The Khalsa Punth as I see it, has a mandate to fight oppression and protect the weak. But, what is the definition of weak?
‘lacking the power to perform physically demanding tasks’ is one definition.
And to some varying degree, one could perhaps conclude that fragments of the collective, now find itself bound to this category, and I think individuals in this particular collective will perhaps agree with this statement, without me having to go into any details. And I question, whether this is a new phenomenon in the history of this collective? One must also question whether weakness is attributed to the mind or infact, limited to political authority.
I have somewhat tuned my ear to events unfolding in a land that my eyes may never see again, starting from the days of Bhai Balwant Singh Rajoana’s I Pledge Orange Movement; whereby an orange patka donned my head daily at school. And fast forward to the present, proportions of this collective are still ‘protesting’ at the blatant miscarriage of justice, i.e Sikh Political Prisoners still languishing behind bars despite having completed their sentences.
A travesty, made worse as different factions of the collective use this as a political tool for themselves, in an attempt to reach superiority.
But for myself, this political consciousness gained at this pivotal stage in my development, my youth, had been enraptured by some degree of slumber. It was only recently, that the duvet clouding my mind was pushed away allowing the Guru, the inner dwelling divine to take control and guide my thought, though the gentle voice of conscience.
Having awoken, the aim at hand was creating a resurgence of political consciousness within myself and anybody willing to learn, in light of present circumstances and the mandate made by the collective in 1986, which I shall continue to honour to my days end (god willing), unless that is, the collective decides to revoke, this particular stepping stone.
Sarvepalli Radhakrishnan, former president of India writes that ‘Nanak is, for the Sikhs, the voice of God arousing the soul to spiritual effort.’ And with this spiritual consciousness, one’s boat is ferried across the world ocean (god willing).
The blood stained pages of this collective give us another view in our side mirror, as the heroics of both General Hari Singh Nalwa and Bhai Partap Singh (Saka Panja Sahib) stand side by side, brothers in arms.
Two protagonists with the same political and spiritual consciousness engaging in perhaps, very different tasks, but what was required from them both, in that day and age. And I question the reader, what is required of members of this collective now, in the present?
For these last few weeks, I have absconded from home territory on the day I have chosen as my sabbath, which meant a pilgrimage to the Emirates was just, which then meant that before kick-off, time would be spent engaging in seva, sangat & simran (god willing), the key ingredients that keeps the individuals in this collective afloat.
The walls of the Khalsa Jatha British Isles utter a melodious tune, in regards this, the current president of the KJBI stated that this ‘melody may even be heard by those with no hearing.’
And upon gazing around the royal court, from side to side, front to back, the walls painted scenes of the past, as if they were occurring before my very own eyes. Though inaudible, I could hear everything that needed to be heard, whilst the chandelier acting as paint, and the light bulbs the paintbrush, brought these scenes into action…
The Kirtanees sang so beautifully, and the Dhadhis with fervour. Talwaars, sharpened and mock fights enacted, for what purpose, I have yet to find out…
Political meetings were held, each member a diplomat of the Neela Nishaan Sahib that hung at the forefront of their institution. The young Sardars practiced tying their Pagris, and the young Sardarnis, took lessons in practicing reciting Gurbani.
Langar was then distributed far and wide, nobody went hungry, sachkhand was realised and all lived harmoniously. The royal drums were beaten, before the King of Kings made their exit as political statements could be heard throughout central London, the Khalsa shall rule, the Khalsa shall rule…
It seemed the royal court had selected me for something, by giving me these glimpses of what was, perhaps, in an attempt to create these anew…
‘Teja Singh became the President of the London Gurdwara (KJBI) and gave regular lectures on Sikhism.’
Professor Nicky-Guninder Singh
(Sikhism in Introduction)
Guru Panth Da Das
Simranjeet S. Rahi
in service always (god willing)
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