Saturday, 2 February 2008
Traditional Rehras Sahib
Translations of missing parts in modern Gutkas:
Shabad at start
In each and every age, He creates His devotees and preserves their honor, O Lord King.
The Lord killed the wicked Harnaakhash, and saved Prahlaad.
He turned his back on the egotists and slanderers, and showed His Face to Naam Dayv.
Servant Nanak has so served the Lord that He will deliver him in the end. ||4||13||20||
Dasam Bani
There are the holy chapters of Thriyaa Pakhyian (name of the Granth). The Granth where the fallacies of kings, ministers, and women are described
This is the end of the 405th chapter of the Pakhyian. This highly regarded Granth is complete. Furthermore
Dohra verse
Oh immortal being! Let me be your slave and thus the benefactor of countless blessings.
Let your blessed hand guide me, and instill baani in my mind and body.
Chaupai:Verse
I do not praise or hail Ganesh before I start any task. (In old times, often Ganesh would be hailed before starting any task).
Nor do I let the thought of Vishnu or any incarnations of Vishnu (i.e. Krishna) enter my mind.
I know of their existence, but I do not ever worship them.
May my prayers and thoughts always be in the immaculate, holy feet of the Lord (the one and only).
I pray to my protector, the one that brings death to Death (the deity ‘Kali’; which was worshipped in the past).
Oh unbreakable one, I am your slave.
Make me your slave oh Lord and watch over me.
(I have come to your sanctuary) So preserve my honour.
Make me your own, and take care of me (as a mother does to a child).
Pick out my enemies one by one and kill them. (Guru Sahib refers Lust, Anger, Attachment, Greed, and Arrogance as our enemies. As a true Sikh should not have enmity toward any living creatures).
Let there be both plentiful food (Degh) and Weapons (Tegh) in this world. (So that the righteous may restore justice and rule the land).
As long as you; Oh Lord are my protector, no other power can do anything to me.
I pray that you be my guardian.
You are my master and I; your slave
Make me yours, thus giving me honour.
May you be the force of every action that we do.
Oh Almighty One, you are the King of all kings. You and you alone give honour to the poor
Recognize me (the poor one) as your slave.
I have lost everything, and with my last ounce of energy I am lying outside your door.
I plea to you once again. I am yours, watch over me oh Lord. You are the benevolent master; I am merely your slave.
Realizing me as your slave, give me your hand (your support). Destroy all of my enemies.
First off, I worship the timeless One and only God with great concentration.
Then I am capable of writing this poetry.
According to my knowledge I will tell you the stories of Krishana. Oh Lord, If I falter in this prose, may you correct them (as you know all). (Guru Sahib says the above out of humility).
Kabyo Bach. Dohra – Verse of the poet
I will share with the world whatever the Almighty God has commanded me to say.
Whoever meditates on the Supreme Power (God) will in the end reside in Heaven.
Dohra- Verse
God, and God’s lovers (devotees) are both the same, to discuss their differences is futile.
Like waves; which arise from water, but eventually re-immerse in that same water.
Dohra -Verse
When I was commanded by the Lord, only then did I take birth in this world.
Now I will briefly tell everyone my story. (Guru Gobind Singh Ji is speaking about his birth into Kaljug in Patna Sahib 1666 AD).
Kab Bach. Dohra – Verse of the poet
I then stood up with folded hands and said the following with a bowing head:
The path of Truth can only prosper in this world, If you (Vaheguru Ji), are by my side
Dohra - Verse
Oh Lord, those who awake in the ambrosial hours and meditate on you,
at their last moment they will attain the fruit of freedom. (Meaning they will attain you).
Dohra - Verse
In the Timeless God’s formless body, reside hundreds of millions of Vishnus and Shivas.
There are hundreds of millions of heavens, Brahmas, suns, moons and other deities.
Dohra – Verse
The narrations of God are glorified throughout the ages. God’s devotees are always in remembrance of them. Listening to the stories one is taken to Heaven, like how Raaja Raam Chaadr took all of Ayodha to Heaven. (Guru Sahib says that Raam Chaandr was able to save his whole city with the name of god, because Raaja Raam Chaadr Ji was not the Almightly Lord himself).
Chaupai:Verse
Whoever listens to these stories and sings them in holy worship
is safe guarded from pain and sin.
Worshipping God through meditation brings the following fruit;
no mental or physical illnesses can even touch your shadow.
The time (in Bikarmi years) was 1700 year, add 55 (1755 Bikarmi, or 1698 AD).
On a great first day, in the month of Harh. (Mid June to Mid July).
With your benevolence this Granth (scripture) was completed
Oh Lord if I were to falter, may you correct me, as only you know all.
Dohra-Verse
At the holy foot of the blessed Anandpur Sahib mountain, by the Sutlej river where the came waves appear.
Oh Admired Lord, there is the place where I completed the story of Raguvir Ram
Dohra-Verse
I don’t know who is righteous or evil, I am not trying to win appeal or make enemies, I simply want to say the facts.
The Granth was only completed due to the Lord’s graciousness and benevolence.
Traditional Prayers before you sleep
Most people these days just do Kirtan Sohila before going to sleep. But if you look at sakhis and old skool gutkas, it is clear that a Sikh must do rakhey dey shabad before kirtan sohila and the salok at end of jap ji sahib after Kirtan Sohila.
Translations of the Shabads of protection:
Sorat'h, Fifth Mehl:
The Word of the Guru's Shabad is my Saving Grace
It is a guardian posted on all four sides around me.
My mind is attached to the Lord's Name.
The Messenger of Death has run away in shame. ||1||
O Dear Lord, You are my Giver of peace.
The Perfect Lord, the Architect of Destiny, has shattered my bonds, and made my mind immaculately pure. ||Pause||
O Nanak, God is eternal and imperishable.
Service to Him shall never go unrewarded.
Your slaves are in bliss; chanting and meditating, their desires are fulfilled. ||2||4||68||
Bilaaval, Fifth Mehl:
The hot wind does not even touch one who is under the Protection of the Supreme Lord God.
On all four sides I am surrounded by the Lord's Circle of Protection; pain does not afflict me, O Siblings of Destiny. ||1||
I have met the Perfect True Guru, who has done this deed.
He has given me the medicine of the Lord's Name, and I enshrine love for the One Lord. ||1||Pause||
The Savior Lord has saved me, and eradicated all my sickness. Says Nanak, God has showered me with His Mercy; He has become my help and support. ||2||15||79||
Shalok:
Where the Holy people constantly vibrate the Kirtan of the Praises of the Lord of the Universe, O Nanak - the Righteous Judge says, "Do not approach that place, O Messenger of Death, or else neither you nor I shall escape!"||1||
Shalok, Fifth Mehl:
Within my mind, I think thoughts of always rising early, and making the effort.
O Lord, my Friend, please bless Nanak with the habit of singing the Kirtan of the Lord's Praises. ||1||
Translation of the Shalok at end of Jap Ji Sahib:
The living spiritual life force is the Guru, Water is like the Father, and Earth is the Great Mother of all.
Day and night are the two nurses, in whose lap all the world is at play.
Good deeds and bad deeds-the record is read out in the Presence of the Lord of Dharma.
According to their own actions, some are drawn closer, and some are driven farther away from Vaheguru.
Those who have meditated on the Naam, the Name of the Lord, and departed after having worked by the sweat of their brows
-O Nanak, their faces are radiant in the Court of the Lord, and many are saved along with them! ||1||
Old Skool Version Of Choupia Sahib
In all old Gutkas of Famous Gursikhs as such as Baba Deep Singh, The Bani of Choupia Sahib is different to all new versions. Below is the translation and video to the Bani.
A hymn by the tenth Guru. To be read like a poem
Men being forced into Marriage
The UK's first male-only refuge for those who have been forced into marriage is being considered. One victim tells of the dramatic effect the experience had on his life - and how he has come through it.
Imran Rehman now helps men who have suffered forced marriage
When Imran Rehman was 10, he was taken to Pakistan and found himself in the middle of an enormous family party.
He remembers being told to sit next to a little girl in a fine dress. He did not understand why, but he and the little girl were, jointly, the centre of attention.
They were showered with money and presents and they had garlands cast around their necks.
Imran said: "I was just paying attention to the food and the money. I didn't know what was happening. I just thought it was a party."
It was not until five years later - the year he sat his O-levels - that he was shown a photograph of that celebration - and he finally understood its significance. It had been his own engagement party.
The little girl was his five-year-old first cousin. She was also to be his wife - whether he liked it or not.
Locked up
"It made me feel sick, knowing that was my engagement. I went off the rails. I got into the wrong crowd, I got into fights, I got expelled from two schools," he said.
To get him to behave, his parents took measures that many people might see as extreme.
They sent him to Pakistan, telling him it was so he could see the area where they had been born. For a while, he says, "it was nice to be on holiday".
Then, one morning, he says, he was drugged, taken to a mosque in a deserted village, and imprisoned. Once there, he had shackles locked around his feet.
"I was kept in a room, locked up. I had to sleep like that. I even had to eat, go to the bath, toilet, shackled like that, for 15 days."
Emotional blackmail
With the help of friends, he was eventually able to find his way back to the UK.
When he got home, the only explanation he got from his family was it was his "rehabilitation".
The pressure continued, perhaps to a lesser degree, for years, until something happened that finally made up his mind up that he had to get married.
He said: "I was 24. I was working at Birmingham airport. I got a phone call to say one of my close relatives was extremely ill. I was the first person there, by their bedside. I said: 'What can I do to help?'"
His poorly relative told him that if anything was to happen to her, it would be his fault, for not going to Pakistan to get married. He says he was emotionally blackmailed, and he felt that he had no choice.
"So I went to Pakistan. I didn't want that on my head, you know," he said.
Family disowned
He married his cousin. But the marriage only lasted a month before Imran told his family it was over.
He was told he had just two choices: "Stay with your wife, buy a house, have kids, live your life. Or get disowned."
"So I left home," he said.
It was the beginning of a seven-year severance from his family. He says he drifted from job to job, drank too much and struggled to deal with his trauma.
"My family had disowned me. I just thought: 'I've got to stand on my own two feet and try and battle it out'. Which I couldn't understand how to do."
'Stressed out'
He eventually found a support organisation called Karma Nirvana. At the time, this Derby-based self-help group was only for women.
But they realised, through their dealings with Imran, that men were also vulnerable to becoming victims of honour-based violence.
Now, Imran works with Karma Nirvana as a support worker for men who suffer in the same way he did.
He says it is harder for men to seek help than women because men are not allowed to be open about their feelings.
Before, when I was alone, I used to feel like I was the only man who was going through it 
Imran Rehman
He said: "You're a man, you don't cry. If you cry, you're not supposed to show your tears. It really stressed me out.
"I knew there was no support for me to go anywhere. Now, there is support out there for men. I encourage men to come forward.
"What I tend to do is I tell my personal experiences to the men I work with, male victims. And believe me, they do open up."
Imran now supports 36 men who have been victims of forced marriage or honour-based violence.
He says helping them get over their problems is a way to help himself to stay positive.
"It makes me feel good, you know? I know I'm not alone any more. Before, when I was alone, I used to feel like I was the only man who was going through it," he said. Now he knows there are others who have gone through what he has been through. And he hopes they will all get the kind of support that will help keep them safe from their families.
Imran Rehman now helps men who have suffered forced marriage
When Imran Rehman was 10, he was taken to Pakistan and found himself in the middle of an enormous family party.
He remembers being told to sit next to a little girl in a fine dress. He did not understand why, but he and the little girl were, jointly, the centre of attention.
They were showered with money and presents and they had garlands cast around their necks.
Imran said: "I was just paying attention to the food and the money. I didn't know what was happening. I just thought it was a party."
It was not until five years later - the year he sat his O-levels - that he was shown a photograph of that celebration - and he finally understood its significance. It had been his own engagement party.
The little girl was his five-year-old first cousin. She was also to be his wife - whether he liked it or not.
Locked up
"It made me feel sick, knowing that was my engagement. I went off the rails. I got into the wrong crowd, I got into fights, I got expelled from two schools," he said.
To get him to behave, his parents took measures that many people might see as extreme.
They sent him to Pakistan, telling him it was so he could see the area where they had been born. For a while, he says, "it was nice to be on holiday".
Then, one morning, he says, he was drugged, taken to a mosque in a deserted village, and imprisoned. Once there, he had shackles locked around his feet.
"I was kept in a room, locked up. I had to sleep like that. I even had to eat, go to the bath, toilet, shackled like that, for 15 days."
Emotional blackmail
With the help of friends, he was eventually able to find his way back to the UK.
When he got home, the only explanation he got from his family was it was his "rehabilitation".
The pressure continued, perhaps to a lesser degree, for years, until something happened that finally made up his mind up that he had to get married.
He said: "I was 24. I was working at Birmingham airport. I got a phone call to say one of my close relatives was extremely ill. I was the first person there, by their bedside. I said: 'What can I do to help?'"
His poorly relative told him that if anything was to happen to her, it would be his fault, for not going to Pakistan to get married. He says he was emotionally blackmailed, and he felt that he had no choice.
"So I went to Pakistan. I didn't want that on my head, you know," he said.
Family disowned
He married his cousin. But the marriage only lasted a month before Imran told his family it was over.
He was told he had just two choices: "Stay with your wife, buy a house, have kids, live your life. Or get disowned."
"So I left home," he said.
It was the beginning of a seven-year severance from his family. He says he drifted from job to job, drank too much and struggled to deal with his trauma.
"My family had disowned me. I just thought: 'I've got to stand on my own two feet and try and battle it out'. Which I couldn't understand how to do."
'Stressed out'
He eventually found a support organisation called Karma Nirvana. At the time, this Derby-based self-help group was only for women.
But they realised, through their dealings with Imran, that men were also vulnerable to becoming victims of honour-based violence.
Now, Imran works with Karma Nirvana as a support worker for men who suffer in the same way he did.
He says it is harder for men to seek help than women because men are not allowed to be open about their feelings.
Before, when I was alone, I used to feel like I was the only man who was going through it Imran Rehman
He said: "You're a man, you don't cry. If you cry, you're not supposed to show your tears. It really stressed me out.
"I knew there was no support for me to go anywhere. Now, there is support out there for men. I encourage men to come forward.
"What I tend to do is I tell my personal experiences to the men I work with, male victims. And believe me, they do open up."
Imran now supports 36 men who have been victims of forced marriage or honour-based violence.
He says helping them get over their problems is a way to help himself to stay positive.
"It makes me feel good, you know? I know I'm not alone any more. Before, when I was alone, I used to feel like I was the only man who was going through it," he said. Now he knows there are others who have gone through what he has been through. And he hopes they will all get the kind of support that will help keep them safe from their families.
Friday, 1 February 2008
Thursday, 31 January 2008
Compassion of Guru Gobind Singh Ji
Every arrow of Guru Gobind Singh Ji was mounted with half an ounce of gold. Its object was to alleviate the suffering of the victim. Should the person aimed at be wounded then he could sell the gold for medicine.
Should the mark prove fatal, then the gold could be used to aid the deceased family. Two specimens of these arrows are preserved.
Wednesday, 30 January 2008
Monday, 28 January 2008
Sunday, 27 January 2008
Baba Fateh Singh Akhara Gatka classes
Gatka, the vibrant traditional martial art form of the Sikhs. Introduced by the 6th Guru of the Sikhs, Sri Guru Hargobind Singh Ji and then later popularised by the 10th Guru , Guru Gobind Singh Ji.
The art of Gatka involves a series of integral combat training systems that include several systems of duels and the use of weapons of defence and offence. It aims at the co-ordination of mind & body through the meditation of spiritual verses of Gurbani, a holistic system by which the character and moral attitude of a student is shaped.
This skilful art has been preserved to the present day by the group of Sikhs Known as the Akali - Nihang's. They travel together from all over India to meet at Anandpur Sahib (Birth place of the Khalsa) in the month of March on the occasion of Holla Mohalla and give a breath taking display of this traditional fighting art.
While symbolising Sikh courage and fearlessness, the Gatka emphasise the preservation of peace and harmony and self discipline through the Gurus teachings.
The art of Gatka involves a series of integral combat training systems that include several systems of duels and the use of weapons of defence and offence. It aims at the co-ordination of mind & body through the meditation of spiritual verses of Gurbani, a holistic system by which the character and moral attitude of a student is shaped.
This skilful art has been preserved to the present day by the group of Sikhs Known as the Akali - Nihang's. They travel together from all over India to meet at Anandpur Sahib (Birth place of the Khalsa) in the month of March on the occasion of Holla Mohalla and give a breath taking display of this traditional fighting art.
While symbolising Sikh courage and fearlessness, the Gatka emphasise the preservation of peace and harmony and self discipline through the Gurus teachings.
Location of Schools and Class Information
Chief Instructor: Uptej Singh
Senior Instructors: Herman Singh,
Baljit Singh and
Harjinder Singh
For further information on Class details and times please contact the below :
• Uptej Singh ( 07710135942)
• Herman Singh ( 007956154988)
• Baljit Singh ( 07973807518)
• Harjinder Singh ( 07961834844)
Branch : LEYTON
Address
Gurdwara Sikh Sangat London East
71 Francis Road
Leyton
London E10
Class Schedule
Sunday evening
Children's class from 5 pm - 6pm
Adult class from 6 pm - 8 pm
Location: Singh Sabha London East, 722 - 730 High Road, Seven Kings, Ilford, Essex, IG3 8RS Day/Time: Every Sunday at 5.30pm to 8.00 pm.
They are also classes based at Woolwich and Gravesend too; ring them to find out more details.
Branch : SOUTHGATE
Address
136 High Road
New Southgate
London
N11 EPG
Tel No 020-8368-2484
Class Schedule :
Sunday Mixed Class from 1:30 pm -2:30 pm
Damesh Darbar Eastham London Issue
I was reading the post on www.Sikhsangat.com and am concerned how this issue has even led to a protest. (Most of what I say is going to be copy and pasted from the forum)
Background
Flyer advertising the event says:
Concerns from some of the Local and national Sangat:
Where ever maharaj goes, the complex becomes a Gurdwara , therefore the whole complex should be of a Gurdwara standard. Will this be maintained with meat School dinners being present in the complex?
It would be better to engage the Non-Sikh audience with a projector displaying Gurbani with English Translations (Sikhi to the max).
5 singhs went to do benti to the pardan and told him "please don't take maharaj, because tomorrow if a family wants to do a wedding in that hall, how can you say No" Even Sri Guru Gobind Singh Ji never refused the benti of Punj Singhs.
A Hukamnama from Akal Thakt says that Maharaj should not be taken to a complex with meat, intoxications etc.
Maharaj is being used to show-boat "The Sikh Holy book" to local councilors as a formality. Because if they really wanted to see maharaj they would have wanted to see the true king in his kingdom (the Gurdwara). This is more respectful!
How can the committee still be called panthic, after they have refused benti from 5 singhs and violated a Hukamnama from Akal Thakt.
All the arguments that the committee have come out with are out of childish ego.
As a so called "panthic pardan" you have a responsibility for peace and unity amongst the local sangat. Even if you don't see something as a beadbi to be panthic you make a choice using your initiative. But the pardan is showing Ego and stubbornness.
Wouldn't it be better to cater for the whole community and have a successful programme were everyone gets involved, instead of the committee showing ego and doing our besti if a protest that may lead to a fight happens?
A lot of Panthic jatha Bandis have condemned maharaj being taken there.
The School is a two minute walk from the Gurdwara, why couldn’t the programme be done in the Gurdwara in conjunction with the school.
Points the comitte have made:
The hall in which maharaj is going doesn't have meat etc (so would that mean the Gurdwara would allow a family to take maharaj from his Thorne in the Gurdwara and perform a wedding in the same hall?)
The melas in the park are more dirty and more beadbi happens. (This is true, that is something for the whole panth to think about)
Solutions:
1: To keep the unity of the panth at all costs, the power however lies in the pardons decision.
2: You can have a stage with kirtanis and projector in the school. Parchaar is still done and everyone is happy
3: Change location to the Gurdwara and work in conjunction with school, in this way we will show maharaj in his darbar to the people. This is more respectful.
The team At Frontline Punjabi youth ask the Pardan Harjinder Singh Ji (the respected man in the yellow dastar in pic) to make a comprimise for panthic unity.
If not we think the The pardan wants to see scenes like this, the key to unity is in your hands Pardan Ji:
Background
Flyer advertising the event says:
Little Ilford School is celebrating Guru Gobind Singh Ji’s birthday in the presence of the Sikh Holy Book, Sri Guru Granth Sahib, on Monday 28th January 2008 in the school.
Time: 4:00pm – 6.00pm Programme: Shabad Keertan Darbar by Raagis from roseberry road Gurdwara, damesh Darbar, East London Students from Little Ilford School Students from Guru Gobind Singh Khalsa College, Chigwell Followed by prashad and Guru Ka Langar We look forward to your attendance to celebrate this wonderful event. (All our welcome) Headteacher: Y. Powell)
Time: 4:00pm – 6.00pm Programme: Shabad Keertan Darbar by Raagis from roseberry road Gurdwara, damesh Darbar, East London Students from Little Ilford School Students from Guru Gobind Singh Khalsa College, Chigwell Followed by prashad and Guru Ka Langar We look forward to your attendance to celebrate this wonderful event. (All our welcome) Headteacher: Y. Powell)
Concerns from some of the Local and national Sangat:
Where ever maharaj goes, the complex becomes a Gurdwara , therefore the whole complex should be of a Gurdwara standard. Will this be maintained with meat School dinners being present in the complex?
It would be better to engage the Non-Sikh audience with a projector displaying Gurbani with English Translations (Sikhi to the max).
5 singhs went to do benti to the pardan and told him "please don't take maharaj, because tomorrow if a family wants to do a wedding in that hall, how can you say No" Even Sri Guru Gobind Singh Ji never refused the benti of Punj Singhs.
A Hukamnama from Akal Thakt says that Maharaj should not be taken to a complex with meat, intoxications etc.
Maharaj is being used to show-boat "The Sikh Holy book" to local councilors as a formality. Because if they really wanted to see maharaj they would have wanted to see the true king in his kingdom (the Gurdwara). This is more respectful!
How can the committee still be called panthic, after they have refused benti from 5 singhs and violated a Hukamnama from Akal Thakt.
All the arguments that the committee have come out with are out of childish ego.
As a so called "panthic pardan" you have a responsibility for peace and unity amongst the local sangat. Even if you don't see something as a beadbi to be panthic you make a choice using your initiative. But the pardan is showing Ego and stubbornness.
Wouldn't it be better to cater for the whole community and have a successful programme were everyone gets involved, instead of the committee showing ego and doing our besti if a protest that may lead to a fight happens?
A lot of Panthic jatha Bandis have condemned maharaj being taken there.
The School is a two minute walk from the Gurdwara, why couldn’t the programme be done in the Gurdwara in conjunction with the school.
Points the comitte have made:
The hall in which maharaj is going doesn't have meat etc (so would that mean the Gurdwara would allow a family to take maharaj from his Thorne in the Gurdwara and perform a wedding in the same hall?)
The melas in the park are more dirty and more beadbi happens. (This is true, that is something for the whole panth to think about)
Solutions:
1: To keep the unity of the panth at all costs, the power however lies in the pardons decision.
2: You can have a stage with kirtanis and projector in the school. Parchaar is still done and everyone is happy
3: Change location to the Gurdwara and work in conjunction with school, in this way we will show maharaj in his darbar to the people. This is more respectful.
The answers are simple, but Ego is coming in the way from letting People making the Panthic decision. When you are in a position of power you should realize the situation and diffuse it. When there are two different views a compromise is the best thing, something that the two parties agree with. I have suggested compromises above. Will the pardan of this Gurdwara maintain the high reputation he has got within the Sikh community or will he doom his name forever?
The team At Frontline Punjabi youth ask the Pardan Harjinder Singh Ji (the respected man in the yellow dastar in pic) to make a comprimise for panthic unity.If not we think the The pardan wants to see scenes like this, the key to unity is in your hands Pardan Ji:
Saturday, 26 January 2008
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