How Sikhs and Chinese fought the Japanese together in Battle of Hong Kong?

Battle of Hongkong

While searching for Sikh History in China, I found this article on Pakistan Defence site about Sikhs in China during Opium War and World War II and how they played different roles in these wars.  What amazes me the most is the utmost loyality the Sikhs showed to the British for carrying out these missions against rebellions and war soldiers and succeded in them.

http://www.defence.pk/forums/indian-defence/119318-forgotten-history-sikh-troops-china.html

After further search on this battle of Hongkong where Sikhs and Chinese fought together and so many Sikhs laid their lives in the battle against the Japanese.  Wrong or Right?  I really don't know.  But I do know that this fits right in the philosiphy and teachings of our Gurus to lay our lives for defense of others, be it the Foreigners during Opium War, 1857 Mutiny in India, Hindus in India during Mughal times or the Chinese against the Japanese, or the Europeans Allies against Germany in World War I and World War II.  And, Sikhs will do it again and again, regardless of person's faith, country, religion, caste.  Sadly though, human rights of Sikhs have been trampled by India for the last 30 years without dispensation of any justice, and as far as I know, no one came to the aid of Sikhs in 1984 when Indian Army attacked Sikhs and their Gurdwaras in Punjab.  Not even British or Americans for whom Sikhs fought for decades.

http://www.dnaindia.com/india/report_when-indian-and-chinese-troops-saved-hong-kong-from-japan_1563272

For 55 days, the Boxers laid siege to the heart of Beijing. The rebels, mainly young Chinese farmers and workers, kept more than 400 foreigners holed up in Beijing’s Foreign Legation Quarter. The siege was the dramatic denouement of months of anti-Imperialist and anti-Christian sentiment that swept across China at the turn of the 20th century. Known as the Boxer Rebellion, the events cast a long shadow on Chinese history throughout the 20th century, invoked by later nationalists in their own fight against Imperialism.

The history of the Boxer Rebellion is well known. What isn’t is the crucial role played by troops from British India in lifting the siege, which eventually paved the way for the occupation of Beijing by foreign troops.

Sikh regiments made their way to the foreign quarter “crawling through the Imperial sewage canals”, undetected by the Boxers, and were the first troops to come to the aid of the besieged foreigners.

The lifting of the siege was one of only several key instances where Indian troops left an unlikely mark on the course of Chinese history in the early twentieth century.

On August 4, 1900, a relief force of more than 3000 soldiers from Sikh and Punjabi regiments left Tianjin, part of the larger eight-nation alliance that was dispatched to aid the besieged quarter, where 11 countries had set up legations. Sikh troops were also dispatched to guard churches and Christian missionaries, the targets of the Boxer uprisings.

Among the Indians, there was sympathy for the Boxers, Colonel Jaishankar said. Gaddhar Singh, a Rajput who was in Beijing in 1900-01, empathised with Chinese grievances in his accounts, arguing it was an entirely justified peasant rebellion.

The British also dispatched Indian regiments to China leading up towards the Opium War, which ended with the Treaty of Nanking in 1842 and the opening up of Chinese ports to the British.

The British deployed Sikh soldiers as law enforcement officers in ports like Shanghai, where their trading companies had set up a large presence by the early twentieth century. The Sikh soldiers were feared by the Chinese with their imposing figures, so much so that the British deemed that they did not even need guns when on duty, Colonel Jaishankar said, citing records from the time.

The history of Indian and Sikh troops in China is one that is ignored in Chinese accounts, and is likely a sensitive legacy considering they were often deployed against the Chinese.

It is, nevertheless, a shared history that both countries should remember, Colonel Jaishankar said. “We should not run away from history,” he said. “But we are too swamped with recent events to take an objective look.”

Shared experiences with the Chinese

There were also positive lessons to be remembered by both countries with shared colonial experiences, he stressed.

An example is the Battle of Hong Kong during the Second World War, when Sikh and Chinese troops fought together against the Japanese.

The 585 Indians and Sikhs who lost their lives are still remembered today in Hong Kong’s war cemeteries.

Another case in point was in 1994, when the British Indian army returned a bell that was looted by British troops from Beijing’s Temple of Heaven when the city was ransacked by foreign troops following the Boxer Rebellion. The bell was later put up for display by the Chinese military.

“The Battle of Hong Kong was a unique event,” Colonel Jaishankar said. “That was the first time in history,” he noted, “that British Indian and Chinese troops fought on the same side.”

On a trail to discover the footprints of Indian troops in China in the last two centuries, a senior Indian military official has stumbled upon many instances when Indian sepoys fought alongside the Chinese against foreign invasion.

The presence of Indian troops in China under Portuguese and British had a fascinating history which was well catalogued and preserved in Chinese museums, Col G Jaishankar, defence attaché, Indian Embassy, said while making a presentation on 'Indian Troops In China' at the Indian Cultural Centre in Beijing on Wednesday.

In his research, the first by an Indian official about presence of Indian troops in China, Col Jaishankar found out how the Indian and Chinese troops fought together to stave off Japanese invasion of Hong Kong, contrary to the tense stand-off that followed after the 1962 India-China war.

The attack by Japan took place on December 8, 1941, a day after Pearl Harbour bombing in the Second World War. Scores from the Sikh and Rajput regiments died while defending Hong Kong, he said.

The Commonwealth War Grave Commission has identified 585 Indian troops mostly of whom were Sikhs who perished in the battle.

In his voluntary research, Col Jaishankar came across a host of interesting details about how the Indian Sikh regiment came to the rescue of officials of 11 countries who were surrounded in Peking, (then Beijing) during 1898 Boxer uprising.

Few Indians and Defence Attaches of different embassies here were invited for his presentation. Indian Ambassador to Beijing S Jaishankar also attended the event.

Live simply so others may simply live!

The title of this post is from a car sticker and I love the writing.  In this fast life of maya with so many "things" advertised on TV's, Radios, billboards, Buses, Trains, Planes, Roads and sold to us as "Needs of life".  This shabad says it all about wish of Bhagat Kabir Ji in Guru Granth Sahib where he is asking for simple things to survive and begs for Sadh Sangat and Meditation on Naam:

ਰਾਗੁ ਸੋਰਠਿ ॥ रागु सोरठि ॥ Rāg soraṯẖ. Raag Sorat'h:

ਭੂਖੇ ਭਗਤਿ ਨ ਕੀਜੈ ॥ भूखे भगति न कीजै ॥ Bẖūkẖe bẖagaṯ na kījai.
I am so hungry, I cannot perform devotional worship service.

ਯਹ ਮਾਲਾ ਅਪਨੀ ਲੀਜੈ ॥ यह माला अपनी लीजै ॥ Yėh mālā apnī lījai.
Here,Lord, take back Your mala.

ਹਉ ਮਾਂਗਉ ਸੰਤਨ ਰੇਨਾ ॥ हउ मांगउ संतन रेना ॥ Ha▫o māʼnga▫o sanṯan renā.
I beg for the dust of the feet of the Saints.

ਮੈ ਨਾਹੀ ਕਿਸੀ ਕਾ ਦੇਨਾ ॥੧॥ मै नाही किसी का देना ॥१॥ Mai nāhī kisī kā ḏenā. 1
I do not owe anyone anything. 1

ਮਾਧੋ ਕੈਸੀ ਬਨੈ ਤੁਮ ਸੰਗੇ ॥ माधो कैसी बनै तुम संगे ॥ Māḏẖo kaisī banai ṯum sange.
O Lord, how can I be with You?

ਆਪਿ ਨ ਦੇਹੁ ਤ ਲੇਵਉ ਮੰਗੇ ॥ ਰਹਾਉ ॥ आपि न देहु त लेवउ मंगे ॥ रहाउ ॥
Āp na ḏeh ṯa leva▫o mange. Rahā▫o.
If You do not give me Yourself, then I shall beg until I get You.  Pause

ਦੁਇ ਸੇਰ ਮਾਂਗਉ ਚੂਨਾ ॥ दुइ सेर मांगउ चूना ॥ Ḏu▫e ser māʼnga▫o cẖūnā.
I ask for two kilos of flour,

ਪਾਉ ਘੀਉ ਸੰਗਿ ਲੂਨਾ ॥ पाउ घीउ संगि लूना ॥ Pā▫o gẖī▫o sang lūnā.
and half a pound of ghee, and salt.

ਅਧ ਸੇਰੁ ਮਾਂਗਉ ਦਾਲੇ ॥ अध सेरु मांगउ दाले ॥ Aḏẖ ser māʼnga▫o ḏāle.
I ask for a pound of beans,

ਮੋ ਕਉ ਦੋਨਉ ਵਖਤ ਜਿਵਾਲੇ ॥੨॥ मो कउ दोनउ वखत जिवाले ॥२॥ Mo ka▫o don▫o vakẖaṯ jivāle. 2
which I shall eat twice a day. 2

ਖਾਟ ਮਾਂਗਉ ਚਉਪਾਈ ॥ खाट मांगउ चउपाई ॥ Kẖāt māʼnga▫o cẖa▫upā▫ī.
I ask for a cot, with four legs,

ਸਿਰਹਾਨਾ ਅਵਰ ਤੁਲਾਈ ॥ सिरहाना अवर तुलाई ॥ Sirhānā avar ṯulā▫ī.
and a pillow and mattress.

ਊਪਰ ਕਉ ਮਾਂਗਉ ਖੀਂਧਾ ॥ ऊपर कउ मांगउ खींधा ॥ Ūpar ka▫o māʼnga▫o kẖīʼnḏẖā.
I ask for a quit to cover myself.

ਤੇਰੀ ਭਗਤਿ ਕਰੈ ਜਨੁ ਥੀਧਾ ॥੩॥ तेरी भगति करै जनु थींधा ॥३॥ Ŧerī bẖagaṯ karai jan thīʼnḏẖā. 3
Your humble servant shall perform Your devotional worship service with love. 3

ਮੈ ਨਾਹੀ ਕੀਤਾ ਲਬੋ ॥ मै नाही कीता लबो ॥ Mai nāhī kīṯā labo.
I have no greed;

ਇਕੁ ਨਾਉ ਤੇਰਾ ਮੈ ਫਬੋ ॥ इकु नाउ तेरा मै फबो ॥ Ik nā▫o ṯerā mai fabo.
Your Name is the only ornament I wish for.

ਕਹਿ ਕਬੀਰ ਮਨੁ ਮਾਨਿਆ ॥ कहि कबीर मनु मानिआ ॥ Kahi Kabīr man māni▫ā.
Says Kabeer, my mind is pleased and appeased;

ਮਨੁ ਮਾਨਿਆ ਤਉ ਹਰਿ ਜਾਨਿਆ ॥੪॥੧੧॥ मनु मानिआ तउ हरि जानिआ ॥४॥११॥
Man māni▫ā ṯa▫o har jāni▫ā.4 11
now that my mind is pleased and appeased, I have come to know the Lord. 4  11


SGGS, page 656

What kind of Mala? Nanak Raj to Khalsa Raj

I was thinking of mala the other day and realized how Guru Gobind Singh Sahib Ji put everything that is written in Guru Granth Sahib into practise in Dasam Granth Sahib.  Sri Guru Granth Sahib Ji enshrines Raag Mala at the end on page 1429
http://www.srigranth.org/servlet/gurbani.gurbani?Action=Page&Param=1429&g=1&h=1&r=1&t=1&p=0&k=0&fb=0

Then there is Mala of beads that many Sikhs use for Nitnem prayers and others wear as well.  There are many references on Mala in Sri Guru Granth Sahib Ji. 

ਕੋਈ ਨਾਮੁ ਜਪੈ ਜਪਮਾਲੀ ਲਾਗੈ ਤਿਸੈ ਧਿਆਨਾ ॥ कोई नामु जपै जपमाली लागै तिसै धिआना ॥ Ko▫ī nām japai japmālī lāgai ṯisai ḏẖi▫ānā. Some meditate on the Naam, the Name of the Lord, and chant it on their malas, focusing on it in meditation.
SGGS, page 876

Bhagat Kabir Sahib also wore mala as it says in this line below:

ਕੰਠੇ ਮਾਲਾ ਜਿਹਵਾ ਰਾਮੁ ॥ कंठे माला जिहवा रामु ॥ Kanṯẖe mālā jihvā rām.
The mala is around my neck, and the Lord's Name is upon my tongue.
SGGS, page 479

Simialrly, there are other references on Mala where Guru Granth Sahib Ji shows the uselessness of mala if done as an empty ritual or worn as a empty symbol of holiness:

ਧੋਤੀ ਊਜਲ ਤਿਲਕੁ ਗਲਿ ਮਾਲਾ ॥ धोती ऊजल तिलकु गलि माला ॥ Ḏẖoṯī ūjal ṯilak gal mālā. He may wear a clean loin-cloth, apply the ceremonial mark to his forehead, and wear a mala around his neck;

ਅੰਤਰਿ ਕ੍ਰੋਧੁ ਪੜਹਿ ਨਾਟ ਸਾਲਾ ॥ अंतरि क्रोधु पड़हि नाट साला ॥ Anṯar kroḏẖ paṛėh nāt sālā. but if there is anger within him, he is merely reading his part, like an actor in a play.

ਨਾਮੁ ਵਿਸਾਰਿ ਮਾਇਆ ਮਦੁ ਪੀਆ ॥ नामु विसारि माइआ मदु पीआ ॥ Nām visār mā▫i▫ā maḏ pī▫ā. Forgetting the Naam, the Name of the Lord, he drinks in the wine of Maya.

ਬਿਨੁ ਗੁਰ ਭਗਤਿ ਨਾਹੀ ਸੁਖੁ ਥੀਆ ॥੪॥ बिनु गुर भगति नाही सुखु थीआ ॥४॥ Bin gur bẖagaṯ nāhī sukẖ thī▫ā. 4  Without devotional worship to the Guru, there is no peace. 4
SGGS, page 832

Guru Gobind Singh Sahib Ji took Naam Mala into level and what it would mean in the temporal World. He wanted his Sikhs to not only know and practise those malas above as part of Nitnem, but they should equally realize and practise Shaster Naam Mala to know how to rule in balance; i.e. Shasteraan de Naam di Mala Da Jaap (Medidatating on or remembering the Names of Shasters in the Bani of Dasam Granth Sahib is also to be medidated on as part of the Name of God just like Nitnem).  Guru Granth Sahib mentions about Kharag (Kirpan or Sword) as part of Nanak Raj on page 966 as follows:

http://www.srigranth.org/servlet/gurbani.gurbani?Action=Page&Param=966&g=1&h=1&r=1&t=1&p=0&k=0&fb=0

ਰਾਮਕਲੀ ਕੀ ਵਾਰ ਰਾਇ ਬਲਵੰਡਿ ਤਥਾ ਸਤੈ ਡੂਮਿ ਆਖੀ रामकली की वार राइ बलवंडि तथा सतै डूमि आखी Rāmkalī kī vār rā▫e Balvand ṯathā Saṯai dūm ākẖī Vaar Of Raamkalee, Uttered By Satta And Balwand The Drummer:

ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥ ੴ सतिगुर प्रसादि ॥ Ik▫oaʼnkār saṯgur parsāḏ. One Universal Creator God. By The Grace Of The True Guru:

ਨਾਉ ਕਰਤਾ ਕਾਦਰੁ ਕਰੇ ਕਿਉ ਬੋਲੁ ਹੋਵੈ ਜੋਖੀਵਦੈ ॥ नाउ करता कादरु करे किउ बोलु होवै जोखीवदै ॥ Nā▫o karṯā kāḏar kare ki▫o bol hovai jokẖīvaḏai. One who chants the Name of the Almighty Creator - how can his words be judged?

ਦੇ ਗੁਨਾ ਸਤਿ ਭੈਣ ਭਰਾਵ ਹੈ ਪਾਰੰਗਤਿ ਦਾਨੁ ਪੜੀਵਦੈ ॥ दे गुना सति भैण भराव है पारंगति दानु पड़ीवदै ॥ Ḏe gunā saṯ bẖaiṇ bẖarāv hai pārangaṯ ḏān paṛīvaḏai. His divine virtues are the true sisters and brothers; through them, the gift of supreme status is obtained.

ਨਾਨਕਿ ਰਾਜੁ ਚਲਾਇਆ ਸਚੁ ਕੋਟੁ ਸਤਾਣੀ ਨੀਵ ਦੈ ॥ नानकि राजु चलाइआ सचु कोटु सताणी नीव दै ॥ Nānak rāj cẖalā▫i▫ā sacẖ kot saṯāṇī nīv ḏai. Nanak established the kingdom; He built the true fortress on the strongest foundations.

ਲਹਣੇ ਧਰਿਓਨੁ ਛਤੁ ਸਿਰਿ ਕਰਿ ਸਿਫਤੀ ਅੰਮ੍ਰਿਤੁ ਪੀਵਦੈ ॥ लहणे धरिओनु छतु सिरि करि सिफती अम्रितु पीवदै ॥ Lahṇe ḏẖari▫on cẖẖaṯ sir kar sifṯī amriṯ pīvḏai. He installed the royal canopy over Lehna's head; chanting the Lord's Praises, He drank in the Ambrosial Nectar.

ਮਤਿ ਗੁਰ ਆਤਮ ਦੇਵ ਦੀ ਖੜਗਿ ਜੋਰਿ ਪਰਾਕੁਇ ਜੀਅ ਦੈ ॥ मति गुर आतम देव दी खड़गि जोरि पराकुइ जीअ दै ॥ Maṯ gur āṯam ḏev ḏī kẖaṛag jor purāku▫e jī▫a ḏai. The Guru implanted the almighty sword of the Teachings to illuminate his soul.

ਗੁਰਿ ਚੇਲੇ ਰਹਰਾਸਿ ਕੀਈ ਨਾਨਕਿ ਸਲਾਮਤਿ ਥੀਵਦੈ ॥ गुरि चेले रहरासि कीई नानकि सलामति थीवदै ॥ Gur cẖele rahrās kī▫ī Nānak salāmaṯ thīvḏai. The Guru bowed down to His disciple, while Nanak was still alive.

ਸਹਿ ਟਿਕਾ ਦਿਤੋਸੁ ਜੀਵਦੈ ॥੧॥ सहि टिका दितोसु जीवदै ॥१॥ Sėh tikā ḏiṯos jīvḏai. ||1|| The King, while still alive, applied the ceremonial mark to his forehead. ||1||

ਲਹਣੇ ਦੀ ਫੇਰਾਈਐ ਨਾਨਕਾ ਦੋਹੀ ਖਟੀਐ ॥ लहणे दी फेराईऐ नानका दोही खटीऐ ॥ Lahṇe ḏī ferā▫ī▫ai nānkā ḏohī kẖatī▫ai. Nanak proclaimed Lehna's succession - he earned it.

ਜੋਤਿ ਓਹਾ ਜੁਗਤਿ ਸਾਇ ਸਹਿ ਕਾਇਆ ਫੇਰਿ ਪਲਟੀਐ ॥ जोति ओहा जुगति साइ सहि काइआ फेरि पलटीऐ ॥ Joṯ ohā jugaṯ sā▫e sėh kā▫i▫ā fer paltī▫ai. They shared the One Light and the same way; the King just changed His body.

ਝੁਲੈ ਸੁ ਛਤੁ ਨਿਰੰਜਨੀ ਮਲਿ ਤਖਤੁ ਬੈਠਾ ਗੁਰ ਹਟੀਐ ॥ झुलै सु छतु निरंजनी मलि तखतु बैठा गुर हटीऐ ॥ Jẖulai so cẖẖaṯ niranjanī mal ṯakẖaṯ baiṯẖā gur hatī▫ai. The immaculate canopy waves over Him, and He sits on the throne in the Guru's shop.

ਕਰਹਿ ਜਿ ਗੁਰ ਫੁਰਮਾਇਆ ਸਿਲ ਜੋਗੁ ਅਲੂਣੀ ਚਟੀਐ ॥ करहि जि गुर फुरमाइआ सिल जोगु अलूणी चटीऐ ॥ Karahi jė gur furmā▫i▫ā sil jog alūṇī cẖatī▫ai. He does as the Guru commands; He tasted the tasteless stone of Yoga.

Guru Gobind Singh Ji passed on the divine sword of Teachings and the Raj of Guru Nanak, the same way to Guru Granth Sahib and established Khlasa to take care of that Raj in the temporal World.

If one thinks deeply about it, the whole prayer of Shaster Naam Mala is a very powerful and brings a feeling of WOW! What a great figure our Guru Ji was in his Divine thought, meditation, leadership, gyan, intellect, saint-soldier concept, practicality, creation of Khalsa, music and so much more. Similarly, how Guru Ji showed his Sikhs how to practically get Amrit (Nectar of God) and Salvation (Mukti) through it. First five Guru Sahibaan talk about Amrit in the early morning (ambroisal) hours as the best time for meditating on God's name or doing His praises. And, Guru Gobind Singh Ji showed how Khanday Di Pahul (Amrit Sanchar) is no different for getting salvation and shall also be realized by the Sikhs along with Nitnem. Guru Ji made his followers Amar, Mukt thru both spiritual and temporal meditation practise thru Naam Mala combined with Shastar Naam Mala, Amrit Vela meditation combined with Khanday De Pahul da amrit, Kharag Raj of Guru Granth Sahib thru Kharag of Khalsa Raj.

Even though I am not an Amritdhari Sikh myself and feel very inferior, mayadhari, not deserving and not ready for this great gift from Guru Ji. I just hope one day he will have mercy on me, get me ready and bestow this gift on me to save me from the cycle of rebirth. I want the Amrit, but lack the disciplin for it, lack the committment for it, lack the inner strength for it, lack the knowledge for it. Only Guru Ji knows if and when I will be worthy enough for it. I wish I was like his Panj Piyaras who had the courage, will, knowledge, understanding, love for Guru Sahib, hope and faith in Guru Ji to get up on Baisakhi Day and gave their heads to Guru Ji for ultimate salvation. Those were the real "Singhs", the real "Khalsa". They understood Kharag of Nanak Raj and Kharag of Guru Gobind Singh Ji in Khalsa Raj.  I can say; "Waheguru! Dhan Dhan Sri Guru Gobind Singh Ji Maharaj".

Here is Shaster Naam Mala:
ਮੁਖ ਭਗ 11
मुख भग 11
CHAPTER 11

ਸ਼ਸਤ੍ਰ ਨਾਮ ਮਾਲਾ
शसत्र नाम माला
SHATRA NAM MALA

ੴ ਸ੍ਰੀ ਵਾਹਿਗੁਰੂ ਜੀ ਕੀ ਫਤਹ ॥
ੴ स्री वाहिगुरू जी की फतह ॥
The Lord is One and the Victory is of the True Guru.

ਅਥ ਸ੍ਰੀ ਸ਼ਸਤ੍ਰ ਨਾਮ ਮਾਲਾ ਪੁਰਾਣ ਲਿਖਯਤੇ ॥
अथ स्री शसत्र नाम माला पुराण लिखयते ॥
Shastra-Nama Mala Purana (the Rosary of the Names of weapons) is now composed

ਸ੍ਰੀ ਭਗਉਤੀ ਜੀ ਸਹਾਇ ॥ ਪਾਤਿਸ਼ਾਹੀ ॥੧੦॥
स्री भगउती जी सहाइ ॥ पातिशाही ॥१०॥
With the support of the primal power by the Tenth King.

ਦੋਹਰਾ ॥
दोहरा ॥
DOHRA

ਸਾਂਗ ਸਰੋਹੀ ਸੈਫ ਅਸ ਤੀਰ ਤੁਪਕ ਤਲਵਾਰ ॥ ਸੱਤ੍ਰਾਂਤਕ ਕਵਚਾਂਤਿ ਕਰ ਕਰੀਐ ਰੱਛ ਹਮਾਰ ॥੧॥
सांग सरोही सैफ अस तीर तुपक तलवार ॥ स्त्रांतक कवचांति कर करीऐ ्रछ हमार ॥१॥
O Lord ! Protect us by creating Saang, Sarohi, Saif (Sword), As, Teer (arrow) tupak (gun), Talwaar (sword), and other weapons and armours causing the destruction of the enemies.1.

ਅਸ ਕ੍ਰਿਪਾਨ ਧਾਰਾਧਰੀ ਸੈਲ ਸੂਫ ਜਮਦਾਢ ॥ ਕਵਚਾਂਤਕ ਸੱਤ੍ਰਾਂਤ ਕਰ ਤੇਗ ਤੀਰ ਧਰਬਾਢ ॥੨॥
अस क्रिपान धाराधरी सैल सूफ जमदाढ ॥ कवचांतक स्त्रांत कर तेग तीर धरबाढ ॥२॥
O Lord ! Creat As, Kripan (sword), Dharaddhari, Sail, Soof, Jamaadh, Tegh (saber), Teer (saber), Teer (arrow), Talwar(sward), causing the destruction of armours and enemies.2.

ਅਸ ਕ੍ਰਿਪਾਨ ਖੰਡੋ ਖੜਗ ਤੁਪਕ ਤਬਰ ਅਰੁ ਤੀਰ ॥ ਸੈਫ ਸਰੋਹੀ ਸੈਹਥੀ ਯਹੈ ਹਮਾਰੈ ਪੀਰ ॥੩॥
अस क्रिपान खंडो खड़ग तुपक तबर अरु तीर ॥ सैफ सरोही सैहथी यहै हमारै पीर ॥३॥
As, Kripan (sword), Khanda, Khadag (sword), Tupak (gun), Tabar (hatched), Teer (arrow), Saif (sword), Sarohi and Saihathi, all these are our adorable seniors.3.

ਤੀਰ ਤੁਹੀ ਸੈਹਥੀ ਤੁਹੀ ਤੁਹੀ ਤਬਰ ਤਲਵਾਰ ॥ ਨਾਮ ਤਿਹਾਰੋ ਜੋ ਜਪੈ ਭਏ ਸਿੰਧ ਭਵ ਪਾਰ ॥੪॥
तीर तुही सैहथी तुही तुही तबर तलवार ॥ नाम तिहारो जो जपै भए सिंध भव पार ॥४॥
Thou are the Teer (arrow), Thou are Saihathi, Thou art Tabar (hatchet), and Talwaar (sword); he, who remembers Thy Name crosses the dreadful ocean of existence.4.

ਕਾਲ ਤੁਹੀ ਕਾਲੀ ਤੁਹੀ ਤੁਹੀ ਤੇਗ ਅਰੁ ਤੀਰ ॥ ਤੁਹੀ ਨਿਸ਼ਾਨੀ ਜੀਤ ਕੀ ਆਜੁ ਤੁਹੀ ਜਗਬੀਰ ॥੫॥
काल तुही काली तुही तुही तेग अरु तीर ॥ तुही निशानी जीत की आजु तुही जगबीर ॥५॥
Thou art the KAL (death), thou art the goddess Kali, Thou art the saber and arrow, Thou art the sign of victory today and Thou art the Hero of the world.5.

ਤੁਹੀ ਸੂਲ ਸੈਹਥੀ ਤਬਰ ਤੂੰ ਨਿਖੰਗ ਅਰੁ ਬਾਨ ॥ ਤੁਹੀ ਕਟਾਰੀ ਸੇਲ ਸਭ ਤੁਮਹੀ ਕਰਦ ਕ੍ਰਿਪਾਨ ॥੬॥
तुही सूल सैहथी तबर तूं निखंग अरु बान ॥ तुही कटारी सेल सभ तुमही करद क्रिपान ॥६॥
Thou art the Sool (spike), Saihathi and Tabar (hatched), Thou art the Nikhang and Baan (arrow), Thou art the Kataari, Sel, and all and Thou art the Kard (knife), and Kripaan (sword).6.

ਸ਼ਸਤ੍ਰ ਅਸਤ੍ਰ ਤੁਮਹੀ ਸਿਪਰ ਤੁਮਹੀ ਕਵਚ ਨਿਖੰਗ ॥ ਕਵਚਾਂਤਕ ਤੁਮਹੀ ਬਨੇ ਤੁਮ ਬਯਾਪਕ ਸਰਬੰਗ ॥੭॥
शसत्र असत्र तुमही सिपर तुमही कवच निखंग ॥ कवचांतक तुमही बने तुम बयापक सरबंग ॥७॥
Thou art the arms and weapons, Thou art the Nikhang (quiver), and the Kavach (armour); Thou art the destroyer of the armours and Thou art also all pervading.7.

ਸ੍ਰੀ ਤੂੰ ਸਭ ਕਾਰਨ ਤੁਹੀ ਤੂੰ ਬਿੱਦਯਾ ਕੋ ਸਾਰ ॥ ਤੁਮ ਸਭ ਕੋ ਉਪਰਾਜਹੀ ਤੁਮਹੀ ਲੇਹੁ ਉਬਾਰ ॥੮॥
स्री तूं सभ कारन तुही तूं बि्दया को सार ॥ तुम सभ को उपराजही तुमही लेहु उबार ॥८॥
Thou art the cause of peace and prosperity and the essence of learning; Thou art the creator of all and the redeemer of all.8.

ਤੁਮਹੀ ਦਿਨ ਰਜਨੀ ਤੁਹੀ ਤੁਮਹੀ ਜੀਅਨ ਉਪਾਇ ॥ ਕਉਤਕ ਹੇਰਨ ਕੇ ਨਮਿਤ ਤਿਨ ਮੋ ਬਾਦ ਬਢਾਇ ॥੯॥
तुमही दिन रजनी तुही तुमही जीअन उपाइ ॥ कउतक हेरन के नमित तिन मो बाद बढाइ ॥९॥
Thou art the day and night and Thou art the creator of all the Jivas (beings), causing disputes among them; Thou does all this in order to view Thy own sport.9.

ਅਸ ਕ੍ਰਿਪਾਨ ਖੰਡੋ ਖੜਗ ਸੈਫ ਤੇਗ ਤਰਵਾਰ ॥ ਰੱਛ ਕਰੋ ਹਮਰੀ ਸਦਾ ਕਵਚਾਂਤਕ ਕਰਵਾਰ ॥੧੦॥
अस क्रिपान खंडो खड़ग सैफ तेग तरवार ॥ ्रछ करो हमरी सदा कवचांतक करवार ॥१०॥
O Lord ! Protect us by smashing the armour with the blows of Thy hands with the help of As, Kripaan (sword), Khanda, Kharag, Saif, Tegh, and Talwaar (sword).10.

ਤੁਹੀ ਕਟਾਰੀ ਦਾੜ੍ਹ ਜਮ ਤੂੰ ਬਿਛੂਓ ਅਰੁ ਬਾਨ ॥ ਤੋ ਪਤਿ ਪਦ ਜੇ ਲੀਜੀਐ ਰੱਛ ਦਾਸ ਮੁਹਿ ਜਾਨੁ ॥੧੧॥
तुही कटारी दाड़्ह जम तूं बिछूओ अरु बान ॥ तो पति पद जे लीजीऐ ्रछ दास मुहि जानु ॥११॥
Thou art Kataari, Jamdaadh, Bichhuaa and Baan, O power ! I am a serf of Thy Lord`s feet, kindly Protect me.11.

ਬਾਂਕ ਬੱਜ੍ਰ ਬਿਛੂਓ ਤੁਹੀ ਤਬਰ ਤਰਵਾਰ ॥ ਤੁਹੀ ਕਟਾਰੀ ਸੈਹਥੀ ਕਰੀਐ ਰੱਛ ਹਮਾਰ ॥੧੨॥
बांक ब्ज्र बिछूओ तुही तबर तरवार ॥ तुही कटारी सैहथी करीऐ ्रछ हमार ॥१२॥
Thou art Baank, bajar, Bichhuaa, Tabar, and Talwaar, Thou art the kataari, and Saihathi; Protect me.12.

ਤੁਮੀ ਗੁਰਜ ਤੁਮਹੀ ਗਦਾ ਤੁਮਹੀ ਤੀਰ ਤੁਫੰਗ ॥ ਦਾਸ ਜਾਨ ਮੋਰੀ ਸਦਾ ਰੱਛਾ ਕਰੋ ਸਰਬੰਗ ॥੧੩॥
तुमी गुरज तुमही गदा तुमही तीर तुफंग ॥ दास जान मोरी सदा ्रछा करो सरबंग ॥१३॥
Thou art Gurj, Gadaa (mace), Teer (arrow) and Tufang; protect me ever considering me as Thy slave.13.

ਛੁਰੀ ਕਲਮ ਰਿਪ ਕਰਦ ਭਨਿ ਖੰਜਰ ਬੁਗਦਾ ਨਾਇ ॥ ਅਰਧ ਰਿਜਕ ਸਭ ਜਗਤ ਕੋ ਮੁਹਿ ਤੁਮ ਲੇਹੁ ਬਚਾਇ ॥੧੪॥
छुरी कलम रिप करद भनि खंजर बुगदा नाइ ॥ अरध रिजक सभ जगत को मुहि तुम लेहु बचाइ ॥१४॥
Thou art the Chhurri, the enemy-killing karad and the Khanjar (dagger) are Thy names; Thou art the adorable Power of the world, kindly protect me.14.

ਪ੍ਰਿਥਮ ਉਪਾਵਹੁ ਜਗਤ ਤੁਮ ਤੁਮਹੀਂ ਪੰਥ ਬਨਾਇ ॥ ਆਪ ਤੁਹੀ ਝਗਰਾ ਕਰੋ ਤੁਮਹੀ ਕਰੋ ਸਹਾਇ ॥੧੫॥
प्रिथम उपावहु जगत तुम तुमहीं पंथ बनाइ ॥ आप तुही झगरा करो तुमही करो सहाइ ॥१५॥
Firstly Thou createst the world, and then the Paths; then Thou crreatest the disputes and also help them.15.

ਮੱਛ ਕੱਛ ਬਾਰਾਹ ਤੁਮ ਤੁਮ ਬਾਵਨ ਅਵਤਾਰ ॥ ਨਾਰ ਸਿੰਘ ਬਉਧਾ ਤੁਹੀਂ ਤੁਹੀਂ ਜਗਤ ਕੋ ਸਾਰ ॥੧੬॥
म्छ क्छ बाराह तुम तुम बावन अवतार ॥ नार सिंघ बउधा तुहीं तुहीं जगत को सार ॥१६॥
Thou art Machh (fish incarnation), Kachh (tortoise incarnation) and Varaha (the boar incarnation); Thou art also the Dwarf incarnation; Thou art also narsingh and Buddha and Thou art the Essence of the whole world.16.

ਤੁਹੀਂ ਰਾਮ ਸ੍ਰੀ ਕ੍ਰਿਸ਼ਨ ਤੁਮ ਤੁਹੀਂ ਬਿਸ਼ਨ ਕੋ ਰੂਪ ॥ ਤੁਹੀਂ ਪ੍ਰਜਾ ਸਭ ਜਗਤ ਕੀ ਤੁਹੀਂ ਆਪ ਹੀ ਭੂਪ ॥੧੭॥
तुहीं राम स्री क्रिशन तुम तुहीं बिशन को रूप ॥ तुहीं प्रजा सभ जगत की तुहीं आप ही भूप ॥१७॥
Thou art Rama, Krishna and Vishnu; Thou art the subjects of the whole world and Thou art also the Sovereign.17.

ਤੁਹੀਂ ਬਿਪ੍ਰ ਛਤ੍ਰੀ ਤੁਹੀਂ ਤੁਹੀਂ ਰੰਕ ਅਰੁ ਰਾਉ ॥ ਸ਼ਾਮ ਦਾਮ ਅਰੁ ਡੰਡ ਤੂੰ ਤੁਮਹੀ ਭੇਦ ਉਪਾਉ ॥੧੮॥
तुहीं बिप्र छत्री तुहीं तुहीं रंक अरु राउ ॥ शाम दाम अरु डंड तूं तुमही भेद उपाउ ॥१८॥
Thou art the Brahmin, Kshatriya, the king and the poor; Thou art also Sama, Sama, Dand and Bhed and also other remedies.18.

ਸੀਸ ਤੁਹੀਂ ਕਾਯਾ ਤੁਹੀਂ ਤੈਂ ਪ੍ਰਾਨੀ ਕੇ ਪ੍ਰਾਨ ॥ ਤੈਂ ਬਿਦਯਾ ਜਗ ਬਕਤ੍ਰ ਹੁਇ ਕਰੇ ਬੇਦ ਬਖਯਾਨ ॥੧੯॥
सीस तुहीं काया तुहीं तैं प्रानी के प्रान ॥ तैं बिदया जग बकत्र हुइ करे बेद बखयान ॥१९॥
Thou art the head, trunk and the life-force of all the creatures; the whole world imbibes all the learning from Thee and elucidates the Vedas.19.

ਬਿਸਿਖ ਬਾਨ ਧਨੁਖਾਗ੍ਰ ਭਨ ਸਰ ਕੈਬਰ ਜਿਹ ਨਾਮ ॥ ਤੀਰ ਖਤੰਗ ਤਤਾਰਚੇ ਸਦਾ ਕਰੋ ਮਮ ਕਾਮ ॥੨੦॥
बिसिख बान धनुखाग्र भन सर कैबर जिह नाम ॥ तीर खतंग ततारचे सदा करो मम काम ॥२०॥
Thou art the significant arrow fitted in the bow and Thou art also called the warrior Kaibar; O Thou called by various names of the arrows ! You may also do my job.20.

ਤੈਣੀਰਾਲੈ ਸ਼ਤ੍ਰ ਅਰਿ ਮ੍ਰਿਗ ਅੰਤਕ ਸਸ ਬਾਨ ॥ ਤੁਮ ਬੈਰਣ ਪ੍ਰਥਮੈ ਹਨੋ ਬਹੁਰੋ ਬਜੈ ਕ੍ਰਿਪਾਨ ॥੨੧॥
तैणीरालै शत्र अरि म्रिग अंतक सस बान ॥ तुम बैरण प्रथमै हनो बहुरो बजै क्रिपान ॥२१॥
Thy house is the quiver and Thou killest like deer the enemies by becoming the shaft-power; Thy reality is that Thou killest the enemies beforehand and the sword strikes later on.21.


ਤੁਮ ਪਾਟਸ ਪਾਸੀ ਪਰਸ ਪਰਮ ਸਿੰਧ ਕੀ ਖਾਨ ॥ ਤੇ ਜਗ ਕੇ ਰਾਜਾ ਭਏ ਦੀਅ ਤਵ ਜਿਹ ਬਰਦਾਨ ॥੨੨॥
तुम पाटस पासी परस परम सिंध की खान ॥ ते जग के राजा भए दीअ तव जिह बरदान ॥२२॥
Thou art the axe which tears away the enemies and also Thou art the noose, which binds down; Thou art Supremely Enduring One also; on whomsoever Thou didst bestow the boon, Thou didst make him the king of the world.22.

ਸੀਸ ਸ਼ਤ੍ਰ ਅਰਿ ਅਰਿਆਰ ਅਸਿ ਖੰਡੋ ਖੜਗ ਕ੍ਰਿਪਾਨ ॥ ਸ਼ਕ੍ਰ ਸੁਰੇਸਰ ਤੁਮ ਕੀਯੋ ਭਗਤਿ ਆਪੁਨੋ ਜਾਨ ॥੨੩॥
सीस शत्र अरि अरिआर असि खंडो खड़ग क्रिपान ॥ शक्र सुरेसर तुम कीयो भगति आपुनो जान ॥२३॥
Thou art the sword and dagger chopping the enemies and considering Indra as Thy devotee; Thou didst bestow on him the position of the king of gods.23.

ਜਮਧਰ ਜਮਦਾੜਾ ਜਬਰ ਜੋਧਾਂਤਕ ਜਿਹ ਨਾਇ ॥ਲੂਟ ਕੂਟ ਲੀਜਤ ਤਿਨੈ ਜੇ ਬਿਨ ਬਾਂਧੇ ਜਾਇ ॥੨੪॥
जमधर जमदाड़ा जबर जोधांतक जिह नाइ ॥लूट कूट लीजत तिनै जे बिन बांधे जाइ ॥२४॥
Yamdhaar and Yamdadh and all other names of the weapons fro the destruction of the warriors, Thou hast folded up and bound all their power in Thyself.24.

ਬਾਂਕ ਬਜ੍ਰ ਬਿਛੂਓ ਬਿਸਿਖਿ ਬਿਰਹਬਾਨ ਸਭ ਰੂਪ ॥ ਜਿਨ ਕੋ ਤੁਮ ਕਿਰਪਾ ਕਰੀ ਭਏ ਜਗਤ ਕੇ ਭੂਪ ॥੨੫॥
बांक बज्र बिछूओ बिसिखि बिरहबान सभ रूप ॥ जिन को तुम किरपा करी भए जगत के भूप ॥२५॥
Baank, Bajar, Bichhuaa and the shafts of love, on whomsoever Thou didst shower Thy Grace, they all became the Sovereigns of the world.25.


ਸ਼ਸਤ੍ਰ ਸ਼ੇਰ ਸਮਰਾਂਤ ਕਰਿ ਸਿੱਪਰਾਰਿ ਸ਼ਮਸ਼ੇਰ ॥ ਮੁਕਤ ਜਾਲ ਜਮ ਕੇ ਭਏ ਜਿਮੈ ਕਹਿਯੋ ਇਕ ਬੇਰ ॥੨੬॥
शसत्र शेर समरांत करि सि्परारि शमशेर ॥ मुकत जाल जम के भए जिमै कहियो इक बेर ॥२६॥
The lion is Thy weapons like the sword in the war, which destroys the enemies; he, on whom, Thou didst shower Thy Grace, he was redeemed from th noose of Yama.26.

ਸੈਫ ਸਰੋਹੀ ਸ਼ੱਤ੍ਰ ਅਰਿ ਸਾਰੰਗਾਰਿ ਜਿਹ ਨਾਮ ॥ ਸਦਾ ਹਮਾਰੇ ਚਿਤ ਬਸੋ ਸਦਾ ਕਰੋ ਮਮ ਕਾਮ ॥੨੭॥
सैफ सरोही श्त्र अरि सारंगारि जिह नाम ॥ सदा हमारे चित बसो सदा करो मम काम ॥२७॥
Thou art the Saif and Sarohi and Thy Name is the destroyer of the enemies; You abide in our heart and fulfil our tasks.27.

ਇਤਿ ਸ੍ਰੀ ਨਾਮ ਮਾਲਾ ਪੁਰਾਣੇ ਸ੍ਰੀ ਭਗਉਤੀ ਉਸਤਤ ਪ੍ਰਿਥਮ ਧਿਆਇ ਸਮਾਪਤਮ ਸਤੁ ਸੁਭਮ ਸਤੁ ॥
इति स्री नाम माला पुराणे स्री भगउती उसतत प्रिथम धिआइ समापतम सतु सुभम सतु ॥
End of the first chapter entitled "The Praise of the Primal Power" in Shri Nam-Mala Purana.

Sri Dasam Granth, page 1357
http://www.sridasam.org/dasam?Action=Page&p=1357

 

Sikhs in China

The article below was taken from http://www.sikhphilosophy.net/sikh-heritage/32325-sikhs-in-history-of-china-print.html
I originally read the article on www.Sikhnn.com but later found that the author's work was plagarized by Gill Sahib and it seems www.sikhnn.com just posted the plagarized work by mistake. I have met and worked with some Chinese-Americans who have shown interest in Sikhism. Well, the message of Guru Granth Sahib is universal and was never intended for just Indians, Punjabis etc. It makes me proud and feel blessed to be born in Punjab and India, part the land where our great Gurus walked, lived, preached and sacrificed their lives. I want to stress that I feel no better or worse Sikh than any other Sikh be him or her is a Chinese Sikh or a White Sikh or a Black Sikh or an Indian or a Sikh from other race, culture or land. In future, I have no doubt there may be better Sikhs in other parts of the World than in Punjab or India and there will be more Sikhs outside of India than in India. A Sikh of the Guru is a Sikh, no matter what color, class, culture, caste, gender, or land he or she comes from; be it chamar, lohar, jatt, rajput, tarkhan, brahaman, mazbi, khatri (kashatrya as some call it) and so on; or be it Mexican, Russian, Chinese, Indian, American, Canadian, African, Turkish..; be it president, prime minisiter, electrician, mechanic, sweeper, cook or a farmer. The creator that creator you created me and others or as some call it "the other person is you".

We all know of Guru Nanak Sahib travelling as far as Tibet and presence of Gurdwara in Tibet and how Tibetan Buddhists hold Guru Nanak Sahib in high regard with honors like Nanaklama. I do wish though that Chinese would move out of Tibet and give Tibet a complete autonomy, but that is another issues all together and has nothing to do with Sikhs or Sikhism in China.

Anyways, here is the article and don't forget to check out the pictures and a painting of Sikh soldiers in the 1860's in Hongkong at the end:

THE HISTORY OF SIKHS IN CHINA
Sikhs, in History of China

2 Attachment(s)
The History Of Sikhs In China

For the first time any credible piece of Sikh history in China ever written, was by me back in 2002/2003, in the form of the following article.But I was rather suprised to find this on a net

[http://forum.desicomments.com/archiv.../t-12957.html] presented by a GILL SAAB as HIS piece of work.Talk of plagarising!I am now sharing this with SPN readers.

It is obvious through recollections of old annals of China, that Sikhs had become closely associated with the Policing of Shanghai and the british interests in China.It is common knowledge the Sikhs were extensively recruited for the many British military campaigns fought on Indian and foreign soils.The Sikhs had impressed the british officers with their fearsome, martial persona and adept ability at mastering the drill.

It was this character of the proud Sikh soldier that prompted British administrators to consider Sikhs as an appropriate racial catgeory to recruit from for the para-military policing needs of Shanghai.

The Sikh appearance and presence was effective, in the opinion of the British, in intimidating the Chinese secret Societies and deterring criminal activities.Very little has been written about this role of Sikhs in policing Shanghai, and far more less about their history in China.

It is on record that Sikhs soldiers were used to fight in some of the opium
wars with the Chinese by the British towards the end of the opium wars in 1848 circa.

Some of the present day Sikh heartlands of the Punjab were already under the East India Company, east of the Satluj and further South East of Beas, before the Sikh wars.These areas did not form part of the Sikh empire.It leads me to believe, there were already some Sikh units raised by the British from these regions.Their role during the Anglo Sikh wars is also very ambigous; both the british and Sikh sources have played these down in history.These Sikh units may have been the forward units of attack upon the Sikh Raj Forces in the wars between the Sikh raj and the British.The same units were latter vanguard of the British units in the Opium wars.

But by 1851 another rebellion called the Taiping rebellion started against
the British and other Europeans, and to quell this the British brought in The Ludhiana Regiment.There is a picture of the Sikhs from the Ludhiana taken around1860 in China on record;where they are shown resting by some bombed out buildings.

The Sikhs standing tall and being tough and burly had a good effect upon the usually sly and naughty prankish gangsterish section of chinese population, who created a nuisance generally. The British began to recruit more Sikhs to police at the the international settlement at Shanghai . This was often called The Shanghai International Police.

The force, initially composed of Europeans, mainly Britons, and after 1864 including Chinese, was over the next 90 years expanded to include a Sikh Branch (established 1884), from officers who retired or left from Sikh military detachments in China. This force reached about 800 men, almost all Sikhs. The Sikhs were very effective in keeping the generally lawless elements of the population, under effective control.

The Chinese had no respect neither the etiquette to understand the rules and regulations of the administration, and would spit and urinate anywhere. The rickshaw riders would ride like wild mad riders and often cause unnecessary traffic chaos. Often a Sikh policeman would catch hold of two of unruly riders and lift them up to bang their heads together , that was enough to put fear into the chinese. When gangs of unruly Chinese gathered to create a nuisance with gambling or loud arguments , the appearance of a single majestic looking Sikh in their red turbans, was enough to send the mobs fleeing. It was apparent the British had given their Sikh police a free hand in dealing with Chinese, and
the Sikhs did not take this lightly. The police had no sympathy for the
unruly elements of the Chinese, who were seen as nothing more than opium smoking lay abouts involved in mostly gambling or opium gang activities.

More Sikhs armed with heavy sticks were employed as riot police in the
rough-and-tumble streets of Shanghai.[1930] The British police instructor, William Ewart Fairbairn, a pioneer in close-quarters battle and riot police
tactics, found the Sikhs to be very effective at quelling disturbances due to their gatka-driven skills.

The Chinese referred to Sikhs as Hong Tou A-San — a reference to their red turbans (Hong means red in Mandarin while Tou refers to the head), therefore they were called the red turbanned devils.

An excerpt from Sin City, by Ralph Shaw, a British journalist in Shanghai
from 1937 to 1949, reflects full of racial slurs, as was typical of the
colonial racist administration which in these times are unacceptable;- "The Sikhs had a vey large community in Shanghai. Most of them were in the police. Others were watchmen. They were British subjects because India was part of the Empire. The ex-soldiers amongst them had been recruited for police service, on traffic duties, in the riot squad or the mounted section, and on retirement from the force they found their services in demand as bank guards, security men on the wharves, at the city's warehouses and the big business hongs or as commissionaires at hotels, restaurants and night-clubs. The Sikhs loved making money. They lent it but at such exorbitant rates of interest that their debtors, who were plentiful, were likely to remain insolvent for the remainder of their natural lives. Every other Sikh had a sideline - money-lending. This produced
many appearances in court as plaintiffs against Empire citizens who had
defaulted on promissory notes.

Judge Grant-Jones administered the law in conformity with the strict
principles of British justice. Nevertheless he never missed an opportunity to express astonishment - and stern condemnation - of some rates of interest levied by some scruplous Sikhs or to question their veracity under oath.

On one occasion a big, bearded Sikh moneylender was addressed by the judge:

'The extent of your extortion has only been equaled by the amount of the
fabrications you have given in evidence. One day I will meet a member of your community who will tell me the truth, the whole truth and nothing but the truth, an occasion which I shall celebrate as the miraculous attainment of the impossible.'

Then the judge would look over to me - he knew me as a shorthand writer just to make sure that I'd got down what he wanted to be printed. A slight nod from me and he would continue the hearing.

By 1890s, there is no doubt there was a thriving community of a few
thousands of Sikhs in Shanghai . The first Gurdwara went up in the same year. According to the records of a building in Shanghai, this was at at 326 Dong Bao Xing Road . This is the Gurdwara referred to by Dhian Chand , an Indian Hockey player who visited the gurdwara in 1932.He writes" ...The atmosphere in the city was quite tense due to the Sino-Japnese clash over Manchuria . We were told to keep within bounds and avoid any trouble spots. We visited a very large Sikh Gurduara on the outskirts of the city. It was said to be the oldest Gurdwara in Shanghai . The Gurdwara had suffered much damage in clashes between the Chinese and Japanese soldiers. As we came out of the Gurduara , Japanese soldiers eyed us with suspicion. We had lunch on board our ship and
sailed for Kobe at about 4 pm "The records of the Gurdwara at this site are still available on some Chinese sites.

On the outbreak of the Boxer Rising; in China in the summer of 1900, Sikh
troops were dispatched from India to China to join the international forces engaged in relieving the legations besieged at Peking and suppressing the
rebellion.

The 14th Sikhs, under Colonel Hogge, left Nowshera by train on the 7th of July for Bombay . However, Lieutenant Currie contracted cholera during a halt at Khandwa and the Regiment had to be, segregated and their departure to China was delayed. The Regiment embarked in the'S.S. Formosa' at Bombay on the 12th of August and sailed to Shanghai via Singapore and Hong Kong. The 14th Sikhs disembarked on the 6th of September and went into camps just outside the International Settlement. By this time the besieged legations at Peking had been relieved and there was very little further fighting. The Sikhs were the leading units in this lifting of the seize.This is shown in the Hollywood film made in the late 60s, named Boxer Rebellion.

The 14th Sikh Regiment joined the 2nd Sikh/British Brigade, which was at
that time garrisoned at Shanghai . Conditions there were entirely peaceful and the Brigade remained there until April, 1901. For the British officers the seven months spent in this city were a most pleasant period. There were excellent facilities for sport and games, and hospitality abounded.

By the spring of 1901 it was decided to reduce the British forces in China
and the 2nd Brigade was broken up. However, the 14th Sikhs were amongst those regiments selected to remain in China and were transferred farther north.

The Regiment left Shanghai by sea for Taku and then proceeded by train to Yangtsun, where it was responsible for protecting the Peking-Tientsin railway, which was at that time a British responsibility. The Sikhs were split up into small detachments over a large section of the railway and were employed in patrolling the railway line and occasional expeditions after bandits. There are several pictures available showing the heavily burly turbanned Sikhs in warm clothing patrolling the Peking Tientsin railway line.

The 14th Sikhs finally left China on the 29th of July, 1902 , sailing from
Taku on the Royal Indian Marine ship Clive.

It must also be remembered many Sikhs headed for Shanghai on their way to Vancouver and Fiji Islands. Many Sikhs from Shanghai joined the Koma Gata Maru alias Guru Nanak Jahaz as it was renamed by Baba Gurdit Singh on their way to the West coast of USA and Canada . There was permanently a very large Sikh community in Shanghai, until the late 60s when the Mao Revolution made it necessary for them to leave China altogther.

In these present time there is already an appearance of Sikhs being noticed in China especially at major Hotels in Peking and Shanghai and Wenzhou , where they serve as door men, and concierge handlers and are asked to wear their turbans to give the authentics of the 1930s era. One such Sikh working in Peking says "Sometimes when really old, over 70-years-old, Chinese walk by, they are very happy and tell me that they remember seeing Sikhs like me on the streets in their youth"

The Sikh troops played a major role in lifting the seize of Shanghai and
Peking at the turn of the century. By 1930s there were said to be two more Gurdwaras in Shanghai . More Gurdwaras sprang up-one in Canton and one in Taku. Many of the Sikhs married local Chinese women and settled peacefully there. With the communists arriving many families left China by way of Singapore and Penang . Many of them would alight at Singapore and Penang to refresh, as dozens of Guru Granth saroops were carried by these families back from China . But a substantial number of Sikhs who were Chinese state citizens stayed back and appeared to have lived peacefully until 1963, when the Red revolution agitations took place. These news are on record in the New Straits Times newspaper of Malaysia in 1963

May I also mention a Sikh, by the name of Dara Singh from Taiping, in Malaysia went to China and joined the Kuomintang army to fight the communists and was promoted to the rank of a colonel by Chaing kai Shek.He spoke Chinese very fluently and on return married a Chinese lady.

By 1963, there were still about 1200 Sikh families living in China. However
in the decades that followed the founding of the People's Republic of China , the country's Sikh population virtually disappeared slowly . As Hindi-Chini Bhai Bhai transmuted into Hindi-Chini Bye-Bye, the mutual animosity that followed the Sino-Indian border war led to Indian faces in Chinese cities becoming notable only for their absence.

But the Sino-Indian war and later the red revolution made it impossible for
Indians to stay on in China . The Gurdwaras in Canton and the other cities were shut down, followed by the Shanghai Gurduara lastly. Another stream of Sikhs was seen leaving to Hong Kong and Manila , and some on their way to India via Malaysia and Singapore .

It was in late 1963, the Straits Times carried an article about the last
batch of Sikhs, about 260, many with Chinese wives left Shanghai back to India , via Hong Kong by air. It was reported they carried the last of Saroop of Guru Granth sahib along with them shutting the last Sikh Gurdwara , in Shanghai
.

For many years I have been trying to trace the location of these Gurdwaras in china with out success. I was offered a fully paid trip to go to China in 2003 by one Sikh to research this, but I could not do that on some one else's expense .I refused I hope to be able to go in about two years time as I plan to take early retirement.

It was only not too long ago, I came across a more definite address for one of the Gurdwaras in Shanghai as at Dong Bao Xing Road.I also have a picture of the Sikh Gurdwara that was set up in the International settlement. It is quite majestic building with many Sikhs gathered outside. However, I am not able to establish its address. I have also obtained another picture which I am told is a Sikh Gurdwara in Shanghai , but I am not quite sure about that cl It is in color, I was told it no longer is a Gurdwara and appears to be in the middle of a built up city center.
According to E. Denison and Y. R. Guang’s BUILDING SHANGHAI, the original site for the Gurdwara was a graveyard thus construction had been delayed again and again as they need approval to remove the graves. Built by Robert Turner, the Gurdwara (A Sikh Temple) was opened on 30th June, 1908.

This is what I got in my type search for word "sikh":
http://www.disappearingcorners.com/?s=sikh

Gordon Road Police Station:
http://www.disappearingcorners.com/gordon-road-police-station/

Picture of Dongbaoxing-road-Gurdwara:

http://www.disappearingcorners.com/dongbaoxing-road-gurdwara/

Picture of Kangding-road-Gurdwara:

http://www.disappearingcorners.com/kangding-road-gurdwara/

Here is a paintng of Sikh Cavalary Soldiers in China in the 1860's:
http://www.printsoldandrare.com/hongkong/021hong.jpg

Names of Lord

This is a little silly question, how many names of God are in Sikh scriptures Sri Guru Granth Sahib? Or for that matter, in other all other religious scrpitures of the World, Bible, Koran, Gita, Torah, Buddhist scriptures and others I don't know about. In Chjristinity, I know some such as Hallaluha, Emanuel etc. In Hindusim, Sikhism, Jainism, there is Ishwar, Prabhu, Swami etc. Sikhs also remember God with names associated with His actions such as palanhaar, karanhaar, karawanhaar, daata, devanhaar, kirpadhaar, Sirjanhaar and so on.

Sikhiwiki link lists some popular ones and mentions that there are hundreds but I still was not satisfied. Sri Guru Granth Sahib Ji teaches us that the names of lord are many:


ਕਿੰਤੇ ਨਾਮਾ ਅੰਤੁ ਨ ਜਾਣਿਆ ਤੁਮ ਸਰਿ ਨਾਹੀ ਅਵਰੁ ਹਰੇ ॥ किंते नामा अंतु न जाणिआ तुम सरि नाही अवरु हरे ॥ Kinṯe nāmā anṯ na jāṇi▫ā ṯum sar nāhī avar hare. You have so many Names, Lord, I do not know their limit. There is no other equal to You.

Sri Guru Granth Sahib, Page 877

There are even more that we don't even think about in normal life. Even if you read "Jaap Sahib" the bani of Guru Gobind Singh Ji, you can find hundreds of descriptions and salutaions to Waheguru Ji in many ways by Satguru Ji. Jaap Sahib starts with descrition of Lord in many ways:

Sri Dasam Granth Sahib
ਦਸਮ ਗਰੰਥ ਸਾਹਿਬ
दसम गरंथ साहिब
DASAM GRANTH SAHIB

ਮੁਖ ਭਾਗ 1
मुख भाग 1
CHAPTER 1

ਜਾਪੁ ਸਾਹਿਬ
जापु साहिब
JAPU SAHIB

ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥
ੴ सतिगुर प्रसादि ॥
The Lord is One and He can be attained through the grace of the true Guru.

ਸ੍ਰੀ ਵਾਹਿਗੁਰੂ ਜੀ ਕੀ ਫ਼ਤਹ ॥
स्री वाहिगुरू जी की फ़तह ॥
The Lord is One and the victory is of the Lord.

ਜਾਪੁ ॥
जापु ॥
NAME OF THE BANI.

ਸ੍ਰੀ ਮੁਖਵਾਕ ਪਾਤਿਸਾਹੀ ੧੦ ॥
स्री मुखवाक पातिसाही १० ॥
The sacred utterance of The Tenth Sovereign:

ਛਪੈ ਛੰਦ ॥ ਤ੍ਵਪ੍ਰਸਾਦਿ ॥
छपै छंद ॥ त्वप्रसादि ॥
CHHAPAI STANZA. BY THY GRACE

ਚੱਕ੍ਰ ਚਿਹਨ ਅਰੁ ਬਰਨ ਜਾਤਿ ਅਰੁ ਪਾਤਿ ਨਹਿਨ ਜਿਹ ॥
च्क्र चिहन अरु बरन जाति अरु पाति नहिन जिह ॥
He who is without mark or sign, He who is without caste or line.

ਰੂਪ ਰੰਗ ਅਰੁ ਰੇਖ ਭੇਖ ਕੋਊ ਕਹਿ ਨ ਸਕਤਿ ਕਿਹ ॥
रूप रंग अरु रेख भेख कोऊ कहि न सकति किह ॥
He who is without colour or form, and without any distinctive norm.

ਅਚਲ ਮੂਰਤਿ ਅਨਭਉ ਪ੍ਰਕਾਸ ਅਮਿਤੋਜਿ ਕਹਿਜੈ ॥
अचल मूरति अनभउ प्रकास अमितोजि कहिजै ॥
He who is without limit and motion, All effulgence, non-descript Ocean.

ਕੋਟਿ ਇੰਦ੍ਰ ਇੰਦ੍ਰਾਣਿ ਸਾਹੁ ਸਾਹਾਣਿ ਗਣਿਜੈ ॥
कोटि इंद्र इंद्राणि साहु साहाणि गणिजै ॥
The Lord of millions of Indras and kings, the Master of all worlds and beings.

ਤ੍ਰਿਭਵਣ ਮਹੀਪ ਸੁਰ ਨਰ ਅਸੁਰ ਨੇਤਿ ਨੇਤਿ ਬਨ ਤ੍ਰਿਣ ਕਹਤ ॥
त्रिभवण महीप सुर नर असुर नेति नेति बन त्रिण कहत ॥
Each twig of the foliage proclaims: "Not this Thou art.


ਤ੍ਵ ਸਰਬ ਨਾਮ ਕਥੈ ਕਵਨ ਕਰਮ ਨਾਮ ਬਰਣਤ ਸੁਮਤਿ ॥੧॥
त्व सरब नाम कथै कवन करम नाम बरणत सुमति ॥१॥
All Thy Names cannot be told. One doth impart Thy Action-Name with benign heart.1.

In above line in the first stanza, Satguru Ji says that all of Lord's names can not be told.

Guru Ji even honored his "Khalsa" with a title of perfect "Satguru", "Khalsa mera satgur poora".

And, go even one step further, when one reads "Shastar Naam Maala" Guru Ji even bestowed the Kirpan, tupak, saif, saithi, teer and other weapons the title of "Pir" in the Bani of Dasam Granth.

Shastar Naam Mala

So, this is a great responsibility on a Khalsa to fullfil and walk in the footsteps of Guru Ji. Knowing when and how to use weapons, to defend, to fight, knowing when and how to meditate, to do jaap, do simran, do seva.

There is a story about Lord's name my mother always told me many times. It is a popular punjabi folktale about how this farmer couldn't remember the God's name "Jagdumba" so he kept recing the word "Khardumba" while doing godee (weeding the soil with trowel which is called "Rumba" or "Khardumba"). God was so pleased with his loving devotion that he was able get darshan or vision of the Lord.

Every message in Gurbani is about meditating on the name of Lord. In actuality, that is what life of a Sikh is all about. To recite, remember, sing, meditate on Lord's name, 24X7; while sleeping, while working, while eating, while studying; just sing His praise, sing Gurbani, remember remember Him, recite recite recite. That is the utlimate Bliss and ideal Sikh life! Sri Guru Hargobind Singh Ji Maharaj, and Sri Guru Gobind Singh Ji Maharaj added another layer to this which is to balance the spirituality with temporal righteous way of living as "Khalsa", names and references are many; Miri-Piri, the Sant-Sipahi (Saint-Soldier), Peace-Warrior, Bhagti-Shakti, Light-Lightening, Grace-Power, Karma-Dharma, Sardar-Sevadar but the meaning is the same. Acting in a righteous manner under the command of God. Every Sikh knows and understands that "Khalsa is of Waheguru and Victory belongs to Waheguru". So to me, Guru Ji's Khalsa is also another name of God.

I would like to end this with one of my favorite meditation from one of Yogi Bhajan's lectures where everyone is reciting:

Satnam Satnam Satnam Satnam
Satnam Satnam Waheguru

Satnam Satnam Satnam Satnam
Satnam Satnam Waheguru

Satnam Satnam Satnam Satnam
Satnam Satnam Waheguru

Satnam Satnam Satnam Satnam
Satnam Satnam Waheguru

Satnam Satnam Satnam Satnam
Satnam Satnam Waheguru

I live as a wild hunter, O Lord! Please save me, Waheguru!

Here is one of my favourite shabad "tera ek naam tarey sansar" as sung by Bhai Naranjan Singh Ji Jawadikalan Wale:
http://www.rajkaregakhalsa.net/audio/index.php?q=f&f=%2FKirtan%2FBhai+Niranjan+Singh+Jawadi+Kalan+wale%2FT-Z


ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੧ ਘਰੁ ੪ ॥ सिरीरागु महला १ घरु ४ ॥ Sirīrāg mėhlā 1 gẖar 4. Siree Raag, First Mehl, Fourth House:

ਏਕੁ ਸੁਆਨੁ ਦੁਇ ਸੁਆਨੀ ਨਾਲਿ ॥ एकु सुआनु दुइ सुआनी नालि ॥ Ėk su▫ān ḏu▫e su▫ānī nāl.
The dogs of greed are with me.

ਭਲਕੇ ਭਉਕਹਿ ਸਦਾ ਬਇਆਲਿ ॥ भलके भउकहि सदा बइआलि ॥ Bẖalke bẖa▫ukahi saḏā ba▫i▫āl. In the early morning, they continually bark at the wind.

ਕੂੜੁ ਛੁਰਾ ਮੁਠਾ ਮੁਰਦਾਰੁ ॥ कूड़ु छुरा मुठा मुरदारु ॥ Kūṛ cẖẖurā muṯẖā murḏār. Falsehood is my dagger; through deception, I eat the carcasses of the dead.

ਧਾਣਕ ਰੂਪਿ ਰਹਾ ਕਰਤਾਰ ॥੧॥ धाणक रूपि रहा करतार ॥१॥ Ḏẖāṇak rūp rahā karṯār. ||1||
I live as a wild hunter, O Creator! ||1||

ਮੈ ਪਤਿ ਕੀ ਪੰਦਿ ਨ ਕਰਣੀ ਕੀ ਕਾਰ ॥ मै पति की पंदि न करणी की कार ॥ Mai paṯ kī panḏ na karṇī kī kār.I have not followed good advice, nor have I done good deeds.

ਹਉ ਬਿਗੜੈ ਰੂਪਿ ਰਹਾ ਬਿਕਰਾਲ ॥ हउ बिगड़ै रूपि रहा बिकराल ॥ Ha▫o bigṛai rūp rahā bikrāl. I am deformed and horribly disfigured.

ਤੇਰਾ ਏਕੁ ਨਾਮੁ ਤਾਰੇ ਸੰਸਾਰੁ ॥ तेरा एकु नामु तारे संसारु ॥ Ŧerā ek nām ṯāre sansār. Your Name alone, Lord, saves the world.

ਮੈ ਏਹਾ ਆਸ ਏਹੋ ਆਧਾਰੁ ॥੧॥ ਰਹਾਉ ॥ मै एहा आस एहो आधारु ॥१॥ रहाउ ॥ Mai ehā ās eho āḏẖār. ||1|| rahā▫o. This is my hope; this is my support. ||1||Pause||

ਮੁਖਿ ਨਿੰਦਾ ਆਖਾ ਦਿਨੁ ਰਾਤਿ ॥ मुखि निंदा आखा दिनु राति ॥ Mukẖ ninḏā ākẖā ḏin rāṯ. With my mouth I speak slander, day and night.

ਪਰ ਘਰੁ ਜੋਹੀ ਨੀਚ ਸਨਾਤਿ ॥ पर घरु जोही नीच सनाति ॥ Par gẖar johī nīcẖ sanāṯ. I spy on the houses of others-I am such a wretched low-life!

ਕਾਮੁ ਕ੍ਰੋਧੁ ਤਨਿ ਵਸਹਿ ਚੰਡਾਲ ॥ कामु क्रोधु तनि वसहि चंडाल ॥ Kām kroḏẖ ṯan vasėh cẖandāl. Unfulfilled sexual desire and unresolved anger dwell in my body, like the outcasts who cremate the dead.

ਧਾਣਕ ਰੂਪਿ ਰਹਾ ਕਰਤਾਰ ॥੨॥ धाणक रूपि रहा करतार ॥२॥ Ḏẖāṇak rūp rahā karṯār. ||2||
I live as a wild hunter, O Creator! ||2||

ਫਾਹੀ ਸੁਰਤਿ ਮਲੂਕੀ ਵੇਸੁ ॥ फाही सुरति मलूकी वेसु ॥ Fāhī suraṯ malūkī ves. I make plans to trap others, although I appear gentle.

ਹਉ ਠਗਵਾੜਾ ਠਗੀ ਦੇਸੁ ॥ हउ ठगवाड़ा ठगी देसु ॥ Ha▫o ṯẖagvāṛā ṯẖagī ḏes. I am a robber-I rob the world.

ਖਰਾ ਸਿਆਣਾ ਬਹੁਤਾ ਭਾਰੁ ॥ खरा सिआणा बहुता भारु ॥ Kẖarā si▫āṇā bahuṯā bẖār. I am very clever-I carry loads of sin.

ਧਾਣਕ ਰੂਪਿ ਰਹਾ ਕਰਤਾਰ ॥੩॥ धाणक रूपि रहा करतार ॥३॥ Ḏẖāṇak rūp rahā karṯār. ||3|| I live as a wild hunter, O Creator! ||3||

ਮੈ ਕੀਤਾ ਨ ਜਾਤਾ ਹਰਾਮਖੋਰੁ ॥ मै कीता न जाता हरामखोरु ॥ Mai kīṯā na jāṯā harāmkẖor. I have not appreciated what You have done for me, Lord; I take from others and exploit them.

ਹਉ ਕਿਆ ਮੁਹੁ ਦੇਸਾ ਦੁਸਟੁ ਚੋਰੁ ॥ हउ किआ मुहु देसा दुसटु चोरु ॥ Ha▫o ki▫ā muhu ḏesā ḏusat cẖor. What face shall I show You, Lord? I am a sneak and a thief.

ਨਾਨਕੁ ਨੀਚੁ ਕਹੈ ਬੀਚਾਰੁ ॥ नानकु नीचु कहै बीचारु ॥ Nānak nīcẖ kahai bīcẖār. Nanak describes the state of the lowly.

ਧਾਣਕ ਰੂਪਿ ਰਹਾ ਕਰਤਾਰ ॥੪॥੨੯॥ धाणक रूपि रहा करतार ॥४॥२९॥ Ḏẖāṇak rūp rahā karṯār. ||4||29|| I live as a wild hunter, O Creator! ||4||29||

What is Amrit? Why does this World keep drowning itself in wine, whiskey, lahn, beer and drugs? I think it is depression and cure is below if you are smart and fortunate to find it.

ਮਃ ੩ ॥ मः ३ ॥ Mėhlā 3. Third Mehl:

ਸਤਿਗੁਰੂ ਫੁਰਮਾਇਆ ਕਾਰੀ ਏਹ ਕਰੇਹੁ ॥ सतिगुरू फुरमाइआ कारी एह करेहु ॥ Saṯgurū furmā▫i▫ā kārī eh karehu. The True Guru has commanded us to do this:

ਗੁਰੂ ਦੁਆਰੈ ਹੋਇ ਕੈ ਸਾਹਿਬੁ ਸੰਮਾਲੇਹੁ ॥ गुरू दुआरै होइ कै साहिबु समालेहु ॥ Gurū ḏu▫ārai ho▫e kai sāhib sammālehu. through the Guru's Gate, meditate on the Lord Master.

ਸਾਹਿਬੁ ਸਦਾ ਹਜੂਰਿ ਹੈ ਭਰਮੈ ਕੇ ਛਉੜ ਕਟਿ ਕੈ ਅੰਤਰਿ ਜੋਤਿ ਧਰੇਹੁ ॥ साहिबु सदा हजूरि है भरमै के छउड़ कटि कै अंतरि जोति धरेहु ॥ Sāhib saḏā hajūr hai bẖarmai ke cẖẖa▫uṛ kat kai anṯar joṯ ḏẖarehu. The Lord Master is ever-present. He tears away the veil of doubt, and installs His Light within the mind.

ਹਰਿ ਕਾ ਨਾਮੁ ਅੰਮ੍ਰਿਤੁ ਹੈ ਦਾਰੂ ਏਹੁ ਲਾਏਹੁ ॥ हरि का नामु अम्रितु है दारू एहु लाएहु ॥ Har kā nām amriṯ hai ḏārū ehu lā▫ehu. The Name of the Lord is Ambrosial Nectar - take this healing medicine!

ਸਤਿਗੁਰ ਕਾ ਭਾਣਾ ਚਿਤਿ ਰਖਹੁ ਸੰਜਮੁ ਸਚਾ ਨੇਹੁ ॥ सतिगुर का भाणा चिति रखहु संजमु सचा नेहु ॥ Saṯgur kā bẖāṇā cẖiṯ rakẖahu sanjam sacẖā nehu. Enshrine the Will of the True Guru in your consciousness, and make the True Lord's Love your self-discipline.

ਨਾਨਕ ਐਥੈ ਸੁਖੈ ਅੰਦਰਿ ਰਖਸੀ ਅਗੈ ਹਰਿ ਸਿਉ ਕੇਲ ਕਰੇਹੁ ॥੨॥ नानक ऐथै सुखै अंदरि रखसी अगै हरि सिउ केल करेहु ॥२॥ Nānak aithai sukẖai anḏar rakẖsī agai har si▫o kel karehu. ||2|| O Nanak, you shall be kept in peace here, and hereafter, you shall celebrate with the Lord. ||2||

ਪਉੜੀ ॥ पउड़ी ॥ Pa▫oṛī. Pauree:

ਆਪੇ ਭਾਰ ਅਠਾਰਹ ਬਣਸਪਤਿ ਆਪੇ ਹੀ ਫਲ ਲਾਏ ॥ आपे भार अठारह बणसपति आपे ही फल लाए ॥ Āpe bẖār aṯẖārah baṇaspaṯ āpe hī fal lā▫e. He Himself is the vast variety of Nature, and He Himself makes it bear fruit.

ਆਪੇ ਮਾਲੀ ਆਪਿ ਸਭੁ ਸਿੰਚੈ ਆਪੇ ਹੀ ਮੁਹਿ ਪਾਏ ॥ आपे माली आपि सभु सिंचै आपे ही मुहि पाए ॥ Āpe mālī āp sabẖ sincẖai āpe hī muhi pā▫e. He Himself is the Gardener, He Himself irrigates all the plants, and He Himself puts them in His mouth.

ਆਪੇ ਕਰਤਾ ਆਪੇ ਭੁਗਤਾ ਆਪੇ ਦੇਇ ਦਿਵਾਏ ॥ आपे करता आपे भुगता आपे देइ दिवाए ॥ Āpe karṯā āpe bẖugṯā āpe ḏe▫e ḏivā▫e. He Himself is the Creator, and He Himself is the Enjoyer; He Himself gives, and causes others to give.

ਆਪੇ ਸਾਹਿਬੁ ਆਪੇ ਹੈ ਰਾਖਾ ਆਪੇ ਰਹਿਆ ਸਮਾਏ ॥ आपे साहिबु आपे है राखा आपे रहिआ समाए ॥ Āpe sāhib āpe hai rākẖā āpe rahi▫ā samā▫e. He Himself is the Lord and Master, and He Himself is the Protector; He Himself is permeating and pervading everywhere.

ਜਨੁ ਨਾਨਕ ਵਡਿਆਈ ਆਖੈ ਹਰਿ ਕਰਤੇ ਕੀ ਜਿਸ ਨੋ ਤਿਲੁ ਨ ਤਮਾਏ ॥੧੫॥ जनु नानक वडिआई आखै हरि करते की जिस नो तिलु न तमाए ॥१५॥ Jan Nānak vadi▫ā▫ī ākẖai har karṯe kī jis no ṯil na ṯamā▫e. ||15|| Servant Nanak speaks of the greatness of the Lord, the Creator, who has no greed at all. ||15||

ਸਲੋਕ ਮਃ ੩ ॥ सलोक मः ३ ॥ Salok mėhlā 3. Shalok, Third Mehl:

ਮਾਣਸੁ ਭਰਿਆ ਆਣਿਆ ਮਾਣਸੁ ਭਰਿਆ ਆਇ ॥ माणसु भरिआ आणिआ माणसु भरिआ आइ ॥ Māṇas bẖari▫ā āṇi▫ā māṇas bẖari▫ā ā▫e. One person brings a full bottle, and another fills his cup.

ਜਿਤੁ ਪੀਤੈ ਮਤਿ ਦੂਰਿ ਹੋਇ ਬਰਲੁ ਪਵੈ ਵਿਚਿ ਆਇ ॥ जितु पीतै मति दूरि होइ बरलु पवै विचि आइ ॥ Jiṯ pīṯai maṯ ḏūr ho▫e baral pavai vicẖ ā▫e. Drinking the wine, his intelligence departs, and madness enters his mind;

ਆਪਣਾ ਪਰਾਇਆ ਨ ਪਛਾਣਈ ਖਸਮਹੁ ਧਕੇ ਖਾਇ ॥ आपणा पराइआ न पछाणई खसमहु धके खाइ ॥ Āpṇā parā▫i▫ā na pacẖẖāṇ▫ī kẖasmahu ḏẖake kẖā▫e. he cannot distinguish between his own and others, and he is struck down by his Lord and Master.

ਜਿਤੁ ਪੀਤੈ ਖਸਮੁ ਵਿਸਰੈ ਦਰਗਹ ਮਿਲੈ ਸਜਾਇ ॥ जितु पीतै खसमु विसरै दरगह मिलै सजाइ ॥ Jiṯ pīṯai kẖasam visrai ḏargėh milai sajā▫e. Drinking it, he forgets his Lord and Master, and he is punished in the Court of the Lord.

ਝੂਠਾ ਮਦੁ ਮੂਲਿ ਨ ਪੀਚਈ ਜੇ ਕਾ ਪਾਰਿ ਵਸਾਇ ॥ झूठा मदु मूलि न पीचई जे का पारि वसाइ ॥ Jẖūṯẖā maḏ mūl na pīcẖ▫ī je kā pār vasā▫e. Do not drink the false wine at all, if it is in your power.

ਨਾਨਕ ਨਦਰੀ ਸਚੁ ਮਦੁ ਪਾਈਐ ਸਤਿਗੁਰੁ ਮਿਲੈ ਜਿਸੁ ਆਇ ॥ नानक नदरी सचु मदु पाईऐ सतिगुरु मिलै जिसु आइ ॥ Nānak naḏrī sacẖ maḏ pā▫ī▫ai saṯgur milai jis ā▫e. O Nanak, the True Guru comes and meets the mortal; by His Grace, one obtains the True Wine.

ਸਦਾ ਸਾਹਿਬ ਕੈ ਰੰਗਿ ਰਹੈ ਮਹਲੀ ਪਾਵੈ ਥਾਉ ॥੧॥ सदा साहिब कै रंगि रहै महली पावै थाउ ॥१॥ Saḏā sāhib kai rang rahai mahlī pāvai thā▫o. ||1|| He shall dwell forever in the Love of the Lord Master, and obtain a seat in the Mansion of His Presence. ||1||