325.The Man in Blue – Chaur Seva & Var Asa
Since the 13th of June I am back in Southall, where I started when I came to the UK in February 2000. But this time I am not lodging in the Park Avenue Gurdwara. I have a ‘humble abode’ positioned strategically halfway between the Park Avenue and the Havelock Road Singh Sabha Gurdwaré, and within walking distance of the Oswald Road (Ramgharia), the Guru Granth, the Nanak Darbar and the Guru Amar Das Gurdwaré.
Southall is no paradise, but I can live here almost like the life I lived in Amritsar. I do not have to plan Gurdwara visits, I can just get up and go, and as the Park Avenue Gurdwara is next to the railway station it is easy to visit the Gurdwara on the way out or on my return.
In Amritsar I could see Harmandr Sahib from the roof of the house I lived in, here I can see the ‘golden dome’ of the Havelock Road Gurdwara from my window. Like in Amritsar there is a lot of human noise, but not much traffic or airplane noise (until the 3rd runway comes on stream).
Last Sunday I walked to Havelock Road Gurdwara and arrived in time for the start of the Ásá dí Vár. One of the sevadars asked me to do chaur seva, and I sat with the Guru Granth Sahib, listening to and partly singing along with the Vár in Rág Ása.
There was not a lot of sangat in the diván, but a steady trickle of people came in to pay their respect to our Eternal Teacher. The Rágí Singhs (where are the Rágí Kaurs ?) were doing a good job, not just singing nicely, they gave the impression that they believed in what they were doing.
And I was filled with feelings of love and peace, love for all and at peace with all. That is no mean achievement, as my life is in some turmoil at the moment. It was not through my efforts that I felt love and peace, it was the Gurbání and the Sangat that brought this about.
What I am trying to tell you is that I thoroughly enjoyed myself, leaving Havelock Road after having too much breakfast, and ready to tackle whatever life throws at me.
If you know what Gurdwáré are about, if you are familiar with Gurbání and its teachings, Gurdwáré can be great places to be in. It helps if you are an elderly male (greybeard) wearing a traditional outfit.
Those that know me are aware of the fact that I am often critical of the management of the Hounslow Singh Sabha Ltd. But I do acknowledge that Mr Sohi and friends do run their enterprise in a professional manner. Of course not much is done to help youngster who are on the path, nothing is done to teach One God, One Granth, One Panth and One Rehat Maryada.
Sikhí is :
A spiritual way of life
Many Sikhs do not like to talk about the Sikh religion, because we are not like the three well known religions, Judaism, Christianity and Islam. Sikhí has a number of core principles, but it does not have a comprehensive system of doctrines. The emphasis is much more on our way of life. In the Sikh principles article we try to explain the core principles of Sikhí, and even that goes quickly from ‘what to believe’ to ‘what to do’. Most Sikhs believe that the soul travels through various existences and when it reaches the human stage it will strive to be reunited with God. But in whatever way you look on these matters, if you do not seriously try to live a ‘Godly’ life, it is all rather irrelevant.
A religion
Sikhí is a religion, but the emphasis is on the way of life, and not on doctrines.
An ethnic group or a nation
Sikhs, regardless whether they are of Panjabi background or not, have been recognised by the Law Lords as a separate ethnic group. Many Sikhs consider themselves to be a nation. But the Sikh Nation, or the Sikh Ethnic Group is part of the one Humanity, as we are all God’s children, regardless of our religion, ethnicity or nationality. And regardless of our ethnicity or nationality, according to Guru’s teachings Sikhs should make a contribution to the countries they live in. They should be loyal but critical citizens of their countries of residence.
323.The Man in Blue – Last Post and Ardas, Ieper May 25 2008
Every evening at 8 pm the Last Post is sounded at the Menen Gate in Ieper. On special days like the 11th of November or bank holidays many will attend, on other days there might be only a few locals, but the Last Post is played and a minute silence is observed regardless.
As part of the special Sikh event on May 25 we were allowed to do a two minute prayer during this evening ceremony. I prepared and submitted a special Ardás, and supplied the organisers with a text.
I sang (with the Sangat) the original text of Tú Thakur Tum Pi Ardás, and gave the ‘Sikhí to the Max’ translation as underneath to the organisers. I recited the first part of the standard Ardás (text from SRM) in Panjabi, which I translated myself (see below). As there were many British people present and Sikhs from different European countries, I decided to do the part of the Ardás specific to the occasion in English. The full text (including translations) was available for interested members of the public.
Note that although I wrote the second part, I have followed the pattern of the standard Ardás. Please let me know what you think of our effort.
Tú Thakur Tum Pi Ardás : You are our Lord and Master; to You, I offer this prayer. This body and soul are all Your property. You are our mother and father; we are Your children. In Your Grace, there are so many joys ! No one knows Your limits. O Highest of the High, Most Generous God, the whole creation is strung on Your thread. That which has come from You is under Your Command. You alone know Your state and extent. Nanak, Your slave, is forever a sacrifice. ||8||4||
Ardás : The One All-Powerful and All-Pervading. The victory belongs to the Wonderful Enlightener. Respected adorable God help us ! Ode to the adorable God by the 10th Master. Remember the primal adorable God, then remember Guru Nanak. Then remember Guru Angad, Amardas and Ram Das, they will protect us. Remember Arjan, Hargobind and the respected Har Rai.
Remember respected Har Kishan, seeing whom all pain goes. Remember Teg Bahadur, and the nine treasures will rush to you. He will protect you everywhere. The Tenth Master, respected Guru Gobind Singh will protect you everywhere. Read, meditate on and get support from the light of the Ten Gurus, the respected Guru Granth Sahib. All say Vahiguru, Vahiguru [Wonderful Enlightener] !
Sadh Sangat Jio [Respected True Congregation], we have come together here in Ieper to remember our forefathers who gave their lives for the right of people here in Belgium and other European countries to live in peace, to enjoy freedom. They followed Guru’s teachings and the example set by so many others in our history. Vahiguru [Wonderful Enlightener] We ask you for the strength of your Nám, that we will always keep to your path ! All say : Vahiguru, Vahiguru. May we remain humble, and may God give us wisdom ! You are the honour of the honourless, you are the power of the powerless, the shelter of the shelterless, True Father Vahiguru. Fulfil the objectives of all. May we meet those beloveds that make us meditate on your Nám. Says Nanak, the Nám is the positive force, the welfare of all is in Your Will. Vahiguru Ji Ka Khalsa [The Khalsa is with Vahiguru]
Vahiguru Ji Ki Fateh
[The victory is with Vahiguru]
The Khalsa and the 5Ks – Vaisakhi 1699
In 1699 Guru Gobind Rai the tenth Sikh Guru, called his Sikhs together in Anandpur Sahib in the north of Panjab. He stood before the meeting, holding a sword, and asked for people to come forward who were willing to give their head.
The first five who did so are called the Panj Piaré, the five beloved ones. They were the first members of the Khalsa, the order of initiated Sikhs, those who are totally committed to the Sikh way of life, to doing God’s work. They then in their turn initiated Guru Gobind Rai into the Khalsa, and many others followed. From then on all Khalsa men were known as Singh (=Lion) and Khalsa women as Kaur (=Prince). Thus Guru Gobind Rai became Guru Gobind Singh.
This took place under the rule of one of the more intolerant Mughal Emperors, who then ruled most of the north of India. Being a Khalsa involved physical fighting against the oppressors, to achieve freedom of worship for all.
Guru did stipulate that the sword was only to be used as a last resort, after all other means had failed. Guru wanted his Khalsa to be Sant-Sipahi (Saint-Soldier), who would not fight for material gain or out of anger, but who would defend the defenceless and fight against injustice.
As visible signs of their commitment the members of the Khalsa were to wear five outward signs, the so called Five Ks, and this practice is followed to this day.
Do realise that initiated Sikhs or Khalsas are only a relatively small group within the wider Sikh community or Panth. Many people of Sikh background wear a Kara, and more committed ones also keep uncut hair and wear a turban. It is unlikely that Sikhs who are not initiated wear a Kachhera, while only initiated Sikhs will wear the Kirpan.
The 5 Ks
The 5 Ks are :
· Kesh (uncut hair, no cutting, trimming or shaving)
· Kara (a steel bracelet)
· Kangha (a wooden comb)
· Kacchera (cotton boxer short)
· Kirpan (small steel sword)
The kirpan stands for this fight against injustice referred to above
The Five Ks symbolise dedication to a life of devotion and submission to the Guru. For an initiated Sikh or Khalsa the fact that the Guru has asked the Sikhs to wear the Five Ks is sufficient reason and no more needs be said.
The Khalsa cannot be anonymous. Her/His religion is known to all. She/He stands out among people, and any unseemly behaviour on her/his part would be noted as unbecoming of a follower of the Gurus.
Anybody seeing somebody wearing the Khalsa uniform (the Five Ks) should know that they can go to her/him for help. Regardless whether they wear western or Panjabi style clothes, they are visible Sikhs. Unfortunately many Sikh ladies, even initiated ones, choose not to wear a turban, and are therefore not easily recognisable as Sikhs.
322.The Man in Blue – Ieper May 2008
Since Vaisakh 1999 when European Sikhs together with the City of Ieper organised a big celebration of 300 years Khalsa, I have been involved in the remembrance of the Sikh soldiers of the British Indian Army who gave their lives for the freedom of Belgium and other European countries.
The Lahore and Meerut Divisions of the British Indian Army were in North Western France and South Western Belgium from October 1914 till October 1915. These soldiers, like others on both sides of the conflict, had to fight in appalling conditions and there were many casualties. The survivors often lost arms or legs, or ended up with other disabling injuries.
For many of the soldiers that survived it raised their political awareness. They wanted at the very least to be full citizens of the Empire for which they sacrificed the best years of their lives. They soon found out that white Empire citizens were more equal than the brown or black ones.
Sikhs join the 11th of November Armistice in Ieper each year, but this May 25 May event was
organised by a group of Sikhs operating under the name of Sikh Worldwide Organisation for Remembrance Days. For Sikhs who live in continental European countries, that have no common history with the Sikhs, it is an important way of putting themselves on the map. The day was attended by about 300 Sikhs/people of Sikh background from Italy, Switzerland, Spain, France, Germany, Belgium, the Netherlands and the UK.
In the morning we started with a meeting at the place where the British Indian Troops were deployed for the first time in 1914. The narrow country lanes were jam-packed with cars and coaches, and local traffic, even pushbikes, had trouble getting past. Apart from the Sikhs there were representatives of the City of Ieper, including our good friend Domeniek Dendooven, who truly deserves to be called an honorary sardar !
I had put together a specially adapted Ardas, about which I will write in my next article. I recited the Ardas during this morning session and again in the evening at the Menen Gate in Ieper itself. Otherwise there were as per usual too many speeches. I do not like speeches very much, and spent my time talking to other non-lovers of speeches.
In the afternoon there was a cultural programme on the Grote Markt in central Ieper, with gatka, bhangra and gidha. I spoke to a number of local people and British tourists who were curious to know what was going on. We also handed out leaflets about Sikhí, Sikhs and their history. It was a good opportunity to increase awareness.
In my next article I will write about the daily Last Post ceremony at the Menen Gate and about the ardas that was said on the occasion.
Principles of Sikhism
Principles of Sikhism
A short definition of a Sikh is somebody who follows the teachings of Sikh Gurus, as found in the Guru Granth Sahib. Underneath I will try and sum up the most important aspects of these teachings.
One God / One Humanity
One God : There is only One God, there is no Sikh God, Christian God or Muslim God, there is only One God. God is the Creator, the Nurturer, the Destroyer, all the qualities of the many Hindu gods are united in the One God.
One Humanity : All humans, regardless of their gender, caste, ethnicity, faith, nationality are members of the same human race. Guru says that all can find the way to God, Guru only recognises the high caste of being near God and the low caste of being away from God.
Simran and Seva
Simran : Meditation, which means think about God, keep God in your mind. You can do simran by repeating a special word (Vahiguru), or by reading, singing the hymns from Guru Granth Sahib. All this should lead to a state where God is always with you (whether you are sitting or standing, awake or sleeping), a state where you see Her/His presence in all and everything. This is directly connected to :Seva : Seva means selfless service. A lot of Sikhs do voluntary service in the Gurdwara, like cooking or serving the free food supplied there, or keeping the Gurdwara clean. In big Gurdwaras the reading and singing from Guru Granth Sahib is mostly done by ‘professionals’ but in smaller ones the sangat (congregation) performs part of or all of this seva.
We should also do seva outside the Gurdwara, help your elderly neighbour or the single parent family, the homeless, or people outside the UK who are victims of famines, natural disasters, wars etc. I came across a good example of Sikh seva at a Gurdwara in Himachal Pradesh, where a local Hindu man who had lost his arm in an accident was employed as watchman. Instead of giving him a handout, they enabled him to make an honest living.
Honest Work
Guru Granth Sahib does teach us that we should not be so-called ‘holy beggars’. We are to live in society and make a living by doing honest work. A Sikh in business is fine, but it should be honest business, giving the customers a good deal, and the Sikh businessman should share any surplus monies with those that are in need, which brings us back to seva.
What is our aim in life
We believe that the soul originates from God, and after travelling through various existences, wants to return to God. It is only as a human that you can achieve this ‘liberation’ from the cycle of birth and death.
It is by God’s grace only that this liberation will be achieved.
The first verse of this sabad by Guru Arjan (the fifth Guru) illustrates our aim :
Asa Mahala 5 Dupadé
You have been blessed with this human body.
This is your chance to meet the Lord of the Universe.
Other efforts are of no use to you.
Joining the Sádh Sangat, meditate on the Jewel of the Nám. (1)
Guru Granth Sahib – P 378
Glossery of terms used in the article
|
Caste |
Hereditary social group within Indian society |
|
Gurdwara |
Guru’s Door = Sikh place of worship |
|
Guru |
‘Bringer of Light into Darkness’ = Teacher |
|
Guru Granth Sahib |
Teacher Book Respected = Sikh holy book |
|
Nám |
Name = Key concept for Sikhs : Godly Essence, present in all and everything |
|
Sádh Sangat |
True Congregation |
|
Sangat |
Congregation |
|
Seva |
Selfless service |
|
Sikh |
Pupil, student = follower of Sikh way of life / religion |
|
Vahiguru |
Wonderful Teacher = God |
