Angry Sikhs derail rail services
Thousands of commuters stranded
The rail-roko agitation by Sikh organisations against firing on Sikh protesters by a security guard of Baba Ram Rahim Singh in Mumbai threw the train traffic on Ludhiana-Amritsar and Ludhiana-Delhi sections in disarray here today.
With no train arriving from Amritsar, Jammu and Delhi side all through the day, thousands of rail passengers faced problems and uncertainty prevailed on the railway station.
According to information at the Ludhiana railway station, several trains like Amritsar-New Delhi Shatabdi Express, Amritsar-Bandra Pashchim Express, Jan Shatabdi, Amritsar-Darbhanga Express, Jammu-Mumbai Superfast Express and Jammu-Indore Malwa Express were detained by protesting Sikhs at Amritsar and Jalandhar.
Similarly, most of the Amritsar and Jammu-bound UP trains were held up midway at Ambala and Sirhind while some trains were terminated at Delhi itself to save the passengers from inconvenience.
The routine hustle and bustle, witnessed at the railway station from where some 36 trains passed out during the day, was missing and the platforms, as also the booking windows, wore a deserted look. The disruption of train movement during the period of protest (from 9 am to 7 pm) also affected the vendors and stalls of eatables who had to miss out on their sale of snacks and beverages.
Intending rail passengers, who had booked their journey tickets in advance for today, remained a confused lot as no information about running of trains in the evening or late night was made available to them at the railway enquiry or reservation counters.
According to station superintendent Ashok Salaria, 3005 UP Howrah-Amritsar Mail and 1057 Dadar-Amrtisar Express trains, which had arrived at the Ludhiana railway station, were terminated here and full refund of fare for the journey from Ludhiana to Amrtisar, was given to passengers.
The Howrah-Amrtisar Mail will commence its return journey to Howrah from Ludhiana this evening on the scheduled time while the other train might resume its journey to Amritsar late in the evening.
Players of four teams of different states, participating in the national 20-20 tournament here were stranded as they postponed their train journey and got their reservation cancelled due to uncertainty of rail traffic and fearing eruption of violence during the protest.
A large number of volunteers of Sikh bodies had blocked railway tracks on the Ludhiana-Ferozepur section near Mullanpur in this district for several hours and disrupted the rail traffic.
A group of Sikh Students Federation (Grewal) workers burnt an effigy of Baba Ram Rahim Singh on Gill Road while activists of the Shiromani Akali Dal (Amrtisar) blocked vehicular traffic at Jamalpur on Ludhiana-Chandigarh Road for over two hours.
Meanwhile, the United Church of Northern India, at its meeting, condemned the firing in Mumbai and demanded immediate arrest of the self-styled baba. The meeting also demanded adequate compensation to the kin of the dead and those injured in the firing.
Falsehood brings dishonour!
The only truth in this world is the Naam (Gurbani) everything else is just a false mirage. If one spends their life trapped in the sensual mirage they will not find God. They are trapped in falsehood, however if one follows the instructions of Sri Guru Granth Sahib Ji they will avoid falsehood and then come to see the lord of all.
The Great Giver has given the intoxicating drug of falsehood. Ang 15 SGGSJ
God has himself made falsehood apart of his game, the losers of this game indulge in falsehood while the winners obtain the truth and see passed this deception of desire.
If you long for your Husband Lord, O soul-bride, you must know that He is not met by falsehood. Ang 17 SGGSJ
Those who practice falsehood are dogs; those who slander the Guru shall burn in their own fire. Ang 21 SGGSJ
The Gurmukhs do not like falsehood. They are imbued with Truth; they love only Truth. Ang 22 SGGSJ
The true Sikhs don’t indulge in lust, drugs and other worldly pleasures they are intoxicated with the Naam.
Practicing falsehood again and again, people come and go in reincarnation, and forfeit their honor. Ang 23 SGGSJ
The self-willed manmukhs do not obtain the Mansion of the Lord's Presence. The false are plundered by falsehood. Ang 34 SGGSJ
By falsehood and deception, none have found Him. Whatever you plant, you shall eat. Ang 40 SGGSJ
They are engrossed in clinging desires; within their hearts there is ego and falsehood. Ang 47 SGGSJ
If the mind is polluted, then the body is polluted, and the tongue is polluted as well. With false mouths, people speak falsehood. How can they be made pure? Without the Holy Water of the Shabad, they are not cleansed. From the True One alone comes Truth. O soul-bride, without virtue, what happiness can there be? The Husband Lord enjoys her with pleasure and delight; she is at peace in the love of the True Word of the Shabad. When the Husband goes away, the bride suffers in the pain of separation, like the fish in shallow water, crying for mercy. As it pleases the Will of the Husband Lord, peace is obtained, when He Himself casts His Glance of Grace. Praise your Husband Lord, together with your bridesmaids and friends. The body is beautified, and the mind is fascinated. Imbued with His Love, we are enraptured. Adorned with the Shabad, the beautiful bride enjoys her Husband with virtue. The soul-bride is of no use at all, if she is evil and without virtue. She does not find peace in this world or the next; she burns in falsehood and corruption.Coming and going are very difficult for that bride who is abandoned and forgotten by her Husband Lord. The beautiful soul-bride of the Husband Lord-by what sensual pleasures has she been doomed? She is of no use to her Husband if she babbles in useless arguments. At the Door of His Home, she finds no shelter; she is discarded for seeking other pleasures. The Pandits, the religious scholars, read their books, but they do not understand the real meaning. They give instructions to others, and then walk away, but they deal in Maya themselves. Speaking falsehood, they wander around the world, while those who remain true to the Shabad are excellent and exalted. There are so many Pandits and astrologers who ponder over the Vedas. They glorify their disputes and arguments, and in these controversies they continue coming and going. Without the Guru, they are not released from their karma, although they speak and listen and preach and explain. They all call themselves virtuous, but I have no virtue at all. With the Lord as her Husband, the soul-bride is happy; I, too, love that God. O Nanak, through the Shabad, union is obtained; there is no more separation. Ang 55 SGGSJ
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| Amar Khalsa is set during the period 1716 to 1783, among the bloodiest periods of the Sikh history. The policy of Mughal rulers was total extinction of Sikhs. Among the most tyrants was Mir Mannu, Governor of Lahore in 1748. Sikhs faced worst onslaught at the hands of Mir Mannu and his men. Sikhs had to leave comforts of their homes and face hardships in jungles, hills and deserts. Moving military columns were sent to hunt them down. Rewards were announced for those who brought Sikhs dead or alive. When there were no more Sikhs in the homes, Mir Mannu ordered his forces to seize Sikh women and children. He gave them the choice to give up their faith or face cruel- inhuman tortures and death. But none could be wavered form their steadfast faith and love for Sikhi. Women were starved, their children cut into pieces before them and placed in their laps. Brave mothers saw their infants killed and hung on spear points. It is believed that 250,000 Sikh men & women, young, old and children were killed during Mir Manu’s reign. |
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| AMAR KHALSA is an adaptation of Bhai Vir Singh ji’s historical novel “Bijai Singh”. It is the story of Ram Lal, son of Chuharr Mall, a rich Hindu officer of Mir Mannu. Awed by the valiant deeds of Guru Gobind Singh ji’s Khalsa, Ram Lal chose to become a Sikh and gets a gursikh name Bijai Singh. Mir Mannu’s reign was a period of inexorable hostilities for Sikhs and it wasn’t to be any exceptions for Bijai Singh. Bijai Singh, shunned by his father had to give up comforts of his lavish parental house. His young wife Sheel Kaur and son Waryam Singh also endure all adversities with him and gladly accept hardships of staying in jungles. Bijai Singh and his family are constantly hunted by Mughal forces and eventually get caught. Khalsa forces attack Lahore to free Sikh women and children from Mir Mannu’ brutal atrocities. Sheel Kaur, Waryam Singh and other Sikh prisoners are freed. In the ensuing battle Bijai Singh attains martyrdom but not before Mir Mannu is killed. |
ਮਰਣੁ ਮੁਣਸਾ ਸੂਰਿਆ ਹਕੁ ਹੈ ਜੋ ਹੋਇ ਮਰਨਿ ਪਰਵਾਣੋ ॥
The death of brave heroes is blessed, if granted by the Creator.
Shaheed Bhai Balkar Singh Ji - murdered by criminals of the Sirsa Sauda Cult
Scenes of the Shaheed Singh’s Antim-Sanskar Procession :
Thousands of Sikhs attended the final rites for Shaheed Bhai Balkar Singh, who was gunned down onn June 20th 2008 by the body guards of criminal Gurmeet Ram Rahim in the Mulund suburb of Bombay. Sikhs all over India and the globe have protested this cowardly act by the Sirsa Sauda cultists.
Hemkunt Sahib (KP) – Sikhs have always been dearly attached to their religious places—especially those of historical significance. Sri Hemkunt Sahib is one of those places that draws Sangat in large numbers throughout its open season. Sikhs from all over the world, especially from the United States, Canada and England visit Hemkunt Sahib in Jathas to seek the blessings of Guru Gobind Singh Ji.
As the number of Sikh pilgrims is increasing incrementally at Sri Hemkunt Sahib, so is the ill-treatment that Sikhs get from the local residents of Uttarakhand. Local Sikhs belonging to the State have expressed concerns over the way Sikh pilgrims are treated by the shopkeepers and restaurant owners located on the main Hemkunt Sahib path. The recent news of the arrest of thirteen Singhs at Hemkunt Sahib has left everyone surprised while no one seems to have an answer to the increasing problems.
Baba Sukhdev Singh (Ber Kalaa), while speaking to the press about these problems, said that the thirteen Singhs were wrongfully arrested after they had a quarrel with local resident who were misbehaving. Whether or not these Singhs were released remains unknown to Baba Sukhdev Singh. According to the press statement by Baba Sukhdev Singh, similar incidents also took place recently in the areas of Chameli, Karanprayag, and Nandprayag. During these incidents, Sikh pilgrims were attacked by local residents who also injured many by throwing stones at them.
The state of Uttarakhand is greatly dependent on tariffs and spending by Sikh Sangat on their visit to Hemkunt Sahib. Sikh Sangat that arrives here spends huge sums of money without care and the local shopkeepers also gain by overcharging them for products and services. Considering the part that large numbers of visitors to Hemkunt Sahib plays in the development of the State, the local Government should also do its part in helping to ensure a safe environment for the visiting Sikhs.
“I establish thee as my son, that you spread My Path. Go and instruct humans in Righteousness and the Moral Law. Make people desist from evil.”
“I stood up, with joined palms, and bowing my head to Lord God, I said: Thy Path I shall spread only if Thou be at my back. For this was I born into the world, I utter only how and what God uttered to me, for I am the enemy of no one. He who calls me God will surely burn in the fire of hell. For I am only the servant of God: doubt not the veracity of this statement. I am but the slave of the Supreme Being come to witness His Play. I tell the world only what God said to me, for I will not be silenced through fear of the mere mortals. I utter as is the Instruction of God, for I consider no one greater than Him. I am pleased not with any religious garb, so I shall sow the seeds of the Unaccountable One. Nay, I worship not stones, nor am I attracted by denomintional coats. I utter only the name of the Infinite and so attain unto the Supreme Being. I wear not matted hair, nor ear-rings, nor have regard for any such ritual, and do only what God bids me do. I repeat only the Name of One God who fulfills us, at all places.” Translation of Quote from Bachiter Natak (Dasam Granth)
"All men are the same though they appear different.
The bright and the dark, the ugly and the beautiful,
The Hindus and the Muslims have developed in accordance with their different surroundings;
all human beings have the same eyes, the same ears,
the same body build composed of earth, air, fire and water.
The names Allah and Abhekh are for the same God;
the same is referred to in the Puranas and the Quran.
All human beings are the reflection of one and the same Lord.
Recognise ye the whole human race as one."
"He who repeats the Name of Him whose light is unquenchable,
who bestows not a thought on any one but the one God,
Who has full love and confidence in God;
who puts no faith, even by mistake, in fasting or worshipping his ancestors.
Who only recognises the one God, puts no faith in alms, penance and austerities.
In whose heart the light of the perfect one shines,
only he can be recognised as a pure member of the Khalsa."
"It is of no avail to sit closing both eyes and meditating like a crane.
This world is lost, and the next also, for those who go about bathing in the seas, desiring salvation.
They pass their lives In vain dwelling in the midst of sin.
I speak verily; hear me all - God is realised only through love." (Swayya 9)
"Some worship stones, put them on their heads or hang them round their necks.
Some insist that God is in the South, others bow their heads to the West.
Some fools worship idols; others waste their time with worshipping the dead.
The whole world is entangled in false ceremonies and has not found God's secret." (Swayya 10)
All the battles I have won against tyranny, I have fought with the backing of the Khalsa
Through them I have been able to bestow gifts,
Through their help I have escaped from harm,
The love and generosity of these Sikhs have enriched my heart and home.
Through their grace I have attained all learning; through their help in battle I have slain all my enemies.
I was born to serve them, through them I reached eminence.
What would I have been without their kind and ready help?
There are millions of insignificant people like me; true service is the service of these people.
I am not inclined to serve others of higher caste:
Charity will bear fruit in this and the next world, if given to such worthy people as these, all other sacrifices and charities are profitless. From toe to toe, whatever I call my own, all I possess and carry, I dedicate to these people
Sarbloh Granth- Sri Guru Gobind Singh Ji
SIPANJI
Sipanji is a Persian word meaning eight ("seh" is three and "panj" is five). Guru Gobind Singh ji had used this word in Verse No 107 of Zafarnama (the Letter of Victory) that he wrote to Aurangzeb in 1705. In this verse, he has referred to the world as " Sipanji Sarai" meaning an inn where people come to stay for just eight days and at the end of this period, yield their places to others who follow them. This period of Sipanji ie; eight days (from
First Day (
There is hectic activity going on inside the Anandpur fort. All-important manuscripts, articles of personal luggage, war materials etc have been packed. Things that cannot be carried have been torched. All wait for the nightfall. At about mid night, Guru ji with his family members and 500 strong Khalsa force leaves Anandpur fort. The night is dark and bitterly cold. The rain has made the tracks muddy which make it difficult for the convoy to move fast. After going by Kiratpur and Nimohgarh, Guru ji heads for Ropar. In the meantime, the enemy forces have come to know that Guru ji has left Anandpur fort. Throwing their oaths to the wind, they give a chase; the Khalsa force engages them in battle at different locations on the way; this goes on throughout. Guruji with family members and a small force has reached the banks of Sirsa, which is in spate on account of rains.
Second Day (
It is early morning. The river has subsided and can be negotiated. The party begins to wade through the water; forty Sikhs and Guruji's family members are able to go across. The rest have perished in combat. In the process of crossing of Sirsa, some of the rare manuscripts are lost. After crossing Sirsa, Guruji with 40 Sikhs, two eldest Sahibzadas, Mata Sundri and Mata Sahib Kaur move towards Ropar. On the way, someone has brought news to Guruji that not only the axis forces from Anandpur side are in hot pursuit; there is a large imperial army ahead of his route to Ropar. Guruji changes his route and heads for Chamkaur where he reaches by evening. He stations himself on a mud house or haveili and takes a defensive position to give battle to the enemy. By nightfall, the imperial forces reach Chamkaur and surround the village. Mata Sundri and Mata Sahib Kaur, in the company of a trusted Sikh proceed towards Ropar and spend the night at his house. Earlier in the morning, in the confusion of crossing Sirsa, Mata Gujriji with Sahibzada Zorawar Singh, Sahibzada Fateh Singh and a faithful attendant are separated from the main party. In the biting cold of early dawn, they walk through the thick jungle. Their bodies are benumbed with cold. Some way across, they are met by the family cook, Gangu Brahmin, who offers to give them shelter in his house; the offer is gratefully accepted. On reaching there, they are put up in the hinder most portion of the house. They sleep on a straw mat spread on the floor.
Third Day (
Early in the morning, a section of the Mughal force advances towards the mud house that has been turned into a fortress. This attacking force is met with a volley of bullets and arrows; many fall to the ground. Sections after section of their force attacks but every time are repulsed. When the enemy tries to force the gate open, the Sikhs come out in the open to give them battle. This goes on throughout the day. The advance of the imperial force is checked every time they try to scale the wall. The enemy suffers heavy casualties; many eat the dust after getting hit by the gold tipped arrows of Guruji. Nahar, one of the Generals of the Mughal forces has tasted a gold tipped arrow and left for the other world. Many of the enemy troops, out of fear, are seen hiding behind a wall. Sahibzada Ajit Singh has realised that the odds have turned against the defenders. With the blessings of the Master, he is seen piercing into the enemy ranks with a lance in his hand. And when the odds get still stiffer, Sahibzada Jujhar Singh also leaps into the enemy ranks; shooting and killing them. At the end of the day, three of the Panj Piaras, both the Sahibzadas, and most of the defenders have attained martyrdom. Only five Sikhs are left inside the fortress with Guruji. The Mughal force, being unsuccessful till now, retires to take stock of the situation and plan new strategy for the next day. Inside the fortress, the five Sikhs are begging the Master to leave for his safety; he is adamant in staying on with his Sikhs till the end. Ultimately the Sikhs, after due consultation with each other, have passed a Gurmata, asking him to leave the fortress. He has no other option but to accept their edict. Accordingly, accompanied by three Sikhs, he leaves the fortress in the dead of night leaving two of them inside and heads towards village Kheri. The sky is clear. It is a moonlit night that makes it easier for distant things to be seen. (Guruji has described in Verse 42 of Zafarnama that during that night the moon was shining with all its glory). However Guruji gets separated from the three Sikhs in their escape bid. Mata Sundri and Mata Sahib Kaur leave Ropar for
Fourth Day (
Guruji reaches Kheri village before daybreak. It is extremely cold. He has neither slept nor eaten anything for days. Thirst, hunger, and fatigue have totally exhausted him. He takes tender leaves and milk of the Akk plant; since nothing else is available here. His courage is strong like steel but limbs are weak. He is in the cluster of trees. The night falls and the Master is lying under the canopy of heaven; he is singing in praise of the Almighty. It is here that he composes the famous hymn “The disciple’s message to the dear Friend". After a few hours rest, he starts again in the direction of Malwa. It is difficult to keep moving on. So he lies down and rests in a garden in Machhiwara which belongs to a Masand named Gulaba. Mata Gujri and the two young Sahibzadas continue to be at the house of Gangu Brahmin.
Fifth Day (
Sixth Day (
Guruji's presence at Gulaba's house has been noticed by his neighbours. Gulaba is scared lest the Mughal forces come to know about it. He has refused shelter to Guruji and asks him to leave. There is no resentment or sorrow at Gulaba's lack of heart. Before leaving Guruji wants to meet Gurdevi, the lady, who has been yearning to meet the Master for whom she has been weaving cloth for some time. The Master brings joy to Gurdevi by visiting her and accepting the cloth. At the suggestion of the two Muslim followers, who have also joined him, the cloth is dyed in blue, made into robes and all six (including Guruji) dress up as Muslim faqirs. Four of them carry him in a litter with one Sikh waving Chauri over him. For all, the Master is now the Uch Da Pir or Spiritual Chief of Saints of Uch. (They travel in safety towards Hehar in Ludhiana District, Raikot, Jatpura, and finally to Dina where he stayed for quite some time and wrote Zafarnama). The young Sahibzadas have been summoned before Wazir Khan, the Governor of Sirhind. Before leaving the fort of the confinement, their grand mother exhorts them to be true to the ideals of their grandfather and father. On reaching the court of the Governor, the young souls refuse to bow before him when asked to do so. Both brothers are cajoled into taking up Islam, which is refused, with a firm no. They are offered best of life if they change their religion. Their reply that they will prefer to die rather than live as renegades, infuriates the Governor who thunders that he will give them one more day to think ; if they don’t change their views they will be tortured. The Sahibzadas are taken back to the fort.
Seventh Day (
The Sahibzadas are again brought to the court of Wazir Khan. He again suggests to them to take up Islam which is spurned ever more vigorously. The Governor is at the end of his wits and cannot swallow the adamant attitude of the young children. He gives them last chance to think over his proposal otherwise they should be ready to face dire consequences. They are again taken to the fort. Mata Gujriji is aware of what is in store for the young princes. She reinforces their resolve on remaining firm in their conviction.
Eighth Day (
The two brothers are again taken to the Governor's court, where the same offer is made and is again rejected. The Governor is convinced by now that the young Sahibzadas will not yield on their religion .He announces his verdict: they are to be bricked alive and then beheaded. Some one in the gathering objects to this punishment for the young boys. The Quazi intervenes to say that the holy law has given them choice between Islam and death; it is they who have chosen death. The brothers have been made to stand near each other. A mason starts building a wall around them. An executioner with drawn sword is also standing nearby. So are the Quazi with a copy of Kuran in his hand and an official of the Governor's court to ensure that the orders are carried out properly. The wall has come up to the shoulder height; the Governor again visits the young princes and again offers them freedom if they take up Islam; he gets the same reply. There upon, on a nod from the Governor, Prince Zorawar Singh's head is severed from his body. At this stage prince Fateh Singh is again asked to accept Islam if he wants to avoid the fate of elder brother. His reply: be quick so that I can meet my elder brother. He is also beheaded. When Mata Gujri hears of the violent end of her grand children, she closes her eyes and soon she is together with the slain princes.
How do we remember the Heroes? The above is a short history of Sipanji - the most tragic period of our nation. A period, which gave us our greatest heroes. The tyrants furnished the situation to them; their courage provided the theme for their great deeds. Where can we find a handful of newly trained combatants taking on the might of an empire (Guruji has described their numbers as forty verses ten lakh in Verse No 19 of Zafarnama). Sahibzadas Ajit Singh and Jujhar Singh, knowing fully well what awaits them in the battlefield outside the Chamkaur fortress, willingly let a charge against the enemy forces and sacrificed their lives. Countless others who had faith in the Master gave their lives for a cause in which they had unflinching faith. The young princes could not be coerced into taking up Islam in spite of threat of death; their indomitable spirit could not be broken. A grand mother sends her grandsons to embrace death rather than let them change their faith. And finally the hero of heroes, Guru Gobind Singh, who gave everything he had, his father, his four sons, his mother, his dearest Khalsa for bringing an end to tyranny. How do we observe this period of Sipanji and remember our heroes. To begin with, we may narrate their deeds to our children. Over a period of time, this will become part of our folklore. The heroes are the beacons who light up our path in the journey of our lives. The greatest inspiration to a young mind is the hero he decides to emulate. We may also take the children to the sites where these heroic deeds were performed especially during Sipanji. The more adventurous may actually walk in their footsteps from Anandpur Sahib to Chamkaur Sahib on 20/21 December every year. International shooting / archery competitions (the main weapons used by the heroes) may be organised each year. People may like to have Sehaj Path at their homes during this period of eight days. Finally, since this was a period of extreme pain for the creator of the Khalsa, people may like to dispense with indulgence in merry making during Sipanji. Even though 22 December is also a joyous occasion for the nation (Guru Gobind Singhji was born on this day in 1666), the day can still be celebrated with solemnity. The above are only some of the suggestions as to how we can observe Sipanji and remember our heroes. Ultimately every individual, every family decides as to what we should do, if at all any thing has to be done, during this period. The purpose of this write up is to bring home to every one that there was a short period in our history when extreme sacrifices were made by its heroes in the formative years of the nation.
Basic Teachings of Sri Guru Nanak Dev Ji
There is one God; the creator off everything, Waheguru is the supreme soul. Waheguru is our true mother and father.
Salvation is when our soul merges back into Waheguru
Waheguru is unborn, self-existent, immortal, truth, without fear, without hate. The world is a fake drama, like a dream. Waheguru is beyond birth and death.
Deeds and devotion determine salvation, not caste, status and colour etc
We must respect all beings and faiths. (Guru Nanak Dev Ji had a Muslim and a Hindu accompany him throughout his travels when spreading his message of truth)
Forceful conversion into any faith is an evil deed. Every person has the right to freely think, and freely pursue a faith of their choice. (In 1675, Sri Guru Teg Bahadur Ji, the 9th Sikh Guru gave his life for another faith to protect this principle)
Women have equal status as men and should not be treated as inferior (Sri Guru Granth sahib Ji, says that women are the ones that give birth to kings and saints, why should they be treated as inferior?)
Despite having comfort, luxury and prosperity, there is no true contentment without spiritual and moral foundation.
Human life form is a precious opportunity to get salvation; it will go to waste, if it is squandered away in false egocentric attachment with materialism.
Equality of all is important, all our souls are from the same Lord, therefore everyone should have equal rights, regardless of sex, status, religion, colour etc. We should have no discrimination, and should treat people the way we would want to be treated.
We must work and earn honestly.
We should help the poor and needy, a minimum of 10% of our earnings should be given to charity.
We must be kind and helpful.
We must reject rituals, superstitions, omens, incantation (magic spells) and amulets.
We should share and never be greedy or selfish.
A Sikh should only believe in Sri Guru Granth sahib Ji as the true guru. If they do not they are not a Sikh.
Sikhism & Organ donation
A guide to organ donation
What is organ donation?
Organ donation is the gift of an organ to help someone else who needs a transplant. Hundreds of people lives are saved each year by an organ transplant. Organs that can be donated by people who have died are the heart, lungs, kidneys, Liver, pancreas and small bowel. Tissues such as skin, bone, heart valves and corneas can also be used to help others.
When can organ donation take place?
Doctors and nurses are committed to doing everything possible to save life. Organs are only removed for transplantation once all attempts to save life have failed and after death has been certified by a doctor or doctors who are entirely independent of the transplantation team. Most donated organs come from people who die from a serve brain injury and who receive treatment from a ventilator in an intensive care unit. The brain injury damages vital centers in the brain stem which are essential to maintain life. No one can live once these centers have been destroyed. Tests can show conclusively when this has happened. In some circumstances, patients who die in hospital but are not on a ventilator may also donate. They are called non-heart beating donors.
Consent
The consent or lack of objection, of those closest to the patient is always sought before organs can be donated. This is why it is so important for people to discuss their wishes with their loved ones. Donation is an individual choice and views differ even within the same religious groups. Many families who agree to organ donation have said “It helps to know that some good has come from our loss”
Care and respect
The removal of organs is carried out with greatest care and respect. The family can see the body afterwards and staff can contact a Chaplin or local religious leaders if the family wishes.
Where does Sikhi stand in regards to Organ donation?
The Sikh philosophy and teachings place great emphasis on the importance of giving to others, hence the free kitchen at every Sikh temple. Sikhs have in the past put others before themselves a great example of this is when Sri Guru Teg bahadur Ji sacrificed his live (he was beheaded) to defend the rights of the Hindu religion (a faith which he didn’t even practice). If Guru JI can give his life for the betterment of others, the least we can do is give our organs once we are dead to benefit others.
Through goodness and truth, the dead establish a bond with the living. Ang 143 SGGSJ
Real life example of how a Sikh man helped save five lives because he decided to become an organ donator when he was alive!
Jagmohan Singh Taank
Sikh Jagmohan Singh Taank fulfilled his Guru’s teachings when he donated his organs for transplant to help others. The thoughtful 6ft “gentle giant” made the final decision to donate much easier for his family by carrying a donor card and letting them know of his wish to donate organs before his death.
Jagmohan known as “Monna” to his family was a fit 26 year old security officer when he complained of a serve headache; he then collapsed and was rushed to an intensive care unit in
His family flocked to his side, including his parents who flew in from
To register, on the NHS Organ Donor register online visit:
or ring 0845 60 60 400 for more info
Now, this was the phase when the divine miracle began to take shape. It was Sardar Kesar Singh, the owner of reputed " Kwality Group of Hotels and Restaurants" in Surat and his son Sardar Manjeet Singh, who suggested to me that I should undertake a pilgrimage to the holy Golden Temple at Amritsar and offer Akhand Paath and Ardaas with complete faith and total devotion and pray before Sri Guru Granth Sahib Ji to cure me of my cancer and bless me with good vibrant health and long life to remain in his service. I initially, took this suggestion very lightly and argued back that I do not understand Punjabi or Gurmukhi and would therefore, not follow any word of Sri Guru Granth Sahib Ji and whatever brief knowledge of Sikhism and Sri Guru Granth Sahib Ji I acquired was in April of 1999, when I wrote six researched articles on the 300 years of Khalsa celebrations published in the Indian press. But, Sardar Kesar Singh, who is also the president of Gurdwara at Udhana-Surat, convinced me that Sri Guru Granth Sahib's blessings are not restricted to those who speak or understand Punjabi or Gurmukhi. It is the faith and sincere devotion to the Guru which makes you worthy of his blessings.
So often, I see and meet Gurus in my dreams and they taught me a new healthy life-style to give happiness to others. I am never angry. I have no bad habits and always remain jovial. Now, my motto is: ' people enjoy the happiness they feel. But I enjoy the happiness I give. Guru's one of the teachings says: “Kirat Karani and Wand Chhakana." - meaning: earn the fruits of your hard work ‘Naam Japana’; and share your fruits with others with love. The Khalsa belongs to [the wondrous guru] God; all victory of is the victory of [the Wondrous guru] Wahe Gurujika Khalsa- Wahe Guruji ki Fateh.
Mr Vasu Bhardwaj
Journalist, Science Writer, Corporate Analyst
701-Chinmaya Apartment, Anand Mahal Road, Behind Bhulka
Bhavan, Adajan, Surat, Gujarat-395009
Tel: 0261 – 2690033, 0261 - 224 00 99
Mobile: 09825113636
E-mail vasuamerica@yahoo.com
