਨੂੰ ਮਾਰ ਕੇ ਖੁਸ਼ੀ-ਖੁਸ਼ੀ ਸ਼ਹੀਦ ਹੋ ਜ$ਦੇ. ਗੁਰੂ ਜੀ ਨ" “ਸਵਾ ਲਾਖ ਸੇ ਏਕ ਲੜਾਊ, ਤਭੀ ਗੋਿਬੰਦ ਿਸੰਘ ਨਾਮ ਕਹਾਉ” ਦੀ ਕਹਾਵਤ ਸਚ ਕਰ ਿਦੱਤੀ. ਸਾਿਹਬਜ਼ਾਦਾ ਅਜੀਤ ਿਸੰਘ ਅਤੇ ਜੁਝਾਰ ਿਸੰਘ ਜੀ ਨ" ਆਪ ਗੁਰੂ ਜੀ ਤ* ਲੜਾਈ ਿਵੱਚ ਜਾਣ ਦੀ ਬੇਨਤੀ ਕੀਤੀ. ਗੁਰੂ ਜੀ ਨ( ਉਨ*+ ਨੂੰ ਖੁਸ਼ੀ-ਖੁਸ਼ੀ ਨਾਲ ਲੜਾਈ ਿਵਚ ਭੇਿਜਆ; ਅਤੇ ਦੋਨ$ ਸਾਿਹਬਜ਼ਾਦੇ ਬਹਾਦੁਰੀ ਨਾਲ ਲੜਦੇ- ਲੜਦੇ ਸ਼ਹੀਦ ਹੋਏ. ਗੁਰੂ ਜੀ ਨ( ਉਨ#$ ਦੀ ਮੌਤ ਤੇ ਦੁਖੀ ਹੋਣ ਦੀ ਬਜਾਏ ਅਕਾਲ ਪੁਰਖ ਦਾ ਸ਼ੁਕਰ ਕੀਤਾ! ਭਾਵ$ ਗੁਰੂ ਜੀ ਦਾ ਪਿਰਵਾਰ ਅਤੇ ਬਹੁਤ ਸਾਰੇ ਿਸੰਘ ਸ਼ਹੀਦ ਹੋ ਗਏ ਸਨ, ਪਰ ਗੁਰੂ ਜੀ ਧਰਮ ਦੀ ਲੜਾਈ ਿਜੱਤ ਗਏ ਸਨ. ੧੭੦੫ ਿਵਚ ਗੁਰੂ ਜੀ ਨ( ਔਰੰਗਜੇਬ ਨੂੰ ਇਸ ਿਜੱਤ ਦਾ ਇਲਾਨ “ਜ਼ਫ਼ਰਨਾਮਾ” ਭੇਿਜਆ. ਗੁਰੂ ਜੀ ਨ$ ਿਲਿਖਆ “ ਐ ਔਰੰਗਜ਼ੇਬ! ਤੇਰੀ ਫੌਜ ਨ" ਧਾਰਿਮਕ ਕਸਮ( ਤੋੜੀਆਂ, ਤੂੰ ਬੇਕਸੂਰ ਛੋਟੇ ਸਾਿਹਬਜ਼ਾਿਦਆਂ ਨੂੰ ਮਾਰ ਿਦੱਤਾ, ਤੇਰੀ ਲਖ# ਦੀ ਫੌਜ ਨ" ੪੦ ਭੁਖੇ ਿਸੰਘ% ਤੇ ਹਮਲਾ ਕੀਤਾ, ਿਫਰ ਵੀ ਤੂੰ ਮੈਨੰੂ ਫੜ ਨਹ% ਸਿਕਆ, ਖ਼ਾਲਸਾ ਅੱਜ ਵੀ ਚੜ#ਦੀ ਕਲਾ ਿਵਚ ਹੈ ”; ਇਹ ਐਲਾਨ ਗੁਰੂ ਜੀ ਦੀ ਿਜੱਤ ਸੀ. ਗੁਰੂ ਜੀ ਨ$ ਔਰੰਗਜ਼ੇਬ ਨੂੰ ਜ਼ੁਲਮ ਕਰਣ ਤ" ਰੋਿਕਆ ਅਤੇ ਿਕਹਾ ਿਕ ਖ਼ਾਲਸਾ ਜਲਦੀ ਇਸ ਜ਼ਾਿਲਮ ਰਾਜ ਨੂੰ ਖ਼ਤਮ ਕਰ ਦੇਵੇਗਾ, ਅਤੇ ਖ਼ਾਲਸਾ ਹਮੇਸ਼% ਧਰਮ ਲਈ ਲੜਦਾ ਰਹੇਗਾ. ਗੁਰੂ ਜੀ ਨ$ ਇਹ ਵੀ ਿਕਹਾ ਿਕ ਜਦ, ਜ਼ੁਲਮ ਰੋਕਣ ਦੇ ਸਾਰੇ ਤਰੀਕੇ ਮੁੱਕ ਜਾਣ ਤ% ਤਲਵਾਰ ਚੁੱਕਣੀ ਜਾਇਜ਼ ਹੈ.
“ਚੂੰ ਕਰ ਅਜ਼ ਹਮਹ ਹੀਲਤੇ ਦਰ ਗੁਜ਼ਸ਼ਤ, ਹਲਾਲ ਅਸਤ ਬੁਰਦਨ ਬ ਸ਼ਮਸ਼ੀਰ ਦਸਤ”. ਖ਼ਾਲਸਾ ਜੀ, ਭਾਵ$ ਚਮਕੌਰ ਦੇ ਸ਼ਹੀਦ% ਨੂੰ ਅਸ# ਰੋਜ਼ ਅਰਦਾਸ ਿਵਚ ਯਾਦ ਕਰਦੇ ਹ", ਪਰ ਅੱਜ ਲੋੜ ਹੈ ਿਕ ਅਸ* ਗੁਰੂ ਗੋਿਬੰਦ ਿਸੰਘ ਜੀ ਦੇ ਓਹ ਸਚੇ ਪੁੱਤਰ ਬਣੀਏ ਿਜੰਨਾ ਲਈ ਗੁਰੂ ਜੀ ਨ$ ਆਪਣੇ ਸਾਿਹਬਜ਼ਾਦੇ ਵਾਰ ਿਦੱਤੇ. ਵਾਿਹਗੁਰੂ ਜੀ ਕਾ ਖਾਲਸਾ ਵਾਿਹਗੁਰੂ ਜੀ ਕੀ ਫਿਤਹ !!
2014 International Sikh Youth Symposium July 31 - August 3, 2014, Cleveland, Ohio Group I â€“ Saachvir Singh Buffalo, New York
"Khalsa mero roop hai khaas, Khaalse meh hau karau nivaas Khalsa mero mukh hai angaa, Khaalse ke haun sad sad sangaa" This is a shabad dear to my heart. I am proud and thankful to waheguruji for giving me birth in a sikh family. I pray to waheguru to make me a true khalsa. Guru Roopi Saad Sangat Ji, gaj ke phate bulao, "Waheguruji Ka khalsa Waheguruji ki fateh" I read the "The illustrated story of Chamkaur Shib: the martyrdom of elder Shaibzadas" with my mataji. This true story of bravery, courage and sacrifice by the sahibzadas and other brave khalsa men inspired me so much. The kahndey di Paul that guruji gave to the panj pyare played an important role in making them into "Khlasa" or Sant Sapaees" On March 1699, a large gathering of devotees had come from far and near to Anandpur Sahib. After Asa Di Var Kirtan, Guru Gobind Singh stood on a raised platform with his sword unsheathed and said" Is anyone ready to sacrifice his head to protect to his faith"? There was absolute silence. No one came forward. Guruji repeated his challenge Page 1 of 4
Daya Ram offered himself. He walked with Guruji to a tent near by. Guru Gobind Singh returned with his sword dripping blood and demanded four more heads. Dharam Das, Mohkam Chand, Himmat Rai and Sahib Chand stood up one after another and went to guruji Guruji emerged from the tent â€œwith the five belovedsâ€? and introduced them as "Panj Pyare." He then performed the ceremony of "Khadey Di Paul". He gave amrit to them in one bowl. He then himself took amrit from the panj pyare. By giving "Khandey De Paul", Guru Gobind Singh ji wanted to acheive the following: 1) He wanted to wipe out the differences in caste and creed. All men were given the last name ''Singh" which means Lions and the women were given the last name "Kaur" which means "Princess" 2) By getting amrit from the panj pyaree, Guru Ji showed us that he was "Ape Gur Chela" 3) He wanted the sikhs who became Khalsa to fight injustice 4) He wanted us to fight the enemy of "egoism" within us 5) He gave khalsa a unique identity. He gave us the five "K"s. These are symbols of purity and courage. The setting up of Khalsa Panth was not liked by the muslim emperor of India, Aurangzeb. He ordered several attacks on Anandpur fort where
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guru gobind singh ji and his sikh soldiers lived but each time the moghul army lost and ran away. Then Emperor Aurungzeb took Oath and promised that if the Guruji and his Sikhs left the fort they would be allowed to go wherever they wanted. Guru Gobind Singh had his doubts, but on being persuaded by his devoted Sikhs, he agreed to leave the fort. However it happened exactly as the Guru had thought. As soon as Sikhs came out of the fort the Mughal Army pounced upon them. A fierce battle was fought on the banks of Sirsa River. The family of Guru Gobind Singh got separated. Guru ji reached Chamkaur fort with the elder two sahibzadas, Sahibzada Ajit Singh and Sahibzada Jujhar Singh. Nawab Wazir khan led an army of a million and ordered his army to surround the fort from all directions. The sikhs pleaded to Guruji to leave the fort to save his sons. Guruji asked them "Which sons are you talking about ? All of you are my dear sons." Guru ji did not give any special treatment to sahibzadas, he loved every sikh as if he was his own son. Both Sahibzada Ajit Singh ji and Sahibzada Jujhar Singh ji fought like lions and killed hundreds of moghul soldiers before sacrificing their lives for their faith.
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Guru ji lost his four sons and Mata Gujri ji. After leaving Chamkaur, he reached Machiwara. He sent a letter to Aurungzeb written in persian. This letter is known as the Zafarnama" or the letter of victory. In this letter Guruji declares moral victory over the emperor because the emperor broke all his vows. Truth won over evil. Guruji reminds Aurangzeb that he may have lost his four sons, but there are thousands more like you and me who are still alive and they will destroy evil. He said khalsa empire will not rest until the evil empire is extinguished. Waheguru Ji Ka Khalsa, Waherguruji Ki Fateh.
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2014 International Sikh Youth Symposium July 31 -‐ August 3, 2014, Cleveland, Ohio Group I – Sunitvir Singh West Chester, Ohio
panchon mein nit bartat main hun panch milan to piran pir. "Wherever there are five ,there am I. Where the five meet, they are the holiest of the holy." 1699 di baisakhi nu, jadon Guru Gobind Singh Ji ne ,vaari vaari karke ,punj kurbanian mangian , taan punj sikh, Guru te apna sab kuj waaran nu, tatpar ho uthae. Ehna punjan nu ,Khande bate di pahul de ke ,Guru ji ne punjan pyarian da darja ditta. OH PUNJ PYARE SUN.... Bhai Daya Singh, Bhai Dharam Singh ,Bhai Himmat Singh, Bhai Mohkum Singh Te Bhai Sahib Singh . Then Guruji knelt before them and himself got baptized .Guruji proclaimed that they would be the embodiment of the Guru himself. All those who receive Khande di pahul from the punj pyare will be infused with the spirit of invincible courage and strength to sacrifice . Before their baptism , the punj piaray belonged to high and
low castes of the society. By giving them khandey di pahul ,Guruji eliminated all such differences . Now they were all equal , they were all Singhs ,they were the Khalsa ..the pure ones, ready for sacrifice at the call of Dharam Khalsa so-i jo charai tarang Khalsa so-i jo karay nit jang Khalsa so-i shaastar ko dhaaray Khalsa so-i dushat kao maaray. At the Battle of Chamkaur, Guruji and his 40 brave Singhs were attacked by ten Lakh of the Mughal army.Even though they were outnumbered, the morale of the Sikh soldiers was very high .The valiant sikhs fought fiercely ,killing hundreds before they attained shaheedi. Sudra se sardar sajaon, Chirion se meh Baaj taraon, Sava laakh se ek laraon,Tabhi Gobind Singh naam Kahaon When Nawab Wazir Khan ordered his army to surround the fortress from all sides, the sikhs pleaded with Guruji to leave, along with his sons. To this Guruji replied, â€œWhich sons are you referring to?All of you are my dear sonsâ€?. When Sahibzada Ajit Singh and Sahibzada Jujhar Singh asked Guru ji for permission to fight in the battle ,Guruji blessed them and sent them to the battlefield ,just like his
other brave Singhs . Guruji sacrificed everything he had, even his sons for the cause and love of the Khalsa. Despite his greatest losses, Guruji wrote the Zafarnama to Aurangzeb. As a king Aurangzeb might have won the battle ,but morally ,as a human being ,he had lost. Sincerity and religion were far far away from him for he had only committed tyrannous acts.Aurangzeb had promised a safe passage to Guruji from Anandpur fort on solemn oaths on the Holy Kuraan. But he broke his promise when he attacked the sikhs with his huge army. His achievements were based on nothing but falsehood and deceit. Because of his sinful life, he spent his last days in remorse and died a painful death. Par Guruji di ladai,Sach di ladai si, Dharam di ladai si. Aurangzeb nu apni fauj te raj da maan si , pur Guru ji da ,Akalpurakh te atut bharosa, uhna di shakti si. Waheguru uhna da rakhwaala si . Jis da ADHAAR ,jis di TEK waheguru hai ,oh AJIT hai, Sachiaara de Vadeaaie har dharam niaao keeo e Sab Har ki karo ustut , jin gareeb anaath raakh leeo e Jaikaar kio dharmeeaan ka , paapi ko ,dand deeo e Â
2014 International Sikh Youth Symposium July 31 - August 3, 2014, Cleveland, Ohio Group I – Gurmeher Kaur Chapel Hill, North Carolina ਵਾਿਹਗੁਰੂ ਜੀ ਕਾ ਖ਼ਾਲਸਾ, ਵਾਿਹਗੁਰੂ ਜੀ ਕੀ ਫ਼ਿਤਹ ! “ਸਭ ਿਕਛੁ ਘਰ ਮਿਹ, ਬਾਹਿਰ ਨਾਹੀ || ਬਾਹਿਰ ਟੋਲੈ, ਸੋ ਭਰਿਮ ਭੁਲਾਹੀ ||” ਜੇ ਅੱਸੀ ਬਾਹਰ ਲਭਾਂਗੇ, ਿਫਰ ਅੱਸੀ ਧੋਖ,ੇ ਤੇ ਿਦਖਾਵੇ ਦੇ ਜਾਲ ਿਵਚ, ਫਸ ਹੀ ਜਾਵਾਂਗੇ । ਹੁਣ ਤੁੱਸੀ ਕਲਜੁਗ ਪੰਿਡਤ ਦੀ ਹੀ ਿਮਸਾਲ ਲੈ ਲਉ – ਓਹ ਇਕ ਭੇਖੀ ਸਾਧ ਸੀ, ਜੋ ਿਕ ਲੋਕਾਂ ਨੂੰ ਠਗਣ ਲਈ, ਅੱਖਾਂ ਬੰਦ ਕਰਕੇ, ਬਗਲ-ਸਮਾਧੀਆਂ ਲਗਾਕੇ, ਿਤਲੋਕ ਦੇ ਦਰਸ਼ਨਾਂ ਦੀ ਆਸ ਦਦਾ ਸੀ । ਲੋਕੀ ਵੀ, ਿਜੰਨਾਂ ਨੂੰ ਸੱਚੇ ਧਰਮ ਦਾ ਪਤਾ ਹੀ ਨਹੀ ਸੀ, ਇੰਨਾਂ ਗੱਲਾਂ ਤ ਪਭਾਿਵਤ ਹੋ ਕੇ, ਵਧ-ਚੜਕੇ ਮਾਇਆ ਭੇਟ ਕਰਦੇ ਸਨ । ਗੁਰੂ ਨਾਨਕ ਦੇਵ ਜੀ ਨੇ, ਲੋਕਾਂ ਨੂੰ ਇਸ ਤਰਹ ਦੀ ਠੱਗੀ, ਤੇ ਝੂਠੇ ਆਸਰੇ ਤ ਬਚਾਣ ਲਈ, ਜਦ ਕਲਜੁਗ ਪੰਡੇ ਦਾ ਗੜਵਾ ਛੁਪਵਾਇਆ, ਤੇ ਲੋਕਾਂ ਨੇ ਦੇਿਖਆ, ਕੀ ਿਤਲੋਕ ਦੇ ਦਰਸ਼ਨਾਂ ਦਾ ਦਾਵਾ ਕਰਨ ਵਾਲਾ, ਅਪਨਾ ਗੜਵਾ ਵੀ ਨਹੀ ਲਭ ਸਿਕਆ । ਲੋਕਾਂ ਦੀ ਅੱਖਾਂ ਫੱਟ ਖੁਲ ਗਈਆਂ ! ਹੁਣ, ਜੇ ਅੱਸੀ ਕਲਜੁਗ ਪੰਿਡਤ ਦੀ ਤੁਲਣਾ, ਅੱਜ-ਕਲ ਦੇ ਕੁਝ "ਿਸਖ ਬਾਬੇਆਂ" ਨਾਲ ਕਰੀਏ, ਤੇ ਬੜੇ ਹੀ ਘੱਟ ਫਰਕ ਲਭੰਗੇ । ਅੱਜ ਦੇ “ਬਾਬੇ” ਵੀ ਦਾਵਾ ਕਰਦੇ ਨੇ, ਕੀ ਸਾਨੂੰ ਸੁਪਨੇ ਿਵਚ ਗੁਰੂ ਸਾਿਹਬ ਦੇ ਦਰਸ਼ਨ ਹੋਏ ਹਨ, ਿਕਸੇ ਨੂੰ ਅੱਗੇ ਦੀਆਂ ਗੱਲਾਂ ਨਜ਼ਰ ਆ ਦੀਆਂ ਹਨ । ਲੰਮੇ ਚੋਲੇ ਪਾਕੇ, ਤੇ ਅੱਖਾਂ ਅੱਧੀਆਂ ਮੀਟ ਕੇ, ਇਹ ਵੀ ਝੂਠਾ ਦਾਵਾ ਕਰਦੇ ਨੇ, ਕੇ ਸਾਨੂੰ ਮਾਇਆ ਦਾ ਮੋਹ ਨਹੀ । ਪਰ ਸੋਚਣ ਦੀ ਗੱਲ ਇਹ ਹੈ, ਕੀ ਜਦ ਿਸੱਖ ਸੰਗਤਾਂ ਕੋਲ ਗੁਰਬਾਣੀ ਆਪ ਉਪਲੱਬਧ ਹੈ, ਿਫਰ ਅੱਸੀ ਇਹਨਾਂ ਭੇਖੀਆਂ ਕੋਲ ਜਾਂਦੇ ਹੀ ਕ ੂਂ ਹਾਂ ?! ਸ਼ਾਇਦ ਇਸ ਲਈ, ਕੀ ਅੱਸੀ ਗੁਰਬਾਣੀ ਪੜਨ, ਤੇ ਸਮਝਣ ਦਾ, ਉਪਰਾਲਾ ਹੀ ਨਹੀ ਕਰਦੇ – ਜੇ ਕੋਈ ਸਾਧ ਸਾਨੂੰ ਸ਼ਾਂਤੀ ਤੇ ਦੁਿਨਆਵੀ ਦਾਤਾਂ ਦਾ ਿਦਲਾਸਾ ਦਦੇ ਹਨ, ਤੇ ਅੱਸੀ ਸੌਖਾ ਰਸਤਾ ਮੰਨ ਕੇ, ਟੁਰ ਪਦੇ ਹਾਂ । ਸਾੱਡਾ ਲਾਿਜ਼ਮੀ ਫਰਜ਼ ਹੈ, ਕੀ ਅੱਸੀ ਗੁਰਬਾਣੀ ਪੜੀਏ, ਗੁਰਬਾਣੀ ਸਮਝੀਏ, ਅਤੇ ਗੁਰਬਾਣੀ ਬਣੀਏ ! ਵੈਸੇ ਮਸਲਾ ਕੇਵਲ ਧੋਖਾ ਖਾਣ ਦਾ ਹੀ ਨਹੀ, ਅਪਨੇ ਆਪ ਨੂੰ ਧੋਖਾ ਦੇਣ ਦਾ ਵੀ ਹੈ । ਹੁਣ ਵੈਸ਼ਨੋ ਸਾਧ ਨੂੰ ਹੀ ਲੈ ਲਉ – ਓਹ ਬਾਹਰਲੀ ਸਫਾਈ ਕਰਕੇ, ਅਤੇ ਚੂਲੇ ਦੇ ਦੁਆਲੇ ਲਕੀਰ ਿਖਚਕੇ, ਇਹ ਸਮਝਦਾ ਸੀ ਕੀ ਓਹ ਪਿਵਤਰ ਹੋ ਗਇਆ ਹੈ । ਇਹ ਕੇੜੀ ਪਿਵਤਰਤਾ, ਜੋ ਭਾਈ ਮਰਦਾਨਾ ਜੀ ਦੀ ਛਾਂ ਤ ਹੀ ਖਤਮ ਹੋ ਜਾਏ ?! “ਸੋਚ ਕਰੈ, ਿਦਨਸੁ ਅਰੁ ਰਾਿਤ || ਮਨ ਕੀ ਮੈਲ, ਨ ਤਨ ਤੇ ਜਾਿਤ ||” ਗੁਰੂ ਨਾਨਕ ਦੇਵ ਜੀ ਨੇ ਸਮਝਾਇਆ, ਿਕ ਜੇ ਅੱਸੀ ਜਾਤ-ਪਾਤ ਿਵਚ ਪੈ ਕੇ, ਨਫਰਤ, ਿਨੰਦਾ, ਤੇ ੋਧ ਅੰਦਰ ਰਖਾਂਗ,ੇ ਤੇ ਵਾਿਹਗੁਰੂ ਜੀ ਸਾਡੇ ਅੰਦਰ ਿਕਵ ਪਰਤੀਤ ਹੋ ਸਕਦੇ ਨੇ ? ਇਹਨਾ ਿਵਕਾਰਾਂ ਨੂੰ ਛੱਡ ਕੇ, ਉ ਚਾ ਆਚਰਨ ਰਖਕੇ, ਤੇ ਨਾਮ ਦਾ ਆਸਰਾ ਲੈ ਕੇ ਹੀ, ਅੱਸੀ ਅਪਨੇ ਆਪ ਨੂੰ ਪਿਵਤਰ ਕਰ ਸਕਦੇ ਹਾਂ । ਕਈ ਵਾਰੀ, ਅੱਸੀ ਇਹ ਵੀ ਕਹੰਦੇ ਹਾਂ, ਕੀ ਜੇ ਕੋਈ ਸ਼ਰਧਾ ਿਵਚ, ਪੇਮ ਨਾਲ, ਕਰਮਕਾਂਡ ਕਰ ਵੀ ਲਏ, ਤੇ ਕੀ ਫਰਕ ਪਦਾ ਹੈ, ਜੇ ਓਹਦੇ ਮਨ ਨੂੰ ਸ਼ਾਂਤੀ ਿਮਲ ਰਹੀ ਹੈ ? ਪਰ ਗੁਰੂ ਅਰਜਨ ਦੇਵ ਜੀ ਨੇ ਭਾਈ ਮੰਝ ਨੂੰ ਸਾਫ਼ ਦਿਸਆ, ਿਕ "ਮਨਮੱਤ ਉ ਤੇ ਗੁਰਿਸੱਖੀ, ਨਹ ਿਟਕਦੀ" ! ਭਾਈ ਮੰਝ ਜੀ ਸਖੀ-ਸਰਵਰ ਦੇ ਆਗੂ ਪਚਾਰਕ ਸਨ, ਤੇ ਅਪਨੇ ਘਰ ਦੇ ਪੀਰਖਾਨੇ ਿਵਚ, ਹਰ ਵੀਰਵਾਰ, ਰੋਟ ਪਕਾਕੇ, ਪੀਰ ਨੂੰ ਭੋਗ ਲਗਵਾਕੇ ਹੀ ਛਕਦੇ ਸਨ । ਗੁਰੂ ਅਰਜਨ ਦੇਵ ਜੀ ਨੇ ਸਮਝਾਇਆ ਿਕ ਸਾਰੀ ਮਨੁਖਤਾ ਦੇ ਪਾਲਨਹਾਰ, ਇੱਕੋ, ਅਕਾਲ ਪੁਰਖ ਹੀ ਹਨ । ਿਜਨਾ ਨੂਂ ਇਹ ਗੁਰ ਉਪਦੇਸ਼ ਿਮਲ ਜਾਏ, ਓਹਨਾ ਨੂੰ ਇਧਰ-ਉਧਰ ਝਾਕ ਕੇ,
ਿਕਸੇ ਕਬਰ, ਧਾਗੇ, ਯਾ ਰੋਟ ਚੜਾਨ ਦੀ ਲੋੜ ਨਹ ਪਦੀ । ਓਹ ਤੇ ਵਾਿਹਗੁਰੂ ਜੀ ਦੀ ਿਸਫਤ ਸਲਾਹ ਿਵਚ ਜੁੜੇ ਰਹੰਦੇ ਹਨ, ਤੇ ਹਰ ਵੇਲੇ ਅਨੰਦ ਮਾਣਦੇ ਨੇ, ਿਬਸ਼ਕ ਆਮ ਲੋਕੀ ਨਰਾਜ਼ ਹੀ ਰਹਣ । ਸਾਧ ਸੰਗਤ ਜੀ, ਭਾਈ ਮੰਝ ਜੀ ਨੇ ਤੇ ਸਮਝ ਲਇਆ, ਿਕ ਿਕੱਥੇ ਕਰਮਕਾਂਡ, ਤੇ ਿਕੱਥੇ ਿਸੱਖੀ ? ਦੂਰ ਦਾ ਵੀ ਵਾਸਤਾ ਨਹੀ ਹੈ ! ਪਰ ਅਫ਼ਸੋਸ ! ਅੱਜ ਕਈ ਪਚਾਰਕ, ਲੋਕਾਂ ਨੂੰ ਨਰਾਜ਼ ਕਰਨ ਦੇ ਡਰ ਤ, ਕਹੰਦੇ ਨੇ ਕੇ ਬੇਸ਼ਕ ਤੁੱਸੀ ਵਰਤ ਰਖੋ, ਦੇਵੀ-ਦੇਵਿਤਆਂ ਨੂੰ ਪੂਜੋ, ਸ਼ਰਾਧ ਕਰੋ, ਪਰ ਗੁਰਦੁਆਰੇ ਆਕੇ, ਤੁੱਸੀ ਅਪਨੇ ਆਪ ਨੂੰ ਿਸੱਖ ਵੀ ਕਿਹ ਸਕਦੇ ਹੋ । ਕਈ ਇਿਤਹਾਿਸਕ ਗੁਰਦੁਆਿਰਆਂ ਿਵਚ ਤੇ, ਮੜੀਆਂ ਵੀ ਪੂਿਜਆ ਜਾਂਦੀਆਂ ਹਨ । ਜੇ ਅੱਸੀ ਿਜੱਦ ਿਵਚ, ਜਾਂ ਲੋਕਾਂ ਤੇ ਡਰ ਤ, ਗੁਰੂ ਦੇ ਹੁਕਮ ਿਵਚ, ਅਪਨਾ ਭਾਣਾ ਿਮਲਾਕੇ ਚਲਾਂਗੇ, ਤੇ ਅੱਸੀ ਿਸੱਖ, ਕਦੇ ਨਹੀ ਬਣਾਂਗੇ । ਸਾਨੂੰ ਗੁਰੂ ਦੇ ਉਪਦੇਸ਼ ਨੂ,ੰ ਸੌ ਫੀ ਸਦੀ ਮਨਣਾ ਪਏਗਾ, ਭਾਵ ਲੋਕੀ ਕੁਝ ਵੀ ਕਿਹਣ । ਿਫਰ ਬੇਸ਼ਕ, ਭਾਈ ਮੰਝ ਦੀ ਤਰਹ, ਸਾਡਾ ਧਨ ਯਾ ਅਹੁਦਾ ਚਲਾ ਜਾਏ, ਸਾਨੂੰ ਿਸੱਖ ਕਿਹਲਵਾਣ ਦਾ ਹੱਕ ਿਮਲੇਗਾ । ਹੁਣ, ਗੁਰੂ ਗੋਿਬੰਦ ਿਸੰਘ ਜੀ ਨੇ, ਖੋਤੇ ਉ ਤੇ ਸ਼ੇਰ ਦੀ ਖੱਲ ਪਾਕੇ, ਸਾਨੂੰ ਇਕ ਹੋਰ ਗੱਲ ਪੁੱਛੀ ਹੈ । ਿਕਦਰੇ ਅੱਸੀ ਇਹ ਤੇ ਨਹੀ ਕਰ ਰਹੇ ? – ਿਕ "ਰਹਤ ਅਵਰ, ਕਛੁ ਅਵਰ ਕਮਾਵਤ || ਮਿਨ ਨਹੀ ਪੀਿਤ, ਮੁਖਹੁ ਗੰਢ ਲਾਵਤ ||" ? ਵਾਕੇ ਹੀ ! ਜੇ ਅੱਸੀ ਗੁਰ-ਸ਼ਬਦ ਦੀ ਕਮਾਈ ਵੱਲ, ਅਤੇ ਅਪਨੇ ਅੰਦਰ ਿਸੱਖੀ ਧਾਰਣ ਕਰਨ ਤੇ ਜੋਰ ਨਹੀ ਲਾਵਾਂਗੇ, ਤਾਂ ਵੀ, ਅੱਸੀ ਿਦਖਾਵੇ ਮਾਤਰ ਦੇ ਹੀ ਤੇ ਿਸੱਖ ਬਣ ਰਹੇ ਹਾਂ । ਸਾੱਡੀ ਬਾਹਰਲੀ ਰਹਣੀ ਰਿਹਤ ਤੇ ਜ਼ਰੂਰ ਿਸੰਘਾਂ ਵਾਲੀ ਹੋਏਗੀ, ਅੱਸੀ ਿਨਤਨੇਮ ਵੀ ਬੇਸ਼ਕ ਕਰਦੇ ਹੋਈਏ, ਅਿਮਤ ਵੀ ਛਿਕਆ ਹੋਏ, ਪਰ ਸਾੱਡੇ ਮਨ ਿਵਚ, ਪੰਜ ਿਵਕਾਰਾਂ ਦਾ ਹੀ ਕਾਬੂ ਹੋਏਗਾ । ਿਧਆਨ ਰਹੇ, ਇਸ ਹਾਲਤ ਿਵਚ ਗੁਰੁਜੀ ਸਾਨੂੰ ਿਸੰਘ ਨਹ , ਖੋਤਾ ਕਹੰਦੇ ਹਨ । ਜੇ ਅੱਸੀ ਗੁਰੂਜੀ ਦਾ ਅਸਲੀ ਸ਼ੇਰ ਬਣਨਾ ਹੈ, ਿਫਰ ਅਪਨੇ ਆਪ ਨੂੰ ਿਦਖਾਵੇ ਤ ਪੂਰੀ ਤਰਹ ਬਚਾਕੇ, ਅੰਦਰਲੀ ਰਿਹਤ ਅਪਨਾਨੀ ਪਏਗੀ । ਨਹ ਤਾਂ ਸਾਡਾ ਹਾਲ ਹੈ – “ਿਸੰਮਲ ਰੁਖੁ ਸਰਾਇਰਾ, ਅਿਤ ਦੀਰਘ, ਅਿਤ ਮੁਚੁ”, ਪਰ “ਫਲ ਿਫਕੇ, ਫੁਲ ਬਕਬਕੇ, ਕੰਿਮ ਨ ਆਵਿਹ ਪਤ” । ਸਾਡਾ ਬਾਹਰਲਾ ਸਰੂਪ, ਸਾਨੂੰ ਤਾਂਹੀ ਤਾਂ ਸ਼ੋਭੇਗਾ, ਸਾਧ ਸੰਗਤ ਜੀ, ਜੇ ਸਾਡੇ ਮਨ ਿਵਚ, ਿਨੰਦਾ ਨਹ , ਿਸਮਰਨ ਹੋਏਗਾ; ਹਉਮ ਨਹ , ਿਮਠਾਸ ਹੋਏਗੀ; ਕਾਇਰਤਾ ਨਹ , ਸੂਰਬੀਰਤਾ ਹੋਏਗੀ । ਆਓ, ਗੁਰੂਜੀ ਅੱਗੇ ਅਰਦਾਸ ਕਰੀਏ – ਸਾਨੂੰ ਇਸ ਅਨਮੋਲ ਿਸੱਖੀ ਸਰੂਪ ਦੇ, ਲਾਇਕ ਬਨਾ ਦੇਣ । ਵਾਿਹਗੁਰੂ ਜੀ ਕਾ ਖ਼ਾਲਸਾ, ਵਾਿਹਗੁਰੂ ਜੀ ਕੀ ਫ਼ਿਤਹ !
2014 International Sikh Youth Symposium July 31 -‐ August 3, 2014, Cleveland, Ohio Group III – Anitvir Singh West Chester, Ohio
Symbols, parteek, nishani...........punj kakkaran nu aksar, ehna shabdaan naal jordia janda hai. Par Kes , Kanga , Kara , Kachchera Te Kirpan....... Sikhi De Chihnn hi nahin ,balki ,ik gursikh da......Khalse da Abhinn ang han. ...uss khalse da...... jiss da maann kardiaa(n) hoea(n) Guru Gobind Singh ji ne akhya hai ਇਨਹੀ ਕੀ iਕrਪਾ ਕੇ ,ਸਜੇ ਹਮ ਹ" ,ਨਹ# ਮੋ ਸੋ ਗਰੀਬ ਕਰੋਰ ਪਰੇ Par Rinni taan Khalsa , sadaa Guruji ji da rahega Guru ji ne , kakkaran di daat baksh ke , lakhaan karoran vicho , sikh nu , ik vakhri pehchaan ditti hai Par iss pehchaan nu lae ke , Jaskirat Singh de munn wich anaek sawaal utth rahe san. Ussnu ,Tin sadiaan pehlan ,ihna kakkaran di mahatta samaj aondi si, jaddon Sikh Dharam di ladai larr rahe sun par ajj de samay vich, ehna kakkaran di kee lorr hai? What is their practical value? Jaskirat ,wanted to know why he should be duty bound to keep his kesh and carry a kirpan? His Father ,Sardar Harcharan Singh wrote an inspirational letter to him that motivated him to take Khande di pahul and become a Guru Ka Sikh. It cleared all his confusions and gave him a deeper understanding of the kakkars.He now understood why Guruji endowed the Khalsa with these timeless gifts. ਸੇਵ ਕਰੀ ਇਨ ਹੀ ਕੀ ਭਾਵਤ ,ਅਉਰ ਕੀ ਸੇਵ, ਸੁਹਾਤ ਨ ਜੀਕੋ ॥ ਦਾਨ ਦਯੋ ਇਨ ਹੀ ਕੋ ਭਲੋ ,ਅਰੁ ਆਨ ਕੋ ਦਾਨ ਨ ਲਾਗਤ ਨੀਕੋ ॥ ਆਗੈ ਫਲੈ ਇਨ ਹੀ ਕੋ ਦਯੋ ,ਜਗ ਮੈ ਜਸੁ ਅਉਰ ਦਯੋ ਸਭ ਫੀਕੋ ॥ ਮੋ ਗ"ਿਹ ਮੈ, ਮਨ ਤੇ ,ਤਨ ਤੇ , ਿਸਰ ਲਉ ,ਧਨ ਹੈ ,ਸਭ ਹੀ ,ਇਨ ਹੀ ਕੋ ॥੩॥ It was out of total love that Guruji presented these gifts to the Khalsa . For the cause and love of the Khalsa ,Guruji sacrificed everything he had. When their is total love ,there is action and sacrifice. But can there be love without total committment ? Then why are we questioning and discarding the gifts , so lovingly bestowed upon us by our Guru , our Father ? The modern day youth , views the Kirpan as an obsolete weapon.
But in his letter Sardar Harcharan Singh states that the sword is the love ,wherein the guru resides. Guruji was not inspired by the hunt for weapons of self defense or practical value.Kirpan is a gift activated by the love of Guru , .....the Guru who fused all of us into one creed of devotion ,service and sacrifice in an age when wearing a sword was a privilege of the high class . With Guruji’s Kirpa,the kirpan became the gift to the Khalsa that could be carried by anyone without the fear of being persecuted . Today the Sikhs are trading the iron Kara for a Gold one for it has more value .They are cutting their hair because they think keeping them is inconvenient and frustrating.But more frustrating , is thesuperficial , hollow life that we live everyday....struggling for food , pleasure , comforts .We willingly go through the sufferings and torments ,for them. If we can reconcile ourselves to this empty living why can’t we keep our kesh,which is so inspiring ,fulfilling and above all, a gift from our Guru. When the Nawab promised luxuries to Bhai Taru Singh for his hair, He made it very clear to him that theSikh and his hair, are one.Their value is immeasurable.They are a fountain of joy, a spring of life for a sikh . If Bhai Taru Singh had looked for practical use would he not have taken the nawabs offer? Saadh Sangat ji, Kakkar , Guru de dasse hoe marag te chalan di prerna han. Eh ohh kala han ,jo oss ਦੈਵੀ kalakaar ne khaas, khalse layee taraashi hai. Eh ohh shakti hun , jo saadi androoni sundarta nu ujjagar kardi hai....Guru ji de aseem gian, beant Shakti ate haajar naazar hon da ehsas karaondi hai . Pur Saadh sangat jee,dukh taan is gal da hai ,Ke Ajj asin ehna da ,kewal ,samajik te padaarthak pakh hi dekh rahe haan. Sampuran taur naal samjhan layee, Kakkaran nu apni rozana zindagi wich, bun-na pavega, apne poorvajaan de jeewan naal ,jorr-na pavega ,taan hi ehna di asal mahaanta pargat hovegi. Guru ji di iss adutti bakhshish nal jur ke, asin vikas karangey, par je visaar ditta ,tan vinaash nischit hai. Jab Lag Khalsa Rahe Niara Tab Lag Tej Dion Me Sara Jab Eh Gahe Bipran Ki Reet Mein Naa Karo En Ki Parteet
2014 International Sikh Youth Symposium July 31 -‐ August 3, 2014, Cleveland, Ohio
Group III – Anitvir Singh Cary, North Carolina
vwihgu r U jI kw Kwlsw vwihgu r U jI kI Piqh ckR ichn Aru brn jwiq Aru pwiq nihn ijh [ rU p rM g Aru ry K By K ko a U kih n skq ikh [
vwihgurU dw koeI rUp rMg, koeI ichn nhI hY [ iPr ieh ikrpwn, kVw, kyS kI ny ? kXoN ny ? kI mqlb hY iehnw dw ? kI ieh koeI ichn ny ? Aj dy jmwny ivc ikrpwn dI kI mhqw hY ? ieh Awqm riKAw dy km qwN Aw nhI skdI , Awm kr ikrpwn Dwrn krn vwilAwN nUM qy ieh PVnI qy clwnI vI nhI AwauNdI !! keIN PyrI qy dyiKAw gXw hY ik pweI hoeI ikrpwn ieqnI qyj nhI hoNdI ik asqoN kuJ vI ikqw jw sky [ iPr kI jrurq hY iehnw inSwinAwN nUN nwl rKn dI ? koeI ies gl dw jvwb nhI dynw cwhuNdw [ lyKkwN ny Apny Apny qrIikAwN nwl kkwrwN dI mhqw dsn dI koiSS kIqI hY [ pr ieh qrk purjOr nhI hn [ Amumn SrdwlU iehnw glwN bwry koeI gl BI nhI krnw cwhuNdy [ nojvwn pIVI Apny svwl lYky ikdy kol jwvy ? kOn smJwvy ky kkwr kI hn qy iehnw dI mhqw kI hY ? ieh svwl isrP jskIrq dy hI nhI , blky hr nOjvwn dy zYhn ivc aTdy hn [ ieh khwnI isrP jskIrq dy nwl hI nhI vwprI , blkI hr isK nwl vwprdI hY [ ikqny hI nOjvwn gumrwh ho ky isKI dw rsqw Cf jwNdy hn [ ies khwnI dy ivc Prk isrP ieqnw hY ik jskIrq kol ipqw dy rUp ivc iek mwrg drSk hY , ijsdy nwl
jskIrq Kul ky gl kr skdw hY [ kwS hr nOjvwn kOl ies qrh dw mwrg drSk hovy [ jskIrq dy ipqw ny eyhI smJwXw ik ieh kkwr koeI ichn nhI ny [ ieh kkwr gurU dI bkiSs nyN - gurU dy GIFT nyN [ jy kkwr isrP roz mrrw dy jIvn ivc , km Awn vwilAwN icjwN hI huNdy , qy gurU swihb ny Awqm rkSw leI Fwl vI dynI sI , kXoNkI Awqm rkSw leI ikrpwn qoN BI phlwN Fwl dI lOV huNdI hY [ qy Awqm rkSw leI ikrpwn hI kXoN dynI sI ? bNdUkwN as smh vI sn , qy guru swihb dsdy ik Agy jw kr , bNdUk qo BI koeI cNgw hiqAwr iejwd hovy qwN ah rKo [ pr gurU swihb ny Aysw kuJ iv nhI kihAw [ bs ikrpwn Apny Kwlsy nUM bkiSS kr idqI [ ikrpwn ipqw koloN bkSI hoeI dwq hY [ iek GIFT hY, jXdwd hY [ qwhI qwN lKwN AMg rkSkwN dy huMdy hoey BI ies dI mhqw Gt nhI huMdI [ kXoNkI ieh Awqm rKXw dy swDn qoN bhuq vfI dwq hY [ bwkI dy kkwr BI jy isrP gXwn dy qrwql qy smJn dI koiss krwMgy qwN smJy nhI jw skdy [ BweI qwrU isMG ny Apnw sIs aqrvwnw kbUl kr lieAw pr Apny kyswN qoN vK honw kbUl nhI kIqw [ jy kys isrP iek ichn huMdy qwN ik ah ieh Cf , prmwqmw dy nwl nihn juV skdy sn [ Apny kys isrP ichn qoN keI jXwdw ny , kyS guru dI mohr ny , guru dy pXwr dw prqIk ny [ iesy leI qwN isMGw ny kySwN leI jwnw vwr idiqAwN hn [ vYrI mugl BI guru dw pXwr Kqm krnw cwhuNdy sn , vrnw kyswN dI ahnw nUM kI kImq [ qwiha qwN isKwN dy isrwN dy mul pey [ qy isKwN ny BI mul KUb cukwXw [ pr guru dw pXwr nw vK ikqw BwNvy isr DV qoN vK ho gey [ isr jwvy qwN jwvy my r w isKI isdk nw jwvy [ iek vwrI iek klwl gurU drbwr ivc AwXw pr Aw kr bwhr hI KVw ho gieAw [ gurUu goibMd isMG swihb ny aus nUN Andr Awn dw ieSwrw kIqw qy ah khn lgw ik mYN iek
klwl hwN [ myrI Coh nwl BI log Apivq ho jwNdy hn [ ieh sun ky gurU jI Apny Awsn qoN aT ky as dy kol Awey qy pXwr nwl as nUM drbwr ivc lY Awey , qy khn lgy qusI klwl nhIN blky gurU dy lwl ho [ guru ny iehI pXwr Apny isKwM nUM kkwrwN dy rUp ivc idqw hY [ ieh pXwr hI ikrpwn, kVy, kCihry, kMGy qy kyswN nUM , isrP mhz iczwN qoN , ikqy jXwdw bnw dyNdw hY [ mClI leI pwnI dI kImq AsIm hY [ “pwnI hY , qwN mClI hY ! pwnI nhI , qw mClI BI nhI !!” “gu r U leI pXwr hY , qw isK hY ! gu r U u leI pXwr nhI qwN isK BI nhI !!!” gurU dw pXwr hI kyS hn, kMGw hY , kiChrw hY, kVw hY Aqy ikrpwn hY [ ieh gurU idAwN AnmuilAwN dwqwN hn [ gurU dy pXwr qoN ibnw , gurU idAwN dwqwN qoN ibnw , isK ievYN hY , ijvYN iek Pul , ApnI KuSbU qoN ibnw -
ADU r w hY
ieh AnmuilAwN dwqwN gXwn dy pdr qoN khI aicAwN ny , iehnw nUM gXwn dy pdr qoN smJn dI koiSs BI nhI krnI cwihdI [ jau qau pR y m Ky l x kw cwau ] isru Dir qlI glI my r I Awau ] iequ mwrig pY r u DrIjY ] isru dIjY kwix n kIjY ] sOlwN so nrIxvy dI vyswKI qy , gurU ny ApnI rhmq dy , swry hd bny qoV idqy [ Aqy Kwlsy nU M “Kwlsw my r O rU p hY Kws , Kwlsy mY N hau N kra invws” ikh ky invwijAw [
isKwN ny gurU qoN Apnw Awpw vwr idqw , qy gurUu ny BI koeI ksr nhI CfI [ Kwlsy Agy Juk ky , KMfy dI pwhul mMgI [ gurUu qy isK dy ies myl dw prqIk ih ieh kkwr hn [ gurUu ny BI , qy isKwN ny BI , sb kuJ vwrnw prvwn kr lieAw , pr ies pXwr qoN vK ho ky jInw prvwn nw ikqw [ Gr bwr Cf idqw , pirvwrwN qoN vK ho gey, bcy swmny ShId krwny kbUl kr ley pr ies pXwr qoN vK honw brdwSq nw ikqw [ smJ ky mhsU s nhI ikqw jw skdw , pr mhsU s kr ky smiJAw jw skdw hY [ jskIrq ny BI jdON mhsUs ikqw , qy smJdy dyr n lgI [ mYN guru Agy Ardws krdI hwN , myry idl ivc BI , Apny pXwr , dw Ahsws jgw dyn , qw ik , mYN BI gurUu dI AsIm ikrpw dI pwqr bn skwN [ vwihgu r U jI kw Kwlsw vwihgu r U jI kI Piqh [
2014 International Sikh Youth Symposium July 31 - August 3, 2014, Cleveland, Ohio Group III â€“ Monique Kaur Bakersfield, California "JAO TAO PREM KHELAN KA CHAO, SIR DHAR TALI, GALI MERI AAO. IT MARG PAIR DHAREE-JAY, SIR DEEJAY KAAN NA KEEJAY" "WAHEGURU JI KA KHALSA, WAHEGURU JI KI FATEH" Guru Piyari Sadh Sangat Ji and Judge Sehban , the topic of my speech is the book "We are not Symbols" written by Harjot Singh. Guru Gobind Singh founded the Khalsa brotherhood, Akal Purakh ki fauj, the army of the Timeless Lord and bestowed us with Panj Kakkar also called 5 K's. 1. The young Sikh boy Jaskirat Singh questions the significance of five Ks, as his peers are not respecting his appearance and expect him to shed 5Ks to mix in the crowd . His friend Amrita Singh consider him hypocrite, points out to him that if Kirpan is for self defense then why not a gun? Though Jaskirat had handled similar situations proudly with his logic and reason, now struggles even to convince himself of the VALIDITY of 5 Ks. His father Sardar Harcharan Singh 's explanation to his questions cleared his doubts and inspired him to take Khandey de Pahul and become Khalsa of Guru Gobind Singh Ji. His father advised Jaskirat that the search for significance of 5 Ks is illusionary; what might be significant to one, might not be so to others. We should look at five Ks as Guru's gifts of love and beauty, which reflect the persona of 'TRUE GURU'. " KHALSA MERO ROOP HAI KHAAS, KHALSE MAY HO KARO NIVAS." His father explains to him that Guru Gobind Singh by sacrificing his four sons & his father wasn't looking for practical utility of an animal existence and was not going to give us the gifts of mere practical value. We want to be one sided in our love and make claims of loving the Guru in our ideals, in our heart and then we reason out that we do not have to express our love in action -in the 5 K's. How can we claim to love Guru without following his command to wear 5 Ks ? He explains to Jaskirat that knowledge is important but it cannot grasp the reality of love, God or life. Truth of these gifts cannot be trapped in the cage of our logic. Like, we cannot analyze a
Koyal's song or our mother's love, we cannot analyze Guru's gifts and His love. We accept them with gratitude and dedication with no questioning, no bartering, no deals, and no betraying. In our daily Ardas we claim" Nanak Das sada Kurbani ." Let us think deeply what are we sacrificing for our Guru ? 2. Modern day Sikh youth feel it is inconvenient, frustrating and burden to grow hair. Sardar Harcharan Singh explains that our daily lives are full of imperfections, pain, suffering & struggles and still, we reconcile to empty living and take challenges; then why not grow hair which is inspiring, fulfilling and Guru's gift ? By rejecting our hair , we are rejecting Guru's lovethe very reason for our existence. Our tress knots are living monument given to us by Guru. Similarly clad in Kacha and Kanga, we are one with Him. According to Guru Gobind Singh Ji " REHNI RAHEY SOYE SIKH MERA OH THAKUR, MAI US KA CHERA" By giving us Kara, he made us his own forever. He elevated us from darkness of ignorance to light of spiritual consciousness. Sardar Harcharan Singh ji explains that Kirpan should not to be judged as a weapon for war or peace and best security or bodyguards cannot make it redundant . Kirpan is where Guru resides and He fused us in creed of devotion, service and sacrifice and to abolish the discrimination based on caste system. Kirpan was allowed only to aristocrats , & higher officials but with Guru ji's blessings, we can carry it fearlessly, without a license. Christians long for and adore the gifts given to them by mythical Santa Claus but we, want to throw away the gifts of our loving Father ? These are the presents, for which, millions of our brothers and sisters laid down their lives. 3. Bhai Taru Singh showed that Sikhs and his hair are ONE ! If he had looked for practical utility, significance and relevance, wouldn't he have exchanged his hair for luxuries, power and jagirs ? But he regarded all these worthless ! If hair were only symbols for him, would he have staked his life for them ? Will you see a most dutiful policeman leaping to death to uphold short circuited burning traffic light signal ? Five Ks are much deeper and profounder than symbols and this is the reason -Bhai Mati das , Bhai Sati Das, Bhai Dyala Ji, Bhai Mani Singh, Bhai Bota Singh, Bhai Mahtab Singh, Bhai Sukha Singh, Bhai Subeg Singh -all sacrificed their lives but not their 5 Ks. The word symbol can never express the depth of these ornaments, given to us by Guru and their beauty can be realized only by one who loves Sikh way of life. By wearing them we become 2
wedded to God. The 5 Ks are - proclamation to the world of our love and dedication to the Great Guru and our commitment to the Guruâ€™s cause. This identity with 5 Ks personifies the universalism of the Sikh religion as preached by Guru Nanak who refused to wear Janey-oo which is worn only by men, and also discriminated in count of threads, different months & different age to wear, among high and low castes. Guru prescribed the 5 Ks for both men and women, highlighting, equality of genders. He ordained to respect the human body in its natural form as created by the Almighty. Unlike most other faiths where only the priests are in uniform, Guru gave all Sikhs the same uniform as His to wear and practice their belief always rather than on just Sunday or Friday. The highest art in life is to be beautiful and these gifts are the forces that create the beautiful artist in us. WAHEGURU JI KA KHALSA, WAHEGURU JI KI FATEH.
2014 International Sikh Youth Symposium July 31 - August 3, 2014, Cleveland, Ohio Group IV – Amrit Kaur Plano, Texas WAHEGURU JI KA KHALASA, WAHEGURU JI KI FATEH Answer 1: Agya bhai akal ki, tabe chalayo panth, sab sikhin ko hukam hai, guru manyo granth. Over time sikhi has changed from a pure and strong religion into a westernized gculture. In sikhism we are supposed to live a simple life and connect with god. But everyday more and more Sikhs are moving farther away from the gurus teaching and closer to westernization. People are twisting and turning sikhi to meet their needs and mostly everyone is distracted from god in the materialistic world. Drinking, drugs, partying, and politics run through the veins of these once religious Sikhs. The elders donÕt install good morals into their children are not any better than the adults. Illegal drinking and drugs have taken out most of the youth. Joban jaande naa daraan je shuh preet naa jaye, kiteen joban preetbinn sukk gaye kumlaaye. But the people who have changed donÕt realize. Monohar Singh is the one person who sees our religion crumbling before our very own eyes. In a series of letters he questions Guru Ji about how hispeople, his followers have now turned their backs on him. Monohar Singh desperately wants Guru Ji to answer his questions but by the last letter Monohar Singh realizes that Guru Ji does not need to come to Delhi to answer his questions but all that Monohar Singh needs to do is read Gurubani, because all the answers to his questions are embedded into Guru Granth Sahib Ji. Guru Ji comes out through Gurubani, Kirtan, Kattha, atte Udiaseas. Bani states the three rules of Gurubani that Manohar Singh was looking for. Nam Japna, vand ke shakana atte Kirat Karna. Gurubani answers all our questions and shows us the path to Gurusikhi. The more people who know, the more people will read Gurubani and connect with god and discover the Sikh way of life. A way to measure the success of these letters is to spread Manohar Singh's observations and the wisdom of Gurubani to others. Main taan deeban tu uhai mere swami, main tudh aage ardaas. Answer 2: Nam Japna means read bani, listen to bani, follow bani and live your life according to gurbani. Practices like fasting and other rituals distract Sikhs from gurbani and what we are supposed to be doing. Karva Chauth is when a woman fasts for her husband and there seems to be a connection with the phases of the moons and fasting. Basically they are worshiping the moon. Worshiping anything but our god is forbidden in Sikhism. By fasting we are diluting the concept of oneness of god and the equality between genders. Why should the woman fast and give up everything for her her husband? Shouldn't the husband also give up his luxuries for his wive's life? Shoddehi ann karehi paakandd, naa sohaagan na ho randd. Karva Chauth will not increase the life of anyone, the length of our lives are in god's hands only. Kurva Chauth has no place in gurubani and in sikh religion. Same way the festivals of Dushera and Lohri has nothing to do
with sikhism. They are hindu festivals and we are not hindus, we are sikhs. We can share the festival of Diwali with hindus, but we should understand why we celebrate it and we should call it Bandi Shod Day. The differences between hindu festivals should be made crystal clear to every sikh. Many people worship the Guru Granth Sahib ji as an idol. The Guru Granth Sahib ji is not an idol but a guru watching over us and teaching us the sikh way of life. These sikhs should be introduced to the major ideas of gurubani and they should work those into their day to day actions. Next, gurubani hukamnama should never be used to edict an auspicious or inauspicious day as and astrological device. Before initiating a project we recieve a hukamnama, a random hymn, but in reality we are seaking a good omen to commence the project. If the hukamnama is not what is desired than the project is delayed to another day. This is an astrological use of gurbani. Gurbani is not an astrological device to predict the goodness or badness of days, it is not a pundit's horoscope to predict the positions of planets. Guru ji says that every day in sikhi is an auspicious day, except the day we forget gurbani. Lastly, the females shouldn't be prevented from preforming any sikh ceremonies. It is shameful and unethical thaht they cannot do kirtan at Harmander Sahib. It is a sacred duty of every sikh to fight for the rights of females. we are not hindus and hindu rituals like karva chauth should not be allowed to dilute the concept of oneness of god. We should follow what gurbani says, and only what gurbani says because otherwise we are going against the rules of sikhism. Answer 3: In the 16th letter Manohar Singh meets a priest and gives him dinner when the priest does not have any money but also leaves breakfast in the priest's room when it is not necessary. He shares the concept of langar with the priest but the priest wonders why the great traditions of the sikhs make them looked down upon. Maybe it is because some sikhs forget their religion when they come abroad. Today's sikhs only know 20% gurbani but they know 80% manmat. It is very shameful that these people don't know their own religion but they follow other rituals and practices. Not only that but the people who keep their 5 kakars are looked down upon because the look unique. Just because we wear turbans does not mean we are muslims.This sacred gift given to us by our gurus shows respect, it does not put a label on us that says terrorists. Do our looks make us dangerous? What have we done to persuade people to harm us or bring disrespect into our holy places? Also, as a 14 year old who weekly visits the gurdwara, I have noticed that many people in the sangat have no interest to listen to kirtan. They are seen sitting, whispering, and gossiping about the past, which holds no constructivity for our future. Is this how we repay our gurus? They spent 229 years of struggle to make sure we can practice our religion freely. Instead of disrespecting what was given to us, we should honor it. Overall the traditions of these sikhs make them unique and special and no matter what people think about them, we should embrace them and never lose our identity. WAHEGURU JI KA KHALASA, WAHEGURU JI KI FATEH
2014 International Sikh Youth Symposium July 31 -‐ August 3, 2014, Cleveland, Ohio Group IV – Robin Kaur Bakersfield, California "JAB TAK KHALSA RAHE NIYARA , TAB LAG TEJ DIYO'N MAI'N SARA JAB EH GIYO'N BIPRAN KI REET, MAI'N NA KARO'N EN-KI PAR-TEET" WAHEGURU JI KA KHALSA, WAHEGURU JI KI FATEH 1.The author Manohar Singh Marco is writing letters about the current conditions of Sikhs who are clueless, stuck in the mud of brahminical ritual, have blind faith in Sant derawad and treat Guru Garanth Sahib for idol worship. They are doing so much against Guru's teaching but still believe themselves to be Sikhs of high esteem. The author expects reply from Guru ji by awakening Panthic Organizations to set crusade for reforming gurdwaras, garanthis, religious leaders and change the Sikh minds & lives, in accordance with Gurmat. I would accept the measure of success of these letters -when the disappointing downslide of Sikh Panth is realized and improved by Sikh organizations; when each one of us know "Sikh Sidhant ", "Sikh Rehat Mari-ada", and follow the teachings of Guru Garanth Sahib Ji in our daily lives; when our actions would reflect the image of our Guru in us and we become living examples of Gurbani. I would accept the measure of success of these letters when all the activities against Gurmat as mentioned in Author's letters are stopped. For example Anand ka-ruj have become display of shameless bhangra, Jaimala, consumption of alcohol and non vegeterian food but no understanding of what Guru Ji is trying to teach in path of Lava'n. We arrange Akhand Paths but no one has time to listen, cooking and attending to guests is more important than Guru Himself. Many of us go to Nankana Sahib to pay our respect, but are unable to control our anti Gurmat activities even for few days there. The idea that no celebration is complete without Alcohol and drugs has engulfed the Sikhs.
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These letters will be successful, when Gurdwaras become the educational center for Sangat to learn meaning of Gurbani and not business centers for show off, egotistic display and to promote fake Sants and Babas; when we celebrate Gurpurab to imbibe Guru's teachings, not to devour delicacies from restaurants and then fight on streets. "JEHA ANN, TEHA MANN " The corruptly earned money has corrupted our minds. Instead of removing impurities from our mind we have mixed impurity in Guru's teachings.
2. It is important that we do Nitnem, go to Gurdawara to learn Sikhi and enjoy the benefits of Sangat. But if along with it we observe Karva Chauth, and follow other religions' rituals then we are trying to follow two different religions and our condition will be like placing each foot in two boats and we will bound to fall. Sant Jarnail Singh Bhindrawale said, " Hindu should be a firm Hindu, a Muslim should be a firm Muslim, and a Sikh should be a firm Sikh". Karva Chauth is wrong for a Sikh as Sikhism believes in gender equality and fast by a woman and not by a man cannot be acceptable to Guru. Kabir Ji said"CHHODE ANN KARE PA-KHAND....NA SOHAGAN NA OH RAND...." Life given by the God cannot be altered by any custom of fasting. Since one cannot improve quantity, it is better to concentrate on quality of life. Achieve Divine wisdom, by contemplating on Gurbani. "SACH VA-RUT, SANTOKH TEE-RATH, GIYAN DHIYAN ISHNAAN DAYA DEVTA, KHIMA JAP-MALI, TE
When we indulge in Karva Chauth and other such actions, we are not only disobeying our Guru but also it means- we do not trust Him! If we have faith, reverence and true love for our Guru then why try to please other gods & goddesses?
" EKO HAI, BHAI EKO HAI, SAHIB MERA EKO HAI" Guru has instructed us to eat less and in moderation; Instead of fast discard ego, anger, lust, greed, attachment, jealousy and animosity.
3. In letter number Sixteenth, the writer mentions that a Christian Priest wonders why the Sikhs, who have such lofty traditions and heritage, are looked down upon. In my opinion, the answer to the priest's question is that majority of Sikhs of today cannot be even compared to 18th century's shaheed Singhs who believed in“SIR JAYE TAA JAYE , MERA S IKHI SIDAK NA JAYE” Today, majority Sikhs have no idea about their glorious heritage, Sikh Sidhant or Sikh Rehat mariada. They blindly following brahminical ways, which Gurus specifically warned against. Forget to expect martyrdom and selfless sacrifice from them ! Sikh Character was so high that they did not have to take oath in British Courts. Sikhs who were going to be pious with their 5K's, discarded them for trivial reasons. The Hindu conspiracy to destroy Sikhism by distorting our history in school books, destroying Sikh images in media and movies, creating confusion by promoting DERAWAD, distorting Dasam Garnth and deception of our leaders are also reasons for which Sikhs are looked down upon. In Punjab, millions of dollars are being spent to "Hindu-ize" the Sikhs into Brahman-wad. RSS is bent on destroying the Sikhs. Our Sikhs leaders are too busy in self service and personal agendas. We have to take our share of blame as well. Old Hindu rituals like Aarti at our Takhats ; Maun Akhand Path , Jot in our gurdwaras right below the sign " this gurdawara follows Sikh rehat mariyada"! What a disgrace these acts bring to Sikhism! If an Amritdhari Sikh is sitting in a pub or a Sikh is going to pilgrimage of Naina Devi or praying at graves or wearing rings with pukh-raj & like precious stones and believes in Jantar -Mantar, DhageTaweet, then why should people not look down upon Sikhs?
Choice is ours - are we going to listen to Guru ji? "BHULE MA-RUG JINE BATAYIA, AISAA GUR VAD-BHAGI PAIA" Guru is there to hold our hand but we are refusing to extend our hand to him. Let us go back to our Guru and love him the way he loves us . "JIN PREM KIYO, TIN HI PRABH PAYO"
2014 International Sikh Youth Symposium July 31 - August 3, 2014, Cleveland, Ohio Group IV – Abinash Kaur Richmond Hill, New York Opening Statement (2 minutes) In these riots, everything was taken from us. Our humanity. Our loved ones. Our sikhi spirit. Our future. There are many accounts of Sikhs who are “Still Fearful”, still scared of growing their hair long and tying the gift given to us by the Gurus, the turban. And the offenders have not yet been convicted. Those who survived are alone and afraid. No one hears them and no one listens. The children of the 1984 attack and their children are especially damaged, uptaking a lawless attitude, which is an echo of India's broken justice system. In the only widow colony Tilak Vihar, crime, addiction and prostitution have taken root. The only widow colony in the world is a Sikh widow colony and we have done nothing to help them. Yes, we should forgive but to forget the martyrs of 1984, to forget those innocent men, women, and children would be a sin. Sikhs over the past 30 years have shunned out the truth. We have also shunned out the voices of those still hurting in India. To simply stand in front of the UN building every year and yell out, “Shame Shame India” is not going to bring justice! Is it not time to truly answer those cries? We must stop the silence. Raising awareness gives a voice to the voiceless. You are getting people to wake up and fight and it changes governmental agendas as well. But your voice is a necessary part of change. Raising awareness can also change the thinking of a whole generation. You can be part of what the next generation thinks and does. You decide that now. Decide to be an influencer to shape the future, one with justice. Right now, we, the Sikhs, the Khalsa, should be helping out our brothers and sisters in India who need emotional support and financial aid. We need to begin to rebuild. We need to begin to forgive. Understand that forgiveness does not approve or forget the harmful acts. We forgive the doer, not the doing. We need to help India see that Sikhs are a valuable asset to building a stronger and greater nation. For years, people have looked up to the Sikhs to save and protect India. But nowadays we fight over microphones and we have allowed the drug epidemic to takeover our Mother Punjab. We need to stop waiting on the sidelines. It is time the sangat started acting because injustice anywhere is a threat to justice everywhere. Closing Statement (1½ minutes) In 1948, the United Nations, which India is a proud part of, had declared genocide to be an international crime. Yet, for this "international crime", the Sikhs have no results to show for their
abundant petitions and rallies, just tears, grief, and murderers still loose on the streets of India.30 years later, the families of 1984 still have not received their rightfully deserved justice. Whereas Guru Nanak Dev Ji told us to start with a protest, Sikhs use it as a last resort. But even though we cannot change the past, we can change the future. With the age of technology, we can raise awareness faster than ever. It is also time we dare India to face reality. Just apologizing does not amount to much unless the state is going to acknowledge its role in the massacres and then take serious steps for accountability. We need to be rehabilitated and employed. Otherwise our youth in Punjab will continue to be drug addicts, lose their Sikhi Saroop, and will be in a financial crisis. The biggest mistake of the Sikhs after 1984 was that they lost interest in the youth. Sikh youth should begin to educate themselves on our history, talk to their local representatives, and plan a long-term international demonstration. If we want justice, we have to take it in our own hands and commit to it. There are also so many talented Sikh youth out there but there is no single youth communication network where they can come and express themselves and share their ideas and opinions with the rest of the world. The biggest need however, is for Sikh representation in the UN. With over 2 million Sikhs, our kaum needs a national voice in matters. We need to be involved, or the memories of 1984 will be lost pages in history. We are preaching hope, standing on the bones of the past. It is not only our duty as Sikhs, but our duty to the world because injustice anywhere is a threat to justice everywhere.
2014 International Sikh Youth Symposium July 31 - August 3, 2014, Cleveland, Ohio Group V – Bani Kaur Pittsburgh, Pennsylvania Waheguru Ji Ka Khalsa, Waheguru Ji Ki Phate Opening Statement When people refer to India as “the world’s largest democracy”, I refuse to agree. Saadh Sangaat Ji, any government that can carry out such a brutal and devastating genocide rampant with human rights abuses, as what took place in 1984, cannot possibly be bestowed with the title of a democracy. I could sit here all day and list off grievances with the Indian government, but I would remain no less confused as to how one Sikh was killed every minute over a 48 hour period in Delhi: just think about that for a second. The sheer carnage of this tragedy is unfathomable. The complacency of the officials, the impunity enjoyed by the perpetrators, the empty homes and the broken families- the wounds are all so fresh. Countries and ethnic groups that have moved forward from devastating genocides have one thing in common: the government officials responsible for these atrocities, have all been removed from power and prosecuted for their crimes. Until this happens in India, until fundamental systemic changes are implemented, the Sikh community will never have justice. The massacre of Muslims in Gujarat in 2002, just 12 years ago, should serve as a wake-up call to every single one of us: this can (and will) happen again until laws are passed prohibiting the government from carrying out the very crimes that tormented our religion just 30 years ago. What keeps me up at night is this; I can wake up tomorrow morning and find out that this has happened again. And in fact, it has. If the 2002 Gujarat riots taught us anything as a community, it’s that this can, and this will happen again. The impunity that taints the Indian government, the very lapses that allowed such a catastrophic genocide to occur, have not been addressed, let alone changed. There is no legislation in place regulating if and when the government can enter a house of worship. There is no system of recording the abduction of an individual. We’ve seen the price of not having these laws in place- so why have we not acted to change them? Thirty years later, in 2014, the call to action for our generation has never been stronger.
Closing Statement Democracy: a state of society characterized by formal equality of rights and privilege India is no democracy for there is no equality: 1984 is proof of this. The mission of 1984 was to suppress the culture of the Sikhs, attack our hearts, and strike a blow at our spirits. For a faith that was headed by fearless fighters and warriors who battled through oppression and unfathomable hardships, we did as we always do: we survived. But Saadh Sangaat Ji, the remnants of 1984 live on today, the wounds still fresh enough to be felt by all of us. I sit here today, after spending the past few hours listening to these grotesque and frankly incomprehensible stories of the most horrific side of human nature, and I have never been more sure of our need as a community to prevent this from happening again. This is the way we shape the future for ourselves: by fighting for freedom of the press and legislation that strictly regulates when the government can enter houses of worship, among other things. Recovery from a genocide has 2 sorts of distinct prongs: retribution for perpetrators and the resettlement of those uprooted to secure the future of the people. Whereas many other victim groups have succeeded in these two fronts, we as a community have failed. Our desires for justice and safety in the future will be answered only when there is enough action by the members of our religion to impart positive change. This is the time for the letters, the calls to representatives, the petitions- 30 years later, the Sikhs are still suffering. And so, Saadh Sangaat Ji, you can imagine my surprise when I discovered that the very loopholes in the Indian government that allowed such a catastrophe to take place are still present today. There have been no changes to the way the Indian government is structured, no laws passed to prohibit the very actions that tortured our religion just 30 years ago. And as long as things remain this way, we as a community can be sure of just one thing: it will happen again.