Vaheguruuu ji ka khalsa, Vaheguruu ji ki fatehhh !!
Must watch the video below.... Vaheguruuuu..
Sunday, January 27, 2008
Thursday, January 24, 2008
Something to think about
Something to think about..
Person One:
There is a woman who pours her heart and soul into helping others. She plays a large part in promoting social equality and gives away all the money she doesn’t need. She is very humble, but very confident in her dealings. She travels to countries affected by famine and disease, and is actively involved with international organizations. She has also mananged to find herself work with an organization that collects money for the poor and exposes government injustices. She will give her life to save an innocent person. Before she dies, she hopes to dedicate her life to rid the world of poverty and war.
Person Two:
There is another woman who keeps to herself and does not talk much. She quietly goes to work and returns home. She wakes up in the early hours of the morning to meditate. All day long she praises Akaal Purakh, she dreams of one day meeting her one true lover. She dedicates her life, every thought, every breath and every action in rememberance and praise of Akaal. She wants nothing more to be at the feet of her lover.Which life is the wasted life?
This question made me ponder for several days until I came across an article from Sikhpoint.com titled Seva and Simran. If you are struggling with this question, read this piece of writing and it will clarify the measures of this question.
Seva and Simran
from SikhPoint.com
The word Seva is derived from root word sev which literally means to serve, wait or attend upon, honor, or worship. It is usually translated as 'service' or 'serving'.God in Sikhism is not apart from His creatures but pervades His Creation. Therefore, service rendered to humanity (i.e. God's light in man) is indeed considered a form of worship. In fact, in Sikhism, no worship is conceivable without seva (GGS, 1013). The Sikh is forbidden from serving anyone apart from God ('Serve you the Lord alone : none else must you serve' GGS, 490). However, this also means that whomsoever we serve, we really serve our Lord through him. Therefore, it becomes incumbent upon the Sikh to render seva with the highest sense of duty since thereby he or she is worshipping the Lord.
Seva in Sikhism is imperative for spiritual life. It is the highest penance (GGS, 423). It is a means to acquiring the highest merit. The Sikh often prays to God for a chance to render seva. Says Guru Arjan, Nanak V, "I beg to serve those who serve you (GGS, 43)" and "I, Your servant, beg for seva of Your people, which is available through good fortune alone (GGS, 802)." According to Guru Amar Das, "He who is turned towards the Guru finds repose and joy in seva".
Three varieties of seva are sanctioned in the Sikh lore : that rendered through the corporal instrument (tan), that through the mental apparatus (man) and that through the material means (dhan). The first of them is considered to be the highest of all and is imperatively prescribed for every Sikh : "Cursed are the hands and feet that engage not in seva" (Bhai Gurdas, Varan, 27.1). In traditional Indian society work involving corporal labour was considered low and relegated to the humblest castes. By sanctifying it as an honourable religious practice, the Sikh Gurus established the dignity of labour, a concept then unknown to the Indian Hindu society. Not only did the Gurus sanctify it, they also institutionalized it, e.g. in the service of Langar (the Guru's community kitchen) and in serving the sangat (holy assembly) in other ways such as by grinding corn for it, fanning it to soften the rigour of a hot day and drawing water for it. "I beg of you, O, Merciful One, make me the slave of Your Slaves... Let me have the pleasure of fanning them, drawing water for them, grinding corn for them and of washing their feet," prays Guru Arjan Dev (GGS, 518).
Seva through the mental apparatus (man) lies in contributing one's talents - creative, communicative, managerial, etc. - to the corporate welfare of the community and mankind in general. It also lies in sharing the pain of others. Response to the pain of others is a sine qua non of the membership of the brotherhood of man. That is why the Sikh prayer said in unison ends with a supplication for the welfare of all. Seva of this kind is motivated not by the attitude of compassion alone, but primarily to discover practical avenues for serving God through man.
Seva through material means (dhan) or philanthropy (daan) was particularly sought to be made non-personal. The offerings (kar bheta) made to the Gurus and the daswandh (tenth part of one's earnings) contributed by the Sikhs went straight into the common coffers of the community. Personal philanthropy can be debasing for the receiver and ego-entrenching for the giver, but self-effacing community service is ennobling. Seva must be so carried out as to dissolve the ego and lead to self-transcendence, which is the ability to acknowledge and respond to that which is other than oneself. Seva must serve to indicate the way in which such transcendence manifests in one's responsiveness to the needs of others in an impersonal way.The Sikh is particularly enjoined upon to render seva to the poor. "The poor man's mouth is the depository of the Guru". The poor and the needy are, thus, treated as legitimate recipients of dan (charity) and not the Brahman who had traditionally reserved for himself this privilege. Even in serving the poor, one serves not the person but God. This, thus, is the Sikh ideal of seva.
In the Sikh way of life, seva is considered the prime duty of the householder (grihasthi). "That home in which men-of-God are not served, God is served not. Such mansions must be likened to graveyards where ghosts alone abide", says Kabir (GGS 1374). The Sikhs are all ordained to be householders, and do seva as their duty. In Sikh thought, the polarity of renunciation is not with attachment, but with seva.True seva according to Sikh scripture must be without desire of fruit (nishkam), in humility (nimarta), with purity of intention (hirda suddh), with sincerity (chit lae) and in utter selflessness (vichon ap gavae). Such seva for the Sikh is the doorway to dignity as well as to mukti (liberation). "If one earns merit here through seva, one will get the seat of honour in His Court hereafter (GGS 26).
Simran or Nam Simran, literally means to remember, love, and meditate on God by reciting and repeating the name of God. God's names are myriad, but the one accepted among Sikhs is Waheguru. In practice nam simran takes two forms. One is participation in worship in the sangat, i.e. believers gathered together to express or seek unity with God through singing and hearing His praises. The other way is that of private meditation , with or without the help of a rosary. The two methods are not exclusive of each other; they are complementary and a Sikh is expected to use both. Attendance in sangat is as important as contemplation in solitude. "Repetition of God's name erases doubt and delusion," says Guru Arjan (GGS 814), and "expunging grief, pain and fear, it produces happiness everlasting" (GGS 456). But mechanical repetition of Name is not enough. One has to realize the Divine as a reality and be in harmony with Him. As Guru Amar Das, Nanak III, has pointed out: "Everyone repeats 'Ram ! Ram !', but merely uttering 'Ram' from one's lips does not suffice; it is only when by the Guru's grace Ram abides in the heart that one gathers fruit" (GGS 491). And again: "Everyone has 'Hari, Hari' on his lips, but very few have Him in the heart; they in whose heart the Lord abides, O Nanak, achieve mokh/mukti, liberation" (GGS 565). Nam simran, if it is to lead to union with God, depends on three things. The first is knowledge of the true nature of God as both nirguna (ineffable, abstract principle) and sarguna (manifest, with attributes, knowable).Bhagat Tirlochan, finding Bhagat Namdev busy in calico printing, is said to have asked him, “You seem to be more interested in money than in God’s Name. You remain busy printing sheets instead of meditating on God.” Bhagat Namdev responded, “While the body is busy doing work one can keep his mind turned in to the love of God.” (GGS 1375)
In another hymn Bhagat Namdev refers to some daily experiences in life explaining how we keep our mind fixed in things with which we are deeply concerned and which we greatly love.
"When the boys fly kites, they also enjoy their mutual conversation. While busy in their conversation, their minds always remain tuned to their kites. A mother, who has her child sleeping in the crib while busy in her daily house chores, keeps her mind all the time tuned to the baby. The same way a devotee should always keep himself tuned to the love of God while he is busy performing his routine worldly chores." (GGS 972)
In a professional course, both theory and practice are necessary to learn the subject. Each has its own importance. In the same way, a Sikh must practice all the methods mentioned above depending upon his mood, time, situation, environment, and need.The utility and benefit of regular Nam Simran can be understood from the following simple example. To live a happy and peaceful life, we need both body and mind in a healthy condition. Proper food is needed to keep the body healthy and strong. Sewa and Simran are needed to keep the mind free from vices. This is the way to keep your mind strong and direct your activities on the right path.
This article can be found at the following website: http://www.sikhpoint.com/religion/philosophyofsikhism/Seva%20and%20Simran.php
Person One:
There is a woman who pours her heart and soul into helping others. She plays a large part in promoting social equality and gives away all the money she doesn’t need. She is very humble, but very confident in her dealings. She travels to countries affected by famine and disease, and is actively involved with international organizations. She has also mananged to find herself work with an organization that collects money for the poor and exposes government injustices. She will give her life to save an innocent person. Before she dies, she hopes to dedicate her life to rid the world of poverty and war.
Person Two:
There is another woman who keeps to herself and does not talk much. She quietly goes to work and returns home. She wakes up in the early hours of the morning to meditate. All day long she praises Akaal Purakh, she dreams of one day meeting her one true lover. She dedicates her life, every thought, every breath and every action in rememberance and praise of Akaal. She wants nothing more to be at the feet of her lover.Which life is the wasted life?
This question made me ponder for several days until I came across an article from Sikhpoint.com titled Seva and Simran. If you are struggling with this question, read this piece of writing and it will clarify the measures of this question.
Seva and Simran
from SikhPoint.com
The word Seva is derived from root word sev which literally means to serve, wait or attend upon, honor, or worship. It is usually translated as 'service' or 'serving'.God in Sikhism is not apart from His creatures but pervades His Creation. Therefore, service rendered to humanity (i.e. God's light in man) is indeed considered a form of worship. In fact, in Sikhism, no worship is conceivable without seva (GGS, 1013). The Sikh is forbidden from serving anyone apart from God ('Serve you the Lord alone : none else must you serve' GGS, 490). However, this also means that whomsoever we serve, we really serve our Lord through him. Therefore, it becomes incumbent upon the Sikh to render seva with the highest sense of duty since thereby he or she is worshipping the Lord.
Seva in Sikhism is imperative for spiritual life. It is the highest penance (GGS, 423). It is a means to acquiring the highest merit. The Sikh often prays to God for a chance to render seva. Says Guru Arjan, Nanak V, "I beg to serve those who serve you (GGS, 43)" and "I, Your servant, beg for seva of Your people, which is available through good fortune alone (GGS, 802)." According to Guru Amar Das, "He who is turned towards the Guru finds repose and joy in seva".
Three varieties of seva are sanctioned in the Sikh lore : that rendered through the corporal instrument (tan), that through the mental apparatus (man) and that through the material means (dhan). The first of them is considered to be the highest of all and is imperatively prescribed for every Sikh : "Cursed are the hands and feet that engage not in seva" (Bhai Gurdas, Varan, 27.1). In traditional Indian society work involving corporal labour was considered low and relegated to the humblest castes. By sanctifying it as an honourable religious practice, the Sikh Gurus established the dignity of labour, a concept then unknown to the Indian Hindu society. Not only did the Gurus sanctify it, they also institutionalized it, e.g. in the service of Langar (the Guru's community kitchen) and in serving the sangat (holy assembly) in other ways such as by grinding corn for it, fanning it to soften the rigour of a hot day and drawing water for it. "I beg of you, O, Merciful One, make me the slave of Your Slaves... Let me have the pleasure of fanning them, drawing water for them, grinding corn for them and of washing their feet," prays Guru Arjan Dev (GGS, 518).
Seva through the mental apparatus (man) lies in contributing one's talents - creative, communicative, managerial, etc. - to the corporate welfare of the community and mankind in general. It also lies in sharing the pain of others. Response to the pain of others is a sine qua non of the membership of the brotherhood of man. That is why the Sikh prayer said in unison ends with a supplication for the welfare of all. Seva of this kind is motivated not by the attitude of compassion alone, but primarily to discover practical avenues for serving God through man.
Seva through material means (dhan) or philanthropy (daan) was particularly sought to be made non-personal. The offerings (kar bheta) made to the Gurus and the daswandh (tenth part of one's earnings) contributed by the Sikhs went straight into the common coffers of the community. Personal philanthropy can be debasing for the receiver and ego-entrenching for the giver, but self-effacing community service is ennobling. Seva must be so carried out as to dissolve the ego and lead to self-transcendence, which is the ability to acknowledge and respond to that which is other than oneself. Seva must serve to indicate the way in which such transcendence manifests in one's responsiveness to the needs of others in an impersonal way.The Sikh is particularly enjoined upon to render seva to the poor. "The poor man's mouth is the depository of the Guru". The poor and the needy are, thus, treated as legitimate recipients of dan (charity) and not the Brahman who had traditionally reserved for himself this privilege. Even in serving the poor, one serves not the person but God. This, thus, is the Sikh ideal of seva.
In the Sikh way of life, seva is considered the prime duty of the householder (grihasthi). "That home in which men-of-God are not served, God is served not. Such mansions must be likened to graveyards where ghosts alone abide", says Kabir (GGS 1374). The Sikhs are all ordained to be householders, and do seva as their duty. In Sikh thought, the polarity of renunciation is not with attachment, but with seva.True seva according to Sikh scripture must be without desire of fruit (nishkam), in humility (nimarta), with purity of intention (hirda suddh), with sincerity (chit lae) and in utter selflessness (vichon ap gavae). Such seva for the Sikh is the doorway to dignity as well as to mukti (liberation). "If one earns merit here through seva, one will get the seat of honour in His Court hereafter (GGS 26).
Simran or Nam Simran, literally means to remember, love, and meditate on God by reciting and repeating the name of God. God's names are myriad, but the one accepted among Sikhs is Waheguru. In practice nam simran takes two forms. One is participation in worship in the sangat, i.e. believers gathered together to express or seek unity with God through singing and hearing His praises. The other way is that of private meditation , with or without the help of a rosary. The two methods are not exclusive of each other; they are complementary and a Sikh is expected to use both. Attendance in sangat is as important as contemplation in solitude. "Repetition of God's name erases doubt and delusion," says Guru Arjan (GGS 814), and "expunging grief, pain and fear, it produces happiness everlasting" (GGS 456). But mechanical repetition of Name is not enough. One has to realize the Divine as a reality and be in harmony with Him. As Guru Amar Das, Nanak III, has pointed out: "Everyone repeats 'Ram ! Ram !', but merely uttering 'Ram' from one's lips does not suffice; it is only when by the Guru's grace Ram abides in the heart that one gathers fruit" (GGS 491). And again: "Everyone has 'Hari, Hari' on his lips, but very few have Him in the heart; they in whose heart the Lord abides, O Nanak, achieve mokh/mukti, liberation" (GGS 565). Nam simran, if it is to lead to union with God, depends on three things. The first is knowledge of the true nature of God as both nirguna (ineffable, abstract principle) and sarguna (manifest, with attributes, knowable).Bhagat Tirlochan, finding Bhagat Namdev busy in calico printing, is said to have asked him, “You seem to be more interested in money than in God’s Name. You remain busy printing sheets instead of meditating on God.” Bhagat Namdev responded, “While the body is busy doing work one can keep his mind turned in to the love of God.” (GGS 1375)
In another hymn Bhagat Namdev refers to some daily experiences in life explaining how we keep our mind fixed in things with which we are deeply concerned and which we greatly love.
"When the boys fly kites, they also enjoy their mutual conversation. While busy in their conversation, their minds always remain tuned to their kites. A mother, who has her child sleeping in the crib while busy in her daily house chores, keeps her mind all the time tuned to the baby. The same way a devotee should always keep himself tuned to the love of God while he is busy performing his routine worldly chores." (GGS 972)
In a professional course, both theory and practice are necessary to learn the subject. Each has its own importance. In the same way, a Sikh must practice all the methods mentioned above depending upon his mood, time, situation, environment, and need.The utility and benefit of regular Nam Simran can be understood from the following simple example. To live a happy and peaceful life, we need both body and mind in a healthy condition. Proper food is needed to keep the body healthy and strong. Sewa and Simran are needed to keep the mind free from vices. This is the way to keep your mind strong and direct your activities on the right path.
This article can be found at the following website: http://www.sikhpoint.com/religion/philosophyofsikhism/Seva%20and%20Simran.php
Monday, January 21, 2008
York-UTM Youth Keertan Darbar Recordings/Pics !!
Vaheguruu ji ka khalsa, Vaheguruu ji ki fatehhh
This past weekend was the Yorks 3rd annual Youth Keertan Darbar @ Dashmesh with collaboration with UTM this year. Program started at 630pm and went until 3am in the morning. We have put up recordings and pics.
Here are some glimpse of pic shots from the night...
Full set of Pics - http://www.sikhvibes.com/gallery/thumbnails.php?album=41
------------
Vaheguruu ji ka khalsa, Vaheguruu ji ki fatehh !!
Thursday, January 17, 2008
RARE/LIVE Kirtan Recordings Added !
Vaaheguruu ji ka khalsa, Vaheguruu ji ki fatehh
Many NEW and RARE recordings of various gurmukh keertania added in our kirtan section: http://www.sikhvibes.com/kirtan/index.php?q=f&f=%2FRare+Keertan+Files+-+Live+Recordings
Still more to come. Please contact us at contact@sikhvibes.com if you would like to contribute any of your live/rare recordings.
Vaheguruu
Many NEW and RARE recordings of various gurmukh keertania added in our kirtan section: http://www.sikhvibes.com/kirtan/index.php?q=f&f=%2FRare+Keertan+Files+-+Live+Recordings
Still more to come. Please contact us at contact@sikhvibes.com if you would like to contribute any of your live/rare recordings.
Vaheguruu
Sunday, January 13, 2008
Dastaar
Vaheguru Ji Ka Khalsa, Vaheguru Ji Ki Fateh!
Dastaar
By: Anonymous
from SikhSangat.com
Sometimes I hesitate before I face the mirror...
it's like a game with the friend you know is always right
it's like a battle with your ego and your conscience
it's like... a playful laugh... "i don't like you..."
pause...
"i love you."
it's like that.
me and my dastaar.
it's like i wake up in the morning and look skyward...
and then i look down...
and then left and right and back and forward and all i see is that...
that love, that light - omniscient and divine.
my dastaar ...
Dastaar... i cannot call it mine
anything beyond you is not yours -
A closed fist can't stop the river flow,
A wide open mouth won't drink all the rain,
I can't envelope your sunshine
I can just embrace it
The water I gather in my hands
someday slips out...
but it is that... that purity, clear and concise
nirmal, nirbhau, nirvair, nirlobh, nirlep, nirvaan
the dastaar...
they call it a crown, a symbol of
whose reign?
of majestic benevolence - the Almighty
And exhibition of grace and dignity
of honour and beauty
of balance and coordination
of direction and dedication
of belief and faith
of love and truth
the dastaar - is all these things -
I feel the light of Truth on my face... I see the waves of love overtaking me...
I feel the tears of gratitude gracing me...
I feel the challenges of life facing me...
I feel the rush of Maya chasing me..
I feel the arms of the Guru embracing me ...
with each time I tie the Dastaar.
Vaheguru Ji Ka Khalsa, Vaheguru Ji Ki Fateh!
Sometimes I hesitate before I face the mirror...
it's like a game with the friend you know is always right
it's like a battle with your ego and your conscience
it's like... a playful laugh... "i don't like you..."
pause...
"i love you."
it's like that.
me and my dastaar.
it's like i wake up in the morning and look skyward...
and then i look down...
and then left and right and back and forward and all i see is that...
that love, that light - omniscient and divine.
my dastaar ...
Dastaar... i cannot call it mine
anything beyond you is not yours -
A closed fist can't stop the river flow,
A wide open mouth won't drink all the rain,
I can't envelope your sunshine
I can just embrace it
The water I gather in my hands
someday slips out...
but it is that... that purity, clear and concise
nirmal, nirbhau, nirvair, nirlobh, nirlep, nirvaan
the dastaar...
they call it a crown, a symbol of
whose reign?
of majestic benevolence - the Almighty
And exhibition of grace and dignity
of honour and beauty
of balance and coordination
of direction and dedication
of belief and faith
of love and truth
the dastaar - is all these things -
I feel the light of Truth on my face... I see the waves of love overtaking me...
I feel the tears of gratitude gracing me...
I feel the challenges of life facing me...
I feel the rush of Maya chasing me..
I feel the arms of the Guru embracing me ...
with each time I tie the Dastaar.
Vaheguru Ji Ka Khalsa, Vaheguru Ji Ki Fateh!
Wednesday, January 9, 2008
Bibi Harjeet Kaur (TO) - NewYearsEve2007 - Old Rexdale Gurughar Toronto
Vaaheguruuu ji ka khalsa, Vaheguruu ji ki fatehh
Part 1 of 2
Part 2 of 2
Part 1 of 2
Part 2 of 2
Tuesday, January 8, 2008
York-UTM Youth Keertan Darbar on Sat. Jan. 19 @ Dashmesh Gurughar !!
Vaaheguruu ji ka khalsa, Vaheguruu ji ki fatehh
Firstly, info on new updates ! Many Keertan Files added to the Keertan Section from many different programs. TorontoAKJDecSmaagam, DashmeshAKJRaensbayee, Bh. Gurjot Singhs House Keertan, and MANY weekend sangat files added, just to name a few updates !
Below is the information of upcoming Youth Keertan Darbar at Dashmesh Gurughar on the 19th from 6pm-2am. Please bring your family and friends !!
--------------------------------------------------
Vaheguru Ji Ka Khalsa
Vaheguru Ji Ki Fateh
With the kirpa of Guru Sahib and the Sangat, York and UTM are having our Annual Youth Keertan Darbar on January 19th, 2008 at Dashmesh Darbar Gurughar!!!
Who: YOU
What: Youth Keertan
When: January 19th, 2008 at 6pm – 2am
Where: Dashmesh Darbar Gurughar
Saturday, January 19 th, 2008
The Program times are as follows:
6:00pm – 6:30pm : Prakaash & Rehraas Sahib
6:30pm – 7:00pm : Simran
7:00pm – 2am : Akhand Keertan
Dashmesh Darbar Gurughar:
905-794-4664
4525 Ebenezer Rd
Brampton, ON L6P 2K8 , CA
(For a Map or Directions to the Gurughar, you can also type in Jaipur Plaza in Mapquest.com)
For more information please contact by email at:
york.sikhs@gmail.com
esikhsa@hotmail.com
(Or Call us at the Numbers on the attached poster)
For the previous YKD's pictures and recordings, visit our website at http://www.yorkssa.com/ or http://www.sikhvibes.com/ !!!
Also, if anyone would like to do a Shabad from Dasam Granth, please email us the Shabad in advance so we can have a shabad on Powerpoint ready for you !
Vaheguru Ji Ka Khalsa
Vaheguru Ji Ki Fateh
York SSA & UTM SSA
Vaheguru Ji Ki Fateh
With the kirpa of Guru Sahib and the Sangat, York and UTM are having our Annual Youth Keertan Darbar on January 19th, 2008 at Dashmesh Darbar Gurughar!!!
Who: YOU
What: Youth Keertan
When: January 19th, 2008 at 6pm – 2am
Where: Dashmesh Darbar Gurughar
Saturday, January 19 th, 2008
The Program times are as follows:
6:00pm – 6:30pm : Prakaash & Rehraas Sahib
6:30pm – 7:00pm : Simran
7:00pm – 2am : Akhand Keertan
Dashmesh Darbar Gurughar:
905-794-4664
4525 Ebenezer Rd
Brampton, ON L6P 2K8 , CA
(For a Map or Directions to the Gurughar, you can also type in Jaipur Plaza in Mapquest.com)
For more information please contact by email at:
york.sikhs@gmail.com
esikhsa@hotmail.com
(Or Call us at the Numbers on the attached poster)
For the previous YKD's pictures and recordings, visit our website at http://www.yorkssa.com/ or http://www.sikhvibes.com/ !!!
Also, if anyone would like to do a Shabad from Dasam Granth, please email us the Shabad in advance so we can have a shabad on Powerpoint ready for you !
Vaheguru Ji Ka Khalsa
Vaheguru Ji Ki Fateh
York SSA & UTM SSA
Wednesday, January 2, 2008
What is Girl Power !?
Vaaheguruu ji ka khalsa, Vaheguruu ji ki fatehh
Happy New Year to Everyone !!
Today we have a brilliant essay by guru saahibs pyaari, Bibi Himmat Kaur Jee. It is called "What is Girl Power !?"
Today we have a brilliant essay by guru saahibs pyaari, Bibi Himmat Kaur Jee. It is called "What is Girl Power !?"
(If the Gurbani Fonts are not visible below,
Click HERE and extract the fonts to c:/windows/fonts/)
-----------------------------------------
<> siqgur pRswid ]
Dear Brothers & Sisters of this infinitely beautiful Sikh Nation, this essay about the image and attitude of women in contemporary Sikhi (is~KI) is a dedication to you. It is my hope that this work will be well received by you; my Guru Ji’s sangat (gurU jI dI sMgq). It is inevitable that some of the views expressed in this essay will definitely upset some members of our panth(pMQ). However my intention in writing this essay to give voice to an opinion that I think has never been heard by our panth’s ears, and one that I think desperately needs to be heard.
Before beginning, I would like to say that all praise is due to the wonderful and all powerful Creator (krqwr); the inspirer of all thought and action.
qyry kvn kvn gux kih kih gwvw; qU swihb guxI inDwnw ]
Which, which of Your Great Virtues should I sing and repeat, Vaaheguroo Jee you are my Master; the treasure of virtues.
qumrI mihmw brin n swkau; qUM Twkur aUc Bgvwnw ]1] AMg 735
Oh Vaaheguroo Jee! I cannot express Your Greatness. You are the highest of high Ang 735
Furthermore I hope that Guru Sahib will deliver the work of this servant (syvk) successfully and acceptingly into the hands and hearts of His Gurmukhs (gurmuiK). I am neither a scholar nor a learned individual; I can only hope to become a better Sikh with Guru Sahib Ji's blessing through Sangat (gurpRswid + sMgq).
igAwnu iDAwnu ikCu krmu n jwnw; nwihn inrml krxI ]
I do not know anything about spiritual wisdom, meditation or karma, and my way of life is not clean and pure.
Dear Brothers & Sisters of this infinitely beautiful Sikh Nation, this essay about the image and attitude of women in contemporary Sikhi (is~KI) is a dedication to you. It is my hope that this work will be well received by you; my Guru Ji’s sangat (gurU jI dI sMgq). It is inevitable that some of the views expressed in this essay will definitely upset some members of our panth(pMQ). However my intention in writing this essay to give voice to an opinion that I think has never been heard by our panth’s ears, and one that I think desperately needs to be heard.
Before beginning, I would like to say that all praise is due to the wonderful and all powerful Creator (krqwr); the inspirer of all thought and action.
qyry kvn kvn gux kih kih gwvw; qU swihb guxI inDwnw ]
Which, which of Your Great Virtues should I sing and repeat, Vaaheguroo Jee you are my Master; the treasure of virtues.
qumrI mihmw brin n swkau; qUM Twkur aUc Bgvwnw ]1] AMg 735
Oh Vaaheguroo Jee! I cannot express Your Greatness. You are the highest of high Ang 735
Furthermore I hope that Guru Sahib will deliver the work of this servant (syvk) successfully and acceptingly into the hands and hearts of His Gurmukhs (gurmuiK). I am neither a scholar nor a learned individual; I can only hope to become a better Sikh with Guru Sahib Ji's blessing through Sangat (gurpRswid + sMgq).
igAwnu iDAwnu ikCu krmu n jwnw; nwihn inrml krxI ]
I do not know anything about spiritual wisdom, meditation or karma, and my way of life is not clean and pure.
swDsMgiq kY AMcil lwvhu; ibKm ndI jwie qrxI ] AMg 702
Please attach me to the hem of the robe of Guru Ji’s Saadh Sangat, the Company of the Holy; so that I may swim across this terrible river of attachment greed ego lust and anger Ang 702
What does girl power mean to you?
We live in a world that is still gripped with gender inequality, so in a male-dominant society a woman still feels the need to prove her worth in the work force, in social circles and most unfortunately in our Sikh panth as well. The latter arena is the most concerning, since Guru Sahib created his Sikhs equally and prescribed ways for us to live that would ensure that equality.
Please allow me to further explore the above mentioned issues by posing a question. Have you ever heard the saying:
“The eye does not see what the mind does not know.”
For example, pretend that you are taking a stroll in a garden that has thousands of different types of flowers. At the end of your stroll your friend asks you “what flowers did you see in the garden?” you could only tell them about the flowers that you already know about. So you might say “I saw roses, lilies, lilacs etc” but you wouldn’t say “I saw a plumeria, a hibiscus, or a lantana.” So even though those flowers were in the garden you didn’t know what they looked like, so your eyes just glanced over them without mentally processing them. You would have to learn about those flowers, then re-visit that garden and only then will your eye recognize them.
There is a similar trend in global-society, and even within contemporary Sikhi that I was totally oblivious to until it was pointed out to me. If you ever examine this matter, then you will also realize the truth in it. In Sikhi when you think of girl-power, who comes to mind? Naturally the first image that comes to mind is Mata Bhag Kaur Ji (mwqw Bwg kOr jI aka Mai Bhago mweI Bwgo jI), Mata Sada Kaur Ji (mwqw sdw kOr jI) or other female-warriors. Rarely will anyone tell you that they initially pictured Mata Sahib Kaur Ji (jgq mwqw swihb kOr jI; Mother of the Khalsa) or Mata Khivi Ji (jgq mwqw KIvI jI Guru Angad Dev Sahib Ji’s wife & a sevadar syvwdwr of the highest eminence).
Sangat Ji, this is just a way of demonstrating that young Sikhs and Sikh girls especially associate the notion of girl-power with female soldiers, warriors, and group leaders etc. In short, they associate girl-power with roles that were traditionally given to men. As females we think that in order to be considered equals in a male-dominant society, we need to show competence in the same fields as men: i.e. demonstrate the ability to fight in battle, being group leaders, and being the alpha-dog etc. Many girls in western society believe that fulfilling traditional female roles are demeaning: i.e. Rearing children, providing guidance for family members, cooking for the family, and completing house-hold chores etc.
I would like to ask:
Are the women who stayed home and raised their children less heroic than those that went to battle & fought alongside the Singhs?
It’s my humble belief that a Sikh woman’s ultimate seva (syvw)to the panth is raising her children to be complete Gurmukhs and provide support and guidance to members of her home. Although I firmly believe that if they were ever called upon, the daugther of the panth would lead for Sikhi and bleed for Sikhi. We must realize that Sikh mothers have a role in protecting our traditions that no other member of our nation has.
Please attach me to the hem of the robe of Guru Ji’s Saadh Sangat, the Company of the Holy; so that I may swim across this terrible river of attachment greed ego lust and anger Ang 702
What does girl power mean to you?
We live in a world that is still gripped with gender inequality, so in a male-dominant society a woman still feels the need to prove her worth in the work force, in social circles and most unfortunately in our Sikh panth as well. The latter arena is the most concerning, since Guru Sahib created his Sikhs equally and prescribed ways for us to live that would ensure that equality.
Please allow me to further explore the above mentioned issues by posing a question. Have you ever heard the saying:
“The eye does not see what the mind does not know.”
For example, pretend that you are taking a stroll in a garden that has thousands of different types of flowers. At the end of your stroll your friend asks you “what flowers did you see in the garden?” you could only tell them about the flowers that you already know about. So you might say “I saw roses, lilies, lilacs etc” but you wouldn’t say “I saw a plumeria, a hibiscus, or a lantana.” So even though those flowers were in the garden you didn’t know what they looked like, so your eyes just glanced over them without mentally processing them. You would have to learn about those flowers, then re-visit that garden and only then will your eye recognize them.
There is a similar trend in global-society, and even within contemporary Sikhi that I was totally oblivious to until it was pointed out to me. If you ever examine this matter, then you will also realize the truth in it. In Sikhi when you think of girl-power, who comes to mind? Naturally the first image that comes to mind is Mata Bhag Kaur Ji (mwqw Bwg kOr jI aka Mai Bhago mweI Bwgo jI), Mata Sada Kaur Ji (mwqw sdw kOr jI) or other female-warriors. Rarely will anyone tell you that they initially pictured Mata Sahib Kaur Ji (jgq mwqw swihb kOr jI; Mother of the Khalsa) or Mata Khivi Ji (jgq mwqw KIvI jI Guru Angad Dev Sahib Ji’s wife & a sevadar syvwdwr of the highest eminence).
Sangat Ji, this is just a way of demonstrating that young Sikhs and Sikh girls especially associate the notion of girl-power with female soldiers, warriors, and group leaders etc. In short, they associate girl-power with roles that were traditionally given to men. As females we think that in order to be considered equals in a male-dominant society, we need to show competence in the same fields as men: i.e. demonstrate the ability to fight in battle, being group leaders, and being the alpha-dog etc. Many girls in western society believe that fulfilling traditional female roles are demeaning: i.e. Rearing children, providing guidance for family members, cooking for the family, and completing house-hold chores etc.
I would like to ask:
Are the women who stayed home and raised their children less heroic than those that went to battle & fought alongside the Singhs?
It’s my humble belief that a Sikh woman’s ultimate seva (syvw)to the panth is raising her children to be complete Gurmukhs and provide support and guidance to members of her home. Although I firmly believe that if they were ever called upon, the daugther of the panth would lead for Sikhi and bleed for Sikhi. We must realize that Sikh mothers have a role in protecting our traditions that no other member of our nation has.
jnnI jxY qo Bgq jn; kY dwqw, kY sUr[
Oh child-bearing woman, if you are going to give birth to a child then give birth to a devotee, to a philanthropist or to a righteous warrior.
nhI qo jnnI bWJ rhY; kwhy gvwvY nUr[
Otherwise oh woman, do not bear children at all. Why squander your beauty and the beauty of life?
In this context a Giver/philanthropist is one who can even give selflessly when there is nothing to give. A warrior is one who fights the physical battles on earth’s battlefields with weapons of steel as well as fighting the mental war waging inside the mind with the weapons of good virtue, good character & Bani.
http://www.sikhitothemax.com/page.asp?ShabadID=2590
These lines ** (from this essay not the url) have been cited many times in our history to instruct expecting mothers about their duty to prepare their children to be guruwale (gurU vwly).
Devoting time to teaching their children about Sikhi is a seva which is taken very lightly by modern Sikh women. The progression of a pure Sikh tradition without the compromise of our rehat (rihq) is being challenged by the forces of western culture, media, fashion and thought. While the latter influences are shaping our generation on a daily basis in our schools, work places, and television, we are struggling to instill a sense of pride and confidence in our youth. We could meet this challenge by properly educating our youngsters in our very own homes, through our children’s first educator: our mothers. Along with nourishing her child’s body with food, a mother can nourish her child’s mind through the narration of stories from our marvelous Sikh history, teaching them to read gurmukhi(gurmuKI), to learn santhiya (gurbwxI jI dI sMiQAw), to become proficient in understanding bani (gurbwxI dy ArQ), and doing simran (ismrn).
The lack of knowledge and regard that Punjabi youth have toward the Sikh way of life may be substantially reduced if Sikh mothers would educate their children and raise them on the ideals of Sikhi. This is not to say that all problems owing to generations of “Sikhi-less-ness” falls on the shoulders of Sikh mothers, but this is surely one of the greatest fields pertaining to the chardi kala (cVHdI klw) of the future of our panth.
This leads into another issue in Sikh society which was briefly touched upon earlier in this paper: Gender inequality. As the Chinese proverb states
“A gardener who does not guard his flowers from looming weeds, will one day find his garden being choked of its livelihood.”
Many of the problems within the Sikh nation are stemming from our inability to deal with our own problems as they come up. For some time now sentiments of feeling unappreciated, feeling inferior, and not feeling respected have been settling into the hearts of Sikh women, owing to an inability of Sikh men to realize a woman’s worth. Keeping this in mind, young women are trying to earn their respect through acquiring an attitude and an image consistent with the notion of “girl-power.” Women are subconsciously placing less importance on familial duties and more importance on taking on “male-roles” in order to achieve equal status & stature. This trend can be illustrated by observing the appearance of aspiring female leaders in the corporate world. Female presidents, and CEOs as well as women who are trying to reach such posts often have short hair (boy-cuts) and wear blazers & dress pants; the image of a man in the corporate world. By comparison female employees or secretaries often have long hair and wear dress skirts.
My aim is not to critique this ideology of “girl-power” in Sikhi, but to show what this attitude has caused. It’s been my experience that Amritdhari (AMimRqDwrI) people, but especially amritdhari girls tend to alienate non-amritdhari Punjabis. My parents are amritdhari, but growing up they never enforced or encouraged my sisters and I to keep a complete Sikhi saroop (is~KI srUp). We learned to read bani (bwxI pVnI), speak Punjabi, and to guard our honor as women (lwj r~KxI). Like many Punjabi parents, my parents didn’t want their girls to feel left out of American society. So although we were “Sikhs on the inside” (even though such a thing cannot truly exist), we were not Sikhs on the outside. I believe that the outer appearance of a Sikh is as important as the inner aspect, but I have met MANY, people who adorn the Sikhi saroop, but are void of Gurmat (gurmq) on the inside.
Sangat Ji, I regret to admit that there have been many times when I felt discriminated against by my amritdhari sisters for trimming my eyebrows or wearing skirts. Although I admire amritdhari people for keeping a Sikhi saroop & lifestyle, many of them tend to be intimidating and selective, which is why I never had meaningful friendships with them. And although my parents were amritdhari and I was aware of Rehat and Amrit, I never completely felt that I would commit to a life of an amritdhari Sikh until I had a wonderful experience with the sangat at my last university. One Singh’s mannerism in particular had a lasting impression on me and many others at my school. I was not surprised at all to learn that the reason he was such a great Sikh was largely due to the way his mother raised him. His elderly Ustad (bjurg ausqwd) in Toronto and his sangat also had a large role in the shaping of his Faith, but he explains that his foundation and strength in Sikhi was unquestionably from his mother’s teachings. I have seen other examples of Gurmukhs who are a shining reminder of what a Sikh should be, and those Singhs and Kaurs are also products of fantastic child rearing.
Through Guru sahib’s grace (gurpRswid) I have stopped cutting my hair (kysW dI byAdbI) and I plan on walking the path of the Gurmat very soon(KMfy bwty dw AMimRq Ckxw). Gurprasaadhé.
I realize that this is not enough though, even once becoming a certified Kaur (kOr), my duty to Sikhi will not be complete. In the future when I become a mother I realize that a large part of my commitment to Sikhi entails that I must devote myself to teaching my children about Sikhi, Bani and Maryada (mrXwdw).
Dear readers, as a young panth we have come a long way, but we still have a great deal more to cover. We have the tools with which we can remedy many of our own problems. It’s the aim of many panthic well-wishers to reshape the way we treat each other. The threats that Sikhi faces demand us to be more sincere and dear to each other. We need to feel that each man, woman and child in our panth is precious. I think this realization only starts to take effect if each Sikh considers the next person to be more valuable than his/her self.
In closing I must express that it was not my intention to hurt anyone’s feelings or to make accusations at any individual or group of people. I would never intentionally say anything malicious about my fellow brothers and especially sisters, as I place you on the highest pedestals.
These lines ** (from this essay not the url) have been cited many times in our history to instruct expecting mothers about their duty to prepare their children to be guruwale (gurU vwly).
Devoting time to teaching their children about Sikhi is a seva which is taken very lightly by modern Sikh women. The progression of a pure Sikh tradition without the compromise of our rehat (rihq) is being challenged by the forces of western culture, media, fashion and thought. While the latter influences are shaping our generation on a daily basis in our schools, work places, and television, we are struggling to instill a sense of pride and confidence in our youth. We could meet this challenge by properly educating our youngsters in our very own homes, through our children’s first educator: our mothers. Along with nourishing her child’s body with food, a mother can nourish her child’s mind through the narration of stories from our marvelous Sikh history, teaching them to read gurmukhi(gurmuKI), to learn santhiya (gurbwxI jI dI sMiQAw), to become proficient in understanding bani (gurbwxI dy ArQ), and doing simran (ismrn).
The lack of knowledge and regard that Punjabi youth have toward the Sikh way of life may be substantially reduced if Sikh mothers would educate their children and raise them on the ideals of Sikhi. This is not to say that all problems owing to generations of “Sikhi-less-ness” falls on the shoulders of Sikh mothers, but this is surely one of the greatest fields pertaining to the chardi kala (cVHdI klw) of the future of our panth.
This leads into another issue in Sikh society which was briefly touched upon earlier in this paper: Gender inequality. As the Chinese proverb states
“A gardener who does not guard his flowers from looming weeds, will one day find his garden being choked of its livelihood.”
Many of the problems within the Sikh nation are stemming from our inability to deal with our own problems as they come up. For some time now sentiments of feeling unappreciated, feeling inferior, and not feeling respected have been settling into the hearts of Sikh women, owing to an inability of Sikh men to realize a woman’s worth. Keeping this in mind, young women are trying to earn their respect through acquiring an attitude and an image consistent with the notion of “girl-power.” Women are subconsciously placing less importance on familial duties and more importance on taking on “male-roles” in order to achieve equal status & stature. This trend can be illustrated by observing the appearance of aspiring female leaders in the corporate world. Female presidents, and CEOs as well as women who are trying to reach such posts often have short hair (boy-cuts) and wear blazers & dress pants; the image of a man in the corporate world. By comparison female employees or secretaries often have long hair and wear dress skirts.
My aim is not to critique this ideology of “girl-power” in Sikhi, but to show what this attitude has caused. It’s been my experience that Amritdhari (AMimRqDwrI) people, but especially amritdhari girls tend to alienate non-amritdhari Punjabis. My parents are amritdhari, but growing up they never enforced or encouraged my sisters and I to keep a complete Sikhi saroop (is~KI srUp). We learned to read bani (bwxI pVnI), speak Punjabi, and to guard our honor as women (lwj r~KxI). Like many Punjabi parents, my parents didn’t want their girls to feel left out of American society. So although we were “Sikhs on the inside” (even though such a thing cannot truly exist), we were not Sikhs on the outside. I believe that the outer appearance of a Sikh is as important as the inner aspect, but I have met MANY, people who adorn the Sikhi saroop, but are void of Gurmat (gurmq) on the inside.
Sangat Ji, I regret to admit that there have been many times when I felt discriminated against by my amritdhari sisters for trimming my eyebrows or wearing skirts. Although I admire amritdhari people for keeping a Sikhi saroop & lifestyle, many of them tend to be intimidating and selective, which is why I never had meaningful friendships with them. And although my parents were amritdhari and I was aware of Rehat and Amrit, I never completely felt that I would commit to a life of an amritdhari Sikh until I had a wonderful experience with the sangat at my last university. One Singh’s mannerism in particular had a lasting impression on me and many others at my school. I was not surprised at all to learn that the reason he was such a great Sikh was largely due to the way his mother raised him. His elderly Ustad (bjurg ausqwd) in Toronto and his sangat also had a large role in the shaping of his Faith, but he explains that his foundation and strength in Sikhi was unquestionably from his mother’s teachings. I have seen other examples of Gurmukhs who are a shining reminder of what a Sikh should be, and those Singhs and Kaurs are also products of fantastic child rearing.
Through Guru sahib’s grace (gurpRswid) I have stopped cutting my hair (kysW dI byAdbI) and I plan on walking the path of the Gurmat very soon(KMfy bwty dw AMimRq Ckxw). Gurprasaadhé.
I realize that this is not enough though, even once becoming a certified Kaur (kOr), my duty to Sikhi will not be complete. In the future when I become a mother I realize that a large part of my commitment to Sikhi entails that I must devote myself to teaching my children about Sikhi, Bani and Maryada (mrXwdw).
Dear readers, as a young panth we have come a long way, but we still have a great deal more to cover. We have the tools with which we can remedy many of our own problems. It’s the aim of many panthic well-wishers to reshape the way we treat each other. The threats that Sikhi faces demand us to be more sincere and dear to each other. We need to feel that each man, woman and child in our panth is precious. I think this realization only starts to take effect if each Sikh considers the next person to be more valuable than his/her self.
In closing I must express that it was not my intention to hurt anyone’s feelings or to make accusations at any individual or group of people. I would never intentionally say anything malicious about my fellow brothers and especially sisters, as I place you on the highest pedestals.
As Guru Gobind Singh Sahib Ji once said:
swD AswD jwno nhI bwd subwd ibbwid; (sRI dsm gRMQ swihb jI, AMg 254)
I don’t know who is righteous or evil, nor am I cleverly arguing for against anyone to make conflict. (Sri Dasm Granth, Ang 254)
I didn’t write this paper to simply “give my two-cents,” because I believe my opinion isn’t of any importance. I wrote this article because I thought it was of interest to my fellow Gursikhs. I’m bound to offend some readers and make errors in trying to express my views. For that I apologize and hope that I did not hurt anyone’s feelings. It took me a long time to decide how I was going to express my opinion simply because I was very cautious of upsetting any Gurmukhs. Even though I was careful in the selection of my words I know that I cannot control how the sangat will react, as those are matters that I will leave in God’s hands.
jIA jMq siB srix qum@wrI; srb icMq quDu pwsy ]
All beings and creatures are in your Sanctuary; all of our cares and worries rest with You.
jo quDu BwvY soeI cMgw; iek nwnk kI Ardwsy ]4]
Oh Vaheguroo Jee! Whatever pleases you is acceptable, good, this alone is my prayer Ang 795.
Humbly & Respectfully,
Himmat Kaur (ihMmq kOr)
Elizabethtown, New Jersey
January 2, 2008
gurpRswid smpUrnM[
vwihgurU jI kw Kwlsw]
vwihgurU jI kI Pqih]
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