Guru Ram Das (Gurmukhi: ਗੁਰੂ ਰਾਮ ਦਾਸ) (Friday October 9 1534 – Saturday 16 September 1581) was the fourth of the Ten Gurus of Sikhism and became Guru on Monday 16 September 1574 following in the footsteps of Guru Amar Das ji. The Guru’s original name was Bhai Jetha. His wife was Bibi Bhani, the younger daughter of Guru Amar Das. They had three sons: Prithi Chand, Mahadev and Guru Arjan.

As a Guru, one of his main contributions to Sikhi was organizing the structure of Sikh society. Additionally, he was the author of Laava, the four hymns of the Sikh Marriage Rites. He was planner and creator of the township of Ramdaspur which became the Sikh holy city of Amritsar. Before Guru Ji died, he nominated his youngest son as the next Guru of the Sikhs – Guru Arjan Dev.

Brief Information

• Birth Place: Chuna Mandi, Lahore, Punjab (Present day Pakistan)
• Father: Haridas Ji
• Mother: Mata Daya ji (also known as Anoop Davi)
• Wife: Mata Bhani Ji
• Daughters: None
• Sons: Baba Prithi Chand ji, Baba Mahadev Ji, Guru Arjan Dev Ji
• Became Guru at age 40 years and had life span of 47 years.
• Gurbani: The Guru contributed a total of 688 Shabads/hymns to the Sri Guru Granth Sahib.
• The fourth Sikh Guru contributed the following to the people of the world:
• Author of Laava, the hymns of the Marriage Rites
• Designed the Golden Temple
• Planned & created the township of Ramdaspur (later Amritsar)
• Organization Structure of Sikh Society

 

Early Life

Very little is known about the early years of Bhai Jetha who later became the fourth Sikh Guru, Guru Ram Das. Jetha ji was born at Chuna Mandi Bazaar, Lahore at the site of the present shrine on 24 September 1534 where he spent the first seven years of his life. Soon after birth, he was given the name Jetha, meaning the first born.

Jetha’s simple and God-fearing parents, Hari Das and Anup Devi of Lahore were delighted at this precious gift from Waheguru. As he was growing up and in his teens, he could always be found in the company of religious men. When he was of 7 Years his father died so her maternal grandmother took him to Basarke, near Amritsar. Jetha continued to become a handsome young man.

Company of Guru Amar Das

One day Jetha came across a party of Sikhs who were on their way to Goindwal to pay homage to Guru Amar Das. Jetha decided to join them and also travel to Goindwal. Upon their arrival and meeting, Guru Amar Das at once noticed the young Jetha with his pleasant manner and sense of devotion. While his fellow travelers returned to Lahore, Jetha decided to stay and become a disciple of Guru Amar Das.

Bhai Jehta worked hard in Goindwal in the various construction projects that were taking place. Guru Amar Das was very impressed with the Sewa performed by Bhai Jetha and susequently a marriage was arranged between Bibi Bhani, his daughter Bibi Bhani and his dedicated devotee, Bhai Jehta.

The marriage took place on 18 February 1554. After their marriage, the couple remained in Goindval which was an upcoming Sikh town and carried out voluntary service (Sewa) in the construction of the Baoli Sahib (sacred well), serving the Guru and the congregation (Sangat).

Sewa of Guru Amar Dass

Jetha became a trusted disciple of Guru Amar Das ji. He undertook many sewas and also successfully represented Guru Amar Das ji before the Mughal royal court to defend charges by some jealous Hindus who had taken exception to some of the wording of the Sikh teachings, saying that Sikhism maligned both the Hindu and the Muslim religions. The following is a translation of what Jetha said in the Court of Akbar:

“Birth and caste are of no avail before God. It is ones deeds which make or unmake a man. To exploit ignorant people with superstitions and to call it religion is a sacrilege against God and man. To worship the infinite, formless and absolute God in the form of a totem, an image or an insignificant time-bound object of nature; to lead people to beleive that they can wash away their sins, not through compassion and self-surrender, but through ablutions; to insist upon special diets-what to eat and what not to eat; to say that a certain language and dress allows accesss to God and to condemn masses of human beings, men, women and children, to the status of sub-humans, who are not even allowed to learn to read the scriptures that they are told rule their lives; never allowed to enter a house of worship; who are allowed to do only the lowest degrading work, is to tear man apart from man. This is not religion nor is it religion to deny the world by becoming an ascetic, for it is in the world alone that man can find his spiritual possibilities.”

Impressed by the tenets of Sikhism as explained by Bhai Jetha Emperor Akbar dismissed all of the charges.

Construction of Ramdaspur

Eventually Bhai Jetha was ordained as Guru Amar Das’s successor and named Guru Ram Das ji. (Ram Das means servant of God). Guru Ram Das ji now eagerly continued the building of the city of Ramdaspur (the abode of Ram Das) by the digging of the second sacred pool as he had been instructed by Guru Amar Das ji. Pilgrims came in ever growing numbers to hear the Guru and to help in the excavation work of the tank. The holy tank would be called Amritsar meaning pool of nectar. Today the city of Ramdaspur, which now is the holiest center of Sikhism has come to be know as Amritsar. Guru Ram Das ji urged his Sikhs that one could fulfill one’s life not merely by quiet meditation, but by actively participating in the joys and sorrows of others. This is how one could also rid oneself of the prime malady – Ego, and end their spiritual loneliness.

One of the new entries into the Sikh fold at this time was Bhai Gurdas Bhalla, the son of the younger brother of Guru Amar Das ji. Bhai Gurdas ji was a superb poet and scholar of comparative religion who would later go on to become the scribe of the first edition of the Guru Granth Sahib ji. Guru Amar Das ji was impressed with Bhai Gurdas’s existing knowledge of Hindi and Sanskrit and the Hindu scriptures. Following the tradition of sending out Masands across the country Guru Amar Das ji deputed Bhai Gurdas to Agra to spread the gospel of Sikhism.

Bani of Guru Ram Das

There are 688 Hymns of Guru Ram Dass included in Guru Granth Sahib which have various teachings for sikhs. Guru Sahib’s Bani is also part of Rehras Sahib and Kirtan Sohila which are daily prayers of Sikhs. Page 305 of the Guru Granth Guru Sahib decries the morning activity of one who calls himself a Sikh of the True Guru (God):

One who calls himself a Sikh of the True Guru shall get up early morning and meditate on the Lord’s Name. Bathe daily in the ambrosial pool and following the Guru’s instructions, chant Har, Har. All sins, misdeeds and negativity shall be erased.

Guru Sahib on Sadhu People and Pilgrimage Bath

ਮਲਾਰ ਮਹਲਾ ੪ | ਗੰਗਾ ਜਮ|ਨਾ ਗੋਦਾਵਰੀ ਸਰਸ|ਤੀ ਤੇ ਕਰਹਿ ਉਦਮ|ਧੂਰਿ ਸਾਧੂ ਕੀ ਤਾਈ |ਕਿਲਵਿਖ ਮੈਲ|ਭਰੇ ਪਰੇ ਹਮਰੈ ਵਿਚਿ ਹਮਰੀ ਮੈਲ| ਸਾਧੂ ਕੀ ਧੂਰਿ ਗਵਾਈ |੧|
Malaar, Fourth Mehl: The Ganges, the Jamunaa, the Godaavari and the Saraswati – these rivers strive for the dust of the feet of the Holy. Overflowing with their filthy sins, the mortals take cleansing baths in them; the rivers’ pollution is washed away by the dust of the feet of the Holy. ||1||

ਤੀਰਥਿ ਅਠਸਠਿ ਮਜਨ੝ ਨਾਈ ॥ ਸਤਸੰਗਤਿ ਕੀ ਧੂਰਿ ਪਰੀ ਉਡਿ ਨੇਤ੝ਰੀ ਸਭ ਦ੝ਰਮਤਿ ਮੈਲ੝ ਗਵਾਈ ॥੧॥ ਰਹਾਉ ॥
Instead of bathing at the sixty-eight sacred shrines of pilgrimage, take your cleansing bath in the Name. When the dust of the feet of the Sat Sangat rises up into the eyes, all filthy evil-mindedness is removed. ||1||Pause||

ਜਾਹਰਨਵੀ ਤਪੈ ਭਾਗੀਰਥਿ ਆਣੀ ਕੇਦਾਰ੝ ਥਾਪਿਓ ਮਹਸਾਈ ॥ ਕਾਂਸੀ ਕ੝ਰਿਸਨ੝ ਚਰਾਵਤ ਗਾਊ ਮਿਲਿ ਹਰਿ ਜਨ ਸੋਭਾ ਪਾਈ ॥੨॥
Bhaageerat’h the penitent brought the Ganges down, and Shiva established Kaydaar. Krishna grazed cows in Kaashi; through the humble servant of the Lord, these places became famous. ||2||

ਜਿਤਨੇ ਤੀਰਥ ਦੇਵੀ ਥਾਪੇ ਸਭਿ ਤਿਤਨੇ ਲੋਚਹਿ ਧੂਰਿ ਸਾਧੂ ਕੀ ਤਾਈ ॥ ਹਰਿ ਕਾ ਸੰਤ੝ ਮਿਲੈ ਗ੝ਰ ਸਾਧੂ ਲੈ ਤਿਸ ਕੀ ਧੂਰਿ ਮ੝ਖਿ ਲਾਈ ॥੩॥
And all the sacred shrines of pilgrimage established by the gods, long for the dust of the feet of the Holy. Meeting with the Lord’s Saint, the Holy Guru, I apply the dust of His feet to my face. ||3||

ਜਿਤਨੀ ਸ੝ਰਿਸਟਿ ਤ੝ਮਰੀ ਮੇਰੇ ਸ੝ਆਮੀ ਸਭ ਤਿਤਨੀ ਲੋਚੈ ਧੂਰਿ ਸਾਧੂ ਕੀ ਤਾਈ ॥ ਨਾਨਕ ਲਿਲਾਟਿ ਹੋਵੈ ਜਿਸ੝ ਲਿਖਿਆ ਤਿਸ੝ ਸਾਧੂ ਧੂਰਿ ਦੇ ਹਰਿ ਪਾਰਿ ਲੰਘਾਈ ॥੪॥੨॥
And all the creatures of Your Universe, O my Lord and Master, long for the dust of the feet of the Holy. O Nanak, one who has such destiny inscribed on his forehead, is blessed with the dust of the feet of the Holy; the Lord carries him across. ||4||2||

Anand Karaj

The standard Sikh marriage ceremony known as the Anand Karaj is centered around of , a four stanza hymn composed by Guru Ram Das ji. During the marriage ceremony the couple circumscribe the Guru Granth Sahib ji as each stanza of the Lawan is read. The first round is the Divine consent for commencing the householders life through marriage. The second round states that the union of the couple has been brought about by God. In the third round the couple is described as the most fortunate as they have sung the praises of the Lord in the company of saints. In the fourth round the feeling of the couple that they have obtained their hearts’ desire and are being congratulated is described.

Guru Ram Das Sahib composed a beautiful bani called Laavan about the meaning of marriage to a Sikh couple – Effectively, the Guru defines a Sikh marriage in these 2 lines: “They are not said to be husband and wife who merely sit together. Rather they alone are called husband and wife, who have one soul in two bodies.”

Guru Sahib on Jogis

ਹਥਿ ਕਰਿ ਤੰਤ੝ ਵਜਾਵੈ ਜੋਗੀ ਥੋਥਰ ਵਾਜੈ ਬੇਨ ॥ ਗ੝ਰਮਤਿ ਹਰਿ ਗ੝ਣ ਬੋਲਹ੝ ਜੋਗੀ ਇਹ੝ ਮਨੂਆ ਹਰਿ ਰੰਗਿ ਭੇਨ ॥੧॥
You may pluck the strings with your hand, O Yogi, but your playing of the harp is in vain. Under Guru’s Instruction, chant the Glorious Praises of the Lord, O Yogi, and this mind of yours shall be imbued with the Lord’s Love. ||1||

ਜੋਗੀ ਹਰਿ ਦੇਹ੝ ਮਤੀ ਉਪਦੇਸ੝ ॥ ਜ੝ਗ੝ ਜ੝ਗ੝ ਹਰਿ ਹਰਿ ਝਕੋ ਵਰਤੈ ਤਿਸ੝ ਆਗੈ ਹਮ ਆਦੇਸ੝ ॥੧॥ ਰਹਾਉ ॥
O Yogi, give your intellect the Teachings of the Lord. The Lord, the One Lord, is pervading throughout all the ages; I humbly bow down to Him. ||1||Pause||

ਗਾਵਹਿ ਰਾਗ ਭਾਤਿ ਬਹ੝ ਬੋਲਹਿ ਇਹ੝ ਮਨੂਆ ਖੇਲੈ ਖੇਲ ॥ ਜੋਵਹਿ ਕੂਪ ਸਿੰਚਨ ਕਉ ਬਸ੝ਧਾ ਉਠਿ ਬੈਲ ਗਝ ਚਰਿ ਬੇਲ ॥੨॥
You sing in so many Ragas and harmonies, and you talk so much, but this mind of yours is only playing a game. You work the well and irrigate the fields, but the oxen have already left to graze in the jungle. ||2||

ਕਾਇਆ ਨਗਰ ਮਹਿ ਕਰਮ ਹਰਿ ਬੋਵਹ੝ ਹਰਿ ਜਾਮੈ ਹਰਿਆ ਖੇਤ੝ ॥ ਮਨੂਆ ਅਸਥਿਰ੝ ਬੈਲ੝ ਮਨ੝ ਜੋਵਹ੝ ਹਰਿ ਸਿੰਚਹ੝ ਗ੝ਰਮਤਿ ਜੇਤ੝ ॥੩॥
In the field of the body, plant the Lord’s Name, and the Lord will sprout there, like a lush green field. O mortal, hook up your unstable mind like an ox, and irrigate your fields with the Lord’s Name, through the Guru’s Teachings. ||3||

ਜੋਗੀ ਜੰਗਮ ਸ੝ਰਿਸਟਿ ਸਭ ਤ੝ਮਰੀ ਜੋ ਦੇਹ੝ ਮਤੀ ਤਿਤ੝ ਚੇਲ ॥ ਜਨ ਨਾਨਕ ਕੇ ਪ੝ਰਭ ਅੰਤਰਜਾਮੀ ਹਰਿ ਲਾਵਹ੝ ਮਨੂਆ ਪੇਲ ॥੪॥੯॥੬੧॥
The Yogis, the wandering Jangams, and all the world is Yours, O Lord. According to the wisdom which You give them, so do they follow their ways. O Lord God of servant Nanak, O Inner-knower, Searcher of hearts, please link my mind to You. ||4||9||61||

Guru Ram Dass on Benifits of Reciting God’s Name
ਆਸਾ ਮਹਲਾ ੪ ॥ ਸਤਸੰਗਤਿ ਮਿਲੀਝ ਹਰਿ ਸਾਧੂ ਮਿਲਿ ਸੰਗਤਿ ਹਰਿ ਗ੝ਣ ਗਾਇ ॥ ਗਿਆਨ ਰਤਨ੝ ਬਲਿਆ ਘਟਿ ਚਾਨਣ੝ ਅਗਿਆਨ੝ ਅੰਧੇਰਾ ਜਾਇ ॥੧॥
Aasaa, Fourth Mehl: Join the Sat Sangat, the Lord’s True Congregation; joining the Company of the Holy, sing the Glorious Praises of the Lord. With the sparkling jewel of spiritual wisdom, the heart is illumined, and ignorance is dispelled. ||1||

ਹਰਿ ਜਨ ਨਾਚਹ੝ ਹਰਿ ਹਰਿ ਧਿਆਇ ॥ ਝਸੇ ਸੰਤ ਮਿਲਹਿ ਮੇਰੇ ਭਾਈ ਹਮ ਜਨ ਕੇ ਧੋਵਹ ਪਾਇ ॥੧॥ ਰਹਾਉ ॥
O humble servant of the Lord, let your dancing be meditation on the Lord, Har, Har. If only I cold meet such Saints, O my Siblings of Destiny; I would wash the feet of such servants. ||1||Pause||

ਹਰਿ ਹਰਿ ਨਾਮ੝ ਜਪਹ੝ ਮਨ ਮੇਰੇ ਅਨਦਿਨ੝ ਹਰਿ ਲਿਵ ਲਾਇ ॥ ਜੋ ਇਛਹ੝ ਸੋਈ ਫਲ੝ ਪਾਵਹ੝ ਫਿਰਿ ਭੂਖ ਨ ਲਾਗੈ ਆਇ ॥੨॥
Meditate on the Naam, the Name of the Lord, O my mind; night and day, center your consciousness on the Lord. You shall have the fruits of your desires, and you shall never feel hunger again. ||2||
ਆਪੇ ਹਰਿ ਅਪਰੰਪਰ੝ ਕਰਤਾ ਹਰਿ ਆਪੇ ਬੋਲਿ ਬ੝ਲਾਇ ॥ ਸੇਈ ਸੰਤ ਭਲੇ ਤ੝ਧ੝ ਭਾਵਹਿ ਜਿਨ੝ਹ੝ਹ ਕੀ ਪਤਿ ਪਾਵਹਿ ਥਾਇ ॥੩॥
The Infinite Lord Himself is the Creator; the Lord Himself speaks, and causes us to speak. The Saints are good, who are pleasing to Your Will; their honor is approved by You. ||3||

ਨਾਨਕ੝ ਆਖਿ ਨ ਰਾਜੈ ਹਰਿ ਗ੝ਣ ਜਿਉ ਆਖੈ ਤਿਉ ਸ੝ਖ੝ ਪਾਇ ॥ ਭਗਤਿ ਭੰਡਾਰ ਦੀਝ ਹਰਿ ਅਪ੝ਨੇ ਗ੝ਣ ਗਾਹਕ੝ ਵਣਜਿ ਲੈ ਜਾਇ ॥੪॥੧੧॥੬੩॥
Nanak is not satisfied by chanting the Lord’s Glorious Praises; the more he chants them, the more he is at peace. The Lord Himself has bestowed the treasure of devotional love; His customers purchase virtues, and carry them home. ||4||11||63||

Meeting with Sri Chand

When the aged son of Guru Nanak Dev ji, Baba Sri Chand, who had chosen to become an ascetic (Baba Sri Chand was the founder the ‘Udasis’ sect), came to visit Guru Ram Das ji he asked him why he kept such a long beard? Guru Ram Das ji replied; “To wipe the dust off the feet of holy men like yourself” and then he proceeded to perform this supreme act of humility. Seeing this Sri Chand held his hand and embraced Guru Ram Das ji saying; “It’s enough. This is the kind of character by which you have deprived me of my ancestral heritage. Now, what more is left with me that I could offer you for your piety and goodness of heart?” (Outraged that his father Guru Nanak had chosen to pass the Guruship to Guru Angad Sri Chand had attempted to install himself as the second Guru of the Sikhs and had hoped to alter the direction of Sikhi that Guru Nanak had chartered.)

Prithi Chand’s deception

Guru Ram Das’s first cousin Sahari Mal came to invite the Guru to visit Lahore in connection with the marriage of his son. The Guru being much too busy with his work promised to send one of his sons instead. Guru Ram Das ji asked his eldest son Prithi Chand to attend on his behalf, but he refused. Prithi Chand found a reason to avoid the trip, perhaps, he feared that his father would, in his absence, install his youngest brother, Arjan Dev as the next Guru. Prithi was sure that Arjan was the favorite son of his father. Next the Guru asked his next eldest son Mahadev to attend the wedding, but Mahadev was a recluse and excused himself on the ground that he was not interested in the affairs of the world. The Guru therefore asked his youngest son Arjan Dev to attend, which he agreed to do with such grace and humility, that Guru Ram Das ji was very pleased.

Guru Arjun Dev Letters

Arjan Dev proceeded to Lahore where, his father had asked him to remain until called for and to take charge of the needs and education of the Sikhs in Lahore, his father’s ancestral home. Two years later, feeling intensely homesick, Arjan Dev composed a poem of love and devotion and sent it to Guru Ram Das ji. This poem along with another one, sent a few month’s later were intercepted by his elder brother Prithi Chand who made sure his father never received them. Finally Arjan wrote a third poem marking it with the number 3 and gave strict instructions to the messenger to give it to the Guru personally.

My mind longs for the Blessed Vision of the Guru’s Darshan.
It cries out like the thirsty song-bird.
My thirst is not quenched, and I can find no peace, without the
Blessed Vision of the Beloved Saint. ||1||
I am a sacrifice, my soul is a sacrifice,
To the Blessed Vision of the Beloved Saint Guru.
(SGGS, Raag Maajh, Pannaa 96)

Receiving this poem, Guru Ram Das ji seeing the number 3 sensed that there must have been two earlier letters. Aware of the jealousy of his eldest son he confronted Prithi Chand, asking him if he knew anything about previous letters. At first, Prithi Chand denied everything, but seeing the insistence of the Guru and the consequences of his refusal to obey him, he finally confessed his treachery and produced the two earlier letters. (Another story often told has the Guru sending someone to Prithi Chand’s quarters who finds the letters in Prithi’s clothing.) When Guru Ram Das ji read them, he was moved to tears by the humility and sincerity of his son Arjan’s compositions.

Gaddi to Guru Arjun Dev & Death

Guru Ram Das ji immediately sent for Baba Buddha to journey to Lahore and to bring back his son Arjan Dev with full honours. On his return the Guru declared him his successor. Prithi Chand’s deception had resulted in bringing about his fears, he never accepted his father’s choice and continued to misbehave and abuse Guru Arjan Dev ji. Eventually Guru Ram Das ji had to publicly condemn his son Prithi Chand for his actions.

Shortly thereafter Guru Ram Das left his physical form on September 16, 1581.

~ Source: Sikhiwki.org

Hi…. My name is Aman Sokhal (12 years of age)

I am a young kid like everyone else out there, and I was really fascinated by patkas because they looked so cool and I always thought that I will have a patka too, but didn’t know when that will happen. So 5-6 years later, I decided to grow my hair for a patka. When I was 11, I visited to India and that influenced me a lot to grow my hair.

My hair is long now and I am wearing a patka. My first day of wearing a patka was yesterday (September 11th 2014). I was really nervous like crazy, I thought people would say is that “a tennis ball on your head” or “you look weird”, but it wasn’t like that.

I knew if I discipline myself to do what I know I should do I will be fine, so I did the mool mantra 5 times, and off I went to school confidently like a proud Khalsa Singh. I just did waheguru simran for the whole day in the back of my head, and I knew everything would be okay, because I had sense that guru is right in my heart.

So kids please don’t be scared or nervous because everything is going to be just fine. I didn’t get bullied so you guys will not too. If you’re having trouble going to school, do the mool mantar 5 times and think that the guru is right in your heart and that will heal your fear!

I walked into the school wearing my patka nervous and proud the same time, but also knew as I am a very popular person with a amazing personality, (I mean the school says that believe me). So once we sat in the class I asked my teacher if I could go in all the grade 7 and 8 classes to explain why and how I look today that I am the same person but taking a different path following my religion Sikhism.

My teacher and best friend came along side of me and went to each class which made me more confident as I walked into the classrooms. My teacher and best friend was very supportive of me and they also explained to the class. All of the kids in the classroom clapped when I finished my presentation and everyone in the school said how they are very proud of me, it was amazing experience.

I am telling you I was SO nervous, but I knew I had strength that the guru is right with me. Think ahead for a moment and how you feel after accomplishing your mission in being yourself. Accept this responsibility for your life, know that it is you who will get you where you want to go. No one else. Just go out there being strong in yourself, brave like a lion (sher).

I am very thankful to god as he has shown me this path to take.

Ik oonkar sat Naam kartaa purakh
Nirbau nirvair akaal moorat
Ajoonee saibang gur prasad jap
Aad sach jugaad sach
Hai bhee sach nanak hosee bhee sach
Waheguru ji ka Khalsa waheguru ji ke fateh

~ By Aman

A relief camp started by Kashmiri Sikhs a day before deluge hit Srinagar inside a Gurduwara in uptown Srinagar provided timely rescue and relief to thousands of flood-ravaged people. Three weeks after, the camp is still busy providing relief to an unending rush of flood-hit. Saima Rashid walks inside the camp to report its relief work

Scores of women have fallen in line inside Gurduwara Shaheed Bunga Bhaghat (GSBB) in uptown Srinagar. These flood-ravaged females are mostly Muslims. The deluge devoured their homes, turned their stuff into slush and left behind a putrefying stench.

One by one, they come forward and receive the relief material from the camp run by local Sikh brethren inside the vicinity of the Gurduwara.

Gurduwara offers myriad scenes. Harmony co-exists with confusion—mainly reflecting from the faces of flood-hit. People keep pouring endlessly at the place. After five exits with relief material, another ten falls in line. Standing in a queue, women appear absorbed. They appear absent-minded.

In contrast, the relief workers appear active. They are tirelessly distributing the relief material among the flood-hit.

After the floods hit Kashmir, relief camps started cropping up in many parts of valley. By September 6, a day before the deluge put life out of gear in summer capital, a rescue-cum-relief camp was started inside GSBB. Since then flood-hit people are continuously pouring at the camp.

GSBB becomes what its volunteers are calling the “central relief committee” for anyone coming forth. More than one lakh flood-hit people have so far visited the camp, says the camp public relations officer Bikram Singh, “besides, the camp provided medical treatment to more than 20,000 people.” While receiving a torrent of people at the camp, Bikram says, the camp supplied medicines to hospitals like SKIMS and to other medical camps.

The camp is managed by Gurduwara Prabandhak Committee Budgam. Bikram says, after focusing on rescue works, the camp concentrated on relief and medical facility. And once done with the relief works, he says, the camp will be working on rehabilitation process.

“Our relief distribution is very much systematic,” he says. “Every victim or victimised families were given relief as per their needs. No one was given much or less.”

After a while, the rush at the camp derails Singh’s briefing. He along with camp team is now busy attending the people. And meanwhile, the scenes at the camp appear intriguing. On the right side of the entrance, a prominent Kashmiri dramatist and film maker, Arshad Mushtaq is playing with a bunch of kids. Those who are catching glimpse of the dramatist encircled by kids are passing smiles. This part of the lawn is in serious contrast with the camp where anxious flood-hit people seem reflecting remorse.

Running the camp (where emotions run high) nonstop for three weeks was beyond individual’s capacity. The long run was made possible by Sikh volunteers who offered their services from the very beginning.

The relief material distributed among the flood-affected people at the camp is aided by NGOs, local youth, volunteers and foreign organisations. The contributors’ names include Khalsa Aid, United Sikhs and Australian Sikh Support have been emblazoned on banners placed at the camp.

During rescue operations, three hundred volunteers including locals and non-state subjects have turned up with help at the camp. Special rafters were called in from mainland India, which put more than 300 volunteers on their toes. These volunteers went everywhere to rescue the stranded people. Besides community based kitchen was setup inside GSBB on war-footing to cater a large chunk of flood-displaced population. These kitchens are continuously feeding people, especially those who have been sheltering inside Gurduwara after losing their homes to flood fury.

The flood-displaced people are packed inside a spacious hall of Gurduwara on the first floor. They look weary, lost and worried. Some of them are sleeping. A few are still sobbing over their loss. Others are busy talking. Girls are busy in making their hair plaits. Boys are roaming around.

Next is the room of management team and planning staff. They are busy in accounting available and required stock.

After the flood, many heroes and their heroics are feeding main headlines to Press. One such hero is a resident of Jawahar Nagar, Satnam Singh.

Satnam’s nephew, Manjeet Singh while recalling the heroics of his uncle says, his heroics not only saved his family, but scores others.

Satnam, Manjeet says, made smart use of his turban and saved many lives by holding himself one part of the turban and accordingly the other part was held by the stranded people to come out of the troubled waters.

“In hard times, our turban, our pride, came to our rescue,” says Manjeet, a resident of Alouchi Bagh. “It was Wahe Guru’s blessings that made my uncle to make use of his turban on the right occasion for saving many precious lives.”

Manjeet was himself trapped in his home for three days. Next to his home was a building, under construction, where a cow and its little calf were trapped. “I somehow managed to make way into that very building and evacuated the cattle,” says Manjeet.

The camp receives six truckloads of relief material on an average daily. And 900 trucks of relief are on its way, says Bikram.

“Family packages are prepared by the management team according to the need from fully damaged and partially damaged houses,” he says. “Raw food is supplied continuously including rice and flour.” Moreover, he says, the personal needs of women and babies are taken care of.

As people replace the state by playing a major role in rescue and relief, the community sense has also strengthened. This is exactly what Bikram remarks on parting note: “We Kashmiris have always stood for each other cutting across the religious lines. This calamity fell on everybody. Nobody is untouched. But we are survivors. And we will survive the flood fury as well!”

~ Source: www.kashmirlife.net

One day Guru Nanak confided to Bhai Sadharan that he was passing away on Asu 10. 1596 Bik. The news spread like a wild fire and people started assembling at Kartarpur sahib. Before that Guru sahib had declared Bhai Lehna as his successor. Guru’s sons and family vehemently opposed Guru’s decision and were even conspiring to beat and expel Guru Angad from Kartarpur. Guru Nanak therefore advised Guru Angad to leave Kartarpur for Khadoor sahib.

Guru ji passed away and then a quarrel among Hindus and Muslims arose as to how Guru’s body is to be created.
It is said Guru sahib then met a faqir and gave the solution to dispute. The faqir then advised the Hindus and Muslims to keep flowers on the body of Guru Nanak and in the next morning check whose flowers. Whosoever’s flowers were found withered the next morning would loose the claim. It is related that the next morning when the cloth sheet was removed the Guru’s body was missing and both sets of flowers were found as fresh as when they were placed.

The two communities then decided to divide the cloth sheet that covered the Guru’s body and together with the flowers that they had place, one burying it and the other consigning it to fire. Therefore, both a samadh (Hindu tradition monument of remembrance) lies in the Gurdwara at Kartarpur and a grave (according to Muslim traditions) lies on the premises as a reminder of this joint claim to Guru Nanak Dev ji by both the communities. The grave is outside the Kartarpur building.

However in the year 1684 Ravi had a devastating flood which washed away both the grave and smadh. Guru’s Bedi descendents then erected another monument on the left side of river Ravi. It received a lot of criticism because Guru prohibits worship of graves and smadhis. The third monument was called Dehura and therefore a city was founded which is now known as Dera (Dehura) Baba Nanak. It is a sub tehsil of district Gurdaspur and is 50 kms from Amritsar and about 40 kms. from Batala.

KARTARPUR IS THUS UNBELIEVABLY STRANGE AND MYSTERIOUS PLACE BECAUSE THERE EXIST THREE MAUSOLEUMS OF A SINGLE PERSON: GURU NANAK, AND THAT TOO SPREAD IN TWO WARRING COUNTRIES; INDIA AND PAKISTAN.

SIKHS BELIEVE IT HAS A TREMENDOUS POTENTIAL OF BRINGING DAWN OF PEACE IN INTERNATIONAL RELATIONS

It is just about 4 KM from Indo-Pak border on the right bank of river Ravi in Pakistan and is visible from Border. On the demand of Sikhs, the Pakistan Govt has agreed to grant a FREE CORRIDOR i.e entry without passport/visa. John McDonalds ex- UN member and peace maker visited Corridor site on June 20, 2008 and emphasized that this Corridor holdS key to Indo-Pak peace. The present President of India Sh. Pranab Mukherjee visited the Corridor site on June 28, 2008. On Oct.1, 2010 the Punjab Legislative Assembly unanimously passed a resolution urging the Govt of India (Central Govt) to immediately approve the Corridor Plan and ensure early opening of the Corridor.

IT IS 14 YEARS NOW AND GOVT OF INDIA IS YET TO ACCEPT IT. People are continuously praying to God so that He blesses peace sense to India. Daily thousands of people visit Corridor site and have a glimpse of Kartarpur from distance while 2.5 million people visit Corridor Point on Border between March 1 to 15 every year.

– Source: http://www.punjabmonitor.com/

New Delhi: In line with Prime Minister Narendra Modi’s announcement, the Minister of Home Affairs has issued a notification that the ‘Person of Indian Origin’ (PIO) card shall be valid for a lifetime.

The notification was issued on September 30, a Home Ministry release said on Wednesday.

“In pursuance of the announcement made by the Prime Minister at Madison Square Garden in New York on September 28, 2014, the Ministry of Home Affairs has issued a Notification on September 30, 2014 to the effect that Person of Indian Origin (PIO) card shall be valid for lifetime, and the PIO Card holder shall be exempt from police reporting/registration,” the release said.

The release further clarified that that all PIO cards issued till September 30, 2014 ‘are automatically deemed to have life time validity’.

Modi announced at the Madison Square Garden, to cheers from the assembled gathering, that PIO card holders will get lifelong visas.

~ Source: http://www.indiatvnews.com/

A bright, spunky, bold, and fun woman, Bhupinder “Bhupy” Kaur, mother of three, is a trial attorney who specializes in construction law civil litigation.

What makes her stand out from other lawyers is that as an amrit-dhari Kaur, she always keeps her head covered with a chunni. Whether meeting with a client, arguing a case in court, or meeting with her kids’ teachers, she dons the chunni. Whether wearing western clothes or Punjabi clothes, she dons the chunni.

Born in England and raised in Vernon, Canada, she currently lives in LA, California.

It is so unusual to see a young Sikh woman covering her head with a chunni in the United States that Kaur Life decided to learn more about Bhupinder’s journey with Sikhi to understand what prompted her to wear the chunni at all times.

When did you start covering your head?

Bhupinder Kaur: I was 12 when I wanted to take Amrit. My parents said I was too young, but they agreed. So, we went to Vancouver for the Sanchar and I took Amrit there. I thought, “Hey, now that I’m amrti-dhari, I should cover my head.” I started doing so with a ramal.

I never questioned it. I just thought, “That’s how it was supposed to be.” Growing up, my mother covered her head with a chunni.

How did you integrate that into your high school life?

Bhupinder Kaur: I started with a plain blue ramal and a plain black one. Then, I started wearing bandanas but I wanted more colors. By 12th grade my mom had dyed me 200 different colors so I could match them to my outfits!

At the time, I was really into watching WWF wrestling, so I would use puffy paint to design my ramals to support my favorite wrestler. It was fun!

Did your family influence your decision to cover your head?

Bhupinder Kaur: My mom covered her head all the time with a chunni. But she never pressured me to cover my head. I remember when we would go to parties and sometimes I’d wear a lengha and she would say, “You don’t have to wear a chunni at the party. You don’t have to wear it if you don’t feel like it.” But I wanted to and she would have special chunnis made for me.

The only time we had to cover our heads in our family was when we were cooking, eating, or in the baba ji’s room.

I never associated my dad or my brothers wearing a dastar to me wearing a ramal.

Did you ever consider wearing a dastar?

Bhupinder Kaur: I did. I was at a kirtan program once, at the age of 14, and someone said I couldn’t do kirtan because I didn’t wear a dastar. It was that comment that made me not want to wear one. I thought, “I can do kirtan. I can still be a Sikh even if I don’t wear a dastar!” It was a rebellious thing. I’ve never thought about it after that.

When did you switch from a ramal to a chuni?

Bhupinder Kaur: Even in law school I wore a ramal but I started to dislike the look. I felt like it looked to “kiddish” and not very formal. Wearing a bandana to a law internship wasn’t very professional and I didn’t want to wear plain ramals. Plus, I wanted a greater range of colors and prints so, I switched to a chunni.

I still wear a bandana sometimes while playing sports.

What have other Sikhs’ reaction been to you always wearing a chuni?

Bhupinder Kaur: In Vancouver, no one questioned why I wore it. They knew I was amrit dhari.

In Punjab, they didn’t get it. They knew why I wore it but they don’t understand why I would choose to. “Do you believe in a sant?” some people would ask me.

In the US, Sikhs come up to me and ask me, “Why are you covering your head? Why are you wearing a chunni?” This surprised me at first, the fact that Sikhs were asking me. I had to explain, Sikhs need to keep their kesh clean, boys do it, it’s an identity thing. Spiritually, it makes me feel closer to my guru. It’s like a uniform. When I cross the line into the Guru’s Darbar, I don’t have to think twice about covering my head, because it is always covered.

I don’t get it when a Sikh tells me, “There’s no need to cover your head.” That’s rude. It’s not their decision and it’s violating my personal space. I respond to that by saying, “There’s no need for me to wear this shirt either, but I choose to.” I don’t know why it would bug them. It’s a personal choice. I’m not telling them they should all wear chunnis. The chunni is a part of me.

How did non-Sikhs react to your chunni?

Bhupinder Kaur: In Vancouver, everyone knew I was a Sikh. Canada’s multicultural education is awesome. In Vancouver, Non-Sikhs knew that I covered my head and didn’t cut my hair because I was amrti-dhari. Very few people asked me questions because there were so many Punjabis around. Once in a while people would ask me, “That’s a cool print. Is it for fashion or something else?”

In the US, I am constantly mistaken for a Muslim. When I first got here I thought, “What the hell?!”

Even Muslims think I’m Muslim! they greet me with “As-Salâm Alaikum.” I reply, “Wa-laikum as-Salâm but, I’m not a Muslim, I’m a Sikh.” Then they ask, “Oh. So, why do you cover your head?”

Only once did a Muslim know I was a Sikh and that’s because he was from Pakistan and saw my kara.

When other ethnicities say, “I like your scarf.” I say, “Thanks. I cover my head because I’m a Sikh.”

Did covering your head connect you to Sikhi or the Guru?

Bhupinder Kaur: As I got older, it did help me connect to the Guru and my Sikhi. When you realize you are different and you embrace that difference, it makes you a stronger person; you don’t end up changing your believes and morals based on your community. People have to accept you for who you are. You assert, “This is who I am, you need to accept me. I accept you and we can live together.”

It’s not about fitting in; it’s about accepting each other and doing stuff together.

Covering my head instilled confidence in me. I felt, “I can do anything.”

The chunni became my identity. My style. I became known for it and recognized by it. As my husband Amarpreet says, I can’t get lost in a crowd, he can spot me anywhere because he just looks for my chunni!

~ Bhupinder Kaur
~ Source: http://www.kaurlife.org/

A look at the broken slabs inscribed with words of valour of Sikh generals at the first Anglo-Sikh war memorial in Gora Hoor village near Aliwal, 40 km from Ludhiana, are a reflection of the hollow promises and salutations made by the political leaders of the state.

The irony of the situation is on the one hand, the state government has failed to protect the old memorial, on the other hand, it is all set to construct ‘Jang-e-Azaadi’, a memorial at Kartarpur near Jalandhar over 25 acres at a cost of Rs. 200 crore.

Despite being declared a protected monument in 1964 under the Punjab Ancient, Historical Monuments, Archaeological Sites and Remains Act, the memorial has been in ruins all these years.

Irrespective of the fact that the memorial referred to as “Flame of Memory” is a symbol of gallantry of Sikh soldiers duly acknowledged by the British by installation of this commemorative plaque, the monument was denied due recognition by the governments and people of the state.

It was built in 1853 by the British, more than 160 years ago, to honour the bravery of the Sikh soldiers who changed the face of first Anglo-Sikh war. The British were forced to acknowledge the valour with which the Sikh soldiers fought against the much stronger British army.

In 2011, the Punjab Heritage and Tourism Promotion Board had made efforts to renovate the monument and an amount of `10 lakh was sanctioned for it. But soon after putting up of a boundary wall made of grills the work stopped as the contractor failed to get requisite funds.

Criticising the SAD-BJP government for having ignored the “prestigious” project of renovating the first Anglo-Sikh War Memorial, Ex-servicemen Welfare Society, Ludhiana, president Col Rajinder Singh Sohi (retd) said, “It is a matter of shame that our governments have forgotten about the sacrifices made by our soldiers. The land that belonged to this monument too has been usurped by farmers and the administration has not even bothered to look into the matter.”

Another Octogenarian from Hambran Harjinder Singh said, “It is rather shocking that none of the Akali leaders who take pride in referring to the war heroes from Punjab outside the state have ever bothered to pay homage to the martyrs of First Anglo Sikh War at this memorial.”

Expressing ignorance, Principal secretary Raji P Srivastava said, “I will look into the matter and the department will do the needful.”

~ Source: http://www.hindustantimes.com/

Amritsar, Punjab: Realizing that excellence and activism is need of the hour, the young activist’s boys and girls gathered at a call of Sikh Youth of Punjab (SYP) today resolved that they would address the issues of drug menace, disrespect to women and yellow literature with persuasion, education and arming residents of Punjab with the knowledge.

They declared not to allow Punjab to be consumed by drugs and asserted that personal responsibility was a pre-requisite to tackle this bull by the horn.

As a united voice with actionable agenda we, the tomorrow of Punjab, will bring change in the little world we live in, reads the resolution adopted during the youth conference organized by SYP on the outskirts of Guru Nanak Dev University.

The speakers mainly SGPC members Bibi Kiranjot Kaur, Prof Jagmohan Singh and Prof Inderjit Singh Gogoani felt that the society was facing attack from the dirty nexus of politicians-police-smugglers who work under cloak of various socio-cultural fronts. They pointed out that Punjab was under attack from these drug lords who are being facilitated by political leaders across the spectrum.

The speakers urged the youth to do activism by declaring and proclaiming that they would not tolerate degradation of women and that they would bail Punjab out of sinking hole.

Banners were displayed prompting the youth to work for a New Punjab, a drug free state and make the next generation proud of Punjab.

SYP head Nobeljit Singh from Hoshiarpur said we have no doubt that the strong value system of Punjab, respect for women, standing up for the underdog (oppressed) and refraining from intoxicants will withstand the test of our time.

Delivering the key note, party’s vice head Paramjit Singh Tanda observed that confronting any socio-political issue that was being patronized by the established conservative class was never an easy task. What we need today is not standing observation or nodding of heads to address the issue but a commitment with ourselves that yes we can and will change the current system that is flawed.

Organization’s secretary Sukhvider Singh from Anandpur Sahib said drugs do not discriminate among Punjabi’s. The cancerous epidemic affects all alike, he said and added that modernity at the expense of vulgarity, diluting our values is never welcome and will be rejected by the entrepreneurial spirit of the Punjab.

Kiranjot Kaur said women consist almost half the human population and have to be included in leadership positions for promoting better understanding in the society. She further said a woman was the core of a family which is smallest unit of society, therefore her contribution was immense in inculcating moral values and spirit in the young.

Well known human rights activist Prof Jagmohan Singh in his address said Punjab today was going through difficult times. Drug abuse was a serious concern. Lack of interest in education has taken gigantic proportions. A neo-sub-culture a la Bollywood is being foisted on us through the mega-rich Pollywood producers who are not Punjabi, the degrading treatment to women in all walks of life puts a question mark on Punjabi character, the lethargy and lack of foresight of the governmental authorities was leading us nowhere.

He said from streets to the corridors of power, from canteens to the drawing rooms, this country runs on two hypothes –“chalta hai “ and “mainu ki” There is filth on the streets –chalta hai, there is goondaism in the colony –mainu ki, the government is not fulfilling its promises –so what can I do, girl students are being teased outside colleges and universities –it is their problem, not mine, the neighbour’s son has become a drug addict –too bad but that family is responsible. These are our standard responses. Everyone’s problems are nobody’s problems.

~ By Paramjeet Singh
~ Source: http://sikhsiyasat.net/

Srinagar: Hundreds of flood-victims in Jammu and Kashmir who found shelter at various gurdwaras across the the state are grateful to the Sikh community for their contribution in the rescue efforts.

Abdul Rasheed has been staying in Gurudwara Shaheed Bunga for past 17 days ever since he along with his family was rescued from his marooned house in Jawahar Nagar here.

“Floodwater did not spare any community, everybody was equally affected, but we are thankful to the members of the Sikh community” he said.

Expressing gratitude towards the Sikh community, the flood victims, of whom a majority were Muslims, said they would remain indebted to the community as they helped them without discriminating on the basis of religion.

“I had never been to Gurudwara before and I am overwhelmed to see the love and care these people gave us. Without being bothered about our religion, they allowed us to live inside the main hall of the gurudwara,” Maqsood Ahmed, a resident of Bemina locality, said.

Besides setting up relief camps at gurdwaras, several members of Sikh community also volunteered in rescue efforts.

“A sardarji used his turban to pull my drowning family out. We owe our life to him, he even used the turban cloth to stop the bleeding of my daughter’s wounds,” Shabeer Ahmed another resident of Jawahar Nagar, said.

Various Sikh organisations from across the country and the globe too have extended help for the relief and rehabilitation of the flood affected residents.

“UK-based Khalsa Aid and US-based United Sikhs were among the first few charitable organisations which rushed their men and equipment to carry out the relief work in the Valley,” a government official said.

Delhi Sikh Gurudwara Management Committee (DGMC) and the Amritsar-based Shri Gurudwara Prabandhak Committee (SGPC) have set up 24-hour free Langer (community kitchens) at various places across the Srinagar city.

“Besides establishing Langers at several places in Srinagar, we have been providing packed food for more than 70,000 people daily,” DGMC member P S Chandok said.

Source: http://zeenews.india.com/