Bulletin 2 2005

The Sikh Bulletin P`gx 536 February 2005
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is`K bulytn
The Sikh Bulletin

A Voice of Concerned Sikhs World Wide
February 2005 P`gx 536 nwnkSwhI [email protected] Volume 7, Number 2

Published by: Khalsa Tricentennial Foundation of N.A. Inc; Sikh Center Roseville, 201 Berkeley Ave, Roseville, CA 95678. Fax (916) 773-6784
Khalsa Tricentennial Foundation of N.A. Inc. is a religious tax exempt California Corporation.
In This Issue/qqkrw EDITORIAL

Editorial ……………………………………….…...1
Sikh Leaders Create Save Turban Panel…………...3 BANI AND BANA
Patit Sikh Youth in Punjab…………………………3 Punjabi University Patiala Punjabi-English dictionary defines the terms as:
Sri Guru Granth Sahib in the eyes of Macauliffe…..3 bwxI [Bani] speech, utterance, voice, same as Gurbani [gurbwxI ] and [bwxw]
Sikhi: Unfinished Agenda at the Dawn of
XXI Century……………………………………….4
[Bana] dress, habit, apparel, garb. When Bani and Bana are uttered in the
Campus-Community Memorial Service for the same breath it evokes only one image, that of an Amritdhari Sikh with
Victims of the Tsunami Tragedy…………………..6 5Ks. To such a person that in fact is the only definition of a Sikh.
Sikhism and the Philosophy of Spinoza…………...7 Appearance is more important than the character, otherwise why would
The Future of Sikh Children in a Multi- our religious and political leaders vie with each other to become more
Ethnic and Multi-Cultural Society, part 2 of 2…...10 corrupt than the next guy? After all bwxw [Bana] gives them the license.
Reflection on Mata Gujri Ji, part 2 of 2………….13
There again, Bana seems to confine itself to above the neck. As long as
Modi Antagonises Sikhs………………………….16
The Sikh Coalition………………………………..16 hair is uncut and covered with a turban, no matter how tied, the rest of the
Pingalwara………………………………………..17 dress could be pant, pajama or kchhehra and of course appropriate shirt or
Universalism in Guru Granth Sahib……………...17 chola. In fact there are certain ‘kathakars’ who live the life in India in
Gurbani Path……………………………………..20 western clothing, except the turban, of course, but switch to ‘chola’ while
Scriptures and Sikh Religious Code……………...21 visiting abroad. This, unquestionably, has become the image of a Sikh.
Dera Head Gets 10 Yr Jail for Rape……………..22
Letters to the Editor……………………………...23 A recent news item (See p. 3) informs us that Delhi Sikh Gurdwara
dsqwr isrw……………………………………….24 Management Committee (DSGMC) had formed a special board of leading
Awvwgaux qy gurmiq……………………………….26 community scholars and leaders to suggest ways to handle what it called
PrWs qy dsqwr…...……………………………….28 ‘the current cultural crisis facing the religion’. That cultural crisis is the
gurbwxI Sbd ivAwiKAw…………………..……….29 disappearing turban for which they have created ‘Save Turban Panel’.
bwbw jI Aqy vydWqI jI……………………….…….31 The names forming the panel are all very familiar. There may be a few
Book Page ............................................................32 honorable exceptions but the hypocrisy of most of them and others like
them is the primary reason for what they call the ‘cultural crisis. When
they themselves lack integrity and credibility, how effective can they be in
Editor in Chief stemming this tide of cultural decline? We will come back to the term
Hardev Singh Shergill ‘cultural’ later.
Editorial Board
Gurpal Singh Khaira Another term often used these days is ‘patit’. (p.3) Same dictionary defines
Avtar Singh Dhami
Gurcharan Singh Brar piqq [patit] as: fallen (in moral or religious sense), apostate, sinner,
Production Associates degraded. The Random House Dictionary of the English Language defines
Amrinder Singh ‘apostate’ as one who forsakes his religion, cause, etc. What it boils down
Sachleen Singh to is this: for Sikhs the religion is invariably associated with the uncut hair
The Sikh Bulletin is distributed free around the World. All
you have to do is ask. We invite offers of help in
and turban. Character is relegated to insignificance and does not count.
disribution in other countries.
You may make copies for free distribution. At the SSI-WSC conference in Sydney, Australia on September 18th and
19th 2004 I was repeatedly asked the definition of a Sikh by a group of
The views expressed by the authors are their honorable and well meaning Amritdhari Sikhs. Every time I read the
own. Please send the feedback and inputs to: definition from the Sikh Reht Maryada which reads: “Any human being
[email protected]
who faithfully believes in One Immortal Being; Ten Gurus, from Guru
Our Website: www.sikhbulletin.com
The Sikh Center Roseville, 201 Berkeley Ave, Roseville, CA. 95678 1
Nanak to Guru Gobind Singh; The Guru Granth Sahib; The that the Gurus brought and not so much the person who
utterances and teachings of the ten Gurus and the baptism delivered them. Also, it says that in a congregation only a
bequeathed by the tenth Guru, and who does not owe sikh can perform kirtan. This doesn't make sense to me,
allegiance to any other religion, is a Sikh.” Apparently what because much of the SGGS was composed by people who
they were looking for was the mention of uncut hair, but that were Muslims and Hindus”. Thank you, Garon Lee.
is not in the definition quoted from the December 2000
English version of The Sikh Reht Maryada published by the To quote Bawa Singh Jagdev from his SB June-July 2004
Dharam Parchar Committee of the SGPC. article ‘Who am I?’ again: Whereas tenets of Sikhism are
eternal and immutable, culture, traditions and values do
June-July 2004 issue of The Sikh Bulletin carried an article, undergo changes as our modes of living change and have
‘Who am I’, by Bawa Singh Jagdev of Sidney, Australia. In it changed with time. We don’t do things the way our elders
he narrates a response from a student from a private Catholic did. Even our gurus questioned every cultural, religious or
School who had received some informational material on political tradition and proclamations and changed as
Sikhism from him. It is very pertinent here for the point I situation demanded. Our Gurus were unconventional. Guru
wish to make. “Sir, thank you so much for the literature, on Nanak stood up against the long held traditions and futile
Sikhism, you sent to me, it was very descriptive, elaborately rituals of the Hindus and Musalmans, He never advocated
informative and very interesting. The basic philosophy of the the use of arms, yet Guru Hargobind had to take up arms so
religion, Sikhism, of which I knew nothing about before, did Guru Gobind Singh. Not only that, to escape arrest by
fascinates me.It is simple and easy to follow. It helped me a the Mugal forces, He, as suggested by Nabi Khan and Gani
lot to complete my project, and am sure my teacher will like Khan, discarded His Sikh uniform and put on the robes of
it too. However my elder brother has read it and gone Muslim Pir and even partook food with the Muslim General.
through the few pages you sent to me and whenever he finds (Glorious history of the Sikhs G.K.Narang)
time he discusses about the Sikh religion with me. But one of
his friends told him that to become a Sikh you must never
cut your hair and carry a long sword all the time, which What Bawa Singh Jagdev is saying is that from the time of
scared him. He likes the philosophy of the Sikh Gurus and Guru Nanak to the time of Guru Gobind Singh, Sikhism has
is very much interested in becoming a Sikh but he doesn’t evolved and that evolution need not stop. Let us take
like to grow long hair or carry a sword. Could you please ourselves to the time of Guru Nanak. Guru is giving a
explain to me as to why one has to grow long hair and wear sermon. Who is he giving the sermon to? In his audience are
a long sword to become a Sikh and whether some one can Hindus and Muslims, adherents of the two dominant faiths
become a Sikh without, growing long hair and carrying a of that time. Did he treat them differently from each other or
sword…….?” . did he treat them as humans eager to make sense out of this
life? Did he see Hindu and Muslim faces or Human faces?
On page 4 we carry an article by a Brazilian Sikh, Claudia kbIr pRIiq iek isau kIey Awn duibDw jwie]
G. S. Martins, “Sikhi: Unfinished Agenda at the Dawn of BwvY lWby kys kru BwvY Grir mufwie] p 1365
XX1 Century”. In it she bemoans the absence of Sikh Earlier I have made reference to the ‘Save Turban Panel’
missionary activity in Brazil which is ripe for it. But she also created by the DSGMC to handle what it called ‘the
has a warning: Traditional Sikhism with saffronised current cultural crisis facing the religion’. This panel
Amritdharis carrying long kirpans as the only standard to will not be able to solve the problem because for all of them
be followed has little chance to be implemented in Brazil. uncut hair and turban is an integeral part of Sikhi. But,
inadvertently, they have used the correct term, ‘cultural
Garon Lee was a young High School student in South crisis’. Long hair, not necessarily uncut, has been part of the
Carolina back in 1996-97 when he started corresponding with ancient cultures. During Guru period people of all faiths
me about Sikh religion. He was in inquisitive mode. He has kept long hair. Even today some people in some faiths keep
done enough study of our faith to ask intelligent questions. long beards and others long hair. Hair and dress are cultural
Here is his latest query: “Reading the Rahit and knowing phenomenon. For those of us who are calling diaspora our
some of the basic teachings of the Gurus it seems that it is home, to expect our children to keep long hair and
full of contradictory material. For example, if I'm not turban/chunni is and will remain a disheartening experience.
mistaken the Gurus said that all rituals should be done away
with and the Rahit is full of them. Is not the concept of We often read about the glowing tributes that foreign
"Anand Karaj ceremony" contrary to gurmat, in that it is full scholars have paid to AGGS. One such tribute by Max
of rituals? Shouldn't a marriage be a consensual agreement Arthur Macauliffe is on page 3 . Mr. Macauliffe gave up a
between two competent people, instead of arranged? Also, very promising career in British India Civil Service to
the Rahit says to remember the 10 Gurus at all times. I devote his life to the study of Guru Granth Sahib but he did
thought that the important thing to Sikhs was the message not convert to Sikhism; nor did scores of others who lauded
the Sikh scriptures in similar language. Have we been PATIT SIKH YOUTH IN PUNJAB
instrumental in denying the Gurbani experience to the rest of When Sikh youth in Punjab is becoming patit at alarmingly
the world? high rate, everyday we hear stories about how big issue is.
My friend just returned from Punjab and when I went to
Is it not time, to use the language of Col. Avtar Singh in his pick him up from airport here is the summary of what he
letter to the editor on page 23 ‘that Sikhs residing outside described:
India need to delink themselves from the petty politics of 1. 100% of children in village school cut hair.
Punjab’, but modify it to read ‘that Sikhs residing outside 2. His old college Khalsa College Ludhiana, has less than
India need to delink Sikhi from restrictions of Bana’? 15% sikh youth in turbans; ABVP and RSS youth wing
This must in no way be construed as opposition to Bana. We have offices in college building.
should first expose the individual to Gurbani and let the 3. Most of Sikh girls speak Hindi at home, with friends and
desire for Bana come from within. Hardev Singh Shergill family.
4. Most of young parents think it is backward if kids speak
***** Punjabi; rather speak Hindi.
SIKH LEADERS CREATE SAVE TURBAN PANEL 5. He went to Fatehgarh Sahib. There was lot of Sharda
New Delhi, Jan 20, 2004 (UNI) among people for langars etc. but every naka had only three
In an attempt to protect their faith's distinct identity vanishing to four visible sikhs.
fast under the weight of modernity and commercialization, 6. People doing sewa in histoic Gurudwara's are Bihari
Sikh leaders here have set up a special panel to help retain Bhayia turned into Sikhs.
interest of the followers in their traditional turbans. The Delhi This I think is worse than two years back when I went to
Sikh Gurdwara Management Committee (DSGMC) today Punjab. My friend had taken his family to Punjab to teach to
said it had formed a special board of leading community his 5 year old some Sikh history and show him Sikh
scholars and leaders to suggest ways to handle what it called homeland and some Sikh faces. Today he returned
the current cultural crisis facing the religion. dejected. Any solution discussed on any forum please let
me know. Sikh di Pehchan MP3 CD that we sent with him
The panel included top religious figures like Prof Darshan to India returns back as nobody showed any intreset in any
Singh Khalsa, Jasbir Singh Khalsa, Harjinder Kaur and Sant talk about Sikhi, so he felt not to waste CD and brought it
Singh Maskin and scholars Gurbaksh Singh of the US, Jodh back. In 20 years are we community in history books only?
Singh, Jaspal Singh, Santokh Singh, Manjit Singh Calcutta Are we meeting fate of Budhism right in front of our eyes?
and Harjinder Singh. The move, announced by DSGMC [Received via internet from [email protected] ED]
president Paramjit Singh Sarna at a news conference here, *****
received immediate support from several other community SRI GURU GRANTH SAHIB IN THE EYES OF
leaders with different political and cultural affiliations. ''It is a MACAULIFFE
brilliant initiative and very different from previous measures Contributed by S. Sawan Singh
to protect Sikh turbans from extinction. However, I hope that The Sikh religion differs as regards the authenticity of the
the Committee leadership will implement suggestions of the dogmas from most other great theological systems. Many of
board sincerely, considering the well-recognized competence the great teachers the world has known have not left a line
of the members, it has selected for the task,'' senior DSGMC of their own composition, and we only know what they
member Manjit Singh told UNI. taught through tradition or second hand information. If
Pythagoras wrote any of the tenets, his writings have not
The World Punjabi Organization (WPO), which had recently descended to us. We knew the teachings of Socrates only
organized the launch ceremony of a US author's book titled through the writings of Plato and Xenophon. Buddha has
Leadership by Turban, called the setting up of the new left no written memorials of his teachings. Kung Fu-Tze,
DSGMC board a step further towards saving Sikh identity. ''I known to Europeans as Confucius, left no documents in
appreciate the setting up of such a body comprising some of which he detailed the principles of his moral and social
our top scholars. I hope they will be given full freedom to system. The founder of Christianity did not reduce his
present their suggestions towards the objective. It's a serious doctrines to writing, and from them we are obliged to trust
cultural issue facing Sikhs today, which has to be dealt with the gospels according to Matthew, Mark, Luke and John.
Scientifically,'' WPO chief Vikramjit Singh Sahney, also The Arabian Prophet did not himself reduce to writing the
Chairman of the Delhi Sikh Education Council, said. He chapters of the Quran. They were written or completed by
expressed concern over huge willful rejection of turbans in his adherents and followers. But the compositions of the
Punjab, the heartland of Sikhism. Sikh Gurus are preserved and we know first hand what they
Any suggestion need to be forwarded to this panel please taught. Max Arthur Macauliffe, The Sikh Religion (P.lii).
send at [email protected]
***** *****
SIKHI: UNFINISHED AGENDA extreme views want to reclassify a Sikh. We as humans

AT THE DAWN OF XXI CENTURY have no right to stand and judge how a person practices his
Claudia G. S. Martins BRAZIL [email protected] faith. That's so true. "Who is a better judge, who can judge
Introduction: I'm a Brazilian woman drawn to Sikhism both himself ”- Guru Angad, in Maaj Ki Vaar.
by the fascinating code of conduct marked by indelible
symbols - the so-called 5 kakkars - and the absorbing power To divulge Sikhism in Brazil is necessary to invest in an
of sabd keertans. I feel what I never had experienced before: infra structure as Chinese from Taiwan are doing here.
the feeling of belonging to a community committed with They built magnificent temples and schools to teach
equality, respect, and justice between human beings and the Buddhism Dharma. The investment reached millions of
possibility to expand my view about God and the universe. dollars and it's now one of the fastest growing religions in
According to Dr. Virinder Grewal writing about Truth "a Southern Brazil with new adepts every single day. There are
Sikh is someone who wants to become a better person and many more "sects" from Japan coming here and succeeding
looking for the Truth, because in Sikhism, Truth was there and Brazilians are discovering new paths in spirituality.
before time, is there and will be there, named God". Shabd, Traditional Sikhism with saffronised Amritdharis
Word, Logos are one and same concept. carrying long kirpans as the only standard to be
followed has little chance to be implemented in Brazil.
"Such Purana Hovai Nahin, Seeta Kadea Na Pattea" AGGS 956 As said Dr. Virinder Grewal "External piety has no
scu purwxw hovy nwhI sIqw kdy nw pwtY ] pM 956 and relevance in Sikhism".
“Such Tan Par Janiea, Ja Atam Teerth Kare Nivaas” – AGGS 468. BrIAY miq pwpw kY sMig] ahu DopY nwvY kY rMig] pM 4
scu qW pru jwxIAY jw Awqm qIriQ kry invws ] pM 468 “Bharyia Mut Papan Ke Sang, Oh Utre Navan Ke Rang” p.4
In 2001, backed by two Sikh scholars - Dr. Bhai Harbans Lal
and Dr. Devinder Singh Chahal - I wrote many messages On the other hand I want to quote Carl Jung and Dr.
trying to call the attention of the Sikh international Virinder Grewal talking about symbols and rituals:
community to my country, Brazil, now with 185 million The process of individualization excludes imitation of others.
people, in order to implement a Sikh Studies Society, a People have copied in "outer" or ritualistic behavior the religious
charitable association in which the langar institution (could experience of their leaders & have become petrified (C. Jung).
Sikhs have to take off their mask and face reality (V. Grewal).
be a way to show here how a sewa can be done in the most
A ritual or religious custom can spring from an unconscious
democratic and appealing way. revelation experienced by a single individual. There is a religious
“Sev Kiti Santokhie, Jini Sacho Such Dhiyia" AGGS 466.
function in the psyche. Whatever power religious symbols have
syv kIqI sMqyKIeNI ijnHI sco scu iDAwiAw] pM 466 stems from them arising in the unconscious (C. Jung).
I also suggested Sao Paulo (18 million people in 2005 in its Religious symbols have only spiritual value to me (V. Grewal).
metropolitan area, ranked as the second biggest city after In psychological terms, the mask transforms the wearer into an
Tokyo) downtown as well Rio de Janeiro and many other archetypal image (C. Jung).
cities in which urban violence is explosive fueled by drugs. A Some think Sikhi modified in any way is not Sikhi. This is a biased
opinion as Sikhi faith is currently impregnated of dead ritualism
good gatka center would teach discipline as well as spread
and is more akin to Hinduism than following the way as conceived
the Gurmat and Gurbani. Nobody knows here the
by Guru Nanak Dev ji. Again, according to V.Grewal, "Here
transforming power of a shabd keertan. Recently I went
comes in individual EGO, everyone says he is right and you
through a fire of a sort of "baptism" when, despite my respect
for all Sikhs - Amritdharis or Sehajdharis - I dared to say that are wrong".
many of them live in a cocoon where the only standard to be haumY dIrG rogu hY pr dwrU BI iesu mwih] pM 466
considered is to be a full-fledged Amritdhari Sikh, no matter “Hauma Deeragh Roug Hai, Per Daru Bhi Iss Mahe” p.466
how dictatorial and intolerant they can be. I was told by a Sikh vwihgurU gurmMqR hY jip haumY KoeI] BweI gurdws
friend "intolerance is a character defect in Sikhs". “Waheguru Gur Manter Hai, Jap Haumain Khoie”- Bhai Gurdas
“Kis Naal Keecha Dosti, Sabh Jag Chalan Haar”AGGS 468
iksu nwil kIcY dosqI sBu jgu clxhwru] pM 468
Investing in the Future:
They are not aware of the cultural power existent in West, I was told many times, Sikhi excels in sewa much more
especially in Latin American countries where the indefinite than other religions. I do believe that though, so far, I didn't
growing of hair and beard and carrying a kirpan full time can see any concrete example. Grewal states "It is the most
represent an obstacle to the spreading of a faith that can important in Sikhism and super exceeds Naam. Most of the
change personal lives. As a Sikh wrote in 2002, "The whole Sikhs of present times just do lip service”. I'll tell you a true
reason our Guru's became martyrs was because for the fight story not a parable. I know a young man who was simply a
for freedom of expression". Guru Gobind Singh declared at younger Jew. The rabbi of an orthodox community close to
the time that “If all modes of redressing your grievances fail, where I live in simply decided to invest in his studies. The
then raising the sword is pious and just”. The Moguls were community isn't affluent but they paid 8 years of studies in
forcefully converting the Hindus to Islam. Today people with yeshivot (religious schools) in New Jersey (USA) and
Israel. After his ordination he was hired as a rabbi assistant to light in the conscience of man" thus making shabd different
his sponsor. He was never asked to invest one dollar from his from shabd/mantra of older scriptures, "Guru Granth avers
pocket to pay studies or trips. It seems Jews are super that shabd is the essence of things by understanding which
exceeding in good deeds regarding the maintenance of man comprehends the truth thus becomes one with Truth".
their tradition, much more than Sikhs. (K. Singh, page 173).
qMqu mMqu pwKMfu n jwxw rwmu irdY mn mwinAw] pM 766
What are Sikhs waiting for? To go on living in cocoons and "tant mant pakhand na jaaneya raam hridya munn maanueya.
trying to face XXI century demands existing in an ever AGGS Mahla1 page 766
growing urban society? Is it a question of personal pride, and
a desire to want to keep a hold on AGGS as a personal The mortal body is not to be deemed sabd. It is the shabd
property and not a real willingness to share it with humanity? (Word) that is the guide, the mystery profound, and
inscrutable, absence of which is the cause of confusion in
Guru Granth as a permanent source of reference: the world.
Guru Arjan composed the major corpus of the Granth in Sbdu gur pIrw gihr gMBIrw ibnu sbdY jgu baurwnM] pM 635
1604, after a stupendous labor of almost ten years. The “Shabd guru peera gahir gambheera. Sorath asthpadi Mahla 1:
Granth was installed at Amritsar with three main topics in the AGGS page 635.
epilogue discussed in this book of knowledge likened to a In the words of Guru Arjan:
platter: sat, santokh and vichar. Vichar/contemplation is the pIau dwdy kw Koil ifTw Kjwnw] pM 186
discriminatory wisdom or what one may call discerning “peiyo daadae ka khol ditha, khazzaana” gauri asthpadi Mahla 5
wisdom/intellect (that is the term I would use). This has been AGGS page 186
emphasized again and again: "I have discovered a treasure, (investigating the wisdom of
Qwl ivic iqMin vsqU peIa squ sMqoKu vIcwro] pM 1429 my forbears) incomparable to any precious gems found in
"thaal vich tin vastu payeeo...mundawani" Mahla 5, AGGS page 1429 this world, its worth cannot be computed and it never
"Humility is one of the basic foundations of Sikhism but diminishes nor decreases, let us all together make use of it
is found very rarely" (V. Grewal). by partaking and expending it, for more it is used the more it
The first principle of these topics is the ever - abiding Name grows".
of the Lord. Whoever shall understand it and assimilate it
will liberate himself (break the wall of falsehood). Gurus' words recorded in the holy Granth, the shabd, and
ifTY mukiq n hoveI ijcru sbid n kry vIcwru] pM 594 the Word in the New Testament by John, in the fourth
“Dithian Mukat Na Hovie, Jichar Sabd Na Kare Vichar”. P 594 gospel. That is the Guru, and there was none other. The
"It is of no passing, but of perennial interest to mankind, to Guru's word is credible testimony. That is what we seek
be taken to heart in constant devotion" (K. Singh). guidance from. "Guru Gobind Singh did not add anything to
this doctrine when he "established the condominium of the
The only addition since has been the ones at Damdama Sahib Guru Granth and Guru Panth". Instead of appointing an
where Guru Gobind Singh added some banis (of his father individual successor he appointed the collective order of the
Guru Tegh Bahadur) and gave the final shape. Thus after the Khalsa for the future and formally reiterated and recognized
cessation of Human Gurus the Granth took on the role of the true status of the Granth, which contained the exegesis
repository of wisdom for human emancipation. "This was no of the Sikh doctrine concerning God and later covered
new doctrine". In the Granth, "the doctrine is repeatedly laid man's relation to his fellow men and other creatures. It
down and reiterated" that the Revelation is the Guru and contains perennial philosophy, uncontaminated by temporal
Guru is the revelation, and whosoever will accept the and secular matters" (K. Singh).
revelation will behold (glimpse) the glory of God. (K. Singh)
page 170. It asserts again and again that there is no religious life on
We can make a brief comparison with the Bible about the this earth divorced from ethical. To sum it "only the
Logos/Word: "In the beginning was the Word, and the Word temporal direction of human affairs was given a collegial
was with God, and the Word was God. He was in the and collective basis by Guru Gobind Singh"( K. Singh), but
beginning with God. All things came into being through him, the status of the Guru Granth remained unaffected.
and without him not one thing came into being. What has The concept of Amrit as given in the AGGS is:
come into being in him was life, and the life was the light of AMimRqu hir hir nwmu hY myrI ijMduVIey AMimRqu gurmiq pwey rwm]
all people. The light shines in the darkness, and the darkness pM 538
did not overcome it." (John, 1: 1-5). amrit har har naam hai meri jjnderriyae... (Mahla 4 Rag Bihagra
Chant page 538).
The revelation is then identified with the shabd, the "O my mind Amrit is the Name of the Lord in the heart of
manifestation of this revelation in the Word. Identified in the man and such an amrit is the central doctrine of Sikhism -
AGGS with "Divine wisdom, which forms itself as God's egocentricity the basic illusion, the poison causing death and
Amrit is the complete cure and antidote to this poison." But 5) Analyze new approaches for the relationship between the
we must remember Amrit is a promise to the Guru by an temporal and the spiritual in the contemporary context.
individual, not just drinking the sugar sweetened water. Thus 6) Avoid the New Age Sikhism model brought to the West
is the dead wood of human consciousness transmuted into by Yogi Bhajan (plenty of yoga exercises) where not much
living green shoots through communion with the Naam. is understood of Gurbani but a lot of Hinduism is promoted
confusing the youth, and even exploitation with
The condominium of the Guru Panth and Guru Granth: brainwashing. We need Sikhs who really get the depth of
Sikhism not easily disillusioned ones. (See AGGS Page 730 on
There is no challenge to the authority of the Guru Granth in Yoga)
spiritual affairs, and Guru Panth takes direction from the 7) Focusing on the awakened intellect, getting out of siege
Guru Granth. The decisions taken on the Akal Takat must be mentality.
in accord with the Guru Granth installed in the Harmandir 8) Embracing the youth without restrictions and directing all
Sahib. As long as we are clear about that we can move onto the efforts in their religious, intellectual and social
tackle the modern day conflicts that the Panth is presumed to formation.
solve - the Sangat and the Khalsa components of the Panth. 9) Having visibility on the international scenario for the
decisive contributions on conflict resolutions, peacemakers
The ground reality is somehow very much biased in favor of and local counseling centers using modern Psychology
the Amritdhari (term now in use for the one who is initiated through the lenses of Gurbani.
by taking khande dee pahul but has a long way to go to 10) Implementing modern educational institutions as a
become Amritdhari or awakened one - the Khalsa). Khalsa reference in the world.
word was used by Kabir -AGGS page 655: 11) Favoring worldwide conditions for Sikh theologians and
Khu kbIr jn Bey Kwlsy pRym Bgiq ijh jwnI] pM 655 missionaries as it is done with other religions, in special
Those who remembered God - recited His Naam - became Christian evangelical ministers, priests, nuns and rabbis,
Khalsas). recognized by accredited institutions other than SGPC,
granting them permanent visa status in each and every
The Sikh people who now form a world wide diasporas and country while exercising their job or as peace ambassadors.
are on the verge of carrying this message to the far corners of This probably should represent one of the most
the globe, are in a quandary. The seat of power is highly revolutionary proposals for integration of all countries
politicized and under the sway of ideologies other than according to Guru Nanak Dev ji , messenger of universal
AGGS. The Hindu backlash is overcoming the ethics of love and brotherhood and Gurbani who considers mankind
Sikhism. Various hues and shades of sadhus are misleading as one.
the masses away from the ethos of sikhi. The Sangat is
watching helplessly on the receiving end of their disdain for As a lone Sikh from Brazil I need to communicate my
all the learners they are supposed to guide into the exalted problems that I face. We need to have an inclusive vision
state of being Khalsa. The gist of Sikhi has been reduced to and give to local sangats the power to adapt themselves to
mere outward appearance and codes decided upon use local cultural conditions. Gurbani is the only reference and
selectively to disenfranchise and control the majority. Can theologians must be prepared to be missionaries, teach in
there be a selection of good trees if the nursery is Universities and play an important role in interfaith
annihilated? "The minority does not want to know about it, dialogues.
because they are self-centered" (V.Grewal). Bibliography:
AGGS
Singh, Kapur - Parasaraprasna, Guru Nanak Dev University, Amritsar,
An agenda for Sikhism for the world including Brazil: 1989
1) Divulging Sikhism for people who really want to find Grewal, Virinder - several articles posted at Sikh-Diaspora Yahoo Group
inner peace.
2) Making accessible to Brazilians shabd keertans, systematic *****
study of Gurbani and the institution of langar, not forgetting CAMPUS-COMMUNITY MEMORIAL SERVICE
the gatka as an important code of conduct. FOR THE VICTIMS OF THE TSUNAMI TRAGEDY
3) Accepting with open arms any Sikh, including Activities and Recreational Center, U.C.Davis, Tuesday
Amritdharis, since they can understand and manage January 25, 2005
different cultural backgrounds. Author was invited by UC Davis Chancellor’s office to join in an inter
religious service for the victims of Tsunami disaster and “make remarks
4) Do not consider the adoption of the 5 kakkars as and/or offer a prayer that reflects their religious perspective on dealing with
mandatory. As Grewal stated "this is taking Sikhism tragedies of this nature i.e. mourning, grieving, death and moving forward
backwards to 17th century " and to avoid the talibanization of with life”. Opening prayer was offered by the representative of the Sikh
Sikhi faith. community.
Mr. Chancellor, Lady Mayor, Faculty and Student body of PLEASE RISE FOR THE SIKH PRAYER
UC Davis and invited guests. At 500 years Sikhism is the You are the Lord, we pray to You.
youngest of the world’s great religions and the least You have graced us with our body and soul.
understood. On behalf of the Sikh Community in this country You are our mother and father and we are your children.
I thank you for honoring it by inviting one of its members to You have showered us with bountiful gifts.
participate in this memorial service for the victims of tsunami No body can fathom your limits.
tragedy. Only you are Supreme.
Whole universe is governed by your ‘hukam’.
Our Gurus bequeathed to us their writings and writings of Whatever you have created obeys your command.
Hindu bhagats and Muslim faqirs in the form of Guru Granth Only you know the extent and condition of your greatness.
Sahib, the holy scripture of the Sikhs. For Guru’s advice O God, Nanak, your devotee, is sacrifice to You.
concerning any human experience we look to this written Dear God of us all, Nanak beseeches you to bless us all.
word. Gurus have used every word for God that was THANK YOU. PLEASE BE SEATED. Hardev Singh Shergill
prevalent in 15th century India, including Ram of Hindus and
Allah of Muslims. The most all encompassing Sikh term for *****
God is ‘karta purakh’, The Creator of the universe, both SIKHISM AND THE PHILOSOPHY OF
visible and invisible. This Creator is One and is Real. Creator SPINOZA:
existed before the creation and will be after this creation has A Comparative Study by Jijo Panjikaran
run its course. Universe that we see is real but is ever It is interesting to discuss the relation between two
changing. It has been created, destroyed and created again in philosophies that are extremely differentiated by tradition and
an unending cycle. Any thing that is created will come to an region. They are Sikhism and the philosophy of Spinoza. The
end. Only the Creator is everlasting and permeates the entire former is eastern and developed in the religio-cultural
creation. Entire mankind is one family. We are all children of pattern, whereas the latter is Western and developed in the
the same God. That God is not vengeful. Although God reflective analytic tradition of Europe. Even then there is a
created the universe and all that is in it, God does not micro- scope for comparative study. This comparison is accidental
manage it. God has established certain immutable natural since neither Sikhism nor the philosophy of Spinoza had any
laws that Gurus have called ‘hukam’. Everything in the influence or impact from each other.
universe, animate or inanimate, obeys those natural laws.
Any thing that takes birth must die. To mourn and to grieve God of Spinoza
at death is human but moving forward with life is to accept In the Western philosophical circle, Spinoza is known as a
the ‘hukam’ with equanimity. Pain and pleasure are like God-intoxicated man, because in his philosophy God plays
robes that hang in everybody’s wardrobe. To accept the an important role. It can be said that Spinoza begins and
tragedies and triumphs of life in good grace is the essence of ends with God. In his philosophy, the term he uses to denote
living in the shadow of God. God is substance — meaning the first reality. He came to
this conclusion from reflective analysis. Spinoza has given
Of all the creatures, God has given to the humans the gift of the following definition for substance:
intelligence to discover the immutable laws of nature and use "By substance I understand that which is in itself and
the gift of technology and self effort to minimize the danger conceived through itself; in other words, that the conception
to humans and other life forms and maximize the comfort of which does not need the conception of another thing from
and quality of life. Every tragedy is a stepping stone to the which it must be formed."
triumph of human spirit. Selfless effort to ameliorate the
effects of tragedy is the best prayer. Joy and grief, the human The above statement shows the nature of the substance or
emotions, are the gifts from the Creator. We have to learn to God that the substance does not need any help in order to
experience them without extremes. That is the meaning of exist, then it will be an infinite entity. If it is infinite, there
living under ‘hukam’. will be no compulsion by any one. "God acts from the Laws
of His own nature only, and is compelled by no one."
Guru says that the heaven and hell are right here on this The substance is infinite; then it is causeless. So, the nature
earth. We make them by our own deeds and experience them of Spinoza's substance is infinite, self-caused and eternal
only in this life. Man has invited tragedy by inhabiting places reality from which all things follow necessarily. The
that are subject to natural disasters. Man can surmount any philosophy of Spinoza mentions that God is the totality of
future tragedies by using caution and technology. Rim of the whole. "As God or substance is an all-inclusive whole,
Indian Ocean has been converted into a hell for those directly outside of which nothing can lie."
affected. For the rest of the mankind it is an opportunity to
convert this hell into heaven. God of Sikhism
Sikhism is a religious system in which God has a primary
role to play as in Spinoza. Sikhism not only sticks on to God, philosophy of Spinoza, that is, attributes and modes. These
but also on to the world. The opening lines of Japji, the Sikh two elements constitute the world.
morning prayer, clearly state the concept of God: "There can be no substance without attributes. Attributes do
There is one God, He is the supreme truth, He, the creator, Is belong to the substance as its essence. As substance is self-
without fear and without hatred, He, the omnipresent, contained and is infinite, so it has infinite number of
Pervades the Universe, He is not born, Nor does He die to be attributes."
born again, Before time itself, There was truth, When the
time began to run its course, He was the truth. Human intellect cannot perceive all these attributes but only
two. They are extension and thought. "God is extended as
The opening line of the verse proves strict monotheism. For well as thinking." Spinoza tries to prove the existence of the
Sikhism, there is one God; it is self-existent. If it is self- world from substance through attributes, but this state is
existent, then it will be infinite. Whatever is infinite, will be eternal and infinite. But the world is finite and spatial.
self-caused. These qualities can be derived from the concept Hence, he comes to the realm of modes.
of God of Sikhism. Spinoza adds similar qualities to God,
follows a strict monotheism that there is only one substance Individual minds and individual bodies are finite as
that is infinite and self-caused. temporal modes of substance. Attributes appear in specific
ways or modes. In his doctrine of modes, Spinoza hopes to
The chief quality attributed to God in Sikhism and in the explain the world of finite and individual things. "By
philosophy of Spinoza can be seen that God is self-caused. In modes," says Spinoza, "I understand affections of substance
order to elucidate this quality, there are some more qualities or that which is in another thing through which also it is
attributed in the opening lines of Japji, i.e., He is beyond conceived." That is, a mode or modification cannot be
time and immortal. Nirbhai Singh in his book puts forward conceived except as the mode of a thing.
similar statement in order to compare Sikhism and Spinoza:
"Spinoza is picturing reality through geometrical metaphors. By adding the activities of modes, Spinoza comes to the
So, he conceives the reality as a logical system in which time conclusion that the status of the world is temporal and world
has no place. Therefore, he defines substance as eternal. is the manifestation of the substance in the form of modes.
Whatever is eternal is non-temporal, then it will become "Every mode is in God, for nothing can exist without God."
durationless. " So, all the properties of the universe follow necessarily from
the concept of substance. "God is eternally in a state of self-
The Sikh point of view is that God is beyond time. So, He is modification producing an infinite series of modes, which
eternal. Eternal things are non-temporal, that is, spiritual. are manifested either of His attributes."
"The metaphysics of Sikhism gives priority to the spirit over
the matter. Hence, it is spiritualism." Sikhism goes hand-in- Attributes act as agents to execute the will of God. This is
hand with Spinoza regarding God. the status of the world in Spinoza's philosophy. Here, world
is real, and it is the manifestation of God. If we accept the
The task is simple to dichotomize the world and God, and reality of God and world, there is no scope for dichotomy,
most of the philosophies do this. But Sikhism and the but integration. Spinoza's effort to integrate or unite two
philosophy of Spinoza are different from the above position. realities with equal status is a positive approach in
So it is an interesting matter to discuss the status of the world philosophy. Here we can grasp the effort to unify two
in Sikhism as well as for Spinoza. aspects, they are eternality and temporality. They are
substance and modes or God and the world, respectively.
Spinoza and Status of the World
Most religions consider the status of the world as secondary, Status of World in Sikhism
and the primary status is attributed to God. Most Western Sikhism has a positive approach to the world as that of
philosophers do the same. This tendency to create a Spinoza. God and world have got equal status in Sikhism.
dichotomy is an easy task. But to eliminate this dichotomy of God is the creator of the universe; before this universe, there
God and world is difficult. If we can unite or integrate these was nothing except God. When He willed the creation of the
two aspects, it will be a positive approach in philosophy. The world, he became manifest, is the tenet of Sikhism. The
motive of the Sikh Gurus and Spinoza was to eliminate this Sikh scripture and enough commentaries on Sikhism
dichotomy. explain the above statement and most of them are in the
form of verses:
We are in a circle of relations; there may be eternal or God is only one His name is true He is the Creator.
infinite elements included in this circle. According to
Spinoza, substance is the eternal element and the substance is In Sikhism, God is not only the creator, but the universe
the cause of the world. Two more aspects are in the moves according to the pre-ordained command and will of
God. This earth is garden God is the Gardener He looks after from the east are the best examples for the above said
everything And none is beyond His care. In the world there is integral and a holistic philosophical position.
hierarchy of elements. All these elements are the
manifestations of God and these elements belong to God. My Sikhism is a miri-piri system; it is a Punjabi word meaning
mind and body are His property He is the Creator and the worldliness-cum-spirituality. Reality in Sikhism is the
Destroyer. systematic unity of worldliness and spirituality.
Spinoza says that God and nature are related, and that God
The above two verses clarify that world is the manifestation is in self- modification. God is eternal whereas the modes
of God. It is because of this manifestation that Sikhism are finite. Windelband, a German thinker, seems to interpret
accepts the reality of the world. The world and God are not Spinoza's metaphysical system as a dynamic and concrete
dichotomized in Sikhism. This approach is the distinguishing unity. He justifies his standpoint that "God then exists only
mark of Sikhism, and it differentiates Sikhism from other in things as their universal essence and they only in Him as
religions. Sikhism is for unification of God and world in a the modes of His reality. In this sense, Spinoza adopts ... the
systematic way. The difference between God and world is expression of natura naturans and natura naturata. God is
that God is eternal and self-caused and the world is temporal. nature as the universal world essence, he is the natura
It is a fact that there are two aspects that are temporality and naturans; as sum total of the individual things in which this
non-temporality, but it is not dichotomy because there is a essence exists modified, he is natura naturata." Hence,
ground for unification, because world is the manifestation of Spinoza's philosophy is a dynamic system. In a dynamic
God. system, there will be unity. Diversity is the condition of
unity, unity is a type of integration. Spinoza says "God is
In Sikhism, the whole system contains higher as well as one", that is, He occupies a monistic position. Spinoza tries
lower elements. It is the hierarchical structure of the universe. to unite God and world. This unification is an integration.
This structure is governed by a cosmic principle that is
known as Hukam. Real elements can be finite and temporal. In Sikhism, God is both transcendent and immanent, as in
The Sikh concept of the world is finite and temporal, but it is Spinoza. He is both in the universe and outside it. The
real. So, there is transcendence and immanence of God. immanent aspect of God has been variously described here
Because, on the one side God is eternal and causeless, and on as His will that directs the universe. God created the
the other, He manifests as immanence in the world, and the universe, and became immanent in it, being at the same time
ultimate reality in Sikhism is the unification of transcendence transcendent, because He is self-caused, beyond time and
and immanence. Hence, reality in Sikhism is a systematic eternal. Daljeet Singh says, "This immanence of God is only
unity of world and spirituality. This unity can be called as a symbolic way of expression of God's connection with the
integrative monotheism. world. When the world was not there, the question of his
Spinoza starts from substance to attributes and to the immanence did not arise." Here also, there is an integration
temporal status, i.e., modes. God is eternally in a state of self- of two realities. The author of the article, Integrative
modification, producing an infinite series of modes. Here Monotheism of Sikh Gurus, says that there is no dichotomy,
also there is transcendence and immanence. Substance is in but only integration in Sikhism. "The ideas of God and
transcendental level and modes are in temporal status. "As world acquire equal status in a specific way in the thought
nothing is over and above God, so all is God, and everything of the Sikh Gurus. God and the created world are found
follows from God. For this reason, God is said to be the united in Sikhism. Not discrimination towards the world,
indwelling and pervading principle of the universe." The but a lovely bond and an active association with it are built
status of the world in Sikhism and in Spinoza shows in Sikhism. As the most important step towards unity of
similarity. Both of them accept that there is a cosmic God and the world, Guru Nanak declares the reality of the
principle and the ultimate reality is the unification of God world. In the context of Indian philosophy, the Sikh thesis
and world. The suitable word to this unification is of reality of world is a revolutionary one with all its
integration. implications."
Integrative Monotheism In this comparative study, the meeting points between

Many philosophies with Vedic background have tried to Sikhism and Spinoza can be divided into three fields : 1)
dichotomize God and world. They sometimes totally negate idea of God, 2) status of world, and 3) how God and world
the reality of world by considering it as an illusion. Advaita are related. The viewpoints of Sikhism and the philosophy
Vedanta is the best example for this attitude. In contrary to of Spinoza move in a similar direction regarding the above
this attitude, there are some other philosophies that keep three themes.
positive approach to the world, accept the reality of the REFERENCES
1
world. The philosophy of Spinoza from the west and Sikhism Robert Maynard Hutchns, The Great Book of the Western World :
Desecartes - Spinoza (21), University of Chicago, 1964, p. 355.
2
Ibid., p. 362.
3
Masih, Y., History of Modern Philosophy, Motilal Banarasidas, Delhi, Ks. For those who would insist upon the absolute
1982, p. 66.
4
Mercea Eliad, The Encyclopedia of Religion, Vol. 13, MacMillan Free
importance of these symbols, as a requisite to qualify as
Press, London, 1987, p. 316. Sikhs, this is a call to plead with them to appeal to the clean-
5
Nirbhai Singh, Philosophy of Sikhism - Its Realities and Manifestations, p. shaven with reason and logic, convert them with love and
65. compassion and not by derision and coercion. You cannot
6
Ibid., p. 85.
7
Masih, Y., op. cit., p. 69.
force someone to your point of view. Again, the words of
8
Ibid., p. 70. Thomas Jefferson strike a concordant note: “I may grow
9
Ibid., p. 70. rich by an art I am compelled to follow; I may recover
10
Ibid., p. 73. health by medicines I am compelled to take against my own
11
Mercea Eliad, op. cit., Vol. 13, p. 9.
12
Harbans Singh Doabia, Sacred Nit-Nem, p. 3.
judgement; but I cannot be saved by a worship I
13
Harbans Singh, The Message of Sikhism, p. 4. disbelieve…” [11]. Surely you must at least want to believe
14
Ibid., p. 15. that any one who has a true understanding of the Scripture
15
Masih, Y., op. cit., p. 68. (AGGS) will want to eventually be a full Khalsa. If you lack
16
Windleband, W., A History of Philosophy, MacMillan, New York, 1901,
p. 409.
this conviction then your desire to impose your belief has no
17
Daljeet Singh, The Sikh Ideology, Guru Nanak Foundation, New Delhi, basis. The AGGS is the only thing about which Sikhs
1984, p. 17. almost universally stand united, that it is eternal. Every
18
Muthu Mohan, N., Integrative Monotheism of the Sikh Gurus, in Abstracts other institution or rule is negotiable and amenable to
of Sikh Studies, Ed. Kharak Singh, Institute of Sikh Studies, Chandigarh,
1994, p. 20.
change, including the Rehat Maryada. One can imagine the
Copyright© Jijo Panjikaran. Published in the Abstracts of Sikh Studies. horror in the minds of the “orthodox” (the word is employed
rather loosely) at this suggestion and in relation to the
***** remarks made regarding rituals and idolatry, but there is no
The Future of Sikh Children In A Multi-Ethnic escaping that such issues will continue to be brought up in
and Multi-Cultural Society the future. The question is: Are we honest enough and brave
Dr. Sarjeet Singh Sidhu, Ipoh, Malaysia enough to confront the issues with reason as our main, if not
MBBS, FRCOG, FICS, LLB (Hons.) sole, weapon?
This paper was read at the SSI-WSC at Melaka on September 11, 2004
[This is part 2 of two parts. Part 1 appeared in the Jan. 2005 issue.]
2. Language: The importance of one's mother-tongue in
POSSIBLE SOLUTIONS:
maintaining one's identity and one's culture is recognized by
1. Reason and Change of Focus: All out efforts will have to
most. Besides our physical appearance it is our language
be made to teach the principles of the Sikh religion, using the
that identifies us with our ethnic group. The Sikhs in
AGGS as the touchstone. Every dogma must be explained
Malaysia have woken up to this and we now have our
with logic and must have appeal to reason if it is to register
Punjabi Education Foundation Malaysia running regular
on, and be accepted by, modern minds. “Fix reason firmly in
Punjabi classes. But unlike other ethnic groups, for the
her seat, and call to her tribunal every fact, every opinion.
Sikhs the importance of Punjabi is seen not only in relation
Question with boldness even the existence of a god; because
to cultural identity but also in relation to Sikhism itself. So
if there be one, he must approve the homage of reason
interwoven are our language and our religion into our
rather than of blind-folded fear. Do not be frightened from
identity that we have difficulty separating the two without
this inquiry…” [9]; this is how Sikh children of the future are
feeling a loss of identity. This may be acceptable to Punjabi
going to approach every dogma and every opinion. “The
Sikhs but cannot have much appeal to non-Punjabi Sikhs.
impious presumption of legislators and rulers, civil as well as
Indeed if Sikhism is to become a world religion we will have
ecclesiastical, who, being themselves but fallible and
to separate this "Siamese twin" situation that exists between
uninspired men, have assumed dominion over the faith of
the Punjabi language and the Sikh religion. In fact, if
others, setting up their own opinions and modes of thinking
promotion of Sikhism is to be our primary aim, this
as the only true and infallible, and as such endeavoring to
separation of religion from the Punjabi language will
impose them on others…” [10], they admit to no error in their
become a necessity even for Punjabi children of the
assertions and will allow no freedom of thought or opinion to
diaspora. Past seminars, big and small have all doggedly
others. Yet only reason and free inquiry can serve as effective
insisted on the need to learn Punjabi. However desirable this
agents against error, and both are anathema to all religions. If
may be the fact remains that more and more in the future
past Gurdwara sermons are anything to go by our focus in
some degree of separation between the Punjabi language
the past has been on the Khalsa roop (appearance), with
and Sikhism as a religion will become necessary.
greater emphasis on the preservation of hair, and less on the
spiritual, metaphysical aspects of the religion. We will have
In this context of teaching Punjabi to our children we have
to change our focus on to the intellectually stimulating
always laid emphasis on the role of family, placing greater
aspects of the religion, i.e. the teachings contained in the
responsibility on the mother. It is true that nurture is
AGGS. This call for a change of focus is by no means a call
'instinctively' natural to women, but we can no longer push
to do away with, or de-emphasise the importance of, the Five
the job of teaching Punjabi to mothers. These days more and also those from other communities. This trait is especially
more mothers are highly educated working women, spending noticeable in the Christians. Evangelists rush to help such
as much time in earning for the family, and then returning to poor families because they are vulnerable to conversion, and
manage a home. This will become even more of a norm in these evangelists have but one aim - to "save" souls! They
the future, and so our men will have to accept their wives as take extra trouble to make hospital visits, offering not just
equal partners and share in the nurture of our children. Unless gifts but comfort to the sick, especially the terminally ill,
recognized as a just demand, this equality issue will be who are often neglected by their family, friends and their
perceived as a problem, and a failure to resolve it will lead to own community. Whatever the motives of the evangelists
divorces and marriages to non-Sikhs. This is what the future, they are seen as good people by others, and the presumption
in a multi-ethnic, multi-cultural society, will be like for our becomes that whatever they are "selling" must be worth
children. "buying".
3. Gurdwaras: Our Gurdwaras will have to be able to On another level, we need to create youth movements and
provide not just religious services but also other communal organizations that our youths can join and enjoy the feeling
services. They will need to become Sikh centres for socio- of togetherness and fellowship with peers of their own
cultural activities, provide counseling services, be in a community, where they can enjoy activities of common
position to provide at least emergency aid to disaster-hit Sikh communal interest.
families, and move up to become centres for dissemination of
Sikh principles and ideals, always appealing to reason. 5. Literature: We have to provide suitable literature in
Gurdwara programmes will have to cater for the youth with relation to Sikhism, Punjabi culture, and Sikh history to our
programmes on Sikh history, Punjabi culture, besides youth, in a language with which they are most comfortable.
religious discourses, and employ audio-visual aids in this Gurdwaras should be able to serve as mini-libraries for the
task. Conventional preaching methods will need to be purpose. Funds should be made available to subscribe to
modified or done away with altogether. Keeping Gurdwara various Sikh journals like the Sikh Review from Calcutta,
programmes short and being punctual in the conduct of those Abstracts of Sikh Studies from Chandigarh, and
programmes will go a long way in dissuading youths that Understanding Sikhism - A Research Journal, from Canada.
Gurdwaras are a 'waste of time'. This will not only allow our youth to better understand the
religion, but be exposed to differing views on the same
Our granthis will always be viewed as 'priests', even if we issues, and comprehend the problems faced by their co-
insist that there are no priests in Sikhism. That being the case religionists in other parts of the world.
they will always be compared with, say, Christian priests.
Our granthis, who are in most cases full-time priests, need to 6. Human Resources: We have to find ways of enticing our
be able to inspire confidence in their congregation. This will reluctant professionals and other highly educated Sikhs into
only be possible by having well educated granthis who coming forward and volunteering their time, expertise, and
choose to become granthis. They will have to be highly money to lead and guide our youth and the community.
motivated in their desire to be confidants of their Their reluctance in joining Gurdwara committees and other
congregations, and be able to command their respect and Sikh organizations is understandable, given the crass,
confidence. Very high qualities are thus required of such obdurate, an often violent attitude of some of those who
people, but how many of us actually know of any one granthi currently manage the organizations, especially the
who meets these requirements? How we will find such Gurdwaras. Some way will nevertheless have to be found to
committed individuals is something that will have to be bring in these individuals in order to allow a diversity of
worked out. opinions and to introduce fresh, liberal ideas into the
organizations, ideas that will bring out the true teachings of
4. Sikh Organisations: To be a caring community we need Sikhism that can stand to reason.
to have organizations that can provide social and financial aid
to needy Sikh families, aid in terms of food, clothing, shelter, 7. Credible, International Organisation: For a relatively
school fees, books, etc. This may not be a major problem in small religious community like ours, it is extremely
the West, but is a very real problem in Malaysia. Most important that we have an organisation that is credible and
Malaysians are third or even fourth generation Malaysians, accepted by most, if not all, Sikhs and commands our
and whilst abject poverty may not have been an issue for the respect and allegiance. Currently there is none that meets
first generation, some in subsequent generations have this requirement. In relation to this various people have at
certainly fallen on hard times. Helping our own is, and different times sought to declare some organization or
should, in itself be important, but there is a secondary reason institution as fitting the bill:
also. The other ethnic and religious communities are well • The Shiromani Gurdwara Parbhandak Committee
organized and are quick to help not just their own kind but (SGPC): It has been referred to as the Sikh
Parliament by some, but it was brought into existence • With the AGGS as the guide, it could help to make
only to manage Gurdwaras in Punjab. It is hardly pronouncements on new issues that will arise from
representative of all Sikhs. In any case the behaviour time to time.
of its members over the years is hardly worthy of • Be prepared to debate and, if necessary, abrogate
respect let alone the allegiance of all Sikhs. dogmas that are out of consonance with the AGGS
• The Akal Takht: Whatever else its significance may and/or are absurd in the light of new scientific
be, it is not an organization, and cannot as such evidence.
address our problems nor offer guidance. Again the • Promote, where necessary, international awareness of
character and attitude of some of its 'Jathedars", their Sikh problems and help to find ways to resolve those
appointment modes, and their unilateral problems.
pronouncements, disqualifies the Akal Takht. • Provide aid and guidance to Sikh organizations
• The Sarbat Khalsa: Whatever the historical origins of throughout the world in helping their individual
this 'institution', it is not practicable in today's communities to overcome problems of poverty,
environment, it would hardly be democratic, and employment, the teaching of Punjabi and Sikhism,
would be subject to 'mob rule'. and other such projects of benefit to the community.
• The Khalsa Panth: Even if it is not quite the same as
the 'Sarbat Khalsa', the same limitations apply. CONCLUSION:
We have to bear in mind that with a liberal education, an
All these years the overseas Sikhs have looked to Amritsar environment where reason and free inquiry are cherished,
and the Sikh leadership of the Punjab for guidance, or where access to information and a diversity of views is
opinions, regarding problems faced by them in their adoptive available with the click of a ‘mouse’, Sikh children of the
countries – problems relating to the practice of Sikhism. On future are not going to accept everything on faith alone.
most counts they have been let down. Take a look at the Sikh Being continuously influenced and educated by other ethnic
situation in Punjab itself, the character and honesty of the groups and cultures they will demand rational explanations
leadership, the high-handed approach of the so-called for everything, including a belief in God and religion. We
“jathedars” of the Takhts, the endless squabbles between the can be brave, and choose to meet the demand head-on with
various ‘leaders’, both political and ecclesiastic, and we are reason and logic, or continue to avoid controversy and skirt
left wondering why we ever thought that they would be able the issues. The ball is in our court now.
to guide us, the overseas Sikhs. They are unable to put their
own house in order, unable to put aside their differences and "If you think your belief is based upon reason, you will
work for the benefit of the Panth; how could they be of any support it by argument rather than by persecution, and will
use to us? We, of course, have always been useful to them – abandon it if the argument goes against you. But if your
financially! belief is based upon faith, you will realize that argument is
useless, and will therefore resort to force either in the form
There is thus a need for a World Sikh Organisation that of persecution or by stunting or distorting the minds of the
would be accepted and respected by all Sikhs, one to which young in what is called 'education'." - Bertrand Russell
we would willingly give our allegiance. Of course an
organization is only as good as its members in general and its Acknowledgements:
leaders in particular. Its leaders will of necessity have to be I wish to place on record my sincere thanks to the following for their
encouragement and support and for having been instrumental in making
men and women of impeccable credentials and character. available some of the material used in this paper:
They will have to be compassionate, liberal, fair-minded 1. Mr. Santokh Singh Randhawa, President Khalsa Diwan Malaysia.
people who would cherish reason and diversity of opinion as 2.Mr. Gurnam Singh
admirable human traits. The setting up of such an References:
organization will be difficult, the finding of such individuals 1. Chahal D. S. 1997. Apostasy of Sikhism or Violation of Rehit
Maryada. (From his website.)
to lead it even more so. This is evident from the several failed 2. Thomas Jefferson. 1814. Letter to N. G. Dufief, Philadelphia
attempts to bring such a world Sikh organisation into Bookseller. (From Positive Atheism’s Historical section on the
existence in recent years. Once established such an www).
organization could, inter alia, serve the following functions: 3. Thomas Jefferson. Notes on the State of Virginia, 1781-82.
4. AGGS, M1, p 470
5. AGGS, M1, p 635
• Help to resolve problems of theology that continue to 6. AGGS, M1, p 590
divide the Sikh Community, using well researched 7. AGGS, M5, p 1160
8. Sidhu S. S. 1999. Is There Any Place for Ritualism and Idolism
historical documents and reason, always using the in Sikhism? Understanding Sikhism Res. J. 1 (2): 37-41.
AGGS as the touchstone. 9. Thomas Jefferson, to Peter Carr, 1787
10. Thomas Jefferson, in the opening passage to Virginia Statute for
Religious Freedom (1786), quoted from Merrill D. Peterson,
ed., Thomas Jefferson: Writings (1984), p 346. Road to transformation – From the Contemporary to
11. Thomas Jefferson notes for a speech 1776, quoted from Gorton
Carruth and Eugene Erlich, The Harper Book of American
the Conscious Sikh Woman
Quotations (1988). Indian culture has downgraded women in many ways for
***** centuries: They have been deemed unworthy of education;
REFLECTION ON MATA GUJRI JI restricted to being child bearers and housekeepers. In
general, the male children have received preferential
in the context of Sahibzadas’ Shaheedi and today's
treatment in all areas of life. Women have been subjected to
status of Sikh women in contemporary society economic, social, cultural and judicial oppression from birth
Gurmeet Kaur, USA
[This is part 2 of two parts. Part 1 appeared in the Jan. 2005 issue.] to death. They were regarded as a source of sin and
State of the Contemporary Sikh Woman Today obstruction to a man’s salvation; they were declared devoid
As Sikhs we have proved ourselves as a community of heroes of intelligence.
in different fields all inspired by our mothers and sisters,
grandmothers and aunts. However, by and large in a Sikh Sadly to say, Sikhs have succumbed to the ways of Indian
social setup, it is very disappointing to see mostly men Culture rather than the ideals of the Guru. Equality between
dominate the political, intellectual, academic and spiritual men and women in Sikhism has become mere rhetoric. The
scene with women serving in the background, if at all. A status of the Sikh woman has become one of:
conventional Sikh woman plays the traditional role of • Low Self Esteem and hence incapable of independent
mother, daughter, wife and sister very well, but her creative identity without a male figure – a husband or a father
potential to nurture the universal consciousness and her or a son
spiritual creativity still remain largely untapped.
• Inferior in education and hence not rising beyond
traditional roles and devoid of leadership qualities.
Are there real equality, liberty and opportunity for a
conventional Sikh woman? Have Sikh women been The worst part is that subjugation has become so much a
responsible with the status bestowed upon them? Have Sikh part of our lives that we do not even acknowledge that it
men shared their status of equality as described by Guru exists.
Nanak? The answer is a definite “no.” In fact, evils like If Sikhi is to flourish as a Universal religion, a faith of new
female feticide, dowry deaths, honor killings and domestic age, there is a need to break out, untangle the web of
violence still exist in the Sikh community today. In addition, culture, and reach to the core of the Guru’s teachings. There
there remains great controversy about women doing Seva in is a need for men to step in and do their part. There is a
Darbar Sahib. need for all men and women to live a life of consciousness.
Personal responsibility cannot exist without liberty, and Men’s Role

liberty will not persist without responsibility. Today, most A Sikh Man can start with his own family; the first step is to
Sikh women hesitate to participate in the foreground. For acknowledge that there is a problem. Next comes a
example, in local Gurdwaras, they have the right to perform commitment to solve it. Take a sincere look and see signs of
all spiritual duties, but few women manage gurdwara affairs, subjugation. Encourage the women to educate themselves.
take the hukam, organize events, give sermons, or, as Panj Fathers should make sure their daughters are physically,
Pyares, lead a Nagar Kirtan. To an outsider, it definitely mentally and spiritually given the same opportunities as
looks like a male dominated religion and society. their sons. Daughters can help their mothers in the kitchen
as well as play tablas with their fathers; daughters and wives
Unfortunately, many Sikh women hide in their comfort zone can participate in Gurdwara meetings with the active
and do not take steps toward their spiritual fulfillment. It encouragement of men. Sikh men can encourage and invite
seems enough to care for the children and manage the langar women in the Gurdwara to share services and seva.
system. While these are extremely important tasks, why Through the Gurdwara, which is the center of our spiritual
should Sikh women be confined to these duties and men activities, we will become the champions of liberty, equality
denied them? and responsibility denied not only to Sikh women but to
women all over the world.
By throwing away our rights and responsibilities, Sikh
women are doing a great dishonor to the Guru himself and to Men can pledge to fight practices like female feticide,
his ideals, visions, and efforts. We need to come forward, dowry, and honor killings. They can make sure that Darbar
exercise our privileges once again, take our due status, and Sahib Discrimination ceases. The whole world is looking at
transform ourselves from the Sikh women that we are to the these issues and questioning the principles of equality we
conscious Sikh women of the Guru. Only then, can we guide claim. Know that if you want Guru’s Sikhi to flourish, you
our future generations to the path of consciousness. have to restore the status of Sikh women. You have to help
to make the other pillar strong.
Let us now see how we all, as physical beings and as the soul praiseworthy house. But rare are those who, by becoming
brides of the Guru, can transform the state of women. Gurmukh, attain that state.
Conscious Sikh Woman – Consciousness is not a part Living in Consciousness - Our Thoughts mold our lives
time job Our thoughts reflect our words; words manifest as actions;
Sikhi or Consciousness relates to the Soul, and is the very actions shape our lives. Thus, the thoughts we think and
essence of our practical life. We have to practice it all the surround ourselves will ultimately become our destiny.
times; seven days and twenty-four hours a day - Aath Pahar Thoughts bind us or set us free. That is, she who considers
;persistently and forever. This is why in Sikhism there is no herself free becomes free, and she who thinks she is bound,
particular day of the week, time or place marked for worship. remains bound. Thus, it is our duty as Sikh women on the
Sikhi is not a part-time job! path of consciousness to think we are free; that we are
AwT phr rwm nwmu vwpwro: equal; and that we are responsible. Introspection to figure
Twenty-four hours a day, deal in the Divine Name. out who we really are is needed. Without knowing who we
are, doubts and negativity in the form of cultural
The required efforts are constant practice in truthful living, subservience and inferiority is bound to result. Simply
persistent selfless service (Seva), continous meditation Know that "I am: Jot Saroop".
(Simran), relentless detachment from Maya, daily mn qUM joiq srUpu hY Apxw mUlu pCwxu:
introspection and education, and living in contentment and O my mind, you are That — the true image of the Divine
compassion, humility and grace. Light — know your Reality.1
How do we make room for non-stop consciousness in our life We must begin with the premise that we are the
when we are already so busy? It is very simple. Take a look manifestation of God. At the same time, we must remember
at our lives. Our needs are few, while our wants are almost to be humble. Humility is the foundation for consciousness,
limitless. We fill our lives with consumerism where the humility that teaches equality, not manipulation; humility
spiritual efforts have no time or space. Gurbani clearly tells that teaches us to stand up for ourselves without undue
us: anxiety and to exercise personal rights without denying the
• rwj kptM rUp kptM Dn kptM kul grbqh: rights of others.
Power is fraudulent, beauty is fraudulent, and wealth is
fraudulent, as is pride of ancestry. Living in Consciousness - Educate ourselves and our
• mwl kY mwxY rUp kI soBw iequ ibDI jnmu gvwieAw: children
Knowledge is Power. If we are powerful, we do not need to
You are wasting this life in the pride of wealth and the
fight for our place. How do we get this power? Reading is
splendor of beauty.
a good start. Culturally, reading is something most Sikh
How does this manner of living inhibit women from
women of Indian origin do not do. It does not make the
becoming conscious Sikh women? We as women spend
agenda, when we raise children, tend to the house, cater to
endless time and resources in enhancing our outward
our social commitments etc. Some of us spend time
appearance and beauty. What makes us not beautiful is not
watching Indian Soap Operas for 2-3 hours each day, which
freckles on the skin or the age lines, but the freckles on our
reinforces cultural subjugation, makes mockery of the Sikhs,
souls and the lines on our hearts. The face will just reflect
and strips them of their identity, values and pride. Why not
the light of the soul eventually. We allow the freckles of
use that time to read?
anger, ego and pride to taint the beauty of the soul bride. We
need to work on these blemishes.
We must have a thirst for knowledge and then use reading to
• hir kw nwmu jn kw rUp rMgu: The Divine Name is the
quench this thirst. A Conscious Sikh woman must read
Beauty and Delight of His servants. Gurbani, contemplate on it and practice it. We must draw
• nwnk nwm ivhUxIAw suMdir mwieAw DRohu: O Nanak, on its teaching for our actions. In like manner, we must
without the Divine Name, the beauty of Maya's read Sikh history and be inspired by the lives of great men
illusion or world-appearance is fake. and women. We must read about current issues affecting
the world around us. Empowerment is the key! Then we
How beautifully Gurbani tells us about the beauty of a will have the most effective tool to fight any injustice. Then
woman, of a soul-bride. we will have meaning behind the things we say. We will
inj BgqI sIlvMqI nwir ] rUip AnUp pUrI Awcwir ] not need to hide behind a man; we will be a capable,
ijqu igRih vsY so igRhu soBwvMqw ]gurmuiK pweI iknY ivrlY jMqw: knowledgeable and powerful. Then we will raise our
The bride soul engaged in true devotion has agreeable children in consciousness and confidence about themselves
disposition. Her Beauty is incomparable, and her character is as spiritual persons. Only by example can we lead the next
perfect. The house (body) in which she dwells is such a generation.
Living in Consciousness - The food we eat and feed ourselves devoid of spirituality, but we are stripping this
If “We are what we eat” and we are committed to the path of earth of precious resources to sustain the beautiful creatures
consciousness, we need to look at what we put in our bodies. of God, including our own future generations.
As women, we not only feed ourselves but our family. As
organizers of langar, we feed the community, the world To grow spiritually also means being Citizens of the World:
family; thus we affect not only our own consciousness but to give to the creation of God whether it’s the air, water,
that of the world around us. As Conscious Sikh women (and earth or animals or human beings in it. As women on the
men) it is our responsibility to pass to our generations the path of consciousness, we need to be the leaders in this area.
concept of consciousness associated with food. This factor Learn and teach to the world: “Live simply; so others may
needs some examination, especially today when the culture simply live”. When we give to the entire Universe with our
of junk and fast food is so overwhelming. As repeatedly purity, consciousness, and grace, that would be a mission
emphasized in the Baani, one of the most important accomplished. That would be a true tribute to Mata Gujri.
disciplines necessary for consciousness is the control of the
tongue both for food and speech: Conclusion
To do justice to Guru Nanak’s vision we must restore the
• ijhvw suAwd loB mid mwqo aupjy Aink ibkwrw : You are lost equality, liberty and justice given to women some 500
intoxicated with the tastes of the tongue, with greed years ago. It starts at home right now. Acknowledge the
and pride; countless sins spring from these fact that there is a problem; commit to the solution. Men
have to participate equally. Women have to take on the
• inrml rsnw AMimRqu pIau : Let your tongue become personal responsibility. Together we have to implement this
pure, drinking in the Ambrosial Nectar. vision.
Our aim as true seekers is to purify ourselves of worldly filth
Take inspiration from Mata Gujri’s life; be a source of such
by nourishing our body, mind and soul. The food we
strength that your generations will follow by example. Fire
consume, the source it comes from (honest work), and the
up your enthusiasm. Fill your life with Naam and Chardi
manner in which we prepare and partake of it, all affect the
Kala is going to follow.
body and consciousness.
• jy rqu lgY kpVY jwmw hoie plIqu ] jo rqu pIvih mwxsw
References
iqn ikau inrmlu cIqu :Clothes stained with blood 1
SGGS p. 727
2
become impure. O human, if you consume blood of T. Singh Gurbani Articles www.gurbani.org
3
SGGS p. 473
other beings, then how can you have pure 4
T. Singh Gurbani Articles www.gurbani.org
consciousness. 5
SGGS p. 103
6
SGGS p. 1020
• En@I dunIAw qoVy bMDnw AMnu pwxI QoVw KwieAw: They burn 7
SGGS p. 933
8
away the bonds of the world, who eat a simple diet of SGGS p. 879
9
Allaboutsikhs.com
grain and water. 10
The Sikh Women, Sikh Missionary Society U.K.
11 Ibid
On the path of consciousness we must reflect on what we eat, .
12
SGGS p. 107
think, speak and do. Otherwise, body and mind will end up 13
SGGS p. 708
becoming a depository of waste instead of consciousness. 14
SGGS p. 24
15
SGGS p. 264
16
Living in Consciousness – Simple lives, nurturing the SGGS p. 707
17
SGGS p. 370
environment 18
SGGS p. 441
One of the aspects of living a truly conscious life is to give 19
SGGS p. 616
20
back to the environment that nurtures us. 21
SGGS p. 281
pvxu gurU pwxI ipqw mwqw Driq mhqu: 22
SGGS p. 140
SGGS p. 467
Air is the Guru, Water is the Father, and Earth is the 23
SGGS p. 8
Great Mother of all. [About the Author: Bibi Gurmeet Kaur is a Gursikh Mother of a young and
We love, respect and care for our physical parents but forget aspiring khalsa, an active member of the Sikh Community in Atlanta and a
full-time professional. Gurmeet is serving as a volunteer Gurmat teacher in
our spiritual nurturers: the Air, the Earth and the Water, i.e. the local Sikh Community, connecting children with Gurbani, Sikh history
the environment we live in. Living a simple life; nourishing and Sikh issues. She is working to develop an organization named
our bodies with simple food; catering to our needs rather than Conscious Children to change the lives of orphan and underprivileged
our wants, has a meaning beyond helping our own growth. children in India into conscious Gursikhs by an end-to-end investment into
their being as individual souls and not as objects of handouts.]
We should take from the environment only as much as we
need, so there is more for the rest of the creation. By our
selfish acts of consumerism, we are not only making
*****
MODI ANTAGONISES SIKHS As we approach the end of the year, we would like to review
CANCELS GURPURB HOLIDAY IN GUJARAT the tremendous strides our community and the Sikh
Prabhjot SinghTribune News Service Coalition have made this year. We would also like to ask for
Chandigarh, January 29, 2005
your tax-deductible financial support so we can continue to
Anguished at the decision of the Gujarat Government to move forward. The Coalition has helped many individuals
cancel holiday on the birth anniversary of Guru Nanak Dev, who faced discrimination because of their identity:
Sikhs from various walks of life have decided to lodge a
protest with the authorities concerned tomorrow. “Thousands • Today, Amric Singh Rathour is working on the
of Sikhs would assemble and attend the bhog ceremony of corner of Canal Street and Bowery Street in New York City,
Akhand Path held annually at Vadodara tomorrow before wearing the uniform of the New York City Police
handing over a memorandum to the Deputy Commissioner of Department, while maintaining his identity as a turbaned
the city for passing it on to the Governor of Gujarat,” says Mr member of the Sikh faith. -
Parminder Singh, general secretary of the Punjab Pradesh • Sat Hari Singh continues to work as the operator of
Congress Committee. the Number 4 subway train of the Metropolitan
Transportation Authority in New York City with his
“The cancellation of holiday on Guru Nanak’s birth turban intact.
anniversary beginning November last was a reflection on the • Harbakhshish Singh was able to participate in his
communal leanings of the BJP government in the state high school graduation ceremony in Los Angeles
headed by Mr Narendra Modi,” said Mr Parminder Singh. while wearing his turban instead of the graduation
“It is all the more shocking as the BJP has been claiming the cap school administrators told him he had to wear.
SAD as its alliance partner, both in Punjab and at the Centre. • Today, Gurpal Singh can rest assured that he will not
While it is holiday on all main festivals of other minorities in be prosecuted for simply carrying his kirpan.
Gujarat, the Modi government has discontinued Guru Nanak The Coalition has also made tremendous strides in
Dev’s birth anniversary holiday from last year,” he said, spreading awareness about Sikhism across the US:
holding that until 2003 it used to be a gazetted holiday. • We conducted over 70 training sessions this year for
law enforcement officials, educators, and government
A large number of Gujaratis, including Sindhis, join Punjabis administrators all over the country on Sikhs and Sikh
at the annual Akhand Path at Vadodara. Eminent ragi jathas practices.
from Punjab also attend the bhog. “We have chosen January • We developed curriculum materials for Project
30, Mahatma Gandhi’s martyrdom day, to lodge our protest,” Reflect --- an effort to create and implement a school
says Mr Parminder Singh holding that Mahatma Gandhi too curriculum on the experiences of Sikhs and other
sacrificed his life for upholding teachings of universal minorities in America.
brotherhood, peace and non-violence as preached by Guru
Nanak. After Sunday’s protest, he says, a deputation will call
on the Prime Minister, Dr Manmohan Singh, and the
Congress President, Ms Sonia Gandhi, to seek Central
Government’s intervention on the issue.
[Any action of this significance cannot be taken by any Chief Minister
without the consent of the Party Central Committee. No Chief Minister can
survive by defying the Party Central Committee. Badal is still a partner of
BJP and expects the Sikhs to further his ambition to become Chief Minister
again while selling out the interests of the Sikh nation. So much for the
secular character of the Indian Republic. ED]
*****
THE SIKH COALITION
The Future of Sikhs In America is In Your Hands
The Coalition has helped Sikhs across the country. In the last
three years the Coalition has provided legal assistance to
more Sikhs in the U.S. than any other organization in history. We encourage you to visit www.sikhcoalition.org to learn
We have helped in: about these and other great initiatives. But our victories do
62 cases of Hate Crimes not have to stop here. Please make a tax-deductible donation
27 cases of Racial Profiling so we can continue to march forward to defend the Sikh
22 incidents of Employment Discrimination, and identity and safeguard the civil and human rights of fellow
17 Sikhs facing prosecution for carrying the Kirpan citizens. Our high level of activity can only be sustained
Nearly 400 bias incidents documented through continued consistent support from our community.
At present, the Coalition is in the midst of a campaign to
create a base of recurring donations from which to maintain Puran Singh. We are proud to have Bibi Abnash Kaur, who
and continue our important work. Our campaign goal is is serving Pingalwara Society of Ontario (124 Blackmere
receive a total commitment of $15,000 per month in Circle Brampton, Ontario Canada L6W 4C1). She has made
recurring donations. We have raised twenty percent of that great efforts to collect funds and send them to India's
goal thus far (as of Dec. 22, 2004 posting) Pingalwara Society.
[Please donate generously. The Sikh Coalition, 396 Broadway, Suite 701,
New York, N.Y. 10013. .ED]
In India, Dr. Inderjit Kaur has taken over the work and
***** efforts of Bhagat Puran Singh and is trying to follow in
PINGALWARA his footsteps. She has gone a long way in carrying the
Appeal to all Sikh Institutions, Gurudwaras and Sikh Sangat torch of serving the mankind forward. Let's all join
Regarding: Bhagat Puran Singh, Pingalwara Charitable hands this year and years to come to spread the
Society, Head Office Amritsar, Punjab India message of Bhagat Puran Singh across the world. Let's
Waheguru Ji Ka Khalsa, Waheguru Ji Ki Fateh collect funds to send to Pingalwara Charitable Society,
Through this letter we want to appeal every one of you to Amritsar, so that they can continue to help the needy
come forward to help Bhagat Puran Singh Pingalwara and poor and keep Bhagat Puran Singh's spirit alive.
Charitable Society, Amritsar India. Bhagat Puran Singh was Let him always live in our hearts and our minds by
a great humanitarian and dedicated his life to serve the needy preaching his message and preserving his heritage "A
long before Mother Teresa dedicated her life to do the same. heritage to serve".
He was an enlightened soul and was the Bhai Ghania of this Present strength of recipients of Pingalwara Services:
era. He did not consider cast/creed or religion while helping 1. Mental Patients 274
2. Paralysis, Polio 79
the needy. He carried forward the work of Guru Arjan Dev Ji 3. Mentally Challenged 142
in the 20th century and founded Pingalwara Charitable 4. Deaf and Dumb 39
Society that still continues to spread the message. 5. Old Aged 117
6. Injured 24
7. T.B. Patiens 19
This year is an auspicious year, not only do we celebrate 400 8. Blind 14
years of Guru Granth Sahib Prakash Ustav but also Bhagat 9. Aids Patients 05
Puran Singh's 100 Birthday (1904-2004). So this year with a 10. Epilepsy 87
renewed effort let's start donating to the Bhagat Puran Singh 11. Cancer Patients 04
12. School Going Children 58
Pingalwara Charitable Society, so that it in turn can continue 13. Abandoned Children 03
to carry forward the work started by Bhagat Puran Singh. On 14. Treated and Cured 43
10th Oct 1989, we mailed a letter from Guru Nanak 908
Foundation of Cleveland, Ohio (USA) to Gurudwaras all Addresses for Pingalwara Donations
Donations to Pingalwara Charitable Society can be made at the
over the world requesting them to keep Pingalwara boxes in following locations/addresses:
their premises. This was done in an effort to gather India:
momentum to collect funds for the Pingalwara Charitable Bhagat Puran Singh All India Pingalwara Charitable Society
Society (letter attached). We got a very good response from Head Office Amritsar, Punjab India
Phone 011-91-183-2584713 and 011-91-183-2584586
everyone and today most of the Gurudwaras have boxes,
Canada:
where the Sangat deposits funds. Bibi Abnash Kaur Kang President Pingalwara Society of Ontario, 124
Blackmere Circle, Brampton Ontario Canada, L6W4C1
Today, we are appealing to everyone again to keep Please note that you can get tax deductions for the donations made to this
address
Pingalwara boxes in the remainder of the Gurudwaras. We
USA:
also request you to collect money at your Jaswant Sawhney Trust Fund in Association with All India Pingalwara
homes/business/stores. Send in all the donations to Charitable Society (Regd.). Dusaj Jatinder Kaur TTEE, 7713 Toburk CT,
Pingalwara Charitable Society, Amritsar to help worthy Hanover MD 21076 USA, Phone 410-551-8010
Please note that the donations are tax eductible and you can get a receipt
cause of caring for the aged, handicaps, incurably sick, and Tax ID number
insane and destitute. We also appeal to the doctors to have For more information about the donations or any other general inquiries
free medical camps in the name of Bhagat Puran Singh to please contact: Gurcharan Singh Ahuja, Tel: (440) 248-0466
help the sick and the poor. [Our Gurus bade us to help the needy. They even instituted the practice of
‘daswandh’ for this purpose. They also cautioned us to give wisely. You
can accomplish both by giving to this charity. ED]
These small steps from our side can go a long way in the
lives of the helpless people, who have nowhere to go and
*****
nobody to look after them. We should continue to water the
UNIVERSALISM IN GURU GRANTH SAHIB.
seed that Bhagat Puran Singh planted to a healthy plant. Dr. Tejpal Singh, Sydney, TeleFax: 612-9620 7101
Being out of our country we need to make an extra effort to Paper was read at the Singh Sabha International World Sikh Conference
help our own country and the heritage left behind by Bhagat held in Sydney, Australia on September 18 & 19, 2004. ED.]
Guru Granth Sahib is the holy Scripture of the SIKHS; but its International Version, HODDER AND STOUGHTON,
appeal is to whole of the mankind. Guru Granth Sahib LONDON, 1988, P.55
encompasses the every part of humanity. It projects the
MAN, who is the measure of all things. Its vision is splendid But Guru Granth Sahib says that God is all love and He
and vast, which focuses on the basic inherent characteristic forgives the sinners:
attributes of man: his ego, tensions, fears, frustrations, hir jn rwKy gur goivMd ]
anxieties, prejudices, temptations and even aspirations. It also kMiT lwie Avgux sB myty dieAwl purK b^sMd ]rhwau]
prescribes a panacea for all the ills of man both physical and (p*nA 681)
mental. Its appeal is ecumenical: everybody irrespective of The Divine Master His servants has succoured
caste, creed, religion, race, gender, and region is welcome. The Master compassionate, forgiving, to His bosom Has
Guru Granth Sahib is a major repository of spiritual thought. clasped them, And all their sufferings effaced.
It enshrines the richest spiritual experience of humanity. It (Pause) GGS P681
has a vast humanitarian doctrine based on truth, compassion Guru Granth Sahib says that every one has been created by
and social justice. It has the pursuit of excellence in its God, all men are from one Creator, whole of the universe is
content and form. It is a Granth par excellence in aesthetics. cast from one dye, let there should be no delusions about it,
It eulogizes the vision of the cosmic order and exhortation to the Creator is in the creation and the creation is in the
the higher values of life. It sings the utterings of the God- Creator. God is immanent:
inspired men, who have expressed the Divine Word in a Avil Alh nUru aupwieAw kudriq ky sB bMdy ]
spirit of deep humility and compassion for humanity. It is
eyk nUr qy sBu jgu aupijAw kaun Bly ko mMdy]
the repository of the Divine Word ( Shabad, Nam, Logos ),
which lifts the man from his daily routine to the higher planes logw Brim n B<lhU BweI]
of spiritualism. Its appeal is twofold: it liberates the man Kwilku Klk Klk mih Kwilku pUir rihE sRb T;eI]
from his material bindings and gives him freedom, liberation guru grMQ swihb. pMnw:1349-50
(Mukti, Moksha). It serves as a remedial manual for the ills God first created Light; all else is subject to his might.
of mankind. It seeks a way out of his mundane, humdrum Since from one Light is the whole world created, who is
existence to a spiritual outlook. noble, who inferior? (1) Folks, Brethren! Be not lost in
illusion.
Guru Granth Sahib contains the exuberances of the highly The Creator is in the creation; in the creation abides the
divine poets of their spiritual experiences in the languages of Creator, Pervasive everywhere. (I-Pause) SGGS PP1349-50
common people, who were debarred from the access to the
pantheons, because of religious bigotry. It gives a new hope God is our Father and we are His children.
to the socially outcaste. The mission of the Gurus was to eEcU ipqw eyks ky hm bwirk V< mErA gUr hAeI ..guru grMQ
raise the mankind from its condemnation of sin and crime to swihb.pMnw:611
the ethical values. The One God is our only Father, We are all children of that
One Father. SGGS P 611.
The basic ideology enshrined in its Fundamental Creed (Mul Guru Granth Sahib preaches ecumenism that all belong to
Mantra) is absolute Monotheism; which says: the Divine Commonwealth, none is debarred from it;
Ek Onkar Satte Namu SGGS. P 01 sB> sAJIvwl sdwiein qUM iksY n idsih bwhrw jIau]
He is the Sole Supreme Being; of eternal manifestation; guru grMQ swihb. pMnw:97
Creator, Immanent Reality; Without Fear; Without In Thee are all sharers: to none dost Thou appear
Rancour; Timeless Form; Un-incarnated; Self-Existent; alien.SGGS P 97
Realized by grace of the holy Preceptor. Guru Granth Sahib publicizes harmonious living and good
neighbourly relationships:
The Monotheistic meanings of the Fundamental Creed are
nw ko myrw dusmnu rihAw nw hm iks ky bYrweI]
crystal-clear. It is an epitome of Guru Granth Sahib. It
conceptualises the main doctrines of SIKHISM, which bRhmU pswru pswirE BIqir siqgur qy soJI pweI]2]
asserts that God is without rancour. It differs from sBu ko mIqu hm Awpn kInw hm sBnw ky swjn]
Christianity: guru grMQ swihb. pMnw:671
“You should not bow down to them or worship them: for I, Neither is any my foe, nor I enemy of any, Within my self
the LORD your God, am a jealous God, punishing the has the Supreme Being spread His visible expanse. Of this
children for the sin of their fathers to the third and fourth from the holy Preceptor have we got realization. (2)
generation of those who hate me, but showing love to a All have I made my loving friends; friend of all am I
thousand generations of those who love me and keep my grown. SGGS P671
Commandments.” EXODUS 20: 4 The Holy Bible. New nw ko bYrI nhI ibgwnw sgl sMig hm kau bin AweI]
None now is our foe nor a stranger—With all are we in
accord. ( 1 )SGGS P 1299 Babar with the wedding-party of sin from Kabul rushed
down,
Guru Granth Sahib projects the idea of a good state, a welfare And forcibly demanded surrender of Indian womanhood.
state where human rights are preserved and everyone enjoys The rulers show off their power and repression; but their
the fruit of freedom: days are numbered:
huix hukmu hoAw imhrvwx dw] pY koie n iksY rvwxdw] koaU hir smwin nhI rwjw]ey BUpiq sB idvs cwir
sB suKwlI vuTIAw iehu hoAw hlymI rwju jIau] ky JUTy krq idvwjw] pMnw 856
guru grMQ swihb. pMnw:74 No king is as great as God: These monarchs, lasting four
Now is the gracious Lord’s ordinance promulgated: days, make false ostentation. SGGS P. 856
None to another shall cause hurt,
All mankind now in peace shall abide—Gentle shall the Guru Granth Sahib preaches egalitarianism. Castes and
governance be. (13) SGGS P. 74 classes are obliterated and a classless society is established:
Guru Granth Sahib advises to serve mankind. Altruism is one KqrI bRwhmx sUd vYs aupdys chu vrnw kau sWJw]
of the basic tenets preached by Guru Granth Sahib: pMnw 747
ivic dunIAw syv kmweIAY]qw drgh bYsxu pweIAY] One common spiritual message is meant for all four,
guru grMQ swihb. pMnw : 26 Khatris, Brahmins, Sudras and Vaishas. SGGS P. 747
By devotion in this world, Shall ye get a place at the Divine
Portal. Indians were divided into Hindu and Muslim religions.
Guru Granth Sahib visualizes an ideal state where everybody Unfortunately, they did not see eye to eye but were always
is free, all are equal, none is harassed, no body can repress at each other’s throat. Guru Granth Sahib advises its
others, there is no economic exploitation, there is no political adherents to rise above this divide:
repression and there is no social injustice. It is a Utopian nw hm ihMdU n muslmwn[ Alh rwm ky ipMfu prwn]
state. It is based on utilitarianism. Bhakat Ravidas says: pMnw 1136
bygm purw shr ko nwau]dUKu a*d~hU nhI iqih Twau] We neither are Hindus nor Musalmans
guru grMQ swihb. pMnw:345 Our body and life is Allah’s - Ram’s. SGGS P. 1136
The City Joyful is the name of that city—Suffering and
sorrow abide not there. SGGS P.345 This world is not a purgatory for sinners. On seeing the
Governments are tyrant. They violate the Human Rights. miserable condition of humanity in this world Guru Granth
They exploit their citizens: Sahib encourages man to live a full life and be in high
rwjy sIh mukdm kuqy]jwie jgwiein bYTy suqy] spirits (Charhdi Kala). It is a complete metamorphosis:
guru grMQ swihb. pMnw: 1288 imhrvwnu swihb imhrvwnu[ swihb myrw imhrvwnu]jIau sgl
Rulers have turned beasts of prey, their officers are hounds; kau dyie dwn]rhwau]qU kwhy foliq pRwxIAw quDu rwKygw
None do they allow in peace to rest. The subordinates wound isrjxhwr] ijn pYdwieis qU kIAw sOeI dyie ADwru]
the people with their claws, You dogs! Lick on the blood and pMnw 724
marrow of the poor. SGGS. P 1288 Gracious, gracious is the Lord; Ever gracious the Lord.
On all creation boons He confers. ( Pause)
Governments start wars to win others. Wars cause great Thou creature of God! Why fall into suspense?
bloodshed; but Guru Granth Sahib condemns such attitude The Creator shall, preserve Thee. SGGS P.724
and suggests to enter into direct dialogue with the opponents: Guru Granth Sahib confers that man’s life is supreme on
hoie iecVq imlhu myry BweI duibDw dUir krhu ilv lwie] this planet. No other form of life can be comparable with
guru grMQ swihb pMnw:1185 human life:
Brethren! All in union meet, And by absorption in God cast Avr join qyrI pinhwrI] ies DrqI mih qyrI iskdwrI]pMnw
off duality. We should communicate with one another and 374
resolve our differences with dialogue instead of fighting. We All other species are subservient to you; On the earth your
should adopt the policy of detente: dominance is established. SGGS P. 374
jb lgu dunIAw rhIAY nwnk ikCu suxIAY ikCu khIAY]
guru grMQ swihb. pMnw:661 Guru Granth Sahib suggests that there is no need to go to
As long as we live in this world, We should try to seclusion for getting liberation, you can get it while doing
communicate with others, And listen to them also. the duties of a householder:
Aggressors, like Babar, are condemned in Babarvani, it is siqgur kI AYsI vifAweI]pRBU klqR ivcy giq pweI]
said: pMnw 661
pwp kI jM\ lY kwblhu DwieAw[jorI mMgY dwnu vy lwlo .. Such is the holy Preceptor’s great miracle, That even living
guru grMQ swihb. pMnw:722 the life of a householder man can attain supreme state.
SGGS P.661
If a man adopts a life style as proposed by the Sat Guru, he Sukhmani Sahib, Nitname and Naam Simran sessions are in
can achieve liberation living a full life: vogue.
nwnk siqgur ByitAY pUrI jovY jugiq]
hsMidAW KylMidAW pYnMidAW KwvMidAW ivcy hovY mukiq] Many preachers, priests, especially the so-called sants, cult
pMnw 522 heads, and deradar babas exhort their followers: Do Path,
Saith Nanak: By contact with the Master is the true device of Nam Jaap and Simran. All this seems to have developed a
living perfected. In a life of smiling, playfulness, enjoyment business mentality among greedy priests, sadhs and even
of wear and food, Is attained liberation. (2) SGGS P.522 some institutions to mint money in the guise of religious
practice. So much so, Brahmanical rituals also accompany
Guru Granth Sahib rejects an ascetic life of fasting and self- Gurbani recitation.
infliction i.e. Hath Yoga. Guru Granth Sahib dispels all kinds
of illusions, and unravels the Supreme Reality. It liberates No doubt reading Gurbani and meditating on Naam are very
the mind from every kind of delusion, religious and social important. But should this practice remain limited to mere
bondages. It gives a man his much-sought after freedom: reciting or getting Gurbani Path read by hired readers? It is
PUty AWfw Brm kw mnih Biea prgwsu] most painful to see that most of our religious and political
institutions have become subservient to those who hold and
kwtI byrI pgh qy guir kInI bMid Klwsu]Awvx jwxu riha]
promote Brahmanical and mercantile mentality. Path, its
qpq kVwhw buiJ gieAw guir sIql nwmu dIa]pMnw 1002] exposition, Kirtan, and even Naam Simran is being
Shattered is doubt’s egg-shell, and the mind illumined: The commercialized.
Master, cutting off fetters from our feet, has freed us from
Bonds. Now is my transmigration ended. Cooled is the We have drifted away from the Gurus’ teaching that a Sikh
boiling cauldron, as the Master the cooling Name has must recite or hear Gurbani to seek and practice the way
granted. SGGS P.1002 which leads his/her awareness to Gurmukh level or Guru-
oriented thinking and living. We are expected to dwell on
Guru Granth Sahib censures every kind of genocide, Gurbani and learn to shatter the veil of ego and ignorance so
violence, Holocaust, terrorism, nuclear wars, which are as to lead helpful, happy and peaceful life in society. We
hanging on the heads of humanity like a sword of Damocles ignore this advice and do not advance from mere recitation
cf. Babarvani. 9/11, Belsan, genocide in Sudan, Iraq War, part.
Bali and Jakarta bombings are some incidents in which
thousands of innocents have perished. There seems to be no On the other hand, we have started worshiping our Gurus
end of such incidents. God save us! like avtars and reading/selling their Bani like Jantar-
Mantars! In the absence of understanding what the Gurbani
Guru Granth Sahib has a universal application for mankind. says and means, our self remains enveloped in ignorance
At the end of Guru Granth Sahib, its compiler, Guru Arjan and superstitions. Guru Granth Sahib is being worshiped
Dev Ji visualizes its universal aspect in a metaphor of Salver like an idol.
and heavenly food:
Qwl ivic iqìn vsqU peIa squ sMqoKu vIcwro] Let us try to answer these common questions which arise
AMimRq nwm Twkur kw piea ijs kw sBsu ADwro] about Gurbani Path: Why, how and for what purpose should
jy ko KwvY jy ko BuMcY iqs kw hoie auDwro]pMnw 1429 the Gurbani be recited? Sikhs must read/recite Gurbani to
In this Salver are lying three viands—truth, content and understand how to dispel ignorance and enlighten
contemplation. Also lying in it is Lord’s ambrosial Name, themselves with Gurmat Gyan and thereby reach the Gurus’
Sustenance of all existence. Whoever partakes of it, realm of awareness. Gurbani teaches us how to break the
consumes it, shall be saved. SGGS P. 1429 shackles of Haumai or ego and realize our real self.
[Acknowledgement: English translation of Gurbani is rendered by Prof. “mn qUM joiq srUp hYN Awpxw mUlu pCwxu]
Gurbachan Singh Talib, which is thankfully acknowledged. Author.]
mn hir jI qyrY nwil hY gurmqI rMgu mwxu]” (AGGS, p.441)
***** As we are driven by egocentric ‘me-mine’ attitude, there is
GURBANI PATH no hope of peace and happiness in families and society. We
Gurdev Singh Sangha, Kitchener, Canada
Original in Panjabi Presented at the SSI-WSC, Dixie Road Gurdwara, are always under undue anxiety, stress and strain. Its
Mississauga, Canada, on Sept. 25, 2004. English translation by solution, according to Gurmat, is to attain Jiwan-Mukti or
Prof. Pritam Singh Grewal, Kitchener, Canada liberation while performing social duties of day-to-day life.
Reading Gurbani has been greatly emphasized in Sikhism. We can learn and practice this way of life by reading and
Most of us perform it only as an act of pious, ritualistic or understanding the Gurus’ message conveyed in Gurbani.
charitable nature. Perhaps, that is why various methods and “so mukqw sMswir ij guir aupdyisAw]
rituals of Gurbani recitation like Akhand Path; series of iqs kI geI blwie imty AMdyisAw]” (AGGS, p.519)
Reading and listening to Gurbani is a means to the goal of “Sabt Surat Dastaar Sira”. The preachers and some
understanding, imbibing and practicing Gurus’ teaching and academia use this quotation to enforce the concept of
wisdom. Reading/reciting without grasping the essence do apostasy among the Sikhs, who do not/cannot practice
not help in our spiritual development wearing turban and unshorn hair. This the above mentioned
“piVAY nwhI Bydu buiJAY pwvxw]” (AGGS, p.148) quotation has become a mainstay of Sikh religious code, it
“jo suxyY kmwvY su auqrY pwir] (AGGS, p.370) is important that we understand the message of Guru Nanak.
Gurmat does not prescribe or recognize any specific method The following is an attempt to discuss the relevant message:
of reciting Gurbani. It does not require any particular dress, p;na 1083, s]lh[, marU, gurU Arjn w[v marU mhla 5 .
place, time or ritual. Unfortunately, various deras, taksals, so-
called sadh-sants and sects use and propagate their own ways
Alh Agm KuwaeI b;w[ . C]id iKAal wunIAa k[ W;W[ .
of doing Path, chanting selected Shabads as mantras, telling h]ie p{ Kak PkIr musaPru iehu wrv[su kbUlu wra .1.
rosaries, sitting in Samadhi etc. All such practices are scu invaj ykIn musla . mnsa mair invairhu Aasa .
rejected by Gurbani as the crest of Gurmat-oriented life is
Truthful Living or becoming Sachiara. w[h msIit mnu mxulaNa klm KuwaeI paku Kra .2.
“schu ErY sBu ko aupir scu Awcwru]” (AGGS, p.62) sra srIAit l[ k;mavhu . trIkit trk K]ij o]lavhu .
marPit mnu marhu Abwala imlhu hkIkit ijtu iPir n mra .3.
Gurbani defines Manmukh conduct as neither meditating on
Naam nor contemplating Shabad. kuraNu kt[b iwl maih kmahI . ws Axurat rKhu bw rahI .
“nwmu n cyqih, sbdu n vIcwrih, iehu mnmuK kw Awcwru]” p;c mrw iswik l[ baWhu K{ir sbUrI kbUl pra .4.
(AGGS, p.508) Maroo Mahala 5. O man of Allah, the infinite God, give up
the thoughts of engrossment in worldly pursuits. Become
Are not we on the Manmukhi path if mere ritual reading or meek like dust under the feet of Fakirs (holy men), O
hiring someone to recite Gurbani has been substituted for Passerby. This alone is the Dervish (devotee} who is
comprehension (Vichar) and practice (Kamai) of Gurus’ accepted at the door of the Lord. (1). Make the Truth your
teaching? Is this sad situation not the outcome of Niwaz (Muslim prayer), Faith in Him the Mussalah (prayer
Brahmanical influence which is subtly engulfing our thinking mat). Overcoming worldly temptations should be your
and controlling our congregational activities? Aasaa (Pastoral staff). Let your body be the Maseet
(Mosque, a building used for prayer such as church, temple
The need of the hour is a serious self-analysis at the etc.) In this Mosque, your mind is Mulaana (the learned
individual as well Panthic level to understand how and why priest). Kalam, the name of God is divine meditation. (2). O
are we going astray from the Gurus’ will? The solution lies in man of God, your Conduct is the Sara Sariat (Muslim
following this direction: religious code) make Allah’s name your meditation.
“so isKu sKw bMDpu hY BweI ij gur ky BwxY ivic AwvY] Become detached from worldly affairs and search Him from
Awpxy BwxY jo clY BweI ivCiV cotW KwvY] (AGGS, p.601) within, this is Tarikat (The way to purify the mind). O
For this purpose, we need a global Sikh Vichar Manch where Abdalla (it is one of the five classes of Muslim Fakirs), take
free and fearless discussions on Gurmat guidance for Sikh control of your desires, this is Marfat (Divine wisdom).
issues can be held. No doubt, our Gurdwaras are the best Detach from worldly desires and meet the Haqiqat (the real
venues for this but it is common knowledge that their one, the eternal light). Once one merges in HIM, dies not
managements try to control the proceedings according to then. (3). Practice Quran and religious books with full heart.
their own thinking. Let us remember that reading/reciting and Restrain ten Aurat (faculties) from straying into vice, bind
listening to Gurbani, doing Nitname, Naam Jap, Simran etc five impulses with the rope of Faith, be content and help the
are means to reach the goal of becoming Sachiara Sikhs who needy. (4).
attain Jiwan-Mukti while selflessly performing their social
and family duties. mka imhr r]ja p{ Kaka . iBstu pIr lPj kmaie A;waja . hUr
“nwnk siqguir ByitAY pUrI hovy jugiq] nUr musku KuwaieAa b;wgI Alh Aala hujra .5.
hsMidAW KylMidAW pYnMidAW KwvMidAW ivcy hovY mukiq]”
(AGGS, p.522) scu kmav{ s]eI kajI . j] iwlu s]W{ s]eI hajI . s] mula mlxUn
invar{ s] wrv[su ijsu isPit Wra .6.
***** sB[ vKt sB[ kir v[la . Kalku yaiw iwl{ mih mxula . tsbI
SCRIPTURES AND SIKH RELIGIOUS CODE
By yaiw krhu ws mrwnu su;nit sIlu b;Wain bra .7.
Dr. Balkar Singh Husson, USA
Gurpal Singh Khaira, USA
iwl mih janhu sB iPlhala . iKlKana ibrawr hmU j;jala .
The Sikh religious code (Rehat Maryaada) uses a quotation mIr mlk xumr[ PanaieAa e[k mukam Kuwaie wra .8.
from Guru Granth Sahib (the Scripture). The quotation is: Compassion is Mecca, the holiest place for pilgrimage in
Islam, Roza (fasting) be humbleness like Khak(the Dust kuwrit kawr krN krIma . isPit muhbit ATah rhIma . hku
under the feet). Practicing, whole heartedly, the message of
Prophet (Pir) is heaven and all pervasive Light of God hukmu scu KuwaieAa buiJ nank b;iw Klas tra .15.3.12.
(khuda) is Hoor (exquisitely beautiful woman in the heaven Musalman is the one who is kind hearted, he who washes
expected by a good Muslim), feeling the presence of God is malice from his heart. He should stay away from worldly
fragrance. God’s meditation is the best Hujrah (a place set pleasures, and ought to be pure like a flower, silk, clarified
aside for prayer in Islam). (5) He who practices truth is the butter and deer skin. (13). He who feels blessed by the
real Qazi (a Cleric, a professional Preacher); he who mercy of the ever Merciful is the man of men, he alone is
disciplines himself is a Haji (pilgrim of Mecca). He who Sheikh, is a Masaik (Chief of Sheikhs and is a Haji, and he
overcomes evil is Mullah (Clergy) and he alone is the alone is the apostle of the Nara (the Creator) (14). Says
Dervish (devotee) who derives strength only from the Lord’s Nanak, O man of Allah, by understanding the creation of the
praises. (6). Always remember the Khaliq (Creator). Tasbee infinite creator, the immeasurable depth of His kindness
(Rosary) is, keeping God, who has the ten faculties of vice and Might, His infinite love and his eternal will, one
under his control, in your heart. The best Sunat achieves freedom from the worldly bonds. (15, 3, 12)
(circumcision) is gentleness (7). Know in your heart that all
are short-lived that is your family, brothers and all This message has, obviously, been addressed to a Muslim
entanglements. Meer (kings), Mulak (rulers), Umra (nobles) audience of learned men. Central to the message is
are all perishable. The only everlasting is Allah. (8). unequivocal emphasis on truthful living. Guru Nanak has
treated the principal items from their religious code. He has
Avil isPit wUjI sabUrI . tIj{ hl[mI cxuT{ K{rI . p;jv{ p;j[ individually taken each of the Items and substituted virtues
iektu mukam{ e[ih p;ij vKt t[r[ Aprpra .9. of the heart for symbolic rituals. This message comprises
sglI jain krhu mxuwIPa . bw Aml C]id krhu hiT kUja . about 260 words. No apparel, appearance and external ritual
is at all advised. The Guru has made his disapproval of
Kuwaie e[ku buiJ w[vhu ba:ga: burgU brKurwar Kra .10. physical and symbolic rituals absolutely clear.
hku hlalu bK]rhu KaNa . iwl wrIAaxu W]vhu m{laNa . pIru Although the scripture was composed by Mahla 5, it
concludes with the signature of Nanak like the rest of the
pCaN{ iBstI s]eI AjraeIlu n w]j Ora .11. scripture in Guru Granth Sahib. Guru Nanak established a
kaieAa ikrwar Axurt ykIna . r;g tmas[ maiN hkIna . napak unique procedure when he authorized his successor gurus, in
paku kir hwUir hwIsa sabt sUrit wstar isra .12. advance, to sign his name in the scripture. As a result, all the
The first prayer is praise of God, second contentment, third gurus regardless of Mahala have signed as Nanak.
References:
humility and the fourth is well-being of all. The fifth is Singh, Sahib, Sri Guru Granth Sahib Darpan, Satwin Pothi
keeping five impulses under restraint. These constitute divine Singh, Gopal, Sri Guru Granth Sahib, English Version Vol.4
prayer (9). O man of Allah, know that all the creation Singh, Manmohan, English and Punjabi Translation Vol.6
represents one creator. Make this knowledge, your Maudifa Talib, Gurbachan Singh, Sri Guru Granth Sahib in English Version Vol.3
(all time uninterrupted prayer). Giving up evil is the water
pot used for cleansing body. The faith that there is one God *****
be this your prayer call. Thus you will become an obedient DERA HEAD GETS 10-YR JAIL FOR RAPE
child of God, make this your Burgoo a long horn/trumpet Tribune News Service
Hoshiarpur, January 29, 2004
used by Muslim Fakirs. (10). O Mullah earn your livelihood
by legitimate means, this is Halal . Eat the food earned thus. Baba Dhanwant Singh, head of the Noor Vishwa Ruhani
Wash your unclean mind in the river of your heart. The one Charitable Trust based at Pilli Jhikki village, near
who understands the message of the Pir (the Prophet) is Garhshankar, was sentenced to 10-year imprisonment by the
entitled to Heaven and the angel of death throws him not into fast-track court headed by Mr R.L. Ahuja here today for
hell. (11). Do good deeds, this will make your body a faithful allegedly raping an unmarried daughter of an ardent
wife (to Allah). Then enjoy the pleasures provided by HIM. follower of the dera. The allegations levelled by Navin Kaur
Purifying the impure mind and always feeling the presence of (name changed) in 2000 against the dera chief that she had
God is Hadis (religious code of conduct). Keeping the body been raped by the baba had kicked up a storm as the dera
complete (reference to circumcision) is Dastar (turban, an had a large number of followers, not only in the Doaba area,
honor. (12) but around the globe.
muslmaNu m]m iwil h]v{ . A;tr kI mlu iwl t[ W]v{ . wunIAa Even as the dera authorities and the baba had been refuting
r;g n Aav{ n[z{ ijxu kusmu paou iGxu paku hra .13. allegations, Baba Dhanwant Singh was arrested by the
Garhshankar police on August 29, 2002, following an
ja kxu imhr imhr imhrvana . s]eI mrwu mrwu mrwana . s]eI inquiry by the Nawanshahr SSP. The enquiry was ordered
s[Ku msaieku hajI s] b;wa ijsu njir nra .14. by the Jalandhar IG, Mr S.K. Sharma, on the basis of a
complaint filed by the father of the girl. not determine ethnicity uniquely in the modem world.
[The parents of the girl had initially taken the matter before ‘Jathedar’ Akal Stonehenge, the Romans, the Norman Conquest, William of
Takhat Sahib, Joginder Singh Vedanti. He had assigned his then official PA
and ‘sala’, Mr Prithipal Singh Sandhu, to investigate. Mr. Sandhu
Ockham, Shakespeare, Wordsworth, Newton, Oxbridge,
exonerated the Baba. Shiromani Khalsa Panchayat that was helping the etc., are just as much part of my culture and history as
parents had alleged that a bribe of several thousand rupees was involved in Alexander the Great, the Moguls, Farid, Nam Dev, Guru
that exoneration. Parents then took the matter to the police and it appears that Nanak, Bhai Mani Singh, Tagore, Bose, and so on. While
justice that was denied at the Akal Takhat has prevailed at the courts. ED]
there is no question that Sikhism specifies my religious
***** orientation, my ethnic group is not well-defined! I stand by
LETTERS TO THE EDITOR the conclusions in my article, 'All Children of the Same One
I am writting this to thank you for publishing a very relevant God', and would remind the proponents of ethnicity that the
and thought provoking article " The Future of Sikh Children context of the Mandia case is fundamental to its
in a Multi-Ethenic and Multi-Cultural Society" by Dr. Sarjeet understanding. More importantly, I would urge them to
Singh Sidhu of Malaysia in January 2005 issue. Dr. Sarjeet square their agenda with the teachings of the Guru Granth
Singh deserves our congratulations and appreciation for Sahib.
researching and bringing to focus an issue which is being *
faced by all Sikhs outside India. The subject demands an No Derogatory Language
open and Gurmat knowledge based discussion. I for one, am This refers to: ‘Vedanti issues notices to US Gurdwara management’,
of the firm opinion that Sikhs residing outside India need to Varinder Walia Tribune News Service Amritsar, November 26, 2004.
delink themselves from the petty politics of Punjab, in which
our religious leadership seems to be lost. Sikhism is a Global I am sorry for responding so late to the Tribune report and
religion and needs a Global thinking leadership. I have liked subsequent reaction of a seminar held at Dixie Road
the article and the way this important subject has been treated Gurdwara (Toronto) Canada. Although I was there in the
by Dr. Sarjeet Singh and I feel it should be given as wide a Hall through out the proceedings, I wanted to make sure I
readership as possible. May I request you to kindly send this had not missed any part as alleged by "Mr Prithipal Singh
article to the Editor Sikh Review S. Saran Singh Ji at Sandhu, Personal Assistant to Jathedar Akal Takht."
Kolkatta for publication in the Journal. I am copying this e-
mail to him with the request. I will also request you to please It was exclusively a seminar to commemorate the 400th
convey our thanks and appreciation to Dr. Sarjeet Singh Ji. Anniversary of the Parkash Divas of SGGS. Papers were
May Waheguru ji give him wisdom and strength to write presented by Dr. Jarnail Singh (who's French Translation of
many more such thought provoking articles on issues facing SGGS has already been published and, now, he has
the Sikh children abroad. With very warm regards and best translated the same into German and, for its publication,
wishes. Col Avtar Singh (retd) Toronto currently he is in India) and Gurtej Singh, in my opinion, a
cc: Sardar Saran Singh I.A.S. (retd) - Sikh Review real thinker in terms of Sikhism. Hardev Singh Shergill of
Singh Sabha International presented his thoughts too, but
* one of his comments was strongly objected to by the Dixie
Misunderstanding Mandia Gurdwara Committee and he immediately retracted,
Devinderjit Singh, St. Catherine’s College, Oxford, UK, January 2005 withdrew his inadvertent remark and apologised for any
The January 2005 edition of the Sikh Bulletin carries a Letter misunderstanding. Another speaker, Dr. Sidhu, in his
to the Editor by Harjinder Singh, entitled 'Understanding presentation on the Bani of SGGS made remarks on ‘Maas
Mandia', regarding my recent article on Sikhism and Maas kar Moorakh Jhagra…’ A number of audiences felt
ethnicity (Aug-Oct, 2004). His bottom line states that "The uncomfortable, including this writer, and he was asked to
more I read this Law Lord's ruling the clearer it becomes: stop abruptly. Through out the period I did not hear any
Sikhs are an ethnic group, and that has nothing to do with words mentioning the name of Jathedar Akal Takht let alone
many of us being Panjabis." I find this to be rather odd use of derogatory language as alleged by the said Pirthpal
because, according to my Law colleagues, their Lordships do Singh, "…scholars had used most derogatory language
not make general pronouncements on any issue. Their against the Jathedar during the function."
judgements are only to be taken with reference to the
application of Legislation — in this case, the Race Relations However, I would like to mention for the information of the
Act of 1976 — a proviso which they emphasised repeatedly. people at large that the Sikh Sangat of the Province of
Ontario is divided into two groups. A few years ago The
Harjinder Singh says that, as a Dutchman, Sikhism defines Ontario Gurdwaras Committee was formed, mainly, to
his ethnic group since he satisfies the principal Mandia celebrate Baisakhi Nagar Keertan in the town centre of
criteria of a shared history and cultural traditions. Leaving Toronto. Majority of its working was in the hands of the
aside the qualifier above, and that folk-etymology would people controlling Dixie and Malton Gurdwaras. Rather
probably disagree with his assessment, these requirements do than Toronto Town Centre the Committee decided to hold
Nagar Keertan locally, from Malton Gurdwara to Dixie ] jo idlu soDY soeI hwjI ] so mulw mlaUn invwrY so drvysu ijsu
Gurdwra. This decision was resented by a number of isPiq Drw ]6] sBy vKq sBy kir vylw ] Kwlku Xwid idlY mih
Gurdwaras including the people who were out of power at maulw ] qsbI Xwid krhu ds mrdnu suMniq sIlu bMDwin brw ]7]
Dixie. They rejoined under different name and restarted
Nagar Keertan in the Toronto City and their Baisakhi affair idl mih jwnhu sB iPlhwlw ] iKlKwnw ibrwdr hmU jMjwlw ]
this year was a great success. In spite of torrential rain mIr mlk aumry PwnwieAw eyk mukwm Kudwie drw ]8] Avil
thousands of people participated. isPiq dUjI swbUrI ] qIjY hlymI cauQY KYrI ] pMjvY pMjy iekqu
mukwmY eyih pMij vKq qyry Aprprw ]9] sglI jwin krhu maudIPw
In the meantime, election for Dixie Gurdwra was held and ] bd Aml Coif krhu hiQ kUjw ] Kudwie eyku buiJ dyvhu bWgW
the people with the newly formed committee took over the
management. This group exclusively believed and adhered to burgU brKurdwr Krw ]10] hku hlwlu bKorhu Kwxw ] idl drIAwau
the Maryada of Akal Takht and rejected any sectarian Dovhu mYlwxw ] pIru pCwxY iBsqI soeI AjrweIlu n doj Trw ]11]
restrictions implemented by the outgoing committee; for kwieAw ikrdwr Aaurq XkInw ] rMg qmwsy mwix hkInw ] nwpwk
example, they rescinded the restrictions imposed on Prof. pwku kir hdUir hdIsw swbq sUriq dsqwr isrw ]12]
Darshan Singh by the previous committee. Jathedar Vedanti
would remember how ignobly he was treated in this very
Gurdwara previously during the tenure of now defunct muslmwxu mom idil hovY ] AMqr kI mlu idl qy DovY ] dunIAw rMg n
committee. AwvY nyVY ijau kusm pwtu iGau pwku hrw ]13] jw kau imhr imhr
The Ontario Gurdwaras Committee planned a local Nagar imhrvwnw ] soeI mrdu mrdu mrdwnw ] soeI syKu mswieku hwjI so
Keertan in honour of 400th Anniversary of Parkash Divas of bMdw ijsu njir nrw ]14] kudriq kwdr krx krImw ] isPiq
SGGS. And to make it a big event they invited Jathedar
muhbiq AQwh rhImw ] hku hukmu scu KudwieAw buiJ nwnk bMid
Vedanti. It was a very noble and appropriate effort and
people did revelle in the affair. Every body hailed the Klws qrw ]15]3]12] {1084}
presence of the Jathedar. pd ArQ:- :—Agm—AphuMc r`b [ KudweI bMdy—ûdweI bMdy, hy
ûdw dy bMdy ! DMMDy—JMbyly [ pY Kwku PkIr—&kIrW dy pYrW dI ^wk [
In 1994, when the then Jathedar of Sri Akal Takht visited hoie—ho ky [ muswPru—prdysI [ drw—(pRBU dy) dr qy [1[
Toronto for the first time, he was really honoured as much as
scu—sdw-iQr hir-nwm dw ismrn [ XkIn—SrDw [ muslw—
Pope is by the Christians, at all the places and Gurdwaras he
visited. But, this time, I am sorry to say that Jathedar mus`lw, auh PUhVI ijs au~qy muslmwn inmwz pVHdw hY [ mnsw—mn
Vedanti’s movements, apart from accompanying the Nagar dw Purnw [ mwir—mwr ky [ invwirhu—dUr kro [ Awsw—(&kIr
Keertan, were not up to the worthiness of his status. His dw) sotw [ dyh—srIr [ maulwxw—mOlvI [ klm KudweI—ûdw dw
visits to various houses were quite inconspicuous and lacking klmw [ pwku—piv`qr [2[ srw srIAiq—Srh SrIAiq,
the worthiness of his office. On inquiring about his
whereabouts, I was pained to hear, “Chaddo Jee, pata nahi Dwrimk rihxI, bwhrlI Dwrimk rihq [ ly—lY ky [ qrIkiq—
usda secretary kithey layee phirda hai.” I don’t know mn ƒ piv`qr krn dw qrIkw [ qrk—iqAwg [ Koij—Koj ky [
Prithipal Singh and never met him, but reading some of his tolwvhu—l`Bo [ mwrPiq—igAwn, Awqmk jIvn dI sUJ [
recent activities reported in the press, I accept that these Abdwlw—hy Abdwl &kIr ! {&kIrW dy pMj drjy—vlI, ZONs,
remarks must be true. I am sorry to say, perhaps kuqb, Abdwl, klMdr} [ hkIkiq—muslmwnW Anuswr cOQw pd
inadvertently, Jathedar of Sri Akal Takht was moved like a
pawn in this game of the control of Gurdwaras in the West. ijQy r`b nwl imlwp ho jWdw hY [ ijqu—ijs (imlwp) dI rwhIN [
Pritpal Singh Vindra, Toronto, Canada mrw—mOq, Awqmk mOq [3[ mwih—ivc [ kmwhI—kmwih, nwm
ismrn dI kmweI kr [ ds Aaurwq—ds AOrqW ƒ, ds ieMid®AW ƒ
***** [ bd rwhI—BYVy rwh qoN [ pMc mrd—kwmwidk pMj sUrmy [
dsqwr isrw isdik—isdk dI rwhIN [ ly—lY ky, PV ky [ bwDhu—bMnH r`Ko [
mwrU mhlw 5 ] Alh Agm KudweI bMdy ] Coif iKAwl dunIAw ky DMDy KYir—^Yr dI rwhIN {^Yru—dwn} [ KYir sbUrI—sMqoK dy ^Yr dI
] hoie pY Kwk PkIr muswPru iehu drvysu kbUlu drw ]1] scu invwj rwhIN [ kbUl—prvwn [4[ mkw—m`kw; dys Arb dw auh pRis`D
XkIn muslw ] mnsw mwir invwirhu Awsw ] dyh msIiq mnu maulwxw Sihr ijs dw drsn krn hr swl muslmwn dUroN dUroN A`pVdy hn,
klm KudweI pwku Krw ]2] srw srIAiq ly kMmwvhu ] qrIkiq qrk hzrq muhMmd swihb m`ky ivc hI pYdw hoey sn [ imhr—qrs,
Koij tolwvhu ] mwrPiq mnu mwrhu Abdwlw imlhu hkIkiq ijqu dieAw [ rojw—rozw [ pY Kwkw—sBnW dy pYrW dI ^wk hoxw [
iPir n mrw ]3] kurwxu kqyb idl mwih kmwhI ] ds Aaurwq rKhu iBsqu—bihSq [ pIr lPj—gurU dy bcn [ AMdwjw—AMdwzy nwl,
bd rwhI ] pMc mrd isdik ly bwDhu KYir sbUrI kbUl prw ]4] pUry qOr qy [ hUr—bihSq dIAW suMdr iesq®IAW [ nUr—prmwqmw
mkw imhr rojw pY Kwkw ] iBsqu pIr lPj kmwie AMdwjw ] hUr nUr dw pRkwS [ musku—sugMDI [ KudwieAw—ûdw dI bMdgI [ bMdgI
musku KudwieAw bMdgI Alh Awlw hujrw ]5] scu kmwvY soeI kwjI Alh—A`lw dI bMdgI [ Awlw—Awhlw, sRySt [ hujrw—bMdgI
krn leI v`Krw in`kw ijhw kmrw [5[ scu—sdw kwiem rihx vwly ArQ:-hy A`lw dy bMdy ! hy AphuMc r`b dy bMdy ! hy ûdw dy bMdy !
ûdw dI Xwd [ soDY—soDdw hY, pVqwldw hY piv`qr r`Kdw hY [ (inry) dunIAw vwly iÂwl C`f dyh, (inry) dunIAw dy JMbyly C`f dyh
hwjI—m`ky dw h`j krn vwlw, h`j dy mOky qy m`ky dw drsn krn [ r`b dy &kIrW dy pYrW dI ^wk ho ky (dunIAw ivc) musw&r bixAw
vwlw [ mlaUn—ivkwrW ƒ [ invwrY—dUr krdw hY [ ijsu Drw— rhu [ ieho ijhw &kIr r`b dy dr qy kbUl ho jWdw hY [1[ hy ûdw dy
ijs dw Awsrw [6[ vKq—vkq {l&z ‘vkq’ muslmwnI l&z hY, bMdy ! sdw kwiem rihx vwly r`b dy nwm (dI Xwd) ƒ (AwpxI)
Aqy ‘vylw’ hyNdkw l&z hY} [ Kwlku—^lkq ƒ pYdw krn vwlw [ inmwz bxw [ r`b auqy Brosw—ieh qyrw mus`lw hovy [ hy ûdw dy
ds mrdnu—dsW (ieMid®AW) ƒ ml dyx vwlw r`b, dsW ieMid®AW ƒ &kIr ! (Awpxy AMdroN) mn dw Purnw mwr ky mukw dyh—ies ƒ sotw
v`s ivc krw dyx vwlw A`lw [ sIlu—cMgw suBwau [ bMDwin—prhyz, bxw [ (qyrw ieh) srIr (qyrI) msIq hovy, (qyrw) mn (aus msIq
ivkwrW vloN sMkoc [ brw—sRySt [7[ ivc) mùlW (bixAw rhy) [ (ies mn ƒ sdw) piv`qr qy sw& r`K—
sB—swrI isRStI [ iPlhwlw—nwsvMq, cMd-rozw [ ibrwdr—hy ieh qyry vwsqy ûdweI klmw hY [2[ hy ûdw dy bMdy ! (ûdw dw nwm)
BweI ! iKlKwnw—t`br-tor [ hmU—swrw [ mIr—Swh [ aumry— lY ky bMdgI dI kmweI kirAw kr—ieh hY Asl Srh SrIAiq
AmIr lok [ PwnwieAw—nwsvMq, &nwh hox vwly [ mukwm—kwiem (bwhrlI Dwrimk rihxI) [ hy r`b dy bMdy ! (Awpw-Bwv) iqAwg ky
rihx vwlw [8[ (Awpxy AMdr-v`sdy r`b ƒ) Koj ky l`B—ieh hY mn ƒ sw& r`Kx
Avil—(inmwz dw) pihlw (vkq) [ dUjI—dUjI (inmwz) [ dw qrIkw [ hy Abdwl &kIr ! Awpxy mn ƒ v`s ivc r`K—ieh hY
swbUrI—sMqoK [ qIjY—(inmwz dy) qIjy (vkq) ivc [ hlymI— mwr&iq (Awqmk jIvn dI sUJ) [ r`b nwl imilAw rhu—ieh hY
inmRqw [ cauQY—cOQY (vkq) ivc [ KYrI—sB dw Blw mMgxw [ hkIkiq (cOQw pd) [ (ieh hkIkiq AYsI hY ik) ies dI rwhIN muV
pMjy—(kwmwidk) pMj hI [ iekqu—ie`k ivc [ iekqu mukwmY—ie`ko Awqmk mOq nhIN huMdI [3[ hy ûdw dy bMdy ! Awpxy idl ivc ûdw
QW ivc, v`s ivc (r`Kxy) [ eyih—{l&z ‘eyh’ qoN bhu-vcn} [ dy nwm dI Xwd dI kmweI krdw rhu—ieh hY kurwn, hY ieh hY
vKq—inmwz dy vkq [ Apr prw—pry qoN pry, bhuq vDIAw [9[ kqybW dI qwlIm [ hy ûdw dy bMdy ! Awpxy ds hI ieMid®AW ƒ BYVy
sglI—swrI (isRStI) ivc [ maudIPw—vzI&w, ieslwmI srDw rsqy qoN rok r`K [ isdk dI mdd nwl pMj kwmwidk sUrimAW ƒ
Anuswr sdw jwrI r`Kx vwlw iek pwT [ bd Aml—BYVy kMm [ PV ky bMnH r`K [ sMqoK dy ^Yr dI brkiq nwl qUµ ûdw dy dr qy kbUl
hiQ—h`Q ivc [ kUjw—kUzw, lotw, Asqwvw [ buiJ—smJ ky [ ho jwihégw [4[ hy ûdw dy bMdy ! (idl ivc sBnW vwsqy) qrs ƒ
burgU—isM| jo muslmwn &kIr vjWdy hn [ brKurdwr—Blw b`cw [ (h`j-AsQwn) m`kw (smJ) [ (sB dy) pYrW dI ^wk hoey rihxw
Krw—cMgw [10[` hku=h`k dI kmweI, AwpxI nyk imhnq nwl K`tI (Asl) rozw hY [ gurU dy bcnW auqy pUry qOr qy qurnw—ieh hY
hoeI mwieAw [ bKorhu—Kwvo [ mYlwxw=ivkwrW dI mYl [ pIru—gurU, bihSq [ ûdw dy nUr dw zhUr hI hUrW hn, ûdw dI bMdgI hI
rwhbr [ iBsqI—bihSq dw h`kdwr [ doj—dozk (ivc) [ ksqUrI hY [ ûdw dI bMdgI hI sB qoN vDIAw hujrw hY (ij`Qy mn
Trw=Tyhldw, su`tdw [11[ ivkwrW v`loN ht ky ie`k itkwxy qy rih skdw hY) [5[ hy ûdw dy
kwieAw=srIr [ ikrdwr=Aml, cMgy mMdy krm [ Aaurq=iesq®I [ bMdy ! ijhVw mnu`K sdw kwiem rihx vwly A`lw dI bMdgI krdw hY
Aaurq XkInw=piqbRqw iesq®I [ hkInw=h`k dy, r`bI imlwp dy [ auh hY (Asl) kwzI [ ijhVw mnu`K Awpxy idl ƒ piv`qr r`Kx dw
nwpwk=Apiv`qr [ pwku=piv`qr [ hdIs=pYZMbrI pusqk ijs ƒ jqn krdw rihMdw hY auhI hY (Asl) h`j krn vwlw [ ijhVw mnu`K
kurwn qoN dUjw drjw id`qw jWdw hY, ies ivc muslmwnI Srh dI (Awpxy AMdroN) ivkwrW ƒ dUr krdw hY auh (Asl) mu`lW hY [ ijs
ihdwieq hY [ hdUir hdIsw=hzUrI hdIs, r`bI Srh dI pusqk [ mnu`K ƒ ûdw dI is&iq-swlwh dw shwrw hY auh hY (Asl) &kIr
swbq sUriq=(suMniq, lbW k`tx Awidk dI Srh nwh kr ky) srIr [6[ hy ûdw dy bMdy ! hr vkq hr vyly ^wlk ƒ mOlw ƒ Awpxy idl
ƒ ijauN kw iqauN r`Kxw [ dsqwr isrw=isr auqy dsqwr (dw kwrn ivc Xwd krdw rhu [ hr vyly ûdw ƒ Xwd krdy rho—iehI hY
bxdI hY), ie`zq-Awdr dw vsIlw hY [12[ qsbI [ auh ûdw hI dsW ieMid®AW ƒ v`s ivc ilAw skdw hY [ hy
idil—idl vwlw [ mom idil—mom vrgy (nrm) idl vwlw [ AMqr ûdw dy bMdy ! cMgw suBwau Aqy (ivkwrW vloN) qkVw prhyz hI suMniq
kI—AMdr dI, AMdrlI [ qy—qoN [ kusm—Pu`l [ pwtu—p`t, rySm [ (smJ) [7[ hy A`lw dy bMdy ! swrI rcnw ƒ Awpxy idl ivc
pwku—piv`qr [ hrw—{hwirx} hrn dI K`l, imRg Cwlw [13[ nwsvMq jwx [ hy BweI ! ieh t`br-tor (dw moh) sB PwhIAW (ivc
mrdwnw—sUrmw [ syKu—Syû [ nrw—nrhr, prmwqmw [14[ Pswx vwlw hI) hY [ Swh, pwiqSwh, AmIr lok sB nwsvMq hn [
kudriq kwdr—kwdr dI kudriq ƒ, krqwr dI rcI rcnw ƒ [ isr& ûdw dw dr hI sdw kwiem rihx vwlw hY [8[ hy ûdw dy bMdy
krx krImw—krIm dy krx ƒ, bîSMd pRBU dy rcy jgq ƒ [ ! (qyrI aumr dy) ieh pMj vyly qyry vwsqy bVy hI lwBdwiek ho skdy
rhIm—rihm krn vwlw r`b [ muhbiq muh`biq, ipAwr [ hku—sdw hn (jy qUµ) pihly vkq ivc r`b dI is&iq-swlwh krdw rhyN, jy
kwiem rihx vwly prmwqmw dy nwm ƒ [ buiJ—smJ ky [ bMid— sMqoK qyrI dUjI inmwz hovy, inmwz dy qIjy vkq ivc qUµ inmRqw
mwieAw dy moh dy bMDn [ qr qr jweIdw hY [15[ Dwrn kryN, jy cOQy vkq ivc qUµ sB dw Blw mMgyN, jy pMjvyN vkq
ivc qUµ kwmwidk pMjW ƒ hI v`s ivc r`KyN (Bwv, r`b dI is&iq-
swlwh, sMqoK, inmRqw, sB dw Blw mMgxw, kwmwidk pMjW ƒ hI v`s jnqw dI qbwhI inkldI hY[ jy qusIN iksy koloN jW iksy kMm qoN
ivc r`Kxw—ieh pMj hn Awqmk jIvn dIAW pMj inmwzW, qy, ieh frdy nhI qW quhwfy swry kMm Awpxy Awp rws Aw hI jwxy huMdy
jIvn ƒ bhuq au~cw krdIAW hn) [9[ hy A`lw dy bMdy ! swrI isRStI hn inrBr krdw hY ik AsIN au~s kMm nUM ikqnI sMzIdgI nwl
ivc ieko ûdw ƒ v`sdw jwx—ies ƒ qUµ Awpxw hr vyly dw r`bI krnw SurU kIqw hY[iehI swnUM gurbwxI d`sdI hY:
slwm dw pwT bxweI r`K [ mMdy krm krny C`f dy—ieh pwxI dw Awsw AMdir jMimAw Awsw rs ks Kwie]Awsw bMid clweIAY
muhy muih cotw Kwie] Avgix bDw mwrIAY CutY gurmiq
lotw qUµ Awpxy h`Q ivc PV (srIrk suA`Cqw vwsqy) [ ieh XkIn
nwie]m:1, pMnw 61]
bxw ik swrI hI ^lkq dw ieko ûdw hY—ieh sdw bWg idAw kr [
jIv Awsw (iqRSnw) dw b`Dw hoieAw jnm lYNdw hY[ jd qk
hy &kIr sweIN ! ûdw dw cMgw pu`qr bxn dw jqn kirAw kr—ieh
jIv ies sMswr ivc ijauNdw hY Awsw dy pRBwv Q`ly hI ijauNdw
isM| vjwieAw kr [10[ hy ûdw dy bMdy ! h`k dI kmweI kirAw hY[Aws nw pUrI hox krky jIv nUM izdgI ivc mwnisk qklIP
kr—ieh hY ‘hlwl’, ieh, Kwxw KwieAw kr [ (idl ivcoN ivqkry vI huMdI hY[ jy mnu`Kw jIv s`c nwl juV jwvy qW jIvn suK`lw
k`F ky) idl ƒ drIAw bxwx dw jqn kr, (ies qrHW) idl dI bx jWdw hY[iesy dw mqlb hY ik gurmiq swnUM duKW qklIPW qoN
(ivkwrW dI) mYl DoieAw kr [ hy A`lw dy bMdy ! ijhVw mnu`K Awpxy Cutkwrw duAwauNdI hY[
gurU-pIr (dy hukm) ƒ pCwxdw hY, auh bihSq dw h`kdwr bx jWdw hy mnu`K qUM cMgy kMm krI jw qy mn ivc Aws nw kr[ Awsw
hY, AzrweIl aus ƒ dozk ivc nhIN su`tdw [11[ ivc inrwsw vI huMdI hY qy bhuqI vwrI nqIjw swfy h`Q v`s nhI
hy ûdw dy bMdy ! Awpxy ies srIr ƒ, ijs dI rwhIN sdw cMgy mMdy huMdw, kudrq dy v`s ivc huMdw hY qy AsIN inrws huMdy hW[ iPr
krm kIqy jWdy hn (ies nUM) AwpxI v&wdwr AOrq (piqbRqw iesq®I) mwnisk bImwrIAW hyTW d`b jWdy hW[ ikrswx KyqI bIjdw hY[
bxw, (qy, ivkwrW dy rMg-qmwSy mwxn dy QW, ies piqbRqw iesq®I dI p`kI hoeI KyqI v`fx jWdw hY pr Acwnk mINh qy gVy pYx kwrn
swrI Psl qbwh ho jWdI hY[ AsIN ku`J nhI kr skdy isrP
rwhIN) r`bI imlwp dy rMg-qmwSy mwixAw kr [ hy A`lw dy bMdy !
kudrq hI kr ksdI hY[gurmiq muqwbk sMqoK iesdw h`l hY[
(ivkwrW ivc) mlIn ho rhy mn ƒ piv`qr krn dw jqn kr—iehI
purwxy vyilAW ivc iksy pRwxI dy mrn qoN bwAd pMifq lok
hY r`bI imlwp pYdw krn vwlI Srh dI ikqwb [ (suMniq, lbW ktwx
nrk svrg dIAW khwxIAW suxw ik qy mry hoey pRwxI nimq
Awidk Srh ƒ C`f ky) AwpxI Skl ƒ ijauN kw iqauN r`K ieh (lok 365 idn qk qyl dy dIvy jgwH ky mry hoey nUM rsqw idKwaux
prlok ivc) ie`zq-Awdr pRwpq krn dw vsIlw bx jWdw hY [12[ leI sm`grI vwrsw koloN lY jWdy sn[ iesy hI qrHW A`j dy ieh
Bwv=krmkWfI bMdSW rUp ins&l pKMf ibvrjq hn.... kQw vwick lok swnUM Agly qoN Agly jnm ivc kI hovygw jW hY
hy ûdw dy bMdy ! (Asl) muslmwn auh hY jo mom vrgy nrm idl vwlw ies qrHW d`sdw hn ijvyN Awp pihlW au~Qy jw ky Awey hox[
huMdw hY Aqy jo Awpxy idl qoN AMdrlI (ivkwrW dI) mYl Do dyNdw hY [ suxIAW sxweIAW g`lW qy AsIN vI ies qrHW ivSvwS krdy hW
(auh muslmwn) dunIAw dy rMg-qmwiSAW dy nyVy nhIN Fukdw (jo ieauN ik beI ieh sMq qW vwikAw hI puijAw hoieAw hY, s`c hI
piv`qr rihMdw hY) ijvyN Pu`l rySm iGau Aqy imRgCwlw piv`qr (rihMdy kihMdw hoaU[ bwAd ivc pqw l`gdw hY ik ieh sMq qW mwn
hn) [13[ hy ûdw dy bMdy ! ijs mnu`K au~qy imhrvwn (mOlw) dI hr isMG pyhovy vwly nUM vI mwq pw igAw[Asl ivc ieh lok swnUM
ienHW khwxIAW ivc aulJw ky AwpxIAW rotIAW dw mslw h`l
vyly imhr rihMdI hY, (ivkwrW dy twkry qy) auhI mnu`K sUrmw mrd
krdy hn[AsIN AigAnqw dy v`s hox krky, ienHW lokW dIAW
(swbq hMudw) hY [ auhI hY (Asl) Sy^ mswiek qy hwjI, auhI hY
rotIAW sykx leI pihlW hI qMdUr qpw ky bYTy huMdy hW[ bs
(Asl) ûdw dw bMdw ijs au~qy ûdw dI imhr dI ingwh rihMdI hY
ienHW ny swfy hwv Bwv nUM tuMibAw qy AsIN Ptw Pt do do, cwr
[14[ hy nwnk ! (AwK—) hy ûdw dy bMdy ! kwdr dI kudriq ƒ, cwr qy pMj pMj fwlr dw bwlx ienHW dI jyb ivc J`t pw id`qw
bîSMd mwlk dy rcy jgq ƒ, byAMq fUMGy rihm-idl ûdw dI muh`bq qy ienHW nUM cwhIdw vI iehI hY[ ienHW dw pMjwbIAW ivc is`KI
qy is&iq-swlwh ƒ, sdw kwiem rihx vwly pRBU dy hukm ƒ, sdw suDwr ilAwaux nwl koeI sbMD nhI[jy swfy ivc ikDry is`KI
kwiem rihx vwly ûdw ƒ smJ ky mwieAw dy moh dy bMDnW qoN ^lwsI suDwr Aw igAw qW ienHW dIAW rotIAW dw pRbMD qW lwl ikRSn
ho jWdI hY, qy, sMswr-smuMdr qoN pwr lMG jweIdw hY [15[3[12[ AfvwnI jI hI krngy[
gurbKS isNG kwlw APgwnw AwE hux dyKIey ik gurU nwnk pwqSwh AwpxI bwxI ivc A`gy
***** kI hox vwlw hY bwry kI Purmwx kr rhy hn[
gauVI mhlw 1 ] ikrqu pieAw nh mytY koie ] ikAw jwxw
Awvwgaux qy gurmiq ikAw AwgY hoie ] jo iqsu Bwxw soeI hUAw ] Avru n krxY
gurcrn isMG ( ijaux vwlw ) brYNptn
isMG sBw ieMntrnYSnl kYnyfw, vwlw dUAw ]1] nw jwxw krm kyvf qyrI dwiq ] krmu Drmu
pWDy qy imsr,mulW qy mulwxy, pwdrI qy gwf Pwdr, igAwnI qyry nwm kI jwiq]1] rhwau ] pMnw 154]ArQ isrP pRo.
iDAwnI BweI qy kQw vwick lok ikDry vI hov,msIq hovy jW swihb isMG jI fI. ilt. dy ley hn[
mszd, crc hovy jW mMdr, gurduAwrw hovy jW hor koeI QW,mrxw jnmW jnmWqrW dy kIqy kMmW dy sMskwrW dw smUh jo mn ivc
prxw hovy, ivAwh hovy jW SwdI ienHW swfy mn ivc fr pYdw iek`Tw hoieAw ipAw hY (krmW dI rwhIN) koeI mnu`K imtw nhIN
krnw huMdw hY[fr ivcoN ienHW dIAW rotIAW qy Awm swDwrx skdw [ (iesy qrHW AgWh leI BI krm-Drm qoN cMgy nqIjy
dI Aws ivArQ hY) koeI smJ nhIN skdw ik Awaux vwly
jIvn-smy ivc kIh vwprygw [ (krmW dw Awsrw C`fo, pRBU dI prmwqmw (mwno) pivq® jl hY (jyhVw mnu`K gurU dI srn pYNdw
rzw ivc qurnw is`Ko) jgq ivc jo kuJ ho irhw hY prmwqmw dI hY, aus dw) mn (ies pivq® jl ivc) ieSnwn krn jogw bx
rzw ivc ho irhw hY, pRBU qoN ibnw hor koeI kuJ krn vwlw nhIN jWdw hY [ ijs mnu`K ƒ Awpxy mn ivc siqgurU ipAwrw l`gdw
hY (ausy dI BgqI kro)[ jnmw jnmwqrW qoN mqlb hY bhuq icrW hY aus dw mn (ies pivq® jl ivc) cu`BI lWdw hY [ swD
qoN[ ieh mYN Awpxy koloN nhI kih irhw ieh pRmwx vI bwxI ivcoN sMgiq ivc rih ky aus ƒ muV muV jnm nhIN hMudw, (ikauNik
hI imldw hY[ gurU) aus dI joiq pRBU dI joiq ivc imlw dyNdw hY [7[
bhuq jnm ibCury Qy mwDau, iehu jnmu qum@wry lyKy] kih rivdws nr inhkyvl inrBau nwau] AnwQh nwQ kry bil jwau]
Aws lig jIvau, icr BieE drsnu dyKy]2]1] {pMnw 694, punrip jnmu nwhI gux gwau ]5]m:1, pMnw 224]]
Bgq rvIdws jI}[ mnu`K inrBau prmwqmw dw nwm jp ky (mwieAw dy hìlAW vloN
ies slok ivc iek sqr ivc Bgq jI jnm ilKdy hn qy inrBau ho ky) vwsnw-rihq (su`D) ho jWdw hY [ auh inKsimAW
dUsrI ivc ausy hI g`l nUM d`sx vwsqy lPz icr vrqdy ƒ Ksm vwlw bxw dyNdw hY (auh hY Asl jogI, qy Ajyhy jogI
hn[jnm Bwv bhuq icr/smW[ qoN) mYN kurbwn hW [ aus ƒ muV muV jnm nhIN lYxw pYNdw, auh
hm jwinAw kCU n jwnh AwgY ijau hir rwKY iqau TwFy] hm sdw pRBU dI is&iq-swlwh krdw hY [5[
BUl cUk gur ikrpw Dwrhu jn nwnk kuqry kwFy xwxY rvqu rhY Gt AMqir, hir gux gwvY soeI] Awpy Awip
]4]7]21]59] {m:4,pMnw 171} imlwey krqw, punrip jnmu n hoeI]18] {m:1,pMnw 433}
ieh sqrW vI iehI Purmw rhIAW hn ik BweI swnUM qW A`gy dw qyrw sbdu qUMhY hih Awpy Brmu khw hI] nwnk qqu qq isau
koeI pqw nhI kI hovygw[ ijvyN vI pRmwqmw r`Kdw hY ausy qrHW imilAw punrip jnim n AwhI ]4]1]15]35] {m:3, pMnw
rihx ivc hI SwqI hY[ swfIAW BulW cukW nUM muAwP krky hy 162}
pRmwqmW swfy qy imhr kro[ jIvq mrhu mrhu Puin jIvhu, punrip jnmu n hoeI] khu kbIr
mÚ 1] iek dJih iek dbIAih ieknw kuqy Kwih ] ieik pwxI jo nwim smwny, suMn rihAw ilv soeI]4]4] {pMnw 1103}bwkI
ivic austIAih ieik BI iPir hsix pwih ] nwnk eyv n Sbd gurU GRMW swihb dy 335, 383, 559, 1361, Aqy 1018 pMnw
jwpeI ikQY jwie smwih ]2] {pMnw 648} qy drz hn[
gurU nwnk dyv jI sskwr krn dy cwr pMj qrIky d`s ky AKIr hy BweI !) igRhsq ivc rihMdy hoey hI (pihlW) ivkwrW vloN
ivc Awpxw m`q d`sdy hn ik BweI koeI pqw nhI ik pRwxI mrn mro [ jdoN ies qrHW mrogy, qW iPr Awqmk jIvn vwly pwsy
qoN bwAd ikQy jWdw hY[ jIaU pvogy [ iPr kdy jnm (mrn dw gyV) nhIN hovygw [ hy
jy imrqk kau cMdnu cVwvY] aus qy khhu kvn Pl pwvY] jy kbIr ! AwK—jo jo mnu`K pRBU dy nwm ivc lIn huMdw hY, auh
imrqk kau ibstw mwih rulweI ] qW imrqk kw ikAw Git APur pRBU ivc surq joVI r`Kdw hY [4[4[
jweI ]3] m:5,pMnw 1160] gurbwxI ivc do qrHW dI mOq dI g`l c`ldI hY[iek mOq auh jo
gurU Arjn dyv jI PurmwauNdy hn ik jy mry hoey pRwxI nUM cMdn swirAW nUM buFypy qoN bwAd AwauNdI hY[ies qoN bwAd mnu`Kw
dI l`kVI ivc jlweIey qW vI au~s nUM ausdw koeI Pl nhI SrIr ikQy jWdw hY gurU jI PumwauNdy hn: nwnk eyv n jwpeI
imldw qy jy mry hoey pRwxI nuM gMdgI ivc vI sut dyeIey qW vI ikQY jwie smwih ]gurU swihb dy Awpxy bcn hn pqw nhI
au~s dw ku`J G``t nhI jWdw[ ikQy jWdw hY qW swnUM koeI h`k nhI ik AsIN gurU swihb dw nwm
ies jnm qoN bwAd vI koeI jnm huMdw hY ik nhI bwry gurU vrq ky ieh khIey ik, “ gurU nwnk dyv jI AwKdy hn ik
swihbwn dI bwxI kI PurmwauNdI hY[punr jnm bwxI ivc AsIN buFx Swh nUM CyNvy jwmy ivc drSn dyvWgy”[ swihb ‘sdw
‘punrip jnm’ dI g`l bwrW vwrI AwauNdI hY[mqlb punr jnm sdw dieAwl’ hY qW buFx Swh nUM qkrIbn 90 ku swl drSnW
huMdw hI nhI[qW gurU swihbwn dy Purmwn dy iblkul ault ieh leI ikauN aufIk krvwauxI sI?
kQwkwr lok gurU swihbwn dy nwm nwl JUTIAW khwxIAW mV mV jIvq mrhu mrhu Puin jIvhu, ieh dUsry qrIky dI mOq dw
ky swnUM ault rwhy qor qor ky ikvyN swfy koloN pYsy btor lYNdy hn gurbwxI ivc izkr hY[ieh ijauxw mrnw qy iPr ijauxw kI
qy AsIN ienHW nUM pYsy dy ky Awpxy DMn Bwg smJdy hW[ ikaUN? hoieAw? ies dw jvwb vI gurU jI AwpxI bwxI ivc idMdy hn[
ikauNik AsIN is`KI isDWq qoN iblkul kory hW[ AsIN pVHdy vI inq hW qy swnUM pqw vI nhI[
suix isKvMqy nwnku ibnvY Cofhu mwieAw jwlw] min bIcwir eyk Awsw mhlw 1] AwKw jIvw ivsrY mir jwau] AwKix AauKw
ilv lwgI punrip jnmu n kwlw]4] m:1, pMnw 503] swcw nwau ] swcy nwm kI lwgY BUK ] auqu BUKY Kwie clIAih
hy (myrI) isìKAw suxn vwly BweI ! jo bynqI nwnk krdw hY auh dUK ]1] so ikau ivsrY myrI mwie ] swcw swihbu swcY nwie
sux-(Awpxy ihrdy ivc prmwqmw dw nwm Dwrn kr, ies qrHW ]1] rhwau ] pMnw 9]
qUµ) mwieAw dy bMDn iqAwg skyNgw [ ijs mnu`K dy mn ivc gurU jI PurmwauNdy hn ik jdoN hI mY s`c nwlo tut jWdw hW qW
soc-mMfl ivc iek prmwqmw dI ilv l`g jWdI hY aus ƒ muV myrI mOq ho jWdI hY qy jdoN hI mYN s`c nwl juV jWdw hW qW mYN
muV jnm mrn (dw gyV) nhIN hMudw [4[ ijauNdw hW[ qy iehI hY Awaux jwx dw c`kr[ is`K Drm
hir jlu inrmlu mnu iesnwnI mjnu siqguru BweI] punrip iblkul nkd dw Drm hY auDwr iblkul nhI[
jnmu nwhI jn sMgiq joqI joiq imlweI]7] m:1 , pMnw 505] sqjugu qRyqw duAwpru BxIAY kiljugu aUqmo jugw mwih] Aih
kru kry su Aih kru pwey koeI n pkVIAY iksY Qwie]3]
hir jIau soeI krih ij Bgq qyry jwcih eyhu qyrw ibrdu ] kr A`KW bMd krn nwl ivSrwm dI hwlq ivc phuMc jWdy hW qy
joiV nwnk dwnu mwgY ApixAw sMqw dyih hir drsu swfy igAwn ieMdirAW ivcoN iek igAwn ieMdrI bMd ho jWdI hY
]4]5]140] {pMnw 406} ies krky swnUM pihlW nwloN vI G`t smJdw hY[ ieh kQkwr
hy BweI ! siqjug ƒ, q®yqy ƒ, duAwpr ƒ (cMgw) jug AwiKAw lok vI iehI cwhuMdy hn ik swnUM pqw hI nw c`ly[ so ikRpw krky
jWdw hY (pr pRq`K id`s irhw hY ik sgoN) kiljug swry jugW ivc ipAwirE vIro gurduAwry jwE pr ienHW kQWkwrW nUM A`KW KolH
sRySt hY (ikauNik ies jug ivc) jyhVw h`Q koeI krm krdw hY, ky suxo qy jy mn ivc S`k pYdw ho jwvy qW zrUr Awpxy S`k dI
auhI h`Q aus dw &l Bugqdw hY[ koeI mnu`K iksy hor mnu`K dy QW inivrqI leI ienHW nUM bynqI kro[ieh s`B ku`J qW hI mumikn
(ivkwrW dy kwrn) PiVAw nhIN jWdw [3[ hovygw jy qusIN Awp gurU nwl g`lW krnIAW SurU krogy[Bwv Awp
hy BweI ! (koeI BI jug hovy, qUµ Awpxy BgqW dI lwj sdw r`Kdw pVHnw SurU krogy[
AwieAw hYN) qUµ EhI kuJ krdw hYN jo qyry Bgq qyry pwsoN mMgdy sUhI mhlw 1] BWfw hCw soie jo iqsu BwvsI] BWfw Aiq
hn, ieh qyrw muF kdImW dw suBwau hY [ hy hrI ! (qyrw dws mlIxu Doqw hCw n hoiesI] gurU duAwrY hoie soJI pwiesI] eyqu
nwnk BI Awpxy) dovyN h`Q joV ky (qyry dr qoN) dwn mMgdw hY ik duAwrY Doie hCw hoiesI] mYly hCy kw vIcwru Awip vrqwiesI
nwnk ƒ Awpxy sMq jnW dw drsn dyh [4[5[140[ ] mqu ko jwxY jwie AgY pwiesI ] jyhy krm kmwie qyhw
sp`St ho igAw ik “ Awpy bIij Awpy hI Kwhu] nwnk hukmI hoiesI ]pMnw 730]
Awvhu jwhu]20]” hux iblkul sp`St ho igAw ik is`K Drm (jy ies mnu`Kw jIvn smy gurU dw Awsrw nhIN ilAw qW) koeI
auDwr dw Drm nhI qy nw hI iksy AwdmI dw kIqw hoieAw koeI jIv ieh nwh smJ ley ik (ieQoN ^wlI-h`Q) jw ky prlok ivc
kMm iksy hor dy kMm Aw skdw hY[ hux svwl ieh pYdw huMdw hY (jIvn pivq® krn dI sUJ) imlygI [ (ieh iek kudrqI inXm
ik iPr AsIN kIrqn iksy qoN ikauN krvwauNdy hW? pwT iksy qoN hY ik ieQy) mnu`K jyho jyhy krm krdw hY auho jyhw auh bx jWdw
ikauN krvwauNdy hW qy auh vI pYsy dy ky? iPr ieh swr ku`C swfy hY [
iksy kMm nhI qy nw hI ieh iksy gurU vwik dy Anuswr is`K Drm ienHW slokW nwl bic`qR nwtk CyvW AiDAwie vwlI ieh g`l “
dw kMm hY qW swnUM ies qoN Cutkwrw ikauN nhI iml irhw? iPr cOpeI] Ab mY ApnI kQw bKwno]” vI JUTI swbq huMdI ik
AsIN AigAwnqw v`s ieh kMm ikauN krvweI jWdy hW? gurU gurU goibMd isMG jI ny ijQy pWfvW dy ipqw ny jog qp kIqw sI
swihb dw hukm hY ik jo mnu`K ividAw vycdy hn auh zihr hI auQy bYT ky kiTn qpìsAw kIqI[AwE dyKIey ik qpW bwry
K`tdy hn qy zihr hI Kwdy hn: mnmuKu ibidAw ibkRdw ibKu Kty gurbwxI dw kI Prumwx hY[
ibKu Kwie] mUrK sbdu n cIneI sUJ bUJ nih kwie] m:1, pMnw isrI rwgu mhlw 1] jpu qpu sMjmu swDIAY qIriQ kIcY vwsu]
938] pMun dwn cMigAweIAw ibnu swcy ikAw qwsu] jyhw rwDy qyhw luxY
ies jnm dy kMmW dw lyKw vI iesy jnm ivc mu`k jWdw hY[ ibnu gux jnmu ivxwsu]1]pMnw 56]
ibhwgVw mhlw 5 ] kir ikrpw gur pwrbRhm pUry Anidnu nwmu jpu qpu sMjmu Coif suikRq miq, rwm nwmu n ArwiDAw]
vKwxw rwm ] AMimRq bwxI aucrw hir jsu imTw lwgY qyrw Bwxw auCilAw kwmu, kwl miq lwgI, qau Awin skiq gil
rwm ] kir dieAw mieAw gopwl goibMd koie nwhI quJ ibnw ] bWiDAw] Bgq byxI jIau, pMnw 93]
smrQ AgQ Apwr pUrn jIau qnu Dnu qum@ mnw ] mUrK mugD Aink brK kIey jp qwpw] gvnu kIAw DrqI Brmwqw] ieku
AnwQ cMcl blhIn nIc Ajwxw ] ibnvMiq nwnk srix qyrI iKnu ihrdY sWiq n AwvY jogI bhuiV bhuiV auiT DwvY
riK lyhu Awvx jwxw ]1] {m:5, pMnw 543} jIau]3]m:5, pMnw 98]
hy sB qoN v`fy ! hy srb-gux-BrpUr pRBU ! (myry au~qy) myhr kr, ienHW pRmwxW nwl ieh vI swbq huMdw hY ik gurbwxI ivc jpW
mYN hr vyly qyrw nwm ismrdw rhW, Awqmk jIvn dyx vwlI qyrI qy qpW nUM koeI QW nhI ies krky dsm gRMQ vwlI khwxI Awpxy
bwxI aucwrdw rhW, mYN qyrI is&iq-swlwh dw gIq gWdw rhW, Awp JUTI swbq ho jWdI hY[
mYƒ qyrI rzw im`TI l`gdI rhy [ hy gopwl ! hy goibMd ! (myry *****
auqy) dieAw kr, qrs kr, qYQoN ibnw myrw hor koeI shwrw nhIN PrWs qy dsqwr
hY [ hy sB qwkqW dy mwlk ! hy Ak`Q ! hy byAMq ! myrI ieh hOlYNf dy is`KW vlo Bwrq dy pRDwn mMqrI sR mnmohn isMG nMU
ijMd, myrw ieh mn ieh srIr, ieh Dn—sB kuJ qyrw hI id`qw
PrWs dy dsqwr msly dy sMbMD iv`c Xwd p`qr id`qw igAw
hoieAw hY [
nwnk bynqI krdw hY—hy pRBU ! mYN mUrK hW bhuq mUrK hW,
fYnhwg (hOlYNf) : is`K kimauintI bYnyluks, pMjWb rweIts
inAwsrw hW, cMcl, kmzor, nIc qy AM\wx hW [ mYN qyrI srn
AwrgynweIjySn bYnyluks, SromxI AkwlI dl AimMMRqsr hOlYNf
AwieAw hW [ mYƒ jnm mrn dy gyV qoN bcw lY [1[
vlo sWJy qor qy 05/11/04 su`krvwr nMU pRDwn mMqrI mnmohn
gurU Arjn dyv ipqw jI ies slok ivc vI iesy jnm ivc
isMG jI nMU Xwd p`qr BwrqI AMbYsI dy rwhI id`qw igAw[BweI
jnm mrx qoN bcwaux dI g`l kr rhy hn nw ky ies jnm qoN
crn isMG jI pRDwn Aqy BweI hrjIq isMG vlo jwrI ibAwn
bwAd iksy jnm dI[ieh lok swnUM A`KW bMd krky gurU nwl
iv`c dìsAw igAw ik AsI pihlw PrWs dy is`KW dI bynqI
juVn leI pRyrdy hn[ pr jdoN hI AsIN AwpxIAW A`KW bMd kr
au`pr pRDwn mMqrI jI nwl dsqwr ivSy au`pr BwrqI AMbYsI
lYNdy hW qW swnUM ieMJ hI l`gdw hY ik vwikAw hI AsIN kQw jW
rwhI smw lYx leI koiSS kIqI geI sI [ pr BwrqI AMbYsI dy
kIrqn dw AnMd mwx rhy huMdy hW pr hY iblkul iesdy ault[
Prst sYktrI sRI mwn mukrjI nwl sMbMD sQwpq kIqy gey sn 6. gyVw: bwr-bwr duhrwauxw, bwr-bwr Pyrw k`txw jW c`kr
pr auhnW ny smy dI Gwt kwrn AwpxI mjbUrI d`sI Aqy ikhw k`txy[
ik qusI Awpxw mksd ic`TI p`qr rwhI swfy rwhI d`s dyvo[iesy 7. AwKIAih: jykr AwKy jwx[ Su`D aucwrn ‘h’ dI ishwrI ƒ
qrW Awpxy ivcwrw rwhI pRDwn mMqrI jI nMU Xwd krwieAw ik ibMdI lgw ky krnw hY[
Awp jI ny SRI gurU gRMQ swihb jI dy 400 swlw pRkwS idhwVy 8. eyku nwmu jgdIs: r`b (jgdIS) dy iek nwm ƒ[jgdIS Bwv
au`pr Awpxy BwSx dorwn ikhw sI ik AwpjI sRI guru gRMQ swihb jgq dw eIS, pRBU, prmwqmw[ ‘jgdIs’ dy ‘s’ pYrI ibMdI
jI dy aupdySw nMU swrI dunIAw iv`c phMUcwaux leI auprwly lgw ky ‘S’ aucwrn krnw hY[
krogy[ies leI hux AwpjI dw sB qo pihlw Prj ieh hY ik
Awp jI gurU swihbwn vlo bKSI hoeI Kwlsy dI dsqwr jo PrWs pdw dUjw : eyqu rwih.....kItw AweI rIs ]
dy nvy bxy kwnMUn Anuswr Kqry iv`c pY geI hY nMU h`l krvwieAw 9. eyqu: ies[
jwvy [Awp jI , AwpjI dy hOlYNf dy srkwrI kMmw dorwn
10. rwih: rsqy iv`c[‘rwih’ dy ‘h’ ƒ ishwrI hox kwrn ies dw
XorpIAn AiDkwrIAw nwl vI ies msly sMbMDI g`lbwq
aucwrn ‘rwhY’ nhIN krnw blik ‘rwhy’ krnw hY ikauNik ieh
kro[iqMnw jQybMdIAw ny swJy ibAwn c ikhw ik auh is`K Drm
l&z iek vcn dy rUp iv`c ‘rwh’ qoN bixAw hY[ ishwrI dw
dy pRcwr leI Aqy dsqwr dy leI hr koiSS krdy rihxgy[Xwd
ArQ ie`Qy ‘iv`c’ jW ‘rwh au`qy’ lYxw hY[
rhy ik ieh mOmorMfm hOlYf is`KW dI bynqI Anuswr id`qw
11. piq: pqI[
igAw[ijhnW iv`c Kws qOr au`pr nW vrnx Xog hn auhnW iv`c
12. pvVIAw: pOVIAW[‘A’ dy kMny ƒ ibMdI lgw ky bhu vcn dy rUp
BweI juigMdr isMG jI ,BweI gurdyv isMG jI,BweI su`cw isMG jI
BweI SmSyr isMG jI, BweI jrnYl isMG jI BweI ipAwrw isMG iv`c ‘pvVIAW’ aucwrn krnw hY[
jI , BweI jsivMdr isMG, BweI divMdr isMG jI, BweI rwijMdr 13. piqpvVIAw: pqI (r`b jI) ƒ imlx vwsqy, (auqWh cVHn
isMG jI, BweI myjr isMG jI , BweI hrivMdr isMG, BweI leI) rsqy dIAW AnykW pOVIAW[
mnjIq isMG Awid [ 14. cVIAY: cVHdy hW, cVH skIdw hY (able to climb)[
Harjit Singh Holland 0031-620682862 15. hoie: ie`kim`k ho jwxw jW ijvyN bUMd swgr iekIs iv`c smw
jWdI hY qW swgr nwl ie`kim`k hox kwrn bUMd dI koeI hoNd
***** nhIN rihMdI Bwv Awpw gvw dyxw[ ijvyN jgq dw ‘eIs’ l&z
gurbwxI Sbd ivAwiKAw jgdIS (jgq + eIs = jgdIS) qoN bixAw hY, ausy qrHW ie`Qy
vIr BuiMpdr isMG ‘iekIs’ (iek + eIs) hY (Su`D aucwrn leI ‘s’ pYrI ibMdI
lgwauxI hY) Bwv eIS nwl iek ho jwxw[
iek dU jIBO lK hoih lK hovih lK vIs ] 16. suix: sux ky[
lKu lKu gyVw AwKIAih eyku nwmu jgdIs ] 17. glw:bwqW, Bwv lokW v`loN kIqIAW AnykW g`lW[ ie`Qy ‘glw’ dy
eyqu rwih piq pvVIAw cVIAY hoie iekIs ] ‘l’ dy kMny ƒ ibMdI lgw ky (glW) aucwrn krnw hY[
suix glw Awkws kI kItw AweI rIs ] 18. Awkws:Awsmwn (qwK)[‘s’ dy pYrI ibMdI lgw ky ‘AwkwS’
nwnk ndrI pweIAY kUVI kUVY TIs ]32] (pMnw 7) aucwrn krnw hY[
19. kItw: kIVIAW[ Su`D aucwrn leI ‘t’ dy kMny ƒ ibMdI lgw ky
Sbd ArQ pdw pihlw: iek dU jIBO...eyku nwmu jgdIs ] bhu vcn rUp iv`c aucwrn
1. iek dU: iek qoN[ ivAwkrx ƒ mu`K r`KidAW ie`Qy ‘dU’ dy aupr 20. AweI: Aw geI[
ibMdI lgw ky aucwrn krnw hY[ 21. rIs: nkl[
2. jIBO: ijhbw -tongue[ ieh Sbd jIB qoN bixAw hY[ies dw
Su`D aucwrn ‘jIB’ dy ‘B’ ƒ knOVy dy bwAd ibMdI lgw ky krnw pdw qIjw : nwnk ndrI....kUVY TIs ]32]
hY qW ArQ bxygw jIB qoN[ Awm qOr qy vyiKAw jWdw hY ik 22. ndrI: ndr dy nwl, ikrpw jW b^SS dy nwl[ ‘ndrI’
gurbwxI dw pwT krn smyN ivAwkrx Aqy ArQW dw iDAwn dw Bwv ArQ ies qrHW nhIN lYxw ijvyN ik koeI srIrk
nhIN kIqw jWdw blik kyvl qoqw-rtxI vwlw pwT kr leIdw rUp iv`c au-`pr Asmwn qoN nzr nwl vyKx vwlw AKOqI
hY, ijs kwrn lokI ies dw aucwrn ‘jI Bau’ krdy hn jo ik r`b[ Su`D aucwrn leI ‘r’ dI ibhwrI ƒ ibMdI lgw ky
ASu`D hY[ ies qrHW ‘Bau’ dw ArQ ‘fr’ bx jWdw hY[ ‘ndrINN’ aucwrn krnw hY[
not: gurbwxI iv`c ndr, ikrpw, b^SS dw Bwv ArQ ies qrW
3. hoih: jy ho jwx[ Biv`Kq kwl rUp iv`c ies dw aucwrn ‘h’ ƒ
AwauNdw hY ik siqgur dy pUrn igAwn rwhIN mnu`K jykr Awpxy
ishwrI bwAd ibMdI lgw ky krnw hY[
AOgux C`f ky, gux Dwrn kry Aqy haumY nw kry ik mY guxvwn hW jW
4. hovih: ies dw aucwrn vI ‘h’ dI ishwrI bwAd ibMdI lgw ky
myry iv`c koeI AOgux nhIN hY blik siqgur dy igAwn Anuswr
krnw hY Aqy ies dw ArQ vI ‘hoih’ vWg ‘jy ho jwx’ hY[
AmlI jIvn ijaU ky jo Awqmk AvsQw bxdI hY auh mwno ik r`b
5. lK vIs: vIh l`K[
jI dI ndr, ikrpw, b^SS ho geI[ mnu`K vwsqy ikrpw, b^SS
rUpI ndr qW hr smyN r`b jI v`loN gurU dy igAwn rwhIN ho rhI hY krn nwl mY r`b ƒ pRwpq kr skdw hW[ ieh qW ieMj ho igAw
lyikn AOguxW kwrn mnu`K r`b jI dI b^SS rUpI vrKw Awpxy ijvyN “logn rwmu iKlaunw jwnW ]” (pMnw 1158) jd ik
Awqmk BWfy iv`c puAwaux qoN vWJw rih jWdw hY[ so aus ƒ siqgur ivcwrxXog g`l hY ik gurU nwnk pwqSwh ƒ AijhIAW igxqIAW
dy mwrg qy tur ky Awpxw Awqmk BWfw is`Dw krnw hY jo ik hryk imxqIAW nwl r`b jI ƒ pRwpq krn vwly AMD ivSvws dy iKlw&
mnu`K dw &rz hY, hryk mnu`K dI AwpxI izMmyvwrI hY qw ik is`Dy BWfy qW hI bolxw ipAw ikauNik aunHW dy Awaux qoN pihlW keI sdIAW qoN
iv`c (Awqmk BWfy iv`c) r`b jI dI ndr, ikrpw, b^SS (grace) Aijhy AMD ivSvws pRclq sn[ gurU nwnk swihb dI ivcwrDwrw
dI vrKw pY sky[ lyikn mnu`K jykr Awpxy AOguxW dI mYl mn au-`qoN dI ieho vifAweI hY ik auh AKOqI pRclq AMD ivSvws qoN Cutkwry
auqwry hI nw Aqy kyvl iek r`b jI dy iksy vI nwm dw rtx hI leI (Critics for betterment) bwxI aucwrdy sn[ r`b dy nwm hyTW
krdw rhy qW aus dw aultw BWfw is`Dw nhIN ho skdw[ ikauNik kIqy pwKMf jW krm kWf krn vwilAW dw prdw PwS krdy sn qw
gurbwxI dw Purmwn hY “ijn@ min horu muiK horu is kWFy kicAw]” ik mnu`K jwg pvy Aqy AijhIAW igxqIAW imxqIAW vwly AMD
(pMnw 488) jW “jIAhu mYly bwhrhu inrml ] bwhrhu inrml ivSvws rwhIN Awpxw vfmu`lw, kImqI jnm zwieAw nw kry[ pr
jIAhu q mYly iqnI jnmu jUAY hwirAw]” (pMnw 919)[ es Anuswr APsos dI g`l hY ik A`j dy Xùg iv`c vI Aijhy AMDivSvws BrpUr
mnu`K jdoN q`k gurU dy igAwn rwhIN Awpxy mn dI mYl nhIN auqwrygw krm kWf dyKx ƒ imldy hn[
qdoN q`k l&jI nwm rtx nwl r`b jI ihrdy iv`c nhIN v`s skdy
gurbwxI dw Purmwn hY “rwm rwm sBu ko khY kihAY rwmu n hoie ] pauVI dw Bwv ArQ
gur prswdI rwmu min vsY qw Plu pwvY koie ]1]” (pMnw 419)[ gurU nwnk swihb ivAMg rUp iv`c smJw rhy hn ik AY mnu`K ! zrw
kyvl kihx nwl jW qoqw rtnI nwl r`b dw nwm ihrdy iv`c nhIN v`s soc ! jykr qyrI iek jIB qoN l`KW jIBW ho jwx Aqy l`KW jIBW
jWdw[ gurbwxI dw Purmwn hY ik “sbdu buJY so mYlu cukwey ] inrml dIAW vIh l`K jIBW vI ho jwx Aqy jykr vIh l`K jIBW ’coN iek-
nwmu vsY min Awey ] siqguru Apxw sd hI syvih haumY ivchu jweI iek jIB dy nwl r`b jI dy iksy iek nwm dw bwr-bwr rtn kryN
hy]” (pMnw 1044)[ ies dw Bwv ieho inkilAw ik gurU dy Sbd qW qYƒ mwx, GumMf ho jweygw qy qUM AigAwnqw v`s ies BulyKy iv`c
(igAwn) rwhIN Awpxy ihrdy ’coN AOguxW rUpI mYl k`Fx nwl swfw pY jweyNgw ik mY r`b ƒ pRwpq kr ilAw hY[ ieh qW “kUVI kUVY
Awqmk BWfw is`Dw ho jWdw hY is`ty vjoN r`b jI dI hr vyly ho rhI TIs” vWgUM qyrw JUTw AhMkwr hI ho ky rih jweygw[
ndr, ikrpw, b^SS dI vrKw swfy BWfy iv`c Awpy hI pY jWdI hY[
ies ƒ hI ‘r`b jI dw nwm ihrdy iv`c v`sxw’ jW ‘r`b jI nwl ies leI r`b rUpI pqI v`l jWdy rsqy dI pihlI pOVI hI ieh hY ik
ie`kim`k hoxw’ ikhw jWdw hY[ AijhI hMkwr BrI soc C`fxI pYNdI hY ik ‘‘myry igxqIAW imxqIAW
23. pweIAY: pweIdw hY[ vwly kIqy pwTW, qIrQW qy k`ty clIhy, iksy r`b dy nwm dw rtn,
24. kUVI: JUTI[ Awpxy Awp dI JUTI vifAweI krnw[ mwlw PyrnIAW jW r`b jI dw nwm bwr-bwr ilKx dy nwl mY aus
25. kUVY: kUVy ivAkqI dI[ ie`Qy ‘kUVY’ ivSySx hY Bwv kUVy mnu`K (r`b jI) ƒ pRwpq kr skdw hW[’’ pr r`b jI dy rsqy qy pOVIAW
dI, kUVy lokW dI[ cVHn leI haumY ƒ bu`Jxw Bwv iqAwgxw hY, “haumY bUJY qw dru sUJY
26. TIs: g`p - JUTI vifAweI[ ] igAwn ivhUxw kiQ kiQ lUJY ]” (pMnw 466)[ jo mnu`K Awpxy
Sbd ivcwr rwhIN kIqy krm kWfW dy AMD ivSvws qoN mukq ho jWdw hY, auh
AsIN swry jwxdy hW ik jpu jI swihb iv`c 38 pauVIAW hn Aqy do inmrqw iv`c Aw ky ieh smJx l`g pYdw hY ik myry igxqI imxqI
slok hn[ pihlw slok “Awid scu jugwid scu ] hY BI scu nwnk vwly krm kWf krn nwl kuJ nhIN hoxw blik r`b jI ƒ hwzr
hosI BI scu ]1]” hY Aqy dUjy slok “pvxu gurU pwxI ipqw mwqw nwzr smJ ky Awpxy mMdy krm C`fdw jWdw hY ikau-Nik gurbwxI dw
Driq mhqu ] idvsu rwiq duie dweI dwieAw KylY sgl jgqu ] Purmwn hY “Avgux Coif guxw kau Dwvhu kir Avgux pCuqwhI jIau
cMigAweIAw buirAweIAw vwcY Drmu hdUir ] krmI Awpo AwpxI ky ]” (pMnw 598) AOgux mn dI mYl hn Aqy siqgur (s`c dw
nyVY ky dUir ] ijnI nwmu iDAwieAw gey mskiq Gwil ] nwnk qy igAwn) rwhINN mnu`K ƒ AOgux dUr krn dI Bwv mn dI mYl Dox dI
muK aujly kyqI CutI nwil ]1]” (pMnw 8) isìKAw idMdy hn[
hQlI ivcwr, jpujI swihb dI bwxI iv`coN gurU nwnk swihb dI gurU nwnk swihb AglI pMkqI iv`c iek bVy sOKy ijhy FMg rwhIN
aucwrI hoeI bqIvIN pauVI dI hY[ ies pauVI iv`c igxqIAW smJw rhy hn ik AY mnu`K ! qyrI soc muqwibk r`b jI ƒ pRwpq
imxqIAW dy kIqy pwT jW igxqIAW krky PyrI mwlW jW igxqI krky krn leI kIqy gey krm kWf ies qrHW hn ijvyN kIiVAW ƒ
kIqy clIhy jW iksy vI iksm dy qIrQW qy gyVy mwrn vwly AMD AwkwS dIAW aucweIAW ƒ CUhx dI rIs Aw jwvy, ijvyN koeI au`cI
ivSvws qoN bcw ky, mnu`K ƒ siqgur dy s`cy mwrg ’qy turn v`l AvsQw qy phuMcy mnu`K dy krmW dI rIs (nkl) krky krmWkWfW
pRyirq kIqw igAw hY[ Awpw vwr ky r`b jI nwl ie`kim`k hox leI rwhIN r`b jI nwl ie`kim`k hox dy BulyKy iv`c pY jwvy[ jdik AsIN
(AOgux k`F ky) r`b jI dI ndr, b^SS, ikrpw v`l mnu`K dw iDAwn jwxdy hW ik koeI AYsw zrIAw (AKOqI krm kWf) nhIN ijs rwhIN
idvwieAw igAw hY qw ik mnu`K ieh nw smJy ik myry l`K vwrI mwlw ‘AwkwS’ Bwv r`b dI pRwpqI q`k phuMicAw jw sky[AKIrlI pMkqI
Pyrn jW Plwxy-Plwxy pwTW dy rtn, igxqIAW imxqIAW iv`c pwT rwhIN gurU nwnk pwqSwh ieh g`l iPr idRVH krw rhy hn ik mnu`K
duAwrw kIqy gey koeI vI AKOqI Dwrmk krm kWf jW AMDivSvws Auh inrfsL ho igaf aqy ies leI Auh afpxI pqnI qoN alwg rihxf
iek JUTI g`p hY (“kUVI kUVY TIs” Bwv kUiVAW dI TIs hY[) jo swƒ cfhuMdf hY.
guMmrwh krdI hY[ gurU pwqSwh mnu`K ƒ Awpxw Awp smrpx krnw dUjy pfsy bfry dI pqnI ny adflq ivwc dosL lfieaf ik Aus df pqI
smJwauNdy hn ik siqgur (s`c dy igAwn) rwhIN Awpxy AOguxW ƒ dUr Aus dI inrMqr kuwtmfr krdf irhf hY aqy Aus dy isLkfgo (amrIkf)
krn leI imhnq kr qw ik qyrw Awqmk BWfw is`Dw ho jwvy Aqy ivwc iksy hor aOrq nfl nfjfiejL sbMD hn, ies leI Aus df pqI
dljIq isMG Aus qoN qlfk lYxf cfhuMdf hY, pr Auh iewk pqIvrqf
aus iv`c r`b jI dI ikrpw, bîSS Aqy ndr dI bwrS (vrKw) pY
iesqrI hY, ies leI Auh qlfk lYxf nhIN cfhuMdI.
sky[
rimMdr kOr ny adflq ivwc dwisaf ik Auh 1996 ivwc afpxy ipqf dy
***** akfl-clfxy `qy vfps pMjfb afeI sI aqy 1997 ivwc Auh vfps
bfbf jI aqy vydFqI jI isLkfgo clI geI, pr Aus dy pqI ny Aus nUM nfl nf rwiKaf. Pfst
ipCly kuwJ sflF qoN ieh do nfm isWK jgq ivc bVy hI msLhUr hn. trYk adflq dy mfxXog jwj suKdyv isMG ny dovF pwKF nUM suxn
ienHF ivcoN iek hn bfbf dljIq isMG jI isLkfgo (amrIkf) vfly aqy AuprMq suxfey PYsly ivwc dljIq isMG dI qlfk dI arjLI nUM rwd kr
dUjy hn igafnI joigMdr isMG vydFqI jI, jo ik mOjUdf smyN akfl qKLq idwqf. adflq ny afpxy PYsly ivwc ieh vI ikhf ik bfbf dljIq
sfihb dy muwK syvfdfr (jQydfr) hn. dysL-ivdysL ivclf koeI vI isWK isMG ihMdU mYirj aYkt dI ivafiKaf nhIN kr sky aqy rimMdr kOr
smfgm ienHF dohF ibnF aDUrf smiJaf jFdf hY. mIzIey ivc ienHF dohF ajy vI dljIq isMG dy nfl rihxf cfhuMdI hY.
dIaF qsvIrF aqy nfm qusIN afm hI pVHdy rihMdy ho. afm isWK sMgqF (not:- hyT ilKI KLbr 24 nvMbr 2004 nUM ajIq aKLbfr ivc CpI
vI aqy ieh Kud afp vI afpxy afp nUM isWKI dy mlfh smJdy hn. sI)
ienHF dohF dI afps ivc BfeI-bMdI vI kmfl dI hY. vydFqI jI vI ienHF bfbf dljIq isMG isLkfgo vfilaF vwloN afpxI Drm pqnI qoN qlfk
pfs isLkfgo ivc keI vfrI pDfr cuwky hn. sLfied KUb gwPf imldf lYx df PYslf gurmiq ivroDI krfr
hovygf. AuDr bfbf jI nUM vI mn afeIaF krn dI KUb CuwtI hY. Aus df luiDafxf, 23 nvMbr (a[ b[)-bIqy idnIN smUh pMQk qy Dfrimk
vfl ivMgf koeI iks qrHF kr skdf hY, ikAuNik bfbf jI ivdysLF ivc jQybMdIaF dI iek jLrUrI mIitMg gurduafrf msqUafxf sfihb, mfzl
gurbfxI df KUb pRcfr kr rhy hn aqy Kud vI ies qy pUrI qrHF aml tfAUn aYkstYsLn blfk-zI ’c hoeI, ijs ivc Kflsf pMcfieq,
kr rhy hn, Kfs krky gurbfxI dI ies pMgqI qy- ieMtrnYsLnl Drm pRcfr kNOsl, Kflsf aYksLn kmytI, aMimRq sMcfr
"Gr kI nfir iqafgY aMDf, prnfrI isAu GflY DMDf]"pMnF 1164] syvk jwQf, pRoPYsr gurmuK isMG ivcfr mMc, guriswK PYimlI klwb,
ies bfbf jI dI Gr vflI ny Kud akfl qKLq qy jf ky aqy pRo mnjIq sLRomxI iswK smfj, durmiq soDk gurmiq lihr, suKmnI sfihb
isMG, hrijMdr isMG sRI ngr vfly aqy ig: jgqfr isMG jfck rfhIN, inqnym susfietIaF, imsLnrI kfljF smyq sYNkVy pMQk jQybMdIaF qy
vydFqI jI kol ro-ro ky iensfP leI PLirafd kIqI sI. pr vydFqI jI pMQk sLKsIaqF ny ihwsf ilaf. mIitMg dI pRDfngI Kflsf pMcfieq dy
dy pwQr idl qy koeI asr nf hoieaf, sgoN ies bfbf jI nUM akfl kOmI pMc s: crnjIq isMG Kflsf ny kIqI. mIitMg nUM sMboDn kridaF
qKLq qy swd ky snmfinq kIqf. torFto qoN Cpx vfly iek aKbfr ivc s: crnjIq isMG ny ikhf ik aKLbfrF ivc KLbr afAux ’qy pqf
vydFqI jI dI KUb isPq kIqI hoeI hY. AunHF dy afpxy sLbdF ivc, l¤igaf hY ik bfbf dljIq isMG vwloN dfier kIqI qlfk dI arjLI
"akfl qKLq dy mOjUdf jwQydfr iewk sUJvfn, dUrdrsLI aqy ivdvfn mfxXog sYsLn jwj ropV ny rwd kr idwqI. Aus qoN bfad ies kys dI
pursL hn." sLfied AunHF dy iKafl muqfbk, gurU kI inMdf vflI pusqk jfxkfrI lYx leI iek iqMn mYNbrI kmytI df gTn kIqf igaf. ijs
gur iblfs pfqsLfhI CyvIN nUM CpvfAuxF aqy ies dI kQf gurduafiraF ivc BfeI gurdyv isMG btflvI, BuipMdr isMG inmfxf qy amndIp
ivc krn leI kihxF, blfqkfr dy dosL lwgx vfly DMnvMq isMG sfD isMG duwgrI nUM sLfiml kIqf igaf. ies iqMn mYNbrI kmytI ny iek
nUM vwZI lY ky dosL mukq krnF, BirsLtfcfr dy dosLF ivc Psy, jmfnq qy hPLqy dI sKLq imhnq qoN bfad afpy bxy pMQ pRcfrk bfbf dljIq
afey bfdl nUM isropf dy ky snmfinq krnF aqy bfbf jI dI GrvflI nUM isMG dIaF pMQ qy gurmiq ivroDI kfrvfeIaF df BFzf iswK pMQ dy
axizWT kr ky bfbf jI nUM snmfinq krnF afidk bhuq hI dUrdrsLI vyhVy ivc BMinaf hY. s: crnjIq isMG Kflsf ny ikhf ik awj df
vfly aqy sUJvfn kMm hn. iesy hI aKbfr ivc bfbf jI dy qflfk dI pMQk jQybMdIaF df iekwT bfbf dljIq isMG isLkfgo vfly dI afpxI
KLbr vI CpI hoeI hY, jo ik hU-b-hU ies qrHF hY- Drm pqnI qy qlfk dI arjLI nUM gurmiq ivroDI krfr idwqf hY.
bfbf dljIq isMG isLkfgo dI qlfk leI arjLI Kfrj [Courtesy www.sikhmarg.com/baba-vedanti.html ED]
ropV - ropV dI Pfst trYk kort ny sMq dljIq isMG isLkfgo vfilaF
vwloN dfier kIqI qlfk dI arjLI buwDvfr nUM Kfrj kr idwqI. *****
bfbf dljIq isMG isLkfgo vfilaF ny ropV dI adflq ivwc ihMdU mYirj svfl: ies dunIaF ivwc sB qoN mhfn kOx hn ?
aYkt dI Dfrf 13 qihq afpxI pqnI rimMdr kOr AurPL jsvIr kOr jvfb: ies dunIaF ivwc ijhVy ivafkqI iksy nfl, rMg, jLfq, Drm,
puwqrI rqn isMG, invfsI PyjL-1, muhflI qoN qlfk lYx leI arjLI ilMg, sUby jF dysL df iBMn Byd nhIN krdy aqy kfm, kRoD, loB, moh,
dfier kIqI sI. bfby ny afpxI arjLI ivwc iliKaf sI ik Aus dI sLfdI hMkfr qoN AuWcy AuWT ky smuwcI kfienfq ivwc iewko hI pRmfqmF dI joq
ihMdU mYirj aYkt qihq 22 mfrc 1985 nUM muhflI ivwc hoeI sI. 18 dyKdy hn. AunHF nUM mhfn ikhf jf skdf hY. ( ijin imil mfry pMc
dsMbr 1991 nUM AunHF dI pqnI ny pI[ jI[ afeI[ ivwc puwqr nUM jnm sUrbIr, aYso kAunu blI ry ] pMnF 404 ] eyhu ivsu sMsfru qum dyKdy
idwqf, pRMqU sLfdI qoN bfad AunHF dI afpxI pqnI nfl ax-bx ho geI eyhu hir kf rUp hY ] pMnF 922 ])
aqy AunHF nUM BfrI pRysLfnIaF df sfhmxf krnf ipaf. AunHF dI pqnI
[Courtesy www.sikhmarg.com/baba-vedanti.html ED]
afpxy shury pirvfr dI QF pyky pirvfr dI hI vDyry mMndI rhI aqy
*****
Following May Be Ordered From The Sikh Center Roseville, 201 Berkeley Ave, Roseville, CA 95678
Books by Gurbakhsh Singh Kala Afghana available from Sikh Center Roseville:
1. ibprn kI rIq qoN s`c dw mwrg Bwg 1-7 Aqy 10 s. gurbKS iNsMG kwlw APgwnw ] Eight volume set of “Bipran Ki Reet Ton
Sach Da Maarag” Bheta U.S. $ 10.00 per volume. (May be ordered individually)
2. Maas Maas Kar Moorakh Jhagre 3. Bachittar Natak 4. Gurubani Di kasvatti te Gurbilas Patshahi 6 Note: Items 1,2, 3and 4
combined please add U.S. $ 10.00 for postage.
For individual volumes please add $3 for postag, maximum $10.00 . Please make checks payable to KTF of N.A. Inc.
Books by Gurbakhsh Singh Kala Afghana available in India:
4. Harmeet Singh 768, Chabi Ganj, Kashmiri Gate, Delhi-110006. Tel: 011-22153616, 23974543
7. Jasbir Kaur w/o Kehar Singh, Chandigarh, Tel: 0172-793920, 94171-06213
Others Books available from Sikh Center Roseville:
8. Sikh Religion and Christianity, author G.S. Sidhu, UK. Bheta $4.00 including postage, within USA
9.Sikh Relgion and Islam, authors G.S. Sidhu and Gurmukh Singh, UK, . Bheta $4.00 including postage, within USA
10. An Introduction to Sikhism, author G.S. Sidhu, UK, . Bheta $4.00 including postage, within USA
11. Teaching Sikh Heritage To The Youth, author Dr. Gurbakhsh Singh. Bheta $5.00, including postage, within USA.
For bulk copies please write to Canadian Sikh Study and Teaching Society #108, 1083 SE Kent St. Vancouver, B.C. V5X4V9, Canada.
12.“Sikhs in Hisotry” by Dr. Sangat Singh, Paper Back, Bheta $10.00, Hard Back, Bheta $15.00, including postage, within USA
13. SGPC publications FREE. We pay the postage.
14. dsm gRNQ inrxYY , igAwnI Bwg isNG, ANbwlw] Bheta $10.00 including postage, within USA
Books and CDs available from other sources:
13. Avtar Singh Dhami, 3336 Bridge Road, Hayward, CA 94545. Religious bks. Dr. Sahib Singh’s ‘SGGS Darpan’
www.gurugranthdarpan.com
15. Guru Granth Sahib- French 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
Your kind donations are used to print religious literature and this Bulletin.
Khalsa Tricentennial Foundation of North America Inc.

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The Sikh Bulletin P`gx 536 February 2005

The Sikh Bulletin

February 2005 P`gx 536 nwnkSwhI [email protected] Volume 7, Number 2

In This Issue/qqkrw EDITORIAL

SIKHI: UNFINISHED AGENDA extreme views want to reclassify a Sikh. We as humans

Integrative Monotheism In this comparative study, the meeting points between

Personal responsibility cannot exist without liberty, and Men’s Role

Khalsa Tricentennial Foundation of North America Inc.

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