harindersingh

[harindersingh]

Do you recall Panjab Kaur?

Ramrai was Guru Harirai Sahib’s eldest son who was sent by the Guru as his emissary to meet Aurangzeb in Delhi. Ramrai displayed up to 72 miraculous powers in Aurangzeb’s court. He was excommunicated from the Sikh Panth by Guru Harirai Sahib for distorting Sabad in the court of Aurangzeb. He was rewarded a dera (seat) in Doon valley, hence Dehradun, by Aurangzeb. Ramrai flourished and set up ashrams all over Panjab.

Ratan Singh Bhangu in Sri Guru Panth Prakash records Guru Teghbahadur Sahib’s testimony:

Hearing upon this, Guru Teghbahadur made this remark: That Ramrai had not done a noble deed with the display of miracles, Although he earned a cheap reputation for himself, But he had set a bad precedent for his successors. (40) Ramrai by making a show of his miraculous powers, To which the Muslim messenger had made a reference, Had committed an offensive deed unbecoming of spiritual saints, And thus damaged the spiritual credibility of all saints. (41)

Ramrai through revision and interpretation of the Sabad becomes acceptable to the Mughal rulers. He changed “musalman” (Muslim) to “beiman” (dishonest).

Years passed.

Two Guruships later (Guru Harkrishan Sahib and after Guru Teghbahadaur Sahib’s martyrdom), witnessing Guru Gobind Rai (Singh after 1699) Sahib’s activities in Sirmaur state in 1685, Ramrai wanted to meet the Guru. Remorseful and ashamed, and fearful of Masands like Gurbakhsh, he asked for a secret meeting with the Guru.

Great Poet Santokh Singh in Suraj Prakash sheds light on this:

[Kirpal Chand asked:] Why does Ram Rai wish to make the meeting between the two members of the same family such a secret and highly mysterious affair? We all respect Ram Rai for the many wonderful qualities he possesses …

[The Guru said:] I understand why Ramrai wishes to make this meeting, a highly private affair. The Masands of Ramrai have become highly over-bearing and domineering. He is afraid that they might stand in the way of our meeting and foment trouble.

The Guru met Ramrai on the banks of Yamuna river between Paunta Sahib and Dehradun.

“I am fortunate to have obtained a sight of you,” said Ramrai.

The Guru is very forgiving. From there onwards, Ramrai became of the Guru and left no injunction to be heir apparent claims or sect headship.

In September 1687, the Masands were led by Gurbakhsh who was largely responsible for Ramrai's estrangement with the three Gurus (NVIII-NX). He now saw opportunity to annihilate Ramrai and capture the wealth and power of his Ashram.

Sewa Singh in Shahid Bilas describes Gurbaksh “as the most ignoble dunce, a stupid rascal, a corpulent and haughty rogue and a bull­headed egoist.”

The masands killed Ramrai by burning him alive one day when he was in trans-like state. They took possession of the property and funds. They forcefully cremated Ramrai against Panjab Kaur’s wishes. Panjab Kaur was Ramrai’s wife.

Now, imagine the circumstances of Panjab Kaur. Husband was of the Guru, then violated the Guru’s injunctions, excommunicated by the Guru, rewarded by the state against the Guru, reunited with the Guru, hated by the masands for rejoining the Guru. Her fearlessness becomes evident in how she deals with incredibly tough circumstances while men around her create chaos for authority and wealth.

Panjab Kaur sent a message to the Guru, prayed for the Guru’s advice and assistance. The Sovereign-Guru is always Gracious (sahib mera miharvan). She prepares, she executes, and she asks only the Guru!

Panjab Kaur invited all the masands for a feast to announce the successor to Ramrai. Each masand wanted to be the authority for a particular region to parallel the Guru. Panjab Kaur called for the Guru once all masands had arrived. Immediately, the Guru with a Sikh expedition left from Paunta Sahib.

Max Arthur MaCauliffe in The Sikh Religion narrates:

“Next day Panjab Kaur requested the Guru to punish the masands. Some of them suspected what was in store for them, but fate was too powerful to allow of their absconding. The Guru recalled to memory all their crimes and misdemeanours. They used to go to the houses of Sikhs to take intoxicants, and frequent the society of courtesans. They used to boast that the Guru was of their own making, and, if they did not serve him, no one would even look at him. They practice oppression in every form; they embezzled offerings made to the Guru and committed many other enormities. The Guru accordingly meted out condign punishment to the guilty among them, and rewarded those who remained faithful to Panjab Kaur.”

Gurbaksh took refuge in Lahore and with the Mughal ruler’s help, took over Ramrai Ashram in Lahore and declared himself to be Ramrai’s successor. From Lahore, he campaigned against the Guru.

After the Guru’s Joti-Jot (Light merged with Light, Sikh parlance when the Guru left this earth for the Guru lives in the Granth-Panth), Mahant Gurbaksh ‘Ramraia’ expedited campaign against the Khalsa Panth. It was in this context, the re-appropriated “Ramraias” were excommunicated.  Even then, it was a social boycott, not a condemnation!

On the other hand, the relationship of Panjab Kaur with Mata Sundri and Mata Sahib Kaur was most amicable after Guru Gobind Singh Sahib left this earth. She proved to be well versed in administration and organization of the followers who joined the Guru’s abode and ended Ramrai’s sect. She set up a panthic code of conduct for all future incumbents of Ramrai's Ashram who followed the Guru Granth-Panth. She died in 1740. She personified what the Land of Five-Rivers must learn to withstand, and then rise with the Guru.

Prof. Nikky-Guinider Kaur Singh sums up that era very well:

“Masands were local community leaders who took care of the Sikh congregations in various parts of India. Guru Arjan had started the masand structure, which initially helped in the expansion of the Sikh faith. Over time, however, they became neglectful of their religious office and started taking advantage of their intermediary position by exploiting innocent Sikhs. An early Sikh feminist, the sagacious Punjab Kaur, brought the hypocrisy and tyranny of the masands to Guru Gobind Singh’s attention. She fed Guru Gobind Singh’s determination to abolish the oppressive masand system.”

About 200 years later, Bibi Balbir Kaur, embraced martyrdom at Jaito Morha in 1924 while freeing the Gurduaras from the mahants and the British India. Her non-inclusion by the Jathedars and the fellow Sikhs produced a befitting reply: “I too have partaken Guru’s Amrit.” And she marched on, defying even the activist men, uttering “Eternal Identity, Awesome Wisdom” (sati namu, vahi guru). And bullets pierced ‘Strong Warrior’ and her infant; both were called home to rest by the ‘Rider of the Blue Steed’ (nilevala refers to Guru Gobind Singh Sahib). And hundreds of Bhunjangans followed!  Bhujang in Sikh parlance is Guru’s warrior who provides the antidote to snake’s venom, i.e., removes the oppressor’s poison (not performing Kundalini yoga in a snake-like posture).

The situation nearly 300 years later is the same. Neo-mahants installed by the current rulers are looting Sikhs of their heritage and funds. Singhs also do not allow Kaurs much space either, though the Guru uprooted the prevalent patriarchy and pollution nonsense and replaced it with light-filled and love-decorated sovereigns. (‘jagat jot’, ‘puran prem’).

I recall visiting Gurduara Shahid Ganj Kaurs (popularly Singhanian, but she is of the Guru who called her Kaur, didn’t create her from the Singh) in Lahore, Pakistan. Thanks to the Bhangi Misl the monument still stands. From 1748-53, Mir Mannu was on a genocidal campaign. The orders were to kill Singhs, capture Kaurs and children. Kaurs worked as prison laborers, were brutalized and raped, witnessed their children tortured and cut to pieces. Their limbs-flowers were fashioned into garlands, draped around the Kaurs' necks. Eventually, they were starved and worked to death.

Panjabi-Sikh resistance saying from that era still resounds in Sikh circles:

Mannu is our sickle, We the fodder for him to mow, The more he cuts, the more we grow.

How do you think we grew?

Guru Nanak Sahib emphatically proclaims “from woman the pathway opens” (bhandahu challe rah).

Hundred years ago, there were Khalsa Bhujangan Divans, Bhujangan Councils, and Bhujangan Patar, founded in partnership with Bhunjangis who were only of the Gurus. Today, where are they?

The world is inspiring us to take on bold actions. Challenge bias and inequality with zero tolerance for sexism, especially within Sikh circles. Campaign against violence including psychological, especially within Sikh households. Forge women’s advancement by mandating executive and board leadership, especially in Sikh institutions. Celebrate women’s achievements by sharing their journey, barriers and triumphs, especially by narrating the Kaur her-story. Champion women’s education by encouraging and funding careers dominated by men, especially in the Sikh public spaces.

The ‘Darkness-to-Light’ (Guru in Sikh tradition) via Ik Oankar (the Force) asks us to become the Oneness without any iota of a doubt. And it shares the Sabad-wisdom treasure in the feminine voice. At personal level, the Guru deemed only the voice of one pinning in love is most powerful and the one who weds the Beloved is the most celebratory. Her voice elevates the self to realm where thought-feeling are in sync. At society level, the Guru is busy demolishing the patriarchal hegemony of men for their voice for the Divine was non-inclusive and their practices filled with impurities of the mind.

Now celebration under Jhande-ka-Mela at Dehradun is fully revised to suit the current mahant while the neo-mahants in Panjab, Delhi and elsewhere are elected by the current rulers. Diaspora rots from a similar electioneering though the state is a non-factor. The so-called spiritual and political men collude to control Sikh funds and platforms.

Guru Gobind Singh Sahib replaced the mahants with the Khalsa. People were weak and insecure. The Khalsa was trained like a Star War Padawan personally by the Guru before being inaugurated as a Jedi on Vaisakhi of 1699. They were authentic Kaurs and Singhs, focused on removing psychological and political oppression.

The next Panjab Kaur will rise to lead thirty million Sikhs. She will recall the Guru even amidst trying circumstance of ignorant family and hateful society.

Be forewarned, Neo-Masands Empire, a Kaur-Padawan is in training to be a Khalsa-Jedi!

This International Women’s Day, #BeBoldForChange the Guru’s way!

[harindersingh]

If I were to become a doe,

dwelling in the forest, picking and eating grass and plants.

If I were to meet Husband-Divine by Guru’s Grace,

I would continuously adore You,

O! Breath of Breath, O! Life of Life.

I am a trader of the Charmer-Divine,

Your Nam is the merchandise and the trade, indeed! 1. Reflect.

If I were to become a koel* dwelling on a mango tree,

I would reflect intuitively on Sabad.

If I were to meet my Husband-Divine naturally and intuitively,

I would see the vision and the form of the Infinite. 2.

If I were to become a fish, dwelling in the Water-Divine,

I would be in the domain of ‘The One’ who takes care of all life-forms.

I would meet my Husband-Divine with open arms who dwells all around. 3.

If I were to become a serpent, dwelling in the ground,

I would become fear-free as Sabad dwells within.

Nanak: Those whose light merges with the Light become bride-lovers forever. 4.

*Cuckoo bird. In ancient Sanskrit literature, the mango tree symbolizes eternal love. The relationship of a mango tree laden with blossoms and the Koel is that of a lover and the beloved.

ਗਉੜੀ ਬੈਰਾਗਣਿ ਮਹਲਾ ੧ ॥

ਹਰਣੀ ਹੋਵਾ ਬਨਿ ਬਸਾ ਕੰਦ ਮੂਲ ਚੁਣਿ ਖਾ�� ॥

ਗੁਰ ਪਰਸਾਦੀ ਮੇਰਾ ਸਹੁ ਮਿਲੈ ਵਾਰਿ ਵਾਰਿ ਹਉ ਜਾਉ ਜੀਉ ॥੧॥

ਮੈ ਬਨਜਾਰਨਿ ਰਾਮ ਕੀ ॥

ਤੇਰਾ ਨਾਮੁ ਵਖਰੁ ਵਾਪਾਰੁ ਜੀ ॥੧॥ ਰਹਾਉ ॥

ਕੋਕਿਲ ਹੋਵਾ ਅੰਬਿ ਬਸਾ ਸਹਜਿ ਸਬਦ ਬੀਚਾਰੁ ॥

ਕੋਕਿਲ ਹੋਵਾ ਅੰਬਿ ਬਸਾ ਸਹਜਿ ਸਬਦ ਬੀਚਾਰੁ ॥

ਸਹਜਿ ਸੁਭਾਇ ਮੇਰਾ ਸਹੁ ਮਿਲੈ ਦਰਸਨਿ ਰੂਪਿ ਅਪਾਰੁ ॥੨॥

ਉਰਵਾਰਿ ਪਾਰਿ ਮੇਰਾ ਸਹੁ ਵਸੈ ਹਉ ਮਿਲਉਗੀ ਬਾਹ ਪਸਾਰਿ ॥੩॥

ਨਾਗਨਿ ਹੋਵਾ ਧਰ ਵਸਾ ਸਬਦੁ ਵਸੈ ਭਉ ਜਾਇ ॥

ਨਾਨਕ ਸਦਾ ਸੋਹਾਗਣੀ ਜਿਨ ਜੋਤੀ ਜੋਤਿ ਸਮਾਇ ॥੪॥੨॥੧੯॥

Guru Nanak Sahib in Gauri Bairagan Rag | Guru Granth Sahib, 157

[harindersingh]

Three Indian Americans have been targeted in hate crimes in the past few days. Srinivas Kuchibhotla was fatally shot in Kansas, Harnish Patel was killed in South Carolina and now Deep Rai was shot at, in Seattle. Deep Rai is a Sikh, and reportedly the partially masked gunman said “Go back to your country” to him, before shooting.

In the ten days following Donald Trump’s election as President of the United States, as many as 867 “hate incidents” were reported to the Southern Poverty Law Center (SPLC), which the US advocacy group termed as a “national outbreak of hate.” In recent days, though high-profile incidents have been reported in the media, the number of such reports to SPLC has declined.

But wait a minute. “This movement is in the top of the first inning,” remarked Steve Brannon, the “president” behind the president who thinks “darkness is good… Dick Cheney. Darth Vader. Satan. That's power.”

Top of the first inning is baseball lingo and I delve in this favourite pastime of America to seek some answers. American football politics might not work given the Super Bowl still uses Roman numerals instead of Arabic, but let's give it a go.

Baseball player compositions have changed since the Jackie Robinson era. 70 years ago, the only place where a black man could swing a bat at a white man, and get away with it, was in the “Field of Dreams” in Brooklyn, New York. Baseball now is more global than American football, and minorities (Hispanics, blacks, Asians, in % order) are about 40% of the Major League baseball players.

Brexit and Trump have already become a reality and with Le Penn just around the corner, there is no doubt that right-populism is going global.

The Ipsos MORI poll which tracks percentages of people who think their country is on the wrong track. Their latest poll is quite revealing: USA (63), Britain (60), Australia (57), Canada (47), and India (26). Of the aforesaid five nations, in USA and India, the top worry is terrorism.  And that is what the “haters” now in charge of policies are fueling via “Muslim ban” and “ICE-forced deportations.”

All indicators point to a possibility that in their upcoming elections during 2017, the Germans, the French, and the Dutch may elect populist far-right governments. And that’s just in Europe.

Back to Trump, since that phenomenon is going global. Let’s first understand the South Asian minority “leaders” of President Trump. Shalabh Kumar is of Indian Hindu descent; he is a “powerbroker” industrialist backed by the ruling far-right Indian government. Whereas Jesse Singh is of Indian Sikh descent and Sajid Tarar of Pakistani Muslim descent; both have negligible support in their respective communities and belong in the “token” or “photo-op” categories. Jesse Singh had also rendered a Sikh prayer at President Trump’s inauguration ceremony, along with some other “leaders” from different faiths, lending it an ecumenical aura.

In the same vein, globally minority leaders, without consultation of the communities they represent, are making absolute policy statements which come across as pandering to the populist right and without any doctrinal basis. For example, Bawa Singh Jagdev’s (National Sikh Council of Australia) statement that same-sex marriage will “destroy the whole human race” has no Sikh doctrinal basis. Rather, it counters the very notion of “Ik Oankar” (One Force that radiates in all) which forms the basis for zero tolerance for bias due to race, gender, sexuality, belief, etc. And of course, he cites no Sikh survey conducted in Australia to gauge the community sentiment.

Immigration has become a major concern worldwide. In the US, the visa ban targeting Muslims has already been deemed illegal by its courts. India’s far-right Modi government is meddling with 1955 Citizenship bill which deems Hindus, Sikhs, Buddhists, Jains, Parsis and Christians from Afghanistan, Bangladesh and Pakistan as “persons belonging to minority communities” who “shall not be treated as illegal migrants for purposes of this Act.” The current Citizenship amendment bill is targeted towards, you guessed it, Muslims.

It has been a month since President Trump’s inauguration; I suppose the bottom of the first inning is over. Hate events continue to evoke sentiment and enrage sections of the community. Even South Asians are organising beyond the conventional “brown-folk” minority stereotype as part of the ‘Resistance’.  And so too are United Colors of America with Love: gender, ethnic, and religious minorities in partnership with the majority white privileged ones. An atypical American Resistance! Recall “Moneyball: The Art of Winning an Unfair Game” where it successfully demonstrated evidence-based approach conquers the flawed insiders? That minority-majority complex is something that is being replicated worldwide.

In Panjab’s context, which can also be extrapolated to the whole global North and South, poet Surjit Patar proclaims, that the responsibility to identify the villain rests with people:

   When do I say demanding justice is not right?

   When do I dissuade you from waging a fight?

   To identify the foe is so essential,

   To get mutilated without reason is futile.

And he draws attention to change transcending all conflicts:

   Thrones did last, but not forever,

   People betrayed, but not forever,

   Drip by drip flows the water,

   Urge to change is subdued,

   But inevitable is the change.

A month of Trumpism in command has seen utter chaos in governance. Cultural icons, mental health professionals, journalists, policy-makers, conservatives and liberals are all converging on this thought: Donald Trump is not fit to be the president of the US. In baseball terms, it is the beginning of the second innings, when will the umpire (the Judiciary) and the manager (the Republicans) change the player? And this ‘stranger-than-fiction-reality-game’ in Washington is being played with hate and lies. This game may be shorter since it is incessantly interrupted by bad weather-temperament, the newest target being the free press. Who will be around for the seventh inning stretch?

Darkness must be addressed.

A Jedi trains to confront Vader. The Jedi Order values wisdom, the Light. They are teachers, philosophers, scientists, engineers, physicians, diplomats and warriors, who join the Rebellion to fight the Empire.

Jaswant Singh Khalra, Jedi of our times, remarked in Canada before his extrajudicial killing in India:

There is a fable that when the Sun was setting for the first time … the light was decreasing … and the signs of Darkness were appearing … Darkness set its foot on the earth, but it is said — far away, in some hut, one little Lamp lifted his head. It proclaimed, ‘I challenge the Darkness. If nothing else, then at least around myself, I will not let it settle. Around myself, I will establish Light.’ And … watching that one Lamp, in other huts, other Lamps arose. And the world was amazed that these Lamps stopped Darkness from expanding so that people could see.

Recognise the darkness of ignorance within you, your vicinity. Use your intellect, wealth, and strength to access the light, and allow the light to enter you, to enlarge you.

The Light brings out Love: the love that shapes a collective will.

And yes, eventually, love does trump hate.

[harindersingh]

On the day of Holi, 27 February 1926, when we were getting high on our enjoyment, a terrible thing was happening in a corner of this great province. When you will hear it, you will shudder! You will tremble! On that day, six brave Babbar Akalis were hanged in the Lahore Central Jail ...  [Kishan Singh Garhgajj, Santa Singh, Dilip Singh, Nand Singh, Karam Singh and Dharam Singh] had been showing a great indifference to the trial for the last two years, which speaks of their fond waiting for this day. After months, the judge gave his verdict. Five to be hanged, many for life imprisonment or exile, and sentences of very long imprisonments. The accused heroes thundered. Even the skies echoed with their triumphant slogans. Then an appeal was preferred. Instead of five, now six were sent to the noose … The city was still celebrating. Color was still being thrown on the passers-by. What a terrible indifference. If they were misguided, if they were frenzied, let them be so. They were fearless patriots, in any case. Whatever they did, they did it for this wretched country. They could not bear injustice. They could not countenance the fallen nation. The oppression on the poor people became insufferable for them. They could not tolerate exploitation of the masses, they challenged and jumped into action. They were full of life. Oh! The terrible toll of their dedicated deeds! You are blessed! After the death, friends and foes are all alike-this is the ideal of men.

-    Comrade Bhagat Singh, “A Panjabi Youth,” Partap Hindi Weekly, 15 Mar 1926

Babbar Akali (Babbars) movement (1921-1925) was a radical outgrowth of the Akali movement for the reform of Gurduaras. The latter practiced non-violence of the strong to free Gurduaras from state-sponsored “priests” suffering physical injury and violence at the hands of the “priests” and government authority. Many Sikhs lost their lives at the Tarn Taran (Jan 1921) and Nankana Sahib (Feb 1921) incidents. In response emerged a secret group called Babbar Akalis, literally Immortal Lions. The secret campaign for the "reformation," a euphemism for liquidation of the jholichaks (lit. robe-bearers, i.e. British stooges and toadies), especially those who spied on the Babbar Akalis. Why did Kishan Singh raise a Chakarvarti group to fight under the Babbars? In his own affidavit, he cites because of “the arrest of S. Ajit Singh, demolition of the wall of Gurduara Rakab Ganj, the episode at Budge Budge port, Rowlatt Act, the bloody massacre of Jalianvala Bagh and the Martial Law.” Kishan Singh criticized and eventually resigned from the army to fight imperialism. And remarked: “The government has done countless oppressions in the Panjab. Much torture has been perpetrated in jails and many innocents have been thrown into prisons. People have been pressurized to make false evidential statements. Karam Singh Daulatpur had followed the footsteps of his elder Sikhs in eliminating the minions and sycophants. Sikh history reveals that reform is a must. It is a matter of shameful death for those who have turned approvers for selfish gains fearing repression...’’ Majority of the Babbars were returned immigrants from Canada. Some of them had actively participated in the Ghadar movement. The Babbars were initiated Sikhs who were against the British imperialist policies and didn’t approve of the Congress and Gandhi’s version of non-violence and noncooperation. The Shiromani Gurduara Parbandhak Committee (SGPC) issued appeals to the Sikhs to disassociate with the activities of the Babbars. Jathedar Kishan Singh replied to SGPC: “Why are you forcing the people to make unnecessary sacrifices and are offering them for getting their bones broken? If you are desirous of complete freedom of Gurduaras and the country, you will have to raise the sword to achieve it. If you adopt this path, I can reach Amritsar with hundreds of Jathas.”   Town-hall style meeting in the village squares were held to counter the Babbars by the elders, pensioners, and sycophants. Economics and development, globally even today, trumps human rights and self-governance. Here’s an extract of propaganda tactics used against the Babbars:

‘‘Our government has turned India into a heaven. They have established post offices, hospitals, schools colleges and provided us with the services of motor cars, buses and trains. They have controlled all thefts and dacoits and have established a reign of peace and prosperity. Carry gold on your palm and no one will look at you. The courts dispose-off cases most judiciously. A few unwise and foolish people are roaming about in the villages who are propagating that they will bring the rule of the Khalsa and bring their own form of prosperity. They preach pillaging the houses of the rich and killing the gentlemen. They loot the travelers and snatch the food from the women who carry it to the fields for their father, brothers or husband. These Englishmen are Sikhs who wear cap. They have the blessings of the Gurus: That is why their roots are in the nether regions. Therefore, do not come into the talk of the Babbars and spoil the peace of the land. Instead report about them to the government and earn an honorable name for yourselves.’’

Babbars surfaced at the Sikh Educational Conference. Their aim was to gain independence in India and Sikh rule in the Panjab. They published Babbar Akali Doaba via Safari and Udaru press. They held divans in villages. Their targets were the British officers and their Desi informers. Babbars were ruthlessly suppressed. Lack of secrecy, insider’s treachery, scarce resources, and awards on their heads marred the Babbars. In the first Babbar case, 133 Sikhs were tried; six were hanged in February of 1926. In the second Babbar case, 37 Sikhs were tried; six were sent to gallows in February of 1927.   Ghadar dream continued via the Babbars. It commenced in 1921 in Panjab and the Diaspora Gurduaras, Khalsa Diwan Society (Vancouver and Victoria, BC, Canada) as well as Pacific coast Khalsa Diwan (Stockton, California, USA), funded and eulogized them. Although the Babbars were physically extinguished by 1925, but their thunder could be heard till 1944.  Since then, very few artists and authors give voice to the Babbars, and even fewer identify with them! Several Babbars were former Ghadarites who continued to dream freedom.  Some continued to realize the dream after the Babbars.  There would have been no “freedom at midnight” without the Babbars. Sikhs, Panjab, India and Pakistan, and other South Asians must acknowledge that! Babbar Akalis narratives and Odes were part of Panjab’s culture. Now, there’s a dearth of articles, books, and audio-visuals. Is that due to ignorance or by design? Thanks to Panjab Digital Library, the collection of Prof. Malvinderjit Singh Waraich’s on Babbars and Ghadar is digitized for perpetuity. Malangi, 1965 Pakistani film, featured a Panjabi folk hero like Robin hood who robbed the feudal landlords in cahoots with bureaucrats and distributed their money to the poor. Malangi started out fighting along with the Babbar Akalis; later he became a feared 'dacoit' as branded by the British India.  And the saying became: “the night is controlled by Malangi (carefree), the day is governed by the Firangi (British).”  A song in the aforesaid film demands:  “O! Young Lion of Majha, Get up!”  It is akin to Bob Marley’s cry:  “Get up, stand up, stand up for your rights!” We now remember those who were either with the Axis or the Allies. In case of the Sikhs of Panjab, it was either joining the army aligned with the British or the Japanese. Their medals and stories are still told with pride, but what about the 500-strong Babbars. Why they are not talked about? Because they were sovereign, not aligned to any earthly masters. Because their source of strength was Guru Granth Sahib, allegiance to the Guru Khalsa Panth. Because they upheld the dictum of Guru Gobind Singh Sahib to fight militarily after exhausting all means, didn’t suit the new non-white masters enjoying the “transfer of power.” Just before the hanging, ‘reverberating thunderous’ Kishan Singh spoke:

‘‘We are fortunate that we are going to be standing in the ranks of many patriots who kissed the gallows in the liberation of mother land. Our enemy also must be feeling happy but the real happiness is to us because we are fulfilling the vow as well as duty. This is eternal success for us. The happiness of our enemy is temporary only. He thinks he can now plunder our country with impunity by removing us from their path. This is his misconception. The drops of martyrs’ blood are seeds of revolution those will destroy the tyranny and oppression from the world for ever. The day is not far when this power will uproot the British rule from the soil of India for ever. The blood of the martyrs is making the revolutionary force more powerful. Thank Vahiguru that we have received the boon of becoming a small part of this mighty force. This rule has become so weak that it has been rendered ineffective in a particular region [Doaba] by the activities of the Babbars. When such Jathas rise at every place, what will be the state of this empire? Our last wish is that our country should become free during the times of the living Babbars. We are confident that it will be so.’’

Love, revolutionary or personal, is an act of will. And will of the Babbars was to be sovereign in a Sikh-like manner. I leave you with the words of Guru Nanak Sahib recorded in the Guru Granth Sahib (579):

Death of warrior beings is Truthful if that death is for acceptable cause. Only they are called warriors ahead who obtain honor in the Divine Court.

[harindersingh]

I am sitting next to “Bhagvan” as I type this blog on Valentine’s Day. Bhagvan is someone glorious, illustrious, revered, venerable, divine, or holy.   She is a 97 years old Kaur. Born in Pakistan, she married Jvala ‘Volcano’ Singh who was born in Malaysia. She raised kids and grandkids in India, and post 1984 spoiled great grandkids in United States of America. She is my paternal grandmother. I have never seen her angry, raise her voice, or be unkind to anyone. Resting on the hospital bed, due to congestive heart failure, she still doesn’t complain about anything. Everything is well with her, for her!  Is that what shukar (thankfulness) is?   Sikhi is about becoming like Ik Oankar, the One Force that radiates in all. She has achieved several milestones on this journey, for her behavior demonstrates that. Victor Hugo remarked: “The reduction of the universe to the compass of a single being, and the extension of a single being until it reaches God - that is love.” I have been witnessing this love in Divine-incarnate in my grandmother. For Tina Turner, the question was: “What’s Love Got to Do with It?” For me, love’s got everything to do with life. The $1.25m question is:  What’s the greatest love?   Guru Granth Sahib reveals:  The greatest love among loves is for the Charming Beloved (prit prit guria mohan lalna). I ask myself: Who is my Charming? Am I being charmed? Who is my Beloved? Am I a beloved? And those who are in love, be it in a human or divine condition, will recall Asa-ki-Var:  One obsessed with “good” and “bad” classifications is not to be known as the lover, for that lifestyle is transactional (cangai canga kari manne mandai manda hoi. asaku ehu na akhiai ji lekhai vartai soi). And those concerned with the establishment’s reactions, even then, that culture of Panjab was against the lovers. Still, the five Pirs blessed Hir-Ranjha. “Says Waris Shah the five saints urged: O children, never ever put love to shame!” My concern is neither the Saint nor the feast of this day. Life is like a box of chocolates, which kind tempts you? Life is a bouquet of flowers too, which fragrance do you want to inhale?  Life is also to love and to be loved, which color do you want to be dyed in? This Valentine’s Day I’m not in physical proximity of my lover. Not coincidently though, I am with my living Bhagvan. Her life on this Earth is a testimony of love. Her kindness towards all is the love in action.  Her incessant affinity towards me is what unknowingly sprouted the love seeds in me. Etymology of Bhagvan is from fortunate or blessed. Its root is to adore or revere. My Bhagvan is all of the above. And she is a reminder to me to inculcate love, adoration!

[harindersingh]

117 members for the Panjab Legislative Assembly will be elected in five days.

Like it or not, the stark reality is that caste and religion play a big role throughout India, including Panjab.

So, let’s understand the religion factor in Panjab:  58% Sikhs, 38.5% Hindus, 1.9% Muslims, 1.3% Christians, and 0.6% Others and non-religious. Essentially, 6 out of 10 voters are Sikhs.

Now, to the caste dynamics in Panjab: 32% Scheduled Castes, 22% Other Backward Castes, 21% Jatts (separated from Other Backward Castes to highlight their vote bank), 20% Upper Castes (Brahmins, Khatris, Banias, Tkahurs, and Rajputs), 4% Others (Muslims, Christians, Buddhists, Jains). Effectively, 3 out of 4 voters are from so called “low-castes.” (I retained the labels as provided by government statistics though they are heinous in themselves).

To understand how people in Panjab will vote, it is important to comprehend caste-religion dynamics in terms of politics of identity.  And that also explains, why every major party courts Dera votes.

Let’s now focus on three issues affecting all Panjabis (100% voters), and two affecting all Sikhs (60% voters).

Drugs: Confidentiality of data remains an issue; nonetheless, Panjab has about 3.3 times more drug users than the Indian national average, numbering about 836 per 100,000 people. This is beyond alarming. The rulings parties in the last two decades haven’t addressed this; rather, current ruling party’s leadership is known to be part of the drug trafficking problem.

Jobs: Technocrats in Panjab are facing a serious policy challenge. Currently 72% of unemployed can’t find jobs, although they are educated because the current ruling party’s mafia-cartel-nepotism modus operandi sycophancy surpassed previous records by other ruling party.

Farmers: Violence of green revolution is not debatable anymore. Current farm debt stands at Rs. 700 billion and farmers’ suicide are the second highest nationally in Panjab. Farm labors, crop purchase, and productivity remain consistently unaddressed in last three decades.

Guru Granth Sahib: Incidents of Guru Granth Sahib’s desecrations are reaching 100 in the last year and a half. Yet, the ruling party refuses to arrest and prosecute the violators. Passing emotional legislation was their sole public policy. Other parties have offered condolences, but that’s about it.

Akal Takht Sahib: Direct interference in internal Sikh matters remains a serious discontent among Panjabi Sikhs who constitute 80% of the world Sikh population. State and political parties continue to control Akal Takht Sahib, manipulate the Jathedars and their decision-making, and legislate changes in the definition of Sikh for SGPC and other Sikh bodies. No political party is offering anything in their manifestos on these grave matters. A simple commitment - to not interfere in internal global Sikhs affairs will be a good start.

The three major parties in the game are Shiromani Akal Dal (SAD), Aam Aadmi Party (AAP), and Indian National Congress (INC), though the total of fifteen political parties are fielding their candidates. Only 27 candidates are women.  There are many firsts in these 2017 Panjab elections!

The Good: There are actual manifestos addressing some major concerns by the political parties, in case of AAP half a dozen and counting, labeled by parties themselves to be “legal documents” to “sacrosanct.” Media, once again, is having a field day with the Khalistan and the Sikh Diaspora; facts are clear that all parties raise funds in Diaspora Gurduaras and have played Khalistani politics for their gains without resolving myriad of issues ranging from river water disputes to extra-judicial killings.

The Bad: Horse-trading is at the peak; allegiance to party is fading faster than the color of turbans being appropriated, mis-appropriated, or re-appropriated. So, voting for either for a person or a party is beyond tricky. 1,941 candidates filed nominations to occupy 117 seats; cutting 1-4% votes will decide the winner and that has its selling price.

The Ugly: All political parties are geared up to not just defeat each other, but are collectively ganging up on AAP. Why? Because this is the only party to successfully break the low-high caste and rural/city divide during last Lok Sabha elections capturing the same number of Member of Parliaments as the ruling SAD.

How will the Sikh New Year commence in Panjab in March?  Will the Vaisakhi Mela be same or voters going to separate the chaff from the wheat this time around?

The question is not whether a turban-wearer will be the next Chief Minister (CM), but will he be also the able CM? If AAP captures 59 votes, will its own acknowledged religio-secular culture install the statesman whose very name is constant reminder of 1984 Sikh genocide: Mr. Phoolka?

Guru Granth Sahib proclaims: “One who occupies the throne must be fit or qualified to be the head of the state” (takht raja so bahe jo takhte laik hoi).  And that the leadership and the constituency are both “trash” if they aren’t connected with Ik Oankar – the One Creator pervading through creation. That wisdom must propel the Sikh vote!

Panjabis have had a rotten deal since 1947. Five Singh Parivars (Badal, Majithia, Kairon, Brar, and Patiala royals) with or without Sangh Parivar have been ruling Panjab.  All aforesaid, plus anti-establishment Mann, are related to each other by birth or by marriage. Panjabis must rebel to end chieftain politics, recall Banda Singh Bahadur who appointed qualified leaders without caste or religion considerations. And that Khalsa Raj secured economic and political rights before declaring victory!

Panjabis globally await who will be the next ruling party or coalition. March 11 is in five weeks, five weeks of waiting for the Land of Five Rivers to flow and revive life!

In the next five years of reign, will it rain in Panj-ab?

O’ Divine! O’ Divine!  Let it rain!  (rabba! rabba! mih varsa!)

[harindersingh]

Guru Gobind Singh Sahib: Emperor-Prophet

[harindersingh]

Guru Granth Sahib emphatically proclaims:

Contemplation in the mind is the image of the Guru (Perfection); my mind accepts the Guru’s Sabad (Wisdom) as the mantra (spiritual utterance).                  - Guru Arjan Sahib, Rag Gond, 864

To many Sikhs, any image of any Guru is not acceptable. Historically, the only possible real portrait of any Guru is of Guru Teghbahadur Sahib housed in Dhaka or Kolkata? To date, the known information suggests the Guru-images started appearing in the middle of eighteenth century:  Jahanhgir-like miniatures influenced by Mughal era and portraits in hagiographical texts guided by Hindu traditions. Mostly, they depicted episodes from the lives of the Gurus through artist’s lens or sponsor’s agenda.  Popularity or funding rose to such levels that they showed up as murals in gurduaras (Sikh center of learning) and forts, and as portraits in manuscripts and on canvas.

At the onset, let’s consider three notions. First, the Sikh worldview based on Guru Granth Sahib originates from Ik Oankar, the Force, whose form is timeless (akal murat). Second, the Guru Nanaks I-X exhibited the Divine attributes of Ik Oankar while on this Earth (partakh hari). Third, the votaries of All-Pervasive (Ik Oankar’s often cited Divine attribute) were chiseled by the Gurus to become just like the All-Pervasive (jaisa hari hi hoi) and imbibe Divine-like qualities.

Now, is drawing Ik Oankar possible? Consequently, is drawing Guru possible? One who dwells into serious relationship with his or her vocation may capture few elements of the Creator and the Creation. Additively, if and when, one wants to depict the Guru, then one must connect with the Sabad, initiate a personal relationship, and develop the protégé-mentor bond, at the least.

In Sikhi, to see Guru Gobind Singh Sahib, one must accept that the Guru Granth Sahib and the ten Guru Sahibs are inseparable. Then, those who witnessed the Guru, those who loved the Guru, and those who served the Guru, their testimonies provide more suitable lens to visualize the Guru. For contemporary times, those who acknowledge the aforesaid, and exhibit the sensitivity beyond ignorance and malice, may do justice to depict ‘The Rider of the Blue Steed.’

Allow me to share a recent challenge. While working with a team of individuals and institutions on an exhibition commemorating the 350-year Prakash Purab (Illumination Day) of the Tenth Guru, we faced a challenge to present the Guru’s life and legacy to the world, and to the pilgrims at Patna. No words or images can do justice to the Guru’s grandness. So, we started with the Ik Oankar, the Gurus as Divine Beings and Perfect Leaders, ending with the Guru Granth Sahib and the Guru Khalsa Panth as legacy unto infinity. For the art frames from Patna to Nanded via Anandpur Sahib, the Panjab Digital Library team cited the best sources capturing the Sikh thesis and best available images while realizing they aren’t capable of grasping the Guru’s infallibility.

What to name the exhibition was most distressing! Sikh parlance was adhered to for that is what’s most apt: Guru Gobind Singh Sahib. Guru is the highest institution in Sikhi, Gobind the Earth-Force is the given name, Singh identifies the allegiance to the Order of the Khalsa (equivalent Kaur for women), and Sahib for the Sovereign is not answerable to any earthly authority. ‘Emperor-Prophet’ was added to the title before the colon to present the Guru in global context where the political and religious powers collide, even today. Sikhi integrates the two into one, Guru Nanak Sahib and all ten Gurus enjoyed both domains of Rule-Union (Raj-Jog) simultaneously. Bhai Nand Lal Goya’s Badshah-Darvesh elaborates the status of Guru Gobind Singh Sahib in the lines of global leaders: religious-political, Eastern-Western, Mystic-Semitic, and so on.

So, what’s offensive or admirable, wrong or right, sinful or virtuous? I humbly submit the ones on the Path continue to best glorify the Guru (satigur vadha kar salahiai) instead of advocating absolutism with hate and anger. Yes, I understand freedom of speech and expression must be protected, preserved and promoted, but at the same time do recognize how the secular, political, and popular culture is defining Sikhi rather than the Gurmat (the Guru’s Way). I am also keenly aware of criticisms and satires of dissenters and reformers; they, too, must come out of their silos to stop misappropriating the ‘Emperor-Prophet: Guru Gobind Singh Sahib.’

Upon unveiling Guru Nanak Sahib’s portrait, Bhai Vir Singh remarked to Sobha Singh:  “this is not my Guru Nanak” for the Sikh aesthetics are yet to be born.  None of the Gurus focused on the image. In the Land of Five Rivers, the Beloved colored the scholars, the poets, and the warriors with deep crimson red.

I end by paraphrasing Prof. Puran Singh.  Let the artist depict Ik Oankar’s Own ‘Plume-Adorned’ on the heart-canvas and say: You, I. And wait for the art to respond:  I, You.

Sikhi doesn’t forbid images, it propels the adherent to demolish mental fixations and prepare to enter the ‘Homeland of the Beloved’ (pritam ke des). To express the Beloved, I must become the lover!

[harindersingh]

"Emperor-Prophet" - The Real Guru Gobind Singh Ji

[harindersingh]

Panjab Kaur can’t decide what to consume to satisfy her sweet-tooth. Beaver Tails from Ottawa, where she was born, or Phirni (kind of rice pudding) from Panjab, her ancestral homeland? It’s a metaphor for this Sikh woman’s identity and also for a people who for more than 165 years have been stateless and scattered.

The soft spoken petite politician adjusts her rimless glasses as she scans the 84-item menu, “Bubble tea or Indian Chai?” she considers aloud as she sits at a restaurant in Toronto, Canada awaiting Rachel Parish, a reporter from Vice News. Images on the walls invoke memories of the 1984 Sikh genocide.

Panjab Kaur is one of forty-six Americas (North, Central, and South) delegates of Sarbat Khalsa-in-exile – a Sikh parliament of sorts headquartered in the “Beautiful British Columbia.”

As Rachel walks in, she senses her pensiveness.  After the formalities, Panjab Kaur smiles and says to her, “You know, the phrase Sarbat Khalsa in exile is a double-edged sword, the Khanda. One edge helps remind people of their political plight; the other challenges the very core of spiritual existence. “

Yet, on 14 March 2017, approximately 700,000 Sikhs living in Canada, along with 30 million around the world, will go to the electronic polls to document their opinions on the Panj Piare (Five Lovers) to head the Akal Takht Sahib (headquarters of the Sikh Nation). While the world leaders are wary of even saying the word Panth for fear of inflaming India, Canada and other sovereign nations allow Sarbat Khalsa deliberations to be held within their borders for a Sikh self-government that they don’t recognize as lawful and that, realistically, doesn’t even exist.

In 2016, the Jathedar (lead caretaker) of Akal Takht broke with 100 years of legal manipulation by relinquishing the temporal authority of his position and calling on the Sikh nation to select Panj Piare. Nearly 1 million Sikhs in 25 countries pledged to deliberate in their regional Sarbat Khalsa. This year, active Sikhs will present their Panthic Pledge at designated regional meeting spaces. The all-important document is issued by the Akal Takht in exile to every Sikh; it also proof that the holder has paid dasvandh, a 10% donation to support the Sarbat Khalsa to free Akal Takht Sahib.

“Mudslinging and attack ads are now featured prominently in Sikh politics completely infused with Panjab politics. Panjab elections are dirty and hyper-political. Yet, last year some Sikhs were charged with sedition for exercising their right to deliberate on Sikh matters.”

“I long for Sikhi-driven processes, where Sikhs of various nationalities and ideologies congregate fearlessly without state interference,” wishes Panjab.

Campaign spending for the Panj Piare hopeful is not allowed, period. Usage of Sikh Gurus image in Sikh governance is banned. A selfie implying endorsements with state politicians disbars the aspirant candidate.

The newly selected 500 global delegates will congregate once a year in lower mainland British Columbia, largest region outside the homeland where the diversity within diversity is very apparent. Sights, smells, and sounds of Panjab are very prominent too in BC. There, Sarbat Khalsa operates like any other governing body. This inaugural meeting on 14 April 2017 is to select the Panj Piare of the Panth and the Charter for the Akal Takht Sahib while considering the Sikh Qaum’s opinion gathered a month earlier. At the end, Guru-granted process, and decision-making is driven by Granth-Panth sovereignty.

“Sikh revolution freed South Asians from caste-system apartheid and Mughal tyranny. Now, the same region won’t allow us to assembly freely and deliberate on Sikh affairs. Ironic isn’t it? I hope Canada won’t cave in to political pressures!” remarks Panjab Kaur as she exits the café in Toronto Union.

[harindersingh]

On November 8, Americans will elect either the corruption-laden, policy-driven first female President or the sexual-assaulter, power-driven forty-fifth male President.

Some people of South Asian descent in the United States of Immigrants are announcing piously or in exasperation that they are “voting for the person not the party!” But this is not as simple. When you vote, you are necessarily electing a party. Obviously the character, record, and commitments of individuals are relevant to how you vote. But these individuals come with parties attached, and it is the overarching policy commitments, or lack of them, of these parties which should weigh far more heavily in determining how one votes.

Few South Asians, Indians, and Sikhs as Trumpeters or Clintonites are oversimplified modalities for stereo-typical model minorities while we are witnessing racism, bigotry, and xenophobia in America. Bollywood style shows can’t change the polls showing 10-1 margins among Indian-Americans even if Hindi ad-campaign alliance with right wing Hindu nationalists are surfacing. Once the bigots have finished demonizing Mexicans and Muslims, Sikhs may be their next targets.

All voters, especially Sikhs, must examine all of the candidates programs on offer when voting. This is what I learned in my American government high school class at Shawnee Mission Northwest, KS:  Candidates make commitments across a range of public policies, and the voters need to assess a party’s overall balance of policies and not simply focus on a single issue–be it immigration, aid, security, education, ethics, India, liberty, marriage, environment, or human rights. Instead the challenge to all will be taking a wider view of the common good when marking the ballot.

In voting for a candidate based on a single stance, one votes for everything else that candidate and their party stands for, whether you like it or not. Single-issue voting is simply irresponsible.  Find the person unfit, then vote for candidate most likely to produce policies which align with your worldview!

The Ku Klux Klan Act of 1871 (yes, that’s what it is called) outlawed conspiring to intimidate voters, and KKK’s The Crusader endorsed Donald Trump in 2016.

As Secretary of State, Hillary Clinton highlighted the need for India to “not just look east, but engage east and act east.” Current Modi government subsequently adopted this policy.

Guru Granth Sahib enlightens us, when the constituency is ignorant, the leaders will be corrupt. And the “trash” isn’t merely amongst heads of states, but constituents are also filled with it. So, as nasty and deplorable 2016 elections has become, I must do my best as thoughtfully as possible, to eliminate some dirtiness and stink. Thirty two years ago on this day in 1984, I survived a genocide against Sikhs in India. I know how hysteria develops a culture of impunity, and how it makes us something less than humans. It pains me to see it in “the land of the free” and I must do my part to confront its upward trend. I exercise my right to vote knowing the choices are way less than ideal. I decided to walk into Somerset County Board of Elections in Somerville, NJ, and handed in my official absentee ballot.

May the Force be with Americans while they vote for forty-fifth President of the United States!

[harindersingh]

#Relationshipgoals - Sixgreenapples Episode 41