Justification? Panthic Unity? India? Huh?

‎"Personally, I don't believe killing innocent people is ever justified - Bhai Rajoana has accepted that in his own letters, it's one of the other reasons why he hasn't appealed etc. and is ready to accept the execution. Many Human Rights Group attest to the fact that Beant Sinh was the orchestrator of atrocious crimes to humanity.

The problem was that a) He was a government official (who do you go to if you can't go to your government/police for help?)
b) He abducted, tortured, then killed anybody who stood in his way (see the case of Avtar Singh who tried to run against him in elections and pledged to bring these people to justice)
c) He was surrounded at ALL times with heavy security, so the only way to get near him and make SURE that the job was done, was act as a human bomb. Many people had tried and failed before this apparently.

These Singhs did not go with the frame of mind of taking innocent lives simply to 'terrorise' a community or blackmail the law (isn't that what terrorism is?) Nor was this an act of vengeance. It was way beyond that. They had to act, to prevent more evil being carried out unchecked - proven by how after Beantas death, the level of killing and abducting died down significantly (though not entirely).

The issue at hand, is not even Rajoana any more - he has very simply reawoken a sleeping Panth - to the injustices of Indian Gov. and the suffering of the Panth. It's partially our own fault (and even Rajoana has said this) - putting our faith in pathetic leadership, ignoring the families of innocents who were killed, ignoring the plight of hundreds of innocent sikhs illegally detained in Indian Jails. Instead focusing on small issues (which REALLY aren't panthic issues) Why have we let it go? eg Sumedh Saini, a man WELL KNOWN by Human Rights Groups to have commit atrocities - “SSP Saini has been named by victims and family members in numerous cases of
torture, disappearances and extrajudicial killings. Despite evidence that he has ordered or
otherwise participated in these abuses, to HRW’s knowledge, no action has ever been taken
against him”
has just been made DGP in Punjab Police! How can we let stuff like this go?

Most of us feel that this is indeed a Panthic issue - whether we agree with Rajoanas actions or not, whether we want Khalistan or not - as Sikhs, we strive for justice - since the 1978 killings of innocent sikh protesters in Amritsar - we have never received justice but more injustice! Even if we don't wish to focus on Sikhs - fact is minorities in India have been ignored for far too long (Godhra massacres/Gujrat/raping and killing of christians/plight of tribals/oppression of Dalits/list goes on...)

Being a part of the Panth doesn't mean uniformity, it just means unity - we are all different, carry different beliefs, are from different areas etc. but at the end of the day, we are One Panth. It doesn't mean we have to agree on every detail, just that in the fight for justice, we are united.

I appreciate that not being Punjabi makes it a great deal harder to identify with what's happened/is happening - though there are many non-punjabis who have been aware of the fact that SOMETHING happened in the 80's for Blue Star to have occured at Harimandir Sahib and have taken it upon themselves to ask questions and research themselves. Believe me, I and a few others have read SO much about this subject (even non-sikh sources) so I welcome and questions anybody may have. And I appreciate, many members of the Punjabi Sikh community don't tend to be very welcoming/ easy to approach.

If I offended anybody, I apologise..."

PUNJAB UPDATE

With over 10,000 armed officers, para-military troops and commando units deployed, they now spread across Punjab; including Amritsar, Jalandhar, Ludhiana, Patiala and Bathinda. For those that recall, the exact same thing occured ahead of the June 1984 attack; where thousounds of rape, torture and execution cases subsequently took place; under the guise of the ("worlds largest democracy") central Indian government. How ironic, that this year also marks the 30th anniversary of the "Dharm Yudh Morcha", headed by one of the greatest souls of Sikhi: Mahapursh Bramgyani Sant Baba Jarnail Singh Ji, to liberate the Sikh people. Please show your support for Baba Balwant Singh Khalsa Rajoana (for whom Chandigargh court has today reissued the death warrant to Patiala jail, for their planned execution this coming Saturday), by hoisting Nishan Sahibs from every Sikh vehicle and premises; in support of our detained brother..and the freedom struggle of justice to never relinquish! This isn't just the execution of one Sikh, it's now an attempted capital punishment on SIKHI

Sikh Youth Conference Resolutions!

These are the resolutions the youth agreed on yesterday. This will allow us to work together for the benefit of the Panth.

We need to split solutions between action and awareness.
We need a multifaceted approach that includes all areas of the Sikh community.

Short term:
•Wear orange this whole week
•Put up Nishan Sahibs and get all your Sikh family/neighbors to as well.
•Do fireworks, give out ladoo on the day of shaheedi
•Take out ads in national papers, Punjab and UK (and international if possible)
Make JustGiving page to cover:
Cost of ads|| facts about case|| SOPW can take lead
•Contact all family in India to get them to attend morcha get Sikh channels to cover it in India, (very important for safety of Sangat)
•Orange Wednesday protest march from Gurdwara to high commission 28th in Bham 29th convoy from Bham to London parliament candle light vigil
•Write letters to MPs (SOPW to draft letter)
•Nagar Kirtan dedication in Southall get people to take loads of picture and vids and share via social media
•YouTube/social media awareness

We need a multifaceted approach that includes all areas of the Sikh community.

Long term:
•Reform Gurdwareh

•Database of Sikh journalists and media people to give feedback on newspapers and call in on radio shows when Sikh issues are raised

•Sikh PR team to take the lead on making leaflets and posters when stuff like this happens so we can put out a quick and centralised message. Make sure youth are involved and their feedback/ideas are taken into consideration

•Find out about all Sikh shaheeds and their lives and final days/message and keep their message alive

•Raise awareness about who Sikhs are and what they stand for. Our isolated communities need to reach out especially in the west to educate ourselves and others

•Amend Indian constitution, Anandpur Sahib Resolution recognition and understand amongst the youth.

Next conference on 1st April

Bhai Rajoana Sahibs Sister

As for what Leaders are doing, they dont even MEET or TALK to Penji. Just call her and confirm this. While others who do are doing their own thing.
Dont think I am picking on someone. This is from STATUS of Veer Avtar Singh Ji. Please read and see what's happening ---

''I spoke to Bhein jee Kamaldeep Kaur. She is so upset with everyone playing politics with Veer jee`s situation. Giani Gurmukh Singh---Head Granthi of Akaal Takhat has asked her to take off the internet site asking for help for Veer jee and not tell Veer Rajoana about it and in turn she will be rewarded with a mansion. Sangat jee, they are trying to buy her silence and asking her to betray Veer Rajoana. Baba Daduvaal has arranged for people to impress upon Veer Rajoana`s chacha and brother and other villagers to agree to file an appeal in order to break the stand of Veer that he won`t file an appeal. She said that when Singh Sahibaans went to meet Veer Rajoana, Veer told them that he is willing to accept shaheedee but on one condition that Singh Sahibans will use his head as a Khanda to expose the atrocities of Delhi and as he was saying these lines , Giani Trilochan Singh was yawning and completely ignoring him. I have recorded part of the conversation( the issues were too complex and thanks to my wife who provided IPHONE during the conversation to record ). Bhein jee has given full consent that I can share the audio with the sangat. Bhein jee says that Giani Gurbachan singh has stopped picking up her phones. These people are intent on maligning the image of Veer Rajoana before killing him . She wants sangat to know the truth. Veer Rajoana continues to be committed to Akaal Takhat but these People also need to rise to the occasion.''

SARFAROSHI!

IN THE IMMORTAL WORDS OF SHAHEED BHAGAT SINGH

Sarfaroshi kii tamannaa ab hamaare dil mein hai

Dekhnaa hai zor kitnaa baazu-e-qaatil mein hai

Ek se karataa nahin kyon dusaraa kuchh baat-cheet
Dekhtaa hun main jise woh chup teri mehfil mein hai

Aye shaheed-e-mulk-o-millat main tere oopar nisaar
Ab teri himmat ka charchaa gair kii mehfil mein hai

Sarfaroshi kii tamannaa ab hamaare dil mein hai
Dekhnaa hai zor kitnaa baazu-e-qaatil mein hai

Waqt aane de bataa denge tujhe aye aasamaan
Hum abhii se kyaa bataayen kyaa hamaare dil mein hai

Kheench kar laayee hai sab ko qatl hone ki ummeed
Aashiqon ka aaj jamaghat koonch-e-qaatil mein hai

Sarfaroshi ki tamanna ab hamaare dil mein hai
Dekhnaa hai zor kitnaa baazu-e-qaatil mein hai

Hai liye hathiyaar dushman taak mein baithaa udhar
Aur hum taiyyaar hain seena liye apnaa idhar

Khoon se khelenge holi gar vatan muskhil mein hai
Sarfaroshi ki tamannaa ab hamaare dil mein hai

Haath jin mein ho junoon katate nahin talvaar se
Sar jo uth jaate hain vo jhukate nahin lalakaar se

Aur bhadakegaa jo sholaa-saa hamaare dil mein hai
Sarfaroshi ki tamannaa ab hamaare dil mein hai

Hum to nikale hii the ghar se baandhakar sar pe kafan
Jaan hatheli par liye lo barh chale hain ye qadam

Zindagi to apnii mehamaan maut ki mehfil mein hai
Sarfaroshi ki tamannaa ab hamaare dil mein hai

Yuun khadaa maqtal mein qaatil kah rahaa hai baar-baar
Kya tamannaa-e-shahaadat bhi kisee ke dil mein hai

Dil mein tuufaanon ki toli aur nason mein inqilaab
Hosh dushman ke udaa denge hamein roko na aaj

Duur rah paaye jo hamse dam kahaan manzil mein hai
Sarfaroshi kii tamannaa ab hamaare dil mein hai

Jism bhi kya jism hai jisamein na ho khoon-e-junoon
Kya wo toofaan se lade jo kashti-e-saahil mein hai

Chup khade hain aaj saare bhai mere khaamosh hain
Na karo to kuchh kaho mazhab mera mushkil mein hai

Sarfaroshi ki tamannaa ab hamaare dil mein hai
Dekhanaa hai zor kitnaa baaju-e-qaatil mein hai

The desire for sacrifice is now in our hearts
We shall now see what strength there is in the boughs of the enemy.

O country, Why does no other speaks?
Whoever I see, is gathered quiet in your party...

O martyr of country, of nation, I submit myself to thee
For yet even the unacquainted speaks of thy courage

The desire for struggle is in our hearts
We shall now see what strength there is in the boughs of the enemies.

When the time comes, we shall show thee, O heaven
For why should we tell thee now, what lurks in our hearts?

We are pulled to service, by the hope of martyrdom
The gathering of the lovers for martyrdom is in the house of the enemy

The desire for struggle is in our hearts
We shall now see what strength there is in the boughs of the enemies.

Armed does the enemy sit, ready to attack on that side
Ready too are we, our bosoms thrust out to him on this side

With blood we shall play Holi, if our nation is in need
The desire for struggle is in our hearts

No sword can sever hands that have the heat of battle within,
No threat can bow heads that have risen so

Even furthermore will rise the flame that is inside us
and the desire for struggle is in our hearts

We set out from our homes, our heads shrouded with cloth(our body bag),
Holding our lives in our hands, do we march so

In our assembly of death, life is now but a guest
The desire for struggle is in our hearts

Stands the enemy in the gallows thus, asking,
Does anyone has a wish for martyrdom?

With a host of storms in our heart, and with revolution in our breath,
We shall knock the enemy cold, and no one shall stop us

What guts does our destination has, to stay away from us
The desire for struggle is in our hearts

What good is a body that does not have passionate blood,
How can a boat tied to shore contest with storms over wild seas

The desire for struggle is in our hearts,
We shall now see what strength there is in the boughs of the enemies.

AKAL TAKHT LETTERS

PLEASE send emails to the Akal Takht today (we have until 6pm) Imploring them to move to save Bhai Rajoana and pressure the Indian State to abolish the death penalty! Akal Takht Jathedars will come to a decision on the matter tomorrow, we don't have a lot of time!

Something like this short message should suffice:

Vaheguru Ji Ka Khalsa Vaheguru Ji Ki Fateh!

We write to the Jathedar of Sri Akal Takht Sahib to request that action is taken by the Sri Akal Takht Sahib to prevent Bhai Balwant Singh Rajoana’s Hanging on the 31st March. We also request that action is taken to secure his release from prison.

send them to info@sgpc.net

- I should clarify - WE DO NOT WANT TO DELAY THE SENTENCE - WE DO NOT WHAT THE SENTENCE TO BE REDUCED TO LIFE IMPRISONMENT. GIVE HIM FREEDOM OR GIVE HIM SHAHEEDI

Peer Buddhu Shah

Such beautiful love and dedication for Guru Gobind Singh Ji Maharaj; the same incredible loving devotion that is shown by Bhai Balwant Singh Ji Rajoana today

Today marks the day of the execution date of Peer Buddhu Shah......

Peer Buddhu Shah (13 June 1647 - 21 March 1704), was a Muslim divine who was an admirer and ally of Guru Gobind Singh Ji Maharaj.

The Peer visited the Guru regularly and at one point introduced 500 shias Muslim Pathan soldiers, who had been expelled by Aurangzeb, to the Guru- who employed them. However, when these soldiers faced battle against the Hill chiefs, they deserted the Guru's army.
The Peer was very upset by this action and brought many hundreds of his own followers and his family members to assist the Guru's force. The Guru was most impressed by this dedication shown by the Peer, in this urgently needed support. However, in supporting the Guru, this action made him an enemy of the Mughals, who in 1704 executed him.
When Banda Singh Bahadur came to know that the Peer had been executed because he helped Guru Gobind Singh in the battle of Bhangani, he avenged the Peer's death by storming Sadhaura and killing Usman Khan, who had been responsible of the Peer's death. Peer Buddhu Shah's descendants migrated to Pakistan in 1947. Their ancestral house in Sadhaura has since been converted into a Gurdwara named after Pir Buddhu Shah.

Waheguru ♥

WHY are we unhappy?

Those of you asking what sikhs are asking for? Why are we unhappy? What atrocities are we talking about?? Well, here is the testimony of Bibi Amandeep Kaur - who was picked up by police, illegally detained, tortured, raped and finally killed. Read and then tell me, why we should stay silent?

For anyone who doesnt know Bibi Amandeep Kaur was regarded as a sister by Bhai Balwant Singh Rajoana

Bibi Amandeep Kaur was the sister of Bhai Harpinder Singh Goldy aka. Pamma of the Khalistan Commando Force. She was only twenty when she was arrested, tortured, raped and then killed by the Punjab Police.

Bibi Amandeep Kaur, before her Shaheedee was on the run but had the courage to tell her story to human rights workers.

Here is her story in her own words, shortly before she was murdered [I have divided the sections for easier reading] :

Marriage & Arrest

"Jaswinder Singh Sraa son of Surjeet Singh of Jassowal village Ludhiana dst. Was born and brought up on the UK. He presently lives in Mississauga Canada.

He came to India on October 12, 1991 for marriage on October 24th. We along with my father Jaswant Sngh, village Headman Bhag Singh and Member of Panchyaat Meet Singh went to the office of the sub-registrar, Rampura Phul, for registration of the marriage. As we came out of the courtroom, the SHO of Phul, picked up three of us, me, my husband and my father. We were taken to Phul Police Station where SSP Kahlon, SP Mohkam Singh, DSP Aulah and SP of Operations were present.

Inhuman Torture

The SSP on seeing us, promptly ordered that my two male relations be stripped naked in my presence. He then took out the picture of his slain son and addressing them remarked that he had taken the revenge for the murder (by dishonouring me, the sister of an underground Sikh activist).

Kahlon then started abusing my husband and father. He took hold of a lathi to beat the two. It was then the turn of his subordinates who beat us with their leather belts. The SSP ordered that my husband and father slap each other.

After this cruel exercise, we were blindfolded. I was relieved of my two wedding rings, a pair of ear-rings and one golden chain. From my husband, the SSP snatched $500 and a bracelet of 3.5 tolas and his wedding ring. My father was similarly robbed of Rs. 2500. I and my husband were put into our van PCL-8433. We heard the SSP directing his staff to set our house on fire and bring the wife and younger daughter of Jaswant Singh (my mother and sister) to the police station for similar treatment.

After Kahlon left, we were brought back to the police station. While my husband and father were put in the lock-up, I was kept out for maltreatment [i.e. for sexual assault].

Early next morning we three were taken to Sardulgarh by our van. On October 27, my mother Surjeet Kaur was brought to us. She told us her story of dishonour [rape], torture and maltreatment. She was kept in a Rampura police station and at the head office of CIA Bathinda.

In our absence, the police from Rampura Phul ransacked our house and removed all our belongings. The village panchayat was not let anywhere near the house. No seizure report was prepared and handed over to the panchayat or anyone else.



12 Days of Terror

I, my mother and father were kept in Sardulgarh police station for 12 days. But my husband was moved to Phul police station on October 29. The SSP was present there. He ordered my husband's release on October 30, telling him to forget about his marriage to me and leave India immediately, which he did the next day. In the meantime, the village panchayat came to know of our detention at Sardulgarh and they came there to rescue us but we were removed stealthily to Boha police station.

At Boha, I was not given even water for washing under SSP's order. We were maltreated there [the woman was reluctant to give details of the mistreatment].

After eight days, the three of us were removed from Boha to CIA Bathinda. My mother and I were released from three weeks of illegal detention. My father was kept in CIA Bathinda and at Phul and was produced in a court on November 30. A case was registered against him.

KP Gill ‘Helpless’

While we were in custody, Jaswinder Singh, who happens to be brother of my father, telephoned DGP KP Gill at telephone No. 753-546840 requesting him to intervene but Gill told him that Kahlon did not listen to his advice.

We have learnt that the SSP had picked us up because on October 23, 1991, some millitants had abducted six traders of Phul and the police suspected my 16-year-old brother Harpinder Singh Goldy aka. Pamma's hand in the abduction. My brother had gone underground in the wake of police harassment in August 1991 when he was studying in class 10 + 1 .

I have gone underground to escape further humiliation and torture because the SSP Harkishan Kahlon is after me, for unknown reasons. Because of the "treatment" given to my husband, he has left me and does not wish to keep me as his wife any longer.”

Shaheedee

Bibi Amandeep Kaur stayed in hiding until January 21 1992. The police then played a sinister game. They asked he to return to her house, returning all her property and insisted they would not harass her any more. They also bailed her father the day before. Jaswant Singh did not trust the police so he did not return home. Amandeep Kaur did. When her mother was out, two gun men with masked faces came on behalf of SSP Bathinda, Kahlon, and shot Bibi Amandeep Kaur dead on January 21st at 7:30pm.



Bhai Harpinder Singh Gold, brother of Bibi Amandeep Kaur, at age 18, also later sacrificed his life for the cause of Sikh freedom

Tortured

"When Daas first heard about the appointment of Sumedh Saini as the new DGP of Police in Punjab by Badal, it brought back old memories of what we had to go through because of this dusht. Daas then thought of sharing this personal story with the forum members. I typed it but never felt like posting it. What will it achieve? Forum members will read it and then what. What do we gain by sharing all this? Who is really bothered? 21st century Sikhs are busy fighting among themselves on issues which have no relevance. Then others are happy that Badal is again back in government because he did a lot of development in Punjab. Then there are questions what is the alternatives as Bhai Kulbir Singh put it in another thread who do you vote for. So does typing all this painful experience is worth? Not sure. Daas leaves it to you all to decide that along with building up your jeevan through kamai what stand you need to take on Panthic front.

Following is not a made up story. This is a personal experience of Daas’s family and every single word is true. Please note daas has changed the years/locations etc for reasons you all know:

It was in early 90’s when the movement of Sikh homeland was at its peak. This was the time either just before or around when dusht Beantaa was chief minister of Punjab and KPS Gill was the DGP. Sumedh Saini was the SSP at that time. This was either

Our father had gone to attend Kirtan samagam. One day suddenly we heard our doorbell ringing and as my mother opened the door there were policemen in plain clothes with machine guns and rifles. As far as daas can remember there were 6-7 vehicles full of them. All of them entered the home. Some went upstairs and remaining stayed downstairs. They started ripping apart every single corner of the house looking through the stuff. Two of them grabbed me to interrogate. Their head was interrogating my mother and sister, who was just 15 years old. They were looking for our father. Anyway this went on for nearly 3-4 hours. They picked up contact diaries, photo albums and whatever else they wanted and left. My youngest brother was 7 at the time. This all happened without any legal search warrants or without any valid reason. Even when they left we were completely in dark about why they had come.

Next day we got phone call from our Babaji that my father had been picked up by some policemen along with another naujwaan Jatha singh. No one knew where they were taken. Next 7 days were like never ending days of our life when we had no clue where my father was. Then on the 8th day we finally got news that he was released. He travelled back from Chandigarh to home and reached us in the evening. As soon as he entered the home he could barely walk. His body was bruised. Earlier his beard was very long and it used to go beyond the navel point. But when he came back that day it was only few inches. It wasn’t cut but it looked like that hair had been pulled and broken. More than 85% of the beard hair had been removed.

After saanjh of fateh he was served langar by our mother. Then we all sat with him surrounding him from all sides. What he told us in next 2-3 hours is something that daas can never forget throughout his life. Whatever is written after this is in his own words…

“We were picked up by some plain clothes policemen from Punjab police and thrown in a Maruti Gypsy with black cloth tied to our eyes. Throughout the way they kept abusing us and kicking and hitting us. We don’t know how long it took to reach the interrogation center. When we reached there were no signs of police station of anything like that. It was in a remote place built like an industrial shed. As soon as we saw it we realised it was one of the CIA interrogation centres run by KPS Gill’s force. We were taken in handcuffed. When we reached there we were made to sit on the floor which was ice cold. Then the DSP Sita Ram came. As soon as he came he started slapping us and abusing us. He asked his constables to take of our kakaars and clothes. I kept fighting them as long as I could to stop them from taking of my kakaars. There were around 15 of them, kicking me with boots, slapping me… Then one of them slapped so hard that blood started coming out of my ear and I could not hear anything from that side. Eventually they managed to overpower and ripped all the clothes and took off kakaars as well. Even the kachera was not left on the body. For next 7 days we were like this without clothes. This was done to every singh they brough in to the place. Before starting on further tortures investigations this was their first step to humiliate and break the person by defying all modesty. Once they had taken off everything, they started kicking us and beating us with canes and it went on till we were unconscious.

I don’t remember how long I was unconscious but it might have been few hours as by the time I came back to senses the sun was rising and it was next morning. As soon as they found that I was opening my eyes, two of them pulled me by hair and dragged me out to another room. This is where they had atleast 7-8 other singhs tied up with chains and roped to different corners. Some of them were being given electric shocks, others were being put on the pataa (an electric motorised machine which has leather flaps tied to it and it revolves and hits you very hard ripping apart the skin.

I was thrown on the floor and two of them holded my hands and two legs. Then they brought a wooden plank and put it on my thighs. Two very heavy policemen stood on both sides and started moving it like a see-saw. During all the time they kept abusing me in filthy language, saying abusive words about Guru Sahib, about amritdharis. For these two days I was not even once asked or told why I was in this place. After having endured all this pain, the next part was electic shocks. They started with ears and then went on to give shock on other parts of the body till I passed out. Every time they moved me from one location to other, they used to drag me by either hairs or beard. We didn’t had any food or water for all these days.

Then on fourth day I was told “Chal teri peshi hai saahab de kol” (Come it’s you appearance in-front of the Sahib). I was passed through a number of courtyards and taken to an open area which was paved with rough stone slabs. The scene there was unbearable to watch. They had drums full of human excretion filled with urine and toilet. Singhs were thrown on the floor and the choora will throw the drum full of the dirt on the singh. Then two of them will hold the legs or arms and drag from one side to the other on that rough concrete floor. Amazingly while this was done singhs were still shouting jaikaare and doing naam abhyaas loudly. Others who had not done abhyaas before in life were unable to bear the pain and were screaming in pain. When all of this was done I was thrown on one corner. Then someone came later and put 2-3 buckets of ice cold water on me to remove the dirt. The water was so cold it will give more pain on the fresh wounds. But by that time my body was getting used to this daily torture and I wan’t feeling anything.

Then I was taken to the room where the darbar of Sumedh Saini was in progress. My turn came and saini asked me, “Fer akal aayi ke nahin tenu” (So are you back to senses?). I asked him about what? He said “Tu vadda khalistani banya firda hain.” I said when did I said anything about khalistaan. He shouted back with abuses and said “Tu jehde apne kanjraan nu Milan gaya si jail vich”. Then I realised why I was there. Few weeks back Jatha singhs had organised a visit to the jails to supply the singhs arrested with warm clothes and blankets. I was among the singhs who was given this seva. We were denied meeting with any prisoners but as I had to sign the register before entering the prison with Name and Address, they must have used it to track who is trying to look after the singhs in prisons. I told him I just went there as a humble sikh of Guru Sahib. As soon as I said Guru sahib he started shouting abuses and using filthy language about Dashmesh pita. Then told me in the end “Jaake keh daeen apne yaraan nu ki din thode hi han, kale kale nu ethe leaake maaroonga, paani mangan joge vi nahin rehne.” (Go and tell your friends that I will bring them all here one by one and kill them in a way they won’t even ask for water). Then he ordered his men to take me away and do sewa (torture) for few more days before disposing me. The next two days were the repeat of what had happened in last 5 days. On the 7th day I was told that Saini is willing to release me if I can give him the names of kharku singhs. I refused saying that I don’t know any kharkus and I am a central government employee and he will have to release me one day. I don’t know what happened next as he went away. I was taken in a dark room and they tied black cloth on my eyes and covered the face with a rucksack. I was driven out of the place and thrown in a field. Only words I heard after that were “Oye order taan tenu maaran da hoya hai par teri chitti daarhi dekhke pata nahin kyon taras aa gaya menu, jaa bhajj jaa” (Oye order is to kill you but looking at your white beard I feel mercy for you.) I was left in the field in the dark with my hands tied to my back. I somehow managed to drag to a tubewell and stayed there all night without any clothes and next morning I was picked up by the farm owner who helped me get out of there.”

Take a Deep Breath

Since my last post, I've found it very difficult to gather my thoughts together well enough to write again. Things move so fast. Both of my brothers moved away to university (two different sides of the country), dad has decided to sell up AGAIN and move back to Camberley and I moved back in with them.

It's a lot to deal with; with an added work load, feuding parents, a house move, feuding relatives, a sick old grandmother, an eight year old who doesn't know if she's coming or going... Not to mention a dog and the financial constraints of having three of us at uni.

My mind tells me to relax. It's all under control. I meditate 'Har Har Har Har Har Har Hari' 'Tuhi Tuhi Tuhi Tuhi Tuhi'. I go to Maharaaj and feel comforted. I feel better. I think I do.

My body on the other hand, just won't have it. I'm told stress is the cause of a variety of health problems which creep on me.

It used to be, when I was stressed, the world would cave in and anger would take over. Krodh was my biggest enemy. Now, it seems the mind has retreated into it's own world and the body doesn't have the strength to withstand. It's ever so slowly... crashing. The more I try to ignore it, the worse it gets. The more I try to fight it, the worse it gets.

I know that none of this matters. Illussion. It's not real. But my body just won't listen. how do I control my body? I do everything right. I exercise, eat right, get my vitamins, drink my water.

Which brings us to the question of Karma. Whatever is happening is within Hukm (The Will). There are still some things we just can't control. So we can only accept it, and go with it...

naanak aanae aavai raas

O Nanak, as is The Will, things are made right.
Guru Nanak Dev Ji Siree Raag 25

Summer Solstice. High on Life

So it's been a while since I last posted. I came back from uni last month... Taken a while to get used to being at home again. No independent space here, no privacy...in the words of the Genie from Aladdin "PHENOMENAL COSMIC POWER!....eeeeeedie beedie living space..." Just kidding...

But it is a bit cramped here. Big family and all that.

A few weeks after I moved back home, I was off again. New Mexico, USA. Guru Ram Das Puri to be exact. I ventured out there alone for the Summer Solstice Camp hosted by 3HO, thanks to Gurumustuk Singh from Sikhnet.com.

I didn't know much about the event, apart from what I'd learnt from sikhnet.com. I'd never practised yoga on a serious level before...much like my sikhi, it was largely internet based research.

I don't really want to relay every experience I had out there. So I'm just gonna go with the flow.

Summer Solstice is definately something you have to go to; with an open mind - which might be a little difficult for a lot of punjabi's. There are people of almost every faith, nationality and ethnicity who take part. It is NOT a solely sikh event. That's one of its major charms I think. People coming together as one, praying, chanting, singing, dancing, eating together. As One.

The camp is based around the teachings of Yogi Bhajan who taught Kundalini yoga. I don't know much about the yoga, nor am I gonna pretend to. Postures wise, I thought it was fantastic. Cleared up my mind and my body definitely feels better. Yogi Ji used sikh mantras like - Satnaam, Vaheguroo, Aad Gur E Name and more alongside these different yogic postures. They're not what the typical sikh would be used to but it was a nice difference.

Rising early in the morning to Guru Singh, the very first Western Sikh in the USA, singing 'Rise Up' with a few other musicians at 3am was something to get used to...after a while I'd begin to lay awake in my tent at ten to 3, in anticipation.

Sadhana could be difficult at times...I think I only managed 2 full sadhanas the entire time I was there. The rest of the time I'd sleep through at least one segment. Tended to be yoga....

The heat was not unbearable but it chapped my lips big time. Chapstick became my lifeline. Yogi Ji's prescribed diet was definitely unbearable though...I couldnt handle mungbeans and onion soup, so pretty much lived off of fruit and almonds...and Golden Milk (Haldi doodh) during white tantric days.

My favourite thing about Guru Ram Das Puri...jam sessions. Any time of te day you could sit under a gazebo and sing or chat or meditate with whoevers there. Whether to vaaja or to a makeshift drum beat. That was awesome.

Peace Prayer Day was terrific, really got me hyped. Amazing energy. The love and energy really lets you believe that we can make a difference for Mother Earth (Maata Dharath) despite the setbacks.

White Tantric Yoga was 3 days of solid kundalini yoga with a partner. We all sat in long rows opposite our partners. It was a weird experience. Absolutely shattering and yet exhilerating. I found it weird and awkward having to stare into my partners eyes at times or hold their hands (since partners tend to be opposite gender). I found it too intimate and to be honest I'd feel the same doing it with a girl. The other thing was...a few people I spoke to had made this whole tantric experience sound like some kind of profound time and apparently a lot of partners would fall in love. Tantric , for me was a good bonding experience for the group of people I had hung around, good work out and made me feel spiritually more clear minded. Other than that...I honestly feel no different to how I feel, if not less so, when I read Gurbani.

For me, there's just nothing more uplifting than Shabad Guru.

I loved the fact that whole time we were out there, we could have a ball, literal midnight raves - without having to intoxicate ourselves with alcohol or cannabis or whatever. We were high on life, on Naam, on love. That was something I've never felt before. That was profound.

GOD???

On Wednesday I attended a lecture led by Guest Speaker Davinder Singh Panesar and hosted by Oxford University Sikh Society. - looking at the psychology of sikhism. Davinder pretty much explained to us the actual techonology of spirituality and sikhi. Sikhi is not a religion, rather its is dharam. A righteous way of life. Every single act of a gursikh has meaning and logic and benefit.

Meditation on Naam is clearly more than just a timepass. It has mental and physical benefits - he showed us the effects of prayer on water, positive energy, compared the sikhi lifestyle goals with maslos goals. It really was a terrific lecture. Everything was going so well!

The he confused us all. He made comments about God. How the sikh thought on The One has been corrupted by Western thought over time. We tried to discuss after the lecture but were mentally exhausted I think. So the next day, my facebook page was the host of a deep discussion on the matter. Here it is: (to protect the identities of those involved, names have been changed to the names of Raags used in Sri Guru Granth Sahib Ji)

(Asa) "What he was saying confused me, like how can ek onkar not mean God - i mean your quote above, talks about the Creator, so who/what is the Creator then? I got what he said about the "moment" and all that, but can it really be the case that everyone has got it all wrong? x"

(Basant) "To be completely honest, I'm not sure that when he said there is no 'God' - he meant there is no Higher Power. I think he was trying to take us away from the idea of 'The Man in the Sky' figure which the West has kinda given us. With or without the english translations attached, there is no doubt that Gurbani speaks of a much Higher Power, which ... See Moreis practically indescribable. The Point of our lives is NOT self-realisation. HOWEVER self-realisation is a definate required step on the path of life- in order for us to fully be able to "realise The One" and achieve Mukti. (which IS the purpose of Life from what I understand). "

(Dhanasari) " its true..to not have something/someone to believe in...to ask for guidance and to look to in times of hardship....its like shit who do i go to!? Im guessin the idea is that..to make every moment a good one you should meditate on the positive words and mantars...and those words will manifest into a positive environment and one that only good will come of.

one question...is the experience of a moment strictly down to you? if there is more than one person in the same place at the same time, then does that moment depend on how they are all thinking and feeling in the moment? spose the answer to that is to surround yourself by changi (good) sangat (company)...such a deep talk!"

(Basant) "Gurbani contantly reminds us that Satguru can be found by being in the company of those of a like-mind, the Saints, the Holy, those who have Realised the One. (As difficult as it is) If we surround ourselves with those who constantly vibrate on Naam, just like the Water he showed us, I think it can only have a positive effect on our souls...."

(Gauri) "Wait I'm confused...To (Basant) did he not agree that the purpose of like is Mukti? At the top of his little pyramid thing that he compared to Maslow's hierarchy of needs he had the word Mokhsa (freedom/ release).

(Jaitshree) "sometimes with these type of things, its always a good thing to take the good things that he said, and is ok to ignore certain things. (Basant) is, as always, being a sikh about all this and learning in what way she can. but of course there is a higher power, whether he was saying that i do not know, everywhere in gurbani is Tu, Tu , Tu,

but he said one thing which is probably the most correct, he said "dont think" haha so dont worry and dont think about it, you can always look for answers in Sri Guru Granth Sahib Ji: the hukamnama at Darbar Sahib today: http://www.sgpc.net/hukumnama/index.asp very appropriate. and think about the last line, " sing continually Your Glorious Praises, O Beloved; as Gurmukh, my doubts and fears have been dispelled. 7 " so dont worry, Guruji will take away whatever doubts and fears you have, it'll be fine."

(Basant) "He did talk about Mukti on his little pyramid but I think his interpretation was that to be Jeevan Mukt is simply to be free of reincarnation and that's all that life's about. So recognise who you are and you are free (like the Matrix haha). Whereas, Mukti is more a benefit of having become One with The One. Merging with The One is THE purpose of Life. Mukti is a gift."

(Jaitshree) "and about Mukti this shabad somes it up well: Sooraj Kiran Mile: The rays of light merge with the sun, and the water merges with water. One's light blends with the Light, and one becomes totally perfect. I see God, hear God, and speak of the One and only God, The soul is the Creator of the expanse of creation. Without God, I know no other at all. He Himself is the Creator, and he Himself is the Enjoyer. He created the Creation. Prays Nanak, they alone know this, who drink in the subtle essence of the Lord....anyways the first few lines is what Mukti is."

(Kalyaan) "Yo (Dhanasari), the point is that you come to a point where you look to yoursef!! God aint gonna fix anything, no matter how much you pray. In most religions, God is a scapegoat. From what I've interpreted, the monotheistic view given by western religious thought is completely different than what our Gurus have provided (athiest?). God is more of a ... spirit, a collective that includes everything and everyone--kinda like the notion of the Universe. To (Jaitshree), I know he says 'tu," but that could mean anything. He could be talking to the world or the universe as 'tu.' You are the creator, you are created, you are my mother, my father, etc. you are everything. All of this can be addressed to something other than 'God' as described in western thought as a 'diety' (which is what most Sikhs perceive God to be). I swear I've been saying something along these lines all along. I wish I coulda made it to the talk! Guru Nanak is a genius.... And to (Asa), yes it's true that everyone (well not everyone, but you get the jist) has it wrong. That's often the case! When people believe things blindly, they speak blindly, they think blindly, live blindly and will die still not being able to see! Blind believers are missing out of the whole point of Sikhism!"

(Dhanasari) "to (Kalyaan)! I am actually understanding now what you were talking about all that time ago! God is not a deity and more a collective as you said!.."

(Basant) Though you are right, we have to look to ourselves sometimes, it does not necessarily mean that Akaal Purakh isn't there for support as well (hence Chaupai Sahib). Western views or teachings or whatever you want to call them may well have seeped into Sikhi, but that it doesn't mean that the Guru's were atheist. For me the supreme authority on Gurbani is Bhai Gurdas Ji, because, at the end of the day it was him who was the scribe AND he was around when the Guru's were. And in his Vaars he pretty much explains that atheists are not close to The One.

Not everyone follows blindly but besides that, Gurbani shows us how having 100% faith in ANYTHING is above all that. Baghat Dhanna Jatt treated a stone like God, trying to feed it and not eating until it did because he TRULLY believed that the stone was God and he was lovingly devoted to it. So The One appeared before him. The Sri Guru Granth Sahib was meant to be readable and accessable to any common man or woman. Which is the logical reason why in referring to The One, words which were already around and commonly used like Har, Paramaesar, Paarabreham, Prabh, Khudaa and more are used. If they don't refer to Akaal Purakh (Immortal Creator Lord), what or who do they refer to?
At the end of the day it's just a word. God, Allah, Ram, etc. We just get afraid of the negative connotations which come with it. Like the word religion."

(Jaitshree) listen i think a lot of us are actually not disagreeing with each other, to (Kalyaan), i do not think God is a man in the sky at all, They are chakar chayn, formless, imagine like a light, and everything is in the light and the light is in everything. and the Light can be anything and everything. Of course there is a higher power, but the guy who came (Mr. Panesar) was... saying something slightly different, like its only a state of mind, or maybe i totally misunderstood that guy and it turns out we're all on the same page and there's nothing to talk about : lol. But most Sikhs, i think dont have that image of a Man in the Sky? at least from who I've talked to.. yeah and to what (Basant) is saying, like Bhagat Namdev Ji saw Waheguru Ji over 70 -80 times (i cant remember exact times), and all in different forms, and in so many shabads he talks to them. and also many shabads always asks to please grab my hand, and grab my arm and save me,Yeah .. and again I don't think we're actually disagreeing with each other here..."

(Kalyaan) "To (Basant)- The Sri Guru Granth Sahib is meant to be readable to all people, but it's funny how few people actually understand it. I, for example, do not have a very good understanding of it because it is so vast and so intellectual. The concept of Akaal Purakh (God, Ram, Allah, whatever you want to call it) is completely different is my point! The Sri Guru Granth Sahib is saying that all of these are the same--and so are we! We are all Akaal Purakh. We are all a part of something so big and completely unfathomable to our minds. That's what Japji Sahib is about. I won't comment on your reference to Chaupai Sahib because it is actually a part of the Charitars (sp?) in the Dasam Granth, one of the most controversial parts of the Dasam Granth. The Charitars talk about drugs and erotica, yet people still want to believe that these are written by our Guru...I guess that's something for another discussion, but that's why the writings from the Dasam Granth can't be referred to as 100% credible in any debate on Sikhism. And when I say athiest, I mean athiest in the western sense...which the Sri Guru Granth Sahib does not comment on.

To (Jaitshree)- What you are saying about Bhagat Namdev seeing 'Waheguru' (whatever that may be) 70-80 times, how do you know? You were not the one who put his hand in the fire or the one who saw the one who got burned. Until you have proof, how can you really know? It's only faith, but faith isn't anything for sure. Blind faith is what causes terrorism and irrationality. In a way, it can be argued that Guru Nanak was trying to teach India the scientific method lol. That's what Sikhi is about though (in my inferior understanding, at least). Guru Nanak Dev Ji spent his entire life asking why people believe things and do things blindly. He created a philosophy (not an institutionalized religion I might add) so practical, where the principal actors are the individuals! Not deities, not statues, but rather us. As Sikhs, we are the seekers of truth (or knowledge) and the only way to learn is by not believing blindly. If we believe blindly, we become unable to learn what is real and what is true. Therefore, we cannot truly be Sikhs (students, from the word 'sikhna', to learn). The search for 'God' as is ignorantly translated in translations of the SGGS is not about reaching one with a supreme or magical being that is outside of us, but rather about understanding that everything around us--including ourselves--is the 'magical being' that the Gurus keep talking about. The focus is haumai (ego). If we understand what we are a part of, we will lose this false idea of self-importance that we have, and can therefore be freed from human nature. Kinda like Buddhism, which says that it's the inflated ego that is human nature which causes suffering."

(Basant) "To (Kalyaan) I completely agree with you. From what I understand of Gurbani, the message is loud and clear. Lose your ego, realise who you are, merge with the One, achieve Mukti. The One is, indeed within Us and everything around Us, we are One. We just have to realise this. So, again , I agree. Maybe it just wasn't clear from my posts, so I apologise. "

(Jaitshree) "To (Kalyaan), what I said about Bhagat Namdev Ji is in Sri Guru Granth Sahib, and dude i totally agree with you, lmao. we are saying the same thing I promise you, I'm sorry if i've been very unclear, and maybe been using wrong words? but like (Basant) said, its just a word, so no worries and be happy :D"

__________________________END____________________________________

I don't really think I need to conclude that :-)

What are your guys thoughts??

FOR MORE INFO ABOUT THE LECTURE:

http://www.facebook.com/sjkgill#!/event.php?eid=116967741657555&ref=mf

Distance

A saint asked his disciples, 'Why do we shout in anger? Why do people shout at each other when they are upset?'

Disciples thought for a while. One of them said, 'Because we lose our calm, we shout for that.' 'But, why to shout when the other person is just next to you?' asked the saint. 'Isn't it possible to speak to him or her with a soft voice? Why do you shout at a person when you're angry?' Disciples gave some other answers but none satisfied the saint.

Finally he explained, 'When two people are angry at each other, their hearts distance a lot. To cover that distance they must shout to be able to hear each other. The angrier they are, the stronger they will have to shout to hear each other through that great distance.' Then the saint asked, 'What happens when two people fall in love? They don't shout at each other but talk softly, why? Because their hearts are very close. The distance between them is very small...' The saint continued, 'When they love each other even more, what happens? They do not speak, only whisper and they get even closer to each other in their love. Finally they even need not whisper, they only look at each other and that's all.

That is how close two people are when they love each other.'

So when you argue don't let your hearts get distanced... don't say words that distance each other more, else there will come a day when the distance is so great that you will not find the path to return.

(Taken from Delraj Singh's facebook note)

Back to Basics

"If some lucky men survive the onslaught of the third world war of atomic and hydrogen bombs, then the Sikh religion will be the only means of guiding them.' When asked, isn’t this religion capable of guiding mankind before the third world war? He said, ‘Yes it has the capability, but the Sikhs haven’t brought out in the broad daylight the splendid doctrines of this religion, which has come into existence for the benefit of the entire mankind. This is their greatest sin and the Sikhs cannot be freed of it."

Bertrand Russell (Philosopher, Mathematician 1872-1970)

Half of us don't follow the 'splendid doctrines of this religion'. How can this dude expect us to teach others about it??

We spend so much time worrying about tiny details in reht (conduct), pro vs anti-khalistan, jatha v jatha (groups/sects within Sikhi) that we've forgotten the basics of Sikhi:

Truth, Contentment, Humility, Love, Honest earning (Kirat Karna), Seva (selfless service) Vand ke Shakna (Sharing), Reading Gurbani and most importantly Naam Japna (contemplation on the Divine Name).

I bet you ANY money, once we start practicing all of these aspects together, everything will fall into place...until then...

*photo i think is from Jasleen Kaur but I could be wrong :S

The Importance of Kes (hair) to a Sikh

Why don't Sikhs cut their hair? The unshorn hair (Kesh) is part of nature and God's system. Sikhs maintains long unshorn hair (‘Kesh’) as an act of acceptance of God's Will and living as nature intended, sustaining the individual in higher consciousness. The unshorn hair is regarded with the highest importance in the Sikh religion and is one of the basic requirements for a Sikh. Dishonouring one’s hair is one of the four Bajjar Kurehats (cardinal sins), which the Guru has told a Sikh never to commit. A Sikh doesn’t disfigure their hair from head to toe because of the Guru's order to maintain the sanctity of the Kesh. Nothing else matters. A Sikh does what their Guru tells them to do.

ਮਾਈ ਸਤਿ ਸਤਿ ਸਤਿ ਹਰਿ ਸਤਿ ਸਤਿ ਸਤਿ ਸਾਧਾ ॥ ਬਚਨੁ ਗੁਰੂ ਜੋ ਪੂਰੈ ਕਹਿਓ ਮੈ ਛੀਕਿ ਗਾਂਠਰੀ ਬਾਧਾ ॥੧॥ ਰਹਾਉ ॥

“O mother, True, True True is the Lord, and True, True, True is the Guru. The Word, which the Perfect Guru has spoken, I have tied to my robe. 1Pause”

(Ang 1204)

The Kesh act as the identity for a Sikh as well being a spiritual and practical tool that helps the body. Guru Nanak Sahib Ji, the founder of the Sikh Path, followed the ancient practice of the sages, prophets, and holy mystics of keeping the hair unshorn because keeping it in a natural state is regarded as living in harmony with the Will of Vaheguru.

*The biological functions and benefits of human body hair are for example:*

* The hair on our head protects the skull and brain

* The hair on our body acts an insulator and is linked to our nervous system

* Our eyebrows prevent water going into your eyes

* Facial hair absorb ether energy

* The hair under our armpits prevent friction and irritation when we move our arms *

----- KESH REHAT - GURBANI UPDESH -----

* There is a principle (vidhaan) of maintaining Kesh.

ਸੋਹਣੇ ਨਕ ਜਿਨ ਲੰਮੜੇ ਵਾਲਾ ॥

"Beautiful is Your nose and long hair." (Ang 567)

Meaning, those who have beautiful nose and beautiful Kesh, they too are your nose and Kesh. Thus, a Sikh should keep full appearance (i.e. maintain unshorn hair and not pierce the nose), crowned with a turban on the head.

ਮਾਠਿ ਗੁੰਦਾਈਂ ਪਟੀਆ ਭਰੀਐ ਮਾਗ ਸੰਧੂਰੇ ॥ ਅਗੈ ਗਈ ਨ ਮੰਨੀਆ ਮਰਉ ਵਿਸੂਰਿ ਵਿਸੂਰੇ ॥

"I have woven my hair into lovely braids, plaits, and marked the centre parting with red colouring (Sandhoor); but in the presence of You, I am still not accepted, and (because of this) I am dying suffering in anguish."

(Ang 558)

Meaning, braids, plaits, making partings with the hair and adding colour to the hair etc is prohibited for the Sikh of the Guru. Such people do not get accepted the Court of the Lord. Any form of intended disfigurement or mutilation of the body is prohibited in Gurmat, including shaving, plucking, tattooing, circumcision, piercing, colouring etc.

Guru Ji says: ਨਾਪਾਕ ਪਾਕੁ ਕਰਿ ਹਦੂਰਿ ਹਦੀਸਾ ਸਾਬਤ ਸੂਰਤਿ ਦਸਤਾਰ ਸਿਰਾ ॥ 12 ॥

"O person of God! Purify the mind what is impure (with bad thoughts) “this is the religious tradition through which you can experience the Lord's Presence.

(Abandoning circumcision, mutilation and deferment of the body etc) preserve a complete appearance with a turban on your head"

this becomes the way to maintain respect and honour. 12" (Ang 1084)

There is one Salokh of Bhagat Kabeer Ji which is often misquoted by mischievous people trying to justify the un-Godly act of shaving or trimming their hair.

ਕਬੀਰ ਪ੍ਰੀਤਿ ਇਕ ਸਿਉ ਕੀਏ ਆਨ ਦੁਬਿਧਾ ਜਾਇ ॥ ਭਾਵੈ ਲਾਂਬੇ ਕੇਸ ਕਰੁ ਭਾਵੈ ਘਰਰਿ ਮੁਡਾਇ ॥੨੫॥

"O Kabeer! When you are in love with the One Lord, duality and alienation depart. You may have long matted hair, or you may shave your head bald. 25"

(Ang 1365)

These lines criticize both those who have long matted hair or shave their head completely in order to achieve union with God. In these lines, the question of keeping or not keeping Kesh is not the case.

Similarly Guru Ji says: ਕਬੀਰ ਮਨੁ ਮੂੰਡਿਆ ਨਹੀ ਕੇਸ ਮੁੰਡਾਏ ਕਾਂਇ ॥ ਜੋ ਕਿਛੁ ਕੀਆ ਸੋ ਮਨ ਕੀਆ ਮੂੰਡਾ ਮੂੰਡੁ ਅਜਾਂਇ ॥੧੦੧॥

"O Kabeer! You have not shaved your mind, so why do you shave your head? Whatever is done, is done by the mind; it is useless to shave your head. 101"

(Ang 1369)

This salok (couplet) clarifies the above salok. As well as having biological functions and benefits, the hair is sacred due to the fact that spiritual energy abides within each and every pore of hair on the body. The hairs are like electrical wires, which preserve, carry and vibrate energy. When one chants & meditates the Divine- Name (Naam), each hair vibrates. Sikhs do not forcibly or intentionally remove any hair from the body but maintain clean hair with proper washing; tying and keeping them covered are requirements for a Sikh.

Gurbaani (the Divine Word) says: ਰੋਮ ਰੋਮ ਮਹਿ ਬਸਹਿ ਮੁਰਾਰਿ ॥

“On each and every hair, the Lord abides.”

(Ang 344)

ਗੁਰਮੁਖਿ ਰੋਮਿ ਰੋਮਿ ਹਰਿ ਧਿਆਵੈ ॥

“The Gurmukh meditates on the Lord with every hair of his body.”

(Ang 941)

*----- KESH REHAT - REHATNAMAS & PURAATAN GRANTH -----*

ਜਬ ਪਹਿਲੇ ਸਬ ਸਿ੍ਰਸਿਟ ਉਪਾਈ । ਤਬ ਹੀ ਮਾਨੁਖ ਦੇਹਿ ਬਨਾਈ । ਤਨ ਇਸ ਕੇ ਸਿਰ ਕੇਸ ਜੁ ਦੀਨੋ । ਸੋ ਇਹ ਤਨ ਸ਼ਿੰਗਾਰਿਹ ਕੀਨੋ । ਦਾੜ੍ਹਾ ਮੁੱਛ ਸਿਰ ਕੇਸ ਬਨਾਈ । ਹੈ ਇਹ ਦਿ੍ੜ ਜਿਹ ਪ੍ਰਭੂ ਰਜ਼ਾਈ । ਮੇਟ ਰਜ਼ਾਇ ਜੁ ਸੀਸ ਮੁੰਡਾਵੈ । ਕਹੁ ਤੇ ਜਗ ਕੈਸੇ ਹਰਿ ਪਾਵੈ ।

“God created the whole universe and then he fashioned the human body. He gave man a beard, moustaches and hair on the head. He who submits to His Will steadfastly adheres to them. They who deny His Will how will they find God in this world?”

(Bhai Desa Singh Rehatnama)

ਗੁਰ ਕੀ ਛਾਪ ਸਿਰ ਕੇਸ ਕੀ ਪਾਹੁਲ, ਦੇਇ ਉਤਾਰ ਸੋ ਬੇਮੁਖ ਜਾਨਹੁ। ਬੇਟੇ ਕੋ ਬੰਧੁ ਕੋ ਛਾਪ ਮੁੰਡਾਵਤ, ਜਮ ਦੁਖ ਭੋਗ ਕੇ ਪ੍ਰੇਤ ਪਛਾਨਹੁ।

"The Guru's stamp is Kesh and (Khandi di) Pahul, one who removes (their Kesh) is known as an apostate (bemukh). One who shaves the stamp (of the Guru) of their child (i.e. cut their children's hair), realise that person will suffer a terrible death and known as a ghost."

(Bhai Sahib Singh Rehatnama)

ਸਾਬਤ ਸੂਰਤ ਰੱਬ ਦੀ, ਭੰਨੇ ਬੇਈਮਾਨ । ਦਰਗਹਿ ਢੋਈ ਨਾ ਮਿਲੇ, ਕਾਫ਼ਰ, ਕੁੱਤਾ, ਸ਼ੈਤਾਨ । "God has made the human perfect, but the dishonourable destroy it. They will find no place in the Court of God, like the unbeliever, dog and Satanist."

(Guru Nanak Janam Sakhi)

ਨਾਈ ਦਾ ਹਥ ਸੀਸ ਚਿਹਰੇ ਨ ਲਗਣਾ ਪਾਵੈ । ਕੇਸਾਧਾਰੀ ਗੁਰੂ ਦਾ ਪੰਥ ਕਹਾਵੈ ।

"The head (of a Sikh) should never have to pass through the hands of a barber. The Guru's Panth (community) calls itself Keshdhari (those with unshorn hair)."

(Bansaavaleenama, Bhai Kesar Singh Chhibar)

ਇਹੈ ਮੋਰ ਆਗਯਾ ਸੁਨੋ ਲੈ ਪਿਆਰੇ । ਬਿਨਾ ਤੇਗ, ਕੇਸੰ ਦਿਵੋ ਨ ਦਿਦਾਰੇ ।

"Listen O beloved ones: It (the Kesh) is my stamp. Without (wearing) a weapon and keeping Kesh, I will not give my audience."

(Gurbilaas Paatshaahee 10 - Bhai Sukha Singh)

ਕੇਸਨ ਕੀ ਕੀਜਹੁ ਪ੍ਰਤਿਪਾਲ । ਨ ਉਸਤਰਨ ਸੇ ਕਟਯੋ ਬਾਲ ।੧੮।

"Maintain and look after your Kesh. Do not remove or cut any hair."

(Gur Panth Prakaash - Rattan Singh Bhangu)

*----- NAILS & HAIR -----*

Someone could argue why do Sikhs cut their nails when they don't cut their hair. Firstly, nails and the importance of hair cannot be compared. The hair is sacred that have a spiritual importance whereas the nails merely have biological function. Scientifically nails are dead soon as they grow further than the tips of your finger tips. A Sikh is required to do seva (selfless service) with his or her hands. When a individual uses their hands to do selfless service of washing up dirty dishes, cleaning shoes, sweeping the floor, cooking and serving food then there is no possibility for nails to remain long.

*----- BHAI TARU SINGH JI - SCALPED ALIVE -----*

A Sikh lives in the grace and glory of God. The Kesh are magnificent. Biologically, physically and spiritually they do so much for us. Looking at the Kesh of a Sikh one sees the Sikh principle of "Living in the Will (Bhaanaa) of the Almighty." The Kesh is a symbol of Sikhism and what the fundamental belief of Sikhs. Bhai Taru Singh jee is a Shaheed (martyr) who is a living reminder of what the Kesh means to the Khalsa. When asked to give up his faith and denounce Sikhi, he preferred to have his scalp removed than cut and disfigure his Sacred Kesh.

*Can't remember where I got the image from (anyone who know, let me know)

*Post taken from a friends' Facebook notes page :)