Why do Sikhs offer Prayers regularly?

What is Prayer?

According to me, prayer serves a multi-purpose function. To different people and in different situations, it could mean a different thing but at the end, it basically to me, seems to imply - striking a connection. Prayer is like a multi-spectrum drug.

Prayer is also like cleaning the cobwebs in places not used for years. Prayer could also be considered as dusting the furniture exposed to the elements. Prayer could also be considered as cleaning the utensils every time they are used.

Prayer is like a drop of water remembering its source, the vast ocean. Prayer could also be considered as water in a river attempting to find its source, the ocean.

Prayer could help in building concentration and in strengthening the focus of thought. Having sharpened the power to concentrate and focus, then prayer helps in self realization. A rain drop, a tank or a river of water, a stray cloud or the monsoons cloud, a cube of ice in a refrigerator or a snow mountain in Antarctica are nothing but water from the oceans. Similarly, an individual soul discovers its origin.

Why Regularity in Prayer?

We pray regularly to synchronies with nature because we breathe regularly, our heart beats regularly, we eat regularly, and we work regularly. The universe that we live in works in a regular pattern, the sunrise, the sunset, the tides in the ocean, the appearance of the moon, the coming of seasons, the flowering of plants, the availability of fruits and that of vegetables, and the swings in human moods.

Why the need for Prayer?

We know that God, the father is protecting us and we also know the simple rule that we reap what we sow. At present we are experiencing the effects of what we have done in the past and by praying we are sowing good things – feeling good in the present moment and attempting to reap good in the future moment. Everyone knows that humans are perishable but to live with dignity some effort has to be made. By regular praying we attempt to ensure that in making this effort we do not loose the focus, do not go astray, and do not sow things which can result in painful output.

Most importantly, Praying by Sikhs is not to change the events that will befall in future but to endure these events as the Will of God. Prayer is not done with an objective to change the destiny but to enjoy the events during the journey that the destiny will offer. The Fifth, Ninth and Tenth Guru were praying regularly but faced all odds with a smile on their face. To the beginners, Prayer helps to moderate the swings, the extremes are avoided. To the Trained, Prayer helps to enjoy endless and continuous Bliss.

Who needs to Pray?

According to my understanding, As body needs air to survive, the mind needs prayer to survive. Thus, anybody who wants to live both in mind and body needs to pray.

We are Different, We are One

Ask the fountain, if it is water
Ask the baloon, if it is air
Ask the lamp, if it is fire
Ask the roof, if it is earth.

Ask the brick, if it is mud
Ask the wall, if it is brick
Ask the house, if it was wall
Ask the city, if it is house.

Ask a leaf, if it is seed
Ask a branch, if it is leaf
Ask a tree, if it is branch
Ask a forest, if it is tree.

Ask the kheer, if it is rice
Ask the candy, if it is sugar
Ask the chocolate, if it is cocoa
Ask the ice-cream, if it is milk.

Ask a baby, if it is toddler
Ask a child, if it is baby
Ask a teenager, if it is child
Ask an adult, if it is teenager.

Ask two, if it is one
Ask three, if it is two,
Ask four, if it is three
None agree, if it is all one.

Ask a Christian, if he is Jew
Ask a Muslim, if she is Christian
Ask a Jain, if he is Hindu
Ask a Sikh, if she is Buddhist.

From God, we all come
Without God, there is none
Different we all look
Different paths leading to One.

Thanks

Guru Ka Langar

To me Guru ka langar (GKL)is so special a experience. Let me share some of my thoughts and intepretations.

First, cooking food together is such a rich experience - complete family atmosphere with elderly-children, man-woman, rich-poor, everyone focussed on sewa.

Second, the feeling of eating together is so enriching - never feel lonely.

Third, fresh cooked being served by any one, irrespective of being a friend or a stranger. Suddenly everyone, server and served become like friends.

Fourth, Then cleaning the utensils and floor of the langar space. All the people again shoulder-to-shoulder, irrespective of caste, age, sex and colour.

What do I learn from Guru Ka Langar
a) Team Spirit - all work together.
b) Synchroniation of Effort - cooking multiple dishes in a short time for so many
c) Focus - Cooking in group or serving to a stranger
d) Meditation while you work - GKL is the best place to learn
e) Equality of castes - we all know this
f) Simple Food - GKL is always expected to be simple to be light in stomach
g) No Meat and No Intoxicants - Acceptable to all
h) Sharing with Others - Key component - sharing labour, money, time, food
i) Humbleness - Serving and cleaning imparts that virtue
j) Modesty - Everyone is equal in GKL
k) Organisational Skills - Learning how to organise a GKL helps to develop organisational skills
l) Never Lonely, Never unwanted - Any one of us can do service at GKL, anytine for any amount of time. If we are close to historical gurdawara, any time of day or night, food is being cooked, served, utensils being washed, food being cleaned, vegetables being chopped. I feel this is one place where activity is taking place round the clock, so everyone can participate in sewa. This also is a place where participants are always needed - so no one in sikh community can feel obsolete, unwanted or retired.
m) Importance of Mind and Body - Body needs to be taken care, nourished and fed - not to be neglected.

Two Questions
Q - 1.Why does food from langar feel more tasty than at home?
Ans.Because it is prepared from love of God and served with love for God

Q - 2. IS that ALL?
Ans. In addition, while preparing GKL, Gurbani is recited which mixes with food grains/particles in a subtle way and enrichs it. I learnt this from a devotee of a HareKrishna Mission (HKM) - Once I asked him, why HKM food plate is more expensive than restaurants outside. He promptly replied - our receipe includes constant recitation of mantra while preparing food which is not a part of receipe in restaurants. I then realised why Karah Parshad/GKL is more tastier than Halwa/Food at home - in addition to cooking, when langar is being served Gurbani is being sung/broadcast/relayed on speakers. Such food has to be very healthy for both mind and body. My interpretation and take, sorry, if it hurts some one.

With these benefits, I would encourage everyone to eat In Guru Ka langar regularly.

Thanks

This Story is fascinating - Steadfastness?

This story helped me in many ways in many situations in my journey of life. Sharing with you.

Source given at the end.

The first 3 verses of general nature and also give the locaton of Anandpur, which has been described above.

At Anandpur, numerous Sikhs would come to pay a visit, and would get their wishes fulfilled, and would return to their homes happily. (4) Once a wife of rich man visited the town, and on seeing the Raja of the town, got extremely fascinated and charmed on seeing him.(5) The Raja had an employee, named Magan. She called for Magan, bribed him with money, and told him as under. (6) She told him that he should arrange a meeting of her with the Raja. When meeting is arranged, she would give more money to him. (7) Magan, thus lured with the money he got from her, came to the Raja with his folded hands, and fell on his feet, and made the supplication. (8) Magan stated that Raja had desired to know of some 'Mantra', and that he had arranged to show him, provided he followed him to the place he would take him to. (9) The Raja guised himself in the garb of a holy man, contemplated of God's Name, accompanied Magan during the dark hours of the night. He took the Raja to the residence of the rich lady (10) On seeing the Raja, the lady decorated herself; then called for flowers, betel and liquor. She then received the Raja, and expressed her sensual desire to be fulfilled. (11) The Raja got changed his dress by putting on the costly silken dress. (12) The lady told the Raja to copulate with her, as she was greatly excited. (13) The Raja then thought that he had come there to learn some art, whereas the things were quite contrary what was said to him. (14) The lady began saying, what did it matter, if he (Raja) was worshipped by the people, one should not be proud of claiming anything, neither one's beauty, nor the wealth or his piety - all these were transitory things. (15) The Raja replied that by leading a pious life of righteousness, persons received wealth, and luxurious living. Also by leading righteous life one attains to high position. How could he abandon his righteousness on her saying, and put himself in the pit of hell. (16) The Raja continued that he would never stoop so low to copulate with her; as he was very much afraid of putting a blot on the fair name of his family, he belonged to. How could he abandon his legally wedded wife, and be intimate with her. Then how could he attain a suitable place in the court of Dharam Raja? (17) The lady then said when a woman in her extreme sex frenzy comes to a man for her satisfaction, and the man disappoints her; such a man should be thrown in the pit of hell. (18) The Raja replied, "O Lady, you have always been falling on my feet and worshipped me. Are you not ashamed to ask me to copulate with you? (19) The lady replied, "Lord Krishna was also worshipped by the people. He did involve himself in his romantic life. He had intimate relations with Radha; and he did not fall into the pit of hell. (20) The lady continued. "God created the body of 5 Elements, and He Himself created the Sex Instinct in both men and women. (21) "For this reason, you copulate with me, as I am greatly being troubled by the onslaught of this Instinct, (22 -23) The Raja replied, "O my daughter, calm yourself. The sex Instinct will not harm you, if you think of God. I will not stoop so low with you, and shall never be ungrateful and unfaithful to my wedded wife. (24) O my daughter, why should I stoop so low to copulate with you? I am afraid of the serious consequences of such low deeds, both here in this world, and thereafter." (25 & 26) Annop Koer then said. "O dear, do not be afraid of the people's slandering, as they fear from you. (27) She again insisted on copulation, failing which she told him if he would not copulate, then he could go away only, by passing under her legs. (28) The Raja replied that Only he should pass under her legs, who would stoop to copulate with her. He was a religious person, who would never stoop low to copulate with her, having regard for his life here and hereafter. (29) The lady said, "Whatever you say, I will not allow you to go without copulating with me. Today I will catch hold of you, and will enjoy with you the whole night. O my friend, it is for you, I will cut myself in twain with a saw, and will bravely reply to Dharam Raj in the life hereafter. (30) She went on repeatedly insisting for compliance of her demand. (31)
The Raja replied, "In the first instance, God has created me in the family of Kashatriyas. Secondly, I am worshipped by many. If I stoop low with you, I will get degenerated. (32) She again threatened the Raja that she would commit suicide by taking poison. (33) The Raja became apprehensive of the situation created. (34)
The lady again stressed hard on copulation, and the Raja repeated his fears. (35 and 36) The lady again and again compelled the Raja to copulate. The Raja replied, "Many young ladies come to me, and worship me, as their GURU; and as such they all are like my daughters. (37& 38) The Raja further told her, as to what is this love of women, who leave one man, and go for another with whom they get fascinated and charmed. (39) The lady expressed her helpness, being too much captivated by the passions. (40) The Raja then thought, that at the time there was no Sikh available with him; and this woman in her madness was adamant to defame him. If he were to run away from there, there was no one with him to help him. (41 and 42) Now the Raja also played the trick of his escape. He first started praising of her beauty. (43 and 44). The lady then invited the Raja to fondle with her all the night to cool her passions. (45) She then loudly told the Raja, to either have sex with her or kill her. (46) The Raja again praised her beauty, but it had no effect. (47 and 48)

In verses 49 and 50, she again in her senseless talks repeated her demands. The Raja then gave the following sermons to the passionate lady - "When I became of age, the Lord God instructed me, "O my son, let this be the solemn Pledge of yours or you make solemn determination, that so long you live. ..Your mutual love and sincerity with your wedded wife be ever on the increase. And you, never by mistake, ever think of sharing the bed with any other woman even in your dreams. Indra, committed such a sin, consequently on whose bodies numerous female genital organs appeared. Thinking of of another woman, Ten Headed Ravana, lost his heads. Similarly, thinking of another woman, the clan of Koros was completely annihilated. The love with another's wife is like a sharp dagger, and an invitation to moral death. The one who indulges in adulterous actions, he should be considered as a great cheat; such a person dies of the dog's death at the hands of a 'Chandal' (man of lowest deeds). "Listen Lady! woman come to us from far and wide. They bow their heads, and wish for boons. Those Sikh disciples are like my sons and their wives like my daughters. Tell me, of pretty lady, how can I copulate with them." (51 - 54)

After listening to all this, the lady in her extreme rage said, "Now I shall shout, "thief, thief", and people will kill you." (55) The lady again said, it would be better for the Raja if he were to copulate with her happily. (56) The Raja repeated the sermons - "O lady, the Lord has taught me this lesson that one should never in his dreams think of going into bed with another's wife. Also, anything belonging to some body is like a stone, and else's wife like a mother to me." (57 - 58) On hearing this, she shouted, "thief, thief", and got her men awakened. (59)
Hearing this, the Raja became fearful, and left his shoes and his silk dress, and ran away. (60)

TALE 22
The Raja ran away, when the people were all got awoken from sleep.(1 and 2) The Raja got himself surrounded by the people, to deal with the thief. (3 and 4) In this turmoil in the darkness of the night, caught hold of the lady's brother from his beard, pulled down his turban and began hitting him. (5) The Brother of the lady became unconsciencious, having received severe beatings. (6) The lady then shouted that it was her brother, but to no avail (7) People beat her brother with their shoes, got him chained, and was put in jail. The lady went back to her place. (8) In this way the Raja managed to run away from the scene. The lady's brother was locked in the jail. None could understand the whole drama thus enacted. (9)

TALE 23
In the following morning, all got up, and the Raja came to the Assemblage of his people (1) The lady's passions had been cooled down; and only in her rage exhibited the shoes and the silk dress to the people. (2) The GURU in his assemblage declared to his followers that his shoes and silk dress had been stolen. He also stated that if any of his Sikh, who would find out the thief, he would be liberated from the cycle of repeated births and deaths (3) When the Sikhs heard the words uttered by the Guru, they revealed the secret of the lady to all the assemblage. (4) The Raja then commanded to bring the thief before him, and also his shoes and the silk dress. But the real thief should not be frightened in any way, to be brought in a respectful way. (6) (When the lady was brought there) The Rajas asked her why she had taken his shoes and the silken dress. The one who commits theft, she should know how he is to be dealt with. He was excusing her excesses committed, being a lady; otherwise for such a crime the penalty was death. (7) The lady turned pale, and could not utter a single word. (8) The Raja then said, he would deal with her later. (9) The lady was called again, when she confessingly told her story. She played tricks on the Raja, who in turn played counter trick on her. (10) Her brother was set free from the prison. She prayed to the Raja, that in future, she would never stoop such low, and she be excused this time. (11) The Guru stated, "Now lady, you exonerate me as well, because I do not want that this case to linger on any farther. The lady was then endowed by the Gracious Guru, a pension of Rs 20,000 to be paid every half year. (12)

THE GREAT GURU THUS REFORMED A RICH WEDDED LADY GOING ASTRAY FROM THE RIGHTEOUS PATH IN HIS MAGNANIMOUS WAY, UNHEARD OF IN THE HISTORY OF MAN!!

Source:
http://srec.gurmat.info/srecarticles/sridasamgranthsahib/chritar21to23.html
Thanks.

What a Story!

Just sharing a story.

Once upon a time, daughter of a rich and high-caste landlord, Ajeebo Singh (AS), fell in love with a son of village post-man. AS finally relented to marriage, if the barat (boys marriage party) agreed to successfully complete the hurdles, conditional on the fact that no body above 55 years of age accompanied the barat. Everybody was jubilant except the worrisome 91 year old babaji, great grandfather of the boy. Babaji had a very strict and conservative reputation (slow but steady in approach) in the village as for everything babaji would always ask and encourage others to ask the following five questions –

Is it the right time, place and forum?
What are my priorities?
Will it be productive or counter-productive?
Will it dissipate my time, money and energy?
Will it benefit my youngest great grandchild?

Babaji suggested to the boy to take him along – after lots of persuasion he was secretly carried in an acceptable steel suitcase.The 400 member barat is mid-way around 10 am and AS sends the message – to proceed further, ensure that every person walks in neither shade nor sunlight. The baratis were struggling when someone whispered – why not ask that hidden oldie. Babaji suggested – arrange for some manjis (cot with knitted grass-yarn) and walk under them.

The barat proceeded.

On reaching the marriage venue, AS sent a message, here are 400 water melons, each 50 pounds and milnee will only take place if each of these were consumed. While every one was struggling, some body again whispered – kindly seek advise from Baba Ji. As expected babaji suggested, pick one melon, slice it finely and share amongst yourselves and then take the next melon. The baratis did as advised.

Marriage was successfully completed – thanks to babaji, his questioning approach, thinking wisely and with patience, and wisdom.

A Sikh and Blue Flower by the Lake - A Dialogue

One evening, walking alone by the lake, feeling very lonely, I was stopped by a Blue Tube Flower. I was surprised because there was dry grass everywhere and no flowers at all. But here was this one flower coming out of the bushes. I present a glimpse of the dialogue that took place between us. I started the talk

Sitting silently in wilderness
How lovely you look
Growing with a warm glow
What inspirations you took

With Turban in the States
With hair around the face
With symbol at the waist
Inspiration from a Sikh I took

Flattered, I asked
Why to live and grow
Alone in wilderness
With no friend or foe

With loud laughter it said
In memory of the Gardens
And love for future generations
Am Never lonely Never sad

With Tears in my eyes
And with folded hands
I heard with rapt attention
About life, said my new friend

In Nature we smile
In Nature we cry
In Nature we live
In Nature we die

Back home I wonder
Can Nature inspire a Sikh?
Can all Nature be a Sikh?
Then why lonely am I?

I think, if a flower can grow happilly in wilderness and maintain its dignity and identity, then why a Sikh cannot.

Thanks

Parents and Children - Responsibility?

Are Parents Responsible for their children?
This is indeed a difficult issue to analyse. Let us proceed slowly and systematically.

1. Why do we have children? Intently for economic, security or concerns for lineage. To fulfill our (parents) dreams, ambitions, and unfulfilled tasks. We all invest in our children, intense love, affections, time and money and expect returns.

2. Could children be different from parents? I think that children will be different from parents, due to political and social circumstances, process of evolution and progress of education.

3. How different can be children from parents? Now this is a key question – poles apart so that they are unrecognized to be related or generally similar. This aspect needs more attention. Deviants can be of three types – positive deviants, neutral deviants and negative deviants. Illustrations –
(a) positive – janitors’ child becomes a professor.
(b) neutral – doctors child becomes a scientist.
(c) negative - doctors child becomes a janitor.

Everybody likes positive deviants – a business mans’ son becomes a religious Guru and people begin to worship (Guru Nanak).

Guru’s son establishes a new udhasi sect (Baba Sri Chand)– neutral movement.

When the Guru’s son defies the Guru by altering Gurbani and shows miracles, Guru shuns him and never ever sees the face of such a son (Ram Rai, 14 years of age at the time of incident) – negative deviant.

4. Out of total of twenty seven children of the ten Sikh Gurus, the negative deviants, basically, were Ram Rai (discussed earlier), Prithi Chand and Baba Atal. Prithi Chand was a good organizer, respected by many in the sangat and many people thought he was capable of Guruship - imagine the high caliber and development. When he was not selected, he suffered but the Fifth Guru did not ban him. Now we Indians, traditionally, love to sharply contrast things/events. Look how Ram was packed with all good and Ravana heaped with bad. I think, the devoted sikh history writers, overplayed too this aspect of family quarrel. Baba Atal Ji, realizing the big mistake, moved on – imagine the high caliber and development here too. Thus, the children were well developed, high up in the ladder but when even such children faltered, the Gurus taught us how to handle defiance and negative deviant children.

5. If we as parents do not take the responsibility of our children, who else will? Don’t we take credit for their success? I think when our children fall from moral standards, we happily lament, even the children of Guru fell, if Gurus could do nothing how can we. I have tried to explain that we are wrong in that lamenting, according to my understanding. We cannot cover our failures, our guilt and our incompetence as parents by lamenting helplessly. At least we can acknowledge we missed or messed it and follow the path shown by the Guru.

Thanks

Hair and a Sikh

According to my understanding of sikh religion, all hair are important. To me, not only the hair are important but each and every organ of the body is important. This body, a gift from my beloved GOD, is important to me and therefore I cherish it - I maintain it in a natural way as was gifted to me, unless there is a critical medical situation. As a gift from a friend, I care for it, with love, attention and affection.

I have given the logic earlier, which you may like to see. Briefly, I understand that all-wise God structured the body efficiently and any tampering can be harmful. I am aware that research in modern science is trailing in discovering the use of human hair in various parts of the body - only recently use of human hair in the ear canal has been discovered. In my informal discussion with an ayurvedic doctor, some very good points emerged - one important point being use of hair in controlling temperature around the body skin surface, and early sagging of skin and wrinkle formation when hair are removed.

According to my understanding of Gurbani, the term Kuaaree kaa-i-aa - used in Japji, pauri 28, SGGS, p.6 - implies untouched or untampered body, which would mean uncut hair, no circumcision, no peircing (ear, nose, navel,etc). I derive this meaning because Guru Nanak Dev ji, a married householder, could not be telling the Jogis to be virgins, in a traditional useage of the word. So according to me, the word Kuaaree Kaa-i-aa has a wider meaning.

According to my understanding of Gurbani, the all-wise Guru would not like a sikh to tamper with the creation of all-wise God and would advise to preserve the gift as natural as possible.

According to my understanding of Sikh religion, rehat mayada, icluding Kurahits, especially on unshorn hair on the body have to be understood in a bigger aspect. The Sikh Gurus were attempting to hand-hold and leap-frog a devotee, at least in physical form to begin with, to a higher state. After lots of meditation, hard work on mind and body, a devotee would reach a certain state of mind where the body would be maintained in a certain form - sages, prophets, bhagats, Gurus - all reached some common principles on this aspect - no drugs or intoxicants, no adultry, prefer vegetarian diet and maintain unshorn hair implying acceptance of natural and simple way of life (first principle of accepting the will of God from ones own self).

Guru Nanak Dev Ji and Family Life - A View

Many of us have been raised listening to sakhis in Gurdwaras that Guru Nanak Dev Ji never took care of Mata Sulakhni ji and neglecting his household responsibility undertook the Udhasis.Let me share two important facts, which highlight a different situation -

1.Guru Nanak Dev ji, born in 1469 was married around the age of 14-16 years. he was blessed with two sons, born around 1491 and 1494. He undertook udhasis only around 1500, which means when Guru Nanak Dev Ji was around 31 years, already 15-17 years in marriage. While he was married, he was respectfully working at ModiKhana at Sultanpur lodhi. Also, his elder sister and brother-in-law lived in the same city. This shows that Guru Ji was aware of his householder duties, undertook them diligently and only left for the udhasis, when it was appropriate with children little grown up, and entrusting day to day care/concerns to the family of his elder sister. In addition, every time after completing the udhasis, he would come back to his family. And finally, he settled at Kartarpur with his family.

2. It is generally said that as Guru Nanak Dev ji neglected his children, they went astray. I think we are wrong here. Baba Sri Chand Ji, did not lead a householders life, but was spiritually very high - He was the founder of the Udasi order and Fourth, Fifth and Sixth Guru Ji's met him with respect. The Sixth Guru also gave his son Baba Gurditta to Baba Sri Chand as the next leader of the Udasi order. Baba Sri Chand died and was cremated here in 1612 at the ripe old age of 118 years (http://www.sikhs.org/gurdwaras/fam1.htm). Baba lakhmi das ji lived a normal householders life. Now, I think, we sikhs, needlessly (and rather wrongly), like to belittle baba Sri Chand Ji because he was not selected for becoming the second Guru and we like to show everyting in black and white - impact of Ram and Ravanna style stories.

Thanks

Respect to SGGS and Concept of Shabad Guru

Question: Should we always be sitting in attendance to SGGS at home or in Gurudwara?.

Let me share my thoughts on this topic.

First, according to Sikh rehat Maryada, the following is expected"The Guru Granth Sahib should be ceremonially opened in the Gurdwara every day without fail. Except for special exigencies, when there is need to keep the Guru Granth Sahib open during the night, The Holy Book should not be kept open during the night. It should, generally, be closed ceremonially after the conclusion of the Rehras (evening scriptural recitation). The Holy Book should remain open so long as a granthi or attendant can remain in attendance, persons seeking darshan (seeking a view of or making obeisance to it) keep coming, or there is no risk of commission of irreverence towards it. Thereafter, it is advisable to close it ceremonially to avoid any disrespect to it. "(from http://www.sgpc.net/rehat_maryada/section_three_chap_four.htm)

Second, in many sikh homes, where elders reside, SGGS is consulted throughout the day. Family members, on leaving or entering the house, mathatek. Cooked food before consumption is presented to the Guru. Family does their daily morning and evening path in the presence of SGGS.

Third, in many sikh homes, if no body is expected to consult SGGS during the day, sukhasan is done immediately after parkash and hukam taking.

Fourth, in some sikh homes, if only morning and evening attendance takes place in presence of SGGS, the difficulties mentioned by you emerge. Now, let us think sincerely, - a)If a Professor has visiting hours, it is not necessary that some one or else has always to be visiting and consulting him/her.b) If you have a all-knowing dignitary visiting your home, this individual will not expect you to forego all your engagements. As an illustration, Just imagine your respectable great grand parents staying with you.c) Guru Nanak dev Ji, in all the sakhis that I have read, used to do kirtan in the morning and evening - and sangat used to disperse during the day to earn livelhood. Same tradition continued even in the times of other Gurus and even today in Gurdwaras. Even when Guru Nanak dev ji came back from his long tours and settled down, he would do farming activities during the day. d) We sikhs are different from other religions - we meditate, we earn our livelihood and then we share our earnings. If we sit all day in attendace to SGGS, we cannot be earning a livelihood.

Fifthly, much depends on your own spiritual stage - some see SGGS as a book appropriate to be kept on a shelf like a libray book, while others deem it as a virtual Guru in a human body and wrap it with bankets in winter and cotton in summer (even when the premises is air-conditioned). For others, "The word is the Guru, the Guru is in word and in the word are contained all the elixirs (SGGS, p.982).


Sixthly, for me, going to Gurdwara programs seems to be like going for a meeting or a conference. After the meeting every one disperses. Also, to me going to Gurdwara is to fulfil many purposes. Yes, there should be some body always attending to SGGS, I agree, and it generally is the case. If not, one should make effort that it is observed.

Finally, and most important, I want you to appreciate the importance of the concept of shabad Guru. Probably, then many of your raised doubts would find rest. According to me, the implication of word (Shabad)is the Guru , (The word is the Guru, the Guru is in word and in the word are contained all the elixirs, SGGS, p.982) are many. To narrate a few-
a)shabad guru reaches you riding on a music during kirtan;
b)riding on sound when hukam is being taken;
C)riding on light when you see the sun, moon, stars (gagan mei thal rav chand deepak ... - Kirtan Sohilla);
d)riding on sight when you see plants, nature (balhari kudrat vasaia .. Rehras sahib);
e)riding on thoughts (Gur merai sung sada hai naley ... SGGS 394); and
f)on paper and ink when in the form of SGGS.

Thus, in Sikhi, the great Gurus - thinkers and all - wise, helped to bring the Guru/God out of the confinements of buildings, bricks, paper, inl, cloth, stone, etc - exactly those places where God/Guru were trapped in many other religions. Thus, followers of shabad guru do not have to worry about directions, forms/idols, timings, dates, etc. According to my understanding, The beauty of shabad guru is that it travels with you (thought), surrounds you (sound), enters you (uttering) and engulfs you (when you hear and utter). Even the handicapped, blind, deaf and dumb can perceive shabad guru by one mean or the other.

Join me in a thought experiment

If you are attentive and develop your sensitivity, then when you allow yourself to listen to Gurbani, especially at gurudwara, feel the difference. Shabad guru impacts your whole body, and your mind. To me, it sometimes feels that shabad guru reaches every organ, every hair, penetrating every pore of the skin - next time try to perceive it. I enjoy that experience - check out for your self - you will be a different person, after you have allowed shabad guru to enter you, from when you went into the Gurdwara. Is it Magic? No, it like going into a swimming pool. Your body is immersed in water, skin is different when you come out of the pool. So, when you allow yourself to immerse in shabad guru - reaching you from all sides like a laser beam, irrigating you completely.

If you dont believe me - try this experiment - listen to pop music at a bar, simple classical music in a theatre, other bhajans in a temple, and then Gurbani in a Gurdwara and assess its impact on you, yourself. Why, even people of other faiths, get impressed by the environment at harmandir sahib - shabad guru pervaiding everywhere.

I think, after the modern science completes its present phase of honeymoon with Buddhism (Dalai Lama regularly meets neuro scientists, psychologists, medical experts) they will turn to Sikhism, and to the concept and reach of Shabad Guru and its healing powers for every organ of the body. My conviction is - shabad guru when played to any patient, as it reaches the mind and body has strong curative powers, especially when sung in its original ragas, as given in SGGS. I wish every hospital ward plays shabad Guru, atleast in the morning and evenings. As Guru says 1. Sarab Rog Ka Aukhad Naam (Asthpadi 9/4 Sukhmani Sahib) and in Anand sahib (SGGS) - On hearing Gurbani, difficulties, sickness, tensions vanish.Hope this helps to broaden your horizon about the status of SGGS and its reach.

We Sikhs need to introspect

I wonder many times, as to where we are heading. Let me share a few illustrations with all of you based on extensive discussions with young adults of our community.

1. Our Guru-ka-langar was expected to be open to all but today we have forgotten to feed the homeless.

2. We Sikhs believe in equality of mankind but all of us use our caste names and prefer to build and go to Gurdwaras which have our caste domination.

3. For a Sikh, use of Tobacco, betel leaf, alcohol, other stimulants, etc. are banned but we serve mild variations of the above (Tea and Coffee) in Gurudwaras.

4. We say we treat our women with equality and dignity but we do widely practise female infanticide and foeticide.

5. We like Sikh women to fear Sikh males and seek our protection - tie us a Rakhi - and keep a day-long-Fast (Karva-Chauth) even now.

6. We want women in the Panj Pyaras, but we don’t want them in Gurdwara management.

7. Our Third Guru could appoint women preachers in 1560s and we in 2005 are unwilling to accept women preachers.

8. We want our women to do kirtan in Golden temple but we don’t even have a single women kirtani jatha.

9. Inside the main hall of Gurdwara, though we say that Sri Guru Granth Sahib, our real jagdi-jyot Guru is presiding, but the distracting activities that occur during the main Diwan do not help in focusing attention on kirtan.

10. Out of ten Gurus, two were less than 9 years of age and four were less than 18 years, but in our management committees we never take young children.

11. In daily Sikh life we give more importance to uncut hair on the head but ignore the other kurahts (do-nots). Why are we not strict on others too?

12. We Sikhs are proud that we protect the weak but we now increasingly record a disturbing trend in elder abuse, child abuse and spouse abuse.

13. Our Gurdwaras (dharamsals) were expected to provide shelter to the needy but today our aged parents, battered sisters/widowed mothers and orphaned sikh children have no shelter.

14. We preach love for all religions but we distinguish between halal (muslim way of making) and jhatka meat.

15. We have bani written by bhagats in Sri Guru Granth Sahib but we neither know nor celebrate their birthdays or collaborate with/support their followers.

16. We call ourselves Sikhs (students) but we neither understand nor make an effort to understand or teach Gurbani.

17. We Sikhs have such rich and rounded philosophy but in most paintings placed in most Gurdwaras, only Shahidi (martyr) aspect is prominently displayed: What about daya, sports, literary activities, classical music and instruments, sewa, simran and sharing?

18. If we believe that all mankind is creation of God, then why don’t we reach to other people in the world like Yogi Ji did – why no Sikh website carries a translation of Japji (at least) in all languages of the world – to benefit all mankind.

I am many times asked by these young Sikhs, whether we are Sikhs or are we hypocrites?
Any suggestions?

Status of women In Sikh Religion

We the Sikhs of Guru Nanak, celebrating the Birtday of Guru Nanak, should remind ourselves that Guru Nanak Dev Ji granted women a status equal to man. Our celebrating the Gurpurab is useful if we can further that cause, even in a gradual manner, if possible, with all-round ease and acceptance. I have a few suggestions, we all can add to it, and try in our local areas to implement it - short, medium and long term plan - gradual or quicker

-To begin with - Short term (o to 10 years)
1. Accept and Encourage women to join gurudwara management.
2. Have wall posters in every Gurdwara quoting from Gurbani on Status of women and Sikhi.(http://saabt.com/article.asp?article=911)
3. Give names of women who have contributed to Sikhi - Historical and contemporary.
4. Increase participation of women in sunday programs - read a shabad on stage, narrate a sakhi, share a poem on Sikhi.
5. Tell parcharaks to share with sangat what Guru told about the status of women in Sikhi.

Medium term (11 years to 20 years)
1. Appoint and encourage women to become Langar Incharge/Stage Secretary.
2. Women to perform one of the mandatory items in main programs - ardas or taking hukam.
3. Encourage women Parcharaks - kirtani jathas, kathakars.
4. Appoint a couple as sewadar - husband and wife team both expected to do sewa/parkash/sukhasan/kirtan/ardas/hukam/etc
5. Encourage women to become principals of Gurdwara/Sikh schools/Colleges

Long Term (beyond 20 years)
1. Half of all Management committess to be females - SGPC, local Gurdwara, etc
2. Kirtan time at Darbar sahib - equal time to female kirtani jathas
3. Sewa at darbar sahib- women at will, free to do any sewa
4. Half of all Sikh Schools/Colleges to have female principals
5. Panj Pyaras sewa to female sikhs.

Will it Work? It did,
1. During times of Gurus - many missionaries were women.
2. Istri Sat sangh sabhas are well organised and do good work
3. as American sikhs successfully have strong female participation.

Come, let us work with positive energies. Women are responsible for gifting this world with bhagats, dattas, surmas and sikhs. If we dont give our women their due place from where will we get all the sikhs - we male sikhs cannot provide a suitable alternative to sikh mother - mother nurtures the child (male or female) within and without her body and therefore has more lasting influence. If our women are not comfortable with us, what will happen to our future generations. So let us facilitate for them to acheive their due place, as shown by Guru Nanak Dev Ji. Let us celebrate Gurpurab sincerely.

Sura? Conquest of the Mind, Is it not?

Guru Nanak and Kabir complementing each other on conquering the Mind.

1. Who is a Sura? – Who conqers the mind.
A. Fifth Guru; p.679-16, SGGS
jaa ka-o har rang laago is jug meh so kahee-at hai sooraa. aatam jinai sagal vas taa kai jaa kaa satgur pooraa. ||1||
He alone is called a Sura, who is attached to the Lord's Love in this age. Through the Perfect True Guru, he conquers his own soul, and then everything comes under his control. ||1|| Sing the Praises of the Lord and Master, with the love of your soul. Those who seek His Sanctuary, and meditate on the Naam, the Name of the Lord, are blended with the Lord in celestial peace. ||1||Pause||The feet of the Lord's humble servant abide in my heart; with them, my body is made pure. O treasure of mercy, please bless Nanak with the dust of the feet of Your humble servants; this alone brings peace. ||2||4||35||

B. Who is Sura – who meditates on God
Fifth Guru: p.300-10, SGGS
Shalok: My pain is gone, and my sorrows have departed, since I took to the Sanctuary of the Lord, my King. I have obtained the fruits of my mind's desires, O Nanak, singing the Glorious Praises of the Lord.
Pauree:
Some sing, some listen, and some contemplate; some preach, and some implant the Name within; this is how they are saved. Their sinful mistakes are erased, and they become pure; the filth of countless incarnations is washed away. In this world and the next, their faces shall be radiant; they shall not be touched by Maya. They are intuitively wise, and they are Vaishnaavs, worshippers of God; they are spiritually wise, wealthy and prosperous.
so sooraa kulvant so-ay jin bhaji-aa bhagvant.
They are Sura, of noble birth, who vibrate upon the Lord God. The Kh'shatriyas, the Brahmins, the low-caste Soodras, the Vaisha workers and the outcast pariahs are all saved, meditating on the Lord. Nanak is the dust of the feet of those who know his God.
||17||

C. Who is Sura – who has conquered the mind and become one with God.
Gauree, Fifth Guru: p. 237-17, SGGS
jo is maaray so-ee sooraa.
One who kills this is a Sura. One who kills this is perfect. One who kills this obtains glorious greatness. One who kills this is freed of suffering. ||1|| How rare is such a person, who kills and casts off duality. Killing it, he attains Raja Yoga, the Yoga of meditation and success. ||1||Pause|| One who kills this has no fear. One who kills this is absorbed in the Naam. One who kills this has his desires quenched. One who kills this is approved in the Court of the Lord. ||2|| One who kills this is wealthy and prosperous. One who kills this is honorable. One who kills this is truly a celibate. One who kills this attains salvation. ||3||One who kills this - his coming is auspicious. One who kills this is steady and wealthy. One who kills this is very fortunate. One who kills this remains awake and aware, night and day. ||4||One who kills this is Jivan Mukta, liberated while yet alive. One who kills this lives a pure lifestyle. One who kills this is spiritually wise. One who kills this meditates intuitively. ||5|| Without killing this, one is not acceptable, even though one may perform millions of rituals, chants and austerities. Without killing this, one does not escape the cycle of reincarnation. Without killing this, one does not escape death. ||6|| Without killing this, one does not obtain spiritual wisdom. Without killing this, one's impurity is not washed off. Without killing this, everything is filthy. Without killing this, everything is a losing game. ||7||When the Lord, the Treasure of Mercy, bestows His Mercy, one obtains release, and attains total perfection. One whose duality has been killed by the Guru, says Nanak, contemplates God. ||8||5||

Sura - Conquering your Mind and imbibing the Guru in your thoughts
2. A devotee offers his mind to the Guru - Sura
A. First Guru, Salok, p. 1412, SGGS
ja-o ta-o paraym khaylan kaa chaa-o. sir Dhar talee galee mayree aa-o. it maarag pair Dhareejai. sir deejai kaan na keejai. ||20||
If you desire to play this game of love with Me (Godly love), then step onto My Path (of Godly love) with your head in hand. When you place your feet on this Path (Godly love), give Me your head, without any hesitation. ||20||

B. Shalok, Kabeer: p.1105, SGGS
gagan damaamaa baaji-o pari-o neesaanai ghaa-o. Khayt jo maa di-o soorma ab joojhan ko daao ||1|| sooraa so pahichaanee-ai jo larai deen kay hayt. purjaa purjaa kat marai kabhoo na chhaadai khayt. ||2||2||
The battle-drum beats in the sky of the Mind; aim is taken, and the wound is inflicted (on the evil thoughts). The Sura enters the field of battle (of mind); now is the time to fight (evil thoughts)! He alone is known as a Sura, who fights in defense of religion (in mind against the evils). He may be cut apart, piece by piece (evil thoughts; ego, haumai is cut into pieces) but he never leaves the field of battle (in the mind). ||2||2||

C. Guru Nanak Dev Ji explains, how Mind is cut into pieces
First Guru: p.352, SGGS
….. Mann Churray, Khat Darsan Jaan. Sarab Jyot Pooran Bhagwan (Pause)…
Churray means Chuur Chuur according to Prof Sahib Singh - powdered or purja purja as above – conquered the mind.
The whole Hymn in English: Home and forest are the same, for one who dwells in the balance of intuitive peace and poise. His evil-mindedness departs, and the Praises of God take its place.To chant the True Name with one's mouth is the true ladder Serving the True Guru, one finds one's own place within the self. ||1|| To conquer the mind (mann Churray) is the knowledge of the six Shaastras. The Divine Light of the Lord God is perfectly pervading. ||1||Pause|| Excessive thirst for Maya makes people wear all sorts of religious robes. The pain of corruption destroys the body's peace. Sexual desire and anger steal the wealth of the self within. But by abandoning duality, one is emancipated through the Naam, the Name of the Lord. ||2|| In the Lord's Praise and adoration is intuitive peace, poise and bliss. The Love of the Lord God is one's family and friends. He Himself is the Doer, and He Himself is the Forgiver. My body and mind belong to the Lord; my life is at His Command. ||3|| Falsehood and corruption cause terrible suffering. All the religious robes and social classes look just like dust. Whoever is born, continues to come and go. O Nanak, only the Naam and the Lord's Command are eternal and everlasting. ||4||11||

2. Selfless Servant – accepts the lords and imbues the mind with love of God.
Third Guru, p.1247-14, SGGS
As long as his mind is disturbed by waves, he is caught in ego and egotistical pride. He does not find the taste of the Shabad, and he does not embrace love for the Name. His service is not accepted; worrying and worrying, he wastes away in misery. O Nanak, he alone is called a selfless servant, who cuts off his head (conqers the Mind), and offers it to the Lord. He accepts the Will of the True Guru, and enshrines the Shabad within his heart.

So, it is so clear that these hymns are pertaining only to mind.

Unshorn Hair in Sikh Religion - My Perspective: Any Suggestions

a) Sikh religion does not believe in dogma, superstition, and rituals.
b) Sikh religion believes in scientific, logical, rational thinking and practice before preaching.
c) Sikh religion believes in cleanliness, hygiene, and maintenance

1.Now we don’t believe in threads to protect us or harm others, under (a) above.
2. We cut our nails, clean our bodies (and our bowels which Jains do not) including our hair (which jatadhar sadhus do not) and maintain the gift of nature as lovingly as possible under (c).
3. We believe, and not only preach, that accept the will of God happily. We start to practice this from our own body, then extend it to our circumstances, then to family and society and so on. We, with every breath, believe and practice, to accept HIS will as sweet under (b) above. We accept the gift of total body happily (and not reject parts or whole of it selectively), so we maintain it rationally (keeping it clean), we accept the human life and live happily in it, we use our body parts happily though some parts in moderation (we practice santokh, jat and sat as we try to plan long term and grasp the tat (conclusions; principles of life). We accept the growth of hair on the body as a gift too.

As our knowledge base, of planets, universe, our own earth and our body is still inadequate, though growing (we still do not know much about human brain, vermiform appendix, as also hair on the body), we may not be able to explain to the curious and selfish mind what is the specific purpose that hair on the body serve, BUT we know that the hair are living (they are bright healthy or weak; change color; change texture and luster, as does skin on other parts of body). There are more hair or less hair depending on age and climate zones, and the requirement of different parts of human body. Sometimes, the hair cover on the body increases with age and sometimes declines even for people living in the same house for all their life. Some people in warmer zones have more hair while some in cold zones grow more hair cover. The hormones in the body decide the quantity of the hair and the place on the body that it is required. To a Sikh, in his own body he visualizes and happily accepts the planetary system of the universe in its completeness, as also the pain and pleasures associated with each component of it - he rejects none rather he is aware of it and enjoys it. For a Sikh, No Mistake was made in the Creation (parts or whole) and every component is a jewel specifically carved and embedded – not only my lovely hair, but also my nose, eyes, ears, and everything. As also in a sheep, whose hair were made with a purpose, which also sometimes serve me to keep warm. My limited but cunning wisdom can see the use of hair on the body of other living beings but not on my own - why does a tree need leaves, I wonder, if cactus needs not - cacti's are a plant kingdom and there are numerous varieties.

A Sikh does not oppose the daily growth of hair but happily accepts them as natural phenomena. The aim and outlook of a Sikh is different - becoming a Noble laureate in the eyes of GOD and not to live to please every person in the street – giving courage to the Sikh to stand alone and even look different. A Sikh has a guiding Guru who has stood the test of time, attack and knowledge for many centuries and ten physical Gurus lived and advised a Sikh to live like them and keep unshorn hair. Buddha, Jesus, Saints (including Kabir), thinkers (including Rabindra Nath) finally surrendered to the will of God and traveled in the journey of life with minimum resistance to their surroundings, finally kept long hair. We Sikhs partially have understood that principle and strive to be like them in thought and body - we do not like to be split personalities that we appreciate and preach some principle but we practice some other - To us everything was created with a purpose and we cherish that.

Nail and Hair
The natural process of unshorn hair is such that renewal takes place, dead hairs get detached from their roots, weak ones get broken, they change color etc. To live in accordance with this natural process, the Guru mandated a Kanga - and the order to use it twice daily at least. The body naturally renews itself, thousands of cells get discarded of the skin daily. It would be un-natural to hold on to these discarded material. Nature provides a demarcation line between what is dead and what is alive. Scar tissue, blood clots etc show this principle in operation. There is always a line between the dead and alive - a physical line that can bee seen, and one that cannot be seen but felt - due to the never endings that actually do the demarcation. On human nails, there is a visible demarcation line. Cut beyond the nail line (where the live tissue covering the nerves is inseparably fused with the upper dead tissue of hard nail) and the nerves will scream. Beyond the nail line, the fused live tissue covering the nerves also has died and hence painless cutting of the nails is possible. Dead nails are to be removed. If we don’t cut them, they will break naturally in the process of using our hands at one time or another or while gardening. Cutting dead nails is as natural as combing out dead and broken hair - so that the natural process of growth and renewal can take place.

Please feel free to provide your input.

Role and expectations from Children

I have always wondered on these Three Questions:

1. Why do we (humans, Sikhs) bear children?

2. What is that the Sikhs expect from their children and Why?

3. What does this Hymn really mean for all Sikhs?

Fourth Guru, p. 1200
O Son, why do you argue with your father?
It is a sin to argue with the one who fathered you and raised you. (Pause).
That wealth of which you are so proud – belongs to none.
In an instant, all pleasures will vanish and you will be left regretting and repenting.
Chant the name of God.
If you listen to servant Nanak, your pains will perish.


Any suggestions are welcome.

Sikhi, Turban and Woman

Once, I met a Western lady in Sydney and she asked me about my religion prompted by my Turban. I tried to explain to her as much as possible. I share a comment she made to me.
“So Muslims cover their women with Burka and Sikhs cover their men by a Turban”

This really made me think. I had thought all these years that we are treated equally in Sikh religion but what is this. I started thinking. The following points came to my mind -
a) In Sikh Religion all rules are common between man and woman. Women enjoy as much as spiritual bliss as would a man. Then why should a man wear a turban and woman need not? Is it something to do with spirituality, custom, circumstances, social behaviour?
b) A man passes through challenging times because of his turban. Over a period of time, a man becomes strong defending his turban and his style of dressing up. He also becomes proud as he has to defend himself all the time and conduct with some self-esteem – just to justify why he is turbaned.
c) How can a woman who has always lived like any other female in the society with freedom to do whatever with her hair (pony tail, jhurra, colouring, trimming, waxing, etc) ever understand the psychology of a Sikh turbaned man and what he passes through in daily life? How can she ever be his partner or companion, when she has herself not been strengthened over the years? So, I am not surprised when Sikh girls choose non-Sikhs boys in marriage.
d) Many Sikh Girls marry muslim boys and live the rest of their lives wearing burkas. Muslims are the fastest growing religion of the world and I have seen Muslim women fiercely defend wearing of the Burka. So, if we are logically consistent and transparent about the universal applicability of our Turbans, why our Sikh women will not wear a turban with pride. Afterall, American sikh women conduct themselves with such dignity and feminine grace, though wearing a Turban.
e) Can a Female who enjoys all the freedom like any other neighboring woman of non-Sikh religion impart Sikh values to her child. Let me clarify, can a woman who shaves her legs, waxes her face and trims her eye-brows tell her son not to trim his beard. Can such a woman tell her husband not to wear a Topi or a baseball cap?
f) Since the times of Guru Nanak, woman were accorded equality in spirituality. Is Turban something to do with our concept of spirituality. I am not sure, but from history I understand that during the bad times for the Sikhs, the head of the woman was also priced as the head of a young sikh teenager, as both used to be turbaned. Is this True? Also, some one mentioned that before 1921 all amritdhari women were also advised to wear a turban. Is this true?
g) American sikh women wear a turban and are so steadfast in their faith. Why did Yogiji insist that Sikh women wear a Turban? Even in India, many Groups ask their women to wear a Turban?

SEEKING ANY AVAILABLE INFORMATION
Can some one please tell us what are the historical facts and truth about woman and Turban please?

Sikhi – Vital Statistics – Suggestions

SOME STATISTICS FIRST
1. The number of Sikh females for 1000 Sikh males is about 893 according to the Indian Census 2001. In India, so for every 100 Sikh males, 107 have to marry non-Sikh females, given that all Sikh females only marry Sikh males. However, we know that many Sikh females do not marry Sikh males. So now suppose, conservatively, one-ninth of Sikh females (about 100 Sikh females) marry non-Sikh males. Then for every 1000 Sikh males, about 793 Sikh females are left. But some Sikh males also prefer to marry non-Sikh Females. So, it can be safely assumed that in the present generation, one-fifth of Sikhs have a non-Sikh spouse. What percent of children from such mixed marriages would be practicing Sikhs? I guess less than half. Thus we are losing 10 percent of Sikhs every generation.
2. Let us make an estimate for next generation, based only on demographics. In 2006, children between the age of 0-6 years shows a disturbing trend - there were only 788 Sikh female for very 1000 Sikh male children. Attempting a similar exercise as above, exclusive for that generation, it can be assumed that more than one-third of Sikhs would have a non-Sikh spouse. What percent of children from such mixed marriages, in next generation, would be practicing Sikhs? Let us again guess less than half. Thus we will lose 17 percent of Sikhs in this generation.
3. Many Sikh males consume alcohol (can we assume about half of Sikh males?). Females are beginning to follow (look at the matrimonial adv; so can we assume 20 percent?).
4. Many Sikh males and females have begun to smoke, consume tobacco and use other drugs (about 10 percent can we assume?).
5. Nearly half of Sikh males residing in western countries do not sport a turban. Figures would be close for Sikh males residing in Punjab. Can we assume that half of Sikh males are clean shaven and more than half of Sikh females either resort to shaping eye-brows, shaving legs, waxing face and arms?

CONCLUSION FROM STATISTICS
1. Non-practising Sikhs cannot guide their children to practise Sikhism.
2. In about four generations from now, practicing Sikhs or can we say visible turbaned Sikhs with beards will dwindle to a very small number – will become invisible!
3. Future looks grim and Sikhs will be invisible or non-distinct in identity from others (http://www.saabt.com/article.asp?article=748)

SUGGESTIONS
Only a woman can give birth to a bhagat, datta or a surma. Therefore let us give our females due place in Sikhism. I suggest the following and we all can add to the list –
1. Ensure that half of the Gurdwara Management Committee members are females.
2. Females to do Ardas and take Hukam, half the times in main Gurdwara programs.
3. Female Kathakars and Kirtania bibis be encouraged to participate in Gurdwara programs.
4. Parcharaks should be encouraged to tell us about the contribution of Sikh females in History. They should tell us the names and roles of mothers, sisters, daughters of Sikh Gurus, Panj Pyaras, Bhagats whose bani is included in the Guru, enlightened Sikhs like Bhai Gurdas, etc. Our Gurdwaras are so male dominated - in preaching and visibility.
5. At the least, Stage Secretary, langar-incharge (reminding Mata Khivi Ji), principal of Sikh schools (reminding Mata Sundari Ji), etc. should be females.

ILLUSTRATION
Let us learn from the American Sikhs. In their Ashram, Sikh males and females interact very harmoniously. It is not without any reason that within a span of three decades they have produced a renowned Kirtania - Sanatam Kaur – a grammy nominee. Can we Indian Sikhs boast of any one single girl of that stature despite our longer history? What do our girls look at as a role-model?

What is our future and where are we heading – let us think.

Equality of Woman – What does it Mean?

I always have wondered about the equality of women in Sikh Religion. And I am thinking and still thinking. Does it mean the following –

a) Equality in Dowry – No Dowry or women should also start demanding dowry.
b) Domestic Violence – Women should be aggressive – Bobbit example.
c) Food Habits – Drinking alcohol, smoking, use of opium, non-vegetarian diet, etc.
d) Dressing – Feel free to dress anyway and use any hairstyle
e) Marriage – Man and woman should walk parallel for all the four lavans or that two lavans man should be ahead of woman and then reverse the order.
f) Family Planning
g) Educational
h) Rakhri and Karva Chauth fasting – one day a year Sikh man should tie a rakhri to his sister and observe fasting for one day for his wife.
i) Turban – Women also should be encouraged to wear
j) Sewa – at any time or place, irrespective of social customs and circumstances.
k) Spiritual – Already prevalent in Sikh religion, unlike any other Religion

WHAT? AM I DRUNK? NO, I'M MAD
a) Is an apple and an orange equal, both are fruits and start with a vowel, isn’t it.
b) Is tomato and potato equal, both are vegetables and sound similar, isn’t it.
c) Is an apple and a tomato equal, both are plants and grow above the ground.
d) What is equality, and implications of equality, Then?

Let us think again

In the modern times, in the western world, equality between man and woman exists. And what has the modern world to boast of – high rates of divorce, single parent households mainly headed by females, higher sexual permissiveness leading to higher incidence of sexual diseases, high usage of drugs, higher incidence of psychological problems and high juvenile crime. More and more children coming out of single parent households have distorted personalities. In these modern societies, still men outnumber women in the workforce as also are the widening wage differences between the two sexes. Women are still treated and projected as sexual objects in media, movies and literature. Anatomy of women is still utilized to enhance the marketing value of products. So much for equality in the western society.

ANY MANAGEMENT ANGLE?
a) In a small firm or a giant plant, surprisingly, only one person is the CEO.
b) In a bicycle, car, airplane, space shuttle or train - steering wheel is only one.

POSITION IN SIKH RELIGION?
a) Man and woman are equal in all respects of Spirituality but not biologically (that is why marriage).
b) In a Household, which is like an enterprise, one CEO is necessary.
c) In a Patriarchial Society some qualities a man should develop and some a woman should possess for smooth functioning of the household.

WHO SHOULD BE THE CEO IN A SIKH FAMILY?
In a Patriarchal society, I think a Male should be the CEO.

Let us Think and debate
We may be able to save a few marriages.

Baisakhi 1699, Amrit Then and Now – Woman – A Suggestion

So the women are asking for participation in the Panj Pyaras. And we are the most progressive religion – unlike Muslims that don’t allow their woman in specific sanctum sanctoriums and Catholics who can never have a female Pope. So, why is this issue of women in panj pyaras becoming so difficult. I am thinking loudly -

A.We all know that:
1. Religion is not a fashion that should change every decade or with the fancy of every aspiring individual.
2. Basics of religion should be simple so that it can be understood by everyone – poor and rich, learned and illiterate, etc
3. The teachings of religion should be practical and easy to implement.
4. Religious practice should solve rather than raise difficulties
5. All Gurus/Prophets of all religions are males. (No Woman?)
6. All major civilizations of the world are Patriarchal in nature.

B. We also know that:
1. Baisakhi of 1699 was special, invitations were sent, Sangat had been sounded that something important is to be expected.
2. Large Sangat, consisting of Men and Women had gathered.
3. The Guru sought a single head of a devotee (with no distinction of male or female) and one Male volunteered. The process of seeking another head was repeated four times, over and over again. Everybody had a chance to come forward. Finally, the Panj Pyaras that emerged voluntarily were all Male.
4. What we don’t Practice, we cannot Preach. If we Preach without Practice, it is called Hypocracy and Not Religion.

C. Let us Think Practical – Now Ground Reality and no Theoretical Philosophy:
1. First, what is the Objective of giving or taking Amrit? Making an individual socially and spiritually conscious of duties, conduct of life and responsibility (great article at: http://www.saabt.com/article.asp?article=566).
2. During the Amrit ceremony, what faces of Panj Pyaras do we imagine in our minds and do we replay the Baisakhi of 1699 in our mind?
3. Can Sikh women in the Panj Pyaras, who don’t tie a Turban tell the Sikh devotees male or females, to always cover their head and sport a Turban?
4. Can Sikh Women Panj Pyaras, wearing only Shirt and Kacheras, sitting in Veer Asanas, closely with other male Pyaras around a small bowl, holding and stirring the Khanda with two hands, evoke spiritual sentiments even in an illiterate or backward or underdeveloped society, prevalent in most parts of India and the world? What sentiments will it rouse in the USA, UK and Europe?
5. If, in view of the item C4, can exclusive jathas of woman panj pyaras be constituted to baptize Sikh Females only, but then what about item C2 above.


This is very touchy, yet important issue and needs to be thought and debated widely while considering Sikh history, spirituality, customs, traditions, circumstances, and the institution of Amrit in its entirety, including constitution of Punj Piyaras. Let us all think deeply about this sensitive issue and where we are heading.

Topi, Turban and Long Hair

Now, I got in trouble one day. I met this young boy, with a baseball Topi and long hair flowing from back like a pony-tail - looked very western but greeted me with Sat Sri Akal. I was impressed and came to know that this boy is from India and doing his medicine.

He raised some very good questions, which I am sharing with all of you.
1. Does Sikh religion not treat men and women alike? Yes, I said.
2. Is it not necessary for a Sikh woman to tie a turban? She may or may not wear a Turban, according to Sikh Rehat Maryada, I said.
3. So she has a Choice? Yes, I said.
4. Why was she given a choice and by whom? I was staring at the sky.
5. Why can’t I have the same choice, while I am studying in a difficult course like medicine? Staring continues in the sky.
6. Is Hair important for a Sikh and is it a kakkar? Yes, I said.
7. So, logically, is it not that hair are important and covering them is important, but not a freshly tied turban, stiff starched topi-turban, nylon readymade flexible, feather-lite and stretch turban sold in India for 10 cents on the road side stalls, handkerchief, topi, scarf, shawl or chunni – shape, size, color, pattern everything can vary? I was looking for words.
8. So, it is kirpan which is a kakaar but not the gatra? Yes, I said.
9. So is kirpan not worn around the neck with a thread, around the waist with a gatra, around the hip with a leather belt, and inside or outside the shirt, and of any size that an individual likes? I agreed.
10. Are we not the most modern, scientific, logical and progressive religion and should we not adapt and change with time, situation and circumstances – more so when women can be as religious/spiritual as a man without a turban? I was gasping for fresh air.

Finally, he told me the following -
Muslims discriminate against woman and make her wear a burka while man goes scot-free. Sikhs discriminate against man by making him wear a turban and woman go scot-free.

Hey, I am still thinking.

Sikhi or Punjabi

I had this very strange question in my mind. So I started reading Sikh history by Bhai Veer Singh, and then by Prof. Satbir Singh and finally by Prof. Sahib Singh. I did not get the reply. I then read Sri Guru Granth Sahib Ji and finally some parts of Dasam Granth with still no luck.

So, I started thinking. One line from Gurbani always would come to my mind
Sikhi Sikhiya Gur Vichar – p.465, SGGS

Now we all know that Guru Nanak Dev Ji (GNDJ) travelled far and wide in four long journeys spanning, in total, twenty fours years. GNDJ traveled to South India, Sri Lanka, East India, Tibet, Nepal, Iran, Iraq, Mecca, etc. In all his journeys, GNDJ was certainly accompanied by Bhai Mardana (musician, a Rabbabi). How was GNDJ conveying his message to folks from different cultures and languages?

A Hypothesis
Now a tentative hypothesis can be propounded - who ever came to meet GNDJ, then GNDJ after first greeting would tell the devotee, that he can spend a few hours with Bhai Mardana Ji and learn Punjabi – GNDJ would only give a sermon after the devotee got “A” Certificate of proficiency in Punjabi by Bhai Mardana Ji. I could not substantiate this hypothesis in any of materials that I read.

So what am I trying to say
1. Christians/Muslims/Buddhists are not spending their time and energy in teaching Latin/Arabic/Pali but their religions are growing faster than ours. Have we translated Gurbani in all major languages of the world and distributed far and wide? If yes, then some interested seeker of religion will learn Punjabi to discover the truth.
2. Are we trying to give Punjabi a status of Sanskrit – devaa bhasha and if so, is it correct? Has Sanskrit survived despite all efforts – official and unofficial?
3.Is it necessary to first teach our children and all others Punjabi first and Sikhi later? Is Sikhi and concepts of Sikhi not more important than even Punjabi?
4. Is language not only a vehicle to convey the spiritual idea? If I can draw a parallel – if you don’t have a Toyota corolla, then you are not a Sikh - does it make any sense?

I am still Thinking!

I think we waste too much time and energy in emphasizing to teach and learn Punjabi. If we had put all that effort in teaching, learning and practicing Sikhi, we would have gone a long way.

Participation of Sikh Youth in Gurudwaras

I wonder Gurdwaras are full of elderly people and they force us, the youth, to listen what they themselves want to listen. Why the youth cannot have a say in the Sunday program, many of us are free and can go there on Sunday, if some part of the program is designed to interest us. Many of us can do kirtan, share a sakhi, and participate actively. Many Gurdwaras have Istri Satsang Sabha, why not Youth Satsang Sabha? And why are not youth co-opted in local gurdwara management committee, so that we have a say in what the program should be like. If the elders do not want us to participate every Sunday, then at least one Sunday a month, we youth should be allowed to run the Sunday program and the elders should silently sit and listen what we have to offer. Otherwise, why should we be forced to listen every Sunday, what the elders design and want to listen?

Conclusion:
I think Youth should be made to participate in management and programs of Gurdwara.

Sikhi – Service or Sword?

Once I went to the Gurdwara with a German, Brazilian and Mexican friend. At the very entrance, different types of swords were placed in a fashion of a Khanda with inscription underneath saying “Symbol of Sikh Religion”. Further, they got scared because all that they saw on the walls were different types and sizes of swords, Sikhs fighting wars, Sikhs being boiled or tortured, Sikh Martyrs. On entering the main hall and Matha-teking ceremony, they were stunned to see so many swords kept in front of Sri Guru Granth Sahib. They then asked me three question –

1. Why the compassionate philosophy of Sikh religion is not depicted here at all?

2. Why only weapons occupy so much prominence in a place of worship?

3. In the collective show of so many weapons, wars and bloodshed, how do you find spiritual bliss and mental peace?


That got me thinking. I began to wonder as to what Sikh religion stands for and do our Gurdwaras depict that, especially in western countries? My mind was swirling with the following five questions –
1. Can we introduce Sikh religion to a stranger and ensure that it flourishes by projecting only a collection of different types of Swords as a Symbol of Sikhism?

2. Are we over playing the role of sword in our philosophy/history and is this emerging from some feelings of insecurity within us?

3. Have other religions in their infancy not passed through a turbulent time when they had to resort to a sword and why don’t they overplay that aspect?

4. Is our religion not preaching love, affection, concern for environment, patience, sacrifice, hospitality, sympathy, pity, compassion, service to humanity?

5. Should we not share with the modern world our all-rounded and balanced philosophy – with service to mankind and saintly behavior as primary objectives and self-defence as secondary?


We all know the following facts -
A) Of the ten Sikh Gurus and out of 240 years of the Gurus time period (1469 to 1708), only two Gurus had to sparingly resort to the Sword for self-defence covering a span of about 20 years.
B) Of the five Sikh Kakars, only one is Kirpan, a small sword for self-defence.
C) Key Sikh formula is Nam Japna (meditation), Vand Chakna (sharing) and Kirt Karni (honesty in earning livelihood).
D) Sikh Gurus emphasized and extensively performed Sewa during their life times –uplifting the weak – caste or economic status; empowering women; educating the masses; spreading literacy amongst the masses; digging wells and organizing langars in famine-hit areas; requesting the rulers to exempt taxes and introduce measures to increase welfare of the people; best quality medical services for the masses; introducing first-aid and red-cross type of service even in battle fields; stressing qualities of hard work, honesty, sharing with others, etc.
E) Ghatka (sword fighting) is a martial art of the Sikhs. But during the times of the Sikh Gurus, other sports were also encouraged as was physical fitness.

Then, if we are aware of all the above things, should our Gurdwaras not be as follows –
a) Focal point of social service, not only to community but also to neighbourhood.
b) In forefront to organize free langar, medical camps, shelter, clothes, etc for homeless.
c) Contributing to the local blood banks and providing subsidized medicines to the poor.
d) Encouraging our youth to be physically fit and providing some active sport facilities in the area.

Finally, should our Gurdwaras not give more prominence to other facets of Sikh Life and provide all-rounded picture of Sikh religion to their own people (sangat) and visitors – Sewa, Simran and honesty in daily life? Should the Gurdwaras not have more pictures of Sewa being done for universalisation of religion (First Guru), educating the masses (Second Guru), Food for the masses (Third Guru), rise of the poorest and homeless to the highest spiritual position, and equality to all mankind in entry to temple or in worship (Fourth Guru), serving the famine hit with food, medicine and irrigation (Fifth Guru), role of bandi-shor, regal life stlye and Medical camps (Sixth Guru), forgiving the mistakes of the rulers, not seeking revenge but continuing to serve the masses despite opposition (seventh Guru), utmost service in face of sickness (Eighth Guru), upholding human dignity (Ninth Guru) and serene and composed in all adverse conditions, non-attached to regal life style and maintaining a team of poets, etc (Tenth Guru).

In few word, Should the things/ posters/paintings/teachings/preachings at our Gurdwara depict - Even Sewa or only Sword?

Hi, I am still thinking!

Golak in a the Gurudwara?

Imagine a first time visitor to the Gurudwara and what impression does he get of this golak. Imagine a young child visiting the Gurudwara along with his father asking a question about the sanctity of the Golak.

I always wonder why should a golak be sitting in front of the Guru in the Gurudwara. Yes, golak gives anonymity to the amount but it creates a typical barrier between the devotee and the Guru. When did this tradition start?

There are two issues here:

1) Even if a Golak has to be there, why should it be sitting in front of the Guru and why should it not be near the entry or exit door, or near the langar hall or shoe stand?

2) Why cannnot we all think of no golak in a gurdwara and that every devotee can donate through a cheque or cash to the attandant accountant against a receipt, small or big amount? After all, we can always donate some money to the Gurudwara whenver we visit it.

Comments please! Open for discussion.