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

"My birth and my life and my end are meant to serve, to console, to inspire, to share the sufferings and to take the suffering, and that all is the happiness."

Sat Nam. In order to be a member of the International Khalsa Council, you must be a Minister. Consequently, this body represents a microcosm of our global Ministry. For the second session on the topics: "Unifying the Sikh Panth, Service, Ministry and Interfaith," The Office of the Secretary of Religion was responsible for a one hour and forty-five minute block of time focused on the Ministry. By Guru's grace, we had a powerful and uplifting group experience.

The Siri Singh Sahib said that "the Age of Aquarius is not coming to us, it is coming through us." Our intention was to experience, capture and describe 1) our unified identity as a Sikh Dharma Ministry 2) calibrate to the frequency of the Age of Aquarius and 3) discover our unified identity. This storming process started with a meditation led by SS Shanti Shanti Kaur assisted by MSS Guru Raj Kaur. The meditation was "Purifying the Sushmana, the Central Nerve Channel" (from Reaching Me in Me, compiled and illustrated by Harijot Kaur Khalsa, KRI, 2002, p. 57.) Guru Raj Kaur's a cappella chanting was heavenly and transformational. Panch Nishan Kaur then read her poem entitled: "To Be A Sikh Dharma Minister." Shanti Shanti Kaur and I framed our intention and gave a brief historical perspective on the Ministry, originating during the time of Guru Amar Das.

Shanti Shanti Kaur led us in the next meditation: "Meditation to See the Unseen" (from Self Experience, compiled and illustrated by Harijot Kaur Khalsa, KRI, 2000, p. 42.), and accompanied by SS Sat Kirn Kaur, Snatam Kaur and other musicians. From this meditation, MSS Guruka Singh and MSS Guru Raj Kaur led us through a meditation/visioning process. At the conclusion of this experience, we broke into groups of four to share. After twenty minutes, we had a full session sharing. The following are excerpts from that session:

What is our unified identity as Sikh Dharma Ministry?
--We live as sovereign Khalsa beings
--Our collective identity is as someone who makes you feel good
--Service, Kindness, love, consciousness
--Be out there serving touching, loving, giving, with our smiles
--Trusting and accepting the positive and negative
--Uplifting ourselves and humanity
--Technology of yoga, meditation, Shabad Guru

How do you experience calibrating to the Age of Aquarius?
--Financial status is affecting world view/well being
--Rules are changing, having to shift and suspend judgment
--Self-acceptance important
--We are part of bringing levity to the planet
--Shifting from outward dogma to inner experience
--How form will support our frequency
--Source of calm and compassion
--Be kind to yourself
--Generalizations are less acceptable (see the other person as you)
--We are being calibrated
--Make people aware of the coming age

What is coming through us? What are we discovering about
our unified identity?
--A collective longing to serve the Guru's mission
--Sharing the wealth of teachings
--The collective consciousness and Shuniya to slow down
--We are all one; that's the link to everyone
--We are all going through the test of Aquarius; the heart
--We have to learn how to fly (be in the heart)
--Looking toward the future ministers in the youth
--Our presence relaxes others
--We witness one another as human beings
--Bringing others into the space of the Guru
--We are extensions of Siri Singh Sahibji
--Delivering the purity of Guru Nanak's light
--Sharing the sacred in the Aquarian Age
--We stopped trying to be Dharmic and started being
--What we do manifests Dharma

Yes, there was a lot of storming. For our next session we move into forming. After wrapping up the session, I left the group (and now you) with an affirmation that I say daily: Sikh Dharma Ministers, working in unity and purity to serve humanity, take responsibility as leaders in their communities. The Ministry and the Dharma move forward by Guru's magnificent design. There is a solid and conscious foundation from which expansion takes place.

Why did the Gurus' path lead through so much hardship and pain? The Gurus went through hardship and pain to set an example. They wanted others to see the truth. By accepting the will of God, their acts and words proclaimed the principle "O Lord, Thy Will is Sweet to me, and I accept it." The Gurus fought for the rights of others -- they bore great hardship so that others may live free.

What do we learn from the battles of Guru Gobind Singh Ji? Guruji taught that as Khalsa it is our duty to exhaust every peaceful means to resolve a wrong, and only when all peaceful means fail it is right and just to raise a sword. The Guru taught us to fight unconditionally for the benefit of others.

Tell us about the Battle of Chaumkaur in December 1705 when the Guru's sons were killed. After the death of the Guru's sons, many of his Sikhs wanted him to leave the battlefield. He said "Today Khalsa has become Khalsa in God's Darbar." He asked the rest of the Sikhs to remember Waheguru, since we get everything from Waheguru. He said Sikhs have four shelters:

The next day, when the Guru himself was getting ready to fight, his men asked him to leave Garhi instread of going into battle. Guruji then put his "kalgi" ornament on Bhai Sant Singh, who resembled the Guru. Guruji then left Garhi at night. The Sikhs who were left in the field kept chanting Wahe Guru Ji Ka Khalsa Wahe Guru Ji Ki Fateh while fighting. Many of them were killed in the battle.

From "Living Reality" by Bhai Sahiba Dr. Inderjit Kaur Khalsa (Bibiji), Miri Piri Academy Press, Chheharta, India.

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.

Two new Sikh Dharma ministers took vows at the April 2008 International Khalsa Council meetings in Espanola, New Mexico. Welcome to SS Hari Nam Kaur Khalsa (Espanola, NM, former Siri Singh Sahib staff member) and SS Guru Kirn Kaur Khalsa (Espanola, NM, KWTC Yatra Coordinator).

The Sound and the Soul of the Ministry - Join the Chardi Kalaa Jetha and Sikh Dharma Ministers from around the world at the Annual Summer Solstice Minister's Gathering at Ram Das Puri. We will chant, meditate, vision, and connect on the Guru's land in Espanola, New Mexico on Sunday, June 22. Please join together to share and be a part of this special gathering sponsored by the Office of the Secretary of Religion.

Sikh Dharma International announces a brand-new website to represent our spiritual presence! Visit www.sikhdharma.org . 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 300th Anniversary: We want to know how you and your sangat are planning to celebrate this historic event. Please send us information on your preparations for Guru Gaddee Day 2008, for publication in our August Minister's Newsletter. Photos are welcome. We also would love to have articles sharing the actual events for our November or February newsletters. Please contact Newsletter Editor, SS Sarb Nam Kaur at sarbnamk@gmail.com to let us know of your submissions. Thank you!

Mai Bhago, or Mai Bhag Kaur, distinguished herself as one of Guru Gobind Singh's most faithful followers when she led a contingent of forty Sikhs who had deserted the Guru back to fight for his cause in what came to be known as the Battle of Muktsar in 1705. The Guru was being pursued by the imperial army, and Mai Bhago's forces were able to cut them off at the pool of Khidrana. The small force fought so fiercely that the imperial forces eventually retreated; however, Mai Bhago was the only soldier who, though injured, survived the battle. At the request of the dying warrior Mahan Singh, the Guru pardoned the forty soldiers. They have come to be known as the Chali Mukte, the Forty Liberated Ones, whom we honor to this day in our recitation of the Ardas.

Mai Bhago eventually recovered form her injuries. Dressed in male attire, she later served the Guru as one of five attendants who guarded his bed at night. She accompanied the Guru when he went south to Nanded. After his death in 1708, she retired further south to Jinvara where she spent her days in meditation, living to an old age. Her hut there has now been converted into Gurdwara Tap Ahthan Mai Bhago. At Nanded, also, a hall within the compound of Sri Hazur Sahib marks the site of her residence and is known as Bunga Mai Bhago. Her spear and musket are preserved along with Guru Gobind Singh's weapons at Sri Hazur Sahib. Mai Bhago serves as a true example of Khalsa, her purity, courage, and commitment foremost in her actions.

Back to Majha, forty men did ride,
They who had left the Guru behind,
Denying him, the note they signed
Their faith and Guru both defied.
To us, their women, it was not right,
Those forty, such a pitiful sight,
Running like dogs, day and night,
From their master and his terrible plight.
As a blow in the face, they felt our ire,
If they failed to return and apologize
Into battle would ride their wives
Wearing their weapons and battle attire.
In my mind, the Guru's eyes,
Asked the ultimate sacrifice,
Are you willing to pay the price
For the freedom that courage buys?
We must, so we prepared to fight,
To erase the stain of that awful flight,
Quickly to ride, by day and night,
To ask the Guru, this wrong to requite.
I led the men, lance held high,
South we went, the Guru to find,
Forgiveness heavy on our mind,
To the side of a lake, nearly dry.
At Lake Khidrana, we stopped by the side,
The Guru, behind us, on a hill up high,
Soon we heard the enemy cry.

We pitched cloths on the bushes far and wide.
A trick, those sheets, resembling the sight
Of a well-armed camp, left and right,
Convincing the enemy of our might,
Our willingness to stand and fight.
They fell upon us like bees from a hive,
Stinging us with arrows, bullets, and knives,
We fought bravely with our lives,
Only Mahan Singh and I did survive.

Holding Mahan Singh, tears in his eyes,
The Guru said, "Your end is nigh,
Yet you and your comrades shall never die,
I offer a boon before your spirit flies."
Struggling against fast approaching night,
Mahan Singh fixed the Guru in sight,
Saying, "We our own souls did indict,
Destroy the note, turn wrong to right."
"Done," he said, "Dear son of mine,
Your wrong is truly nullified,
Forever, you will be glorified,
Free within God's kingdom divine."
Mahan Singh let go his final sigh,
For the last time, closed his eyes,
Claiming for them the victory prize,
Treasure which no money could buy.

I, still alive, lay off to the right,
Stunned by a blow to the head in the fight,
Seeing the future, with divine foresight,
The Guru knew I would be all right.
He himself performed their last rites,
Muktiars, immortal, beyond death and life,
Forever free from earthly pain and strife,
With the One, eternally, to reunite.
After the battle, with the Guru came I,
Death did not come for me this time,
Bathed in his presence, most sublime,
I am happier than ever, I cannot deny.
Dressed in blue, ever ready to fight,
To punish the wicked, uphold the right,
With ten other Sikhs, I guard him at night,
Gazing upon his face, most beautiful sight.
We are all muktiars when we finally decide
That the Word, our spirit, most truly inspires,
When God's Name satisfies our every desire
The Holy Granth, our undying guide.

http://www.sikhiwiki.org/index.php?title=Mai_Bhago_ji

I, not a woman, by his side,
I, a warrior, ready to die.
Tearing the air with victory cry,
To the battlefield, together we ride.
He astride horse of purest white,
Above us, Chittia Baz* in flight.
Steel blades flashing sharp and bright,
We fell our enemies left and right.
Watching over him day and night,
I never let him far from sight.
To shield him from all pain and strife
Now and forever, I shall try.
His throne the earth, his crown the sky,
To his mission, I give my life.
Guru Gobind Singh, great king, on high,
Your humble servant, Mai Bhago, am I.
Guru Gobind Singh, great king, on high,
Your humble servant, Mai Bhago, am I.

I do not feel like I can say that much about Baisakhi or Guru Gaddee, but I can say a lot about our Guru--Guru Gobind Singh. So I will talk about one of the greatest inspirations that I have, which is Guru Gobind Singh's life. One of the things that really opened my mind was to know about Guru Gobind Singh, because the idea of a saintly soldier is an idea that a lot of people can not conceive. A lot of people have the idea that a saint or a holy person is someone that is always good, he blesses people, smiles at them, tells them how great they are or the many wishes which will be granted, he is non-violent and his only job is to preach, many people think that if one does not act in such a way, he can never be a saint.

But seeing it from a saint like Guru Gobind Singh, as Sikhs we can see and use as an inspiration in our lives how one can always fight to defend his or her identity. From my point of view, this is a saintly action. Even though Guru Gobind Singh fought fiercely and strongly, he was also compassionate, caring and serviceful.

As Sikhs I believe that we must defend our ideals, which is something higher that no one can take away.
One of the things that inspires me the most about Guru Gobind Singh is his ability to sacrifice; not only himself but his family and followers, his Sikhs.

Just imagine two of your sons going to war knowing that sooner or later they were going to die in battle, knowing that your two younger sons were going to be bricked alive, suffering for hours maybe days till their death, and knowing that your mother, their grandmother was going to see them die and die with them, knowing that in every battle many of your Sikhs will die, to sacrifice for the same ideal which you are sacrificing for, which is to stand up for truth. This is one of the greatest teachings I got from Guru Gobind Singh; to sacrifice for what is right.

And this is one of the reasons that Guru Gobind Singh sealed and gives us the Siri Guru Granth Sahib, which are teachings of truth, which we as Sikhs and Khalsa sacrifice our lives to. The celebration of the 300th anniversary of Guru Gaddee can be a remembrance of all the people who gave their lives--in sacrifice--to protect the teachings of truth and righteousness.

Guru Gobind Singhji left his earthly home at the city of Nanded (400 miles east of Mumbai) on the banks of the River Godavari in south central India in October 1708, after declaring Siri Guru Granth Sahib as the Eternal Guru of the Sikhs. Three hundred years lager, we commemorate the anniversary of both these important occasions.

For many centuries the area of Nanded has believed to have been a place of sacred activity. Guru Gobind Singh, following the death of his elder sons at Chamkaur, and the younger Sahibzadas and his mother at Fatehgarh Sahib, began to make his way south from Punjab while Emperor Aurangzeb who desired to extinguish Guru's light, was still in power. During this time of travel, the Emperor became ill and died.

Through a succession struggle between sons, Bahadur Shah became the new Emperor. Bahadur Shah asked for Guru Gobind Singh's assistance during his struggle for the throne. Once the Guru reached Delhi, he camped where today stands the Damdama Sahib Gurdwara in the Nizamuddin area. He met with the new Emperor Bahadur Shah, and the Guru informed the new Emperor of the path of the Khalsa as distinct from the Islamic or Hindu paths. By royal invitation, the Guru traveled south with the Emperor by a separate but parallel route.

Guru Gobind Singh liked this area and settled there with his followers. He spent much time instructing all his Sikhs, including Banda Singh Bahadur. Mata Sahib Kaur was there and Mai Bhago joined him as well. From here, Banda, after coming to understand the principles of Sikhism and at the Guru's behest, was sent to carry the mission of the Guru back to the Punjab.

· Gurdwara Banda Ghat Sahib is upstream from Nagina Ghat and is the spot where Madho Das, the Bairagi Sadhu, as Banda was previously known, had his abode. Close by, where Guru Gobind Singh liked to meditate, overlooking the river, a structure was constructed to house Guru Granth Sahib.
· Gurdwara Mata Sahib Devan is about 4 miles from current Nanded and marks the site of Guru ka Langar supervised by Mata Sahib Devan while the Guru stayed at Gurdwara Hira Ghat.
· Hira Ghat (diamond) is the place where Guru Ji casually tossed an exquisite diamond from Emperor Bahadur Shah in the river. At Gurdwara Hira Ghat Sahib, we are reminded that just as the Emperor saw thousands of more exquisite jewels on the riverbed where Guru Ji directed him to look to teach that there is no shortage of any kind and that glittering wealth does not tempt the Sikh.
· Gurdwara Nagina (pearl) Ghat Sahib has a similar story of a valuable pearl ring from a devotee which was tossed into the river associated with it. The story here is when Guru tossed this jewel into the Godavari, the wealthy merchant's astonishment of seeing thousands of precious pearls under the water banished his pride.
· Shikar Ghat is where Guru Gobind Singh ferried across the river and the story unfolded of the rabbit incarnated from a previous life as a contemporary with Guru Nanak Dev ji was killed (liberated) by Guru Gobind Singh.
· Gurdwara Mal Tekri stands at the place of a visit by Guru Nanak. It is said that Guru Nanak answered the prayers of a Muslim devotee, who lived in a hut there, and told him that a large amount of money was kept buried nearby which would later be required by Guru Nanak's successor. Some accounts say the Faqir lived till the arrival of Guru Gobind Singh and he, or the Gurdwara caretakers, handed over the buried money. Guru Gobind Singh distributed the money among his army who could not be paid earlier.
· Sangat Sahib, where Guru Ji gave spiritual discourse and explained the Siri Guru Granth Sahib Ji. This land is the place of the present Gurdwara, Takhat Hazur Sahib, or Abchal Nagar, the Abode of the Eternal.

Guru Gobind Singh's Death
Guruji had chosen his time and so he prepared for his death. When the wounds received at the hands of the Pathan assasins reopened when he tried out his new bow, Guru Gobind Singh knew his time had come to leave his earthly body. He set aside money for the distribution of food, and to prepare his funeral pyre, and continued instructing his Sikhs to the end. On that October day, the grief-stricken Sikhs cried when asking who would succeed him after his death.

Guruji said "I have entrusted you to the immortal God. Ever remain under His protection, and trust to none else. Wherever there are five Sikhs assembled, who abide by the Guru's teachings, know that I am in the midst of them. He who serves them will obtain the reward and the fulfillment of the heart's desires. Now, the Guru shall be the Khalsa, and the Khalsa, the Guru. I have infused my mental and bodily spirit into the Guru Granth Sahib and the Khalsa."

He bathed, changed, read Japji and said an Ardas. Then he put the traditional coconut and five paise before the Guru Granth Sahib and bowed to it as his successor, speaking "Wahe Guru Ji Ka Khalsa, Wahe Guru Ji Ki Fateh!" He circled the Guru and uttered, "O beloved Khalsa, let him who desires to behold me, behold the Guru Granth Sahib. Obey the Granth Sahib. It is the visible body of the Guru. And, let him who desires to meet me search its hymns." He reputedly kept only one Sikh with him, Bhai Santokh Singh, when he went to the tent where his bier was constructed (this room is called Angitha Sahib.) His instructions to him were to keep the Langar always open, and see than no one erected a shrine to honor him.

In the town of Nanded today, a shrine does exist, constructed by Sikh ruler Maharaja Ranjit Singh. Ardas is recited several times a day, and the weapons of Guru Gobind Singh and Maharaja Ranjit Singh are displayed for the Sangat with great reverence. There is a special Aarti in the evening, with ghee lamps, and the Dasam Granth is on an identical Palki Sahib next to Siri Guru Granth Sahib.

In October 2008, Nanded will be host to Gur Ta Gaddi celebrations marking the 300th anniversary of Parlok Gaman of Guru Gobind Singh as well as bestowing of Siri Guru Granth Sahib as the eternal Guru of Sikhs. From around the world, as many as 3 million devotees are estimated to visit the area of Nanded over the fall, including an official contingent of members from our beloved and esteemed Khalsa Council International and all who are called to make the yatra to this holy site.

Please join the Sangat on a Yatra to Takht Hazur Sahib in south India in late October to celebrate the 300th Anniversary of when Guru Gobind Singh passed the Guruship to the Siri Guru Granth Sahib, the Shabd Guru.

Guru Gobind Singh incarnated for one purpose. That purpose was to extend faith in God, preserving the virtuous saints of all faiths while destroying the tyranny of the times. He experienced innumerable personal losses, but in the end he gave to humanity the Siri Guru Granth Sahib to guide our souls on our journey to God and he brought an end to the tyrannical rule of the Mogul Empire in India.

The divine plan to bring Divinity to humanity as a manner of consciousness started with Guru Nanak's travels throughout the world teaching about the universality of One God. About 300 years later during the lifetime of Guru Gobind Singh, the Mogul rulers were forcing conformity to the Islamic faith. The choice was clear, to convert or to die.

The spirit and identity of Sikhs had grown greatly under the guidance of Guru Gobind Singh in Anandpur Sahib. All the neighboring hill chiefs became fearful and jealous. There were many skirmishes, battles and subtle plays for power.

Guru Gobind Singh's final home was Hazur Sahib. His journey there actually started with the sacrifice of many Sikhs who died in Chamkaur Sahib following a three year siege against the fort of Anandpur Sahib. Inside the fort the conditions were very difficult. There was no food and many Sikhs were dying. Emperor Aurangzeb sent a letter to Guru Gobind Singh swearing upon the Koran that he would grant him and his Sikhs safe passage to leave Anandpur Sahib. Knowing the Emperor's promise would be false, but also knowing that to remain within the fort was not a life affirming option, the Sikhs decided to leave the protection of the fort and Anandpur Sahib.

During the battle in Chamkaur Sahib, Guru Gobind Singh lost his four sons and his mother. At the end only Guru Gobind Singh and five Sikhs remained alive. He wanted to give his final breath in the battle but this panj of Sikhs persuaded him to live that day in order to rebuild the spirit and future of Sikhs for another day. It was then that the panj acted with ceremony to request the Guru to escape through the jungle. As a panj they carried temporal authority to make this request, and the Guru agreed to serve their plea. He also realized he had yet to perform two significant tasks in order to complete his promise to God and fulfill his purpose for incarnating. He needed to install the Siri Guru Granth Sahib as our spiritual authority and guide for future generations.

Secondly, he needed to bring an end to the rule of tyranny. Toward this, as a man of God he wrote the beautiful Zafarnama, known as "Epistle of Victory" and sent this to Emperor Aurangzeb. In it he gave praise to God for victory and ended by denouncing the treachery of the Emperor. And so Guru Gobind Singh and the remaining Sikhs began their journey to the south of India. It is said that when the Emperor received the Zafarnama he turned pale. Its words acted as arrows of truth to bring him face to face with God and the realities of his tyrannical rulership.

What was so amazing about this story in the life of Guru Gobind Singh was that after all the betrayal, treachery, sacrifice and pain inflicted upon the Sikhs, Guru Gobind Singh still upheld a level of compassion and offered to meet with the Emperor in order to redeem his soul before the eyes of God as only a man of God can do. This never happened. The Emperor died but his son appealed to the Guru for support in establishing his authority as ruler, and that support was given.

True to his purpose for incarnating, Guru Gobind Singh brought an end to the rule of tyranny. It is known that upon his departure from this world, Emperor Aurangzeb's empire ended and a new phase began for humanity with the Siri Guru Granth Sahib guiding all Sikhs wherever they were in the world. It is now three hundred years later and we will join the sangats from around the world in Hazur Sahib to celebrate the gift of receiving the Siri Guru Granth Sahib as our Guru.

During this yatra, we will be in the city of Aurangabad and people will have the opportunity to visit the Ellora Caves. These caves were carved from the mountain and served the three religions present during ancient times. The Hindu, Jain and Buddhist temples sit side by side.

We will then go to Nanded where the Takht Hazur Sahib holds the Altar of Guru Gobind Singh. The rich history and unique ceremony of this Takht adds depth to experiencing the spirit of Guru Gobind Singh still present in the land and among the people who settled there to keep the traditions and spirit alive for generations. The Siri Singh Sahib said that all Sikhs should visit this Takht at least once in their lifetime.

Join us at this time in this historic yatra if you can. We will join the sangat in celebrating this historic event by playing kirtan, doing seva, offering gifts and sharing in the spirit of Sarbat Da Bala, blessing the world. Come with a humble prayer to the Altar of Guru Gobind Singh and receive the darshan of his spirit blessing you.

Dates are October 27th to November 1st 2008 (exclusive of international travel time).
For more information, please contact Sat Jiwan Kaur at (505) 367-1374 and satjiwank@sikhdharma.org

I was pushed and shoved as I made my way through the crowded streets. All around me people were chanting and waving big flags. "Make way," boomed a voice behind me. I turned around and, craning my neck, I could just make out the face of a large man almost hidden behind his burly black beard. If my parents knew where I was my father would be furious with me, "It's not safe," he would say, " you're a Muslim boy." For a boy of only six the religious battle between the Muslims and the Sikhs made no sense. I often wondered what was the difference between us. What was it that made my father and his generals so angry that they could not even speak the word Sikh without their voices shaking?

I had played many times with my neighbors. Were they not Sikh? Surely, I thought, if there were some great horror amongst these people I would also see it and I too would be furious as my father is. A loud horn blared and I was jolted out of my thoughts. I could not think of this now. What my father would do to me I did not know but I couldn't be afraid of him. If I could only show him how I felt. But what was it? A feeling no word could describe. All I knew, as I followed the crowd was that this is where I wanted to be. "Make way for the Guru," again the voice startled me. What is a guru?

"General Akhmed!" The voice was gruff and had the steadiness of a trained soldier. The general stiffly rolled over and opened his eyes. What could possibly be the matter? It was just past dawn and the night previous had been peaceful. General Akhmed Mohamed Salam was a proud man who practiced a disciplined lifestyle. He was a loving husband and father. His tall figure had gained a stoutness but there was nothing about his aged figure that did not command authority. "General," the voice said again, this time with more urgency. "It is about your son, Fahzid, he's gone missing!"

"What do you mean?" the General demanded. The general strode swiftly to his son's bedroom door, where a group of soldiers were huddled worry spread across their faces. "How could you let this happen?!" His voice shook with anger. "There were four guards posted by my son's door, now tell me, he could not have just walked out of here could he?" his gazed was sharp and it pierced the air that hung around the silenced soldiers. Without waiting for an answer he pushed past them and entered his son's room.

The room was definitely empty and there seemed to have been no sign of any struggle, although, Akhmed knew that his son would have been able to put up little resistance. As he stood in the room he was simply aghast. All along he has prepared for the day when the Sikhs would strike against him. He just couldn't believe it had actually happened. He felt a hand on his shoulder and he turned to see the tear stained face of his wife. Their eyes met and between them words were inaudibly spoken. "Go get your son back." With a nod he turned and left the room.

Amidst the crowded streets overflowing with excitement and joy there stood a few who were not so jovial. Six men rode atop beautifully decorated horses scanning the crowd for anything suspicious. The Muslim army, under the command of General Akhmed Mohamed Salem, posed a great threat to the Sikh army. These men were confident that the General and his soldiers knew very little about the ceremony taking place, just another celebration is all they would think. It was important that this be all the General knew for if he gained knowledge that the Sikhs were planning to inaugurate the embodiment of their Guru they would surely come and strike with a blow so tremendous it would crush the Sikhs. As their eyes searched the crowd one man by the name of Guru Mani Singh found exactly what he was looking for.

Signaling to the others he pointed out into the crowd where a small boy bounced along innocently. His vest was of Muslim fabric and he wore a small white cap upon his head. They all recognized him immediately. This was the son of the great general himself. A smile broke out on Guru Mani Singh's face surely the general would not want his son to be seen with such infidels. It's a blessing he whispered. We will now have the General eating out of the palm of our hands. Nodding in agreement the men moved closer to their prey forming a circle around him so as to lessen the chance of his escape.

The sun rose high overhead and my legs grew tired from walking. I noticed a group of men on horses they look mean just like some of my fathers soldiers. One of them pointed at me and the others nodded. I don't think that they know I saw them but I am still afraid. Maybe they know that I am not a Sikh. Will they want to hurt me like I have seen the soldiers do to others. I feel safe when I am next to the big man so I have decided to keep close to him.

Again I see the men moving closer. There is one who seems to be always looking at me. He has fire in his eyes I can see it. I move closer to the man but accidentally I trip and stumble. One of the men on horseback is very close now and as I fall I see him reach down from his horse with spider like hands he grabs at my vest. I closed my eyes. If I don't look maybe it wont be as scary. I am wishing that I never left home.

Suddenly I am being lifted into the air and as I open my eyes again I see that the big man has picked me up and put me on his shoulders. I give thanks. Above the crowd I can see all the riders very clearly and as I look back I see the one who had reached for me scowl like some of the dogs I have seen which mama tells me never to go near. The man on the horse scares me and I decide not to look at him. Instead up in the distance I see something very strange. There is a little carriage surrounded by many people. I am not sure but looking at this makes me feel very safe. I know this is why I am here. Maybe I can get closer and see what is inside.

General Akhmed and his soldiers thundered along the rode. They pressed their horses to go faster, faster, faster. No speed seemed to be good enough to satisfy the general. A few miles down the rode they slowed the pace as they reached the remnant trail of the Sikh procession. They could hear in the distance the rumbling of the drums and the sound of voices chanting. What was this abomination? The general was set on finding his son and was willing to excuse the irrational behavior of the infidel Sikhs. They rode on until they were just behind the parade. The General scanned the crowd for any sign of his son. It was then that his eyes recognized the vest of his son and the white cap bobbing up and down in the crowd. General Akhmed ordered his soldiers to spread out and surround the parade. He then dismounted and entered the crowd.

Fuming over the sly out manuvering of the boy by sheer luck Guru Mani sank back into the crowd he would try again but this time the little brat would not escape. His people had suffered too much at the hands of his merciless father for the boy's presence to be over looked. As he remounted his horse he noticed at the end of the procession a horse of Muslim groom and a little farther to it's right the esteemed General Akhmed himself. If he was going to succeed he would have to act now. He signaled his men and they pushed forward in the crowd.

Similarly Akhmed moved with surprising speed and agility. His mind was gone and he was in a state of sheer rage. He would get his son and then do something about these infidel Sikhs. How dare they have the audacity to undermine him! He strode forward in the crowd towards his son.

From his perch Fahzid noticed all to quickly his father's figure moving towards him. He saw the gleam of anger in his fathers eyes and he quickly gave way to anxiety. What was he to to do? His father would surely beat him. As if by reading his mind the man on whose shoulders Fahzid sat lifted him up and placed him back on the ground. The crowd was beginning to slow and as he looked up Fazid saw the man on horseback coming closer. He had to get to the carriage. Making his way forward he crept closer. Just as he had reached the edge of the crowd where it parted to make way for the chariot he heard a loud crack and a scream. He looked over his shoulder and saw the man on horseback crumpled on the ground an arrow pierced his shoulder.

Before he had time to look for his father he heard the booming voice bellow form the crowd and he saw his father's towering figure stoop over the man on the ground. "Was it too much that I spare you?" General Akhmed shook with rage. "Your kind has been nothing but worthless bandits, you refuse to accept Allah, The All Mighty, as your God." He turned towards the rest of the crowd, "He has spared you his wickidness for your treachery and this is how you repay him?" "You are all worthless, you will bow down to Allah or you will see no mercy from me." The general removed his sword and began to move towards the chariot.

From the crowd Fahzid rushed forth and threw himself in the way of his father. "Father you can't," he cried! Akhmed was shocked, he had forgotten all about his son in the heat of the moment. "Move from there Fahzid," he roared. "These dogs shall see no mercy, they refuse to bow to our all mighty God, can you let them do that?" Fahzid knew not what to do all he was sure about was the feeling that he had which had led him to this point. The man in the carriage, he had forgotten him for a second. This man would surely be able to help. Without thinking Fahzid jumped up, ran to the cart, and pulled back the curtain. He peered in and to his amazement he saw no man. If there was no man then who would save these people?

Fahzid saw his father move closer. With all his courage he yelled at the top of his lungs, "STOP!!!!! Father you can not harm these people. I am sorry that I ran away but I could not tell you. I have seen the rage that glows in your eyes when you mention the Sikhs but I know something that you do not." His father looked at him impatiently. His son was confused.

He felt guilty for running away his negligence would be dealt with later. He ordered his men to hold his son. But upon seeing the soldiers approach Fahzid again said, " Father I have been here I have seen what is in the carriage I assure you that it is no threat." And then even bolder her spoke out, " Do you not feel it father? These people worship a God just as we do. We can not take that away from them just as it can not be taken away from us. I have been to prayer, father, and the feelings are the same. Why can't you see? If you are going to kill these people for worshiping a God then you must too kill me. I am also guilty of worshipping a God and I see now how blind a thing worship is. It has turned great men like you into monsters. I do not recognize you when you are masked follow blindly."

Akhmed stared at his son. His words resonated and touched a piece of him, somewhere deep down inside. He fell to his knees in front of his son and took his hands. "My son I should have never doubted you, I am a fool and I do not deserve to have a son like you." With that Fahzid took his fathers hands and pulled his to his feet. With a smile he said, "Lets go father, it is late in the day and mother will be worried." And with that the two turned and walked away.

So was the story of brave Fahzid who stood up to one of the greatest Generals of the Muslim regime and with out whom the sacred Guru Gadhi day, in which the embodiment of the Siri Guru Granth Sahib, which stands as a testament of time and a beacon of the light of the ten Guru's, the true Guru, and the word of God would not have taken place.

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The End

This story is a fictional tale written by Atma Kaur Khalsa, Miri Piri Academy (Sikh Dharma Ministry student)

When and how did you become a minister? My minister's card says the date was 1973, the year after I became a Sikh, a couple years after meeting Siri Singh Sahibji. Honestly, I can't remember, other than it was probably at a Solstice. That was following being sent to the task of ashram co-director in Colorado Springs, Colorado. I remember a longing to formalize my commitment to serve the sangat. I feel very honored to be a minister.

Briefly describe what the words 'Sikh Dharma Ministry' mean to you. I experience Sikh Dharma Ministry as being in the 'moment' within the vibration of the Holy Nam, being a resource to others finding their way on the dharmic path. There are as many aspects, or facets of this as there are to life - in the stages of life, the development of life, the communication of life, the relationship to one's own soul and inner life, the relationships to others, and to Guru. I love in our practice that there is no higher or lower. Siri Singh Sahibji said once - "In Sikhism we are colleagues - some are a little further ahead, some a little further back; we are all together on the path."

What are the different ways you have been ministering to your Sangat, your community, and the wider world? My path of ministering has been primarily in the seva of projects - organizing with groups, children, camps, and public relations (part of my college degree in Journalism). For example, following 9/11, I helped to activate community relations and representation for the Austin Sikh community with the larger Austin community where I was living. This entailed a high level of activity with local interfaith, public safety and government officials to further understanding, safety and education ....and led to my rededication of my skills for dharmic purposes as I had been working in the public non-profit sector. It is an unending need to do this work for all of us to be successfully known. These projects also have the effect of bringing our sangats together and unifying us. The beauty of seva. I feel blessed to be able to contribute in a tiny way.

In 2005, a year after Siri Singh Sahibji's passing, I was invited to Espanola to serve in a Public Relations capacity for the Sikh and non-profit community. I am currently serving and working within Sikh Dharma International structure to deliver its transformation to the Sangat in a form the Sangat and Ministry will recognize itself and its service as a practical and elevated face of radiance, prayer, grace, effectiveness in service, and destiny - all in service to the global community. And, we ask for the Sangat's prayers for the success of this endeavor.

How do you minister in regard to the topic of the current newsletter? For the Tercentenary Guru Gaddi in Hazur Sahib, I participate in planning with a core team on the public relations aspect over the next few months. Currently, we are looking at the specific events which will be attended by Yatra participants, and the broader scope of relationships to be strengthened through the participation of so many long serving ministers, and reporting events to the global sangat.

1. How do you plan to celebrate the 300th anniversary of Guru Gaddi? Please share any special events you and your sangat are planning.

2. As a Sikh Dharma minister, what would allow you to serve more fully in light of the courage, sacrifice, and radiant example of Guru Gobind Singh?

May 2008