Gurudwara ceremonies like Rehras Sahib Paath,. Kirtan, Ardas, Langar are
exclusively performed only by the children of Khalsa School. The article, 'Bal.
1
Editorial Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh On behalf of the Nanak Naam Jahaj Gurudwara, Wish you all a Very Happy Vaisakhi!
ivswKI dIAW l`K-l~K vDweIAW[ On this auspicious occasion, we are glad to take the privilege of releasing the Gurudwara Nanak Naam Jahaj Magazine (Volume I). We are indebted to the Saadh-Sangat (congregation) for their valuable contributions and suggestions. The Gurudwara Sahib welcomes one and all equally, radiating the Sikh philosophy of nwnk nwm cVdI kwlw, qyry Bwxy srbq dw Blw[ (O Nanak – Through the name of God, may we always remain in positive spirits. Within your will, we pray for the welfare of All Humanity!) That is why this has also been
Another interesting aspect of Gurudwara Sahib is Khalsa School, which has been started to let our Gen-Next connect with our cultural and religious values. Here, not only kids but also enthusiastic elders learn Shabad Kirtan, Paath and Gurmukhi language. For these willful people, distance from homeland and age are no barriers. The success of such activities can be easily measured by the fact that on every last Saturday of a month all the Daily Gurudwara ceremonies like Rehras Sahib Paath, Kirtan, Ardas, Langar are exclusively performed only by the children of Khalsa School. The article, ‘Bal Singh Sabha – Chhote Chhote Munh, Waddiyan Waddiyan Baataan’ reflects this unique achievement. A few events like turban tying competition, music and sports were also conducted here. This helps in inculcating the great qualities of leadership, healthy competition, discipline and brotherhood among the students and all the participants.
adopted as the motto of this magazine. When you step in the Gurudwara Sahib, the holy presence of the Guru Granth Sahib ji, Shabad Kirtan (holy hymns) & Paath (holy prayer) inspire you to pray to the Akal Purakh (God). The Sikh Practices of Sangat (community service) & Pangat (free community dining) and the Punjabi culture of mel-milap & sanjhapan (socializing & togetherness) welcome you with love and warmth. This environment of great devotion and brotherliness is bound to impress you! In the articles, ‟A Home Away from Home‟ and „Why Sunday is all the more special!‟ the reader will get a glimpse of how well people connect with each other here. Visiting the Gurudwara Sahib has also proved to be a remedy for home-sickness for many immigrants.
Last but not the least, we will like to thank the Management Committee for giving a novel platform to the Sangat to share their creative work through this magazine in the form of articles, drawings, poems, reports and pictures. We are sure that this first volume of Gurudwara‘s magazine will enlighten you about its activities. We hope that you will enjoy it reading as much as we enjoyed creating it.
- Simar Chadha & Editorial Team
2
gurduAwrY hoie soJI pwiesI is`K Drm ivc gurduAwry bVI mhwnqw r`Kdy hn[ ieh gur
(20 Sep 2008) nUM
apdyS dy somyN, pUjw pwT dy AsQwn, Dwrimk is`iKAw qy
gurU Gr dw lwiesYNs
Dwrimk jIvn dy kyNdr, smwj syvw, sWJIAW pMQk vIcwrW
dvw id`qw, ijs qoN
Aqy smwijk jIvn dy kyNdr hn[ Asl ivc is`KW dw
bwAd i&kr sI sMgq
guUdudAwrw, ividAwrQIAW leI ividAwlw, Awqm Koj dy
ikvyN juVygI[ pr jdoN
KojIAW leI bRhm igAwn dw somW, rogIAW leI dvw Gr,
pihly dIvwn iv`c 400 (400) vIr Aqy BYx sMgq dy rUp
sMgqW leI lMgr, muQwjW leI pnwh Gr, rwhIAW Aqy
ivc juVy qW hYrwnI dI h`d nw rhI[
muswi&rW leI ivSrwm AsQwn huMdw hY[
hux gurU mhwrwj dy pRkwS nwl gurU ky lMgr dI vI loV sI[
gur ieiqhws piVAW smJ AwauNdI hY, gurU pwqSwh ij`Qy
pr ies mulk dy kwnUMn muqwibk ikcn dI mMzUrI nw imlI[
vI gey DrmSwl kwiem kIqI, siqsMgq bxweI[ A`j
iek swl lMgr dI syvw pirvwrW ny gurU ikrpw nwl GrW
Drmswl nUM gurduAwry dw nwm id`qw jwNdw hY[ siqsMgq dy
iv`coN lMgr iqAwr kIqw[ ies swrI syvw iv`c ij`Qy bwkI
juVn vwsqy gurduAwrw cwhIdw hY[ ieh zrUrq hI jrsI
gurmu`K ipAwry pRbMDkW nyN Xogdwn pwieAw a`Qy gurU Gr dy
istI dI siqsMgq nMU vI jwpI[ pihlW ieh soc dy guris`KW
hYf gRMQI BweI gurbcn isMG ny idn rwq ie`k krky gurU dI
dy mn guru swihb ny ikrpw krky mn ivc ilAWdI[ auhnW
syvw jwx sMgqW Aqy pRbMDkW dw sihXog id`qw, Aqy dy rhy
ny Awpxy ivcwr dws (sR. krnYl isMG) nwl sWJy kIqy[ mYN
hn[ gurU ipAwrI swd sMgq jI A`j sB qoN v`fI loV nwnk
ieh vIcwr sR. aNkwr isMG nwl sWJy kIqy[ kuJ hor gurmu`K
nwm jhwj gurduAwry ivc Awp sMgqW dI hwzrI dI hY[
ipAwry vI swfy vIcwrW nwl sihmq hoie[ gurU Gr dI
dU`jI g`l AwpjI nMU pqw hY ik gurduAwry hwly lIz qy hY[
pRwpqI vwly vIcwr r`Kx vwly vIrW dI jQybMdI bx geI[
AwpW gurduAwry vwsqy QW pRwpq krnI hY Aqy gurduAwry
pr smW pw ky gurU Gr bxwax, jW bx jwx qoN bwd jo
nwl Ajy keI AYsy pROjYkt juVy hoey hn ijnW nUM cwlU krn
AOkVW AwauxIAW sn, auhnW nMU mu`K r`K ky, kuJ pRymI pYr
vwsqy Awp jI dI sihXog qn krky, mn krky Aqy Dn
ip`Cy v`l vI iK`c gey[ pr ijMnw pwso gurU ny ieh syvw lYxI
krky rihMdy hYN[ AsIN Aws krdy hW ijs qrW Awp jI ny
sI, auhnW dI ip`T qy gurU ny h`Q riKAw Aqy syvw Awp leI
gurU mhwrwj dI ikrpw nwl pihlW sihXog id`qw hY, A`gy
(syvk ko syvw bin AweI)[ bwkI, „ijs kw kwj iqs hI
vI idaugy[
kIAw mwxs ikAw ivkwrw rwm[‟ ikaNu gurU Gr pRwpq krn
- gurU pMQ dw dws
leI lgwqwr iqMn swl dw smW lIz id`qI pr mMzUrI nw
krnYl isMG (muK syvwdwr) Aqy
iml skI[ pr gurU mhwrwj ny Awp hI 20 isqMbr 2008
smUh pRbMDk kmytI, nwnk nwm jhwj gurdAwrw[
3
Table of Contents Nanak Naam Jahaj Gurudwara (NNJG) Gurudwara Sahib Schedule ………………………………………………………………………………………….. Interview of President, NNJG ………………………………………………………………………………………… Apxy siqgur kY bilhwrY (BweI gurbcn isMG jI) ……………………………………………………………………………… Website (Mahendra Singh) ……………………………………………………………………………………………… Management Committee ……………………………………………………………………………………………… Map & directions ………………………………………………………………………………………………………..
6 11 27 51 181 187
Events Baal Singh Sabha - Chote Chote Munh, Baddiyaan Baddiyaan Bataan (Nirmal Singh) ………………… Photo Gallery: Baal Singh Sabha …………………………………………………………………………………… Important Events at Gurudwara Sahib ………………………………………………………………………………. Photo Gallery: Moments at Gurudwara Sahib ……………………………………………………………………... Photo Gallery: Annual Sikh Day Vaisakhi Parade at Manhattan ………………………………………………… Article: Importance of Participation in NJ Sikh Games (Baljit Singh Plaha) ………………………………………. Photo Gallery: NJ Sikh Games ……………………………………………………………………………………… Calendar – 2010 ………………………………………………………………………………………………………..
66 68 78 79 125 131 132 179
Khalsa School at NNJG Kwlsw skUl: q`rkI dI rwh qy (gulSn kOr) …………………………………………………………………………………… Students‘ Gurmat Knowledge ………………………………………………………………………………………… Photo Gallery: Students, Teachers …………………………………………………………………………………. Photo Gallery: Khalsa school, Gurmat Sangeet Classes in Action ……………………………………………… Photo Gallery: Gurmat Sangeet program at Glenrock Gurudwara, NJ …………………………………………. Photo Gallery: Visit to Homeless Center, Elizabeth, NJ ………………………………………….………………. pMjwbI BwSw (suirMdrpwl isMG) ………………………………………………………………………………………………... rwg Xmn kilAwx (BweI gursyvk isMG) ……………………………………………………………………………………….
53 54 55 60 64 65 137 145
Kid‟s Section ptny Aw igAw (jspRIq kOr Aqy rwjvMq kOr) …………………………………………………………………………………… Definition of Khanda (Ajit PalSingh) ……………………………………………………………………………………. Khanda – The symbol of Khalsa (Karanjit Singh Dhillon) …………………………………………………………….. Ardws (mndIp isMG) ……………………………………………………………………………………………………….. Shri Guru Gobind Singh Sahib (Taranjeet Singh) …………………………………………………………………….. Our Ten Gurus (Kevleen Kaur Plaha) ………………………………………………………………………………….. Five Symbols of Sikhism (Amolak Kaur Plaha) ……………………………………………………………………….. Sahibzada Ajit Singh Ji (Rajveer singh) ………………………………………………………………………………. Five Takhats of Khalsa (Manveet Singh Anand) ………………………………………………………………………. Aw jw CyqI jIqo rwxIey (hrismrn isMG) ……………………………………………………………………………………… Phulwari: List of newly born Babies ………………………………………………………………………………… Sikhs - Are we our own enemies? (Prabhdeep Kaur) ……………………………………………………………….. A`j mYN qblw KUb vjwvwN (ausqwd rGbIr isMG) ……………………………………………………………………………….. Puzzles, Crosswords, Riddles (Mukesh) ……………………………………………………………………………… Beauty of Mathematics (Taranjeet Singh) ……………………………………………………………………………..
10 23 28 31 32 34 39 39 40 49 76 161 170 171 177
4
Articles, Poems & Drawings sIR gurU gMRQ swihb jI (BweI gurbcn isMG jI) …………………………………………………………………………………. Basics of Sikhism (Rashmeet Kaur) ……………………………………………………………………………………. Significance of Langar in Sikhism (Gurpreet Singh) ………………………………………………………………….. bwxI pVH ky mMqr mwrI jWdy ny (hrbMs isMG) …………………………………………………………………………………... Sikhism in the United States (Nirmal Singh) ………………………………………………………………………….. dsmyS ipqw (surjIq isMG mUDl) ……………………………………………………………………………………………… Collage: I am a SIKH (Mandeep Singh Chadha) ……………………………………………………………………… bwbw jI, BwvyN qusI AwiKAw sIpr (AmrjIq isMG) …………………………………………………………………………….. The History of Vaisakhi ………………………………………………………………………………………………… Sikh (Pulstaya Parekh) …………………………………………………………………………………………...……… dwqy dw Sukr mnweIdw ………………………………………………………………………………………………………. s`c dI Avwz (rmndIp isMG) ………………………………………………………………………………………………… gurU nwnk dy Gr dI (mukyS) ………………………………………………………………………………………………….. bilhwrI kudrq visAw (jsbIr isMG kohlI) ………………………………………………………………………………….. Sikh Family Tree (Mandeep Singh Chadha) …………………………………………………………………………… hONsly bulMd r`KIey (prmjIq isMG pMmI) ………………………………………………………………………………………... Mata Khivi Ji (Gurveen Kaur) …………………………………………………………………………………………. Sikhism Through the Eyes of Human Rights (Dhani Ram Sapkota) ………………………………………………… hYlQ iez vYlQ (Awqmw isMG) ……………………………………………………………………………………………….. Oral and Dental Health (Dr Neetu Bagga, BDS) ………………………………………………………………………. Health Choices for Healthy Life (Dr Kamini Kohli) ……………………………………………………………………. Slok kbIr jI ……………………………………………………………………………………………………………... A Home Away From Home (Mahendra Singh) ………………………………………………………………………... sq-sMgiq (BweI jgqwr isMG) ……………………………………………………………………………………………….. AYsI kwr koeI kirey nw …………………………………………………………………………………………………….. Awqmw dI Awvwz (Awqmw isMG) ………………………………………………………………………………………………. The Guru in the Sikh – Khalsa (Pavinder Kaur Plaha) ………………………………………………………………... Upliftment of Man, Based on Character (Baljit Singh Plaha) ………………………………………………………… The Sikh Women (Kanwar Singh) ……………………………………………………………………………………… The Khalsa (Avtar Singh Tiwana) ………………………………………………………………………………………. We are all equal (Jasdip Kaur, Gaganprit Kaur, Gagandip Kaur) ……………………………………………………… bynqI pqr (DnvIr isMG) ……………………………………………………………………………………………………. Why Sunday is all the more a special day! (Simar Chadha) ………………………………………………………… pMjwbI ivrsw, nvIN pnIrI ………………………………………………………………………………………………….. gurduAwirAW nUM rwjnIiqk AKwVy nw bxn idE (krmjIq isMG) ………………………………………………………………… Battle of Saragarhi ……………………………………………………………………………………………………... Sikh Scientists (Prabhujeet Singh) ……………………………………………………………………………………… Kali Bein – Kar Sewa Restores the Historic River (Manjinder Kaur) ………………………………………………. Lions of the Great War (Surinderpal Singh) …………………………………………………………………………… The Real Treasure (Bibek Singh) ………………………………………………………………………………………. Set your Priorities (Mahendra Singh) …………………………………………………………………………………...
9 14 18 20 21 23 24 25 29 33 35 35 36 36 37 41 42 43 45 47 48 52 138 142 143 144 146 147 149 151 152 153 154 155 156 158 163 164 166 167 178
5
Gurudwara Sahib Schedule The Gurudwara premise is open from 5:30 AM to 10:00 PM daily. The details of regular programs at Gurudwara Nanak Naam Jahaj Sahib are as follow:
Morning Program Daily: Prakash
5:30 AM
Asa-di-Var Keertan
6:00 - 6:40 AM
Ardas and Samapti
7:00 AM Bhai Gurbachan Singh (Head Granthi)
Sunday Diwan: Sukhmani Sahib Path 9:00 - 11:00 AM Keertan
11:00 - 12:00 Noon
Katha
12:00 - 12:40 PM
Keertan
12:40 - 1:00 PM
Samapti & Langar
1:00 PM onwards
Evening Program Monday to Thursday, Saturday, Sunday Rehras Sahib
6:40 PM
Keertan
7:00 - 7:40 PM
Katha
7:40 - 8:00 PM
Samapti & Langar
8:00 PM onwards
Friday Diwan: Rehras Sahib
6:40 PM
Keertan
7:00 - 8:00 PM
Katha
8:00 - 8:40 PM
Keertan
8:40 - 9:00 PM
Samapti & Langar
9:00 PM onwards
6
7
8
sIR gurU gMRQ swihb jI bwbw bu`Fw jI nUM pihlw gRMQI qy aunHw nUUM pihlw hukmnwmw lYx dw mwx pRwpq hoieAw[ sIR gurU gRMQ swihb jI dw sMpwdnw sIR gurU Arjn dyv jI ny 15
Aqy
kul
Sbd
Agsq, 1604 eI: nUM sMpUrn kIqw sI[ 30 Agsq 1604 eI:
5867 hn[ sIR gurU
vwly idn ies gRMQ nUM iek Swndwr ngr kIrqn duAwrw rwmsr qoN
goibMd isMG jI ny
sIR hirmMdr swihb ilAWdw igAw[ aus idn hirmMdr swihb ivKy
joqI-joq smwaux qoN
ies dw pihlw pRkwS kIqw igAw[ bwbw bu`Fw jI nU pihlw gRMQI qy
pihlW 7 AkqUbr
aunHw nUUM pihlw hukmnwmw lYx dw mwx pRwpq hoieAw[ ies bIV dy
1708 eI: nUM is`KW
975 pMny hn[ bwAd iv`c ies bIV dy hor auqwry vI hoey[ gurU gRMQ
nUM AwdyS id`qw ik A`gy qoN auh gurU gRMQ swihb nMU hI AslI gurU
swihb nMU AMqm rUp sIR gurU goibMd isMG jI ny gurU kI kWSI dmdmw
mMnxgy[ aunHW pRc`lq rsm Anuswr gurU gRMQ swihb nUM gur-g`dI
swihb ivKy 1705-1706 eI: nUM idqw[ aunHW ny ies iv`c gurU qyg
bKSI Aqy Awp m`Qw tyk ky swrI sMgq nUM m`Qw tykx vwsqy ikhw[
bhwdr dI bwxI nUM Swiml kIqw[ ies bIV dy kul pMny 1430 hn sRI gurU gRMQ swihb iv`c hyT il`Ky gurU swihbwn, gurU Gr dy syvkW, BgqW Aqy B`tW dI bwxI AMikq hY: guUrUu nwnk dyv jI
974 Sbd
gurU AMgd dyv jI
63 slok
gurU Amrdws jI
907 Sbd
gurU rwmdws jI
679 Sbd
guUrUu Arjn dyv jI
2218 Sbd
gurU qyg bhwdr swihb jI 59 Sbd 56 slok
BweI sqw fUm
3 Sbd
BweI blvMif
5 Sbd
bwbw suMdr jI
6 Sbd (sd)
BeI mrdwnw jI
3 Sbd
Bgq jY dyv jI
2 Sbd
Bgq nwmdyv jI
6 Sbd
bwbw PrId jI
4 Sbd 112 slok
Bgq qrlocn jI
4 Sbd
Bgq prmwnMd jI
1 Sbd
Bgq sDnw jI
1 Sbd
Bgq byxI jI
3 Sbd
Bgq rwmwnMd jI
1 Sbd
Bgq DMnw jI
3 Sbd
Bgq pIpw jI
1 Sbd
Bgq sYnI jI
1 Sbd
Bgq kbIr jI
292 Sbd 249 slok
Bgq rivdws jI
41 Sbd
Bgq sUrdws jI
2 Sbd
Bgq BIKx jI
2 Sbd
Bt klshwr jI
54 sv`eIey
Bt nl jI
16 sv`eIey
Bt kIrq jI
8 sv`eIey
Bt mQrw jI
14 sv`eIey
Bt gXMd jI
13 sv`eIey
Bt sl jI
3 sv`eIey
Bt bl jI
5 sv`eIey
Bt hrbMs jI
2 sv`eey
9
swrI bwxI 31 rwgW iv`c il`KI geI hY[ gurU rwmdws jI Aqy gurU
gurU swihbwn vwsqy mhlw Sbd vriqAw igAw, ijvyN mhlw
Arjn dyv jI ny 30 rwg vrqy hn[ rwg jYjvMqI kyvl gurU
pihlw (gurU nwnk dyv), mhlw dUjw (gurU AMgd dyv), mhlw
qyg bhwdr jI ny vrqoN iv`c ilAWdw hY[ SRI gurU gRMQ swihb
qIjw (gurU Amrdws), mhlw cOQw (gurU rwmdws), mhlw pMjvW
ivc bhuq swrIAW BwrqI BwSwvw vrqIAW geIAW hn[ bySk
(gurU Arjn dyv) Aqy mhlW nOvW (gurU qyg bhwdr)[
iehnW nUM sMq BwSw dw nwm id`qw igAw hY[ pr keI Sbd
SRI gurU gRMQ swihb dI bwxI swrI dunIAW nUM ie`k ipqw dI aupj
pMjwbI, ihMdI, mrwTI, ArbI Aqy &wrsI iv`c vI il`Ky imldy
mMndI hY, ies leI swry BweI-Brw hn[ sMswr ivc rih ky hr
hn[ sMsikRq dI vI vrqoN kIqI hY[ gurU gRMQ swihb dI bwxI iv`c
mnu`K nUM kml dy Pul vWg ic`kV rUp kwm, koRD, loB, moh,
keI pRkwr dy CMq vrqy gey hn, ijnHW nUM pauVI, Sbd, slok,
AhMkwr dy mwieAw jwl ivcoN inkl ky haumYN dy dIrG rog qoN
sv`eIey Awid dw nW id`qw igAw hY[ kwiv rUpW dy p`KoN vwrW,
Awpxy Awp nUM bcwauxw hY[ pr ieh sB kuJ sihj Xog rwhIN
bwrh mwhw, ptI, bwvn AKrI, sd, AnMd, suKmnI, soihlw,
prmwqmw nwl ilv lw ky hI pRwpq ho skdw hY[
AwrqI, AlwhxIAW, GoVIAW, idn rYx, bnjwrw, ibrhVy, kurhly, suc`jI, kuc`jI Aqy guxvMqI Awid nW id`qy gey hn[ - BweI gurbcn isMG jI, hYf gRMQI
ptny Aw igAw klj`ug iv`c Avqwr - ptny Aw igAw
gMgw dy iv`c cuMBIAW lwvy
mw gujr kOr dw lwl - ptny Aw igAw
drSn krky gMgw vI hoeI inhwl - ptny Aw igAw [
swrw jgq kry jYkwr - ptny Aw igAw [ qwrw isMG gurW qo jWdy blhwry mwqw nwnkI poqy nUM iKfwvy
ijs dy coj inrwly
h`s h`s Apxy sIny lwvy
cojI pRIqm kry kmwl - ptny Aw igAw [
r`j r`j kry ipAwr - ptny Aw igAw [
kljug iv`c Avqwr - ptny Aw igAw [
BIKx Swh vI kry slwmw pIr dw ptny iv`c mkwmw pVudw pUrb vl invwjw - ptny Aw igAw [
- jspRIq kOr Aqy rwjvMq kOrh
nwl hwxIAw Kyfx jwvy
10
Interview of Karnail Singh ji Q: When was NNJ Gurudwara in Jersey City started? A: Sikh Greetings!! (Waheguru ji ka Khalsa, Waheguru ki Fateh!) The process of starting a Gurudwara in this area started long time back. Many of us have been trying hard since 2006. We finally obtained permission for „Nanak Naam Jahaj Gurudwara‟ on Sep 20th, 2008.
Karnail Singh Ji, The President, NNJ Gurudwara
Q: What were the initial challenges encountered in starting the NNJ Gurudwara? A: As I had mentioned, the process of starting the Gurudwara started in 2006. We had to wait for three long years to obtain the government‘s permission. We continued to pay the rent for the premises even during that period. We really struggled due to insufficient funds. Then, there were multiple inspections (code compliance) and every time we had to take quick measures to incorporate the feedback. All this consumed considerable amount of time, money and energy. Only handful people continued to support in this journey. We are grateful to them. Q: What kept you going in getting NNJ Gurudwara started? A: A Gurudwara (literal meaning “the doorway to the Guru or Teacher”) holds a special place in Sikhism. It is not just a place of worship, but also center of social service. A Gurudwara in real sense is a ‗School for a Student‘, ‗Hospital for a Patient‘, ‗Free kitchen („Langar Hall‟) for the Hungry‘, ‗Shelter for the Traveler‘ and of course, a place to discover the ‗inner-self‘ for all of us. Keeping this in mind, with the blessings of God („Waheguru‟), we continued our efforts.
Q: Please share some of the highlights of the first year of operations. A: The first Prakash ceremony was performed on Sep 20, 2008. We installed the flag („Nishaan Sahib‟) inside & outside the main building. As we all know, ―Nishan Sahib‖ signifies that a Gurudwara welcomes everyone regardless of age, gender, race or religion. This was followed by construction of the proper „Joda Ghar‟ (shoe room), purchase of office equipments and finally start of the proper kitchen within the Gurudwara Sahib. Since we did not get the permission to start the kitchen initially, we used to provide ‗Free Food‘ („Langar‟) to over 400 people, cooked at homes of few volunteers („sewadars‟). We highly appreciate the selfless service („sewa‟) of all involved. We started the ‗Khalsa School‘, a library, Prayer/Paath classes, Punjabi classes and Gurmat Sangeet classes. We also organized a blood drive through NJ Blood Bank in which over 35 people donated blood. Other highlights include Mayor Jerramiah Healy‘s visit, participation in Annual Sikh Day Parade in Manhattan, Anniversary Celebrations, tri-state Kirtan Darbar, participation in NJ Sikh Games, and other Inter-Gurudwara activities. Overall it has been an eventful first year! Q: Please share some of the recently conducted programs or events. 11
A: We celebrated the Prakash Utsav of Guru Gobind Singh Ji (birthday of 10 th Guru), conducted Turban Tying competition, celebrated the birthdays of Sahibzada Ajit Singh Ji and Sahibzada Fateh Singh Ji. We also organized free food for homeless and shelterless people at Elizabeth..
Q: What is the source of funds for the Gurudwara? A: As all Gurudwaras, NNJ Gurudwara depends on the contribution from the congregation (‗sadh sangat‘). To maintain transparency, we regularly publish the financial balance sheet on the Gurudwara‘s notice boards. Q: How many people typically attend Sunday‟s mass prayer? Please share the details. A: On a typical Sunday, around 300-400 and on Fridays, around 100-150 people (including children) visit NNJ Gurudwara. On Sundays, we have the ‗Prakash‘ (starting ceremony) at around 5:30am and ‗Samapti (closing ceremony)‘ around 1:00pm. This is followed by free lunch („Langar‟) & weekly ‗Punjabi Language Classes‘. A homeopathic doctor also visits Gurudwaras on Sundays and is available for free consultation. On Fridays, we have the evening program between 6:30pm – 9:30pm, followed by free dinner (‗Langar‟). Like any Gurudwara, anyone regardless of age, gender, religion and race can visit NNJ Gurudwara. Q: Do you have a website of NNJ Gurudwara? A: http://www.NNJGurudwara.com. Q: How & when did you start the Khalsa School? How many children have enrolled? A: Khalsa School was started around Jun 2009. We have around 20 volunteer teachers and over 70 students (of all age groups) enrolled for Punjabi language classes. Classes are conducted after Sunday‘s darbar (afternoon program). We also conduct Gurmat Sangeet (hymn singing) & Paath (Prayer) classes.
Q: Do you have a library in NNJ Gurudwara? A: We have a mini-library that has around 200 books on various topics like ‗Punjabi language‘, ‗Sikhism‘, ‗Sikh Gurus‘, ‗Sikh History‘ etc. In addition, we also have around 100 copies of Japji Sahib (Morning Prayer) & ‗Gutkhas‟ (Pocket Books). Q: We heard that few earthquake victims from Haiti recently visited NNJ Gurudwara for some assistance. Please tell us more about it. A: We all are aware of this unfortunate incident. Two of the victims recently visited our Gurudwara and appealed for assistance. In addition, volunteers of ‗Khalsa Aid‘ (UK based NGO) also visited Gurudwara. After Sunday‘s darbar, they explained in detail about the situation in Haiti and appealed for help. We donated a sum of $5000 so that the relief work can be smoothly continued. We are still collecting funds and this is the sort of help that we can provide while being thousands of miles away. We pray to God (‗Waheguru‟) for an early rehabilitation of the affected people.
12
Q: Please share details of some of the upcoming events. A: We will celebrate the birthday of Sahibzada Jujhar Singh ji in April (to be conducted by Bal Singh Sabha entirely), will publish our first magazine (this one) on Vaisakhi, will participate in the annual Sikh Day Parade in Manhattan in mid-April and will conduct quarterly feeding of homeless, shelterless people of the area.
Q: Any concluding remark? A: My dear friends („Guru Pyaari saadh sangat ji‟), Gurudwara is for ONE AND ALL. Therefore, everyone‘s attendance is the biggest support that one can provide. I humbly request you to regularly attend and participate in all its activities. May God („Waheguru‟) bless us all!
13
BASICS ABOUT SIKHISM All the fundamentals of Sikhism emanate from the concept of love for God which follows the love of man… Sikhism is the youngest of the World Religions and
Sikhism promotes the concept of one God, equality,
was founded in Punjab, India over 500 years ago
justice and freedom for all and calls upon its
by the first Guru of the Sikhs, Sri Guru Nanak Dev
disciples to lead a life of discipline, hard work,
Ji,
who
laid
the
charity and meditation. It accepts the validity of all
basic principles of
religions and does not tolerate prejudice based on
Sikhism. Nine Gurus
any criteria such as religion, caste, color, race or
followed him who all
sex.
reinforced
and
The word Sikh means disciple or student. Sikhs
added to what was
are students and followers of the basic principles
taught by the first
defined by the ten Gurus. A Sikh is enjoined to lead
Guru.
a wholesome family lifestyle, and to avoid celibacy or asceticism as a means of reaching God. Spurred
After which in 1708,
by their religion's dictates, Sikhs have a long,
the holy book of the
celebrated
Sikhs,
injustice, and for standing up for the defenseless.
Sri
Guru
heritage
of
speaking
out
against
Granth Sahib Ji, was proclaimed to be the only
Sri Guru Gobind Singh Ji, the last Guru gave the
Guru by the last Guru, Sri Guru Gobind Singh Ji.
Sikhs a distinct Uniform and appearance so that
This holy book embodies the philosophy and
they were easily recognized. In 1699 on the day of
fundamentals of Sikhism. It is the only holy book of
Vasakhi (April 13), he assembled his Sikhs and
a
and
baptized five beloved who were brave and obedient
Gurus
to his orders and called this brotherhood - The
themselves, without the use of any intermediaries).
Khalsa. Also, he gave them a new surname
This extraordinarily poetic treasure of sacred and
"SINGH" (Lion) to be added to their first names.
practical wisdom also contains the writings of the
He gave them the five symbols and five basic
Muslim and Hindu saints.
prayers. These saint-soldiers were devoted to
major
religion
authenticated
by
which its
was
founders
written (the
All the fundamentals of Sikhism emanate from the concept of love for God which follows the love of man. God is the Supreme being, Universal and all powerful. For a Sikh, all human beings are creatures of God and must be treated equally. One must work hard and share one's earnings with the less fortunate which had to be earned by righteous means.
mankind. The women were given equal status with men as the new brotherhood had no distinctions of caste, creed, color or sex. The women were to add "KAUR" (Princess) to their names and were to be always protected. The five symbols are necessary for the strength and unity of the religion and also for the value each had. All Sikhs were to have Kesh or unshorn hair, a Kanga or the comb to keep this hair neat and
14
clean, Kaccha or the underwear worn as a symbol
Birth and Death: After a person dies, his soul
of agility and readiness for action, Kirpan or sword
is born again in another body, human or animal.
which is an emblem of courage and adventure to
One's next life depends on his deeds in the past
be used for defensive purposes and lastly, Kara or
life. The human life is supreme and it is through
the Steel bracelet to remind the Sikh of his bond to
this life that we can achieve oneness with God.
the God.
Finding God takes us out of this life cycle.
PRINCIPLES:
Non-Violence: Sikhs are peace loving people
Naam Japna (Worship God): One of the basic
and stand for Truth and Justice. Sri Guru
principles
Simran
Gobind Singh ji said, "It is right to use force as
(meditation) helps you get closer to God and
a last resort when all other peaceful means fail".
brings a peace of mind.
Only those who practice LOVE obtain God.
for
living
a
good
life.
Kirat Karni (Work Hard): The second basic
CONCEPTS and INSTITUTIONS:
principle for living a good life. Sikhs should only
Gurudwara: The Sikh Temple, which is open to
accept what they have earned by honesty and
all people, of all religions.
hard work. Sikhs shouldn't take away what
Langar: Free Community Kitchen, where a hot
rightfully belongs to others. Sri Guru Nanak
meal is served, free of charge to all, with full
Dev Ji said, "Taking away other's right is as
respect and dignity. In this institute of ‗Guru Ka
sinful as pork to a Muslim and beef to a Hindu."
Langar‘, everybody sits together and is served
Wand Chakna (Charity Donations):
the same food.
Sikhs
should give to the poor and needy in the form of
Sri Guru Nanak Ji introduced the Langar for
charity. Sikhs should share with others.
spreading equality and removing the caste
This formula of Worship-Work-Charity constantly
stigma. The community Kitchen is always run
reminds the Sikhs of 'Service to God through
by sewadars (volunteer workers) and the food
Service to Humanity'.
served is vegetarian.
BELIEFS:
Sewa (Service to Humanity and God) Sewa is
The Sikh Gurus practiced what they preached for
a major part of Sikhism and many people do it
well over 200 years and the Sikh beliefs are born
at the Gurudwara. A great example of Sewa is
out of their examples and sacred writings. Due to
the story of Bhai Kanahya, who in a battle
this, Sikhs have a strong base when it comes to
gave water to both Sikhs and Mughals.
beliefs. Some of the major Sikh beliefs are:
Bhai Kanahya was asked by Sri Guru Gobind
One God: God is the Creator of the Universe
Singh Ji why he was doing it and Bhai
God isn't born and will never die God is present
Kanahya said, "I do not see a friend or foe, I
everywhere.
only see your face everywhere." Bhai Kanahya
Equality: All human beings are equal. People
was blessed and started the first Red Cross.
of all religions and races are welcome in Sikh
Guru Gobind Singh Ji said, "Realize that the
Gurudwaras Women have equal status with
human race is one."
men in religious services and ceremonies.
15
MESSAGE:
contained. There is No enemy and no alien, we
Everyone belongs to the ONE ALMIGHTY.
are friends to everyone.
His speech is sweet, and his words are nectar;
God is in the midst of this world, do Sewa
night and day, he sings the Glorious Praises of
(Selfless service to others), and you shall be
the God.
given a place of honor in the Court of the God.
One who does not frighten anyone, and who is not afraid of anyone. (Saint Soldier)
Contributed By: Rashmeet Kaur
Look upon all with the single eye of equality, in each and every heart, the Divine light is
16
17
Significance of Langar Langar, the Community Kitchen, is a Sikh institution in which all can come and eat without any regard to race, religion, creed, caste or social status The institution of langar has been around since the time of Guru Nanak and is an integral part of the Sikh religion. Langar was started by Guru Nanak when people came to listen to him and made offerings to him. He took these offerings and gave them to the poor and needy. He gave all these offerings as a free kitchen, known as langar. Langar is a Sikh institution in which all can come and eat without any regard to race, religion, creed, caste or social status. Langar was created to remove all prejudices among everyone.
The word langar literally means kitchen. In
Sikhs have a history of providing food along with every worship service, ceremony, or event. In the days before refrigeration, food had to be prepared daily. As the Gurus gained popularity, people
Sikhism it is often used in the phrase "Guru ka Langar," which refers to the Guru's kitchen. However, the true meaning is closer to sacred
gathered in groups to hear them sing and preach. People traveled by foot or with the aid of animals
food service, or divine dining.
and carried rations with them. Meals had to be cooked at the site to feed the devotees. Gradually the preparation of food became organized and eventually Guru ka langar, the Guru‟s free kitchen, became established. Everyone cooked, served, and dined together side by side regardless of social position. The tradition of langar persists today. Wherever Guru Granth Sahib is kept, a langar cooking facility and dining area, however humble, is essential. History of Langar: When the first Sikh Guru, Nanak Dev, attained manhood, his father gave him 20 Indian rupees and sent him on a trading expedition, impressing upon him that a good
jungle. Nanak noticed the emaciated condition of the naked holy men and decided that the most profitable transaction he could make with his father's money would be to feed and clothe them. When he returned home empty handed, his father punished him. Insisting that true profit is to be had in selfless service, Guru Nanak established the principal of langar. Tradition of Langar: Wherever the Gurus traveled or held court, people gathered for divine discourse. Mata Khivi, wife of Guru Angad Dev ji, the second Guru, made sure to provide langar, and participated in the service of distribution.
bargain makes for a good profit. On his way to buy
Institution of Langar: Guru Amar Das ji, the third
merchandise, he met a group of sadhus living in a
Guru, formalized the institution of langar, the Guru‘s
18
free kitchen, uniting the Sikhs by establishing two
divine dining. Langar encompasses both the
key concepts:
cooking facility connected to gurudwara, and a
Pangat – One family compiled of all of humanity, regardless of caste, color, or creed, sitting together cross legged in lines, forming rows
concept - conscious cooking while meditating on the divine to inspire humility which manifests in seva:
without discrimination or consideration of rank or position. Sangat (Congregate)– The ennobling influence of people, who aspire to truthful living, and congregate with like-minded company for the purpose of uttering the name of one God in the presence
of
the
Guru
Granth
Sahib.
The Langar Hall: Every gurudwara no matter how humble, or how lavishly elegant, has a langar institution. Any Sikh service, whether held indoors or outdoor, has an area set aside for the preparation and service of langar which is either screened or detached from the place of worship. Whether prepared in an open air kitchen, a partitioned area of a home, or the facility of an elaborate gurudwara complex set up to serve thousands, langar has distinctly separate areas for: Storage of provisions. Storage of service utensils. Preparation and cooking. Service of prepared food. Sitting place to dine.
Contribution of food stuffs. Voluntary preparation, cooking, serving and cleanup. Langar feeds the body of the sangat, or congregation being served, and nurtures the soul of the one performing service. Recipients of langar, the diners, also engage in the act of humility by sitting on the floor side by side without regard to rank. Pronunciation: lung - gar
Examples: Freeing the mind from ego using the tongue to recite Gurbani and naam, enables one to absorb and digest the langar of Guru‘s word.
Washing of used utensils. Disposal of waste.
"Langar chalai gur sabad har tott na aavee khatteeai"|| "The dining hall of the Guru's word is
Langar - Sacred Food Service
open; its supplies never run short." (SGGS||967) The Guru's Free Kitchen
The word langar literally means kitchen. In Sikhism it is often used in the phrase "Guru ka Langar," which refers to the Guru's kitchen. However, the true meaning is closer to sacred food service, or
Guru Amar Das decreed that whoever came to his court, whether an emperor or an untouchable, should sit at the same level side by side, and
19
partake of the same fare before being admitted to
everyone participates in langar. In gurudwaras,
his presence. Humbling of the ego, and preparing
langar is made, served and produced by “the
the soul for spiritual nourishment, when nurturing
Sangat”,
the body, is the legacy of Gur ka langar, the Guru‘s
contributes for food and supplies, makes the
free kitchen. Guru Amar Das wrote: "The humble
langar, serves it, and cleans up the kitchen and the
being filled with keen understanding and meditative
dining area afterwards. Anyone can help with
contemplation - though intermingling with others,
making langar just as anyone can eat it.
remains distinct." (SGGS ||28||)
or
the
congregation.
Congregation
Langar was designed to be universally available to
To conclude, Langar has become a Sikh institution
all. As a result, langar is only vegetarian. In
and it is available at all gurudwaras, or Sikh houses
respect of this, all ingredients used in langar are
of worship. Langar is a free communal kitchen
those which most people will eat or have no
designed to promote equality and that we are
problem eating.
children of one God. Any person who enters a gurudwara is invited to eat langar regardless of who
In conclusion, Sikhs use langar to practice the Sikh doctrine of service, known as Vaand Chakho.
that person may be, where they come from, or from - Gurpreet Singh Cheema
anything else that separates people. Langar was
(References: http://Sikhism.about.com; http://www.Sikhphilosophy.net)
created for many reasons, the main of which was because Guru Nanak wanted equality for all and a removal of caste barriers among all people. Since langar is a part of the gurudwara and the Sikh faith,
kwiv-ivAMg holI-holI gurdvwry is`KW dy
kwlpink kQwvW nwl smoihq kr ieh
rUp fyirAW vwlw DwrI jWdy ny [
Boly is`KW qweIN cwrI jWdy ny [
pwTI JwV-PUk hQOly krn l`gy
coilAW vwilAw ny lu`t ky Kw ilAw is`KW nUM
bwxI pVH ky mMqr mwrI jWdy ny [
gogV idnoN-idn huMdy BwrI jWdy ny [
DUpW, b`qIAW krdy dyvI dyviqAW nUM
„bglI vwilAw‟ dysI iGaou dI dyg vWgUM
gUru gRMQ dI AwrqI auqwrI jWdy ny [
mwieAw golkW dI KUb fkwrI jWdy ny [ - hrbMs isMG Swn „bglI klW‟
20
Sikhism in the United States Sikhism was the first religion from India to settle
First Sikh Gurudwara in United States
in America during 1800s. There are many
"The first Sikh Gurudwara was built in Stockton,
important figures like Bhagat Singh Thind first
California; the Gurudwara was created in 1912 with
Sikh to be recruited in the American military, also
joint efforts of Sant Baba Vasakha Singh and Baba
Dalip Singh Saund elected in 1956 to be the first
Jawala Singh. It was in September 1912 when land
Sikh member of the United States House of
was purchased on South Granth Street in Stockton
Representatives, and there are many more who
for the use of the Gurudwara. A small frame house
have contributed to the American economy,
that was already standing on the lot was used as the
military and the lifestyle. According to the 2001
main building of the Gurudwara. This building still
census there are more than 650,000 Sikhs in the
stands still where a library is now implemented. A
United States, and more than 250,000 Sikhs are
Nishan Sahib was also hoisted for the first time at the
resided in California.
Gurudwara. Sant Baba Vasakha Singh Dadehar and Baba Jawala Singh Thathian of Amritsar Sahib were
First immigrants
appointed as the first Granthi Singh Jis of the
Sikhs have been a part of the American populace
Gurudwara."
for more than 130 years. At the turn of the 19th century, the state of Punjab of British India was
Sikh communities
hit hard by British practices of mercantilism.
The largest Sikh community in the United States
Many Sikhs emigrated to the United States, and
resides in Yuba City, California. The rest of the Sikh
began arriving to work on farms in California.
population is spread out in such places as Seattle,
They traveled via Hong Kong to Angel Island,
Washington, Modesto, California, San Francisco
California, the western counterpart to Ellis Island
Bay Area, Stockton, California, Richmond Hill,
in New York.
Queens,
"Some Sikhs worked in lumber mills of Oregon or in
Flushing, Queens, New York, Española, New
railroad construction and for some Sikhs it was on a
Mexico, Chicago, Baltimore,Portland, Detroit, and
railway line, which allowed other Sikhs who were
Oregon. Most Sikhs of Española, New Mexico are
working as migrant laborers to come into the town on festival days."
A big effect on Sikh migration to the western states occurred during WWI and WWII, where Sikhs were recruited by British Royal Army to serve for them. Sikhs fought bravely during these wars and began to live in England after their serving period. Among the Sikhs who already
New
York,
Kew
Gardens,
Queens,
non-Punjabi converts to Sikhism and they adhere very strictly to their faith. In Virginia there is the Sikh Foundation of Virginia. In the wake of the September 11, 2001 attacks, there was an upsurge in anti-Sikh discrimination across the United States, including a number of incidents that involved physical attacks on Sikh individuals who wore turbans.
lived in America prior to the wars, many Sikhs joined them, mainly during WWI and WWII. 21
Sikh professionals
Rattan, a dentist, with the help of the Sikh Coalition,
Most Sikhs started life in America as farm laborers,
filed an objection to the Inspector General and the
with many eventually becoming landowners and
Department of Defense to be allowed to continue to
successful farmers. In 1956, Dalip Singh Saund
serve with his religious apparel intact.
became the first (East) Indian-born person to be elected
to
the
United
States
House
of
In late October 2009, CPT Kalsi was allowed an
Representatives. At present Amarjit Singh Buttar is
exemption to the policy, and would be able to serve
perhaps the only turbaned Sikh who holds elected
while adhering to his religious beliefs. Recently,
public office. He was elected in December 2001 to
Capt. Rattan has become the first Sikh allowed to
the Vernon, Connecticut Board of Education for a
complete officer basic training while wearing the
four-year term. He has also been recently elected as
traditional turban and full beard since the Army
the Chairman of the Board.
altered the dress code, which had made exceptions for Sikh soldiers, in 1984.
Sikhism and the United States Armed Forces Prior to the 1980s the United States Armed Forces
Conclusion
allowed the wearing of beards while in uniform.
Sikhs have thus adapated themselves to the
However, due to a change in regulations the U.S.
environment of the host country, yet maintained
armed forces stopped allowing the wearing of
their religious beliefs and identity.
beards in uniform, except for those who have been in the military prior to 1986. As the beard is a requirement according to the Rehat Maryada, the prevelant regulation, created a barrier that kept Sikhs from serving in the United States Armed Forces in large numbers.
Contributed by: Nirmal Singh (Source : Wikepedia)
In April 2009, Army Captain Kamaljeet S. Kalsi, a doctor and Army Reserve 2nd Lt Tejdeep Singh
22
The Definition of Khanda The national symbol of Sikhism is a ―Khanda‖, which stands for God‘s universal and creative power. The double-edged sword located in the middle of the Khanda symbolizes the everlasting and almighty power of the Creator. Another part of the Khanda is the ―Chakra‖, which is a circle that symbolizes continuity of our Khalsa. The two swords at the two sides of the Khanda are Piri, which symbolizes spiritual power, and Miri, which symbolizes political balance in our universe. All of these parts of the Khanda are the recognition of the Sikh identity. - Ajitpal Singh
dsmyS ipqw kI isPqW krW gurUdyv dIAW,
gurW id~qy muZlW nUM auq`r sI[
myrw siqgurU bVw ipAwrw hY[
Aw cmkOr gVI nUM Gyr ilAw,
jo duKIAW qy mzlUmW dw
nW klgI vwly Gvrwey sI,
mu`FoN bxdw AwieAw shwrw hY[
kr kmr k`sw dsmyS ipqw,
jdoN loV peI sI ihMdUAW nUM,
iv`c jMg dy zOhr ivKwey sI
qW ipqw id`lI nUM qor id`qw,
Awp sON igAw iv`c jMgl dy,
jo bicAw DMn ^zwnw sI,
iPr mUDlw gIq KuSI dy gWaudy sI
auh srsw dy iv`c roV id`qw[ a~uQy mwqw gujrI ivCV gey, nwl gurW dy Coty pu`qr sI[ do v``fy jMg iv`c vwr id`qy,
-surjIq isMG mUDl
23
24
bwbw jI, BwvyN qusI AwiKAw sI…pr… 1) BMif jMmIAY BMif inMimAY BMif mMgx vIAwhu BMfhu hI BMfu aUpjY BMfY bwJu n koie
BMfhu hovY dosqI BMfhu clY rwhu
………
nwnk BMfY bwhrw eyko scw soie
pr… mYN bwxI pVidAwN suxidAwN vI bixAw kuVImwr, ivBcwrI 2) iDRg iqnw kw jIivAw ij iliK vycih nwau
KyqI ijn kI aujVY KlvwVy ikAw Qwau
pr…mYN Dwrimk gRMQwN nUM mwieAw vHty pVH ky SrDwlUAwN dy nwm dI mwlw Pyrdw irhw 3) qIriQ nwvx jwau qIriQ nwmu hY
qIrQu sbd bIcwru AMqir igAwnu hY
pr… mYN smyN smyN Kws qIrQwN auqy ieSnwn nUM hI mhwqm idqw 4) sUcy eyih n AwKIAih bihn ij ipMfw Doie
sUcy syeI nwnkw ijn min visAw soie
pr….mYN Awqimk suc nUM smiJAw hI nhI ….kyvl SrIrk suc nUM hI pivqrqw jwixAw 5) PkV jwqI PkVu nwau
sBnw jIAw iekw Cwau
Awphu jy ko Blw khwey
nwnk qw pru jwpY qw piq lyKY pwey
pr…mYN zwq-pwq ivc jIvn gvwN ilAw 6) dIvw myrw eyku nwmu duKu ivc pwieAw qylu
auin cwinx ahu soiKAw cUkw jm isau mylu
(358)
pr…mYN, Akwl clwxw kr cuky vfyirAwN nUM iqRpq krn leI ipMf Brwx Aqy SrwD krwaux ivc kilAwx jwixAw 7) srb Drm mih sRyst Drmu sB qy aUqm iehu krmu
hir ko nwmu jip inrml krmu
….(266)
sgl Drm mih sRyst Drmu
hir ismrn qyrw hoie auDwru
jnm jnm kw auqrY Bwru
….(895)
pr…mYN krm kWfwN ivc PisAw irhw 8) swihbu myrw eyko hY
eyko hY BweI eyko hY
AwigAw BeI Akwl kI qBI clwXo pMQ
…(350) sB isKn ko hukm hY gurU mwinXo gRMQ
…(dSmyS ipqw)
pr…myrw inscw Akwl purK Aqy sRI Guru gRMQ swihb nwlON izAwdw dyhDwrI bwibAwN qy irhw 9) Coifh AMnu krih pwKMf AMnY ibnw n hoie sukwlu
nw sohwgin nw aih rMf qjIAY AMin n imlY gupwlu
jg mih bkqy dUDwDwrI …..
gupqI Kwvih vitkw swrI
(873)
pr.. mYN gurbwxI dw Awsrw Cfky nOrwqy rKx, kMjkwN pUjx Aqy krvw cOQ dy ckrwN ivc ipAw irhw
25
10)
pr.. mYN krmhIx “swbq sUrq srUp”ivc kyswN dI kdr hI nhIN jwxI
Brvty , dwhVy dI byAdbI kIqI, ieQoN qk ik dsqwr
vI isroN lwh idqI 11) kbIr BwNg mwCulI surw pwin jo jo pRwnI KwNih
qIrQ brq nym kIey qy sBY rswqil jwNih
..(1377)
pr.. mYN ienw pdwrQwN dy suAwd BI lYNdw irhw Aqy Apxy Awp nUM DrmI AKvwaux dw FoNg vI krdw irhw
“qUM smrQu vfw myrI mq QoVI rwm….” gurbwxI AQwh hY, myrI mq QoVI hY
mQw tykidAwN aumr lMG geI pr mQw tykx dw Asl
mqlb (ik hy Guru jI, myrI ieh mq lY lau Aqy AwpxI gurmiq mYnUM dy ida), myrI smJ ivc vI nw AwieXw
mukdI gl – “bhuq piVAw qy suixAwN kMnI….pr hy bwbwjI …….. gl qyrI mYN iek nw mMnI” Awa Ardws krIey, siqguru scy pwiqSwh swnUM gurbwxI pVn Aqy suxn dy nwl nwl ivcwrn qy gurbwxI dI rwh qy clky aucw qy sucw jIvn jIax dI jwc bKSx
Contributed By : Amarjeet Singh (Delhi , India) Inspiration : www.Sikhmarg.org Request: Please refer www.srigranth.org for Teeka
26
Apxy siqgur kY bilhwrY duinAwvI pdwrQw nMU suK dw zirAw smJ ky jo mnu`K pRmwqmw nUM ivswr idMdw hy, auh sdw hI Gwty iv`c rihMdw hy ]
siqgur jI qoN bilhwr jwdW hW mn bc kRm krky ijhnW ny m`nuKwdyhI id`qI hY[ sdw hI auhnW dw DMnvwd krdy rhIey, auhnW dI jo dsI jIvn-jwc hY aus nUM ApnweIey[ swrI mnuKqw nUM ipAwr krIey, mn dI brwbrqw Coty-v`fy leI ieko jhI r`KIey[ swry sMswr dyKdy hoey mn aus krqwr dy nwl joVnw hY[ pRBU pRmwqmw nUM hr vkq Xwd r`Kdw hY[ Xwd krdy hoey kI mMgxw hY[ pMjvy pwqSwh Purmwn krdy hn: AYsI mWg goibMd qy, thl sMqn kI [ sMg swDu kw, hir nwmw jip prmgqy ]
pRBU dr dI Et mn nUM bwxI dy rWhI aus pRmwqmw
vl kr
skdI hY[ ies sMswr iv`c sdw nhIN rihxw, mOq AwauxI hI hY, ieh Atl hY[ ienswn ny pRmwqmw
dy gux ies vwsqy nhIN
gwauxy ik aus dw AMq pwieAw jw sky[ aus dI ikrqI nwl juV jwxw, mMn iv`c SuB gux pYdw krky, aus dI Xwd iv`c juV jwxw hI aus qoN bilhwr jwxw hY[ isPiq-slwh dI ieh dwiq swD sMgq iv`coN hI imldI hY[
ismrn dI Awdq p~kI krn dw smW buFypy qoN pihlw-pihlw hI hMudw hY[ pRmwqmw dI Xwd qoN KuMiJAw mnu`K Bwvy ikhnW hI cusq-
bhuq swry Sbd gurbwxI iv`c Awey hn ik aus pRmwqmw dI
clwk idsdw hovy pr Asl iv`c auh Akl qoN sK`xw hI hMudw
kIrqI krnw, Xwd krnw, pRBU Xwd bxI rhy ieh hI aus qo
hY[ AiBmwn iqAwgxw, ihrdY nUM koml bxwnw, sB nwl ipAwr
bilhwr jwxw hY[ sIR gurU nwnk dyv jI ny lMgr dI syvw dI pRQw
krn vwlw mnu`K hI pRmwqmw dy rwh dw pwDI bx ky Awpxw
clw ky swry jgq nUM ieh hI smJwieAw sI ik BweI! aus
jIvn sPl krdw hI hY pr dUsirAW nUM jIvn srl krn vwsqy
siqgurU dy ipAwirAw dI sYvw krky Awpxw jIvn sPl kro[
pryrq krdw hY[ pRmwqmw qoN ibnw iksy dyvI-dyvqy dI pUjw nhIN
kljug bwby qwirAw,
krnI[ pRmwqmw dw imlwp isrP sqsMg hY[ ivkwrw dI qpn qoN
siqnwm pVH mMqr suxwieAw]
bcwx vwlw iek hir nwm hI hY, iesdI pRwpqI nwm rsIey
duinAwvI pdwrQw nMU suK dw zirAw smJ ky jo mnu`K pRmwqmw nUM ivswr idMdw hy, auh sdw hI Gwty iv`c rihMdw hy[ mnu`Kw-jnm iv`c hI ienswn pRmwqmw
dw ismrn kr skdw hY[ ieh nwm
gurmuKW pws hI imldI hY[ pRBU pwsoN ivCoVw iek iBAwnk rog hY[ sB qoN srsyt pRmwqmw dw nwm hY[ gurU qoN Awpxy Awp nUM inCwvr kr dyxw hI siqgur qoN bilhwr jwxw hY[
Dn ie`kTw krnw vI bhuq jrUrI hY[ qIrQw qy ieSnwn nwl mn ivkwrw qoN ht nhI skdw[ ivkwrW qoN mn qd hI ht skdw hY: mMn vs AwvY nwnkw, jy pUrn ikrpw hoey]
- BweI gurbcn isMG jI, hYf gRMQI
27
KHANDA - The Symbol of Khalsa Khanda, the symbol of Khalsa, consists of
SINGH stirred the baptismal waters on March
three objects:
30, A.D. 1699 is now preserved at Anandpur.
Double-edged Sword in the Centre
Chakra (Circle): The two-edged sword (which
A Solid Circle
itself is known by the name Khanda), circled by
Two Interlocked Swords
The Chakra being a circle without a beginning or an end exhorts the Sikhs to make the whole
Double Edged Sword (Khanda): The twoedged sword (which itself is known by the name Khanda), circled by the solid circle known as a Chakra. The right edge of the Khanda symbolises freedom and authority
creation as the object of their compassion and activities. It signifies the symbol of Ek Onkar the Oneness of God, who is
without
beginning end.
or The
circle signifies oneness, unity, justice, humanity and morality. The Chakra was also used as a weapon against injustice
and
oppression.
Two Swords (Miri-Piri): The two Kirpans governed by moral and spiritual values. The
(swords) flanking the Chakra represent the two
left
sword
swords of Guru HARGOBIND signifying the
symbolises divine justice which chastises and
spiritual and temporal leadership of Gurus.
punishes wicked oppressors. The two-edged
Apart from giving it symmetry, the two Kirpans
sword at the centre of the Khanda also
impart a conceptual balance to the Khanda like
symbolizes disintegration of false pride and
the
vanity and demolition of the barriers of caste
philosophy. The left side signifies the sword of
and other inequalities. The AMRIT which is
spiritual sovereignty or Piri. The right sword
used for BAPTISM is stirred with the Khanda.
signifies the sword of political sovereignty.
edge
of
the
double-edged
Yin
and
Yang
of
ancient
Chinese
The original Khanda with which Guru GOBIND Source: http://www.unp.co.in/f16/khanda-curious-58739/#ixzz0hH3Kc8NS
28
THE HISTORY OF VAISAKHI The women were called Kaur meaning “princess” to emphasize dignity and men were called Singh which means “lion”, a reminder of the need for courage… Vaisakhi is the most important
This was followed by a
event in the Sikh calendar. It
special ceremony in
celebrates the creation of the
which Sri Guru Gobind
Sikh Nation known as the
Singh,
Khalsa Panth (Community of
first 5 Sikhs called the
the Pure) by Sri Guru Gobind
Panj
Singh ji, the tenth and last
known
human
beloved
ones.
Vaisakhi gathering in 1699, at
prepared
the
Keshgarh Sahib in Anandpur.
(holy water) by putting
Sikh
Guru,
at
a
baptized Pyare, as
the also
the
5 He
Amrit
water in a bowl for Followers from all over India
sprinkling over the five
came
Sikhs
to
Gobind gathering.
meet Singh When
Sri ji
for all
Guru this
in
initiation
were
The
Guru
a
simple
ceremony. ji
said
expecting to hear words of comfort and consolation,
prayers as he stirred the water with a small steel
Sri Guru Gobind ji Singh emerged from a tent with
sword; symbolizing the need for strength. The
a sword, and asked for volunteers to offer their lives
Guru‘s wife, Mata Sundri, then placed some sugar
for their faith. A young Sikh volunteered, followed the
crystals in to the holy water or amrit as a reminder
Guru ji into a tent. Shortly after, the Guru ji
that strength must always be balanced by
reappeared alone and asked for a second volunteer.
sweetness of temperament. After completing his
Another Sikh stepped forward and again the Sri Guru
prayers, the Sri Guru then sprinkled the amrit over
took him into a tent, and re-appeared alone. This
the five. Sri Guru Gobind Singh Ji then asked the 5
was repeated for a third, fourth and fifth volunteer.
baptized Sikhs to baptize him, hence introducing the
He soon came out of the tent again. However, this
concept of equality between master and disciple.
time followed by all five Sikhs who were well
It was following this ceremony that Khalsa Panth
dressed in turbans and other symbols that have
was established.
since become symbols of Sikh identity, this was the test Sri Guru Gobind Singh ji explained, “to see
In a move to end social divisions, Sri Guru Gobind
who was brave and willing enough to dedicate
Singh, asked the Panj Pyare to drop their surnames
themselves to God, to defend their faith and care for
that linked them to caste or occupation, and gave
the poor”.
them new names. The women were called Kaur meaning ―princess‖ to emphasize dignity and men 29
were called Singh which means “lion”, a reminder of the need for courage. The Panj Pyare were asked to wear five distinctive symbols of their new identity: KESH: Unshorn hair KANGA: A small comb in the hair, a reminder of the importance of cleanliness KARA : A steel bracelet, a reminder of a link to God and godly ideals KIRPAN: A sword for self-defense and the protection of the weak KACCHA: A modest breach. To mark Vaisakhi celebrations, Sri Guru Granth Sahib is read throughout the Gurudwaras worldwide. Gurduwaras are brightly decorated, a colorful procession (Nagar Keertan) takes place on the streets of the city and Langer is served throughout the day.
30
ARDAS – The Prayer of Sikhs Ardas is offered from Sarbat Khalsa to Almighty for remembrance of His Naam
Ardas is a prayer offered to Almighty for seeking
―Panjan
His blessings. Prayer is offered in almost all the
Sarbat Gurudwarian Da Dhian Dhar Ke Bolo ji
religions of the world, but the prayer of Sikhs has
Waheguru‖ consists of the noble deeds performed
been ―standardized‖. While offering the prayer, one
by individuals and others, who made sacrifices for
should submit totally to the authority of God and it
the cause of Sikh Dharam to help Sikh faith to
should come directly from the heart. When the
reach present respectable stage. In this part the
prayer is offered, everybody stands up with folded
Sikhs are made to realize that they are part of Sikh
hands facing the Holy Guru Granth Sahib ji or the
Panth which has great heritage and whose past
person who leads the prayer, as the case may be.
and history is remembered with all its sacrifices
No priest is required to recite it - anybody
glories and noble deeds. The third part starts from
irrespective of age and sex can lead the prayer.
“Prathame Sarbat Khalsa ji ki Ardas Hai‖. This is
It can be offered individually as well as collectively
the portion from where the actual prayer to
on the occasions of joy or sorrow. If the Ardas is
Almighty starts. Herein all the blessing and support
offered in congregation, only one person recites it
from the Almighty is sought for the Khalsa Panth as
loudly, while others stand in attendance.
a whole and in the end the prosperity of the whole
Ardas actually consists of two parts. First part from
universe and success of Naam of true God is
beginning to ―Sab Thai Hoi Sahai‖ was composed
demanded.
by the Tenth Guru Himself. The second part
Sikh Prayer is purely personal and to some extent
starting from ―Daswin Patshahi Shri Guru Gobind
community oriented in composition and language
Singh ji Sahib‖ has been added after the creation
because the Ardas if offered from Sarbat Khalsa to
of Khalsa and has reached the present standard
Almighty for remembrance of His Naam and
form by additions made by generations of the Sikhs
obtaining comforts and seeking protection, grace
as the events of their history left their impressions
and honor of Khalsa Panth. It also recalls the
on the minds of the Sikhs. For understanding the
heritage, past history, sacrifices glories and noble
content and the purpose of Ardas, we can divide it
deeds, relating to only Sikhs, in order to keep alive
into three parts. The first part from beginning to
the old fires in their heart. Even though the prayer
―Dasam Patshahian di jot Sri Guru Granth Sahib ji
is being offered from days of conflicts with Moughal
De Path Dedare Da Dhian Dhar ke Bolo ji
rulers, yet nowhere any sign of bitterness or
Waheguru‖ relates to remembering and seeking the
revenge is visible in its content. Rather
protection of Almighty God and then remembering
the prosperity of the whole universe
all the ten Gurus and Guru Granth Sahib and
irrespective of religion, caste and creed
invoking them for seeking their protection at all
is sought in the end.
times and everywhere. The second part ending
Takhtan,
- Mandeep Singh (Noida, India) 31
Ardws
Ardws Akwl purK qO aus dIAwN AsIsW Aqy bKSSw mMgx dI
Aqy Kwlsw pMQ dI shwieqw dI mMg kIqI jwNdI hY[ AMq ivc
jIv vloN bynqI hY[ sMswr dy swry DrmW iv`c iksy nw iksy FMg
swry sMswr leI su`K SwqI Aqy nwm dI cVdI klw dI Ardws
nwl Akwl purb A`gy Ardws kIqI jWdI hY[ pr is`K Drm iv`c
kIqI jwNdI hY[
Ardws dy mjmUn nMU spSt kIqw igAw hY jo ik SRomxI
Ardws iekT iv`c jW iekilAW kIqI jw skdI hY[ Ardws
gurduAwrw kmytI dI Drm prcwr kmytI vloN prvwxq hY[
krn vyly swrI sMgq h`Q joV ky Klo jWdI hY[ sMgq iv`coN koeI
Ardws iqnw ihisAW ivc v`fI jw skdI hY, pihly ih`sy ivc
vI puruS, iesqrI, bcw jW buFw Ardws dI AgvweI kr skdw
prmwqmw nMU Xwd krky aus qoN shwieqw lYx dI m`Ng kIqI jwNdI
hY[
hY[ dUjy ih`sy iv`c is`K jgq dy aunwHN pyRmIAW Aqy DrmIAW nMU Xwd kIqw jwNdw hY ijnwHN ny Drm dI Kwqr kurbwnINAw id`qIAW[ qIjw ihsw pUrw bynqI dw hY[ ies ivc prmwqmw koloN AsIsW
- mndIp isMG, noAfw, ienifAw
Sri Guru Gobind Singh Ji Sri Guru Gobind Singh ji (Punjabi:
) was the tenth Guru of Sikhs. He
was born in Patna, Bihar in India on 22 December 1666. His father was Sri Guru Teg Bahadur ji. His mother was Mata Gujri Ji. He had four sons: Sahibzada Ajit Singh Ji Sahibzada Jujaar Singh Ji Sahibzada Jorawar Singh Ji Sahibzada Fateh Singh Ji He became a Guru on 11 November 1675, at the
Guru Gobind Singh ji was the last human Sikh
age of nine years, succeeding his father Guru Tegh
Guru. On 7 October, 1708, he declared Guru
Bahadur ji. He was the leader of the Sikh faith, a
Granth Sahib ji, the holy scripture of Sikhism, as
warrior, a poet, and a philosopher. He established
the next permanent Sikh Guru. He died on 7
―Khalsa Panth‖ in 1699, which is considered to be
October, 1708 (aged 42) at Hazoor Sahib in
one of the most important events in the history of
Nanderh. Guru Gobind Singh ji's life and teachings
Sikhism. He fought twenty defensive battles with
have had a lasting impression on Sikh ideology as
the Mughals and their alliances.
well as in their daily life.
- Taranjeet Singh
32
Sikh Six months ago I entered a place of worship to
He had a saying that meant “Adi pothaba nantar
learn of a religion that would bring me enlightment.
vithaba”. It translates to mean ―First my stomach
The Sikh religion believes in one universal God
then God‖. At the Gurudwara free food is served for
who is the creator of all living things. According to
everyone so that the people regardless of their
me, each letter of the word Sikh stands for words
religion and race can worship and pray together.
ever human should stand by:
This is the way of integrating and helping people
S Shurvir: Every Sikh is a courageous person who
without expecting anything back in return.
I
is willing to fight for the people who cannot
Nourishing our bodies with healthy, nutritious food,
protect themselves.
and drinks keeps us focused to God‘s journey.
Integrate: Which means for all people to come
Every moment of life we must strive towards The
K Khalsa: which means pure in thoughts and
Gurudwara gives us an opportunity to do so, and
actions.
for this I am completely grateful.
H Humanity: which means that we should think for
This is what I have written in brief about the Sikh
particular group of
people.
understanding
will.
seeking
all living beings and not a
and
God‘s
together.
religion. I have appreciated every moment thus so far and will continue to do so in the future. I would
These are four key words that have a lot of
like to thank everyone who guided me towards
meaning and purpose to guide people towards the
understanding more about the Sikh religion, and its
most righteous way to live.
beliefs. I have grown tremendously through this
A belief I look up to comes in a saying by Bhagat
experience. Special thanks to Baba Jagtar Singh
Dhanna Ji, ―Bukhe Bhagat Na Keeja” which
and Jenna Larsen.
translates to mean ―I cannot pray to you if my stomach is empty‖. Mirabai also said the same thing ―Bhukhe bhajan na hoye Gopala”. Sant Tukaran believed in eating first and then praying. - Pulstaya Parekh
33
Our Ten Gurus Guru Nanak Dev Ji: Guru Nanak was born in 1469 at
Guru Arjan was the fifth Guru,
Talwandi in Punjab. He taught that
and the youngest son of Guru
human life is a very precious
Ram Das.
opportunity to meet the creator, God, through absolute love and devotion to Him.
Guru Har Gobind Ji: The sixth Guru was the only son of Guru Arjan. His name was
Guru Angad Dev Ji: Guru Angad
Har Gobind. He was only
was
Guru,
eleven years old when his
Before
father was martyred and he
the
following
second Guru
Sikh
Nanak.
becoming Guru his name was ―Bhai
became
Lehna Ji‖. Before Guru Nanak Dev Ji departed this
instructions left by Guru Arjan.
world, he began to test the faith of his followers in order to choose someone who could continue to teach the true message of God. He found Bhai
Guru
under
Guru Har Rai Ji: Guru Har Rai was only fourteen when he became the seventh Guru.
Lehna to be the purest of the pure, and chose him
Guru Har Krishan Ji: Har Krishan was only five
even above his own two sons. He blessed Bhai
years old when he succeeded his father, Guru Har
Lehna with the name Angad that means 'part of
Rai. He is sometimes called the 'Child Guru‘. He
me'.
died of smallpox at the age of eight.
Guru Amar Das Ji: Guru Amar Das became Guru
Guru Tegh Bahadur Ji: Guru Tegh Bahadur was
when he was seventy three years old. He
the ninth Guru. His birth name Tyag Mal. He was
encouraged the use of the langar to carry on the
the great uncle of Guru Har Krishan.
tradition, started by Guru Nanak, of communal eating.
Guru Gobind Singh Ji: Guru Gobind Singh was only nine years old when his father was executed
Guru Ram Das Ji: Guru Ram Das was the fourth
and he had to take on the role of Guru. He was the
Sikh Guru. The third Guru had tested his followers
last human Guru, and probably the most famous.
and found his son-in-law, Bhai Jetha to be the most faithful Sikh. He blessed him with the name Ram Das that means 'God's servant'.Guru Arjan Dev Ji: - Kevleen Kaur Plaha
34
dwqy dw Sukr mnweIdw j`xy K`xy nwl AYNvy pMgw neIau pweIdw
guAWfIAW dy Gr mrsfI nUM vyK AYNvY jw ky ikSqW qy h`mr
jy ikqy pY hI jwvY, iPr auhnUM nhIN vDweIdw[
nhIN GBweIdw[
ipAwr nwl bYT Awps ivc sulJweIdw
kdy vI AwpxI cwdr qoN v`D Awpxy pYrW nUM nhIN vDweIdw
kort-kcYhrIAW dy rwh neIau jweIdw [
AYvyN KwhmUKwh vwDU Awpxy gl,bymuKqw Pwhw nhINau pweIdw [ du`KI hoeIey cwhy suKI kdy vI r`b nhIN BulweIdw
grIb dI grIbI dw mzwk nhIN aufweIdw
aus dw Bwxw mMnky idn-rwq dwqy dw Sukr mnweIdw
sgoN aus dI mdd leI Xogdwn pweIdw[
auey p`mI qYN kI lYxw iksy qorI mYN myrI‟coN
kdy vI iksy nMU AYNvY lwrw neIau lweIdw
qyrw ijvyN b`uqw cldw qMU ausy hI clweIjw
sgoN jy kuJ kr skdy hoeIey qW krky idKweIdw[
qMU idn rwq dwqy dw Sukr mnweI jw [ qMU idn rwq dwqy dw Sukr mnweI jw [
lokW dy SISmihl vyK AwpxI kulI nUM lwbUM neIau lweIdw
s`c dI Avwz s`c dI Avwz nUM mYN aucI aucI boldW, inAW dI dyvI dy qrwzu „c qoldW]
s`c dI Avwz nUM mYN aucI aucI boldW] kOmIN mzbI ho igAw mulk swrw,
swbdW dI qlvwr nUM imAwn qoN inkwldW,
JUTw ho igAw sicAwrw]
kI hY bdilAw ies gl nUM ttoldW]
Drimk bwbw vI tI.vI. auqy Awaux leI hY boldw] s`c dI Avwz nUM mYN aucI aucI boldW]
kI A`j vI hY iezq mW dI r`b vrgI? kI A`j vI hY vfy Brw dI jgw bwpu dy QW vrgI?
mqlb prsq ho geI hY duinAw,
kI A`j vI AiDAwpk guru dy hY mol dw?
mnuKqw nUM Bul geI hY duinAw]
s`c dI Avwz nUM mYN aucI aucI boldW]
dIn Drm dy rKvwilAW nUM Drm bcwaux meI ArjordW s`c dI Avwz nUM mYN aucI aucI boldW]
bdl igAw hY hr pMjwbI, bdl igAw hY ihMdusqwnI]
byprvwhI dI hd krqI ienswn ny
auqrI-BwrqI dKnI siBAwcwr leI hY gOrdw,
irSvqKorI dI Ag mco id`qI ienswn ny
s`c dI Avwz nUM mYN aucI aucI boldW]
hnyrgrdI dI hnyry „c rwz idlW dI hW KoldW s`c dI Avwz nUM mYN aucI aucI boldW]
Kyq pDry krqy swry,
s`c dI Avwz nUM mYN aucI aucI boldW]
mygw pRojykt dy ny mwry] ik Kweygw ienswn vycky mW nUM jo rolqw]
- rmndIp isMG
35
gurU nwnk dy Gr dI gurU nwnk dy Gr dI sux lvo loko myrI jubwnI,
il`KI geI KUn dy nwl, aus pMQ dI hY ieh khwxI[[
il`KI geI KUn dy nwl, aus pMQ dI hY ieh khwxI[
in`ky-in`ky sI auh Coty-Coty qy ipAwry-ipAwry,
ijQy ipqw sihn krdw puqrW dI vI kurbwnI,
k`cIAW klIAW vWg sI gurU goibMd dy rwj dulwry [
cwhy jwn clI jwey kdI nw jwvy Drm rUhwnI[[
hs hs ky sUlI cVy Cw geI hr pwsy hYrwnI,
q`qI qvIAW qy vI nw foly myry gurU Arjn pwqSwh,
il`KI geI KUn dy nwl, aus pMQ dI hY ieh khwxI[[
fr igAw is`KI isdk qoN jhwNgIr bwdSwh[
vyK lvo Apnw ieiqhws AY isKo Bu`l nw kdy jwxw,
ihl igAw sI Awsmwn, kMb geI hr julmwnI,
s`cI sPl ausdI ijMdgI jo mny gurU dw Bwxw [ Aw jwvo is`KI kol hrkqW nw kro bckwnI,
il`KI geI KUn dy nwl, aus pMQ dI hY ieh khwxI[[
il``KI geI KUn dy nwl, aus pMQ dI hY ieh khwxI[[
iPr id`lI vl nUM gey Dn SRI gurU qyg bhwdr, id`qw sIs mzlUmW leI bn gey ihMd dI cwdr [ Ajy q`k vI swnU hY Xwd gl BwvyN ho geI purwxI,
- mukyS
bilhwrI kudrq visAw TMfI hvw dI SW-SW, drKqW dI TMfI CW [ icVIAW dI cINA-cINA-cINA, bdlW coN vrsy mINh ] qryl dIAW bUMdW ivcoN, GwA dI hrIAwvl iv`coN [ phwV dI TMf iv`coN, cSimAW dy pwxI iv`coN ] pwxI dI k`l-k`l suxky, koiel dI kUM-kUM suxky [, r~b hr QweIN idisAw, bilhwrI kudrq visAw ]
- jsbIr isMG kohlI, ienifAw
36
37
38
Five Symbols of Sikhism On Vaisakhi day in 1699, our tenth Guru Gobind
Kachera – Kachera is specially made cotton
Singh Sahib ji summoned Sikhs from all over India
underwear as a reminder of the commitment to
to the city of Anandpur Sahib. At this gathering, the
purity. For most Sikhs the Kachera is a symbol of
Guru called upon Sikhs to uphold their faith and
modesty. It also symbolizes self-control and
preserve the Sikh religion. Guru Gobind Singh gave
chastity and prohibition of adultery.
the Khalsa a unique identity with five distinctive
Kara – Kara is an iron/steel bangle, worn
symbols of purity and courage, known today as the
on the wrist, signifying bondage to Truth
Five K‘s.
and
freedom
from
every
other
Kesh – Kesh are uncut hair and beard, as given by
entanglement. This reflects the Sikh view of God
God, to sustain him or her in higher consciousness.
who is eternal and infinite.
A turban, the crown of spirituality and leadership,
Kirpan – Kirpan is a mini-sword, with which the
then covers the Kesh. Kesh are also a traditional
Khalsa is committed to righteously
symbol of holiness.
defend the fine line of the Truth. It is a
Kangha - Kanga is a wooden comb to properly
ceremonial
sword,
symbolizing
groom the hair as a symbol of
readiness to defend the defenseless, and defend
cleanliness. As a Sikh combs the
one's faith against persecution.
hair daily, he or she should also comb
the
mind
with
the
Guru's
wisdom. - Amolak Kaur Plaha
Sahibzada Ajit Singh Ji Guru Gobind Singh Ji had four sons: Sahibzada Ajit
arrows. Many mughal soldiers lay dead in the
Singh Ji, Sahibzada Jujhar Singh Ji, Sahibzada
battlefield. However, there were countless mughal
Zorawar
soldiers. Sikhs requested to Guru Ji, to save the
Singh
Ji
and
Sahibzada Fateh Singh Ji.
lives of the young Sahibzadey. Guru Ji replied,‖ All
Sahibzada Ajit Singh was
of you are my dear sons‖.
the eldest of all. He was
Then, Sahibzada Ajit Singh Ji came to his father
born at Anandpur sahib on
and sought his permission to go to the battlefield.
January 7, 1687 A.D. He
Guru ji gave him his blessing and sent a batch of
learnt to use weapons from his father in his
five Sikh warriors along with him. The 18-year-old
childhood. He was excellent swordsman and a
Sahibzada and his companions fought bravely, like
brave warrior. The historic battle of Chamkaur took
a hero and achieved martyrdom.
place on 2nd December 1704. When the Mughals launched their attack at Chamkaur garhi, Guru Sahib and the Sikhs responded with a shower of
- Rajveer Singh 39
Five Takhats of Khalsa Takhat means THRONES – There are five takhats which have special importance for all the Sikhs. They are Akal Takhat, Keshgarh Sahib, Sri Harmandar Sahib, Hazur Sahib and Damdama Sahib. Takhat Akal Takhat : This is the oldest and the first takhat. It is inside the Golden Temple complex in Amritsar. It was build by Guru Hargobind Ji.
Takhat Keshgarh Sahib : It is in Anandpur Sahib in Punjab. This is the place where Guru Gobind Singh ji started the Khalsa order.
Takhat Sri Harmander Sahib: Is the very important Gurudwara in Patna, Bihar. It is also the birth place of our tenth Guru, Guru Gobind Singh ji.
Takhat Hazur Sahib: It is in the city of Nanded in Maharashtra. Our tenth Guru Guru Gobind Singh ji was ―Jyoti Jot‖ here in this gurudwara and he passed the permanent Guruship to ―Guru Granth Sahib‖ before his death. Takhat Damdama Sahib: This Gurudwara is situated at Talwandi sabo in Punjab. Guru Gobind Singh ji stayed here for nearly a year and revised the version of the Guru Granth sahib, which is now the eternal Guru of the Sikhs.
We all should know about our five takhats and we all must go to all these Gurudwaras atleast once in our lives.
– Manveet Singh Anand
40
hONsly bulMd r`KIey aUTW vwilAW nwl lw ky Xrwny,
d`uKIAW dy d`uK drd vMfwauxw,
qW bUhy nhINau qMg r`KIey [
roNidAW nUM jw cup krwauxw,
jdoN is`KI vwly rwh auqy clxw,
fu`bidAW nMU bwhoN PV bcwauNxw,
qW hONsly bulMd r`KIey [
ieh AsUl ny mu~K p`mI dy, iPr vI jy ikqy Anjwxy ivc
dsW nhuAW dI ikrq krnI,
koeI Bu`l ho jwvy qW myry gurU jI
nwm jpxw qy vMf Ckxw
sdw bKSdy d`sIdy [
ieh hY buinAwdI AsUl is`KI dw [ Bwxw mMnky sdw cVdI klw ivc rhxw,
jdoN is`KI vwly rwh auqy clxw,
ieh hY dsqUr is`KI dw [
qW hONsly bulMd r`KIey [
sdw nIvy ho, inmrqw ivc rhxw
aUTW vwilAW nwl lw ky Xrwny,
qy idlW ivc nhI GMmf r`KIey [
qW bUhy nhINau qMg r`KIdy [
jdoN is`KI vwly rwh auqy clxw, hONsly bulMd r`KIey [ aUTW vwilAW nwl lw ky Xrwny,
- prmjIq isMG pMmI
qW bUhy nhINau qMg r`KIdy [
41
Mata Khivi Ji She created a loving atmosphere. She has the distinction of being the only lady among all Gurus‟ wives, to be mentioned by name in Guru Granth Sahib... Mata Khivi (1506 - 1582) was born to Karan Devi
"Balwand
and Bhai Devi Chand Khatri in a small town called
says
that
Sanghar which is now located in the province of
Khivi,
the
Sindh in Pakistan. Her father was a shopkeeper
Guru`s wife,
and trader, and was a popular man in the
is
neighbourhood. His daughter inherited all his finest
woman, who
attributes of generosity and congenial spirit. Mata
gives soothing, leafy shade to all. She distributes
Khivi was married to Bhai Lehna, who later became
the bounty of the Guru`s Langar; the kheer - the
the second Guru of the Sikhs, Guru Angad Dev Ji.
rice pudding and ghee, is like sweet ambrosia."
They had 4 children – Dasu (eldest son), Bibi Amro,
(p967)
Bibi Anokhi and son Datu.
Bibi Amro had later
After Guru Angad Dev Ji‟s departure from the
become a preacher of Sikhism. She transformed
world, she continued to serve the community and
the life of third Guru, Guru Amar Das Ji by
remained associated with the Guru's house for rest
introducing him to Guru Nanak ji‟s teachings that
of her life (around 30yrs).
she had learnt from her father Guru Angad Dev Ji.
Mata Khivi ji had the distinction of meeting five
When Lehna became Guru Angad, Mata Khivi
Gurus. She lived to the age of 75 and died in the
took on the duty of organizing the arrangements of
year 1582. Guru Arjun Dev Ji attended her
offering langar and hospitality to the many devotees
funeral. In short, her life can be summarized in
who came from far off places. People used to come
three phases:
a
noble
to their house to meet the Guru. She took upon
1. The first period was the twenty years of marriage
herself the onerous task of managing every detail
before Guru Angad Dev Ji succeeded Guru Nanak Dev
of the langar. Only the best possible ingredients
Ji.This period was a test not only for Guru Angad Dev
were used, and everyone was treated with utmost courtesy. Her hospitality has been emulated over the centuries and has become the first cultural identity of the Sikhs. Due to her dedication, the
Ji, but for her as well. Any decisions he made, affected her very much. Her response would also have affected his actions. However, she never complained, nor did anything to deter him from his objectives. 2. The second period of her life as wife of the Guru
Langar soon became to be known as "Khivi ka
was extraordinary in its devotion and dedication to the
Langar‖.
cause.
Mata Khivi ji did much more than work in the
3. The third and last period was after her husband‘s
kitchen. She created a loving atmosphere. She has
death. She continued to nourish the Sikh community and
the distinction of being the only lady among all
to work tirelessly for that which she now believed in with
Gurus‟ wives, to be mentioned by name in Guru
all her heart.
Granth Sahib.
- Gurveen Kaur
42
Sikhism Through the Eyes of Human Rights Abstract This small writing is dedicated to connect some of the principles, practices and doings of Sikh communities to some core principles of universal human rights. Human rights are non-discriminatory and equally applicable to everyone irrespective of their position or origin or any other status, the social practice of Sikhism is also based on equal respect and treatment to all the human beings. Sarbat Da Bhala
(for the good of
all),
Naam
Japna
(remembering God through meditation), Kirat karo
major drawbacks of my society; we practice untouchablity among the peoples whereas Sikhism has no such discrimination. When I was introduced to a Sikh friend in U.S.A., I got a chance to go the Gurudwara and observe the internal parctices involved in the work of ―Seva‖ or service. I also got a chance to contribute to Sikhs human and civil rights issues from which I learned a lot about Sikhism. These activities inspired me to write about the Sikhism today.
(earning an honest living), Vand chakko (selflessly
Human Rights, Sikhs Principles and Practices
serving others, sharing income and resources) and
United Nations Office of the high commisioner for
many more are the basic guiding principles of the
human rights defines human rights as rights
Sikh community. The Sikhs are not only actively
inherent to all human beings, whatever our
involved in serving langer (community food) inside
nationality, place of residence, sex, national or
Gurudwara but they are also found equially
ethnic origin, colour, religion, language, or any
involved in helping people
whether it is a man
other status. We all are equally entitled to our
made disaster or a natural disaster around the
human rights without discrimination. These rights
globe. In my opinion,one of the names for the true
are all interrelated, interdependent and indivisible.
serving people is ―Sikh‖.
Among other, non-discrimination among all human
My birthplace, Nepal, is a place where more than
being wherever they are and whoever they are is
86.51% people believe in Hinduism and the rest are
the most important principles of human rights.
Buddhists, Christians, Muslims, Sikhs, Jains etc. As
Whoever goes to the Sikh‘s Gurudwara, are being
I was born and brought up in a Hindu family
welcomed by Sikhs. Everyone finds equally treated.
background of Western Nepal, I had little idea about Sikhism. When I came to know about the
One of the Sikh Scholar, Sukhmandir Khalsa,
outer world, apart from the other things,
I also
highlights three basic principles of the Sikhs. The
learnt that there is a Gurudwara which was founded
first principle is that everybody should remember
in 1976 by the Sikh sangat of Kathmandu, Nepal.
the God through meditation which is called ―Naam
The most famous being "Nanak Math" situated on
Japna‖. It is well accepted that routined meditation
the bank of river Bishnumati is a historical place in
helps to release stress and maintains peaceful
Nepal. It is said that Guru Nanak Sahib actually
mind and physical wellbeing. The second principle
stayed there for sometime and mediated at this
emphasises that to sustain this materialistic world
serene sight. Gradually what I realized were the
beatifully our earnings must be based on honesty. 43
Therefore, earning honestly is called ―Kirat Karo‖
countries, making it perhaps the most destructive
in Sikhism. The third most important principle of
Tsunami in history. In such a horrific situation,
Sikhism is that every one need to serve others
Sikhs diaspora contirbuted a lot to provide
without any vested interest. Therefore, Sikhism
community food (Langer) , medicine and shelter.
believes that we need to share our income and
Most of the resources was gathered by Sikhs
resourses
themselves. Not only Tsunami, Sikhs help and
for
the
persuit
of
happyness
of
everybody. It is called as ―Vand Chakko‖ in
presence
was
Gurmukhi language. In this regard Sukhmandir
Cyclone
Nargis
Khalsa has rightly illustrated the principle of humility
Myanmar‘s junta government had not allowed even
(Seva) as follows:-
UN aid workers but Sikhs were able to win their
"Jaat kuleen sevak je hoe|| (If someone of high
trust and got permission to distribute the relief
social standing becomes a selfless servant),
materials. And wherever Sikhs go they organize
taa ka kehnaa kehahu na koe|| (then his praises
community food or langer and samething they did
cannot even be expressed.)
in Myanmar too. Their illustrative efforts of ―Seva‖
Vich sanaatanee sevak hoe|| (And if someone from
was seen among the survivors of ―Hurricane
a lowly social class becomes a selfless servant)
Katrina‖ of 2005. Right now Sikhs are involved to
nanak panheeaa pehrai soe ||4||1||6|| (O Nanak, he
provide ―Seva‖ among the deadly earthquake‟s
shall wear shoes of honor) ―
victims of Haiti. The most impressive recognition
We can find the above mentioned principles as
has come from the U.S. President Barack Obama
core values of human rights in the most important
as he has rightly pointed out the contribution of
international human rights documents named
Sikhs in Haiti during a recent national prayer
Universal Declaration of Human Rights (UDHR),
breakfast meeting. President told- “God's grace
1948. UDHR preamble says that - human beings
is....expressed through multiple faith-based efforts.
shall enjoy freedom of speech, belief and freedom
By evangelicals at World Relief. By the American
from fear and want has been proclaimed as the
Jewish World Service. By Hindu temples, and
of the common people….
mainline Protestants, Catholic Relief Services,
Basically the origin of Sikhism was the cause of
African American churches, the United Sikhs.” In
need of protecting people to allow them to practice
his speech he highlighted
their beliefs, to allow them to speak, to allow them
which should be the matter of pride among all
living in fearless environment and to enable them or
the Sikh people. It is not only the recognition of
to provide them their primary basic needs.The
―the UNITED SIKHS‖ but all the Sikhs who showed
Sikhs Gurus sacrificed themselves to protect these
their wide generosity to the needy people. There is
core values of human rights.
an ample amount of works that Sikhs have
If we look at the current activities of Sikhs we must
performed. They have equally contributed to the
say that Sikhs are true in their sayings and doings.
victims of a recent earthquake in Pakistan. They
The Indian Ocean Tsunami of 2004 had claimed
provided service not only to Myanmar but to the
more than 150,000 people, who were dead or
conflict affected people in the Gaza Stripe in
missing, and millions more were homeless in 11
middle east last year 2009. Hence what we found in
highest aspiration
highly
impressive
victim
in
among
Mynmar.
the The
the UNITED SIKHS
44
real practice is that Sikhs are for the principle of the
others, working with honesty and self-secrifice
Sarbat da Bhala or in other words good for all.
to protect others rights like freedom of speech
This is how Sikhs are nurtured, prepared and
and belief and freedom from fear and want are
grown to empower the community and all. It is how
the matching values of the Sikh principles and
the daily prayer of the Sikhs ends. The Sikhs believe in universal brotherhood and oneness of humanity. They work for welfare of every body irrespective of caste colour and creed.
Conclusion: Finally, Sikh principles and daily practices are full of humanity and with the spirit of protecting human rights for all. Living for
human rights. Let us all wish that such spirits of Sikhs shall remain forever. Last but not the least, ―Nanak Nam Charhdi Kala Tere
Bhane
Sarbat
Da
Bhala‖
or
Supreme is the Word of God, May God bless every human being ! - Dhani Ram Sapkota, LL.M. Nepal, M.A. in Human Rights, Thailand
Health Is Wealth krmu BUmI srIr jo bIjy so Kwey]
idqI jWdI hY Aqy bhuq hI ssqI kImq ivc aunHW nUM pRwpq kIqw
iksy vI kOm dy JMfy aus dy fMfy dy zor Aqy swfI aucI qy
jw skdw hY[ hrIAW qwzIAW sbzIAW, qwjy Pl, slwd Aqy hr
sucI soc Aqy swfI b~cy Aqy swfI ishq hI fMfy dI mzbUqI hY[
iek qrHW dy Fiber vwly Grains dw syvn krnw cwhIdw[ ieh
swMnU koiSS krnI cwhIdI hY ik Awqmk qOr qy cMgy vIcwr Apny
sB Kwx nwl hI rozwnw srIrk ksrq dI vI jrUrq hY jo ik
Aqy Apny pRIvwr, dosqW Aqy sMgq ivc ivcirAw krIAy[ ijs
bVI hI Awswn hY[ roz gurbwxI pVHdy ieh vI iek inqnym dI
dy nwl Apny krm krn dI soc dI cMgI Xogqw pRwpq huMdI hY
qrHW hI kIqw jw skdw hY[
Aqy Awaux vwly smyN qy prmwqmw vloN b^SIAW hoeIAW KuSIAW
iksy ny KUb kihAw hY ik iek qMdrusq idmwg iek qMdrusq
dI smJ AwauNdI hY[
srIr ivc rihMdw hY keI vwrI ies qrHW huMdw hY ik swfy GrW
ijs qrHW jmIn ivc ijs bIj nUM bIjIAw jwvygw aus
ivc sB qrHW dw Food huMdw hY pr swfy qk phuMcdw nhIN hY[ so
dw hI bUtw bxdw hY Aqy ausdy hI Pl dI pRwpqI huMdI hY[ swnUM
koiSS krnI cwhIdI hY ik ies qrHW dw Food , for example-
koiSS krnI cwhIdI hY ik jIvn ivc cMgy bIj bIjIey so cMgy
dry fruit, salad, fresh fruits and Roasted bean etc.
PlW dw rs mwx skIAy[ aus qrHW ijs Bojn nUM Kwdw jwvygw aus
hmySW hI tybl qy hox ijQoN ik AsIN hmySW guzrnw huMdw hY, so
dw Asr swfI soc Aqy syhq qy Asr krygw jykr AimRMq KwvWgy
AswnI nwl Kwx vwsqy cu~k skIAY[ so bynqI hY ik kOm dy JMfy nUM
qW srIr qy cMgw Asr hovygw Aqy jykr zihr vrgIAW cIzW dw
mzbUqI pRdwn krn ivc Xogdwn pweIey Aqy gurU, pRIvwr Aqy
syvn krWgy qW aus dw Asr srIr Aqy soc qy pvygw[ swnUM
kOm dIAW KubIAW pRwpq krIAy[
koiSS krnI cwhIdI hY ik pOsitk Bojn (Healthy Food ) dI hI vrqoN kIqI jwvy[ AsIN bVy hI cMgy BwgW vwly hW ik AsIN
-Awqmw isMG
iek AysY dyS ivc hW ijQy Healthy Food bwry swnUM jwxkwrI 45
46
Oral and Dental Health What is good oral hygiene? Good oral hygiene means that the teeth are clean and free of debris and decay, gums are pink and do not hurt or bleed when you brush or floss. Bad breath is not a constant problem. Cosmetically you are not hiding your smile because your teeth are a source of embarrassment. How is good oral hygiene practiced? Maintaining good oral hygiene is very important for teeth and gums. Healthy teeth make it possible to eat and speak properly in addition to adding to cosmetic beauty. Dental problems are caused by plaque which is a sticky layer of microorganisms, food particles and other organic matter that forms on teeth. Bacteria in plaque produce acids that cause cavities. Plaque leads to periodontal disease – a potentially serious infection that can erode bone and surrounding teeth. The best defense is to remove plaque daily by brushing and flossing. Simple steps that can reduce the risk of developing tooth decay and gum disease: 1. Brushing twice daily (or after every meal) in short horizontal circular motion helps to remove plaque from all surfaces of the teeth. 2. Flossing daily after every meal helps to remove plaque and decaying food stuck in between teeth. This food decay and plaque can cause irritation to the gums which leads to bleeding of the gums. 3. Eating balanced diet and foods that help muscles and bones help teeth and gums. Note that breads and cereals are rich in vitamin B while fruits and vegetables contain vitamin C, both of which contribute to healthy gum tissue. 4. Green tea contains polyphenol antioxidant plant compounds, which are thought to reduce plaque, and to help reduce cavities and gum disease. Green tea may also help reduce bad breath. Tooth enamel can be strengthened because green tea contains fluoride which promotes healthy teeth. 5. Milk and yogurt are good for teeth because they contain low acidity, which means that wearing of teeth is less. They are also low in decay-inducing sugar. Milk is a good source of calcium, the main component of teeth and bones. 6. Fruits such as apples, strawberries and kiwis contain Vitamin C. This vitamin is considered the element that holds cells together. If this vitamin is neglected, gum cells can break down, making gums tender and susceptible to disease. 7. Vegetables: Vitamin A, found in pumpkins, carrots, sweet potatoes and broccoli, is necessary for the formation of tooth enamel. Crunchy vegetables may also help clean gums. 8. Onions contain antibacterial sulfur compounds. Tests show that onions kill various types of bacteria, especially when eaten raw. 9. Celery protects teeth by producing saliva which neutralizes bacteria that cause cavities. It also massages the teeth and gums. 10. Sesame seeds reduce plaque and help build tooth enamel. They are also very high in calcium. 11. Animal food: chicken, turkey, and eggs contain phosphorous which, with calcium, is one of the two most vital minerals of teeth and bone. 47
12. Water cleans the mouth and produces saliva that deposits essential minerals into the teeth. It keeps teeth hydrated and washes away particles from the teeth. 13. Using dental products that contain fluoride including tooth paste helps to reduce dental decay. 14. Children under the age of 12 should drink fluoridated water or take fluoride supplements. 15. Last but not the least ―Visit a dentist once every six months‖. Remember these are your teeth and if properly cared will last you a life time. – Dr. Neetu Bagga, BDS
HEALTH CHOICES FOR HEALTHY LIFE Your genetic map, your food habits and exercise
we can do to ensure the best health of our foods
decide how your health will be. Do you wonder or
and thus ensuring your health. Following are some
know what is the origin of food that gets in your
―Do‘s and Don‘ts‖ that will dramatically help you to
plate? Most of us assume that food we buy is clean
ensure a good health.
and healthy since there are regulating agencies like
Do – Please clean thoroughly your fruits and
food and Drug administration which monitor food
vegetables and only buy fresh or frozen.
safety. Here is the catch ! Many chemicals that
Don‟t – Do not fill bucket and clean your fruits and
are extremely harmful slip through cracks and get
vegetables from the same water. Take a strainer
in our foods and drugs due to lobbying of special
and wash with running water. Do not buy ‗canned‘
interest groups, who make billions of dollars. They,
foods.
then, fund the politicians, who turn their heads
Do – Buy whole grains look for 100% whole wheat
away and look the other way. I do not know if you
Atta and also buy 100% fruit juice.
are aware of recall of viox (medicine for arthritis)
Don‟t – Avoid refined white Atta, all the good stuff
which caused heart problem and resulted into law
is stripped from it. I know it is more expensive but
suits worth millions of dollars. Despite that, the
still, you cannot put price on your health. Do not
pharmaceuticals company made billions of dollars
buy drinks that have artificial sugars, sweeteners
from the sale of the drug. So, be careful and know
and high fructose corn syrups.
all side effects of medicines you take. Ask your
Do - Buy canola oil and olive oil for your cooking
doctor about it and read the inserts carefully.
and make sure that they are fresh.
Regarding foods, have you ever wondered why
Don‟t - Do not buy oils that are partially
tomatoes are waxed?
hydrogenated. Hydrogenation is done to increase
The wax prevents bugs from spoiling tomatoes
the shelf life of oils but it reduces greatly your life.
because bugs do not like to eat wax as they know it
Do – Do as much seva as you can as it produces
is harmful for them. Would you like to eat that wax?
healthy chemicals in your brain that enhance
And then, there are other preservatives that are not
quality of your health. Do laugh and have fun with
safe if taken more than their limits. Even though
family and friends.
these things are out of our control, there are things 48
Don‟t – Do not make fun of people and talk bad
and transfats, you can improve your health and
about others even if you are joking. Negative
prevent diseases like diabetes, heart attacks,
thoughts impact good health.
strokes, high blood pressures, arthritis, cancer,
Do – Do visit Gurudwara along with your family as
kidney failures and skin problems.
it enhances quality of life, brings peace of mind and
Please do follow these suggestions for your own
more importantly, it teaches purity of thoughts and
sake and to make your family (and community)
simple life.
strong. May Waheguru bless each one of you with
Don‟t - Do not lie. You have to remember that you
happy and healthy life!
will have to cover one lie with thousand lies. These things cause unnecessary stress. These are not personal opinions but there is a big research to
- Dr. Kamini Kohli
support these findings. By avoiding, refined white atta, corn syrups and sugar in everything (like drinks and in sweets), partially hydrogenated oils
Aw jw CyqI jIqo rwxIey lYky svrgW coN imNt auDwry Aw jw CyqI jIqo rwxIeyN A~j qyry lwlW ny ShIdIAW ny pwEuxIAW Ieh cNd GVIAW ny Pyr AqI AwauxIAW Aw ky vyK lY qUM KuSIAw qy KyVy Aw jw CyqI jIqo rwxIey lY ky svrgW coN imNt auDwry lwVI mOq nwl A`j jovxy ny Pyry nI P`b P`b pYky ny dulwry ny pyry nI iShry pu`qw nUM sjw h`QI ipAwry Aw jw CyqI jIqo rwxIey
lYky svrgW coN imNt auDwr poiqAW vyK vyK Sgn Sgn mnWvwgI ieho ijhy vyly cyqy AwaudIAW ny mWvw nI gey kOx mWvw ib`nw p`uqW nMU isMgwry Aw jw CyqI jIqo rwxIey lYky svrgW coN imNt auDwr lwlw kI bgq A`j kwkI iek`lI jwvygI mwqw ipqw ibnw ik`vy jMJ ieh shwvygI jrimhr hxgy Ars ky qwry Aw jw CyqI jIqo rwxIey lYky svrgW coN imNt auDwr
-hrismrn isMG mUMDl
49
50
Nanak Naam Jahaj Gurudwara (www.NNJGurudwara.com) Waheguru Ji Ka Khalsa, Waheguru Ji Ki Fateh On 2nd Nov 2009, Nanak Naam Jahaj Gurudwara, Jersey launched
City
its
website
(http://www.NNJGurudwara.com) on the auspicious occasion of Prakash Utsav of Sri Guru Nanak Dev Ji. The site has been launched with basic information about the Gurudwara Sahib along with the
various
programs
and
activities
being
performed. Khalsa School: This section provides some basic As part of the Gurudwara website, we have divided the site into the following sections for easy navigation: What‟s New: This section lists the new content added to the Gurudwara Sahib website. This makes it easier to find the updates being made to the site. In addition, this section also lists the upcoming programs and activities at Gurudwara Sahib. About
information about the weekly Punjabi classes conducted at Gurudwara Sahib every Sunday. Sikhism: This section provides information about the basic concepts of Sikhism to bring awareness about the religion. Gurupurabs: This section provides the Gurupurab dates based on Nanakshahi calendar. Nanakshahi Calendar: This section provides the mapping between Punjabi and English calendar. In
Gurudwara:
This
section
provides
information about the location and driving directions to Gurudwara Sahib. In addition, it also provides information about the Head Granthi and current Raagi Jattha and Katha Vaachak at Gurudwara Sahib. Daily Programs: This section provides the timings for the daily programs (Prakash, Asa-di-war, Keertan, Katha, Samapti etc) being performed at Gurudwara Sahib. Activities: This section provides details for the other activities performed at Gurudwara Sahib. This includes details about the Keertan Classes, Paath Classes, Sukhmani Sahib Paath and Homeopathy
addition, you can also down load the Nanakshahi calendar for the current year which lists all the important events throughout the year. Gurbani: This sections contains a repository of the Katha and Keertan being formed at Gurudwara Sahib. In addition, one can also download the different Paaths along with the PDF version of Sri Guru Granth Sahib ji. Kid‟s Corner: At Gurudwara Sahib, we organize various events to engage the kids and encourage them to participate in the activities performed at Gurudwara Sahib on a regular basis. This section provides the details about all such activities which are performed by our children.
Clinic.
51
Photo
Gallery:
This
section
provides
the
keep the Sangat informed through regular email
photographs for all the major events organized at
updates. In this section, one can get registered with
Gurudwara Sahib.
us and start receiving regular updates through
Other Links: We have limited our website to
email.
provide information focused on Gurudwara Sahib.
Feedback: Since this is a small beginning, this
However, there are a lot of other websites which
section enables the Sangat to provide us the
have much more information related to Sikhism.
feedback, which help us to improve the site
This section provides some of these links and we
continuously and add information that the Sangat
continue to add more links as and when we come
may be interested to know.
across such sites.
- Mahendra Singh
Register: With so many new activities and events organized regularly at Gurudwara Sahib, we try to
slok kbIr jI kbIr mrqw mrqw jgu muAw, mir BI nw jwinAw koie [ AYsI mrnI jo mrY, bhuir nw mrnw hoie [[
kbIr AYsw koeI n jnima, ApnY Gr lwvY Awig [ pwcau lirkw jwir kY, rhY rwm ilv lwig [[
kbIr mwns jnm duMlB hY, hoie n bwrY bwr [ ijau bn Pl pwky Buie igrih, bhuir n lwgih fwr [[
kbIr mwtI ky hm pUqry, mwnsu rwiKau nwau [ cwir idvs ky pwhuny, bf bf rNUDih Twau [[
kbIr hwf jry ijau lwkrI, kys jry ijau Gws [ iehu jg jrqw dyiK kY, Bieau kbIr audwsu [[
kbIr grub n kIjIAY, cwm lpyty hwf [ hYvr aUpir CqR Dr qy Puin DrnI gwf [[
kbIr lutnw hY q luit lY, rwm nwm hY lUit [ iPir pwCY pCqwagy, pRuwn jwihNgy CUit [[
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Kwlsw skUl: qr`kI dI rwh qy
„gurUdvwrw nwnk nwm jhwj‟ iv`c vI vwihgurU dI ikRpw nwl 2008 iv`c pMjwbI skUl leI auprwlw kIqw igAw[ hr mwqw-ipqw dI ie`Cw huMdI hY ik auhnW dw b`cw AwpxI mW bolI - „pMjwbI‟ Aqy Awpxy siBAwcwr nwl juiVAw rhy[ so iesy krky dysW-ivdysW iv`c vsdy pMjwbI pirvwr rliml ky gurUdAwrw swihb dI iemwrq dw auprwlw krdy hn[ gurUdAwrw swihb iek AijhI sMsQw hMdI hY ijs iv`c swry rliml ky syvw krdy hn cwhy auh lMgr dI syvw hovY jW iPr pMjwbI skUl nUM clwaux dI syvw[ b`icAW dI ividAk, Dwrimk ivkws leI Kwlsw skUl dw pRbMD hryk gurUdAwry iv`c kIqw jWdw hY[ iesy qHrW „gurUdvwrw nwnk nwm jhwj‟ iv`c vI vwihgurU dI ikRpw nwl 2008 iv`c pMjwbI skUl leI auprwlw kIqw igAw, ijs iv`c bicAW nuUM gurmuKI ilpI dI is`iKAw idqI jWdI hY[ jo ik hOlI hOlI q`rkI dI rwh v`l vD irhw hY[ pMjwbI skUl iv`c ijQy gurmuKI isKweI jWdI hY auQy
2010 jnm idn swihbzwdw AjIq isMG mnwieAw igAw sI[ ijs iv`c pUrw pRogrwm b`icAW vlo pyS kIqw igAw[ gurmuKI Aqy gurbwxI is`K ky hI b`cw AwpxI ijMdgI dI mMijl vl vD skdw hY[ smy-smy qy Kwlsw skUl nUM A`gy vDwaux leI AiDAwpk qy sMgq dw sihXog iml irhw hY[ AsI cwhuMdy hW ik swfy b`icAW nUM Awpxw s`iBAwcwr Aqy gurUu swihb dI bwxI Aqy mirXwdw smJx iv`c koeI muSkl nw Awvy ikauNik Awaux vwly smy iv`c ieh b`cy hI swfy dyS kOm dw Biv`K hn[ jo A`gy jw ky smwj nUM syD dy skdy hn[ swnUM pUrI aumId hY ik Awaux vwly smy iv`c nwnk nwm jhwz skUl dy b`cy gurmuKI is`K ky Su`D gurbwxI aucwrx kr skdy hn aqy gurU gRMQ swihb jI dy crnI l`g ky Awpxw qy dusirAw dy jIvn nMU sPl bxw skdy hn[ swfw iehI audyS hY ik AsI iehnW b`icAW nUM q`rkI dy rwh qy c`lx leI iehnW dw mwrg drSn krIey qy b`icAw nUM auqswihq krIey[
“gurbwxI ieh jg mih cwnx krm vsY mn Awie” nwl-nwl gurbwxI vI isKweI jWdI hY[ smy-smy isr b`icAW vlo gurbwxI dy ADwr qy pRogrwm pyS kIqy jWdy hn[ ijs dI imswl gurUdAwrw swihb iv`c aoulIky poRgrwm dMsbr 12, 2009 jnm idn swihbzwdw &iqh isMG jI Aqy PrvrI 13,
- gulSn kOr
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Gurmat School Students‟ Gurmat knowledge S.No 1
Name Tamanna Kaur
Age 10 yrs
2 3 4 5 6 7 8 9 10 11
Rajveer Singh Taranjeet Singjh Divanshi Kaur Simarjot Singh Jagmeet Kaur Bakhshish Kaur Harneet Kaur Karnjeet Singh Jasmeet Singh Jaspreet kaur
10 yrs 10 yrs 6 yrs 10 yrs 11 yrs 12 yrs 10 yrs 10 yrs 7 yrs 12 yrs
12
Rajwant Kaur
13 yrs
13 14 15
Kirandeep Singh Amanpreet Singh Arleen Kaur
11 yrs 6 yrs 4 yrs
Gurmat Knowledge Japji Sahib, Rehras Sahib, Ardas and kirtan Japji Sahib, Rehras Sahib and Tabla Japji Sahib ( 28 Pauri) Japji Sahib ( 15 Pauri) Japji Sahib ( 10 Pauri) Japji Sahib ( 28 Pauri),Rehras Sahib Japji Sahib (28 Pauri), Rehras Sahib Japji Sahib( 28 Pauri) Japji Sahib( 28 Pauri) Japji Sahib( 11 Pauri) Japji Sahib, Rehrass Sahib, Kirtan Sohila, Jaap Sahib Japji Sahib, Rehrass Sahib, Kirtan Sohila, Jaap Sahib Japji Sahib (10 Pauri) Japji Sahib ( 5 Pauri) Japji Sahib ( 2 Pauri)
16 17 18 19 20 21 22
Harleen Kaur Kamaljeet Singh Kabir Nirmalak Kaur Karan Singh Amolak Kaur Manveet Singh
2 yrs 10 yrs 6 yrs 9 yrs 11 yrs 10 yrs 10 yrs
Mool Mantar Japji Sahib (15 Pauri) Mool Mantar Japji Sahib ( 2 Pauri) Japji Sahib ( 5 Pauri) Japji Sahib ( 5 Pauri) Japji Sahib ( 5 Pauri)
54
Khalsa School 2009 - Students
Banni
Harsimran Singh
Jaskaran Singh
Anchit
Paramvir Singh
Muskan
Amolak Kaur
Jaap Singh
Kaverpal Singh
Pranay
Gurpreet Singh
Kamaljit Singh
Kirandeep Singh
Divanshi Kaur
Isha
Jaskirat Singh
Aryan
Kabir Singh
Sarjinder Singh
Tamana Kaur
Pritya Singh
Taranjeet Singh
Rajveer Singh
Karanjit Singh
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Khalsa School 2009 - Students
Gurpreet Singh
Sukhjit Kaur
Amanjot Kaur
Yuvraj Singh
Harleen Kaur
Sahibjeet Kaur
Kevleen Kaur
Sanah Singh
Simran Kaur
Sarab Singh
Ranjot Singh
Jaskiran Kaur
Vyshnavi
Gurpreet Singh
Harkamal Singh
Jasleen Kaur
Jagmeet Kaur
Bakhshish Kaur
Harneet Kaur
Jasmeet Singh
Prabhjot Kaur
Sandeep Kaur
Rajwant Kaur
Manveet Singh
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Khalsa School 2009 - Students
Simarjot Singh
Jaspreet Kaur
Harsimar Kaur
Tanish Wadhwa
Harleen Kaur
Simran Joseph
Rupal Kaur
Prabhjit Singh
Bhumica Kaur
Hapreet Kaur
Kirandeep Kaur
Gagandeep Singh
Amarjot Singh
Arleen Kaur
Ankur Singh
Akash Joseph
Jaskirat Singh
Jasnoor Kaur
Siftee Kaur
Harshdip Kaur
57
Khalsa School 2009 - Students
Pulstaya Parekh
Naveen
Prabhujeet Singh
Sudhir Bagga
Baljit Singh
Ajpreet Singh
Amandeep Singh
Estella
Simran Kaur
Simarjeet Kaur
Onkar Singh
Amandeep Singh
Pavneet Kaur
And growing…..
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Khalsa School 2009 - Teachers
Shaneen
Kirandeep Kaur
Prabhdeep Kaur
Varsha Rani
Kamaljeet Kaur
Surinder Kaur
Daljeet Kaur
Rajwinder Kaur
Avtar Singh
Baljeet Kaur
Gulshan Kaur
Sukhminder Kaur
Rashmeet Kaur
Palvinder Kaur
Simar Chadha
Supriya Kaur
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Khalsa School in Action….
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Gurmat Sangeet Classes in Action….
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Gurmat Sangeet Performance at Glenrock Gurudwara
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Visit to Homeless Center ….
65
bwl isMG sBw - Coty Coty mUMh, bVIAW bVIAW bwqW Most logical point to start is always at the
were already in the Gurudwara Sahib by 6.30 pm.
beginning. A little child sees that in their home
And why not? The program had to be organized
everything is handled by mom or dad. So if you ask
entirely by the children. Pradhan Sahab Kevleen
them what they want to be when they grow up, the
Kaur welcomed the sangat, congratulated them on
answer is, ―Dad‖ or ―Mom‖. That is because they
the Sahibzada‘s birthday, thanked the isAwixAW dI
hold their parents in that much awe.
kmytI for giving this oppurtunity to the inAwixAW dI
Thus, it was natural that when you ask a child, who comes regularly to the Gurudwara, about what role they would love in the Gurudwara, the answer would be Gyaniji or Pradhanji or Secretary ji. The
kmytI and then handed the stage over to Secretary Sahib Harsimran Singh. Likewise, he thanked the Pradhan Sahib, congratulated the sangat and
truth is that when I told the kids (in our Gurudwara)
thanked the isAwixAW dI kmytI and procceded to be
that they could play these roles, they were very
the master of the ceremony.
eager and they asked me, ―Uncle, who will be uncle
The children, ranging in age from about two years
Karnail Singh from among us?‖
old to sixteen or seventeen years old, then cast a
Next, we had to choose an event when they could
spell and held us all in an unimaginable spell for the
play these roles. Our Pradhan Sahib, Sardar
next three hours.
Karnail Singh ji, gave permission for the children to
The first performance was the group recitation of
organize the program at Gurudwara Sahib on the
Shri Rehras Sahib in which they were led by the
occasion of the birthdays of the four Sahibzadas in
gurU Gr dy vzIr for the evening, namely Prabhdeep
February, April, November and December every
Kaur. (Inspite of her flawless recitation of Rehras
year.
Sahib and Keertan Sohila, Ardaas, she prefers not
What could be more appropriate than to celebrate
to be called Gyaani ji, because she says she needs
the birthdays of the sons from the most ideal family,
a lot more gyaan before we can call her Gyaani ji.)
that of the Sarbans Dani Sahib-e-Kamal Sahib Shri
Thereafter, one after the other, for the next three
Guru Gobind Singh Ji. Guru Gobind Singh‘s was an
hours, we had our young Raagis performing
ideal family and the four Sahibzadas were the ideal
Shabad Keertan, our little Kathawachaks chanting
sons who would even lay down their lives for the
deep thoughts about religion, our Kavis singing
Panth. Guru Gobind Singh was an ideal father.
Kavitas in honour of the Sahibzadas and then
The first occasion was the celebration of the
under the lead of Harkamal Singh, perfrom
birthday of Sahibzada Baba Fateh Singh ji.
Keertan Anand Sahib, perfect to the tee.
Children prepared themselves within a very limited
Then, the gurU Gr dy vzIr led the Sangat in the
time, for this very first opportunity, to own an evening in the Gurudwara. The program was scheduled to start at 7 pm on December 6, 2009 and at least 75% of the families
Ardas. The parents and children stood in rapt attention during the Ardas.She, then, read out the day‘s HukamNama to the Sangat. While she read out Keertan Sohila, Harsimran Singh wrapped the 66
Guru Granth Sahib in the ―poshakas‖. Another
organize programs on the last Saturday of every
Ardas and the Guru ji was carried by Harsimran
month, when there is no birthday of a Sahibzada or
Singh, to the Sukhasan Room. Guru ka langar was
Shri Guru Harkrishanji. So, now you can see the
then served by children.
kids
How can such a grand event be complete
Gurudwara Sahib.
without
organizing
programs
every
month
What‟s next? I
any
complaint? I loved,
have
and all the aunties
kids
also
ordinate
loved
the
helped to
complain
coming
two
from
mouths
so far.
little
at
cotheir
programs I
will
(―Coty muMh‖) that Uncle,
coordinate
a
you said we would
few more and
be doing everything,
then I would like
but in the kitchen
them
to
ask
themselves,
the Aunties did not let us make Pedas
―Who
for rotis. When I
uncle
conveyed
this
Singh?‖
the
take over from
complaint
to
program,
they will
yield
at
least
this
be
Nirmal and
me. Of course, I
Aunties, the Aunties very graciously said that at the next
will
will continue to be available and guide them.
responsibilty to the children. Thank you Aunties !!!
P.S. 1) While this is in the press, the next program,
The next program by the “bwl isMG sBw” was the
conducted by the ―Bal Singh Sabha‖, would be on
birthday of Baba Ajit Singh ji, celebrated on February 13, 2010. Harkamal Singh was the Pradhan, Gurpreet Singh was the secretary and
April 10. In that program, the ―Pradhan‖ will be Taranjeet Singh, ―Secretary‖ will be Harleen Kaur and ―gurU Gr dw vzIr‖ will be Tamanna Kaur.
Prabhdeep Kaur was again, the Guru Ghar ka
2) We are very blessed to have such talented
Wazeer.
children. I congratulate all parents and thank them
Do you remember the question I had mentioned at
for preparing the children for these roles!
the beginning of this article? Children had asked
Nanak Naam Jahaj naal bachchian noo hai
me at the time of formation of the first committe of
pyar.
the ―Bal Singh Sabha‖, ―Who will be uncle Karnail
Eh shardha naal senvde, eh utrange paar !
Singh?‖ And they performed uncle Karnail Singh‘s role so well that I am really proud of it! Uncle
-
Nirmal Singh
Karnail Singh ji, himself, was so impressed that he has given permission to ―Bal Singh Sabha‖ to
67
Bal Singh Sabha in Action
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PHULWARI
Gurbaaz Singh
Arshiya Wadhwa
Navjot Kaur
Prabhnoor Kaur
Seerat Kaur
Siya
Jasdeep Singh
Jasleen Singh
Ravyansh Kaur Anand
Kabir Singh Kalsi
Reet Kaur Sachdev
Jasdeep Singh Billan
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77
Important Events at Gurudwara Sahib Jerramiah Healy Visit:
stringent regulations of the United States of
The Mayor of Jersey City, Jerramiah Healy,
America stipulating that anyone donating blood
visited and paid obeisance at our Gurudwara
must not have visited another country within
Sahib. He dedicatedly listened to the Shabad
one year prior to donating blood. Both young
Kirtan being recited by the ragis. He also tried
and old participated in these blood drives. They
to understand the meaning of the Shabad
were served with fresh fruits and juice as a
being recited by reading the meaning being
gesture of goodwill.
shown on the projector. He stressed on the principles of the Sikh religion and highlighted
Kirtan Darbar:
their importance in today‘s world. He also
A Kirtan Darbar was organized at Nanak Naam
discussed the important role that Sikhs play in
Jahaj Gurudwara on November 28th 2009. Sikh
the World as a whole and Jersey City in
Sangat from all over the Tri – State area was
particular.
invited. Renowned Raagi Singhs from various parts of the United States and also from India
Anniversary Celebration:
performed Shabad Kirtan and Katha. Langar
We celebrated the anniversary of our ―Nanak
and
Naam Jahaj Gurudwara‖ on September 26th
programme which continued till late in the
2009. Sikh Sangat from all over the Tri – State
evening. The children of our gurudwara also
area was invited. Renowned Raagi Singhs
performed Shabad Kirtan.
snacks
were
served
throught
the
from various parts of the United stated and also from India performed Shabad Kirtan and
Sikh Day Parade (New York):
Katha.
served
Our gurudwara participated in the Sikh Day
through out the programme which continued till
Parade organized in Manhattan, New York in
late in the evening. The children of our
the last week of April 2009. Everyone, both
gurudwara also performed Shabad Kirtan.
young and not so young, participated very
Langar
and
snacks
were
enthusiastically. Shabad Kirtan was recited enBlood Drive:
route the Parade. Langar was also served.
In keeping with the Sikhism‘s tradition of
Playing ―Gatka‖ was also demonstrated to the
Brotherhood and helpfulness, we organized
public.
Blood Drive on two occasions. A large part of the Sangat participated and donated blood for
Food for Homeless:
the noble cause. A small percentage of the
Our Gurudwara Sahib organized free food for
Sangat could not donate blood due to the
homeless and shelterless people at Elizabeth. 78
Moments at Gurudwara Sahib – Mayor‟s Visit
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Moments at Gurudwara Sahib – Anniversary Celebration
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Moments at Gurudwara Sahib – Blood Drive
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Turbanators
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Moments at Gurudwara Sahib
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Annual Sikh Day Vaisakhi Parade at Manhattan
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Importance of Participation in NJ Sikh Games As you know, our Jersey City Gurudwara took
motivate them to prepare themselves for
part in NJ Sikh Games for the first time last
any
summer in 2009. Though it was the first time,
However, if unsuccessful, it will also enable
yet our kids won many medals and trophies. It
them to quickly recognize their weaknesses
is worth pondering whether participation in the
and
games is only for winning medals or is it
preparation and practice.
something else. I feel that there are enormous
overcome
them
to
by
success.
necessary
coordinating with others is a beginning of a
tournament. There are many good things which
participating:
leading
Teamwork: Practicing within a team and
benefits of participation in sports and games
kids learnt when they were practicing and
competition
meditation. The games not only brought the kids close to each other but also helped parents to meet
Obedience
While
parents of other kids and get to know each
practicing they acquired an ability to follow
other. The devotees were offering Langar,
the instructions of the Coach.
starting from breakfast to evening tea. It was
Leadership interact
with
and
discipline:
qualities: each
They other
learnt
to
effectively,
following certain protocols. This gave them a chance to lead various teams, plan strategies & execute the plan to completion.
like a carnival. The organizers also arranged, on the spot, a few sets of games / sports for everyone including ladies and toddlers, to make them happy and wanted. The participation never makes you lose even if you don‘t get any medal. It is true that wining
Strengths and Weaknesses: The practice sessions & participation made them realize their strengths and areas of improvements.
medals boosts one‘s morale and generates positive energy. But if kids learn from their mistakes they will certainly perform better next
Friendship: It helped them to interact with
time thus acquiring positive energy to fight for
each other and discuss various aspects of
success without making any shortcuts and
games and other worldly matters as per
follow the path of truth as all our Gurus showed
their age. So by playing together they were
us.
able to build friendship with other Sikh children. Healthy competitive spirit: It helped them to
develop
competitiveness.
This
-
Baljeet Singh Plaha
will
remain in their lives and will forever tend to 131
Participation in NJ Sikh Games
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pMjwbI BwSw s`jx jo ik pMjwb qoN bwhr jMm-pl hn, auh bhuq hI idlcspI nwl pMjwbI Aqy gurmuKI ilKxI, bolxI Aqy pVxI isKdy hn[ mY iek vwr BweI gulzwr isMG jI kYnyfw vwilAW dI
ivdvwn hYrwn sI ik iek pMjwb dw j`dI-puSqI jMmpl
kQw sux irhw sI, aus ivc auh d`s rhy sI ik AMgRyjI BwSw
iehnHW Sbd qoN ikvyN Anjwx hY[ skUl, kwilj Aqy XUnIvrsItI
pUrI duinAw dI sWJI BwSw iks qrHW bxI [ AMgyRz lok ijQy vI
ieh swry AMgRyzI dy Sbd hn[ TIk ies hI qrHW jy dyKIey qW
gey AwpxI mW bolI BwSw nwl lYky gey[
pqw lgygw ik hor bhuq swry Sbd pMMjwbI BwSw AMdr Gr kr
A~j Agr AsIN dyKIey qy hYrwnI hovygI ik AsIN hr
gey hn[ vysY pwTSwlw jW ivSvividAwlw vI ihMdI dy Sbd
roz bhuq swry AMgRyjI dy Sbd pMjwbI nwl imlwky boldy hW[
hn[ gusqwKI muAw& vysY pqw mYnUM vI nhIN pr pMjwb ivc ieh
auDwrx dy qor qy mYN iek d`Kx dy ivdvwn jo pjMwbI Aqy gurmuKI
hI Sbd vrqy jWdy hn ies leI hI vrqy hn
BwSw isK rhy hn, aunHW dI pMjwb PyrI dOrwn aunHW dI AwpbIqI
iblkul ies hI qrW jy AsIN koiSS krIey qW bhuq
d~sdw hW[ auh dsdy hn ik ijvyN hI auh cMfIgV lwrI A~fy
swry Sbd jo gurbwxI ivc iesqymwl huMdy hn, aunHW SbdW nUM
(Bus stand) qy phuMcy, aunHW nUM keI irkSy vwilAW Gyr ilAw
AsIN hr roz bolx ivc vrqIey qW swnUM Aqy b`icAW nUM gurbwxI
Aqy puCx lgy “ bwbU jI khW jwxW
smJx ivc shwieqw/sOK ho skdI hY[
hY?”
auQy BwvyN bhuqy
pRvwsI irkSw vwly sn pr aunHW ny iek is`K nUM hI nwl ilAw qW
A~j pRdysW ivc bzurg dwdw-dwdI jI Awpxy poqry-
jo pMjwbI ivc g`l-bwq kr skx[auhnW dI vwrqwlwp ku`J ies
poqrIAW nwl pMjwbI ivc g`l-bwq krn leI qrsdy hn
qrW hY:
ikauNik ieQoN dy b`icAW nUM pMjwbI bhuq hI G~t AwaudIN hY ies irkSw vwlw: bwau jI khW jwxw hY?
leI izAwdw g`l-bwq nhIN kr skdy[ijMnI ku g`l-bwq krdy
ivdvwn:
hn aus ivc vI kwPI AMgRyzI dy Sbd vrqdy hn jo bzurgW nUM
jwxw hY
irkSw vwlw: vo ikQy hY bwau jI? ivdvwn: ijQy b`cy pVx jWdy ny[ irkSw vwlw: E Awp ny skUl jwxw hY, pr ikhVy
skUl?
smJ nhIN AwaudyN[ pMjwbI Aqy gurmuKI isKwaux vwsqy gurduAwrw nwnk nwm jhwz, jrsI istI ivc hr AYqvwr duiphr qoN bwAd 2 qoN 4 vjy q`k pwTSwlw (skUl) lgdw hY[hux qk ies pwTSwlw
ivdvwn: nhIN ij`Qy v`fy b`cy jWdy ny[
ivc 50-70 b`cy hn[ ijQy swry b`icAW nUM muPq pVwieAw jwdW
irkSw vwlw: iPr Awp ny kwilj jwxw hY, pr ikhVy
hY auQy nwl ikqwbW Aqy klmW vI gurduAwry pwsoN hI idqIAW
kwilj?
jwdIAW hn[ b`icAW dy nwl-nwl ie`Qy kwPI s`jx jo ik pMjwb ivdvwn: nhIN ij`Qy iesqoN bwAd pVx jwdyN ny[
qoN bwhr jMm-pl hn, auh bhuq hI idlcspI nwl pMjwbI Aqy
irkSw vwlw: qy iPr Awp ny XUnIvrsItI jwxw hY[
gurmuKI ilKxI, bolxI Aqy pVxI isKdy hn[ies SRyxI (klws)
ivdvwn: hW XUnIvrsItI jwxw hY[
AMdr nw ik is~K hn blik gujrwq Aqy ho pRWqW (styts) dy s`jx Aqy bIbIAW vI hn[ jo ik is`K Drm qoN bhuq pRBwivq
137
hn Aqy swihb sRI gurU gRMQ swihb jI dI bwxI pVxI Aqy
Byjx dI koiSS krIey, jykr AsIN ieqnw ku vI kr sky qW
smJxI cMhudy hn[
Swied b`cy ies AmIr ivrsy nUM smJ ky ies dy vwirs bx
Awau AsIN swry Xqn krIey, ijs qrHW AMgRyz ijQy vI
skx[Agr Awp jI jW iksy hor ny vI pMjwbI Aqy gurmuKI
gey AwpxI BwSw nhIN Buly TIk ausy hI qrHW AsIN vI AwpxI
isKxI hY qW Awp sB dw suAwgq hY Aqy jI AwieAW nUM kihMdy
BwSw nw BulIey[Gr ivc b`icAW nwl pMjwbI ivc g`l kirAw
hW[
krIey[ Awp sMgq dy crnW ivc purzor bynqI hY ik v`D qoN v~D pwTSwlw ivc Awpxy bicAW nUM pRyrky pMjwbI skUl ivc
-–suirMdrpwl isMG
A Home Away From Home Waheguru ji ka Khalsa Waheguru ji ki Fateh!
able to find a Gurudwara nearby. Looks like, just
I am making an attempt to share my feelings
about then, “Waheguru” heard me.
about the Gurudwara and what it means to me
I still remember the day – it was my birthday eve
and my family.
and about 10:30PM when one of my friends, who
To give you some background, I have recently
lives in Jersey City, called me.
come from India and have been a frequent visitor
He had visited Gurudwara (on Friday evening)
to USA. I keep coming here almost every year
along with his friend and was very happy,
due to work related assignments and have been
particularly
to different parts of this country. This is the
immediately called me thinking that I would be
second time I am in NYC and hence it was not a
interested to know about the Gurudwara here.
―new‖ place to me. However, the difference, this
I was so happy to hear that, that, we finalized the
time, is that we are here for much longer duration
plan to visit Gurudwara the very next day. We
than any of our previous trips to USA.
came to Gurudwara in the afternoon. It was
Initially, I came alone and my family joined me
almost empty but my heart was certainly full of
after a few weeks. Even though I already had a
excitement and happiness – just because of
few friends here, I still used to feel lonely and
being able to visit Gurudwara (on perhaps one of
used to miss home. Hence, I was looking for an
the most important days of my life i.e. on my
opportunity to go
birthday). I enquired about the regular programs
to a Gurudwara
at Gurudwara and started coming every Friday
nearby but could
and Sunday, as frequently as possible. Of course,
not find one near
I did not know anyone here then and hence just
Jersey City OR
used to visit and return back home. When my
easily
family joined me here, I was fortunate enough to
after
eating
the
Langar.
He
accessible. I had almost lost hope that I will be
138
find an apartment near Gurudwara and that‘s
which keeps them excited to visit Gurudwara
when, a new chapter of my life began.
more often and for the Jatthas, it also keeps them
After my family joined, we started visiting
motivated to perform all the time.
Gurudwara regularly, as soon as we settled
The next and most important aspect started
down. Initially, we did not know anyone here but
thereafter. The Gurudwara started the Punjabi
very soon we started recognizing local people.
School and Music classes where everyone started
Everyone met us with warmth every time and
learning irrespective of their age. It certainly
soon we started becoming from “strangers” to
changed a lot for my family and no longer, we were
“known”. My family members started getting their
in a hurry to return back home, once Langar is over.
own company and started enjoying their time
I could see my kids learn about our culture,
here - much better
something that everyone would always want to do
than any of our previous trips to USA. Slowly and
and something which has actually become more
gradually, we became a part of the Gurudwara.
difficult,
even
in
India.
My
children
started
participating in all the Gurudwara activities and no longer feel alone or stranger in this country. And of course,
there
are
numerous
programs
being
organized on a regular basis including Keertan Darbar, Akhand Keertan, Anniversary Celebration as well as events being organized by the kids. Finally, I am delighted to see the commitment while performing “Seva” by number of regular visitors in the Gurudwara. Seva is an integral part The best thing, we liked, about the Gurudwara is its environment and in my view, the full credit goes to the people who started Gurudwara and created this environment. Believe me, you will not find it in many places. I have often heard people quoting “Yahaan Se Jaane Ka Mann Nahi Karta” meaning, (we) do not feel like going back home. And truthfully, such is the environment of Gurudwara that you can spend hours and hours and still it‘s never enough. We also liked the concept of having a different Raagi Jattha and Katha Vaachak every month (something new to us, although very common outside India). Understandably, it is hard for them to keep moving around, but I think it works better
of our culture and gives a tremendous sense of satisfaction while serving the society. During the last one year, we have seen so many changes in the Gurudwara. Right now, most of the things looks settled but it was not there, just a few months back. We have seen the progress from “no kitchen”, “no hot water” to fully equipped kitchen, hot water all the time. Many visitors may not be aware, but till the Gurudwara kitchen became
operational,
some
of
the
families
continued to prepare Langar at home, week after week to ensure that Langar is served to Sangat seven days a week. HATS OFF to the families who had been performing this “Seva” for such a long period –
for everyone. For Sangat, there is a change 139
IT‟S UNBELIEVABLE!!! This also shows, how
better than a place where you can meet people
much Gurudwara does mean to everyone.
from your own community and spend time serving
One cannot describe in words about how much
it. I love my Gurudwara and it has surely become
effort has been put in order to create a place of
“A home away from home” or MAY BE EVEN
worship for all, a place to grow our culture and an
MORE to me and my family. I am proud to be a
environment to shape our future. It‘s a treasure
part of it!
that has been built for us - let‘s preserve it and
I used to feel lonely and used to miss home when
take care of it as much as we do for any of our
I came here to Jersey City. But luckily, that will
personal belongings. It‘s much more precious
not be the case with the ‗newcomers‘.
than one may think of.
May „Waheguru‟ bless every city with a
On personal front, I have many brothers, sisters,
Gurudwara so that people never miss their
friends, uncle, aunties and children since I started
home!
visiting Gurudwara, who are ready to stay behind you whenever you need. It does not take away the pain from being far away from your family, but heals it a lot as you have so many families like
- Mahendra Singh
relations to take care of you here. I have not been a regular Gurudwara visitor back in India. However, when you are thousands of miles away, you are always looking for a ―home away from home‖ and there cannot be anything
140
141
sq-sMgiq is`K Drm iv`c sq-sMgiq nUM is`KI Awcrn dw QMm krky mMinAw
is`K Drm ivc sq-sMgiq dw jo iKAwl id`qw igAw hY ieh nvIn
igAw hY[ bgYr sq sMgiq qy is`KI jIvn dI auswrI ho hI nhIN
Aqy vKrw hY ihMdusqwn dy mMdrW dI bxqr nMU vyiKAw jwvy qW pqw
skdI[ hr is`K nym nwl Ardws iv`c ieh mMg krdw hY:
cldw hY ik mMdr iv`c isr& Twkur jw pUjwrI leI QW huMdI hY[
“syeI gurmuK ipAwry myl, ijnW imilAW qyrw nwm icq AwvY”
iesweI mq qy ieslwm smwijk Drm hn[ iehnW ivc iml-jul
gurmuK ipAwry dy iekT dw nwm hI sq-sMgiq hY ijQy iml ky pRBU
ky nmwz pVnI qy holI kmXUinn (pRswd) dyx dw irvwj sI pr
dy nwm dI AwrwDnw kIqI jw skdI hY[ sMgiq kI hY dw vrxn krdy
iehnW ivc Kudw jW pYgMbr dI Awqmw kMm nhIN krdI mMnI[
hoie Guru nwnk swihb jI PurmWdy hn:
is`K sMgq ivc ieh iKAwl kMm nhIN krdw ik Dwrimk AsUlW dy
“sq sMgiq kYsI jwxIAY, ijQY eyko nwm vKwxIAY”
ibnw qy sMgq iekTI hoeI hY blik ieh Bwvnw vI kMm krdI hY
eyko nwmu hukmu hY, nwnk, siqguir dIAw buJwie jIau ]” (AMg
ik sMgw ivc vwihgurU Aqy gurU invws krdy hn[ BweI gurdws jI
72)
ilKdy hn ik sMgq ivc pRBU dw Awpxw vwsw hY:
sIR gurU rwmdws jI PurmwauNdy hn ik sq-sMgiq Guru dw DrmSwlw
“inj Gr myro swD sMgiq nwrd muin, rsn swD sMgiq myro inj
hY ijQy sqsMgI purK pivq`r gux isKdy hn:
rUp hY]”
“sq sMgiq siqgur cwtSwl hY, ijqu hir gux isKw ]” (AMg
BweI nMd lwl jI - BweI auh iek`T cMgw hY jo jIvn Aqy bMdgI
1363)
leI hY[ auh smwgm cMgw hY jo aus dI Xwd leI hY[ aus imlwp
sq sMgiq ivc jw ky gurU dI hjUrI ivc swnUM kI krnw cwhIdw hY[
SuB hY ijsdw mUl kwrn vwihgurU hY[
sRI gurU Arjn dyv PurmwauNdw hn:
“AW hjUmy Kus ik bihrY ijMdgISq
“gur duAwrY, hir kIrqnu suxIAY, siqguru Byit hir jsu muiK
AW hjUmy Kus ik bihry bMdgIsq
BxIAY ]”
AW hjUmy Kus ik bihry XwdEsq
kil klys imtwey siqguru, hir drgh dyvY mwnW hy ] (AMg
AW hjUmy Kus ik buinAwd Esq ]”
1075)
BweI mnI isMG jI Bgq rqnwvlI ivc ilKdy hn:
mnu`K dy jIvn dI auswrI ivc ijMnw sMskwrW dw ih`sw hY auh iqMn
mhwrwj dy imlx dy cwr duAwry hn ipRQm sq-sMgiq hY bhuVo sq
qrHRW dy hn:
hY, qIsrw sMqoK hY Aqy cOQw sm dm hY[
1) mwqw ipqw qoN - jdoN b`cw grB ivc huMdw hY
sq-sMgiq sB gux pYdw krdI hY AagxW nUM dUr krdI hY[ nINvy
2) sMgq qoN - mnu`K ikau ik smwjk jIvn rKdw hY ieh leI
piqq qy Awcrx hIx purSw nUM pivqr Awqmw qy mhwpurK bxw
dUsry dI sMgq dw aus dI ivcwrW dw Asr bhuq jldI kbUldw hY
idNdI hY[
3) in`jI AnuBv jW qjrby rWhI - iehnW ivcoN sMgq dw Asr
“ijau cNdn inkt vsY ihrfu bpuVw
bhuq vDyry huMdw hY[ mnuK jIvn dI nIMh ivcwrW auqy inrBr hY qy
iqau
ivcwr sMgq ivcoN jnm lYNdy hn[
(AMg 861)
sq
sMgiq
imil
piqq
prvwx
]”
142
cMgI sMgq Aqy cMgI ivcwrW nwl sWJ pweI jwvy qW cMgy bx jweIdw
bdl idNdI hY[ iek sjx nwmI T`g, T`gI C`f ky gurU dw is`K bx
hY[ jy kMgwlw dy puqr DnI, AnpVw dw puqr cqr qy kwier dy bIr
ky gurU gurU jpx Aqy Awey gey sMq-swD dI AiqQI-syvw krn[
qy bMdw dy Bly ho jWdy idns AwauNdy hn qW kyvl cMgI sMgq krky
ieh hY sq-sMgiq dw Pl[ iesy qrHW sRI gurU Arjn dyv jI sMgq
qy jdoN iesy dy AYn alt DnIAW dy kMgwl, cwqrW dy purK, bIrW dy
ny ibDI cMd fwkU nUM BweI ibDI cMd, is`KW dy synwpqI Aqy Drm dw
kwier, qy nwkw dy bd imlx qW inscy hI ieh kusg M q dw Pl
pRcwrk bxw idqw qW qy BweI AsIN ikrq ivrq kridAW gurU kI
smJxw cwhIdw hY[ Bgq kbIr swihb dy bcnW Anuswr susMgq dI
sMgq hr roj kirAw krIey[ AwT hI phr
mwr mnuK nuM AjyhI pYNdI ijvY byrI dy bUty pws au`gy kyly dw huMdw hY
swq GrI mih eyk GrI swD smwgm kry inj Gr jwq hY[
[ “kbIr mwrI mrau kusMgw kI kyly inkit ju byir, auh fulY auh cIrIAY swkq sMig n hyir ]” gurU goibMd isMG jI dI sMgiq krky bYrwgI mwDo dws, mhwbIr bMdw
- BweI jgqwr isMG
isMG bhwdr ho cmikAw[ sq- sMgiq ikvyN mwVy AqdmIAW nUM
AYsI kwr koeI kirey nw
munwsb qW kro zrUr, pr AxjoxI kdy krIey nw[
dMd dyKIdy nhIN b`CI dwndI dy, pr sOdw dyKy ivgYr kdy krIey
Qu`k dy nwl dosqo, kdy pkOVy qlIey nw[
nw[
Awpxy h`k dI Kwqr lVdy rhIey, iksy zwlm qoN frIey nw[
jy koeI guAWfI kry q`rkI, ausnUM dyKky AYNvyN nVIey nw[
A`xK dI Kwqr mrnw cMgw, pr ku`qy dI mOq mrIey nw[
ijs nwl bwpU dI p`g nUM dwg l`gy, auey sjxw AYsw kwrw koeI
kMifAW nMU sdw SWgdy rhIey, pr &u`lW nUM kdy mlIey nw[
krIey nw[
ij`Ky igAW dI kry nw kdr koeI, au`Qy &yr dubwrw kdy jweIey nw[
143
Awqmw dI Awvwz mYN iek idn svyry 8 vjy (8 a.m.) auiTAw[ jd Apxw mUMh Do ky SIsy ivc dyiKAw qW mYN soicAw; “mYN is`K idKdw hW, pr is`K nhIN hW”[ ikaik: 1. mYN AimRq vyly aTdw nhI hW[ i&r soicAw ik mYN svyry ika nhIN aiTAw, qw pqw l`gw ik mYN dyr rwq q`k tI.vI. dyiKAw Aqy rwq nUM glq pdwrQW dw syvn kIqw sI[ 2.
i&r mYN AimRq vyly in`qnym dI bwxIAW vI nhIN pVdw[
3.
mYN gurU dI AwigAw dw pwlx nhIN krdw[
4.
mYN gurduAwry roz jwky gurU drSn nhIN krdw[
5.
mYN gurU Gr dy muFly inXmW dw pwlx nhIN krdw[
6.
mYN jwq pwq qy ivSvws krdw hW, jo ik is`KI ivc sBqoN sKq mnwhI hY[
7.
mYN Ajy vI aUc nIc Aqy AwriQk ivqkry nUM mMndw hW[
8.
mYN gurduAwry ivc syvw Aqy sw& s&weI ivc ih`sw nhIN pwauNdw[
9.
mYN sMgq dw siqkwr krn ivc hmySW ip`Cy rih jWdw hW[
10.
mYN gurduAwry ivc AwpxI hamYN idKwaNdw hW[
11.
mYN gurduAwry jwx dw mksd Bu`l cu`kw hW[
12.
mYN gurduAwry dy syvwdwrW dw siqkwr nhIN krdw[
13.
mYN lMgr (hwl) ivc bYT ky g`lW krdw hW, joik s^q mnW hY[
14.
gurduAwry ivc gurU ivcwr nW sux ky, Awpxy ivcwr lokW nMU suxwadw hW[
15.
dsW nouhW dI ikrq nhIN krdw[ dsvMq vI nhIN k`Fdw[ jykr kdy mwieAw idMdw hW qW AhMkwr krdw hW; socdw hW ik gurduAwrw myry pYsy nwl cldw hY[
16.
gurduAwry dy pRbMD ivc nw loVINdI dKl AMdwzI krdw hW[
17.
dunIAw ivc ho rhI nwrI BrUx h`iqAw dy i^lw& koeI vI kdm nhIN cu`k sikAw[
18.
Awpxy mwqw ipqw Aqy Awpxy qoN vifAW dw siqkwr nhIN krdw[
19.
Awpxy pirvwr nUM loVINdI cIzW shUlq nhIN krdw[
20. AwpxI pqnI Aqy b`cy nwl au`cI Awvwz ivc g`l krky Awpxy ivcwr aunW qy Qopdw hW[ ieh s`B ies krky hY ik mYN gurU dI m`q AnUswr nhIN c`ldw[ so swrI sMgq cwhy qW myry Avguxw nMU bKS ky Awpxy mhwn gux dy Anuswr mYnMU cMgy kMm vwsqy AwSIrvwd dyvy, swfy Awax vwly smyN ivc iek cMgy is`K vjoN auBrn dI dwq b^Sy Aqy Awpxy crnw ivc bwkI izMd gI ibqwax dI dwq b^Sy[ vwihgurU jI kw Kwlsw vwihgurU jI kI Piqh
- s. Awqmw isMG
144
rwg Xmn kilAwx
mwqrw = 16 (16) qwl = iqMn qwl smW = Swm dw AscweI
AMqrw
pgm h mw rI X
2
0
3
pppp ipAw S
gury g my p rIS S AM S
g ry nI ry imR q Dw S
ssss rI S S S
X
2
0
3
s sry gry g h mwrI ipAw rI
pg pD sN sN AMS imRq DwrI gur
sND sNrNy gNryN sN inm Knw mn qy
p g my h mw rI DsN Dp gry sN Fw rIS ryS S
X
2
0
3
mN m p pD ipAw S rI ryS sNnI DsN nID sNnI
nI nI D p S S AM S DnI Dp gry s
g ry nI ry imR q Dw S Sry gp ryg pD
s p g my rI h mw rI sNnI Dp gry s
dr sn pr sn
sr sn hr sn
rMS grM gIS kr
qwS rIS ryS
X
2
0
3
mM my p pD ipAw S rI ryS
nI nI D p S S A S
g ry nI ry imR q Dw S
s p g my rI h mw rI
X
2
0
3
sNnI DsN nID sNnI
DnI Dp gry s
Sry gp ryg pD
sNnI Dp gry s
iKn rm gur rwm
hir dm inrjm hir
rMS Tnw nk auir
hwS hIS ryS
X
2
0
3
my my p pD ipAw S rI ryS
nI nI D p S S AM S
g ry nI ry imR q Dw S
s p g my rI h mw rI
1 S
2 S
- BweI gursyvk isMG
145
The Guru in the Sikh – Khalsa The “Khalsa”, says the Guru “is my other self, in him I live and have my being”. The transformation of Sikh into Khalsa comes not only through close association with Guru, which is found in many other religions, but through the belief that the Sikh incorporates the Guru. He fills himself with the Guru, and then feels himself linked up with an inexhaustible source of power. A Sikh, a pure hearted Sikh, who follows the teachings of his Guru, is a great power in himself, but when such a Sikh gets into himself the dynamic personality of such a perfect exemplar as Guru Gobind Singh Ji, his powers acquire an infinite reach and he becomes a superman. He is called ―Khalsa‖ the personification of the Guru himself.
although hundreds may fall round him, he will resist
The ―Khalsa‖, says the Guru ―is my other self, in him I live and
have
my being‖. A
single
Sikh,
a mere
believer, is only
one,
but
the
equation changes when
His nature is so reinforced in every way that
to the last and never give way. Wherever he stands, he will stand as 'a host of Sawa Lakh'. He will keep the Guru's flag always flying. Whenever tempted, he will ask himself, ―Can I lower the flag of Guru Gobind Singh Ji? Can I desert it? I as myself can fall; but can Guru Gobind Singh Ji in me fall? No, never. ―This feeling of incorporation with the Guru makes the Sikh strong beyond his ordinary powers, and in times of emergency comes to his rescue long before he can remember anything relevant to the occasion recorded to history or scripture.
he
takes Guru Gobind Singh Ji into his embrace. He becomes equal to
-Pavinder Kaur Plaha
'Sawa Lakh' in Sikh parlance. This change occurs not only in his physical fitness, but also in his mental and spiritual outlook.
146
Upliftment of Man Based on Character God's eye of mercy falls on those who take care of the lowly.It is mere nonsense to observe caste and to feel proud over grand names. The Gurus laid the foundation of man's upliftment, not
Before the Sikh Gurus, the leaders of thought had
on shortcuts such as mantras, miracles or mysteries
fixed certain grades of salvation, according to the
but on man‘s own humanity, his own character; as it
different capacities of men, whom they divided into
is character alone, - the character already formed –
high and low castes. The development of character
which helps us in moral crises.
resulting from this was one-sided.
Life is like an army march. The officer of a cavalry on
Certain people, belonging to the favored classes, got
march has to decide very quickly when to turn his
developed in them a few good qualities to a very high
men to the right or left. He cannot wait until his men
degree, while others left to them got degenerate. It
are actually on the brink of a nulla or khayee. He
was as if a gardener, neglecting to look after all the
must decide long before that.
different kinds of plants entrusted to him were to
In the same way, when face to face with an evil, we
bestow all his care on a few chosen ones, which were
have to decide quickly. Temptations allow us no time
in bloom, so that he might be able to supply a few
to think. They always come suddenly. When offered a
flowers every day for his master's table.
bribe or an insult, we have to decide at once what
The Gurus did not want to have such a lop-sided
course of action we are going to take. We cannot
growth. They wanted to give opportunities of highest
then insult a holy book or a moral guide. We must
development to all the classes of people.
decide on the impulse. And this can be done only if
“There are lowest men among the low castes Nanak,
virtue has so entered into our disposition that we are
I shall go with them. What have I got to do with the
habitually drawn towards it, and evil has got no
great? God's eye of mercy falls on those who take
attraction for us.
care of the lowly” “It is mere nonsense to observe
Without securing virtue sufficiently in character, even
caste and to feel proud over grand names”
some of the so-called great men have been known to
The Sikh Gurus declared the whole humanity to one,
fall an easy prey to temptation. It was for this reason
and that a man was to be honoured, not because he
that for the formation of character the Gurus did not
belonged to this or that caste or creed, but because
think it sufficient to lay down rules of conduct in a
he was a man, an emanation from God, whom God
book, they also thought it necessary to take in hand a
had given the same senses and the same soul as to
whole people for continuous course of schooling in
other men. Such a teaching could not tolerate any
wisdom
idea of caste or untouchability. Man rose in the
and
experience,
spread
over
many
generations, before they could be sure that the
estimation of man.
people thus trained had acquired a character of their own. This is the reason why in Sikhism there have
- Baljit Singh Plaha
been ten founders, instead of only one.
147
148
The Sikh Women Guru Nanak Dev Ji (1469-1539) pitted himself against
themselves with their dead husbands, rather they are
the injustice being meted out to women, during his
Satis, Nanak, who dies with the mere shock of
time. He challenged the values of society at great
separation from their husbands. And they too, are to
peril to himself. Guru Nanak restored to women the
be considered Satis, who abide in modesty and
full rights and privileges enjoyed by men. He tried to
contentment, who wait upon their Lord and rising in
raise them from the depths of degradation to the
the morning, ever remember Him”.
heights of glory. He conferred on her the title of the
Bhai Gurudas, the interpreter of the holy scriptures,
daughter of God and he swept away the age-old
says: “From the temporal as well as the spiritual point
threadbare and derogatory terminology used to
of view, woman is man's other half and she assists
malign women. In Asa di Var (one of the Sikh
him in achieving salvation. She assuredly brings
prayers), he says: “It is by woman the condemned
happiness to the virtuous.”
one, which we are conceived, and from her that we
Purdah or the veil (a lent-like contraption with which
are born; it is with her that we are betrothed and
women hide themselves from male eyes) was
married. Why should we call her inferior, who gives
another very bad custom strictly enforced among
birth to great men? A woman is born of a woman,
women. The Gurus raised their voices against
none is born without a woman. O Nanak, only the one
purdah. Guru Amar Das was the first to condemn it.
True Lord is without a woman.”
He did not even allow the Queen of Haripur to come
Guru Nanak, and the other Gurus, allowed women an
into the sangat (religious assembly) wearing a veil.
equal share in religious worship. Woman came to be
The Guru said: “Detested are those who come to me
regarded as equal with man, and she was supposed
in veils. Think how many have degraded themselves
to shoulder the responsibility for her own actions
like this why should you foolishly follow their bad
herself. Women were allowed to lead religious
practice?” The immediate effect of the removal of the
congregations, to take part in the continuous
purdah was that women gained an equal status with
recitation of the holy scriptures, to work as priests or
men. The Sikh women became the temporal and
preachers, and to participate freely in all religious,
spiritual supporters of men. Mai Bhago, the brave
cultural, social, political and secular activities. Ever
woman, helped the Forty Saved Ones to keep on the
since the first roar of Sikhism in the Punjab, women
right path when the latter fell down from their high
have been attending all occasions of public worship,
position as the Guru's faithful Sikhs and signed a
all social functions, political conferences and even
disclaimer renouncing their allegiance to him. Another
war like Sundri, the brave kaur. They even fought in
example of this type is found in Sikh history when
wars by organizing themselves into jathas (groups).
Guru Tegh Bahadur came to Amritsar. The self-
Mai Bhago and Sharan Kaur played unforgettable
centred people of Amritsar closed the doors of the
part in Sikh politics. Sati, the custom of burning with
Golden Temple and would not allow him in. The Guru
the dead husband on the funeral pyre, was the
went back to Kotha Sahib about three miles from the
cruelest of all customs. Guru Amar Das condemned it
city. The city women felt sorry at the treatment meted
very strongly as follows: “They are not Satis who burn
out to the Guru and they went to him in a group 149
supplicating his forgiveness. The Guru accordingly
but being very small in numbers, they eventually
forgave the people and said, ―The women of
began to desert the place. The news of this reached
Amritsar know how to love the will of God‖. These
the Malwa in the Punjab. About two hundred Sikh
women thus acted as the conscience of men in
women volunteered themselves, dressed in saffron
Sikhism. Once Guru Nanak was questioned by the
robes, formed themselves into a battalion and rode to
Sidhas as to why he, a religious preacher, had been
Nander on horseback. On reaching Nanded, they
leading a married life. The Guru replied, ―Even you
engaged the enemy in a skirmish and not only
have not achieved what you preach, otherwise why
defeated the usurpers, but also captured their drum
would you denounce women and yet go begging to
and banner.
them for food.” The same question was asked by a
On Baisakhi day in the year A.D. 1699, Guru Gobind
learned questioner from Guru Hargobind, who not
Singh convened a big gathering of his followers. He
only led a family life but also donned two swords. The
took his five tried men, dressed them in warrior's
Guru's reply was: Money is my servant. Wife is my
uniforms and began to make preparations for
conscience and children keep the race going.
initiating them into the Khalsa. The Guru was
Mata Sahib Devan, the mother of Khalsa, set a record
preparing the Amrit (baptismal water) with his sword,
by doing all sorts of selfless service in the langar (free
when his wife, Sahib Devan, offered some sugar
kitchen). She was never seen without work. She
cakes as her contribution. The Guru took the sweets
would forget her meals for days in serving meals to
and said: “Your coming is most opportune, my Sikhs
the needy. She did twenty-four hours service on
will not only be as tough as the steel of my sword, but
special occasions. Her motto was Hands at work and
also as sweet as your sugar cakes.‖ This is how a
mind on the Lord. In devotion, Bibi Amro, the
woman actually sweetened the nectar of life for a
daughter of Guru Angad, reigned supreme. It was she
Sikh. She is still remembered as the mother of the
who brought Guru Amar Das to the fold of Sikhism.
virile Khalsa. In the Sikh way of life, women have
One is wonderstruck at the sacrifice of hundreds and
equal rights with men. They have the right to vote to
thousands of Sikh women who received their
elect representatives to the Shiromani Gurdwara
butchered sons in their laps, who were tortured to
Parbandhak Committee (the central body for the
death, starved or flayed alive and cut in twain. In
management of Sikh shrines). Thus, in Sikhism, all
Hayat-i-Afghani, there is a story of a Sikh woman who
the invidious distinctions between man and woman
was attacked by a Pathan. She knocked him down,
have been totally abolished and Sikh women are in
seized his sword and dismissed him contemptuously.
no way considered to be inferior to men. As members
The Pathan felt a great sense of shame at his defeat
of
by a woman and he asked her to kill him. The woman
themselves and strive for personal salvation as well
instead gave him his sword back telling him never to
as to fulfil the difficult duty of helping the needy. Sikh
molest a woman in future. A remarkable incident of
women always upheld the honor and glory of the
valour and statesmanship occurred at Nanded Sahib.
Khalsa.
the
Khalsa,
Sikh women
have
to
defend
The Mougal invaders constantly tried to desecrate the holy shrine built at the place where the Tenth Guru expired in 1708, The Sikhs always gave a tough fight,
– Kanwar Singh 150
The Khalsa History:
consciousness, showing a Khalsa's acceptance
The word "Khalsa" literally means "Pure". The
of God's will.
Khalsa order was initially created on Vaisakhi
Kangha:
Day March 30 1699, with Guru Gobind Singh baptizing 5 Sikhs and then in turn asking the five Khalsa's to baptize him. Following this the Guru personally baptized thousands of men and women into the Khalsa order. The Khalsa
Comb - a symbol of hygiene and discipline as opposed to the matted unkept hair of ascetics. A Khalsa is expected to regularly wash and comb their hair as a matter of self discipline.
Kara: Iron bracelet - a symbol to remind of restraint in
baptism ceremony is undertaken as part of ones
actions and remembrance of God at all times.
own personal spiritual evolution when the initiate
Kachherra:
is ready to fully live up to the high expectations of
Undergarment - a symbol signifying self control
Guru Gobind Singh. All Sikhs are expected to be
and chastity.
Khalsa or be working towards that objective.
Kirpan: Ceremonial Sword - a symbol of dignity and the
Baptism Ceremony:
Sikh struggle against injustice. It is worn purely
The Khalsa baptism ceremony involves drinking
as a religious symbol and not as a weapon.
of Amrit (sugar water stirred with a dagger) in the presence of 5 Khalsa Sikhs as well as the Guru Granth Sahib. The initiate is instructed for the following;
part of thy body,
they worship any human being. Sikhs will believe in no other religious book
(b) You shall not use tobacco, alcohol or any other intoxicants,
other than the Holy Guru Granth Sahib, although they can study other religious books
(c) You shall not eat the meat of an animal slaughtered the Halaal way,
for acquiring knowledge. Sikhs
(d) You shall not commit adultery. The initiate is required to wear the physical symbols of a Khalsa at all times as well as follow the Khalsa Code of Conduct.
will
untouchability,
not
believe
magic,
in
castes,
omens,
amulets,
astrology, appeasement rituals, ceremonial hair cutting, fasts, frontal masks, sacred thread, graves and traditional death rites. The Khalsa will remain distinct by wearing the
The Physical Articles of Faith:
Five K's but shall not injure the feelings of
Kesh: ―Long unshorn hair‖ - a symbol of spirituality. The Kesh reminds a Khalsa to behave like the Gurus. is
Sikhs will worship only God. They will not set up any idols or statues for worship nor shall
(a) You shall never remove any hair from any
It
The Khalsa Code of Conduct:
a
mark
of
dedication
and
group
others professing different religions. The Khalsa will pray to God before starting any work. This will be over and above his usual prayers.
151
Although
a
Sikh
may
learn
as
many
whatsoever
with
those
who
kill
their
languages as he likes, he must learn Punjabi
daughters. Sikh women will not wear a veil.
and teach his children to learn to read it.
A Sikh must live on honest labour and give
Every male should add "Singh" after his
generously to the poor and the needy
name and every female Khalsa should add
thinking all the time that whatever he gives, is
"Kaur" after her name. They must never
given to the Guru.
remove hair from any part of their bodies.
A Sikh must never steal or gamble.
Drugs, Smoking and Alcohol are strictly
When a Khalsa meets another Khalsa he will
forbidden for Sikhs
greet him by saying, Waheguru Ji Ka Khalsa,
Khalsa men and women will not pierce their
Waheguru Ji Ki Fateh (The Khalsa belong to
ears or nose and shall have no connection
God, Victory belongs to God)
- Avtar Singh Tiwana
WE ARE ALL EQUAL As I walked through the parking lot, I noticed some cars around me having owner‘s surnames on their license plates. It made me think if surname is really that important, if surname itself is becoming an identity and whether surname is meant to unite people OR to show that they are different from others. However, as soon as I entered the Gurudwara, I again started feeling that we are all equal. We all sit on the same floor, no one is treated higher or lower than the other person, we pray to the same God, we perform Seva together irrespective of the social status of the individual. I realized that when I am outside I feel judged on who I am, but when I am inside, I feel that I am no different from everyone else around me. Walking into the gurudwara (guru‘s door), I feel a sense of unity that I do not feel when I am outside. While walking down the aisle, I say a small prayer and share my inner feelings before I seek Waheguru‘s blessings. Listening to Kirtan and Katha, my mind and body feel relaxed. It makes me forget my tension and sorrows from the outside world. In the gurudwara there is no such thing as negativity there is only positive atmosphere; it is full of peace and tranquility.
We all sin knowingly or unknowingly and by doing sewa, we wash away some of our our sins. It is also another way of giving back to the Guru for all He has done for us. We also feel good about when we try to help out others. Inside the Gurudwara, we feel like one family where we share our feelings with one another and celebrate religious festivals together. However, as we walk out of Gurudwara, we, the same people, again forget who we are and our sense of unity is gone immediately. We are no longer of equal status and everyone assumes to be a different by the way they act. Let us not forget that while introducing Khalsa Panth Guru Gobind Singh ji also gave us a uniform surname - ―Singh‖ for males and ―Kaur‖ for females, to ensure that everyone is treated equally. So, irrespective of where we are, we must feel from our soul that WE ARE ONE irrespective of our name or status and we should extend it even beyond our community. - Jasdip Kaur, Gaganprit Kaur, Gagandip Kaur
152
bynqI pqr gurU ipAwrI swD sMgq jI, vwihguru jI kw Kwlsw vwihguru jI kI Pqyh [ duinAw dy hr kony ivc vsdI isK sMgqw nU iek ipAwr BrI qwkId[ ijs qrHW inrml jl swirAW dI ipAws ibnw ivqkry qo dUr krdw hY[ jykr inrml jl pI ilAw jwvy, Eusy qrHW gurbwxI vI igAwn AimRq rUpI jl hY, ies nU pI ky mnuK sMquSt ho skdw hY[ gurbwxI nU pIx qo Bwv gurbwxI dy Eupdys nU ihrdy ivc vsw ky ies nMU Gu ru swihb ies qrHW smJwEuxw krdy hn “jo ko KwvY jo ko BUcY iqs kw hoey EuDwro ” bs EuDm krky Guru vl nUM iek kdm putx dI koiSs krxI hY i&r prmwqmw Awpy hI Agy ho ky lY lYNdw hY[ “crn srn gur eyk pYNfw jwvy cl[ ” is`K sMgqw ny iek bVw hI SlwGw Xog kMm kIqw hY duinAw Br ivc gurduAwry bxwEux dw[ AwEu Awpxy ies isKI dy skUl ivc kuJ isKx dw Xqn krIey qw ik swnU mnuK hox dw mwx iml sky [ jy ienswn hoky ienswnW vwly krm nw kr sky qW iPr gurU swihb PrmwEudy hn “krqUq psU kI mwns jwq” hux myrI bynqI hY pRbMDk vIrw Aqy BYxw nMU ,AwEu swry rl ky AwpxI s`q Cf ky gurU qo m`q lY ky ieko bwxI iek gur ieko Sbd vIcwr vwly hox dw Xqn krIey [ pRbMDk vIrw nUM bynqI hY ik hr gurduAwry ivc Akwl qKq dI rihq mirAwdw lwgU krIAy AwpxI hEumY nMU C`f ky Awpxy DVy, Awpxy fyry qo aupr auT ky gurU gRMQ qy gurU pMQ nUM smripq hoeIey[ qW hI swrI dunIAw iv`c AsIN gurU gRMQ swihb dy aupdyS nMU vMf skWgy[ hr gurduAwry iv`c Xog gMRQI isMG hovy Xog kIrqn krn vwly isMG Aqy Xog kQw krn vwlw isMG hovy, hr gurduAwry ivc pMjwbI skUl clwaun dI koiSS krIey jykr Ajy smr`Qw nhI hY qW tweIm dI vMf kr ky pMjwbI klwsW lgwaux dw Xqn krIey qw swfI Awaux vwlI pIVI ies AmIr ivrsy nMU swMBx dy Xog ho sky[ ieh sB kuJ qw hI ho skdw hY jykr pRbMDk vIr Aqy sMgqw rl ky jwgrq ho ky audm kry, hr gurduAwry ivc gurbwxI sMiQAw dI klws bhuq hI jrUrI hY[ ieh sB k`uC krx leI swnU Awpxy Awp nU pihlw gurbwxI pV ky, ivcwr ky, aus dy DwrxI hoxw pvygw[Xog gRMQI isMG, Xog kIrqn vwly isMG, Xog kQw krn vwlw isMG auhnw dIAw loVwN pUrIAW krn leI swnUM auhnw dI Proper qnKwh dyxI cwhIdI hY qwik auh pUrI myhnq Aqy lgn nwl Awpxw kMm kr skn[ ieh kMm muSikl nhI hY nw hI mwieAw dI Gwt hY, bs loV hY swnUM iekTy ho ky gurU dI mq lY ky Proper Paying dI [ AwEu AsI swry rl ky ieh sB kuJ krx dw jqn krIey Aqy Guru dI ikRpw dy pwqr bxn dI koiSS krIey[ iksy BI Bu`l c`uk dI mwPI, ieh aupdys nhI ieh bynqI hY[ swrIAw sMgqw dy crnw dI Kwk
- DnvIr isMG (ibttU) 153
WHY SUNDAY IS ALL THE MORE A SPECIAL DAY! Be it Diwali, Lohri, Hola Mahala or Gurpurab, now I just look forward to visit the Gurudwara Sahib. When I was flying for the first time from India to the United States I had no presumptions about the life here. But still I was a naive, newly wed gal, I did expect life to be pretty busy, and not lonely (that was least expected) until I figured out the reality. Cold was unbearable and sounds of roaring winds were scary. In a day‘s time of reaching my new home, I was zapped with reality. Interestingly,
feeling lonely on weekdays though I saw people
after two days of my landing here, it was Diwali.
moving around me; and would wait for Sunday to
But I was wondering, if it would be really exciting
come.
here to celebrate Diwali. I needn't mention how my first Diwali in US was. Thank God, my
So, with time the answer itself unfolded. Now I
husband took me to Gurudwara Nanak Naam
know that while residing in US, he definitely would
Jahaj, Jersey City that day. On my first visit itself I
have known what loneliness is. He didn't want me
felt connected with the Gurudwara. The aura of
to feel homesick so early of my stay. He knew I
the place, Gurbani and the community people
am a family-oriented gal, and equally prone to
here were so filled with warmth that I felt at home.
homesickness,
I couldn‘t have asked for a better place. My
prevention is better than cure.
so
he
must
have
thought
husband saw me smiling and enjoying here. He somehow liked my reaction, out of excitement he took me there the next day also. And then third time in the same week on the following Sunday.
What
better
place
to
get
company
than
Gurudwara. I get to seek blessings of Gurus and also meet people with whom I can easily connect, enjoy Shabad Kirtan by renowned Raagis, hear
But then I quietly kept wondering why my hubby
kathas and also get to enjoy the company of
dear is taking me to Gurudwara thrice in a week.
sweet and warm people. Be it Diwali, Lohri, Hola
To be brutally honest, please pardon me for this,
Mahala or Gurpurab now I just look forward to visit
rather I expected him to first take me to the
the Gurudwara Sahib. And, whenever I feel lonely
Empire State, New York City downtown or The
or miss my family I am reminded of the following
Statue of Liberty; which he eventually did. I had
Shabad: Mai Hor Thao Nahi Jis Peh Karoon
heard so much about the life in US, especially in
Benanti, Mera Dukh Sukh Tud Hi Passe .(O Akal
and around NYC. But as months passed I started 154
Purakh, I have no other place to go and share my
remember during each of the difficult times, the
joys and sorrows, except you)
Gurudwara Sangat together made an effort. Last year, when the recession had engulfed the
The Gurudwara not only gave me a home away
economy, a group was formed where people were
from home but also new friends. So, every
free to share their issues and concerns. Those
Sunday it is a routine to visit the gurudwara, listen
who came to know about any job openings would
to Shabad, Gurbani vichar, enjoy serving and
post them and inform everybody in the group.
having sumptuous langar, celebrate festivals
That's what the spirit of Khalsa is - Sarbat Da
together, share joys, sorrows and concerns.
Bhala!
Well! The best things about the Sangat here is that helping is like their second nature. The Sangat tries to make a difference together on each and every issue, be it recession, identity of
-- Simar Chadha
the Sikh children or heartening situation of Haiti. I
pMjwbI ivrsw cldy mYc hovx jW koeI hovy mylw
mulk BWvy koeI hovy,
qy rOlw AsIN ivAwhW c vI ivvwwdW dw pweIdw AW
Aksr gurU GrW nUM mYdwny jMg bxweIdw Aw[
rwh jWdI lVweI nUM mwr vwjW,
gurU GrW c, ie~k dUjy dIAW lwh p~gW,
kol Awpxy J~t bulweIdw Aw[
Jwtw Awpxw iksy dUjy dy h~Q PVweIdw Aw[
jdoN idsy nw swhmxy koeI duSmx,
g~l qW BWvy isrP, mwieAw Aqy cODr dw Aw,
iPr Awpo ivcI hI KMfw KVkweIdw Aw[
pr iPr vI mu~K, syvwdwr AKvweIdw Aw[
nvIN pnIrI fbl iSPtW lw kIqI ey KUb K~tI,
iC`t‟ lwaux leI KolI ey bwr AMdr
ibzns Kol ley jI iBAWieAw ny[
idqw lu~qP hY suAwdI KwixAW ny
kwrW mihMgIAW KVIAW kIqIAW drW A~gy,
BweIcwry dy iv~c vI tOr ho geI
bwdSwhI dy TwT bwT nUM mwixAW ny[
vwh vwh krqI AWFI-guAWFI swirAW ny
v~fw bMglw mihlW nUM mwq pwvy,
swrw ku~J ieh iP~kw ipAw jwpy,
AMdr pwieAw qr~Ql hY gwixAW ny[
jdoN cVw idqw cMn inAWixAW ny[
155
gurduAwirAW nUM rwjnIiqk AKwVy nw bxn idE..... gurU GrW dI pRIBwSw hmySw hI Drm nUM pRPu`lq krn dI rhI hY
mwsUm Boly Bwly lokW vwsqy AslI Aqy drdI is`K Aqy is`KI Bys
Aqy iehnW dw kwrj vI lokW dI AMqr AwqmW nUM duinAwvI BIV
dy ByVIey dI pihcwxu krnI muSkl ho geI hY[
ivcoN skUn dw sb`b hI irhY Aqy hoxw vI cwhIdw hY[ pRMqU A`j
gurU GrW ivc jdoN Aijhy s`jxW nUM l`gW ik p`qw pu`Tw c`lygw qW
rwjnIqI burI qrW Drm dy au`qy svwr ho cu`kI hY[ jdoN Drm
iehnW Akwl qKq dI rUhwnIAq Aqy srbaucqw nUM vI A`KW
rwjnIqI nUM clwauNdw sI audoN AwgU vI inSkwm syvwdwr Aqy
ivKweIAW jdoN l`gw ik jQydwr nUM vrqxw hY qW igrgt vWgUM
P`krW vrgy huMdy sn[ AsIN ieh g`l pMjwb dI kr rhy hW[ A`j
rMg bdl mrzI dy ibAwn vI dvwey[ A`j gurU GrW dy pRbMDW dI
iPrkU dMgy q`k Drm dy nW qy ho rhy hn[pMjwb dw ieh v`fw
pwrdrSqw Kqm hMudI jw rhI hY mnmrzI dy nwdrSwhI hukmW qy
duKWq iehnW kwly idnW dw Agwz hY[
gurU GrW ivc hoeI AMnHI GuspYT ny keI BweIcwirAW nUM gurU GrW
pr AsIN lokW ny izMmyvwr siBAk mulkw v`l Awpxw Biv`K
qoN hI dUr kr id`qw[ bhuqw kuJ kihx dI QW AsIN iehI khWgy
sMvwrn dy mksd nwl kUc kIqw AsIN auh g`l dunIAW dI nu`kr
ik A`j auhnW sqrW vWg
nu`kr ivc kr ivKweI ik KwlsweI inSwn hr nu`kr ivc Ju`ly
ik A`j bhuV bwbw nwnkw,
ivdySW Kwskr AmrIkw, knyfw ivc gurU GrW dIAW iemwrqW qy
eyQy Pyr qyrI loV hY,
lok swdw izkrXog rhIAW[ pRMqU ipCly 25-30 swlW qoN iehnW
mlk Bwgo sB lu`t c`ly,
mulkW ivc kuJ SrwrqI lokW dI GuspYT Aqy lokW nUM jzbwqI
lwlo qyry k`l mk`ly[
rONA dy vyg ivc vhw ky AnMq mwieAw iek`TI kIqI geI[
lokweI nMU iek`Ty ho gurU GrW dI Dwrimk pivrqrqw qy Asl
kurbwn isMGW dy nwm qy mwieAw iek`TI kr pMQk srUp dI id`K
mksdW v`l qor ky gurU GrW nUM mwVI jkV coN Azwd krw Drm dy
bxw pihlW lokW dy boJy KwlI kr AwpxIAW Awaux vwlIAW 3-4
syvwdwrW nUM pRbMD sONpxW swfw inSwnW qy audyS hY nW ik myvw
pIVHIAW nUM r`jdy kIqw Pyr pYsy dI Kyf nwl gurU GrW nwl hyz
Bwlx vwly lokW nUM Drm dI lgwm h`Q dyx dw vylw hY[ hux bhuq
ivKw ieh BwrqI srkwr dy qnKwhIey AKvwauNdy lok lMmW smW
vrq cu`ky ny ieh Drm nUM Awpxy pirvwrk mksdW vwsqy[ Awau
rwjnIiqk SqrMj dI cwl nwl gurU GrW dIAW golkW ivcoN ih`sw
ik iek`Ty ho ies kwrj dw swQ dyeIey[
vMfwauNdy dunIAW ny A`KIN vyKy[ ies swry vrqwry ny gurU GrW dw
- krmjIq isMG
smu`cw mhOl AYsI gMDlI rwjnIqI nwl pLIq kIqw ik Awm
156
157
Battle of Saragarhi When the world wanted to put together a few, very few, stories of bravery for the coming generations, thousands of tales competed for a place but since only eight stories were required, most stayed out. The Battle of Saragarhi was one of the eight stories of great bravery and it was only fitting that the Sikh quom, known for its bravery and sacrifice, contributed to the UNESCO‟s great effort to chronicle those instances of the history of mankind when a few good men and women stood rock like the face of unsurmountable challenges. Mentioned as one of the five most significant events of its kind in the world,
which includes the Battle of
Thermopylae associated with the heroic stand of a small Greek force against the mighty Persian Army of Xerxes I in 480 B.C., Saragarhi symbolises the
"You are never disappointed when you are with the Sikhs. Those 21 soldiers all fought to the death. That bravery should be within all of us. Those soldiers were lauded in Britain and their pride went throughout the Indian Army. Inside every Sikh should be this pride and courage. The important thing is that you must not get too big-headed it is important to be humble in victory and to pay respect to the other side." - Field Marshal William Joseph Slim, 1st Viscount Slim
Sikh commitment. (now in Pakistan, which then formed part of British Just
as
one
India), and fought to the death rather than
proceeds from the
surrender.
The
British
colonial
rulers
had
Hall Bazar towards
constructed a series of forts to control the NWFP
Sri
Harmandir
and to provide security to troops against marauding
Sahib,
on
one‘s
tribesmen and their lashkars. Most of these forts
right
is
the
had initially been built by Maharaja Ranjit Singh as
Gurudwara
Sara
part of the consolidation of the Sikh empire in
Garhi, Amritsar, bang opposite the Government
Punjab and the British added some more. Fights
Higher Secondary School, Town Hall. This was
with the tribals were a frequent occurrence.
built in memory of the men of the 36th Sikhs. This
Two such forts on the Samana ridge of the
is their story. Saragarhi is the incredible story of 21
Hindukush and Sulaiman ranges that is Fort
men of the 36th Sikh Regiment (currently the 4th
Lockhart and Fort Gulistan were a few miles
Sikh Regiment) who gave up their lives in devotion
apart. Since these forts were not inter-visible, a
to their duty. A very small detachment of Sikh
signaling relay post called Saragarhi was located
soldiers faced heavy odds on 12 September 1897
mid-way on a bluff to provide heliographic (A
in the Tirah region of North-West Frontier Province
heliograph is a simple device for sending Morse code
using
a
mirror
catching
the
sunlight) 158
communications
men knew well that the post would fall, because a
between
them.
handful of men in that make-shift fort of stones and
In
there
mud walls with a wooden door could not stand the
was a general
onslaught of thousands of tribesmen. These plucky
uprising in the
men knew that they will go down but they had
NWFP
resolved to do so fighting to the last. From Fort
1897
engineered
by
Lockhart, troops and the Commanding Officer could
Afghans as part of their policy, which came to be
count at least 14 standards and that gave an idea
known as the 'prickly heat policy' to direct the wrath
of the number of tribes and their massed strength
of the tribals against the British. In this uprising,
against the Saragarhi relay post (estimated at
Mullahs played a prominent role. It was the duty of
between 10,000 to 12,000 tribals). From early
the 36th Sikh to occupy Gulistan and Lockhart forts.
morning the tribals started battering the fort. The
On 3rd and 9th September 1897, Orakazai and
Sikhs fought back valiantly. Charge after charge
Afridi lashkars attacked Fort Gulistan. On both
was repulsed by the men of the 36th Sikh. The
occasion the attacks were beaten back. A relief
tribal leaders started to make tempting promises so
column was sent from the fort to assist in beating
that the Sikhs would surrender. But Havildar Singh
back these attacks.
and his men ignored them. For quite some time, the troops held their own against the determined and
The relief column from Lockhart on the return trip
repeated attacks by the wild and ferocious hordes.
reinforced the signaling detachment at Saragarhi
A few attempts were made to send a relief column
making its strength to 1 NCO (Non-Commissioned
from Fort Lockhart but these were foiled by the
Officer) and 20 ORs (Other Ranks). In a renewed
tribals.
effort, on 12 September 1897, hordes of tribesmen laid siege to Fort Lockhart and Saragarhi, with the
During the determined attempts of the enemy, the
aim of overrunning the latter and at the same time
defenders kept dwindling and their ammunition
preventing
The
stocks were depleting. Unmindful of his safety,
Col.
Sepoy Gurmukh Singh kept signaling a minute-to-
Haughton, was at Fort Lockhart and was in
minute account of the battle from the signal tower in
communication with the Saragarhi post through
the post to Battalion HQs. The battle lasted the
helicograph. The defenders of Saragarhi under the
better part of the day. When repeated attacks
indomitable and inspiring
failed, the enemy set fire to the surrounding bushes
any
Commanding
help
Officer
detachment
from of
the
36th
former.
Sikh,
Lt.
leadership of
their
commander,
and shrubs and two of the tribesmen under cover of
Havildar Ishar Singh, resolved to
smoke, managed to close in with the post's
defend their post in the best
boundary wall in an area blind to the defender's
tradition
and
observation and rifle fire from the post holes. They
regiment. They were not there to
succeeded in making a breach in the wall. This
hand over the post to the enemy
development could be seen from Fort Lockhart and
and seek safety elsewhere. Havildar Singh and his
was
of
their
race
flashed
to
the
post. 159
A few men from those defending the approaches to
Next morning the relief column reached the post
the gate were dispatched to deal with the breach in
and the tell tale marks of the epic fight were there
the wall. This diversion weakened the defense. The
for all to see. The tribals later admitted to figure of
enemy now rushed the gate as well as the breach.
180 dead and many more wounded. This episode
A hand-to-hand fight followed. One of the Havildar
when narrated in the British Parliament, drew from
Singh's men, who was seriously wounded and was
the members a standing ovation in the memory of
profusely bleeding, had taken charge of the
the defenders of Saragarhi. The story of the heroic
guardroom. He shot four of the enemy as they tried
deeds of these men was also placed before Queen
to approach his charge. All this time, Sepoy
Victoria. The account was received all over the
Gurmukh Singh continued flashing the details of the
world with awe and admiration. All the 21 valiant
action at the post. Beside this the Commanding
men of this epic battle were awarded the Indian
Officer of 36th Sikh and others at Lockhart Fort also
Order of Merit Class III (posthumously) which at
saw his unique saga of heroism and valour unfold
the time was one of the highest gallantry awards
at Saragarhi. The battle had come too close for
given to Indian troops and is considered equivalent
Sepoy Gurmukh Singh's comfort, so he asked
to the present-day Vir Chakra. All dependants of
Battalion HQs for permission to shut down the
the Saragarhi heroes were awarded 50 acres of
heliograph and take up his rifle. Permission was
land and 500 Rupees. Never before or since has
flashed back. He dismounted his heliograph
a body of troops - that is, all of them won
equipment, packed it in a leather bag, fixed bayonet
gallantry awards in a single action. It is indeed a
on his rifle and joined the fight. From this vantage
singularly unique action in the annals of Indian
point in the tower he wrought havoc on the
military history.
intruders in the post. He died fighting, but took 20 of the enemy with him.
Courtesy : www.Sikhiwiki.com
160
Sikhs – Are we our own enemies? Sikhs are becoming their own enemies!!! Sounds strange - isn‟t it? Are we, really? Have you ever thought of that? Well, if you didn‟t, think now.
Just a few weeks ago, we had a fight in New York
Some who claim to be Sikhs have created their
about Dasam Granth. Some of our Sikh brothers
own religion in which they say that Guru Granth
and sisters don‘t believe in Dasam Granth and are
Sahib is their God, their father but they don‘t want
against it being read. In a similar incident, Bhai
to listen to what Waheguru ji tells them to do. It‘s
Manpreet Singh ji Kanpur wale was doing Kirtan in
like one says you are my father but I don‘t want to
Faridabad and when he read a line from Dasam
follow what you tell me to do, I will do as I wish.
Granth, immediately some of people in sangat
Let‘s understand that Waheguru never taught us to
started a disturbance. They started shouting that it
hate but to love. You can win a person‘s heart only
isn‘t the bani. It went to the extent that one lady
with love, not hatred. These people have so much
started to pull another bibi ji‘s dastar just because
hatred in their hearts.
the bibi ji was telling the lady to sit down and not
I don‘t think it will ever hurt anyone if we could all
cause any disturbance.
be together for once without any differences, to be a family that Waheguru wanted us all to be. When I got Amrit shack, I was told that you will see all your elders as your mother/father, your peers as your brother/sister and your young as your little brother/sister but today no one sees it that way. All this difference has put a wedge between us, put us on different sides. Why can‘t we all be together without one being called a Taksali or an AKJ person but just Sikhs?! I hope we all overcome all this absurd behavior someday. We could all make a difference if we try. I apologize for any of my words that might have hurt someone‘s feeling.
- Prabhdeep Kaur
161
162
Sikh Scientists Dr. Gurdev Singh Khush may not be a household
named as one of the seven 'Unsung Heroes' by
name, but the rice that he developed has touched
Fortune magazine in their ‗Businessmen of the
the lips of nearly every person in the world. This
Century‘ issue (1999-11-22). As a scientist, Kapany
humble man is a Sikh scientist who, through
is acknowledged by many to be the father of fiber-
dedication and hard work, developed more than
optics.
300 varieties of rice and triggered the famed Green
encompassed fiber-optics communications, lasers,
Revolution in Asia. These modern rice varieties
biomedical
helped avert a major catastrophe in recent world
pollution monitoring. He has over one hundred
history. This catastrophe was an explosion in the
patents, and was a member of the National
world's
accompanying
Inventors Council. He has received many awards
explosion in the world's food supply, of which rice is
including 'The Excellence 2000 Award' from the
a predominant staple crop.
USA Pan-Asian American Chamber of Commerce
That means, when you pass by or set foot in a rice
in 1998. He is a Fellow of numerous scientific
field, anywhere in the world, chances are the
societies including the British Royal Academy of
variety you see was developed by a Sikh.
Engineering, the Optical Society of America, and
Dr. Khush has received honorary doctorates from
the American Association for the Advancement of
ten universities, including a 2000 doctorate from
Science.
Cambridge and a 2007 doctorate from Guru Nanak
Charles Kao in a 1996 paper put forward the idea
Dev University in India; he has been inducted into
of using glass fibres for communication using light;
national academies in countries including China,
he tirelessly evangelised it and fully deserves a
India, Russia, and the United States and has been
share of the Prize. However, the fact remains that it
honored by fifteen other nations across the globe.
was Kapany who first demonstrated successfully
In 2007 Dr. Khush was awarded the Golden Sickle
that light can be transmitted through bent glass
Award, honoring researchers who have made a
fibres during his doctoral work at the Imperial
considerable contribution or accomplishment in rice
College of Science in London in the early fifties,
research. In addition, Dr. Khush has also been
and published findings in a paper in Nature in 1954.
awarded the 2001 International Scientific and
Since
Technological
the
applications of fibre optics for endoscopy during the
Government of China, the Padma Shri award from
fifties and later coined the term Fibre Optics in an
president of India in 2001, and the 2000 Wolf Prize
article in Scientific American in 1960. His body of
in Agriculture.
work provided the basis for the developments of
population
without
Cooperation
an
Award
from
His
research
and
instrumentation,
then,
Kapany
inventions
solar
irelessly
have
energy
and
developed
any and all applications in communications. Narinder Singh Kapany Punjabi:
is an Piara Singh Gill, (28 October 1911 - 23 March
Indian
born
American
physicist
and
widely
acknowledged as the father of optical fiber. He was
2002) was a nuclear physicist who was a pioneer in cosmic ray nuclear physics and worked on the 163
American Manhattan project. Moreover, was the
former Director of Research at Punjab Agricultural
first Director of Central Scientific Instruments
University. He is an internationally renowned
Organisation (CSIO) of India. He was research
Agricultural
fellow of Chicago University (1940). He was
breakthroughs
research Professorship fellow of Tata Institute of
prestigious post of Director Research at Punjab
Fundamental Research (TIFR) (1947), Officer-on-
Agricultural University, from which he is now
Special Duty (OSD) with the Atomic Energy
retired. He has a Doctorate from Indian Agricultural
Commission in New Delhi. Professor and Head in
Research Institute (IARI), New Delhi. He has
the Department of Physics at Aligarh University
published 340 research publications and many
(1949), Director of Central Scientific Instruments
books. Moreover, he is the recipient and has won
Organization
many international awards:
(CSIO)
(1959)
and
Professor
scientist maize
famous
for
breeding.
He
scientific held
the
Emeritus Punjab Agricultural University (1971).
Baldev Singh Dhillon ‗Professor
Baldev
Singh
Dhillon‘
is
an
Contributed by: Prabhujeet Singh
internationally famous Agricultural scientist and
Reference: Wikipedia
Kali Bein - Kar Sewa Restores the Historic River The Kali Bein also known as the Kali Beiri, a river
river. When appeals to government and municipal
in the Hoshiarpur district of Punjab, which holds a
bodies failed to stop dirty water flowing into the
very sacred part in every Sikh's heart, has been
river, Seechewal launched a public-awareness
given a new life by a more than 6 year long effort
campaign to encourage villagers to dispose of their
begun by Sant Balbir Singh Sancherwal in 2000.
sewage elsewhere.
By drawing on the Sikh tradition of kar sewa (free
Some villages revived traditional methods of waste
voluntary
(common
disposal and treatment, and farmers lined up for a
donation of 10%), he and his followers taught locals
share of the treated water. A government order to
people why they should clean the Kali Bein,
divert water from a nearby canal was eventually
enlisting volunteers to do the physical work and
obtained. As the riverbed was cleared, natural
raising funds for equipment. At the height of his
springs revived and the river began to fill up. Since
movement, people from more than two dozen
then, trees have been planted along its banks and
villages were pitching in.
fishing has been banned to preserve biodiversity.
The scale of the task was gigantic — volunteers
A Shocking Disappearance
cleared the entire riverbed of water hyacinth and
Guru Nanak performed his morning ablutions in thi
silt, and built riverbanks and roads alongside the
Bein and would then set by a "bear" tree he had
service)
and
Daswandh
164
planted and meditate. Guru ji meditated here for 14
cleaned the river. These efforts were noticed and
years, nine months and 13 days. It was during one
now even governments along the way have jumped
such ablution that Guru Nanak had what is
into the effort and now even weed technology-
described, in the Janam Sakhis, as a direct
based ponds are being introduced in many out of
communion with the Divine. Five centuries ago as
64 villages across the Bein's length to allow
Guru Nanak went for his daily bath in the rivulet he
villagers to treat water before releasing it into the
disappeared. His friends and followers feared he
rivulet. Additionally sewage treatment plants for
had drown, his detractors started rumours that he
major cities along the way are being planned. The
had robbed his employer's stores and run away.
two crore plant in Sultanpur Lodhi is ready, the one
Two days later when he reappeared 2 km
in Kapurthala, an Rs 10 crore project, is in final
upstream, at a spot now known as "Sant Ghat", his
stages. And plants will soon be set up at Tanda,
first utterance was ―Naa ko Hindu na Musalmaan‖ -
Begowal and other industrial towns along the length
"There is no Hindu, there is no Musalman". It was
of the Bein.
here along the Kali Bein that Guruji composed the
Situation Today
Japji Sahib (containing the Mool Mantar) and from
Today, the river‘s banks have been raised, inflows
here that he undertook his first two Udasis
of waste, plugged, the river-bed desilted and
(religious journeys).
flowering plants, once again, align its length. The
All of this happened on the banks of the river where
Kali Bein is once again clear and flowing!
Gurudwara Ber Sahib now stands by the side of the
UNI reports that, in the next few months President
old ber tree believed to be the same tree under
Kalam is to visit the river to honour Sant
which Guru ji sat in meditation at Sultanpur Lodhi.
Sancherwal.
This Gurudwara was built as a tribute to the father
Up date from News reports:
of Sikhi who with his family and Sister Bebe Nanaki Ji lived here for nearly 14 years
In a recent headline, The Indian president, on a visit to Greece has praised a Sikh Saint for
400 Hundred years of Public Neglect and
cleaning an entire river with sewa (voluntary
Indifference
service). Kalam hails Sikh priest‟s work
That‘s
when
Sant
Sichewal
(also
spelled
While on a trip to Greece, President A P J Abdul
Sancherwal, Sabarwahl and Sant Balbir Singh
Kalam praised the work of a Sikh priest in Punjab
Seechewal) jumped in for a cleansing bath of a
who had cleaned up a ―polluted and choked‖ local
different kind: one designed to awaken the people.
river to illustrate how the art of ―giving‖ by
He began cleaning the river single handedly until
individuals and nations could promote happiness
his example and his many narrations on the history
around the world.
and value of the Bein to Sikh history drew hundreds of followers to the task. Through kar seva he and thousands have in a labour of love of untold hours
Contributed by : Manjinder Kaur
165
Lions of the Great War By the end of the war 100,000 Sikh volunteers joined the British Armed forces with a few Sikhs also contributing to the French Air Service and the American Expeditionary Force. With the outbreak of war in Europe, India, the
Afghanistan, from Turkey through the Middle East,
Crown Jewel of the British Empire, joined the Allies
to once again fight under the British flag.
in battle on the 4th of August 1914. Though being paid a mere 11 rupees a month for Contributing the most volunteers of any of the
his services to the Empire, the Sikh soldier took his
British imperial holdings that fought in the war, India
duty as a soldier in an almost religious aspect in a
produced between 900,000 to 1.5 million troops for
romanticized idea of being a martyr and a knight for
combat by 1919. Of these troops, the Sikhs, one of
the King.
the two loyal 'martial races' of the British Raj, rallied in enormous numbers for the King, Empire, and the
A Sikh soldier, Indar Singh, fighting on the Somme
defense of Europe.
in September 1916, wrote home: ―It is quite impossible At the beginning
that I should
of the war, Sikh
return alive.
military personnel
[But]
numbered around
be grieved at
35,000 men of the
my
161,000 troops of
because
the Indian Army,
shall
die
around 22% of the armed forces, yet the Sikhs
arms
in
don't
death, I
only made up less than 2% of the total Indian
hand, wearing the warrior's clothes. This is the
population. By the end of the war 100,000 Sikh
happiest death that anyone can die”.
volunteers joined the British Armed forces with a few Sikhs also contributing to the French Air
The idea of martyrdom and battlefield heroics
Service and the American Expeditionary Force.
proved to be a necessity for the British as they were being pushed back by the Germans time and
It is also said that some Sikh POWs, captured in
time again. In fact, the British felt it necessary to
Belgium, were believed to have been Muslims by
nourish Sikh fanaticism by allowing the Sikhs areas
the Germans and taken to Turkey to fight along
to set up temporary Gurudwaras (Sikh Temples), to
side their fellow 'Mohammedans'. However, they
observe the birthdays of Sikh gurus, to use
still remained loyal to the British Crown and
traditional Sikh weapons (such as Sikh quoits and
escaped on a long trek to the British posts in
the sabre), and it was not uncommon to see the Sikh holy book, Shri Guru Granth Sahib, being 166
carried before a marching Sikh battalion or even on
The average Indian battalion had around 764 men
the front lines among the battling Sikh troops.
when they landed in France, but by
November
1914, the 47th Sikhs had only 385 men left. In These 'unique stalwarts from
Gallipoli, the 14th Sikhs lost 371 officers and men
the east' fought in the battles
in mere minutes, and thousands of other Sikhs died
of
in various other encounters such as Neuve
Ypres,
Somme,
Flanders,
the
Gallipoli,
East
Chappelle and the Somme.
Africa, Palestine, Egypt / Suez Canal, Mesopotamia,
The "Black Lions," as the Arabs called them in
and
Mesopotamia, of the Punjab sacrificed their lives for
numerous
battlefields
in
other
nearly
all
theatres of the war.
the defense of freedom in Europe for an ally that was ruling their own homeland, yet they did it out of ―honor and loyalty‖.
This
article
cannot
justly
commemorate
the
contribution of these fine warriors who fought
Arjan Singh Flora
disease, filth, gas attacks, and the onslaught of
References: http://www.punjabsher.com, Warrior
German and Turkish troops and maxim guns with
Saints, BBC History - World War One
only their turbans to protect them from head wounds and their unshorn hair and long beards, as prescribed by their religious faith, in disease infested, muddy trenches. .
The Real Treasure One of my south-indian colleagues, Mr. Senthil
As we all know, 'Ek Onkar' is a combination of two
Kumar Palaniappan, recently gifted me a copy of
characters: -
‗Thirukkural‘. Thirukkural (also known as the Kural)
1. The numeral Ek (one) and
is a collection of 1330 rhyming Tamil couplets. It
2. The first letter of the Gurmukhi script (with a
was authored by Thiruvalluvar (around 200 BC)
specially adapted vowel symbol).
and is considered to be the first work to focus on
For the argument sake, let us say that ‗Ek Onkar‘
ethics, in Dravidian Literature.
(
As soon as I opened the book, the first couplet struck me. It read:
interpretations. First:
―A begins the alphabet; And God, primordial, the
Numbers begin with ‗1‘ and alphabets begin with
world‖.
‗A‖. Therefore ‗1A‘, i.e. ‗Ek Onkar‘ (i.e. God) is the
I sub-consciously tried to relate this couplet to ‗Ek
origin and sustenance of the entire Universe.
Onkar‘, the first phrase of Guru Granth Sahib ji.
Second:
) indicates ‗1A‟. This led me to derive two more
167
‗1‘ is in every possible number. Example: 2 = 1+1, 3
equivalent to PhD of current times); neither
= 1+1+1, and so on.
possessed materialistic wealth; nor held any high
Same is the case with ‗A‘. Linguists would realize
government or social rank. Still the saints and
that the sound of the letter 'A' is source of utterance
siddhas at Himalayas were moved by his teachings
for all letters (A-Z). For easy understanding,
and
consider Hindi. Hindi language begins with ‗Aa‘ and
knowledge;
all the subsequent letters like ‗Kaa‘, ‗Khaa‘, ‗Gaa‘,
Malik
Bhago
etc., have the sound of the first letter ‗Aa‘. In the
(the
richest
same way, the letter 'Uda' and its sound not only
man
form the starting point for all the letters of the
district)
Gurmukhi language, but also give life and integrity
begged for his
to all other sounds and letters. This led me to the
forgiveness
second interpretation: ‗1A‘, i.e. ‗Ek Onkar‘ (i.e. God)
and Babar (the
is not only the first, but also the basis, of all
emperor of India) knelt down before him in shame.
creation.
„Naam Jap‟ was the power Guru Nanak Dev Ji had
The simplified and commonly used translation of
that he used to practice to guide and inspire all
‗Ek Onkar‘ is ―One Universal Creator‖. And now I
humans including the ‗so-called‘ powerful people
understood two more meanings as elaborated
during his time.
above. This thought process re-affirmed my belief
Pyaari Sadh Sangat ji, we have easy access to the
in the fact that Guru Granth Sahib is ‗Gaagar mein
same power in the form of Guru Granth Sahib. The
saagar‘ (i.e. ocean in a tumbler). Every time we
more we recite its hymns, the more we discover
fetch water out of this ocean, we find our bucket full
various qualities of the ‗Karta Purakh‘. Repeating
of precious jewels. It is sad that today we continue
and focusing the mind on ‗Ek Onkar‘, eventually
to ignore this real treasure, carefully collected and
helps us to conquer kaam (lust), krodh (anger),
given to us by our Gurus.
lobh (greed), moh (attachment) and ahankar (ego);
We spend at least 15-20 years of our lives in
the five inner evils, so that we can live a moral and
gaining bookish knowledge but fail to read and
righteous life.
understand only 1430 pages of this source of life.
Let us therefore regularly read and imbibe the
We live under the false impression that bookish
teachings of Guru Granth Sahib Ji, the real
knowledge
treasure, which is accessible to enrich our lives!
is
enough as
it
helps
us earn
divine
in
the
respectable degrees, find wealth generating jobs and grab high social ranks. But we comfortably forget the historic fact that ‗Sache Patshah‘ Guru Nanak Dev Ji did not hold any degree (like vedi etc,
- Bibek Singh
168
169
A`j mYN qblw KUb vjwvwN in`ky in`ky h`QW dy nwl A`j mYN qblw KUb vjwvW[
Dwiqr iktqk iqrikt qkqk qyj r&qwr dy nwl GumwvW]
qblw solo sMgq krky dunIAw ivc mYN nwm kmwvW]
gzl gIq Bjn TumrI nwl kihrvw dwdrw qwl KfwvW[
qIn qwl ivc DwiDM iDMDw DwiDM iDMDw bol vjwvW[
AwV kuAwV ibAwV lyAkwrIAw ivc sihjy hI mYN KyfI jwvW]
KwlI qo mY DwiqM iqMqw qwiDM iDMDw vjweI jwvW]
rGbIr A`j mYN eykqwl nUM &urqI dy nwl sw& vjwvW[
cwr qwl dIAW bwrW mwqrw ivc, pihlI mwqr sm khwvW[
gurU jxW qoN isiKAw lY ky, A`j mYN qblw vwdk kvwvW]
kihrvw qwl ivc, Dwgy nwqI nwky iDnw bol sjwvW] sB qo pihlW solo ivc mYN pyskwr nUM pys krwvW[
ausqwd rGbIr isMG
pySkwr ivc Dwikt DwqI, DwDw iDnw KUb sjwvW]
Qblw vwdk (AYm. ey. qblw)
tukVy muKVy mohry ivc mYN bMd bolW dI syj vCwvW[ iDtiqt qwgyiqt iktDwiqt qwgyiqt iktDwiqt qwgyiqt JVI lwvW] roly dy ivc iqArI dy nwl ryl gfI dI cwl clwvW[
170
Spot The 10 differences in the below picture
171
Guide the boy through the flower shaped maze to find some flowers to water
172
173
1 2 3
4
5
6 7
8
9
10
11
12
13
14
15
16
EclipseCrossword.com
174
Word Search: Let‟s try simple
Let‟s try some hard
175
Join The DOTS
RIDDLES FOR FUN What falls but never gets hurt? Rain
Which is the biggest ant? Elephant
What has a neck but no head? Bottle
What has a mouth but cannot speak? A gramophone
Which is the room that we cannot enter? Mushroom
What is a history teacher's favourite fruit? Dates
Which is the table that we can eat? Vegetable
What comes thrice in December, once in February and never in March and April? The letter E
Which is a dress that you can't wear? Address What did Rina take a ladder to her school? She wanted to be in high school. What did the baby corn ask the mother corn? Where is the pop corn?
What does the older chimney say to the younger chimney? You are too young to smoke Which room has no door, no windows, no floor and no roof? Mushroom
176
The Beauty of Mathematics Just the math part is good enough, the end is even better. Look at the following : 1x8+1=9 12 x 8 + 2 = 98 123 x 8 + 3 = 987 1234 x 8 + 4 = 9876 12345 x 8 + 5 = 98765 123456 x 8 + 6 = 987654 1234567 x 8 + 7 = 9876543 12345678 x 8 + 8 = 98765432 123456789 x 8 + 9 = 987654321 1 x 9 + 2 = 11 12 x 9 + 3 = 111 123 x 9 + 4 = 1111 1234 x 9 + 5 = 11111 12345 x 9 + 6 = 111111 123456 x 9 + 7 = 1111111 1234567 x 9 + 8 = 11111111 12345678 x 9 + 9 = 111111111 123456789 x 9 +10 = 1111111111 9 x 9 + 7 = 88 98 x 9 + 6 = 888 987 x 9 + 5 = 8888 9876 x 9 + 4 = 88888 98765 x 9 + 3 = 888888 987654 x 9 + 2 = 8888888 9876543 x 9 + 1 = 88888888 98765432 x 9 + 0 = 888888888 Brilliant, isn't it? And look at this symmetry: 1x1=1 11 x 11 = 121 111 x 111 = 12321 1111 x 1111 = 1234321 11111 x 11111 = 123454321 111111 x 111111 = 12345654321 1111111 x 1111111 = 1234567654321 11111111 x 11111111 = 123456787654321 111111111 x 111111111 = 12345678987654321 Mind Boggling... isn‟t it?
- Taranjeet Singh 177
Set Your Priorities A philosophy professor stood before his class and
things - your family, your partner, your health, and
had some items in front of him. When the class
your children - things that if everything else was lost
began, wordlessly he picked up a large empty
and only they remained, your life would still be full.‖
mayonnaise jar and proceeded to fill it with rocks,
The pebbles are the other things that matter like
each about 2" in diameter. He then asked the
your job, your house, your car.
students whether the jar was full.
The sand is everything else, the small stuff. If you
They agreed that it was.
put the sand into the jar first, there is no room for
So the professor then picked up a box of pebbles
the pebbles or the rocks. The same goes for your
and poured them into the jar. He shook the jar
life. If you spend all your time and energy on the
lightly. The pebbles, of course, rolled into the open
small stuff, you will never have room for the things
areas between the rocks. He then asked the
that are important to you.
students again if the jar was full.
Pay attention to the things that are critical to your
They agreed it was. The students laughed.
happiness. Play with your children. Take time to get
The professor picked up a box of sand and poured
medical checkups. Take your partner out dancing.
it into the jar. Of course, the sand filled up
There will always be time to go to work, clean the
everything else.
house, give a dinner party and fix the disposal.
"Now," said the professor, "I want you to recognize
Take care of the rocks first - the things hat really
that this is your life. The rocks are the important
matter. Set your priorities. The rest is just sand." - Mahendra Singh
178
179
180
Management Committee
Karnail Singh (President)
Surinder Pal Singh (Secretary)
Balbir Singh (Member)
Jaswinder Singh (Member)
Harkesh Thakur (Treasurer)
Special Thanks to:
Atma Singh
Sabi
Ajay Kumar
Kumar Wadhwa
Onkar Singh
Sunny
Narinder Singh
Harbhajan Singh Lali
Dr Sukhween Kaur
181
182
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Magazine In The Making … We started creating this magazine around a month
snap of every person in the Sangat. ‗Say Cheese‟
ago. Although the idea germinated quite some time
became the slogan in the ‗Langar Hall‘. One member
back yet the ‗kick-off‘ meeting was conducted on Feb
dedicatedly worked upon creating the beautiful
14th
‗Darbar‟
‗collages‘, one focused on the „Phulwari‟ and one
(program), few active ‗sewadars‟ (volunteers) sat
worked on advertisements, as advertisers could not
together
first
provide the ‗soft copy‘ of their materials. The other
publication. The objectives and boundary of this
team members worked on typing, proof-reading the
project was laid down clearly. The magazine was
received articles and poems to ensure proper
decided to be focused on Gurdwara activities,
indentation, to avoid any sensitive content and to
Khalsa Schools and Sikh thought & philosophy.
smoothen the overall integration. This was an
Then the list of categories was jotted down, for
equally important activity to ensure that the content
example, ‗Khalsa School‘, ‗Kids Section‘ etc. The
of the magazine meet the intended objectives. In
editorial committee decided anchors for individual
short, every team member was actively involved to
categories that helped in easy management. The
make this a success. After all, that is the definition of
action items and tasks were clearly laid down.
a T.E.A.M („Together Everyone Achieves More‟).
Milestones were set up and next meeting was
Status meetings were conducted in Gurudwara‘s
scheduled for the coming Wednesday. It‘s rightly
premises every Wednesday, Friday and Sundays. All
said, ―If you have the courage to start, then you have
the decisions like front-page design, sequence of
the courage to succeed!‖
articles, editing/elimination of the content and
The first actionized step was the announcement to
printing paper to be used, were collectively taken in a
„sadh-sangat‟ along with the request for the material
democratic fashion that avoided any communication
(articles,
etc.).
gap. The protocols those were initially adapted to
started
ensure proper repository maintenance, easy tracking
consolidating the existing material like snaps of the
and effective co-ordination, eventually helped a lot in
past events, school, NJ Sikh games and kirtan-
avoiding any confusion or re-work. To add, the day-
darbar. A couple of us started working on items that
long sittings on Saturdays and Sundays added the
had external dependencies like requirements of the
speed and assured the timely delivery. Thanks are
printing press, collection of advertisements and
also due to all the sewadars for their tasty snacks
getting the calendar reviewed. This multi-tasking was
and cardamom teas during the entire period to keep
very important considering the tight deadlines.
us going. We hope that this humble effort was liked
The articles, poems and other contributions started
by you. We came to know many of you during this
pouring in from the next day of the announcement.
endeavor and will like to build on this relationship.
Editorial team was surprised and thrilled to see the
After all, Gurudwara Sahib not only gives us 'A Home
2010
(Sunday).
and
overwhelmed
Sunday‘s
brainstormed
poems,
Simultaneously,
After
snaps the
response
about
for
‗Phulwari‟
editorial
of
this
team
„sadh-sangat‟.
An
exclusive team was formed to take snaps of the
Away from Home' but also new friends. - Editorial Desk
visiting „sadh-sangat‟. The aim was to incorporate 184
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Driving Directions To Gurudwara Sahib
Lincoln Tunnel: 1. Continue on I-495. 2. Turn left on Kennedy Blvd. 3. Turn right at Newark Ave. 4. Turn left at Tonnelle Ave. 5. Turn right at Broadway. 6. Turn right at Corbin Ave. 7. Go to end upto railway line and turn left.
Rt. 78 and Rt. 1&9 Truck route and Pulaski Skyway: 1. From Rt. 78 follow Rt. 1&9 Truck route and Pulaski Skyway. 2. Exit onto Broadway. 3. Turn left on Corbin Ave. 4. Go to end upto railway line and turn left. Walk from Journal Sq. Path (via Kennedy & Tonnelle Ave): 1. From path station turn left onto Kennedy Blvd. 2. Turn right on Tonnelle Ave. 3. Turn left on Broadway. 4. Turn right on Corbin Ave. 5. Goto end upto railway line and turn left from Gurudwara signboard.
Holland Tunnel: 1. Follow route I-495. 2. Stay in left lane. 3. Follow Kennedy Blvd. Sign 4. Make a left on Kennedy Blvd. 5. Turn right at Newark Ave. 6. Turn left at Tonnelle Ave. 7. Turn right at Broadway. 8. Turn right at Corbin Ave. 9. Go to end upto railway line and turn left. Route 80E and 3E: 1. Follow rt. 46E. 2. Follow rt. 3E. 3. Follow US 1 & 9 S. (Tonnelle Ave). 4. Follow Tonnelle Ave. 5. Turn right at Broadway. 6. Turn right at Corbin Ave. 7. Go to end upto railway line and turn left. Walk from Journal Sq. Path (via Newark Ave): 1. From PATH station walk uptill Indian Square (intersection of Newark Ave & Kennedy Blvd) 2. Turn left and walk uptill Tonnelle Ave. 3. Turn left on Tonnelle Ave and then right on Broadway. 4. Turn right on Corbin Ave. 5. Goto end upto railway line and turn left from Gurudwara signboard.
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