By Dya Singh | Australia |
…Vich bani amrit saray… – within Gurbani lie all the answers.
A quote from one of the jathas in the Sikh Youth Australia (SYA) Sikh camp’s Kirtan Competition slightly paraphrased: Halemi Raj begins within the deep silent recesses of each heart and mind, self-practised, then practised within the family and finally flows into the mainstream.
Hun Hukm hoa Mehervaan dha, pai koye n kissai ranyyan dha. Sabh sukhali vuthiya, eh hoa Halemi Raj jio. (The 1-Force then issued the Command. Let no one be afraid, oppressed or downtrodden. Let all exist in peace and harmony. Let the Rule of Compassion prevail.)
I spoke before the camp about the theme with my older brother, Bai Ji Gurmukh Singh OBE (UK) who writes a weekly column for the UK-based Punjab Times. He is well-versed in Gurbani, Guru-itihas, Sikh history, a raconteur on current Sikh affairs and moves around Sikh scholarly circles. He did his research and wrote a covering article to set us off. It was followed by an earlier article by S. Nirmal Singh Ji which surfaced as interest grew amongst the global scholarly fraternity. They provided us with the ‘meat’ of our subject matter complemented by our very capable new facilitators Virs Apinder Singh Ji (Singapore), Harpreet Singh Khalsa (Perth), Bibi Manjit Kaur (Singapore), Bhain Teeshal Kaur (Melbourne) as well as regulars Giani Sukhdaiv Singh Ji of Gurpuri, Vir Manpreet Singh Ji (UK) and I. Our younger home-grown facilitators also did their research.
What astonished us most was the input by participants and even our management team reminding us that though there are sewadars, their reward is what they, too, learn and contribute at such ‘camps’ (samelans). Refreshingly, their input drew us towards issues and problems faced by today’s youth. Current global, mainly western problems and issues which perhaps are not obvious to older ‘Indian-centric’ scholars came to the fore.
FIVE SALIENT POINTS EMERGED:
- The feminine aspect of Halemi Raj. There is no conflict between man and woman. Each has their own dharam (duty) to fulfil within Halemi Raj. Each complements the other. In fact the status of woman is, in Sikhi, loftier than that of a man. Singh means lion but Kaur not only means princess but also a prince! A male should get in touch with his feminine side.
- The prickly issue of the LGBTQI+ (formerly referred to as Gay) movement mainly in the western countries and how to address it from a Sikhi viewpoint. In the western mindset it is about exerting each side’s rights – a confrontational attitude as one side gains more power. The eastern mind is about acceptance without prejudice – the spiritual path.
3. The divine significance of the ‘sequence’ of the name meanings of the Punj Pyaray.
a. Dya (Daya) – Compassion
b. Dharam – Duty, faith, religion, way of life, life philosophy etc.
c. Himmat – action, enforcement, effort, ability, courage to carry out the ideal of Halemi Raj.
d. Mohkam – gentleness, humility.
e. Sahib – the Ruler.
So, compassion is even held loftier than ‘religious’ beliefs! And ‘the ruler’ comes last after the action taken to instil the mechanism of Halemi Raj with love and gentleness. The Rule comes last because all victory or power belongs to God as in ‘Waheguru Ji Ki Fateh’. Such a progression negates lust and greed for power.
4. Three dimensions of the current-day gurdwara – The Nishan Sahib, the Darbar Sahib ending in the Langgar Hall. (Langar literally means anchor). That which props or holds the philosophy, the humanitarian, Halemi aspect of Sikhi in place. The Nishan Sahib is a symbol of compassion ushering in all who need sanctuary. No other faith group or religion has a designated flag flying in front of the Gurdwara. It also represents the sovereignty of compassion (Halemi Raj). The Darbar Sahib is the pillar, the hub of an orderly society – the spiritual aspect of life. Spiritual awareness brings about orderliness and stability within from where ‘halemi’ raj sprouts.
5. The significance of adding of the sweetener, the sugar puffs (petasay), the ‘halemi’ ingredient, by Mata Sahib Kaur as her husband, Kalghidhar Pita Guru Gobind Singh Ji prepared the sacred elixir (amrit) to create the Khalsahood.
Halemi Raj was evident in all the above. It was vigorously discussed by youth and the adults. Shabad ‘Beghampura sheher ko nau’ was reflected upon; the theo-political status of the ‘Golden Temple’ precinct – the Darbar Sahib and Akal Takhat; the ‘Piri’ (spiritual aspirations) Nishan Sahib being higher than the ‘Miri’ (the temporal aspirations) Nishan Sahib in front of Akal Takhat all came into play as being symbolic of the thread of Halemi Raj in our day to day living the Sikhi way.
The theme also ran through our three-evenings of kirtan competition by participants divided into four jathas. The jathas were named after some prominent ladies in Sikh history – Bibi Bhani, Mata Sahib Kaur, Bebe Nanaki, and Mai Bhago. We also celebrated the 400th anniversary of Mata Gujri, the grandmother of the Khalsa.
There were a few teething problems as the ‘camp’ moved to new, more adequate premises – The Salvation Army Retreat in Collaroy, New South Wales (NSW). As we intend to use this site into the near future at least, these issues will get ironed out, under the guidance of the camp commandant/coordinator, Sardar Jaideep Singh Ji.
The senior and younger facilitators, administrators and sewadhars were all on the same page and consistent with the theme. It was most gratifying to witness the great harmony amongst all. It was a joy to see all immersed in sewa, Nitnem reciting and kirtan. The few problems, hiccups and disciplinary issues which are inevitable with proportionally greater’ youth’ attendees, were tackled in a ‘halemi’ way as the grasp of the all-engulfing Halemi Raj central philosophy developed. Both management and the mischievous perpetrators in fact benefitted from the practical application of the theme as it was further driven home!
The two new main facilitators gave two very diverse insightful aspects of Sikhi and especially Gurbani. The research of Vir Apinder Singh, besides Gurbani, is in secondary sources of information like the ‘Janamsakhis’, Panth Prakash, Bhai Gurdas and other sources to attempt to trace the evolution of Sikhi thought from then to now. Vir Harpreet Khalsa is an IT specialist. He reinterprets Gurbani in line with technological advances and global concerns like the advent of Virtual Reality and advances of Artificial Intelligence, and climate change.
The other bright development within camp attendees is the more even age spread. The youth numbers were very much stronger than the last few years – a healthy, welcome sign!
The vision of this camp is primordially to apply Gurbani and Naam, as tools for self-improvement. It is about raising good, morally strong, dynamic, progressive citizens of the country we live in, and future leaders not only of the Sikh Quom but the mainstream. The leadership training is self-evident in firstly ensuring that young adult regular participants take responsible roles like assisting in facilitating which entails pre-camp preparation of the theme, assisting the senior facilitators and general pre-camp planning. From amongst the older youth, jatha leaders are nominated who hold pre-camp meetings to be better prepared to direct their jathas towards the disciplines of sewa, doing nitnem, general behaviour and directing in the kirtan competition besides general responsibility of their designated jathas including discipline.
I believe this camp was a resounding success from its general ‘vision’ viewpoint. Feedback will entail further improvements in future camps and other activities.
I was most touched with a post-camp impromptu gathering of the critical youth age group – those between 15 and about 21. The discussion was vigorous, frank and it showed that this age group which is often linked with rebelliousness from the norms do take onboard what they hear and perceive, but they will take all that forward as they feel they should. After all, Nanak himself was such a rebel and a revolutionary, but remembering that any change is aimed towards the betterment of society and general good!
Now, what does the year have for us post-camp and what for the next annual family camp? It is shaping to be very interesting and progressive with a year-end all-night kirtan (rain sebhayi) from New Year’s Eve into 2025!
Guru Fateh, Guru dhi meher and Happy Sikhing.
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