Shivpreet Singh
Shivpreet Singh
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Sunflower Poems

I visited my uncle's house last weekend for a family gathering. The first one during this pandemic. His backyard opens into the hills and noticed that there were so many stalks of dead sunflowers.  Tall, dark and dead.  I thought of a sunflower poem by William Blake I had just recently read and bumped into Allen Ginsberg's Sunflower Sutra. I was obviously reminded of the Buddhist Lotus Sutra. 


Ah! Sun-flower

William Blake

Ah Sun-flower! weary of time,
Who countest the steps of the Sun:
Seeking after that sweet golden clime
Where the travellers journey is done. 

Where the Youth pined away with desire,
And the pale Virgin shrouded in snow: 
Arise from their graves and aspire, 
Where my Sun-flower wishes to go.


Sunflower Sutra

by Allen Ginsberg

I walked on the banks of the tincan banana dock and sat down under the huge shade of a Southern Pacific locomotive to look for the sunset over the box house hills and cry.

Jack Kerouac sat beside me on a busted rusty iron pole, companion, we thought the same thoughts of the soul, bleak and blue and sad-eyed, surrounded by the gnarled steel roots of trees of machinery.

The only water on the river mirrored the red sky, sun sank on top of final Frisco peaks, no fish in that stream, no hermit in those mounts, just ourselves rheumy-eyed and hung-over like old bums on the riverbank, tired and wily.

Look at the Sunflower, he said, there was a dead gray shadow against the sky, big as a man, sitting dry on top of a pile of ancient sawdust–

–I rushed up enchanted–it was my first sunflower, memories of Blake–my visions–Harlem

and Hells of the Eastern rivers, bridges clanking Joes greasy Sandwiches, dead baby carriages, black treadless tires forgotten and unretreaded, the poem of the riverbank, condoms & pots, steel knives, nothing stainless, only the dank muck and the razor-sharp artifacts passing into the past–

and the gray Sunflower poised against the sunset, crackly bleak and dusty with the smut and smog and smoke of olden locomotives in its eye–

corolla of bleary spikes pushed down and broken like a battered crown, seeds fallen out of its face, soon-to-be-toothless mouth of sunny air, sunrays obliterated on its hairy head like a dried wire spiderweb,

leaves stuck out like arms out of the stem, gestures from the sawdust root, broke pieces of plaster fallen out of the black twigs, a dead fly in its ear,

Unholy battered old thing you were, my sunflower O my soul, I loved you then!

The grime was no man’s grime but death and human locomotives,

all that dress of dust, that veil of darkened railroad skin, that smog of cheek, that eyelid of black mis'ry, that sooty hand or phallus or protuberance of artificial worse-than-dirt–industrial– modern–all that civilization spotting your crazy golden crown–

and those blear thoughts of death and dusty loveless eyes and ends and withered roots below, in the home-pile of sand and sawdust, rubber dollar bills, skin of machinery, the guts and innards of the weeping coughing car, the empty lonely tincans with their rusty tongues alack, what more could I name, the smoked ashes of some cock cigar, the cunts of wheelbarrows and the milky breasts of cars, wornout asses out of chairs & sphincters of dynamos–all these

entangled in your mummied roots–and you standing before me in the sunset, all your glory in your form!

A perfect beauty of a sunflower! a perfect excellent lovely sunflower existence! a sweet natural eye to the new hip moon, woke up alive and excited grasping in the sunset shadow sunrise golden monthly breeze!

How many flies buzzed round you innocent of your grime, while you cursed the heavens of your railroad and your flower soul?

Poor dead flower? when did you forget you were a flower? when did you look at your skin and decide you were an impotent dirty old locomotive? the ghost of a locomotive? the specter and shade of a once powerful mad American locomotive?

You were never no locomotive, Sunflower, you were a sunflower!

And you Locomotive, you are a locomotive, forget me not!

So I grabbed up the skeleton thick sunflower and stuck it at my side like a scepter,

and deliver my sermon to my soul, and Jack’s soul too, and anyone who’ll listen,

–We’re not our skin of grime, we’re not our dread bleak dusty imageless locomotive, we’re all golden sunflowers inside, blessed by our own seed & hairy naked accomplishment-bodies growing into mad black formal sunflowers in the sunset, spied on by our eyes under the shadow of the mad locomotive riverbank sunset Frisco hilly tincan evening sitdown vision.


More: https://www.gradesaver.com/allen-ginsbergs-poetry/study-guide/summary-sunflower-sutra

Lotus Sutra


What is the Lotus Sutra from https://www.nichiren.or.jp/english/teachings/sutra/

The Lotus Sutra is one of the most important sutras in Mahayana Buddhism and was likely written down between 100 B.C. and 200 A.D. Already well known in India, the sutra became more famous and influential when it was translated into Chinese by Kumarajiva in the year 406. After Chih-i founded the T’ien-T’ai School in China, based on the teaching expounded by this sutra in the sixth century, it was considered one of the canonical sutras of Chinese Buddhism. After the T’ien-T’ai School of China was introduced to Japan by Saicho and became the Tendai Sect, the Lotus Sutra became loved as literature among the people.

The sutra is named the Lotus Sutra because the lotus symbolized the oneness of cause and effect, specifically the cause of aspiring to enlightenment (Buddhahood) and the effect of attaining it, since the lotus is a flower that blooms and seeds at the same time. It also symbolizes the purity of Buddhahood, blooming in the midst of our ordinary lives just as the lotus blossoms in muddy pond water.


The Sunflowers

Mary Oliver

Come with me
into the field of sunflowers.
Their faces are burnished disks,
their dry spines

creak like ship masts,
their green leaves,
so heavy and many,
fill all day with the sticky

sugars of the sun.
Come with me
to visit the sunflowers,
they are shy

but want to be friends;
they have wonderful stories
of when they were young –
the important weather,

the wandering crows.
Don’t be afraid
to ask them questions!
Their bright faces,

which follow the sun,
will listen, and all
those rows of seeds –
each one a new life!

hope for a deeper acquaintance;
each of them, though it stands
in a crowd of many,
like a separate universe,

is lonely, the long work
of turning their lives
into a celebration
is not easy. Come

and let us talk with those modest faces,
the simple garments of leaves,
the coarse roots in the earth
so uprightly burning.



Guru Ram Das was born on September 24, 1534, to simple and devout parents, Hari Das and Anup Devi, in Lahore. Originally named Jetha, meaning "the first-born," he was a striking young man known for his handsomeness and strong sense of spirituality. Throughout his formative years, he often sought the company of religious individuals.

One significant turning point in Jetha's life occurred when he encountered a group of Sikhs on their way to Goindwal to pay respects to Guru Amar Das. Intrigued, Jetha decided to join them on their journey. Upon reaching Goindwal, Guru Amar Das was struck by Jetha's pleasant demeanor and profound devotion. While the others returned to Lahore, Jetha chose to remain and become a disciple of Guru Amar Das.

Jetha's dedicated service and unwavering devotion to Guru Amar Das led to his marriage to Guru Amar Das's younger daughter, Bibi Bhani. Together, they had three sons, named Prithi Chand, Mahadev, and Arjan Dev.

Under the guidance of Guru Amar Das, Jetha served as a trusted disciple and even represented Guru Ram Das before the Mughal royal court, defending Sikhism against charges of maligning both Hindu and Muslim religions. He proclaimed that birth and caste held no significance before God, emphasizing that it was one's deeds that defined them. He strongly opposed exploiting ignorant individuals with superstitions and upheld the ideals of compassion, self-surrender, and equality. The Emperor Akbar was deeply impressed by Jetha's explanation of Sikhism and dismissed all accusations.

Jetha's spiritual journey culminated when he succeeded Guru Amar Das as the fourth Sikh Guru. He adopted the name Guru Ram Das, which means "servant of God." During his tenure, he made significant contributions to Sikhism. He played a pivotal role in the construction of the city of Ramdaspur, which was later named Amritsar, and the excavation of the sacred pool known as Amritsar, the foundation of the renowned Harmandir Sahib, or the Golden Temple.

Guru Ram Das encouraged Sikhs to actively engage in the joys and sorrows of others, emphasizing that true fulfillment came not only through meditation but also through selfless service and empathy. He played a key role in shaping the Sikh marriage ceremony, Anand Karaj, by composing the Lawan, a hymn central to the ceremony, emphasizing God's role in the union of the couple.

Guru Ram Das also sent his youngest son, Arjan, to Lahore to oversee the needs and education of Sikhs in that region. Arjan's love and devotion to his father were expressed through heartfelt poems, which were intercepted and concealed by his jealous elder brother, Prithi Chand. Upon discovering this betrayal, Guru Ram Das instructed Arjan to return, anointed him as his successor, and publicly denounced Prithi Chand for his actions.

Guru Ram Das's life was marked by selflessness, devotion, and a commitment to Sikhism. He passed away on September 1, 1581, leaving behind a profound legacy that continues to inspire Sikhs and people of all backgrounds.

Guru Amar Das Ji Pictures, Images

I still remember the first time I truly heard about Guru Amar Das—not through textbooks, but through an elder's quiet yet powerful reflection. They spoke of him not as a distant spiritual icon, but as someone whose late‑life awakening and steadfast humility inspired them to pursue kindness and service with renewed resolve. That personal connection, unexpected and deeply moving, sparked a journey of exploration for me—one that revealed a man who, in his autumn years, became a living testament to compassion, equality, and a spiritual revolution that echoes centuries on.


A Journey of Awakening in Later Life

Born into a devout Hindu family in Basarke near Amritsar, Guru Amar Das spent much of his early life immersed in pilgrimage, ritual, and tradition. Raised by hardworking parents—Tej Bhan and Lachmi Devi—he embraced Vaisnavite Hindu practices, repeatedly making the arduous journey to Haridwar and Kurukshetra in search of meaning and solace. Yet even these sacred rites, performed with sincerity, left him yearning for deeper fulfillment.(SikhNet, Wikipedia)

It was not until his sixties—an age when most would settle into calm reflection—that he encountered the transcendence he had been seeking. Hearing hymns sung by Bibi Amro, daughter of Guru Angad, stirred something profound in his heart. She was family by marriage, yet her words carried the clarity and lyricism of a faith he had yet to fully grasp. He followed that call to meet Guru Angad—and in that moment, everything changed. At around age 60, he found his true Guru.(Wikipedia)

Imagine that—realizing your life’s purpose so late, and embracing it with the heart of youth. It reminds me that spiritual transformation knows no age.


Service, Simplicity, and the Seeds of Leadership

Once he became Guru Angad’s disciple, Amar Das transformed ordinary service into acts of devotion. Rising before dawn, he fetched water for the Guru’s bath, cooked in the community kitchen, gathered firewood, and continued each day with meditation and humility. This wasn't duty—it was consecration.(Wikipedia)

When Guru Angad chose him as successor, it wasn’t out of lineage, but sheer merit and devotion. Amar Das’s age—already in his seventies—did not deter him; it seemed to fuel his purpose. He moved to Goindwal, a new Sikh center along the Grand Trunk Road, where he established the foundation for a community rooted in service, congregational worship, and egalitarian values.(Wikipedia)

Consider that: a septuagenarian at the helm of a growing faith community. His life defied conventions, teaching us that ambition and leadership can bloom in later seasons.


Forging Equality: Langar, Social Reform, and Ritual

Guru Amar Das didn’t just preach equality—he built it into the bones of his community. He made langar—the communal kitchen—a sacred equalizer. No one could meet the Guru before eating together, seated shoulder to shoulder, irrespective of status. Even Emperor Akbar participated, sitting humbly among devotees—a powerful symbol of equality in action.(Wikipedia)

He also shattered societal norms by challenging Sati, advocating widows’ remarriage, rejecting purdah, and encouraging inter-caste unions and monogamy. In doing so, he sparked systemic social reform, breathing life into a faith beyond ritual—a faith of justice.(Wikipedia)

When I learned of his rejection of traditions like Sati, I thought of the courage it took to face rigid customs head-on. It felt less like rebellion and more like compassion made bold.


Organizing Devotion: Manji, Piri, and Celebrations

As Sikhism spread, Guru Amar Das recognized the need for structure to sustain spiritual growth. He created 22 manjis—regional congregational seats led by trusted preachers—and piris—female counterparts who extended outreach especially to women. This decentralized yet connected system ensured the integrity and expansion of Sikh teachings.(Wikipedia)

He also sanctified the communal pulse of the Sikh faith through Vaisakhi and Diwali celebrations—festivals that bonded communities, affirming faith through shared rituals. His hymn Anand became central to ceremonies—from weddings to funerals—transmuting spiritual joy into living tradition.(Wikipedia, SikhiWiki, Discover Sikhism, Britannica)

He engineered devotion with purpose, bridging love and system, ritual and reform.


Dialogue with Power: Emperor Akbar's Respect

Even Mughal Emperor Akbar was drawn to Guru Amar Das’s vision. Asked to eat like any other disciple before meeting the Guru, Akbar accepted. So moved by the communal ethos and humble authority of Amar Das, he bestowed villages—including what would become Amritsar—upon the Guru’s daughter, Bibi Bhani, as part of her marriage gift. That land laid the groundwork for the Golden Temple in the forthcoming generations.(The Times of India, Wikipedia)

It’s remarkable: humility earning royal favor rather than power asserting dominance. Amar Das’s leadership created reverence, not fear.


Final Moments: A Legacy Anchored in Love

Guru Amar Das passed away in 1574, at about age 95, after more than two decades of guiding a burgeoning Sikh faith. In his final moments, he emphasized kirtan and Naam Japna, steering followers away from mourning towards devotion. He passed the mantle to his son-in-law, Bhai Jetha—later known as Guru Ram Das—choosing worthiness over bloodline.(Wikipedia)

Picture an elder, with decades of spiritual wisdom, calling others not to grief but to song—and to service.


Reflections: A Life That Speaks to All Seasons

Guru Amar Das’s journey touches something deep in me: that purpose, transformation, and impact aren’t reserved for youth. His life teaches that the most profound awakenings sometimes come late—and that true leadership is service, humility, and unwavering commitment to equality.

He defied expectations: a pilgrim turned Guru in his sixties, a social reformer in his seventies, a spiritual architect well into his nineties. His life radiates the idea that no matter one’s stage, one can still reshape faith, community, and conscience.

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SHIVPREET SINGH

Singing oneness!
- Shivpreet Singh

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