The Sikh Bulletin mwG-P`gx 537 January-Februar 2006

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The Sikh Bulletin

A Voice of Concerned Sikhs World Wide

January-February 2006 mwG-P`gx 537 nwnkSwhI [email protected] Volume 8, Number 1&2

Published by: Khalsa Tricentennial Foundation of N.A. Inc; 3524 Rocky Ridge Way, El Dorado Hills, CA 95762, USA Fax (916) 933-8020
Khalsa Tricentennial Foundation of N.A. Inc. is a religious tax-exempt California Corporation.

In This Issue/qqkrw EDITORIAL COMMENTARY

Editorial Commentary…………………………………….1 qKiq bhY qKqY kI lwiek ] (1039)
Guest Editorial…………………………………………… 2 During the last few days, since Vedanti’s interference in the affairs of
Guru Granth Sahib and Science-3……………………….. 3 DSGMC the news papers are full of stories about decisions of Vedanti as
Sikh Identity……………………………………………….8
‘unprincipled and unconventional’. Leaders of Sikh organisation Dal Khalsa,
Are We Overly Sensitive...................................................11
Sikh in the Swedish Army……………………………….13 Satnam Singh Paonta Sahib, Harcharanjit Singh Dhami and Kanwar Pal
Sikhs in Norway…………………………………………14 Singh have ‘disowned’ Vedanti for ‘eroding the dignity of the supreme temporal
Sikhs in France…………………………………………..14 seat’ by his ‘biased decisions’ and ‘refuse to accept Vedanti as their Jathedar’.
Sikhs in Australia………………………………………..15 They called upon the Sikhs to ‘save the honour and dignity of Akal Takhat Sahib
Sikhs in UK………………………………………………15 from the clutches of the modern Mahants’. Shiromani Akali Dal Amritsar
Finally, a Sikh becomes an Officer in Pak Army………..16 (Mann) has raised a banner of revolt against the partisan attitude of Vedanti and
SAFMA Secy-Gen Apologises for Partition Carnage…..16 has opposed all his arbitrary decisions. D. S. Gill of IHRO asks why Vedanti
Gurkha Children Embrace Sikhism……………………..17
‘interferes in internal Sikh politics and takes side mostly of Badal Group’ and
The Great Liberation…………………………………….17
A Good Deed by United Sikhs…………………………..18 answers his own question by saying that ‘Vedanti is a pawn in the hands of Badal,
Urgent Need for Translation of GGS into other Lang…..19 who has systematically overpowered the SAD, SGPC, and even Akal Takhat
Guru Granth-Guru Panth………………………………..19 through puppet Jathedars’. Former head priest Akal Takhat Giani Bhagwan Singh
Prof. Sahib Singh Ji……………………………………..21 says the directive by Vedanti ‘smacked of partisan approach’. Former Akal Takhat
“Sikh Parchaaric” or “Fake Holy Man”?..………………22 Jathedar Prof. Darshan Singh has sought the ‘social boycott’ of Vedanti for his
Bhai Mohinder Singh Ji…………………………………23 ‘worst performance’ as jathedar. As counter mud slinging SGPC Chief Avtar
Vedanti Ji Bas Karo……………………………………..23 Singh alleged that Prof. Darshan Singh had been a disciple of ‘dera Nanaksar’ and
“gurU nwnk dw sbdu-gurU isDWq”………………………….24
had joined a section of Sikhs who performed ‘kachi bani’. All of them have also
isMG sBwvW qy is`K j`QybMdIAW dy nW 'iek-p`qr':………….…26
made the startling discovery that ‘there was difference between the institution
gurU gRMQ swihb - pMnw 767 ]……………………………..27 of Akal Takhat Sahib and Giani Joginder Singh Vedanti, its ‘Jathedar’.
pROPYsr drSn isMG Kwlsw - vydWqI bwry iqn ilKqW…...........27 To some degree they are all correct but they are so out of time. Darshan
klMk…………………………………………………….30 Singh’s upbringing was at dera Nanaksar, Jaghadri and Avtar Singh is correct.
Income Expense Statement 2005……………….............31 Prof. Darshan Singh did share the stage of World Class Con-Artist Nanaksaria
Book Page……………………………………………....32 Thug ‘Sant Baba’ Amar Singh Brundi at his U.K. dera in 2004 with those who
perform ‘kachi bani’. He finally caved in to the temptation even though he knew
Editor in Chief every sordid detail of Amar Singh’s life from age 8. To us sitting here in Diaspora
Hardev Singh Shergill it became clear that Vedanti was a ‘Trozan Horse’1 soon after his appointment as
Editorial Board Jathedar in March 2000 to replace Puran Singh of ‘Luv’ and ‘Kush’ fame. World
Avtar Singh Dhami, USA Sikh Convention of Mohali on October 26, 20032 had resolved, among other
Gurpal Singh Khaira, USA things, to distinguish between the institution of Akal Takhat and its Sewadars who
Gurcharan Singh Brar, Canada are frequently subservient to the politicians who appoint them and until such time
Dr. Sarjeet Singh Sidhu, Malaysia as Sarbat Khalsa was called all the hukamnamas of Jathedars excommunicating the
Production Associates Sikhs be considered null and void and no one should obey the illegal and immoral
Amrinder Singh hukamnama of the political appointee Sewadar of Akal Takhat. All the Panthic
Sachleen Singh organizations and leaders mentioned above, without exception and many more,
The Sikh Bulletin is distributed free around the World. All including Paramjit Singh Sarna, led by Manjeet Singh Calcutta, had vehemently
you have to do is ask. We invite offers of help in opposed this convention. As early as November 2000 this is what this writer had to
disribution in other countries. say3 about ‘Jathedars’: “if you are a Sikh who understands, believes and lives the
You may make copies for free distribution. philosophy of Guru Nanak you not only would not call them ‘High Priests’, you
Give us your e-mail address to save on postage. will be ashamed to look up to them, as I am. Since I cannot look up to them and
The views expressed by the authors are their since I do not have the power to remove them, I refuse to recognize them and their
position. I renounce them. Sikhs of Guru Nanak should not look up to them, listen
own. Please send the feedback and inputs to:
[email protected]
to them or associate with them”. But Vedanti ate the crow and Sarna brothers
missed the golden opportunity of being excommunicated. Hardev Singh Shergill
Our Website: www.sikhbulletin.com 1
SB June 2000; 2SB Dec. 2003; 3SB Nov. 2000

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The Sikh Bulletin mwG-P`gx 537 January-February 2006

GUEST EDITORIAL 2 in that handout probably are), it is tragically likely that

This Editorial will highlight two disparate issues: one in many gullible Sikhs will soon assume that all the
relation to essays or papers on Sikhism and the other in information in the article is true, and after some time this
relation to rituals and granthis, based on a personal piece will be quoted repeatedly as “true”. If, for example,
observation. the handout prepared by Amarjit Singh was for the
instruction of students (or others), and some of the quotes
Followers of all faiths derive immense pleasure from have no bases, the recipients of the hand outs are going to
complements regarding the faith when given by someone come away misinformed.
outside that faith. Such pleasure is further enhanced when
validation comes from some famous individual. Positive The second issue relates to Granthis and rituals. Recently I
comments regarding the faith, coming from such eminent had the opportunity to witness some of the rituals still being
individuals, appear to carry a great deal of weight, and the insisted upon in relation to death and cremation. First there
implication is that these great personalities cannot be wrong. was the insistence that the body be bathed with yogurt
Sikh writers are no exception to these assertions, and much is (dahi). Then there was the expert who said that some ghee
made of the comments of famous people; they are quoted be put into the mouth of the deceased (or at least applied to
often in many papers on Sikhism. What is frequently lacking the lips); the rest of the ghee “should only be poured on the
is that the primary source of the quotes is often not given. We chest of the deceased” insisted the expert. When the ashes
must make efforts to quote the original sources as far as were to be collected on the third day diluted milk was first
possible. Even more importantly we must be weary of sprinkled on them, and then the bones separately collected
excessively “praise-full” quotes where the source cannot be and washed with milk, only to be thrown into a river barely
quite confirmed. Perhaps, what I am trying to say can be best 10 minutes later. An attempt to dissuade the persons
illustrated by an example. insisting upon these rituals only resulted in an unnecessary
altercation. The logic of the argument against such rituals
I refer to the article Sikhism, A Universal World Faith taken was vehemently opposed with near-religious fervour. We
‘…from a handout prepared by Amarjit Singh.’ (SB June- are so often critical of the illogical rituals imposed by
July 2005 Pages 5-8). It is interesting from the Sikh visiting sants, but when it comes to our own affairs we tend
viewpoint, since it is mostly about the favourable views that to follow through every mindless ritual and defend to the
Western writers hold about Sikhism. It would have been hilt our belief in their necessity.
good if the original sources of the quotes had been cited so
that doubters and skeptics (like me) could verify the facts for When some members of the family decided to have an
themselves. My search on the Internet revealed that all the Akhand Paath they approached the granthi (priest) of the
quotes are from other Sikh sites/sources quoting the several local gurdwara (an expatriate from India) for assistance. He
writers. A good part of the handout appears to have relied on seemed enthusiastic enough and quoted the costs of the
the article Western Writers' thinking about Sikhism and paathis (those who would undertake the reading of the
Gurbani by Dr Gurbaksh Singh [1]. Of particular interest is AGGS). That was until he was informed that the paath
the part (in the handout) attributed to Bertrand Russell. would be performed by family members and friends (all
Having read Russell I find it hard to believe that he could ladies), and that he could help out in case one of the ladies
have so committed himself in relation to Sikhism. Indeed I became suddenly unavailable (though it was unlikely to
am prepared to stick my neck out and say that everything in happen). He lost his enthusiasm immediately, put his foot
relation to Sikhism that has been attributed to Russell in that down (rather raised his hand, like a policeman stopping
handout is untrue. I would take great pleasure in being traffic) and rudely declared that he would do no such thing.
proven tried to mislead us; on the contrary it is S Amarjit He would only be available to start the paath and thereafter
Singh who has been misled. I would also like to see the for the “bhog” (end of the paath). Over the next three days
original reference of ‘Atheist Society Writes About Sikhism’ he strutted around the gurdwara, making himself ‘available’
by John Smith; from what I got off the Internet it appears to only at meal times. The behaviour of our granthis is in sharp
be spurious. Knowing what I do about ‘Atheist Societies’, contrast to the courteous and ever helpful Christian padres,
again it seems unlikely that they would write such letters. and that is something our children are quick to notice and
point out. Whilst we claim we have no priestly class the fact
These are but two examples, there could be more. One has to is that our granthis are recognized as such and perform as
be extremely cautious about the genuine-ness of such. Unless those whose profession it is to explicate the
articles/letters lifted wrong. This is not to say that the S beauty of the Guru Granth Sahib can demonstrate that they
Amarjit Singh deliberately off Internet sites. The main reason are worthy of emulation, they can scarcely be depended
for wanting the original sources is to verify the authenticity upon to sell the product – Sikhi. Dr Sarjeet Singh Sidhu,
[email protected], August 19, 2005
of the quotes attributed to the various people. Assuming that
References: [1] http://www.searchsikhism.com/writers.html
at least a couple of the quotes are spurious (and I feel at least
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The Sikh Bulletin mwG-P`gx 537 January-February 2006

GURU GRANTH SAHIB AND SCIENCE -3 7. Formless .rUpu n ryK n rMgu ikCu ]1]m5, g.g.s 283
Dr Hardial Singh Dhillon Ph.D, C.Biol; MIBiol; C. Chem, MRSC, UK …srgux inrgux QwpY nwau]
[Part 1 appeared in Nov.Dec. 2004 issue of the Sikh Bulletin and part 2 in
March 2005. ED.] duh imil eykY kIno Twau] Awsw, m5, g.g.s 250
ENERGY AND GOD 8. Resides in all. When organism dies spirit leaves the
So far, the only concept that appears like God is the body and either merges into Creator or is subject
conservation of energy, the existence of which Sikhism according to deeds.
acknowledges (Awsxu loie loie BMfwr ] jo ikCu pwieAw su eykw 9. Not subject to any body's Laws except His own,
vwr ]..]31] m.1,ggs/7; nh ikCu jnmY nh ikCu mrY ] Awpn although yields to His saints, always.
cilqu Awp hI krY ]6]m5,ggs/281-282 (14/6); pvnY mih nwnk inrBau inrMkwr suc eyku] m.1, g.g.s 464
pvnu smwieAw ]....rwmklI m.5, g.g.s/885) but says that qU Bgqw kY vis Bgqw qwxu qyrw] m.5, g.g.s/962
Creator even created this. Says Guru Amar Das Ji: Bgiq vCl sdw ikrpwl] m.5, g.g.s/290
"isv skiq Awip aupwie kY, krqw Awpy hukmu vrqwey
]…]26]m.3,ggs/ 920 (isv, Bwv jIvwqmw, cyqn sqw; Energy
skiq, Bwv mwieAw ivc[ ieh hI "nwm energy” hY, Bwv 1. Origin cannot be talked about: It is always there.
According to Sikhi, its origin is God as well. All this
conscious energy. That is Akal Purakh having created the
has been created from “suMnhu”, that is from Akal Purakh
“conscious energy” has given it a physical manifestation and
accorded within the hukam). itself. “suMnhu” has been described by many writers as
“emptiness/void”. This does not accord with Gurbani or
It is clear from these words that there must have been a time sciene, since according to latter, one can’t have
when there was no “isv skqI”. Indeed, Guru Nanak Dev Ji something from nothing (contradition in term) and
tells us that indeed there was such time: according to former, it means when there was no
"Bwau n BgqI nw isv skqI ]]12]" m.1,ggs/ 1035-1036. creation except Akal Purakh.
2. Not always same but the sum total is the same to its
That is the Akal Purakh created it too. And, there are many
original value.
other shabads ikewise:
3. Always equal to its original amount; ikqy hY ikqy nhIN hY
“jb inrgux pRBu sihj suBwey qb isv skiq khhu ikqu Twie ]
(ie complete vacuum).
A.21]2] m.5,ggs/ 292
4. Measurable
"bRhmw ibsnu mhysu n koeI ] Avru n dIsY eyko soeI ].." (4) .. 5. Changes form but equal to its original-form value;
]16]3]5]m.1,g.g.s/1035 changes, but not destroyed. For instance, potential
jh Awip ricE prpMcu Akwru ] iqhu gux mih kIno ibsQwru energy equals heat and kinetic energy, (P.E=Heat +
]….A.21]7] m.5,ggs/ 292 K.E).
eykw mweI jugq ivAweI iqn cyly prvwxu ] m1. jpujI (p.30) 6. Has no will; it is like servant and may be used as one
wishes to make things go; is devoid of love.
g.g.s/7
7. Can have many forms; P.E, K.E, heat, sound,
electromagnetic waves, …
Is energy God then? 8. Also resides in all. When person dies, energy remains
Well, no, although it very much appears like God. The locked up in that body until dealt by cremation or
following comparison is useful. burial.
God 9. Subject to physical laws of nature and yields to
1. Origin from itself, “sYBM” anybody – Akwl purK dy hukm iv`c hY – “hukmY AMdr sB
2. Always same Awid scu jugwid scu] hY BI scu nwnk hosI BI ko …”
scu ]1]m.1,g.g.s/1 nw Ehu bFY n Gtqw jwie] Akul So, clearly, energy is not God but servant: it may help to
inrMjn eykY Bie] gauVI, kbIr jI, g.g.s 383 create, sustain or destroy but itself is subject to physical
3. Omnipresent Laws.
4. Immeasurable Aqul AQwh Afol suAwmI nwnk Ksmu hmwrw
]4]5] {pMnw 884} Energy: Concept
5. Indestructible Awid AnIlu Anwid Anwhiq jugu jugu eyko vysu Scientific View: In part II we saw that the underlying cause
for all living/non-living organisms, according to Science is
] 28] jpujI, m.1, g.g.s/6 that is the root of all, primal
energy. We also saw how matter and energy are
and pure, rootless and indestructible, and is constant in interchangeable. Clearly then Science is unable to go
all ages. beyond the concept of energy. This has lead to two schools
6. Makes everything go according to Its “will”. Akal of thoughts: that energy can neither be created nor
Purakh loves and supports its creation. destroyed, and alternatively that it was always here. The
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The Sikh Bulletin mwG-P`gx 537 January-February 2006

first concept appears very right and in our ordinary everyday transmigration of beings appears to be like a play. It appears
life, we experience this all the time. However, the latter that things have merely shifted their position.
conclusion causes some problem: many scientists do not
believe that it always was here; they are more likely to agree The importance of these quotations is that Gurbani
that there is a beginning and that there is a link between the postulates that energy is the main source of creation, but
most simplest to the most complex organism/thing. Gurbani disagrees that energy is God, (cf. Prof. Hawking’s
comments that God is a mere manifestation of the laws of
Sikhi's View: The position of Gurbani about energy is very physics! See part II of GGS & Science). gurbwnI ies nUM nhIN
clear. It says although what was put into the system was mMndI[
indeed once and for all, but it was "put in" or "created" by the
Akal Purakh. Different Forms of energy
Science postulates the following:
Viz. “Awsxu loie loie BMfwr ]jo ikCu pwieAw su eykw vwr ]..” 1. Heat - This can be measured as calories (food), or
jpujI, p.31, m.1,ggs/7 Joules or temperature (T/0C). It is capable of changing
Notice the word " pwieAw - meaning "put in". three states of matter.
Viz. " bRhmw ibsnu mhysu aupwey mwieAw mohu vDwiedw ]14]…” Solid ↔ Liquid ↔ Gas
mwrU sohly, m.1,ggs/1035 Ice Water Steam
br& pwxI Bw&
(Again notice the word " aupwey " - means created).
“suMnhu bRhmw ibsnu mhysu aupwey ] suMny vrqy jug sbwey ]…” mwrU
Out of these three temporary and interchangeable forms, the
sohly, m.1,ggs/1037 one which is most stable is the one with least energy, and
It is clear from here too that it was created. that is "ice". Notice that in the realm of religion this is also
And, if we go even beyond this, we have true; Sikhi for instance warns us not to be provocative. Lust,
“bRhmw ibsnu mhysu n koeI ] Avru n dIsY eyko soeI ]..” mwrU sohly, anger, greed, attachment, and hankered are rather like "heat"
m.1,ggs/1035. above and Gursikh is to stay within limits of these.
So it is clear from here too that koeI AysI vI state sI jdoN “… hohu sBnw kI ryxukw, qau Awau hmwrY pwis ]1]” slok mÚ 5
Brahma, Vishan or Mahesh vrgI hsqI koeI nhIN sI[ ] g.g.s/1102
“….come to me with total humility II1II”
Unlike in Hinduism, they are not deities but names of “..nIcW AMdir nIc jwiq nIcI hU Aiq nIc ] nwnk iqn kY sMig
different powers. The root cause of all this, in fact the Creator swiQ vifAw isau ikAw rIs ].. isrI rwgu, m.1 g.g.s/15
itself. It is these powers that have been mentioned in Japji “..count [me] amongst the lowest of the low caste, Nanak
Sahib, stanza 30, that Brahma is the creative force behind the rather be with them than to imitate the high.”
visible worlds (wherever they may be!), Vishnu is the “ijQY nIc smwlIAwin iqQY ndir qyrI bKsIs ]”
nurturing force for all and Mahesh, the destroyer/scavenger isrI rwgu, m.1 g.g.s/
force. Viz. Where you care for them, O, Lord, there resides the bounties
“ieku sMswrI ieku BMfwrI ieku lwey dIbwxu ]..” jpujI, p.30, of your grace.
m.1,ggs/7 “… imTqu nIvI nwnkw gux cMigAweIAW qqu ] …”
In fact, it is more correct to say: “kyqy pvx pwxI vYsMqr kyqy vwr Awsw, pauVI 14 slok ]m.1,g.g.s/470
kwn mhys ] kyqy brmy GwViq GVIAih rUp rMg ky vys ] ..” jpujI, “Sweetness and humility are the essence of all virtues.”
(p35)/m.1/g.g.s7.
That is, there is no end of these creative forces too; that is, 2. Sound:
there are more than one ways by which the creator has It is a rarified air where particles are agitated backward and
created the beings. In essence, Sikhi stated long before forward and they travel at a speed of 330m/s. It is the
modern Science did that energy and matter were passing of air over our vocal cord (larynx) that vibrates it
exchangeable. Two examples will suffice here: and produces sound; vary the amount and the rate of air
pvnY mih pvnu smwieAw ] joqI mih joiq ril jwieAw ] mwtI passing, you vary the pitch of the sound (high, medium or
mwtI hoeI eyk ] rovnhwry kI kvn tyk ]1] kaunu mUAw ry kaunu low). Humans have, by watching this phenomenon in
nature, made many musical instruments based on this same
mUAw ] bRhm igAwnI imil krhu bIcwrw iehu qau clqu BieAw ]1]
principle. Like heat, it cannot be seen but unlike heat it
rhwau ].rwmklI m.5, g.g.s/885 burns not your body but your mind, but it has its merits and
Air returns to air, soul merges into all prevading soul; soil demerits. It helps us to communicate, that is its biggest
became one with the soil, the mourner weeps in vain. O, advantage; too loud, it can burst our ear drums. When
Sages of the World, who is dead, who is dead? Really, the spoken sweetly, it touches our hearts and minds and is
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The Sikh Bulletin mwG-P`gx 537 January-February 2006

capable of taking our conscience to the Dasam Dwar. This is “gurU” kihxw[gurUu ipAwirau, why not try it right now and see
why kirtan is so important: both heart and mind melt with it. if it works. You will see that when air is going into our
Even when spoken softly but with ulterior motive, it burns lungs, no sound comes out; the sound is only possible when
our mind, and some time people end up committing suicide, the air is being expired.
as a result of it. Bad sound constantly vibrates in our ears
because of this continuous impulses through the nerves 3. Light:
overload the brain. This is a very powerful energy source and virtually all-
energetic processes that we see on earth appear to have their
The position of Gurbani once again is very clear: unlike some origin in it! Like sound, it is in a waveform and travels at 3
religions, it encourages us to speak, but speak little, speak 00 000 000 m/s (186 000 miles/s); roughly a million times
softly, speak sweetly and above all listen to your Guru. faster than sound. It also means that it takes about 8-9
“En@I mMdY pYru n riKE kir suik®qu Drmu kmwieAw ] minutes for the light to travel from our sun to the earth.
En@I dunIAw qoVy bMDnw AMnu pwxI QoVw KwieAw ] … ]7] There are many millions of stars in the sky, like our own
Awsw, m1/g.g.s 467. sun, the nearest to us is about 4 light years away. It means
“ nwnk iPkY boilAY qnu mnu iPkw hoie ] light from that star, travelling with 186 000 miles/s, takes
four years to reach us. This is the situation with regard to the
iPko iPkw sdIAY iPky iPkI soie ]..
nearest star; those which are far away, and are beyond
“Nanak, by uttering foul, one’s mind and body becomes foul; count, we have not talked about them yet. Wherever light
by calling foul, the caller’s reputation is ruined.” goes, heat goes with it but vice versa is not true (e.g central
"iPkw drgh stIAY muih Qukw iPky pwie ] iPkw mUrKu AwKIAY pwxw heating radiators may be hot but do not have light). Light
lhY sjwie ]1]” Awsw dI vwr, m1, g.g.s/473 waves differ from sound waves in that they are of a much
The fouler is rejected in Lord's court, and reprimanded; the shorter length, electromagnetic type, highly energetic and
fouler is known as a fool and is punished for his/her deeds. require no medium to travel.
Likewise
“..iPkw bolih nw invih dUjw Bwau suAwau ]1].. However, today science has shown that the so-called white
Awsw m3. g.g.s/426. light is really a collection of seven visible lights, each with
Sikhi teaches us that Akal Purakh never gets angery with its its own wavelength and therefore contains different amount
creation: of energy (visible spectrum: red, orange, yellow, green,
imT bolVw jI hir sjxu suAwmI morw ] blue, indigo and violet). From left to right, the wavelength
hau sMmil QkI jI Ehu kdy n bolY kaurw ] decreases and energy increases.
Why? Because
Gurbani too agrees with all this and says further, " sUrj eyko
kauVw boil n jwnY pUrn BgvwnY Aaugxu ko n icqwry ]
ruq Anyk”. This is quite an important concept. The
rwgu sUhI m.5/g.g.s 784
possibility of seasons being due to the presence of the sun,
(Here it is worth comparing with the concept of God in
implies that Guru ji were well aware of the earth’s spinning
Christianity where He does get angry, that is the time when
mechanism at an angle to its central axis, the consequence
He punishes us. A good example of this is where Adam
of which would be a variation of the distance from the sun,
whose disobedience lead him to be thrown out of heaven on
hence producing seasons. It also warns us that even with all
to the earth, where we (his progeny) are enduring punishment
that, it cannot illuminate your mind. Only listening through
‘til eternity).
your ears will the shabad take you to the Dasam Dwar.
ies hvw qy ies Awvwj dy nwl hI Akwl purK hr jIv dy AMdroN
“jy sau cMdw augvih sUrj cVih hjwr ] eyqy cwnx hoidAW gur
boldw hY[ gurU jI says:
ibnu Gor AMDwr ]2]..” m2 Awsw dI vwr, g.g.s/463
“hir, jIau guPw AMdir riK kY, vwjw pvxu vjwieAw ]
“gur ibnu Goru AMDwru, gurU ibnu smJ n AwvY ] gur ibnu suriq n
khY nwnku, hir ipAwrY, jIau guPw AMdir riK kY, vwjw pvxu
isiD, gurU ibnu mukiq n pwvY ]” Bt nl´ g.g.s/ 1399
vjwieAw ]38]” AnMd swihb, m3/g.g.s 922. Gurbani also tells us that the moon hasn’t got its own light
ijQy swnUM bhuqw boln qy vrijAw igAw hY, auQy swnMU iblkul mon but shines because it borrows from the sun.
Dwrn dI hdwieq vI nhIN hY[ gur Purmwn ny: “] cMdu sUrju duie dIpk rwKy sis Gir sUru smwiedw ]6]..” mwrU
“ bhuqw bolxu JKxu hoie ] ivxu boly jwxY sBu soie ]1] rhwau mhlw 1 dKxI ,g.g.s/1033
]…]4]3]5]” DnwsrI mhlw 1, g.g.s/ 661-662 hy pRBU ! …qUM Awp hI cMd Aqy sUrj (mwno) do dIvy (jgw) r`Ky hn,
“jb lgu dunIAW rhIAY nwnk ikCu suxIAY ikCu khIAY ] … cMd®mw dy Gr ivc sUrj smwieAw hoieAw hY (sUrj dIAW ikrnW
DnwsrI mhlw 1, g.g.s/ 661 cMd®mw ivc pY ky cMd®mw ƒ rOSnI dy rhIAW hn) [6[
There is a misunderstanding with some gurmukhs that when Both Guru ji and Kabir ji ny swnMU cMd Aqy sUrj dI pUjw qoN
swh AMdr nMU iKcxw qW “vwih” kihxw, qy jdoN bwhr nMU iKcxw qW vrijAw hY; –sgoN ienW vl dyK ky aus AgmI SkqI, Bwv Akwl
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nMU pUjx dw AdyS hY, jo ienHW nMU rOSnI dy irhw hY: nwnk so sUKmu soeI AsQUl..” suKmnI, m.5, g.g.s
“ssIAr sUr nK´qR mih eyku ]..”]3] suuKmnI, m5 g.g.s/ 29 That which is in gross form is also in miniature form.
“cMdu sUrju duie joiq srUpu ] joqI AMqir bRhmu AnUpu iesy qrW
]1]..]2]2]11]kbIr,g.g.s/972. “ Awpy AMfj jyrj syqj auqBuj Awpy KMf Awpy sB loie ] Awpy
sUqu Awpy bhu mxIAw kir skqI jgqu proie ] Awpy hI sUqDwru hY
4. Gravity: ipAwrw sUqu iKMcy Fih FyrI hoie ]1]..]4]2]” soriT mhlw 4
It is the pulling power of each body on one another. Like all cauQw,g.g.s/ 604-605
other powers, it too is invisible. Said Newton that the earth “Awpn Kylu Awip kir dyKY] Kylu sMkocY qau nwnk eykY ]7]”
pulls the apple with equal and opposite force just as the
suKmnI, m5. g.g.s/292
apple pulls the earth, likewise. Why do we not see the earth
jumping upward as well? Two reasons: one that the size of As all other 'things' seem to fall towards the centre of the
the earth is too large and secondly, we are ourselves larger object, so does our mind. It becomes chaotic when it
positioned on the earth. One way of visualising this gets out of discipline, and peaceful, when joined to God
phenomenon would be to stand on top of the apple as it falls through shabad. Shabad thus is that gravity, that magnetic
(e.g fixing a camera on the apple would do the same thing!). force that Dur kI bwnI which keeps us in equilibrium with
Newton generalised this principle and said that everybody our surroundings on one side and Akal Purakh on the other
pulls every other body in the universe with equal and side.
opposite force. Accordingly then, the moon is really falling World Å Maya Å Mind Æ Shabad Æ God
on to the earth all the time and vice versa; the planets are So mind thorough maya, and its five vices, is attached to
also falling on to the sun, and all the stars seems to be doing this world on one side and Gurbani on the other hand
just that in the whole universe. Once some balance is promises us that only the shabad can rid these shackles.
achieved in this, then things appear to be miraculously When the same mind listens to the “word” it becomes
stable. This is why Guru Nanak Dev Ji says in Japji that it is Lord’s image and merges into it; when it doesn’t listen to
not the physical ox that supports the earth; how many such the shabad, it becomes the “satan”. Many of us will end up
earths would it support in this way? Who supports the ox. in this way, spend whole of our life being entangled in the
“..DvlY aupir kyqw Bwru ]DrqI horu prY horu horu ] vices of maya.
iqs qy Bwru qlY kvxu joru ]..”
5. Electricity:
but says
This is said to be a negative charge (electrons) moving
“DOlu Drmu dieAw kw pUqu ]sMqoKu Qwip riKAw ijin sUiq ]
towards a positive source. It travels very quickly and is
jy ko buJY hovY sicAwru ]..” jpujI m.1,g.g.s/4 accompanied by magnetic forces and very often by light
(i.e the earth and other planets are wandering in some too. Consequently, energy transfer from electron to other
discipline and not chaotically. Listen to the Guru Ji again: molecules can cause heat to be transferred as well. Electric
“..BY ivic DrqI dbI Bwir ] BY ivic ieMdu iPrY isr Bwir ]” motor is based on exactly understanding of these principles.
Within Hukam the earth supports its burden; within Hukam Radio waves, X-rays and Gamma rays are said to be
the clouds hoover overhead. electromagnetic waves of extremely short wave lengths and
“..BY ivic sUrju BY ivic cMdu ] koh kroVI clq n AMqu ]” therefore accompanied by a very large amount of energy.
Within Hukam the sun and the moon travel millions of miles Indeed, the shorter and therefore invisible they are, the
without end. more powerful they appear to be! This is why microwave
“BY ivic Awfwxy Awkws ] ….” Awsw dI vwr, m1, g.g.s/464 cooks food faster than an ordinary oven.
Within Hukam the sky is sustained. AiDAwqmk qOr qy ies dw mqlb hoieAw ik CotI qoN CotI nw
Here the word " BY " means some sort of order, divine order, idsx vwlI cIz usually proves to be more powerful and
(hukam). No wonder the sky didn’t require any pillars to effective. But despite all of them, they are not God. Science
support it: uses them but does not fully know their origin: it knows the
“..bwJ klw Awfwxu rhwieAw ] ” mwrU sohly, m1, g.g.s/1036 conditions under which each can be released to do useful
Exactly the same system operates on microcosm scale; work provided the raw material is there in the first place
protons and its electrons in an atom show similar behaviour. (have a look around in your kitchen next time).
Says Gurbani
jo bRhmMfy soeI ipMfy … ]DnsrI, pIpw jI,g.g.s/695 6. Magnetism:
Like gravity it is invisible, but can be felt. Many materials
jo bRhmMif KMif so jwxhu ]…] m.1, g.g.s/1041
like iron and steel show this phenomenon. It is believed to
Micro and macro cosmos are based on the same principles. be due to electrons spinning around the central nucleus of
the atom, comparable to passing a current through a wire
jo bwhir su BIqir jwinAw] kbIr,g.g.s/342 which creates a magnetic field around the latter. There are
That which is within is also without.
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materials which show diamagnetic properties (when equal sound cannot be seen but can be heard with the ears;
number of electrons spinning in opposite directions around electricity can be seen and realised, but magnetism can not
the nucleus) cancel out the effect and paramagnetic be seen, but can be felt. Likewise, gravity can not be seen
properties (where unequal electrons spinning in opposite but realised; it affects all objects and thus attaches them
directions around the nucleus) give each and every through its power to the earth. Being the visible/invisible
atom/molecule a resultant force of magnetism. When an interface, this is where the realm of science ends and Sikhi
external magnetic force is applied, the formers show only begins. That is it represents the boundary of our brain; the
very slight disturbance but the latters line up and become a reason cannot go beyond this. Higher than these, operate the
very big force. iblkul iesy qrHW hI AiDAwqmk KyqR iv`c kMm three powers known as Brahma, Vishan and Mahesh. They
cldw hY[ gurbwnI iv`c magnet nUM “pwrs” sbd nwl sMboDn are both immeasurable and invisible. Gurbani is very clear
kIqw igAw hY[ about these too; it says there is no single Brahma, but “koit
“ pwrs prisAY pwrsu hovY, sic rhY ilv lwie ] ..” bRhmy jig swjx lwie ]" m.5/1156, no single Vishan “koit
sloku mÚ 3 ]g.g.s/ 649 ibsn kIny Avqwr ] m.5/1156 and no single Mahesh “koit
“.. pwrs prsy iPir pwrsu hoey hir jIau ApxI ikrpw DwrI mhys aupwie smwie ]" m.5/202. These three powers are not
]2]..” rwmklI mhlw 3. g.g.s/ 910-911. Like wise, of their own; they are tied to the supreme power known as
maya. Gurbani also tells us that between God and the three
“..pwrsu pris prsu pris, guir gurU khwXau ]”
powers of maya, is the Nam, which is supreme and
kl´shwr (pMnw 1408) Bwv invisible. It is this Nam that in Japji sahib has been called
prsx-jog gurU nUM prs ky prsx-jog Awp vI prs (gurU) hI “satnam”, Bwv siq vwlw, Bwv hoNd vwlw, Bwv potent, Bwv
AKvwieAw [ iesy qrHW, Bt mQrw jI dw m.5 sMbMDI sveIXw hY: iqRAkwl drSI powerful, and creative.
“ …pwris prisAY pwrsu hoie joqI joiq smwie ].. 3]36]”
{pMnw 27}. Bwv In the visible world, that is in the realm of science, the most
pwrs dI rwhIN, Bwv prsy hoey dI rwhIN, Bwv gurUu dI rwhIN pRmwqmw stable object is one which has the least energy, e.g solid;
dI joq ivc Awpw Koh ky lIn ho jwxw hY[cyqy rvy ky pwrs auh pQrI interestingly, in the realm of spirituality the most stable is
dw nwm hY jo DwqW nUM AwpxI Coh nwl sonw bxw dyx vwlI mMnI jWdI the most powerful, that is with most energy. See Japji sahib:
“iqQY joD mhwbl sUr ]
hY, pr ieh Aj qk lBI iksy nUM nhIN[Drm dy KyqR ivc, pwrjwq
iqn mih rwmu rihAw BrpUr ] .. jpujI/g.g.s/8
dRK qy kwmDyn gau vw|MU ieh alchemists dI mnoklpnw hI hY,
lykn hY nhIN[ieh pwrs vwlI khwxI pMnw 444 qy “ gurU isKu isKu
gurUu hY eyko gur aupdysu clwey ]” vw|MU hI hY[Like the magnetism
of science, the spiritual magnetism of Drm can not be seen
but realised. pr iek Srq donHW ivc XkInI hY: ijs qrHW cMbk
pQr mxW mUMhIN lohw Awpxy nwl cuk skdw hY, iesy qrHW gurUu nwl
juiVAW jnm jnmqRW dy pwp KMfn ho jWdy hn[ ijs qrHW cMubk pQr
dy ijqny vI mrzI toty toty kr dyeIey, hr totw hI cuMbk bx jWdw hY
iesy hI qrHW guru nwl juV ky isK dy koeI toty toty vI kr dyvy, hr
rom rom coN vwihgurU dI Jrnwht AwaNdI hY[

Let us now put all the powers together and see if we can
produce a link that shows us the way to the Akal Purakh. In
the visible world, solid appears to be the most stable and of
least energy, after this is the liquid, which is at the
intermediate state. Naturally, it has more energy and
therefore, relatively speaking it is unstable. Higher than this
is the gaseous state. It is of high energy state and is unstable
but is measurable. All this is visible, and therefore comes
within the realm of science. What are those powers that cause
agitation within solid, liquid and gas, we shall examine them
now. They include, light, heat, sound, electricity, magnetism
and gravity. They are extremely high energy powers and fall So while science is right in saying energy is neither
within the visible and the invisible interface, but are still destroyed nor created, Sikhi is right in pointing out that the
measurable. For example light is visible and can be felt, heat measurable energy sources merge into Nam, the
cannot be seen but can be felt, unless it accompanies by light;
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immeasurable one. Please note that in this form, science Essence of Guru Granth Sahib and Science-3
cannot and will not ever be able to test Nam. One thing is • There are many forms of energy, mostly measurable;
apparent, the Nam is indeed very potent; it is the creative Nam is supreme, formless and immeasurable.
Will of the Akal Purakh. It is never destroyed and none is • Both Sikhi and Science agree that energy is not
without it. Please notice that Nam is also subject to His destroyed, but while Science is silent about its origin,
Hukam. Gurbani tells us that Sikhi says Akal Purakh created it too.
" nwm sMig ijs kw mnu mwinAw ] nwnk iqnHy inrMjx jwinAw ]" • Science is limited to the realm of measurability; Sikhi
m.5,g.g.s/281 says beyond this is an immeasurable realm. The
"nwm quil kCu Avru n hoie ]" m.5,g.g.s/265 apparent contradiction above about energy is now
"sgl mqWq kyvl hir nwmu ]" (24/7) m.5,g.g.s/296 resolved.
"surgux inrgunx QwpY nwau ] duh imil eykY kIno Twau ]" • Science will never be able to find/prove God, since its
techniques will always be limited in efficiency and
m5,g.g.s/250
therefore imperfect.
The names of visible and invisible objects Lord alone • The visible form of God in this and other worlds is
establish; in reality, they reside in one place (mere difference SHABAD (srgun) the invisible is inrgun.
is in names only; in essence they are same). It is
References:
this Nam that resides in us in the form of Creator. When all 1) Bhai Sahib Singh - annotation of Guru Granth, eight volumes.
visible is destroyed and nothing else remains, Nam remains 2) Harbans Singh Doabia (1988) annotated Asa Di Var.
and merges through Hukam as a shabad into Akal Purakh. 3) Bhai Jodh Singh (1983) Guru Nanak Bani. Pub. National book Trust
India.
Viz. “sbdy hI nwau aUpjY sbdy myil imlwieAw]" m3,g.g.s/644
4) Bhai Sahib Sher singh , Atam darshan, part I and II. Pub. Lahor book
Kabir Ji describes about Akal Purakh as: Shop, Ldh. India.
"koit sUr jw kY prgws ] koit mhwdyv Aru kiblws ]" 5) Dr S. S. Dhillon (2005) Understanding Sikhism Res.J, Vol7(1) 59-
63.
BYrau kbIr jIau, g.g.s/ 1162
(mYN aus pRBU dw jwck hW) ijs dy dr qy kRoVW sUrj rOSnI krdy hn, Delivered at Mackworth College Derby at the tercentenary of the Sikh
ijs dy dr qy kRoVW iSv jI qy kYlwS hn; Aqy kRoVW hI bRhmw ijs dy Nation. © Hardial Singh Dhillon, SRCHF, 7/99, [email protected]
dr qy vyd aucwrdy hn[iesy hI sbd ivc kbIr jI PurmWdy ny:
*****
"nv gRh koit TwFy drbwr ] …8]2]18]20]
SIKH IDENTITY
BYrau kbIr jIau AstpdI Gru/ 21162-1163 Narindar Singh, Ottawa, Canada
ijs dy drbwr ivc kRoVW hI nON - igRh Kloqy hoey hn[Bwv kbIr jI Divine Mission
nMU nON - igRhW vwry pqw sI[kbIr jI AgWh PurmWdy ny: In 1499, at the age of thirty Guru Nanak proclaimed a new
"ArD aurD muiK lwgo kwsu ] suMn mMfl mih kir prgwsu ] faith Sikhism which embraced both spiritual and temporal
aspects of life. His spiritual experiences revealed as Gurbani
aUhW sUrj nwhI cMd ] Awid inrMjnu krY Anμd ]5]
(divine poetry) constitute the fundamental principles of Sikh
BYrau kbIr jIau AstpdI Gru 2.g.g.s/1162 religion and his teachings. He radically departed from the
(jo mn`uK pRBU dy nwm ivc ilv lWdw hY) aus nUM AkwS pqwl hr QW principles of earlier Indian religions – which aimed at
pRBU dw hI pRkwS idsdw hY, aus dI APr smwDI (ie itky hoey mn reaching heaven or attaining salvation or seeking merger in
ivc) pRmwqmw Awpxw cwnx krdw hY (ieqnw cwnx ik) sUrj qy cMMd God. In Buddhism, Jainism, Nathism, and Hinduism there is
dw cwnx aus dI brwbrI nhIN kr skdw (auh cwnx sUrj cMd dy a dichotomy between the spiritual life of man and the
empirical life which cannot go together. Empirical life is
cwnx vrgw nhIN hY[) swry jgq dw mUl mwieAw-rihq pRBU aus dy
considered a hindrance in the pursuit of spiritual objectives.
ihrdy ivc aumwh pYdw krdw hY[ He rejected the authority of Vedas for having given sanction
to the caste system. He discarded the three thousand year
ies vwry pcMm pwqswh jI PurmWdy ny: old Brahminical institutions of withdrawal from life,
"….Agm AgwiD sunhu jn kQw ] pwrbRhm kI Acrj sBw ]1] asceticism, monasticism, and celibacy, which are life
rhwau ] negating to achieve salvation. He denounced both the caste
Aink pvn pwvk Aru nIr ] Aink rqn swgr diD KIr ] system and downgrading of women. He expressed deep
anguish at the prevailing evil and injustice in society. Nanak
Aink sUr ssIAr niKAwiq ] Aink dyvI dyvw bhu BWiq ]4]
also rejected Ahimsa a view held by Buddhists and Hindus
Aink purIAw Aink qh KMf ] Aink rUp rMg bRhmMf ] that non-meat-eating is an act of piety. Nanak says, “Men
Aink jugwid idnsu Aur rwiq ] Aink prlau Aink auqpwiq ] Discriminate not and quarrel over meat eating. They do not
swrg mhlw 5.5,g.g.s/ 1235-36 know what is flesh and what is non-flesh. There is life in
gurU ipAwirau, such is the importance of Nam which takes us every grain of food we eat.”1
to the Akal Purakh.
Sikhism is monotheistic; a revelation, and an ethically
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The Sikh Bulletin mwG-P`gx 537 January-February 2006

grounded faith, with unflinching faith in Akal Purakh (God). Elements of Sikh Identity
Nanak preached his new vision of universal humanism of Spiritual Foundations
spiritual deliverance, human equality and justice. His ¾ Guru Nanak disapproved of monasticism, asceticism,
teachings are for all mankind irrespective of their religious celibacy, and withdrawal from the concerns of life and
orientation. Sikh identity emerged from the teachings of Guru recommended a householder’s marital life with social
Nanak. Guru Nanak’s successors did not deviate from the responsibility.
guidelines laid down by him rather they built upon that ¾ Guru Nanak recommended life affirmation, in all areas
foundation and faithfully carried out his mission and brought of life instead of life negation.
to culmination the salient aspects of his philosophy.2 The ¾ Guru Nanak integrated both spiritual and empirical life.
Gurus organized people outside the unjust Hindu caste order ¾ In Sikhism there is overwhelming presence of
and oppressive political state. The Gurus developed parallel compassionate attitude towards all humanity. It weighs
Sikh institutions: the introduction of Gurmukhi script for against cruelty and injustice and aims at the
writing Punjabi, the compilation of Aadi Granth (Sikh establishment of a just society.
scripture) by Guru Arjan, the institution of Amrit (Sikh ¾ The Sikh tenets of Naam Japna, Kirat Karna, and Wand
initiation) by Guru Gobind Singh, the tradition of martyrdom, ke Chakna (meditating on God’s name, earning an
advancement of human rights, and separate religious centers honest living, and sharing one’s earnings with others)
shaped the Sikh identity. With major ingredients of distinct are fundamental principles.
organization in place, the growth of theology along with ¾ Guru Nanak’s call for playing the game of love and
historical experiences associated with Kakkar (Sikh symbols) sacrifice was repeated by Guru Gobind Singh at the
of the order of the Khalsa, Sikhism became an entirely time of Amrit ceremony to which five Piaras offered
distinct religion and Sikhs emerged as a new nation.3 their heads.
¾ The introduction of the institution of martyrdom by
Guru Nanak’s message of change was aimed at the social, Sikh Gurus over a period of two hundred years is
religious, and political set up. People were demoralized. virtually unknown in Indian society. This proud
There was degeneration of spiritual, cultural, and political tradition of offering martyrdom for refusing to
values. He wanted to bring about a revolutionary change by renounce one’s faith, even for people of other faiths and
creating spiritual and social awareness. He used the medium their right to practice freedom of religion.
of Gurbani as a vehicle for the system of change. He inspired ¾ Human body is temple of God, therefore any foul
them to awaken and reminded them of their inner strength to thought or word or act is sacrilege against the
face the tyrannical political system and the unjust Hindu sanctuary.7
caste system. He used the concept of Sachiara (the ¾ In Sikhism, God is never born. Guru Granth Sahib
enlightened, emancipated individual) to create a future world strictly denies the doctrine of incarnation avtarhood
order, which became the desired symbol of change (God taking human form).
simultaneously invested with divine qualities. It is the saint- ¾ There is no heaven and hell. To be absorbed in Naam
soldier concept of Guru Gobind Singh that instills in an one is in heaven. To be away from Naam is in hell.8
individual a combination of both moral and physical ¾ “To be imbued with Naam is the essence of true living.
discipline and is in tune with the Supreme Being.4 Pray link me to God.”9 Linked to Naam means being
Naam’s instrument of the creative development of this
The Sikh scripture embodied with radical doctrines, the world. “Living in this world is not a bondage (bandhan)
divine mission of the ten Gurus, the persecution of the Sikhs but a great privilege and opportunity.”10
for a century, their revolt, making extreme sacrifices to ¾ “Man is blessed with the light of reason and
maintain Sikh identity, and finally the Sikh struggle discrimination.”11 “By use of discrimination or intellect
triumphed into the Sikh Raj (Sikh rule).5 one serves God.”12
¾ The goal is not heaven or salvation but love of Naam
Guru Nanak wanted his Sikh to be Sachiara transformed into and become instrument of Hs will to create God’s
a saint-soldier – internally solid, standing on moral principles kingdom on earth. “Heaven cannot equal God’s Naam.
and thereby attaining supremacy in other areas of life. The The God oriented has no desire for salvation.”13
external reality had undergone tremendous change from the ¾ Sikh institutions are instrumental in moulding a Sikh’s
time of emperor Baber to the time of Jahangir when personality towards spiritual uplift and enlightenment.
repression against the Sikhs erupted into violent unrest. ¾ A Gurdwara (Sikh temple) is a school for learning
Hence the weapon of sword was added to the weapon of spiritual wisdom.
morality. The basic objectives and the basic weapons ¾ In Sangat one is instructed in Lord’s virtues.
remained unchanged. The Sikhs won most battles through ¾ Langar provides avenues for Sewa – selfless service. In
moral force alone.6 fact it is real Sikhism at work both in theory and
practice.
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The Sikh Bulletin mwG-P`gx 537 January-February 2006

¾ Pangat is sitting in a row in Langar for all devotees Khalsa protected human rights. Guru Teg Bahadur laid
irrespective of caste, creed, or sex. down his life in defence of religious freedom.
¾ The institution of Amrit, the order of the Khalsa or Sikh ¾ The woman was looked upon as inferior, evil, impure,
baptism teaches us to live the higher path of ethical, and a temptation. Nanak says, “Why slander her from
virtuous, and spiritual conduct. whom are born great ones. He advocated equal status
¾ In Sikh kirtan (divine music) attributes of Akal Purakh for women with men in all spheres of life and equality
are uttered with awe and reverence using the medium of between man and man.”
divine music. ¾ The proud heritage of Gobind’s Khalsa and the caste-
¾ Taking bath in the early morning hours and Naam Japna less society.
at Amritvela ¾ The equality of human beings, Gobind’s famous quote,
¾ The householder’s life with social responsibility must “Recognize all human race as one”.
engage in beneficent activity, keeping his mind absorbed ¾ Sikhs believe in non-violence and peace and they are
in contemplation and devotion combining spiritual with defenders of peace.
the empirical. The individual is to engage in righteous ¾ Three centuries ago, Bhai Ghanaya displayed and
action that may further God’s plan of righteousness in championed humane and benevolent principles
the world. presently embodied by the Red Cross. He made no
¾ Sikhism is a whole life system. distinction between the wounded enemy soldiers and
¾ Sikhism is completely a new thesis, to ensure the Sikh the Sikhs on the battleground. He saw the image of the
identity Guru Arjan authenticated the Sikh scripture.14 Guru in everyone. He gave water to the wounded thirsty
Sikh Ideals both enemy as well as the Sikhs and also tended to their
¾ In Sikhism the highest ideal is to carry out the Will of wounds.
God. ¾ Guru Gobind Singh’s creation of the order of the
¾ Guru Nanak created the system of succession to ensure Khalsa (the doctrine of Sikh initiation) is a
the implementation of his thesis.15 formalization of saint-soldier concept thus instilling
¾ By stopping the line of succession of Guruship, Guru spirituality into human action – a people imbued with
Gobind Singh made it clear that not a word could be the ideal of Miri-Piri – the concept of Guru Nanak’s
added or altered in the Guru Granth Sahib.16 Sachiara. He abolished succession by heredity, and
¾ 7very thing laid down in the Guru Granth Sahib is final restored to the people both spiritual and temporal
and unalterable.17 sovereignty – spiritual to Guru Granth Sahib and
¾ Guru Granth Sahib pronounces a distinct and temporal to the Khalsa.21
independent Sikh identity.18 ¾ Guru Gobind Singh’s Nash doctrine made it absolutely
¾ Sikhism, a faith of inviolable freedom. clear that plurality of beliefs signifying one’s identity
¾ The Sikh ideals of humbleness, compassion, tolerance, has no place in Sikhism. Amrit ceremony clearly
love, and contentment. defines the Sikh.22
¾ The mission of Sikhism is to evolve humanity towards ¾ The distinguished Sikhi sarup with Sikh symbols.
higher levels of spiritual and ethical excellence. ¾ Drive out lust and anger, be the servant of all, and see
¾ The creation of the new society by Guru Nanak is based the Lord in all hearts.”23 “Control your evil
on Miri-Piri (temporal and spiritual) system. propensities and you become a perfect man.”24 “Control
¾ Sikhism being a Miri-Piri system could not accept an cravings and the light of wisdom will come, then
extreme theory of either Ahimsa or violence. Instead it fashion this wisdom into deeds.”25 Selfless and virtuous
promoted an integrated balanced approach of justice conduct is urged, Naam being the treasure of all virtues.
under which both violent or non-violent means were Moral living is stressed, since the ideal in life is “to
historically employed in order to protect, nourish, and carry out the Will of God.” “Destroy evil and you
encourage freedom and justice.19 become a perfect man.”26 “Give up evil, do right and
¾ Guru Hargobind wore two swords conveying the you realize the essence of God.”27 My whole being,
significance of spiritual and empirical unity in the Sikh body and consciousness, are imbued with Naam. True
system.20 living is living God in life.”28
¾ The democratic set-up of Sikh religion. Gobind obeyed ¾ “A Sikh does not want Mukti but the love of the feet of
the decision of five Piaras to leave the fort of Chamkaur. God. Sikh tradition is anti-withdrawal from life; Gurus
¾ The tradition of advancement of human rights. The in harmony with the ethics of Naam, went in for full
Gurus raised their voice against social evils in society active participation in life.”29 “May I have millions of
and condemned the unjust caste system and practiced hands to serve Thee. Service is the way to cross the
equality. Nanak wanted an individual to lead a life with hurdles of life.”30 The service of God means the service
dignity. Gurus preached universal brotherhood of man of His creation – this world – this life and human
and upheld religious freedom and freedom of worship. beings.31
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The Sikh Bulletin mwG-P`gx 537 January-February 2006

¾ Sikhs suffered persecution and genocide for resisting caste institution and injustice in Indian society. Those who
oppression while upholding their faith during the ninety- forget the Lord are truly low caste. The Gurus raised their
year period after Gobind’s death. voice against social evils in society. Sikh Gurus refused to
¾ Banda Singh Bahadur emancipated his oppressed co-operate with the wicked and so did their followers the
countrymen and established the first Sikh rule. He Sikhs. Sikhs helped the downtrodden people and sided with
abolished Zamindari system and distributed land to the the suffering people who have been unjustly treated. When
cultivators. Akal Purakh commands, there comes a time you have to
Sikh Ethics answer violence by giving martyrdom. Sikhs always will
¾ The ethics of truthful living. defend the just cause.
¾ The ethics of Sewa – selfless service. A Sikh is spiritual to the core. The goal of a Sikh is not only
¾ In daily prayers a Sikh prays to God for the welfare of all the spiritual enlightenment of the individual but also the
mankind. advancement of all humanity. The Sikhs are deeply devoted
¾ Moral living and virtuous conduct is urged. people with unflinching faith in Akal Purakh. Essentially
¾ Miri – Piri signifies that means to achieve an objective Sikhs are non-violent. This is attested by the martyrdom of
should be as noble as the end result. Guru Arjan and Guru Tegh Bahadur and of thousand upon
¾ It is the contemplation of Naam and Shabad that brings thousand of Sikhs in Mughal and British times. Sikhs
liberation to a Sikh. strongly believe in upholding and preserving the good and
¾ During Guru Nanak’s time there were two malignant the true. If the good and the true is persistently attacked
growths – the prevalent Hindu caste system and the despite patience and warning then it is the inner-nature of
oppressive political system. The Guru forcefully Sikhs to go to the defence of the innocent and oppressed by
condemned these institutions. He accepted equality of all every means possible. The essential quality of Sikhism
human beings. He raised his voice in divine indignation manifests itself in every facet of life – e.g. Degh (langar) –
at Mughal ruler’s aggression of India for the suffering Tegh (sword), Bhakti (devotion) – Shakti (power), Jot
caused to innocent humanity.32 (light) – Jugat (wisdom), Sant (saint) – Sipahi (soldier). The
¾ Purity of Sikh character, the Khalsa maintained purity of valiant freedom fighter and the uncomplaining martyr is the
the character and remained strongly committed to same person.
secular ideals. Sikhs treated both Hindus and Muslims References
1
equally and did not discriminate. Sikhs never killed the Daljeet. Singh. Proposal For Clarification Spurned. Pages 14-18.
2
Sangat Singh. Sikhs in History. Page 15
unarmed and innocent, never resorted to cold-blooded 3
Darshan Singh. Japu Ji Sahib. Pages 42-45
murder, respected chastity of women, adultery did not 4
Gurdarshan Singh Dhillon. Sikh Identity: A Continuing Feature. 1990.
exist, and never robbed a woman of her ornaments. 5
Ibid 4. Page 38.
6
¾ Although Sikhs had a long history of struggle with the Ibid 7. Page 26.
7
Ibid 13. Page 192.
Muslim rulers but once the Sikhs came to power, they 8
Ibid 13. Page 701.
never tried to convert either Hindus or Muslims to the 9
Ibid 13. Page 736.
Sikh faith. 10
Ibid 13. Page 913.
11
¾ The Sikh armies gave a unique treatment to their Ibid 13. Page 1245.
12
Ibid 4. Page 42-45.
vanquished adversaries that bear an unparalleled conduct 13
Ibid 5.
of contemporary or modern army. 14
Ibid 5.
¾ During Nadir Shah and Ahmed Shah Abdali’s invasions 15
Ibid 5.
16
Sikhs gave protection to both Muslims and Hindus from Ibid 5.
17
Ibid 5.
the invaders, and earned the affection of the Punjabi 18
Ibid 5.
people. Non – discrimination. 19
Ibid 5.
¾ Guru Gobind Singh forbade the use of tobacco in any 20
Ibid 5.
form. Now three centuries later science and medicine *****
confirms the serious health hazards of smoking. ARE WE OVERLY SENSITIVE?
¾ Maharaja Ranjit Singh created a secular rule. People of Several times over the years, but more frequently in recent
different faiths such as Hindus and Muslims were treated times, Sikhs have been drawn into debates and controversies
equally and they shared power. Ranjit Singh never over what they (the Sikhs) perceive as deliberate attempts at
sentenced a man to death. He forgave people who had maligning either the Community or the religion. That the
wronged him and rehabilitated enemies he had sentiments of some Sikhs have been offended is not denied.
vanquished. Is it possible that in some cases at least we were simply
Price of High Ideals being overly sensitive? This paper is an attempt to look at
Gobind upheld the high ideals of Sikhism and paid a high the issue, with a focus on Bollywood’s role, and try to make
price to seal his vision of Sikhism to serve the entire world. some sense of the reactions.
Nanak expressed deep anguish at the prevailing evil of unjust
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The Sikh Bulletin mwG-P`gx 537 January-February 2006

It is not just our collective imagination, but a fact, that Having said this why, then, am I “sensitive” about Sikh
Bollywood movies have tended to portray Sikhs as jokes? As I said earlier when there begins to be a pattern,
simpletons or plain bumbling idiots. No one wishes to the suspicion of there being a conspiracy of sorts against the
interfere in ‘artistic license’ but when the same situation minority cannot be far behind, especially as there appears to
prevails in movie after movie, when one begins to see a be obvious malice. Moreover, it seems odd (absurd even)
pattern, the perception that there is a ‘conspiracy’ cannot be that the majority Community (in India) does not make jokes
far behind. Even Sikh children are not spared this ‘daft Sikh’ about the Hindu faith: I mean the artistic license / creativity
image – Kuch Kuch Hota Hai is an example. Indeed seems to suddenly vanish. It would, for instance, be good to
Bollywood is, to a large extent, guilty of perpetuating this see the Hindu portrayed as a ‘coward’ in Bollywood movies
negative image of Sikhs. Take the case of a live show (some – frankly there are those who, looking at the last 1000 or
awards show) that we in Malaysia saw some time back. It more years of Indian history, actually believe this,
was from Bombay (ok, Mumbai) and there was Sanjay Dutt. especially about the Brahmin. This is of course an unfair
He went up on stage and said something to the effect: You perception but the fact is that there are many who subscribe
want to hear a joke? Two sardars decided to play chess. to this viewpoint, baseless though that viewpoint is.
That was all there was to his ‘joke’. The implications are
clear: that Sardars are not intelligent enough to play chess. If I come from a multi-religious, multi-ethnic country where
this “joke” was scripted then Bollywood is clearly guilty. If it we are particularly careful about poking fun at religions or
was not, then the situation is somewhat mitigated: far too ethnic groups. Recently, I had occasion to explain the
many of us have little or no respect for Sanjay Dutt; what problem in relation to jokes about Sikhs to some of the
with all that drug history, the time in jail for the alleged arms finest, most educated gentlemen, all alumni of a very
possession, etc, etc. But are movie producers guilty in all prestigious school. I reproduce the “letter” I wrote to my
cases or have we made too much of small issues? fellow alumni on that forum:

Every time that a Sikh protests regarding Sikh jokes someone “Jokes about Sikhs seem very common, and many think
in the crowd accuses the protestor of being overly sensitive, nothing of making jokes about Sikhs. The jokes from
and will usually point to the fact that one hears / makes jokes India (especially over the last couple of decades) have
about the Irish or other ethnic groups all the time, and no one tended to have malicious intent; many members of the
objects the way we do. But is it the same thing? With ethnic majority community deliberately take pleasure in
jokes we are making fun of a group who may be of different making fun of Sikhs. In the name of 'freedom of speech’ or
religions – not all Irish are Catholics or even Christians. But that it is only 'light fun with no malice intended' Sikhs are
when you make fun of Sikhs you make fun of a religion/faith, told to be more broad-minded.
and this is a very sensitive area. If anyone (in Bollywood or
India) disagrees with me let him make fun of, say Muslims, Take a moment to reflect upon what I am going to say:
and see where that gets him. Perhaps Sanjay Dutt could Sikhism is a religion. There are non-Punjabi Sikhs
publicly tell the same joke (or one of the myriad other Sikh (albeit few in comparison to the Punjabi Sikhs). So when
jokes he must have) only substituting the ‘sardars’ for you make fun about Sikhs, you actually poke fun at the faith,
‘Muslims’. Oops! I forgot his antecedents. It is easy to run or more precisely the followers of the faith. Sikh jokes
rough shod over a minority that has no political clout or tend to revolve around the contention that Sikhs are 'simple-
worldwide backing, or oil. Religion is a sensitive issue. minded' (in the most derogatory sense of the word), that
Remember the hue and cry when India’s leading painter / they are buffoons (take a look at Bollywood's portrayal of
artist made a drawing of some Hindu goddess which was Sikhs). All this implies that when you become a Sikh, or if
seen as insulting/humiliating to the Hindus? you belong to that faith, you become daft. Think about it.
I am sure that no one has seriously thought about it this way
Does all this mean that I think religions are ‘sacred cows’ and (and so may well have grounds to plead 'not guilty')
should not be made fun of? No, I don’t. I am of the opinion
that no religion should be out of bounds; religions should be Now look at it all this way: If anyone should think that
as susceptible to jokes as is ethnicity. The only reason I perhaps some Sikhs are overly sensitive (the majority
would have for not making fun of religion is that most people community in India thinks ALL Sikhs are overly sensitive), I
lose their minds (rational thinking) to religion and are unable suggest they employ one test: in every joke that uses the
to accept any derogatory remark (whether real or perceived) word Sikh insert Hindu/Christian/Muslim/Buddhist/Jain, etc
regarding their faith. This is of course strange, considering as the case may be, and see if you still think it is funny and
that God (the real reason of religion) is supposed to have all that you will not be offended - be honest!
the virtues of patience, tolerance, love, no anger, no fear,
forgiveness, etc, and yet his followers are unable to show any All this does not mean that I do not enjoy 'Sikh' jokes
of these qualities when He (or His religion) is assailed. (however 'sick' they may be), all I ask is that you balance
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The Sikh Bulletin mwG-P`gx 537 January-February 2006

the issue by having jokes about other faiths, be a little religious attire and symbols, and imposing restrictions, the
circumspect when you go about with the jokes; do not go Swedish army made a positive move by allowing and
overboard. respecting the Sikh dastar and distinct appearance. This move
was warmly welcomed by the Sikh Community of Sweden and
The overwhelmingly non-Sikh members (from the majority Stockholm Gurdwara Sahib.
community of my country), as one, responded with words to
the effect: Thank you for pointing this out to us. You quite Jaspal Singh completed his 17 weeks basic military service
rightly observed that we never looked at things that way. You training on 8th April 2005. Finishing the military basic
training, Jaspal Singh chose to study Medicine. He is set to
have made a contribution to our sense of understanding and
graduate and receive a Diploma from the Army on 13th
thereby to the nation.”
January 2006. Completing the full training and graduating from
the Swedish Army will mean that Jaspal Singh will be on call
I do not expect a similar, or even remotely close, response to assist the Swedish Army during an attack or when his nation
from India. How can I, when even after more than two requires assistance.
decades the families of the thousands of Sikhs murdered in
1984 have not seen justice? Besides we are all too familiar During spring 2003, a young Muslim lady was rejected from
with the failure of India to keep the promises made to the enlisting in a truck brigade within the voluntary defense unit,
Sikhs by Nehru and Gandhi (India’s “Chacha” and “Bapu”) because of her headscarf or hijab. However, when this issue of
despite the massive contribution and sacrifices of the Sikhs discrimination was highlighted, new guidelines were
towards India’s struggle for independence. But I can hope implemented. Now it is permitted for military staff to wear a
that the movie moguls of Bollywood, at least, will help their dastar (turban), skull-cap, and a headscarf though the latter two
nation by having a more balanced portrayal of Sikhs. It is not need to be worn underneath the uniform hat when outdoors.
the Sikhs who are overly-sensitive, it is Bollywood that is in- The attitude is clear from the defense’s point of view, at least in
sensitive. Dr Sarjeet Singh Sidhu, [email protected] theory. However, in practice the insecurity still runs high.
When Jaspal Singh appeared at the regiment, Mats Norrman
***** got a phone call from Karlskrona. The army had knowledge of
the Sikh dastar as result of a liaison between Stockholm
SIKH IN THE SWEDISH ARMY Gurdwara and the army. Bhai Darshan Singh has been active
Panthic Weekly News Bureau, Sunday 25th September, 2005
member of the Sikh community explaining Sikhi and building
understanding within the Swedish community. However, the
officers in command wondered about the Kirpan, which is one
of the five articles of faith that a practicing Sikh always wears.

“I told [Jaspal Singh] that the Kirpan is

allowed to be worn as long as it is
underneath the uniform”, Mats Norrman
said. Jaspal Singh did not notice anything
about the great stir. It wasn't until Jaspal
Singh left that he found out about the
telephone call to the headquarters. In the
workplace, several laws grant protection
from discrimination. The equality law is
complemented by three laws implemented in
1999, which protect from discrimination due
to religion, ethnic origin, functional
disability, or gender. An employer who
rejects a person for wearing any head garment like a scarf or
turban must himself argue the existence of a reasonable and
plausible condition. “There can be security reasons,” says, Dan
Stockholm, Sweden (KP) - In April 2003, Swedish born Jaspal Isaksson, Judge of Appeal and Secretary of the Discrimination
Singh applied to join the Swedish military defense service at the Committee at the Justice Department. However, Jaspal Singh
age of 19 years old, after completing his education. Jaspal Singh got on well and enjoyed military service. In seven weeks, he
is a proud Sikh with a supportive Gursikh family. He applied to learned how to handle weapons, discipline, respect, and how to
the join military service wearing his dastar (turban) and with his adjust in an open field. “It was never a problem. When we wore
untied flowing beard. Jaspal Singh surprised the military officers our uniform, we were supposed to wear a cap; however, I wore
when he turned up at the military defense service in Karlskrona my dastar. After a while, I changed and wore a green dastar
with kesh (unshorn hair) and dastar tied on his head. In a climate instead, since it fits better [with the military uniform],” he said.
when governments and authorities are discriminating against the Jaspal Singh has been active in the small Sikh community of
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The Sikh Bulletin mwG-P`gx 537 January-February 2006

Stockholm. Last July Jaspal Singh and Jasmeet Kaur with other mainstream and also got their names removed from the black
youngsters organised a Gurmat camp for children. Also Jaspal list, which was prepared by the Union Government.
Singh teaches children Gatka (Sikh martial art). May all be
inspired and proud of Jaspal Singh's achievements and the strong Every year, Indians hold a three day cultural-cum-sports
faith and confidence he demonstrated in completing his basic festival in Oslo from August 19 to 21. They also organise an
military training while keeping the Sikh Rehat (discipline) with exhibition of portraits of Indian freedom fighters, Babbar
his head held high. Akalis and legendary martyrs such as Shaheed Bhagat Singh,
The editors can be reached at [email protected] Kartar Singh Saraba and Shaheed Udham Singh. The
<mailto:[email protected]> Norwegian Government had been giving financial support to
***** teach Punjabi in Oslo. However, it was discontinued recently. “
SIKHS IN NORWAY We are trying to revive it”, said Mr Surjit Singh. However, in
the Guru Nanak Gurdwara in Oslo, Punjabi, Hindi and Urdu is
Punjabis keen to end bias in govt. jobs in Norway
Sarbjit DhaliwalTribune News Service, Chandigarh, August 14, 2005 taught.
Though Indians have token presence in Norway, yet they have *****
earned a respectable place among Norwegians. Indians are SIKHS IN FRANCE
playing a significant role in the medical services of that country. UNITED SIKHS FRANCE, PARIS December 9, 2005
Among the 7000 Indians, 90 per cent are Punjabis. There are Photo with turban: the Sikh concerned will go "until the end", or will leave.
about 200 Punjabi doctors in Norway. In fact, there are NRI The Sikh man from Sarcelles, Val d’Oise in France, who had
doctor families. For example, Mr Amarjit Singh’s son and sought justice to be allowed to keep his turban on the
daughter, daughter-in-law are all doctors. Mr Zorawar Singh, a photograph of its driving licence, said on Friday, that he will
Punjabi boy, has achieved the distinction of being the first fight "until the end". He says, if he is not granted justice, he
Indian to join the Norwegiani Air Force as a Captain. will leave France and seek political asylum in another country.
"We will fight for this cause until the end. If things don’t go the
Mr Surjit Singh, President of the Indian Welfare Society, right way, I will ask for political asylum in any country ",
Norway, who acts as a livewire between the Norway declared Shingara Singh Mann at a press conference in Paris.
Government and Indian settlers there, told The Tribune in an
interview here that now the NRIs were also making their Shingara Singh Mann had urged the Council or State for an
presence felt in other professional services. “Our children are urgent intervention. On Monday, the Council of State had ruled
mentally far sharper and intelligent. They are highly qualified that the refusal of the prefect to accept his photograph was not
and have a good image because they have not fallen prey to valid. But according to the court, it’s decision in Mann’s favour
gangsterism and drugs yet”, says Surjit Singh, who migrated to came as a consequence of its ruling that the police prefecture
Norway in 1973 from Bhadurgarh Chhanna village, near had based its refusal to grant a license to Mann on grounds that
Devigarh( Patiala). were not valid. The court clarified that its decision was not
concerned with whether or not Mann had the right to keep the
Mr Surjit Singh, who is also a social and political activist, says turban.
that now NRIs have built up a strong case for their entry in the
mainstream civil services of Norway. “ We have a feeling that The police prefecture had based it’s decision on the a 1999
our entry in these services is somehow blocked. Indians feel that decree of the Ministry of Interior, whereas it should have
Indians are discriminated while selecting people for civil jobs”, referred to a decree of the Ministry for Transport, that in fact
he added. Only one NRI, Ms Neeta Kapoor, holds a director states nothing related to the driving licence. However the
level post in the government there. In political arena, Indians are Ministry for Transport promptly came out with a similar
not that active in Norway. “NRIs do take part in politics but at decree on Wednesday- stating that the photographs on driving
the lower level. It is not Like Canada or the UK where they are licenses must be “frontal and with the head uncovered.” This
holding high offices,” adds Mr Surjit Singh. The issue of would reduce any chances of Mr Singh benefitting from the
discrimination has been taken up with all the main political ruling.
parties of Norway and they have assured to do away with the
bias, he added. He is close to Ms Kristin Halvorsen, Head of the "I am shocked", said Mr Mann on Friday t. "For a baptized sikh
Socialist Leftist Party. Ms Kristin is said to be highly talented like me, it is impossible to remove the turban. I would rather
and considered future leader of that country. Accompanied by let my head be sacrificed than to pose for a photograh with my
Mr Surjit Singh, She visited the Harmandir Sahib recently. head uncovered”. Mr. Singh, who is 49yrs old is a french
citizen, had no difficulty in getting an identity card in 2000. He
Whenever India faces crisis or natural calamity, Indians send showed the journalists assisting the conference his card with his
financial help liberally from Norway. “We sent Rs 1 million to photo in an orange turban. The Consulate of Amsterdam did
PMs Relief Fund during Kargil war”, says Mr Surjit Singh, a not object to him wearing his turban for the photograph.
staunch nationalist, who has relentlessly fought against radical
Sikhs. At one stage radical Sikhs had stopped the entry of Surjit The controversy is far from getting over. The lawyers of Mr.
Singh in a gurdwara at Oslo, the capital of Norway. He has Singh are determined to exhaust all the grounds for appeal,
brought many Sikh youths, who had gone astray to the including the European Human Rights Courts, to put argue his
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The Sikh Bulletin mwG-P`gx 537 January-February 2006

case for what they feel is his right to fair treatment and his right meet those observances." He said the move was aimed at
to religion. "The question that we will pose is that of the increasing police numbers and targeting new recruits from a
proportionality" said Patrice Spinosi. According to them, there variety of backgrounds.
will be no “benefit from the withdrawal of the turban", as far as
any help in identification or avoiding chances of falsification are But West Australian Police Union spokesman Mike Dean said
concerened. On the other hand, the withdrawal of the turban is a people of different cultural backgrounds should be required to
serious attack on Shingara Singh Manns sense of dignity and on meet uniform standards. "Special treatment for special groups
his right to religion. brings difficulties," he said. Mr Johnson said the public might
not react kindly to being policed by officers wearing unfamiliar
Mr Mann’s lawyer explained that by way of comparison, it uniforms. Historian and author Geoffrey Blainey welcomed the
would be completely "proportional" or justified to ask a sikh initiative, saying it was an experiment and needed to be
person to leave out the knife when travelling by air, for the sake introduced slowly. "This is an experiment and needs to be
of safety. "What surprises Mr. Singh, is that he has always had a looked at as such," Mr Blainey said.
driving licence, an identity card and a passport (now expired)
with photos of him wearing a turban", he added. Multicultural and Ethnic Affairs Minister Margaret Quirk said
the Police Service needed more diversity in its ranks. "It is very
UNITED SIKHS Director in France who is a “white Sikh” important that the composition of the police is more accurately
Kudrat Singh finally added: “We support the Shingara Singh representative of the composition of the community," she said.
Mann’s case from the beginning because we consider Sikhs, as *****
any ethnic minority should have the same rights all over the SIKHS IN U. K.
world. We know and all experts know these rights are protected Making Sikhs Visible To Decision Makers
by international Conventions. The french politicians have only Last week a major conference took place at City Hall in central
won some time. We expect all the white Sikhs in France and in London organised by the Sikh Federation (UK) and hosted by
the West to stand up now and explain thattheir right to choose the Mayor of London, Ken Livingstone. Around 100
their religion includes Sikhism”. e-mail: [email protected] Gurdwaras and Sikh organisations sent delegates with
Shingara Singh MANN Kudrat Singh MENIR
representatives from government departments, such as the
UNITED SIKHS France UNITED SIKHS France
Tél: 0033616176205 Tél: 0033667719500 Home Office, Cabinet Office, Office of the Deputy Prime
***** Minister and the Foreign and Commonwealth Office and
national agencies such as the Charity Commission, Passport
SIKHS IN AUSTRALIA Office and Office of the Commissioner for Public
Force's new look of diversity Appointments.
From: Australian, By Alana Buckley-Carr, January 14, 2006
Navy blue hijabs, loose-fitting shirts and turbans emblazoned
The conference titled 'Making Sikhs Visible to Decision
with the police logo will be part of a new range of West
Makers' was addressed by the Mayor. He spoke about the
Australian police uniforms. But the institution of religiously
background to the conference and the importance for decision
appropriate attire to attract to the ranks Muslims and Sikhs was
makers to recognise the needs of the Sikh community who
lambasted yesterday by the police union and state Opposition.
make a huge contribution not only in London, but throughout
Opposition police spokesman Rob Johnson asked if officers
the UK. The purpose of the conference was to raise awareness
would also be permitted to interrupt their duties to pray to
within decision making bodies about the Sikh community and
Mecca.
consider key issues and concerns faced by the community
today.
Victoria and Queensland police have already allowed culturally
appropriate uniforms for Muslims and Sikhs on a case-by-case
Last year the Mayor met with Sikh representatives at a meeting
basis, but West Australian Police are the first to introduce
organised by the Sikh Federation to discuss the need to
blanket uniform exemptions to accommodate religious beliefs.
organise the first ever conference to promote greater
Superintendent Duane Bell said under the initiative, officers
recognition and understanding of the Sikh identity. The Mayor
would be allowed to keep their beards or wear shoes made of
committed to work with representatives from the Sikh
synthetic materials rather than leather in order to remain faithful
community to encourage public bodies to recognise and
to their customs. "In essence, we recognise that the police
monitor Sikhs as a separate and distinct ethnic minority for the
uniform has been a barrier to people wishing to become police
purposes of the Race Relations (Amendment) Act. As a first
officers, from certain ethnic backgrounds," Mr Bell said.
and important step he agreed that the Greater London Authority
Turbans and hijabs will remain in keeping with the rest of the
(GLA), Transport for London (TfL) and the London
uniform, emblazoned with the metal police badge and checkered
Development Agency (LDA) would set an example and start to
hatband. Mr Bell said the hijab would have a velcro section so if
separately monitor Sikhs for not only employment purposes,
offenders tried to pull the cloth, it would become loose rather
but also as regards monitoring so there is fair provision of
than strangling the officer. "If officers have already come in,
public services.
they've had to shave their beard off or take off their turban," he
said. "We are now open to those officers who might wish to
Sukhvinder Singh from the Sikh Federation (UK) spoke after
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The Sikh Bulletin mwG-P`gx 537 January-February 2006

the Mayor and provided some background to the day, national and local decision makers throughout the UK so we
highlighting some of the key issues to be covered and setting the can push forward in gaining the recognition that we deserve."
scene for the remainder of the day. Ravinder Kaur from Young Gurjeet SinghNational Press Secretary, Sikh Federation (UK)
Sikhs (UK) then spoke of the enormous contribution of Sikhs [Courtesy [email protected] on behalf of Jagtar Singh
[[email protected]] Feb.4, 2006. Ed.]
reminding those present about the long Anglo-Sikh history, the
importance of the Sikh identity, prominent British Sikh figures *****
and the contribution of Sikhs to mankind. The first session was FINALLY, A SIKH BECOMES AN OFFICER IN
concluded by Detective Kolhi a representative from the PAK ARMY
Metropolitan Police Sikh Association (MPSA) and currently Islamabad, December 20, 2005
working in CID. He spoke about his experience as a visible Sikh A 19-year-old Sikh youth has become the first one from the
working in the Met for the last 16 years and the role of the minority community to become an officer in the Pakistan army.
MPSA. Harcharan Singh, hailing from the historical Nankana Sahib in
Lahore province, cleared the Inter-Services Selection Board
Dr Harkirtan Singh-Raud, widely tipped to become the first (ISSB) examinations for military services in his second sitting
visible Sikh to enter the UK Parliament began the next session this year. “It was the happiest moment in my life when I came
on 'Key issues facing Sikhs today'. He presented well researched to know about my selection in the army. I am privileged to
evidence to show Sikhs were the largest and most visible ethnic have this honour which none of my predecessors could ever
minority. This left those present in no doubt that public bodies achieve,” Harcharan was quoted as saying by the Dawn today.
needed to start separately monitoring Sikhs as soon as possible.
Though many Christians were serving in the Pakistan military,
Rob Marris MP, Chair of the All Party Parliamentary Group for neither a Hindu nor a Sikh could ever get selected to the army
UK Sikhs made clear that there was overwhelming cross party services since the country’s inception, the Dawn said. Singh,
support for Sikhs to be separately monitored and for the Sikh who has passed FSc (a pre-engineering course), was a little
identity to be properly understood and safeguarded. Dominic “sceptical” this year while attending the ISSB preliminary
Grieve MP, the Shadow Attorney General reminded decision exams thinking that such tests were “not meant for Sikhs” as he
makers from public bodies the legal justification for Sikhs to be could not get through last year. “This year I got through the
separately recognised and monitored on the basis of the 1983 preliminary phase and appeared in the ISSB test. However, I
Mandla v Lee decision in the House of Lords. was mentally prepared to take admission in BA Architecture,”
he said.
In the afternoon the conference touched upon the European
challenge to the British model of diversity and how this was He said fellow Sikhs “really felt proud” about him when they
causing difficulties for Sikhs not only in mainland Europe, but heard the news. “My selection has changed a perception and
also Sikhs in the UK. The freedom of Sikhs to travel across now people believe that young Sikhs have a fair chance to join
Europe was being compromised and European regulations were the country’s most prestigious institutions.” —PTI
also affecting the rights of Sikhs to freely practice their faith in *****
the UK. Stephen Grosz, one of the leading human rights SAFMA SECY-GEN APOLOGISES FOR
solicitors in the country outlined the European challenge. He PARTITION CARNAGE
was followed by Mejindarpal Kaur from United Sikhs who gave Tribune News Service, Chandigarh, January 9, 2006
examples where Sikhs in the UK were facing difficulties The Secretary-General of the South Asian Free Media
involving their identity. The conference then heard a passionate Association, Mr Imtiaz Alam, today gave a new meaning to the
appeal from Karamvir Singh who travelled from France to fast-changing India-Pakistan relationship. He chose to say: “
highlight the discrimination Sikh children and elders were We are sorry for the carnage during Partition.” “I had to take
increasingly facing. this burden of history off my back”, he went on to add amidst
thunderous applause. He was speaking at a special session,
The conference was chaired by Dabinderjit Singh who “Punjab-Punjab consultation: exploring complementarities”
concluded by posing a series of simple questions to decision organised by SAFMA and the Chandigarh Press Club here. Mr
makers concerning Sikh numbers and provision of public Alam, who is based in Lahore, said the border of the countries
services. He indicted if they were struggling to answer these should present opportunities in trade and not represent conflict.
questions it indicted public bodies were failing the Sikh People in the two nations have had very deep emotional
community. connections for the past several centuries and a 60-year-old
history of Partition should not be allowed to obliterate this
Bhai Amrik Singh, the Chair of the Sikh Federation (UK) said: bond.
"We are delighted that the conference has given us an
opportunity to explain to key decision makers why proper “We have common links and should have a common agenda
recognition and monitoring is vitally important, not only to the and the links that date back to Harrapan times should be
Sikh community but also to public bodies. A report setting out restored.” Mr Alam made sure he spoke up for the states
the key outcomes from the conference will be shared with adjoining Punjab but made sure he was politically correct. He
said “trade with Pakistan will not only help Punjab. It will help
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The Sikh Bulletin mwG-P`gx 537 January-February 2006

Haryana and Himachal Pradesh also”. There was no mention of Mr Chadha said it was mandatory for every inmate to attain
Jammu and Kashmir. He said that group visas for tourists education up to matriculation. For this, the orphanage runs a
between the two countries would be a reality soon. He was in school till class while they join Khalsa school for higher
favour of more frequent bus services between the two countries. education. Mr Chadha said that besides education, training in
musical instruments and shabad kirtans, musical instruments
Participating in the session were leading economists from both like tabla, harmonium, dilruba, sitar is imparted to the students
countries. Mr Shahid Kardar from Pakistan was candid enough in this seminary. This institution gave the Sikh community
to admit that the lower literacy rates in Pakistani Punjab and the eminent ragis like Bhai Santa Singh, Bhai Gopal Singh, Bhai
high number of people living below the poverty line were a Gurmej Singh, Singh Sahib Bhai Fateh. Other alumni of repute,
cause of worry. He said Pakistan could use Indian seeds, which include musician Dalip Chander Bedi and Principal S. S. Amol.
were very good, while India looked to modify labour laws as Most of the students of the centre, however, end up becoming
was done in Pakistan. He pointed out that employment raagis, kirtaniyas and preachers.
opportunities were shrinking in Indian Punjab while in Pakistani
Punjab real earnings had declined. He dismissed fears of The latest comer is Pardeep Singh (previous name Pardeep
Pakistani industry that it would be affected in the case of more Kumar) whose name was recommended by the Gurdwara
free trade with India. Singh Sabha, Nepal. Mann Bahadur has been rechristened
Bahadur Singh. Another student of orphanage is Vinod Singh
Mr G.K. Chadda, Member, Economic Advisory Group to the (previous name Vinod Kumar). While most of the old
Indian Prime Minister, said cooperation between the two converted Sikh students have forgotten their mother tongue -
Punjabs had to be seen within the framework of the larger Nepali with the passage of time. They say they hardly visit
national picture while Pakistan could pick up tips to be a first- Nepal due to the ‘communication gap’ that virtually has
rate knowledge economy from India and also a manufacturing separated them from their roots.
economy. “Intellectuals matter in a country”, he said, adding that *****
people should not keep carrying the burden of history and look THE GREAT LIBERATION
at things optimistically. The Director of the Institute of Darshan Singh Grewal
Development Communication, Dr Pramod Kumar reminded the When one of my favorite thought, emotion, or worry comes up,
audience that cultural ties would help boost economic ties also. I like to get really involved with it. Sometimes I entertain this
Already, the two countries had a “trust deficit” that needed to be worry for a long time and the end result is walking around with
overcome. The president of the Press Club, Mr. Jagtar Singh a long face. It seems so real and so natural to worry about than
Sidhu, asked SAFMA to intervene and allow the sale of to simply dismiss it by handing it over to GOD. When I am
newspapers in each others’ territory. totally immersed in a state of self-pity which is the ultimate ego
***** trip and it usually does no good for rny ego to be reminded that
GURKHA CHILDREN EMBRACE SIKHISM a simple cheerful way is to seek GOD. Someone told me that
Varinder Walia, Tribune News Service, Amritsar, October 27, 2005 you don't have to find GOD but only seek GOD who will dispel
Singing hymns from Guru Granth Sahib, playing tabla and worry, anxiety, and rotten feelings. Because of my morbid
reciting Gurbani and conversation in chaste Punjabi by attitude, at this point I have no interest in thinking cheerfully or
‘Kanchas’ (Gurkha children) from hilly Kingdom of Nepal may in feeling good. I even get defensive and give logical
seem unusual. arguments for the way I feel by blaming all my failings,
sufferings, maladies, strifes, worries, and sorrows on GOD.
Nobody can imagine that earlier name of Parkash Singh could be Here is a letter from GOD which someone shared with me
Om Parkash and Amritpal Singh was once Munish, both hailing (Original source unknown):
from Nepal. The Central Khalsa Orphanage (CKO) run by the
Chief Khalsa Diwan is home to 175 children, including Today I will be handling all of your problems. Please
Nepalese, who were rendered orphans. It goes to the credit of the remember that I do not need your help. If life happens to
Chief Khalsa Diwan that the orphans are admitted to the deliver a situation to you that you can not handle, do not
orphanage without any consideration of caste or creed. The attempt to resolve it. Kindly put it in the SFGTD (Something
orphanage has the credit of producing Shaheed Udham Singh, for GOD to do) box. It will be addressed in MY TIME, not
who remained there from 1907 to 1919. The orphanage, which yours. Once the matter is placed into the box, do not hold on to
started with one child brought from Sindh (Pakistan) by Mr it. If you find yourself stuck in traffic, don’t despair. There are
Harbans Singh Attari, celebrates its anniversary tomorrow — people in this world for whom driving is an unheard privilege.
October 28, here. Mr Charnjit Singh Chadha, President Chief Should you have a bad day at work, think of the man who has
Khalsa Diwan said many ‘Kanchas’, brought up in its orphanage been out of work for years.
had been propagating Sikhism in various parts of the world.
Many of them were also absorbed in the SGPC. They are so Should you despair over a relationship gone bad, think of the
devoted to Sikhism that most of the Sikh organisations including person who has never known what it's like to love and be loved
the Shiromani Committee exempted them from required tests. in return.
He said that as per the constitution of the orphanage, only
children above six years were admitted. Should you grieve the passing of another week-end, think of
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The Sikh Bulletin mwG-P`gx 537 January-February 2006

the woman in dire straits, working twelve hours a day, seven jb lgu myrI myrI krY] qb lgu kwju eyku nhIN srY]
days a week to feed her children. jb myrI myrI imit jwie]qb pRB kwj svwrih Awie] (kbIr jI )
Should your car break down, leaving you miles away from He is everywhere. He is in every direction I turn. He is there.
assistance, think of the paraplegic who would love the Wherever I go, He is also there. There is not a place, there is
opportunity to take that walk. not a thing, there is not a person in whom He does not exist.
So here is a simple formula for peace of mind:-
Should you notice a new gray hair in the mirror, think of the In happy moments, in difficult moments, in quiet moments in
cancer patient in chemo who wishes she had hair to examine. painful moments, every moment praise GOD, seek GOD,
worship GOD, trust GOD, thank GOD.
Should you find yourself at a loss and pondering what is life all [Darshan Singh Grewal would appreciate sharing Gurbani Vichar with
about, asking what is my purpose, be thankful. There are those interested parties through letters. His mailing address is:
who didn't live long enough to get the opportunity. E-81722, 510-1-43U, P.O.Box 9, Avenal, CA 93204. ED.]
*****
Should you find yourself the victim of other people's bitterness, A GOOD DEED BY UNITED SIKHS
ignorance, smallness, or insecurities, remember things could be Partap Singh and Family Leave Peru to Begin a New Life In India
worse. You could be them! Friday, 09 December 2005; 26th Maghar (Samvat 537 Nanakshahi)
Cochin, Kerala, India - After a 4-year lonely struggle fighting
Should you decide to send this to a friend, you might brighten mistaken identity and ignorance and facing extreme difficulties,
someone's day! Partap Singh decided that enough was enough. After trying all
possible honest means in providing for his family while not
If we think about how good life is, if we are appreciative and compromising Sikh principles, he turned to the Sikh
have some real gratitude for all GOD has given us, then things community for help in September of 2005. He contacted
will go right for us and our every need will be met. The feeling UNITED SIKHS, which recognized his distressful situation
of gratitude has a special power, for it corresponds to the and offered to come to his aid after thoroughly analyzing and
consciousness of being connected to the source. Gratitude for verifying his circumstances. Three months after the initial plea
what we already have tends to expand the channels of supply. for assistance, Partap Singh and his family has been relocated
Resentment or bitterness for "things not going well" and habitual to Cochin, Kerala, where he envisions that his multilingual
cranky complaints tend to repel all opportunities or avenues for talent and experience within the tourism industry will fulfill his
improvement. worldly needs and where the sizeable Sikh community will
fulfill his and his family’s spiritual needs.
For this reason, two people can be in the same place at the same Click below for the Community Voice describing Partap Singh’s original
time, exposed to the same conditions and circumstances, but situation:www.unitedsikhs.org/PressReleases/COMVCE-29-09-2005-0.htm
because of their differing states of mind (Gunnukh/Manmukh),
one will experience happiness while the other experiences Partap Singh and family said goodbye to Peru and arrived in
unhappiness. "GOD instinctively completes the task of those Mumbai on November 17, 2005. Three vans and several Sikhs
who submit to His will. When other people try to imitate the stood in anticipation at the airport to transport the whole family
efforts of those who are saved by grace, they get surprisingly to the Singh Sabha Gurdwara in Dadar. It had been over a
disappointed (as they do not understand why they have failed decade since he had visited a Gurdwara and been with a Sikh
using the same technique)". congregation. It was also the first time his Peruvian-born
family had seen a Gurdwara. After a few days stay, they moved
If we could only grasp that this creation belongs to GOD and not on to the Singh Sabha Gurdwara in Cochin, where local Sangat
to us, most of our troubles and conflicts could cease to exist. is currently looking after them until a residence is found.
They are just passing show. Juat enjoy the play. Don't get caught
up in things. Let go of the temporary and be free from pain.
Participate in this play without being really involved.

When I think that effort is required to cause certain things to

happen and that everything depends on me, I lack right
understanding. Life unfolds and is governed by Divine laws.
Pain and sufferings are part of this unfolding, As long as I insist
on being in charge, thinking that I know better than GOD, what
should happen and not happen, my path is filled with obstacles
and sufferings. Once I surrender, once I turn over the controls to
Him than depending upon my limited mind and personal
motives, life becomes very simple, I experience a harmonious
flow in all things. Then I can perform all my actions, but leave
the fruits to GOD because I don't see His overall scheme of
things. I can't do more anyway. Picture: Partap Singh and Family – A Ray of Hope
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The Sikh Bulletin mwG-P`gx 537 January-February 2006

"I will always remember the sewa UNITED SIKHS has done for Vaghela a BMC clerk started discussions with me (I have a
me," commented Partap Singh. “I was nervous and felt defeated working knowledge of Gujrati). Naturally I was more
but after being dejected after several pleas, suddenly UNITED concerned about his views on Amritsar and Punjab and Sikhs.
SIKHS was there”. “I still remember the words of Kuldip Singh Vaghela had first been to Vaishno Devi Temple near Jammu.
when he said, ‘Don’t worry, Partap Singh Ji, you are not alone. His experience on visit to 'Golden Temple' was a 'memorable'
The whole Sikh Kaum (community) is standing behind you.’ one. They stayed in the Sarai free of rent and enjoyed the
Today I know that they made it possible for me, and the Kaum is langar. There is a bus service to station as well and that too
truly standing behind me. As soon as I am capable, I will repay free. Vaghela was all grateful. He had no fear while in Amritsar
the Kaum several times back and dedicate my life to helping but was panicked at Jammu.
others in distress”, he added.
Says Vaghela, "I also presented Rs. 20 at Harimandir," He
Partap Singh says that through his troubled times in Lima, Peru continues, "Sardarji, it is a nice way to community service. I
the only thing that kept him going was the thought of how Guru just stayed for Rs.20 and no one asked more," says Vaghela.
Gobind Singh spent his difficult days in the jungles of "Sardarji yours is a great faith. But I am sorry. I have been
Macchiwada and how Guru Arjan stood the heat of a burning around the temple to find out some book or booklet on Sikhism
hot plate for five long days and nights without giving in to in Gujrati. I saw most of the shops around. But found none.
defeat. “Sikhism is so wonderful!” he exclaims. “It makes Sardarji if you are writer why don't you people have literature
hardships go by without flinching and then the Guru does always for the visitors."
take care of you eventually.” His family thanks everyone who
provided support; physically, emotionally, financially and Naturally I had to say:- "Mr. Vaghela the Sikh pilgrims
psychologically. He says that the Sikh community will always regularly pay the price of such booklets to the managers for
be in his prayers, until his very last breath. free distribution among the visitors. But you know another evil
called corruption has entered into the body politics and its
With the help of donations from the Sikh community, fashion is coming from your side. Politicians have now got to
UNITED SIKHS was able to pay Partap Singh’s expenses for pay the price of votes. Where do those poor people arrange
three months before leaving Peru, for his wife’s abdominal those crores of Rupees. Naturally our Badals are sacrificing
surgery, their nine months of unpaid rent, take care of the those values. I am sorry I can't promise you supply in
family’s travel expenses to India, and settle the family in India immediate future. But surely you will get those if you visit after
including ample startup funds. Also, since the appeal went out, 10 years from now." I hope my people will not prove me
numerous people in the travel industry have contacted Partap wrong. Chakar Neech, B.S.Goraya, Amritsar
Singh, providing him with many opportunities with his travel [We find B.S.Goraya's anecdote very touching, sad, true state of affairs
career. today and yet full of hope. Ten years in a nation's life is not long. Let us
start a dialogue in devising systems to create and choose our own leaders.
We might be surprised at the wealth of dormant leadership among us. Let
UNITED SIKHS was overwhelmed by the caring response of us use the Internet to achieve that goal. It is also very important to expose
the Sikh community since the original Community Appeal went the deeds of our current leaders by naming them. Ed.]
out in late September. Sikhs from around the world opened their
hearts. There were cash donations, frequent flier miles *****
donations, personal visits, moral encouragement, pro bono offers GURU GRANTH - GURU PANTH
to assist in US Asylum, and offers to help him stay in Peru by the man in blue
taking care of his living expenses for life. UNITED SIKHS [email protected]
would like to express our sincere gratitude to all those who This article was written for a seminar on the above theme
donated whatever resources they could to aid Partap Singh and organised by the Institute of Sikh Studies (Chandigarh) at the
his family. Kanthala Singh Sabha Gurdwara in 2004.
Please contact us by email at: [email protected] with the
subject “Project Partap Singh” with any questions or comments. Please visit When I lived in Panjab, and started on the path of becoming
our website www.unitedsikhs.org for details of current projects.
Please join the [email protected] if you Guru’s Sikh, I was taught that Guru Gobind Singh told us that
wish to receive regular updates on this and other issues raised by after his passing away ‘Guru Granth – Guru Panth’ would
UNITED SIKHS. succeed the human Gurus. I do not know if this statement can
Issued by: Gurmeet Kaur, Project Coordinator UNITED SIKHS, 1 (678) be found in any writings attributed to Tenth Guru, or if any
232 6780 or Toll-free: 1-888-243-169 other writer recorded his statement. Whatever is the case,
everybody seems to accept that this is what Guru said, although
***** many Sikhs ignore his injunction in their daily practice.
URGENT NEED FOR TRANSLATION OF GGS
INTO OTHER LANGUAGES The advantage of being a new Sikh, of non-Panjabi
background, is that without being conditioned by tradition, I
Yesterday I took Paschim Express to Phagwara and sat in the can look at what happens in the Panth and compare it with the
reserved sleeper coach. Passengers traveling in the compartment teachings of Sri Guru Granth Sahib, and the example set by the
were Marathi and Gujrati families from Bombay. Mani Bhai way our Gurus lived their lives.
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The Sikh Bulletin mwG-P`gx 537 January-February 2006

Let us start by analysing the four words that make up the theme patit, as they never were Sikhs. But there are enough people
of this seminar. The word Guru figures twice, and it means who seriously try to follow Guru’s teachings, so there still is a
bringer of light into darkness; a Granth is a book, a substantial Panth, and the potential is there to bring back a fully
book, and Panth means path or way. I think that makes the functioning Guru Granth – Guru Panth.
position clear, the two aspects of the post 1708 Sikh Guru are 1)
the Book that is the Bringer of Light (Vahiguru’s light) into There are a number of downsides. I already referred to the
darkness, and 2) those that are on the path indicated by Vahiguru existence of jathabandis, taksals and deras. We are not a
through the writings of the Gurus, the Bhagats, the Bhatts that doctrinal religion. You could argue that in some respects we are
are included in Sri Guru Granth Sahib. more a group that follows a path, a way of life, rather than a
formal religion. But there are a number of essential aspects to
Of this Guru Granth – Guru Panth combine we do not need to being a Sikh, and jathabandis tend to be strong on all kind of
discuss Sri Guru Granth Sahib at great length. Not even rituals and self-made maryadas, but weak on essential Sikhi.
McLeodians deny the existence of Guru Granth Sahib, and those
that do not recognise Guru Granth Sahib as their eternal Guru, These days if you stand for the one Jatha, Guru’s Jatha, and try
and run after Sant Babas, or even Satgurus instead, might be to follow the simple teachings of Sri Guru Granth Sahib, you
excellent people otherwise, but they are not Sikhs. will find yourself in a minority. Many people talk about
maryadas, rehatnamas and I do not know what else. But the
There are groups that claim to be within mainstream Sikhi, but simple rules of the Sikh Reht Maryada, as adopted in 1945, are
who seem to prefer the teaching of their founder to that of Sri depicted as some devious plot by the SGPC, trying to give the
Guru Granth Sahib. Others think that the power of our Gurus impression that it is the handiwork of the Badal / Tohra type of
comes from their descent of a legendary king. Guru’s power of Jathedars.
course comes from the King of Kings, the One, the Formless, the
Stainless, the Fearless. We, the Sikh intellectuals, are at fault, as we do not speak out,
and hence are not heard. We leave the scene to the deras,
For many Sikhs these days Guru Granth Sahib is more of an idol jathabandis and taksals, and the sangat believes them rather
than an actual Guru. Guru will be served by trying to follow the than main stream Sikhi. Many of the commercial travellers in
teachings. I am all in favour of paying respect to Guru in the kirtan and katha that visit the UK have little knowledge and
Gurdwara, wrapping Guru up in a beautiful Ramál, waving the less gián, but are experts at making the sangat give money to
Chaur Sahib over Guru, or putting Guru on a ‘throne’. But it is them.
the not the object, that a Sikh should venerate, the teachings
should be venerated, and this is done by applying these The message that Sikhi is something that you have to practice
teachings in our lives. yourself, that no jathedar or baba can do for you, is less
lucrative. If you do not want to sing from the hymn sheet
Having made this clear, let us go back to the combination Guru prescribed by the ‘owners’ of our ‘places of worship’ you will
Granth – Guru Panth. The Guru Panth is that body of people that find yourself severely out of pocket.
follows Guru’s teachings, which is infused with Vahiguru’s
light. I think that there is a chain of events involved : Vahiguru And this brings us to the main problem in our present day
infused his Light into our Gurus, and into the Bhagats panth. I have so far not come across any Gurdwara, which is
(Devotees) whose writings are in Sri Guru Granth Sahib, that organised along panthic lines. Even when there are annual, bi-
Light is to be found in the Sabad-Guru, in Sri Guru Granth annual or whatever elections, there is very little real input by
Sahib, and from there it enters those that are on Guru’s Path, the the sangat. Attend an annual general meeting, and try and ask
Guru Panth. mildly critical questions, and you will find how welcome you
and your questions are.
The sabads have played an important role in Sikhi from the days
of Guru Nanak, and we are told that Guru Arjan started the If I compare that with the UK political party of which I am an
tradition of putting the Granth above the sangat, and that active member there cannot be a greater contrast. The local
included him. Guru Gobind Singh formalised this process. borough party has meetings 6 times a year, and the branches in
which the borough party is divided, meet every month. It is not
We now turn to my main concern, and I am sure the main the chair or the executive that makes policy decisions, that
concern of most people contributing to this seminar : the present authority is with the members. In our Gurdwaré it should be the
state of the Guru Panth. sangat that makes policy decisions, and the prabandhak
committee the management that implements them. If we
On one level I do not think that much has changed : There has believe in Guru Panth, then we should be organised based on
always been only a limited number of people that come forward local sangats, which should take the place of the misls of the
to pledge their full commitment. Even on Vaisakh 1699 Guru period between 1708 and 1800.
Gobind Singh did not turn all Sikhs into Khalsas. There are now
fewer people that keep their hair and wear a turban out of In those days the Sarbat Khalsa took the decisions. But the
tradition, and that is only healthy. These people have not become misls were run on autocratic lines, which made sense, as they
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The Sikh Bulletin mwG-P`gx 537 January-February 2006

were mainly bands of guerrilla warriors. This time the delegates communities in North America, Europe, Australia, South East
to nationwide Sarbat Khalsa meetings, and to the world wide Asia, East Africa etc.
Sarbat Khalsa should not be jathedars or pardhans, they should
be delegates of the sangats, who have received instructions in We have no problem with the institution of Akál Takht, but we
advance on what to say, what to do in the meetings. have no faith in jathedars and ‘panj piaré’ that result from
political appointments, as is the present practice in Panjab.
I know that many of you will feel attached to the SGPC, as it Many of us do not think that people from India are to be
was the result of the valiant struggle of the Singh Sabha automatically in charge of Sikhi, and we most definitely do not
movement that ended in 1925. But we should not forget that the want a future Sarb Hind SGPC with one or two token seats for
present semi-state structure, with voters taken from the electoral Sikhs from outside ‘Hind’.
rolls of those parts of India that were part of the pre-1947
Panjab, was the result of an awkward comprise between the Obviously the majority of the Sikhs in the UK still believe that
Sikhs and the British authorities. Equally, expanding the present anybody who has been appointed in whatever way as the
semi-state structure to a Sarb Hind SGPC is the last thing we Jathedar of Akál Takht has the absolute authority in the panth,
want. although that does not stop them following sant babé who are
even more anti-Gurmat that those in power in Amritsar.
The Sikhs should be less afraid to lose the huge income attached
to so-called Sikh shrines, less attached to marble and gold, and We must face reality. If we are going to function as Guru Panth
more striving to live by, to be attached to Guru’s teachings. The radical reform is needed. Meetings like this seminar, like the
reason why organisations like the SGPC and our gurdwaré, even recent World Sikh Convention, with all their limitations, are
the relatively humble local ones, are so attractive to kursí golak more in line with the Guru Panth model, than the pope-like
types, is because gurdwaré are such great money-spinners. A powers of the so called jathedars. We have to accept that Sikhi
real humble sevadar feels ashamed to be associated with the is not a church, and that we have no popes, no priests, no
kursí golak brigade, and local politicians and businessmen run centralised body. We will hopefully in not too distant a future
the roost, not hindered by any real interest in Sikhí. come to a worldwide confederation of Sikh bodies, which
practice the underlying principles of Sri Guru Granth Sahib,
Our Gurdwaré make heaps of money out of weddings and and follow the Panthic Reht Maryada. This confederation
funerals, and out of performing Akhand Path. The Granthís and should be led by initiated Sikhs who have learned that the last
Ragís, instead of concentrating on their only real role in Sikhí thing an initiated Sikh can be is an autocrat, or a person who
(remember, we are not to have priests), teaching the members of looks down on others who are not initiated Sikhs, or who are
the sangat how to do path, how to do kirtan, make money out of not Sikhs at all.
doing ardás, out of going to people’s houses where they
specialise in high speed mumblings of Sukhmani Sahib, or doing Finally : we should not forget that the Panth, the Khalsa was
kirtan to Bollywood tunes. created for a purpose. Tenth Guru said that he would serve the
True Khalsa that serves all. We should be a catalyst in all
I will keep this paper nice and clean and will not discuss the societies that we live in, we should be the fighters for truth and
many instants of minor, or even major corruption, that are justice, and our main weapon should be Vahiguru’s love. Two
connected to both the management of the local Gurdwaré and percent Sikhs living in present day India, one percent Sikhs
the so-called Sikh Shrines. In the UK we are trying to gradually living in the UK, can make an impact on society, as long as
build up open structures, where all Sikh individuals, Sikh they try to truly live like Sikhs. We have to be out there,
organisations and gurdwaré are welcome. The British Sikh amongst all the children of God, all creation.
Consultative Forum tries to be a platform where Sikhs meet, and *****
pass on their requests, demands to the government, and PROF. SAHIB SINGH JI
hopefully for the government to communicate with the Sikh [Feb. 16, 1892-Oct. 29, 1977]
organisations through the forum. Prof Sahib Singh ji was a Gursikh of very high calibre, who
made a great contribution to the Singh Sabha movement. Bhai
The Sikh Consultative Forum is dominated by Sikhs (those who Sahib Singh ji was born in a village called Fatehwalli in
have undergone the initiation with the double-edged sword). 16/02/1892.This village is in Sialkot. His family had come
Most of us speak good English, many of us have good jobs and from Ram Nagar, which was part of Gujranwal, in Pakistan.
are well settled in the UK. We are seen as radicals, because we His father was a shopkeeper in a very poor village. His father's
believe in the Sikh Panth, the Sikh Qaum, and because we want name was Hira Nand. Prof Sahib Singh ji was originally named
to be monitored as Sikhs in the UK’s process of Ethnic Nathu Ram. Soon after Natho Ram was born his family moved
Monitoring, and not as Afghanis, Pakistanis or Indians. Most of to another village, named Therpal. Natho Ram obtained his
our meetings have real debates, real differences of opinion, schooling from the local Molvee (Muslim preacher). Although
without shouting and screaming. his father was very poor, he made sure that his son attended
school and that his fees were paid for. Natho Ram was very
We hope that in the long run this will bring about a UK Sarbat lucky to meet Molvee Hazrat Khan who encouraged his father
Khalsa, and we hope that this process will inspire other Sikh to make sure that his son attends further education. Due to
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The Sikh Bulletin mwG-P`gx 537 January-February 2006

British rule all further education was in English. Natho Ram did became very ill, being afflicted with Parkinson's disease. Bhai
very well at school and attained very high marks. Due to this he Sahib passed away on 29th of October 1977.
received a scholarship of 6Rs. which was a lot of money in those There are certain things we need to remember from his life.
days. Whilst at junior school Natho Ram saw Sikh soldiers and Bhai Sahib Ji, by his own free will, decided to keep his Kesh
was so impressed with them that he decided to keep Kesh. In and become Amritdhari. By his own free will, Bhai Sahib
1906, when he was in the ninth grade he became Amritdhari. decided to work for the SGPC at a time when most people
Guru ji blessed him with the name of Sahib Singh. wanted to avoid doing this. Whichever task Prof Sahib Singh
decided to do, he would put in one hundred percent and was
It's at this time that Bhai Sahib Singh ji stopped learning Farsi willing to face the problems head on. His contribution to the
and started learning Sanskrit, which later on became very useful Singh Sabha movement is beyond any measure. His
in understanding Guru Granth Sahib Ji. In 1907 his father passed contribution to Guru Khalsa Panth is also beyond any
away, which created some financial problems for the family. meaningful description. His gift to the Khalsa panth is his
Bhai Sahib Singh was to enter tenth grade, but did not have the translation of Sri Guru Granth Sahib and Gurbani Viakaran. To
money to pay the fees. His father's sister sold her jewelry to pay date, no other person has produced anything of this nature. On
the fees. After passing tenth grade, Bhai Sahib joined a local top of this he had written over 20 books. Coming from a very
school as a teacher with a wage of 10Rs. He wanted to study humble background with extreme poverty and from another
further but did not have any money to pay for higher education. religion, he has become an example for us all.
He applied for a job with the postal service, got the interview but Bahadur Singh, [email protected]
did not have money to travel to where the interview was being *****
held. He was very lucky that the person who used to clean their “SIKH PARCHAARIC” OR “FAKE HOLY MAN”?
house gave him 2Rs. for this task. With Guru Ji’s blessing he Gurmukh Singh - Panthic Weekly Columnist
was offered the post, with an income of 20Rs. Soon Bhai Sahib Sunday 4th September, 2005
Singh’s desire for higher education became so great that he left This week, a video of Bhai Ranjit Singh Dhadrianwale has
home with only 2Rs in his pocket. By the time he arrived in come to light in the public.The youngman who at an early age
Lahore he had only 7 paisas in his pocket. He had nowhere to go has been renowned as a “Sant” by his followers, became
with virtually no money in his pocket. He then remembered that popular for his charisma and attracting Sikhs who in large
there was a teacher he knew named Pundit Vesta Parsad, so numbers by preaching Sikhi.
Sahib Singh decided to go and see him. Pundit ji gave Bhai
Sahib new clothes and had him admitted to College. Sahib Singh On the stage Bhai Ranjit Singh Dhadiranwale has publicly said
Ji passed his FA and BA from this college and started work at that no one should do matha tekh (bow down) to him and only
Frakka College with an income of 75Rs. Later, Bhai Sahib Ji matha tekh to Guru Granth Sahib Ji. He has focused on doing
joined Gujranwala Khalsa College with a salary of 70Rs. It was Amrit Parchaar and asking youngsters to give up intoxicants.
at this college that he met Bava Harkrishan Singh and Bhai Jodh
Singh. Sahib Singh's financial situation had improved by this Controversy has built around the young Ranjit Singh
time such that he was able to pay back the money that he had Dhadrianwale who calls himself a “Sant”. His use of Gurbani
borrowed in the past. and style of Kirtan has led to accusations that he sings “Kachee
Baanee” (distorted Gurbaani). Furthermore it has been
In 1921 Bhai Sahib Singh ji became the Assistant General suggested on certain radio stations and by Gurdwara Sahibs
Secretary of the SGPC. This was a very brave decision to take that Ranjit Singh is only driven by collecting money for
since this was during the time when Guru Panth was in direct himself and that he is “fake holy man”.
confrontation with the British in India. Bhai Sahib Singh took
part in Guru Ka Bagh Morcha in 1922 and was arrested. In 1923
Bhai Ji was again arrested when he took part in Jaito da Morcha.
In 1927 Bhai Ji rejoined Gujranwala College, where he
stayed until 1936. At this time Bhai ji moved to Amritsar and
joined the Khalsa College as a lecturer in Punjabi. It was at this
college that he spent most of his life. At the college he met
Gursikhs like Prof Teja Singh, Prof Ganda Singh, Bhai Veeram
Singh and Prof Mohan Singh ji. In 1952 Sahib Singh ji retired
from this college to take up a post as Principal at Shaheed
Missionary College, Amritsar. In 1962 Bhai ji left to join his son
at Sidva Bit near Jagroan. When his son moved to Patiala, Bhai
ji took classes at Gurmat ollege in Patiala.

Prof. Sahib Singh was physically a very weak person, often

afflicted with illnesses. Nonetheless, Prof. Sahib Singh was very
strong willed and survived all the battles of life. Ultimately, he
A member of the congregation bows to Ranjeet Singh as he places his hand
on her head to 'bless' her:
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The Sikh Bulletin mwG-P`gx 537 January-February 2006

The recent video of Bhai Ranjit Singh shows him wearing a confusion, unnecessary embarrassment and damage to the Sikh
Kalgi (plume) or something similar to it, and sitting on a high Community. Thus, the specified issues need to be ‘nipped in
seat. On the wall behind him is a large painting of himself, and the bud’ sooner than later in an appropriate manner. Bearing
in front of his seat is a plastic basket. The video shows how that in mind, the British Sikh Community deserves the right to
Sikhs visiting him put money in the basket, give presents and have total transparency in the mysterious circumstances
then matha tek to him. Bhai Ranjit Singh shows no hesitation surrounding such awards.
when the Sangat matha tekhs to him. He blesses those who bow
to him by patting them on the head or back. The video shows Therefore, in the best interest of the worldwide Sikh
how that Ranjit Singh casually sits on his seat and sometimes community, the ‘humble servant of God’, and the ‘Hero for
show little or no interest in those who bow to him with faith and Peace’, Bhai Mohinder Singh should show his absolute
sharda. greatness in his laudable service/s to the world community. He
should now break his silence forthwith and do the honour of
We must ask ourselves some hard questions. Firstly, why do cleaning the air and enlightening the British Sikh Community
some people insist on singing “Dharnaas” or Gurbaani mixed as to how, when, where and by whom the following two titles
with their own lyrics rather than singing Gurbaani purely have been awarded to him:-
without addition or distortion? Is Gurbaani alone not good • Sikh Spiritual Leader in the UK
enough? • The Keeper of the Golden Temple
Additionally, as the chairperson of GNNSJ, Birmingham,
Secondly, where does the money go, which is collected by the Sardar Mohinder Singh, should also explain to the Sikh
people who call themselves “holy men” and tour America, community whether or not he and his organisation truly
Canada, and the UK? If these people are coming abroad not to support:-
make money but to preach Gurmat, then why do they need to (a) The ‘Mainstream Sikh ideology.’
take away thousands and thousands of pounds and dollars raised (b) ‘The Sikh Rehat Maryada’ – devised by the Sikh
in Gurdwaras abroad? How much of this money has been used scholars, published and approved by the SGPC in
to give bail to a Sikh sister held by Panjab Police and ensure that 1945.
she doesn’t get raped, tortured and abused while in prison? (c) Formal letter of agreement* dated 21/12/’94,
concerning the Sikh Rehat Maryada, addressed to the
Thirdly, how many of these people have raised their voice for then Jathedar of Sri Akal Takht, Amritsar, Professor
the Panth? How many of these “holy men” have used their Manjit Singh, signed and sealed by Late Naurang
status, connections, and platform to bring to light Panthic issues Singh of GNNSJ, Birmingham.
and how Sikh men and women are still languishing in Indian * Taking into consideration this specific letter, late Naurang
jails without trial or case? Singh had categorically declared that the seven [7] specified
anti-Gurmat practices, some of which did not take place at all
Let us not blindly follow people and not become dependent on or they had been put right following the meeting with Prof.
“sants”, “babas” or anyone other than Guru Granth Sahib Ji. The Manjit Singh. Furthermore, he also stated that in future, any
more we become dependent on others, and create middlemen such practices that contradict the Gurmat philosophy, would
between the relationship of us and Waheguru, the more we get not be permitted to take place in the institution. Should any
trapped in situations of abuse, distortion and misdirection. Let member of the Sikh community wish to verify or examine the
us wake up as a Panth and unite as one under the umbrella of document, please do not hesitate to contact the writer. A
Guru Granth Sahib Ji, and follow the Guru Granth and Guru photostat copy of the letter would be provided to the interested
Panth. Gurmukh Singh parties upon written request through The Sikh Times. Thank
Author can be reached at [email protected]
you, Swaran Singh Panesar, Leeds, West Yorkshire, England
***** *****
BHAI MOHINDER SINGH JI, PROCLAIMED AS VEDANTI JI BAS KARO
A “SIKH SPIRITUAL LEADER IN THE UK”. Gurpreet Singh Sumra, December 23, 2005
‘Jathedar’ Vedanti Ji:
This is an extract from The Jerusalem Post dated Dec. 14, 2005, Please perform some panthic duties, which is your
07:53, ‘Leaders of the Sikh faith have arrived in Israel with the responsibility and stop insulting the institution of akal Takht,
goal of helping to end the Israeli-Palestinian conflict. At the otherwise quit from your post and stop making Sikhs a
head of the delegation of 14 is Bhai Sahib ji Moninder Singh, laughing stock in front of the whole world.
who holds the title of “Keeper of the Golden Temple.”
A few days back you ex-communicated Joginder Singh of
And in the ‘Leeds Together for Peace Festival’ held on Spokesman, he went to court and you said that no Jathedar of
November 27, 2005, Bhai Mohinder was described as one of the Akal Takht has ever appeared in court. But Dr. Harjinder Singh
‘Heroes for Peace’ and the “Sikh Spiritual Leader in the UK. Dilgeer has issued a press release along with facts that can not
In the recent months this particular issue has been explicitly and be refuted that in the past Jathedars have appeared in Court.
repeatedly brought to the attention to Bhai Mohinder Singh Bhai Ranjit Singh was made Jathedar when he was in Jail and
before. In my view, such issues do cause a great deal of appeared in Court many times. In 1924 Jathedar Achhar Singh
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The Sikh Bulletin mwG-P`gx 537 January-February 2006

and Jathedar Udhham Singh went to jail and fought their cases 4) A recent case of Sant Dhadrianwala and Sant Mann Singh
in the court. Most recent Jathedar Iqbal Singh of Patna Sahib has Pehowa.
made numerous rounds of Police Stations and Court. So if a 5) Immediately ex-communicate those people who say that
pujari is doing something wrong he should appear in Court. Sikh Women cannot do Sewa in Darbar Sahib as it is against
Sikh Rehat Maryada and anti Gurmat. Can you do that?
Then you issued a statement that people who are having 6) What about people saying Sikhs are Hindus and are off
relations with Joginder Singh will be summoned to Akal Takht. springs of Luv and Kush?
Please do not convert this Akal Takht to police station or Court
and stop ex-communicating people from Sikh Panth for personal Stop abusing Akal Takht Sahib and stop these anti Sikh
enmity and at the behest of Badal Inc. and RSS agents. If you activities. If your inner conscious is still not dead, then do
keep on ex-communicating people at this speed then soon the something for the Panth and stop being a puppet of Badal. Issue
figures can reach thousands. Beware Pujari Vedanti ji, what if a Hukamnama to Badal that he should stop his anti Sikh
Sikh Panth ex-communicates you for anti panthic, pro Hindu activities. Issue a Hukamnama that Sikh women have all the
activities and negligence in your duties towards Sikh panth and rights of doing sewa in Darbar Sahib. Issue a Hukamnama that
Sikh cause? anti Sikh practices like washing the premises of Darbar Sahib
with Milk or Lassi should be immediately stopped. Issue a
Prominent Sikh scholar Dr. Harjinder Singh Dilgeer has also Hukamnama that there should be no dera, baba, sant or sant
issued a press release that this post of peon of Badal should be Samaj. Start working for Sikh Panth, do something for Sikh
abolished and this trend of issuing fatwas like Ayatollah political prisoners languishing in Jails for past 21 years without
Khomieni has to be stopped. Now you have again insulted Akal any reason, do something so that the culprits of Nov. 1984 are
Takht in the case of Elections of Delhi Sikh Gurdwara punished for their crimes and take immediate steps for proper
Management Committee by acting as a puppet of Badal (mishra) Dharam Parchar.
and have said that Paramjit Singh Sarna will also be summoned
to Akal Takht. Have some shame, and stop doing such stupid It has been more then two months since the killers of Jaswant
activities. Singh Khalra have been punished by Court but there has been
not even a single word from you and Badal. Why not ex-
Prof. Darshan Singh Khalsa has written you a two page letter communicate KPS Gill?
regarding this DSGMC election row and has doubted your
intentions. He has also stated that the same people tried to use A humble request: If you cannot stop these anti Sikh activities
him for the same reasons and so he resigned. It is in The then please resign from this post. Sikh panth does not need
Trinune, Dec. 23, 2005. If you have any guts then please Jathedars like you. Jai Shri RAM
respond to the letter that why you acted at the behest of anti Sikh
Badal and justify your stand and fatwa. The people you have ex- [According to Tribune News Service dated January 5, 2006 Vedanti
communicated have been done only because they spoke against attended the marriage of the daughter of a senior police officer at a
marriage palace in violation of edict (hukamnama) that directs the Sikh
you, your anti Sikh activities, your anti Gurmat publications and Panth not to take Guru Granth Sahib to marriage palace. Some time ago he
your Masters. Though you have no power of ex-communicating had blessed a couple by mail in a marriage that took place at a hotel in
anyone but still if you want then ex-communicate the following Toronto, Canada. Prior to that he had demanded an explanation from this
people: writer for having arranged a marriage ceremony in a community center in
Lodi, California and had singled out SRS Gurdwara in Chicago to warn
them not to perform marriages away from Gurdwara. To Vedanti double
1) Your friend Baba Daljit Singh Chicago wala, who has been
standards are part of his character. He also wants to be above the law in his
exposed, and you have received complaints about him. Why are legal battle with Joginder Singh, Editor, Spokesman. ED.]
you taking so long in this case? So that people forget about it or *****
you have some gain in not doing so? If I am not wrong the very
next day when he was caught in a Motel, your personal Assistant “gurU nwnk dw sbdu-gurU isDWq”
immediately issued a statement that it is all lie and Babaji was mwnv-ihqkwrI Aqy praupkwrI-jn swihb ‘SRI gurU nwnk dyv
busy in a samagam at that time (of course he was busy in jI’ mhwrwj dw muK mnorQ mnuKqw nUM r`bI-rzw (Will of God, Law of
samagam at that time).This same Baba Ji’s case for Divorce has nature) ivc rwzI (Satisfied) ho ky jIvx dI jwc isKWidAW, sBnw
been rejected by a Ropar court and his wife also came to you S^sIAqW ivc r`bI-guxW dw sMcwr krnw sI[qW ik, ie`k ikrqI, inrBau
crying for help. Do you think he is not doing anything wrong?
Aqy inrvYr smwj dI isrjnw kIqI jw sky[ikauNik, siqgurU jI ies
2) Bibi Jagir Kaur who is being investigated by the authorities in
pRkwr dy s`cy-su`cy au~c-AcwrI mwnvI-jIvn iv`c hI pRBU imlwp dyKdy
connection with the death of her daughter and also has a case of
taking money in the college scandal. She even challenged Sikh sn[
Gurdwara Judicial Commission. Are you blind or is she your Asl ivc pRBU jI dy ipAwry Aqy praupkwrI Bgq-jnW dw
relative. (Chor uchhaka chaudhry, te gundi run pardhan) jIvn-mnorQ hI AYsw huMdw hY[auh jgq ivc dUijAW dI BlweI leI hI
3) Prakash Kumar (Singh) Mishra (Badal) doing hawans and jnm lYNdy hn[auh Awp AkwlpurK nwl AByd ho ky jIaUNdy Aqy hornW nUM
ramayan ke path, doing nothing for Sikh Panth and referring to Awqmk jIvn dI dwq dy ky aus dI BgqI ivc joVdy hn[auh srbq
Sikh martyrs in Assembly as terrorists. Shame on you. sMgIAW dw hrI AkwlpurK nwl imlwp krvw idMdy hn[pr, AwpxI pUjw
qy mwx-vifAweI dI lwlsw kwrn aunHW dy drimAwn ivAwkqIgq kUVI
K. T. F of N. A. Inc. 3524 Rocky Ridge Way, El Dorado Hills, CA. 95762 24
The Sikh Bulletin mwG-P`gx 537 January-February 2006

dIvwr bxn qoN sucyq rihMdy hn[auh mnuKI srIr nUM nwSvMq smJdy hoey sdw bcn suxn dw Avsr bixAW hY[swfw mn bVw SWq hoieAW hY[ihrdy AMdr
hI Sbd-srUp igAwn nUM vDyry mhqv idMdy hn[ikauNik, aunHW AMdr iksy TMf pY geI hY[
pRkwr dy in`jI suAwrQ Aqy iBMn-Byd dI mMdI Bwvnw nhI huMdI[ gurvwk hY : swfI ie`Cw qW ieh hY ik AsIN hmySW leI quhwfI crn Srn ivc
jnm mrx duhhU mih nwhI jn praupkwrI Awey ] rhIey[ieQy rih ky quhwfI syv kmweIey[pr, kI krIey ? igRhQI hW[kMm
jIA dwnu dy BgqI lwiein hir isau lYin imlwey ]{gu.gRM.pM.749} DMidAW ivcoN ieqnw vyhl kFxw muSkl hY[so, ies leI ikrpw krky AYsw
iehI kwrn hY ik hY ik SRI gurU nwnk dyv jI mhwrwj, jdoN, r`bI aupdyS bKSo, ijs sdkw AsIN ikrqkwr krdy hoey krqy-purK nwl juVy
imlwp dI Aws ivc jIaUx vwly jigAwsU-jnW dI mwnisk iqRpqI leI rhIey[jIvn inrbwh leI pdwrQk vrqoN kridAW, swfI surq prmwqmw
‘<> qoN gurpRswid’ qk dy m`uFly aupdyS ( mUl-mMqR ) ivc inrMkwr dw vl lgI rhy[
AnuBvI qy guxwqmk srUp icqrn kIqw hY, qW aus ivc Awpxy S^sI nwm auqr ivc gurdyv jI boly; BweI! mqW ies BulyKy ivc rihxw ik
‘nwnk’ dI vrqoN nhI kIqI[ieQy hI bs nhI, sgoN, gorK-mqI is`D jogIAW jy qusIN krqwrpur phuMc ky swfy srIrk drSn krdy hoey Aqy swfI rsnw
vloN ieh puCy jwx vyly ik ‘qyrw kvxu gurU ijs kw qU cylw’? qoN bcn suxdy hoey siqsMg kro, swfI syvw kro, qW hI qusIN swfI crn
gurdyv jI auqr idqw sI ‘sbdu gurU suriq Duin cylw’[ARQwq, Srn ivc huMdy ho[nhIN! nhIN! BweI ! do qRY g`lW AQvw nu`kqy iDAwn nwl
Sbd myrw gurU hY Aqy myrI suriq dw itkwau, aus gurU dw is`K hY[Bwv, gurU dy smJ lvo[pihlI g`l qW ieh hY ik gurbwxI dI rOSnI ivc ijQy vI
Sbd duAwrw imlx vwlw igAwn hI AslI qy s`cw gurU hY Aqy gruU dy Sbd nUM siqsMg ho irhw hovy, AYsw smJo ik auQy hI swfw invws hY[
smJ ky igAwn pRwpqI leI AwpxI suriq nUM Sbd ivc joVxW hI Sbd-gurU dUjI g`l ieh hY ik jy qusIN gurU AwigAw dw pwlx krdy hoey
dw is`K hoxw hY[ikauNik, jy kr gurU dy Sbd nUM iDAwn pUrvk AQvw surqI inrMkwr dI Xwd ivc jIaUNdy ho Aqy Drm dI ikrq krky vMf ky Ckdy ho,
dy itkwA nwl nwh suixAw smiJAw jwvy, qW koeI vI mnuK gurU dy srIrk qW qusIN ijQy vI hovo, smJo ik sdw hI swfI crn-Srn ivc ho[ikauNik,
drSn krky AwpxI ijMdgI ivc pRIvrqn nhI ilAw skdw[gur-Sbd nUM is`KI ikrqIAW dw Drm hY, ivhlVW dw nhI[
ivcwr ky smJx nwl hI mnuK nUM gurU-igAwn pRwpq huMdw hY Aqy auh gur- qIjI g`l, jo sB qoN mhqv pUrn hY, auh ieh hY ik srIr swfw
igAwn hI mnu`KI jIvn dy Aml nUM bdlx dI smrQw rKdw hY[ srgux srUp hY[jy kr qusIN swfy srIr nwl juVogy, swfy srIr dw iDAwn
jdoN jogI crpt nwQ ny gurdyv jI nUM suAwl kIqw ik jgq iek Drogy, qW qhwnUM ie`k idn swfy nwloN ivCVnw pY jweygw[ikauNik, srIr
AYsw smuMdr ikhw jWdw hY, ijs ƒ qrnw AOKw hY, hy ivrkq nwnk! TIk kwl c`kr dy ADIn hox krky ibnsnhwr hY[ies ny ie`k idhwVy im`tI ivc
ivcwr d`s ik ies smuMdr dw pwrlw kMFw ikvyN l`By ? qW, gurdyv jI ny rulxw hY[qdy qW AsW srIr nUM sMboDn krky AwiKAw hY; ‘qUM kwieAw mY
a~uqr idqw sI ik ijvyN, pwxI ivc au~igAw hoieAw kOl Pu`l pwxI Aqy aus ruldI dyKI ijau Dr aupir Cwro’[pr, Sbd swfw ihrdw hY[swfI Awqmw
ivcly ickV Awidk qoN inrlyp rihMdw hY, ijvyN ndI ivc qrdI murgweI hY[ieh swfw inrgux srUp hY, jo mrnhwr nhIN[ sgoN, AibnwSI hY[hmySW
(Bwv, aus dy KMB pwxI nwl nhIN iB`jdy, iesy qrHW) gurU dy Sbd ivc suriq kwiem rihx vwlw hY[
(joV ky) nwm jipAW sMswr-smuMdr qr skIdw hY[ so, ies leI ipAwirE ! AsIN qW chuMdy hW ik qusIN gur Sbd
pRSn:- dunIAw swgru duqru khIAY, ikau kir pweIAY pwro] nwl juVo[ikauNik, jy kr qusIN gurSbd nwl juVogy, gurSbd vIcwr dI
crptu bolY AauDU nwnk, dyhu scw bIcwro] {gu.gRM.pM.938} rOSnI ivc jIvogy qW qhwnUM swfy nwloN ivCVnw nhI pvygw[qhwnUM sMpUrn
Aa~uqr:- jYsy jl mih kmlu inrwlmu, murgweI nY swxy ] izMdgI ivc hr smyN, hryk QW gurSbd qoN hr prkwr dI AgvweI imldI
suriq sbid Bv swgru qrIAY, nwnk nwmu vKwxy ] {gu.gRM.pM.938} rhygI[ies pRkwr gurSbd rUp ivc ‘siqgurU’, sdw hI quhwfy AMg sMg
iksy ipAwsy mnuK dI ipAws, ijvyN, pwxI hI bJwauNdw hY, GVw vrqdw rhygw[
nhI[iqvyN hI, iksy pRBU-imlwp dy AiBlwKI dI Awqmk iqRpqI gurU dy Sbd siqgurU jI dw AYsw kQn ‘SRI gur nwnk pRkwS’ ivc ieauN AMkq
duAwrw huMdI hY, srIr nwl nhI[gurU dw srIrk drSn mnuK nUM haumY Awidk kIqw hoieAw hY :
ivkwrW qoN mukq nhI kr skdw[aus dy ihrdy AMdr prmwqmw dw ipAwr vI boly SRI pRB ‘ hm p`g qihNvw[bsihN sdw, siqsMgq jihNvw[
pYdw nhI ho skdw[ieh s`cweI gurdyv jI ny Awpxy qIsry jwmy ivc bVy hI Drm ikRq kr vMf so KwE[ crn srn in`q ieauN ij kmwE[
srl qy spSt rUp ivc ieauN pRgt kIqI hY:- srgux rUp srIr pCwno[ Sbd irdw mm, inrgux mwno[
siqgur no sBu ko vyKdw jyqw jgqu sMswru ] imly srIr ibCur sy jwvihN[Sbd imly nw ibCurn pwvihN’[56[
ifTY mukiq n hoveI ijcru sbid n kry vIcwru ] {auqrwrD AiDAwie-42}
haumY mYlu n cukeI nwim n lgY ipAwru ] { gu.gRM.pM.594 } BweI gurdws jI ny vI AwpxI ric``q igAwrvIN vwr ivc gurU ky
SRI gurU nwnk dyv jI mhwrwj dy jIvn ieqhws ivc ie`k bVI smkwlI gurisKW dw vrnx kridAW gvwhI BrI hY ik guraupdyS dw mMnn
pRIqkwr qy mhqv pUrn kQw hY[izkr hY ik gurdyv jI mhwrwj vloN rwvI dy krky ieh dono Brw ( soienI KqRI ) pRBU-imlwp vwlI shj AvsQw ivc
iknwry ivKwvy dy krmkWfw qoN rihq Aqy r`bI-rzw iv`c rwzI ho ky jIaUx jIaUx lgy, jo gurmqI mwrg dI AwKrI mMzl hY :
vwlI gurmqI jIvn-jwc dI isiKAw idRV krwvx ih`q kwiem kIqI iprQw, Kyfw soienI, crx Srx suK shij invwsI[{pauVI-13.3}
‘DrmSwl’ SRI krqwrpur ivKy ie`k idhwVy svyr vyly BweI ‘iprQw’ qy iehI kwrn hY ik gurU nwnk-joiq jugiq dy mwlk bwkI gurU
‘Kyfw’ dovyN gRihsQI Brw hzUr dy drSnw leI phuMcy[aus smyN siqgrU jI swihbwn vI smyN smyN spSt krdy hoey AwdyS idMdy rhy ik guris`KW leI
sMgq nUM Sbd-vIcwr SRvx krvw rhy sn[‘SRI gurU nwnk pRkwS’ dy krqw gurU kyyvl gurbwxI hY[Bwv, gurU bwxI duAwrw pRwpq hox vwlw igAwn
BweI sMqoK isMG jI ilKdy hn: hY[ijvyN:
ie`k idn sMgq kyr mJwrw[bYTy pRB hYN Sbd ivcwrw[ bwxI gurU gurU hY bwxI, ivic bwxI AMimRqu, swry ]
ipRQw, Kyfw drSn AwsU[ cil Awey SRI nwnk pwsU[ guru bwxI khY syvku jnu mwnY, prqiK gurU insqwry ](gu.gRM.pM.992)
gur Sbd vIcwr auprMq jdoN jigAwsU-jnW vloN bynqIAW krn Aqy ArQ:—(hy BweI! gurU dI) bwxI (is`K dw) gurU hY, gurU bwxI ivc mOjUd hY
sMsw nivrqI dw Avsr bixAW qW ienHW ny h`Q joV ky Aiq inmrqw shq [(gurU dI) bwxI ivc Awqmk jIvn dyx vwlw nwm-jl (hY, ijs ƒ is`K
bynqI kIqI ik mhwrwj ! ieh swfw suBwg hY ik quhwfI rsnw qoN AMimRq hr vyly Awpxy ihrdy ivc) sWB r`Kdw hY [gurU bwxI aucwrdw hY, (gurU dw)
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The Sikh Bulletin mwG-P`gx 537 January-February 2006

syvk aus bwxI auqy srDw Dwrdw hY [ gurU aus is`K ƒ XkInI qOr qy sMswr- pRqI jo pkV bxnI cwhIdI sI, auh nw bx skI[ dUjy pwsy mhMq SwhI dw
smuMdr qoN pwr lMGw dyNdw hY[ nvW qy bdlvW rUp fyrydwr, sMprdwvwdI DVw-DV AwpxI-AwpxI mrXwdw nUM
iesy hI gurU nwnk-jugiq dy ADIn SRI gurU goibMd isMG jI mhwrwj pMQk mrXwdw vjoN pRcwrn leI ie`kTy huMdy gey[ ienHW dI igxqI ivc hoey
ny Awpxy joqI-joiq smwaux qoN pihlW S^sI-gurU dy islsly nUM ^qm AxikAwsy vwDy ny swfy kOmI ivhVy AMdr dyh pUjw ivAkqI vwd dy rUp Awx
kridAW ^wlseI guris`K sMgqW nUM sdw leI SRRI gurU gRMQ swihb jI qoN vwVI[ bwhrI doKIAW v`loN nklI gurU fMmH nwmDwrI, rwDw suAwmI, nklI
gurmiq syD lYx dw hukm kIqw[siqgurU jI dy ies Aw^rI Aqy AMiqAMq inrMkwrI Awid jmwqW dy rUp AMdr sRI gurU gMQ swihb Aqy gurU pMQ dy
mhqvpUrn aupdyS nUM idRV krwaux vjoN hI hryk ^wlseI dIvwn dI smwpqI Amr-inrml qy inAwry isDWqW nUM cuxOqI dyx leI bVI qyjI nwl auBwirAw
smyN igAwnI igAwn isMG jI ikRq ‘SRI gurU pMQ pRkwS’ dw hyT iliKAw duhrw igAw[
piVHAw jWdw hY: isMG sBwvW dy pRbMDk Aqy hor isDWqvwdI is`K j`QybMdIAW dw
AwigAw BeI Akwl qbI clwXo pMQ]
jnm vI smyN-smyN kOmI isDWqW dI pYrvI leI swhmxy Awey[ mgr ijqnI
sB is`Kn ko hukm hY gurU mwnIE gRMQ]90]{pUrbwrD ibsRwm71} qn-dyhI nwl srgrm BUimkw ienHW sMsQwvW rwhIN kOmI s`Q AMdr inBwauxI
lyKk: jgqwr isMG jwck,inaUXwrk
cwhIdI sI, aus leI AwpsI qwl-myl nw bxw sky[ A`j isMG sBwvW coN
***** bhuqy pRbMDk AKOqI fyrydwr qy ivAkqIvwd dy pRBwv hyT KVy hn[ jwgrUp
isMG sBwvW qy is`K j`QybMdIAW dy nW 'iek-p`qr': is`K sMsQwvW BwvyN Awpxy-Awpxy sImq dwiery ivc rih ky ^wlsw pMQ dy
ipAwry sMpwdk jIE: isDWqW Aqy is`K rihq mrXwdw dI pYrvI dw auprwlw qy krdIAW hn aunHW
ieh lyK gurmiq igAwn imSnrI kwlj dy inaUz lYtr ivc CwipAw igAw AMdr AwpsI sihXog dI Gwt kwrn A`j AKOqI sMprdwvwdI qy fyrwvwdI
hY[ Awp jI ny vI sweIt qy pwaux dI ikRpwlqw krnI jI[ SkqI iek`TI ho ky ^wlsw pMQ dy inrml isDWqW nwl ic`ty idn KlvwV
gurU ^wlsw dI hoNd Aqy isDWq, inrml qy inAwrypn dy jwmn hn[ krdI idKweI dy rhI hY[ is`K rihq mrXwdw nUM is`DI cuxOqI dyxI jW
^wlsw pMQ dy sicAwr vwrsW dw mu`K krq`v hY, ienHW dI sMBwl qy f`tvIN nwnkSwhI kYlMfr nUM r`d krnw ies SkqI v`loN pMQk jugq dy pRqIk sRI
pihrydwrI[ ies ivc koeI S`k nhIN ik gurU kwl qoN hux qk inrMqr ^wlsw Akwl q^q swihb dw is`Dw ivroD hY[ is`K AOrqW nUM is`K rihq mrXwdw
pMQ dI hoNd Aqy isDWqW nUM ^qm krn leI gupq-pRgt Anyk pRkwrI jugq- ivc id`qy gey gurU ^wlsw pMQ v`loN h`kW nUM Kohx dI ienHW v`loN kIqI jw rhI
pUrvk doKIAW v`loN kMm ho irhw hY[ bIqy Aqy vrqmwn coN ies dy AnykW sbUq mMg, isMG sBwvW qy isDWqvwdI is`K jQybMdIAW leI Ku`lHI vMgwr hY[
pyS hn[ ieh vI s`c hY ^wlsw pMQ dy shI jwgrUp vwrsW ny hmySW lukvyN isMG sBwvW dy pRbMDkW nUM AwpxI BUimkw dI pihcwx krnI cwhIdI
Aqy swhmxy Kloqy duSmx dI inSwndyhI kridAW nw qW dyr lweI, nw hI aus hY[ pihlW iek hor v`fI Fwh l`g cu`kI hY[ ipCly keI swlW qoN is`K pMQ
dIAW koJIAW qy mwrU cwlW nUM pCwVn qoN ip`T PyrI[ ^wlsw hoNd qy isDWqW dI isMG sBwvW qy gur-AsQwnW dy nwm r`Kx dI QW v`K-v`K jwqW-brwdrIAW,
pYrvI leI BwvyN ^wlsw pMQ nUM v`fI qoN v`fI kImq kurbwnIAW dy rUp ivc keI gurU swihb, is`KW, BgqW dy nW qy jW gurbwxI coN Sbd cox krky nwm r`Kx
vwr qwrnI peI[ nwl isMG sBwvW dI igxqI vI sMugVI qy isDWq dI pkV qoN ienHW ny Cutkwrw
1873 ivc ^wlsw pMQ dy jwgrUp drdIAW v`loN bIqy ivc ^wlsw pwieAw[ is`K pMQ dIAW poitAW qy igxn jogIAW isDWqvwdI sMsQwvW hn[
pMQ dy hoey nukswn dw lyKw-joKw bhuq brIkI nwl kIqw igAw[ kOm dy aunHW dy muKI vI AwpxI iK`cI lSmx ryKw coN bwhr inkl ky kOm leI bhu
vrqmwn pMQk isDWqW Anuswr sMBwlx leI suc`jI ivauNqbMdI dUr-AMdySI p`KoN kMm krn qoN iJjk pqw nhIN ikauN pwl rhy hn[
nwl kridAW kMm dy cMgyry Biv`K leI “isMG sBw lihr” dw AwrMB kIqw[ ies p`qr rwhIN isMG sBwvW qy pMQ pRsq j`QybMdIAW dy AwgUAW nUM
nqIjw ieiqhws dw sunihrI ih`sw hY, ies lihr ny kOmI vyhVy AMdr audwsI, Avwz hY ik kOm pRsqI leI kOm nUM jwgrUp krn leI jo ku`J krnw bxdw
inrmilAW, hor Anm`qIAW qy mnm`qIAW v`loN jo rol-Gcolw krmkWfW, AMD- hY, aus dI inSwndyhI kro[ is`K rihq mrXwdw, gurU gRMQ qy gurU pMQ dy
ivSvws, jVH-pUjw (bu`q-qsvIr, smwD, mVHI Awid) dy rUp ivc pwieAw isDWqW nUM ijs ijs pwisEN ^qrw hY, aus qoN kOm nUM bcwE[ mnm`q qy
igAw sI, gurmiq igAwn dy pRcwr dI hnyrI Julw ky ^qm krn dw idRVH mnm`q dI mwr ADIn ijs qrHW swfw gOrv Kur irhw hY, aus qoN kOm nUM
sMklp ilAw[ iesy kOmI lihr dI bdOlq hI AweI jwgRqI ny gurduAwrw suDwr jwxkwrI idE[ pMQ pRsqI lihr dw mu`F qoN JMfw cu`ko[ Awpxy jwqI kMmW qoN
lihr nUM jnm id`qw[ nqIjw gurU GrW 'coN AnmqI-mnmqI vIcwr Dwrw qy aupr au`T ky pMQ pRsqI dI Bwvnw dw sbUq idau[ Awey idn AMdrUnI qy
srkwrI hmwieq dI ip`C l`g mhMqSwhI SRyxI ƒ mwq dy ky is`K Drm AsQwnW bihrUnI hmly ho rhy hn, ienHW dw jvwb dyx leI dlyrI kro[ AKOqI pujwrI
dw pRbMD ^wlsw pMQ dy h`QW ivc lYx dw rsqw swP hoieAw[ SRyxI qoN kOm nUM bcwE[
hux ^wlsw pMQ dy swhmxy is`K jIvn-jwc Aqy gurU GrW dI gurU ^wlsw pMQ dI pMQk soc dy suihrd hmwieqI pUry ivSv Br
mrXwdw nUM iek-surqw dy rUp ivc sQwpq krn dw mu`K kMm sI[ ijs dI ivc hn, aunHW nUM pMQ dy nW qy Avwz mwrI jwvy[ is`K pMQk lihr dw idRVH
pYrvI leI is`K ivdvwn is`K sMsQwvW dy zuMmyvwrW nUM ieh kMm sONipAw igAw[ ih`sw ho sky[ pRcwr-pRswr dy swry swDnW dI vrqoN kIqI jwvy[vrqmwn ivc
ijnHW 14 ku swlW dI krVI myhnq krky is`K pMQ dy numwieMidAW dIAW keI AKOqI sMq smwj v`loN id`qIAW jw rhIAW cuxOqIAW dw swhmxw krn leI
vwr rwvW lY ky vwr-vwr pRkwSq krky SRo.gu.pR.kmytI dy sihXog nwl sRI AwpsI ieksurqw mzbUq kro[ q^q swihbwn dy syvwdwrW pwsoN ieh Awpxy
Akwl q^q swihb qoN is`K rihq mrXwdw lwgU krn dw PYslw pMQk jugq Asr rsUK jW bwhrI dwA qy pRBwv nwl pMQ PYsly is`K rihq mrXwdw nwl
ivc ilAw[ hux kOm pws mrXwdw iqAwr hoeI ijs rwhIN kOmI eykqw nUM nW qW CyV=CwV ArMB krky gurU pMQ vloN sRI Akwl q^q swihb qoN hoey pMQk
brkrwr krnw AOKw sI nW hI AsQwnW dw pRbMD qy mrXwdw dI sMBwl leI PYsly dw Apmwn SurU ho cu`kw hY[ jy A`j isMG sBwvW qy pMQ drdI j`QybMdIAW
koeI rukwvt sI[ Aqy ivSv Br dy pMQ drdI mUk swDk bx ky bYT gey qW inrml-inAwry
hlwqW jW kOm dI pRgqI v`loN AweI byiDAwny pn dI rucI ny ies ^wlsw pMQ dy isDWqW nwl iKlvwV krn vwly AKOqI fyrydwr qy sMprdwvW dy
mrXwdw nUM AmlI rUp ivc is`K GrW ivc AmlI rUp ivc Amlwaux leI auh dwvydwr mnmwnIAW krn ivc kwmXwb ho jwxgy[ vkq cu`p rihx dw nhIN,
hlwq nw pYdw kIqy[ nqIjw is`K pRvwrW qy gur-AsQwnW AMdr pMQk mrXwdw iek`Ty ho gurU pMQ inrml-inAwrypn leI dlyrI nwl kMm krn dw hY[
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The Sikh Bulletin mwG-P`gx 537 January-February 2006

kyNdrI sRI gurU isMG sBw dw pRbMD pMQk s`Q AMdr ikDry vI rVk bwjMq Anhd bIxw ] gur mhlI Gir AwpxY so Birpuir lIxw ]8]
nhIN rhy[ ijQy vI hY aunHW nUM gurU pMQ pRqI AwpxI izMmyvwrI leI infrqw nwl ArQ: jy AkwrlpurK dy igAwn nMU ihrdy iv~c vswA leIey qW hor iksy
A`gy Awauxw cwhIdw hY[ Aws hY pMQk j`QybMdIAW, isMG sBwvW qy pMQ drdIAW cIz dI loV nhIN rihMdI [ AYsI AvsQw qW hI pRwpq ho skdI hY jy pRwxI
v`loN ies dy sbMD ivc kOm ihqW dI rwKI leI hW BirAw huMgwrw Awvygw[ Bu`lW AkwlpurK dy nwm dw hI Awsrw lvy [ jyhVw pRwxI gurU dy Sbd-igAwn
leI iKmw jwcnw krdw hW[ nwl rMigAw jWdw hY, auh AkwlpurK dI hoNd nMU Awpxy AMdr hI mihsUs
gurU pMQ dw dws, kyvl isMG swbkw jQydwr, q^q sRI dmdmw swihb[ krn lg pYNdw hY [ AkwlpurK Awp hI sMswr dI swrI rcnw clw irhw hY [
tYlIPon: 093561-33804 gurbwxI duAwrw ienswn AkwlpurK nwl ie~k-im~k ho jWdw hY Aqy
***** vwihgurU dIAW vifAweIAW dw kIrqn ihrdy iv~c gUMjdw rihMdw hY [ ieMJ,
> < siqgur pRswid ] > pRwxI Akwl purK nMU sdw Awpxy AMg-sMg smJdw hY [
sUhI mhlw 1 ] gurU gRMQ swihb - pMnw 767 ] When a person seeks God’s Refuge, one feels fully satiated. Such a
AMDw AwgU jy QIAY ikau pwDru jwxY]Awip musY miq hoCIAY ikau rwhu pCwxY ] stage could be attained if person remains within True Lord’s
ikau rwih jwvY mhlu pwvY AMD kI miq AMDlI ] ivxu nwm hir ky kCu n sUJY Command. The person, who gets immersed in the Guru’s
teachings, can realize His Bliss within himself. Almighty God
AMDu bUfO DMDlI]idnu rwiq cwnxu cwau aupjY sbdu gur kw min vsY ] kr jooiV
alone takes care of the whole universe. By following Divine Word
gur pih kir ibnMqI rwhu pwDru guru dsY ] 6 ] (Gurbaani enshrined in the Guru Granth Sahib), person acquires
ArQ: gurU swihb ibAwn krdy hn ik jy AwgU (lIfr) Awp hI mhw-mUrK God’s blessings and rejoices unstuck music of His praises.
hovy qW aus nMU TIk mwrg dI kI soJI ho skdI hY? AYsw miq-hIxw cODrI Accordingly, a true devotee feels so close to the Almighty God.
dUsry nMU kI syD dy skdw hY? AYsw igAwn-ivhUxw pRwxI AkwlpurK dy drswey kIqw ikAw swlwhIAY kir vyKY soeI ] qw kI kImiq nw pvY jy locY koeI ]
hoey sicAwr mwrg ‘qy ikvyN cl skdw hY? AkwlpurK dy nwm qoN ibnw kImiq so pwvY Awip jwxwvY Awip ABulu n Buley ] jY jY kwru krih quDu
ienswn nMU shI jwxkwrI nhIN iml skdI, ieMJ auh sMswrI du~K-klySW iv~c Bwvih gur kY sbid Amuley ] hIxau nIcu krau bynMqI
hI ^uAwr huMdw rihMdw hY [ pr, jdoN ienswn dy ihrdy AMdr gurSbd dy swcu nw Cofau BweI ] nwnk ijin kir dyiKAw dyvY miq sweI ] 9 ] 2 ] 5
igAwn dw vwsw ho jWdw hY qW aus dw rwq-idn KyVy iv~c ivcrdw hY [ AwE, ]
h~Q joV ky Ardws krIey ik hy AkwlpurK swnMU BI igAwn bKSo qWjo AsIN ArQ: hy pRwxI! qMU duinAwvIN cIzW dy bjwey, AkwlpurK isrjxhwr dI hI
shI rsqy au~pr cl skIey [ is&q kr ikauNik auh hI s~B qoN kImqI ^zwnw hY [ auhI pRwxI AkwlpurK
Guru Sahib tells us that if any leader himself is stupid/blind, how dI kdr kr skdw hY ijs au~pr aus dI imhr ho jwvy ikauNik auh Awp
shall he know the right way? Such a foolish person can neither iksy Bu~l - BulyKy iv~c nhIN pYNdw [ hy AkwlpurK, qyrI rzwA iv~c rih ky
guide anyone nor can he himself follow the righteous path. Without hI buhmuly gurU dy igAwn dI soJI pRwpq ho skdI hY [ mYN ie~k inmwxw ijhw
the knowledge of Almighty God’s True Naam, person remains pRwxI qyry Agy Ardws krdw hW ik mYN qyry s~cy nwm nMU kdI nwh ivsrW [
entangled in worldly false affairs. But when the person follows the
gurU nwnk swihb ibAwn krdy hn ik ijs pRwxI au~pr AkwlpurK dI
Guru’s teachings, he feels elevated and thus rejoices the bliss day
and night. Let us pray before Akaalpurkh for Guidance so that we imhr ho jwvy, auhI gurU dy d~sy mwrg ‘qy cl skdw hY [
may also practice the Truthful living. O Brother! Don’t entangle in worldly possessions but always
praise the Almighty Creator, Who sustains all. No one can evaluate
mnu prdysI jy QIAY sBu dysu prwieAw ] iksu pih KolHau gMTVI dUKI Bir God’s Bounties. God alone is unforgettable, and that person alone
could assess His worth to whom, the True Lord enables Himself to
AwieAw ] dUKI Bir AwieAw jgqu sbwieAw kauxu jwxY ibiD myrIAw ]
do so! By seeking God’s refuge, person can attain Guru’s
Awvxy jwvxy Kry frwvxy qoit n AwvY PyrIAw ] nwm ivhUxy aUxy JUxY nw guir teachings. I, an abject person prays that I may never forsake God.
sbdu suxwieAw ] mnu prdysI jy QIAY sBu dysu prwieAw ] 7 ] Guru Nanak Sahib says that a person, who is blessed by
ArQ: jykr pRwxI AkwlpurK nMU hI Bu~l jwey qW swrI lokweI ibgwnI lgdI Akaalpurkh, he alone understands the true way of living.
[If you are unable to read Punjabi Version by using Font Gurbani Lipi,
hY [ AYsI hwlq iv~c iks Agy Awpxy du~KW vwry PirAwd krW? jdoN swrw
please click www.sikhmarg.com] Free distribution by: Sikhs Khalsa
sMswr hI musIbqW nwl BirAw hoieAw hY qW myrI AMdrlI hwlq nMU kOx jwx Mission Inc., Australia (Tel. 61 – 2 - 9837 2787).
skdw hY [ ienHW BieAwnk du~KW-klySW dy c~krW dw koeI h~d-bMnw nhIN *****
nzr AwauNdw [ AkwlpurK dy nwm qoN s~Kxw Aqy inmoJUxw hox krky, pRwxI isK isDWqW dI rwKI leI auprwly dI soc ivc
gurbwxI nMU BI nhIN suxdw [ jdoN pRwxI AkwlpurK nMU Bu~l jWdw hY qW s~B iek~qr hoey vIro
prwey jwpdy hn [
<vwihgurU jI kI Pqih
If a person forgets God then whole world looks estranged. Before
vwihgurU jI kw Kwlsw vwihgurU jI kI Pqih
whom should I narrate my pains when all are brimful with woes? In
such a situation, who will care about my pains? There seems to be myry mn nUM kuC skUn imilAw hY ky isKI dy aujV rhy bwg dIAW SwKw qy
no end about these worldly sufferings. Without Akaalpurkh’s True gurmiq isDWq dI rOSnI qoN A`KW bMd kr ky bYTy pMCIAW dI pCwx leI A`j
Naam, frustrated person does not listen to the Guru’s teachings. Drm pRcwr Kyqr ivc ivcr rhIAW kuC sMsQwvW Aqy vIr iek`qr ho rhy
When person forgets God, then the whole world is estranged with hn ,ijs ivc Apxy vIcwr ilK Byjx leI mYnUM BI hukm hoieAw hY [iek
him.
bynqI krdw hW vIro eyhnW lokW qoN SwKw KwlI krw ky ijqnI dyr gurbwxI
gur mhlI Gir AwpxY so Brpuir lIxw ] syvku syvw qW kry sc sbid AMimRq nwl ies bwg nUM nhIN isMjo gy ies bwg dw KyVw hrIAwvl nhIN
pqIxw ] sbdy pqIjY AMku BIjY su mhlu mhlw AMqry ] Awip krqw kry soeI prq skygI[ Bwvy iksy BI pwrtI sMsQw ivc bYTy ho mubwrk hY pr iek
pRBu Awip AMiq inrMqry ] gur sbid mylw qW suhylw PYslw kr ky qurnw hovygw ky “Drm swfw DVw hY”, DVw swfw Drm nhIN hY
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The Sikh Bulletin mwG-P`gx 537 January-February 2006

ies leI Drm ivhUxw DVw Drm qo kurbwn kIqw jw skdw hY [ AwE vIro eyhnw ny hukm minAw? kI audoN auh Akwl qKq dy j`Qydwr nhI sn?,blky
jwgo Aqy hr aus DVy {ijs ivc s`c dw dm Gut irhw hovy} dy pRBwv qoN thuVy nUM pRDwngI qo kFxw qW ikqy irhw j`Qydwr nUM BI rwqo rwq qurdw kr
bwhr inkl ky s`c dI Avwz blvwn kro isKI ivrsy nUM kurbwx kr ky idqw A`j Eho lok hI iks mUh nwl quhwnUM kihNdy hn j~Qydwr dw AdyS
isAwsI SkqIAW hiQAwaux vwilAw qo iknwrw kro ,auhnw dIAW idqIAW nhIN minAw ies leI Cyk idE j`Qydwr jI eyho jyhIAW KyfW Kyf ky Dwrmk
hoeIAW grWtW Aqy pdvIAW dy lwlc hI A`j isKI leI zihr bx rhy pdvIAW dI durvrqo krnI eyhnw dI purwnI khwnI hY [
hn[ies leI ieh Aws C`f ky Apnw ivrsw sMBwlo quhwfI igAwq leI d`s irhw hW eyhnw lokW dy ies suBw nUM dyK ky
kbIr fUbw Qw pY aubirE gun kI lhir Jbik ] 1990 mwrc ivc mY Awp Kud AsqIPw dy idqw ,mwrc qo jUn cHV peI myrw
jb dyiKE byVw jrjrw qb auqir pirE hau Prik ]67] AsqIPw ieh mnzUr nw kr s`ky jUn ivc idlI kmytI dI AlYkSx AwgeI
A`j ies 6-2-06 dI iek`qRqw ivc sB qo pihlW ieh mqw pws krn dI AsqIPw Ajy nw mnzUr hox kwrn ingrwn vjoM mY ieh cox kMtrOl krnI sI
zrUrq hY ky bMd kmry ivc j`Qydwr Agy iksy isK dI pySI nhIN ho skdI mYnUM v`fy v`fy lwlc idqy gey ky Apxy vlo PYslw suxw ky swfw pRDwn bxw
,isK sRI Akwl qKq swihb dy snmuK pyS hovy gw Aqy EQy sMgq dI idE jdoN iehnw ny vyiKAw ky ieh ivkwaU mwl nhI qW rwqo rwq vwps
maujUdgI ivc jy j`Qydwr koeI suAwl kr ky spStI krn lYxw cwhy qW lY pMjwb jwky iehnw ivcoM muKI lIfr ny idlI AlYkSx qo do idn pihlW rwq
skdw hY ,Aqy pyS hox vwlw isK BI Apxy iksy SMky dI nivrqI leI koeI nuM myrw AsqIPw mnzUr krwieAw Aqy AlYkSx qoN iek idn pihlW BweI
suAwl krdw hY qW pyS hox vwly isK nUM pUrx sMquSt krxw j`Qydwr dI rxjIq isMG jI jo aus vkq jyhl ivc sn dw nwm fklyAr kIqw[
nYiqk jumyvwrI hY[ gurU pMQ dw dws, drSn isMG Kwlsw inXm muqwbk iek idn pihlW Awp hI v`kq dy grMQI igAwnI
swbkw j`Qd
y wr sRI Akwl qKq swihb AMimRqsr 4-2-06 jgqwr isMG jwck jI nUM icTI eISU kIqI ky svyry AlYkSx smy qusW sRI gurU
***** gRMQ swihb jI dw prkwS Aqy kVwh pRSwd dI dyg dw ieMqzwm krnw hY
pRo: drSn isMG vloN, isMG swihb vydWqI jI nUM KulI icTI {aus icTI dI kwpI myry kol majUd hY} igAwnI jIny smy isr swrw ieMqzwm
<vwihgurU jI kI Pqih kr ilAw AlYkSx leI mYbr puj gey iek pwsy AMdr AlYkSx ho igAw
snmwn Xog isMG swihb BweI joigMdr vydWqI jIE dujy pwsy bwhr eyhnw hI A`j vwly lIfrW ny ApxI hwr vyK ky borf qy iek
vwihgurU jIkw Kwlsw ,vwihgurU jI kI Pqih silp lw idqI ky AMdroN jyhl ivcoN j`Qydwr BweI rxjIq isMG jI dw AdyS
isMG swihb jIE Awp jI jwxdy ho ky jdoN BI isK Drm sQwn jW Dwrmk AwieAw hY ky A`j AlYkSx nw kIqI jwvy[ AMdroN dUjy idn icTI lY AWdI
pdvIAW dI Zlq vrqO krky Drm isDWq nUM nukswn phucwieAw jWdw hY qW geI[ ies Zlq vrqoN vkq ieh BI nw soicAw ky mrIAwdw muqwbk BweI
mY KwmoS drSk bxky nhI rih skdw ies Apxy kory suBw leI Awp pwso rxjIq isMG jI nUM Ajy drbwr swihb, sRI akwl qKq swihb qy Ardws
iKmw mMgdw hoieAw quhwnU kuC ilKx leI mjbUr hoieAw hW[ hoky isrpwE dI rsm nwl syvw sNBwl sauNpI nhIN geI Ajy auh jyhl ivc
isMG swihb jI A`j quhwnUM mYnUM Aqy swry isK sMswr nUM pqw hY ky hn pr mrIXwdw iCky tMg ky A`j vWgUN Akwl qKq dy j`Qydwr dI icTI dI
isK isAwsq ivc vwhd dwvw krn vwly kuC AKOqI isK AwgU ijhnw dw vrqoN kIqI geI [ j`Qydwr jI ieh sB kuC ilKx dI zrUrq qW peI qWky
Apxw koeI dIn Drm iemwn nhI kyvl isAwsI SkqI hiQAwx leI AMqr iehnw dI iksy pRyrnw qy Agly iksy kdm auTwn qoN pihlw iehnw dy hwlwqW
pUjw pVHy kqybW sMjm qurkW BweI dy gur vwk Answr hr drvwzy qy m`Qw nUM jwx lau Aqy eyhnw qoN pRBwv mukq hoky Apxw Prz pCwxidAW sRI Akwl
rgV AwauNdy hn Aqy isK Drm SkqI nUM mlIAwmyt krky Dwrmk pdwvIAW qKq swihb dI mwn mriXwdw dw pihrw idE qWky gurU AMg sMg hovy muK
nUM ApxIAW auNglW qy iKfw ky isK ivroDI soc swhmxy ieh swbq krnw aujlw hovy[ ilKx nUM hor bhuq kuC hY bhuq swry AYsy kOmI msly AngOly hI
cwhuMdy hn ky AsI isK SkqI dy ADIn nhI blky isK SkqIAW swfy ADIn quhwfI vyhl Aqy iDAwn ivhUny quhwfI tokrI ivc pey hn ijs kwrn isKI
hn iesy leI auh Apxy ADIn clx vwlw jQydwr hI cwhuMdy hn swjS nwl srUp Aqy isKI isDWq nwl iKlvwV ho irhw hY[ Aaux vwly smy ivc iksy
Awey idn sRI Akwl qKq dy nwm dI Zlq vrqoN ho rhI hY ijs nwl sRI vyly quhwfy iDAwn gocry krWgw pr Bul cuk dI iKmw mMgdw A`j eyQy
Akwl qKq swihb dw mwn snmwn Gt irhw hY ies snmwn nUM byZrz swmwpq krdw hW] gurU pMQ dw dws, drSn isMG Kwlsw
bypRvwh Aqy bymuhqwj hoky bhwl r`Knw pdvI qy bYTy j`Qydwr swihb dw Prz swbkw j`Qydwr sRI Akwl qKq swihb AMimRqsr, 21-12-05
hY[ *****
isMG swihb jI ApxI isAwsq leI quhwfI vrqoN krky Aj` iek pRo: drSn isMG vlo j`Qydwr vydWqI jI nUM iek hor KulI icTI
vwr iPr sRI akwl qKq dy snmwn nUM dwA qy lgwx dI koSS kIqI geI hY [ so ikCu kir ijqu mYlu n lwgY ]
idlI kmytI dy pRDwn ny 25 nvMbr nUM Bry dIvwn ivc 18 jnvrI dI AYsw kMmu mUly n kIcY ijqu AMiq pCoqweIAY ]
AlYkSx r`Kx dw AYlwx kr idqw sI ausqo bwhd ausdI ZYr hwzrI ivc igAwnI joigMdr isMG vydWqI jI jQydwr sRI Akwl qKq swihb
28 nvMbr nUM ivroDI DVy dw sk~qr 19 dsMbr dy AlYkSx dw Alwx krdw vwihgurU jIkw Kwlsw vwihgurU jIkI Pqih
hY [ jy quhwnUM ieh do qwrIKW dw tkrwE idsdw sI qW ausy vkq AdyS Byjxw vydWqI swihb jIE Awp jInUM hux qk AYnIAW icTIAW p`qr ilKn
cwhIdw sI jo TIk sI A`j hr smJdwr isK soc skdw hY ieh AdyS 17 dw koeI ArQ nhIN hoieAw blky myrI sMquStqw leI A`j qk quhwfy vloN
dsMbr qk ikEN ruikAw irhw Aqy 17 dsMbr nUM hI ikEN jwrI hoieAw AwE koeI jUAwb dyx dI BI loV nhIN smJI geI mYnUM pqw hY[ jo BlweI so burw
sMBlo sucyq hovo Apxw Prz pCwxo eyhnw pdvIAW jw eyhnw isAwsI lIfrw ny jwnY ] swcu khY so ibKY smwnY ] gurbwxI Answr hux vwlw s`c qW quhwnUM
nwl nhI jwxw kdI gurU nUM BI ihswb dyxw hY qusW dyiKAw hI hY ky quhwfy qoN iblkul kOVw lgygw AYsw BI ho skdw hY quhwnUM by iJjk quhwfw cyhrw idKwx
pihlW ikny j~QydwrW nUM iehnw ny vriqAw Aqy plW ivc pUMJ idqw igAw[ dI glqI dy doS dI sjw vjoN ies s`c dy SISy nUM qoVn leI iksy nvyN AdyS
AwpjI nUM Xwd hovygw j`Qydwr BweI rxjIq isMG jIny eysy hI dw p`Qr BI mwr dyvo pr clo
isAwsI AwgU nUM eyho hI AwiKAw sI ky Kwlsy nUM Kwlsy dI qIsrI SqwbdI KuSI hm kUkr qyry drbwir ] Baukih AwgY bdnu pswir ]1] rhwau ]
KuSI mnw lYx idE pMdrW ApRYl q`k iml bYTo kyfw cMgw AdyS sI pr kI pUrb jnm hm qum@ry syvk Ab qau imitAw n jweI ] qyry duAwrY Duin shj
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The Sikh Bulletin mwG-P`gx 537 January-February 2006

kI mwQY myry dgweI ]2] mwhvwk Answr pMQ Aqy pMQ dy vwlI dy dr dw rwq dy AMDyry ivc quhwfy pyS ho jwvW Aqy qusIN svyry myry vloN pyS hox Aqy
kUkr hW pUrb smy ivc Esy hI Akwl isDWq dw syvwdwr rihx dy nwqy mwlk bKSy jwx dw Anwaus kr dyvo[ ausnUM dws vloN juAwb ByijAw igAw ky
dy dr dw kUkr hox dI Aimt mohr myry m~Qy qy BI lgI hoeI hY jyhVI mYnUM BilAw qUM drSn isMG dy pyS nhIN hoxw isDWq rUp ipqw Akwl qKq dy pyS
mjbUr krdI hY Akwl isDWq luitAw jWdw vyK BauNkW hor BauNkW AwKrI dm hoxw hY iPr idn dy cwnx ivc sMg ikE eyQy bMd kmirAW ivc rwq dy
qk BauNkW Blw isDWq dw vwrs pMQ jwg pey Aqy “joeI bcy soeI Blo “ [ Anyry ivc pyS nhIN hoieAw jw skdw [
vydWqI jIE Akwl qKq dy ieqhws ivc kdI ArUV isMG vloN mrIXwdw Answr AMimRq Ckwx smy BI jykr koeI kurihqIAw pMjW
AMgryz dI gulwmI ADIn hzwrW bydoSy lokW dy kwql zwlm Afvwier nUM ipAwirAW dy pyS hodw hY qW sB dy swhmxy doSI swbq hox qy ausnUM qnKwh
isrpwE dyx dIAW glW AwauNdIAW hn[ lweI jWdI hY vKry bMd kmry ivc nhIN[
ausqo bwhd BwvyN ipCly dhwky ivc iek A`D hor vIr ny BI Apxy isK ny sRI Akwl qKq qy pyS hoxw hY ky j`Qydwr dy pyS hoxw hY?
syvw kwl drimAwn isAwsI gulwmI dw rIkwf kwiem kIqw[ iPr duhrw dyvW j`Qydwr kdI BI Akwl qKq nhIN hoN skdw[ Akwl qKq
pr vydWqI jI qusIN qW ipCly swry irkwf qoV idqy , iksy mnuK bwry At`l hY , j`Qydwr isAwsI ieSwirAW qy roz bdldw hY[
ijs ivc kuC BI jIauNdI jwgdI zmIr hovy Aqy iksy Dwrmk zumyvwr pdvI qy
sSobq hovy ausdw iksy isAwsI gulwmI ADIn ies h`d q`k clw jwxw soicAw scw Awip qKqu scw bih scw kry inAwau ] rwmklI mhlw 3 ]
BI nhI jw skdw[ s`c nUM kdI bMd drvwizAW Aqy pVidAw dI loV nhIN hoNdI[ jdo
ausdw nqIjw hY ky A`j pMQ dy vyhVy ivc kyvl inrwSqw, Awcrx dw bMd drvwizAw ivc iek`ilAw dIAW pySIAW surU hoeIAW hn qdoN qo ieh
hInqw, pwKMf durmiq dI ArUVI hI hr pwsy iKlrI idsdI hY ijsdI bdbU Avwz Awm auT rhI hY ky AMdr bYT ky sOdy kIqy jWdy hn Aqy l`KW rupY ivc
kwrn bhuqy lok A`j pMQk vyhVy qo inrwSqw nwl inkln leI rsqw FUNfx PYsly hoNdy hn iesqrW Akwl qKq swihb dy pivqr isDWq dI byAdbI ho
l`g pey hn[ijsdy zumyvwr qusIN ho [ rhI hY[
ijhnw isAwsI lokW nUM pMQk rihq mRIXwdw ivc CpI isK dI jdoN pR: mnjIq isMG vyly bwdl hzwrW pwrtI mYNbrW nUM lYky pyS
prIBwSw Answr qusIN isK BI swbq nhIN kr skdy auh quhwnUM isAwsI hoieAw, jdo mhMq mnjIq isMG j`mU vwly hzwrW sMgqW nUM lYky pyS hoie, jdoN
gulwmI dI A`K nwl dyKn krky Asl pMQ idsdy hn Aqy Aysy lokW nUM qusI ipCly smy ivc bIbI jgIr kOr hzwrW vrkrW nwl quhwfy pyS hoeI, qW
pMQ AwK ky snmwnq krdy ho [ quhwnUM koeI ieqrwz nhIN sI pr A`j iks scweI dw swhmxw krn qoN frdy
sRI Akwl qKq vloN CpI isK rihq mRIXwdw ivc “isK dI qwrIP” qusI idlI kmytI dy pRDwn srny nUM idqy AdyS ivc ilKdy ho ky “injI qOr
iesqrW ilKI hoeI hY: jo iesqrI jW purS iek Akwl purK ds gurU qy” A`gy brYkt ivc spSt krdy ho {kyvl iek`ly } pyS hovo [ quhwfI
sihbwn {sRI gurU nwnk dyv jI qoN lYky sRI gurU goibMd isMG swihb q`k} sRI jwxkwrI leI Arz krW “injI qOr qy” dw ArQ “kyvl iek`ly” nhIN hoNdw
gurU gRMQ swihb Aqy ds gurU sihbwn dI bwxI qy isiKAw Aqy dSmyS jI dy injI qOr qy dw ArQ hoNdw hY “Awp Kud” ApxI Qwvy iksy hornUM nhIN Byjxw
AMimRq auqy inscw rKdw Aqy iksy hor Drm nUM nhIN mndw, “ auh isK hY”[ ieh “kyvl iek`ly” qusIN kwhlI nwl iksy isAwsI dbw hyT Zlq ArQ
vydWqI jI d`sogy iek Akwl purK nUM C`f ky kdI ASUqoS kdI ilK gey ho [
BinAwry vwilAW vrgy AnykW drW qy Btkdw, m`Qy itky lwky hvn X`g krdw, Aqy cMgw hovy jy bMd kmirAW ivc iek`ly ilKxw hI bMd kr idE
rmwiexw dy pwT krdw krwauNdw, hor Drmw nUM m`ndw qW isK BI nhIN ho skdw Aqy AMdr bYTky sOdy krx dI QwvyN pMQ kOm dI maujUdgI ivc scweI dw
qusIN ausnUM pMQ dI mohr lwky snmwnq ikvyN krdy Awrhy ho[quhwfI XwdhwnI swhmxw krx dI ihmq kro [
leI ilK irhw hW A`j qoN iqn swl pihly myry Gr mIitMg smy qusW ieh dUjy pwsy vydWqI jI A`j quhwfw DVw Akwl qKq qoN PYsly dI
swrI g`l mnidAW pMdrW idnw AMdr auhnw isAwsI lIfrW qy AYkSn lYx dw ieMqzwr kIqy ibnw Akwl qKq vloN mUh moV ky Adwlq ivcoN nvW PYslw lY
bcn kIqw sI jo A`j qk nhIN pUrw hoieAw[ AwieAw hY Aqy idLI dy Drm sQwnw qy hulV bwjI kr irhw hY qW kI ieh
dujy pwsy sRI gurU gRMQ swihb jI dy pRkwS smyq nnkwnw swihb Byt Akwl qKq dI bYAdbI nhIN hY ?[hux quhwfI AdySW vwlI klm ikauN KwmoS
krn leI iljweI jWdI sony dI pwlkI BI quhwnUM isAwsq idsdI hY[ hY ? auhnw nUM qlb ikauN nhIN krdI?, Aqy hux srny nUM qlb krn jW aus
kuC Awcrx hIn Aqy mrIXwdw hIn swDw dy fyirAw qoN sRI Akwl leI iksy hor bymqlb AdyS jwrI krn dw ArQ kI rih jWdw hY ? pr
qKq swihb dw pivqr dwmn bcw ky r`Kx leI smy qoN pihlW mY hmySW quhwfy qoN iksy ienswP dI Aws nhIN r`KI jw skdI [
quhwnUM bynqIAW krdw irhw pr qusI nw ruky[ jdoN auh ArUVI dw Fyr nMgw A`j sRI Akwl qKq swihb dy s`cy ienswP nUM quhwfy hQoN ivkdw
hoieAw hr pwsy bdbU PYlI qW kdI Awey idn quhwfw Apxw BI Awsx ausy Fyr vyKky isK soc vwly lok bgwvq dy kMFy qy Aw KVy hn[Aqy smJdy hn ky
qy hox kwrn aus bdbU qy pVdy pwauxw A`j quhwfI mjbUrI bx irhw hY [ isK Drm isDWq qy Awsx lweI bYTy eyhnw isAwsI “m`sy rMGVW” Aqy auhnw
vydWqI jI ApxI pdvI surKSq krn leI gurmiq isDwq iCky tMg dy gulwmw koloN Drm sQwnW Aqy Akwl qKq dI mukqI ibnw isKI dw BivK
ky ijnw mrzI qusI Apxy AwikAW nUM KuS kr lau mY quhwnUM XkIn duAWdw hW bcwieAw nhIN jw skdw Aqy ies inrBYqw Bry sMGrS leI kurbWnIAW dI
ies pdvI qy qusW hmySw nhIN bYTw rihnw mrIXwdw dw qihS nihS nw kro[ loV hY hux eyhnw kol hr iksy nUM Cyk dyx dI DmkI dw iek njwiez
bIqy ieqhws Answr sRI Akwl qKq swihb qy mwhwrwjw rxjIq isMG smyq hiQAwr hY ijs nUM ieh iksy vyly iksy qy BI vrq skdy hn [ hux qW “hm
keI vwr pySIAW leI AdyS jwrI hoie iksy ivc ieh nhIN iliKAw igAw ky kwhU kI kwix n kFqy Apny gur prswdy ]5]”dy mwhvwk Answr iek gurU
kyvl iek`ly Akwl qKq dy sYktrIeyt dy dPqr ivc pyS hovo[ isDWq nUM smripq hoky ies hiQAwr dw swhmxw BI krnw pvygw[qd hI
dws dy syvwkwl ivc srujIq isMG brnwlw sRI Akwl qKq swihb Akwl qKq dw pivqr isDWq bcwieAw jw skygw[ sc kI bwxI nwnku AwKY
qy pyS hoieAw BrI sMgq dI maujUdgI ivc swrI kwrvweI hoeI[ sB ny dyKI[ scu suxwiesI sc kI bylw ]2]3]5] drSn isMG Kwlsw, swbkw j`Qydwr sRI
blky myry syvw kwl qoN pihlW dy qnKwhIAW krwr idqy hoie sYNtr dy iek Akwl qKq swihb
isK lIfr ny sunyhw ByijAw ky mY pyS hoxw cwhuNdw hW pr ibnw Anwaus kIqy *****
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The Sikh Bulletin mwG-P`gx 537 January-February 2006

srkwrI KUnI ienWH vrgy pwlqU kuiq`AW nUM

klMk
mws dI tukVI pwauNdy rhy[
( 84 dy dMgw pIVqW dy nW) swfy i`sK AwgU aus botI Kwiqr
hrBjn isMG B`jI, stOktn, kYilPornIAw mwlkW A`gy pUC ihlONdy rhy]
ie`kI swl ho gey ny jdoN is`KW dw kqilAwm sI hoieAw[ iksy gvwh dw mUMh aunWH notW nwl Br id`qw[
auhnW dI mOq qy koeI BI BwrqvwsI nhIN sI roieAw] iksy dw mUMh DmkIAW nwl sdw leI bMd kr id`qw]
iksy BI kwiql qy koeI Bwrq dw kwnUMn nhIN hoieAw lwgU[ aonWH nUM ikhw igAw quhwfw kichrIAW q`k
ikauNik kwiql koeI hor nhIN sn auh sn aus vyly dI phuMcxw sOKw nhIN[
srkwr dy AwgU] ijnWH hzwrW dw kql kIqw hY aunWH nUM ie`k hor
s`B qoN v`fw kwiql qW hux mr igAw hY[ kql krnw AOKw nhIN ]
auh Awpxy kIqy dI szw iksy hor dy h`QIN Br igAw hY] bydoSW dIAW qVPdIAW rUhW ieh dyK ky
auh ijs idn AwpxI mW dI mOq qy roieAw sI[ SrimMdIAW hoeIAW[
aus idn auhdI hI SYh qy ieh s`B ku`J hoieAw sI] auh kOm dI mr cu`kI zmIr qy DwhW mwr ky roeIAW]
dunIAw iv`c ies qrWH dy AwgU dI imswl ie`k bVI purwxI khwvq ies jg dI hY[
hor Blw ik`Qy imldI hY[ kihMdy AwpixAW dy mwry Pu`l dI s`t
jo kihMdw sI “drKq dy if`gx qy DrqI qW ihldI hY ”] p`Qr qoN v`D lgdI hY]
pr is`KW leI aus idn isrP DrqI hI nhIN ih`lI AwpxI mOq nwloN v`D du`K hoieAw aunWH nUM
Asmwn hI tu`t ipAw[ is`KI dI AxK dy mr jwx dw
aunWH sI jwnoN smwn qy p`q s`B plW iv`c hI lu`t igAw] qy is`KI dI bwgfor nUM byZYrq isMGW dy hvwly
bdmwSW nUM srkwr ny dy id`qI iqMn idnW leI Ku`lI Cu`tI[ kr jwx dw ]
DIAW qy BYxW dI ie`zq aunWH ipau BrwvW swhvyN lu`tI] is`KW dy lhU nwl ilKy ieiqhws dy pMny
is`K AOrqW dy qn dy k`pVy sryH Awm PwV id`qy gey[ ieh Awpxy kwly kwrnwimAW nwl kwly kr dyxgy[
aunWH dy mrd irSqydwr glW iv`c twier pw ky pihlW dI qrHW mn GVq khwxIAW GVky
swV id`qy gey] ieiqhws dy pMny Br jwxgy]
KUnIAW dy ic`ty K`dr dy J`igAW qy BwvyN pr auh ikM\ Bulxgy ijnWH dy pu`q BweI
bydoSW dy KUn dy D`by ny[ aunWH dIAW A`KW sWhvyN mry ny[
pr srkwrI JMfI vwlIAW kwrW aunWH dy s`jy qy K`by ny] vkq nwl srIr qy l`gy P`t qW Br jWdy ny
aunWH nUM szw dyx dI jgwH v`fIAW v`fIAW pr kwljy qy l`gy zKm kd Bry ny ?
kursIAW iml geIAW[ auh KUnIAW nUM qy is`K AwgUAW nUM
Bwrq dI Dwrimk inrp`Kqw dIAW auus idn ijauNdy jI kdI mwP nhIN krngy[
jVWH ihl geIAW] BwvyN ies dy bdly qy auh AKIrI dm q`k
iksy ny BI pIVqW dy hMJU nhIN dyKy[ byiensw&I dIAW CmkW Awpxy ipMifAW qy jrxgy]
jo ip`Cy bc gey ny auh Brdy rhy lyKy ] ijvyN ipCly ie`kI swl lMGy ny ieM\ hor keI swl
srkwr ny pqw nhIN ikMnI vwr ienWH dMigAW dI jWc krweI[ ie`k ie`k kr t`p jwxgy [
hr jWc krn vwly ny auNgl a`uGy AwgU v`l auTweI] smyN dy nwl nwl ieh iensw& mMgx vwly BI
bjwie aunWH nUM szw dyx dy irport Kwirj kr id`qI geI [ nrk Bogdy mr Kp jwxgy ]
aunWH r`dI dy kwgzW nwl koeI AlmwrI Br id`qI geI] is`KI Swn qy is`KW dw ieiqhws im`tI iv`c rul jwvygw [
ienswP dI dyvI KVI, h`Q i`vc q`kVI PV dyKdI rhI[ kdy ieh swkw BI hoieAw sI
pr auhdIAW A`KW qoN s`c dyKx leI p`tI nW lhI ] hOlI hOlI swrw jg Bu`l jwvygw ]
auhdI q`kVI nUM notW dw pwskU lw ky pr Bwrq dy m`Qy qy l`gw ieh klMk sdw hI l`gw rhygw [
p`lVw brwbr kr id`qw[ ies Bwrq iv`c is`KW nUMiensw& nhIN iml skdw
hr joKn vwly dw boJw auhnW notW nwl Br id`qw] B`jI qW ieh hI khygw ]
ies iv`c jo ih`sw swfy is`K AwgUAW ny inBwieAw[
*****
auh dyK ky Srm AwauNdI hY] Donations From U.K:
kwiqlW nUM isroipAW nwl invwjn qy iPr 1. Dr. Hardyal Singh Dhillon, Derby………………..$86.425
AwrUV isMG dI Xwd idlwauNdI hY] 2. S. Gurbakhsh Singh, Gravesend…………………..$345.70
3. S. Surjit Singh, London……………………………$86.425
r`b dy koloN vI nhIN frdy ieh ‘vydWqI’, ‘cMfok’ qy ‘Awqmw’[ 4. Prof. Devinderjit Singh, Oxford………………….. $518.55
bxdy is`KW dy v`fy AwgU ieh krI jWdy ny 5. S. Surinderkartar Singh, Gravesend……………….$172.85
is`KW dw hI Kwqmw] 6. S. Sukhdev Singh Dhillon, Norwood Green………$172.85
7. S.R.S. Bhasin, London…………………………….$86.425
ij`Qy is`KW ny l`KW isr lQ XoDy pYdw kIqy
8. Dr. Amarjit Singh, Reading………………………. $86.425
au`Qy is`KW iv`c gdrW dI QoV nhIN[
Kud hI mwr dyxgy Awpxy BrwvW nUM *****
duSmn nUM mwrx dI loV nhIN]
K. T. F of N. A. Inc. 3524 Rocky Ridge Way, El Dorado Hills, CA. 95762 30
The Sikh Bulletin mwG-P`gx 537 January-February 2006

Khalsa Tricentennial Foundation of North America Inc.

3524 Rocky Ridge Way, El Dorado Hills, CA 95762
Income - Expense Statement, January - December 2005
INCOME:
January ............................................................................................... 2,008.00
February ............................................................................................. 2,763.25
March ................................................................................................. 919.25
April ................................................................................................... 1,212.25
May .................................................................................................... 753.30
June .................................................................................................... 2,391.00
July..................................................................................................... 980.00
August ................................................................................................ 1,538.00
September........................................................................................... 2,690.00
October............................................................................................... 1,675.00
November........................................................................................... 1,600.00
December ........................................................................................... 0.00
Total for 2005 29,823.54
EXPENSES:
Human Resources: Granthi, Pathi, Kirtani Jatha ............................... 412.00
Gurughar needs: Household, Groceries, etc. ..................................... 2,232.87
Utilities: Water, Sewer, Garbage, Gas, Electric ................................ 2,446.86
Insurance and Texas ........................................................................... 355.62
Telephone........................................................................................... 2,193.12
Repairs and Maintenance ................................................................... 360.00
Bank Service Charge, Cheque Printing .............................................. 15.00
Misc: Security, Pest Control, Janitorial, Donations…………………… 586.00
Sikh Bulletin 9 Issues…….……………………………….…………20,741.81
Books & audiotapes ........................................................................... 348.10
************************************************************************
Total Expenses for 2005 29,691.38
************************************************************************
2004 Carry Over............................................................................. 1.43
2005 Receipts ................................................................................. 29,823.54
Total Income for 2005 29,824.97
Total Expenses for 2005 29,691.38
Balance carried from the year 2005 133.59
Outstanding Bills for 2005 878.31
Shortage……………………………………………………………… -744.72
************************************************************************
Note: Sikh Center Roseville and Gurdwara Sahib Roseville were operated by Khalsa Tricentennial Foundation of North America
Inc. from April 19, 1996 until April 20, 2005. This Foundation was created by the Shergill family for bringing reformation in
Sikhism. For that purpose an 8000 square foot building was made available rent free by the Shergill family with the surplus
proceeds from donations, after meeting the operating costs, used for sponsoring gurmukh kathakars, publication of books in
English and Panjabi, publication of Sikh Bulletin since November 1999, publication of 14 issues of the Vishav Sikh Bulletin from
Chandigarh and seminars and conferences. Very successful Mohali World Sikh Conference of October 2003 was entirely funded
by the delegates from USA, Canada, U.K. and Dubai to the third annual conference of Singh Sabha International, the name we
had used for the reformation in Sikhi movement, held at Roseville Sikh Center in August 2003. The Sikh establishment in India,
including the SGPC and Akal Takhat ‘Jathedar’ had vehemently opposed the Mohali conference. They took their revenge on the
Roseville Sikh Center by encouraging the establishment of a rival Gurdwara in Roseville in November 2003 on a three year lease
at $8,200.00 per month. Since the only glue holding at least three diverse groups constituting the entity responsible for raising
$8,200.00 per month just for the rent was opposition to what we were trying to do. That one Gurdwara split into two before the
first year was out and the splinter group rented another building for $5,100.00 per month. Of the total receipts of $29,823.54 by
the KTF for the year 2005 only $7,567.54 came from the local sangat. The rest $22,256.00 was received from the readers of the
Sikh Bulletin. Any future issues of the Sikh Bulletin would rely entirely on donations from its readers. Minimum cost for
one issue of 2000 copies for printing and mailing is $2000.00. We can name the donor for a specific issue if so desired. Ed.

K. T. F of N. A. Inc. 3524 Rocky Ridge Way, El Dorado Hills, CA. 95762 31

The Sikh Bulletin mwG-P`gx 537 January-February 2006

Following May Be Ordered From The K.T.F. of N.A. Inc. 3524 Rocky Ridge Way, El Dorado Hills, CA 95762
Books by Gurbakhsh Singh Kala Afghana:
1. ibprn kI rIq qoN s`c dw mwrg Bwg 1-6 Aqy 10 s. gurbKS iNsMG kwlw APgwnw ]
2. mwsu mwsu kir mUrKu JgVy 3. bic~qr nwtk 4. gurU-bwxI dI ksv`tI qy guriblws pwqSwhI 6. 10 pusqkW dI Bytw US $110.00
iek pusqk dI Bytw US $10.00 Aqy US $3.00 fwk dy]
For individual volumes please add $3 for postag, maximum $10.00 . Please make checks payable to KTF of N.A. Inc.
In Canada these books are available from: Gurinder S. Brar, 122 Old Mill Road, Cambridge, Ontario, N3H 4R8
Other Books available from K. T. F. of N. A. Inc.:
8. Sikh Religion and Christianity, author G.S. Sidhu, UK Bheta $4.00 including postage Note: Any 30 copies
9. Sikh Relgion and Islam, authors G.S. Sidhu and Gurmukh Singh, UK Bheta $4.00 including postage of Nos. 8-11 donation
10. An Introduction to Sikhism, author G.S. Sidhu, UK Bheta $4.00 including postage $100.00 For free
11. Panjab and Panjabi, author G. S. Sidhu, UK Bheta $5.00 including postage distribution by donor.
12. Teaching Sikh Heritage To The Youth, author Dr. Gurbakhsh Singh. Bheta $5.00, including postage. For bulk copies please
write to Canadian Sikh Study and Teaching Society #108, 1083 SE Kent St. Vancouver, B.C. V5X4V9, Canada.
13.“Sikhs in Hisotry” by Dr. Sangat Singh, Paper Back, Bheta $10.00, Hard Back, Bheta $15.00, including postage.
14. SGPC publications FREE. We pay the postage.
15. dsm gRNQ inrxYY , igAwnI Bwg isNG, ANbwlw] Bheta $5.00 including postage.
Note: dsm gRNQ inrxYY is also available free of cost from: Col. Avtar Singh, 2339-68 Corporate Drive, Scarborough, Ontario,
M1H 3H3. email [email protected]

Books and CDs available from other sources:

16. Avtar Singh Dhami, 3336 Bridge Road, Hayward, CA 94545. Religious bks. Dr. Sahib Singh’s ‘SGGS Darpan’ on his
website: www.gurugranthdarpan.com. Email: <[email protected]>
nyiVa if`Tw iBNdrWvwly, dlbIr iMsG dI ilKI pusqk 10 fwlr AmrIkw, 15 fwlr bwkI mulkW qON ]
17. Guru Granth Sahib- French and German Translation: [email protected]
CDs: (1) ‘Sikh Di Pachhaan’ Free 23 hr CD on 25 topics answering most commonly asked questions about Sikhi on the basis of
Gurbani by Prof. Darshan Singh Khalsa (Ex-Jathedar): Interfaith Charities, 1540 Barton Road #222, Redlands, CA 92373.
www.Interfaithcharities.org
(2) Gurbani-CD Free by Dr. Kulbir Singh Thind, MD, 3724 Hacienda Street, San Mateo, CA 94403, USA [email protected]

Khalsa Tricentennial Foundation of North America Inc.

3524 Rocky Ridge Way
El Dorado Hills, Ca 95762

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K. T. F of N. A. Inc. 3524 Rocky Ridge Way, El Dorado Hills, CA. 95762 32