< !-- Sikh sikh Sikhism khalsa magazine Punjab -->
Issue 32 May 1998
Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh
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I received Amrit, not because I understood
the Sikh way, but because I wanted to understand the Sikh way. I realised
that true understanding of Sikhi can come only if I submit to the way of
Satguru Nanak. After having spent significant time reading and listening what
worldly gurus—scholars and academics of Sikhism—had to say about Sikhi, I
realised the only way to truly sikh (learn), and change myself was to
become a Sikh. This meant that I had to make a commitment to the Guru and
receive Amrit. Amrit, for me, was the first step and a product only of my
desire to change. I was reluctant for a long time because I knew that this
commitment would require me to change how I live, and I really did not want
to give up my lifestyle. Frankly, there have been days since I made
this commitment when I have second guessed the choice I made. What I have
also realised that following the Reht, which on many a day has been a chore
and quite ritualistic, has helped me to submit some part of my will. I don’t
know why Guru Sahib asked me to follow the discipline of the Panth. I don’t
know why I must wear articles that at times seem antiquated and meaningless.
I don’t know why Satguru asked me to arise before dawn and repeat prayers
that more often than not mean nothing to me—even though I know much of the
literal meaning. I only know that I would like to grow, that I would like to
love, and that I would like to live like Satguru Nanak. And if I have to
follow a discipline that does not agree with my limited intelligence, I must
will myself to follow it, especially if I am serious about emulating Guru
Nanak. In this struggle to follow the Guru’s Reht
I fail everyday. But I continue the struggle. Some days are more
disheartening than others. Some days I can say that following the discipline
has helped me change a little by helping me get a little more control over my
anger, be a little more cognisant of my arrogance, and be a little more aware
when I am being crude. Some days I feel that I have bridged a small part of
the vast gap between me and Bhai Lehna, the ideal Sikh who grew to become the
image of Satguru Nanak. There are moments when I find my Kesh not
as meaningless symbol, but as the Guru’s Kesh. On occasion I find my Kirpan
not as a symbol, but as the Guru’s gift of Kirpa (grace). On rare blissful
days I see my Kanga as a mark of my Guru’s love. In every ten times I rattle
through my Nitnem, may be once I connect with a line. My eyes well up with
joy and my ego boundaries dissolve, and I get a glimpse of the unspeakable.
So I tell myself when I doubt the commitment I made the day I received Amrit
not to focus on the do's and don'ts of the discipline, but on the love I seek
to develop for the Guru. If my focus is love for the Guru, then the problems
I have wearing my Kesh or my Kirpan, the agony I go through to get up to do
my Nitnem are all well worth it. That I don’t follow the Reht completely is
a measure of my wishy-washy love for the Guru. At 10:30 pm when I have a
choice to go to sleep and wake up at Amrit Vela to do simran, or watch Star
Trek, and I choose to watch TV, I am effectively choosing Captain Kirk over
Guru Nanak. Clearly even though I may claim to love Guru Nanak, my actions
and my lack of willingness to change, show that I love Captain Kirk more
(yuck! but true). The commitment that Amrit asks of me is much more that just
wearing 5 K's and doing Nitnem. It asks me to will myself to change; to lose
my anger, my greed, my attachment to Maya, my arrogance; and that is far more
difficult. If I cannot even follow the easy part of the discipline, which is
largely related to my physical self, how can I even dream of conquering my
spiritual self. If I cannot even submit when it comes to wearing my Kacchera
and Kirpan, how can I possibly submit to wearing humility and compassion. The question that Guru Nanak asks me:
"Are you ready to love?" My answer is Yes, but do my actions say
that too? Following the Reht is just one small measure of demonstrating a
willingness to give up my way of thinking. The do's and don'ts of the discipline are
not important. The question is love. Some GurSikhs are unwilling to part with
there 5 K's even for a moment. Others make some exceptions. The Guru’s Reht,
as articulated by the Guru Panth, says nothing about this. So every Sikh has
to look within and answer to their conscience through with the Guru speaks to
a Sikh. For one Sikh taking off the Kirpan even for a moment is troubling,
for another it is okay if under certain circumstances it is removed. As long
as the Kirpan and the other K's are worn and respected, each Sikh must choose
for her/himself as to what is acceptable. While I am not an avid sports person, when
I swim or play sports I do remove my Kirpan, but I put it back on as soon as
I am done). I am comfortable with this. I have been chastised by some Sikhs that
I am too fanatical for wearing a Kirpan and by others for being to lax in
following the Guru’s discipline. I listen to both; and try not to react to
either. My conscience is clear. I respect the choice some GurSikhs make to
never remove their 5 Ks, but don’t feel that the Guru demands this of me. I
am not comfortable with wearing mock versions of the 5 Ks around my neck. My
Guru speaks to me through my conscience. My conscience is moulded by my
values. My values change as I reflect on Gurbani, Sikh History, the Reht, the
view of my sangat and spirituality. Hoping to be a constant
"changer"...hoping to be a Sikh. Kulmeet Singh |
Laavan part 3
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The
third laav declares that through the blessings of the Creator, for
which we sacrifice our whole being, the mind swells with the unquenchable love
for the entity with whom the union is being sought. We are blessed with the
realization of the divine (or the divine qualities of the entity with which
union is sought) through the company of learned people. The pure, virtuous
form of the entity is achieved, by singing its virtues, and adopting the
message of Guru Granth Sahib. We are fortuitous to have the company of the
learned people, to express our unspeakable sentiments. Within the heart and
mind has sprouted the continuum of the divine music, and we thankfully
contemplate on the Creator, for the fortuitous destiny bestowed upon us. The
Guru declares that within the third stage, sprouts such unquenchable love,
that any separation from the divine, or our spouse, renders us incomplete.Do remember that a translation
cannot do justice to the words of the Guru. |
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"Praise or
dispraise Nanakji, I let all pass, as I seize the edge of this garment so I
let go of all else. All other alliances, I will regard as false. I now cling
only to thee, as my Lord." (Var Ramkali: Shaloka M 5; P.963) This hymn is sung as the Groom’s scarf (pala) is handed to
the Bride at the beginning of the Anand Karaj |
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Excerpts
from the book ‘Crisis of Leadership’ by Maj. General M. Khan of Pakistan
about the bravery of the Sikh soldiers during the Indo-Pak war. "....the
main reason of our defeat was Sikhs fighting facing us. We were helpless to
do anything in front of them. Sikhs are very brave and they have a great
craving for martyrdom. They fight so fiercely that they are capable of
defeating an army many times bigger than theirs." "....On
3rd December 1971, we fiercely and vigorously attacked the Indian
army with our infantry brigade near Hussainiwala border. This brigade
included Pakistan army’s fighter Punjabi regiment together with the Baloch
regiment. Within minutes we pushed the Indian army quite far back. Their
defence posts fell under our control. The Indian army was retreating back
very fast and the Pakistani army was going forward with a great speed. Our
army reached near the Kausre-Hind post. There was a small segment of the
Indian army appointed to defend that post and their soldiers belonged to the
Sikh Regiment. A few number of the Sikh Regiment stopped our way forward like
an iron wall. They loudly greeted us with the ovation of ‘Bole-so-Nihal’ and
attacked us like blood thirsty hungry lions and hawks. All these soldiers
were Sikhs. There was even a dreadful hand-to-hand battle. The sky filled
with roars of ‘Yaa Ali’ and ‘Sat-Siri-Akal’. Even in this hand-to-hand
fighting the Sikhs fought so bravely that all our desires, aspirations and
dreams were shattered." ".....In
this war Lt. Col Gulab Hussain of Baloch Regiment got killed. With him Major
Mohammed Zaeef and Captain Arif Alim also died. It was difficult to count the
number of soldiers who got killed. We were astonished to see the courage of
those handful of Sikh soldiers. When we seized the possession of the
three-storey defence post of concrete, the Sikh soldiers went onto the roof
and kept on persistently opposing us. The whole night they kept on showering
fires on us and continued shouting the loud ovation of ‘Sat-Siri-Akal’. These
Sikh soldiers kept on the encounter till the next day. Next day the Pakistani
tanks surrounded this post and bombed it with guns. Those handful of Sikhs
got martyred in this encounter while resisting us, but other Sikh soldiers
then destroyed our tanks with the help of their artillery. Fighting with
great bravery they kept on marching forward and thus our army lost its
foothold." "....Alas,
a handful of Sikhs converted our great victory into a big defeat and
shattered our confidence and courage. ." "....The same thing
happened with us in Dhaka(Bangladesh). In the battle of Jaissur, the Singhs
opposed the Pakistani army so fiercely that our backbone and our foothold was
lost. This became the main and important reason of our defeat and the Sikhs’
fancy for martyrdom and mockery with death for the sake of safety and honour
of the country, became the sole cause of their victory." The bravery and spirit of sacrifice of Sikhs were respected and honoured by one and all. |
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AND
GOD SAID "NO" I asked God to take away my pride, I asked God to make my handicapped child whole, I asked God to grant me patience, I asked God to give me happiness, I asked God to spare me pain, I asked God to make my spirit grow, I asked God to help me love others, as much as He loves me, |
Sikh
Scout Groups have been set up in Greenford, Southall and Reading, to join a
group or to set up your own group contact: Bhupinder
Singh Tel: 0171 460
2020
Did you know that . .
50 years ago the most powerful weapon-the Atom bomb, flattened the whole city of Hiroshima in Japan, reducing trees to burnt out matchsticks and families to a handful of ashes.
The most powerful weapon today - the Hydrogen bomb, could easily destroy the South of England within a matter of minutes. However, this is nothing compared to one explosion on the Sun which is at least 1000 times more powerful.
There are millions of explosions on the Sun and countless Suns in the Universe, the unimaginable power driving this is the power of the Supreme Being, the Wonderful God - Waheguru. No words can describe this awesome power