Riding to Victory: Celebrating the Legacy of Guru Gobind Singhji

 

www.srigurugranthsahib.org/audio/images/g10a.jpg

A Publication of the Sikh Dharma Office of the Secretary of Religion

February 2008

A Quote from the Siri Singh Sahib

From Your Secretary of Religion

Ask the Bhai Sahiba...

News and Information

A Place in Our Hearts - Guru Kirn Kaur Khalsa, Espanola, NM

Banda Singh Bahadur- SS Shanti Kaur Khalsa, Espanola, NM

Pilgrimage to Hazur Sahib - SS Sardarni Guru Amrit Kaur Khalsa

Minister in the Spotlight

"Life is a challenge to you. But instead of accepting the challenge and living within the rules of the game, you are trying to avoid that challenge. You want somebody else to accept the challenge of life for you. It is not possible."

(Kundalini Quarterly, Science Issue, Fall Equinox, 1976, page 2)

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Each year in November, the Minister e-newsletter planning committee (our editor Sarb Nam Kaur, Sangeet Kaur, Shanti Shanti Kaur and myself) looks ahead to the upcoming year to consider themes that might be appropriate for our newsletter. In the system of Numerology, 2008 is 10 -- the Radiant Body, majesty, Guru Gobind Singh. The year 2008 marks the 300th anniversary of the installation of Siri Guru Granth Sahib at Hazoor Sahib. A great deal of significant history for our Dharma took place in this magical little spot in India. This history has special relevance for us today. As Ministers we strive to live as both yogis and warriors for consciousness, in the image of Guru Gobind Singh. Therefore we will be focusing all four issues of the newsletter for 2008 on Hazoor Sahib and related topics.

Our February issue gives a historical perspective. In May we will have stories about Guru Gobind Singh at Hazoor Sahib. The August issue will contain more personal experiences at this special spot on the planet. In November we will have articles from the yatra and our celebration of Guru Gaddee Day. We hope you enjoy what is shared.

Certainly change is in the air as we march forward into this new year. The courage Guru Gobind Singh brings to us is much needed at this time. And just as a little reminder, this is an exam year as part of your Minister renewal. Perhaps drawing on some of Guru Gobind Singh's energy will help you sail through your exam and allow you to stay current with your status. You should be getting your renewal information, including the 2008 Minister's Exam, no later than early February.

For a candidate entering the process of becoming a new Minister, one of the biggest challenges is obtaining letters of recommendation from existing Ministers---and then finding out that those Ministers are not current with all of their renewal requirements! This can delay a candidate's process by many months. By staying current, you can answer the call. Your service is needed and your leadership is part of the foundation of our Dharma. Blessings to all of you. Wahe Guru!

From your Secretary of Religion, SS Dr. Sat-Kaur Khalsa

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The Body of the Siri Guru Granth Sahib

When Guru Gobind Singh was nearing the end of his life, he did not choose another human personality to carry the Guruship. Instead, he bowed to the Shabd Guru, embodied Word itself, thus ushering in the true relationship of the human to the frequency of the Guru: a direct relationship to consciousness, experience, and grace. He also declared and illustrated with his own example that the Body of the Siri Guru Granth Sahib be afforded every respect that he himself was given. Guru Arjun Dev ji was the original model of this awareness. When he compiled the Adi Granth, he placed it on his own bed while he himself slept on the floor of his chamber.

We Khalsa who are also Kundalini Yogis, worship the Word, the Shabd Guru, the sublime and divine sound current that cuts through all illusion, all that blocks awareness, elevating us into the crystal clear consciousness of our royal, majestic, merged selves, one with the One. Our relationship to the Guru is primarily focused on that subtle vibration.

Yet in the Court of the Guru, the Body of the Siri Guru Granth Sahib sits in Royal Splendor, the carrier of the precious vibratory frequency that we deeply bow to in our consciousness. We experience this sacred transformation as the physical Body of the Siri Guru Granth Sahib becomes the Living Guru for us.

What does that mean on a practical level? How to be consistent in displaying reverence for our Living Guru? As Ministers of Sikh Dharma, we uphold this sacred trust and will carry this reverence into the future, teach it by our example, maintaining an alert reverence for the Body of the Siri Guru Granth Sahib and it's Royal Splendor.

Otherwise, as we have seen, the Siri Guru Granth Sahib is sometimes referred to as "the book," casually placed in suitcases and cargos of cars, unattended. It just takes a slight shift in consciousness to wake up and raise the awareness into giving Royal VIP service to the Body of the Guru!

Here are a few tips:

- The Siri Guru Granth Sahib is transported with consciousness and ceremony. To bring that consciousness and the sense of continuity and reverence, Ardas is first recited. The Siri Guru Granth Sahib always remains wrapped in its white cotton cloths, and covered with a ramaalaa. The Siri Guru Granth Sahib is placed on the covered head of the sevadar. If possible, have others proceed ahead of the Guru even with swords drawn, showing protection and respect. "The Guru is coming!" Another person will walk behind waving the Chauri Sahib. Wherever possible, a Punj (5 people) should move with the Guru. In general, a Chauri Sahib always accompanies the Siri Guru Granth Sahib, even at rest.

- When the Siri Guru Granth Sahib is transported in a car, it is not put into the trunk or cargo area. Rather, it is carried on the lap of the sevadar who cares for it during the journey. For longer journeys, it could be placed on a cloth on the seat next to a sevadar.

- Travelling by plane, do not check the Siri Guru Granth Sahib in a suitcase as cargo luggage. It is acceptable to place the Guru into a suitcase, wrapped and padded carefully, but bring it with you on the plane, placed in the overhead compartment.

The Body of the Siri Guru Granth Sahib has been carried to us through time and space over the centuries. May we be honored with the privilege of serving this continuity and deliver the Siri Guru Granth Sahib to it's place of honor in the Aquarian Age.

Siri Sardarni Dr. Bibiji Inderjit Kaur Khalsa is the Bhai Sahiba, or Chief Religious Minister of Sikh Dharma. Please feel free to submit your dharmic questions to: ministers_newsletter@yahoo.com.  Mukhia Sardarni Sahiba Guru Raj Kaur Khalsa answers on behalf of Bibiji and the Office of the Bhai Sahiba.

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 Welcome to new minister SS Jai Hari Singh Khalsa from Mexico!

The Council for the Parliament of the World's Religions 2009 website is now up at www.parliamentofreligions2009.org. SS Gurukirn Kaur from Phoenix invites interested ministers to join her at a lunch meeting at the April 2008 Khalsa Council meeting to discuss and coordinate our efforts to participate in this conference. Sikh Dharma International also has the opportunity to be a sponsor which would increase our exposure at the conference. An example of such a sponsorship was the Nishkam Sewak Jatha's langar program at the 2004 conference. The conference venue will be the Melbourne Exhibition and Convention Centre, a brand-new state-of-the-art facility scheduled to open in 2009. Please do share this information with other members of your community; the more delegates we have attending, the greater our impact. For more information and to give input on our participation in this event, please contact Gurukirn Kaur at gkk@vaiil.com.

Sikh Dharma International announces a brand-new website to represent our spiritual presence! Visit www.sikhdharma.org (going live in February 2008). There is a section on the ministry that will give visitors an understanding of our traditions and history and a way to contact ministers through the Office of the Secretary of Religion.

Funding the Ministry: The theme of the 2007-2009 Khalsa Council meetings is "Unifying the Sikh Panth, Service, Ministry and Interfaith." During the Fall 2007 Khalsa Council meetings, a breakout group on the Sikh Dharma ministry identified as a top priority funding the ministry to support the education, administration, and outreach of Sikh Dharma ministers. We are looking for "three good ministers" to spearhead a Fund Development Committee to help fund the ministry. If you are moved to serve in this capacity, please contact SS Dr. Sat Kaur Khalsa at khalsask@aol.com. Blessings!

Guru Gaddee in Hazur Sahib: In October 2008, Sikh Dharma marks the 300th anniversary of the Guru Gaddee, the light of Siri Guru Granth Sahib. Preparations are underway in Hazur Sahib (www.hazursahib.com) to celebrate this important event. The focus of our 2008 Sikh Dharma Minister's Newsletter will be on the history, significance, and transformation of the Dharma through the embodiment of Guru's light in the Siri Guru Granth Sahib. We welcome all ministers to participate, through writing articles, sharing Sikh stories, and personal experiences. Please send your interest in participating to Newsletter Editor SS Sarb Nam Kaur at sarbnamk@gmail.com. We welcome photos, songs, poems, stories of Guru Gobind Singh's last days in Hazur Sahib and reflections on personal trips to Hazur Sahib. See the article in this issue "Pilgrimage to Hazur Sahib" for news on the upcoming Sikh Dharma International yatra to celebrate this blessed event!

  If you would like to assist someone in becoming a minister, please review the Procedure for Becoming a Sikh Minister, revised in January 2006.

Miri Piri Academy Seniors Spread the Guru's Light "Down Under"

by SS Jugat Guru Singh Khalsa
Director of Spiritual Education, Miri Piri Academy, Amritsar, India

This year's trip was the most successful out of all of our class trips in MPA history and the most fun! Our group was the biggest ever, consisting of Chardi Kala Jatha and their families, Hargobind Singh (Asst. to DSL), 26 senior students, and Rajveer Singh and Guru Jaswant Kaur from Singapore! Everywhere we went we had the opportunity to talk about Miri Piri Academy and hand out brochures and answer questions regarding our program and the Siri Singh Sahib. Many people were demanding that a school be built in Australia right away to serve their sangat! They said they were waiting for the past 25 years for this and it had been too long. The time has come!

On the last day of the camp we showed our MPA DVD to about 3000 people and the response was overwhelming. The pile of brochures that we put on the stage was attacked and a mob followed with everyone trying to make sure they got something. The funny thing was it was all of the kids, many of them younger than 10 years, who would not leave without an MPA brochure. For the rest of that day our students were signing autographs, giving out email addresses and taking countless pictures with the people who they had reached out to and touched.

We were hosted by Harpreet Singh and his extended family who are relatives of Rajveer Singh from Singapore. We stayed in three different houses all around the city of Sydney and each place we were taken care of and served so well that many people felt like they wanted to move to Sydney for good! The day before the camp we performed Kirtan in the largest Gurudwara in Sydney called Parklea Gurudwara. Our students performed Kirtan followed by the Chardi Kala Jetha who also spoke in Punjabi and talked about the school and 3HO. The students performed the Song of the Khalsa which was an instant hit! Every program after that it was requested and they already had printed up the words and projected it onto the screen for the entire sangat to sing along. It was very impactful and they said they want to make it a part of their youth camps and training for their children, who like ours, did not grow up in India.

Later that evening we led a two-hour class in the Sydney Kundalini Yoga center started by Suraj Kaur. The class was very well attended and blown away by the 35 teachers [the senior class, who have taken Level 1 and Level 2 KRI Teacher Training] suddenly in their presence sharing what they knew.

The following three days were busy with the camp during the day and Kirtan and different gurudwaras during the evening. We had people asking for teachers to come and live there and share these teachings with them constantly because they had not ever had a teacher or even seen the
depth that we brought to it. The third and final class of the day was Yogic Humanology, sharing the men's and womens teachings of the Siri Singh Sahib. They were highly praised by the participants who said they never were talked to so frankly with so much knowledge. Kirtan followed each evening.

Thank you all for the support you have given to Miri Piri Academy and your students to make this trip happen, and know that you have participated in such an amazing event that has changed and uplifted the lives of thousands, including our own!

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by Guru Kirn Kaur, Espanola, NM

It is September, 1708 and the camp is mantled in stillness except for the soft rustling of leaves. The days are less hot, it is peaceful, and the river Godavari can be heard just beyond the trees sweetly rushing along its course. Numerous tents of different sizes are pitched and in the dark pre-dawn hour campfire embers still glow in the aftermath of the previous evening's cooking. No one stirs. Apart from the river, the occasional hiss of a coal settling deep into the ash, and the soft whisper of the trees, there is no other sound.

Almost invisible in the darkness, two shadows move steadily and silently through the camp, guided with a single purpose towards the bigger of the tents where Guru Gobind Singh himself lies.

Just that afternoon, these same two visitors had sat inside that tent negotiating a horse trade deal with Guru Gobind Singh, and had memorized the layout of the tent, the access to and from the door, the position of the bed, and most importantly how to get in without being noticed.

They make their way to the rear of the tent, undetected by the guards at the front door. They soundlessly lift the back edge of the tent, then slowly and silently crawl inside. The tent is dark. One of them creeps to the edge of the bed, and slowly raises his dagger above his head. At that precise moment Guru Gobind Singh intuitively senses something is amiss in his tent. He wakes and rolls swiftly to one side. At that same instant he feels a stabbing pain on his side, where only moments before his chest had been. In one fluid motion, his hand grasps the handle of the sword by his side and he slices through his assailant, killing him instantly. In the sudden commotion, the second attacker positions to attack the Guru, raises his sword and rushes towards the bed. In a blur of action, commotion and shouting the Guru's two guards swiftly enter into the tent and strike the second assailant down before he reaches the Guru.

Rushing to Guru Gobind Singh's side, they realize he is bleeding deeply from just below his rib. The word spreads quickly through the camp that the Guru has been wounded.

A messenger is dispatched on a swift horse to notify Emperor Bahadur Shah of the attack on the Guru's life. Upon hearing the news the emperor immediately sends his most experienced surgeon, an Englishman by the name of Dr. Cole, to attend to the Guru's injuries. The wound is skillfully stitched and within a fortnight it is nearly healed. Each day the Guru's recovery progress is the topic of conversation in the camp. To the joy of everyone he gradually becomes stronger and is able to enjoy his favorite pastimes of writing, and listening to kirtan.

The Emperor is overjoyed to hear the good news of the Guru's recovery and sends him two new bows as a present. They are enormous, and discussion soon breaks out whether the Guru can bend them. Then to everyone's shock, as he is pulling strongly to test the tension of the larger bow, the wound suddenly splits open, bleeding copiously. The Guru's attendants bind the wound, but this time it is past healing. The Guru knowing his time is almost done, calls for the Adi Granth to be brought into his presence. Bhai Daya Singh, the first Sikh, runs and returns quickly bearing the volume.

The Guru solemnly bows as he places five paise and a coconut before it, thereby entrusting it as his successor. Then, calling, "Wahe Guru ji ka Khalsa, Wahe Guru ji Fateh" he circumambulates the sacred Granth and says: "Oh Khalsa, let him who desires to behold me, behold the Guru Granth. Obey the Granth Sahib, for it is the visible body of the Guru." He then calls for the funeral pyre to be built, and on October 7th, while the camp chants, the tenth Nanak, Guru Gobind Singh leaves his body and merges into the undying light of God.

In writing about Takhat Sachkand Siri Hazur Sahib, I can easily write the historical known facts about it, but it's hard not to imagine what life was like back then during and after the time of Guru Gobind Singh's last days and death. Yes, it is the place where he came to live his last days after having faced trials and tribulations of disproportionate measure. Yes, it is the place where Guru Gobind Singh left his body. Yes, it is the place where his weapons are still kept at the exact location of his funeral pyre. Yes, it is the place where he transferred the light of Guruship into the Siri Guru Granth Sahib ji, and uttered the words "Agya Bhai Akal ki tabhi chalayo Panth."

Yet, it's hard not to imagine the sights and smells in the early morning hours, as women coaxed the cow-dung fueled fires for the morning paranthas. I imagine the exquisite flavor of those pranthas, slathered with hand churned butter and formed from love and hand ground wheat.

I imagine Guru Gobind Singh sitting under a shady tree on the banks of the beautifully peaceful Godavari River reminiscing about his life's achievements and tragedies, the creation of the Khalsa Panth, his numerous battles as he stood firm against the tyrannies of the Mogul Empire, the martyrdom of his four sons, the loss of his own mother, the numerous treacheries by Emperor Aurangzeb and Wazir Khan.

I imagine Guru Gobind Singh walking on the banks of the river deep in conversation with his disciple Banda Bahadur Singh, as he describes his hope for a Sikh homeland in the Punjab, where people of all faiths can live and prosper free of oppression and fear. They reminisce of Banda Singh's conversion from a reclusive yogi to a strong and passionate Sikh devoted to the Guru.

I imagine Guru Gobind Singh dipping in the cold water in the early morning hours. I see his shining face as he emerges energized and fresh, ready for his morning prayers. He sits on a tiger skin in the early morning light, and all the camp sits with him in silence. I can almost hear him breathe. After some time of silence, breath and mind are synchronized, and in the early morning mist, he begins the familiar verse in the voice the entire camp knows and loves, and we all join in with the words of Nanak: "Ek Ong Kar, Sat Nam, Karta Purkh, Nirbhao, Nirvair, Akal Moorat, Ajooni, Saibang, Gurprasad."

I imagine him exploring the nearby countryside, hunting, meeting people, holding darbar in the evenings.

The area around Nanded is historically rich dating as back as 2000 BC, and it comes as no surprise that this fertile land would also be linked to our Sikh heritage not only through Guru Gobind Singh, but also through Guru Nanak in his travels hundreds of years earlier.

On one occasion, Guru Gobind Singh was getting ready to go out hunting when he spotted a small hare in the underbrush. He swiftly drew an arrow, chased down the harmless bunny and killed it. The Guru's disciples were surprised at this seemingly strange act, and asked him why he had killed the little animal. Guru Gobind Singh explained that the soul of a man named Bhai Mul had been trapped in the cycle of births and deaths since the time of Guru Nanak, who told him he would be released and liberated by the tenth Nanak. Today in the spot, commemorating this act is Gurdwara Shikar Ghat Sahib, built in the late 1960's, known for its stunning architectural presence.

It is said Bahadur Shah came one day bearing a gift of a precious diamond for the Guru. Bahadur Shah was the emperor following the death of his father Emperor Aurangzeb. Upon receiving the diamond, the Guru immediately threw it into the river, offending Bahadur Shah deeply. Bahadur Shah honestly did not think the Guru knew the high value of the stone he had just presented him, so he said something to him. The Guru then invited Bahadur Shah to go and fetch the diamond. On doing so, Bahadur Shah was shocked to discover that the riverbed was heaped with precious glittering jewels, far superior in excellence to the one he himself had offered. He was astonished and humbled. Today in that spot, commemorating this act is Gurdwara Hira Ghat.

Guru Gobind Singh loved to go out hunting, and on his return home, he always stopped at one particular tent that had been set up for his wife Mata Sahib ji. During his visits he would take time to enjoy the delicious langar that Mata Sahib herself had cooked. She would chant Wahe Guru, Wahe Guru, Wahe Guru continuously while preparing the food, to infuse it with the highest vibrations. Langar has been served on that same spot every day since the time of the Guru from those same kitchens. The langar is now under the overall control of the Nihangs, many of whom are descendants of Guru Gobind Singh's disciples of that time. The Gurdwara at that spot is called Gurdwara Mata Sahib Devan.

After Guru Gobind Singh's death in 1708, no temple or shrine was built to mark the location, by his own request, and it wasn't until 1832 that Maharaja Ranjit Singh built a two story Gurdwara with marble walls and a golden dome, much like the Golden Temple. Today, this is called Sachkhand Sri Hazur Sahib Abchal Nagar. It is said that after researching where the exact location of the Guru's funeral pyre was, Maharaja Ranjit Singh sited the temple in the exact spot. The inner sanctum is in the precise location of the pyre. This Gurdwara is one of the five Takhts (Seats of Authority) of the Sikh faith.

Several of the Guru's personal weapons, including a broad sword, a steel bow, a steel arrow, a small gilded kirpan and five gilded swords are now on display in the inner sanctum of the Gurdwara.

It was there that the tenth Guru passed the light of Nanak to Siri Guru Granth Sahib, explaining that the living Guru would be embodied in the Shabad.

Agya Bhai Akal ki tabhi chalayo Panth,

Sab Sikhan ko hukam hai Guru manyo Granth.

Guru Granth ko Manyo pargat Guran ki deh

Jo Prabhu ko milbo chahe khoj shabad mein le

Under order of Akal, The Panth was created;

All Sikhs have the hukam that the Granth is the living Guru;

Guru Granth is alive as the embodiment of the divine spirit.

Whosoever seeks God can find the way in the Shabd.

Although there are several versions and accounts of the facts of Guru Gobind Singh's death, and many speculate as to the how's, what's and why's of this historical area, one thing is for certain - this historical shrine marks a special place in our hearts, for it was here that Guru Gobind Singh imbued the Siri Guru Granth Sahib with the tika of Guruship. And it was from that day on that we as Sikhs bow to no man, but rather to our living Guru, the Siri Guru Granth Sahib.

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by SS Shanti Kaur Khalsa, Espanola, NM

The Guru arrived in Nanded in the late summer of 1707 with an army of three hundred Khalsa. Here he set up his camp and it became a city known as Abachal Nagar - the Eternal City of God. Happy with the seclusion and peace of the area, the Guru used to sit in prayer and meditation on a small stone platform near the river.

Soon after arriving, Guru Gobind Singh set out one morning and arrived at the ashram of Madho Das, a Bairagi hermit who was renown for his supernatural powers. When he arrived, he found the bairagi absent, so the Guru sat upon the saint's meditation couch and asked the people there to serve food to him and his followers. They refused to do so without their master present, so the Guru's men took what ever food was available and cooked and served their own meal.

It was a unpardonable sacrilege to behave this way, and the people ran to Madho Das to tell him. He was beside himself with anger and said, "I shall show him what it is to insult me in this way." He concentrated his mind, recited a mantra, and then appeared to be exerting his utmost strength to lift a heavy weight. He tried and tried, then shook his head and gave up. He had been trying to overturn the couch on which the Guru was sitting with his psychic ability, but he wasn't powerful enough!

The yogi knew that he had finally found someone greater than him, his master, the One who would take him from darkness to light. When he arrived at the ashram and found Guru Gobind Singh there, he fell at his feet proclaiming that he was the Guru's slave, his Banda. He surrendered his dark, psychic powers to the Guru and begged to walk the path of light.

The Guru instructed Banda in the tenets of Sikhism. He was so in love with Guru Gobind Singh, Banda took Amrit from his hands and received the name Gurbakhsh Singh, although he became known widely as Banda Singh Bahadur.

The Guru's teachings soon had their effect, and Banda longed to be in the battlefield as a saint-soldier of Guru Gobind Singh. After some time, the Guru called Banda to him and spoke to him about the future. In the town of Sirhind, where the young sons of Guru Gobind Singh had been bricked alive, a grave injustice was still un-corrected. He asked that Banda Singh Bahadur revitalize the Khalsa army in Punjab and lead them back to Sirhind meet Wazir Khan in a fair fight.

Banda agreed and the Guru presented him five gold-tipped arrows from his own quiver. With these arrows, the Khalsa would know that Banda was acting under the authority of the Guru himself. With a few loyal Sikhs of Guru Gobind Singh, Banda Singh Bahadur set out for the Punjab. Along the way, he gathered an army of the Khalsa and once again the martial spirit and energy flowed through the sangat of Punjab.

Several years after the Guru's death in 1710, the Khalsa struck Sirhind in a bloody battle and the city fell to the military might of the Khalsa. When the city was rebuilt, it was constructed at a different location. No one would touch the cursed ground of the city where those two divine sons of Guru Gobind Singh were martyred.

Baba Banda Singh Bahadur continued his military campaign in the Punjab until he was eventually captured. He was brutally tortured and killed by the local Mughal ruler in 1715.

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History of Hazur Sahib

Guru Gobind Singh was the 10th and final human Guru of the Sikhs. He taught the principles of the faith, and felt the pain of sacrifice in his lifetime. The Guru lost his family and thousands of disciples in a war waged by the Emperor to convert all of India to Islam. Yet, he stoically said, "Whatever god does is sweet to me."

In 1699, Guru Gobind Singh created the Khalsa in defiance of religious intolerance and political inequality. Those who had groveled in the dust rose proud, defiant and invincible in the form of the Khalsa. They bore sufferings and horrific tortures cheerfully and unflinchingly. In 1704, the Hindu hill Rajas around Anandpur Sahib joined the Emperor's forces in order to drive the Guru and the Sikhs from the area. Yet, the Sikhs did not surrender. After an intensive siege, the enemy offered the Guru and the Sikhs safe passage if they left voluntarily. Upon leaving ,the Sikhs were brutally attacked and their forces scattered. Many were killed in the ensuing battles, including the Guru's eldest two sons. The Guru then marched south, consolidating his forces along the way. He arrived at Damdamma Sahib, where he dictated the Siri Guru Granth Sahib. After the death of Emperor Aurangzeb, he went to Delhi and successfully helped Aurangzeb's eldest son win the throne. This new Emperor became devoted to the Guru and they traveled south together.

When they reached Nanded, the Guru remained and set up camp. It is said that the Guru chose this place as he had meditated there in the Sat Yug. He named the area 'Abchal Nagar' or Place of Eternal Abode. There are many historical Gurdwaras in the area now that tell the story of the Guru's life. In October 1708, the Guru was wounded by assassins. Knowing his time had come, he bestowed the Guruship on the Siri Guru Granth Sahib and said "O beloved Khalsa let him who desires to behold me, behold the Guru Granth. Obey the Granth Sahib. It is the visible body of the Gurus. And let him who desires to meet me, search me in the hymns."

Activities

The 300th Anniversary of Guru Gaddi will be celebrated in Hazur Sahib throughout the year of 2008, and especially in October/November. Millions of people from all over the world are expected to come pay their respects to the Guru. The Takhat is planning an extended program of celebrations, as listed below. We have been asked to join for the main event.

October 27th Holy Bath (cleaning the Takhat)
October 28th Divaali (Celebrating Guru Hargobind Ji's release); Our group arrives
October 29th Jaloose (Parade around town) - With a Kirtan Program, and seeing nearby Gurdwaras
October 30th Day of Guru Gobind Singh's passing, Kirtan Program
Main Event with Honorings, Gifting & Speeches
October 31st Our group leaves

We have been asked to join for the main event on October 30th, where we will present our gift of a Kelgi (jeweled turban decoration) to Guru Gobind Singh's altar. The last offering of this nature was by Maharaja Ranjit Singh in 1837 when he built the temple. Our Yatra will be honored, and speeches and kirtan will be offered.

About the Takhat

The current Takhat was built in 1837 by Maharaja Ranjit Singh on the spot where the Guru was cremated. This sacred room has become the Altar of Guru Gobind Singh on this earth where the Guru's weapons are displayed and the Siri Guru Granth Sahib is placed in Sukhasan each night. There are two Jethadars at this Takhat. One maintains the altar with continuous prayers and the other travels to represent the Takhat.

Come experience the fire Arti ceremony in the evening and the splash of a tilak freshly made from saffron in the morning. This Takhat has been served by a small Sangat of devotees who are relocating their ancestral homes to increase the Parkarma to receive the Sangat. A new airport opened in December 2007 to receive the Sangat and the Government of India has invested $200 million to support this event.

Side Events
Amritsar
Amritsar is the home of the Golden Temple. We will visit Miri Piri Academy, the Baba Siri Chand Ashram, nearby historic Gurdwaras and shop. All accommodations will be near the Golden Temple complex for easy access to meditate at the temple.

World Heritage Site: Ellora Caves
The Ellora caves are carved rooms and statues of religious deities extending over 2 kms. There are 34 monasteries and temples, carved side by side, with sections for Buddhist, Jain and Hindu sanctuaries, showing the religious tolerance that existed in India around 600-1000 AD.
The Hindu cave, Kailasa, is the centerpiece of the Ellora Caves. This gargantuan structure was designed to recall Mount Kailash, the abode of Lord Shiva. It is a freestanding, multi-storied temple complex carved from one single rock, and covers an area double the size of Parthenon in Athens.

Dates, Cost and Accommodations

Note: Since publication of the February newsletter, there have been updates to this Yatra. Details are pending. See contact information below.

Contact Info:
Sikh Dharma Yatra, PO Box 1129, Santa Cruz NM 87567, Email: sdcustomerservice@sikhdharma.org , Phone 505.367.1373

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SS Shanti Kaur Khalsa, Espanola, NM

When and how did you become a minister? I became a minister in 1975 right when the ministry was established. It was an appointment by the Siri Singh Sahib, by which I am honored and for which I am eternally grateful.

Briefly describe what the words 'Sikh Dharma Ministry' mean to you. It is very clear to me, through the teachings of our great Gurus, that there is no hierarchy in Sikh Dharma - meaning that no one is a "better" Sikh than anyone else. It is our actions that dictate how far or close we are to the Guru. So, to be minister in Sikh Dharma means that we have qualified and ordained ourselves to serve the sangat and the mission of Guru Nanak on this earth.

What are the different ways you have been ministering to your Sangat, your community, and the wider world? I have a deep love for Sikh history, and the stories of the saints and heros that are part of our great heritage. When ever I am blessed with the opportunity, I speak on a Sikh history topic as it always has a relevancy to the challenges of modern life. So whether it is telling stories to honor the Akal Takhat at the Gurdwara in Espanola, or teaching camps in Singapore, I always try to share the beauty and grace of our heritage.

How do you minister in regard to the topic of the current newsletter? The path of the Warrior Saint - the Sant Sipahi - is a difficult yet exalted way of life that I am a humble student of. I yearn for the company of those Sikhs who also strive to walk that glorious path. I serve those Singhs and Singhnia when ever I can.

1. Do you have any special stories from the life of Guru Gobind Singh that inspire you and that help you inspire others ?

2.  How does Guru Gobind Singh's relationship with his Sikhs, relating to their character and service, guide your own relationship with the sangat as a minister?