A Publication of the Sikh Dharma Office of the Secretary of Religion, May 2004
A Quote from the Siri Singh Sahib
From Your Secretary of Religion
The Bani is the Guru, the Guru is the Bani - SS Sat Kirin Kaur Khalsa
Of Ghosts and Akhand Paths - SS Siri Sevak Kaur Khalsa
Suniai - SS Guru Kirn Kaur Khalsa
Ardas - SS Hari Charn Kaur Khalsa
With Each Breath - SS Balwant Singh Khalsa
Minister in the Spotlight: SS Guru Sangat Kaur Khalsa
"This is the time to fly the flag.
This the time to remove the gags.
Now we must serve to lead
which must be done by our affectionate deeds."
SSS 2/26/04
SS Dr. Sat Kaur Khalsa
In the third week of January
when the Siri Singh Sahib's health took a turn for the
worse, my responsibilities as Secretary of Religion
quadrupled. It has been non-stop for me from then until now.
I am writing this column in the last week of April for the
May issue and literally, this is the first time in over
three months that I have been able to stop and regroup. I am
so grateful unto God, Guru, and all of our prayers that the
Siri Singh Sahib is doing much better. His health and
spirits have significantly improved. Wahe Guru!
As the dust begins to settle at this hectic time, I have
begun reflecting on the demands of my life and how to
balance them. I suspect that many of you can relate to what
I am saying. Periodically, I have to revisit this question
of balance because it is so easy for me to lose track of
that play. I have always been driven by mission -- to help
uplift humanity and to help people live happier, healthier,
and more spiritual lives. However, I also know that unless I
take care of myself, I can be of no help to anyone else.
There are times when I am like the 'energizer bunny', going
and going and going until I drop. That's certainly not
balance nor is it healthy.
The other day I was driving back from the Albuquerque
airport to Santa Fe. A song from the movie Sleepless in
Seattle came on the radio -- Make Someone Happy, sung by
Jimmy Durante. "It's so important to make someone happy" As
I was listening, one particular section struck me, for I
have quoted it many times to my clients: "Fame, if you win
it, comes and goes in a minute. Where's the real stuff in
life to cling to? Love is the answer" Tears welled up as I
listened. How easy it is to get caught up in the demands of
life and forget what is of ultimate importance. Supposedly
we take love with us when we leave this earthly life. We
don't take anything else. So what's important? May God ever
bless you and keep you in His light and love.
Humbly, your Secretary of
Religion, SS Dr. Sat-Kaur Khalsa
QUESTION:
There is some confusion about the necessity of reading a hukam during Sukhasan. It is my understanding that since during Sunday gurdwara a hukam has just been read to the Sangat, its not necessary to read another one before doing Sohila and wrapping the Guru. Is this correct?
ANSWER:
As servants in the Court of Guru, we are in relationship with the Shabd Guru as embodied in Siri Guru Granth Sahib. When bringing the Guru into prakash and sukhasan, it is welcoming the Siri Guru, the Master, so that we can be raised to our mastery of consciousness—surrendered, humble, open to receiving. We recite Gurbani to focus the mind on the Guru, to open to the sacred space of the presence of the Guru, acknowledging that we are in the Court of the Guru. When developing protocol in our sangat where we share in the presence of the Guru, let’s remember the underlying dynamic is the reverence. ANY Gurbani, or even just Sat Nam, Waheguru will do to honor, and focus! All that said, if the sangat wants to develop a shared protocol to foster the group consciousness, that is wonderful. But don’t let these things become divisive and rigid.
To more directly answer your question, no, another hukam is not necessary before Sohila, though, if the Granthi wants to just silently read one, sure, go ahead. It’s like saying, “Hi, Guru, you are still here! Your light is still shining! I want more of your wisdom before we put you to rest.” This could be done while prashad is being distributed. The sangat does not need to be engaged again with a second hukam, translation, etc.
Another protocol which is up to personal preference is whether, after Sohila, and preparing the Guru for Sukhasan, you do Ardas with the sangat, or bring the Guru directly to it’s resting place, and then perform Ardas. Your choice.
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.
The Minister's Summer Solstice meeting will be Sunday, June 20th, at 5:30pm
during dinner in the 3HO/Sikh Dharma tent. The meetings theme will be "The
Power of Prayer Through Naad." Please join us for an informative,
experiential and
uplifting experience!
A
warm welcome to new minister, SS Dr. Siri Atma Singh Khalsa of Espanola, NM.
Would
you like to share
your thoughts with other ministers? You can answer the
reflection questions at the bottom of this newsletter and
send them to the editor at
ministers_newsletter@yahoo.com. Your answers will
be posted on the website where your peers can read and
respond to them.
Register
for upcoming Sikh Dharma teleclasses at
www.aquarianinstitute.com
by SS Sat Kirin Kaur Khalsa, New York, NY
This article is the second in a series celebrating the 400th anniversary of the Adi Granth. Each newsletter this year will feature an article about it's history and influence.
Guru Arjan Dev, as we know, compiled the Adi Granth from writings of the first five Gurus, as well as those of various Hindu and Muslim saints. In their writings, each Guru took the pen name of Nanak, and Guru Arjan Dev gave each Guru the title of "Mahala" 'home of God,’ and a number to indicate authorship. "Mahala Pehla,” or first home of God, indicated authorship of Guru Nanak, Mahala Dujah indicated the 'second home of God’, Guru Angad, etc.
The Siri Singh Sahib told us that during the time of Guru Arjan Dev, the sacred musical art of raag was deteriorating. The disrespectful practice of performing raags in dancehalls existed. He said that the Ragi's came to the court of Guru Arjan Dev and pleaded with him to preserve the practice of sanctity and respect for their music. Guru Arjan replied that he would put them in the most sacred place, where they would be maintained in their original, most pure form. When Guru Arjan compiled the Adi Granth, he assigned a vast majority of the compositions to appropriate raags in order to decorate the message of the particular hymns. There were 33 Raags used. Some of the Raags, such as Raag Maajh, exist only in the Siri Guru Granth Sahib.
Guru Arjan Dev was himself a prolific writer, a poet and
a musician. While in the midst of compiling his beautiful
composition, Sukhmani Sahib, the majestic song of peace, he
was in a flow unparalleled. He created the form of poetry
called an "Ashtapadi". Each Ashtapadi contained eight poems,
each with eight lines. The Ashtapadi was introduced by a "Slok",
or prayer, of two rhyming lines. Guru Arjan Dev ji was in
bliss and enjoyment as the Divinely inspired words of praise
and instruction flowed from his mouth. He had completed
sixteen Ashtapadi's when he suddenly felt the flow leave
him. Guru Arjan Dev could not proceed with the composition,
and he paced and searched within himself to pick up the
threads of his work. In his reflection he thought to seek
the assistance of Baba Siri Chand, the famous founder of the
Yogic sect of Udasis, who was also the son of Guru Nanak Dev
ji.
Guru Arjan Dev carried the light of Guru Nanak, while Baba Siri Chand was the son of Nanak. Both of them had great power and wisdom. So, Guru Arjan Dev called for Baba Siri Chand and requested his visit to the Guru's Court. The Guru explained his dilemma and indicated that he had "hit the wall", or reached a block in his creativity. Baba Siri Chand said, "who am I but the son of Nanak, while you oh great Guru carry the Divine light of Nanak". "Have you not written sixteen Ashtapadi's, and have you not written the glory of God in "Aad sach, jugaad sach, haibhee sach, Nanak hosee bhee sach". Truth is, in the beginning, throughout all ages, it is true now, and Nanak says, so shall it ever be true". With the majesty of these words I stand here in awe and as a legacy to your power.”
With those words spoken, Guru Arjan felt the brilliant stream of words enter his mouth, and he began to recite the Slok of the 17th Ashtapadi...."Aad sach jugaad sach. Hai bhay sach Naanak hosee bhay sach". The "Bhee" from the original slok had been changed to "Bhay" in the slok of the 17th Ashtapadi, and the resistance crumbled. Guru Arjan Dev then continued to speak until the remaining eight Ashtapadi's emerged and Sukhmani Sahib was complete.
The presence of Baba Siri Chand was a catalyst to the flow of Guru Arjan Dev's work on Sukhmani Sahib. Now, anytime you find yourself stuck or up against a wall, you can recite this slok from Sukhmani, and the blockage will be overcome. The Siri Singh Sahib has also explained that when your energy or work is being blocked by some opposing force, such as someone's intention to block you, you may call upon Baba Siri Chand for help. However, you must be very exact in how you approach him. You may say "Alakh, Baba Siri Chand dee rakh!". Oh Baba Siri Chand give me your protection. But you can only say this line once when you call him, as Baba Siri Chand gets insulted if you think that his power is so little that you must repeat it. Caution. Your aid will come and it will be strong.
The revelation of Sukhmani Sahib is an example of the divine process through which the Guru’s bani was composed. When Guru Arjan Dev finished the construction of the Golden Temple, he enthroned the divine words in the Adi Granth in the central, prominent position. Then he started the practice of daily Asa Di Var and singing of Gurbani throughout the day and night. The day that Guru Arjan Dev proceeded in a procession with the Adi Granth to install it inside the Golden Temple is our first "Guru Gaddi Day". This year we celebrate 400 years of its presence and its influence on ourselves and our world.
by SS Siri Sevak Kaur Khalsa, New York, NY
It was 1985 in Guru Ram Das Ashram in Brooklyn. The Siri Singh Sahib was visiting us and had asked to see me, which was unusual. I went into the living room. Gurudhan and Sat Jivan Kaur were there. As I remember, he told me that he had gone out into the ethers to communicate with my deceased sister, and she had told him that she wanted revenge on me because I had not supported her sufficiently in the Dharma for her to make it. He said she was a ghost. He told me to do 108 Akhand Paths for her, and that this would protect both her and I.
To provide some background. . . I had a sister named Suzanne who was 3 years older than me. In our childhood she was the star athlete, the neighborhood drama coach, the sensitive poet, and the ringleader for all fun and mischief. As she went through puberty, my bright sister began to have real mood swings. Therapy was not common in those days, and my parents did what they could to help her. She had her ups and downs through college, marriage to a Colombian foreign student, and her life in Colombia, South America. She came back from Colombia after a psychotic paranoid episode in which she tried to commit suicide.
I lived in the ashram in Washington, D.C. and she came to live with me. With support and supervision she was able to make it there, although she was very damaged by her disease and her experiences. After I got married and moved to New York, she felt abandoned. She left the ashram and subsequently disappeared. Five years after her disappearance, her body was found. She had shot herself in the woods near my parents home.
At the time the Siri Singh Sahib spoke to me, it was hard for me to accept literally what he had said. My sister was a ghost, and he had spoken with her and she wanted revenge on me. It was all so dramatic and other wordly. I did not have complete faith in what he had said or in the power of the Akhand Path. However, I had a lot of support to do what he had said. We began annual Akhand Paths in Brooklyn. I went to Hartford, Amherst and Vermont to help with Akhand Paths. I was in charge of the Akhand Paths at Solstices and at Womens Camp. I maintained some skepticism, but I did the Akhand Paths.
Now it is twenty years later and I have completed over 100 Akhand Paths. From this vantage point I am amazed at my lack of faith. At the time my sister disappeared I was afraid of her, and I felt so guilty that I couldn't even think about whether I might be guilty. Over the years and the course of the Akhand Paths, my relationship with her changed. My fear and guilt receded, and I could feel her love and her pain. Now I experience her as an ally as I take care of my 86-year-old Mother with Alzheimers. When I run short on patience and good humor I call on my sister Suzanne aka Savitri Kaur.
I am so grateful to the Siri Singh Sahib. I am grateful to Gurudhan and Sat Jivan Kaur and the other people who supported me and took care of Sat Avtar while I did Akhand Paths. I am grateful for the power of the Siri Guru Granth Sahib, and for this lifestyle which has allowed me to experience that power.
by SS Guru Kirn Kaur Khalsa, Phoenix, AZ
Over the past year, I have been working with two members of our sangat, Dr. Onkar Singh and Amarjit Singh, on a word-by-word translation of Japji Sahib. I have found that the way I try to listen to and comprehend Japji Sahib is quite different than it was before. I feel that I am approaching the experience of Sunniai, deep listening, which characterizes the absorption of the Guru’s Bani.
Our format for making this effort is informal and yet, I think, quite effective. The three of us sit in a semi-circle on stools around our kitchen counter. Each one has a pile of favorite resources at hand, so that in all we consult about twelve or thirteen translated versions of Japji Sahib as well as several Punjabi dictionaries. I prefer Manmohan Singh’s translation from the eight-volume set and Nikky Gurninder Kaur’s In the Name of My Beloved. Dr. Onkar Singh favors the more scholarly renditions with copious footnotes including Sant Singh’s version, while Amarjit Singh likes the poetic rendition. Since our aim is to assist beginning students, we also consult MSS Gurliv Singh’s version, with its original text, word-for-word translation, transliteration, and accompanying sentence. All of these sources have their strengths and weaknesses; we use them all and then try to arrive at something unique.
Our process is, quite literally, word by word. We take each word and try to arrive at the most precise meaning for it. Since I am not conversant in Punjabi, I usually defer to them in the initial offerings. The discussion often becomes heated, with one person making a suggestion which the other dismisses on grounds of slight variations in nuance. When we hit an impasse, out come the references. We each lobby for our favorite source, which many times completely contradict each other. At this point, I start asking questions. Oftentimes, the context is cultural and only familiar to someone who has grown up in Punjab.
I have learned many juicy details from these discussions. When I was researching Pauris 28-31 for the Japji Sahib course last year, I found out a great deal about the relationship between householders and sadhus. The men of the households often see the sadhus as lazy men who don’t do any work, one of their vows, so they discourage them from coming to their homes. But while the husbands are away at work, their wives may even make special food for the sadhus to receive their blessing. The sadhus carry this food in a little shoulder purses called a jholi and at the end of the day may roll all the various foods that they have collected into a ball to eat. Such details have given me a deeper insight into the cultural environment in which Japji Sahib was written. When the question comes down to the most appropriate meaning in English, the two of them often defer to me. I try to take all the suggestions into a poetic state of mind and arrive at the closest approximation, in both sound and meaning, to what we have discussed.
Since we have spent so much time on various words, I now remember their meaning and I listen for them when I hear the Hukam in Gurdwara. Often, I can get the gist of what the Hukam is saying before the English translation. We have just seven Pauris and the Slok left to go, so we should be able to finish before Summer Solstice. I hope our modest effort helps to bring the beauty of Japji Sahib to the hearts of all those who desire to listen.
by SS Hari Charn Kaur Khalsa, Espanola, NM
The greatest bliss for me is to stand in front of the Siri Guru Granth Sahib and to recite the Ardas during Gurudwara. When I stand before the Guru to say Ardas, I am transformed, I am in awe, I am me but I am not myself. The experience of blending with the prayer and consciousness of the sangat when I say Ardas transports me into such a state of timelessness that I have to concentrate very very hard to remember the words that I say every day. This personal and impersonal experience carries me to a place that is beyond time and space, a meditation of the deepest humility to connect to the inner hearts of all members in the sangat who are gathered in the presence of the Siri Guru Granth Sahib.
I have studied the historical stories that are referenced in the Ardas, and when I meditate upon the words I am reminded of the devotion and commitment of living Sikhs who gave their lives that I might on this day make this prayer. This experience of connection to my ancestors gives me the courage often to keep going with faith through the daily tests of life. I still wonder if I would have been able to have my children killed before my eyes for my love of the Truth, or would I have been able to be torn limb from limb and still keep my focus on Waheguru. These are not the tests of these times, but the Ardas reminds me that my practice of repetition of the Nam will carry me through.
The Ardas is the prayer of the Sikhs. The Siri Singh Sahib has shared with us that Prayer is the Power. But what is prayer, is it asking, is it needing, is it wanting? When prayer is personal it is our personal connection with our unknown. When the connection to the unknown is coming to you, the known cannot be destroyed. When we stand to recite Ardas in Gurdwara, the blessing is to be the representative prayer and voice of the Sangat, and to connect the unspoken prayers of all to the unknown, to be the voice of all. This is the state of awe, to have a personal presence of the Darshan of the living Guru, as it would be to sit in front of Guru Ram Das and bring the prayers of the congregation.
I encourage each minister to take time to meditate upon Ardas, to each day make a personal Ardas, and to experience the blessing of having the personal audience with the Guru. Each day is different. This precious gift of consciousness is a Golden link through time and space to the heart of the Guru.
by SS Balwant Singh Khalsa, Espanola, NM
I began my journey with our sacred family in the year 1974. I was fascinated and completely drawn to the idea that God is inside, and that I could be a man with dignity, confidence, and worthiness. I totally submerged myself into the practice of Kundalini Yoga, along with all the other aspects of our yogic lifestyle, with a fanatic fervor. I moved to the Brooklyn ashram, and according to outward observation I did a perfect sadhana for countless years, participated in all suggested dharmic activities, and taught many yoga classes throughout New York City. However, something was drastically wrong. My weight dropped from 155 to 135 and my nervous system was getting weaker and weaker, despite the practice of strenuous yoga postures.
After a decade of “keeping up,” I began to realize that my problem was that I wanted to be a different person. I wanted to bash out all the things I didn’t like about myself, and I wanted to grab all the greatness that I saw in my friends and make it my own. I wanted to hide my weaknesses and vulnerability from myself and others. I thought that God inside meant that I needed to be perfect and that I needed to measure up to a standard that was way beyond my reach. I became physically depressed to the point where, just to make it through the day, I needed to go into the bathroom every two hours and do a meditation to rid myself of depression.
During these difficult years, when I thought everything was so horrific, God was protecting me. Deeper then the storm that was manifesting in my life was a longing to be with God. I wore full bana and did the best that I could to be a son of Guru Gobind Singh; so he protected me. I received countless blessing, some of which I noticed and most of which I did not. The power and protection afforded from being with, serving and opening up to the Sadh Sangat carried me through more than I could possibly understand. I moved to be with the Espanola Sangat in 1981, and have since been blessed with the opportunity to serve as the secretary of the Gurdwara. I love making prasad; it is one of the greatest healing meditations that I have experienced. It always takes me into a positive neutral state. I am also blessed with the duty of protecting the sanctity of our sacred gurdwara. Even though often times this entails only little things, it brings me great joy to know that I am playing a significant part in ushering in the Aquarian age.
Finally, I began a meditation that has changed my relationship with myself, with my guru and with other beings in the world. Most people are familiar with the one minute breathe- 20 seconds in, 20 seconds hold, and 20 seconds out. This meditation quiets the mind and rejuvenates the body. However, I have been blessed with an experience that has been infinitely more. As I did this pranayam, I listened to Sukhmani Sahib as recited by SS Dr. Shanti Shanti Kaur. The slowing of the breath allowed my mind to be in the present moment, whereby I was able to hear the Guru’s words with no historical filters in place. My mind became free of the burdensome habitual intellectual thought patterns of “God the father in heaven.” I began to deeply understand the nurturing and incredibly comforting power of the guru’s word.
After months of meditating on Sukhmani, I switched to the English version of Anand Sahib and later to Shabd Hazaare and the Swayas of Guru Gobind Singh. As I meditated, I became deeper and deeper in love with the words of the Guru. I began to intuitively understand that I am never alone, that there is no need to be anyone other than myself, and that God is arranging things for me. It became apparent that all the cleverness that I tried to muster for so many years to arrange things within and without led only to ever expanding frustration and resistance. I developed a real understanding that I only needed to hold on to His skirt and enjoy the ride. I crave only to keep this connection with him and I am awestruck with the infinite bounties that he has delivered at my feet. How astounding life is to know that the Guru’s bani can be felt in every cell of the body with each inhale.
SS Guru
Sangat Kaur Khalsa
Q: When and how did you become a Minister?
I became a minister when God blessed me to become a student of the Siri Singh Sahib. My date of ordination was in 1978. Sikh Dharma is a universal true path of life. It fit me so well that I wanted to live it and share it with as many people as possible.
Q: Please describe what the words "Sikh Dharma Ministry" mean to you?
Sikh Dharma Ministry is the service to our brothers and sisters of the world to help heal, uplift and deliver them to their destiny. The question is how to inspire others to benefit from all Sikh Dharma has to offer to change their lives so they can be happy and more fulfilled. Everyone has a chance in life to turn towards spirituality. Sikh Dharma is like a diamond with multiple facets to pull one into its shining center. Some of these facets are: music, meditation, yoga, prayer, service, sangat and pangat, bana, bani, simran, seva. One part can lead to the center. The essence of each facet is Wahe Guru.
As ministers, we want to be ready whenever we’re asked to help. By maintaining a strong spiritual practice, we increase our readiness. Sadhana and nitnem banis give me the spiritual touchstone to get through the day in a fairly upbeat frame of mind. I try to relate to God through the day, keeping up a dialogue. Usually, it’s requests, inquiries and thanks. When there’s a quiet moment, as in a traffic jam, or in the kitchen, I try to feel His presence in and around me. I try to see everything as His will, - watch the show of creation. I try to figure Him out as I attempt to make sense of everything. I’m looking for satisfaction in the way things are. Daily banis help connect us to the Guru. After thirty years in Sikh Dharma, I finally feel a strong presence of the Guru in my life. This feeling does fluctuate, but when I feel disconnected, I try to remember experiences of God and Guru being in and with me.
As a minister, I relate to others as a sibling or friend, just trying to help. Recently, I include the Guru’s teachings in consoling and advising. I am also just doing what I can as I am. With all my shortcomings, I can still help, - no sense in letting self doubt hold me back from helping someone.
As an artist and yoga teacher, I relate with other artists and some of them attend my yoga classes, or the ones I help organize at Sterling Yoga, our local center. Yoga and meditation are an obvious benefit to artists and others concerned with truth and want to experience their own excellence. As a sangat member, I sometimes need to correct someone on Gurdwara protocol, as uncomfortable as this might be. I wish I could be as diplomatic as our many hosts in India, who would gently sign to us to get our feet out of the flour as we made chapattis, or tell us we spoke Punjabi very well, as we stumbled blindly through a phrase in which we unwittingly insulted their whole nation. I submit my corrections with as much grace as I can muster, trusting that my correctee wants to know the correct way to do something. Sometimes I’m wrong about this. As the Guru says, walk with your head in your hands, and don’t think of public opinion. I’m not always a success with this either.
So, we keep trying, - some days more “successful” than others. That, too, belongs to Wahe Guru.
I think of doing grand things – leading enormous groups in meditation and song, but I think life is mostly on a small, precious scale. I just try to keep my conduct right and share the love and truth of Ang Sang Wahe Guru. God’s grace gives me all I have and He runs my life.
Listening to someone say all they need to say is another way to help. People suffer a lot and need a friendly ear. Perhaps I can give some helpful advice if they want me to. But even if I don’t, I think most people know the truth. They just need to express what’s inside; people need relief from the onslaught of life. Active listening,- useful questions and supportive comments - can help a person realize the truth in his/her situation.
Many of us help through prayer. Our prayers are powerful. They help heal our friends and the world. We project our spirit of cherdi kela through prayer. When I play kirtan or sing with our fellow musicians, I do my best to channel, project and share the experience of Wahe Guru. I’m part of a group energy in which we can celebrate God and this great gift of life.
As a minister, I’m more on my toes about my conduct than I would be as a Sikh citizen. After telling someone I’m a minister, I can’t give in to the delectable temptation of using colorful choice words when I bang into something, etc. Well, less anyway.
All of this is Guru’s Grace. We are learning to live the truth and serve the truth. As we live in the awareness of God and Guru and serve the Guru, the Guru takes care of our lives. As ministers, we share His grace.
Would you like to share your thoughts with other ministers? You can answer the questions below and send your responses to the editor at ministers_newsletter@yahoo.com. Your answers will be posted on the website where your peers can read and respond to them.
1. Have you had a mystical experience with the Siri Guru Granth Sahib that you would like to share with others?
2. How has the practice of Suniai, deep listening, been influential in your life?
3. What was your experience the
first time you led the Ardas?
