Gurbani being Disrespected

Every tukh (word) of Gurbani is directly from God. Infact Gurbani is the Light of God. Gurbani is there to guide us to merge back with God. It is a Great Disrespect to use Gurbani as a fashion symbol.

To degrade Ikonkar as a fashion symbol on everyday house hold accessories is outrageous. Is this holding Gurbani in high regards? Every bit of Gurbani is our living Guru!

People could be drinking anything from the mugs, and washing it next to meat stuff with all other dirty dishes. The tops get sweaty and people will wash them with their boxers and socks. Kids will leave their bags on the floor etc. The baby will shit and puke all over that baby top. Sikhs wear turbans not hats and these people have the cheek to put Gurbani on a hat. What will that person be cooking with that apron on; plus a apron is there to protect against dirt and these people have the cheek to put Gurbani on it. This new trend of using Gurbani as a fashion symbol is disgusting and so disrespectful. This is an insult to the Sikh faith and this company is making a mockery of the Sikhs Holy scriptures.

The Mind

Gurbani tells us that there is a war going on between good and dark energies within us. Our mind is the tool to tap into both, whatever we focus on in our minds will decide the lifestyle we live. If we focus on Waheguru the dark energies which lead to sin and falsehood will be subdued. But if we loose focus on Waheguru we will be trapped in corruption and darkness. The reciting of Gurbani is the way to enlighten our soul. But the war is very hard as the dark passions are very powerful; only really hard devoted worship will make the dark energies go away.

Those contented souls who meditate on the Lord with single-minded love, meet the True Lord. The Gurmukhs train their minds to contemplate the Lord, the Supreme Soul. SGGSJ ANG 18

O mind, swim across, by focusing your consciousness on the Shabad. SGGSJ ANG 19

O my mind, earn the profit, before you return home. SGGSJ ANG 20

Forgetting the Beloved, even for a moment, the mind is afflicted with terrible diseases. How can honor be attained in His Court, if the Lord does not dwell in the mind? SGGSJ ANG 21

Within the mind are emeralds and rubies, the Jewel of the Naam, treasures and diamonds. O mind, become Gurmukh, and extinguish the fire (evil desires) within. SGGSJ ANG 22

By dealing their deals of falsehood, their minds and bodies become false. O Nanak, instruct your mind through the Word of the Guru's Shabad, and praise the Lord. SGGSJ ANG 23

The defect of the body which leads to sin is the mud puddle, and this mind is the frog, which does not appreciate the lotus flower at all. SGGSJ ANG 24

I serve my True Guru with single-minded devotion, and lovingly focus my consciousness on Him.The True Guru is the mind's desire and the sacred shrine of pilgrimage, for those unto whom He has given this understanding. The blessings of the wishes of the mind are obtained, and the fruits of one's desires. Meditate on the Name, worship the Name, and through the Name, you shall be absorbed in intuitive peace and poise. O my mind, drink in the Sublime Essence of the Lord, and your thirst shall be quenched. Those Gurmukhs who have tasted it remain intuitively absorbed in the Lord. Those who serve the True Guru obtain the Treasure of the Naam. Deep within, they are drenched with the Essence of the Lord, and the egotistical pride of the mind is subdued. The heart-lotus blossoms forth, and they intuitively center themselves in meditation. Their minds become pure, and they remain immersed in the Lord; they are honored in His Court. Those who serve the True Guru in this world are very rare.Those who keep the Lord enshrined in their hearts subdue egotism and possessiveness. I am a sacrifice to those who are in love with the Naam.Those who attain the Inexhaustible Name of the Infinite Lord remain happy throughout the four ages. Meeting with the Guru, the Naam is obtained, and the thirst of emotional attachment departs.When the mind is permeated with the Lord, one remains detached within the home of the heart.I am a sacrifice to those who enjoy the Sublime Taste of the Lord.O Nanak, by His Glance of Grace, the True Name, the Treasure of Excellence, is obtained. SGGSJ ANG 28

Serve your True Lord and Master, and you shall be blessed with true greatness.By Guru's Grace, He abides in the mind, and egotism is driven out. This wandering mind comes to rest, when the Lord casts His Glance of Grace. O Siblings of Destiny, become Gurmukh, and meditate on the Name of the Lord.The Treasure of the Naam abides forever within the mind, and one's place of rest is found in the Mansion of the Lord's Presence. The minds and bodies of the self-willed manmukhs are filled with darkness; they find no shelter, no place of rest. Through countless incarnations they wander lost, like crows in a deserted house. Through the Guru's Teachings, the heart is illuminated. Through the Shabad, the Name of the Lord is received. In the corruption of the three qualities, there is blindness; in attachment to Maya, there is darkness. The greedy people serve others, instead of the Lord, although they loudly announce their reading of scriptures.They are burnt to death by their own corruption; they are not at home, on either this shore or the one beyond. In attachment to Maya, they have forgotten the Father, the Cherisher of the World.Without the Guru, all are unconscious; they are held in bondage by the Messenger of Death.O Nanak, through the Guru's Teachings, you shall be saved, contemplating the True Name. SGGSJ ANG 30

Shaheedi Baba GurbakshSingh Jee

A SHORT GLIMPSE AT THE SHAHEEDI OF BABA GURBAKSH SINGH JEE
Taken from translation of Rattan Singh Bhagoo's 'Pracheen Panth Parkaash' by Tapoban.org Sevadaars

Childhood

Baba jee was of village Leel near Siree Amritsar. His Father was Bhai Dasaundha Singh jee and mother Mata Lachmee Kaur jee. Baba jee's parents served Satguru Gobind Singh jee and Baba jee received amrit at the age of 11, due to the inspiration of Bhai Mani Singh jee. He spent time with Baba Deep Singh jee and Bhai Mani Singh jee and became a very good scholar and warrior.

Character

Baba Gurbaksh Singh was always dressed in blue baaNaa and kept a very strong Rehit (discipline). He would awake at Amrit-vela (early hours before sunrise) and do ishnaan (bathe). Then, while reciting Gurbaani, Baba jee would tie his tall dastaar. Baba jee loved Sarbloh (pure iron) and would adorn his body and dastaar with iron Shastars (weapons) and armour. Every Amrit-vela Baba jee sat in the divaan at Siree Akaal Takhat Sahib. Rich or poor, he greeted all people with the same respect. He had absolutely no worldly aspirations or greed. Whenever there was a battle, Baba jee would be in the forefront carrying the the Nishaan Sahib (Sikh flag) and advancing to the forward to the beat of the nagaara (war drum).

Abdali's Oppression and the Khalsa Scatters
The Khalsa had scattered to the jungle and mountain areas when the Afghan invader, Ahmed Shah Abdali, brought his army through Panjab in 1765. It was Abdali's 10th invasion. At Amritsar, the Sarbat Khalsa (the collective gathering of all the Khalsa) gathered one day and after the night divaan, decided to abandon Amritsar and leave together as a group for Malwa (south Panjab).



Baba Jee Offers His Shaheedee
After the decision had been made, Baba Gurbaksh Singh rose and addressed the Singhs. Baba jee asked whether there is any Sikh who is devoted to Naam and has strong Rehit that is willing to sacrifice themselves and spill their blood for the Chardi Kalaa of the Panth. The Singhs replied, "Baba jee, is there any Singh better for this than you? There is no one with more kamaeee (spiritual wealth). No one else has the power to abandon their body and go to Dargah (Court of the Lord) like you do. No one else's request will be more acceptable to Waheguru than yours." Baba jee listened to these words and then bowed his head and agreed to the request.



Baba jee Prepares His Wedding Party
Baba jee then called out, "I want to be Shaheed! If there is any other Gurmukh who wishes to come with me to Dargah, then let them also come. When there is a marriage, the groom goes with his Sarbaalha (best man) and with a large baraat (marriage party). I am going to marry the bride of Death. Are there Singhs who would be my Sarbaalhas?"Hearing Baba jee's call, many Singhs rose and stood with Baba jee to become the "Sarbalhas" and the others joined saying they would be the "Baraat" (marriage party).



The Singhs Prepare for The "Wedding"
Hearing of the advance of Abdali from Lahore, some people left Amritsar. Only about 30 Singhs now remained who were all Chardee Kalaa Naam Abhyaasee (repeaters of the Divine-Name) Gursikhs. They prepared for their death like a groom prepares for his wedding. They all had new cholas (dresses) sewn. Some decided to sew blue, and others wore white and others saffron. After bathing in the holy Sarovar (pool of nectar), along with the other 30 Sikhs, Baba jee offered Karah Parshaad at Siree Harmandir Sahib and did Ardaas: "Satguru jee may our Sikhi last with our Kesh (hair) intact until our last breath." After taking Hukam (edict) from Sri Guru Granth Sahib jee and reciting "Ghoriaa'n" (a prayer abot marriage), the Sikhs stated that they were going to wed death. They returned to Sree Akaal Takhat Sahib to listen to keertan of marriage hymns and await the enemy. In this way, the entire night passed in listening to keertan. At day break, the enemy had arrived.



The Afghans Arrive & The Battle Begins
The Nishaan Sahibs were furling and the beat of nagaaraas was echoing. The Singhs were like grooms anxious to marry a beautiful wife and seeing the time come closer, becoming more and more excited. The Singhs were surrounded on all four sides and the Afghans began to close in. Baba jee called out to all the Singhs, "Singhs! Step forward and embrace martyrdom! If we step forward, our honour remains intact, if we step back, they will say we are retreating! Do not look for assistance anymore, just go forward! Now go forward and give your heads!" Hearing Baba jee's cry, the Singhs all charged forward. They fell upon the Afghans like a lion on deer.



The Afghans Fall Back & Reinforcements
Wherever the Singhs stood their ground against the Afghans, they eventually fell. Afghan reinforcements also arrived. Not one Singh stepped back. Some Afghans even began to run away. Many Singhs standing with Baba jee fell to the rain of bullets. Baba jee then took out his heavy Tegha (double-edged sword) and ran towards the enemy. He swung his Tegha with such force that it cut through the armour of the Afghans. The Afghans continued to fall back and began to wonder whether these few Singhs would cause their defeat. They could not bear the brunt of the Singhs' sword blows. They fell back and began to fire bullets and arrows.



Baba Jee's Shaheedee
Baba jee's body was pierced by many bullets and arrows and his wounds could not be counted. But neither did the Singhs accept defeat nor would they acknowledge any pain. Although tired and weak from loss of blood, Baba jee was careful that no one would say he retreated. Baba jee called to the remaining Singhs, "Singhs! Do not shame the BaaNaa we wear! May our Shaheedees be perfect and may we fall in the battlefield!" By this time, even more Afghan reinforcements arrived. The new Afghans surrounded the wounded Baba jee and pierced him with their long spears. Baba jee fell to his knees. Not willing to accept anything but martyrdom, Baba jee then again raised his khanda and called to the Afghans, "Come! Try to take my head!" Again the enemy surround him and fighting on his knees, Baba jee was beheaded and attained martyrdom. Baba jee's vow was completed.



The Aftermath
Night fell and the Afghans were in shock after seeing such a bloody battle. They set up camp near the Bhangi fort and fell into a deep sleep. The few Singhs that had remained hidden in the area attacked the camp at night. The remaining Afghans could not sleep in peace and at day break, they quickly fled from the area. The same night, a few other Singhs came to the scene of the battle. They saw the headless bodies of the Singhs and many many Afghans. The Singhs gathered all the bodies are cremated them together behind Siree Akaal Takhat Sahib. Degh was distributed and the Singhs celebrated as though a great wedding had taken place. The Shaheed Ganj of Baba Gurbaksh Singh still stands at that place. Baba jee's Shaheedee was glorious and indeed, the Afghan power did begin to fall after this point. Within a few years, the Sikhs began to rule Punjab and the Sikh Kingdoms were established.

Lesson Learnt:
It is a misconception that we the Khalsa today are weak. We still have the same basic ingredients that our precessors had - Gurbani and Amrit of the double-edged sword. What we lack are Simran and Rehat. A nation that forgets it's history is like a dying tree. The Blood of Martyrs is fertiliser to this tree of the Khalsa, and even reading about them is invigorating. We need to share our history - to be inspired and inspire others.

Discrimination against the disabled in some Gurdwaras

It is very sad and at the same time very frustrating to inform the Sangat, that a lot of Gurdwaras within the UK discriminate against disabled people. I regard this behaviour as being very cruel and narrow minded. Nobody should be denied the Darshan of Sat-sangat and Sri Guru Granth Sahib Ji due to their illness. Sri Guru Granth Sahib Ji teaches us to be kind, caring, and compassionate. Gurdwaras are meant to be a place of peace, tranquility, devotional healing and pleasantness. However the doors are getting closed on some of the most venerable and needy members of our society the wheel chair bound people.

Reasons given by some Sikhs to justify their actions when carrying out this discrimination:

• The wheel chair has dirty tires, therefore it is not allowed in the Darbar, as it is a disrespect to bring dirt in the Darbar.

• When a person sits in the Darbar on a wheel chair, they are on a higher platform then the rest of the congregation.

These Arguments are very weak and can be easily crumbled with common sense.

The wheel chair tires be cleaned with wet cloth; most people wash their feet before entering the Darbar, so why can’t it be the same for a wheelchair? (It’s ironic because the same Gurdwaras allow dirty socks and crutches into the Darbar)

Even better why can’t the Gurdwaras provide clean wheelchairs already in the Darbar, then the person can be transferred into the Gurdwara owned wheel chair, which will be clean due to not being used on the street?

Does the disabled person sit on the wheel chair higher than the rest of the congregation to cause disrespect, or are they on it out of desperation due to their illness?

Would Maharaj throw a disabled person out of his Darbar?

Is their anyway of justifying, the denied access to the Darbar of a disabled person? Does the disabled person have any bad intentions to disrespect Sri Guru Granth sahib Ji, or are they helpless due to their illness?

In conclusion I state, that this Un-Sikh like behavior needs to stop, otherwise the reputation of the Sikh community as an caring nation will be tarnished

Historic Traditions:

Sakhi 1

In the times of Guru Amardas Ji there was a boy from a wealthy family. He was the only son, however seeing his wealth a couple of the local thugs befriended him and introduced him to alcohol and drugs. After a while he started buying these products for himself and his new friends. He stole from his parents to support his habits. After awhile he caught leprosy seeing this his friends left him and his family build him a little hut on their farm land (as leprosy was catchable). He become so ill that he used to cry in pain, both physical pain and emotional pain. Once a group of Gursikhs were going to see Guru Amardas Ji, and on their way while walking they were reciting Gurbani. Upon hearing the Gurbani the leaper felt a smooth and soothing feeling. He managed to make a few crying sounds and tap his hut. One of the Gursikhs heard this and answered this cry for help. The leaper asked the Sangat what they were reciting. The Sangat told him that they were reciting the Gurubani of Sri Guru Nanak Dev Ji and that Sri Guru Amardas Ji is now at the throne of Guru Nanak Dev Ji and we are on our way to see him. Hearing this the leaper said Please Gursikhs take me with you; being true Gursikhs they didn’t refuse the sick mans request. (How could they refuse anyone a chance to see Guru Ji) they pulled him along in a (skateboard type of thing, which was used for the disabled them times). They took the leaper to the Darbar of Guru Ji. Guru Ji told the Sangat to take the leaper to the bathing site of Guru Ji. Guru Amardas Ji bathed the leaper with his own hands and cured him. The leaper became a devote Sikh of Guru Ji.

Sakhi 2

One day after the morning congregation was over a man brought a large bear into the Darbar of Dhan Dhan Satguru Sri Guru Gobind Singh Ji Maharaj. The man wanted to give a performance with his bear before Guru Sahib and the Sangat and as a consequence asked for permission. On being permitted to do so he began to wrestle with his bear. After a while he used his stick to make the bear do all sorts of tricks (Dancing etc).

At the time a Sikh called Bhai Kirtia Ji was doing chaur Sahib seva over Dhan Dhan Satguru Sri Guru Gobind Singh Ji Maharaj. As the bear did its tricks Bhai Kirtia Ji would begin to laugh out loudly. Towards the end of the performance Guru Sahib turned to Bhai Kirtia and asked him, “Bhai Kirtia do you not recognise the bear?” Bhai Kirtia looked confused and said, “Guru Ji it is a bear I have never seen” Guru Sahib smiled and said, “Bhai Kirita it is your father Bhai Gurdas”.

Upon hearing this Bhai Kirita was really surprised and upset. He folded his hands together and humbly said to Guru Sahib, “O Guru of the world, my father always did seva in your holy Darbar. He would get up early in the morning and recite his prayers. He also served the ninth King, Dhan Dhan Satguru Sri Guru Tegh Bahahdur Ji Maharaj. Having done such dedicated seva how can this be the reward given to him? If this is his fate what fate awaits someone like me? Please be kind and tell me why my father ended up in this unfortunate position after serving the house of Dhan Guru Nanak Dev Ji Maharaj with such love and devotion.”

Guru Ji said, “It is correct that your father had served Dhan Dhan Satguru Sri Guru Tegh Bahadhur Ji Maharaj devotedly. But on one occasion, while he was distributing karah prasad, a passing Gursikh came into Darbar sahib to bow before the king of kings, with a cartload of goods on the move (so his clothes were dusty because he had been working). After paying his respects to Dhan Dhan Satguru Sri Guru Tegh Bahadhur Ji Maharaj and the sangat the Gursikh begged for some prasad (because he was in a rush to get back to his cart which was left unintended) but your father refused to give him any "Saying wait you turn". The Gursikh explained his situation to him, but instead, he reprimanded that Gursikh for making the request again and again and for advancing towards him like a bear. That Gursikh picked up a small piece of prasad which had fallen on the floor and uttered, ‘Waheguru’, and went away asking Akaal Purakh why some Sikhs of Dhan Guru Nanak Dev Ji Maharaj had forgotten the true spirit of Sikhi. According to this Gursikh those fake Sikhs were the real bears. A few days after this incident your father died and on account of the words uttered by that Gursikh he was born again as the bear who sits in front of us today.”

On hearing these words of Dhan Dhan Satguru Sri Guru Gobind Singh Ji Maharaj the entire congregation felt pity for Bhai Gurdas Ji and collectively they begged Guru Ji to somehow redeem Bhai Gurdas Ji from that sort of life. Guru Sahib smiled at his Sikhs and turned towards the owner of the bear and asked him what price he was willing to sell the bear? The owner of the bear agreed to part with the animal for 200 rupees. Guru Sahib took 200 rupees from his own pocket and paid the owner of the bear.

After this the bear sat at the feet of Dhan Dhan Satguru Sri Guru Gobind Singh Ji Maharaj. Guru Sahib then got some karah prasad prepared which was distributed to all the Sangat. Guru Sahib fed the bear a bit of prasad. A few seconds after Guru Ji had done this the bear went to sleep for the last time and Bhai Gurdas Ji’s soul was liberated by that King of this world and the next.

What will be the fate of people who discriminate against the disabled be?

Sorat'h, Fifth Mehl, Third House, Du-Padas:

One Universal Creator God. By The Grace of The True Guru:

Bathing of the soul and mind in the Sadhsangat (Sarovar of Sadhsangat) of Ram's (Waheguru's) daas (devotees), all past sins are erased.

One becomes immaculately pure, taking this cleansing bath of the soul (in this sarovar of Sadhsangat of Ram's (Waheguru's) daas)

The Perfect Guru has bestowed this gift.

God has blessed all with peace and pleasure.

Everything is safe and sound, as we contemplate the Word of the Guru's Shabad.

In the Saadh Sangat, the Company of the holy, filth is washed off.

The Supreme Lord God has become our friend and helper.

Nanak meditates on the Naam, the Name of the Lord.

He has found God, the Primal Being.

(SGGSJ ANG 625)

It is up to us the youth to make a difference and change ways that will better the community!

Sikhs being targetted

Sikhs Being Attacked

Recently on the streets of the UK I have heard of numerous attacks upon random innocent Sikh youths by Islamic Extremist gangs. These Gangs see all non Muslims as prime enemies. They are armed and dangerous picking on naïve and venerable Sikh youths. Below is the type of crimes committed on the Sikh youth:

• Humiliation beatings
• Muggings
• Stabbings
• Gun point robberies
• GBH

Case Study

In Beckton (London) a young Sikh was walking home from work, he was spotted by a Gang called the Paki Panthers, he was beaten severely and the initials PP were scared on his face. The Police was unable to catch the culprits. The young Sikh is now going through rehabilitation. But unfortunately he refuses to go back to work and keeps himself withdrawn from society after his ordeal.

Case Study 2

A Gang called souljaz of Allah aka Afghan bad boys beat up a innocent Sikh and removed his turban. In retaliation a Guilty Gang member was stabbed in a massive fight against the family of this Sikh boy. However it is the Sikhs that are facing a long prison term now.

A police person can’t be with you 24/7, that’s why it is important to be vigilant and self reliant. There is nothing wrong in self defence regardless of what the law says. The law is in fantasy world and it is not working in reality. I would rather go jail for breaking the Law instead of being dead. It was better if the Sikh with PP on his face beat the hell out of the gang. But now he has to live with PP on his face for the rest of his life. Our youth are too soft and don’t react due to the fear of prosecution from the authorities. However in a fight it’s you or them, the after effects can be dealt with if you survive.

Mentality of these gangs is described in one of their RAP tunes

Jail 2 Jahid

http://www.channel4.com/video/brandless-catchup.jsp?vodBrand=dispatches-from-jail-to-jihad

Watch this programme

Disrespect of Sikh Ethics at Harley Grove Gurdwara

Disrespect of Sikh ethics committed at Harley Grove Gurdwara Bow.

Nature of incident

Shaheedi deg a milk drink containing a small amount of the intoxicant cannabis was given out to Sangat on the Shaheedi celebration of Sri Guru Arjan Dev Ji. An argument erupted between a small amount of Sangat that were protesting against this act and the committee. After some time a Singh managed to pour the intoxicating drink down the drain.

Historic traditions

The trend of Shaheedi deg is a Sikh tradition; it was used as a medicine on times of war. Gurbani does not allow regular consumption of this drink. It was a drink used in the healing process of a wounded soldier. On the Shaheedi day of Sri Guru Arjan dev Ji the Sikhs give out cold drinks to the surrounding community in remembrance of the first martyr of the Sikh community.

Gurmat views:

Gurbani tells us to stay away from intoxicants as they delude the mind and alter our health. Regular consumption for worldly pleasure is not permitted in the Sikh faith. However it is different if it is needed for medication, cannabis is a known natural pain killer. It made no sense handing out Shaheedi deg as no one was injured or needed it as medication.

The Fear of You, O Lord God, is my marijuana; my consciousness is the pouch which holds it. Ang- 721 SGGSJ

Kabeer, those mortals who consume marijuana (intoxicants for pleasure), fish (meat) and wine (alcohol), no matter what pilgrimages, fasts and rituals they follow they will go to hell. Ang- 1377 SGGSJ

Backlash on our community

Just imagine if the general public or authorities had caught this incident and reported in mainstream papers. How embarrassing would this be for Sikhs in general, that a Holy Sikh Gurdwara was supplying cannabis drinks to its worshipers? This would have tarnished the reputation and honour of the Sikh community. The possession and consumption of cannabis is a criminal offence in the UK.

A meeting will be held on the 22^nd June 2008 to discuss this incident and whether the committee will allow this practice in the future. The committee should be more responsible and not bring this type of criminal activity to a Gurdwara.

Contact Details:

Gurdwara Singh Sangat
Harley Grove, Bow, London E3 2AT
United Kingdom
Tel: 0208 980 8861

Paramjit Singh - India

Paramjit Singh, here seen with two of his beloved grandchildren, is a 54 year old retired British citizen from Wolverhampton who was arrested in the Punjab region of India in December 2006. He has been charged with possession of explosives, grenades and handguns, with the intention of carrying out terrorist activities to disrupt the recent local elections, a charge which he strenuously denies. Paramjit is currently in the middle of a long and drawn out trial.

In the last week of April 2007, Paramjit has been further charged with a mugging offence, which led to the death of a man.

So, how did this situation arise?

Paramjit travelled to India in October 2006 with his wife and his young niece. He had been travelling backwards and forwards between India and the UK for some time, as he was building a retirement home in his ancestral village of Gakhal. This latest trip had been to purchase building supplies for his new home.

Paramjit is a Sikh, and a vocal critic of the anti-Sikh riots that followed the assassination of Indira Gandhi in 1984, and of the human rights abuses that continue in the Punjab to this day.

In October 2003, Paramjit was arrested, on arrival in India, on suspicion of travelling on a false passport. However, after the British government confirmed the authenticity of the passport, Paramjit was cleared of the charges and, since that time, had travelled to India several times without any problems. He therefore had no inkling that his trip in October 2006 would not be equally trouble free.

On 23rd December 2006, Paramjit and two others were arrested and charged with possession of explosives, grenades and handguns, which it was alleged had been found in Paramjit’s car.

24 hours later, the police changed their story and alleged that the cache of weapons had actually been found under a haystack in the village of Gakhal. However, when journalists travelled to Gakhal to gauge the reaction of the villagers to the discovery of a stash of weaponry in their village, they were unable to find a single villager who was aware of the alleged seizure. In fact, the villagers all reported that they had not seen any policemen in Gakhal for over a week.

Paramjit is fortunate to have a very supportive family and, in particular, his daughter, Ravinder, a British lawyer, has been lobbying the Foreign and Commonwealth Office, Paramjit’s local MP and MEP, and the British media to keep his case in the spotlight.

Paramjit also has a very competent defence lawyer in India, Kharag Hundal, who has ensured that this case was fast tracked and came to trial within months, rather than years. Mr Hundal himself has been receiving threats from the police, simply for doing his job.

The trial had been proceeding well, albeit slowly, with a judge who appeared to be fair and asking the right questions.

However, on 25th April 2007, on the same day a hearing was scheduled in respect of the charges, where it was anticipated that the prosecution would conclude their case and the case for the defence could begin, Paramjit was taken from Nabhe jail, where he was in custody. Rather than being taken to the hearing, he was taken to the police station and charged with two further offences.

It is now alleged that 54 year old Paramjit was involved in a mugging, on 23rd November 2005, carried out by three “youths”, of approximately 25 years old, which led to a man’s death.

As a result of these further charges, the hearing into the original charges could not and did not take place, and therefore the trial has been derailed.

Fair Trials Abroad’s concerns

• The case against Paramjit in relation to the cache of weapons is so flawed as to be unsustainable. There is no evidence that we are aware of linking him to any of the weaponry that was allegedly seized and we understand that, as the trial has progressed, the police have been made to look increasingly foolish.
• Following Paramjit’s initial arrest, he was severely beaten and tortured by the police in order to try and force him to sign a confession. Paramjit’s lawyer made representations to the judge regarding this torture and daily medicals were ordered in order to ensure the torture did not continue.However, since his further arrest on 25th April 2007, we understand that Paramjit has been severely beaten again and forced to sign several blank “confessions”. The police have also threatened doctors at the hospital where Paramjit is examined daily, telling them that they would be killed if they mentioned any injuries in their reports to the courts.
• In relation to the mugging charge, Paramjit is a 54 year old man, who would have been 52 at the time of the alleged offence, therefore hardly a “youth of approximately 25”. More importantly, Paramjit was in fact, in Britain at the time the mugging took place, a fact that could be easily verified by his passport, of which the Indian police holds a copy

It appears that the mugging charge was just an excuse to put further pressure on Paramjit and that the police action is clearly driven by a political agenda. He has been told by the interrogating officers that the will receive immunity and allowed to leave, if he confesses to being paid by members of the opposition party to assassinate the Chief Minister of Punjab.

At a court hearing on 1 May 2007 the judge fortunately ordered judicial remand and Paramjit was returned to Nabhe jail, where the police cannot torture him any further.

Share your concerns with Paramjit’s MP, Ken Purchase (492a Stafford Road, Oxley, Wolverhampton, WV10 6AN or by email, at kenpurchasemp@parliament.uk)

Devadasi; Holy Ariyan Hindu Prostition System in Indian Temples

Devadasi system is not only exploitation of women, it is the institutionalized exploitation of women; it is the exploitation of Dalits, the lower class of untouchables; it is the religious sanction given to prostitution of helpless economically and socially deprived women; It is the glorification of humiliation of women. Inherent in this system is the fascistic belief that a certain section of human population, the lower caste, is meant to serve the ‘higher caste’s superior men’. Inherent in it is the feudal-lord-temple-priest-nexus, where the priest, already having a psychological hold over the minds of simple people to the point of dictating their way of life, uses his power to give ‘religious sanction’ to the practice by declaring it ‘sacred’, and thus cajole and lure simple minded villagers into this worst form of prostitution.

Devadasi literally means God’s (Dev) female servant (Dasi), where according to the ancient Indian practice, young pre-pubertal girls are ‘married off’, ‘given away’ in matrimony to God or Local religious deity of the temple. These girls are not allowed to marry, as they were supposedly married to the temple. She ‘serves’ the priests and inmates of the temple, and the Zamindars (local land lords) and other men of money and power, in the town and village. The ‘service’ (sexual satisfaction) given to these men is considered akin to service of God. The Devadasi is dedicated to the service of the temple Deity for life and there is no escape for her. If she wants to escape, the society will not accept her.

The Devadasi system is still flourishing in parts of India, especially in the South and specifically in the states of Maharashtra, Andhra Pradesh, Tamil Nadu and Karnataka. Ironically, these are the techno-savvy states now synonymous with Indian progress in the global market.

If you take the beautiful country road from Dharwad, Karnataka, you will reach the small temple village of Saundatti in South India. It is in this village that the Devadasi tradition, one of the most criticized forms of prostitution in India is still practiced. Despite the governmental ban, hundreds of girls are secretly dedicated to Goddess Yellammaevery year.

Renuka temple in Saundatt

There are more than 450,000 Devadasies trapped in this form of prostitution, deified and glorified by the heinous religious sanctions. According to the 1934 Devadasi Security Act, this practice is banned in India. This ban was reinforced again in 1980s but the law is broken every day. Poverty and ‘Untouchablity’ contribute to the persistence of this terrible practice.

Devadasi Yellamma poses for the camera

Priest Yedurayariah at the Renuka temple

Continuing Practice of Dedicating Dalits as Devadasies

A report commissioned by the National Commission for Women (NCW) in India reveals the shocking reality of how thousands of Dalit women continue to be forced into the Devadasi system in several states of India. Estimates suggest that girls dedicated to temples in the Maharashtra-Karnataka border area number over 250,000 and are all from the Dalit community of untouchables. More than half of the Devadasies become prostitutes.

The beginning of this system can perhaps be mapped out in the inscription found in temples. The word Emperumandiyar which was used in the sense of Vaishnavas before 966 A.D. got the meaning of dancing girls, attached to Vishnu temples, in inscriptions of about 1230-1240 A.D. in the time of Raja Raya III. [Raghavacharya: I, 118]. In many quarters the emergence of the Devadasies has been linked to the downfall of Buddhism in India that the Devadasies were Buddhist nuns can be deduced from many evidences: They are unknown to ancient India. Jaatakas, Kautillya or Vatsayana do not mention them, but later Puranas found them useful. The system started only after the fall of Buddhism and records about them start appearing around 1000 A.D. [Bharatiya Sanskruti Kosh, IV, 448]. It is viewed that the Devadasies are the Buddhist nuns who were degraded to the level of prostitutes after their temples were taken over by Brahmins during the times of their resurgence after the fall of Buddhism.

Devadasi Drummer- Miniature Painting

The Devadasi system was set up as a result of a conspiracy between the feudal class and the priests (Brahmins). The latter, with their ideological and religious hold over the peasants and craftsmen, devised a means that gave prostitution a religious sanction. Poor, low-caste girls, initially sold at private auctions, were later dedicated to the temples. They were then initiated into prostitution.

According to the famous Indian scholar Jogan Shankar, following reasons played a major role in supplanting the system with firm roots:

1. As a substitute for human sacrifice, being and offering to the gods and goddesses to appease and secure blessings for the community as a whole;

2. As a rite to ensure the fertility of the land and the increase of human being and animal population;

3. As a part of phallic worship which existed in India from early Dravidian times;

4. Probably sacred prostitution sprang from the custom of providing sexual hospitality for strangers;

5. Licentious worship offered by a people, subservient to a degraded and vested interests of the priestly class;

6. To create a custom in order to exploit lower caste people in India by the upper castes and classes.

Devadasi, the court singer- Miniature painting

Dalit Devadasies

It is interesting to note that the untouchables belong to the Dalit community and are lower caste Hindus, though, otherwise are not allowed to drink water from the same well as the rest of the higher caste people of the village. They cannot eat from the same plate or sit in the same place as upper caste people. They work mostly as night-soil cleaners.

When it comes to sex they are not only ‘touchable’ but are actually forced into sex by the higher caste Hindus and practices such as the Devadasi system are invented to facilitate and perpetuate their exploitation.

It is these powerful sections of the society, who control not only the economic and social activates but also the minds of the poor villagers that pose the biggest impediment to elimination of this evil. There is a crying need for a more comprehensive legislation to emancipate these vulnerable girls.

A word about Untouchables or Dalits

Many sociologists believe the caste system in India originated as a way of dividing labour and as a method of exercising social control for maintaining order. Its power – and almost absolute acceptance – stems from the fact that caste derives religious sanction for India’s majority from the 4,000-year-old Manu Sashtra or the Laws of Manu. According to this, society was divided into four broad social orders, or varnas, at the head were the Brahmins, a priestly class, who are the most pure. From the arms came the Kshatriyas, the warriors and rulers. From the lower limbs were born the Vaishyas, the traders. And from the feet the Sudras, the lowest caste, destined to serve the other three.

‘Untouchables’ were considered so impure and polluting that they were not even included in the system by Manu. This translated into their complete exclusion from society. Their hamlets were outside the village, and they could not even talk to or walk on the same path as the other castes, much less touch them. When the British ruled in India, they left this caste distinctions alone to avoid unrest. In some ways they even reinforced it, finding Brahmins useful as clerks and administrators who served the British Empire faithfully. Today, in India, the Untouchables call themselves ‘Dalits’, which means ‘Broken People or the Down-trodden people’. There are almost 180 million dalits in India alone and at least another 60 million around the world who face caste discrimination of various kinds.

Perpetuation of Devadasi System

Traditional empires being despotic restricted trade to the palaces and temples, forbidding the common masses from trading or traveling. Only priests, the royalty and certain privileged merchants (who were closely regulated) traded and traveled. And one lucrative trade that the priests and princes often monopolized was the oldest and most despotic of all, prostitution. Doubtless the girls were seduced by a theology of mysticism, just as the widows who, as suttees, threw themselves on their dead husbands’ funeral pyres believed they were attaining spiritual purity, but the sexual economics of female exploitation provide a candid explanation of what was happening.

Legends to support Devadasi system

To keep the Bahujans and Dalits under control, stories were manufactured and incorporated in various Mahatmyas in the Puranas. There are three important legends, we should know about. It may be useful to know these traditional stories told by Brahmins and believed to be true by the sufferers themselves. Vasant Rajas, "Devadasi: Shodha ani Bodha", (Marathi), Sugava Prakashan, Pune, 1997, has given the account of various legends in Puranas concerning this practice.

Legend of Renuka or Yallamma

According to this legend, Renuka appeared from the fire pit of 'Putra Kameshti' Yadnya performed by a Kshatriya king Renukeswara. She was married to Rishi Jamdagni. The couple had five sons including Parasurama. One morning she was late in coming home from the river as she was sexually aroused by watching the love play in river, of a Gandarva raja with his queens. This enraged Jamdagni who ordered his sons to kill her. All other sons refused and were burned to ashes by the Rishi's curse, but Parsurama beheaded her. The Rishi gave him three boons. By first, Parshurama asked to bring back to life his four brothers. By second he wanted his mother to be made alive. But her head was not available. So Parshurama cut the head of a woman from 'Matang' caste, and Jamdagni revived his wife with Matangi's head. By third he wished to be free from the sin of matricide. But Renuka was cursed by Jamdagni to have leprosy and was banished from the hermitage. However, some ‘Eknatha’, 'Jognatha' Sadhus in the forest cured her. She returned back to Jamdagni who pardoned her and blessed her that she will attain great fame in Kaliyuga

Temple of Renuka was built in 13th century in Soundati hills. The Jains believe that Renuka is their 'Padmawati'. For centuries, the devotees of Renuka, who are mostly Dalits and Bahujans, assemble there twice a year on Magha and Chaitra full moon days for pilgrimage and offer their daughters to make them Devadasies.

Legend of Renukamba

There is a temple of Renukaamba, built in 14th century, at the top of Chandragutti hill in Shimoga district in Karnataka. The gullible masses from Dalit and Bahujan communities are made to believe that Renukaamba Devi is the incarnation of Renuka or Yallamma of Saundatti. The specialty of this temple is that Dalit women must go naked to worship this Devi. It is called 'Betale Seva' or 'Nagna Puja' i.e. naked worship. A legend in the Purana says that if the girls go naked and pray to the Devi they get good husbands and married women get all their wishes fulfilled, the childless women get children, and that those Shudra women and girls who do not follow these traditions meet with a lot of calamities. The chief Minister of Karnataka had to appoint a committee to investigate whether "Nagna-puja" has any religious sanction of Hindu Sastras. The report was submitted in 1988 and states that there is no such sanction in Hinduism. In 1992 a ban was imposed on "Nagna-puja". There was a hue and cry raised against it, but since then it has stopped.

Legend of Khandoba

The third deity of Devadasies is Khandoba of Jejuri, although there are eleven 'pithas'. It is the 'kul-daivat' of dalits, though many others worship him including some Muslim devotees, who presumably were dalits, and worshipped this deity before their conversion to Islam. Even robbers would attend the annual fair and finalize their plans there. They were, presumably, of ex-criminal tribes, which was a part of the Dalit community. Brahmins have homologized this deity and made out stories that Shankara took this form of Martanda, to protect the Brahmins from the Asuras.

People offer their sons and daughters to this deity. The terms used are Waghya for male and Murali for female. It is a form of Devadasi. Murali, whose token marriage is performed with Khandoba, remains unmarried throughout her life and leads a life same as the Devadasi of Yellama. After Ambedkarite awakening in the Matang society, who forms the majority of Murlis, this practice has declined albeit not completely stopped.

'Muralis' are girls dedicated to god Khandoba in their infancy or early childhood by their parents. "Poor deluded women promise to sacrifice their first born daughters if Khandoba will make them mothers of many children. Then after the vow the first-born girl is offered to Khandoba and set apart for him by tying a necklace of seven cowries around the little girl's neck. When she becomes of marriageable age, she is formally married to Khandoba or dagger of Khandoba and becomes his nominal wife. Henceforth she is forbidden to become the wedded wife of any man, and the result is that she usually leads an infamous life earning a livelihood by sin. Some of these girls become wandering muralis. Others become ordinary public women in any town or city, while a few are said to live for years with one man.

The parents of such girls do not feel ashamed to take her earnings, because they belong to Khandoba, and what they do is not considered a sin in the eyes of his devotees. Kunbis, Mahars, Mangs and other low castes make Muralis of their daughters in this fashion" . High caste people of the region also worship Khandoba but their mode of expressing reverence to the god differs. Thus "Not a few high caste people visit Jejuri to pay their vows; but they never give their own girls to Khandoba but buy children from low-caste parents for a small sum of money, which is not a difficult thing to do and offer them instead of their own children".

Recent Case Study:

An eight-year-old Murali is living in a remand home in Pune after she was rescued from Jejuri last year. Locals say that when she was just a few months old, she was found under a bamboo basket in one of the corners of the temple, with a garland around her neck, turmeric on her forehead, and her hands and legs tied with a rope. Members of a local labour organization took her into their custody, but because the child was 'offered' to Lord Khandoba already, they did not dare bring her up in any other way. A 60-year-old woman living near the temple voluntarily offered to look after her. However, since last year, she began harassing the little girl, by forcing her to beg and goading her to encourage male attention.

A local journalist got to know her story and sought the intervention of advocate Varsha Madgulkar, a local social activist. Both of them whisked the girl away from the clutches of her foster mother and registered a police complaint. The journalist, Vijaykumar Harishchandre, says,

"Even the police were hesitant to initiate any action because she was a 'Murali' and they feared the wrath of Lord Khandoba. However, with the intervention of the officers of the Women and Child Welfare Department, she was finally rehabilitated in a remand home in Pune."

The Plight of Joginis

Anjamma’s Story

Anjamma is a Jogini

‘My mother died when I was three. When I was seven, my brother got polio and was paralyzed. My father had to take out a loan and I went to work rolling bidis (cigarettes) to help pay it back. But it was not enough and the landlord to whom my father owed the money said that he should send me to be dedicated to the goddess to earn more money. I didn’t want to go. I felt very bad. My father said: ‘If you don’t obey me, I will die.’ So I went to the temple. All my relatives came. I had a new sari and many jasmine garlands. The priest called a man to tie the wedding tali [necklace] around my neck. The man was Rangasamy and he was 25 years old. I was eight.

Three times a year we Joginis used to go to the temple for important festivals. Everyone worshipped us and treated us well. We danced and went into a trance. Everyone fell at our feet and called us goddess. On those days we became very important. The rest of the time they made fun of us. When I was 12, I came of age (puberty). Rangasamy kept coming and telling me: ‘I tied tali on you, why don’t you sleep with me?’ I said no. But everyone in the village said: ‘Child, you are a Jogini. It is your duty. You have to sleep with him.’

He had a wife and two kids. He gave me money and rice. After one year I had a child, a baby boy. Soon after that, he abandoned me. I went to Bombay for construction work to support my child. When I returned to the village another fellow called Raghav was very nice to me. He said to my father: ‘I will protect her.’ He also had kids. I became pregnant again and had a girl. But he left me after six years.

I joined the ‘Joginis’ organization. I decided to fight the system. To prevent my sisters from suffering like me. I go to temples now and stop the Jogini dedication. People said: ‘After sleeping with so many men, what’s your problem?’ The upper caste men started saying we spread AIDS. I said: ‘You sons of bitches, motherfuckers, bastards, go tell that to your wives and mothers. I’ll get the government to do DNA tests on all Jogini kids and you can take them. I’ll take the Joginis away and look after them. I’ll expose each of you who sleep with us and then abuse us.’ Yes. They’ll shut their mouths and run when they see me now.’ Interview by Mari Marcel Thekaekara.

Ashama

Ashama

‘Since the day of the initiation, I have not lived with dignity. I became available for all the men who inhabited Karni. They would ask me for sexual favors and I, as a Jogini, was expected to please them. My trauma began even when I had not attained puberty.’ (Testimony of a 35-year-old former Jogini named Ashama)

The Devadasies, spread all over India, lead intolerable lives. They have been quenching the thirst of millions of upper caster Indian males lusts. Since the inception of this deplorable system, the Joginis have been subjected to merciless subjugation and injustice.

Many of these women were tiny girls when they became Devadasies, "dedicated" to the sect by poverty-stricken parents unable to pay their future dowries and hopeful that a pleased goddess would make the next pregnancy a boy. Tradition has for centuries locked Devadasies into a proscribed and highly stigmatized social role. Forbidden to marry or work outside the temple, they have spent their lives tending the shrines and decorating altars, singing and dancing, telling devotional stories and collecting coins from worshippers to support themselves and their religious work.

They continue to face discrimination and indignities on the basis of caste, remain politically powerless and suffer from acute poverty, oppression and exploitation. They run high chances of acquiring sexually transmitted diseases. Although in independent India, many steps have been taken to prevent the system and rehabilitate the Devadasies, they are not enough to improve the situation as the root cause of poverty continues to push young girl to the roads of ‘sacred prostitution’.