THE SIKH REVIEWA theological, educational and socio-cultural Monthly founded in 1953

Vol. 54:9 SEPTEMBER 2006 No. : 633

CONTENTS

MEDITATION Love and cherish God with every breath Shabad Gurbani 5EDITORIAL Born to serve:

Remembering Bhagat Puran Singh Ji 6NAAMOLOGY Naam in Sikhism & ‘Mahapurushiasism’ Dr. Ratul Chandra Borah 9PHILOSOPHY Munn or Mind as in Guru Granth Sahib Ravinder Kaur 15

Creation of the Universe as expoundedin Guru Nanak Bani (Part I) Dr. D.P. Singh 21

SCRIPTURE The Many Splendoured Guru Granth Sahib Nandini Joshi 26MORAL TRADITION From Sangat to Sovereignty Dr. Sukhdial Singh 29

Sikhism has no place for Divisive Tribalism Brig. Tarlochan Singh 36PERSPECTIVES Remnants of Sikhi in Myanmar (Burma) Prof. Hardev Singh Virk 39

The Story of the original Portrait ofGuru Tegh Bahadur Ji Gurpreet Singh Hansra 42

Seva by Nirmala Ashrams Tarlochan Singh, MP 48RETROSPECT Going Down the Memory Lane:

Recalling Invasion of Kashmir: Oct. 1947 Brig. Dalip Singh Sidhu 50CURRENT AFFAIRSKashmir’s Sikhs on Shaky Ground? Kavita Suri 54

The Political Scenario in Punjab &the coming elections Dr. G. S. Dhillon 56

DYNAMICS Naam, Daan, Isnaan:Inspiration fromWarren Buffet’s Philanthropy Bhupinder Singh 59

The ‘Sikh Day’ Celebration atHerndon Senior Center Dr. Surjit Kaur (USA) 61

TECHNOLOGY WWW.Srigranth.org: The High-Tech treasure ofSGGS waiting to be discovered Prof. D. S. Chahal (Canada)63

YOUTH SECTION Who are Sikhs? A Voice from Australia Manvir Singh Khalsa 67POET’S CORNER I and i Payal Walia 71READERS' FORUM Letters to the Editor 72DIARY Synopsis of Notable Events 78BOOKS ME JUDICE - AN MISCELLANY Reviewed by:

By Late Sirdar Kapur Singh, Ed. by Baldev Singh S.S. 79THE WORLD ACCORDING TO SIKHIBy I.J. Singh S.S

THE SIKH REVIEW, 116 Karnani Mansion, 25A Park Street, Kolkata 700 016Ph : 2229-9656 Email: sikhreview@vsnl.com

INTERNET EDITION: http://www.sikhreview.org Price : Rs. 15.00

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> MEDITATION

Translation

Thou who art Bestower of boons to all creation,In my heart pray ever abide;As Thy lotus feet in my heart are lodged,Gone is darkness of illusion. (1)Lord! wherever Thee I contemplate, there art Thou,Cherisher of all! grant in Thy grace that the Lord I ever laud.With each breath your Name may I contemplate;Thee alone may I cherish.As the Creator has propped Nanak.All alien desire has he shed off. (2)

^ sitgur pRsaiw .

gUjrI mhla 5 .

tU; wata jIAa sBna ka bshu m[r[ mn mahI .crN kml irw maih smae[ th Brmu A ;W[ra nahI .1.Oakur ja ismra tU; tahI .kir ikrpa srb pRitpalk pRB kxu swa slahI .1. rhaxu .sais sais t[ra namu smarxu tum hI kxu pRB AahI .nank o[k BeI krt[ kI h]r Aas ibdaNI lahI .2.10.19.

[SGGS: 499]

* Based on translation by Prof. Gurbachan Singh Talib.

Love and Cherish Godwith every breath

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> EDITORIAL

Born to ServeRemembering Bhagat Puran Singh Ji

PINGALWARA (lit. ‘home for the disabled’)is now part of the Punjab folklore. Itscurrent President, the soft-spoken DrInderjit Kaur was in Calcutta on Vaisakhilast April. She had earlier visited Ranchiand Jamshedpur addressingcongregation and reminding the peopleof the doctrine of“Daswand”, in support ofthe cause dearest to thelegendary Bhagat PuranSingh. She also had asession with SisterNirmala, successor to the“Saint of Calcutta” MotherTeresa. One canspeculate cheerfullyabout what they said toeach other.

Even as powerful na-tions in pursuit of Machia-vellian statecraft spendbillion of dollars in deadly armaments, in-cluding the dreaded nuclear weapons, asmall number of individuals everywhereremain dedicated to human welfare at thegrassroots level. One is reminded of GuruNanak’s agonized plea for peace and so-cial justice, while he identified himself withthe lowly and the downtrodden. Throughall ages an imbalance has characterizedour world. Starving emaciated children ofDarfur and the African sub-Sahara co-

exist with fashion parades and beautypageants in Asia and Europe.

The ‘adopted’ daughter of BhagatPuran Singh does not despair. The lasttime I met her, she was on her familiarmission in Barcelona, Spain, in summer

of 2004. The occasionwas the Parliament ofWorld’s Religion. TheSikhs from United King-dom, under guidance ofBhai Sahib MohinderSingh Ji, stole the lime-light by holding dailyKirtan and prayers, andfeeding over a thousanddelegates of all faiths atthe Guru- ka-Langarthroughout the weeklongsession of the Parliament.The Sikh celebrationepitomized the validity of

Scriptural maxim: bRhm igAanI prxupkar xumaha:the God-conscious ever find joy in doinggood to others. The precept had been apersonal commitment for Bhagat PuranSingh long before he established thePingalwara in 1948.

Inderjit Kaur speaks of the deep com-mitment that Bhagat Puran Singh dem-onstrated to the concept of dedicatedSewa. In United India of 1946’s he was a

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familiar figure at Dehra Sahib in Lahore,the shrine that commemorates the excru-ciating martyrdom of Guru Arjun Dev inthe torrid summer of 1606. It is ironicalthat when the Sikhs observeQuatercentenary of that glorious – if grim– event, they require permission of theGovernment of Pakistan to pay homageto the Great Martyr.

For Bhagatji, it is the Guruvani thatopened the gateway to knowledge andenlightenment - a gift he inherited fromhis mother. He needed no university de-gree to grasp the power of compassion,or to develop the single-minded determi-nation to espouse the cause of the dis-abled. Early years were the toughest forhim, but there was no place for despair inhis scheme of things. Pingalwara hadbecome a reality even as the sick, thespastic, and the blind, the paraplegic andthe polio-stricken, trickled in - as long terminmates – from near and far, irrespectiveof creed, colour or age. Bhagat PuranSingh was in his early 40’s when he hadto say good-bye to his beloved DehraSahib – to cross over the border intoAmritsar – ‘home to the virtuous’ (is&qIdw Gr). One can have a glimpse of thevast universe of Bhagat Puran Singh fromthe illustrated Centennial volume com-piled by (retired Group Captain) RajinderPal Singh at Inderjit Kaur’s initiative.

Incredible as it may appear, Bhagat Jihas written lucid and graphic accounts ofsome of the most challenged and disabledof Pingalwara inmates. The story of Asha

Devi – a Kashmiri Brahmin from Poonchand her four children, two of them paraple-gics, is heart rending. Bhagat Ji pickedher up from roadside one sunlit day in1948, and brought her, in a tonga, to GuruTegh Bahadur hospital, for the saintly DrManmohan Singh to take the X-rays ofher lungs. Too late for any treatment, shedied three weeks later, entrusting her chil-dren to the Sage of Pingalwara.

The distinguished long time editor ofthe Tribune, VN Narayanan became adevotee and admirer of Bhagat Ji. He re-calls Bhagat Ji’s touch of Divinity – even asthe Sage was admitted in coma to PGIChandigarh in 1992. The frail man had be-come a phenomenon and a Movement.Narayanan quotes Guru Arjun’s axiomaticutterance: “grIbI gwa hmarI . K ;na sgl r[nu CarI .”i.e. Humility is my mace, The dust on thefeet of humans I touch is my shield. I amprotected by those two weapons, So nonecan subdue me.

An overseas visitor to Pingalwarawrote: “I think that there is joy, a hope anda sense of optimism here that eclipsesthat tragedy behind the patients. PuranSingh, in my view, was a man of infinitecompassion and wisdom.” No truer wordswere ever spoken!

This brings us to the bunch of publi-cations that celebrate the work and writ-ings of Saint of Pingalwara. The morestriking among hard covers is HarishDhillon’s “The living Saint: Bhagat PuranSingh,” published (2005) by Unistar

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Books, SCO-26-27, Sector 34A,Chandigarh – 160022. Highly readableand informal, aimed at the younger gen-eration, it captures the Spirit of Man, atthe working level amid day-to-day reali-ties, permeated with pathos and awashwith milk of human kindness.

Then there is a bouquet of threebooks, in Punjabi by the Sage: derivedfrom the Guruvani, which he had imbibedand exemplified throughout his life of four-score and eight: “pRB k{ ismrin sBu ikCu suJ{ .” isa collection of essays, studded with auto-biographical details, which link the readerwith gems of Guruvani. He talks of his loveof nature (quoting John Ruskin andWordsworth), his psychoanalysis of hu-man nature and an amazing insight intothe wisdom of Ramakrishna Paramhansaand Lala Hardayal, with a wealth ofGuruvani quotations. An interesting foot-note mentions that (after his departure)the daily expenditure of Pingalwara in-creased threefold, from Rs 70,000/- in1996 to Rs two lacs in 2005, all accountedfor by voluntary donations from across theglobe. The essays pick up randomthemes, but their inspiration is rooted in(a) Guru Granth Sahib (b) Moral tradi-tions of various faiths, and (c) Personalflights of fancy.

The twin volume “khwxIAW” stories arean anecdotal collection of personal expe-

rience, episode and real-life occurrences.Starting with account of his Mother, thememories of Lahore in 1940, the grimtragedy of partition, the death and dev-astation, which followed, and the key roleof the Guru Tegh Bahadur Hospital. Thereare pen-pictures of Prof. Puran Singh,Master Tara Singh, Principal Bhai JodhSingh, and - some of the more strikinginmates of Pingalwara, Evidently, therehas been extensive editing, which en-hances the books’ appeal without takingaway their authenticity. Among otherPingalwara publications is a volume:gurbwxI dw SuD aucwrx by Sr. Dhanna Singh,running into 450 pages, as if to reinforcethe axiomatic truth : srb r]g ka AxuKwu namu .- God’s Name is the panacea for all sick-ness.

Much as one admires the gesturewhereby all these publication are distrib-uted free of cost, it would be more realis-tic that a price is put on each of these‘priceless books’.

Bhagat Ji’s concern for environmentfinds expression in several of his writings.His love of nature is next only to his pas-sion for ministering to sick. One of his sto-ries indeed presages the danger to thehuman race spelt by HIV Aids, long be-fore public health authorities in Indiashowed any awareness.

Truth is high, higher still is truthful living.- Guru Nanak

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> NAAMOLOGY

Naam in Sikhism and ‘Mahapurushiaism’DR. RATUL CHANDRA BORAH*

* Professor & Head, Deptt. of Biochemistry & Agri Chemistry, A.A.U. Jorhat. 785 013. Assam.E-Mail: rcborah@aau.ac.in

MAHAPURUSHA SRIMANTASankaradeva (1449-1568 AD) and SatGuru Nanak Deva (1469- 1539 AD) aretwo universal spiritual Gurus whoreformed the society on the basis of newreligious cultures according to theirindividual thesis. The religion establishedby Guru Srimanta Sankaradeva is knownas Eka Sarana Hari Nama Dharma (inshort, Nama Dharma) which is alsoknown as Mahapurusha Dharma(Mahapurushiaism). The religion foundedby Guru Nanaka is known as Sikhism. “Infact Sikhism has often been called theNaam Marga or the way of Naam”.(Daljeet Singh, 1998).

Ajoni: Both the religions are mono-theistic in nature and Nirguna Brahma isthe ultimate object of realization. InMahapurushiaism, Nirguna Brahma isrealized through Saguna Brahma. How-ever, in Sikhism incarnation of God is notaccepted. According to the Guru GranthSahib, (religious scripture of the Sikhs onwhich Sikhism is based), God does notincarnate, He does not come into the hu-man form and is not born. In the Mul Man-tra of the Guru Granth Sahib, God hasbeen mentioned as one who never takesbirth or form. The Sikh Gurus have repeat-

edly emphasized, as also stated in thevery opening verse of the Guru GranthSahib, that God is one, Ek Onkar and nosecond entity. The same God is Sargunaand Nirguna, Nirankar and self absorbed.“But it would be highly inappropriate toconfuse the Gurus’ concept of Sagunaand Nirguna (i.e. Translucent cum Imma-nent God) with the Advaitic connotationof these terms as also of Ishvara. TheGurus never accepted the Advaitic con-cepts of Saguna and Nirguna”. (DaljeetSingh, 1998).

Sangat: However, inMahapurushiaism, the basis of which arethe Gita and the Bhagavata Purana, ac-cepts the incarnation of God in differentforms, the most important among themis Krishna who is both Saguna Brahmaas well as Nirguna Brahma at the sametime. In fact Krishna is the perfect incar-nation of God, manifesting as SagunaBrahma whose name attributes are innu-merable. Through the Kirtana (chanting)and Shravana (listening) of the Naam(name) as well as attributes of SagunaBrahma (Krishna), one (the devotee) at-tains the Nirguna Brahma (Krishna). Infact the Naam Dharma of SrimantaSankaradeva is based on the four prin-ciples, i.e. Guru (Srimanta Sankaradeva),

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Deva (Krishna), Naam (attributes ofKrishna) and Bhakata (Devotee ofKrishna). The four principles lead to real-ization of the Nirguna Brahma (Krishna)in the Satsanga or the company of piouspeople or devotees of Krishna. However,hearing and chanting of Naam is the mainprinciple of Sadhana for attainment ofNirguna Brahma through devotion to oneand only one God i.e. Krishna. So, Naamand attributes of Krishna and Krishna(Hari) is synonymous.

In Mahapurushiaism, the modes ofworship are Shravana (listening which ismeditative) and Kirtana (chanting) of thename and attributes of Krishna in theSatsanga or in the company of the devo-tees of Krishna. Therefore Naam is cen-tral to the Nama Dharma.

Shadba-Guru: There are similaritiesin many aspects between Sikhism andMahapurushiaism. In both the religions,it is the scripture which is placed on thealtar (Thapana or Guru Asana inMahapurushiaism) of worship. In Sikhismthe Gurdwara is the place of communityworship where Guru Granth Sahib isplaced for worship as the living Guru. The10th Guru of Sikhism, Guru Gobind Singhdied in 1708 AD. But before his death, hepassed on the Guruship to Guru GranthSahib. (Surinder Singh Kohli, 1996). GuruGranth Sahib is regarded as the “Livingjurisprudence” (accepted by the SupremeCourt of India) and accepted as the livingGuru of the Sikhs in the form of “Gurus’word” (Shabad Guru). In the Nama

Dharma of Srimanta Sankaradeva, it isthe Naamghar where community wor-ships, prayers are performed in additionto various cultural and social activities atthe village level. In the Naamghar orGurugriha the Bhagavata (the main scrip-ture of Mahapurushiaism) is placed on theGuru Asana or Thapana (altar) inside theManikut (sanctum sanctorum). Anabridged version (a gist of the Bhagavata)called Gunamala is placed instead of thecomplete book of Bhagavata in the GuruAsana or Thapana. The Mahapurushiasmconsider the Guru Asana as the symbolof living God and Guru (SrimantaSankaradeva). God (Krishna) and Guruare synonymous, since theMahapurushias accept SrimantaSankaradeva as the partial incarnation oflord Krishna. Here Srimanta Sankaradevais regarded as the sole Guru who is Su-preme Guru (Parma Guru) and there isnone other than Him any second Guru(Naam Ghosa, verse No. 375,Mahapurusha Madhavadeva). No otherimage or idol is worshipped by theMahapurushias. No gods other than OneSupreme Absolute God is worshipped inMahapurushiaism.

In Sikhism, Naam Simran is themain mode of worship which is syn-onymous with Naam Kirtana. LikeMahapurushiaism, there is no caste orascetic austerity in Sikhism. It believesin one God, Ek Onkar. Singing Hispraise is the best way of devotion.

The glory of Naam has been explained

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and exemplified throughout the GuruGranth Sahib. Similarly, in all the writingsof Mahapurusha Srimanta Sankaradevaas well as of Madhavadeva, Naam occu-pies the central position.

Place of Naam in Sikhism:

In Sikhism, the principle of Naam(Shabad) includes meditation, contempla-tion and reflection and the principles ofShabda (Hymns) includes praising andglorifying God earnestly with focused andattentive mind. Naam is God’s name andSimran means remembering. There canbe many names of God and He is to beremembered constantly through word,thought and deed. Although the word,‘Waheguru’ is the most appropriate wordaccording to Gurubani, the purpose be-hind this is to select a word comfortableto mind for perpetual remembrance ofGod. “Naam- Simran is at the center ofGuru Nanak’s teachings. The whole mes-sage of Guru Nanak as contained in theGuru Granth Sahib revolves aroundNaam. The first chapter in the holy Granthis devoted to differentiation between themeaning of Naam Simran and Bhakti.Simran is beginning, Bhakti is the end.Simran is the seed, Bhakti is the fruit.(Kulwant Singh, 2002). This seed, whensown in the soil of mind, sprouts in theform of the live of God, to fructify. “InKaliyug, vice predominates, and as a re-sult the human mind has lost much of itsluster. Since Naam is the only detergentthat can cleanse the mind, it alone hasthe capability to change the Yug. It func-

tions at all levels, from micro to macro.There are two ways to live a human life –by treading the path of Bhakti (devotionto God) and by following the path of Maya(worldly attachments). The path of Bhaktileads to rewarding life, peace, happiness,bliss and union with God. The path ofMaya ends in pain and suffering. (SriGurbax Singh, 1999). “Thus Naam –Simran is an inseparable part of a Sikh’slife. In fact, Sikhi is synonymous withNaam Simran.” (Kulwant Singh, 2002).Simran is a meditative prayer within; God’sname is respected lovingly in shortphrases. “Wahe Guru, Wahe Guru, WaheGuru Ji/Sat Naam, Sat Naam, Sat NaamJi” is prelude to Naam-Simran, the recita-tion of God’s name. In Simran, God is re-vered. God’s name is God’s praise. God’sname is a portal, a vessel, its repetitionan act of humility.

The recitation of the Guru GranthSahib is an essential part of daily prayerin any Gurdwara. Guru Granth Sahib is acompilation of the messages of the SikhGurus. It accommodates even Hindu Gu-rus who are basically preachers of Bhakticulture. There are messages from Sufipoets and the message of Kabir – thegreat preacher of Bhakti philosophy inmedieval India. There are a total of 31Raagas in the Guru Granth Sahib.(Surinder Singh Kohli, 1996). It needstraining to recite of this holy scripture, forwhich persons are trained from a veryyoung age.

The Guru Granth Sahib highlights the

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glory of Naam and its utility in human life.The dictum “Sarab rog ka aukhad Naam”heralds a great truth. It is a great truth,which when fully grasped has the powerto overcome all physical and mental ill-ness. It can be induced to harness theearthly resources for the benefit of man-kind. Guru Granth Sahib rejects all ritual-ism, formalism and symbolism. All theBraministic intermediaries and cadres ofpriesthood exploiting the masses in thename of religion, have been castigatedas self serving and hypocritical. GuruGranth Sahib advocates the equality ofall human beings, irrespective of birth andgender. The woman is, in no way, inferiorto man. The Guru Granth Sahib presentsa balanced combination of action(Karma), devotion (Bhakti) and knowl-edge (Jnan). It is essentially a religion ofdevotion whereas the body has to workfor the well-being of the family and soci-ety, the mind has to remain in tune withthe Lord. Service is, thus, the motto of anadherent of Guru Granth Sahib. The bestservice towards the Guru and the Lord isthe remembrance of the Naam. (HarkiratSingh, 2003).

Spiritual meaning of Naam:

“According to Gurbani “Ek Onkar” de-notes both Sagun (manifested) (it is writ-ten as Sargun in Guru Granth Sahib) andNirgun (un-manifested) stages of ‘AkalPurakh’ Waheguru. In its pure form it is amusical sound – word, arising out of‘Sunn’ (soundless state). It is pure knowl-edge giving rise to the energy and worldly

order. The ‘Word’ is pervasive every whereand is creator, protector and destroyer ofall physical forms of life and lifeless. ‘He’has countless attributes but all are ‘His’manifested qualities. The real one is be-yond comprehension, languages andwords. One can get tuned to the ‘Word’ inthe heart through the mind with ‘His’ gracethrough the words of a true ‘Guru’ and canactually listen and see its manifestation.For that he has to surrender to the Guruwith full faith, carry out his commands intoto and recite ‘Guru mantra’ repeatedlyall the time. ‘Guru mantra’ is one of themanifested names of ‘Ek Onkar’ which hasthe capacity to link the disciple (Sikh) with‘Word’. (Dilbagh Singh, 2004).

“It is stated in the Guru Granth Sahibthat as we start understanding the depthsof the Guru’s word and chant ‘Guru man-tra’ we start getting a kind of bliss afterdue course of time according to the pu-rity/impurity/hardness/mellowness of ourmind and heart, brought about by ourdeeds (Karma). This irrigates our mindand body (perhaps through the nervoussystem) cleaning them of our ego, fivevices and illusionary ‘Maya’. Side by side,Godly virtues get cultivated in our heart.It is a life long process and while doingso one does not eye the fruit but awaitsgrace. It is ‘His’ grace, which finally tunesin the Gursikh to ‘Ek Onkar’ where heactually sees and listens to the ‘Word’ i.e.Nirgun stage through a different eye. Herethe Sikh, Guru and Waheguru are and thesame. This stage may be attained whileliving or after leaving the body. This is the

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stage where Guru Nanak Ji and all otherGurus and Saints described ‘Ek Onkar’through Gurbani.” (Dilbagh Singh, 2004).

After the 10th Guru Gobind Singh thereis no loving Guru in Sikhism and GuruGobind Singh asked the Sikhs to followGuru Granth Sahib as the sole Guru andto follow its preaching as guide (GuruGranth Ji maneo, pargat gurah kee deh,jo prabh ko millvo chahai, khoj shabad meinleh,” - meaning – Guru Granth Sahib isone Guru and it represents philosophy(body) of all the Gurus, only Shabad willconnect us with akaal purkh (DasamGranth, p. 248). In Sikhism, the Khalsapanth was established by Guru GobindSingh, the 10th and the last Guru beforethree hundred years ago. Khalsa – the fam-ily of pure ones, to which a Sikh may be-long through receiving baptism or initiation(Amrit/Khande di pahul). Therefore, everyKhalsa is a Sikh, but every Sikh is not aKhalsa, unless he/she receives baptism.

The basic definition of Naam is con-tained in the Sukhmani and some quota-tions from the Guru Granth Sahib arecited hereunder. (Daljeet Singh, 1998).

i) Naam sustains all religions and uni-verses, all thought, knowledge andconsciousness, all skies and stars, allforces and substances, all continentsand spheres. Naam emancipatesthose who accept it in their heart.

ii) Naam is the creator of everything. Tobe divorced from Naam is death. Allis created by Naam. Naam gives form

to everything and through Naamcomes all wisdom or light.

iii) Naam extends to all creation.

iv) Naam, is the ‘Nine Treasures’ andnectar (Amrita). It permeates thebody.

v) Naam, the immaculate, is unfathom-able. How can it be known? Naam, iswithin us, how to get it? The perfectGuru awakens your heart to the vi-sion of Naam. It is by the grace of Godthat one meets such an enlightener.

There are numerous verses in theGuru Granth where Naam and God havebeen described synonymously. Therefore,Naam is dynamic immanence of God,which is making and readily sustaining themanifest world of force and form.

Guru Nanak on Naam:

“According to Guru Nanak everythingin the universe is created by the power ofDivine Name (Naam) and without the Di-vine Name there is no way (The Japji).He explains that all the visible forms areheld by the Divine Name, everything takesits rise from the Divine Name and is againabsorbed in it …. The Divine Name is syn-onymous with the Divine Word orShabad.” (R. M. Chopra, 2000).

Guru Nanak said,

Hearkening to the Name bestowsTruth, divine wisdom, contentment, Tobathe in the joy of the Name is to bathe inthe holy places.

(The Japji, Pauri, 10)

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It is held by Guru Nanak that God isanaam (nameless), yet He is possessedof infinite names. “Numberless, ThyNames and numberless Thy places” (TheJapji, Pauri, 19). “In fact, Guru Nanakatook many prevailing attributive names ofGod for One Absolute Reality such asVishnu, Brahma, Govinda, Gopal, Hari,Keshava, Krishna, Narayana,Parameswara, Ram, etc. from Hindu pan-theons and Muhammadan names likeAllah, Haq, Rahim, Khaliq, Khuda, Rahim,Rabb, etc. from Muslim Holy books. Allthese Names stand for the same God. Tothese names more names have beenadded by the Sikh Gurus such as, Piara,Pritam, Mittar, Sajjan, Satguru,Waheguru, etc.” (R.M. Chopra, 2000).

“Japu ta Eko Naam”:

Contemplate thou only the Naam. Thisexpression is found in Guru Granth Sahib,Rag, Suhi Mahala I. The meaning of thetechnical terms ‘Japu’ and Naam, expressedin the Guru Granth Sahib is as follows:

“Japu means prayer, meditation,

Naam means the Spirit within, figurativelythe Naam also means Amrita or nectarof immortality.”

Sikhism, like Mahapurushiaism, pre-scribes Naam Simran in the company ofSatsang or devotees (Bhakta). LiterallySatsang means the Sang (Company) ofSat (Naam , Guru and God). Thus,Sikhism and Mahapurushiaism have thebasic similarity of Guru, Deva (God),Naam, and Satsang (Bhaktas). The en-tire conception of the Ultimate Being isregarded as Naam or the ‘Holy Name’.God is considered as Nama-Rupa inMahapurushiaism.

In all the writings of MahapurushaSrimanta Sankaradeva and Madhavadeva,Naam occupies the Supreme place alongwith Deva. The Naam of Hari (Krishna) issynonymous with Deva.

Thus, both Mahapurushiaism andSikhism glorify the Naam in their respec-tive religions and Naam finds the supremeplace of attaining devotion that is NirgunaBrahma.

References1. Daljeet Singh, 1998, Essential of Sikhism, Singh Bros, Amritsar.2. Kulwant Singh, 2002, Naam-Simran, in The Sikh Review, vol. 50, No. 10.3. Sri Gurbux Singh, 1999, Naam-Simran and Bhakti in Sikhism.4. Harkinat Singh, 2003, University of Guru Granth Sahib: A comparative study, in The Sikh Re-

view, vol. 51, No. 20.5. Dilbagh Singh, 2004, Sublime significance of Ek Onkar, in The Sikh Review, Vol. 52, No. 5.6. R.M. Chopra, 2000, Naam – The language of Divine Power, in The Sikh Review, vol. 50, No. 4.7. Surinder Singh Kohli, 1996, Guru Granth Sahib – An Analytical study, Singh Bros., Amritsar.8. Debabrata Das, 2002, The Meta Physics of Naam, in The Sikh Review, vol. 50, No. 11.

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> PHILOSOPHY

Munn or Mind as in Guru Granth Sahib@

RAVINDER KAUR*

* 58 Sector 16-A, Chandigarh.@ A Paper submitted as part of her curriculum for the M.Phil. Degree at Punjab University of

Chandigarh.

IN GURU GRANTH SAHIB, NUMEROUSverses deal with the subject of mind.Evidently the contributors of Guru GranthSahib were well equipped with the subject.They have dealt with the various aspectsof mind for example its nature, power, theway to subdue it and so on. Sikhphilosophy does not make any differencebetween mind and soul; rather treats itas one entity1. The terms mind, atma andjio have been used interchangeably2. Inreality mind is the inner abode of the soulthat sprouts, grows and develops with thepassage of time3. The entity of mind istenuous - it is neither gross like body norsubtle like soul. Sher Singh rightlyillustrates the relation between body, mindand soul with a strip of paper that is blackat one extremity and white at the other. Inbetween gradation of color leads to greysymbolizing mind4.

The mind abides in the dormant state,before the formation of the body5. In thebody it has no concrete abode. It is aname given to series of feeling and con-scious activities such as desire, aversion,pleasure, pain, intelligence, knowledge,thought, etc. Mind is an ever-active instru-ment of human body. Mind acts like aninstrument, the activities of which are an

indication of the existence of soul6.

Mind is capable of reflecting the na-ture of self. It is a subtle entity which isneither visible nor tangible, nor spaciousbut in close proximity with the soul. Somepeople have enlightened minds while oth-ers have maya-oriented minds. The intel-ligence of mind is due to the reflection ofself’s Divine light in it. It is likened to moon,which is able to catch the sun’s light. Mindcan reflect the self’s Divine light7. Breathis a vital force, which regulates bodily aswell as mental functions.

Enlightened Mind

Enlightened mind is the one, whichhelps a person to recognize the realsource of his origin. This aspect of mindis always conscious of the presence ofAlmighty Lord. It is through this aspect ofmind one looks for the truth of origin; isable to identify the Truthful Lord and truthof life and death. Through the Guru’sGrace man realizes the presence of God.The enlightened aspect of mind annihi-lates the duality of mind and understandsthe secret of birth and death. The enlight-ened mind helps to wean human beingsaway, which results into the realization ofpeace resulting into Divine exultation and

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consequent acceptance into the presenceof Almighty8.

Guru Nanak says enlightened mind isenriched with unlimited spiritual wealth9.

Guru Amardas guides that in the enlight-ened mind, there are God’s wondrousvaluables. Man does not need to searchfor them outside; they are within us.10

Precious enlightened mind can ferryacross life-ocean by contemplating on theDivine name. The ignorant mind remainsimmersed in worldly entanglements andif it contemplates on God’s name by fol-lowing Guru’s teachings, it can transcendthe mundane attractions and entangle-ments. Guru Arjun says, only a few real-ize with the Guru’s grace that the Lordlives within enlightened mind. This posi-tive state of mind in Gurbani is referredas Sehaj. Those who have access to thisambrosial state can relish it11. Guru Arjunillustrates it by using a metaphor of pal-ace. The enlightened mind is like a pal-ace, which is surrounded by body fence.In the palace are God’s unrivalled com-modities of wealth; the virtues of God arepresent. God, the owner of the valuablesresides within the palace. He does busi-ness deals with only those merchants whocan cross the boundaries of maya andenter the boundaries of enlightened mind.Thus achieving an infinite state of peace,which has no parallel12.

Maya-oriented Mind

The other aspect of mind is smearedwith love of maya and filled to the brim

with sense of ego. The maya-orientedmind goes on taking birth in different lifeforms and at last repents for havingwasted the period of human existence.The third Guru addressing such a mindsays, “O, pride laden mind, absorbed inego and oppressed with the weight of ego;lured by maya wanders from birth to birth.Ignorant mind clings to ego and regretsin the end. Afflicted by ailments of egoand desire, wastes one’s birth away”13.

Maya-oriented mind is so powerful thatit leaves no door for our escape. It makesall endeavors to lead man astray. It doesnot give up its deceitful nature. It keepsman attached to duality and leaves himto grieve in woe14.

The maya-oriented mind is fickle. Theegocentric mind wanders in all directions,it is strayed by doubt, fired by false hopesand craves more and more giving birth tonever ending expectations15. Due to wan-dering nature, it changes color easily. Itdoes not remain still and wanders like adeserter. Such a mind wanders in all di-rections, gets entangled in the grip of sen-sual desires, lust and wrath afflict the manwith pain. Under these circumstances,one cannot sing Lord’s praises with de-votion16.

Mind due to its wavering nature flit-ting from one state to another17. At timesit rises to heavens and at times it sinks tothe hades18. Guru Ramdas has beautifullyexplained this aspect of mind using asmetaphor of child on a visit to tinsel town19.He says, in the township of body lives

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mind, which is like a child. Like an anx-ious and curious child, mind does not resteven for a moment. Try as much as onemay, it wavers and wobbles incessantly.

The maya-oriented mind is like an el-ephant, wild and intoxicated with its ownpower. It wanders about in woods of illu-sion, lured by attachments. With deathalways hovering over its head, it goes fromhere and there20. Guru Nanak has com-pared the fickle natured mind with blow-ing wind. He says if one’s mind rests inpeace even for a moment, one abides inbliss21. Guru Arjun has compared the mindwith oilman’s bull. Mind runs after the ob-jects of desire in all directions. He forgetsthe Lord’s name; blinkered by maya heforgets his destination as well as path todestination and goes on moving in neverending circles. Similarly, man is not con-tended with what is his but eyes on whatbelongs to others. With myriads of false-hoods he pleases his mind. Gets intoxi-cated with maya, he keeps the companyof five demons which lead him by noseand goes round and round in worldlinessjust as an oil-man’s bull round the oilpress22.

Maya-oriented mind is obstinate. Itgoes its own way and does not refrainfrom evil23. It lures away the world throughdeceit and thus fills its belly. It is as stub-born as dog’s crooked tail and does notlisten to the counsel of enlightenedguide24.

Obviously, man’s mind is asleep be-ing dumb struck by the glamour of maya.

Thus maya can be related to both spiri-tual as well as to the physical world. Spiri-tual evolution leads to merger in the su-preme soul and physical leads to mate-rial world and is therefore doer of all ouractions. It has dual type of nature; on oneend it has potential to enjoy worldly revel-ries and sometimes to practice penance.It has to be trained so as to develop itsbrighter, sagacious aspect under the guid-ance of Divine Mentor.

Mind is under the control of evil pas-sions. It is very strong, without reorient-ing there cannot be any spiritualprogress26. Guru Nanak says, if the mindis not subdued, the task remains unful-filled but when the mind accepts theGuru’s way it becomes the whole27.

Mind has Divine potential to transcendthe worldliness, only if a spiritual guidecomes to his rescue28. Man needs guid-ance and control over his activities in ev-ery walk of his life from birth till death.Guru Amardas states that mind elephantwithout Guru’s goad stray from the path,for the mind follows what the Guru in-structs29. Guru Nanak instructs after greatthought, “ Without perfect Guru, one is notemancipated30. “

Communion and separation are twoways. Communion is a way of love anddevotion for the Almighty while separa-tion is away for worldliness. Ordinary manis engrossed in mundane pursuits. Sepa-ration from Him, as illusioned by Maya, ismost powerful and hard to overcome. Hewanders in the desert of his own deeds if

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he is not able to grapple with worldlinessand adopt Divine devotion using intellect.The intellect can guide in matters of eth-ics and spirituality. Guru Nanak says:

“It is through the intellect that we re-member Lord

It is through the intellect that we real-ize the truth”31

The intellect should be used for judg-ing worth- while ness of charity. So theintellect controls the mind and can put itto right use through self-discipline.

On minute examination, it is evidentthat only orienting the mind properly is thepanacea. Mind is the cause of all sorrowand pain. The maya-oriented mind bond-ages man. The enlightened mind grappleswith the maya-oriented mind. If it grappleswith something other than mind he wasteshis life. Through the Guru’s guidance onecan still one’s mind and test it on thetouchstone of the world. The endeavor tofix the mind and this fixing is the final stageof meditation and consists of unflappedconcentration. Guru Granth Sahibstresses that if the mind is impure, bodyalso becomes impure and it will make thespeech impure too. Also through evil ac-tion, man’s mind becomes evil and theblind mind makes the body blind32.

Guru Nanak affirms that, one who’smind is imbrued with truth, he utters Histrue name with love, gets the passport tothe truth and meets with no obstruction

on the way.

Various methods such as keepingcompany of holy men, participating incongregation’s truthful conduct, becom-ing Guru-oriented men who seek refugein God and constantly remember Hisname. The purpose of all this exercise issub dual of mind which is erroneously in-terpreted as killing the mind. Obviously ifthe mind is killed, then the whole activityincluding the thought process comes toan abrupt end which is not ideal Sikh wayof life. Like the nucleus of atom, mind is asource of enormous energy. The problemof human life is as how to make use ofthe latent energy of mind for the achieve-ment of goal of human existence. BhagatKabir hints at the mystery in one of hishymns.

“The habit of mind is that it pursuesitself. If therefore, one kills one’s mind howwill he become an adept? Who pray isthe seer who slays his mind? For, if heslays his mind, what is it that he is out toemancipate?”

It is through the mind that life forcesspeaks though without destroying (the evilof) one’s mind, one cannot worship one’sLord, says Kabir, “ He, who can resolvethis mystery of mind-that evil of mind isto be destroyed and yet the mind is to bekept whole and not destroyed through selftorture or penances”33. He finds the mindas the God of three worlds34.

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References1. N. Muthu Mohan, Essays of Sikh Philosophy, Institute of Sikh Studies, 1997,Chandigarh, p232. Acrj kQw mhw AnUp ] pRwqmw pwrbRhm kw rUpu ] (goNf m.p, gu.gR.sw.pM. 868)3. Caveeshar, Sardul Singh, Of Sikhism, ed. Harjinder Singh Mann, K.S. Caveesar, 2000,USA,p.114.4. Sher Singh, Philosophy of Sikhism, S.G.P.C. ,Amritsar ,p. 1955. ihrdw dyh n hoqI AauDU qau mnu suMin rhY bYrwgI ] (isD gosit , gu.gR.sw.pM. 945)6. iehu srIru sBu Drmu hY ijsu AMdir scy kI ivic joiq ] (gauVI kI vwr , pEuVI 16 , gu.gR.sw.pM. 309)7. ikau mUlu pCwxY Awqmu jwxY ikau sis Gir sUru smwvY ] (isD gosit , gu.gR.sw.pM. 945)8. mn qUM joiq srUpu hY Awpxw mUlu pCwxu ] ........

min sWiq AweI vjI vDweI qw hoAw prvwxu ] (Awsw m.3, gu.gR.sw.pM. 441)

9. mn mih mwxku lwlu nwmu rqnu pdwrQu hIru ] (isrI rwg m.1, gu.gR.sw.pM. 22)

10. mn myirAw AMqir qyrY inDwnu hY bwhir vsqu n Bwil ] (vfhMs m.3 , gu.gR.sw.pM. 569)11. Agm rUp kw mn mih Qwnw ] gur pRswid iknY ivrlY jwnw ] 1 ]

shj kQw ky AMimRq kuMtw ] ijsih prwpiq iqsu lY BuMcw ]( gauVI m. 5, gu.gR.sw.pM. 186)12. mnu mMdru qnu swjI bwir ] ies hI mDy bsqu Apwr ] (gauVI guAwryrI m.5, gu.gR.sw.pM. 180-181)13. mn qUM gwrib AitAw gwrib lidAw jwih ] mwieAw mohxI moihAw iPir iPir jUnI Bvwih ]

gwrib lwgw jwih mugD mn AMiq gieAw pCuqwvhy ] (Awsw m. 3, gu.gR.sw.pM. 441)14. iehu mnUAw Aiq sbl hY Cfy n ikqY aupwie ]

dUjY Bwie duKu lwiedw bhuqI dyie sjwie ] (isrI rwg m.3 , gu.gR.sw.pM. 33)15. mnu dh idis cil cil BrimAw mnmuKu Brim BulwieAw ]

inq Awsw min icqvY mn iqRsnw BuK lgwieAw ]Anqw Dnu Dir dibAw iPir ibKu Bwlx gieAw ] (sUhI m. 5 , gu.gR.sw.pM. 776)

16. mnUAw dh ids Dwvdw Ehu kYsy hir gux gwvY ]ieMdRI ivAwip rhI AiDkweI kwmu k®oDu inq sMqwvY ] (vfhMs m.3, gu.gR.sw.pM. 565)

17. iehu mnUAw iKnu aUB pieAwlI Brmdw iekqu Gir AwxY rwm ] (Awsw m. 4, gu.gR.sw.pM. 443)18. kbhU jIAVw aUiB cVqu hY kbhU jwie pieAwly ] (rwmklI m. 1, gu.gR.sw.pM. 876)19. kWieAw ngir ieku bwlku visAw iKnu plu iQru n rhweI ]

Aink aupwv jqn kir Qwky bwrM bwr BrmweI ] (bsMq ihMfol m. 4, gu.gR.sw.pM. 1191) 20. mnu mYglu swkqu dyvwnw ] bn KMif mwieAw moih hYrwnw ]

ieq auq jwih kwl ky cwpy ] (Awsw m. 1 , gu.gR.sw.pM. 415)21. mnUAw pauxu ibMdu suKvwsI nwim vsY suK BweI ] (soriT m. 1 , gu.gR.sw.pM. 634)22. DwieE ry mn dh ids DwieE ]......

mwieAw mgn suAwid loiB moihE iqin pRiB Awip BulwieE ].....

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Dwvq kau Dwvih bhu BwqI ijau qylI bldu BRmwieE ] (tofI m. 5 , gu.gR.sw.pM. 712)23. Xh mnu nYk n kihE krY ] sIK isKwie rihE ApnI sI durmiq qy n trY ] (dyvgMDwrI m. 1, gu.gR.sw.pM. 536 )24. mid mwieAw kY BieE bwvro hir jsu nih aucrY ].......

suAwn pUC ijau hoie n sUDo kihE n kwn DrY ] (dyvgMDwrI m. 9, gu.gR.sw.pM. 536 )25. mnu soieAw mwieAw ibsmwid ] (gauVI guAwryrI , gu.gR.sw.pM. 182)

26. ibnu mn mUey kYsy hir pwie ] iehu mnu mrY dwrU jwxY koie ] (DnwsrI m. 3, gu.gR.sw.pM.665)27. nw mnu mrY n kwrju hoie ] mnu vis dUqw durmiq doie ]

mnu mwnY gur qy ieku hoie ] (gauVI guAwryrI m. 1, gu.gR.sw.pM. 222)28. iqQY GVIAY suriq miq min buiD ] (jpu , gu.gR.sw.pM. 5)29. mnu kuMcru pIlku gurU igAwnu kuMfw jh iKMcy qh jwie ] (gUjrI kI vwr mhlw 3 sloku n. 20. gu.gR.sw.pM.

516)

30. ibnu gur pUry nwhI auDwru ] bwbw nwnku AwKY eyhu bIcwru ]2]11] { rwmklI m.5 , gu.gR.sw.pM. 886}

31. AklI piV@ kY buJIAY AklI kIcY dwnu ] nwnku AwKY rwhu eyhu hoir glW sYqwnu ]1] (slok m.1 , gu.gR.sw.pM.1245)

32. min jUTY qin jUiT hY ijhvw jUTI hoie ](isrI rwg m.1, gu.gR.sw.pM. 55-56)

33. kwmu k®oDu duie krhu bsoly gofhu DrqI BweI ]ijau gofhu iqau qum@ suK pwvhu ikrqu n myitAw jweI ]3](bsMq m.1. gu.gR.sw.pM. 1171 )

34. mn kw suBwau mnih ibAwpI ] mnih mwir, kvn isiD QwpI ]1] kvnu su muin, jo mnu mwrY ] mn kau mwir, khhu iksu qwrY ]1] rhwau ] mn AMqir bolY sBu koeI ] mn mwry ibnu, Bgiq n hoeI ]2] (gauVI kbIr jI , gu.gR.sw.pM. 328-29)

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> PHILOSOPHY

Creation of the UniverseAs Expounded in Guru Nanak’s Bani

DR. D. P. SINGH, MSC., Ph.D.*

PART I

* Senior Faculty Member at Govt. Shivalik College, Naya Nangal-140126, Dist. Ropar, Punjab. IndiaEmail: drdpsn@hotmail.com

GURU NANAK, IN HIS HYMNS of Jap(u)Ji, Asa di Var, Siddh Goshth and MaruSohilé has shown incredibleunderstanding of the mystery of creation.It is fascinating to note that some of theconcepts/theories expressed in theseBanis were not known to modern scienceuntil eighteenth century. In this way onecan safely observe that Guru Nanak’sideas were the forerunner of the modernscientific tradition. Let us now analyse theideas about the physical world asmentioned in Guru Nanak’s hymns.

Before Creation

Using advanced scientific techniquesscientists have been able to know numer-ous secrets of the universe during thepresent century. By the analysis of thelight coming from distant galaxies, nebu-lae, pulsars and newly found stars, thescientists have calculated that our uni-verse was born about 12 billion years ago.

How was the universe created? Whenand Why was it created? Scientists areunable to pinpoint the answers to thesequestions. Many theories are in vogueconcerning the evolution of the universe.

It is generally assumed that our uni-verse started out as a super dense ballcalled the ‘cosmic egg’ or the ‘primal atom’.On explosion of the ‘cosmic egg’ all thefundamental particles of matter came intoexistence in a very very short span of time.With passage of time, galaxies, nebulae,pulsars, suns, stars, planets, moons andearth… took birth from this cosmic dust.This process is still in progress in severalgalaxies and nebulae.

In the expanse of the universe, mil-lions of stars are taking birth, gettingevolved and are dying on completion oftheir life span even now. Ultimately allthese are being converted into a highlydense matter of ‘cosmic egg’. The exist-ence of ‘black holes’ confirms this fact.This process of creation and destructionis going on and on in the universe.

Another prevalent theory is that ouruniverse was created about 12 billionyears ago. Since its birth, it is expandingand will continue as such for the next 29billion years. Then under the force of gravi-tation its contraction will start which willcontinue for next 41 billion years, till, itagain takes the shape of the ‘cosmic egg’.

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Even this is not the end. This whole pro-cess of creation and destruction will startagain with the explosion of the newlyformed ‘cosmic egg’. This cycle of creationand destruction will continue forever.

In Guru Nanak’s hymns many inter-esting facts about the creation and evo-lution of the universe are present, whichappear in consonance with the modernscientific concepts. Scientists agree thatthere was nothing like the moon, the sun,the earth, the galaxies and the day or nightbefore the creation of the universe. GuruNanak had expressed such a view about500 years ago in one of his hymns of‘Maru Sohilee’ :

Arbd nrbd DuMDUkwrw ]

arubud nurubud dhundhookara

For endless eons, there was only ut-ter darkness.

Drix n ggnw hukmu Apwrw ]

dhuran n gugunaa hukum apaaraa

There was no earth or sky; there wasonly the infinite Command of HisHukam.

nw idnu rYin n cMdu n sUrju suMn smwiDlgwiedw ]1]

naa dhin rain n chundh n sooruj sunnsumaadh lugaaeidhaa

There was no day or night, no moonor sun; God sat in primal, profoundSamaadhi. ||1||

(SGGS, Maru M. 1, Page 1035)

iJlimil iJlkY cMdu n qwrw ]

jhilamil jhilukai chundh n thaaraa

The dazzling light glitters, althoughneither the moon nor the stars areshining;

sUrj ikrix n ibjuil gYxwrw ]

sooruj kiran n bijul gainaaraa

neither the sun’s rays nor the light-ning flashes across the sky.

AkQI kQau ichnu nhI koeI pUir rihAwmin Bwiedw ]8]

akuthee kutho chihun nehee koeepoor rehiaa man bhaaeidhaa

I describe the indescribable state,which has no sign, where the all-per-vading Lord is still pleasing to themind. ||8||(SGGS, Maru M. 1, Page 1035)

Birth of the Universe

In 1930, a Belgium astronomerGeorges Lemaitre expounded the ‘bigbang’ theory, which describes the way inwhich the universe began. He suggestedthat about 10,000 million years ago all thematter of the universe was contained in aprimal atom- which he described as asuper dense ‘cosmic egg’. This he saidexploded and its many fragments becamegalaxies – one of which contains our so-lar system. All these galaxies are movingapart at incredible speed. Thus in thegreat explosion an unlimited number ofmaterial particles flew across space,which gave birth to planets, stars, galax-

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ies, etc.

Another popular belief – The SteadyState Theory – was advanced in 1948 byBritish cosmologists Harmann Bondi,Thomas Gold and Fred Hoyle, who sug-gested that the universe was eternal andthat it has always existed. They said thatmatter is continuously created, apparentlyfrom nothing, at the rate of 62 atoms ofhydrogen per cubic inch of space every1000 million years. This is sufficient toform new galaxies to fill in the gapscaused by the expansion of the universe.

In 1965, an American astronomer Pro-fessor Allan Sandage adapted the ‘BigBang Theory’ and developed it into his‘Pulsating Universe Theory’. He sug-gested that the universe is created, de-stroyed and then re-created in 82,000million – year cycles. At the moment, hesaid, the universe is only 12,000 millionyears along the expansion stage, and itwill continue to expand for another 29,000million years before the galaxies over-come the force of the ‘Big Bang’ and be-gin to contract. Eventually, he maintained,moving at millions of miles an hour, theywill converge and fuse again into theirprimal atoms which will then explode oncemore to re-start the whole cycle. A uni-verse is, in other words, not without endbut with an infinite number of endings …and beginnings. Thus, scientists have dif-ferent views about the universe’s birth.They are unable to say something defi-nite about it with strict confidence.

Guru Nanak Dev, the first Sikh Guru,says:

jw krqw kEu swjy AwpY jwxY soie ]

Ja karta sirthhi ko saaje, Aa-pe jaa-nai soee. (Jap(u),Stanza 21)

i.e. that only the creator knows thatwhen and how the universe was cre-ated.

The Process of Creation:

In ‘Jap(u) Ji’ Guru Nanak points outthe process of creation of the universe inthe following verse:

kIqw pswau eyko kvwau ]

keethaa pusaao eaeko kuvaao

You created the vast expanse of theUniverse with One Word!

iqs qy hoey lK drIAwau ]

tis tae hoeae lukh dhureeaao

Hundreds of thousands of rivers be-gan to flow. (SGGS,Jap(u) Ji, Page 3)

i.e. The Creator created the wholeuniverse with one word. Then lakhs ofstreams of life began to flow. Doesn’t this‘eko kavao’ (i.e. cosmic sound) appear asthe sound of the explosion of the ‘cosmicegg’ (from which the universe is thoughtto be created by the scientists.)?

Concept of Time:

There are several different ideas invogue about the time of creation of the

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universe. According to Christians, theuniverse was created in 4004 BC. Untilthe 18th century, scientists were convincedthat our earth was only a few thousandyears old. Using geological data and ana-lyzing the fossils, Kelvin, a famous scien-tist, suggested by the second half of the19th century that the earth is about 20million years old. During the 20th Century,using ‘Radioactive Dating Technique’ itbecame known that our earth was cre-ated about a few billion years ago. Oursolar system is found to be 4.6 billionyears old. Our Milky-Way galaxy is saidto be about 10-15 billion years old.

The founder of the Big Bang Theory,Georges Lemaitre had suggested that theexplosion of the super dense ‘cosmic egg’took place, about 10 billion years ago,which led to the creation of the universe.There is no precise date of creation. Brit-ish cosmologists Hermann Bondi, Tho-mas Gold and Fred Hoyle, who had pro-posed ‘The Steady State Theory’, suggestthat the universe is eternal and that it hasalways existed. The founder of the ‘Pul-sating Universe Theory’ Allan Sandage isof the view that about 12 billion years ago,a great explosion had occurred resultingin the birth of the universe. But he is un-able to tell us about the precise date ofits birth. Thus it is obvious that even thegreat astronomers and cosmologists ofthe twentieth century had been unable topin point the exact date or time of the cre-ation of the universe.

Just like the above trend … it seems

almost definite that even in the presentcentury the scientists will not be able tofind out the exact time when the universebegan either. Now let us have a look atwhat Guru Nanak had said on this issuein his hymns. In ‘Jap(u)’ written in the firsthalf of sixteenth century, he had raised apertinent question:

kvxu su vylw vKqu kvxu kvx iQiq kvxuvwru ]

kuvun s vaelaa vukhuth kuvun kuvunthith kuvun vaar

What was that time, and what wasthat moment? What was that day, andwhat was that date?

kvixu is ruqI mwhu kvxu ijqu hoAw Awkwru ]

kuvan s ruthee maahu kuvun jith hoaaaakaar

What was that season, and what wasthat month, when the Universe wascreated?

vyl n pweIAw pMMfqI ij hovy lyKu purwxu ]

Vel na paa-ee-a pandati, je hovai lekhpuran.

Pundits did not knew the time other-wise they would have written it inPuranas.

vKqu n pwieE kwdIAw ij ilKin lyKukurwxu ]

Vakhat na paa-eo kaadee-a, je likhanlekh Kuran.

The Kadies (Quazies) also knew not

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otherwise they would have recordedit in the Quran.

iQiq vwru nw jogI jwxY ruiq mwhu nw koie ]

Thit var na jogi jaan-ai, rut maaho nakoee.

Yogis do not know the lunar date orthe weekday, nor does anyone knowthe season or the month.

jw krqw isrTI kEu swjy AwpY jwxY soie ]

Ja karta sirthhi ko saaje, Aa-pe jaa-nai soee.

Only the creator of the universeknows all that. (Jap(u) Ji, Stanza 21)

Let’s take a deeper look into theseverses…Guru Nanak raises the questionsin his above cited hymns as: What wasthe time, lunar date or the day, which wasthat weekday, season or month when thematerial world came into being? Then hehimself has replied: The Pundits (HinduScholars) did not know the answer other-

wise they would have recorded it inPuranas (Hindu Holy Books).The Kadies(Quazies) also knew not otherwise theywould have written it in the Quran(Muslim’s Holy Book). Yogis do not knowthe lunar date or the weekday, nor doesanyone know the season or the month.Only the Creator of the universe knowsall that.

Thus Guru Nanak has pointed out veryclearly that it is not possible to know theexact time of the creation by any means.Even with the use of very advanced sci-entific techniques available in twenty-firstcentury, it has not been possible to arriveat the truth of the subject. Obviously, GuruNanak’s ideas about the creation of thematerial world (Universe) propoundedabout 500 years ago are in consonancewith modern scientific thoughts.

[End of PartI](To be concluded)

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> SCRIPTURE

The Many Splendoured Guru Granth SahibNANDINI JOSHI*

* C/o Tourism Research Committee, 136 Naggam Kakkam, Chennai. tourismrc21@yahoo.co.in

THE GURU GRANTH SAHIB was firstcompiled by the Fifth Sikh Guru, ArjunDev, in 1604 in the city of Amritsar. Itssecond and last version was thehandiwork of Guru Gobind Singh, and itwas finalized at Damdama Sahib in theyear 1705. He added the hymns of hisfather, Guru Tegh Bahadur, the NinthMaster, and a couplet of his own to thevolume wrote a century earlier. Sincethen, the authorized version has beentranscribed and printed a number of times,and it abides. Its adoration or venerationis an article of faith with the Sikhs.Religious literature is sometimessectarian and monolithic, if not partisanand polemical. It may admit of fewvariations and shades. No word but itsown may be allowed sanctity andsovereignty. One of the greatest gloriesof the Guru Granth Sahib is its catholiccharacter. Hardly any other scripture ofthat stature is completely free from bias,animus and controversy. Indeed, theuniqueness of the Granth in this respectis all the more astonishing when we thinkof the obscurantism, factionalism andfanaticism of the period in which it wascomposed. Perhaps it is the only scriptureof its kind which contains within its sacredcovers the songs, hymns and utterancesof a wide variety of saints, sages andbards. For, it is instructive to note that a

fairly substantial part of the volume carriesthe compositions of Hindu bhaktas,Muslim divines, Sufi poets and other God-intoxicated souls. Of course, their hymnsand couplets rendered in their own idiomfind a ready correspondence in the songsof the Sikh Gurus. Obviously, the ideaof Guru Arjun Dev was to affirm thefundamental unity of all religions, andthe unitary character of all mysticexperience. It was, so to speak, anintegral congress of minds and spiritsoperating on the same spiritual beam.

The Revolutionary Gospel: To havethus elevated the songs of the bhaktasand the Bhats to the condition of the logoswas to salute the power of the word what-ever form it might take to reveal the gloryof God. For, it may be observed that GuruGranth Sahib comprehends the compo-sitions and utterances of the high-bornBrahmins, of the proud Kashatriyas asalso of the so-called lowly shudras andthe pious if unlettered Jats. This was doneat a time when the caste system in Indiahad paralysed the conscience of man. Therevolutionary egalitarianism which sucha step symbolized was, therefore, to be-come the creed of the Sikhs. Above all, apoetic and mystic collage bespeaks theessential humility of the Sikh mind, forhumility has been given pride of place in

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the table of virtues drawn up by the Gu-rus. The Guru Granth Sahib, then, is asui generis scripture in the world.

Social & Secular: It is indeed, a mag-nificent compendium of the religious,mystic and metaphysical poetry written oruttered between the 12th Century and the17th in different parts of India. It is, also,at the same time, a mirror of the socio-logical, economic and political conditionsof those days. The satire on the reaction-ary and tyrannical rulers, on the obscu-rantist clergy and sects, on the fake fa-kirs and their like, is open, uncompromis-ing and telling. In showing the path to spiri-tual salvation, the Guru Granth does notignore the secular and creative side ofman. The poetry of the Guru Granth is initself a subject worthy of the highest con-sideration. The language principally em-ployed is the language of the saintsevolved during the medieval period – alanguage which, allowing for variations,still enjoyed wide currency in NorthernIndia. Its appeal lay in its dialects, it waswith expressions from Sanskrit, Prakrit,Persian and Arabic.

Prosody & Rhythm: Another out-standing feature of the Guru Granth Sahibis the precision of its prosody. While agreat deal of it, cast in traditional verseforms (salokas and pauris), could best beunderstood in the context of the well-known classical ragas, its hymns andsongs make use of popular folk meterssuch as alahanis, ghoris, chhands, etc.The integral relationship between music

and verse has been maintained withscholarly rectitude and concern. This com-plete musicalisation of thought in a sci-entific and studied manner makes for theunusually rigorous, yet supple, disciplineof the Granth’s metrics and notations. Theentire Bani whose printed version in itscurrent format comes to 1430 pages isdivided into 33 sections. While the firstsection comprises the soulful and inspir-ing song of the Japji composed by GuruNanak as also a few selected pauris orcouplets, the final section is the collec-tion of assorted verses including theshalokas and the swayyas of the bhattas.The remaining 31 sections are namedafter the well-known classical ragas suchas sri, magh, gauri, gujri, devghandhari,dhanassari, bilawal, kedara, malhar,kalyan, etc. The division, thus, is strictlybased on Indian musicology. Furthermore,each psalm or song is preceded by a num-ber (mohalla) which denotes the name ofthe composer-Guru from Guru Nanakonwards. It may be noted that the apos-tolic succession extends from the First tothe Fifth and the Ninth Guru, and that theGurus are often referred to reverentiallyby their place in the order. What is more,each Guru speaks in the name of theFounder Guru whose spirit permeates hissuccessors. The House of Nanak is in-deed a spiritual decagon based upon acomplete, inviolate geometry of vision.The major hymns – Japji (Guru Nanak),Anand (Guru Amar Das), Sukhmani(Guru Arjun Dev), Rehras (Guru Nanak,Guru Ram Das, Guru Arjun Dev) are

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widely recited solo and in congregationby the faithful as morning and eveningprayers. Their soothing and ambrosial airshave brought solace and cheer to count-less people all over the world.

Philosophy: The Sikh philosophy asembodied in the Guru Granth Sahib ischiefly a philosophy of action, deed andconsequence. Though in its essentials, itis completely in tune with the ancient In-dian thought regarding the genesis of theworld and the ultimate nature of reality, itmoves away from quietism, passivity andabstractions. The emphasis on sharedcommunal experience, and on purposiveand idealistic involvement. The extinctionof the ego or self is the cornerstone ofSikhism. The path of renunciation, abdi-cation, aloofness, flagellation, etc., so typi-cal of Hindu thought, is abjured. It’s en-joined on a Sikh to be an insider, viewingwith distrust all forms of alienation. Ofcourse, the ideal Sikh is supposed to culti-vate the qualities of contemplation, stillnessand inwardness in the midst of labor, busi-ness and engagement. He too regards theworld as ultimately Maya or illusion, andthe life of man as a tableau of light andshade, but the Nirvana may not beachieved except through an acceptanceof the reality of this unreality, and a properdisposition of the allotted role in the phan-tasmagoria of life. So long as man has arole to play, the artifact of the stage or thetheater has to be taken for granted, For, ithas thus pleased the Creator to bring aboutthe world and people, in it with multiples ofHis self. And the whole creation moved

according to a predestined plan. Many atime has the grand show on earth beenmounted and dismantled. It is not given tocreature called man to fully comprehendthe essence of reality.

Logos: As for the concept of theGodhead in the Guru Granth Sahib, it setsupon the trinity of sat chit and anand. Godis omnipotent and omniscient. He is theInitiator and the End. He is Self-Creatorand Self-Propeller. The soul too in its es-sence symbolizes this trinity or the Godwithin, though quite often it loses the stateof bliss as a result of the ego and theI’ness. Caught in the meshes of powerand pelf, it loses its true moorings, andits tossed about by the whirligig of time. Asoul thus abandoned by the Lord, or alien-ated from Him, keeps spinning throughaeons of suffering. The road to heaven ispaved with pity and piety. The idea of thesoul as the Lord’s consort is repeated inthe Guru Granth Sahib with amazingvariations. The mystique of the marriageis invoked time and again to emphasizethe indissoluble and ineluctable nature ofthe union. Man is ordained as wife, andcommanded to live in the Will of the Lord.Any infidelity or transgression is incon-ceivable. The nuptial and spousal imag-ery of the hymns is sensuously rich, ap-posite and striking. Guru Granth Sahibpresents a comprehensiveWeltanschauung - or world-view. It offersa perfect set of values and a practicalcode of conduct. It is, indeed, the com-plete spiritual teacher.

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> MORAL TRADITION

From Sangat to SovereigntyDR. SUKHDIAL SINGH*

* Department of Punjab Historical Studies, Punjabi University, Patiala. 147 002.

THE EARLIEST FORM OF organizationin the Sikh faith was the establishment ofthe Sangats. These sangats were thegroups of those persons who werecreated by the doctrine of Guru Nanak(1469-1540). These persons lived theirlives according to the teachings of theGuru and were called the Gurmukh. Thus,the Gurmukh was the God inspired andthe theocentric man of Sikhism. He wasthe perfect man, free from ignorance anddubiety. The sangats, constituted by theseGod oriented men, had a greatimportance in the field of spirituality aswell as in the social set up. According tothe doctrine of Sikhism, the Guru residedin these sangats. Therefore the sangatplayed an important role in the evolutionof the Sikh community. The institution ofthe sangat united the Sikhs in a particularlocality or region into a broad brotherhoodor fraternity. People belonging to differentstrata of society could not in those daysordinarily meet on the same plane. Socialinequality in Indian society had existed forages and had become an integral part ofit. The Sikh sangats aimed at levelingthese invidious distinctions andestablishing the equality and brotherhoodof mankind. So, the institution was amelting pot for the high and low. In thisway, during the very time of Guru Nanak,

a new brotherhood began to emerge asthe participants’ response of discipleshipto the Guru. These sangats were theprecursor to the Khalsa, manifested byGuru Gobind Singh in 1699. The Khalsaachieved the sovereignty in 1709-10under the leadership of Banda SinghBahadur. So, it can be stated confidentlythat the Sikhism, started with theorganization of the sangats during thetime of Guru Nanak, established in theform of the Khalsa commonwealth byGuru Gobind Singh and assumed thesovereignty under the leadership ofBanda Singh Bahadur.

This was a long span of 247 years.The ten generations of the Gurus con-tributed in the formation of this new es-tablishment. Every generation achieveda major step. Guru Nanak established ataksal (a mint of words) at KartarpurSahib. In this taksal, the bani was recitedand written, the Kirtan was preformed, thenew words of the language and the newletters of the script were invented. TheGurus adopted the language of themasses. It was Punjabi. The Punjabi lan-guage was crushed by the Aryans. TheAryans destroyed the language and cul-ture of the land of the five rivers. Theyused the Sanskrit language for their me-dium of literature. Though the local lan-

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guages were adopted by the Aryans butthese were written in the Sanskrit script.The Punjabi was also written in the San-skrit script. Thus, with the combination ofthe local dialect (Punjabi) and the San-skrit script, a new language developedautomatically. This was Hindi Languagein Dev Nagari Script. That is why thePunjabi and Hindi languages are veryclose to each other.

The Sikh Gurus, for the first time, af-ter the arrival of the Aryans, tried success-fully to raise the language of the massesin its own script. Its new script was in-vented in the taksal established atKartarpur. Guru Angad Dev (1540-1552)was in charge of this taksal. He inventedthe Gurmukhi script, prepared the primarybooklets in this script and began to im-part the education of Punjabi in Gurmukhiletters. Thus, the Punjabis were freed fromthe clutches of Sanskrit, the linguistic cita-del of the Brahman priestly class. Thecompositions of Guru Nanak were com-piled and the life history was written inthe from of Bhai Bale Wali Janamsakhi.Seeds of martial spirit were sown by or-ganizing competitions in wrestling andother physical skills among the youth. Allthese activities were going to determinethe future direction of the evolution of theSikh community and the Sikh faith.

Guru Amar Das, (1552-1574) knitthese Sikh sangats into the organizationnamed ‘Manji System’. He divided theSikh sangats into 22 Manjis (districts)each comprising a number of sangats and

each Manji was given under the chargeof a devoted Sikh whose duty was topreach the mission of Sikhism and to keepthe local body in touch with the Guru.These measures went a long way instrengthening the foundation of the Sikhsociety and in carrying on the work in dif-ferent parts of the country. He also intro-duced many other innovations whichtended to break the close affiliations ofthe Sikhs with the Brahmanical society.

Guru Ram Das (1574-1581) had atank dug at Amritsar and started buildinga township around it. The town which wasdestined to become the religious capitalof the Sikhs, came to be known asAmritsar. He invited the tradesmen of allkinds to set up their respective businessesin the town. Thus, a new shopping centrecame into existence at Amritsar whichwas later known as Guru Ka Bazar. Thiswas the centre where, they could occa-sionally meet and maintain relationshipwith their brothers in faith.

During the twenty five years (1581-1606) of Guru Arjun’s Guruship, the seedsown by Guru Nanak blossomed into itsfullness. He was a saint and a scholar ofrare piety and marvelous literary acumen.He was the compiler of Adi Sri GuruGranth Sahib which embodies in additionto his own writings, the compositions ofhis predecessors, a number of other In-dian saints, some of them from the lowand untouchable classes. It is the firstGranth which was written and compiledin the Punjabi language and in the

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Gurmukhi script. It is the first Granth whichrepresents the sentiments of the massesand gives the message to establish a so-ciety without the consideration of caste,colour and creed. Since the Granth wasin Punjabi and in Gurmukhi, it gainedenormous popularity among the masses,who did not understand either the San-skrit texts of the Brahmans or the Arabicof the Muslims. It gave the Sikhs a dis-tinct philosophy of their own.

As a result of the Guru’s activities,Sikhism spread in every nook and cornerof the country. Mohsin Fani, a contempo-rary of Guru Hargobind writes that at ev-ery place the Sikhs increased. In the timeof Guru Arjun Mal their number becamevery large. In most of the towns in thecountry a few Sikhs were definitely found.Guru Arjun replaced the Manji Systemwith the Masands. The Masands were theGuru’s representatives and they werehighly conversant with the Sikh doctrine.They propagated the Guru’s messageamong the masses. The solidarity of theSikh community was ensured by this sys-tem. The Sikhs at their respective placeswere associated with the local sangatsand were also to shoulder their responsi-bility as a part of the corporate body ofthe Sikh community. The result of theseefforts was that the Sikhs had becomeconscious of the fact that they were nowneither Hindus nor Muslims but formedan independent community of their own.Mohsin Fani tells us that the disciples ofNanak do not read the mantras of Hin-dus. They do not venerate their temples

of idols, nor do they esteem their Avtars.They have no regard for the Sanskrit Lan-guage, which according to the Hindus isthe speech of Gods.

Thus, under Guru Arjun, Sikhismmade great head way but much under thedislike of the ruling Muslim orthodoxy,which was then spearheaded by ShaikhAhmed Sarhindi. The accession ofJahangir in 1605, gave the opportunity tothis rigid orthodoxy to deal a blow to emer-gent Sikhism. He tried to please his or-thodox friends. As a result he maneuveredthe arrest of Guru Arjun on trumpeted –up charges, leading Jahangir to order hisexecution in 1606. Following the martyr-dom of Guru Arjun, there was a majorchange in the polity of the Sikh faith. Thesuccessor Guru Hargobind (1606-1644)directed the Sikhs to come to him fullyarmed. Thus, a distinctly martial charac-ter was imparted to the community in thevery beginning of his Guruship. Thischange of emphasis from a peacefulpropagation of the faith to the forthrightdeclaration of the right to defend the faithby force of arms proved to be extremelysuccessful. The Sikhs were naturally anassertive and virile race who only neededa leader to rouse them to action. GuruHargobind infused in them the confidencethat they could challenge the might of theMughal Empire.

Guru Hargobind established AkalTakht at Amritsar as the highest authorityseat of the Sikhs. The Guru sat at theTakht and administered Justice to His

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Sikhs. The Sikhs called the Guru SachaPatshah (the true king) as compared tothe Mughal Emperor, Jahangir. The Guru’sdecision was considered final. It was chal-lenged neither in the courts of the empirenor by any ruler. With the Akal Takht astheir central place, the Sikhs assumed therights for self-determination.

Guru Har Rai’s (1644-1661) seven-teen years of Guruship were the years ofpeaceful propagation. Although he hadinherited a militant tradition with a smallcontingent of 2200 horsemen, yet he keptthe community at the equal distance bothfrom the Hindus and the Muslims. Hepreached the Sikh doctrine in the Malwaarea of the Punjab and enrolled the Jattribes into Sikhism. His successor GuruHarkrishan (1661-1664), a five year oldchild at the time of his succession, diedat the tender age of nine.

Guru Tegh Bahadur (1664-1675) suc-ceeded Guru Harkrishan. During his ex-tensive travels in the Indian sub-continent,the Guru preached the context of socialand political reconstruction covering so-cial responsibility, validity of moral values,social equality transcending narrow con-siderations of creed, caste, clime, sex andcolour and rejection of hereditary prin-ciples as the basis of social order or eth-ics. The central theme of the Guru’s teach-ing was the distinction between the ab-solute truth and the relative truth. Abso-lute truth is God Almighty. The relativetruth is ephemeral. All the creatures in theuniverse are the creation of the Absolute

Truth and these creations are perishable.Therefore, these are like a dream, a wallof sand, or like the shadow of a cloud.The whole life of a man has an air of un-reality about it. The wealth one accumu-lates, the buildings one constructs, one’swhole complex of social relations, suchas one’s wife, children, parents, relatives,friends, acquaintances, professional col-leagues are all of ephemeral character.The one who is engrossed in them is infact engrossed in the pursuit of unreality.The Guru preached that while chasingthem, their real character should never belost sight of. These relations or relativesare not bad in themselves but these thingsare bad only when a person gets so inex-tricably entangled in them that he forgetsall about the absolute truth and begins tothink of these very things as the final goal.

The Guru preached that one shouldattain such a stage of life where joy andsorrow, pleasure and pain, praise anddispraise, respect and disrespect have noeffect. This kind of a stage is a stage ofperfect emancipation from the bonds oflife. The best way to achieve the goal wasto lead a life of full dedication to the Su-preme reality. So one is well advised notto develop any unhealthy prejudiceagainst normal family and social life whichis a cardinal doctrine of Sikhism.

The result was that the Sikh move-ment grew rapidly in both numbers andresources. The growing popularity of themovement alarmed both the Muslim rul-ers and orthodox Muslims. The Mughal

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Government prompted by the Muslim or-thodox sections, began to view the Sikhmovement with deep suspicion.

Particularly, a staunch and orthodoxruler like Auangzeb could not tolerate thisstate of affairs. The emperor with thisframe of mind could ill brook the growinginfluence of the Sikh religion, under theinspiring leadership of Guru TeghBahadur. Resultantly, the Guru wasmartyred on 11th of November, 1675 atDelhi.

Guru Tegh Bahadur’s martyrdommarks the highest water mark of resolu-tion to suffer for one’s lofty ideals. It ex-posed the barbarous character of theMughal Empire headed by a foolish em-peror. The Guru’s sacrifice rudely shookand inflamed all right-thinking people.

At the time of Guru’s martyrdom, theSikh society was well-organised andawakened. It had established its branchesalmost all over the Indian sub-continentand even beyond its boundaries, in Af-ghanistan, Arab-countries, Sri Lanka, andTibet. It was Aurangzeb’s biggest blunderto execute Guru Tegh Bahadur at such atime when he had already been entangledin crushing the revolts in the South. Nowthe Sikh community, as a whole, stoodagainst him. The successor of Guru TeghBahadur, though of nine years, was de-termined to face all kinds of challenges.The whole of secular Indian society stoodbehind him. Thus, in the coming years,Aurangzeb was destined to face the big-gest challenge he had seen ever before,

and he himself was responsible for it.Sikhism became the symbol of resistance.With the Guru’s sacrifice it acquired a newconsciousness of its strength and self-reliance. It was a staggering catastrophein the annals of Sikhs and a turning pointin the fortunes of Mughal rule.

The tenth Guru, Guru Gobind Singhmade the growing community into a dy-namic movement to fight oppression andinjustice. The causes of this action lay inthe historical events. Aurangzeb’s tyrannyhad reached its limits. The Guru resolvedto make a historical effort to uplift the op-pressed people against the ruthlessnessof Aurangzeb. On the memorable day ofBaisakhi of 1699 A.D. (1756 BK.) he or-ganized a sizeable number of of the Sikhsociety into the Khalsa. By the creationof the Khalsa, the Guru emerged theGuruship into his followers. It was a revo-lutionary and a democratic step. It provedthat the Guru was the first world leaderwho established democratic principlesand made his Khalsa regard each otheras brothers and act by the Gurmata. Itintroduced a spiritual socialism in the do-main of religion. He informed the Sikhsthat His presence is among the Khalsaand thus, the Khalsa represents the Guru.This brings out in clear terms how ear-nestly the Guru wished his Khalsa to leada corporate life. The Khalsa common-wealth represents the concept of this cor-porate society. It did not belong to any in-dividual, it belonged to those who consti-tute it. Thus, a new concept of democ-racy and a brotherhood of man took birth

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in the land of the five rivers.

The Khalsa Commonwealth combinedin itself the entire body of the Sikhs and itwas represented by the institution ofSarbat Khalsa. In this way, the SarbatKhalsa was a legislative body of theKhalsa commonwealth. It was investedwith a supreme authority amongst theSikhs in all matters. No leader, howevergreat, could challenge the authority of theSarbat Khalsa. No one could dare goagainst the Gurmata passed by this body.So, the guidance of the community laywith the collective wisdom and decisions.Indeed it was the institution of the SarbatKhalsa and the Gurmata that led the com-munity through its trials and ordeals andfinally establish the sovereignty. This in-stitution was the magnum opus of theGuru and it was a fully democratic com-pact armed to the teeth, struggling tomaintain, fighting incessantly, tyranny andinjustice in all their forms. Thus, duringthe Guruship of Guru Gobind Singh andin the form of the Khalsa commonwealth,the Sikhism finds its total fulfillment andthe Guru stands as a model of a greatphilosopher to follow in the course of fu-ture history.

After Guru Gobind Singh’s passingaway, the new born Commonwealth wasinvolved in a life and death struggle andthis struggle was heading to achieve thesovereignty. This was led by Banda SinghBahadur. He adopted the slogan that with-out having control over the State it is notpossible to live according to the Dharma

and the State is acquired only through themight of arms.

Though the State established by theKhalsa was short lived yet it gave theKhalsa a foretaste of sovereignty. Theshort-lived but astonishing victories of theKhalsa under the leadership of BandaSingh Bahadur had earned for the Khalsacommonwealth a prestige and a rulingreputation which had never before beenassociated with its name. The Khalsaeven in the wake of the defeat, had be-come a household name for daring andsacrifice.

This was a political as well as a socialrevolution in the Punjab which has beenwell summed up by William Irvine sayingthat in all the parganas occupied by theSikhs the reversal of the previous customswas striking and complete. A low scaven-ger or leather dresser, the lowest of thelow in Indian estimation had only to leavehome and join Banda Singh when in ashort span he would return to his birthplace as its ruler with his order of appoint-ment in his hand. As soon as he set footwithin the boundaries, the well-born andwealthy went out to greet him and escorthim home where they stood before himwith joined palms, awaiting his orders. Nota soul dared to disobey his order. The menwho had often risked themselves in battle-fields became so cowed down that theywere afraid even to remonstrate. Perhaps,this statement of William Irvine is the bestcompliment to the achievements of theKhalsa Commonwealth. With this achieve-

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ment a revolution occurred in the mindsof the people, of which historians oftenfail to take note. A will was created in theKhalsa Commonwealth to resist tyrannyand to live and die for sovereign status.The example set by Banda Singh Bahadurin this field was a beacon light in the daysto come. The idea of sovereignty, longdead among the Indians, once again be-came a living aspiration. Though sup-pressed for the time being by relentlesspersecution, it went on working under-ground like a smouldering fire and cameout forty years later with a fullereffulgence, never to be suppressed again.

This is the history of origin, evolutionand a State of the Khalsa Commonwealth.This was a long span of 247 years fromthe birth of Guru Nanak in 1469 to the

martyrdom of Banda Singh Bahadur in1716. In this way, we see that Sikhism setout its path from the very beginning witha mission. It achieved its goal step by step.Though its earlier organizational systemshad to be replaced by one and the otheryet these systems improved its social andreligious structure. Throughout the period,the Sikh Gurus kept their right of self-de-termination intact. Though many ups anddowns came in the way of Sikhism yet itcame out stronger from every holocaust.Ultimately, the Sikhs established theirsovereignty in the land of the five rivers. Itis a brief description of its long strugglewhich commenced with the establishmentof the sangats and completed with assum-ing of the sovereignty.

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> MORAL TRADITION

Sikhism has no place for Divisive TribalismBRIG. TARLOCHAN SINGH (RETD.)*

* 111, Sector 28A, Chandigarh 160 002.

IT CAN BE NOTICED BY a discerningmind, that there are various shades ofdifferences between the interpretation ofSikh religion by the Western theologistsand of that by our scholars. The Westernwriters have the benefit of their upbringingin a comparatively dispassionate socialenvironments, amply exposed toeducation with a more scientific outlook.In consequence they perceive the Sikhdoctrines with a more open anduncluttered mind. Eminent authorities onreligious matters, like Arnold Toynbee,H.L. Bradshaw, J.D. Cunningham, MAMacauliffe, have held “Sikhism as a newrevolutionary faith of the new age. It hasthe potential to add more dignity andpurity to the modern civilization. Itsscripture, the Adi Granth have somethingof a special value to the rest of the world.It is a universal world faith, a message forall men.”

Regarding the Sikh race, Western writ-ers saw in them a new hope for the man-kind. “A new faith has been declaredwhere all must become as one, the low-est equal with the highest. Caste must beforgotten and four classes must eat as oneout of the same vessel. Guru GobindSingh saw what was vital and he relit itwith Promethean fire. A living spirit pos-sess the whole Sikh people. The impress

of Gobind has not only altered the consti-tution of their mind, but has operatedmaterially to give amplitude to their physi-cal frame. The features and external formsof Sikhs were modified. They were distin-guishable by their free and manly bear-ings but also by their lofty thoughtfulnessof looks, which marks the fervour of theirsouls and their persuasion of the nearpresence of Divinity.” Such is a typicalopinion of Western scholars aboutSikhism and Sikhs.

On the other hand a majority of indig-enous scholars have been brought up ina caste-ridden and ethnically divided so-ciety. Some could not free their mind to-tally from the be-clouded social practicesof the surrounding environments. Theycould not perceive the Sikh doctrine atthe free, enlightened and progressive levelof the vision of the Gurus. Their percep-tion remained mostly confined to the ex-ternal changes, rituals and customs. Theycould not apprehend fully the revolution-ary changes brought about by the Gurusin the chemistry of the minds, souls andspirits of persons. However a few writers,like Bhai Kahan Singh Nabha, did a re-markable job in this respect. They rejectedthe Hindu formularies and explained theGuru’s ethical system and standardswhich were opposed to the theological

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beliefs of traditional culture and society.But their number, being small, had only amarginal success.

After the era of Ten Gurus, Sikhs keptto their high standards and strict disciplinefor some time. By following the instruc-tions of Gurus they became great,swalakhis. They rose ahead of their fel-low citizens and by their noble deeds lefta good mark on the history. All Sikhs nar-rate their actions with pride. However af-ter a passage of time, the all providingand all surrounding Hinduism startedmaking its inroads in the Sikh societyslowly and invisibly. It was facilitated bythe laxity of discipline which crept in theSikh leadership and preachers. Somefallings of Brahminical culture affected theSikh doctrine. One of them was the castesystem and its wicked brother tribalism.

Tribalism was current in Sikh societywhen Maharaja Ranjit came on the sceneof Sikh history. Maharaja saw the dangerof tribalism to himself as well as to thestate. He initiated some vital steps to con-trol it. Persons with tribal tendencies werenot allowed to man any powerful positionin his government even if they belongedto his relations. The persons who held thepower were outsiders i.e. Muslims, Hin-dus and Dogras. Some persons fromJammu and Saharanpur; were madeamritdharis to counter tribalism and mansenior jobs. With the check of tribalism,Maharaja was able to accomplish incred-ible tasks. Afghanistan was conquered. ASikh empire was established where so-

cial justice reached to everyone irrespectof religion, caste or creed. These gooddays lasted only as long as Maharaja wasalive. Soon after his death tribal forcescame back in Punjab with a vengeance.A internecine killing was started. Threegenerations of top Sikh royalty and aris-tocracy were wiped out. The glorious Sikhempire was shattered. Its requiem wasperformed by the ill advised Anglo- SikhWar.

The defeat in the Anglo-Sikh war wasa great tragedy for the Sikhs and thePunjab. It is surprising that no Sikhscholar, leader or intellectual has la-mented this event with the passion andintensity it deserves. This indicates thatSikh sensibilities have lost the edge. Onthe other hand a Muslim poet from ruralPunjab realized the gravity of the tragedythat had befallen Punjab and the Sikhs. Itwas Shah Mohammad who wrote withgenuine pathos about the Anglo-Sikh war.He described the evil machinations ofsome Sikh chiefs and the internecine kill-ings by Sikh tribalist forces. He admiredthe courage of the Sikh soldier whosebravery almost won the war. He lamentedthe absence of proper leadership. “ShahMohammada Ek Sarkar Bajon, Faujan JitKe Anant Noon Harian Ne.” ShahMohammad blamed the inter-tribal rival-ries, treachery and the incompetent lead-ership as the main causes of defeat. TheSikhs, instead of learning lessons fromhis writings, treated it as a ballad to besung by the minstrels. All the failings,which he mentioned, are still present in

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the Sikh society.

The sub-standard Sikh leadership wasalso mentioned in his book on the sub-ject by the then British Commander-in-Chief General Gough, who stated that hewas surprised to notice that “the staunch-est foes of British Empire so readily be-came the obedient subjects of QueenEmpress soon after the war.” This showsthat tribal tendencies prevailed over theSikh ethos in this crisis. As the tribalismhas continued to be part of Sikh society,this actions was repeated by them in theeightys’ when they soon became obedi-ent servants of the same forces whichheaped savage brutalities and humilia-tions o them.

Today the tribal ethos have become apart of our social and political set-ups. Thecore Sikh values are becoming mereempty slogans e.g. “Manas Kee Jat SabheEke Pechanbo” and “Tere Bhane SarbatDa Bhalla” have lost their relevance. AsSikh values are being diluted, our politi-cal and religious leaders look the otherway because tribalism can widen votebanks for them. After partition, Sikh lead-ers for their selfish ends, have pushedSikh religion, culture and language to-wards Brahmanvad. The divergence be-tween the interpretation of Sikh religion,Sikh culture and Punjabi language of pre-partition days and those of present onesis now noticeable.

The present Sikh society is divided intocastes and creed. The dominant castes

are self satisfied with their empty bravadoto keep their hedgemony over lowercastes and lower castes have becomecomplacent to their maimed life ofshudras. Though following Sikh religion,they have lost their will to improve theirsocial conditions. Such a situation has ledto a lower culture.

It is also obvious that at times of cri-sis, Sikh decisions on Panthic matters areoften based upon at randomness andtribal emotions. Gurbani has indicated themethod of finding solutions at the time ofcrisis.

“h]ie iektR imlhu m[r[ BaeI wuibWa wUir krhuilv laie .” ‘The matter should be dis-cussed jointly among themselves andsolution should be found by the applica-tion of deep reflection and informed mind’.Decision taken in accordance with theinstructions of this Guruvak will never fal-ter or fail.

An important requirement is to under-stand the Sikh religion more deeply witha free and pure mind. “Jaka Hirda ShudHai, Khoj Shabad Mein Le.” Guru expectsthat every Sikh should work diligently tobecome Swalakhi (Superman) and try toelevate his mind, soul and spirit to the levelof vision indicated in Gurbani. He shouldperform noble tasks which “add more dig-nity and purity to the civilization.” Sikhismis a religion with enlightened beliefs. It hasno place for tribalism.

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> PERSPECTIVES

Remnants of Sikhi in Myanmar (Burma)PROF. H.S. VIRK*

* # 360, Sector 71, Mohali – 160071. Email: virks@yahoo.com

IT WAS A PLEASANT SURPRISE whenI received a letter from EducationalConsultants of India Ltd. (EDCIL), Noidathat my name has been recommendedby Ministry of External Affairs, Govt. ofIndia for a four week visit to University ofYangon. India and Myanmar has signedan MOU for exchange of scientific andtechnical manpower to help Myanmar inscientific research. India will get crude oilunder this agreement. Mr. Subash Bakshiof EDCIL gave me only two weeks timefor making preparations for this visit. Hepromised to provide Visa, Air Tickets andother information regarding Myanmar. Iwas going to Yangon University as VisitingProfessor to guide some researchstudents and deliver seminar lectures inmy field of specialization. I alwaysconsidered Myanmar as a part of BritishIndia and having cultural affinity withIndian people. But to my surprise,Burmese people have no commonheritage with India. Rather they havestrong links with the Indo-Chinese races.

I reached Yangon International Airporton 23rd February night by Myanmar Air-ways flight from Delhi. It took us only fiveminutes to cross all the barriers of cus-toms and immigration, etc. My hosts, Pro-fessor Ko Ko Kyay So and his researchgroup took charge of my bags and drove

me to the International Guest House onthe Yangon University Campus. It has airconditioned apartments for foreign visi-tors, fully equipped with modern gadgets.On 24th February, Professor Sein Htoon,Head of Physics Department received mein his office and introduced to all groupleaders of research. Yangon (Rangoon)University was among the top ten IndianUniversities before the British divided In-dia and declared Burma as an indepen-dent country. It has a sprawling campusin the heart of the city. Inya Lake addsglamour to the beautiful campus ofYangon University. Myanmar is being ruledby a military dictatorship and I was a littlecurious to know the fate of the young lady,Aung Sung Ky, fighting for the liberationof Burmese people. Military rule has dis-ciplined the country and Burmese peoplehave acquired traits of honesty, nationalcharacter and deep commitment to theircountry. They are also the most religiousand hospitable people on earth.

Professor Htoon had his education ina Christian Missionary school set up bythe British government. He told me aboutthe Sikh Gurdwara, he used to visit as achild, in front of this school building onthe Thin Pyan road. I became interestedto visit this Gurudwara to trace the his-tory of Sikh people living in Myanmar. On

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Sunday 27th February, my visit to SikhGurdwara was arranged. The marble slabon the front wall narrates the history ofthis Gurdwara. A group of Sikh soldiersin the British Army took up cudgels to startthis gurdwara. They approached the Brit-ish Governer of Burma in 1893 and gothis sanction on 31st May 1897. Captain H.HParking laid the foundation stone of theGurdwara on 23rd October 1897 in thepresence of Rai Bahadur Jhanda Singh,Sarmukh Singh and Kishan Singh of 7th

Burma battalion. It was maintained by SikhOfficers of British Military Police for manyyears. Rangoon city was developed by theBritish as a port and a business center inthe early twentieth century and many Sikhfamilies moved to Burma in search ofgreener pastures. The British offered jobsto the Sikh youths in both army and po-lice. Rather, the Sikhs dominated the po-lice forces in whole of Indo – China, start-ing from Burma right upto Shanghai andHongkong in China. After Partition, manySikh soldiers settled in Burma and the con-trol of Gurdwara passed to Sikh ReligiousCouncil of Burma.

On Sundays, I made regular visits ofSikh Gurdwara to trace the remnants ofSikh faith in Burma. I learnt that Sikhs hada hey day in Burma during the British rule.They owned business, banks and farmsand commanded lot of respect. Militarydictatorship nationalized the banks andtrade owned by the foreigners and mostof the Sikh families moved out to Indiaand other foreign countries. The exodusstill continues to Thailand and Australia.

There are four Sikh Gurdwaras inRangoon but due to depleted strength ofSikh population, only Central SikhGurdwara holds regular services on Sun-days. I was happy to observe that a Sikhlady, Ms. Balvir Kaur is acting as Granthiin this Gurdwara. Due to absence ofRaagis, Kirtan is conducted by the SikhSangat. The tradition of free kitchen(Langar) is maintained by the Sikhsangat.Another milestone in Rangoonwas Khalsa AV School whose foundationstone was laid by Dr. Randhir Singh, aSikh philanthropist, on 24 February, 1934.Military dictatorship nationalized thisschool but its stoneslab is still intact.

Most of the Sikh families belong toPunjab. They are engaged in import/ex-port of textiles and other consumableproducts.I met Mr. Hundal whose familyworked as ship building contractors andowned some shares in Burma OilCompany.It had its headquarter inThanlyin town 20 miles outsideRangoon.The Sikh Gurdwara founded in1920 in this town, presents a desertedlook. The Sikh womenfolk usually wearBurmese dress even at social gatherings.Sikh-Burmese marriages are no longertaboo among the youth.Like Japanesewomen, Burmese ladies are very hardworking and make good wives.

Rangoon is now known as Yangon andBurma as Myanmar. Yangon is very neatand clean city and there are no slums.Traffic rules are very strictly followed andthere is no honking of horns on the roads.

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Government offices start functioning at 7AM and continue till 7 PM. Literacy rateand female population is much higherthan India. Burmese women dominate inalmost all spheres of life. In education thewomen occupy 80 percent of the postsand they constitute the same percentagein higher education and research. Almost50 percent educated ladies do not find asuitable match and prefer to remain un-married. Dress code is strictly followed inMyanmar and the influence of westernculture is just negligible. All official func-tions start with prayer recitals based uponBuddhist scriptures. Yangon boasts of anInternational Buddhist Missionary Univer-sity providing free education, boardingand lodging to 200 students of 18 coun-tries. Buddhism is the state religion butthere is complete freedom for other reli-gious minorities in Myanmar.

My search to locate some historicalmonuments related to Sikh religion andculture did not bear fruits. I was not al-lowed to visit Mandalay, a town connectedwith Indian National Army set up bySubash Chandra Bose with the help ofSikh army deserters. Special permissionis required to travel outside Yangon city,which was granted at the fag end of myvisit. However, I could visit the tomb oflast Mugal ruler of India, Bahadur ShahZafar, who was exiled to Rangoon by theBritish in 1858 and died in 1862. Readingsome stanzas of his poetry etched on thetombstone lamenting his misfortune caneasily bring tears to one’s eyes:

ikqnw hY bdnsIb zPr dPn ky lIey - do g`z zmIn BI n imlI kUey Xwr myN [

Kitna hai bad-nasib Zafardafan ke liyedo gaz zamin bhi na mili, kuey yaar mein.

Surprisingly, Bahadur Shah Zafar wasdeclared a Chishti Saint after his death inRangoon.

I was keen to trace some monumentconnected with Baba Ram Singh Kuka.This Namdhari Guru was also deportedto Burma by the British after theMalerkotla episode in which 70 Kukaswere blown to pieces by cannons.BabaRam Singh was imprisoned in Mandalayjail, then shifted to Rangoon and finallyto an unknown destination, as his follow-ers from India frequented his prison celldespite strict surveillance by the British. Iwas told by some old Sikhs that evenNamdharis and Giani Zail Singh failed tolocate some monument connected toBaba Ram Singh. I could not verify thetruth of their statement and my search willcontinue during my next visit which is quiteprobable. I also learnt about a British cem-etery outside Yangon, where a large num-ber of Sikh soldiers were cremated dur-ing the Second World War. The ladygranthi of Sikh Gurdwara told me aboutSikh farming families settled in Shan Statebordering China. I was happy to find someremnants of Sikh culture in neighboringMyanmar and wish SGPC or DGPC toset up a link with the local Sikh sangat.

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> PERSPECTIVES

“gur qyg bhwdr ismirAY Gr nau iniD AwvY Dwie [

The story of the original portrait ofSri Guru Tegh Bahadur Ji

GURPREET SINGH HANSRA*

* Email: ghansra@sbcglobal.net

THE NATIONAL MUSEUM OF NaturalHistory at the Smithsonian Institute inWashington, DC has developed an exhibitexamining Sikh culture. The museum, onthe National Mall, is strategically locatedbetween the White House and the USCongress. It is visited each year by about5 million visitors, making it the most visitednatural-history museum in the world. Thewriter got the opportunity in the summerof 2005 to visit the museum and meet withDr. Paul Taylor, the director of themuseum’s Asian cultural history programand the curator of the Sikh exhibition. Heexplained to me that the gallery not onlycontains about 100 rare Sikh artifacts, butit is also a research and conservationeffort to save and protect Sikh artifacts.These artifacts are susceptible to damagewith time. Some items, especiallywatercolor paintings, are light-sensitiveand flash photography is prohibited.These artifacts are rotated every sixmonths and go through a preservationprocess in the remaining six months ofthe year. Additionally, the old texts like“Janam-Sakhi” require conservationmeasures to stabilize the hand-paintedminiatures. I was impressed by the effortsof the museum to preserve the Sikh

paintings and other artifacts.

The US National Anthem is based ona particular flag during the war of inde-pendence. The writer has seen the pres-ervation efforts of the US Government onthe flag. It is a four-year long project onwhich they are spending $16 million tobring it back to its original glory. They havepreserved a small fort called “Alamo” inSan Antonio, where Americans fought awar with Mexico. The Wailing Wall ofJerusalem has been preserved for twomillennia. The old Christian missions inCalifornia are being maintained in theiroriginal form.

Priceless Treasure: However, unfor-tunately, there are no concentrated effortsamong Sikh organizations to preserve thepriceless treasures of our history. Therewas an article published in the Tribuneabout the passion of a Sikh gentleman inAmritsar District to collect ancient histori-cal books and pictures. He has collectedand maintained a library at his house. Hisefforts are commendable. However, thefact remains that he doesn’t have the re-sources to preserve those rare books.Many of those rare books and pictureshave become discolored and faint. The

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history is disintegrating due to a lack ofproper management of these artifacts ofgreat significance. The Sikh organizationsneed to come forward to save our history.There is a need to rejuvenate the inter-ests in Sikh history in the new genera-tion, which has no clue about our richcultural heritage. I would like to bring toreader’s attention to another pricelesstreasure, the original portrait of Sri GuruTegh Bahadur Ji.

Sri Guru Tegh Bahadur Ji was ourNinth Guru. He attained the “Gur-gaddi”in 1664. By that time, the Sikh sangatswere already established all the way fromKabul to Dhaka. The Guru traveled to far-off places to sanctify the Sangat. I wouldlike to discuss his travels to Dhaka andthe chronicles of his original picture.

Stay at Dhaka: It is an historical factthat Guru Teg Bahadur Ji went to eastIndia, including Bihar, greater Bengal andAssam in 1660s. While Guru Ji’s familystayed at Patna, Guru Ji journeyed toDhaka (also spelled as Decca or Dacca).Guru Ji sojourned at Dhaka for more thana year at the house of one of his Sikhs,Bhai Balaki Dass. Guru Gobind Singh Jiwas born at Patna, and this news reachedGuru Ji at Dhaka (Some historians havewritten that Guru Ji got that news atDhubri). Bhai Balaki Dass kept a cot andbed at his house and used to pray every-day that Guru Sahib should come to hishouse someday and sit on this cot. GuruSahib responded to his prayers and saton his cot when he reached his place.

Guru Sahib stayed at his place for a longtime (2 years according to some historybooks). There used to be congregation athis house. Guru Sahib inspirited the Sikhsto build Dharamsala to hold the congre-gation regularly. Shaiesta Khan, theNawab of Dhaka at that time, was struckby Guru Sahib’s striking personality andissued a “pharman” (edict) not to collectany taxes from this Dharamsala. (Thecopy of that pharman is still lying at DhakaGurdwara).

When Guru Sahib decided to departfrom Dhaka, the old mother of Bhai BalakiDass started crying, and said that it wasa great pleasure to have his darshan ev-eryday for a long time. Now what wouldshe do? How could she have the samedarshan? Then Guru Sahib consented tobring a painter a make a picture of him.Bhai Balaki Dass was an influential per-son of Dhaka and had access to ShaiestaKhan. So he brought the royal painter,named Ahsan. The painter made a pic-ture of the body of Guru Sahib but whenhe reached his face (in the picture), hecould not properly draw the glowing faceof the Guru. On seeing this, Guru Sahibtook the brush in his own hand and drewthe face himself and permitted Bhai BalakiDass’s mother to have his darshanthrough the picture in his absence.

Chronicles: Many writers in histori-cal books have penned this account.Mehma Parkash is one of the oldestbooks, which contains the biography ofall the Ten Gurus. It was written in 18th

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century, sometime after Guru GobindSingh Ji. The author’s name is Bhai SarupDass Bhalla, who was a direct descen-dent of Guru Amar Dass Ji. He came froma family of writers and literates. BhaiSarup Dass’s real brother, Bhai Tola Singhwrote “Guru Ratnavali”. Bhai Sarup Dass’sson, Bhai Kirpa Dial Singh wrote “Fateh-nama Guru Ji De Panth Da”. One descen-dent of Bhai Sarup Dass, Bhai SadhuSingh, wrote “Guru Sikhia Prabhakar” and“Sri Mukh-vakea Sidhant Jyoti”. But“Mehma Parkash” is the most popularamong all these books because this wasthe first book in which an attempt wasmade to write the complete biography ofall Ten Gurus. The narrative of this paint-ing in Dhaka is acknowledged in MehmaParkash thus:

“Bada likhari leai mai (Mai, mother,brought bada likhari, renownedpainter)

Satguru hazur tasvir likhai (made pic-ture in hazur, - front - of Satguru)

Sagal ang bastr subh likha (All bodyparts and clothes were painted)

Mukh kamal Prabhu nahin likh saka(but couldn’t draw his face)

Dekh Dial kalam hath lina (On see-ing this, Guru took brush in his ownhand)

Nij hath sudhar sampuran kina (Gurucompleted the picture with nij hath,his own hand)

Tab mai ko murat Prabh dina”. (Then

Guru gave his murat, picture to mai,old lady)

This anecdote has also been men-tioned in another old book, Gur PartapSurya Granth, which was completed byBhai Santokh Singh Ji in 1842. Gur PartapSurya Granth is a tremendous effort bythe writer to note down the whole historyof Ten Gurus. It has 6,412 pages. BhaiSantokh Singh spent 20 years of his lifein collecting the ancient books of Sikh his-tory and then writing it in his own verse.He divided his book into “Raas” and“Ansu”, which can be compared to, kindof, chapters and sub-chapters of the mod-ern books. The writer has written the nar-rative of this Dhaka picture in Raas 12,Ansu 5 on page 4,243 in 10th volume (re-published by Bhasha Vibhag, Punjab in1993). The narrative of this picture is writ-ten like this:

“Ham karne aab kaaj ghnéré, tav aaiste jai agere.

(I have many jobs to do, that’s why Imust embark on my next mission)

Leo likhae meri tasveer, hai aab jathasacheer shareer (38)

(You can make my picture, exactly likehow my body is)

Sun ur harkhi turat sidhai, jai chitereko le aai (40)

(The old lady went out immediatelyafter listening to this and brought apainter with her)

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Bahu dhan de kar kehat sunai, jathajog pikh likho banai.

(She gave money to the painter andasked him to paint the picture exactlylike Guru Ji)

Chatur chitera kar chit chaoo, baithnikat bandat dhar bhaoo (41)

(Wise painter, who had a lot of pas-sion, bowed before Guru Ji and satvery close to him)

Ang so basat saje hai jaise, dhareprem ko likh kar taise.

(The painter drew all the clothes,which GuruJi was wearing on hisbody)

Badan parphulat kamal samana,ruchir bilochan kirpa nidhana (42)

(Guru Ji’s face was like lotus, and hiseyes were full of grace)

na likh sakio rahio pachhtai, tab sokalam gahi gat dai

(The painter couldn’t draw his faceand eyes and he repented, then GuruJi got hold of brush in his own hand)

Aapan hath te mukh ko likhio, urbismai jin jin pikhio (43)

(Guru Ji drew his own face with hisown hand, whosever saw it got sanc-tified)

Nij kar te birdha ko dai, bhari anandso sunder lai.”

(Guruji gave this picture to the old ladywith his own hands, It was a stunningportrait with lot of bliss)

Since ‘Gur Partap Surya Granth’ waswritten a couple of centuries ago, its lan-guage is different from the language aswe speak today. So, the great Sikh phi-losopher of 20th century, Bhai Veer SinghJi studied this granth for 8 years (1926-1934) and wrote the footnotes on this bookto explain the meanings. Wherever hedidn’t agree, he wrote disagreeing foot-notes as well. However, he agreed with thisaccount of the Guru’s picture, which is veryclear from his footnotes in the book.

Another Sikh scholar of early 20th cen-tury, Bhai Kahan Singh Nabha, did re-search for 15 years to write the encyclo-pedia of Sikhism, called “Mahan Kosh”,which he completed in 1930. He has men-tioned about this portrait in “Mahan Kosh”.He has also mentioned in the “MahanKosh”, on the basis of Gurbani of Sri GuruGranth Sahib Ji, that there are four typesof “Darshan”, namely 1. Sargun, 2. Nirgun,3. Dream and, 4 Portrait (picture).

Gur moorat si-o laa-ay Dhi-aan,eehaa oohaa paavahi maan. ||3||.

[SGGS: 192]

Satgur moorat ko bal jaa-o.[SGGS: 1202]

Jo chit laa-ay poojay gur moorat soman ichhay fal paavai. [SGGS: 303]

In Dhaka, currently there are two his-torical Gurdwaras. Gurdwara Sangat Tolais erected in Ninth Guru’s memory andGurdwara Nanakshahi is in First Guru’smemory. There was another Gurdwararelated to Guru Nanak Dev Ji in Dhan

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Mandi, which East Pakistan authoritiesleveled in 1960 and built residential com-plexes there.

Shrines in Bangladesh: Some localpeople of greater Bengal became Sikhsdue to the influence of the 1st and 9th Guruwho visited and sanctified that area. Therewere about 20 Gurdwaras before 1947 inpresent day Bangla Desh area. But almostall of the Sikhs left for India during thePartition. Mata Kanchan Devi remainedbehind and took care of Gurdwara SangatTola but she also migrated to Calcuttaduring the Pakistan Army crackdown in1971. One brave Sikh, Bhai SwaranSingh, took care of Gurdwara Nanakshahitill 1971. But Pakistani Razakars killed himthree days before the Pakistan Army’ssurrender to Indian Army led by Gen.Jagjeet Singh Aurora. After victory, Gen.Arora immediately arranged for a Sikhdelegation to visit Dhaka under the lead-ership of late Captain Bhag Singh, one ofthe co-founders of The Sikh Review, amonthly magazine of Calcutta. CaptainBhag Singh became the first SecretaryGeneral of Bangla Desh Gurdwara Man-agement Committee. He brought the 9th

Guru’s picture to India and gave it to theVictoria Memorial Museum in Calcutta forrestoration. The copies of the original pic-ture are lying both at GurdwaraNanakshahi and Gurdwara Sangat Tolaat Dhaka. The history of these Gurdwaras(including copies of the portraits) can beread at :

http://allaboutsikhs.com/gurudwaras/

bangla-nanakshdacca.htm

http://allaboutsikhs.com/gurudwaras/bangla-sangattolla.htm

The present building of GurdwaraNanakshahi was renovated in 1988-89with the efforts of S. Harbans Singh, IAS(Retd) who was Director IJO/UN atDhaka. He wrote an article in The SikhReview in January 2000, in which he notonly mentioned the history of this rare pic-ture but also its current state at the VictoriaMemorial Museum in Calcutta.

Prof (Dr) Harnam Singh Shan, formerchairman of Guru Nanak Chair and headof Punjabi and Sikh Studies at PunjabUniversity, Chandigarh, visited Dhaka in2003 to participate in the 17th conferenceof International Association of Historiansin Asia, where he presented a paper onCultural heritage of South Asia. He alsosaw the copies of the original pictures inthose Gurdwaras. (Ref. The Sikh Review,April 2003).

Prof. Kulraj Singh also wrote an articlein The Sikh Review in December 1996, inwhich he mentioned that while other por-tions of the picture have worn out, but thepaint of the face, which had the touch ofthe Guru’s hand, is still fresh.

This is an extremely rare picture ofGuru Sahib that we have, but it is not theonly one. Sri Damdama Sahib is one ofthe five Takhts where Guru Gobind SinghJi stayed for more than nine months. GuruSahib also concluded Sri Guru GranthSahib there by adding Ninth Guru’s

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hymns. When Guru Sahib left for SouthIndia, he made Baba Deep Singh Jiincharge of this place. Currently, there aremany sacred relics which are kept there.The prominent among those are a por-trait (picture) of the Tenth Guru, Sri Sahib(Sword), a matchlock, a pothi (book) tran-scribed by Baba Deep Singh, and aSword of Baba Deep Singh. The historyof the Gurdwara (including the list of thesacred relics) can be read at http://al laboutsikhs.com/gurudwaras/gd-talwandisabo.htm

Articles have already been writtenabout a few other pictures of the GuruSahib, as well. An artist at AnandpurSahib painted the Tenth Guru’s picture in1703 and it was published by Akali KaurSingh, a known Sikh scholar, in one ofhis books in 19th century. Another portraitof the Tenth Guru was painted by the royalvisual artist of Sidh Sen, the ruler ofMandi. When Guru Sahib visited Mandi,he preferred to stay outside the town,while his household ladies stayed in theroyal palace. The royal family maintainedthe shrine inside the palace. Gurdwarasare now built at both places. When Ma-haraja Ranjit Singh subjugated Mandi, heappointed Sardar Lehna Singh Majithiaas the Governor of the constituency.Sardar Lehna Singh got hold of the Guru’soriginal portrait, which he brought to theMaharaja. It is a known fact that SardarLehna Singh brought the craftsmen to laythe marble slabs in the inner parkarmaaround the Harmandir Sahib (Ref: TheGolden Temple by Patwant Singh). Some

people say that Maharaja asked SardarMajithia to inscribe the copy of the samepicture inside the Golden Temple, whichis now located at the wall of the HarmandirSahib, near a staircase leading to the floorabove.

Similarly it has already been publishedthat the old portraits of Guru Nanak DevJi drawn on silk and tanka (a painting oncloth which can be rolled up like a map)have been found in Lhasa (Tibet) andSikkim. Guru Nanak Dev Ji went on hissecond Udassi to Tibet and Kamroop(Assam) area in circa 1517.

Conclusion: The western countriestake pride in preserving their religious andhistorical artifacts. However, it is very un-fortunate that Sikhs have not yet madeany organized attempt in this area. Thepictures mentioned above are extremelyrare and are of great historical signifi-cance. Unfortunately, some of these mayhave already been lost. The Sikh organi-zations should work to preserve thesepictures properly and distribute its copieswidely among Sikhs so that the currentgenerations should visualize what theGurus looked like. It will be a great ser-vice to the history in general and Sikhreligion and culture in particular.

Post Script: We have requested Cu-rator, Victoria Memorial Museum,Calcutta, Prof. C.R. Panda, to trace theportrait of Guru Tegh Bahadur Ji andrestore it by the latest techniques fordisplay and reproduction. - Ed. S.R.

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Seva by Nirmala AshramsTARLOCHAN SINGH, MP (RS)

* B-5, Dr. Zakhir Husshan Road, New Delhi.

NIRMALA ASHRAMS ALL over India arecarrying on their mission to seve thepeople irrespective of caste and creed andremain aloof from any political activity.Nirmala, derived from Sanskrit meaningspotless, unsullied, pure, bright, etc., isthe name of a sect of Sikhs primarilyengaged in religious study and preaching.The members of the sect are calledNirmala Sikhs or simply Nirmalas. Thesect arose during the time of Guru GobindSingh (1666-1708). Guru wanted hisfollowers not only to train in soldierly artsbut also to have interests in letters. Hehad engaged a number of scholars totranslate Sanskrit classics into Punjabi,in order to bring them within easy reachof the less educated people. Guru GobindSingh sent five of his Sikhs, namelyKaram Singh, Vir Singh, Ganda Singh,Saina Singh, and Ram Singh dressed asupper-class students, to Varanasi, thecenter of Hindu learning. These Sikhsworked diligently for several years andreturned to Anandpur as accomplishedscholars of classical Indian theology andphilosophy. In view of their piety and theirsophisticated manner, they and theirstudents came to be known as Nirmalas,and were later recognized as a separatesect. After the evacuation of Anandpur in1705, the Nirmala preachers went to

different places outside the Punjab,particularly to Haridvar, Allahabad andVaranasi where they established centersof learning that exist to this day - Kankhal,near Haridvar, Pakki Sangat at Allahabad,and Chetan Math and Chhoti Sangat atVaranasi. When, during the second halfof the eighteenth century, the Sikhsestablished their sway over the Punjab,some of the Nirmala saints came backhere and founded at different placescenters which were helped by Sikh chiefs.

It was customary for Nirmala schol-ars to attend, along with their disciples,religious fairs at prominent Hindu pilgrim-age centers such as Haridvar, Allahabadand Gaya, where they, like other sadhus,took out shahis or processions and hadphilosophical debates with scholars ofother religious denominations as a partof their preaching activity. During theHaridvar Kumbh in 1855, a general meet-ing of the Nirmalas held in their principaldera at Kankhal took the first concretestep towards setting up a central body byelecting Mahitab Singh of Rishikesh, re-puted scholar of the sect, as their SriMahant or principal priest. This traditionis continuing and the present had in SriMahant Nam Dev Singh.

The Nirmalas believe in the Ten Gu-

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rus and Guru Granth Sahib. They weareither all white dress or saffron. They gen-erally practice celibacy and are devotedto scriptural and philosophical study, butby tradition they are inclined towards clas-sical Hindu philosphy especially Vedanta.Their contribution towards the preachingof Sikh doctrine and production of philo-sophical literature in Sanskrit, Braj, Hindiand Punjabi is considerable. Some of theimportant works that contributed to Sikhlearning and regeneration of Sikh prin-ciples in particular are by them.

Nirmala Ashram at Rishikesh was es-tablished in 1903 by Mahant BuddhaSingh. It has main branches at Haridvar,Karnal and Mumbai. This place hasserved the purpose of spreading the mes-sage of Guru Nanak and producing knownSikh missionaries Giani Sant Singhmaskin was one of the illustrious studentsof their centre. Lachman Dass ChelaRam, world known Sikh scholar stayedhere to translate the Guru Granth in Hindi.

During my recent visit to Rishikesh, Icame to know about their latest humani-tarian deeds. Gyan Daan Academy, hasbeen set up with sole object of updatingquality education to poor children of allcastes, that too without any fee. Beautifulsprawling campus on Dehradun road hasalready become a boon for the entire area.Four classes are already in session withfacilities like free uniforms, text books and

stationary, mid-day meal and free trans-port from village to school. An efficientteaching staff is working under the guid-ance of Principal Mrs. Amritpal Kaur, whoherself takes immense interest in all ac-tivities. The school shall attain Higher Sec-ondary status and will be affiliated toCBSE Board.

Nirmala Ashram is already running apublic school with boarding facilities onHaridwar Road. Mahant Ram Singh, thehead of the Ashram and Sant Baba JodhSingh believes that Altruism is the es-sence of Guru Nanak’s teachings. Theyhave set up a big hospital with all modernmedical facilities in Rishikesh. A mostmodern Eye hospital is coming up verysoon which will have 100 beds and an eyebank.

Renowned educationist S. WaryamSingh is the Chairman of the schools runby the Ashram. He told me that mainsource of the income is the donations bythe Sindhis who are all devotees of GuruNanak. After partition of India, the Sindhishave spread out to all parts of the world.The Sikh community could not keep themas close as they were earlier but it goesto the credit of Nirmalas that Sindhis getmental solace through them. I myself sawsome wealthy Sindhis doing sewa in thesecenters. Sindhis still believe in GuruNanak and continue having all religiousand family functions as per Sikh rites.

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> RETROSPECT

Going Down the Memory Lane:Recalling Invasion of Kashmir: Oct. 1947

BRIG. DALIP SINGH SIDHU, AVSM, VSM (RETD.)

* B-3/71 ‘Bhag Singh House’ Hiranagar, Patiala 147 001. Punjab.

THE KASHMIR LANDINGS BY THEIndian Army in Dakota aircraftscommenced on 27 Oct. 1947 from Palamairport at Delhi, with the urgent task ofprotecting J&K State from being forciblyannexed by Pakistan with the help ofthousands of raiders supported by theirregular troops. The landings werespearheaded by 1 SIKH, now 4 MECHINFANTRY (SIKH), under the commandof Lt. Col. Dewan Ranjit Rai. The first andsecond wave of Dakotas carried C Coyunder Capt. Kamaljit Singh and D Coyunder Maj. Harwant Singh MC,respectively. The Commanding Officertravelled in the leading aircraft. TheBattalion was seen off at Palam airport,among others, by Maj. S.K. Sinha (nowLt. Gen. (Retd.) and Governor of J&KState), who also handed over operationorder from Headquarters Delhi and EastPunjab Command to the CommandingOfficer. Airlift went off smoothly except forone Dakota carrying Battalion SignalPlatoon and wireless equipment, whichforce-landed at Jammu and joined theBattalion in another aircraft after threedays.

Every year since, 27th October is com-memorated as ‘INFANTRY DAY’ by the

Indian Army to pay homage to its gallantmartyrs and also highlight the role infan-try plays in war particularly in mountain-ous and high altitude areas where someother arms are unable to operate or arenot fully effective.

Capt. Amarinder Singh, the presentChief Minister of Punjab, who is knownfor his keen interest in service matters andwelfare of troops, recently decided to at-tend Infantry Day – 27th Oct. 05 – withtroops in the Kashmir Valley, and payhomage to the martyrs who gave theirlives to protect Kashmir during Oct. – Nov.1947 and subsequent operations. In ad-dition to staff officers from his Secretariat,the Chief Minister included in his entou-rage Col. Harwant Singh MC (Retd.), DCoy Commander I SIKH during Kashmirlandings, Maj. Shivjeet Singh Sher Gill(Retd.) grandson of late Lt Col DewanRanjit Rai, Commanding Officer 1 SIKHin Oct. 1947 and Brig. D S. Sidhu AVSM,VSM (Retd.) who had first visited 1 SIKHbattle sites in the Kashmir Valley as aschool boy in 1949.

Remembrance:

The Chief Minister’s entouragereached Srinagar airport from Chandigarhin a special aircraft on 26 Oct (FN) 2005.

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From there Capt. Amarinder Singh, Lt.Gen. S.S. Dhillon AVSM, VSM, GOC 15Corps and Maj. Gen. Harwant Krishan,GOC 19 Infantry Division flew to 16 SIKHforward location in 19 Infantry DivisionSector in an aviation helicopter, andreached 2 SIKH Tactical Headquarterslocation at Lokut Bangas by noon. Theremaining members of the entourage flewstraight to Lokut Bangas in a private heli-copter and were received by Col D Gupta,SC Commanding Officer and Sub-Maj.Joginder Singh. All available officers,JCOs’ and men from the Battalion hadgathered for a special Sainik Sammelan,followed by Barakhana for the troops andlunch for the officers in a makeshift Offic-ers Mess under beautifully decoratedshamianas. During the Sainik Sammelanthe Chief Minister praised the troops formaintaining their glorious traditions ofdevotion to duty and self-less service. Hegave several gifts to the Battalion and,also handed over to the CommandingOfficer five cheques of Rs 2.5 lakhs eachto be given to the families of five gallantsoldiers of the Battalion who were killedin a land slide while providing relief to vic-tims of the earthquake which struck thehilly tracts of the Valley on 08 Oct. 05. Agalaxy of senior officers, which includedLt. Gen. Deepak Kapoor SM, VSM, GOC– in – C Northern Command, Lt. Gen. S.S. Dhillon AVSM, VSM, GOC 15 Corps,Maj. Gen. Harwant Krishan, GOC 19 In-fantry Division, Brig. V.K. Naik, KC Com-mander 79 Infantry Brigade had also flownto Lokut Bangas to visit 2 SIKH and meet

the Chief Minister over lunch.

Picturesque:

Lokut Bangas is a picturesque placelocated at a height of about 10,000 ft. Itresembles Gulmarg and has wide openmeadows surrounded by thick pine for-ests and gentle flowing streams. Thetroops despite living under field conditionsappeared cheerful, smart and well turnedout. The presence of the Chief Minister oftheir home state boosted their morale.After sumptuous lunch, and before theclouds started gathering the Chief Minis-ter and his entourage bid farewell to 2SIKH and flew back to Srinagar. The ArmyCommander and other senior officers alsoflew back to their respective Headquar-ters.

Next day, 27 Oct. 05, there werewreath laying ceremonies to honour themartyrs in Baramula at Dagger DivisionWar Memorial and 1 SIKH Memorial fol-lowed by commemoration ceremony atMaqbool Sherwani Community Hall. Thewreaths were laid at the above memori-als by Governor, Lt. Gen. (Retd.) S. K.Sinha, PVSM, Capt. Amarinder Singh,and other senior army officers. The SIKHMemorial at Baramula was initially a largeyellow board with suitable inscription in-stalled by 4 SIKH on 01 Dec 1950 on thehill side, where free India’s first battle wasfought and a small stone obelisk erectedin memory of Lt. Col. Dewan Ranjit Raiwhere he was killed on the evening of 28th

Oct. 1947. At the initiative of Chief Minis-ter of Punjab, and with help of Headquar-

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ters Northern Command, 15 Corps and19 Infantry Division, the Memorial wasredesigned and renovated a few yearsback. It now looks very impressive and isbeing well maintained by the local civil andmilitary authorities. The War Memorial hasnow become an important land mark ofBaramula.

War Heroes Honoured:

The Chief Guest at the commemora-tive ceremony in Sherwani CommunityHall was the J&K Governor, Lt. Gen.(Retd) S. K. Sinha, PVSM. Other high dig-nitaries, present included Chief Ministerof Punjab, two senior Ministers of J&KGovt., Lt. Gen. S. S. Dhillon AVSM, VSM,Maj. Gen. Harwant Krishan and seniorlocal politicians. The large hall built by theDagger Division in memory of Sherwaniwas full with a civilian and army audience.After a short cultural programme by localstudents, talks by two senior J&K Gov-ernment ministers followed. The Ministerswere highly appreciative of the role playedby the Army in Oct. – Nov. 1947 in pro-tecting the Valley against the raiders anddriving them out beyond URI – 65 milesfrom Srinagar. After that a short film wasshown on the death and destructioncaused by the raiders in Oct./Nov. 1947in Baramula and places like Uri, MahuraPower House and other places on theirway. Photographs of three Army officersand a civilian who had played significantroles for the defence of Srinagar and theValley in Oct./Nov. 1947 were projectedon the screen. They included: (a) Late

Brig. Rajinder Singh, MVC, Chief of StaffJ&K State Forces, who had played a keyrole in delaying the raiders advance bydestroying an important iron bridge overUri Nala East of Uri, and was killed whilefighting a rear-guard action in DewanMandir in Bunyar on 24th Oct. 47. He wasawarded India’s first major gallantryawarded MVC posthumously, (b) Late Lt.Col. Dewan Ranjit Rai, MVC, Command-ing Officer 1 SIKH, who rushed his avail-able troops, comprising approximately120-130 men, with a section of 3 inchMortars to Baramula (a hill feature astrideMile 32) to hold the raiders well away fromSrinagar despite orders to stay put atSrinagar airport. He was, unfortunately,killed at 1730 hrs on 28th Oct. while fight-ing a rear guard action in an open areaastride Mile 32, East of Baramula. He wasposthumously awarded the MVC for gal-lantry. (c) Late Mohammad MaqbulSherwani, a social worker of Baramula,who was mercilessly killed by the raiderswhen he refused to cooperate with them.The Sherwani Community Hall atBaramula stands to perpetuate thememory and supreme sacrifice of thisgreat son of Kashmir. (d) Major (later Col.)Harwant Singh MC (Retd.), who was DCoy Commander and had taken over Of-ficiating Command of 1 SIKH after Lt. Col.Dewan Ranjit Rai was killed in action.During Night 28th/29th Oct. when the op-erational situation was very fluid, theyouthful officer controlled the situationcalmly and with courage. He was praisedfor his wise and tactically sound decision

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to move the Battalion from Shalateng SpillChannel 4 ½ miles from Srinagar to areaMile 17 near Pattan, almost half way be-tween Srinagar and Baramula, and thuscaused the much-needed 48 hours, de-lay on the raiders to enable our troopsbuild up at the airport. He had success-fully commanded the Battalion at that criti-cal juncture and fought tough battles inhilly areas of Mile 17 and 18 East of Pattanon 29th Oct. 47, inflicting heavy losses onthe raiders. To the delight of the civil andarmy audience in the hall Col. HarwantSingh MC (Retd.) and Maj. Shivjeet SinghSher Gill (Retd.), grandson of Late Lt. Col.Dewan Ranjit Rai, were introduced tothem by Maj. Gen. Harwant Krishan.

Capt. Amarinder Singh also addressedthe audience and highly lauded the roleplayed by 1 SIKH in saving the Valley inthe critical period of last week of Oct 47/first week of Nov. 1947. He also singledout and praised the gallant performancesof three above mentioned officers and Mr.Maqbool Sherwani of Baramula.

After the address of Capt. AmarinderSingh, The Governor Gen. S. K. Sinhaaddressed the audience and lauded therole of our troops in saving the Valley dur-ing the critical period of last week of Oct.– first week of Nov. 1947. He expressedhis admiration for the gallant roles playedby late Brig. Rajinder Singh MVC; late Lt.

Col. Dewan Ranjit Rai MVC; late Mr.Maqbool Sherwani of Baramula and ColHarwant Singh MC (Retd.). He recalledhis personal experiences of emergencyairlift of 1 SIKH on 27th Oct. 47 and othertroops that followed as he was GSO 2(Ops) at Army HQ, responsible for arrang-ing Dakotas for the airlift. He had seenleading elements of 1 SIKH take off fromDelhi Airport for Srinagar at 0500 hrs on27th Oct. 47, had handed over Army HQOperational Order to Lt. Col. Dewan RanjitRai and had found him in high spirits. Healso narrated an anecdote pertaining tothe airlift. Since he was responsible forordering civil airlines Dakotas to Delhi forairlift of troops to Srinagar, the airlines,after completion of the operation, pre-sented him a bill of several crores of ru-pees for payment!

Adieu:

On 28th Oct. 05, Capt. Amarinder Singh,accompanied by Mr. Farooq Abdullah,former Chief Minister of J&K State and hisparty flew back to Chandigarh. It was amemorable visit for all the members of theteam. It was most heartening to learn thatsacrifices made by our gallant service per-sonnel to throw raiders out and protectKashmir have not been forgotten. Theirsacrifices are commemorated every yearon 27 Oct. Infantry Day.

FOR BASIC KNOWLEDGE, BOLD COMMENTREAD

THE SIKH REVIEW

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> CURRENT AFFAIRS

Kashmir’s Sikhs on shaky ground?KAVITA SURI

EVERY TIME THERE IS an increasedmovement of troops in and around thetwin villages of Triboni and Sumbalpora,situated on the line of control across thefamous Shamshabari ridge, the greatmountain range in North Kashmir whichseparates Tangdhar (Karnah) in Kupwarafrom the rest of the Kashmir valley, SardarJoginder Singh anticipates the worst tobefall the 500 people around here. Thoughnobody in these Sikh-dominated villagesis inclined to talk about it, an increasedpresence of troops hint at an increasedthreat perception, given the now familiarways of terrorists.

In the past 16 years of violence inKashmir, Sardar Joginder Singh, theseptugenarian head of the GurdwaraPrabandhak Committee of Triboni, and thevillagers have spent sleepless nights, of-ten guarding the villages along with theArmy. After the exodus of the minoritycommunity from Kashmir early in the1990s, Triboni-Sumbapora are now theonly twin Sikh hamlets across theShamshabari range in North Kashmir. Thevillagers here have been living under aserious terrorist threat since the start ofan insurgency. The threat is more pro-nounced to the minority communityamong the villagers, since they refusedto side with those who picked up guns forthe “freedom” of Kashmir.

After 39 Sikhs were killed in

Chittisingpora in South Kashmir in March2001, they were obliged to live under theshadow of death. Much before the line ofcontrol divided Kashmir into two parts;their ancestors had come from differentparts of the state, including the Sikh-domi-nated villages of Chakothi, now inMuzaffarabad, in Pakistan-occupiedKashmir, and settled down in the sleepyvillages of Triboni-Sumbalpora. “Our fore-fathers came and settled down here. Welived here from 1947 onwards; refused tobudge and decided not to yield to pres-sures from the other side. Our houseswere damaged and our elders witnessedmuch destruction during a 1947 tribal in-vasion, but we still stayed here,” saysSardar Didar Singh, chief granthi,Gurdwara Singh Sabha, Triboni.

Most of their properties were damagedin 1947. Though they rebuilt their lives andcontinued living in their native village,things worsened late in the 1980s whenPakistani shells started bursing into theirvillages. Many lives were lost and what-ever was left of their dwellings sufferedfurther damage. To escape the shelling,bunkers were constructed by almost allhouseholders. Many youths in Tangdharblock of Karnah tehsil in Kupwara joinedmilitants’ ranks, some of them crossingover into Pakistan for training in usingarms and ammunition. At the peak ofmilitancy, Sikhs in these villages were

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told to join the insurgency. When theyrefused, their houses were thrownstones at and they were asked to moveout of the area. When they coura-geously decided to fight them, theywere threatened.

“We’re right on the line of control. Ourturbans suggest Kashmiriyat but even thatis now under a severe threat,” says SardarJoginder Singh. “Last fornight, when thePrime Minister, Dr Manmohan Singh, wasin Srinagar for a second round table con-ference, there was an extra deployment ofsoldiers in our village,” says Mr SadhuSingh, a villager, adding that every VVIPvisit to the valley adds to the people’s fears.

“Mr Bill Clinton visited India in 2001and we witnessed Chittisingpora,” he said.In the Muslim-dominated area, even theArmy tells them to get hom early and notto open the door to anybody in the night.

This brave nationalist minority whichhas refused to dance to the tune of localterrorists, most of whom move freelyacross the line of control, are further hurtby the treatment meted out to them bythe state government. “We don’t give them(terrorists) shelter, we don’t give themfood. We have a self-imposed curfew here.And we are acting as the guards of thefrontier on the line of control. Why, then,are we treated so badly?” ask the villag-ers. Their woes seem endless: Triboni andSumbalpora are without road links. Allother neighbouring villages are well-con-nected, in contrast. Promises made by theCongress chief, Mrs Sonia Gandhi, whovisited the places last year after a devas-

tating earthquake, and other VIPs havenot been honoured by the administration.

The earthquake added to their prob-lems. Villages which have suffered exten-sive damage have yet to rebuild them-selves completely. While, in other villages,construction material can be dumped rightby the road, bricks, cement and sand haveto be carried up to these place by ponies,hiking the prices manifold. And the reliefthat they got was less than minimum. Vil-lages allege members of the majority com-munity who managed to show four or fivefamilies living under one roof, got Rs 1 lakhfor each by way of compensation. Resi-dents of Triboni-Sumbulpora, eschewingdeception, were less fortunate. And MsTripat Kaur is someone who has receivedno relief. Her house suffered damage andnow she has had a hut topped by a sheetof tin made for her nine-member family.Even eight months after the earhquake,relief eludes many people. When they travelto Tangdhar, hoping to draw the attentionto the state of their affairs of the sub-divi-sional magistrage, Mr Abdul Hameed, theyare surprised to come to know that peonsare ‘under orders not to let any Sikh in’. Inthe absence of government help, aquake-flattened gurdwara has not beenconstructed in the past ten months. Thevillages have many graduates most ofwhom are unemployed. Sikhs allege thestate administration and the local majoritycommunity want them gone, “just asKashmiri pandits were got rid of 16 yearsago.” It is the Army’s support which keepsthem going. [Courtesy: The Statesman]

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> CURRENT AFFAIRS

The Political Scenario in Punjab andthe Coming Elections

GURDARSHAN SINGH DHILLON*

* Former Head of History Deptt. Punjabi University. Res: 2059, Section - 15C, Chandigarh. 160015.

THE BUGLE FOR THE FORTHCOMINGelection to the Punjab LegislativeAssembly has already been sounded.This time it seems to be a keen fight notonly between the two rival political partiesbut also between the two towering politicalstalwarts who have dominated the politicalscene in Punjab from two differentconstituencies.

Negative Vote:

In the last elections, people’s mandatein favour of the Congress was more onaccount of the negative vote which wasagainst the Shiromani Akal Dal and notfor any known merits or virtues of theCongress. For the first time in the postindependence period, the Shiromani AkalDal got an opportunity to complete its fullterm of five years. It was a period of testand trial for Parkash Singh Badal who hadoften asserted that a full term, with thereins of party and the government at hiscommand, would provide him the oppor-tunity to usher in a socio-economic revo-lution in the state. But he failed to rise tothe occasion and prove worthy of people’smandate. The party which had tried todemonstrate its strength through bandhsand peaceful morchas for espousing thepolitco-economic issues of the state stoodmute, discredited and apathetic. The

Akali-BJP alliance failed to provide heal-ing balm to people baffled and bewilderedby a decade-long phase of bloodshed, vio-lence and vengeance.

Hegemonic agenda of Chief MinisterBadal, who also remained the aging partypresident, was aimed at pursuing policieswhich feathered his own nest. While nepo-tism and corruption became rampant inthe state, the SAD-BJP alliance fared nobetter than the earlier Congress regimes,as far as addressing the politico-economicissues was concerned. SAD lacked con-viction and commitment and could notprevail upon the BJP government at theCentre to find an amicable and enduringsolution to the varied problems facing thestate. The Akalis found it difficult to takeoff their muddy boots after signing theRajiv-Longowal Accord which was noth-ing but a retrogressive step. They startedtheir term in a muddle, with hardly anyagenda and ended it in a bigger muddle,making people realize that mere prom-ises, without action are empty and futile.This is how people were compelled to givetheir mandate in favour of the Congress.

The Congress, under the leadershipof the Capt. Amarinder Singh, did try toshake the old dust from its feet andseemed to have learnt a few lessons from

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the past mistakes due to which the statewas driven from one disaster to another.The change of outlook between the oldand the new Congress leadership be-came noticeable. The party did ponderover the state’s manifold problems, madecomplex and still more complex throughyears of procrastination, sham negotia-tions, unilateral Awards and deceptiveAccords.

Dynamic:

Capt. Amarinder Singh embarkedupon the path of opening new channelsfor bold and dynamic action. The Termi-nation of River-waters Agreement Act washailed as a landmark in the recent historyof Punjab. It was a step taken with un-shakable conviction and absolute confi-dence without mincing words. In spite ofcriticism from certain quarters, the C.M.grew in stature and he endeared himselfto all well-wishers of Punjab. He provedthat he had something specific to contrib-ute to the trouble-torn state, where thecrucial issue of water and hydel power haddefied a negotiated settlement for so long.But even as the Chief Minister has provedhis bonafides, he has not emerged as aleader of the masses.

Isolation:

With too much dependence on thebureaucracy and a chosen set of advis-ers, he remains alienated from the com-mon people. The party also lacks grass-root workers who can consolidate party’svote bank enabling it to emerge as a genu-

inely bigger plaer in the game. The partycannot afford to repeat its ‘historic blun-ders’ which led to its alienation from thepeople, especially in the Punjab country-side. Captain also needs to decentralizehis power and share it with other teammates and party workers.

Rampant Corruption:

On the eve of polls, the need for ad-dressing the long pending regional issuesis increasingly emerging as an absolutenecessity. Peace-loving people of Punjab,disturbed and distressed by the uglyphase of violence have begun to seethings in the right perspective. They wantthe economy of the state to rest on evenkeels. They are sick of corruption whichneither the Akali-BJP alliance nor theCongress has been able to root out. Asfar as common people are concerned,‘whatever is best administered is the best.’Their topmost priorities are neat and cleanadministration and peace grounded in jus-tice and fair play. As the two parties arepoised for a tough electoral battle, lead-ership in Punjab must rise to the occa-sion in a spirit of sincerity, and clear themess created by decades of mishandling,wrong manoeuvering and unworthy mo-tives.

Suicides:

Of the most crucial significance arethe issues of rural indebtedness, inflation,unemployment and poverty. Betterhealthcare and quality education are alsothe need of the hour. It is a pity that the

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fate of peasantry, the life blood of Punjab,is still in the doldrums. Thousands of des-perate farmers have committed suicide.No government, Akali or Congress, hasinitiated policies and programmes to ame-liorate the lot of farmers. Punjab needs adefinite perspective on farmer-relatedproblems and an integrated approach tohuman resource development in the state.Agro-based industries can not only pro-vide boost to agriculture but can also pro-vide the benefits of growth, employmentand development to all sections of soci-ety. There is an urgent need to rejuvenatethe state’s economy which has been in ashambles for such a long time. People inPunjab are clamouring for a truly repre-sentative and responsible leadershipwhich could restore the state’s status ofbeing the most prosperous state in thecountry. The two stalwarts in the game

should chalk out new and progressiveblue-prints for the state.

Conclusion:

Hopefully, a new pattern of politics hasbegun to unfold and develop, calling forthe highest good of public at large. It mustgather impetus to push the state on thepath of peace, progress and prosperity.At a time when the Indo-Pak peace pro-cess has started gaining good momen-tum, Punjab has a crucial role to play indelivering and maintaining peace. Peoplewould like healthy democratic process totake firm roots in Punjab. It is hoped thatin the game of competitive politics, thetwo players will not indulge in mud-sling-ing and smear campaign, as was wit-nessed in the last election and thereaf-ter.

Through countless ages complete darkness prevailed; In a complete voidethere was no world, no firmament. The will of the Lord alone existed neithernight nor day, neither sun nor moon; only God in an endless trance. Neithercreation, nor destruction, neither coming nor going; There were no continents,no underworlds; No seven oceans, no rivers, no flowing waters; There were nohighter, middle or lower planes; Neither was there heaven, nor hell; Neitherdeath nor time; There was no world of tortures, nor region of bliss; Neitherbirth nor death; When He so willed, Then He created the world, and withoutany support sustained the firmament. He founded the continents, solar systems,underworld, and from the Absolute Self, he became manifest. None knows hislimit, It is through the True Teacher (Guru) the secret is revealed.

- Guru Granth Sahib

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> DYNAMICS

Naam, Daan, Isnaan:Inspiration from Warren Buffett’s philanthropy

BHUPINDER SINGH* (USA)

* Pg. Mat Engr. Fluor Corp. Email: bo.singh@fluor.com

IN JUNE 2006, THE SECOND richestman in the world, Mr. Warren Buffett(USA) announced a donation of $31 billionto the Gates Foundation and in theprocess, has redefined philanthropy andservice to the mankind. The 75 year oldself-made man who amassed a fortuneof over $ 44 billions, has definitely madeevery one wonder as to why the donationis not being made to a foundation set inhis name. The rest of his fortune has alsobeen earmarked for the other charities runby his family members. It is interesting tonote that even after achieving a celebritystatus, he still lives in the same threebedroom house that he bought for$31,000 in 1958. In fact a chance to dinewith him is auctioned on eBay for$620,100 with the proceeds going to thecharities speaks volumes of this man’ssimplicity and his keen desire to serve thehumanity.

It appears like a fairy tale story, as it isvery rare to come across someone whohas made that kind of money and decidedto use it for the common good and ser-vice of mankind, before his own death.Besides, just giving it away, he is not con-cerned about leaving a legacy in terms ofan edifice or a charity with the Buffett

name on it. He is really turning a newpage not only in terms of philanthropy butalso in terms of living a simple life andnot making the wealth heirloom. That iseven more remarkable when we haveseen excessive greed in the chief execu-tives running companies in the recentpast. Even if we wish to become as richas him, and if the wish is granted still wemay not be able to muster the courage toemulate his example in giving. He is defi-nitely leaving a unique legacy that will in-spire others to give and serve our lessfortunate brethren. Loren Stiffy writes inThe Houston Chronicle about him by say-ing; “Wealth isn’t a measure of success;it’s a product of it.” Now we have uniqueliving example of how to be successfuland then use that as an endowment forthe service of the poorest in the world. Inaddition he is clear that he will not be in-volved in decision making of how his en-dowment gets used.

Since we may never match with thesage of Omaha (as Buffett is known) interms of earning and giving it away, isthere a way that we can serve, and alsobecome successful with our little or nowealth as asset? Guru Nanak Dev Ji hasprovided an answer with another unique

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way of serving. Guru Ji says:

“ibnu siqgur syvy jIA ky bMDnw ivichaumY krm kmwih ]” (SGGS: 589)

Meaning: Without serving the TrueGuru, the soul is in the bondage ofdeeds done in ego.

Guru Ji says only that service is fruit-ful which pleases the True Guru, so servethe True Guru.

“sw syvw kIqI sPl hY ijqu siqgur kwmnu mMny ] jw siqgur kw mnu mMinAw qwpwp ksMml BMny ]” (SGGS: 314)

Meaning: Fruitful and rewarding isthat service, which is pleasing to theGuru’s Mind. When the Mind of theTrue Guru is pleased, then sins andmisdeeds run away.

If we can do this type of service whichpleases the master, we would have madeour own life successful and also left a last-ing legacy behind. Because the rewardof this type of service is that all the sinsare removed. We do not have to be veryrich to do this type of service. All of ushave the potential of doing this type ofservice. The benefit of this type of ser-vice has been succinctly put by Guru Ji in

these words:

“syvw krq hoie inhkwmI ] iqs kauhoq prwpiq suAwmI ]” (SGGS: 45)

Meaning: One who performs selflessservice, without thought of rewardshall attain his Lord and Master.

One who has attained this has alsoattained everything and he/she canstill be giving it all away lovingly toeveryone. Guru Ji has said:

“so siqgurU sw syvw siqgur kI sPl hYijs qy pweIAY prm inDwnu ]”

(SGGS: 734)

Meaning: He is the True Guru - ser-vice to the True Guru is fruitful andrewarding. By this service, the great-est treasure is obtained.

If the example of Gates and Buffettcan inspire us to look at our own poten-tial, then their service will be not just ser-vice for poor and less privileged but forthe entire mankind. Because by their actthey would have emboldened others tolook deeply at what they can give, and inthe process started thousands of newstreams in giving.

“I have not seen a gurdwara, a mosqueand a temple next to one anotheranywhere else except in Kashmir.”

- Mr APJ Abdul Kalam, President of India

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> DYNAMICS

The ‘Sikh Day’ Celebration in Herndon SeniorCenter, Washington,D.C.

DR. SURJIT KAUR*

* Eminent social scientist and counsellor. Address: 21752 Marigold Cir, Sterling, VA 20164. USA.

MAY 13, 2006 WAS A HISTORIC DAYfor the Sikhs of Washington Metropolitanarea when over 300 Sikhs and non-Sikhsgathered at Herndon Senior Center tocelebrate the creative of the Khalsa at theinvitation of the Fairfax County’sDepartment of Community andRecreation Services. Herndon SeniorCenter is well known for its inclusive andwelcoming approach, and the Director ofthe Center – Mrs. Ruth Junkin and herdedicated staff are fully committed toserving the needs of all seniors,regardless of their ethnicity or the colourof their skin. She takes pride in tellingreporters and visitors that there are 22langauges spoken by the members of thiscenter, and that diversity of cultures hasgreatly enriched the environment in thisnewly opened center. In addition to beingan impressive talker, she appears to be agreat listener, I observed her listening toeach and every member of her Centerwith patience and serious concern. Andthat seems to attract members from allcommunities and they feel mostcomfortable incoming to this Center, evenif they do not speak English fluently. I planto visit this Center, during its normalroutine of operation, when there is nocelebration going on.

To get back to the celebration of theSikh Day at this center, I arrived at 10.00a.m. and saw about half a dozed youngSikhs helping the Director – Ruth Junkin,and others in setting up the auditoriumfor the event. Then came volunteers –Ranju Kohli, Susan Lydick and daughter,Elain, Mirin Kaur and her husband, TejbirSingh, and others.

A little after 10’clock, the Center Di-rector – Ruth Junkin set the program inmotion with her great presence and com-manding voice. We all stood up to join thepledge of allegiance, read by a veteranmember, a Sikh, Gurcharan SinghRandhawa. Then came the talented SahibKaur, who sang the National Anthem –Star Spangled Banner – Sahiba is thedaughter of Bibi Amarjit Kaur who is wellknown among Sikh circles as on of thebest Kirtainias of the Sikh community.

One of the objectives of this event wasto educate our India community about thefabulous services of Fairfax County meantfor all it’s residents – mainstream, and theimmigrants, who still consider themselvesas such. An information table was set upto hand over printed materials about thecounty services, each visitor was given apackage of information material after they

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registered and received their name tags.I was most impressed when a FairfaxCounty Director of Systems Management– Ms. Karla Bruce stood up to talk aboutthe county services, and said that theseservices can be tailored to the needs ofthe immigrant communities and that thecounty would be most receptive to thecomments from among the audience. Mr.Evan Braff, the Division Supervisor II,talked about the various facilities and ser-vices available for our youth and teenagedchildren. There are several programs andservices through Fairfax County, to keepour young children engaged in produc-tive and constructive activities so that theydo not look for diversions in gang activityor drugs.

Then it was the time to talk to thecounty officials about us. Dr. RajwantSingh, a well known community leader ofthe Sikhs was invited to talk about SikhAmericans, and the challenges they face,because of their appearance. His speechwas printed and distributed to let othersknow who the Sikhs are.

It was a great pleasure to see Mr. S.Mohinder – a former Music DirectorBollywood Films, to sing the Sikh NationalAnthem, “Deh Shiva Bar Mohe ehe”. Thereponse to his presence was unbelievablein the resounding “Sat Sri Akal”. Mr.Mohinder has been a legendary MusicDirector, who gave a break in the films tothe most versatile singer, Asha Bhonsle.Mr. Mohinder also directed the music in

all time successful film – Nanak NaamJahaz Hai.

Bibi Amarjit Kaur sang a shabad fromGuru Gobind Singh’s writings, “Haalmuridan da kehna…” This shabad wascomposed by Guru Gobind Singh in themost difficult moment of his life, when hewoke up from a bed of thorns in a lonelyforest ‘Machiwara’, only to find out thathis two younger sons had been merci-lessly murdered and bricked alive in a wallat the order of the ruler of the day. BibiAmarjit Kaur sings with her soul and theaudience responded to her soulful songs.She is a spiritual hymn singer and one ofthe best.

Then came the fun part of the pro-gram, when a group of young Indianwomen, called ‘Bollywood Dancers” ledby a pretty Rupa enthralled the audiencewith their graceful rendering of PanjabiBhangra. This was followed by PanjabiGidha, by Bajwa sisters. Harjit SinghHundal, an accomplished radio artist fromPanjab entertained the audience for over15 minutes. The last and most enjoyableitem was reseved for Mr. and Mrs. SethBhogal – called the Kind and Queen ofBhangra. They kept the audience danc-ing to their tunes till the end. The timebetween 2:00 pm and 4.00 pm on May13, 2006 just flew away. The objective offorging an alliance between the Sikhs andthe mainstreatm Americans had beenaccomplished in a big way! At least it is agood beginning.

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> TECHNOLOGY

Website: “SriGranth.org”The High-Tech Treasure of Sri Guru Granth Sahib

Waiting to be discoveredPROF DEVINDER SINGH CHAHAL, PHD

* Institute for Understanding Sikhism, 4418 Martin-Plouffe, Laval, Quebec, Canada H7W 5L9Email: sikhism@iuscanada.comFor further information contact Dr Kulbir Singh Thind, MD: drksthind@yahoo.com

The website: SriGranth.org wasestablished in June, 2000 by JasjeetSingh Thind with the help of his father DrKulbir Singh Thind, MD. Dr Thind is theone who first invented different fonts ofGurmukhi in 1995 and first CD on AadGuru Granth Sahib (AGGS) in Gurmukhiwith Transliteration in Roman and withEnglish translation by Dr Sant SinghKhlasa was prepared. The new Web site,SriGranth.org, was completelyupdated on Guru Nanak Parkash Ustav(Birthday), in November 2005.

This is first site on SGGS in Unicode,which has many advantages over othersites. Information regarding unicode canbe read at: http://www.gurbanifiles.org/unicode/ In fact, it will be very useful forany writer of Gurmukhi to know theseadvantages. However, it has been noticedthat it is still a hidden high tech treasurefor many researchers. I was using infor-mation from his old CD and other searchengines but was never happy since I stillhave to go to other translations of theAGGS and many dictionaries to completemy research on Gurbani. It was very

troublesome and time consuming besideshaving a computer in my lap. The currentsite, SriGranth.org, has updated data-base with two English translations ofAGGS, one Punjabi translation and twoTeekas (Punjabi translations with expla-nations) and is based on Unicode fonts(the industry accepted international stan-dard). However, the site allows anyone todo Gurmukhi searches in Gurbani Lipi aswell. SriGranth.org allows anyone to ex-plore the hymns of SGGS in ways neverpossible before.

I stayed with Dr Thind’s family fromJune 4 to 11, 2006. This was my head-quarter where from I went to FreemontGurdwara to speak to the Executive andthe Sangat about my new project aboutthe discovery of a monument in the nameof Guru Nanak in Istanbul, Turkey, toBarkley to have lunch with the PunjabAgricultural University alumni, and finallyhad a dinner with Mr Hardev Singh Grewal(host), Prof Balbir Singh and Dr KulbirSingh Thind. All of them are the SikhDiaspora Discussion Group members. Butmost of my time was spent with Dr Thind

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to explore the full potential ofSriGranth.org.

This website not only provides ad-vanced search ability to search SGGS inGurmukhi, Hindi or English with translit-eration, but one can also view and readeither of two English translations (by DrSant Singh Khalsa or Bhai ManmohanSingh), along with Punjabi translation byBhai Manmohan Singh and either of twoPunjabi Teekaas (by Prof Sahib Singh orFridkotwala Teeka), in an interactiveway. English as well Punjabi meanings ofwords found in SGGS can also be viewedby simply clicking on any word. In fact,the English meanings become visible asthe cursor is moved over any word. Themeanings are provided from three dictio-naries and also from ‘Mahan Kosh’. Theword meanings can also be searched in-dependently from the dictionaries. A listof words found in SGGS is provided forhelp in doing easy searches.

There is also a feature provided toview any Sabd/Sloka or Pauri in SGGS,by separating it into a separate page. It ispossible to read SGGS in Gurmukhi orHindi and its English transliteration, trans-lations and teekas by navigating to anydesired page with ease.

The site is designed in such a way thatmost functions are available with ease. Asmost users would prefer to do simplesearches by typing words in Gurmukhi,Hindi, English or Transliteration, they cando it right in the home page. An image

map to help type Gurmukhi words is pro-vided and requires simple clicks over thedisplayed letters. However, it is also pos-sible to type on the keyboard as well.

Clicking on the Advanced Search but-ton in the home page takes one to an-other page where it is possible to do ad-vanced searches in Gurmukhi, Hindi,English or phonetic transliteration. Theadvanced searches are very sophisti-cated and allow one to get to desired in-formation with ease. One can thus limitsearches to the sentences that begin withcertain words/letters, or that contain anyof the presented words or a combinationof words. The searches can be furtherrefined selecting appropriate Raga, Au-thor, Page-range or Poetry-type.

A brief description of SearchFeatures:A. In the home page the search query

can be a word, a partial word or acombination of words (in exact se-quential order).

B. In the “Advanced Gurbani Search”page there are many options:

1. One can limit searches to any Author,Raga, Poetry-type or Page range.

2. One can do searches in Gurmukhiwithout Laga-Matra and with full char-acters instead of paireen (letter assubscript) characters. This is veryhelpful when one is not fully sure ofthe spellings of query words.

3. One can limit searches to the begin-

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ning letters/words of any sentence.

4. One can search for those sentencesthat contain certain words (the wordsdo not have to be sequentially placedin the sentence of search). Partialwords are good enough for searches.

5. One can search for sentences thatcontain all of the specified words orany of listed words.

A brief description of Read/Print/Display/Copy features1. One can read the related pages after

doing searches in Gurmukhi or Hindiand with or without different transla-tions, Teekas (commentaries inPunjabi) or phonetic transliteration.

2. One can go directly to a particularpage of AGGS and then navigateback and forth between pages asdesired.

3. One can chose Gurmukhi text ofAGGS in regular format OR with in-serted punctuation marks. The lateris good for easy reading and is oftenused in Teekas.

4. One can read SGGS text in Devnagri(Hindi). This is useful to those who donot know Gurmukhi but know Hindi.

5. One can read Aad Guru GranthSahib, as would be read in Gurmukhibut by reading in phonetic translitera-tion. This is useful to those who donot know Gurmukhi or Hindi but knowEnglish.

6. The SGGS text can be simulta-neously displayed in Gurmukhi, Hindiand in Phonetic transliteration, as perchoice and can be combined with achoice of English translation and achoice of Teekas, and with Punjabitranslation by Bhai Manmohan Singh.

7. Following English translations areavailable for selection:

a. By Dr Sant Singh Khalsa, MD

b. By Manmohan Singh.

8. Following Teekas (Punjabi transla-tions with commentaries) are avail-able for selection:

a. By Prof Sahib Singh.

b. Faridkotwala Teeka.

9. Search and View / Print / Display /Copy Sabd with Gurmukhi text, HindiText, phonetic transliteration and En-glish translation by Dr Sant SinghKhalsa, MD.

10. Select any ‘Amrit Kirtan’ Sabd fromany of the lists in Gurmukhi, Hindi,English or Phonetic transliteration.

11. Search for a Sabd by doing a searchfor Aad Guru Granth Sahib text (asdescribed above under SearchAGGS) and from the search resultsclick on appropriate “view Sabd/Pauri/Sloka” button.

12. While viewing any Sabd you can goto the corresponding page of SGGSand thus read any Sabd with all the

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options for Translations and Teekasetc that are available for readingAGGS text.

13. Copy/Paste/Print/Display the ViewedText with any of the above describedchoices.

14. Read Meanings of any Gurmukhi

Word of Aad Guru Granth Sahib andSearch any Mahan-Kosh Topic. Thetransliteration and (when available)the English meaning of any Gurmukhiword of AGGS can be viewed by sim-ply moving the cursor arrow over theword. Detailed meanings can beviewed by clicking on the word.

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> YOUTH SECTION

Who are Sikhs? A Voice from AustraliaMANVIR SINGH KHALSA*

I am a Sikh!I am born and brought up in this county.The turban and unshorn hair are part of the Sikh uniform.

No one believes me.They think I am part of the Taliban.They think I am an Arab.They think I am supporting terrorism.

I keep telling everybody:“No! I am a Sikh!Sikhs are not part of the Taliban.Sikhs are not Muslims.Sikhs are not Arabs.”

“Are you part of Islam” people ask?“Are you an offshoot of Hinduism” others say.“I have never heard of Sikhs” says another.

] nw hm ihMdU n muslmwn ] Alh rwm ky ipMfu prwn ]4]

I am not a Hindu, nor am I a Muslim. My body and breath of life belong toAllah - to Raam - the God of both. ||4||” (Ang 1136)

Sikhs are a distinct people.Sikhs are a distinct nation.Sikhi is a distinct religion of peace, love and equality for whole humanity.

Sikhs worship the One Supreme Truth, the One Ocean of Mercy, the One CreatorLord.Sikhs do not keep fasts, go to pilgrimages or pray to idols.Sikhs follow three principles of constantly remembering the Lord, livingand working honestly, and sharing with others.

“My turban is not a hat.My turban is not a mere piece of cloth.My turban is a gift which I cannot discard.”

* Email: Manvir_singh_khalsa@yahoo.co.uk

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] Kwlsw myro rUp hY Kws ] KwLsw my ho kro nIvws

The Khalsa is my distinct image. Within the Khalsa I reside.” (Guru Gobind Singh Ji)I explain,“My turban is a crown blessed upon my head by my Father, Guru Gobind Singh Ji.”“My turban is a crown of grace, dignity and honour.”“My turban is a crown which protects my head, keeps my hair tidy and is the image ofmy Father.”

“It’s backward to keep your hair!” says one person.“What is the point of cutting your nails and keeping your hair” says the cunning per-son.“There is no significance in today’s world of unshorn hair,” says the Sikh who hasbeen led astray.

] nwmu hmwrY AMqrjwmI ] nwmu hmwrY AwvY kwmI ]roim roim rivAw hir nwmu ] siqgur pUrY kIno dwnu ]1]

The Naam, the Power of the Lord’s Name, is the Inner-knower of my heart.The Naam is so useful to me. The Lord’s Name permeates each and every hair ofmine.The Perfect True Guru has given me this gift. ||1||” (Ang 1144)

Stable Careers for YouthAn insider’s View - Deepinder Singh Bedi

I absolutely agree thatfrequent job shifts, leave abad impression on employ-ers and may compel them toconclude that an applicant isfickle-minded or incompe-tent. At Tulip, we are quitemindful about not recruitingpeople, who, irrespective oftheir experience, jump fromone organisation to anotherwhenever a better pay pack-age is dangled before them. Job-hoppingis a prevalent trend in many industries -

especially in the IT and thetelecom sector. It is, there-fore, imperative that compa-nies take a proper, closerlook at résumé, especiallythose that bear hints of suchmindless job changes.

To address the problem,companies may adopt cer-tain best practices such asproviding on-the-job train-

ing, incentive-based work environment, aswell as scope for personal growth andcareer development.

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> POET’S CORNER

I and iPAYAL WALIA*

* Parishram Acadmy, 105 Distt, Shopping Complex, Ranjeet Avenue, Amritsar. 143001

I have existed for aeons,not knowing that I live.I am the shadow treading on obscure lanes,I fear and doubt, hate and deceiveI am the radiance that illumes every pathI am love and conviction that treads on very heart.

I paint & compose verses,And i scribble my name beneath it.I am kind, pure and virtuous,And i keep a trace of all these deeds.i am lost in prattle and pretense,I am found in profound silence.

I rejoice and smile for no reason,i find reasons to celebrate.I am the harbinger of merry seasons,and i, the memoy of dismal days.I am a prayer born of complancence,I am a blind player who loses & wins,Not I, for I am the witness who perceives.

~~~~~~~~~~~~~~~~~

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> READERS’ FORUM

Sex & The Sikh EthicsWe appreciate the tremendous effort

by Bibi Bhoopinder Kaur in her article“Youth’s sexual behaviour & the Sikh Eth-ics”, [The Sikh Review, March 2006]

The sexual behaviour is a natural in-stinct to be contained within the param-eters of the social groups in various partof the world. The western civilisation hasnothing to do with our sexual behaviour,which too, differ from urbal to rural, groupto group. We must look within ourselvesand rectify our weaknesses, in accor-dance with our social conceptions. To behonest, western influences have enrichedour materially backward societies, througheducation, advanced knowledge in vari-ous areas. Our grey social areas havebeen exploited by the well placed ringleaders, for their personal benefits andthese donot exclude our so called, presentreligious leaders and practicing priests.The reality is, that self interest motivatesthem to interpret religion for their owngain. Even today, the practice of destruc-tion of female foetus is common, result-ing in severe shortage of females to malesand yet the old habits of demanding dowryfrom girls’ parents, by the boys’ parents,carry one. The trend ought to be reversed,as we see girls ‘purchased’ from say East-ern India, by the boys, are expected toperform polyandry functions, a commonfemale for all male brothers. It will be nowonder, if the girls demand dowry fromboys, before long, to polyandry sale. Is-lam has faced the same problem in its

area of origin, where the girls were soldas chattel and were paid the full price. Theconception of ‘Deen Mehaer’ goes on, inthat community, irrespective of genderratio. Once practiced, it sticks for genera-tions to come.

Media highlight such cases, whichenlighten us, of the wrong doing withinour society. Let it keep it up. It can be ben-eficial. Even our Granthis are provenguilty, like the school teachers in ourpatriachal society. Do not hide them, butexpose them. It will prove beneficial. Putthe “fear of God”, though man-made laws,into them.

One may not agree, but Bibi BhupinderKaur makes a noble effort to advocatecertain remedies, for the benefit of thesociety. Some are practical, like recital ofprayers, twice a day, to alter the trend ofmind, from sex and restrict to safe periodsex, as prescribed by nature. It may workin many cases, but not all. In our materi-alistic world, which is advancing at a rapidspeed, daily or even frequent visits toplaces of worship, may not be possible.What is a Sikh diet, except for the com-mon habits and practices of the soceity,in which we life. And the society is notmade of Sikhs alone. We may give thelead, but no more. Even that is a greatachievement and worth trying.

During my years in Europe, especiallyGreece, we used to see men and womendipping in sea water naked. No onethought anything wrong with it. It is nolonger the physique and muscle power

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that rules today. It is the brain power, thathas replaced it in many parts of the world.Let us go along with the changing times,else we shall be left behind.

SWARANJIT SINGHBungalow No. 15 Cantt.

Amritsar 143001Email: raes@jla.vsnl.net.in

* * * * * * *Need for good LeadershipI have been reading The Sikh Review

regularly for the last about 4 years and ithas changed my life style. Every issue isbetter than previous one. The July issueis in my hand (reached today) and everyword, every sentence and every page ispiece of excellent material. The latest is-sue recalls how we have had great per-sonalities like Gyani Kartar Singh, Jus-tice Ranjit Singh Narula. Our past was glo-rious. But now we have unprincipled poli-ticians who are not ashamed of knowingoff each other’s pagree in public.For thesake of kursi our leaders are divided andgone astray. TV of Parliament session(Lok Sabha) shows little contribution bySikh MPs. Let us not become a mockeryin the eyes of the world. Some Gurdwarashave become benevolence seeking derasand innocent people are exploited in thename of our great Gurus. Let us pray thatWahe Guru Ji gives us great leaders andsave Sikhism from opportunists.

BAKSHISH SINGH ARORA211, Cheema Nagar Ext.

Jalandhar 144 044

The Hymn on MundavniThis is in reference to letters of S.

Suaran Singh and Brig. Hardit Singh (SRApril 2006). The valuable response andcritical questions of both these Gurmukhsare appreciated and recognised as a partof process of dialogue and discussionwhich is necessary for the understandingof essence of gurbaani in order to prac-tice it in daily life by Gursikhs. The con-text of these two letters is discussed inthis letter.

S. Suarn Singh refers to Mudavni ofGuru Amar Das and Mundavni of GuruArjan which are reproduced below:

QwlY ivic qY vsqU peIE hir Bojnu AMimquswru ]*

ijqu KwDY mnu iqRpqIAY pweIAY moK duAwru ]

iehu Bojnu AlBu hY sMqhu LBY gur vIcwir ]

ieh mudwvxI ikau ivchu kFIAY sdw rKIAYauir Dwir ]

eyh mudwvxI siqgurU pweI gurisKw lDIBwil ]

nwnk ijsu buJwey su buJsI hir pwieAwgurmuiK Gwil ]1] 1

sorT m:3 s:g:g:s: pMnw 645muMdwvxI m: 5Qwl ivic iqMin vsqU peIE squ sMqoKu vIcwro]*AMiMMmRq nwmu Twkur kw pieE ijs kw sbsuADwro ]jy ko KwvY jy kO BuMcY iqs kw hoie auDwro ]

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eyh vsqu qjI nh jweI inq inq rKu auirDwro ]qm sMswru crn lig qrIAY sBu nwnk bRhmpswro ]1] 2(slok m: 5 s:g:g:s: pMnw 1429)The point raised by S. Suaran Singh

is correct that both these slokas are us-ing words Mudavni and Mundavni in twodifferent meanings and contexts. Despitethe fact that both appear to be similar inconveying the message and almost simi-lar in language. One feature is commonin both these slokas that first stanza* ineach is independent as far as the mean-ings of whole sloka is concerned. It is asort of introduction to the latter part ofslokas and stands out complete in itssense and purpose. The word vIcwr isconspicuously important in slokas 1 and2. It is humbly submitted that the asser-tion of S. Hardit Singh that word vIcwr isnot important in these slokas or for thatmatter in gurbaani of SGGS, isuntenable.The presence of word vIcwir jWbIcwrw in the slokas 3 and 4 respectivelyprovides substantial and irrefutable evi-dence about its importance in thegurbaani of SGGS.

iekw bwxI ieku guru ieko sbdu vIcwir]2]10] 3sorT m: 3 s:g:g:s: pMnw 646hir kw iblovnw mn kw bIcwrw ]gur pRswid pwvY AMimRqu Dwrw ]3]1]10]4(Awsw kbIr s:g:g:s: pMnw 478)

However, in the Mundavni of GuruArjun, the first stanza containing, squ, sMqoKu,Aqy vIcwro is pregnant with meanings orqualifications which are essential for medi-tating over the Amrit Naam. In other wordswithout fulfilling this prerequisite furtheraction will appear to be an exercise in fu-tility or a meaningless endeavor by aGurmukh. Thus these two stanzas areindependent and at the same time relatedto satisfying a precondition to reach thedoor of Amrit Naam. It is hoped that thishumble submission will be given due con-sideration by the readers of this letter.

The interpretation of every scripturedepends upon the understanding of po-etical form of language and structure ofstanzas in the couplet. The grammaticalrules for the understanding of prose aresimple and are easily understood by mostof us. But such rules are not always ob-served in the poetical form

In ancient literature, convenience ofmemorizing and ease for recitation fa-vored poetical method for oral traditionwhich continued for a long time. Accord-ing to some sources for the first time theVedas were recorded on paper in 4th cen-tury C E. Ancient tradition of poetry lackedpunctuation which led to different mean-ings of a scripture depending upon one’spersonal grasp or experience of learningit from other sources. Today, often AlvinToffler is quoted for a fresh approach tomodern learning which is fast supersed-ing old methods which have been followedfor almost in the entire past century, if not

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for many centuries.

The illiterates of 21st century are notthose who cannot read or write, but thosewho cannot learn, unlearn and relearn.

The most famous scientist of twenti-eth century, Einstein has been oftenquoted for the advice he gave to youngstudents at Princeton University; Be care-ful to learn correctly since unlearning isvery difficult.

Guru Arjun has used Mundavni inSGGS in the sense which, commonly inEnglish, is called “The End”. Recentlythere was a book by Giani Gurdit Singhcalled “Mundavni” which took him to thegates of Akal Takht to resolve the contro-versy amongst the Jathedars of variousTakhts. This book emphatically states thatRaag Maala is an insertion in Sri GuruGranth Sahib after its compilation by GuruArjan and recension by Guru GobindSingh. How many Sikhs have studied thisbook and commented on its contents?Even if some has studied it, have theyaccepted the evidence given by GianiGurdit Singh? Did they change theirviews which they held before its publica-tion? All this refers to the process of learn-ing, unlearning and relearning which, un-fortunately, is very slow amongst Sikhsall over the world. This , in fact, displaysa measure of courage of commitment anddepth of understanding of problems, be-ing faced by younger generation of Sikhswho are growing up in an atmosphere ofuncertainty and indifference in thediaspora.

My humble submission is that weshould be prepared to listen and learn anduse logic rather than emotions to under-stand and disseminate knowledge ofgurbaani amongst younger generation ofSikhs. They are losing confidence in thecredibility of elders, since elders are ig-noring their demand for religious educa-tion in English in the Gurdwara or anyother language which is their mothertongue in the diaspora. This conclusionis based on information gathered by thisNishkaamsevak after travelling in variouscountries of the world where Sikhs areliving today.

SARJIT SINGH SANDHUFormer Professor,

Guru Nanak Dev University, AmritsarEmail: sarjeetsingh@juno.com

* * * * * * *Special Stamps

This year there are some importantcentenaries especially 400 years of Mar-tyrdom of Guru Arjun Devji and of Sri AkalTakht Sahib, Amritsar.

It is regrettable that these two historicevents are being ignored by India Post.Neither a stamp nor any special cover hasbeen issued to commemorate suchevents of great importance. It is a pity thatwhile lots of stamps are being issued ev-ery year, extremely important historicalevents are being ignored. It seems IndiaPost has a blinkered view of history andphilately. Is this promotion of philately

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when stamps and covers are being issuedto placate a particular region of India.’

This biased attitude of India Post isnot in the interests of promotion of philat-ely. India Post has already made a messof “Guru Granth Sahib” stamps.

I request again, please issue stampson Guru Arjun Dev Martyrdom and on 400years of Sri Akal Takht Sahib. Otherneighbouring countries have done it.

RANJIT SINGHAN/18-C Shalimar Bagh

Delhi 110088

* * * * * * *Random Thoughts

on Role ModelsThere is a typo in the editorial of the

July “Sikh Review” ( which credits a“Gurmukh Singh (UK)” with the author-ship of “Rise of Sikhs Abroad”. In fact, theauthor is another Gurmukh Singh fromIndia. I have read a review of this publica-tion and also seen some other similar at-tempts like “Amongst the Sikhs rising forthe stars” by Dr Surjit Kaur. (My advice toDr Surjit Kaur was to agree on objectivecriteria for selection of individuals as rolemodels.) Writing about Sikhs or Indiansabroad is also a lucrative business! forsome who invite payments for entries!Many such publications are shoddy, to saythe least.

A publication based on first handknowledge about the true Sikh commu-

nity builders abroad is still missing. Myidea of community builders are Gursikhsevadars at grassroots level. For example,those of Southall (UK) mentioned in BhaiRama Singh’s teaching autobiography(which I translated to English with the title“In Search of the True Guru” at the re-quest of some AKJ Gursikhs). I can alsorecall many such community builders inMalaysia (Malaya) from my school daysin places like Raub, Taiping, Penang, KulaLumpur and many other towns. A later -and less healthy - development has beenthe collectors of “Dato-ships” (Malaysia)and “OBEs” (UK) at the expense of com-munity interests.

Outstanding exceptions in this cat-egory have been Sikhs, like Dr. IndarjitSingh, OBE (UK) who recognised thegreat importance of media decades agoand dedicated his life to this cause. Bar-rister Harjit Singh (deceased) devotedmuch time to human rights. Others, likeHabinder Singh Rana, have chosen highprofile Anglo-Sikh projects which promoteSikh identity. In the new generation, thereare those in UK like Kashmir Singh (Brit-ish Sikh Federation), Dabidarjit SinghOBE, Harmander Singh (Sikhs In En-gland) and Bibis Gurdev Kaur andBalbinder Kaur Saund - all dedicated tocommunity service in their own way andstyle.

Others, like S. Fauja Singh and BhaiDya Singh of Australia fall into yet anothercategory of their own. There are leadingreligious establishments, like Bhai Sahib

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Mohinder Singh of Guru Nanak NishkamSewak Jatha of Birmingham.

In the lower category (from the com-munity service aspect) are those “reach-ing for the stars”. In their case, profes-sional or political career advancement,wealth accummulation, and collection ofawards and honours are the direct per-sonal objectives. Community benefits arethe by-products. However, by their veryachievements they raise the community

profile. To show the Sikh flag (identity)where not seen before is a matter of per-sonal satisfaction and community pride :Judge Mota Singh became the first Sikhjudge and at about the same time I wasrepresenting a UK department at 1st Sec-retary (Trade) level at Geneva. Neverthe-less, the true community builders and rolemodels are not always those who arereaching for the stars!

GURMUKH SINGH (UK)

The Last Maharaja of Punjab*The Sikh Maharaja, Duleep Singh was born on Sept. 4, 1838 in the house oflegendary Maharaj Ranjit Singh when his political power was at its zenith.

Great Britain’s Queen Victoria had always intended to make Duleep Singh anEnglishman in all regards except name. So she sent the Duke of Argyll, the Secretaryof State for India, on a special mission to offer peerages, a Marquisate for PrinceVictor and an Earldom for Prince Fredrick. The wary Maharaj, however replied:

“I thank her Majesty most heartily and humbly convey my esteem, affection andadmiration. Beyond this, I cannot go. I claim myself to be royal; I’m not English, andneither I nor my children will ever become so. Such titles - though kindly offered, wedo not need and cannot assume. We love the English and especially their monarch,but we must remain Sikhs.”

He walked across the table in the great library at ‘Elveden’ and opened a drawer.“This”, he said drawing out some paper. “is the design for my coat-of-arms, drawnup the Prince Consort and initiated by the Queen. I use them out of courtesy to HerMajesty, but will not register them at the College of Arms. I’m not English.” TheDuke later remarked he had never seen truer dignity or more real independence ofspirit.

NB: There are four categories of Peerages: 1. Duke, 2. Marquis, 3. Earl and 4. Baron.

* The birth anniversary of Maharaja Duleep Singh falls in September.

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> DIARY

Sikhs in California win battlefor Gurdwara

In what has been a mixed week forSikhs in the US, the community has won along-drawn battle to build a Gurdwara inCalifornia. But, then, in a seeming revivalof hate crimes directed at the communitysince 9/11, a Sikh man been stabbed and,in another incident, a Sikh flag has beenburnt down in an act of vandalism.

California, home to a large settlementof Sikhs, finally saw the curtains fall on afour-year battle with a US federal appealscourt in San Francisco, upholding the rightof the Sikhs to build a Gurdwara in Suttercounty.

It had also become a test case for freeexprssion of religious traditions in whichthe Becket Fund for Religious Liberty, anon-profit law firm, had filed an amicuscuriae on behalf of the Sikh community.

“This resounding victory for the Sikhgroup has natiowide implications for awide range of cases dealing with religiousland interst and it will echo espaciallyloudly in California,” a spokesman of thelaw firm said. The appeals court slammedthe country authorities for improperlyblocking the community’s bid to raise theGurdwara, terming it a violation of the Re-ligious Land Use and Institutionalised Per-sons Act. The county’s action, it said, hadimposed a substantial burden on the Sikhcommunity’s religious right in the US.

The Guru Nanak Society of Yuba Cityhad first sought permission to build the

shrine in a residential area, which wasdenied by the county planning board onthe ground that neighbours had objectedto the plan.The group then acquired landin a rural zone, but was again refusedpermission, this time the cited being dis-orderly development.

While Sikhs across the US have hailedthe verdict, the celebratory mood hasbeen cut short by two other developmentsin the West Coast. In California’s SantaClara, a Sikh man was stabbed in theneck by a youth with a steak knife. Theattacker suspected the victim, Iqbal Singh,to be a member of the Taliban in yet an-other case of mistaken assumption thatSikhs are followers of Osama bin Ladenbecause of the turban and beard theysport. “We Sikhs are the most targetedfor hate crimes. People don’t understandwho we are. They associate us with ter-rorists. This hate is driven by ignorance,”said Gumeet Singh, brother-in-law of IqbalSingh, who has been admitted to hospi-tal with serious injuries.

A few days earlier, a Sikh shrine inneighbouring Oregon witnessed an at-tack, with unidentified vandals uprootingthe flag post (khanda) and burning thereligious emblem. The recurring incidentsof selective attacks have prompted Sikhbodies to organise summer camps forSikh youths to spread the message ofwhat the religion stands for among thepopulation at large. One such camp wasorganised in Maryland, on the outskirtsof Washington, last month.

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> BOOK SECTION

ME JUDICE - A MISCELLANY

By (Late Sirdar) Kapur Singh

Edited by Baldev Singh

Published by Bhai Chattar Singh Jiwan Singh, Bazar Mai Sewan, Amritsar

Price: Rs. 300/- (Hard Cover) Pages: 488

‘Me Judice’ translates roughly as “Inmy judgment”. The term is typical of theauthor. It is hard to evaluate the legend-ary Kapur Singh (1909-86). His classicalambiance is reflected in this collection ofhis essays and shorter writings, lovinglyassembled by Sr. Baldev Singh who, evi-dently, cherished and preserved many ofKapur Singh’s papers, mostly traced to-and gleaned from - old issues of The SikhReview.

It is no coincidence that the author,himself a legend, gelled with another leg-end, Captain Bhag Singh, MBE who ed-ited the Journal from the start in 1953 far1980’s, even as Kapur Singh pre-de-ceased him in 1986. The Sikh Reviewpaid a tribute to Kapur Singh by dedicat-ing the August 1992 Issue to him – arather modest and inadequate homageto the many splendoured scholar.

Endowed with the intellect of a genius,Kapur Singh felt embittered because hewas treated harshly, not only by the rul-ers of his time, but also by the top brassof the Sikh leadership. Even at presentfew seem to heed his prophetic warnings,or care to propagate his philosophy.

Indeed, we are not sure if the univer-sities in Punjab (now a territory shrunkenbeyond recognition) have prescribedKapur Singh’s writings for compulsorystudy at least at the post-graduate stageof philosophy or sociology.

The present Volume reflects his pro-found scholarship, dwelling on historical,political and theological themes, somelengthy treatises, others short essays,covering close to 500 pages. The subjectshe tackles in this Miscellany range from“The Golden Temple: its theo-political sta-tus” and “Sri Guru Granth Darpan” to“Vulgarisation of Sikh doctrines”, and“Vegetable Ghee in Karah Prasad underfire”.

One of the most prolific writers onSikhism, many, if not most – of KapurSingh’s Essays now published have beenfeatured in The Sikh Review. Several ofthem deal with contemporary events andtheir impact on Sikh politics. As such theymirror the strength and weaknesses Sikhpolitics of 1950’s and subsequent de-cades.

Kapur Singh was at his best in theexposition of exegetical and abtuse study

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of religions – Semitic as well as Oriental.He revelled in his exceptional insight intoclassical lore and doctrine. This is pre-cisely what makes his writings more chal-

lenging – fit for the connoisseur. EveryQadar-dan of Sikhi should benefit fromthis collection of his Essays.

- S.S.

THE WORLD ACCORDING TO SIKHI

By I.J.Singh

Published by The Centennial Foundation, Canada

www.centennialfoundation.org

Pages: 172 (Price not Mentioned)

This (fourth) book from Dr. I. J. Singh’spen brings together an illuminating setof 25 Essays that outline the essentialphilosophy, mores and sociology of theSikhs in the context of present day world.The second half of 20th century has wit-nessed a vigorous emergence of Sikhismin India as well as Britain and NorthAmerica. The fundamentalist upsurge of1980s has given way to sober reflectionand the desire to delve deeper in themeaning and purpose of life in all itssplendour and mystery. Indeed IJ Singhtraverses the transition - from despairand anguish of global Sikhs to the bril-l iant economist statesman Dr.Manmohan Singh assuming the office ofIndia’s Prime Minister - in his stride.

On the philosophic level, I. J. Singh hasan uncanny knack of exploring the spiri-

tual and temporal aspects of life of a Sikh- ‘The learner’, in foreign lands and aliencultures. Basically a teacher and ananatomist – he is well equipped to explainhow we can develop a sense of securityand gain insight in a world that is becom-ing increasingly insecure. He does it withelegance and eloquence, with minimumfuss and utmost assurance. His Essay onGuru Granth Sahib, for instance, rein-forces faith even as it illumines our mind:how we can discover within us a peren-nial source of strength by dwelling on theHoly Word. As a thinker, he enriches uswith his own experience, even as he com-pels introspection on how we can harnessSikhi – The spirit of Sikhism – for a pro-ductive and happy life anywhere on earth.

Serious minded readers should findthe essays stimulating, often challenging,

Email: ijs1@nyu.edu

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free from both jargon and dogma. Mostreaders of this Journal are already famil-iar with I. J. Singh’s writings. Indeed TheSikh Review has been the principal ben-eficiary of his prolific pen: some of theessays in his earlier books* first appearedin this Journal, which helped elevate thelevel of understanding of the essentialdoctrines of Sikh faith. His lucid prose in-variably blends hope with realism.

The Essay on Guru Granth is typical:a comparative study that touches uponthe Scriptural authenticity, musicology anduniversal appeal. It speaks of Gurbanirevealing a ‘loving God who can be expe-rienced in one’s heart and soul’; ofHukam, the divine Order; of Nadar (nazar)or Grace, as an affirmative beneficentpower guiding our psyche; of Natural Jus-tice: “In Guru Granth the emphasis is noton a God who micro-manages our lives,but on providing the spiritual basis for amoral and ethical framework aroundwhich purposeful lives can be fashioned.”

“The shelf life of a Book” deplores thenew generation’s aversion to the printedword and its distinct preference for the“hazy glow of computer science”, and re-calls his own experience of how the read-ing habit shaped his thought. He goes onto urge the reader to study the Gurbani inoriginal because translation “fails to cap-ture the magic”. He concludes on a de-spairing note: How few Gurdwaras have

a Library”! Remember that the U.S. andCanada have close to 250 Gurdwaras.The example of dedication and unity setby the late Singh Sahib Harbhajan SinghjiKhalsa (Yogi Ji) readily comes to mindthrough not mentioned by I.J. Singh. TheSikh Movement has gained an unrivalledmoral stature by the pure life style of thou-sands of Khalsa Sikhs across the Ameri-cas and some of the European countrieslike Netherlands. They optimize the spiritof Sikhi in all its magnificence.

Other Essays examine a host of keyconcepts: the generational gap, (The oldare ‘intolerant and preachy’, the youngoften direction-less and obdurate) andneed for patience and example. The is-sue of IDENTITY is broad-based anddealt with sympathetic logic. So also thevarious “shades” of the Sikh swaroop. Theobservation (in “The Numbers Racket”)“it is not important to count noses. Whatis crucial is the quality” -should appeal toall except the demographer. “Are we (an)endangered species”, he asks in this con-text, and then clinches the issue with”: Tome, the path of becoming a Sikh is a privi-lege”! One cannot agree more!

There is a wistful melancholy in hisEssay: “Lines drawn in the Sand” becauseSehajdharis no longer frequentGurdwaras, Sindhis juxtapose a varietyof idols alongside Guru Granth Sahib andthe Sikhs in diaspora have abandoned

* 1. Sikhs & Sikhism: A View with a Bias (1998)2. The Sikh Way: A Pilgrim’s Progress (2001) Reviewed in SR, Aug. Oct., Nov. & Dec. 2001.3. Being & Becoming a Sikh (2003)

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articles of their Faith. In the very next Es-say, I. J. Singh draws solace from Sangatand its ambiance of purity and spiritualpower, adoption of the Sikhi ‘at one’s pace’and progression in the pilgrim’s journey.

Every intelligent reader would sharehis deep disappointment with the feudsand litigation over Gurdwaras – The ‘Ber-muda Triangle’ of an ill qualified Granthicaught between warring cliques out toassert control over The House of Guru!Equally valid is his argument in “Cobwebsof Mind” that the wisdom of Guru GranthSahib must be studied in reverence ratherthan treated as an idol wrapped in finery.‘Some Wars are Just’ acquires urgencyin the context of the conflict raging in theMiddle East. Quoting Thomas Aquinasand Guru Gobind Singh’s Zafarnamahreinforces the argument in Sikhi, of beingprepared for the unexpected (tyar-bar-tyar) conspicuously absent. In 1984 when

Sikhs in Delhi and elsewhere had beencaught shockingly unawares.

On a different level, but same genre,I. J. Singh’s Essays remind one of theeconomist Nobel Laureate Amartya Sen’silluminating book ‘The Argumentative In-dian’ (Penguin Books) which dwells on theculture, history and identity of all Indians.

The book in hand indeed adds up asthe intelligent man’s guide to Sikhism inthe new Millennium. The publisher – adedicated and enlightened outfit based inToronto – would be well advised to tie-upwith a reputed publishing house in Indiain order that libraries and readers in thiscountry have easy access to Dr. I. J.Singh’s luminous wit and wisdom.

It is books like this one which help pro-mote the system of values bequeathedto us by the Ten Gurus and inscribed inGuru Granth Sahib.

- S.S.

CELEBRATION OF SIKH HISTORY:SEPTEMBER/OCTOBER 2006

Sep. 16 Jyoti Jyot Diwas Guru Amar Das JiSep. 16 Jyoti Jyot Diwas Guru Ram Das JiSep. 16 Gurgaddi Diwas Guru Ram Das JiSep. 16 Gurgaddi Diwas Guru Arjun Dev JiSep. 18 Gurgaddi Diwas Guru Angad Dev JiSep. 22 Jyoti Jyot Diwas Guru Nanak Dev JiOct. 02 Darbar Khalsa (Dashehra)Oct. 21 Bandi Chhor Diwas (Diwali)Oct. 28 Saka Panja SahibOct. 28 Sthapna Diwas Chief Khalsa Diwan