By neglecting art, we’ve been neglecting our spirituality. And perhaps vice versa. Perhaps we could practice receiving a little more, instead of doing, as we normally do.
Most of us, especially in Asian communities that so highly value scientific endeavor, and want the next generation to all be doctors, grossly undervalue art. Sadly, this might be stunting our spirituality.
How often have your teachers, parents, and other adults in your life impressed upon you the importance of active effort, purposeful thought, and discipline? The scientific methods we rely upon to explain our environments and the universe all rely on these traits and oh-so-important- rationality. Through decades of education, we’re pounded into submission, learning to accept that rationality is good, and irrationality, bad.
But that’s not entirely true. And in the last week, I noticed that both Japji Sahib and a popular American site (especially amongst techies) bypassed rationality to focus on the importance of a different kind of knowledge – intuition. And it rang true. Intuitively. Irrationally.
From the 13th Pauri of Japji Sahib:
It might partly be the scarcity of female voices and public female faces in the Sikh community that makes Nikky-
Guninder Kaur Singh’s so distinctive and refreshing. But in addition to her position as one of the few public female voices in the Sikh community, her original and creative work is really what makes Ms. Kaur-Singh so refreshing. As we have discussed in the past, in the context of “Relocating Gender in Sikh History,” the vast majority of Sikh history has been written by men. And thus, despite their best intentions, for the most part, women’s voice in Sikh history has been non-existent. It is silent.
In this realm of mostly male voices, Ms. Kaur-Singh has taken an original position on a much-needed project: to explore a feminist perspective in interpreting Gurbani. Many translations of Gurbani have been written, some of which are quite good, and others that are quite lacking (in terms of staying close to the feeling of the original shabad and being easily understandable for today’s audiences). One of the most popular translations today, if not the most popular, is Sikhi to the Max. It’s heavily used in gurdwaras, at weddings, and by individuals at home. And in this translation, the divine is interpreted as He/Him/Lord. Not only is this archaic, it creates a framework of masculinity that limits our understanding of Waheguru. The Sikh conception of gender embraces as well as goes beyond gender.
In a piece we discovered recently, Ms. Kaur-Singh contrasts current practices of sex-selective abortion with the place of the feminine within Gurbani. In a chapter of “Imagining the Fetus: The Unborn in Myth, Religion, and Culture,” Ms. Kaur Singh orients readers with the history of sex-selection in Punjab. She then goes on to show how Gurbani holds the power to turn today’s practices on their head. In a few short pages, we are treated to a celebration of the feminine, reminded that our spirituality can focus on our source (the physical allegory of which is the mother) rather than its current infatuation with the end, and given a gender-neutral interpretation of excerpts of Gurbani which resonate as closer to a truer meaning than some other more widely used interpretations today.
In honor of yesterday’s Gurpurab (Bhadon 17, Nanakshahi) marking the anniversary of the first installation of Guru Granth Sahib Ji Maharaj in the Darbar Sahib, I’d like to share a piece I had written for sikhchic.com at the culmination of last year’s “300 Saal” celebrations, titled “My Guru & I: In His Presence.”
As 2008 comes to an end, I’ve been reflecting on all the “300 Saal” celebrations of the year. It was an inspiring year – and the discussion, speeches and sheer emotion of this milestone really gave me a chance to reflect on the role of the Guru in my life.
While volunteering at Gurmat camps, I always made a point to pose a question to the children, prior to leading them in to their first divan: “If you walked into this Gurdwara and instead of the Guru Granth Sahib being there, say it was Guru Nanak, or Guru Amar Das or Gur Tegh Bahadur, sitting there – how would you act?” How would you carry yourself when walking in? Would your mind-set be any different? Would your muthha tek take on a different meaning? Would you be more attentive and alert during the divan? Would you be more eager to listen to his words and try harder to understand him?
Guru Ram Das says:
Baani Guru Guru Hai Baani Vich Baani Amrit Saarey
Bani is the Guru and Guru is the Bani. And it’s within this Bani, that Amrit is found.
Thus, the Shabad (”The Word”) is, was and always will be the Guru. History tells us that even during Guru Arjan’s time, the Granth (then referred to as the Pothi Sahib because it was yet to be completed and anointed Guru), was the center of the congregation, the center of the Darbar, even in the presence of Guru Arjan himself.
The saakhis tell us that Guru Arjan had so much reverence for the Pothi Sahib that he kept it on an pedestal elevated even from himself, and joined the Sikhs in paying obeisance to it. This tells me that it is not the person, the attire or the physical attributes that make the Guru; instead, it is the Shabad. But we call the ten physical forms (from Nanak to Gobind Singh) Guru because they were the living manifestation of that Shabad.
They lived the Shabad. We sing it, they lived it.
For those of you who enjoyed Vismaad Productions’ work with Sahibzadey, Rise of the Khalsa and Sundri, there is now a new animated movie to look forward to this fall. Bhai Taru Singh: True Saint. Fearless Soldier, is the latest production and will be premiering around the world over the next few months. The film’s website provides a description of the film,
The story of Bhai Taru Singh is one of a true saint soldier who lived during an extremely difficult period for the Sikhs. The mughal rulers of the time were brutal towards all citizens, and especially the Sikhs. Bhai Taru Singh Ji bravely stood up to the regime which earned him the respect of all Hindus and Muslims from the surrounding villages. [link]
I’ve always enjoyed a good story…and amongst all the depressing news lately of our declining economy, raucous town hall meetings, and corrupt politicians…I often turn to StoryCorp’s podcasts for a quick “pick-me-up”. A few months back, I came across a beautiful piece titled “Finding El Dorado.” It’s the story of Gus Hernandez and the unique friendship he developed with Siddiqi Hansoti as a result of the current economic crisis. I was moved by this simple story of compassion and the power of the human spirit. Take a listen…it’s only 3 minutes [link].
This story got me thinking about compassion and what it means to a Sikh. After some brief research, I found dozens of references to Daya (and its variations – Dayal, Dayala etc.) in the Sri Guru Granth Sahib Ji. Depending on the context, it is loosely translated as compassion, mercy or pity. Several times it is used as an attribute of Waheguru:
miharavaan kirapaal dhaeiaalaa sagalae thripath aghaaeae jeeo |3|
He is Merciful, Kind and Compassionate. All are satisfied and fulfilled through Him. ||3||
Other times it is used in the context of an Ardaas:
jath sath chaaval dhaeiaa kanak kar praapath paathee dhaan |
Please bless me with the rice of truth and self-restraint, the wheat of compassion, and the leaf of meditation.
But what I connected with the most was how compassion was described as a necessary attribute of the GurSikh:
dhaeiaa kapaah santhokh sooth jath gantee sath vatt |
Make compassion the cotton, contentment the thread, modesty the knot and truth the twist.
eaehu janaeoo jeea kaa hee th paaddae ghath |
This is the sacred thread of the soul; if you have it, then go ahead and put it on me.
Since I exist in the age bracket where many of my friends are married or getting married, I am aptly aware of the concerns couples have about adjusting to one another after marriage. For example, how will living habits change? How will your husband/wife fit into your family? It’s a pretty daunting concept – especially for individuals who wait to get married later on in life, after years of education and commitment to careers, and along with this, years of being single. I’ve known many couples over the years who have had a difficult time adjusting to being part of a union. How can we blame them? Our community offers very little as far as pre-marital counseling for Sikh couples. In fact, a quick google search for “Sikh Marriage Counseling” doesn’t bring up anything pertinent.
For many, it is also very important to know that your partner is on a similar spiritual path. This may be one of the most important elements to think about prior to marriage – as it impacts your day to day living and the way you may raise your children in the future. Some religions actually require couples to go through marriage counseling prior to marriage. We don’t seem to have this in our community but it’s not a bad idea. How many couples do you know who have gone to the Giani at their local gurdwara to elicit marriage advice? If any, i’m sure the number is small. Nevertheless, i feel this is integral to the success of marriage as there are certain questions which should be discussed before marriage.
What I did come across, however, are the following two tools. First, the Sikh Research Institute organizes the Grihast Retreat which,
is a 2-day event for young couples to strengthen marriage and family relationships by offering deeper communication between wife and husband. Grihast incorporates diverse themes that are at the foundation of a married life. New perspectives provide insights on building meaningful relationships while workshops and discussions offer a glimpse of the Gur?’s vision and ideals on marriage.
We’ve all sat through it before…or…stood through it, that is.
As Anand Sahib ends, we stand for Ardaas and collectively reflect on the lives and accomplishments of the Gurus and the 18th century martyrs who gave their lives to preserve our Sikh way of life. Somewhere in between this reflection, and wishing for “Sarbat da Bhala“, we take a bizarre detour in to the “ins and outs” of our community.” Yes…I am referring to the lengthy list of births, birthdays, graduations, anniversaries and other milestones we find in the middle of our Ardaas.
I’m not sure when this practice started; where a member of the sangat would make an offering to the Gurdwara so an “Ardaas” can be done on their behalf. Birthdays are most common week to week, but I have heard more creative ones – celebrating a new job, new car, first mother’s day, wishing someone well on an upcoming exam, or safe travels for someone’s trip to India. Some even taken advantage of this process, by doing an “Ardaas” on behalf of their business week after week – essentially advertising their local store, while they have the entire community’s ear. I’ve raised this issue to the committee that perhaps there needs to be a better way to handle these “community announcements” rather than during Ardaas…I mean, seconds after we recount the martyrs who were cut limb by limb and scalped, we collectively thank Waheguru for Tinku’s new Benz? It just doesn’t seem right.
The Sikh Gurus never believed in the exclusivity of their teachings. The Gurus undertook travels to spread their message to peoples of different cultures in their own native languages. The Gurus did not believe in the ideas of any language being ’sacred’ or ’special’. [link]
I found the above quote to be quite interesting given a recent conversation I’d had with a close friend of mine. She felt that the Guru Granth Sahib was not accessible to most Sikhs and this inaccessibility was actually detrimental to those Sikhs who wanted to understand the teachings of the Gurus. She recently found herself, on several occasions, wanting to refer to the Guru Granth Sahib in order to obtain some enlightenment on things occurring in her life. There were several obstacles she felt that prevented her from doing so. First, she doesn’t read Gurmukhi (although she is learning) and second, having a sound understanding of Gurmukhi doesn’t necessarily translate to comprehension. While I agree that it is important for each of us to learn Gurmukhi, to help deepen our understanding of Gurbani, I wonder how many Sikhs of our generation are able to truly do so.
The Christian faith, for example, focuses heavily on bible study and encourages youth to participate in these groups at a young age. In our Gurdwaras, we place a large emphasis on learning Punjabi – an important element in having the tools to access our scriptures. However, we hardly pay any attention to teaching youth how to read and understand Gurbani. The Guru Granth Sahib is the only religious scripture in the world which contains ideas and thoughts of great saints from non-Sikh backgrounds. Without a doubt, it is unique in all sense of the word. If the Guru Granth Sahib is the most important source of wisdom for Sikhs – then why can’t the majority of Sikhs understand it?
A few weeks back, an article called Outsourcing Prayers [scroll to the bottom], by Khushwant Singh caught my attention. It discussed how people pay big money to religious institutions abroad to carry out services and prayers on their behalf. This “outsourcing” of prayer helps out the “well-to-do” Americans and Europeans who do not have time for worship, while also benefiting cash-starved churches and the local economy of these remote areas. Several religions were mentioned in this article and Sikhs were not spared:
I sought explanation from the head granthi. He told me people from India and abroad sent money for akhand paths to be followed by Guru-ka-langar as thanksgiving or wish fulfillment. I could not comprehend how prayers recited by someone else could benefit a devotee who paid for them.?
There has been much debate in our community on whether paying a professional to do an Akhand Paath on one’s behalf is contradictory to Gurmat. I also remember years ago when the SGPC was “selling” Akhand Paaths on-line. Luckily, outrage from Sikhs all over the world stopped that practice. However, this article got me thinking about Akhand Paaths, and the role it currently plays in our community.
Thematically Sikh paintings are rare. Thus, when I came across the paintings below, I thought I should share. The oil paintings below are the work of Jaswant Singh Zafar. He’s a poet, photographer, and painter in his free time and an engineer in Ludhiana by day. This year, he’s spending his free time creating a series of paintings under the theme of ‘Gurbani.’ The paintings completed thus far weave the mool mantar through various aspects of nature, shapes, and other backgrounds.
At the end of the year, the series will be in an exhibition at the Artmosphere Gallery in Ludhiana. Artmosphere was created to provide a platform for budding artists in Ludhiana and Punjab such as Jaswant Singh Zafar. Such an endeavor cheers me and gives hope that the visual arts scene there is growing.
I appreciate these paintings because they provide some insight into the art scene in Punjab- an example of what’s happening there. More works from this series can be found here.
Good Morning.
I will be taking care of all your problems today. So sit back, relax, and enjoy the rest of your day!
-God
This is what the sign on the wall read at the Salvation Army on the North side of Chicago. Prior to volunteering there, I only knew stereotypes of the homeless and hungry…just what you see on TV. But it didn’t take long for those stereotypes to break down. The people we served meals to were happy, smiling, polite and full of energy. What surprised me most, was their deep sense of spirituality. Not only did I find this in my conversation with folks, but even in their greeting. My standard, “Good morning, how are you?” was often replied with “Blessed” or “In His Grace”, many with bible in hand.
I used to wonder, how could people so hard on their luck, have so much faith? I have seen so many times with family and friends, after they’ve suffered difficult circumstances or loss, God and religion are the first things questioned, i.e. “How could God do this to me?”
Last week, I posted on the Gurmat Gian Group’s performance of classical keertan. This all Sikh women’s group, expect 
for a tabla player, is based in Ludhiana, Punjab. This week, I wanted to share a brief interview with one of its members, Keerat Kaur.
1. How did you come to join the Gurmat Gian Group? How long have you been with the group? How often does the group meet?
The Gurmat Gian Group was formed by my mother Gurpreet Kaur. My mother Gurpreet Kaur and myself used to do kirtan in the weekend gatherings of Gurmat Gian Missionary Trust. These programmes are held every Saturday and Sunday. Impressed with our singing, we were asked by the organizers and especially by Rana Inderjit Singh to train young boys and girls to do kirtan. Now Gurpreet Kaur takes regular classes at the Gurmat Gian Missionary College where many girls and boys of different age groups are learning kirtan.
Encouraged to go in to recording Gurabni Kirtan lead to the formation of Gurmat Gian Group which now has 5 CDs to its credit.
I’m a bit of an NPR Junkie, and one of my favorite series I listen to is called This I Believe. This I Believe is a national media project that engages everyday people in writing, sharing, and discussing the core values and beliefs that guide their everyday lives. I’ve been following the series for quite some time now, but last week, I came across a story that really moved me – it’s called Finding Freedom In Forgiveness.
In 1984, Jennifer Thompson -Cannino testified that Ronald Cotton was the man who raped her. Eleven years later, DNA evidence cleared him of the crime.
This story speaks to the healing power of forgiveness.
Although I haven’t heard many Kirtanis or Granthis speak about this topic much, Guru Sahib in fact has much to say about “Khima” (Forgiveness). As I’m starting to research and reflect on this concept through Gurbani, I came across this line that I immediately connected with. From Bhagat Kabeer Ji, page 1372:
jehaa lobh theh kaal hai jehaa khimaa theh aap |155|
Where there is greed, there is death. Where there is forgiveness, there is God Himself.
Finding Freedom in Forgiveness is less than four minutes long and worth the listen. I would love to hear what others think of this audio essay and perhaps an experience of your own as you’ve discovered forgiveness on your own journey…
No longer are Punjabi “staarz” (i.e. Gurdas Maan, Arminder Gill, etc.) or Sukhbir Singh Badal’s Mrs., Harsimrat Kaur Badal (i.e. Nanhi Chhaan project), the only ones focusing on the “girl child”, but also a granthi at a California Gurdwara. I was recently surprised to hear a granthi support the idea of gender equity as part during his Punjabi kathaa of a shabad he was singing. No he wasn’t a renaissance granthi, but a common one you would encounter in your general Gurdwara. The sangat wasn’t full of progressive youth/parents, but consisted of lay-persons. AND the focus of his kathaa wasn’t gender equity, but our needs/yearnings. So you may ask how was he promoting gender equity? Well, he used the yearning for a thee (daughter) or puthar (son) in the SAME example to help the sangat understand the shabad’s message. In my experience, the yearning for a daughter and son are never used together to help the sangat think beyond their wants and just accepting Waheguru’s will. Common examples are a yearning for a betaa or a mother caring for a betaa (we could also add a big house and nice car to the list). I have never heard of a yearning for a betee or caring for a betee. It has been during these kathas that the contradiction between theology and contemporary practice of Sikhi have been poignantly highlighted for me. Yes, theologically we believe in gender equity (it’s in Gurbani with examples in Sikh history). However, the common examples used to intimately relate and rely the Guru’s message to an every-day (opppss … maybe I should say Wednesday and Sunday) sangat reify gender inequity. From my perspective, I was finally hearing a common granthi make an attempt to break away from mold.
As I was randomly going through youtube clips a few days ago, I came across the above video of a group of Sikh children in Fremont, who learn kirtan in classical raags. Despite the poor audio, its obvious that they are good and I know this also from having heard them (and some of their contemporaries) in person – they are GOOD.
A couple of weeks ago Jodha reported on an article that brought to light the fact that Sikh children are practicing the tradition of kirtan, but what I think we didn’t discuss there is how this generation of Sikh musicians has really become one of classical musicians, learning stringed instruments of old and performing keertan in the Classical or raag framework. The growth has been obvious, especially in recent years – with the rise of institutions such as the The Raj Academy in Great Britain and the Gurmat Sangeet Department at Punjabi University Patiala, which specialize in providing instruction in traditional (classical) kirtan, and even the Miri Piri Academy in Amritsar of which the Chardi Kala Jatha (classically trained professional Sikh musicians who happen to be American in nationality) is a product.
A new Gurbani search engine has become available for Mac users on their i-paraphernalia [hat tip, Sikhnet]. SikhiToTheMax debuted a PC-compatible version a while ago, but now Mac users can also search through SGGS Ji, Dasam Granth, and portions of Bhai Gurdas Vaar on iPhone/Touch. Not having to jailbreak your hardware is a pretty sweet incentive.
If you’d like to help the iSikhi team continue to develop the product (or would like to help them finance its development), see below. The app is downloadable at http://www.isikhi.com.
Announcement from iSikhi.com: … the ice is broken and iSikhi is now available.
We’re already working on the next version with punjabi keyboard support that is ready for submission. We would really appreciate your feedback, suggestions, and support at our forums on iSikhi.com.
Donations are welcome as well and will be used to support the iSikhi project. Thanks – iSikhi Team
This past weekend at the Toronto Sikh Retreat a workshop was offered on Guru Tegh Bahadur Ji. I personally think it’s great when we are given the opportunity to delve into the lives of our Gurus. We get to see Sikhi come alive through history. Our Gurus become real as we learn about Sikh principles through their life experiences. No longer are they just pictures on the walls or names to memorize, but perfect humans who overcame personal and communal challenges. Their strong convictions and stead-fast adherence to the values of humility, patience, justice, and equality during difficult times highlights the strength of Sikhi as a practical religion than just a “philosophy”. I hope more conferences and retreats will take this approach.
During the retreat Guru Tegh Bahadur Ji’s life and bani was discussed by participants. As a young boy he was taught by Bhai Buddha Ji and Bhai Gurdas Ji. The former taught him archery and horsemanship, while the latter focused on ancient classics. Thus, Guruji was both a fighter and intellectual that had a deep appreciation for music along with the sword. The Mahima Prakash says: “Sri Tegh Bahadur was the summit of knowledge. He was a recluse at heart, a king in demour. His patience was unmatched, so was his generosity.”
Deh Shiva bar mohe ihe / shubh karman the khabhu na taro
God, grant me this: that I will never refrain from righteous actsna daroo ar siyoo jab jah laro / nische kar apni jeet karo
That I will fight life’s battles without fear, and will claim victory with courageAr Sikh hao apne hi mum ko / Eh lalch hou guna tau uchroo
That you will be ingrained in my mind / with my highest ambition to sing your praisesJab aav ki audh nidhaan nane / aut hee rann me tab joojh maroo
when this mortal life comes to an end, may I fight with limitless courage
“Deh Shiva” is often described as the Sikh national anthem, and it comes to us from Dasam Granth. As a shabad, it has been invoked on the (literal) battlefield as a rallying cry and a unifying call around Waheguru. The shabad analogizes the struggle in our daily lives to overcome issues that lead us away from Waheguru to a battle — with a single-minded focus on Waheguru, we are able to transcend our attachments to the material and emotional trappings of life.
But as a shabad it has also been used in a very literal manner to mobilize Sikhs in war. As Mewa Singh mobilize action around a political (and militarized) struggle. Does a literal intepretation, or recitation, of shabad convert its meaning? I’ve always found this specific shabad empowering and elevating, but not inherently “violent” or “militant.” As a child, I always felt strangely calm and elated by the words, punctuated at each phrase with “Bole So Nihal, Sat Sri Akal!” I have always heard this shabad as a call to the nation, not as a device or tool for violence.
We’ve heard the arguments (valid and not) before about why Sikhi is a martial faith or has a martial history or a martial outlook. There are certainly religious foundations that acknowledge the real challenges faced in every day life and the need to resist oppression. Resistance eschews, but does not forbid, violence. Nonetheless, at its core I believe Sikhi is a religion of love — love of the Guru, Granth, and community, defined in the context of humankind and creation.
The elections are over, but even after the last card has been punched and the last absentee ballot counted, the political fervor that they ignited is still alive. While the country took two steps forward on its march towards complete civil rights by electing its first African American president , it took a step back by taking away the rights of particular individuals. California’s Prop. 8 received national attention (no surprise with more than $70 million in campaign spending). The proposition reversed a ruling from the California Supreme Court, which earlier this year declared that banning same-sex marriages was discriminatory. Prop. 8 – which passed albeit by a hair – will for the time being change the state constitution to define marriage as only between a man and a woman.
People feel really passionate about this topic. Really really passionate. What interests me the most, however, are the arguments for and against same-sex marriages and particularly what it does or does not say in the Sri Guru Granth Sahib about this topic. People are actually using words from the Sri Guru Granth Sahib to make their point – and I’m not sure that’s legit. In fact, I’ve been following a heated discussion on a certain social networking site where young Sikh individuals have been going back and forth about what voting for or against Prop. 8 means. The most common argument against same-sex marriages is that in the Sri Guru Granth Sahib it states that marriage is the union of two souls, husband and wife, man and woman, male and female. The other side of the argument is that Sikhi advocates equal rights for all and the Sri Guru Granth Sahib does not specifically make any comment on same-sex marriages. However, there seems to be a lot of ambiguity as to what is actually said. One reference states,
[The Sri Guru Granth Sahib] is seemingly silent on the subject of homosexuality; however, married life is encouraged time and time again in Guru Granth Sahib Ji. Whenever marriage is mentioned, it is always in reference to a man and a woman. Some Sikhs believe that Guru Granth Sahib Ji is the complete guide to life, and if a marriage between two of the same sexes is not mentioned, it is therefore not right. The counterargument to this is that man and woman are only mentioned in this way to give light to the relationship of the soul and the soul force as being one. This denies gender and sex as an issue. Thus, Sikhism is more concerned with ones attainment of enlightenment rather than habitual desires such as sexuality. True love is attained through the Guru and no man speaks on behalf of the Guru as the Granth is open to interpretation and misrepresentation. [Link]
Some ideas are just better communicated through modes other than writing. Theatre, through the unfolding of a story and through the body language of its actors, can sometimes convey meaning and ideas more effectively than just written words alone.
Some Sikh youth from Rockland, MD have decided to use theatre to engage non-Sikhs in learning about Sikhs- a wonderful idea.
Two plays are being planned for the fall expressing themes of diversity, mutual respect, interfaith and justice. They will both be staged on Saturday December 13, 2008 at the Wooten High School in Rockville, Maryland.
Where did this idea come from?
Last fall, Guru Gobind Singh Foundation had some of its kids take part in a play The Lorax, a musical adaptation from the famous Dr Seuss story book which was staged by kids from many different faiths. This play, adopted to create awareness about environment, was coordinated by the Interfaith Conference of Metropolitan Washington and was staged by the Children’s Theater Company of New York.
After going through this experience, GGSF decided to form the Rockville Chapter of Children’s Theater Company last May to explore the possibility of staging a play depicting the concepts of Guru Granth Sahib. Dedicated to “Building Character Onstage”, the Children’s Theatre Company (CTC) of New York develops in children and youth a keen sense of citizenship while introducing them to the incomparable magic of theatre through their full participation in the creation and performance of musicals and plays. [link]
