Preceptor Eternal

Sri Guru Gobind Singh Ji gives guruship to the Sri Guru Granth Sahib - October 1708

PPrreecceeppttoorr EEtteerrnnaall ddeeddiiccaatteedd ttoo SSrrii GGuurruuGGrraanntthh SSaahhiibb JJii,, tthhee GGuurruu EEtteerrnnaall,, aanndd tthheeGGuurrssiikkhhss wwhhoo ttrreeaaddeedd tthhee GGuurrmmaatttt--ppaatthh ooff

ttrruutthhffuull ccoonndduucctt,, ffeeaarrlleessssllyy

Published in the UK in 2008 by EMG Online.co.uk. 160 Rolfe Street, Smethwick, West Midlands, B66 2AU

Copyright © EMG Online.co.uk:Jaspal Singh Bains and Gurjeet Kaur

Design: Lakhvinder Baddhan+44 (0) 121 558 3020

All rights reserved.

This souvenir contains Sikh scriptures, we would therefore request that it betreated with the utmost respect.

Paintings of Gurus and Sants have been used for illustrative purposes, weacknowledge that the Sikh religion forbids idol worship.

ýý ÃÃÇÇåå××°°ðð êêzzÃÃÅÅÇÇççÍÍÍÍ

Waheguru, the WondrousEnlightener, shows the way, givesus the strength and guides us toour destination. In humility andwith a prayer in our hearts, westarted the challenging task ofproducing a memorable andeducational publication to markthe historical day in the Sikhcalendar

AAss hhuummbbllee sseerrvvaannttss ooff TThhee SSiikkhhNNaattiioonn,, wwee hhaavvee aaggaaiinn bbeeeennbblleesssseedd ttoo ppaayy hhoommaaggee ttoo oouurrhhiissttoorryy aanndd hheerriittaaggee..

As 300 years ago, Guru GobindSingh Ji bowed before Sri GuruGranth Sahib Ji, and passed onthe bounteous Treasure ofGurbani to the Khalsa Panth astheir Eternal Guru.

The sacrifices made by GuruGobind Singh Ji, our tenth Guru-person, are unparalleled in thehistory of the world. Himselfwounded by an assassin sent bythe Mogul rulers, Guru Sahibbowed before Guru Granth SahibJi, the embodiment of theRevealed Word of the TimelessLord, with gratitude for thecompletion of Guru Nanak’smission over a period of over 200hundred years (from 1469 to1708). The sacrifices included hisfather Guru Tegh Bahadur, motherMata Gujri Ji, His four sons, theSahibzadas. Guru Sahib himselfleft for Sach Khand, the Realm ofTruth, a few hours after passing

Guruship to Guru Granth Sahib.

As the embodiment of the DivineMessage from the AlmightyWaheguru, it is imperative weacknowledge that Guru GranthSahib is for all of humanity. This isa Treasure-house of knowledgerelevant to all ages and to allplaces. Even with a littleunderstanding of this wondrousgift bestowed on the Sikhs, ourlives will be enriched.

A centennial event of thissignificance comes only once inour lifetime. The Sikh Times hasalways aimed to address theneeds of young Sikhs brought upin Western countries. First andforemost is their need tounderstand the universalmessage of Gurbani in thelanguage they speak. That meansmore authentic Sikh literature inEnglish, and in the idiom they canrelate to. Secondly, they need tounderstand and appreciate themagnitude of their rich heritage.

Once again, we are indebted to S.Gurmukh Singh for undertakingthe Panthic seva of collating andediting a memorable publication.After a most successful career inthe UK civil service, havingachieved the position of a policyPrincipal, he retired in 1996.Following retirement he has beencommitted to promoting Sikhidentity in the plural Britishsociety. He has written

extensively on Sikh issues andsupported many Sikhorganisations.

It is our great privilege thatscholars of international standinghave contributed to thiscommemorative publication. Wehope that Sikh Sangats, studentsof Sikhi and indeed anyone whohas the good fortune to have sightof this iconic souvenir find thisproduction of lasting benefit.

On behalf of The Sikh Timesmanagement we applaud thedistinguished Sikh scholars whohave given us an opportunity togain wisdom from the Guru’steaching.

This team has been led by S.Gurmukh Singh, who has workedwith admirable professionalismand shown immense sincerity notonly to his work, but proven to thePanth that there is a need for suchscholars, if we as a Nation are tosurvive and prosper. ...................Jaspal Singh Chairman EMG Online.co.uk

TThhee SSiikkhh TTiimmeess aappppllaauuddss tthheeaarrdduuoouuss ccoonnttrriibbuuttiioonn ooff tthhee KKaarrSSeewwaa ccoommmmiitttteeee SSiikkhh GGuurrddhhaammPPaakkiissttaann aanndd tthhee SSaannggaatt wwhhoohhaavvee ggiivveenn DDaasswwaanndd ffrroomm tthheeiirr‘‘DDaass NNaauuhhaann DDeeee KKiirrtt KKmmaaaaiiee’’

ÃÃ³³ååÅÅ ÕÕ¶¶ ÕÕÅÅððÇÇÜÜ ÁÁÅÅÇÇêê ÖÖññ¯̄ÇÇÂÂÁÁÅÅ ÔÔÇÇðð ÕÕ³³îî¹¹ ÕÕððÅÅòòÇÇää ÁÁÅÅÇÇÂÂÁÁÅÅ ððÅÅîîÍÍÍÍ ((ÃÃÈÈÔÔÆÆ îî..EE êê³³ééÅÅ GGHHCC))

TThhee LLoorrdd HHiimmsseellff hhaass ccoommee ttoo tthhee aaiidd HHiiss ddeevvootteeeess ((tthhee ssaannttss)) ttoo hheellpp tthheemm iinntthheeiirr ttaasskk.. ((GGGGSS pp 778833))

SSRRII GGUURRUU GGRRAANNTTHH SSAAHHIIBB JJIIBBrriieeff iinnffoorrmmaattiioonn aanndd hhiissttoorriiccaall bbaacckkggrroouunndd

((AAllssoo sseeee GGlloossssaarryy ooff SSiikkhh wwoorrddss aatt tthhee eenndd ooff tthhiiss bbrroocchhuurree))

SSrrii GGuurruu GGrraanntthh SSaahhiibb JJii iiss tthhee ffuullllttiittllee ooff tthhee SSiikkhh HHoollyy SSccrriippttuurree,,aallssoo rreeffeerrrreedd ttoo aass GGuurruu GGrraanntthhSSaahhiibb..

The revealed Word in Guru GranthSahib is called Bani or Gurbani.Bani was received by the SikhGurus and many saintly devotees(bhagats) of “Waheguru”, theWondrous Dispeller of Darkness.Waheguru is the most commonlyused Sikh Name for the CreatorBeing. However, other names forthe One Divine Source of AllCreation are also acceptable, andmany names from Hindu andMuslim religions are used in GuruGranth Sahib. That is also due tothe diverse religious backgroundsof the saintly beings, bhagats,whose bani is included in the SikhScripture.

Guru Granth Sahib was firstcompiled as the AAaadd GGrraanntthh in1604, by the Fifth Guru, GuruArjan Dev (1563 –1606). Thishistorical event is celebrated on 1September each year according tothe Nanakshahi Calendar (theapproved Sikh calendar.)

With further additions, the finaland updated version of the AadGranth was vested with theauthority of Guruship by the TenthGuru, Guru Gobind Singh in 1708,before he departed for SachKhand (the Plane of Truth).Thenceforth, the Aad Granth, wasinstituted as GGuurruu Granth Sahib,the Shabad (Word) Guru..

The names of the thirty-six saintlybeings, including 6 Sikh Gurus,whose bani (revealed Word) isincluded in Guru Granth Sahib areas follows:

SSiixx GGuurruuss::First Guru, Guru Nanak DevSecond Guru, Guru Angad DevThird Guru, Guru Amar DasFourth Guru, Guru Ram DasFifth Guru, Guru Arjan DevNinth Guru, Guru Tegh

Bahadhur

FFiifftteeeenn:: BBhhaaggaattss ((ssaaiinnttss ffrroommddiiffffeerreenntt rreelliiggiioonnss aanndd ccaasstteess))KabirNam DevRavidasTirlochanDhanaSainJai DevPeepaSurdasFaridParmanandSadhnaBeniRama NandBheekhan

EElleevveenn BBhhaattttssKals HarJalapKiratBhikhaSalBhalNalGyandMathuraBalHarbans

GGuurrssiikkhhss ((SSiikkhhss ooff tthhee GGuurruu)) Baba SundarRababi Sata DoomRababi Rai Balwand

OOtthheerr ppaarrttiiccuullaarrss ooff GGuurruu GGrraanntthhSSaahhiibbGuru Granth Sahib is in verse andthe Volume has 1,430 pages.The main part, pages 1144 ttoo 11335533,

is divided under 31 selectedclassical raag headings (whichcreate receptive moods in thelistener corresponding to times ofthe day, seasons or occasions.) At the beginning is the MysticalFormula called the Mool Mantaras a compact statement of theessential characteristics of theOne Creator Being and the Sikhcreed. The first composition Jap ji,is a summary of Guru NanakSahib’s revealed message for thebenefit of humankind. Through alearning approach, it shows theseeker (the Sikh), the path to theCreator Being. The purpose ofhuman life is to follow that pathand seek Waheguru’s Grace(Nadar) for ultimate union of thehuman soul with the SupremeSoul (Pramatma). It is also astatement of Guru Nanak’smission elaborated in thecompositions in Guru GranthSahib.

There are about 5900 Shabads(poetic hymns) in Guru GranthSahib.These may be classified into threegroups according to the authors:6 Sikh Gurus: about 5,000Shabads); of these most (2,218)are by the Fifth Guru, Guru Arjan. 15 Bhagats: about 800 Shabads;of these most (541) are by BhagatKabir.17 Bhatts (bards in the court ofGuru Arjan): about 150 Shabadsgiving much useful informationabout the first five Gurus to GuruArjan Dev.

Main language medium is amixture of Panjabi and Hindireferred to as “Sant Bhasha” orlanguage of the saints or Bhagats.Otherwise there is a vast diversity

Continues on next page

of languages and dialects of theIndian sub-continent. Manypoetic forms are used and thesecan be divided into saloks(couplets), shabads (short or longhymns) and vars (ballads), whichare longer and include a numberof stanzas preceded by saloks.

The 36 saintly beings, whocontributed Bani to Guru GranthSahib, were from different faiths.Fifteen were associated withdifferent religions in the Indiansub-continent, four were Sikhs ofthe Guru, and eleven wereBrahmin Bhatts or bards of thehighest order, who were devoteesof the Guru. They all shared theuniversal message for humanitybrought by Guru Nanak Sahibfrom the Creator Being to alleviatehuman suffering through Godconsciousness. Thus, Guru GranthSahib is truly the great work of aparliament of religions, albeit,essentially a Sikh Volume takingforward the universal mission ofGuru Nanak as received throughthe revealed Word.

TThhee ccoommppiillaattiioonn ooff GGuurruu GGrraanntthhSSaahhiibbGuru Nanak carried a bookcomprising his own compositions.(Bhai Gurdas var 13.1) Accordingto the Puratan Janam Sakhi hehanded over such a manuscript toGuru Angad as he passed on thespiritual office to him. And so

Gurbani (the revealed Word) ofeach Guru was collated andpassed on from one GuruPersonality to another. Twocollections of hymns or pothis arestill available. Gurbani was held ingreat reverence even before theHoly Volume, Aad Granth, wascompiled.“The Bani is the Guru and theGuru is Bani” says Guru Ram Das.“It is the Lord’s own Word” saysGuru Nanak

According to Gurbilas ChhevinPaatshahi (1718), an attractivespot in the thick of the forest onthe outskirts of Amritsar wasmarked out by Guru Arjan. Sodense was the foliage that noteven a moonbeam could pry intoit. – a peaceful and picturesquespot. A tent was put up and theFifth Guru, Guru Arjan and thegreat scholar, Bhai Gurdas (1551 –1636), started work on the sacredvolume. There was a vast amountof material: in addition to theGurbani of the five Gurus, therewere songs and hymns by saints,Hindu and Muslim. Complex asthe task was, the material wassifted, selected in accordancewith pre-determined criteria, andarranged in a systematic mannerunder 30 raags and musicalpatterns (excluding one raag –Jaijavanti of Guru Tegh Bahadur,the Ninth Master – to be includedlater by Guru Gobind Singh).Scholars are left wonderstruck at

this accomplishment. Under each raag, first came thebani of the Gurus and then that ofthe Bhagats.Gurmukhi was the script used.

The site where this devinemission of collating the AadGranth was completed is markedby a shrine called Ramsar.

Some of the hymns are cast in themoulds of folk-poetry of thePanjab:Aarti, anjali, sohila, swayyas,thittin, patti, phune, bavan-akhri,and baramaha are the titles whichindicate the form of poetry. Patti,bavan-akhri and oankar propoundphilosophical and religiousthemes and doctrines; thittin andbaramahas are built around thelunar days and the twelve solarmonths. Alahnian and sadd(funeral hymns), karhale, gatha,ghorian (wedding songs), cchant(recited at time of marriage),dakhne, var, ruttin (seasons) andvar sat (weekdays) are the mouldsof the folk-poetry of Panjab. Raags are arranged in set order: First will come padas or theprosodic forms, followed bylonger snatches such as astpadis.Then will come chants and vars.Last are the compositions ofBhagats.

i

i Information collated mainly from the Encylopaedia of Sikhism, Panjabi University, Patiala.

Continued from previous page

TTHHEE MMEESSSSAAGGEE OOFFSSRRII GGUURRUU GGRRAANNTTHH SSAAHHIIBB

Guru Granth is not an idol to be worshipped but to be read, contemplated and its divine principlesenshrined in our hearts and lives as guiding precepts.

There is one God, common to all creation, not a Jewish, Christian, Muslim, Hindu, or Sikh God etc.Such a partisan god is a lesser god not worthy of worship.

God is known by myriad names. God has no gender, form, color, caste, race or nationality. Anydescriptions of God remain incomplete; any images of God are false. Gender and racial equalitylie at the core of Sikh teaching.

Guru Granth teaches that truth is high, higher yet is truthful living. Cultivate such a lifestyle.

Guru Granth asks that we do not view human existence as a fall from grace but a uniqueopportunity to discover the divinity that is common to us and is inherent in us all.

The ultimate reality is not to found in the life of the ascetic, on the mountaintop, in the jungle orby renouncing the world. It is to be discovered in the family life within the contradictions of ourdaily existence. God is to be found in a productive family life dedicated to honest earning andservice to mankind, lived in an awareness of the Infinite within us all.

Ego, avarice, greed, lust and pride constitute the five great vices that destroy us from within andthat must be harnessed to a productive, honest life.

Guru Granth recommends a lifestyle of modest consumption, no food taboos and a prohibition ofmood or mind-altering drugs and intoxicants.

Guru Granth asks that we learn to recognize and celebrate the different beat of the distantdrummer to which many of us to choose to march. Our lives should, therefore, rejoice in thecultural, racial and religious diversity of mankind.

(Collated from various sources)

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SSiikkhh AArrddaaaass ((ssuupppplliiccaattiioonn)) iiss aa lliittaannyyccoommpprreehheennddiinngg vveerryy bbrriieeffllyy tthheewwhhoollee ggaammuutt ooff SSiikkhh HHiissttoorryy aannddeennuummeerraattiinngg aallll tthhaatt SSiikkhhiissmm hhoollddssssaaccrreedd.. PPoorrttiioonnss ooff iitt aarree iinnvvooccaattiioonnssaanndd pprraayyeerr ffoorr tthhee ggrraanntt ooff ssttrreennggtthhaanndd vviirrttuuee.. IItt ccoonncclluuddeess wwiitthh :: OONNaannaakk,, mmaayy tthhee NNaamm ((HHoollyy)) bbee eevveerriinn aasscceennddaannccee :: iinn TThhyy wwiillll,, mmaayy tthheeggoooodd ooff aallll pprreevvaaiill !!

IIkk OOnnkkaarr WWaahheegguurruu JJii KKii FFaatteehh

ýý òòÅÅÇÇÔÔ××°°ððÈÈ ÜÜÆÆ ÕÕÆÆ ëëååÇÇÔÔÍÍÍÍ

One absolute Manifest; victorybelongeth to the WondrousDestroyer of darkness. May themight of the All-powerful help!

OOddee ttoo hhiiss mmiigghhtt bbyy tthhee tteenntthh lloorrdd..

Having first thought of theAlmighty's prowess, let us think ofGuru Nanak. Then of Guru Angad,Amardas and Ramdas - may they beour rescuers! Remember, then,Arjan, Hargobind and Har Rai.Meditate then on revered HarKrishan on seeing whom allsuffering vanishes. Think then of TegBahadar, remembrance of whombrings all nine treasures. He comesto rescue every where. Then of thetenth Lord, revered Guru GobindSingh, who comes to rescue everywhere. The embodiment of the lightof all ten sovereign lordships, theGuru Granth - think of the view andreading of it and say, "Waheguru(Wondrous Destroyer of Darkness)".

Meditating on the achievement ofthe dear and truthful ones,including the five beloved ones, thefour sons of the tenth Guru, fortyliberated ones, steadfast ones,constant repeaters of the DivineName, those given to assiduousdevotion, those who repeated theNam, shared their fare with others,ran free kitchen, wielded the swordand everlooked faults andshortcomings, say "Waheguru", OKhalsa.

Meditating on the achievement ofthe male and female members ofthe Khalsa who laid down their livesin the cause of Dharma (religion andrighteousness), got their bodiesdismembered bit by bit, got theirskulls sawn off, got mounted onspiked wheels, got their bodiessawn, made sacrifices in the serviceof the shrines (Gurdwaras), did notbetray their faith, sustained theiradherence to the Sikh faith withunshorn hair uptill their last breath,say "Wondrous Destroyer ofdarkness", O Khalsa.

Thinking of the five thrones (of sikhreligious authority) and allGurdwaras, say "WondrousDestroyer of darkness", O Khalsa.

Now it is the prayer of the wholeKhalsa, May the conscience of thewhole Khalsa be informed byWaheguru, Waheguru, Waheguruand, in consequence of suchremembrance, may total well-beingobtain. Wherever there arecommunities of the Khalsa, maythere be Divine protection andgrace, the ascendance of the supplyof needs and of the holy sword,Protection of the tradition of grace,victory of the Panth, the succour ofthe holy sword, ascendance of theKhalsa. Say, O Khalsa, "WondrousDestroyrer of darkness."

Unto the Sikhs the gift of the Sikhfaith, the gift of the untrimmed hair,the gift of the discipline of theirfaith, the gift of sense ofdiscrimination, the gift of trust, thegift of confidence, above all, the giftof meditation on the Divine and bathin Amritsar (holy tank of HarmanderSahib, Amritsar). May hymns-singing missionary parties, theflags, the hostels, abide from age toage. May righteousness reignsupreme. Say, "Wondrous Destroyerof darkness."

May the Khalsa be imbued withhumility and high wisdom! MayWaheguru guard its understanding! O Immortal Being, eternal helper of

Thy panth, benevolent Lord, bestowon the Khalsa the beneficence ofunobstructed visit to and freemanagement of Nankana Sahib(Pakistan) and other shrines andplaces of the Guru from which thePanth has been separated.O Thou, the honour of the humble,the strength of the weak, aid untothose who have none to rely on, TrueFather, Wondrous Destroyer ofdarkness, we humbly render to you.......... (Mention here the name ofthe scriptural composition that hasbeen recited or, in appropriateterms, the object for which thecongregation has been held.)Pardon any impermissibleaccretions, omissions, errors,mistakes. Fulfil the purposes of all. Grant us the association of thosedear ones, on meeting whom one isreminded of Your name. O Nanak,may the Nam (Holy) be ever inascendance! in Thy will may thegood of all prevail! -------------------------------------

On the conclusion of the Ardas, theentire congregation participating inthe Ardas should respectfullygenuflect before the revered GuruGranth Sahib, then stand up and callout, "The Khalsa is of the WondrousDestroyer of darkness : victory alsois His." The Congregation should,thereafter, raise the loud spiritedchant of Sat Sri Akal (True is thetimeless Being). While the Ardas is being performed,all men and women in congregationshould stand with hands folded. Theperson in attendance of Guru GranthSahib should keep waving the whiskstanding. The person who performs the Ardasshould stand facing the Guru GranthSahib with hands folded. If GuruGranth Sahib is not there,performing the Ardas facing anydirection is acceptable.

(SSoouurrccee:: SSiikkhh RReehhtt MMaarryyaaddaa:: THECODE OF SIKH CONDUCT ANDCONVENTIONS Published byShiromani Gurdwara ParbandhakCommittee, Amritsar)

SSIIKKHH AARRDDAAAASS ((FFOORRMMAALL SSUUPPPPLLIICCAATTIIOONN))IInn TThhyy wwiillll mmaayy tthhee ggoooodd ooff aallll pprreevvaaiill!!

GGEENNEERRAALL GGUUIIDDAANNCCEE FFOORR RREEAADDIINNGGTTHHIISS PPUUBBLLIICCAATTIIOONN

SSrrii GGuurruu GGrraanntthh SSaahhiibb JJii has been abbreviated to Guru Granth Sahib. For page numbers, theinitials “GGS p….” have been used.

GGlloossssaarryy aatt AAnnnneexx VV should be referred to for fuller meaning of Gurbani words.

GGuurrbbaannii ttrraannssllaattiioonnss are based mostly on S. Manmohan Singh’s 8 volumes of Guru Granth Sahibtranslation in English and Panjabi, published by Shromani Gurdwara Parbandhak Committee.

SSoouurrcceess:: The main Source is Gurbani, of which Guru Granth Sahib is the embodiment. Authors ofessays would have used many other sources; however, the following publications are usuallyreferred to as secondary sources:

BBhhaaii GGuurrddaass:: After Guru Granth Sahib, the Vaaran and Swayyay of Bhai Gurdas have the Guru’sseal of approval for interpreting Gurbani.

TThhee wwoorrkkss ooff BBhhaaii NNaanndd LLaall,, BBhhaaii MMaannii SSiinngghh, and the ancient RReehhttnnaammaas by Sikh scholars, makeup the next level for reference.

TThhee SSiikkhh RReehhtt MMaarryyaaddaa –– TThhee CCooddee ooff SSiikkhh CCoonndduucctt && CCoonnvveennttiioonnss,, published by the ShromaniGurdwara Parbandhak Committee, is the source of reference for Sikh living.

Amongst the other notable mainstream sources are the works of scholars like Bhai Kahn SinghNabha and Professor Sahib Singh.

There is now a vast amount of literature available in English on Sikh religious tradition andhistory at most Gurdwaras and Sikh centres.

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CCOONNTTEENNTTSSDDEEDDIICCAATTIIOONN

IINNTTRROODDUUCCTTIIOONN

WWHHOO IISS MMYY GGUURRUU?? ((FFOORR YYOOUUNNGG SSIIKKHHSS))By Dya Singh of Australia

SSOO LLAARRGGEE AANN UUMMBBRREELLLLAABy Dr I.J. Singh of New York

SSAALLVVAATTIIOONN FFOORR HHUUMMAANNIITTYY:: MMEESSSSAAGGEE OOFF GGUURRUU NNAANNAAKKBy Tarlochan Singh MP (RS) of India

AAAADD GGRRAANNTTHH TTOO SSRRII GGUURRUU GGRRAANNTTHH SSAAHHIIBBBy Baldev Singh Dhaliwal JP of Australia

GGUURRUU MMAANNEEYYOO GGRRAANNTTHHBy Judge Mota Singh of UK

TTWWEENNTTYY FFIIRRSSTT CCEENNTTUURRYY SSIIKKHH PPEERRSSPPEECCTTIIVVEEBy Judge Mewa Singh of USA

SSIIKKHH RREELLEEVVAANNCCEE TTOO GGUURRUU GGRRAANNTTHH TTEERRCCEENNTTEENNNNIIAALLBy Dr Bhai Harbans Lal

SSCCIIEENNTTIIFFIICC VVIISSIIOONN IINN SSRRII GGUURRUU GGRRAANNTTHH SSAAHHIIBBBY Prof. H S Virk of India

TTHHEE CCRROOWWNNIINNGG GGLLOORRYY OOFF GGUURRUU GGRRAANNTTHH SSAAHHIIBBBy Dr. Sukhbir Singh Kapoor of UK

BBHHAAGGAATT BBAANNII IINN GGUURRUU GGRRAANNTTHH SSAAHHIIBBBy Gurmukh Singh of UK

TTHHEE CCOONNCCEEPPTT OOFF IIDDEEAALL WWOOMMAANN IINN GGUURRBBAANNIIBy Kamalpreet Kaur of India

SSIIKKHH SSOOCCIIAALL AACCTTIIVVIISSMM ––TTHHEENN && NNOOWWBy Prof. Nirmal Singh of USA

AANNTTII –– GGUURRMMAATTTT RRIITTUUAALLSS AANNDD PPRRAACCTTIICCEESSBy Dr. Perminder Kaur Jolly of UK

SSIIKKHH RREEHHAATTBy Gurmukh Singh of UK

SSHHAABBDD GGUURRUU:: SSRRII GGUURRUU GGRRAANNTTHH SSAAHHIIBBBy Balhar Singh Randhawa of UK

MMEESSSSAAGGEE FFRROOMM NNIIRRMMAALL KKUUTTIIAA JJOOHHLLAANN ((JJAALLAANNDDHHAARR))

GGUURRBBAANNII AANNDD EENNVVIIRROONNMMEENNTTAALL IISSSSUUEESSBy Gurmukh Singh of UK

IINNTTEERRNNAATTIIOONNAALL IINNTTEERRFFAAIITTHH CCOONNFFEERREENNCCEEBy Guru Nanak Nishkam Sewak Jatha

AANNNNEEXX II:: TTHHEE SSIIKKHHSSTHEIR RELIGION & TRADITION

AANNNNEEXX IIII:: SSIIKKHH CCHHRROONNIICCLLEE KKEEYY EEVVEENNTTSS IINN SSIIKKHH HHIISSTTOORRYY

AANNNNEEXX IIIIII:: SSIIKKHH RREELLIIGGIIOOUUSS TTIITTLLEESS,, DDUUTTIIEESS,, AANNDD RREELLAATTEEDD SSKKIILLLLSS

AANNNNEEXX IIVV:: GGUURRBBAANNII QQUUOOTTEESS

AANNNNEEXX VV:: GGLLOOSSSSAARRYY OOFF TTHHEE MMOOSSTT CCOOMMMMOONNLLYY UUSSEEDD SSIIKKHHEEEE WWOORRDD--CCOONNCCEEPPTTSS

MMEESSSSAAGGEESS

11--22

33--66

77--88

99

1100--1111

1122--1144

1155--1177

1188--2233

2244--2266

2277--2288

2299--3322

3333--3355

3366--3399

4400--4422

4433--4455

4466--5511

5522

5533--5566

IINNTTRROODDUUCCTTIIOONN

TThhee aabboovvee wwoorrddss ffrroomm tthheepprreeaammbbllee ttoo TThhee EEaarrtthh CChhaarrtteerrrreemmiinndd uuss ooff aa ssiimmiillaarr mmeessssaaggeeiinn SSrrii GGuurruu GGrraanntthh SSaahhiibb,, tthheeSSiikkhh hhoollyy SSccrriippttuurree.. GGuurruu GGrraanntthhSSaahhiibb,, wwaass ffoorrmmaallllyy ggiivveenn tthheessttaattuuss ooff GGuurruusshhiipp 330000 yyeeaarrss aaggoobbyy GGuurruu GGoobbiinndd SSiinngghh,, tthhee tteenntthhaanndd llaasstt GGuurruu--ppeerrssoonn ooff tthheeSSiikkhhss..

Indeed, humanity must choose itsown future. What applies tohumanity collectively, also appliesto each individual. On this earth,this “temple” of God, described asdharamsaal in Guru Granth Sahib,we reap what we sow. Humanbeings are at the head of the ladderof evolution, and that positionplaces great responsibility on eachand every individual: we can adopta caring attitude for theenvironment and those around us,or fail in our duty as human beings,and perish. Those are thealternatives we face today.

Gurbani, the Guru’s Word in GuruGranth Sahib, teaches us thathuman life is a rare opportunity topractise dharam, a concept whichcombines interdependence andrelated responsibilities. There aremany references to dharam inGurbani. Dharam provides stabilityin our lives and in all that is aroundus. “Dharam nibhauna” are the twoSikh words for carrying out one’sduty according to one’sresponsibility in any givenrelationship or situation. It iscentral to our lives and our veryexistence. The concept relates backto the laws of nature which providethe delicate balance, which makesurvival possible.

Those who received the divinemessage of Bani (the revealedWord), were religio-social

reformers. They wererevolutionaries of their times andsocial activists. They were fromdifferent social classes, castes, andcreedal backgrounds. Theyquestioned and rejected all forms ofritualism, superstitions,discrimination and divisions andbeliefs, which failed the test of theRevealed Truth of which GuruGranth Sahib is the embodiment.They belonged to different timesover a period of about five centuriesand hailed from different places onthe Indian sub-continent. Theyincluded the Sikh Gurus and theBhagats, devotees of The OneTimeless Being. Their teachinghymns are collated in Guru GranthSahib for the benefit of humanity;and through the Guruship of GuruGranth Sahib, all these hymns aregiven the status of Gurbani, theGuru’s Word. No distinction is drawnbetween the Gurus’ Bani and theBani of the Bhagats.

Despite the diversity of the authors,the teaching themes and themessage of Gurbani is consistent.That is not so remarkable when webear in mind that they were alldirectly connected to the OneUltimate Reality. According toBhagat Kabir, therefore, they wereall the Khalsa1, God’s owndevotees.

Whether it was Guru Nanak Sahib,Bhagat Kabir, Bhagat Nama, BhagatRavidas, Guru Ajan Sahib or GuruGobind Singh, they carried the torchof divine knowledge in one handand the broom of reform in theother. They preached equality of allbefore One Creator Being, and theystood their ground against evil andinjustice in human society. That iswhat their constant God awareness(Naam simran) taught them. Theywere householders. They did not

wear bhagway(n) kappray (saffronclothes) or go about half-naked, toshow that they were “Har ke sant”(saints of God). They did not goaround spreading superstition andritualism. They did not opt out ofsocial responsibility and leave ownhomes to go up into the mountainsto become yogis and hermits. Theyled by own example and did nothesitate to lay down their lives forthe path of truthful conduct thatthey followed and preached.

They lived and preached therevealed Word of which theythemselves were the first Sikhs, thedevoted seekers of Truth. Thereforethe “label” Sikhee (or the western“Sikhism”) for this path. To quote DrI J Singh’s meaningful observation,“Sikhi is one of the few paths thatare defined by the primary charactertrait of the follower and not by thegigantic, overpowering and loomingshadow of the founder.”2

The total stress of Sikhi is onlearning and on the dedicatedsincerity of the student. That also isthe correct mode and method forstudying and understandingGurbani, which is the Guru, and ownattentive mind, the student3. Thereis no need to go around looking forother gurus or bogus sants (selfproclaimed “saints”) for guidance.Study and research with sincerity inthe company of Gur-Sikhs inSangat, the holy congregation, andthe message becomes clear as onelives and experiences it by servingGod’s creation. Sikhee is,essentially, action based.

Sikhee (Sikhism) is about learning.Uniquely amongst world religions,the stress in the Sikh religion is onthe true student of the Guru. TheGuru’s position derives from His

““WWee ssttaanndd aatt aa ccrriittiiccaall mmoommeenntt iinn EEaarrtthh’’ss hhiissttoorryy,, aa ttiimmee wwhheenn hhuummaanniittyy mmuussttcchhoooossee iittss ffuuttuurree.. AAss tthhee wwoorrlldd bbeeccoommeess iinnccrreeaassiinnggllyy iinntteerrddeeppeennddeenntt aanndd

ffrraaggiillee,, tthhee ffuuttuurree aatt oonnccee hhoollddss ggrreeaatt ppeerriill aanndd ggrreeaatt pprroommiissee.. TToo mmoovvee ffoorrwwaarrddwwee mmuusstt rreeccooggnniissee tthhaatt iinn tthhee mmiiddsstt ooff aa mmaaggnniiffiicceenntt ddiivveerrssiittyy ooff ccuullttuurreess aannddlliiffee ffoorrmmss wwee aarree oonnee hhuummaann ffaammiillyy aanndd oonnee EEaarrtthh ccoommmmuunniittyy wwiitthh aa ccoommmmoonn

ddeessttiinnyy..”” ((PPrreeaammbbllee ttoo tthhee EEaarrtthh CChhaarrtteerr wwwwww..eeaarrtthhcchhaarrtteerr..oorrgg ))

11

1 Please refer to the Glossary at Annex V for interpretation of Sikhee words-concepts2 “The labels that define us” The Sikh Review, p.44 June 20083 Sabad Guru surat dhun chela (GGS p. 943)4 Inhee ki Kirpa se sajay ham hai(n), nahi mo so gareeb cror paaray (Guru Gobind Singh)

BBYY GGUURRMMUUKKHH SSIINNGGHH ((UUKK))


good student.4

“What is the definition of a Sikh ?”asks Principal Satbir Singh (in hisbook “Sao Swaal” Panjabi). Andgives the Gurbani-based response:“One who is embarked upon thesearch for truth, is a Sikh”5

The Sikh institutions andorganisation which came intoexistence over the centuriesresulted in the emergence of theSikh Order of the Khalsa Panth. A Sikh who is a member of the Sikhtheo-political nation, is now definedby the Khalsa Panth in the Sikh RehtMaryada, the Code of Sikh Conductand Conventions as, “Any humanbeing who faithfully believes in OneImmortal Being, Ten Gurus, fromGuru Nanak Dev to Guru GobindSingh, The Guru Granth Sahib, Theutterances and teachings of the tenGurus, and the Amrit bequeathed bythe tenth Gurus, and who does notowe allegiance to any other religion,is a Sikh.” (SRM, Section One,Chapter 1 Article I)

The path of Sikhee is named afterthe student (sikh), the true seekerafter the Truth, the dedicatedfollower, and not the Prophetteacher. It is the Sikh who isrequired to take the first steptowards the Guru. And if that step istaken in total faith then the Gururesponds. Says Bhai Gurdas, whoseworks have been given the status ofthe “key” to the understanding ofGurbani: Charan saran Gur Ek painda jaychall, Satgur kot painda aagay hoaylet hai.(Kabit Swayaay Bhai, Bhai Gurdas) If a Sikh takes one step in total faithtowards the Guru, the True Gurutakes millions of steps to reach outto receive him. (Bhai Gurdas Kabit111)

The label of Sikhee also seems tosuggest that the path itself is thedestination. Sikhee, when properlyunderstaood, suggests a way of life,and the approach and themethodology for studying and livingthe Guru’s Word.

Bhai Gurdas tells us that a Sikhmust first face in the direction of theTrue Guru, the Guiding Light, andstart walking the path shown by the

Guru. The Guru then watches overHis Sikh’s progress and leads himtowards the final objective of thishuman life. Thus, both, the Sikh,Sikhee (the path) and Waheguru’sGrace (Nadar) concepts areclarified. You take your first step inhumility towards the Guru and Hewill take you to the destination; forthat destination can only bereached by Satguru’s (True Guru’s)Grace.

Due to the diverse backgrounds ofthe authors, Guru Granth Sahib isthe trans-faith Prophet Guide for theNew Age. Guru Gobind Singh Jiempowered the Khalsa Panth, (theSikh nation) to interpret the Wordaccording to the needs of the placein time. For us, that means the 21stCentury and the challenges whichhumanity faces today, and theurgency with which they need to befaced.

Gurbani of Guru Granth Sahib, is theGuru and we are the Sikhs. We canfollow but one path: that which waslived by our Gurus who were alsothe first Sikhs. Our ancestorsfollowed in the Guru-persons’footsteps. Their great deeds and thesupreme sacrifices they made forhuman equality and dignity, areremembered in our daily Ardaas(supplication).

With that background, I would liketo introduce the topics of thismemorable UK publication, and thescholars in the Sikh diaspora, whokindly responded to my invitations.

When the Sikh Times editors askedme to undertake the challengingtask of collating this publication Iexpressed doubts about ownsuitability for tackling such aproject, despite some experience inproducing a similar Aad GranthSahib 400th anniversary issue in2004. Nevertheless, the Guru sees atask through to completion when itis undertaken in His Name, inhumility and with an Ardaas.

The first question was about theGurbani themes to be covered. Howwould this milestone issue differfrom that produced 4 years ago in2004, to mark the Parkaash(institution) of Aad (Guru) GranthSahib at Darbar Sahib ?

In 1708, Guru Gobind Singh

ordained, “Sabh Sikhan ko Hukamhai, Guru maanyeo Granth”: it wasthe [Guru’s] Command, that allSikhs accept the Word Guru, GuruGranth Sahib, as the Guide Eternal.The stress, therefore, was on“maneyo” i.e. accept andbelieve. We also need to rememberthat “maneyo” refers to “SabhSikhan” – all Sikhs of the Guru. TThhiissttiimmee,, tthhee mmaaiinn aauuddiieennccee iiss tthhee SSiikkhhsswwhhoo ddoo nnoott ffoollllooww aannyy ootthheerr ccrreeeeddbbuutt tthhaatt ooff GGuurruu NNaannaakk SSaahhiibb.. Thatis the main difference between thispublication and the one whichmarked the other very significantevent in Sikh history, the 400thanniversary of the institution of AadGranth Sahib at Darbar Sahib(Golden Temple) in 1604 by GuruArjan Dev Ji.

As S. Dya Singh’s opening article (inquestion-answer mode for youngSikhs), points out, Gurbani, therevealed Word was always the Guru,while the Guru-persons were thereceivers of the Word for the benefitof humankind. The message of AadGranth is for all humankind as“sarab sanjhi Bani”. The additionalsignificance of the formal passingover of Sikh Guruship from personGurus to the Word Guru in 1708, wasthat the Sikhs were directed fromthenceforth to seek guidance fromthe Gurbani in Guru Granth Sahib asthe “Living Guru” of The Sikhs.6Therefore, Guru Gobind Singhempowered the collective Order ofthe Khalsa, the Khalsa Panth, tointerpret Gurbani so that it guidedtheir individual and corporate lives.The Sikhs became answerable toGuru Granth Sahib as the Gururepresenting God’s Word on thisearth.

New Age issues need continualinterpretation of Gurbani. This is anarea which has been neglected forsome decades, while the globalSikh community continue to facenew challenges.

This UK publication invited articlesfrom Sikh scholars in the diasporaon the many issues and challengeswhich face us today. The responsewas most encouraging, and, I waspleasantly surprised to hear from S.Tarlochan Singh MP (RS), who hadbeen abroad, on the very last day ofown deadline (20 August). He kindlysent a most informative message-


5 “Sikhee sikhia Gur vichaar” GGS. 465 6 The danger here is that the Sikhs can start treating the Granth (the Volume) itself as the Guru, giving rise to a form of idol worship,which is strictly forbidden in Sikhee. GURBANI is the Guru, of which Guru Granth Sahib is the embodiment,


article for this UK special. Dr I JSingh and Dr Bhai Harbans Lal keptin touch by telephone and remainedavailable to exchange views.Amongst other luminaries, I waskeen to get a view from ProfessorHardev Singh Virk. He wasextremely busy but did kindly sendan excellent item about Gurbani andscience. The others, PrincipalKamalpreet Kaur, Dr Perminder KaurJolly, Professor Nirmal Singh andJudges Mota Singh and MewaSingh, S. Baldev Singh Dhaliwal JPand Dr S S Kapoor made theirvaluable contributions despiteshort notice. S. Balhar SinghRandhawa, a well known Panjabiwriter has contributed a most aptand informative essay in Panjabi. I thank them all for their Panthicseva.

The articles cover many 21stCentury issues while alsohighlighting others for ongoingGurbani-based discussion andresearch. The need is for panels ofGursikh scholars, appointed by ourcentral Sikh institutions, to researchGurbani and give continualguidance; not prescriptive butinformation-based, which allows forenlightened approach by the truestudent.

Are we accepting Gurmatt (Guru’sadvice) as the basis for Sikh livingand setting up Sikh institutions i.e.as the Guide for Panthicorganisation, unity throughcommon direction, and forpromoting Sikh identity ? At AnnexIV, there are some Gurbaniquotations under some importantheadings, which can be used as acheck list for asking relevantquestions to see if we are abidingby the Guru’s Word.

In my commissioning note to theSikh scholars in the diaspora, therewas specific reference to somecurrent themes:- 1. How do we make Sikheeinclusive, while ensuring theprogress of Sikh organisation andadvancement as a community ? 2. The methodology forinterpreting Gurbani. The modelof the Panth approved Sikh RehtMaryada, the Code of Sikh

Conduct and Conventions, drawnup by the great Gursikh scholarsin the first half of the 20thCentury, is before us as a modelfor future reference. The articlesin this issue are examples of howthe Sikh scholars haveinterpreted the universalmessage of Gurbani, whilemaking it relevant to Sikhee needfor Panthic organisation anddirection. 3. Egalitarian principles ofGurbani have been well covered.4. Prof. Nirmal Singh has writtenabout seva and social issues. Theneed is for “extrovert” sevaoutside Gurdwaras as we engagewith other sister communities inthe countries we live in.5. Needless to say, a Gurbani-based discussion on the positionof women is essential in any Sikhpublication of this type. PrincipalKamalpreet Kaur, Associate Editorof The Sikh Review has writtenspecifically on this important, andat times, controversial, topic.6. Dr Perminder Kaur Jollyaccepted the general topic of anti-Gurmatt practices and ritualsincluding pilgrimages,festivals, “special days” in themonth, good-bad omens andrelated anti-Gurmatt ritualism.7. Gurmatt and science: How dowe seek Gurbani guidance inareas of scientific research andtechnological advancement e.g.can or should scientific researchbe controlled; use of animals inresearch; consequences andethical questions raised by, forexample, genetic engineering,cloning, organ donation etc.There was no direct response tothese interrelated issues.However, I was most grateful toreceive a well researched andmost interesting item from DrHardev Singh Virk: ScientificVision in Sri Guru Granth Sahib.8. Due mainly to time constraint, Itackled some topics under otherrelevant Gurbani headings toplace pointers and prompts forfuture reference.

Other current issues listed in theinitial brief were not covered due totime constraint. These included theinstitution of married life andrelated topics such as divorce,remarriage, abortion etc.

Iterfaith dialogue was not covered.The need is to preserveindependence of Sikh thought andidentity in the interfaith context,while exploring and consolidatingcommon values. Too often,interfaith representatives tend tomake compromises, more to pleasethe establishment than to findlasting solutions. Suchcompromises blur Sikh thought,misrepresent the true Sikh positionand create problems for thecommunity in the future.

Hopefully, thanks to the invaluableinput from Sikh scholars, thispublication should prove to be oflasting educational benefit,especially for young Sikhs. Enough said, except to thank all thewriters who took the time tocontribute their thought-provokingarticles for inclusion in thismemorable edition.

Finally, this publication would nothave been possible without theinitiative of The Sikh Times editors,the dedicated Bains couple(dampati) S. Jaspal Singh and BibiGurjeet kaur. Their enthusiasm anddevotion to the Panthic cause hasno bounds. By starting the firstEnglish (main part) and PanjabiSikh weekly paper in the UK, theyresponded to an urgent communityneed of young Sikhs, but atconsiderable financial risk. Thepaper is now a daily, and availableonline.

It is their commitment and sinceritywhich encouraged me to undertakethe seva of collating and editing.Finally, my thanks to LakhvinderBaddhan, whose computer wizardryproduced some beautiful andspiritually uplifting images. I thankhim for his patience inaccommodating my frequentrequests for changes.

I hope the readers, and especiallythose in the younger age groups,find this publication informative andof lasting educational benefit.

............................................Gurmukh Singh ACIS; MCMIRet’d Principal (policy), UK civil serviceE-mail: [email protected]


PPAAGGEE 11

hhoo iiss mmyy GGuurruu??

We sing a couplet (dohera)after ‘Ardaas’ (supplication):-

AAaaggeeaa bbhheeyyii AAkkaaaall kkii,, tteebbhhii cchheellaayyooPPaanntthh,,

SSaabbhh SSiikkhhaann kkoo hhuukkmm hhaaii,,GGUURRUU MMAANNEEOO GGRRAANNTTHH..

By the order of the Timeless Being,the ‘Path’ to be followed by the Khalsawas shown.(To walk that path) allSikhs are ordered henceforth, toaccept the Granth as the Guru.

BBuutt aarree nnoott tthhee tteenn hhuummaann GGuurruu JJii’’ssoouurr GGuurruuss??

Yes they are, through Guru GranthSahib. We invoke their spirit wheneverwe do the Ardaas. They were differenthuman forms (Guru personalities) butwith the same Guiding Light of GuruNanak Sahib, which receivedWaheguru’s message for humankindin Gurbani, the Guru’s Word, theRevealed Word. For that reason, theessence of the message of Sikhee is inthe everlasting Gurbani in Sri GuruGranth Sahib. Therefore, Guru GranthSahib represents all Gurupersonalities and teaching receivedfrom Waheguru through them.Ultimately, it is the Guru’s teaching inGuru Granth Sahib (The Word Guru)which is our everlasting Guru.

WWaass tthhee iiddeeaa ooff tthhee AAaadd GGrraanntthhbbeeccoommiinngg tthhee GGuurruu tthhee iinniittiiaattiivvee ooff

oouurr tteenntthh GGuurruu SSaahhiibb,, GGuurruu GGoobbiinnddSSiinngghh JJii??

The answer is an emphatic ‘NO’. It waspre-ordained and referred to rightfrom Guru Nanak Dev Ji. Let us find outhow that is so.

Let us start with Guru Nanak Sahib.Gurbani (the word of God) used tocome to him from God Almighty at

different times and his inspiration wasthe rebeck (a Middle Eastern stringedinstrument. My musical companionKeith Preston, plays a similarinstrument) of his life-long Muslemcompanion, Bhai Mardhana. Hencethe famous line which you would haveheard – “Mardanea, shaid rebarb,bani aayee” (O my friend Mardana,touch the strings of your rebeck, I can


WHO IS MY GURU?

WW

DYA SINGH,AUSTRALIA

PPAAGGEE 22

sense the coming of the ‘Word ofGod’).

“As the Lord’s Word comes to me, OLalo, so do I deliver it” GGS p. 722

As a side note, it is worth noting thatGuru Nanak Sahib then used to notethe verses down and also the musicalscale in which the ‘Word’ used tocome. These notes which Guru Jiwrote into a book, came to be calledthe Pothi Sahib. The Pothi Sahib wasadded to, by our second to fourthGuru Ji’s and then compiled, includingthe inspirational writings of aboutthirty other sages from as far back asthe 12th Century, considered relevantby Guru Nanak Sahib Ji himself, andhence the Aadh Granth was compiledby our fifth Guru, Guru Arjan Dev Ji, in1604. This Aad Granth was adopted asthe embodiment of the spirit of all tenGuru Ji’s by Guru Gobind Singh Ji afterhe had inserted the revealed Word ofGod to his own earthly father andninth Guru, Guru Tegh Bahadur Ji, in1708. So, this year (2008) wecelebrate the 300 Anniversary of theAad Granth becoming the final Guru,Sri Guru Granth Sahib Ji.

SSoo bbaacckk ttoo tthhee qquueessttiioonn,, ‘‘WWaass iitt tthheeiinniittiiaattiivvee ooff SSrrii GGuurruu GGoobbiinndd SSiinngghh JJii ttoommaakkee tthhee AAaadd GGrraanntthh tthhee GGuurruu iinn 11770088oorr wwaass iitt pprree--oorrddaaiinneedd’’??

TThhee gglloorryy ooff oouurr ffaaiitthh,, SSiikkhheeee,, iiss tthhaatttthhoouugghh iitt ppaasssseedd tthhrroouugghh tthhee hhaannddss oofftteenn GGuurruu JJii’’ss iinn hhuummaann ffoorrmm oovveerr aappeerriioodd ooff ttwwoo hhuunnddrreedd yyeeaarrss,, tthheeccoonnssiisstteennccyy iinn tthhoouugghhtt aanndd aaccttiioonn iissssoo rreemmaarrkkaabbllee tthhaatt iitt wwiillll aappppeeaarr aass iifftthhee ssaammee ‘‘bbeeiinngg’’ ddiirreecctteedd iittsspprrooggrreessss.. WWeellll,, tthhaatt iiss ttrruuee bbeeccaauussee iittwwaass aallwwaayyss tthhee gguuiiddiinngg LLiigghhtt ((JJoott)) ooffGGuurruu NNaannaakk SSaahhiibb..

In this case we are discussing theprogress of the ‘Word of God’ throughten generations of Guru Ji’s in humanform to become the ultimate ‘Guru’ –our Guru. It was pre-ordained and SriGuru Gobind Singh Ji merely carriedout a pre-ordained transition in 1708.

Guru Nanak Sahib Ji makes numerousmentions of the ‘Shabad’ or ‘Bani’(both meaning ‘Word of God’) beingthe Guru.

The Word is the Guru and my mind inreflective meditation , the disciple.

GGS p 943

The profound and unfathomable‘Sabad’ is his Guru and spiritual

guide. Without the ‘Sabad’ the worldis gone mad. GGS p 635

This consistency is carried on by thirdGuru Ji, Sri Guru Amar Das

“Hail, hail, the word of the Guru.which is the Formless Lord Himself.There is none other, nothing else tobe reckoned equal to it.” GGS p 515

Fourth Guru Sahib says “Bani, the word of God, is the Guru,the Guru is Bani, in ‘Bani’ is thenectar of life.” GGS p. 982

Our fifth Guru, Guru Arjan Dev Ji says, “I myself know not what to speak, allI speak is what the Lord commands.”

GGS p 762

“As You inspire me to speak, so do Ispeak, O Lord. What other power do Ihave to speak? Nanak, sings HisPraises in the holy congregationwhich is very dear to Lord.” GGS p

508

So, all the above quotations, whichhave been taken directly from ourGuru Ji, Sri Guru Granth Sahib and asrevealed to our Guru Ji’s in humanform, show beyond doubt that first ofall, we possess the authentic ‘Word ofGod’ and secondly, that our Guru Ji isthe Granth – Guru Maneo Granth.

HHooww ddoo wwee ffuullllyy uuttiilliissee oouurr ‘‘GGuurruu’’ ttoobbeenneeffiitt uuss iinn tthhiiss lliiffee ffoorrmm aass hhuummaann

bbeeiinnggss,, aanndd aass SSiikkhhss??

By spending time with our Guru. It isnot good enough that we ‘metha tek’to Guru Ji. We need to read Bani, tosing Bani, to learn Gurmukhi so thatwe can read Bani in the originallanguage of the Guru Ji’s – Gurmukhiand as time goes on and we read andsing Bani, we will come to understandBani. Every process from reading,singing and finally understanding ourGuru Ji makes us better human beingsbecause it is the ‘nectar of life’. .................................Dya Singh (Australia)E-mail: [email protected]

NNOOTTEE: Sardar Dya Singh is the worldrenowned Gurbani sangeetkar whohas taken the universal message ofGurbani to global Sikh and non-Sikhsaudiences in his unique “worldmusic” style, while retaining GurbaniRaag bases.


BBhhaaii MMaarrddaannaa

PPAAGGEE 33

iissiitt aannyy GGuurrddwwaarraa ttooddaayy;;tthheerree aarree hhaarrddllyy aannyySSiinnddhhiiss oorr PPuunnjjaabbii HHiinndduuss

tthhaatt ddrroopp bbyy.. RRaaggeeeess aanndd lleeccttuurreerrsswwhhoo aarree nnoonn--SSiikkhhss oorr nnoonn--rreeccooggnniizzaabbllee SSiikkhhss aarree rraarreerr tthhaannhheenn’’ss tteeeetthh..

When Gurmukh Singh of The SikhTimes (U.K.) asked me to reflect onthis, I wondered where to begin. Thepast always looks so rosy -- whenchildhood was innocent and homesand neighborhoods idyllic.

The message of the Gurus attractedboth Hindus and Muslims – membersof the two dominant religions of theday in India. Since Guru Nanak’stimes, 500 years ago, and until themid-twentieth century,

Gurdwaras were always teeming withHindus and Muslims.

Remember that at the end of GuruNanak’s life, his Hindu followerswanted to cremate him the Hindu way,Muslims wanted to bury him byIslamic rites. Each community erecteda monument to his memory and bothmarkers still stand in a unique tributeto the founder of Sikhism.

Having come from mostly Hindubackground, Sikhs remainedculturally closer to them; No onelooked aghast at Hindu-Sikh mixedmarriages that were quite common.Many Hindu families raised one oftheir sons as a Sikh

In Gurdwaras distinction was nevermade between a Sikh and a non-Sikh.

It was not uncommon for Muslim andHindu musicians to perform keertan(singing of the liturgy) or read fromthe Guru Granth. Non-Sikh artistscame to Gurdwaras to showcase theirtalents and pay their homage to theGurus who were unexcelled patronsand masters of classical Indianmusicology.No function or office in the Gurdwarawas ever closed to non-Sikhs.Everyone was welcome, irrespectiveof their religious label, or whether onewas a recognisable Sikh or not.Communities, such as the Sindhis,were Sikhs to all intents andpurposes, except they rarely took onthe Banaa (external visage) of theKhalsa, with the long, unshorn hair.

About 40 years ago, the eminentContinues on next page

VV

SSOO LLAARRGGEE AANNUUMMBBRREELLLLAA

BY DR I.J. SINGH, UK

PPAAGGEE 44

thinker Kapur Singh opined that thereligion of Punjabi Hindus wasSikhism, whereas Hinduism wasPunjabi culture, no matter whatreligion one professed. Surely, everyreligion of the world, when in Punjab,has been touched by the practices ofSikhi, and by the universality of GuruGranth’s teachings.

It may never have been quite asedenic as I described it here, but itwas never as hellish as it seems tohave become. There is more than agrain of truth in what I said. Why andhow things changed? That’s mymandate to explore today.

First a set of givens: The message ofGuru Granth is entirely inclusive withnot a word in it to justify excludinganyone. One can cite references bothfrom Guru Granth and from BhaiGurdas that lay down clearly theexpectations of a Sikh life. We alsoknow that Sikhi is a path and not allSikhs fulfill all of the requirements allof the time. A Sikh truly remains awork in progress. Guru Granth alsotells us to not dwell on theimperfections of others hm nhI cMgy burwnhI koie (Hum nahi(n) changay buraanahi(n) koyey, Page 728). I suggest thenthat a working definition derived fromthe Guru Granth would be that a Sikhis anyone who declares himself to beone.

Now, if all those who claim to be Sikhare on the same path, surely they arenot all at the same place on the path.This includes the Amritdhari who livesthe life of one, and the one who fallsshort; the Sehajdhari who lives thelifestyle that he should, and the onewho does not; also one who merelylooks like a Sikh but is unaware of anyof the requirements of a Sikh life; aswell as the apostate who proudly

flaunts it.

The Guru and Guru Granth are forsinners, not only for perfect Sikhs. Soit is best to not judge others lest webe judged.What is now driving so many non-

Sikhs and those who do not look likeSikhs out of the Sikh circle? Theremay be as many reasons as there areanalysts, so let’s probe a few. Let’scome at it a tad tangentially.

Christianity now has over 250denominations; many refuse torecognize the others as Christians,and forbid their members to attendservices in, or marry someone from,another sect. Crucial variations existin Christian practices worldwide. Yet,they all derive their inspiration fromthe life of Jesus.

Sikhism is now 500 years old, and weshould not expect differently. Withtime, some divisive interpretations ofthe message may be inevitable inliving traditions. All living societies,even those that emanate from thesame starting point, showchange–some for the better, some notso.



KKeeeerrttaannii JJaatthhaa ooff BBhhaaii LLaaaall ooff BBhhaaii MMaarrddaannaa JJii’’ss ffaammiillyy -- HHaajjoooorrii RRaaaaggii aatt NNaannkkaannaa SSaahhiibb

“ “

Surely, everyreligion of theworld, when in

Punjab, has beentouched by the

practices of Sikhi,and by the

universality ofGuru Granth’steachings.

PPAAGGEE 55

During the first 300 years of itshistory, there were few cleardistinctions between Jewish practicesand their Christian adaptations andcounterparts. Also flourishing was astrong movement “Jews for Jesus”that celebrated Jesus as the Messiahthat the Jews were waiting for. Themovement, now considerablyattenuated, still exists. From thattime on, Jewish and Christian thoughthave diverged progressively, and nowit would be asinine for one to assertthat Christians are Jews simplybecause Jesus was one, or that he isthe Jewish Messiah.

Similarly, one can acknowledge theoverlapping of Hindu and Sikhpractices in the early years, but overthe last century, largely due to rise ofthe Singh Sabha movement as well asa better educated clergy and laity, itwould now be extremely shortsightedto ignore that the two religionscontinue to diverge in theology,interpretation and practices.

This process of erecting fencesbetween Sikhs and their neighborshas been further hastened bydomestic Indian as well asinternational political realities.

At India’s independence in 1947Punjab, the Sikh homeland waspartitioned into two nations. Sikhsbore the brunt of the economic loss aswell as that in human lives. Sindhis,who historically straddled the dividebetween Hindus and Sikhs, werelargely lost to Sikhs. For the first timein a millennium Hindus – almost 80percent in free India – felt the powerthat comes with freedom. Theemergence of “Hindutva” whichpromotes Hindu culture as the onlydefining spirit of India proves mypoint; it has become a most fearsome

reality to all minorities. Fencesbetween religions became a naturalcorollary as each community becameengrossed in its own realities.

The successive governments of freeIndia now cater to the Hindu majorityto capture their vote banks. In thispower ploy, minorities become furthermarginalized. The events of 1984where the Sikh minority was targeted,and those of Godhra and others like itthat were aimed at Muslims andChristians, were a predictable result.The killings by Hindu mobs -- of Sikhsin the 1980’s and of Muslims inGodhra in 2002 were clearlyorganized and abetted by thegovernment in power at that time andclaimed several thousand lives.

How would Sikhs react when they seethemselves so besieged? Circle thewagons to protect themselves. Theresult: an inevitable alienation fromothers, though it is contrary to themessage of Guru Granth.

In the diaspora, Sikhs remain a smallminority, even though there are overhalf a million in North America alone.Our turban and long hair attract the

most attention. Sometimes eventoday, we are challenged byprospective employers on ourbearded and turbaned visage. Theattention is often grossly negative,particular post 9/11.

The Sikh community is dividedbetween those who continue to followthe dictates of the faith and those whochoose to abandon them. This shouldnot come between these twosegments of the Sikhs in ourGurdwaras which, historically, remainequally accessible to all.

The problem arises when thespokesmen for the community are notrecognizable Sikhs, and are unable orunwilling to forthrightly defend thepractices of the faith when theyrepresent the community to theoutside world. And that impacts thewhole community. If then these people are not given anequally visible place as communityleaders they see it as discriminatory.The flip side of the argument is that aminuscule minority finding itspractices under siege wants to put onthe stage only those who at least look


DDyyaa SSiinngghh rreekknnoowwnneedd kkeeeerrttaann aarrttiisstt ffrroomm AAuussttrraalllliiaa wwiitthh hhiiss nnoonn--SSiikkhh mmuussiiccaall ccoommppaanniioonnss


PPAAGGEE 66

like role models.

I’d tell my turbaned brothers and alsoon the other side of the divide thosenot so attired not to be so thinskinned.

How to resolve this is the question.One way is that those who wish topotentially lead us from Gurdwaras toclearly defend the teachings of whatis our code of conduct (Sikh RehatMaryada) even though theypersonally do not follow it. If they canopenly support our historic teachingsand requirements in spite of anypersonal failings of their own, thenthere should be no reason for conflictbetween those who are keshadhariand those who are not.

IIff ssuucchh aa mmoodduuss ooppeerraannddii sseeeemmssiimmppoossssiibbllee,, tthheenn wwhhaatt??

A not so attractive, but perhapsinevitable, alternative comes to mindfrom the Jews. They are dividedlargely into Conservative, Orthodoxand Reform congregations that differfundamentally on what a Jewishlifestyle is. Their synagogues remainseparate, yet they largely speak with

one voice when a question arises thatis important to the whole Jewishnation. This does not mean thatindividual differences vanish; forexample, there exist Jews that do notapprove of a Zionist state of Israel.Similarly, much as we dislike the ideaof sects within Sikhism, they do exist;just look at Namdhari, Radhaswamis,Nirankaris and followers of YogiBhajan, for example.

There are many who are clamoring tochange the Rehat Maryada to suittheir own needs. First, we mustremember that change cannot bearbitrary or quick, but mandates aprotracted national conversation. Andsecondly, change must be consistentwith the fundamentals that remainunchanging. Sikhi represents overtwo centuries of development fromGuru Nanak to Guru Gobind Singh. Ifthe teachings of either Guru arediminished, the result would notremain Sikhi. It would be likereconstructing Christianity without

Christ. But more of this anothertime….

I can see with time our diaspora Sikhsfissuring along the line that cleavesthose that are keshadhari, whetherAmritdhari or not, from those that arenot recognizable Sikhs, whether theyare Sehajdhari or apostate, each withits own Gurdwaras.

Perhaps that would allow us tocollaborate in matters ofdiscrimination in the work place, andeven enjoy some Gurdwaras andfunctions that are happily intermixed.

The umbrella of Sikhism is large andcapacious enough to accommodateall those who are on the same path,no matter where on it they are. Andthis is the meaning and message ofGuru Granth.

..............................Dr I J SinghEmail: [email protected]


“ “

If the teachings ofeither Guru arediminished, theresult would notremain Sikhi. Itwould be likereconstructingChristianity

without Christ.

PPAAGGEE 77

BY TARLOCHAN SINGHMP, (RAJYA SABHA) INDIA

aamm ssoo hhaappppyy ttoo kknnoowwtthhaatt tthheerree iiss aa mmoovvee ttooppuubblliisshh aa ttaabbllee bbooookk bbyy

tthhee SSiikkhh TTiimmeess ((UUKK)) ttooccoommmmeemmoorraattee tthhee 330000tthhAAnnnniivveerrssaarryy ooff aasscceennssiioonn ooffSSrrii GGuurruu GGrraanntthh SSaahhiibb ttooGGuurrggaaddhhii..

I have been advocating fornow for good publications onGuru Granth in variousinternational languages. Weare all thankful to the laudableefforts of Sardar GurmukhSingh in this regards. GodBless the project

Guru Nanak Sahib'sphilosophy is very relevant atthe present scenario in theworld that is driven byreligion. His simple message,as enshrined in Sri GuruGranth Sahib Ji, is that Godwants us to look beyond ourreligious identities and unite

as a human force. So, when weexpand on this message in thecontext of today's world, wefind that any talk of 'Clash ofCivilizations' as based onreligion is entirely man-inspired. To quote Nanak"Only he has the right to callhimself religious, who lives inthe light of God's word asbrought to the earth byprophets of all religions."

There is only one civilizationand that is human civilization.Hence, all religions are thebranches of one super religion- the religion of man, whichGuru Nanak Sahibpropounded relentlessly. Thisalso means that while allterrorism in the name ofreligion is a travesty ofreligion, all talk of one religionbeing superior to another issenseless and must stop.


II

SALVATION FORHUMANITY – MESSAGE OFGURU NANAK

SSiikkhhiissmm ffoouunnddeerr GGuurruu NNaannaakk DDeevv JJii

PPAAGGEE 88

He also diagnosed that the majorcause of suffering in the world wasliving on the income of so many, anddepriving the poor of their rightfulshare. His concise sermon 'Kirt Karna'and 'Wand Chhakna' encouragesmankind to earn one's bread hard,honest way and share it with theneedy. For, the hard-earned bread isfull of nectar and the exploiter's breadis full of blood.

It is the greed of some who considerthemselves superior than the rest,that deprive the rightful owners oftheir due and create an imbalance inthe society. Interestingly, Nanak hadpropounded this very basic thoughtmuch before Marx came upon thescene. In fact, in this very priciple canbe found a new world order free ofexploitation so that the world'sresources are shared more equitably.

Guru Nanak's magnanimity also lies inthe fact that even when he isconcerned with the Permanent, hedoes not shun Change. Sikhism hasthe capacity to absorb change intotradition and it is through thisapparatus that Guru Nanak hasintroduced a total way of life topeople. An ultimate Reality of whichpermanence and change are integralparts.

A unique aspect of Guru Nanak'sphilosophy is his denunciation ofthose who turn their backs on theworld to seek their individualsalvation. In his thinking, it is theserunaways of life who make this worlda place unsuitable to live in. He tendsto use an unusual therapy on theminds of people to bring out thehidden powers of the wholecommunity by the magic of the Nam.This clarity in thought helps to heal

the society and not just the individual.Expression and not inhibition is thecardinal mantra of his creed.

The principle question is; Does acollective sub-conscious exist thatcan really be awakened? ThroughSikhism, Guru Nanak created one ofthe greatest instruments ofawakening the total sub-conscious ofa whole society. In fact, some thenoblest saintly men, warriors,martyrs, colonizers, farmers,entrepreneurs and sportsmen comefrom the ranks of his followers.

Going a step further, Guru Nanakbecomes relevant to us as one of thegreatest Management Gurus. Bymoulding human life and activitythrough the path of Sikhism, hebrought phenomenal results intosociety at large, and that too in an agewhen the concept of managementwas unheard of.

The world has much to learn from thecorporate nature of Sikhism that hasgrown gradually into a livinginstitution in form of the SikhGurdwara. With religion becoming adwindling force in most contemporarysituations, Sikhism promises to shinebrighter in its true essence.

Still, the Sikhs are notfundamentalists. They are tolerantand even respectful of all other pathsof worship. Besides, everyone iswelcome to the Gurdwara without anydistinction whatsoever. When aperson is within the precincts ofGurdwara, he is in the presence andprotection of none other than GuruNanak himself. And this confers uponhim some unique characteristics.Some of these virtues are humanity,honour and truthfulness to God.

And lastly, Guru Nanak made familythe source of all spirituality. In manydeveloped nations of the West,sociologists are much worried at thebreak down of the family as aninstitution. The result is anunprecedented wave of anarchy andimmorality of sex, crime and violence,sweeping away all the good sense ahuman being is known for. GuruNanak asks us to revive the family asa value. It is something fundamentalto him; it is the fulcrum of all that ispositive among human beings. This iswhere his philosophy is even morerelevant than ever before. It issomething that concerns the future ofhuman race as a whole.

Thus, in Sikhism, God and the worldboth are real. The world is not anempty dream that one has to shun orrun away from or a bubble that wouldburst at the slightest pricking. In fact,every relationship of man in Sikhismis for real. Conversely speaking, theworld becomes unreal only if one failsto appreciate and comprehend thepower of the Nam.

In the end everyone should be awarethat Guru Nanak’s teachings have aunique distinction that no one shouldchange his way of belief and shouldcarry on practicing in his own religion.Sikhs never indulge in convertingpeople by any method.

May Satguru Nanak bless all believers& non believers.

"Nanak Nam Chardi Kala: Tere BhaneSarbat da Bhala"

(O Nanak! Repeating constantly theNam, always think and act big andpositive. In Thy will and grace, O Lord,lies the wellness of the wholecreation.)


PPAAGGEE 99

BY BALDEV SINGHDHALIWAL JP, AUSTRALIA*

hhee FFiifftthh GGuurruu,, GGuurruu AArrjjaannffiirrsstt ccoommppiilleedd tthhee SSiikkhhSSccrriippttuurreess,, GGuurruu GGrraanntthh

SSaahhiibb,, aass tthhee AAaaddhh GGrraanntthh ((TThheeOOrriiggiinnaall VVoolluummee)).. TThhee hhoollyyVVoolluummee wwaass iinnssttaalllleedd aattHHaarrmmaannddaarr SSaahhiibb ((GGoollddeenn TTeemmppllee))AAmmrriittssaarr iinn PPuunnjjaabb aanndd tthhee ffiirrssttrreeaaddiinngg cceerreemmoonnyy wwaass oonn 11ssttSSeepptteemmbbeerr 11660044..

Guru Nanak Sahib (1469 - 1539) laidthe foundation of a new religious andsocial ideology outside the castesystem, to combat the religious,social and administrativemalpractices of the time; Guru Nanakset out to undo, by a fresh religiousdoctrine and a new social system, theinequalities and other undesirablepractices apparently sanctioned andpromoted by the religions of thatperiod. Through selection of worthysuccessors (9 after Guru Nanak) theSikh Institutions were developed andconsolidated, and the Sikh Panthevolved (under their leadership andguidance) over some 200 years.

Guru Nanak introduced and refinedthe popular Punjabi script to be the

language of the Sikhs, as opposed tothe complex Sanskrit and Farsi usedby the priestly class at the time. Thenext three Gurus, along with theconsolidation of the preceding Guru’sreligious, social and welfare work,also collated and preserved thehymns of the Guru before, addingtheir own and passing them on to thenext Guru. Guru Arjan, the 5th Guru,therefore, had received the literarywork of all the Gurus before him. Inaddition the 4th Guru, Guru Ramdas,had commenced excavation of a lake(sarovar) at Amritsar, destined tobecome the main centre of the SikhPanth (Order).

Guru Arjan, the fifth Guru, completedthe sarovar at Amritsar and in 1589requested a Muslim divine popularlyknown as Mia Mir to lay thefoundation stone of Harmandar Sahib(popularly known as the GoldenTemple), which was built in the centreof the lake. Guru Arjan compiled theAadh Granth (The Original Volume)which included hymns of the first fiveGurus (including his own) and hymnsof 30 other saintly people of devotionfrom other religious backgrounds,

whose writings accorded with theteaching of Guru Nanak. Thecompilation took four years, from 1601to 1604. The Aadh Granth was theninstalled in the Harmandar, thesanctum sanctorum of the Sikhs, andthe first reading ceremony was heldon 1 September 1604.

One hundred and four years laterGuru Gobind Singh, the 10th Guru,was to add the hymns of his fatherGuru Tegh Bahadur, the 9th Guru tothe Aadh Granth and ordained theScriptures as Guru Granth Sahib, theEternal Guru of the Sikhs. GuruGranth Sahib was personallyauthenticated twice by two SikhGurus. The originality andauthenticity of Guru Granth Sahib,therefore, is never questioned. TheGurus during their lives had stressedon the Word as the Guru (not thebody) and thus the Guruship waspassed from human Gurus to theWord Guru, Guru Granth Sahib in1708.

* S.Dhaliwal was the first Sikh Councillorin Australia.Email: [email protected]

TT

AADH GRANTHTO SRI GURUGRANTH SAHIB

PPAAGGEE 1100

BY HIS HONOUR JUDGE MOTA SINGH, UK

uurrss iiss aa bbeewwiillddeerreedd,,ffrraaccttuurreedd,, ttoorrmmeenntteeddggeenneerraattiioonn.. IItt wwoouulldd nnoott bbee

aann oovveerrssttaatteemmeenntt ttoo ssaayy tthhaattmmaannkkiinndd iiss,, ttooddaayy,, iinn tthhee mmiiddsstt ooffoonnee ooff tthhee ggrreeaatteesstt ccrriisseess iinnhhiissttoorryy..

In spite of the fact that the greatscientific inventions have liberated usfrom servitude to nature, we seem tosuffer from a type of neurosis, fromcultural disintegration. We suffer froman inward loneliness. It seems to methat the whole world is suffering fromscepticism in faith, anarchy in moralsand we do not know which way to turnand what to do. There is certainduplicity in human nature, whichmakes us do things even when werecognised them to be wrong.

Centuries ago, India was full ofhappiness, beauty and prosperity. Itwas a country of compassion, ofpeace and love. It was strong. Indianscould boast of a high state ofcivilization, culture and system ofreligion philosophy.

TThheenn tthhiinnggss bbeeggaann ttoo cchhaannggeePeople strayed from the path ofrighteousness, of personal purity andsocial freedom and forsook the idealsthat had guided their ancestors. Formhad supplanted reality. Then centuriesof invasion, foreign misrule andpersecution had produced thegreatest depression and the spiritualsubjection and stagnation hadaggravated the demoralisation to anenormous degree.Now, it is the law of the spiritual worldthat whenever evil and ignorance

darken human affairs, morality andwisdom will come to our rescue.Whenever righteousness declines andunrighteousness increases, there isan outpouring of divine grace in thebirth of a great teacher. God is notlimited to any one incarnation butsent His messengers from time totime, to lead struggling humanitytowards Him.

That was the state of India when GuruNanak appeared on the scene.“India”, said Mohammed Iqbal, “wasonce again blessed by God. Theappearance of Guru Nanak, acomplete and perfect human being,was no less than that of ProphetAbraham, 5000 years earlier.” At atime when were conscious of failure,Guru Nanak appeared to renovate thespirit of religion and humanity. Hetried to build a nation of self-respecting men and women, devotedto God, filled with a sense of equalityand brotherhood for all. Guru Nanakand the other Sikh Gurus came into


OO

GURUMANEYOGRANTH

“ “But thecompositions ofthe Sikh Gurusare preserved

and we know firsthand what they

taught

TThhee hhoollyy bbooookk ffoorr SSiikkhhss -- SSrrii GGuurruu GGrraanntthh SSaahhiibb

the world as messengers of God toenlighten mankind.

The Sikh religion differs as regardsthe authenticity of its dogmas frommost other great theological systems.Many of the great teachers the worldhas known have not left a line of theirown compositions; we only knowwhat they taught through tradition orsecond-hand information. But thecompositions of the Sikh Gurus arepreserved and we know first handwhat they taught.

That it is a universal faith, a messagefor all mankind, is amply illustrated inthe writings of the Gurus and others.It was the fifth Guru, Guru Arjan Devji,

who accomplished the momentoustask of compiling and authenticatingthe Guru Granth Sahib. The preaching and teachings of theSikh Masters, as enshrined in theGuru Granth Sahib, embody the wholetruth that is relevant to the highestspiritual and cultural development ofentire mankind. The Gurus taughttheir message in the language of thepeople. The Granth Sahib does notadvocate the lifestyle of a recluse. Itrecommends, instead, a life ofinvolvement in the world and itsactivities.

Sikh spiritual tradition is not contentwith mere toleration. There can be nogoodwill or fellowship when we onlytolerate each other. The Sikh Guru had

this noble quality of appreciation ofwhatever was valuable in otherreligious traditions. A remarkablefeature of the Guru Granth Sahib isthat it contains the writings of thereligious teachers of other religions.

Our distressed generation isobscurely aware that the presentcrisis is a spiritual one and what weneed is a healing of the discordbetween outward resources of powerwhich are assuming frightfulproportions and the inward resourcesof spirits which seem to be steadilydeclining.

The Guru Granth Sahib provides theanswers to the ills of the world.“GURU MANEYO GRANTH.”


PPAAGGEE1111

BBhhaaii MMaarrddaannaa aanndd GGuurruu NNaannaakk

PPAAGGEE 1122

TWENTY FIRSTCENTURY SIKHPERSPECTIVE

iikkhh rreelliiggiioonn iiss tthhee llaatteessttrreelliiggiioonn ooff tthhee wwoorrlldd,,hhaavviinngg bbeeeenn ffoouunnddeedd iinn tthhee

ffiifftteeeenntthh cceennttuurryy.. IItt iiss nnooww iinn tthheelliisstt ooff ffiirrsstt ffiivvee rreelliiggiioonnss ooff tthheewwoorrlldd..

The scholars of world religions like, HL Bradshaw have commented, Sikhreligion to be a religion of the presentage, capable to answer the problemsof the modern age, and, Prof.Toynbee, that Sikh religion and itsscripture will always have a specialvalue for the world.

Sikhs can bring to the notice of theworld, the Divine message of Sikhreligion in the 21st century as they arenow spread world over but they haveto face some challenges, to whichthey can be successful with thehonesty of purpose, under the Divineguidance of the higher values of theirreligion.

The first challenge is that most of theSikhs and particularly the Sikh youthare drifting away from Sikh initiationand the code of conduct as prescribed

by tenth Sikh Guru at the final phaseof the completion of Sikh religion. Dueto the lack of preaching of Sikhreligion, some of them even think thatperhaps it is not a part of theirreligion. It has to be explained tothem that it is a part of Sikh religion.

Suffice it to quote British Scholar,Jeans Culler,-" These five symbols had held theSikhs in united brotherhoodThey serve to make a Sikh and act asa Sikh. They endow him with courageto accomplish feat , which otherwise

would be impossible for an averageman. To make a long story short, theFive symbols have a psychologicalbearing on the man who wears them.They are manifestation Of Guru, theEternal."

The second challenge for Sikhs is thatfalse assertions and glaringmisrepresentations have been madeas to several important aspects ofSikh religion and history since long.These are now even made in thetextbooks published by NCERT, for

SS


BY S. MEWA SINGH,RET’D JUDGE, USA

SSiikkhhss aarroouunndd tthhee wwoorrlldd wweerree oouuttrraaggeedd wwiitthh FFrraannccee’’ss ttuurrbbaann bbaann

PPAAGGEE 1133

syllabus of schools throughout India,which is under the supervision ofGovt. of India. The Divine Sikh Gurushave even not been spared. Sikhreligion has been propagated to be apart of Hinduism and Sikhs to be asect of Hindus, obviously a falseassertion as Sikh religion is aseparate and independent religionjust like other world religions andSikhs are a separate nation. If thefalse assertions andmisrepresentations are not negatedfully then there can be no correctunderstanding and appreciation ofSikh religion.

The third challenge for Sikhs is, oftheir Sikh leadership, which needs tobe of, honesty, integrity, capabilityand committed to Sikh cause. TheSikhs are now spread over throughoutthe world and they need one unitedworld Sikh leadership. The Sikhleadership needs to be well aware ofworld politics and history. In fact thebasic Sikh concept of - Guru Granthand Guru Panth - stands totallyignored by the Sikhs since long, whichhas made them incapacitated to takethe panthic decisions on Sikh affairsby them through theirrepresentatives, which needs to berevived. A representative body ofSikhs residing throughout the world isthe urgent need of the day, whichshould take decisions on the panthicissues to be acceptable to all theSikhs, by ensuring the participation ofall Sikhs to such decisions. Its blueprint may be to take therepresentatives of the organisationsto be elected by Sikhs, just as SGPC,Delhi Gurdawaras managementcommittee, Sikh Takhats of HazoorSahib and Patna Sahib managementcommittees and of such other Sikhinstitutions in India. The other worldcountries may be divided in 6 or 7

zones on the basis of their populationand the Sikh Gurdawarasmanagement committees of thosezones and any other Sikh electedorganizations may select theirrepresentatives as fixed. All suchrepresentatives can co-opt somereputed Sikhs from each zone who arewell known for service to the Sikhcause and their honesty, integrity andcapability. Such a representative Sikhbody may hold its meetings at AkalTakhat, having its secretariat thereand nominate their spokesman to becalled jathedar Akal Takhat, to beresponsible for the execution of theSikh collective decisions.

The fourth challenge for Sikhs is thatas yet there are no translations of theSikh Scripture, Guru Granth Sahib inother languages of the world. Thebooks on Sikh history and otherrelevant Sikh literature are also tooinsufficient. There is no newspaper,no journal, no T V channel of Sikhs tocorrectly present the Sikh religion,Sikh history and Sikh point of vieweffectively with authenticity, which isa must in the present day advancedmedia technology. Internet websites

are the effective tools ofcommunication, of which nosubstantial advantage is availed of bySikhs for Sikh Cause. Sikhs must ownthese medias to bring their religion tothe notice of the world and of Sikhsand particularly Sikh youth.

The fifth challenge for the Sikhs isthat most of the Sikh educationalinstitutions are no more Sikhoriented. However, for the last fewdecades most of these Sikhinstitutions ceased to be Sikhoriented. Sikhs must make these Sikheducational institutions to be Sikhoriented to serve the purpose forwhich these were set up. Sikhs arenow spread over worldwide. Theyhave set up Sikh Gurdwaras in theirareas and those should be utilized forfunctioning the Sunday Gurdwaraschools once a week on the pattern ofSunday church schools for theteaching of Sikh religion and historyand Punjabi language to Sikhstudents. The independent Sikheducational institutions can be set upin the times to come, whereverpossible.



SSaarriikkaa SSiinngghh wwoonn hheerr kkaarraa ccoouurrtt ccaassee aaggaaiinnsstt aa UUKK sscchhooooll

PPAAGGEE 1144

The sixth challenge for the Sikhs isthe lack of missionary spirit, which isa must for the preaching of a religion.No doubt there is no dearth of Sikhpreachers in the form of Sikh kirtnijathas, Sikh kathakars and Sikh saintsbut most of them are not abovemonetary considerations. There is noorganized Sikh system to provide thebasic needs of the Sikh preachers tosustain them and their families. It hasresulted in getting money for theirliving from their religious services attheir whims. The preaching of thereligion has thus been turned to aprofession. This challenge can be metby inculcating the higher values ofSikh religion.

The last but not the least challenge forSikhs is that most of the Sikhs need toearnestly understand and act uponthe dictums of Sikh religion. Theyhave to live under the Will of God, theAlmighty. They have to meditate in theName of one and only one God, whichinculcates the virtues, burns the egoand eliminates the vices, resulting intruthful living. Unless the Sikhsthemselves practically live in the Sikhway of truthful living, it is difficult toimpress the others. Sikhs will have toadopt the real Sikh values anddictums to meet this challenge.

Sikh religion believes in, Fatherhoodof God, Brotherhood of mankind andTruthful living. Concept of God is, oneand only one, creator of the entirecreation, its sustainer and destroyer,without any incarnation, unborn andself illuminated, whose light shines inall.Only His Name is to be meditated toabide in the mind, which burns ego,eliminates vices, inculcates virtues tolead a truthful living in Sikh way of lifeobeying the Will of God, the Almighty,

awaiting His grace to unite with Him.Fatherhood of God automaticallyleads to Brotherhood of Mankind, asthe same is the creator of the entirecreation, the same is His light whichshines in all. The Divine message ofSikhism is that human race is one,without any distinctions ordiscriminations on any groundwhatsoever. The eminent scholars ofworld religions and history haveappreciated it.

Suffice it to quote, Max ArtherMacauliff, British eminent scholar,author of, The Sikh Religion, " It would be difficult to point to areligion of greater originality or to amore comprehensive ethical systemthan Sikh religion. The Sikh Scripturescontain sublime truths, the study ofwhich cannot but elevate the readerspiritually, morally and socially. Thereis no tinge of sectarianism in them.They teach the highest and purestprinciples that serve to bind the manto man and inspire the believer withan ambition to serve his fellowmen, tosacrifice all and to die for their sake "

John Clark Archer, the eminent Britishscholar, " Sikhism, indeed itself revealssomething of what in the last analysisreligion is. It is an independent andconspicuous order of its own. Theworld today needs its message ofPeace and Love"

Sikhs are now spread over throughoutthe world. It is expected that theywould bring to the notice of world, thehigher values of Sikhism in this 21 stCentury. It is the appropriate time, asthe World peace stands disturbed andmoral and ethical values standignored. The Divine teachings ofSikhism of higher moral and ethicalvalues, and its message of,coexistence, love and peace, have the

potential to set it right. It wouldenhance the prestige of Sikhs in theworld, as remarked by the eminentBritish Scholar, Max Arthur Macauliff,

" All the persons of discriminationacquainted with Sikhs, set a highvalue on them, but it appears that aknowledge throughout the world ofthe excellence of their religion wouldenhance even the present regard withwhich they are entertained. Not lessimportant will be the result of Sikhteachings on the minds of religiousEurope and America. Already theKhalsa has achieved a worldwiderenown in the matter of bravery. In thematter of religion too the name ofKhalsa will shine resplendently whenthe glorious deeds of their ancestorsin the moral and religious world aremade known far and wide."

The Sikhs had to suffer in the past dueto their mistaken identity, as theycould not establish in the countries towhich they migrated, their ownseparate identity and of their religionby strictly observing the code ofconduct and Sikh way of life. Hightributes have been paid to Sikhreligion by all the eminent scholars ofworld religions. There could be noreason for the Sikhs not to strictly livein Sikh way of life as their religion hasa high reputation already. Theseparate identity of a religion and itsfollowers cannot be establishedunless the followers of the religionstrictly observe the code of conduct oftheir religion and live in the way ofthat religion. Sikhs should nowcertainly ensure to make known theirseparate identity and their religion tothe world so that there is no moremistaken identity about them.

.............................Mewa Singh Retd. Judge, USAEmail: [email protected]


PPAAGGEE 1155

BY DR BHAI HARBANS LAL, USA

wwaass ffllaatttteerreedd ttoo bbeeiinnvviitteedd ttoo wwrriittee ffoorr tthheessppeecciiaall UUKK ppuubblliiccaattiioonn

bbyy TThhee SSiikkhh TTiimmeess ((UUKK))..TThhiiss ppuubblliiccaattiioonn iiss aaiimmeedd ttooccoommmmeemmoorraattee tthhee 330000tthhAAnnnniivveerrssaarryy ooff GGuurruu GGoobbiinnddSSiinngghh’’ss llaasstt sseerrmmoonn ttoooorrddiinnaattee SSrrii GGuurruu GGrraanntthhSSaahhiibb aass tthhee SSiikkhhss’’ EEtteerrnnaallGGuurruu aanndd tthhuuss aasscceerrttaaiinnGGuurrbbaannii aanndd ssaannggaatt aass tthheeiirrggrraassssrroooottss iinnssttiittuuttiioonn.. IIaapppprreecciiaattee eeffffoorrttss ooff tthhiisseedduuccaattiioonnaall ppuubblliiccaattiioonn ttoottaakkee tthhee uunniivveerrssaall mmeessssaaggeeooff GGuurrbbaannii ttoo tthhee gglloobbaallccoommmmuunniittyy..

We have been blessed with SriGuru Granth Sahib for threecenturies. During this time, wehave bowed to its authority ona daily basis and performed allour ceremonies around it. Weare now in the midst ofcelebrating the Tercentennialof its Ordination or installationas the Eternal Guru of theSikhs. Our organizations areinvesting their full energy to

hold public celebrations.During these celebrations weas individuals and as acommunity must look withinto determine how one oughtto be inspired through thisonce in a life time opportunity.

Our Gurus gifted the GuruGranth to the world to inspireand inculcate certainphilosophy and certainprinciples. The Sikhcommunity is immediaterecipient of that gift. Further,they were designated as thegate keepers of the gift so thatits light may shine unhinderedover the minds of all whoseek.

Let us then ask ourselvesthese questions. Are Sikhcommunities in the world trulyinspired to comprehend andcher¬ish the principles bywhich we are called by ourGuru Granth to live by?Secondly, are we doing ourbest to share the universal

II

SIKH RELEVANCETO GURU GRANTHTERCENTENNIAL

Continues on next page TThhee GGuurruu GGrraanntthh SSaahhiibb iiss tthhee GGuurruu ooff hhuummaanniittyy aanndd nnoott jjuusstt SSiikkhhss

PPAAGGEE 1166

message with our neighbors in thenewly emerging global village?

SSiikkhh RReelleevvaanncceeOur gurus created the Gurmat for away of life and belief that is based onthe Guru’s teachings. In our Punjabivernacular, we also refer to it asSikhee. The Guru Granth was thencompiled to articulate the Gurmat,and as its followers we take pride incalling ourselves the Sikhs.

The Gurmat concepts wereconstructed so that the present daycivil societies could relate to them andbenefit from them. Panth wasorganized to serve humanity in manyways but also to demonstrate throughtruthful living the realistic benefits ofSikh faith. This demonstration shouldinvigorate an urge among the civilsocieties to learn Gurmat or Sikheetheology. To be effective, the Sikheeexperiences must be subject toverifiable research anddemonstration. This should not be aproblem in the Sikhee tradition.Granted that most of the Gurmatbeliefs fall in the invisible realities,they are mostly life affirming. Thus,there are many beliefs whose benefitswere demonstrated clearly andbeneficially by the committed Sikhsas they are illustrated throughout ourhistory.

Some examples of those beliefsinclude (listed alphabetically):Altruistic predisposition, Freedomfrom animosity, Freedom from fear,Freedom from lust and greed, Charity,Compassion, Creativity, Earningtruthful living, Environmentalconcerns, Fanaticism considered as atool of devil, Forgiveness, Gratitude,Humility, Impact of knowledge andtechnology on spiritual growth,

Identity derived from transcendenttruth, Love, Meditation, Prayer,Promotion of Intellect, Scope ofdivinity in life, Spirit of Invention,Spiritual purpose of life, Sharing,Thanksgiving, Truthfulness in livingand Worship.

Sikhs in the past have inculcated intheir lives these spiritual and socialteachings of the Guru Granth. Theirimpact was seen from Afghanistan toBurma and from China to Ceylon.Undoubtedly the practicing Sikhs willadd many more to this list in thefuture and extend the fragrance of theGuru Granth to the Western world. It istrue that some of us only make claimsand pronouncements. But if we aretrue seekers we should not be shy intaking the lead in making the creed ofour Guru a living truth for us and forthe entire society of this century.

SSiikkhh IIddeennttiittyy wwiitthh GGuurruubbaanniiDefinition of a Sikh is closelyintertwined with the Guru, i.e. theGuru Granth. In the words of Sikhtheologian, Bhai Gurdas, thefundamental identity of a Sikh isestablished through the connectionwith the wisdom of the Guru (Gurmat}in life. Should a Sikh not imbibe thesacred hymns, his or her claim to be aSikh is hollow.

mY jyhw n dubwjrw qij gurmiq durmiqihqkwrw] nwau murId n sbid vIcwrw ]

Gurdas, Vaar 37, Pauri 29

There is no one as selfish and double-faced as the one who discards path ofthe gurus, the gurmat, and insteadreadily accepts paths of his or her ownsmutty mind. Further, one may not calloneself a Sikh without acomprehension of the Guru Granthhymns.

Bhai Gurdas goes on to say,

gurmuK swKI Sbd isK suxwieAw] gurmuKSbd vIcwr s`c kmwieAw]Gurdas, Vaar 19, Pauri 12

A guru oriented person is identifiedfirst through listening and spirituallywitnessing the gurbani hymns, andthen by practicing truth in life througha comprehension of the Guru Granthhymns.

A prominent Sikh contemporary at thetime of Guru Gobind Singh, KesarSingh Chibar, who spent considerabletime with the Guru’s family and withprominent Sikhs like Bhai Mani Singhand Bhai Taru Singh, wrote that a Sikhwho turned away from the GuruGranth’s teachings actually hadturned away from Sikhee. Thereafterhe carried the Sikh look only todeceive others. He wrote.sbdo muVy isKIau muVy ByK isKI dw Dwry

Turning away from Guru Granth’steachings is like turning away fromSikhee. This Sikh turns into animposter by continuing the Sikh look. Kesar Singh Chibar, in Bansavleenama edited by Rattan Singh Jagi, andpublished by Punjabi University in1972

CCyybbeerr CCoonnggrreeggaattiioonnss aannddCCyybbeerr CClleerrggyy

Three hundred years ago Guru GobindSingh designated us as the volunteercustodians of the light of the Guru tospread it and to protect it from the evileye of the wicked and fanatics. Manyfollowed the Guru’s instructions withtheir life and breath. However, withtime, the custodians began to pass onthe custody of the Light as their familyor clan inheritance. For a while it didnot matter as the custodian made it as



PPAAGGEE 1177

their livelihood to exhibit the scriptureand took over the role of itsinterpreters for those who came to beblessed.

With time it became a lucrativebusiness to own the depository ofGurus’ hymns and to ration itsdistribution. The Light and the sacredplaces around which were built for thebenefit of every one began to bepassed down to successivegenerations as their possession; thepossession which could be rationedand exploited for a trade. A newoccupation of elite clergies sprung up.

For worldly gain the keepers of theLight began to wrap their possessionin ceremonial splendor, and show theWord of God only to those whom theydeemed fit. They recited the hymnsfor those who could pay to hear andrestrict its availability to a few in theirown clans. They drove away newgenerations who could not easilylearn a language foreign to their ear.These ploys succeeded in insuring theownership of the Light within thenarrowly defined clergy class ignorantof modern languages and othermeans of communication.

The community first revolted and thenmade some progress in reversing theprocess but soon succumbed topolitics which permitted the newopportunists to take over.

The new Keepers of the Light began tobuild elaborate edifices to house theLight of the Guru and build even moreelaborate structures of traditions tokeep others out. They in cahoots withtheir political bosses even soughtlaws of the land to limit others’ accessto our inherited possession. In thename of preservation of the message

that should call for easing theapproach to the Word they devisedmeans to make it more and moreelusive from people who are not ourethnic kinds or who do not look orspeak like us.

The Infinite Wisdom of the Guru hadsomething else in mind. With Guru’sgrace the Light continued to shine inthe world around every one of us whoopened their heart, and within all whosought it, even in those whom theKeepers deemed unfit for it.

There surged new Sikh youth andworld interfaith groups. This newgeneration disregarded anyproclamation from the self styledclaimants of the ownership of theGuru. They employed open platformsof electronic and cybercommunication to enhance therainbow of colors around the Guru’slight so that it may shine on every eye.The number of those accessing theLight is something like 2 billionpeople. New cyber congregations anddiscussion groups are springing upevery day. A new breed of invisible clergy isbeing born. In the future, they willinterpret and reinterpret the messageof the Guru Granth to all and withoutprejudice.

CCoonncclluussiioonnIn conclusion, there is one thoughtthat I would like to share. It is playedout in conversations that I often havewith young people. They aren't justlooking for a religious experiencebased in compliance with rules,regulations, and practices. They yearnfor clarity and the "bottom line."Therefore, for the Guru Granth tomake sense in a world filled withcontrary messages, we need toprepare to answer the simple, yet

complex, questions: "Why?" and"How?"

Our young people want to know whywe interpret something in one wayand other in a contradicting way. Theyask how all this body of Guru Granthwisdom is relative to their lifesituations. They certainly feelfrustrated when they wish to look atour Gurus’ hymns with differentoutlooks. They have certainly gonebeyond hearing "because the Giani jisaid so" or "because that's what thetranslator wrote.”

It is incumbent upon every Sikh todayto celebrate the Tercentennial byconsciously seeking and realizing thebeneficent vision of the spiritualaspirations contained in Sri GuruGranth Sahib. Further, every Sikhmust make all efforts to continuallydefine through the modern channelsof communication those advantagesof Sikhee that he or she beneficiallyexperienced personally.

The purpose of our enthusiasm tocelebrate is that we might promotemeans to understand the concept ofthe Guru Granth as the Universal Guruand its associated implications andresponsibilities in our life. We may fireourselves not to serve thepronouncements but to make thosepronouncements come alive.

Send All Communications to:Harbans Lal, PhD., D.Litt (hons)Emeritus Professor and Chairman, Departmentof Pharmacology and NeuroscienceUniversity of North Texas Health Science Centerat Fort Worth, USAAnd Emeritus Professor, Guru Nanak DevUniversity, Amritsar, IndiaMMaaiilliinngg AAddddrreessss6415 Amicable Drive, Arlington, TX 76016Tel. 817-466-8757, Email: [email protected]


PPAAGGEE 1188

BY PROF. H.S. VIRK, PANJAB

eelliiggiioonn aanndd SScciieenncceeaarree bbootthh eennggaaggeedd iinntthhee eexxpplloorraattiioonn ooff

UUllttiimmaattee RReeaalliittyy.. TThhee ffiieellddooff rreelliiggiioonn ccoonncceerrnnssccoonnsscciioouussnneessss aanndd iittss fflluuxxiinn mmoollddiinngg tthhee ddeessttiinnyy ooffmmaann..

Science explores the natureor its manifestation throughthe material world. It startsfrom gross matter and movestoward subtle consciousnesspervading in the materialworld. Scientists use physicaland chemical methods todiscover the secrets ofuniverse while the Prophetsuse divine intuition to revealthese secrets. All theirconclusions may not coincidebut their objective remainsthe same to explore thesecret of Laws of Nature.Indeed a scientificperspective is conducive toand valuable incomprehending the scope ofthe vision of the Sikh Gurus.

Typically it is scholars in thefields of literature,philosophy, and history whoundertake an analysis of Sikhscripture and with theinclusion of scientists –physicists, astronomers,chemists, geologists,biologists, the exegesis of thetext is only enhanced. Forinstance, Guru Nanak’s vision[1]: “patala patal lakh agasaagasa -- worlds below worlds,worlds above worlds” (Japuji,22) leave us wide-eyed, butthey acquire a real palpabilityand concreteness when welook at them through anastronomer’s telescope. Aswe apply the empirical dataof our Milky Way galaxy withits hundred billion stars andthe scientific observationsregarding billions of othergalaxies, we really begin tovisualize what Guru Nanakmeant, and thereby gain afuller understanding andappreciation of his verse. The


RR

SCIENTIFIC VISIONIN SRI GURUGRANTH SAHIB

RReelliiggiioonn aanndd sscciieennccee aarree bbootthh eennggaaggeedd iinn tthhee eexxpplloorraattiioonn ooff UUllttiimmaattee RReeaalliittyy

scientific adventure, its observations,and factual data, do not clash withSikh sacred scripture; they reveal itsintrinsic vigor, its far-reachinginsights, and its contemporaryrelevance.

GGlliimmppsseess ooff SScciieennttiiffiicc VViissiioonn iinn SSGGGGSS((aa)) CCoossmmoollooggyy iinn SSGGGGSS

There are a large number of theoriesabout the creation of the universe butso far ‘Big Bang Theory’ is widelyaccepted by many scientists.However, with every new scientificdiscovery the theory may undergo adrastic change in the future. One mustkeep in mind that theories are basedon some scientific information anduse of logic and it will change as soonas more facts are discovered. Manytheologians emphasize that theoriespropounded by scientists change withthe time, therefore, the science is nota stable field. On the other hand, theysay that the God has revealed thetheology to the deities, prophets,Gurus; therefore, it cannot change.But one should also not forget thatGod has also revealed principles ofscience, Laws of Universe, to thescientists. Therefore, science andtheology cannot contradict each othersince both have been revealed by God[2].

It is my considered opinion that SikhCosmology as enunciated in SGGShas been found to be most scientificand compatible with the moderncosmological theories of science. InJapuji, Guru Nanak sums up his ideasabout creation of the Universe, whichhe elaborates further in the mostprecise and scientific manner in theRaga Maru Solhe in SGGS. Thecreation hypothesis is summed up asfollows by Guru Nanak [3]:

‘God created the Universe by utteringa word.’

kIqw pswau eyko kvwau ] iqs qy hoey lKdrIAwau ]

Thus the problem of ‘singularity’ facedby the Big-Bang model of the Universeis solved by the Guru by bringing inGod as the creator of the Universe.Once this riddle is solved, thesequence of creation, its epoch andextent is described in SGGS in a mostrational manner. Guru Nanak posesthe next question in Japuji [4]:

‘What was the time and the momentthe day and the month,

When the world was created?

kvxu su vylw vKqu kvxu kvxu iQiq kvxuvwru ]

kvix is ruqI mwhu kvxu ijqu hoAw Awkwru]

In the next stanza, Guru Nanakprovides the answer [5]:

‘Neither the Pundit can find this date

by looking through the Purana texts,Nor can the Qazi tell from the Koran,Neither the Yogi nor any one else

knowsThe day, week, season and month of

creation,The creator who creates the World,

He alone knows the time’

vyl n pweIAw pMfqI ij hovY lyKu purwxu ]vKqu n pwieE kwdIAw ij ilKin lyKu

kurwx ]iQiq vwru nw jogI jwxY ruiq mwhu nw koeI ]jw krqw isrTI kau swjy Awpy jwxY soeI ]

Guru Nanak does not want toformulate any hypothesis based onfalse assumptions and leaves thisquestion open. The creation processis started under the command of God,the creator of the universe. The Guruenvisages the creation of the Universeout of ‘Sünya’ which is devoid ofmatter but not of energy. Hence abeautiful analogy with quantumconcept of creation ‘out of nothing’ as

PPAAGGEE 1199



a vacuum fluctuation is established inRaga Maru Solhe [6]:

In the Primal Void (Sünya), theInfinite Lord assumed His Power

He created the air, water, earth andsky out of Sünya;

He created universe and the man inthe fortress of body

suMn klw AprMpir DwrI]…………………

pauxu pwxI suMnY qy swjy ] isRsit aupwiekwieAw gV rwjy ]

This wonderful drama of creation iselucidated further by Guru Nanak inhis mystic reverie. Surprisingly, thereis a perfect correspondence betweenthe epoch of ‘Big-Bang’ and thecreation out of Sünya phase asenunciated in Maru Solhe, the mostbeautiful hymn on Sikh Cosmology[7]:

‘For billions of years, there wasnothing but utter darkness. Therewas neither day nor night, nor moon,nor sun, but the Lord alone sat inprofound trance. Neither there wascreation, nor air, nor water. There

were no continents, nor underworlds,nor seven oceans nor rivers, or theflowing water. There was neitherdeath, nor time. There was noBrahma, nor Vishnu or Shiva.

When He so willed, He created theworld and supported the firmamentwithout support. He created Brahma,Vishnu and Shiva and extended thelove of mammon. He founded thecontinents, solar systems and

underworlds, and from the Absoluteself,He became manifest.”

Arbd nrbd DuMDUkwrw [[Drix n ggnwhukmu Apwrw [[

nw idnu rYin n cMdu n sUrju suMnsmwiD lgwiedw ]……

Guru Arjun Dev, the fifth Sikh Guruand compiler of SGGS, describes inSukhmani the myriad forms ofcreation. The cyclic theory of creationis accepted in SGGS [8]:

There are millions and millions ofgalaxies and solar systems in theuniverse. The phenomenon of

creation has occurred so many times.But the one Lord remains for ever

and ever.”

keI koit KwxI Aru KMf ] keI koit AkwsbRhmMf ]

keI koit hoey Avqwr ] keI jugiq kInoibsQwr]

keI bwr psirE pwswr] sdw sdw iekueykMkwr]

The universe is still expanding sincethe Big Bang occurred. And no limithas been established according to thepresent day knowledge of science.Guru Nanak explains infiniteness ofuniverse in his own inimitable styleafter rejecting the hypotheses putforward by religions of both theoriental and occidental traditions, asfollows [9]:

There are hundreds of thousands ofnether worlds,

and hundreds of thousands of skies.After great research the Vedas have

failed to say it definitely.The Semitic books say that there are

eighteen thousand worlds,and they claim it is the factual truth.

pwqwlw pwqwl lK Awgwsw Awgws ]EVk EVk Bwil Qky vyd khin iek vwq

]shs ATwrh khin kqybw AsulU ieku Dwqu

]

However, Guru Nanak does not enterinto any mathematical rigmarole tomake an assessment or count of thecelestial bodies comprising ourUniverse. After quoting the prevalenttradition or information available atthat time, Guru Nanak records his ownobservations in SGGS in the form ofhis mystic reverie. He says that thecosmos (universe) contains countlessnumber of celestial bodies. The realnumber would be known only to theGod, the creator of the Universe [9]:

It cannot be possible to count(number of the celestial bodies in the

universe),Because the accounting person mayreach the end of his life during

counting,It will still be incomplete.

Guru Nanak says that the God is theGreat,

Who knows the account (of thecelestial bodies in the universe).

lyKw hoie q ilKIAY lyKY hoie ivxwsu ]nwnk vfw AwKIAY Awpy jwxY Awpu ]

According to the present scientificinformation available there arebillions of galaxies and each galaxy iscomposed of billions of stars and theirplanets and moons. Our sun, havingnine planets revolving around it, isone of the billions of stars of ourgalaxy, the Milky Way.

The riddle of creation of the Universewill remain an enigma forcosmologists and there is no finalword yet in cosmology. About thepresent theories and models, we mayconclude with a quotation from theBenti Chaupai in Dasam Granth [10]:

“Everyone explains the creationprocess according to his intellect,

PPAAGGEE 2200



But no one can tell, O Lord,How you first created the universe”

Awp AwpnI buiD hY jyqI [ brnq iBMn-iBMnquih qyqI [

((bb)) CCoonncceepptt ooff TTiimmee iinn SScciieennccee aanndd SSiikkhh TTrraaddiittiioonn

Concept of Time was central to thelaws of Physics formulated byNewton. However, he considered Timeas absolute in the same way as Spaceand God. In other words, flow of timeis constant irrespective of the motionof the observer or of moving bodies. Itwas Einstein’s theory of special andgeneral relativity which brought arevolutionary change in theconception of space and time. Generaltheory of relativity predicts that timeshould appear to run slower near amassive body like the Sun. Space andtime are now considered to bedynamic quantities: when a bodymoves, it affects the curvature ofspace and time. Space and time arenot flat but curved by the presence ofmassive bodies. Space and time arenot absolutes: they are affected byeverything that happens in theuniverse.It is very clearly mentioned in SGGSthat Time is created along with theUniverse by God. This conception ofTime is analogous to creationhypothesis of Big-Bang. Space andTime are created out of a “Singularity”at the epoch of Big-Bang along withthe creation of matter and radiation.Time has a beginning and an end andit cannot be treated as absolute oreternal as God.

Different manifestations of Time arealso elaborated in SGGS. In most ofthe Gurbani sabads, Time is equatedto death (Kal). Time has apredominant role to play in Sikh

metaphysics and it is being used as atool in the hands of God to annihilateeverything created by Him. But Godhimself is beyond the grip of Time.Hence God is defined by a key-noteattribute as Akal Murat (Time-Transcendant Reality), which isevident from the following verses inSGGS:

Fruitful is the Blessed Vision of HisDarshan;

God is Time-Transcendent, He is andshall always be.

sPl drsnu Akwl mUriq pRB hY BI hovnhwrw ]

(SGGS, M.1, P. 609)

His form is Time-Transcendent, it isnever destroyed.

Akwl mUriq ijsu kdy nhI Kau ](SGGS, M.5, P. 1082)

You are the Deathless Primal BeingDeath does not hover over Your head.

qU Akwl purKu nwhI isir kwlw ](SGGS, M.1, P. 1038)

The Vedic seers (Rishis) were fullyaware of the changing nature of theuniverse. They knew that to changemeans to perish. Hence they termedTime as Kal, which means death in itsliteral meaning. Indian seers neverdifferentiated time from death. InSGGS, Sikh Gurus have followed thesame tradition and Time (Kal) is usedto represent death. Death cannot beavoided or postponed; however, thefear of death can be removed bymeditation on True Name:

Meditating continuously on the TrueLord, I am rid of the fear of death.

hir ismir ismir kwitAw Bau kwl ](SGGS, M.5, P. 200)

Guru Gobind Singh, the Tenth Master,

has personified God by the term Akal,the Time – Transcendant Reality. Hehas saluted God in the form of Akaland sought his protection forpromoting Dharma and rule of law onthis earth. Creation of Khalsa wasunder the command of Akal with theulterior motive of establishment ofdivine sovereignty of Akal in thisuniverse. Guru Gobind Singh claimedthat Khalsa is the sovereign army ofthe Akal Purkh:

Khalsa is sovereign army of God,Khalsa creation is sanctioned by God.

Kwlsw Akwl purK kI POj ]pRgitE Kwlsw pRmwqm kI mOj ]�(Kwlsw

mihmw, srbloh gRMQ)

Eternity of Akal is stressed in thecomposition of Bachitar Natak (TheWonderful Drama) by Guru GobindSingh:

God exists in time when He createsthe World,

Brahma and Shiva also exist in Time;And so are the demi-gods and other

creatures;All creations of God are subject to

whims of Time,Only the God, the Timeless Being, is

ever eternal.

kwl hI pwie Bgvwn su jwgq Xw jg jwkIklw hY [

kwl hI pwie BXo bRhmw isv kwl hI pwieBXo jugIAw hY [

kwl hI pwie surwsr gMDRb j`C BujMg idswibidsw hY [

AOr so kwl sBY bs kwl ky eyk hI kwlAkwl sdw hY [

(Bachitar Natak, Dasam Granth)

Kal is interpenetrating into Akal, theultimate Reality, in the same way asSargun and Nirgun are two aspects of

PPAAGGEE 2211



the same Reality.

((cc)) CCoonncceepptt ooff OOrriiggiinn ooff LLiiffee aanndd EEvvoolluuttiioonn

There is no general consensus amongthe scientists about the origin of life inthe universe. Various theories havebeen put forward to explain the originand evolution of life in the samemanner as the origin of universe andour solar system. A group of scientistsbelieve that there is no life in theuniverse except on our earth.However, the search for extra –terrestrial origin of life is beingsupported by another group ofscientists. It still remains a mysteryfor the scientists.

EEvvoolluuttiioonn ooff LLiiffee:: Most of scientistsbelieve in ‘cosmic evolution’ leadingto formation of galaxies, solarsystems and planets, and the ‘organicevolution’, leading to differentspecies of living organisms. Boththese processes have been going onin the history of our universe, cosmicevolution leading the organicevolution almost by more than a fewbillion years.

Charles Darwin’s hypothesis ofnatural selection is the most splendidtheory of organic evolution. It is basedon the concept of survival of thefittest. Natural selection thus bringsabout the gradual evolution of newspecie of those already in existence.This theory considers that livingorganisms began with the appearanceof ‘protoplasm’ about two billionyears ago in sea waters. The plantsand animals developed from singlecells over the next billion yearsleading to the final stage of evolution,the man. According to evolutionarytheory, man is undoubtedly thehighest and the most complex form of

life and has reached the highest rungof the evolutionary ladder. Our closestrelatives are apes, gorillas, andchimpanzees. Our genetic code isalmost identical with them. There aremany opponents to evolutionarytheory of origin of species but it is themost successful theory till date inbiology. The most vehementopposition to this theory came fromthe Christian church as it demolishesthe genesis story of the Bible.

OOrriiggiinn aanndd EEvvoolluuttiioonn ooff LLiiffee iinn SSGGGGSS::Various theories of origin andevolution of life have been putforward in the holy books of allreligions. But one thing is common toall of them: God is the creator of life inthis universe. Guru Nanak alsoaccepts this postulate of God as theCreator of the universe and life in allits manifestations. However, GuruNanak also accepts the theory ofevolution in his own characteristicmanner without taking recourse to theconcept of natural selection in theDarwinian way.In Japuji [11], Guru Nanak refers to thecreation of various forms and livingbeings under the divine law (hukam).But this divine law isincomprehensible.

hukmI hovin Awkwr hukmu n kihAw jweI]hukmI hovin jIA hukim imlY vifAweI ]

In SGGS [12], Guru Arjun poses thequestion about the origin of life andhe answers it as follows:

Where do we go in the end?All creatures belong to God, Who can

place a value on Him?

ikQhu aupjY kh rhY kh mwih smwvY]jIA jMq siB Ksm ky kauxu kImiq pwvY]

In Siddh-Goshit [13-14], Guru Nanak

answers the queries of Siddhasregarding creation of life, mind andthe universe as follows:

Q.1 When this heart and the bodydid not exist, where did the mindreside?jw iehu ihrdw dyh n hoqI qau mnu kYTYrhqw]

A.1 When the heart and the bodydid not exist, O hermit, then the mindresided with Absolute Lord in the void.ihrdw dyh n hoqI AauDU qau mnu suMn rhYbYrwgI ]

Q.2 What is the root, the sourceof life?What teachings hold for these times?kvx mUlu kvx miq vylw]

A.2 Pray Sir, it is air that supportslife. And, the true Guru’s message is thecreed of the day.pvn ArMBu siqgur miq vylw]

According to Guru Nanak, all the livingthings such as plants, birds andanimals etc. are made of threeelements, namely, material body, souland prana. These elements owe theirorigin to the Absolute Lord. Thehypothesis of Guru Nanak [15] issimple and straight forward:

The True Lord created the air,From air, water arose.

From water, creation arose. His Light permeates all creation.

swcy qy pvnw BieAw pvnY qy jlu hoie]jl qy iqRBvxu swijAw Git Git joiq

smoie]

We find reference to evolution ofspecies in the universe in Gurbaniwithout taking recourse to any

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scientific theory of evolution. SikhGurus generally followed thetraditional Hindu view of eight millionand four hundred thousand species[16] of living organisms in theuniverse. Man is the summumbonnum of this creation.

“God has created eighty four lakh(8.4 million) species of beings”

lK caurwsIh jMq aupwey]

There is a classification of all livingorganisms into four categories [17-18]on the basis of their origin. They aregrouped as under:

(i) Those born from egg (andaj);(ii) Those born from womb (jevaj);(iii) Those born from earth (utbhuj),and (iv) Those born from sweat (setaj).

“Egg born, womb born, earth bornand heat born; are all Thine

creatures.Oceans, mountains, and all beings -O Nanak, He alone knows their

condition.O Nanak, having created the livingbeings, He cherishes them all”.

AMfj jyrj auqBujW KwxI syqjWh]so imiq jwxY nwnkw srW myrW jMqwh]nwnk jMq aupwie kY sMmwly sBnwh]

“Egg born, womb born, earth bornand heat born; are all created by You.I have seen one glory of Yours, thatYou are pervading and permeating inall”.

AMfj jyrj auqBuj syqj qyry kIqy jMqw]eyk purb mY qyrw dyiKAw qU sBnw mwih

rvMqw ]

In SGGS, it is also mentioned byBhagat Namdev [19] that forty twolakh species exist in water and the

same number may exist on land.Science has failed to confirm thishypothesis.

bieAwlIs lK jI jl mih hoqy bITlu BYlwkwie krau]

The message of Sikh Gurus isenshrined in SGGS. In the finalanalysis, we can quote a relevantstanza in support of biologicalevolution of species [20]:

In so many incarnations, you were aworm and an insect;

In so many incarnations, you were anelephant, a fish and a deer;

In so many incarnations, you were abird and a snake;

In so many incarnations, you wereyoked as an ox and a horse.

Meet the Lord of the Universe – nowis the time to meet Him.

After such a long epoch, you are bornas a human being.

keI jnm Bey kIt pqMgw]keI jnm gj mInkurMgw ]keI jnm pMKI srp hoieE]keI jnm hYvribRK joieE]imlu jgdIs imln kI brIAw]icrMkwl iehdyh sMjrIAw]

EEnndd NNoottee:: The text of this essay isbased on my recently published book,“Scientific Vision in Sri Guru GranthSahib and Interfaith Dialogue” bySingh Brothers, Amritsar. The fullimplication of the theme can berealized by reading this book. It mustbe pointed out that SGGS is not a textbook of Science but the Vision of SikhGurus recorded in it is far morescientific as compared to the HolyBooks of other faiths. Guru Nanakgave a clarion call to reject rituals andmyths and promoted a scientificvision of life in this Universe. TheSikhs have failed to realize the full

potential of Sabad Guru (SGGS) byadopting it as a tool of idolatryworship.

..........................AAbboouutt tthhee aauutthhoorr::Professor Hardev Singh VirkDIRECTOR RESEARCH, DAVIET, Kabir Nagar, Jallandhar-144008, India Res. Address:# 360,Sector 71 Mohali(Punjab)INDIA,Pin-160071 Tele(R): +91-172-2273606 Cell: +91-9417553347

RReeffeerreenncceess1. Nikky- Guninder Kaur Singh,Foreword to Author’s book publishedby Singh Brothers, Nov. 2007, p.15.2. DS Chahal, UnderstandingSikhism: The Research Journal, Vol.9(1), p.46, 2006.3. SGGS, M1, p.3.4. SGGS, M1, p.4.5. SGGS, M1, p.4.6. SGGS, M1, p.1037.7. SGGS, M1, p.1035.8. SGGS, M5, p.276. 9. SGGS, M1, Jap 22, p. 5. 10. Guru Gobind Singh, BenatiChaupai, Dasam Granth, Published byBhai ChattarSingh - Jeewan Singh, Amritsar, 1902,p.1387.11. SGGS, M.1, P.1.12. SGGS, M.5, P.1193.13. SGGS, M.1, P.945.14. SGGS, M.1, P.942-943.15. SGGS, M.1, P.19.16. SGGS, M.1, P.1190.17. SGGS, M.1, P.467.18. SGGS, M.1, P. 596.19. SGGS, Bhagat Namdev, P.485.20. SGGS, M.5, P.176.

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BY DR. SUKHBIRSINGH KAPOOR

iikkhhiissmm iiss tthhee yyoouunnggeesstt ooffaallll kknnoowwnn wwoorrlldd rreelliiggiioonnss..IIttss ffoouunnddeerrss aarree TTeenn GGuurruuss11

wwhhoo lliivveedd ffrroomm 11446699 –– 11770088.. IItt iissbbeelliieevveedd tthhaatt tthhee ssaammee ddiivviinnee lliigghhttttrraavveelllleedd iinn tthheeiirr bbooddiieess oonnee aafftteerrtthhee ootthheerr.. TThhee GGoodd ggiivveenn mmiissssiioonnwwhhiicchh wwaass bbrroouugghhtt oonn eeaarrtthh bbyyGGuurruu NNaannaakk,, tthhee ffiirrsstt GGuurruu,, wwaassddeeccllaarreedd ccoommpplleetteedd bbyy tthhee tteenntthhGGuurruu,, GGuurruu GGoobbiinndd SSiinngghh,, aanndd tthheehhuummaann GGuurruu--sshhiipp eennddeedd wwiitthh hhiissddeeppaarrttuurree ffrroomm tthhee wwoorrlldd sscceennee.. IIttiiss nnootteedd iinn hhiissttoorryy bbooookkss tthhaattbbeeffoorree hhiiss ddeemmiissee,, tthhee tteenntthh GGuurruuaaddvviisseedd hhiiss ffoolllloowweerrss tthhaatt aafftteerr hhiissddeeaatthh tthheerree wwoouulldd bbee nnoo mmoorreehhuummaann GGuurruuss22..

The above instruction of Guru GobindSingh is in line with other worldreligions. For example, in Islam, afterProphet Mohammed, his successorswere called Caliphas and notprophets, similarly after Moses, Jesus,Buddha and Mahavir, the successorswere called by a variety of titles butnone was equated with the founder

prophets. After Moses, Jews have hadno Messiah; after Jesus there was noother Son of God, and after GautumBuddha and Mahavir there were nomore Buddhas and Mahavirs whowere as much revered as them.

The line of ten succeeding prophets,in a continuous and unbroken time-

period, is unique to Sikhism. Someother world religions also have a listof their prophets, but in most casesthey were born and lived in differentperiods in time. For example,especially in Hindu religion, Krishnasucceeded Rama but many thousandyears after him (Rama).

SS

THE CROWNINGGLORY OF GURUGRANTH SAHIB

1 Different religions have called their founders with different titles: Hindus call them as Avtars;Muslims call their founder as Paigambar, Christian call Jesus as Son of God. Sikhs call them Gurus.2 Refer to all primary and secondary evidence of the Sikh history.

TThhee ccrroowwnniinngg gglloorryy ooff GGuurruu GGrraanntthh SSaahhiibb


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Commenting on Sikhism, manyhistorians have tried to differentiatebetween the status, role andteachings of the Sikh Gurus, givingmore importance to one over theother. This is not the Sikh belief; for aSikh all Gurus have the same status,and the same Jot (spirit). All Gurus arerespected in the same esteem andveneration. Many Sikh scholars evencall all of them as Nanak, e.g., GuruAngad as second Nanak, GuruAmardas as third Nanak and so on.Even the hymns of various Gurus havethe name Nanak as the composer.

Bhat Swayas33 in Guru Granth Sahiband Bachitar Natak in Dasam Granth44, and Var no 3 of Bhai Gurdas55 prove,beyond any doubt, the theory of onespirit amongst the Sikh Gurus.

The Sikh Ardas66 , which is read at theend of each Sikh service commandsSikhs to revere all ten Gurus asprophets, and Guru Granth Sahib asthe Shabad Guru. The Sikhs recognizeonly ten Gurus and unequivocallyaccept Guru Granth Sahib as theireverlasting sovereign. They do notaccept any other living person as theirGuru.

The Sikh Gurdwara Act 1925 finallystamps this belief. It says that a Sikhis a person who believes in one God,teaching of the ten Sikh Gurus and thesovereignty of Guru Granth Sahib.

Until the rise of the Sikh break-awaygroups viz., Radha Swamis77 ,Namdharis88 , Nirankaris99 and other

assemblage of small denominations,the sovereignty of Guru Granth Sahib,as the living Sikh Guru, remainedunchallenged. Later, these groupsstarted calling their heads assatgurus and equated them with theSikh Gurus. They included the namesof their satgurus in the Sikh Ardas anddistributed new lyrics composed bythem along with the hymns from GuruGranth Sahib. Initially, they kept GuruGranth Sahib at a higher pedestal andsat below its level, but with thepassage of time they elevated theirown status and lowered the status of

Guru Granth Sahib. They do notaccept the notion that Granth Sahibwas given Guru-ship by Guru GobindSingh and propagate that GuruGranth Sahib recommends the needof a living human Guru. They quotemany hymns from Guru Granth Sahibto prove their point. Their Ardas has

names of their gurus added after GuruGobind Singh and have omitted thename of Guru Granth Sahib as theliving Guru. They do not believe thatGuru Gobind Singh had issued anycommandment sealing the number ofthe Gurus and conferring Guru-shipon Guru Granth Sahib and the Khalsa.

According to almost all Sikhchronicles published since the periodof Guru Gobind Singh’s demise untiltoday, it has been clearly written inblack and white that Guru GobindSingh conferred the Guru-ship uponGranth Sahib and the Khalsa, atNanded, on 7th October 1708, justbefore his demise.

As commanded by Guru GobindSingh, the Sikhs call their holyscripture Guru Granth Sahib. In everyGurdwara, the focal point for prayersis a copy of this holiest of the holySikh scripture. Every entrant bows toit and listens very attentively when astanza is read out from it. For a Sikh,Guru Granth Sahib is the ‘Jyot’ of allGurus.

Initially, one must understand thedifference of status, between GuruGranth Sahib and other worldscriptures, for the devotees ofdifferent world religions. Thoughevery religion believes that theirscripture is a revelation, but they treattheir scripture as a holy book,whereas the Sikhs call their revealedscripture a living Guru. Here, thestatus of Guru Granth Sahib is morethan a holy book. The difference ofapproach is very fine and delicate and


3 Bhatt Swayas, page 1401 [swayas mehlae chauthae ke]4 Bachitar Natak chapter 165 Bhai Gurdas, Var 3, pauri 126 Dasam Granth, Var Bhagauti, pauri 17 The sect was founded in the middle of 19th century. Its founder was Shiv Dayal. The Punjab branch was founded by Jaimal Singh8 The movement was started by Balak Singh who lived from 1797-1862.9 The movement was started by Dayal Das in the late 19th century.


“ “Later, these groups

started callingtheir heads assatgurus and

equated them withthe Sikh Gurus.

They included thenames of theirsatgurus in the

Sikh Ardas

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must be understood with caution.

It is also important to note that theSikhs do not worship idols andimages, instead they worship oneAlmighty, the greatest of great, calledby different names in differentreligions. Sikhs call Him Waheguru,Hindus call Him Ishwar, Muslim callHim Allah, Jews call Him Jehovah andChristians call Him God.

This makes it clear that the Sikhrevere Guru Granth Sahib as theyrevere Guru Nanak and other SikhGurus. Neither they worship theirGurus nor they worship Guru GranthSahib.

The Sikh Gurus were ambassadors ofGod and not God themselves. Sikhsdo not believe in ‘Avtarhood’ asbelieved by Hindus. They do not callSikh Gurus as incarnation of God,instead they call them Prophets, themessengers of God.

For the Sikhs, the status of GuruGranth Sahib is of a Guru and not ofGod. The Sikhs had ten Gurus, andwhen the Sikhs asked Guru GobindSingh, at the time of his demise, thatwho would be their next Guru? ThenGuru Gobind Singh had said, thatafter him there would be no moremortal Sikh Guru, instead the Sikhsaccept Granth Sahib as their spiritualGuru and the Khalsa Panth as theirtemporal Guru. This commandmentwas given by Guru Gobind Singh on7th October 1708 at Nanded, a fewmoments before his demise. Theevidence of this commandment isavailable in all books of Guru GobindSingh’s contemporaries, who werewith the Guru at the time of hisdemise, the names of Bhai Nanad Lal,Senapat and Prehlad Singh can be

quoted amongst many others.

This year when we are celebrating the‘Gurgaddi Divas’ for Guru GranthSahib, it is important that the Sikhsthemselves and all others, who areinterested in the Sikh religion, mustbe acquainted with the Sikh belief inits totality. According to thecommandment of Guru Gobind Singhand the Sikh tradition, Guru GranthSahib must be given the same respectand honour which was given to theSikh Gurus, but, in no case GuruGranth Sahib be worshipped. It mustbe understood that Shabad Guru(Guru Granth Sahib) is a bridgebetween humans and the Almighty.

The Sikhs must also be made awarethat there is no place of any livingperson personating as a Guru. Noliving person be given the same statusas the Sikh Gurus.

A person can be a holy person or asaint, but he/she cannot be equatedwith the Sikh Gurus. The status of theSikh Gurus is much higher that thesaints or mahants.

Sikhs should go to Gurdwaras andsumbit their demands to Guru GranthSahib rather than queuing outsidethe ‘deras’ of fake sadhus. The Sikhfaith does not recognise any ‘deras’,‘ashrams’, gurus, and ‘mahants’.

For the Sikhs, the Divine power restswith Guru Granth Sahib and not withany sadhu or mahant.

The Sikhs must always remember thelast commandment of Guru GobindSingh,

“aagya bhai Akal ki Tabhi chalayoPanth,It is with the orders of the Immortal

God that I started the panth (KhalsaPanth)

Sab Sikhan ko hukum hai GuruManeyo Granth.All Sikhs are commanded to acceptthe Granth as the Guru (spiritual)

Guru Granth ji maneyo pargat Guran kideh.Believe, that Guru Granth representsGuru’s body.

jo, prabh ko milna chahe khoj shabadmen leThose who want to meet the Almighty,they should find the way in theShabad.

[Bhai Nand Lal]

Akal Purkh ki bachan seo pargatchalayo Panth,It is with the orders of the ImmortalGod that I started the panth (KhalsaPanth)

Sab Sikhan ko hukam hai Gurumaneyo Granth. (verse 30)All Sikhs are commanded to acceptthe Granth as the Guru (spiritual)

Guru Khalsa Maneyo pargat Guran kidehBelieve, that Guru Khalsa representsGuru’s body.

Jo Sikh mileo chahe khoj inno men lehThose who want to meet me, theyshould find me in them (Guru GranthSahib and the Khalsa panth) (verse24).[Bhai Prehlad Singh]

.......................................Dr. Sukhbir Singh KapoorVice Chancellor, World SikhUniversity LondonE-mail: [email protected]


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uurruu AArrjjaann SSaahhiibb ((11556633--11660066)) iinncclluuddeedd BBaannii,, tthheeRReevveeaalleedd WWoorrdd iinn SSrrii GGuurruu

GGrraanntthh SSaahhiibb,, ffrroomm ttwwoo ssoouurrcceess::GGuurrbbaannii aass rreecceeiivveedd bbyy tthhee GGuurruu--ppeerrssoonnss,, aanndd BBhhaaggaatt BBaannii aassrreecceeiivveedd bbyy tthhee ssaaiinnttllyy ppeeooppllee ffrroommddiivveerrssee bbaacckkggrroouunnddss,, aatt ddiiffffeerreennttttiimmeess aanndd ppllaacceess,, iinn tthhee ssuubb--ccoonnttiinneenntt ooff IInnddiiaa..

Despite their apparent creedal andcaste differences, these saintly beingssaw the same Divine Light in all. Theyhad demolished the walls whichdivided humanity. They had becomethe bhagats, the devotees of, anddirectly linked to, the One SupremeBeing.

In this broad category of “bhagats”are included Shaikh Farid (1173-1266)– the earliest in the timeline – Kabir,Trilochan, Beni, Ravidas, Namdev,Dhanna, Jaidev, Bhikhan, Sainu, Pipa,Sadhana, Ramanand, Parmanend, SurDas, the Bhatts, Satta and Balvand(the ragis). Although, Bhai Mardana,Guru Nanak Sahib’s Muslim musician,is mentioned, there is doubt if he

himself wrote the pangtis (lines)attributed to him. (see also factualinformation about Sri Guru GranthSahib ji at the beginning of thispublication )

Most probably, Guru Nanak Sahibstarted collecting hymns of theBhagats as he travelled around India(and other countries), and these werepassed on through the succession ofGuru persons to the fifth Guru ArjanSahib, who included them in AadGranth Sahib (1604). (Aad Granth


GG

BHAGAT BANIIN GURUGRANTH SAHIB

BY GURMUKHSINGH, UK

BBhhaaggaatt KKaabbiirr

BBhhaaggaatt RRaavviiddaass

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Sahib was bestowed with Guruship in1708, by the tenth Guru, GobindSingh, after inclusion of hymns ofninth Guru, Tegh Bahadur). In twocollections called the Pothis, beforeGuru Arjan Dev, hymns of someBhagats are included in addition toGuru Sahibs’ Gurbani. These Pothisare in the possession of thedescendents of Guru Amardas11 . GuruArjan Dev Ji had these and otherBhagat Bani sources available forselection of hymns which accordedwith Gurbani thought (Gurmatt).

The hymns of the Bhagats wereincluded by Guru Arjan Sahib on thebasis of their consonance with GuruNanak Sahib’s ideology: mainly, totalbelief in One formless, unborn,Creator Being before Whom all areequal and all have within them theDivine Light. Where there was anysmall difference between Gurmatt(Guru’s teaching) and a Bhagat’s view,the Gurmatt teaching was placed sideby side with a Bhagat’s hymn, toclarify the positive, life affirming andparticipative ideology of Sikhee.

As in Gurmatt, these enlightenedsaintly beings also rejected prejudice and discrimination betweenhuman beings under any pretextwhatsoever. They rejected ritualismand the spreading of superstition bythose who wore religious garbs todeceive people. They exposed thosewho falsely competed with the OneProvider of all, for granting boons. They worked and earned livelihoodsto bring up own families, and to sharetheir earnings with others. They werehuman souls (atmas), constantlyseeking union with the One Lord – theParam-atma - in a state of Naam

simran (see Glossary in thispublication).

Bhagat Bani in Guru Granth Sahib isaccepted as an inseparable part of theGuruship of Gurbani. Yet, Gurbani isstudied by the student, the Sikh, asOne Whole and not in parts. All theGurbani in Guru Granth Sahib is basedon the founding creed revealed toGuru Nanak Sahib, the Mool Mantar.

All the compositions which follow,relate back to the Mool Mantar. Anytrends to divide the Sikhs or Sikhee bydrawing distinctions between Gurbaniand Bhagat Bani should be resisted.The compositions in Guru GranthSahib are Gurbani through theGuruship of Guru Granth Sahib. Thereshould be no distinction betweenGuru-Bani and Bhagat-Bani. The Wordin Guru Granth Sahib is Gurbani.

By including the Bani of the Bhagatsover the centuries and from manydiverse backgrounds and locations,Guru Arjan Sahib illustrated that allthose who have achieved harmonywith the Creator in this life, do speakwith one mind, even though indifferent languages. That is The OneMind of Guru Granth Sahib, OneMessage, true for all times andplaces. By including the Bani of theBhagats, Guru Sahib illustrated inGuru Granth Sahib, the “Parliament ofworld religions”, that man madedivisions are false. If a Muslim sufiShaikh Farid (1173-1266), and GuruTegh Bahadur, the ninth Guru Nanak(1621 – 1675), sit together in GuruGranth Sahib, are speaking the sameGod-language and have a similaruniversal message for humanity, thenthat message must be true for alltimes and places. Human beings dohave a hope if that message isheeded.

Inclusion of Bhagat Bani in AadGranth Sahib by Guru Arjan Sahib,and the investiture of the Aad Granthas the Guru, by Guru Gobind Singh,was a Divine Act to bring humanitytogether under One Umbrella22 . ........................Gurmukh SinghE-mail: [email protected]


1 The Encyclopaedia of Sikhism p. 313 PU Patiala2 “So Large an Umbrella” (see Dr I J Singh’s article in this issue)

SShhaaiikkhh FFaarriidd ((11117733--11226666))

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BY PRINCIPAL KAMALPREETKAUR, KOLKATA

uurrbbaannii’’ iiss aa ttrreeaassuurreettrroovvee,, aa rreeppoossiittoorryy ooffvviirrttuueess aanndd ssuurreellyy nnoott

aann aaccccoouunntt ooff UUttooppiiaann iiddeeaassaass tthhee pprreesseenntt ggeenneerraattiioonnnnaaiivveellyy aassssuummeess.. IItt iiss aanniinnssppiirraattiioonnaall ppooeettrryy,, wwhhiicchhhhoollyy,, wwiissee mmeenn,, wwiitthh rreeffiinneeddssppiirriitt aanndd ddeeeepp iinntteelllleecctt,,eennuunncciiaatteedd ffrroomm ttiimmee ttoo ttiimmeewwhhiillee ffaacciinngg ggrriimm hhaazzaarrddss ooffmmeeddiieevvaall IInnddiiaa,, tthhuuss gguuiiddiinnggIInnddiiaa’’ss mmaasssseess ooff eevveerryy sseecctt,,ccaassttee aanndd rreelliiggiioonn..

While paying homage to the‘Shabad Guru’ as enshrined inthe ‘Jaagat Jot’- Guru GranthSahib Ji, three centuries after

the Tenth Guru ceremoniouslyproclaimed it as the ‘PreceptorEternal’ , it becomes imperativeto deliberate on the variousaspects of life on earthincorporated in the Holy Granth,that are socially and spirituallyrelevant for all times. The‘Shabad Guru’ is a beacon oflight for souls in search of truth,truthful living, love anddevotion, a life style steeped inspirituality. It speaks in song tothe listener (the daily‘Hukamnama’ (instruction)being the apparent proof ); iscloser than the intake of breathand bestows perception of


GG

““NNiijj BBhhaakkttii sseeeellwwaannttii nnaaaarr RRoooopp aannoooopp ppoooorrii aaaacchhaarr”” (SGGS p. 370)

THE CONCEPT OFIDEAL WOMANIN GURBANI

LL--RR:: MMaattaa KKhhiivvii ,, MMaattaa SSuunnddrrii aanndd MMaattaa GGuujjrrii

MMaattaa BBhhaagg KKaauurr iinn tthhee bbaattttlleeffiieelldd

‘Anhad’ -the continuous reverberation of‘Naam’ in the cosmos.

DDIIVVIINNEE AATTTTRRIIBBUUTTEESS:: From timesimmemorial, women in India havebeen placed on a high pedestal.Classical Greece glorified woman as agoddess. According to Puranicthought, God’s nomenclature as‘Ardhnarishwar’ suggested that he toowas ‘incomplete without a woman’.There is also a mention of theexistence of matriarchal society in theannals of Indian History. Even theHindu thought propounds andpropagates the worship of deities,many of whom are goddesses,exemplifying virtues aplenty.Traditions like ‘Swayamvara’ forselection of a husband bespeak of thelevel of liberty enjoyed by the pristinewomen such glory faded into oblivionwith foreign invasions from the north-west and the advent of the Mughaldynasty, which herlded an era ofdarkness for women, portrayed inGuru Nanak’s agonising poetry called‘Babar Vani’. Women began to betraded for slavery and prostitution.Each war for expansion made manmore lecherous and greedy, thuspronouncing a marked degradation ofwomen.

MMEEDDIIEEVVAALL IINNDDIIAA:: If the turbulentsocial and political scenario of thefifteenth century India is taken intoaccount, it may not be presumptuousto state that women were notaccorded a place of dignity. The birthof daughters brought gloom, as thesociety looked down upon them. Theorthodox, male-oriented, caste-istsociety had confined the areas ofwomens’ activities to the home andhearth alone, thus reducing theirstatus to devitalised serfs! Thesystems of ‘Purdah’ (veil), ‘Sati’

(Immolation ofself on the deadh u s b a n d ’ spyre), childmarriage, denialof educationand ban ofw i d o wr e m a r r i a g efurther added totheir ignominy.Guru Nanak’sadvent (1469-1539) in thesub-continentheralded a newsocial and moralorder based on equality, for Heenvisioned gender non-discriminationas a pre-requisite for progress of theNew Age human society, beautifullyconveyed through His composition inAsa Raag:

“Bhand jammiay bhand nimmiaybhand mangan wiaho(Within a woman a man is conceivedand from a woman he is born.With a woman he is betrothed andmarried)

Bhandoh hovai dosti bhandoh challayraho(With a woman man seeks friendshipand the system of procreation keepsgoing)Bhand moa bhand bhaliay bhandhovai bandhaan(when one’s wife dies, another womanis sought. It is due to the husband-wife relationship that man restrainshis passions)

So kio manda akhiah jitt jamehraajaan(why call her bad, for she gives birthto kings)

Bhandoh hee bhand upjai bhandeh

baaj na koi(From a woman, a woman is born.Without women there can be none)

Nanak bhandeh bahra eko sacha soay

(says Nanak that only the one trueLord has no bonds with women)

(SGGS : 473)(slightly edited translation by S.Manmohan Singh)

By giving examples, Guruji taught thatmen were entirely dependent onwomen for companionship,consultation and continuation of thehuman race. Hence, they must notmaltreat or relegate women. Theabove quoted lines of Gurbaniencompass the essence of the ethicsand social behaviour preached by ourillustrious Gurus, who have scathinglydisapproved of gender discrimination.

“Bharam ke pardeh mere satgurkholeh”(If the Guru’s grace enlightens, thedarkness of ignorance vanishes)

(Guru Granth Sahib)

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MMaattaa SSaaddaa KKaauurr iinn tthhee bbaattttlleeffiieelldd

PPAATTHH BBRREEAAKKIINNGG:: A devoted musingover the philosophy expounded in theholy Guru Granth Sahib interestinglyunfolds the path-breaking idea of‘womanhood’ being eulogised andepitomized as a means to theachievement of the spiritual end. Infact, according to Gurmat philosophy,spirituality is a romantic interludebetween the ‘seeker’ and the ‘sought’.Physicality (as in gender) of theseeker is truely transcended toachieve special attributes of a womanin love - pining, yearning, desiring forher beloved Lord and Master to beunited with her. Indeed ‘womanhood’has been frequently celebrated in thescriptural text. There are innumerablerecitations of our Guru which reflect“Bairag” (yearning), ‘ priya ki preet’(love for the lord), ‘Darshanpyas‘(thirst to catch a glimpse),‘Dhan-Pir’ (the lover and the beloved),‘sohagan’ (the bride who has wonunion with her lover). Gurbanidescribes a woman as ‘batteessulakhani’- one with 32 virtues, readyfor union with the Lord. If we go bythe ‘battees sulakhani’ description ofa ‘sohagan’ human soul to please theLord, then women are more naturallybequeathed with such qualities thanmen. Women do enjoy an advantageover men in this respect. More so, asthe new age of science andtechnology makes masculineattributes less relevant to thequestion of gender equality.Revealing the supreme truth, ourGurus have bestowed true manhoodon the one Omnipotent, Omnipresentpower alone-

“ Keh Kair Mohe biah chale hai purakhek bhagwana”(says Kabir that that he is betrothedto the lord, the one and the only male)

(SGGS: 482)and irrespective of physicalconsiderations, enunciated thedevotion characterized by‘womanhood’ for all mortals-

“Main kaaman mera kant kartar”(I am the bride of the Lord) (SGGS:1128)

MMOODDEERRNN EERRAA:: In context of thecurrent Indian social millieu, it can beassumed that this country has

gradually moved into an era where itcan match up with internationaltrends and we can take pride in livingour lives as global citizens, thanks tothe tremendous progress intechnology, communication, tradeand commerce Indian women can beseen all over the globe jugglingsuccessfully between home, hearthand career. But, have we been able todiscard the age old bias against them? A look at statistics would negate theclaim that we live in an age, free ofgender bigotry.

FFEEMMAALLEE FFOOEETTIICCIIDDEE:: IItt iiss iiggnnoommiinniioouusstthhaatt tthhee ssttaattee ooff PPuunnjjaabb ,, wwhhiicchh hhaass

tthhee llaarrggeesstt SSiikkhh ppooppuullaattiioonn,, hhaappppeennssttoo ttoopp tthhee sshhaarrkkss ffoorr iilllleeggaall ‘‘sseexxddeetteerrmmiinnaattiioonn tteessttss aanndd tthhee bbrruuttaallpprraaccttiiccee ooff ffeemmaallee ffooeettiicciiddee.. IInnddeeffiiaannccee ooff GGuurrbbaannii eeddiiccttss,, aafffflluueennttSSiikkhh ffaammiilliieess wwaanntt ssoonnss ttoo bbeeiinnhheerriittoorrss ooff tthheeiirr cchhaatttteellss aanndd aasssseettss..What good are the daughters forthem, for they will marry and go awaywith their husbands! So, they nip theevil in the bud and justify their foul actof aborting the female foetus.

Tragically, abandoning the newly bornfemale child is a matter of dailyoccurrence in many parts of NorthIndia because of the fear of economicoutgoings involved in raising the girlchild and thereafter marrying her offwith huge amount of dowry. Tocounter female foeticide andabandonment of newborn girls, theShiromoni Gurdwara PrabandhakCommittee in a recent, if belated-move has quite commendablydisplayed cradles outside Gurdwarasin Punjab and have thus issued a boldstatement against people who abetthis crime. They have vowed toundertake responsibility ofupbringing these ditched souls byarranging for their education andsettlement in a suitable vocation.Thheerree sshhoouulldd nnoott bbee sseeccoonndd tthhoouugghhttoonn eemmppoowweerriinngg oouurr ddaauugghhtteerrss wwiitthheedduuccaattiioonn ssoo tthhaatt tthheeyy ccaann bbeeffiinnaanncciiaallllyy iinnddeeppeennddeenntt aanndd nnoott bbeeccoowweedd iinnttoo ssuubbmmiissssiioonn bbyy mmeenn,, wwhhoolloorrdd oovveerr tthheemm oonnllyy bbeeccaauussee ooff tthheeiirrggeennddeerr!!

IINNSSTTIITTUUTTIIOONNAALL VVIIGGIILLAANNCCEE:: The SGPCmust also deliberate on allowingwomen to perform Kirtan atHarmandar Sahib. Gone are the dayswhen women were asked to stay awayfrom this shrine in wake of attacks byAbdali. While discussing this crucial

PPAAGGEE 3311



“ “...Sikh women needto join hands and

co-ordinateactivities throughtheir registered

offices in Gurdwarasthat are

employmentoriented and serveas a support system

issue with one of the professors ofGurmat Sangeet Department, PunjabiUniversity, Patiala, we concluded thatddiissaalllloowwiinngg wwoommeenn ttoo ppeerrffoorrmm KKiirrttaannaatt HHaarrmmaannddiirr SSaahhiibb mmaayy bbee rreelleevvaanntt aattaa ppaarrttiiccuullaarr ppooiinntt ooff ttiimmee iinn hhiissttoorryy,,bbuutt iirrrreelleevvaanntt ffoorr mmooddeerrnn ttiimmeess.. Whycan’t we do away with this biasedtradition when our Gurus haveadvocated equality? It would be ashot in the arm for women who wantto take up performing Kirtan as aserious profession. Thoughcontroversial, yet Muslim womenhave gone ahead and shown to theworld that they can as “maulvis”(clergy) solemnize marriages and doall that male clerics can !

OOTTHHEERR FFAAIITTHHSS:: A lesson incongregational set ups needs to betaken from the Christian nuns, whohave excelled in managing anamazing network of women, whoseinputs are channelised for achievingsocial good. Young motivated Sikhwomen need to join hands and co-ordinate activities through theirregistered offices in Gurdwaras thatare employment oriented and serve asa support system for the beleagueredsouls, mostly women who are victimsof domestic vexation. This is the needof the hour as many women aresuffering silently and due to theabsence of any recognized Sikhsupport group, end up feelingdisoriented and suicidal. PPrrooppiittiioouussaanndd aafffflluueenntt SSiikkhh llaaddiieess,, iinnsstteeaadd ooffppaarrttyyiinngg oorr cclluubbbbiinngg ccaann ppllaann ttoossppeeaarrhheeaadd ssuucchh iinniittiiaattiivveess,, qquuiittee iinntthhee ffoooottsstteeppss ooff SSaarrddaarrnnii SSuukkeehhaammKKaauurr ooff KKoollkkaattaa,, wwhhoo iiss tthhee bbrraaiinnbbeehhiinndd ‘‘LLiiffeelliinnee’’,, aa 2244 hhoouurrccoouunnsseelllliinngg hheellpplliinnee..

In the new Millennium, the socialscientists are sending another

powerful message that daughters arebetter caretakers in old age, for ‘sons’are sons till they get their wives’. Wemay say, “to each his own”, but we doread newspaper reports on how theparents are callously turned out oftheir homes by sons, who cannot lookafter them. This should ring anawakening bell for the cravers of sonsand make them realize the futility oftheir desires.

CCHHAANNGGEE WWIITTHHIINN:: As a faith and acommunity which is ethically boundby moral strictures like-

“Hukmae andar sabhy ko, baharhukam na koe”(Everything in the universe operatesin His will; nothing is over or beyondHis will) – (SGGS:1),

WWee iinnvviittee uuppoonn oouurrsseellvveess ggrreeaattssoorrrrooww bbyy ttaammppeerriinngg wwiitthh HHiisspprroovviiddeennccee.. IIff GGoodd ddeessiirreess ttoo bblleessss uusswwiitthh aa ggiirrll cchhiilldd,, ssoo bbee iitt,, wwiitthh aa pprraayyeerrtthhaatt HHiiss ggiifftt ttuurrnnss ttoo ggrrooww uupp iinn tthheelliikkeenneessss ooff BBeebbee NNaannaakkii,, wwhhooppoosssseesssseedd tthhee ddiisscceerrnniinngg eeyyee ttoorreeaalliizzee tthhaatt hheerr bbrrootthheerr NNaannaakk wwaass aammeesssseennggeerr ooff GGoodd;; oorr lliikkee tthhee vviirrttuuoouussBBiibbii AAmmrroo ((tthhee ddaauugghhtteerr ooff GGuurruuAAnnggaadd DDeevv)),, wwhhoo ccoonnttrriibbuutteeddiimmmmeennsseellyy ttoo tthhee ggrroowwtthh ooff SSiikkhhiissmmaass aa pprreeaacchheerr aanndd iinn––cchhaarrggee ooff oonnee oofftthhee 2222 ““mmaannjjiiss”” eessttaabblliisshheedd bbyy GGuurruuAAmmaarrddaass;; oorr lliikkee MMaattaa KKhhiivvii (( tthhee wwiiffeeooff GGuurruu AAnnggaadd DDeevv)),, wwhhoossee sseellfflleesssssseerrvviiccee iinn tthhee ccoommmmuunniittyy kkiittcchheenniimmmmoorrttaalliisseedd tthhee ttrraaddiittiioonn ooff sseerrvviinngg ‘‘llaannggaarr’’ iinn oouurr rreelliiggiioonn;; oorr lliikkee MMaattaaSSuunnddrrii (( ccoonnssoorrtt ooff GGuurruu GGoobbiinnddSSiinngghh)),, wwhhoossee lleeaaddeerrsshhiipp qquuaalliittiieesswweerree aa bbeeaaccoonn ooff lliigghhtt ffoorr oouurrccoommmmuunniittyy ffoorr ffoorrttyy yyeeaarrss aafftteerr tthheeddeeaatthh ooff oouurr TTeenntthh gguurruu;; oorr lliikkee MMaattaaGGuujjrrii,, wwhhoossee bbrraavveerryy aanndd ffoorrttiittuuddee aarreeuunnppaarraalllleelleedd iinn hhiissttoorryy aass tthhee ffiirrssttSSiikkhh llaaddyy mmaarrttyyrr,, tthhee wwiiffee ooff GGuurruu TTeegg

BBaahhaadduurr (( aa mmaarrttyyrr)),, tthhee mmootthheerr ooffGGuurruu GGoobbiinndd SSiinngghh ((aa mmaarrttyyrr)) aanndd tthheeggrraannddmmootthheerr ooff tthhee bbrraavveeSSaahhiibbzzaaddaass!!

AA SSHHIINNIINNGG FFUUTTUURREE:: WWhhaatt aarreemmaarrkkaabbllee ddiiffffeerreennccee iitt wwoouulldd bbrriinnggttoo oouurr ssoocciieettyy,, iiff oouurr ddaauugghhtteerrss ccoouullddiimmbbiibbee ssuucchh qquuaalliittiieess aass eexxhhiibbiitteedd bbyyoouurr wwoorrtthhyy pprreeddeecceessssoorrss !! TThhee wwoorrllddwwoouulldd ddeeffiinniitteellyy bbee aa bbeetttteerr ppllaaccee ttoolliivvee iinn,, tthheenn..

AAbboouutt tthhee AAuutthhoorrPrincipal Kamalpreet Kaur B Ed; M.A. Associate Editor, The Sikh Review,Kolkatawww.sikhreview.org

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BBiibbii GGuurrddeevv KKaauurr

PPaarrvvyynn KKaauurr ooff AAuussttrraalliiaa ppeerrffoorrmmss kkeeeerrttaann ((yyoouunnggeesstt ooff DDyyaaSSiinngghh’’ss tthhrreeee ggiifftteedd ddaauugghhtteerrss))

PPAAGGEE 3333

BY PROF NIRMALSINGH, USA

SSoocciiaall aaccttiivviissmm iiss rrooootteedd iinnaanndd ssuussttaaiinneedd bbyy ccoonncceerrnniinn hhuummaann eeqquuaalliittyy,,

ccoommmmoonn ggoooodd,, ccoommppaassssiioonn,,jjuussttiiccee aanndd ccoonnttrroolllliinngg ooff eevviillffoorrcceess tthhaatt mmaayy aaffffeecctt tthhee ssoocciieettyy..RReelliiggiioouuss lleeaaddeerrsshhiipp iinn tthhee WWeesstt iissiinnvvoollvveedd aanndd eennccoouurraaggeess llaaiittyy aatttthhee ccoonnggrreeggaattiioonnaall lleevveellss ttoo ggeettaaccttiivveellyy iinnvvoollvveedd iinn ssoocciiaallllyyrreelleevvaanntt pprroojjeeccttss..

SSoocciiaall AAccttiivviissmm && SSiikkhh RReelliiggiioouuss LLiiffeeGurbani sets clear markers for socialconduct. Supporting the family byhonest endeavor and giving some forthe common good is commended ashighly virtuous. Discrimination in anyform is condemned. So are injustice,corruption and unethical behavior bythose in positions of power. Theymust be held accountable for being

just and equitable and open to moralscrutiny. The people also must beconsciously concerned and involvedand not be apathetic – like effigiesfilled with straw. Their life styles mustbe realized in and as a part of thetotality of the world as God created it.

The Gurus did not leave these asprecepts but built them into praxis. Inhis later years Guru Nanak settleddown at a place that came to beknown as Kartarpur, and set up adharamsal where the devotees usedto gather every evening to sing God’spraises and share a community meal.To this assembly, breaking prevalentinhibitions, none was excluded. Thecommunity grew and the dharamsal,over time, became the center whereprayer and seva moved in tandem.Characteristic features of dharamsal

included providing shelter and foodfor the needy and wayfarers -integrating inclusiveness and effortfor common good with Sikh religiouslife from the beginning.

The Gurus continued to expand theiractivist interventions to addressemerging needs of the society. GuruAmardas asked Akbar for relief for thefarmers hit by drought. Starting withGuru Hargobind, the successor Gurusmaintained an armed retinue toprotect the community and othersfrom oppression by officials and localsatraps. Guru Har Krishan died ofcontracting small pox tending to thesick in Delhi. Guru Tegh Bahadur gavehis life so Hindus could have theirfreedom of faith.

TTrruuee mmeeaanniinngg ooff SSiikkhhii -- BBhhaaii GGhhaannaayyaa JJii sseerrvviinngg wwaatteerr ttoo tthhee wwoouunnddeedd -- ffrriieenndd aanndd ffooee


OO

SIKHSOCIALACTIVISM– THEN& NOW

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With Guru Gobind Singh the Sikhresolute activism saw its culmination.The Khalsa was ready to protect whatwas righteous and resist what was notwith the use of arms. A chronicle fromthat time shows that apart fromsacrifice for shared humanity someSikhs had imbibed the message oftreating friend and foe alike. AAss tthheewweeaarryy ssuunn wwaass ggooiinngg ddoowwnn aafftteerr aa ddaayyooff sskkiirrmmiisshheess aann oolldd SSiikkhh,, KKaannhhaaiiyyaa,,wwaass sseeeenn tteennddiinngg tthhee wwoouunnddeedd ooffbbootthh ssiiddeess aanndd mmiinniisstteerriinngg ssiippss ooffwwaatteerr ttoo tthhee tthhiirrssttyy.. Seeing this the,Sikhs were upset and asked GuruGobind Singh to stop Kanhaiya fromcomforting the enemy. The Guruasked them to call him and ask - why?Brought before the Guru, Kanhaiyahumbly said ‘Lord you told us torecognize all human race as one.When I go tending the wounded and Ilook at them I see your image in eachof them. If you pervade in all, I seeonly you and no enemy!’

The Gurus thus not only gave Sikhsthe theological foundation for socialaction but also integrated it with theirreligious life. The contours of Sikhactivism, its scriptural basis, the wayGurus responses influenced anddefined it has two facets – • A proactive urge to blunt the illeffects of institutionalized societaldiscrimination and ameliorate humancondition through encouragingequality, harmony, sharing, self-reliance and seva; • A reactive response to not give in todiscrimination, oppression orinjustice but to resist it through non-violent means even if it means makingsupreme sacrifices and if all else failsresort to limited use of force toobviate the immediate cause ofdissonance.

SSiikkhhss OOnn TThheeiirr OOwwnnWhen Sikhs came on their own postGuru Gobind Singh, with memories ofoppression suffered at the hands oflocal satraps fresh, their will to fightback was strong. It was in this climatethat the campaign waged by BandaSingh Bahadur was the start of a longreactive Sikh response to carve outspace that could bring some sense ofsafety and security in an environmentwhere disparate forces were jostlingfor power.

Banda succeeded and his short-livedrule, a mix of benevolence andruthlessness, had a salutary effect inbringing down lawlessness.Apprehended, Banda and his troopsshowed exemplary courage andfortitude when tortured to death.Edward Stephenson and John

Surman, who had witnessed thescenes, wrote to their governor at FortWilliam: "It is not a little remarkablewith what patience Sikhs undergotheir fate, and to the last it has notbeen found that one apostatized fromhis new formed religion."1

This scenario was re-enacted severaltimes during the tumultuous 18thcentury. Sikh bands actively foughtthe rulers and invading forces in aseries of drawn out guerrillaencounters and progressivelysucceeded in gaining the upper hand.The conflict was seen as struggle tosubdue evil forces subjugating thesociety.

During this difficult period too theGurdwara continued with its proactive

1 J T Wheeler, Early Records of British India, p. 180.



BBhhaaggaatt PPuurraann SSiinngghh ccaarriinngg ffoorr ppeeooppllee

activities to the extent possible.Additionally it became the center fordeliberations by the community fortaking consensual decisions tocoordinate strategic and logistic effortand other problems of sharedconcern.

Towards the end of 18th century RanjitSingh, a young Sikh leader, was ableto establish Sikh rule and stop furtherincursions from across the westernfrontier. His subjects thus were able toenjoy relative peace for the first timein several centuries.

During the half-century of Sikh rulethe Sikh social activism received Statepatronage and it thrived as well asdiversified. Sikhs had earned a lot ofgoodwill through their sacrifices andconduct. As the ruling elite now theydisplayed the sagacity to be nondiscriminatory, just and generous. Itwas a period when for a short whilethe society did not need reactiveactivism from them – it was ensuredthrough governance.

CCoonntteemmppoorraarryy SScceennee&& IIssssuueess

The contemporary scene presents amixed bag. Sikh Gurdwara basedtraditional activism – langar, serai,seva – has continued and Sikhs havebeen channeling their offerings toGurdwaras. YYeett cclloosseerr eexxaammiinnaattiioonnwwoouulldd sshhooww tthhaatt mmoosstt ooff tthheeGGuurrddwwaarraass aanndd SSiikkhhss aass aa rreelliiggiioouussggrroouupp hhaavvee bbeeeenn nneegglliiggeenntt ooffpprroobblleemmss lliikkee bbrrookkeenn hhoommeess,,eennvviirroonnmmeennttaall ddeeggrraaddaattiioonn,, hhuummaannrriigghhttss vviioollaattiioonnss,, aarrmmeedd ccoonnfflliicctt eettcc..tthhaatt ccoonnssttiittuuttee tthhee ccoorree iissssuueess iinnccoonntteemmppoorraarryy ssoocciiaall aaccttiivviissmm..

We will take a few examples. SGPC

recognized the problem offemale infanticide onlyrecently when thedirective againstkurimars has beenpart of Sikh ethosfrom the time ofGuru GobindSingh. A lonevolunteer took upthe mission forthe cleanup ofBain Nadi. Tilltoday we have notheard a word ofconcern from SGPC orthe Akal Takhat regardingthe poisons running throughthe water resources of the land wherethe Gurus sang songs extolling wateras pita and jit harya sabh koe.

Even though the religious leadershiphas been tardy, Sikhs in India are nowmore visibly engaged in eradication ofsocial evils and improvement in thecondition of their fellow beings. I amquite impressed with the range ofGurdwara based programs likehospitals and schools that I have seengrow in recent years. Sikhs have alsoresponded to problems arising fromthe 80’s to develop activist forums toaid the victims and seek justice. Theirhelp to recent disaster victims hasbeen quick and visible.

Situation relating to the Diasporahowever is not as comforting. Theirinvolvement, as a faith group, with thecore issues espoused by socialactivists is only marginal. At theindividual level too Sikh giving hasfound its way more to India than tolocal causes ostensibly in a nostalgicbid to reconnect with their roots orpossibly because of other pragmaticconsiderations. There too most ofcontribution is intended for religious

projects with only a smallportion going for othersocially relevantinitiatives.

CCoonncclluuddiinnggThe lapses in oursocial activismpossibly do notseize ourattention weigheddown as we arewith structuralproblems of

religious authority,identity issues and

growing alienation amongthe youth. We are also still

struggling to figure out how toposition ourselves as a minority toeffectively engage the mainstream asa faith group on issues of broadersocial concern. In the process we aretalking more about what the Gurussaid and did rather than trying to carrytheir example and mission forward.

We have to move beyond ruminating.WWee ccaann rreeccaallll oouurr aaccttss ooff ssoocciiaallrreessppoonnssiibbiilliittyy aa mmiilllliioonn ttiimmeess iinn oouurrAArrddaaaass –– iitt wwiillll nnoott eennaabbllee uuss ttooeennggaaggee eeffffeeccttiivveellyy iinn ccaauusseess tthhaatt aarreeooff iimmppoorrttaannccee iinn ttooddaayy’’ss ccoonntteexxtt.. TThhaattaabbiilliittyy wwiillll oonnllyy bbee eennhhaanncceedd iiff wwee ttaallkkaabboouutt wwhhaatt iiss iimmppeeddiinngg uuss pprreesseennttllyyttoo bbeeccoommee mmoorree eennggaaggeedd aannddiinnvvoollvveedd aass aa ffaaiitthh ggrroouupp.. OOnnccee wwee aarreeaabbllee ttoo tthhiinnkk tthhrroouugghh II hhaavvee nnoo ddoouubbttwwee wwoouulldd ssuucccceeeedd iinn rreeppoossiittiioonniinnggoouurrsseellvveess aass ccoonncceerrnneedd ssoocciiaallaaccttiivviissttss vveerryy qquuiicckkllyy aanndd eeffffeeccttiivveellyy..Sikh transition from ruminating totalking will not come easy. Walking isnot a problem once they get to knowthe way – if at all they may have to bedissuaded from plunging headlong!...........................Prof. Nirmal Singh USAEmail: [email protected]

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BBhhaaggaatt PPuurraann SSiinngghh

PPAAGGEE 3366

BY DR. PERMINDERKAUR JOLLY, UK

ffeelltt ggrreeaattllyy pprriivviilleeggeedd wwhheenn TThhee SSiikkhhTTiimmeess ccoo--oorrddiinnaattoorr GGuurrmmuukkhh SSiinngghh jjiiaasskkeedd mmee ttoo wwrriittee aann aarrttiiccllee oonn AAnnttii

GGuurrmmaatttt PPrraaccttiicceess aammoonnggsstt tthhee SSiikkhhccoommmmuunniittyy.. TThhee ffaacctt tthhaatt tthhiiss aarrttiiccllee wwaass ffoorrUU..KK.. ppuubblliiccaattiioonn ccoommmmeemmoorraattiinngg tthhee 330000tthhaannnniivveerrssaarryy ooff aasscceennssiioonn ooff tthhee GGuurruu GGrraanntthhSSaahhiibb ttoo GGuurrggaaddhhii sseeeemmeedd ttoo bbee aappaarrttiiccuullaarrllyy ppooiiggnnaanntt aanndd ttiimmeellyy ooppppoorrttuunniittyyttoo rreemmiinndd uuss SSiikkhhss ttoo ssttaayy ttrruuee ttoo tthhee ccoorreepprriinncciipplleess ooff oouurr ffaaiitthh..

As we head towards celebrating 300 years ofGurgadhi, we need to ask ourselves how far haveour minds been illuminated and to what extentour lives have changed as a result of the Guruwisdom – the Gurmatt which was passed on to us300 years ago? A cursory consideration leads usto conclude that a series of paradoxical practices,reminiscent of a backward time, Guru Nanak hadtaken steps to eradicate, impinging upon thelives of many Sikh families and also beingreflected in various religious establishments. Wehave the most modern, dynamic and upward-moving philosophy of life in the twenty-firstcentury world, yet we are becoming seeped inthe threads of old traditions, rituals, practicesthat are centuries old. Let us examine in briefsome of the stale religious rituals and otherpractices out of which Guru Nanak lifted us, andinto which we are falling prey to, all over again.

AAnnttii--GGuurrmmaatttt pprraaccttiiccee SSaattii,, aa ffuunneerraall pprraaccttiiccee aammoonngg ssoommee HHiinndduu ccoommmmuunniittiieess iinn wwhhiicchh aa rreecceennttllyy--wwiiddoowweeddwwoommaann wwoouulldd iimmmmoollaattee hheerrsseellff oonn hheerr hhuussbbaanndd’’ss ffuunneerraall ppyyrree Continues on next page

II

ANTI – GURMATTRITUALS ANDPRACTICES

The practice of Nam Simran/NamJapna through yoga-breathingtechnique (pranayama) ismushrooming at an alarming rate inthe U.K., Canada, America and India.People are being taught to chant theword “Waheguru!” which is recited ina meaningless parrot fashion with theuse of yoga breathing in certainGurdwaras, Sant deras and privatehomes in the name of Simran. A risingnumber of Sikhs are visiting shamSants, to obtain ‘Nam’ or Mantar1(chanting of specific text from GuruGranth Sahib or other sources for adefined period of time) to resolveproblems in life. ‘Simran’ is a Sanskritword meaning ‘to remember’. NamSimran means detaching oneself fromthe worldly attachments andremembering those divine virtuesfrom the Gurbani, which enableremoval of ignorance and uplift ourconduct2 ; it is an introspection of the‘Self’, using the Gurbani as a gauge, aprocess which assists the assimilationof positive characteristics for humanliving. It is an individualcommunication process with theDivine and not a congregational one.

In this above category we can alsoinclude the newly flourishingpractices of Ren sabhaee Kirtan (an allnight Keertan resembling the VedicJagrata), Akhand Keertan, NirmolKeertan chains of Akhand Paatths,Sukhmani Sahib Paatths, or special‘Paatths’ prescribed by Babas andSants; all these add further chains ofrituals around our necks. CountlessKeertan programmes take place;however, the prime emphasis is on the

earning of money by Keertani jathasthrough off-loading almost a ‘musicalprogramme’ rather than using Keertanas a tool to empower congregation’sunderstanding of Gurmatt. If there is atwo hour programme, majority ofinvitees barely arrive half an hourbefore the end of the programme.Should everybody not arrive at thebeginning of the programme as inChristian churches and take part inthe full service? We need to ask whatrole do Gurdwaras themselves haveon this and how can such

participation be encouraged?

These days Akhand Paths can bebought on the internet, or one can paygranthis to have the reading atGurdwara or privately at home; theyhave become a ritual for celebratingbirthdays, anniversaries etc. with theemphasis on serving grand dinnersand socialisation; very often thePaatth is recited by lone Granthis withno one listening. In some homes andGurdwaras ghee lamps and incenseare burnt continuously for theduration of the Paatth, dried coconut(shagun3 -a sign of good omen) on a

plate is placed by the Guru GranthSahib and a bottle of water under themanji sahib to act as Amrit. OnGurpurb days one can witness severalAkhand Paatths being recited in oneGurdwara hall at the same time. Whatis the logic behind this?

Why does Ardas (a communal prayerconducted at the end of eachprogramme) include a long list ofdonations? Why has Ardas beenturned into a ritual? It is said beforeinstalling [parkaash of ] Guru GranthSahib in the morning and another oneafter installing it and the third onefollows after the end of the morningservice; then Ardas is repeated two tothree times during and after theevening prayers before putting away[sukh-aasan of ] the Guru GranthSahib. Putting away of the GuruGranth Sahib is taken by some tobelieve that the Guru is asleep. Suchrituals are irrational, offer no life-values except delude their adherentsinto feigning religiosity and increasetheir arrogance4. These are signs ofstagnation in Sikhism today; we arenot seeking to understand and applythe meaning of the Gurbani, butrather paying a public lip service to itin the name of religion.

We continue to go against the Guru-teachings by observing many Vedicrituals which have no logic or anyvalues for human living:- The Karva chauth fasting, kepttraditionally by Hindu women tolengthen the life of their husband. - Holding supernatural beliefs ofauspicious and non-auspicious dayse.g. Sangrand (full- moon) and

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1 Guru Granth Sahib, M.1, Raag Suhi, page 766 qMqu mMqu pwKMfu n jwxw rwmu irdY mnu mwinAw ]2 Guru Granth Sahib, Raag Suhi, M.4 p. 758 ismir ismir ismir guru Apunw soieAw mnu jwgweI3 Guru Granth Sahib, Raag Asa, M.5 p. 401 sgun Apsgun iqs kau lgih ijsu cIiq n AwvY ]4 Guru Granth Sahib, Raag Gauri, M.3, p.162 krm kWf bhu krih Acwr ] ibnu nwvY iDRgu iDRgu AhMkwr ]

“ “At present Hindusin Britain are

asking for open-airfuneral pyres andsome Sikhs arejoining them. Isthis Gurmatt?

Massya (darkest night)5 etc. - Burning lamps at the Gurdwaras andbowing down to them and to theNishan Sahib (Sikh flag). - Use of rosaries - Conducting Artee. - Sprinkling water to purify the groundas Guru Granth Sahib is transportedfrom one place to another, walkingbare feet on stony ground whilecarrying it. - Nagar Kirtans - Decorating the manji-sahib withtinsel, flowers. Following ‘bhog’tradition by placing a plate of foodwith a glass of water, spoon and aserviette near Guru Granth Sahib. Thisresembles the Vedic worship modewhich includes feeding the gods.

AArree wwee ttrreeaattiinngg oouurr iinnhheerriittaannccee ooffwwiissddoomm aass aann iiddooll??

Guru Nanak directed us away fromperforming holy pilgrimages6 yet thecurrent climate is witnessing anincreased trend towards commerciallyorganised pilgrimage tours to theSikh shrines; people are going inhoards and returning with greatarrogance having been sanctified,sadly with no observable change inactual and charitable behaviour. By allmeans one should visit Sikh historicalplaces to see where our Gurus lived,but to believe that by going there andbathing in the ‘holy water’ or drinkingthe holy water (as Amrit) will absolveand sanctify them amounts to asuperficial regard for the truth ofSikhi. Guru Nanak Sahib in Japuji,Pauri 21 explains: to be sanctified onehas to purify one’s mind, thinking andbehaviour by taking a plunge in thepool of one’s conscience; conductingthat internal dialogue is the only

method to achieve the results onehopes to acquire but there is no quickfix.

While the Sikh religious institutionssleep, anti-female practices likefemale infanticide/foeticide, wifebeating continue to prevail. There isno data available, but many ‘safehomes’ in the U.K. hold Sikh women,amongst their victims, seeking refugefrom mental and physical torture bytheir husbands; there are many otherswho, because of the shame or izzat(honour) factor suffer in silence. Whyis this being swept under the carpet?

The U.K. Sunday Times recentlycarried a most shameful andhorrifying headline - “In India nearly amillion baby girls are aborted eachyear”; female infanticide/foeticideuses burial, poisoning, suffocationand now, using detection, sexselective abortion. Although there areno specific figures for these atrocitiesfor Panjab, the home to Sikhs, thelowest female to male ratio is to befound there. The consequence of thisis that women are in short supply inPanjab and wives are being purchasedfrom the poorer areas of India;

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Do UK Sikhs need polluting open-air pyres when cremation

facilities are available?

5 Guru Granth Sahib, Raag Bilawal, M. 3, p. 843 iQqI vwr syvih mugD gvwr ] nwnk gurmuiK bUJY soJI pwie ]6 Guru Granth Sahib, M.1, Japuji, Pauri 21, page 4 qIrQu qpu dieAw dqu dwnu ]

trafficking in women has mounted andpolyandry (sharing of wives) is on theincrease. Sikhi is based on developingcongenial human relationships andour Gurus sacrificed their lives andfamilies for the right of human beings,so it is impossible to understand howthis most fundamental breach ofhuman rights and of Gurus’ Word inthe Guru Granth Sahib is taking place?How can Sikhs hear ‘Asa Di Var’ everymorning, hear Guru Nanak accordgreat respect and equality7 to womenand yet choose to follow heavily male-ingrained anti- female Vedicpractices?

Despite the fact that social equality,social justice8 and man’s worth lies inhis actions9 are the underlyingprinciples of Sikh teachings, theManuvadic caste-discriminationcontinues to be practiced among theSikh community, in the caste-basedreligious institutions (includinggurdwaras), social societies andwithin the marriage-system. Althoughthere are no quantifiable figuresavailable, Caste Watch- U.K. havereported “over a million people”affected by this discrimination andSikhs among other South Asians areincluded in this category. Thediscrimination takes the form ofbullying at school and college levelthrough name-calling and oftenleading to violence; it also manifestson factory floors, pubs and clubs too.

If we are followers of Chardi Kala(rising, forward-moving spirit) why arewe moving backwards? At presentHindus in Britain are asking for open-air funeral pyres and some Sikhs are

joining them. Is this Gurmatt?Further backward practices arevisible within our ownGurdwaras here in the U.K., forexample, the use of tables andchairs to have langar, chairs tosit upon in congregation forthose in need, the failure touse English medium to includeour youngsters during servicetime and refusal to conductinter-marriages. Gurmattteaches us to be inclusivewhile our narrow-mindedpractices reflect increasingexclusivity. If we are not vigilant, wewill follow the same fate as that of theChristian churches - that of

decreasing congregation; we need ourGurdwara ethos to become moremodern, more welcoming and fullyaccessible to all, while still preservingthe concept of Langar, Pangat andSat-sangat. This is a wake-up call forall of us!

We as a community need to

understand why we are not in tunewith the Guru wisdom – lack ofeducation among the generalpopulation of the Sikhs has meantthat people have not been able toread Gurbani for themselves and whatthey have been taught has not comefrom reliable sources. Sikhphilosophy has also becomeintermingled with cross-culturalfactors and the result is that anti-Gurmatt practices are becomingincreasingly pronounced. Since ourSikh leaders and our religious bodieshave failed to address these issues,we need to take a constructive standon this and re-educate ourselvesthrough learning and sharing ourknowledge with others.

In Gurbani, we have pearls of wisdomat our disposal that can bediscovered, lived and shared withothers; the only way to gain thiswisdom is through activelistening/reading with intellectualdeliberation10 ; it is only this processthat will enable us to alter ourdogmatic and materialistic vision tothat of Gurmatt.

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“ “...we need to take aconstructive stand

on this and re-educate

ourselves throughlearning andsharing our

knowledge withothers.

NNaaggaarr KKiirrttaann iiss aa vveeddiicc rriittuuaallss wwhhiicchh hhaavvee nnoo llooggiicc

7 Guru Granth Sahib, M.1, Raag Asa, Asa Di Var, p. 473 BMif jMmIAY BMif inMmIAY BMif mMgxu vIAwhu ]8 Guru Granth Sahib, M.1, Sri Raag, p. 83 PkV jwqI PkVu nwau ] sBnw jIAw iekw Cwau ]9 Guru Granth Sahib, M.1, Raag Prabhati, p. 1330 sw jwiq sw piq hY jyhy krm kmwie ]10 Guru Granth Sahib, Raag Maru. M.3 p.1065 so jnu swcw ij AMqru Bwly ]

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BY GURMUKH SINGH, UK

iikkhh rreehhaatt ((rreehhtt)) rreeffeerrssttoo tthhee ddaaiillyy rroouuttiinnee ooff aaSSiikkhh wwhhiicchh aaccccoorrddss

wwiitthh GGuurrbbaannii tteeaacchhiinngg.. IItt aallssoorreeffeerrss ttoo tthhee ccoonndduucctt ooff aa SSiikkhhbbaasseedd oonn mmeennttaall aanndd pphhyyssiiccaallddiisscciipplliinnee ddeerriivveedd ffrroommGGuurrbbaannii:: ffiirrssttllyy aass lliivveedd aannddpprreeaacchheedd bbyy tthhee tteenn GGuurruuppeerrssoonnss ffoorr oovveerr 220000 yyeeaarrss ttoo11770088,, aanndd llaatteerr,, aass iinntteerrpprreetteeddaanndd aapppprroovveedd bbyy tthhee KKhhaallssaaPPaanntthh ((TThhee OOrrddeerr ooff tthheeKKhhaallssaa))..

In its current form, the Sikh RehtMaryada, The Code of SikhConduct & Conventions ispublished by the Dharam ParcharCommittee of the ShromaniGurdwara ParbandhakCommittee, at Amritsar, Panjab.

Sikh rehat relates to the whole-life miri-piri (worldly andspiritual) twin track ideology ofSikhism derived from theteachings of Guru Granth Sahib.It was further clarified by Bhai

Gurdaas in his Varaan, given thestatus by the Guru, as the “key”to the understanding and correctinterpretation of Gurbani. Sikhrehat is the mental and physicaldiscipline every Sikh shouldaspire to observe. The KhalsaPanth is collectively empoweredto interpret Sikh reaht asrequired by changing times andcircumstances.

This article deals with somequestions and doubts frequentlyraised by the younger generationin the Sikh diaspora. Questionsrelating to Sikh rehat also createvertical and horizontal divisionsamongst the Sikhs1. The purposeis not to repeat the one and onlyauthentic Sikh Rehat Maryada2published by the DharamPrachaar Committee of theShromani Gurdwara PrabandhakCommittee, Amritsar. Any otherversion, without exception,should be regarded asunacceptable, for its only motive

SS

THE DISCIPLINEWHICH LIBERATES

TTHHEE FFIIVVEE KK’’SSTThhee ffiivvee pprraaccttiissiinngg ssyymmbboollss ooff SSiikkhhiissmm

KKEESSHH

KKAARRAA

KKAACCHHAA

KKAANNGGAA

KKIIRRPPAAAANN

(UNCUT HAIR) A Sikh is tomaintain and adorn this naturalGod-given gift. To work withnature and not against it. TheKesh was covered with a turban,Keski or Chunni to keep it cleanand manageable.

(STEEL BRACELET OR BANGLE)Symbolises an unbreakable bondwith God. It is a constantreminder that the Sikh is aservant of the Lord. He or shemust only do His work inaccordance with the HolyScripture; to abstain for wrong-doing at all times.

(WOODEN COMB) For themaintenance and ongoingupkeep of Kesh- a reminder toregularly maintain the body andmind in a clean and healthystate.

(COTTON UNDERWEAR) Standard,Naturally Comfortable, dignifiedattire reflective of modesty andcontrol. A sign of a soldier; everready; dignified and highlymobile.

(A SMALL SWORD) A sign that aSikh is a soldier in “AkalPurakh’s (God’s) Army” (AkalPurakh de fauj); to maintain andprotect the weak and needy andfor self defense. Never to beused in anger.

SIKH REHAT


1 Vertical divisions are caused by the various Sikh Sampardais (schools) with own rituals and traditions and horizontaldivision are caused by arbitrary classification of puka/kacha Sikhs e.g. amratdhari and sehajdhari based on rehatnamascarrying doubtful authenticity (but that is not to detract from the Sikh life disciplines which are necessary to remain on theSikh path.) 2 Should be available from most Gurdwaras, if not why not ? (UK: The Sikh Missionary Society, UK, 10 FeatherstoneRoad, Southall, Middlesex UB2 5AA Tel: 0208 574 1902.)

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could beto divide. This article is notprescriptive; the purpose is to lookinto the spirit of Sikh rehat as aguiding and uniting force in the Sikhqaum, the Khalsa Panth. The Sikhdharam (“religion” with stress on dutyand truthful conduct) is not based ondogma or rituals (as distinct fromprocedures necessary for the conductof dignified ceremonies3 ) but onresearch of the Guru’s teaching byevery Sikh because: “Sikhi sikhia Gurvichaar” means Sikhism is adoption ofthe Guru’s teaching through researchand discussion. (Quote from GuruNanak’s Asa di Waar in Guru GranthSahib)

The aim of this article is to ensure thatthe Sikh concept and purpose of rehat(life discipline) is properlyunderstood.

To start with, to regard Sikh rehat assome sort of dogma based,disciplinary straight-jacket would beto miss the point.

We must not allow anti-Sikh elementsto divide the Sikh community by mis-interpreting and mis-representing themeaning of rehat as some exclusivelife-style entered into through someform of cult ritualism. Sikh rehat is anideal way of life towards which everySikh aspires daily, continually,continuously and with every breath.That aspiration is already there frombirth, when a child is born in a Sikhfamily or when a Sikh says II aamm aa SSiikkhh.It would only be a self evident truth, amere truism, if we say that Sikh rehator way of life, is a conscious orsubconscious aim (desire) and

objective (life target) of every Sikh.For a Sikh, the Sikh ideology, the Sikhculture and language, the Sikh familylife and the aspirations of the SikhQaum are simply a part of his (or her)whole personality; his inheritance, hisvirsa. TThhee cceerreemmoonnyy ooff AAmmrraatt iiss nnoottSSiikkhh ““bbaappttiissmm”” ffoorr ““bbaappttiissmm iiss aaCChhrriissttiiaann rriittee,, iitt iiss ““iinniittiiaattiioonn””,, aacceerreemmoonnyy ooff bblliissssffuull aanndd vvoolluunnttaarryyaanndd mmaattuurree aacccceeppttaannccee ooff tthhee iiddeeaallSSiikkhh ccoonndduucctt iinn tthhee pprreesseennccee ooff tthheessppiirriittuuaall GGuurruu ((GGrraanntthh SSaahhiibb)) aanndd tthheetteemmppoorraall GGuurruu,, KKhhaallssaa PPaanntthhrreepprreesseenntteedd bbyy tthhee FFiivvee BBeelloovveedd OOnneess((PPiiaarraayy)).. However, the purpose ofrehat is not to create a divisive higherand lower order of the Sikhs or theKhalsa Panth. A Sikh is born a Sikh orbecomes a Sikh. Some would argue

that, in fact, the only Sikh is one whobecomes a Sikh. Perhaps “becoming aSikh” makes the inner meaning, theactive desire to become a good Sikh,clearer. The words “Sikh” or “Khalsa”signify the ideals which theyrepresent. A Sikh evolves towardsthese ideals through research of theGuru’s Word.

Kaho Kabir jan bhai khalsay, prembhagat jeh jani (Bani Kabir, SGGS,Raag Sorath)Says Kabir, he who (truly)understands loving devotion (to theLord) becomes (the Lord’s) khalsa.

All Sikhs are on the path leading tothe Khalsa ideal and are therefore

3 Gurdwara services and other social or individual occasions (sanskaars) e.g. birth, death, engagement, wedding and the taking of Amrit vows.Ceremonies add dignity, discipline and solemnity to important occasions.

SS.. BBaagghheell SSiinngghh wwiitthh hhiiss ttrrooooppss oouuttssiiddee tthhee RReedd FFoorrtt DDeellhhii



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Khalsa Panth. They are all on thesame ladder the highest step of whichis oneness with the One. To repeat:Kaho Kabir jan bhai khalsay, prembhagat jeh jani.

The influence of the divisive andoppressive Brahmanical Manuwaadic

tradition (referred to as Bipraan kireet by Guru Gobind Singh) on theSikhs continues to be such, that thetopic of Sikh rehat has becomecomplex, sensitive and debilitating forthe advancement of the global Sikhtheo-political organisation. This stateof affairs suits the Brahmanic designsfor strangling the liberating forces ofSikhism in their “brotherly” embrace!

The Guru’s oft repeated warning isclear “When they (my Sikhs) followthe Brahmanic ways, I shall no longertrust them (to follow my teachings)”(“Jaab eh gahen bipraan ki reet, maina karon in ki parteet”). Strong wordsfrom the Guru who preached theFatherhood of God and brotherhoodof mankind and accepted in GuruGranth Sahib4 the highest truths(dharam) of most religions. But for

good reasons:B r a h m a n i cpractices were andeven today aredivisive andsocially oppressiveand degrading(through thedegrading andinhuman castesystem), fearcreating (throughsuperstition andrituals), offensive and abhorrent toany civilised society (e.g. custom ofsati and even human sacrifices in thepast, to Kali goddess etc) and thegreedy, unemployed (vehlarr) priestclass, the prohats, living off others’earnings.

Regrettably, even the highest Sikhinstitutions have been infiltrated byBrahmanic influence (i.e. “Bipraan kireet”) against which the Guru warned.So much so that there are nowgurdwaras named after castes and ourhighest institutions like Akal Takhatremain complacent about suchmanmukh (anti Gurbani teachings i.e.anti-Gurmat)) practices.

Yet, Sikhism is a world ideology forthe new age. The political (miri)objective of Khalsa Panth, which hasso exercised oppressive regimes, isalso a global political model for “unityin diversity”5. The Khalsa raaj modelpromotes regional devolution. It givesfreedom to diversity but unitesthrough common economic, regionaland global interests; it unites for thepurpose of upholding highest humanvalues. The Sikh or Khalsa ideologywhen introduced by Guru Nanak wasnew and revolutionary. However,many ideals of Sikhism have beenadopted by civilised societies e.g. the“unity in diversity” vision of GuruNanak has been accepted by modernmulti-cultural societies. Sikhism inthe shape of Khalsa Panth stands forbasic human rights and humandignity, now adopted by the UnitedNations through charters andconventions.

The Guru’s dhur ki Bani (the Wordwhich guides to the final destination)will continue to relate to the future ofmankind. It is a complete lifephilosophy which responds to thequestioning approach of the youngergeneration.

“ “...to regard Sikhrehat as some sortof dogma based,

disciplinarystraight-jacketwould be to miss

the point.


TThhee SSiikkhh aarrmmyy

BBaannddaa SSiinngghh BBaahhaadduurr

4 Sikh Holy Scriptures, the Word of the Guru which always was and forever shall be (aad jugaad) the Guru of the Sikhs. The physical form of theGuru was Guru Nanak in ten human forms and is the collective body of the Khalsa, called the Guru Khalsa. 5 The ideology of Khalsa Panth is strongly opposed to centralist systems enforcing legal/political ideologies on minorities. Thus referring to theMughal rule in India the great poet Santokh Singh 1785 to 1843 write “Shai jaati ekta anekta belai jaati” (Under the oppressive shadow of forcedunity i.e. forced conversions to Islam, variety is crying out)

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PPAAGGEE 4466

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oommbb ooff tthhee ggrreeaatt mmootthheerreeaarrtthh ggiivveess bbiirrtthh ttoo aallll""GGGGSS pp 11002200

""YYoouu YYoouurrsseellff tthhee bbuummbbllee--bbeeee,, tthheefflloowweerr,, tthhee ffrruuiitt aanndd tthhee ttrreeee..YYoouurrsseellff tthhee wwaatteerr,, tthhee ddeesseerrtt,, tthheeoocceeaann aanndd tthhee ppooooll.. YYoouurrsseellff tthheeggrreeaatt ffiisshh,, tthhee ttoorrttooiissee......"" GGGGSS pp11002200""WWoonnddeerrffuull aarree tthhee wwiinnddss,, aanndd tthheewwaatteerrss,, aanndd tthhee ffiirreess tthhaatt ppllaayywwoonnddeerrss.. WWoonnddeerrffuull iiss tthhee eeaarrtthh,,aanndd tthhee ssoouurrcceess ooff iittss pprroodduuccttiioonn..""GGGGSS pp 446644

Climate change, which cannot beattributed to natural causes, is due touncontrolled consumerism fuelled byself-centred overindulgence andoveruse of natural resources. Thelinked issue is that of theresponsibility of humankind towardsthe environment.

Many compositions in Guru GranthSahib, the Sikh scriptures, aredevoted to the description of theenvironment and nature, the changingseasons and the great diversity of lifeon earth. Guru Nanak Sahib saw the

Creator in creation; wherein “He sitsand watches over all with joy andsatisfaction”. The Sikh Gurusregarded the earth as a place ofworship where we meditate upon theLord’s Name and serve His creationselflessly. The Guru taught that theCreator Being created the air whichcreated water and brought life on the“great mother earth” (mata dharatmahatt); that in the midst of seasons,wind, water, fire and nether worlds,the Wonderous Giver of Knowledge,set the earth as His temple so thathumankind may learn and practicerighteous living (dharam). Therein hecreated limitless diverse species withown modes of living and ensured abalance through the laws of nature.

Man’s duty towards nature is implicitin Sikh teachings. Humankind leads

the chain of limitless species and,therefore, carries the responsibility tocare for and serve the Lord’s creationselflessly. Sikhee condemns a self-centred life-style of overindulgencewhich uses up the mother earth’sresources, or which disturbs the finebalance in nature and theenvironment. Moderation in allaspects of life is a consistent Gurbanitheme.

Some useful Gurbani references:Chavraso lakh joon upaaee…..GGS p 1403Is dharti meh teri sikdari………GGS p 374.Pavan guru pani pita…………..GGS p 8Saachay te pavana bhya…….. GGS p 19Raati ruti….dharti dharamsaal….GGS p 7 Api nai Aap saajio……………….GGS p 463........................Gurmukh Singh E-mail: [email protected]

WW

GURBANI &ENVIRONMENTALISSUES

BY GURMUKHSINGH, UK

FFllooooddss iinn IInnddiiaa dduuee ttoo cclliimmaattee cchhaannggee

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Speakers and scholars from allcontinents and countries such as USA,Canada, England, India, Pakistan, EastAfrica, Australia, Dubai, and Europerepresenting world religions includingHinduism, Islam, Buddhism, Judaism,Christianity, and the Sikh Dharamparticipated. ‘They encouragedgovernments and civil societies torespect scriptures of all traditions’,said the conference convenor, SukhbirSingh of England. Continues on next page

TT

INTERNATIONALINTERFAITHCONFERENCETToo cceelleebbrraattee tthhee TTeerrcceenntteennaarryy ooff GGuurrttaaggaaddddii,, ((oorrddiinnaattiioonn ooff SSrrii GGuurruu GGrraanntthh SSaahhiibb JJii aasstthhee EEtteerrnnaall GGuurruu ooff tthhee SSiikkhhss)),, aann iinntteerrnnaattiioonnaall ccoonnffeerreennccee wwaass hheelldd aatt SSrrii GGuurruu GGoobbiinnddSSiinngghh IInnssttiittuuttee ooff EEnnggiinneeeerriinngg && TTeecchhnnoollooggyy iinn NNaannddeedd,, MMaahhaarraassttrraa,, IInnddiiaa,, ffrroommSSeepptteemmbbeerr 2255tthh –– 2288tthh 22000088.. TThhee ooppeenniinngg ooff tthhee ccoonnffeerreennccee vveennuuee bbyy SSrrii GGuurruu GGrraanntthhSSaahhiibb JJii,, pprroovviiddeedd aa uunniiqquuee aanndd oorriiggiinnaall,, bblleesssseedd iinnaauugguurraattiioonn..

According to Dr. P.S. Pasricha, Chairman ofAdministrative Committee, Takhat Sachkhand Sri HazurSahib, Nanded / Coordinator, Gurtagaddi celebrations,2008, ‘the purpose was to further promote interfaithdialogues, for developing greater insight of religiousbeliefs, as well as opening the door to theunderstanding of one’s neighbours’ religion’.

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‘It is not an attempt for fusion ofreligions, but a quest to nurture anappreciation of similarities and tovalue the differences. Suchinitiatives will reduce globalconflicts and promote peace’ saidBhai Sahib Mohinder Singh,Chairman, Guru Nanak NishkamSewak Jatha, UK.


‘This conference aimed to reachacademics, spiritual leaders andcivil society as a whole to buildbridges in faith communities. Toachieve these objectives will be thebest tribute to the composers ofthe Guru Granth’s hymns’, saidAmerican scholar, Dr. Harbans Lalwho is President of the Academy ofGuru Granth studies.

This international conference was a preludeto a series of celebrations and conferencesto be held throughout the world. Sri HazurSahib, Nanded will host the majorcelebrations at the end of October 2008when Dr Manmohan Singh, the PrimeMinister of India is expected to pay a visit tothe city. Sikhs hope to reach the worldaudience about the messages of theirSacred scripture, Sri Guru Granth Sahibthrough this and similar other conferences.

Singh Sahib KulwantSingh, Jathedar of TakhatSri Abchalnagar HazurSahib, welcomed theparticipants to Nanded.

Singh Sahib Giani GurbachanSingh, Jathedar of Sri Akal Takhat,told the audience that ‘Sri GuruGranth Sahib Ji’s message was notfor Sikhs alone, but a lighthousefor all humanity.’ Jathedar IqbalSingh of Patna Takhat and formerJathedar of Akal Takhat GianiJoginder Singh Vedanti, also spokeand led prayer meetings.

His Holiness the Dalai Lama whilecommenting on the conference saidthat ‘religion should be used asbasis for friendship, brotherhoodand sisterhood. Active dialogue canlead to mutual enrichment of ethicsand spiritual practice. We shouldencourage an increase in contactsamong the followers of differentreligions and visits to each other’splaces of pilgrimage and prayer.’

Dharma Master Hsin Tao, Founder ofMuseum of World Religions shared hismessage of good will; ‘may the sharingof scriptures of different faiths duringthis conference lead to an ever deeperunderstanding and collaborationamong the religious leaders, scholarsand people of faith who will participatein this important event. May the fruitsof wisdom and love be generouslyshared with others, so that this worldwill become a better home for all of us.’

Hazrat Moulana Jameel AhmedIlyasi, President and SecretaryGeneral of All IndiaOrganisation of Imams andMosques declared; ‘I bringfrom India the good wishes andblessings of half a millionImams of India who are thelocal religious and spiritualguides of 200 million Muslimsof India.’

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Dr William F Vendley, SecretaryGeneral of World Conference ofReligions for Peace stated; ‘Iparticularly congratulate theorganizers of the tercentenary forconvening an interfaith conferenceto mark this significant event in theSikh religion. In our modernpluralistic societies, it is increasinglyincumbent on religious leadership tobuild harmonious relations withother faith communities with whomwe share this earth.’

Dr Gunnar Stalsett, BishopEmeritus and Moderator onbehalf of the European Councilof Religious Leaders, sent hisbest wishes and prayers; ‘theGuru Granth Sahib has inspiredthe faithful to serve humanity bypromoting peace andreconciliation across boundariesof religions and cultures.’

The Archbishop of Canterbury, DrRowan Williams, said ‘it gives megreat pleasure to offer Sikhs mywarmest congratulations on the300th Anniversary of thedeclaration by Guru Gobind Singhthat the Guru Granth Sahib wouldbe the Guru or future guidance forall Sikhs.’

William Ozanne from theArchdiocesan Commission forInterreligious Dialogue and CatholicBishops Conference of England andWales Committee for other faithssaid that; ‘the Sikh community arevery blessed in having the guidanceof the Guru Granth Sahib in whichthe response to the call of God onthe part of the great Guru of Sikhismis brought to fruition. May itcontinue to lead this great peopleinto paths of virtue and service toGod and the world. The RomanCatholic community offerscongratulations for this wonderfulcelebration.’

Rabbi David Rosen, Chair ofInternational Jewish Committee forInter-religious consultations in hisprofound video message for theconference said ‘I take this opportunityto wish the Sikh community that yourcelebrations will be a source ofinspiration, to deepen the knowledgeand commitment within your owncommunities, within your youngergenerations to the Sikh SacredScripture the Guru Granth. Both of ourcommunities are small communities,minorities, but we both have traditionsand teachings within our sacredscriptures that can be a source ofblessing, that must be a source ofblessing for all humanity. May thisconference inspire to deepen your owncommitment to your own heritage, andto be a source of enrichment andblessing for all humankind.’

Dr Alon Goshen-Gottstein, onbehalf of the Elijah Board ofWorld Religious Leaders, in ajoint message of affection andblessings from the ElijahInterfaith Institute wrote; ‘weare confident that yourgathering will further theunderstanding andcontributions of the Sikhcommunity to a better world.’


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The Hon. W Musalia MudavadiEGH, MP, Deputy Prime Ministerand Minister for local governmentof Kenya in his statement of peaceand affection said that ‘we thepeople of Kenya join the Sikhs theworld over in the celebrations ofthe exaltation of Sri Guru GranthSahib as a spiritual guide not onlyto the Sikhs, but to the entirehumanity.’


The conference also served as apre-Parliament event for the nextCouncil for the Parliament of theWorld Religions’ internationalconference to be held inMelbourne, Australia, in December2009. Dr William Lesher, Presidentof CPWR was the keynote speakerat the Nanded conference.

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THE SIKHS Their Religion & Tradition by Gurmukh Singh, UK

ANNEX I

Guru Nanak Sahib (1469 – 1539) was thefounder of Sikhism, the fifth largest worldreligion today. He introduced a whole-lifesystem outside the caste system andcontemporary religious systems. Guru Nanakresolved to combat superstition and ritualism,and oppression in every sphere of social life atevery level. He preached the path of truthfulconduct in the robust language of the ordinaryworking people.

Guru Nanak was a revolutionary whosystematically laid the foundation of a newtheo-social order. He taught that there is OneSupreme Source of all creation (called bywhatever name) and no other. Unique amongstworld religions, he described the God Being’squalities as: The One Reality Whose Name isever True; the Creator; Fearless; withoutenmity; of Eternal Form, Un-incarnate; Self-Existent and Self-illuminating; The Enlightener(The Guru), the Bountiful (and realised throughGuru’s Own Grace). These are also the qualitiestowards which a Sikh, the devoted seeker afterthe Ultimate Reality, aspires. From theinterpretation of this founding mystiqueformula were developed all the institutions ofthe Order of Khalsa, based on human equalityand dignity.

Guru Nanak’s mission poses a challenge to thepriests and the rulers alike. The Guru’schallenge to his Sikh is: “If you wish to play thegame of love place your head on the palm ofyour hand and come my way”. For the Sikhrelationship between the human soul and theCreator Being, the Universal Soul, is a lovingone with complete trust in the Universal Will(Hukam Razaee) and not one based on fear. Aperson who takes up this challenge, sets his orher foot on the path of truthful conduct leadingto a harmonious relationship with the Lord ofevery human soul, the Creator Being. GuruNanak taught that basic humanity and sense ofservice is more important than religiousboundaries; that there must be nodiscrimination based on gender, race orreligion, as all are equal before the One Creator;that all have the God-given right to live withhonour, dignity and freedom. He travelledthousands of miles over many years, spreadingthe divine message throughout the Indiansubcontinent and many other Countries.

To ensure continuity and implementation of hisvision of an ideal social order, Guru Nanakappointed his successor in his own image. Thiswas repeated from one Guru personality toanother. So the nine human Guru personalitiesfollowing him are also referred to as Nanaksone to ten to stress that the succeeding Gurupersonalities carried the same light (message)of Guru Nanak. Through selection of worthysuccessors, the Sikh institutions started byGuru Nanak were developed and consolidatedover a period of two hundred years. Nanak X,Guru Gobind Singh (Guruship 1675 - 1708),made final preparations for the formalintroduction of the Khalsa assertive identityand fraternity for organisational strength,

common direction and purpose.

Vaisakhi 1699 was the high point of the Sikhtradition. On the Vaisakhi (harvest festival) dayin 1699, at Anandpur in Punjab, the Guruinitiated the first five Sikhs into the KhalsaPanth (Khalsa means “the pure directly linkedto the Guru” and Panth means “path” or“religious order”). These were the Five BelovedOnes (Panj Pyare) who had qualified foradmission to the ideal society of Guru Nanak.Thousands then followed to join Khalsa Panth.Vaisakhi 1699 was the climax of all that hadgone before and the inspiration of all that wasto follow. The Guru introduced an ideal socialorder based on the precepts of the first Gurupersonality, Guru Nanak. As a corollary tofearless and truthful conduct expected of theKhalsa, the Guru prescribed a visible distinctidentity for the Sikhs. Every Sikh was to keepunshorn hair (kesh) as a living part of thecomplete human body and symbolising asaintly disposition and physical and spiritualharmony (hair to be covered by a Sikh dastari.e. Sikh turban); wooden comb (kangha) tokeep the hair tidy; a steel bangle (kara)symbolising discipline and allegiance to theGuru; a sword (kirpan) reminding a Sikh of hisduty to defend the weak and his/her ownhonour; and a pair of shorts prepared in aspecial way (Kachhehra aslo referred to asKachh or Kachha), to allow agile mobility of thebody and symbolising chastity. Thus, kesh (andturban), kangha, kara, kacchehra and kirpanare the Five K s (kakars), gifts of Guru GobindSingh to the Khalsa. These are not “symbols”but articles of Sikh faith. Gifts from a lovingGuru who sacrificed his parents, his four sons,his own life and all that he possessed for hisbeloved Khalsa. The Guru’s final message to hisSikhs was: Cherish Sikh spiritual and physicaldiscpline, and keep your distinct identity and Ishall endow you with my power.

The Khalsa concept emerged as a completesystem in 1699: in the form of Khalsa Panth, anation of saint-soldiers, vested with temporalauthority, directed to look at their sacredliterature, the Guru Granth Sahib for guidance,and provided with ideals and identity to buildtheir national character. The Khalsa doctrine ofdouble sovereignty (called Miri-Piri) signifiesprimary allegiance to truth (spiritual aspect);therefore, to oppose any authoritarian regimeand to ensure that state must always acceptown limitation of power. Sikhs will not tolerateinequality or injustice wherever they live. Theymust not hide; indeed they cannot hide due totheir Guru given distinct identity, and arerequired to face injustice head on without fear.

Main features of Sikhism are: God-lovingmonotheism; no brokerage between God andhuman beings; direct access to the scriptureswritten in the popular language of the people;freedom from fear; spiritual and temporalbalance through the saint-soldier disposition;rejection of monasticism; stress on family lifeand community obligations; demolition ofevery traditional excuse used to perpetuate

gender bias; rejection of all types ofdiscrimination.

The three pillars of the Sikh way of life Sikhiare: meditation on the One True Being, honestwork, and charity. A Sikh is required to cultivatethe art of eternal optimism (chardhi kalla) in theknowledge that all that happens is in the Will ofthe Creator. The Guru created a productive,fearless and honest nation out of powerlesspeople at the fringes of society. He createdleaders out of ordinary men and then subjectedhimself to the will of his followers. ThusSikhism is a “religion” (whole-life theo-politicalsystem) of the people, by the people, for thepeople*.

Some unique events and features of Sikhismare: The Sikh Scriptures, Guru Ganth Sahib, is aunique compilation by Fifth Nanak, Guru ArjanDev in 1604, of the inspired compositions ofSikh Gurus and other saintly beings fromdifferent religious backgrounds from as early asthe 12th Century. Therefore it contains theessence of over 500 years of The UltimateReality as revealed to the human mind at onewith the Creator. It is the only originalScriptures personally authenticated by thefounder of a major world religion. Quiteuniquely, Guru Granth Sahib is regarded as theLiving Guru of the Sikhs, being bestowedGuruship by the Guru Gobind Singh in 1708.

The traditional belief is that the foundationstone of Harmandar Sahib (Golden Temple), themost sacred Sikh shrine, was laid by a Muslimsaint popularly known as Mian Mir. The NinthGuru, Guru Tegh Bahadhur gave his life indefence of another religion and generally forthe freedom of all religions. Uniquely in thehistory of world religions, Guru Gobind Singhwas initiated into the Order of the Khalsa, by hisown disciples. Most unique features of the Sikhideology and institutions stress the acceptanceof the human race as one. All people arewelcome to the Gurdwara (centre of Sikhcommunity life) irrespective of their religion,colour, or creed. Gurdwaras have a communitykitchen called “Langar” in which food is servedwithout distinction. Anyone can become a Sikh,and millions of people have become Sikhs frommany different backgrounds in and countries.

Today there are well over 25 million Sikhs inPanjab, the rest of the Indian subcontinent andmany countries around the world. In addition,there are millions of “vanjara Sikhs” – tradersand craftsmen - throughout India, who believein Guru Nanak’s teaching. Through their hardwork and law-abiding nature, Sikhs havebecome one of the most prosperouscommunities. They are respected for their skillsas professionals, administrators and soldiers.Clearly, the Guru’s formula for living: worship,work and charity (i.e. to meditate on Oneabsolute Truth, to earn by your own effort andto share your earnings with others) has workedwell for the Khalsa Panth of the Guru.

(* Dr I J Singh).

KEY EVENTS INSIKH HISTORY

ANNEX II

11446699 -- 11770088:: Ten Gurus, fromNanak Sahib to Guru Gobind Singh –Sikh religion founded by Guru NanakSahib. Main Sikh institutions of sangat(holy congregation), pangat (non-discriminatory community kitchenpromoting human equality and sharing)& Khalsa Panth (theo-political Order ofthe Khalsa), consolidated andestablished.

11770088 -- 11771166:: Banda SinghBahadur, Sikh general appointed byGuru Gibind Singh, establishes the firstKhalsa kingdom in Panjab, paving theway for the eventual establishment ofKhalsa Raj in Panjab.

11771166 -- 11776622::Massivepersecution of Sikhs in Panjab by theauthoritarian local Mughal and Hindurulers. Sikhs survived through owncourage, huge sacrifices and popularsupport.

11776622:: The Great Holocaust: AhmedShah Abdali comes from Afghanistanand attacks the Sikhs with theirfamilies killing over 30,000 Sikh men,women and children.

11776666:: Ahmad Shah totally routed bythe Sikhs near Lahore.

11776655 aanndd 11778833:: The Khalsatook over Delhi 15 times during thisperiod.

11778833:: Khalsa flag hoisted at RedFort Delhi on 11th March 1783 andSardar Baghel Singh led his Khalsatroops into the Fort to be received by asubmissive Mughal Emperor Shah AlamII

11779999:: Ranjit Singh mergesindividual Sikh areas North of RiverSutlej. Together with the Sikh statessouth of River Sutlej, the Khalsaestablished a democratic Khalsaadministration from Delhi to Peshawarand from the plains of Sindh toKarakoram mountains in the North.

11880099:: Bilateral treaties betweenAnglo-Sikh Nations.

11884455-- 11884499:: Anglo-Sikh wars1845-1849 resulting in the annexationof Panjab by the British in 1849following bitter battles between theKhalsa and the combined forces of theBritish and Indian states (Muslim poetdescribed these battles as Jang Hind-Panjab i.e. battle between India andPanjab.).

11884466:: First British Sikhs regimentsraised in 1846, and many more after the

collapse of the Indian Mutiny of 1857.The Sikhs helped the British to crushthe Indian Mutiny uprising to preventreturn to the cruel Mughal regime aidedby Hindu ministers and minor Hinduprincedoms. Also, the Sikhs had notforgotten the traitorous assault onKhalsa Raj by the Indians in league withthe British in 1849.

11889977:: Battle of Saragarhi on 12September, 1897, accepted by UN asone of the most heroic in militaryhistory, in which a detachment of 22Sikhs of 36th Sikhs fought an actionagainst impossible odds. Their heroismwas acclaimed by the BritishParliament.

11446699:: TThhee SSiikkhh rreelliiggiioonn wwaass ffoouunnddeedd bbyy GGuurruu NNaannaakk SSaahhiibb

11779999:: RRaannjjiitt SSiinngghh

11889977:: BBaattttllee ooff SSaarraaggaarrhhii

11885544:: Maharaja Duleep Singhbrought to the UK in 1854 (probably thefirst reluctant Sikh immigrant to theUK!). After being dispossessed of hiskingdom in 1849, he was also deprivedof the world famous Koh-I-Nur, theunique diamond, on arrival in England.

11991144:: The Sikhs enlist in largenumbers during the First World War.

11991199 -- 11994477:: Sikhs spearhead themovement for the freedom of the Indiansubcontinent from British rule bymaking over 70 % of the sacrificesaccording to published figures.

11993399:: During the Second World War,Sikhs made a massive contribution tothe war effort. During both World Wars,some 1.5 million Sikhs fought for thefreedom of humankind and helped toliberate European, African, and Asiancountries. 83,000 Sikhs gave their lives,whilst 110,000 were wounded. Manygallant Sikhs were awarded VictoriaCrosses for their bravery.

11994477:: Sikhs in the Indianindependence negotiations. Sikhs werepromised special concessions by theIndian Union for giving up part of theirhomeland. Partition of the subcontinentcost the lives of estimated 500,000Sikhs.

11995500ss:: Sikh migration to the UKfrom early Nineteen-fifties.

11997733:: A resolution of self-determination is passed to get the SikhNation its rights and what had beenpromised to the Sikhs during theindependence struggle.

11998833:: A landmark legal decision bythe House of Lords in the Mandla case:The Sikh ethnic minority statusconfirmed: House of Lords (Mandla v Lee(1983) 1 Aller 1062).

11998844:: The Indian Union Armyordered by Prime Minister Indira Gandhito attack historical Sikh Gurdwarasincluding Harmandar Sahib at Amritsar(Golden Temple complex). Foreign mediajournalists ordered out of Panjab inreadiness for unlawful killings in Panjabby the Indian army.

22000022:: Campaign for Sikh monitoringin own right under the current system of“ethnic” monitoring reaches the Housesof Parliament. Support by the mainpolitical parties for the Sikhs to bemonitored as an “Ethnic” Minority toaccord with the legal ruling by theHouse of Lords in Mandla Case (1983).This would ensure that Sikhs enjoyequal opportunities in all spheres ofBritish life.

11991144:: SSiikkhh ssoollddiieerrss iinn tthhee FFiirrsstt WWoorrlldd WWaarr

11998844:: TThhee AAkkaalltt TTaakkhhtt aattttaacckkeedd bbyy tthhee IInnddiiaann UUnniioonn AArrmmyy

11885544:: MMaahhaarraajjaa DDuulleeeepp SSiinngghh bbrroouugghhtt ttoo tthhee UUKK11993399:: AA SSiikkhh aanndd HHiinndduu SSoollddiieerr iinn WWWWIIII

PROGRESS OFGURU NANAK’SMISSION

GGUURRUU PPEERRSSOONNAALLIITTYY BBOORRNN GGUURRUU PPEERRIIOODD GGUURRUU PPEERRSSOONNAALLIITTYY AATTTTRRIIBBUUTTEESS// CCOONNTTRRIIBBUUTTIIOONN TTOOWWAARRDDSS CCOOMMPPLLEETTIIOONN OOFF GGUURRUU NNAANNAAKK’’SS MMIISSSSIIOONN

GGuurruu NNaannaakk DDeevv 11446699 ((11446699--11553399)) HHuummiilliittyy.. FFoouunnddeerr ooff bbaassiicc pprreecceeppttss

Guru Angad Dev 1504 (1539 - 1552) OObbeeddiieennccee.. Transcaste institutions; education; physical fitness

Guru Amardas 1479 (1552 – 1574) EEqquuaalliittyy.. Sikh centre; organisation; position of women; sewa.

Guru Ramdaas 1534 (1574 – 1581) SSeerrvviiccee.. Amritsar as Sikh centre; active family life.

Guru Arjan Dev 1563 (1581 – 1606) SSaaccrriiffiiccee.. Adi Granth (Guru Granth Sahib); Darbar Sahib; led Sikh martyrdom tradition.

Guru Hargobind 1595 (1606 – 1644) JJuussttiiccee.. Strengthened combination of worldly and spiritiualaspects (miri/ piri concept); fearless disposition; armed defence as a last resort.

Guru Har Rai 1630 (1644 – 1661 CCoommppaassssiioonn.. Compassion and sewa from a position of strength; welfare and medical services.

Guru Har Krishan 1656 (1661 – 1664) PPuurriittyy and service (sewa);Guru Tegh Bahadur 1621 (1664 – 1675) CCaallmmnneessss.. Inner detachment; sacrifice; “fear not/frighten

not” philosophy of Khalsa Panth.Guru Gobind Singh 1666 (1675 – 1708) PPoossiittiivvee ssppiirriitt (Chardi kala);uunnyyiieellddiinngg ccoouurraaggee iinn tthhee ffaaccee

ooff iimmppoossssiibbllee ooddddss.. FFuullll rreeaalliissaattiioonn ooff GGuurruu NNaannaakk’’ss vviissiioonn ooff aa ttrraannssccaassttee oorrddeerr ffoolllloowwiinngg tthhee iinnaauugguurraattiioonn ooff tthhee KKhhaallssaa PPaanntthh oonn VVaaiissaakkhhii 11669999..

GGuurruu GGrraanntthh SSaahhiibb GGuurruusshhiipp 11770088 -- GGuuiiddee EEtteerrnnaall ooff aallll hhuummaanniittyy

COLLATED BY GURMUKH SINGH

SIKH RELIGIOUSTITLES, DUTIES,AND RELATEDSKILLS

ANNEX III

TThheerree iiss nnoo oorrddaaiinneedd pprriieesstthhoooodd iinn SSiikkhhiissmm,,aanndd nnoo ssttrruuccttuurreedd hhiieerraarrcchhyy oorr ssttrriicctt ddiivviissiioonn ooffdduuttiieess.. GGeenneerraallllyy,, aannyy AAmmrriittddhhaarrii SSiikkhh,, wwiitthh tthheenneecceessssaarryy sskkiillllss aanndd pprrooffiicciieenncciieess,, ccaann ppeerrffoorrmmaallll tthhee cceerreemmoonniiaall aanndd ootthheerr dduuttiieess iinn aaGGuurrddwwaarraa wwiitthhoouutt aannyy ddiissccrriimmiinnaattiioonn rreeggaarrddiinnggggeennddeerr,, ccaassttee oorr rraaccee.. An Amritdhari Sikh is onewho has accepted the full physical and spiritualdiscipline according to the Sikh code (the SikhReht Maryada) at an Amrit Sanchar ceremony.This ceremony is conducted by the FiveBeloved Ones (the Panj Piaray) – themselvesAmritdhari Sikhs, who are selected for theceremony by the holy congregation, the Sangat(or the Gurdwara management these days).

While the same person, with the necessaryqualifications, can perform all the religiousduties, the following are the titles and relatedfunctions performed at the Gurdwaras:

GGrraanntthhii:: Bearing in mind that there is noordained priesthood in Sikhism, a Granthiequates to a priest or “minister of religion”.Any qualified Amritdhari Sikh can perform theduties of a Granthi. One appointed as a fulltime Granthi MUST be an Amritdhari practicingSikh following the prescribed code of religiousdiscipline, the Sikh Reht Maryada. He (or she)should have all the skills of a Paatthi (be ableto read the holy Scriptures, Guru GranthSahib), be able to interpret the Gurbani (sacred hymns in Guru Granth Sahib), deliversermons to the holy congregation (Sangat) anddo all the duties relating to the care of GuruGranth Sahib as the “living Guru” at ceremonialoccasions. Preferably, a Granthi should be ableto hold discourses, know the language of thecountry and carry out extrovert religious dutiesincluding those relating to the interfaithaspect. It is desirable but not essential that aGranthi be able to sing the sacred hymns i.e.musical proficiency is not a requirement. Also,it is preferable that a Granthi should bemarried.

PPaaaatttthhii:: A person who is proficient in readingthe holy Scriptures, Guru Granth Sahib.Usually, a Paatthi is also able to do the othertasks associated with supplication (Ardaas) inthe congregation (Sangat) and the morning

evening ceremonies associated with GuruGranth Sahib e.g. first opening in the earlymorning and final closure of the holy Book inthe evening. These tasks do not require muchproficiency but the reading of the Scripturerequires years of practice in correctpronunciation. Some never reach the finalstage of absolutely correct pronunciation(Shudh Ucharan) which has great significancefor interpretation. Knowledge of any otherlanguage is not necessary. Granthis, Raagis,Kathakars and most practicing Sikhs who canread Panjabi in Gurmukhi alphabet, are usuallyreasonably proficient (acceptable) Paatthis.

RRaaaaggii && RRaaaaggii JJaatthhaa mmeemmbbeerrss:: A Raagi is asinger of sacred hymns. A professional Raagimust have a group called a Raagi Jatha of atleast two persons: the main singer and apercussionist who usually plays the Indiantabla (two small drums placed side by side).Usually Raagi Jathas (groups) travel in threes –the main Raagi and another, maybe lessproficient, and the percussionist, the one whokeeps the drum beat. The main Raagi should beproficient at singing Gurbani (sacred hymns)preferably to the musical measures prescribedin Guru Granth Sahib. Years of training isrequired. These days the main Raagi must beable to play the harmonium or a stringinstrument (rare). Any practising Sikh withreasonable proficiency can sing Gurbani in aGurdwara. Ability to speak local languagewould be desirable e.g. to be able to teachchildren or do short translations of hymns inbetween singing for the benefit of Sikh youth ornon-Sikhs who are entitled to sit in the Sangat.There are well known Raagi families (Ghranas)in Panjab tracing their ancestry back to thedays of the Sikh Gurus. They command muchrespect amongst the Sikhs but may not be baleto speak any other language. .

PPeerrccuussssiioonniisstt wwiitthh RRaaaaggii JJaatthhaass:: Beat is almostessential for professional Gurbani singing. ARaagi Jatha always has a percussionist, playingIndian tabla – a pair of small drums – or someother type of traditional drum e.g. dholki ormardang, which are rarely played these daysexcept in cultural programmes. A number ofyears of training is required to play the tabla

proficiently, although, there are always localamateurs.

KKaatthhaakkaarr aanndd PPrraacchhaarraakk:: Kathakars are Sikhscholars proficient at interpreting the holyScriptures in the traditional and moderncontext. The interpretation is direct (of theGuru’s Word or Gurbani) as well as illustrativethrough historical accounts and modernincidents. Most Granthis should also bereasonably proficient Kathakars. PPrraacchhaarraakkssare articulate missionary preachers well versedin Sikh history and religious tradition, and mayalso be proficient kathakars. It is highlydesirable that Kathakars and Pracharaksshould be reasonably proficient in the Englishlanguage.

DDhhaaddii aanndd DDhhaaddii JJaatthhaass aarree vveerryy ppooppuullaarr,,eessppeecciiaallllyy aammoonnggsstt SSiikkhh mmiiggrraannttss ffrroomm PPaannjjaabb::A Dhadi sings religious ballads, usually martialin nature telling the stories of great Sikhheroes, sacrifices and armed struggle for therighteous cause. These ballads are called theDhadi Vars and are sung to popular traditionalbeats and rhythms from the land of undividedPanjab. Considerable vocal and musicalinstrumental skills are required. The twoinstruments usually played are a stringinstrument called the sarangi, and a smallhand-held drum called the dhad. One personplays the sarangi and two play dhads. Somedhadi jathas may occasionally use sarangi anda harmonium accompanied by a percussionistplaying a drum called dholki. Dhadi jathas arepart of the Sikh religious martial tradition. Theytravel around in groups of threes or four andare never employed full time by Gurdwaras.Knowledge of English is not relevant.

SSiikkhh rreelliiggiioouuss sscchhoollaarrss vviissiittiinngg UUKK should beproficient in the English language. However,certain traditional Sikh schools of learning donot teach English, yet, they produce Sikhscholars of the highest calibre capable ofinterpreting Guru Granth Sahib and the Sikhreligious tradition.

(Prepared by Gurmukh Singh for the BritishSikh Consultative Forum in connection with UKHome Office consultation on 8 July 2004)

GURBANIQUOTATIONS

ANNEX IV

GGuurrbbaannii qquuoottaattiioonnss uunnddeerr ssoommee mmaaiinn hheeaaddiinnggss.. PPlleeaassee aasskk yyoouurrsseellffhhooww ttrruullyy yyoouu uunnddeerrssttaanndd aanndd aabbiiddee bbyy tthhee TTrruuee GGuurruu’’ss tteeaacchhiinnggss..

Ãí ÇÃ¼ÖÇé Õ¯ Ô°Õî ÔË×°ðÈ îÅÇéú ×³zæ - ×°ðÈ ×¯Çì³ç ÇÃ³Ø ÜÆ

AAcccceepptt tthhee WWoorrdd GGuurruu,, GGuurruu GGrraanntthh SSaahhiibb,, aass tthheeGGuuiiddee EEtteerrnnaall ((FFiinnaall ccoommmmaanndd ooff GGuurruu GGuurruu GGoobbiinndd SSiinngghh JJii ttooaallll SSiikkhhss))

WWhhaatt sshhoouulldd ““GGoodd”” mmeeaann ffoorr aa SSiikkhh ?? WWhhaatt iiss tthhee SSiikkhheeee ccrreeeedd ??

BBootthh tthhee aabboovvee qquueessttiioonnss aarree aannsswweerreedd iinn GGuurruu GGrraanntthh SSaahhiibb JJii’’ssooppeenniinngg WWoorrddss,, ccaalllleedd tthhee MMooooll MMaannttaarr,, aass ffoolllloowwss::

MMooooll MMaannttaarrCCrreeeeddaall FFoorrmmuullaa ((TThhee ffoouunnddiinngg ccrreeeedd ooff SSiikkhheeee))

ý ÃÇå éÅî¹ ÕðåÅ ê¹ðÖ¹ ÇéðíÀ° ÇéðòËð ÁÕÅñ îÈðÇå ÁÜÈéÆ ÃËí³×°ðêzÃÅÇçÍÍIIkk OOaannggkkaarr One Universal Creator

SSaatttt NNaaaamm The True Universal SpiritKKaarrttaa PPuurraakkhh The All Pervading Creative BeingNNiirrbbhhaauu The FearlessNNiirrvvaaiirr Who is without enmityAAkkaaaall MMoooorraatt Picture of Eternal BeautyAAjjoonnii The UnbornSSaaiibbhhaanngg Self ExistentGGuurr PPaarrssaaaadd By Guru’s Grace (The Giver of Knowledge, The Bountiful, The Charitable.)

The following Words follow the Mool Mantar:

(Jupp) (Chant and meditate)Aad Sach True in the primal beginningJugaad Sach True Throughout the agesHai bhi Sach True here and nowNanak hosi bhi SachO Nanak, Forever and ever True.

Sikh teachings are based on the interpretation of the Mool Mantar:meditation on One Ultimate Reality, serving the creation and seeingthe Creator in all, wishing well for and preserving all diversity increation, a fearless disposition and animosity towards none,equality and sharing, and a life-affirming ideology, whichencourages a fully participative life of a householder.

TThhee CCrreeeedd ddeerriivveedd ffrroomm tthhee aabboovvee iiss aass ffoolllloowwss:(based mainly on Prof. Satbir Singh’s “Sau Suwal” in Panjabi)

Philosophy: Oneness of Creator BeingReligion: Constant God remembrance Way of life:

All things and beings, seen and unseen, are Hiscreation. Serve His creation, and share your earnings with others.

Civic code: Fear none; have hatred towards none.Culture: Our aesthetics should not be time-dependentIndependence: Do not depend on that which perishes

but attach Freedom: yourself with The One Who is forever.Freedom from fear of death [Sikhee mar-jeevra concept]]

All the above is achieved through humility and faith in The TrueGuru’s Grace (Nadar).

swihb myrw eyko hY eyko hY BweI eyko hY (pMnw 350).My Lord is One, He is One O brother, the only One (GGS p. 350)

AArree yyoouu ffoolllloowwiinngg OOnnee TTrruuee GGuurruu oonnllyy ??

iekw bwxI ieku guru ieko sbdu vIcwir (pMnw 646)TThheerree iiss bbuutt OOnnee DDiivviinnee SSeerrmmoonn uutttteerreedd bbyy tthhee oonnllyy GGuurruu;; tthheerree iissOOnnee NNaammee ttoo rreefflleecctt uuppoonn.. ((GGGGss pp 664466))

[ bwxI gurU gurU hY bwxI ] GGS p 982Gurbani (the revealed Word in Guru Granth Sahib) is the Guru; thePreceptor Guru, is Gurbani GGS p 982

BBeelliieevvee iinn OOnnee GGuurruu JJoott ((GGuuiiddiinngg LLiigghhtt)) iinn aallll GGuurruu ppeerrssoonnss((11556699 ttoo 11770088))

(joiq Ehw jugiq swie sih kwieAw Pyir pltIAY [[) GGS p 966The Divine Light is the same, the method the same, The (True) King(Nanak) has again changed his body. GGS p 966

UUnnddeerrssttaanndd tthhee SSiikkhh wwaayy ooff lliiffee

Gwil Kwie ikCu hQhu dyie ] nwnk rwhu pCwxy syie (pMnw 1245)He alone has recognised the true path, who eats what he earnsthrough honest work and share his earnings with others. GGS p1245

UUnnddeerrssttaanndd wwhhaatt iiss TTrruuee CCoonnggrreeggaattiioonn ((SSaannggaatt))

[ sqsµgiq kYsI jwxIAY[[ijQY eyko nwmu vKwxIAY[[ ] GGS 72True holy Congregation (Sangat) is one where only the Name of TheOne Timeless Lord, is recited. (GGS p 72)

UUnnddeerrssttaanndd wwhhyy aatttteennddiinngg hhoollyy CCoonnggrreeggaattiioonn ((SSaannggaatt)) iissiimmppoorrttaanntt

ivic sµgiq hir pRBu vrqdw buJhu sbd vIcwir[[ SGGS 1314

The Lord abides in the holy Congregation, therein reflect on theGuru’s Word and realise Him. GGS p 1314.

DDoo nnoott rreeccooggnniissee gguurruuddoommss:: oonnllyy GGuurrbbaannii,, tthhee RReevveeaalleeddWWoorrdd iinn SSrrii GGuurruu GGrraanntthh SSaahhiibb iiss TThhee GGuurruu..

( ijsu mwnuK pih krau bynqI so ApnY duiK BirAw[[ ) GGS p 497Any person you turn to with a prayer for boons or contentment(because he pretends to be a holy person capable of giving suchboons and peace of mind), is suffering from own pain (of egoisticfalsehood and guilty conscience). GGS p 497


jo fubMdo Awip so qrwey iknKy (pMnw 1101)He who himself is drowning (through own ego-centric hypocrisy),who else can he ferry across. (?) GGS p 1101

krm kWf bhu krih Acwr ] ibnu nwvY iDRgu iDRgu AhMkwr ] pn 162 Without experiencing (Lord’s) Name, accursed and doomed is theproud person who may perform rituals and religious rites. GGS p162

DDoo nnoott bbee ddeecceeiivveedd bbyy bboogguuss ““ssaannttss”” ((sseellff pprrooccllaaiimmeeddssaaiinnttss))

ByK krY bhuqu icqu folY AMqir kwmu kroDu AhMkwru (pMnw 1132) He assumes religious garbs while he feels guilt (of deception) in hismind because he knows that inside he is filled with sex, anger andego-centricity (haomai). GGS p 1132

bwhir ByK bhuqu cqurweI mnUAw dh idis DwvY] (pMnw 732) Outwardly he deceitfully wears religious garb while his mindwanders in ten directions. (GGS p 732)

AMqru min inrmlu nhI kInw bwhir ByK audwsI (pMnw 525) You have not cleansed your heart (of hypocrisy and falsehood) yetyou wear the garb of a hermit (to deceive others). GGS p 525

glI ijn@w jpmwlIAw loty hiQ inbg ] auh hir ky sMq n AwKIAY bwnwrs kyTg (pMnw 475-6)They put rosaries around their necks and hold glittering jugs intheir hands; do not regard them but as the swindlers of Benaras.

BBee pprreeppaarreedd ttoo mmaakkee tthhee uullttiimmaattee ssaaccrriiffiiccee ttoo ffoollllooww tthheeGGuurruu’’ss ppaatthh ooff ttrruutthhffuull ccoonndduucctt

jau qau pRym Kylx kw cwau[[ isru Dir qlI glI myrI Awau[ iequ mwrig pYru DrIjY[[ isru dIjY kwix n kIjY[[ gurU nwnk (pMnw 1412)“If you yearn to play the game of love, place your head on your palmand come my way (follow my path). And, once you set your foot onthis path, never hesitate to lay down your life (for the just cause).(GGS. P.1412)

nwnk syvku soeI AwKIAY jo isru Dry auqwir ( pMnw 1247)Nanak, he alone is the true servant, who cuts off his head andplaces it before his Master. (That is, A true Sikh is one who isunhesitatingly prepared to give his life to tread the path of truthfulconduct, shown by his Guru.) GGS p 1412

CCaarree ffoorr tthhee ppaarreennttss nnooww,, wwhhiillee tthheeyy aarree lliivviinngg

jIvq ipqr n mwnY koaU mUeyN isrwD krwhI[[ SGGS 332Man does not serve his ancestors (parents) when they are alive, buthe offers them feasts (through bogus ritualism etc) when they aredead. GGS p 332

AAcccceepptt mmeenn--wwoommeenn eeqquuaalliittyy –– tthhee ssaammee hhuummaann ssoouull iiss iinnddiiffffeerreenntt bbooddiieess

(Twkuru eyku sbweI nwir[[ GGS p 933)The Spouse is but one all others are His brides. (GGS p. 933)

(eyk joiq duie mUrqI Dn ipru khIAY soie [[3[[ GGs p 788)They alone are called husband and wife, who have one spirit in twobodies (i.e. two bodies complement each other in a spirit of equalpartnership.) SGGS p. 788

CCoonnddeemmnn tthhee ddeeggrraaddiinngg ccaassttee ssyysstteemm

PkV jwqI PkVu nwau ] sBnw jIAw iekw Cwau ] p.83

Preposterous is caste and vain the pride of high caste name. TheLord alone gives shade to all beings (i.e. All are equal before OneLord) GGS p 83

AgY jwiq n joru hY AgY jIau nvy (pMnw 469) In the next existence, caste and position of power do not count,because then the soul (is in a differest body) and dealing with newbeings. (GGS p 469)

AgY nwau jwiq n jwiesI mnmuiK duKu Kwqw (pMnw 514)One’s name or caste does not accompany one to the next life andthe ego-centric person is consumed by suffering. GGS p 514

RReejjeecctt ffeeaarr bbaasseedd ssuuppeerrssttiittiioonn aanndd rriittuuaalliissmm

qMqu mMqu pwKMfu n jwxw rwmu irdY mnu mwinAw ] GGS p 766Enchantment, witchcraft and such hypocrisy I know not, I amcontent to place the Lord in my heart. GGS p 766

AauKD mMqR qMq siB Cwru] krxYhwru ihrdy mih Dwr (196-1)Reject recitation of mantras and observance of rituals. Only let theCreator occupy the seat in your heart. (GGS p 196)

DDoo nnoott bbeelliieevvee iinn ppiillggrriimmaaggeess && hhoollyy bbaatthhss

qIriQ nwvx jwau qIrQu nwmu hY[[ GGS p 687Why should I go to bathe at places of pilgrimage ? Wahguru’s Nameis the real place of pilgrimage. GGS p 687

NNoo bbeelliieeff iinn ggoooodd oorr bbaadd oommeennss

sgun Apsgun iqs kau lgih ijsu cIiq n AwvY ] Good omens and bad omens befall him who remembers not theLord. GGS p 401

NNoo bbeelliieeff iinn ssuuppeerrssttiittiioonn aabboouutt ggoooodd--bbaadd ddaayyss oorr mmoonntthhss

mwh idvs mUrq Bly ijs kau ndir kry[[ (GGS p 136)(All) months days and moments are auspicious for thosewho enjoy the Lord’s blessing. GGS p 136

iQqI vwr syvih mugD gvwr ] GGS p 843Only the ignorant fools observe the omens regarding days relatingto lunar or solar systems ( and follow related ritualism andsuperstions spread by bogus priests and sants.) GGS p 843

NNoo bbeelliieeff iinn rreelliiggiioouuss ffaassttiinngg

vrq n rhau n mh rmdwnw ] GGS p 1136I do not fast (the Hindu way) nor do I observe the monthof Ramzan (as do the Muslims). GGS p 1136

BBeelliieevvee tthhaatt sseellfflleessss sseerrvviiccee sshhoowwss tthhee ppaatthh ttoo tthhee LLoorrdd

syvw krq hoie inhkwmI [ iqs kau hoq prwpq suAwmI [p. 286) Selfless service is the path to the Lord. (GGS p 286.)



BBeelliieevvee tthhaatt nnoo--oonnee iiss tthhee eenneemmyy

nw ko bYrI nhI ibgwnw sgl sMg hm ko bn AweI (GGS p 1299) No one is my enemy, no one a stranger to me, all are my friends(GGS p 1299.)

BBee vviiggiillaanntt aanndd ddeetteerrmmiinneedd ttoo ccoonnttrrooll lluusstt && aannggeerr

kwmu k®oDu kwieAw kau gwlY ] (pMnw 932)Anger and over indulgence in sex spoil health (GGS p 932)

inmK kwm suAwd kwrix koit idns duKu pwvih]GrI muhq rMg mwxih iPirbhuir bhuir pCuqwvih](pMnw 403)FFoorr aa mmoommeenntt’’ss sseexxuuaall pplleeaassuurree yyoouu rriisskk ssuuffffeerriinngg ffoorr tthhee rreesstt ooffyyoouurr lliiffee..FFoorr aann iinnssttaanntt’’ss eennjjooyymmeenntt yyoouu rriisskk rreeppeennttiinngg aaggaaiinn aanndd aaggaaiinn..((GGGGSS pp 440033))

BBeelliieevvee tthhaatt iinnttooxxiiccaannttss aarree hhaarrmmffuull

ijqu pIqY miq dUir hoie brlu pvY ivic Awie ] Awpxw prwieAw n pCwxeIKsmhu Dky Kwie ] (pMnw 554)By drinking which intellect departs and madness enters the mind.Man is unable to discern between friend or stranger (or own andanother’s property etc) and is pushed away (forsaken) by the Lord.GGS p 554.

BBeelliieevvee tthhaatt ssaallvvaattiioonn iiss aacchhiieevveedd tthhrroouugghh aann aaccttiivvee lliiffee ooffsseerrvviiccee

hsMidAw KylµidAw pYnµidAw KwvMidAw ivcy hovY mukiq (pMnw 522)Salvation is achieved by living a fully participative life style (of aresponsible householder) laughing, playing, wearing good clothesand eating (all in moderation). (GGS p 522)

[krmI AwvY kpVw ndrI moKu duAwru[[ ] GGS p 2Through good actions human form is attained, but salvation comesthrough His Grace. (GGS p 2)

BBeelliieevvee tthhaatt ggoooodd oorr bbaadd ddeeeeddss wwiillll uullttiimmaatteellyy bbrriinngg ggooooddoorr bbaadd rreessuullttss rreessppeeccttiivveellyy

ÜËÃÅ ìÆÜ¶ Ã¯ ñ°äË p 309, 706, 730 What you sow so shall you reap. GGS pages 309; 706; 730

BBeelliieevvee iinn KKhhaallssaa ddiissppoossiittiioonn:: FFeeaarr nnoonnee;; ffrriigghhtteenn nnoonnee

BY kwhU kau dyq nih nih BY mwnq Awn (pMnw 1427)DDoo nnoott ggiivvee ffrriigghhtt ttoo aannyyoonnee;; ddoo nnoott aacccceepptt ffeeaarr ffrroomm aannyyoonnee ((GGGGSS pp11442277))

BBeelliieevvee tthhaatt SSiikkhheeee aass ttaauugghhtt bbyy tthhee GGuurruuss rreeqquuiirreess aanniinnddeeppeennddeenntt ddiissppoossiittiioonn.. FFoorr tthhaatt rreeaassoonn iitt iiss oofftteennrreeffeerrrreedd ttoo aass TTiissrraa PPaanntthh,, tthhee TThhiirrdd PPaatthh,, iinnddeeppeennddeennttffrroomm pprreevviioouuss ccrreeeeddss rreessuullttiinngg iinn tthhee eemmeerrggeennccee ooff NNiiaarraaKKhhaallssaa,, TThhee UUnniiqquuee KKhhaallssaa,, aass rreevveeaalleedd bbyy GGuurruu GGoobbiinnddSSiinngghh JJii oonn VVaaiissaakkhhii DDaayy 11669999..

hj kwbY jwau n qIrQ pUjw ] eyko syvI Avru n dUjw ] pUjw krau n invwjgujwrau ] eyk inrMkwr ly irdY nmskwrau ] nw hm ihMdU n muslmwn ] Alhrwm ky ipMfu prwn (pMnw 1136)I do not go on pilgrimage to Mecca, nor do I go to places of (Hindu)pilgrimage to worship (idols). I serve only One Timesless Being andno other. I do not perform Hindu worship nor do I offer Muslimprayer. Taking the One Formless Lord into my heart, I only bow toHim there (He is always within me). I am neither a Hindu nor aMuslim. My body and soul belongs to Him, by whatsoever Name hebe called: Allah by the Muslims and Raam by the Hindus.

hmrw Jgrw rhw n koaU[[ pµnw 1158

pµifq mulW Cwfy doaU [[1[[ rhwau[[ pµnw 1159

I have no quarrel with anyone. I reject both, the Brahmins and theMaulavis. GGS p 1159


AAKKHHAANNDD PPAAAATTTTHH Non stop reading of GuruGranth Sahib completed in about forty-eighthours; that is, on the third day from the day ofthe start of the Akhand Paatth.AAMMRRIITT ((AAMMRRAATT)) The ambrosial water (water ofimmortality) prepared during the Khalsainitiation ceremony of Amrit Sanchaar. This isalso called Khanday Baatay di Pahul. To “takeAmrit” is to be initiated into the Order of theKhalsa, the Brother/Sister-hood of the Khalsa(with spiritual parenthood of Guru GobindSingh and Mata Sahib Kaur Ji). AANNAANNDD KKAARRAAjj “Ceremony of bliss.” The Sikhwedding ceremony.AARRDDAAAASS Congregational prayer (supplication)during which the Sangat (the Holycongregation) stand up with folded hands.Ardaas is said by one Gursikh while the otherslisten with intent and usually with closed eyesfor concentration.AAVVTTAAAARR In Hindu ideology an avtaar is theincarnation of the god Vishnu. In Sikhee,because God is not born, an avtaar would beinterpreted as a person with the Divine Light.In that sense only the Ten Guru personalities(of Guru Nanak) may be regarded as Avtaars.Otherwise Guru Gobind Singh Ji says. “Onlythat Being is my Guru, who is but One Avtaarfrom the beginning to the end of time i.e. theUnborn Waheguru.” (Aad antt ekai Avtara, so-ee Guru Samjheo hamara: BBeennttii CChhaauuppaa--eeee) BBaannii Literal: word spoken by a divine person.Short for Gurbani i.e. Guru’s Word. Gur-shabadmeans the same. BBHHOOGG ((BBHHOOGG PPAAOONNAA)) Completion of Gurdwaraceremony or function in the presence of GuruGranth Sahib and holy congregation (sangat).A fixed routine is followed for Bhog or Bhogpaona. It will include the Paatth of AnandSahib, Ardaas, Hukamnama from Sri GuruGranth Sahib Ji, and the distribution of thesweet, holy karah Prasaad. The word bhogsometimes also is used for prasaad, the sweetsacrament distributed at the end of the Bhogceremony, following Ardaas and Hukamnamaor VaakCCHHAANNAANNii Canopy over the Sri Guru GranthSahib Ji. CCHHAARRDDII KKAALLLLAA Expression of the uplifting,victorious and positive spirit of Sikhi. Forexample Panth di chardi kalla means the everpositive and victorious disposition of the Orderof the Khalsa Panth. Never to accept defeatunder any circumstances is another way ofexpressing the chardi kalla spirit of the Khalsa. CCHHAAUURR A special appliance with a woodenhandle with long hair, for waving from side toside over Sri Guru Granth Sahib Ji. In Panjabone can see beautiful Chaurs made of peacockfeathers. A Chaur is a symbol of royalty when itis waved over the head of a king or some otherroyal personage. The Guru Personalities andSri Guru Granth Sahib Ji personify TThhee TTrruueeKKiinngg i.e. the Light Of Guru Nanak in this world.(The other purpose a Chaur serves, especiallyin India, is to keep the insects away but it ismainly the symbolic aspect which is important.(It must not be called a fly-whisk!) DDAARRBBAARR (Guru’s Darbar) The word means aroyal court. The Darbar hall in the Gurdwara orelsewhere e.g. at a Gurmatt camp, is the

Sangat hall where there is Prakaash of GuruGranth Sahib. DDAARRSSHHAANN Spiritual experience of seeing andbeing in the presence of Guru Ji.DDAASSWWAANNDDHH Sikh rehat guidance for donatingof one tenth of one’s net income forreligious/charitable causes.DDIIVVAAAANN Sikh religious function in the presenceof Guru Granth Sahib at which there is kirtan(Gurbani singing), and perhaps, katha(preaching of Gurbani), Naam simran andGurmatt lectures. Diwaan is concluded withrecitation of Anand Sahib (first five and thefinal stanzas), Ardaas, Hukamnama anddistribution of holy Krah Prasaad. See alsoBhog. GGRRAANNTTHH SSAAHHIIBB (Sri Guru Granth Sahib Ji) Sikhholy scriptures which have the status of JagatJot Guru: the Living Guru, the Preceptor. GGRRAANNTTHHII One who reads and does sewa ofGuru Granth Sahib. Equivalent to a priest inother religions, although, there are no formallyordained priests in Sikhism.GGUURRBBAANNII ((BBaannii)) The Guru’s Word. Gur-Shabadmeans the same. The hymns in Guru GranthSahib.GGUURRBBAANNII KKIIRRTTAANN ((kkeeeerrttaann)) ((sseeee KKiirrttaann)GGUUDDWWAARRAA LLiitterally, the door to the Guru. Sikhplace of worship which should not be called a“Sikh temple”.GGUURRMMAATTTT Literally the word means “Guru’steaching”. Therefore, Gurmatt is the Guru’sway; it is the Guru’s teaching regarding allaspects of the life of a Gursikh. If an action,behaviour, custom or procedure is inaccordance with the teachings of Gurbani, thenthat is Gurmatt. If not then it is manmatt i.e. inaccordance with own, self-centred approach tolife. Sikh rehat is the hub of Gurmatt aroundwhich a Gursikh’s life should revolve inharmony and self discipline. Humility and sewaare the essential components of Gurmatt. GGUURRMMUUKKHH Literally, “One who faces the Guru”.That is, one who follows the Guru’s Word(Gurbani) in thought and action withoutreservation. Opposite of manmukh (seebelow).GGUURRMMUUKKHHII Script in which Guru Granth Sahibis written. Also, the script in which the Panjabilanguage is most commonly written. Therefore,Panjabi is the language of Panjab, whileGurmukhi is a script. It had thirty-five letters tostart with and the Gurmukhi alphabet is calledPainty (35) for that reason. However, five moremodified letters have been added for thespelling of other (mostly non-Panjabi words). GGUURR SSHHAABBAADD ((aallssoo sseeee SShhaabbaadd)) Guru’s Word.A hymn in Guru Granth Sahib.GGUURRUU ((iinn SSiikkhhiissmm)) Is the Enlightener. The Guruin Sikee is more than a guru (teacher) whoimparts knowledge. The Guru also has theability to change a person’s nature, attitudeand habits and put him or her on the path tosalvation i.e. the union of the soul with theLord, the Waheguru. Gurbani (Guru’s Word) isthe Guru, and ultimately, The Guru isWaheguru, the Ultimate Reality. For the Sikhs,the Ten Guru personalities of Guru Nanak DevJi, symbolised Gurbani Guru (Gur Murat GurShabad hai: The Guru’s image is the Guru’sWord - Bhai Gurdas). There was no distinction

between the Guru and the Guru’s Bani (Word).Guru Granth Sahib is the compilation of theSachi Bani (True Bani) as approved by theGuru. Passages in Guru Granth Sahib make itclear that any bani not approved by the TrueGuru Himself (and therefore not included inGuru Granth Sahib) is not Gurbani or SachiBani (Satguru bina hor kachi hai bani SGGS p.920). Also by Guru Gobind Singh Ji’sinjunction, Guru Granth Sahib is the LivingGuru.. GGUURRUU GGHHAARR Literally, Guru’s House. Guru Gharis the Guru’s School or teachings i.e. theGuru’s sphere of influence, the Sikh faith andway of life, as well as the Gurdwara. GGUURRUU GGRRAANNTTHH SSAAHHIIBB Sikh Holy Scriptures.See Guru above. HHUUKKAAMM Hukam means “order”. It also meanWaheguru’s Will (Hukam Rajaaee). TheHukamRajaaee) stress of Gurbani is on understandingthe Hukam. Such understanding andacceptance of His Will gets rid of one’s haomai(ego-centric behaviour) replacing it withhumility.HHUUKKAAMMNNAAMMAA The Guru’s Order also called theVaak. Random reading of a Shabad from GuruGranth Sahib Ji in a prescribed manner. Themeaning of a Hukamnama should be clearlyunderstood because it is the Guidance of theGuru in any situation. Hukamnama should beheard in complete silence in a meditative pose. JJAAIIKKAARRAA The war (or rallying) cry of the Khalsa.It may be raised by the Congregation inpproval, in jubilation for the chardhi kalla(positive spirit) of the Khalsa Panth or in suchsimilar event. A Jaikara follows the Ardaas(Supplication). One person leads with thewords: Bolay so nihaal, “Whoever utters willbe blessed”; and the Congregation raise theirvoices in unison in a resounding response, SatSri Akal, “True is the Timeless-Being”.However, Sat Sri Akal is also used as a form ofgreeting when one person (or group) meetsanother. The other form of salutation is“Waheguru Ji Ka Khalsa, Waheguru Ji kiFateh”. “The Khalsa belongs to the WondrousEnlightener, Who is always victorious.” Eachperson or party meeting the other, says thesame words. KKAACCHHHHEERRAA See Panj Kakkar.KKAANNGGHHAA See Panj Kakkar.KKAARRAA See Panj Kakkar.KKAARRAAHH PPRRAASSAAAADD Sweet sacrament distributedat the end of the Bhog ceremony, followingArdaas and Hukamnama. See also Bhog above.KKAATTHHAA (th pronounced as in theme) Sermon onSikhi covering interpretation of Gurbani, Sikhtradition and history. One who does katha iscalled a kathakar.KKEESSHH Unshorn hair which all Sikhs arerequired to keep. See Panj Kakkar.

GLOSSARY The most commonly used Sikhee word-concepts

BBhhaaii NNaanndd LLaall,, oonnee ooff tthheemmoosstt oouuttssttaannddiinngg CCoouurrttppooeettss ooff GGuurruu GGoobbiinndd SSiinngghh

ANNEX V

KKHHAALLSSAA Khalsa; Khalsa Panth. The wordKhalsa may be used for an individual or thecollective body of the Order of the Khalsa. Itwas almost certainly used by Guru Sahibane.g. by Guru Har Gobind Ji in a proprietarysense as Guru’s own Khalsa. The word was inuse in the land law of India at the time toindicate “that land which belonged ddiirreeccttllyy tothe monarch” i.e. land which was not given bythe monarch to some local chief to rule over.Thus Guru’s Khalsa has direct link with theGuru with no other human intermediary.Therefore the Khalsa salutation: Waheguru Ji Ka Khalsa, Waheguru Ji Ki Fateh:the Khalsa is of the Wonderful Enlightener;Who is always Victorious.” The word alsodoes mean “pure” in Arabic and would alsoapply to the Guru’s Khalsa. However, one whoallows human mediation between the Guruand himself or herself, cannot claim to be theGuru’s Khalsa in Sikhi. Khalsa has beendefined by Guru Gobind Singh Ji as follows:“Meditating day and night on the Light Whichis Awake. Having faith only in the One andnone other. Absorbed in His Splendour, andHis Love; Never believing in fasts and tombs,temples or idols. Not for penances norbathing at holy places, nor for the Yogis’ self-maceration; not recognising any other but theOne. When one’s inner self is thoroughlyilluminated with the Celestial Light; Only thencan one truly be considered as Khalsa.”(Verse: “Jagat Jot japay nis basar….” Sarb LohGranth). KKHHAANNDDAA Double edged sword. In paintings ofBaba Deep Singh Ji, he can be seen wielding akhanda in his right hand while carrying hishead on the palm of his left hand. It is alsothe Khanda in the centre of the Khalsainsignia called by the same name “Khanda”. Ashorter and broader version of the Khanda isused for stirring the Amrit water during theAmrit Sanchar ceremony. Khanda representsthe Unity of Waheguru in the Sikh traditionwith the two edges representing the worldlyand the spiritual sovereignty of Waheguru. KKHHAANNDDAAYY BBAAAATTAAYY DDII PPAAHHUULL (see Amrit)KKIIRRPPAA Blessing or grace. Usually used as“With Waguru Ji’s kirpa” or “Guru Ji’s kirpa”. KKIIRRPPAANN Sikh sword. See Panj Kakkar.KKIIRRTTAANN ((kkeeeerrttaann)) Sikh religious singing ofGurbani (hymns), usually with musicalinstruments like harmonium (waja) and tabla. LLAANNGGAARR Langar, established as one of themain institutions of Sikhi by Guru Nanak DevJi, is the non-discriminatory communitykitchen, usually attached to Gurdwaras. Itmay be run by the Sangat or individuals:some wealthy Sikh families have been knownto run Langars from home, in the Name of theGuru. Indeed every Sikh is required to sharehis food with anyone who is in need of food,without distinction. Langar became one of themain institutions for fighting the evil,discriminatory caste system. Guru Amar Das Jiinstructed that anyone coming for the Guru’sdarshan (holy sight) must first partake in theGuru’s Langar. On one occasion EmperorAkbar did that with great humility. (It is due tothis underlying Sikhi principle of non-discrimination, humility and sewa, that theissue of chairs in the Langar has become sosensitive in the Sikh community.) MMAANNMMUUKKHH An ego-centric person who,through arrogance rather than throughresearch in (opposite of Gurmukh)humility, follows the cleverness of ownvacillating mind. A manmukh mentality,devoid of any derived experience or wisdom,

leads a person astray and away from higherhuman values or the spiritual goal in this life. MMAARRYYAADDAA Tradition or the manner in whichceremonies and rites should be performed(see, for example Rehat Maryada). Sikhimaryada should not include useless ritualsrejected by Guru Nanak Dev Ji. However,regrettably, many Sikhs these days, aremisled by self proclaimed sants (saints) tofollow anti-Sikhi rituals in the name ofmaryada. Gurmatt as determined by PanjPiaray, must guide Gur Maryada. MMAATTTTHHAA TTEEKKNNAA In Sikhi, paying respect toGGuurruu JJii during the period of the TTeenn GGuurruussand these days to SSrrii GGuurruu GGrraanntthh SSaahhiibb JJiioonnllyy. Mattha tekna in the Gurdwara isperformed as follows: Approach Guru Ji withfolded hands, go down on the knees,balancing yourself on the palms of yourhands, bow forward and touch your foreheadon the ground. You then stand up, fold yourhands, bow to the Guru Ji and move away.Today, this form of respect is strictly reservedfor GGuurruu GGrraanntthh SSaahhiibb JJii oonnllyy.. (Just foldingyour hands and bowing your head slightly inrespect for another Gursikh or an elderly orsaintly person is a sign of respect and notmattha tekan.) MMIIRRII--PPIIRRII Miri refers to mundane (worldly)participation and achievement, and piri to thespiritual goal of life. This is a unique featureof Sikhi which preaches full participation inworldly affairs (as a householder and a fullmember of society), and yet, combining thatwith spiritual detachment for successfulpursuit of the spiritual goal of human lifewhich is harmonious merging with theUltimate Reality, Waheguru, dduurriinngg tthhiiss lliiffee..NNAAAAMMWaheguru’s Name. It needs to beunderstood that “Waheguru”, the WondrousDispeller of Darkness, The Satguru or TheTrue Guru, has no Name, yet all names areHis. Naam reminds a Sikh of Waheguru’sBBeeiinngg which is everywhere and which createdeverything (Naam ke dhaaray saglay jant).(Waheguru is described in the Mool Mantar,the Basic Precept at the beginning of GuruGranth Sahib.) NNAAAAMM SSIIMMRRAANN To do Naam simran is to reciteGod’s Name (for the Sikhs the most frequentlyused Names are Waheguru (WondrousEnlightener) and Sat Naam (True Name of theCreator-Being) so that the very Presence ofthe Ultimate Reality (the Ik Oangkar,Waheguru, Akal Purakh, Nirankar......andcalled by many other Names) is exxppeerriieenncceedddeep in the mind or hirda. More than that, thewhole mind and body should experience theGod’s Being in and around us. That is Naamsimran with every breath for it becomes aninseparable part of one’s own being. NNaaaammssiimmrraann iiss GGoodd eexxppeerriieennccee. NNAAGGAARR KKIIRRTTAANN A local religious processionled by the Panj Piaray, in which Gurbani Kirtanis done while the Sangat moves along slowlysinging Gurbani. Devotees come out fromtheir houses, shops etc. to pay their respectsto the Nagar Kirtan. There is great religiousfervour and Panthic solidarity at the NagarKirtan.NNIISSHHAANN SSAAHHIIBB Khalsa religious flagpole infront of every Gurdwara. The Nishan Sahib(the pole), is usually covered with an orangecloth also and is tipped by a steel Khanda.This shining Khanda and the orange flag canbe seen from some distance (in fact frommiles away in the flat countryside of Punjab). NNIITT--NNEEMM Prescribed daily recitation ofspecified Banis (Gurbani compositions).

PPAAAATTTTHH Reverential reading of Sri GuruGranth Sahib Ji. PPAALLKKII A specially constructed small bed-likepalanquin on which Guru Granth Sahib isplaced either in Sukh-aasan state (see below)or Prakaash state (see below). PPAANNJJ KKAAKKKKAARR The five articles of faith whichAmritdhari Khalsa must keep as part of theKhalsa rehat (discipline). According to Panthapproved Sikh code (Sikh Reht Mayada theseare: Keshas (unshorm hair), Kirpan (sword,“the compassionate protector of humandignity and honour”, the length of which isnot prescribed), Kachhehra (drawers-likegarment), Kangha (wooden comb), Karha(steel bracelet). PPAANNJJ PPIIAARRAAYY The Five Beloved Ones. The firstfive Sikhs who, on the Vaisakhi day in 1699,responded to Guru Gobind Singh Ji’s call andoffered their heads. They were the first fiveSikhs to be initiated into the Order of theKhalsa; and, at Guru Ji’s request, collectivelyinitiated Guru Ji Himself as a Khalsa. Theinstitution of Panj Piaray started with that firstAmrit Sanchar (see Amrit ) on Vaisakhi 1699,and five Amritdhari Singhs/Singhanis act asPanj Piaray for Amrit Sanchar and representthe highest authority for religious and otherpurposes regarding decisions affecting theKhalsa Panth. The Panj Piaray are alwaysAmritdhari and volunteer for this sewa. Theyare never elected but, if need be, they areselected by the Sangat or by drawing lotsafter Ardaas before Guru Granth Sahib. PPAANNTTHH See Khalsa.PPRRAAKKAAAASSHH// PPRRAAKKAAAASSHH Utsav (may be speltParkaash) Emergence of a Divine Light.Prakaash instead of birth is used to describethe birth of Guru Personality e.g. Prakaash ofGuru Nanak Dev Ji. Utsav means function. Thisis because the “Guru’s Light” is outside thecycle of birth and death. This must be clearlyunderstood when we equate Praakash Utsavto the “Birthday celebration” of any one ofthe Ten Guru Personalities from Guru NanakDev Ji to Guru Gobind Singh Ji, and theinstitution of Aad Granth (later Guru GranthSahib) at Harmandar Sahib by Guru Arjan DevJi in 1604 CE. Vaisakhi is the Prakaash Utsavof Khalsa (see Vaisakhi). “Birthday” or JanamDin may be convenient but can be misleading,especially in connection with “Vaisakhi”, theday the Khalsa of Guru Nanak reachedmaturity and finally eemmeerrggeedd (Wah pragtioKhalsa!) as a religio-political nation, the livingimage of the Guru personality. It was the dayon which the first phase of Guru Nanak’smission was completed. PPRRAAKKAAAASSHH KKAARRNNAA Refers to Sri Guru GranthSahib Ji when the Holy Scriptures is open fordarshan and matha tekna. The term is alsoused generally, when Guru Ji is available fordarshan in some Sikh home in a special roomprepared for the purpose e.g., “He hadPrakaash of Guru Granth Sahib Ji in hishouse.” PPRRAASSAAAADD ((OORR PPAARRSSHHAAAADD)) (also called Deg orBhog). Sweet sacrament made of equal partsof flour, sugar, ghee (refined butter) and water(boiling water with sugar is poured on to flourwhich has been fried in ghee), which isdistributed at the end all Sikh religiousceremonies and daily kirtan and prayers in aGurdwara. Prasaad must be received withgreat respect with both hands “cupped”together and bits of it must not be dropped onthe ground. Depending upon the context andspelling in Gurmukhi, the word can also mean“through the grace of”.

PPUURRAABB ((PPuurrbb)) Any major religiousanniversary. Thus a Gurpurab is anyanniversary relating to any of the Ten Guruspersons and Guru Granth Sahib. RRAAAAEENN SSUUBBAAAAEEEE All night non-stop Gurbanikirtan.RRAAAAGGII//RRAAAAGGII JJAATTHHAA Professional Gurbanisingers. Raagi jatha is a group (usually threethese days) who do traditional Gurbani kirtan(see above). Accomplished Raagi jathas havebeen highly respected in the Sikh community.There also have been many Muslim raagis ofGuru Ghar see above) e.g. Bhai Chaand, andthese days Bhai Lal at Nanakana Sahib. RREEHHAATT ((rreehhtt)) Physical and mental disciplinewhich a Gursikh is required to keep. Too oftenSikh rehat is associated with the physicalappearance and rituals (keeping the PanjKakkar) and doing Nit-nem only. Every Sikhshould keep a copy of the Sikh Reht Maryadaapproved by the Khalsa Panth and strive topractice both, the inner and physicaldisciplines. RREEHHAATT ((RREEHHTT)) MMAARRYYAADDAA See rehat. RREEHHAATTNNAAMMAA((SS)) Interpretation by ancient Sikhscholars of Guru Ji’s guidance regarding rehat. Rehatnamas are not authenticregarding Sikh rehat due to personal bias bythe authors but have great historicalsignificance e.g. that there was indeed a Sikhrehat preached by Guru Ji and that Heencouraged the Khalsa to do continualresearch of Gurbani to interpret rehat (e.g. tocope with new situations). Based on theuniversal truths of Gurbani (the constantbase), Sikh rehat has the capacity forcontinual application to new and changingsocial environment as the underlyingprinciples are interpreted by the Khalsa Panthin terms of the changing circumstances.SSAACCHH--KKHHAANNDD The Plain of Truth or theUltimate Reality where resides the FormlessWaheguru outside time and space (SachKhand vasay Nirankar). SSAAAAKKHHII A historical, mythological or eventrue episodes) relating to the lives of the SikhGurus and great Sikhs. However, there arealso hundreds of teaching stories from theancient scriptures and some of these arementioned in Guru Granth Sahib because oftheir teaching content. Some saakhis of GuruNanak Dev Ji e.g. Guru Ji’s visit to Mecca, havebecome very popular and are recitedfrequently by Sikh preachers, and Sikhparents to their children. Most of these arehistorical as are the saakhis of great Sikhmartyrs like Bhai Mani Singh and greatsewadars like Bhai Ghanaya. SSAANNGGAATT OORR SSAAAADDHH SSAANNGGAATT Holycongregation. A gathering of a religiouspurpose. The word has been used in thesingular case as well as in the plural.SSaanntt Literally, “saint”, although, the word hasa different meaning in Gurbani than thetraditional Vedic concept of sants. Theselatter category are roundly condemned ashypocrites who mislead people (Oay Har kesant na akhiay, Banaras ke tthag! GGS p. 476:These are not the saints of God but thecheats of Banaras). Truly, those who go

around wearing the garbs of sants,proclaiming themselves (in their haomai -ego-centricity) to be sants, are in fact nobetter than swindlers and Gurbani does notspare them. The qualities of sants (sant jans)may be found described in, for example,Sukhmani Sahib, in the Aspadis relating toSaadh (Astpadi 7) and Braham-giani (Astpadi8). These are God qualities, for only theperfect Lord can be called a perfect Saadh,Braham-giani, or Sant. The saintly people arethose who reflect those qualities; thepunishment for slandering such people isgreat indeed (Astpadi 13). However, there is aconstant reminder in Gurbani that to placefaith in any human being is useless. In factsuch a reminder is placed in Astpadi 14, rightnext to the Astpadi (13) which warns againsttalking evil about the Sant. The sant jans arearound us e.g. in the Saadh Sangat; they donot go around in fancy clothes or carrying orwearing maalas (rosaries - strings of beadsfor counting prayers). SSAATTGGUURRUU The True Enlightener (sat= true;guru=giver of light i.e. knowledge).SSAATT NNAAAAMM The True Name.SSAATT SSRRII AAKKAALL “The Timeless Lord is True”.Often used as a Sikh form of greeting.However, this wording is used moreappropriately as the main part of the SikhJaikara (holy cry - see above) as a collectiveresponse to the leading words by one person,“Bolay so nihal”, Anyone who utterswill be blessed.” “Waheguru Ji Ka Khalsa,Waheguru Ji ki Fateh” (see below) is a more appropriate form of Sikh greetingalthough used mostly by the AmritdhariKhalsa Singhs. SSEEHHAAJJ PPAATTTTHH Complete, but not continuousreading of Sri Guru Granth Sahib over aperiod of time. This is the preferred methodfor reading (and studying) Gurbani in GuruGranth Sahib. See also Akhand Paatth.SSEEWWAA ((SSEEVVAA)) Selfless service in total humilityand without expectation of any reward. Sewais a central theme of Sikee and it may takemany forms from cleaning the footwear of theSangat at a Gurdwara to community service inany form. Sewa must be done on a none-discriminatory basis as did Bhai Ghanayaduring the siege of Anandpur when he offeredwater to friend and foe alike. In the Sikhtradition sewa may require extreme sacrifice,in such cases the person feels blessed bythe Lord and offers his or her prayer ofgratitude. The greater the sewa, the moreblessed and humble a Sikh feels for beinggiven the opportunity to do it. Such was theArdaas (supplication) of gratitude by GuruGobind Singh Ji after the return of His parents(Guru Teg Bahadhur Ji and Mata Gujri Ji) andHis four sons (Sahibzaadays - Princes) toSachkhand, the Lord’s Holy Presence. SSEEVVAADDAARR One who does sewa in any capacity,official or unofficial. It is also the properGurmatt word for any person managing aSikh institution like a Gurdwara. For example,instead of saying President or Head Manager,the Gurmatt designation would be MukhSewadar. One hopes this practice would

spread to bring some humility amongst thosewho crave for high positions in Sikhinstitutions. SShhaabbaadd ((aallssoo sseeee GGuurr SShhaabbaadd)) Any hymn inGuru Granth Sahib. Guru’s Word. Also used ina deep spiritual sense as TThhee WWoorrdd whichputs the soul in touch with Universal Spirit.That Word or mystical formula in Gurmatt is“WWAAHHEEGGUURRUU”. “Waheguru Gur Mantar hai”. SSIIKKHHEEEE ((SSiikkhhii)) ((SSiikkhhiissmm)) The Sikh way of life.The word Sikee is preferred to the morewesternised word Sikhism which has adifferent connotation. SSIIMMRRAANN Meditative recitation of God’s Name-Being. Any Name of God is acceptable inSikhee provided the meditation is on theSupreme Being as described in the MoolMantar, the Basic Precept. It must not be onany other deity or being. Waheguru, Sat-Naam and Ik Oangkaar are the mostcommonly used Sikh Names for the SupremeBeing.SSIINNGGHH((SS)) AANNDD SSIINNGGHHAANNII((SS)) Sikh men andwomen respectively. SSUUKKHH--AAAASSAANN When Sri Guru Granth Sahib Jiis placed in a resting position for the night.See also Prakash.VVAAIISSAAKKHHII Prakash Utsav (Purab) of Khalsa.This was the day the Order of the Khalsa wasproclaimed to the world. It may be regardedas the inauguration or institution of theKhalsa. However, “birthday” would beincorrect, because the foundation of theideology of God-centred Khalsa was laid byGuru Nanak Dev in the Mool Mantar. OnVaisakhi day, 1699, Khalsa had reachedmaturity and Guru Ji Himself took Amrit fromthe Panj Piaray. “Khalsa” had beenaddressed as such from the days of Guru HarGobind Ji. VVAAAAKK ((sseeee HHuukkaammnnaammaa))WWAAHHEEGGUURRUU From “Wah! Hay Guru” meaning“O Wondrous Enlightener”; an expression ofprofound wonderment to describe the OneTimeless Being Who Is everywhere. WWAAHHEEGGUURRUU JJII KKAA KKHHAALLSSAA,, WWAAHHEEGGUURRUU JJII KKIIFFAATTEEHH “The Khalsa belongs to the WondrousEnlightener, Who is always victorious.” Sikhform of greeting. The wording is said loudlyand in a positive manner (i.e. in ChardhiKalla). See also Sat Sri Akal above which isalso used as an alternative form of greeting.

PPLLEEAASSEE NNOOTTEENo part of this glossary may be used without acknowledgement of source.

No word should be altered without communicating the publisher.I would welcome any comments.

Gurmukh Singh ACIS; MCMIRet’d Principal (policy), UK civil serviceE-mail: [email protected]

BBhhaaii GGuurrddaassss JJii

EEAASSTTEENNDD FFOOOODDSSI would like to congratulate everybody on this sacred occasion of 300th anniversary of Gurgaddi Divas

which comes rarely in someone's life.

Sri Guru Granth Sahib's message is a diamond for every one's life but there is a need to practice it in ourlife. Anyone who wears this Word Guru Diamond, will be the happiest individual that will be enshrined

with a spiritual inclination, allowing them to be a true person of the Almighty Waheguru.

Waheguru has given us the unique gift of 'Amrit' through which one can immerse away from evils mentally,spiritually and physically.

It is only the human body, to whom Waheguru has given power and the prerequisite to meet withWaheguru, but sadly many of our brothers and sisters are compromising this priceless opportunity by

purely indulging in anti-gurmat activities and contaminating our minds and souls.

If our body is the only source to meet the God then it is like a synonym in a temple and we are destroyingthis temple by immoral habits and activities so called ‘fashionable’ temptations.

As Guru Nanak Dev Ji said :

Áñ° îñ° ÖÅÂÆ ÇÃÇð ÛÅÂÆ êÅÂÆÍÍ îÈðÇÖ Á³èË êÇå ×òÅÂÆÍÍ

Çòä° éÅòË ÇÕÛ° æÅÇÂ é êÅÂÆÍÍ (ÃzÆ ×°ðÈ ×³zæ ÃÅÇÔì ê³éÅ DFG)

I humbly appeal especially to the young generation to understand this sacred message of Sri Guru GranthSahib and practice it in their life. I would like to give a message to the parents of young children also who

should persuade their children by practicing the gurmat message.

úÔçÆÁ» ìðÕå» ì¶ô°îÅð å¶ðÆ Þ¯ñÆ Û¯àÆÍú å» ç¶ºçÅ ðÜ-ðÜ Ãí é±³ å¶ðÆ Þ¯ñÆ Û¯àÆÍ

JASBIR SINGH WOUHRA

EAST END HOUSE, KENRICK WAY, WEST BROMWICHWEST MIDLANDS B71 4EA UK

GGUURRUU TTEEGG BBAAHHAADDUURR GGUURRDDWWAARRAA,, LLEEIICCEESSTTEERRWe the Prabandhak Committe, Management and Sangat of Guru Teg Bahadur Gurdwara, Leicester send ourwarmest congratulations to the Sikh Nation on the 300th anniversary of Guru Gaddi, when Guru Granth

Sahib Ji became our 'Word Guru'.

Our Guru Granth Sahib allows us to promote justice, freedom, equality, tolerance and above allunderstanding, so that we can reduce crime and hatred.

Our divine scriptures, written by the Sikh Gurus and beloved Sants, a spiritual embodiment that waspassed to Guru Granth Sahib Ji, by our divine master Guru Gobind Singh Ji.

We must believe none other then the Timeless One. Go only to the ten Gurus in search of the Word… TheGuru resides in Shabad "The Lord hath merged His own Self in the Guru through Whom he has revealed

the Word".

"The Word is the life of all life, for through it, one experiences God. Victory to the Lord…."

Let us adhere further to the teachings of our Gurus and take the sweet nectar of Amrit, so that we canbecome the Army of Waheguru, let us become Khalse.

When Guru Gobind Singh Ji manifested the Khalsa in 1699, he added another permanent feature to theevolution of the Sikh faith. Khalsa was the Sangat, the holy congregation directly of the Guru, and Khalsa

was Guru-Roop empowered to interpret the direction if the Gurbani-Guru, Guru Granth Sahib.

Let us embrace that we are all children of Waheguru, we recognising there is no colour, creed, race, casteor territory. Let us make this world safer place and co exist in harmony and peace.

106, EAST PARK ROAD, LEICESTER LE5 4QDTEL: 0116-274 2453

DDEEVV TTHHRREEAAKKEEWWAALLAA AAPPPPRREECCIIAATTIIOONN SSOOCCIIEETTYY UUKKWe are proud to congratulate the Sikh Panth on this momentous occasion.

We believe Sikhs are able to contribute to humanity due to the teaching of the Siri Guru Granth Sahib,which guides them to conduct themselves with tolerance and dignity.

Sikhs have everlasting legacy of a living, embodied Guru can be shared and practised.

We are the only World religion that has the concept of the Word Guru in Guru Granth Sahib Ji, to give usdirection in our times of need, in our times of happiness.

If we follow this path we will not only achieve our life gaols but equally we will contribute to the universeand proclaim ourselves to be good citizens of the communities we live and work in

It is our endeavour to continue valuable relationships with both their fellow colleague, management andtheir valued customers.

SSHHOOKKHHAA UUDDHHOOPPUURRIIAACHAIRMAN - DEV THREAKE WALA APPRECIATION SOCIETY U.K.

www.dev3kwala.com

I am delighted to be given the opportunity to extend my sincere congratulations on the 300th anniversaryof Guru Maneyo Granth.

This souvenir I hope will give both Sikh and non-Sikhs the opportunity to gain valuable knowledge of thephilosophies of Sikhi, through this historical memento.

The principles of the Sikh faith are inspiring - tolerance and respect for others, equality for all, and anagenda particularly close to my heart as the Cabinet Member for Birmingham City Council for Equalities

and Community Cohesion.

I support the message of the Guru Granth Sahib Ji which endorsed the doctrines Naam japo Meditation,kirt karo Honest Living and vand shko Helping Others. These are three pillars upon which the Sikh faith is

built.

The Sikhs of Birmingham have a long and proud tradition to contribute to our diverse society botheconomically and socially.

As Cabinet Member I look forward to an increasing participation from the Sikh community in helping tobuild our futures together.

COUNCILLOR ALAN RUDGECabinet Member for Equalities and Human Resources

AAVVTTAARR SSIINNGGHH GGAAKKHHAALL && AAMMKKAARR SSIINNGGHH GGAAKKHHAALL

It is a very significant, historic and religious time in the Sikh calendar. It contains the divine message forhumanity and how to re-unite with Waheguru.

Sikhs have a real and invaluable contribution to the economic, cultural and political life in UK.

If the whole world should follow the message of Almighty God from Siri Guru Granth Sahib Ji, then thereshould not be any terrorism, poverty, ill-health, unhappiness in life and Mankind can lead a peaceful

existence

To embrace the Holy Scripture as the Word Guru is the divine contribution to the World, we are indeedhumbled to be Sikhs.

BBiirrmmiinngghhaamm PPllaattiinngg LLttdd142-152 Lewisham Road, Smethwick,

West Midlands, B66 2ERwww.birmingham-plating.co.uk

Email: [email protected]

GGOOLLDDFFIINNGGEERR GGRROOUUPP OOFF CCOOMMPPAANNIIEESS

FFOORRWWAARRDD EESSTTAATTEESSGGLLOOBBAALL PPRROOPPEERRTTYY MMAANNAAGGEEMMEENNTT154, Soho Road, Handsworth, Birmingham B21 9LN - Tel : 0121 551 4611

[email protected] - www.forwardestates.co.uk

NNOOTTAARRYY PPUUBBLLIICC SSEERRVVIICCEESS154, Soho Road, Handsworth, Birmingham B21 9LN

Tel : 0121 554 7070 Fax : 0121 554 1400

DDrr.. PPaauull NNiisscchhaall && FFaammiillyy ccoonnggrraattuullaattee aallll SSiikkhhss oonn tthhiiss aauussppiicciioouuss ooccccaassiioonn..

MMaayy GGoodd bblleessss eevveerryyoonnee aa HHaappppyy aanndd PPrroossppeerroouuss LLiiffee..

We proudly congratulate to whole sikh nation on the 300th Anniverssary of Guru Gaddi Divas. Guru

Granth Sahib Ji's teachings advocate gender equality, interfaith dialogue, no fear, no hatred,

justice/tolerance, harmony and peace. One who surrender to Shabad Guru remain into imminent

protection of The GURU HIMSELF regardless colour/creed or cast.

TRUE IS THE SHABAD GURU, SELF EXISTENT. TRUE IS HIS NAME.

A true Sikh walks in the WAY OF HIS WILL and obey the HUKAM of HIS COMMAND. Let us proudly

bow to The Primal GURU, GURU GRANTH SAHIB JI and pray to remain subject to HIS COMMAND till

reunion granted.

May GURU JI's message of love, peace and harmony prevail in

hearts of mankind.

DALVIR KAUR WOLVERHAMPTON

KAMALDIP SINGH KAHLWONAND FAMILY

CCAAMMEERRTTOOWWNN TTIIMMBBEERR MMEERRCCHHAANNTTSS LLTTDD..Best wishes from the Bhullar family and Camtertown Timber Merchants Ltd. on the 300th centenary when

the Holy Sikh Scriptures, Guru Granth Sahib Ji became our Word Guru

To be alive in an era that is witnessing an occasion of this magnitude is something we are very proud to beinvolved in.

The sheer power of the Sikh Holy Scripture and the fact that the teachings are still in place today is atestament to all those that contributed to it- not only our Guru's and Sikh Sants but sants of other

religions.

The message of the Guru Granth Sahib Ji stands on 3 pillars- Naam japo Meditation, kirt karo Honest Livingand vand shko Helping needy people.

We should all follow these teachings and live in a world without ego, hatred, greed or jealously.

So let us all, a nation as a whole come together in peace, in celebration and most of all in remembrance tothe founders of our religion who left us an everlasting legacy of a living, embodied Guru.

Colham Green RoadHillingdon Middlesex

UB8 3QQEmail : [email protected]

Tel : 01895 237 981

The SWCSUK & Sandhu family congratulates the Sikh nation onthe third centenary of the Guru Granth Sahib Ji.

Guru Granth Sahib Ji has given us an exceptional messagewhich allows us to have a unique status within communities, to

be secular not only in our thoughts but in our action.

This auspicious celebrations for the inauguration of the GuruGranth Sahib Ji as the Word Guru.

Not only do the Sikh scripture provide us with direction andguidance in our daily lives, The Guru Granth Sahib is also ourfriend, our mother and father, Guru Granth Sahib is there for us

every moment of our day, celebrating our successes andcomforting us in our sorrows. Waheguru Ji has blessed us with

exceptional scriptures, which give us a define message.

Guru Gobind Singh Ji, gave the Gurugadi to the Guru GranthSahib Ji, we must ensure we do not sway from this

unambiguous message.

The Mand family congratulates the Sikh nation on the third centenary of the Guru Granth Sahib Ji.

It is a very significant, historic and religious time in the Sikh calendar. It contains the divine message forhumanity and how to re-unite with Waheguru.

Sikhs have a real and invaluable contribution to the economic, cultural and political life in UK.

If the whole world should follow the message of Almighty God from Siri Guru Granth Sahib Ji, then thereshould not be any terrorism, poverty, ill-health, unhappiness in life and Mankind can lead a peaceful

existence

To embrace the Holy Scripture as the Word Guru is the divine contribution to the World, we are indeedhumbled to be Sikhs.

RREESSHHAAMM SSIINNGGHH SSAANNDDHHUUSSUURRIINNDDEERR KKAAUURR SSAANNDDHHUU

RREESSHHAAMM SSIINNGGHH SSAANNDDHHUU,, MMBBEE DDLL2211,, EElllliiootttt CClloossee,, OOaaddbbyy,,

LLeeiicceesstteerr LLEE22 44UUNN

33,, BBrrooookk SSiiddee RRooaadd,, HHaayyeess,,MMiiddddlleesseexx,, UUBB44 00PPGG

KKEESSAARR SSIINNGGHHMMAANNDD && FFAAMMIILLYY

As Sikh around the World celebrate the 300th centenary when the Holy Sikh Scriptures, Guru Granth Sahib Jibecame our Word Guru, we send our heartiest congratulations to the Sikh Nation.

To be alive in an era that is witnessing an occasion of this magnitude is something we are very proud to beinvolved in. The sheer power of the Sikh Holy Scripture and the fact that the teachings are still in place today isa testament to all those that contributed to it - not only our Guru's and Sikh Sants but sants of other religions.

The message of the Guru Granth Sahib Ji stands on 3 pillars - Naam japo, Meditation, kirt karo Honest Living andvand shko Helping others.

In our industry where the challenge, is to enable us to earn wealth, but legitimately is one we take seriously. Weendeavour to assist everyone that has arrived in Britain or want to come to Britain, we focus on working withthose people who are able to meet the criteria set by the government. We strive to ensure people are not given

false hope, or enter into something they cannot afford.

With the grace of the Almighty Waheguru we hope that we will continue to help those who want to change theirlifestyles so that they too can vand shko, as ultimately we should all share our earnings with those less

fortunate then ourselves.

TIM LONG, COUNTRY MANAGER (INDIA)

MATCHWORKERS INTERNATIONAL

Connecting India to the UK

82 High Street, Bidford–On-Avon, B50 4AD

M: +447792354234 T: +441789490383 F: +441789490416

403, 4th Floor Mostafawi Carpet BuildingBank Street, Bur Dubai, Dubai UAE

Ph : +971-4-3517298 Fax : +971-4-3517923Email :- [email protected]

www.matchworkers.com

No. 12, 2nd Floor PPR MallMithapur, Jalandhar, IndiaPh : +91-181-2463405

Email : [email protected]

NNIIJJJJAARR PPRRIINNTTEERRSSWe, the Nijjar Family, are very honoured to be a part of the very very important occasion that has fallen

this year.

The Guru Granth Sahib Ji, 300 years ago the first page of the 1430 page scripture of Waheguru's messageto mankind was read at Harmandar Sahib, later these scriptures became the Word Guru for the 155 million

Sikhs around the world

To be alive in an era that is witnessing an occasion of this magnitude is something we are very proud to beinvolved in. The sheer power of the Sikh Holy Scripture and the fact that the teachings are still in placetoday is a testament to all those that contributed to it- not only our Guru's and Saints but saints of other

religions.

The message of the Guru Granth Sahib Ji stands on 3 pillars- naan japo Meditation, kirt karo Honest Livingand vand shko Helping needy people.

We should live our lives according to these valuable teachings so that we can demonstrate that we neednot have an ego, shun away from hatred, greed and jealousy. We can unit mankind and live in harmony.

JJAASSWWIINNDDEERR SSIINNGGHH CCHHAANNDDAANN && FFAAMMIILLYY

The modern and worldly message of Siri Guru Granth Sahib Ji is for everyone. We hope that people todaystill hold the teachings close to their heart- the wisdom of equality between men and women, the wisdomof equality between all men of all religions, of all colours, of all castes- this is what our Guru's believed as

the right path.

With everyone's involvement in the celebration of this auspicious occasion, we are showing that the multi-faith community of this country can celebrate as one.

To be alive in an era that is witnessing an occasion of this magnitude is something we are very proud to beinvolved in. The sheer power of the Sikh Holy Scripture and the fact that the teachings are still in placetoday is a testament to all those that contributed to it- not only our Guru's and Saints but saints of other

religions.

We should all follow these teachings and live in a world without ego, hatred, greed or jealously.

So let us all, a nation as a whole come together in peace, in celebration and most of all in remembrance tothe founders of our religion who left us an everlasting legacy of a living, embodied Guru.

JJ.. PP.. EEMMPPOORRIIUUMM166, Soho Road, Birmingham, B21 9LP

[email protected]

We send our warmest congratulations to the Sikh Nation on the 300th anniversary of Guru Guddi, whenGuru Granth Sahib Ji became our ~Word Guru.

Our Guru Granth Sahib allows us to promote justice, equality, tolerance and above all understanding, sothat we can reduce crime and hatered.

Our divine scriptures, written by the Sikh Gurus and beloved Sants, a spiritual embodiment that waspassed to Guru Granth Sahib Ji, by our divine master Guru Gobind Singh Ji

It is these teachings that we try to embroil in our daily lives, doing whatever whenever for the benefit ofhumanity.

We are proud to be involved in the production ‘Guru Maneyo Granth’ a play that tells the story around thetime period 1705 – 1708 A.D when Guru Gobind Singh Ji re-wrote the Aadh Granth in Talwandi Sabu Punjaband elevated Guru Granth Sahib Ji as the final Guru, The Word Guru, Guru Granth Sahib Ji, at Nadir Sahib.

I talk this opportunity of wishing all my customers and their family our heartiest congratulations on the300th anniversary of the “Guru Maneyo Granth”.

SUKHDEV KOMALAmbassador for Peace

SSUUKKHHDDEEVV’’SS CCAATTEERRIINNGG SSEERRVVIICCEESS LLTTDD..

Sukhdev’s Catering Services Limited125 Soho Road, Handsworth

Birmingham, B21 9STTel: 0845 130 0042 Fax: 0121 554 1211www.sukhdevscateringservices.com

CCOONNGGRRAATTUULLAATTIIOONNSS OONNTTHHEE 330000TTHH

AANNNNIIVVEERRSSAARRYY OOFF TTHHEEGGUURR--GGAADDDDII OOFF

SSRRII GGUURRUU GGRRAANNTTHHSSAAHHIIBB JJIIAANNDD

TTHHEE CCEENNTTEENNAARRYY OOFFKKHHAALLSSAA JJAATTHHAA BBRRIITTIISSHH

IISSLLEESS

To mark this auspicious occasion The Central Gurdwara (Khalsa Jatha) London

have published a commemorative book to be launched on the 23rd November 2008

KKhhaallssaa JJaatthhaa BBrriittiisshh IIsslleess 11990088--22000088ISBN 978-0-9560586-0-7

AAvvaaiillaabbllee ffrroomm tthhee GGuurrddwwaarraa’’ss wweebbssiittee wwwwww..cceennttrraallgguurrddwwaarraa..oorrgg..uukk && AAmmaazzoonn BBooookkss

for further details contact Gurpreet Singh Anand on 07958 479724 or Email: [email protected]

THE CENTRAL GURDWARA (KHALSA JATHA) LONDON62 QUEENSDALE ROAD, LONDON, W11 4SG

We, the sewak of Sikh Society send our warmest congratulations to the Sikh Nation on the 300thanniversary of Guru Gaddi, when Guru Granth Sahib Ji became our 'Last Guru'.

It is a very significant religious and historic time in the Sikh calendar. It contains the divine message forhumanity and how to re-unite with Waheguru. Our Guru Granth Sahib allows us to promote justice, peace,freedom, equality, tolerance and above all understanding, so that we can reduce crime, hatred and anger.

It is an excellent opportunity for the wider, multi faith community to appreciate and celebrate thisauspicious occasion as one regardless of belief or religion.

If everyone can unite and follow the message of Siri Guru Granth Sahib Ji, then there should not be anycause for terrorism, poverty, ill-health, unhappiness in life and mankind can lead a peaceful existence

together.

The modern and worldly message of Siri Guru Granth Sahib Ji is for everyone regardless of colour, creed,race, caste or territory. Let us embrace that we are all children of Waheguru. Let us make this world safer

place and co exist in harmony and peace.

AAfftteerr tthhee ggrreeaatt ssuucccceessss ooff GGuurruu MMaanneeyyoo GGrraanntthh PPrrooggrraammmmee oonn TTVV ttoo aawwaarree tthhee ppeeooppllee aabboouutt tthhee vvaalluueess ooffssiikkhhiissmm,, wwee wwoouulldd lliikkee ttoo iinnvviittee ppeeooppllee ttoo ssuuppppoorrtt uuss bbyy bbeeccoommiinngg tthhee mmeemmbbeerrss ooff tthhee SSiikkhh SSoocciieettyy UUKK..

SSIIKKHH SSOOCCIIEETTYY UUKK

Sikh Society UK352, Bearwood Road, Smethwick,

Birmingham B66 4ETTel: 0121 434 4747

Email : [email protected], [email protected] No.1088141

Guru Granth Sahib JiAs the Eternal living GuruGuru Maneyo Granth

We would like to extend our heartiest congratulations to commemorate the momentous and remarkable300th Anniversary of the eternal Guru Granth Sahib Ji's Gurta Gaddi Divas - the enthronement of Sikh Holy

Scripture. The message of Guru Granth Sahib Ji is to create a united, classless, fearless, peaceful,respectful and prosperous society based on shared ethos. Guru Granth Sahib Ji is a treasure house ofspiritual and temporal guidance. Guru Granth Sahib Ji gives guidance based on universal truth to all

irrespective of colour, caste, creed, sex or geographical origin.

The message of Guru Granth Sahib Ji is to recognise all humanity as one and never to submit tooppression, tyranny and fight for the cause of righteousness for the welfare of humanity.

Waheguru Ji Ka KhalsaWaheguru Ji Ki Fateh

The pure belongs to the AlmightyVictory belongs to the Almighty

DR. JAGJIT SINGH TAUNQUE, MBE. DL DY.LORD LIEUTENANTMRS. SATINDER KAUR TAUNQUEMR. GURBACHAN SINGH BHOGALDR.MANJIT SINGH BHOGAL

SERVING HUMANITY WITH LOVE & COMPASSION

On behalf of all members of the University Governors, staff and students, it gives me a great pleasure to wishthe Sikh community throughout the UK every success for the third centenary celebration of the consecrationof Guru Granth Sahib as the final and perpetual Guru of the Sikh as ordained by Guru Gobind Singh Ji in 1708.

The Guru Granth Sahib Ji is regarded as the guiding light for the Sikhs. Many non-Sikhs also have tremendousrespect for the teachings contained within the pages of this Holy Scripture. Throughout this year, millions ofnon-Sikhs and Sikhs alike will join hands to honour the high principles of peace, equality, community, unity,

forgiveness and respect for others. These values are also at the heart of Birmingham City University’smission.

Birmingham City University’s mission is to be a powerful force for learning, creativity and enterprise,promoting economic, social and cultural wellbeing. Community Relations is integral to this mission. Thefollowing four strategic objectives will help us achieve our vision to become an exemplar institution forengagement with business, professions and the community, and to be a force for equality and inclusion.

• To increase participation in higher education through significant growth in traditional and non-traditionalstudents.

• To apply our knowledge and expertise to inform the development of public and social policy to promoteeconomic, social and cultural wellbeing and to use the talents of our staff and students in initiatives to

support our local communities.• To promote the integration of research with our engagement with business, the professions and the

community.• To promote community cohesion and good relations between people of different backgrounds through theeducation of those who work in the community and through programmes or research, knowledge transfer and

community outreach.

We look forward to working with the Sikh community to raise the awareness of the numerous opportunitiesthat higher education offer for personal and career development. Like the Sikhs, Birmingham City University

is at the forefront of Life Long Learning.

PROFESSOR DAVID TIDMARSHVice-Chancellor

Birmingham City University

BBeesstt wwiisshheess ttoo tthhee SSiikkhh CCoommmmuunniittyy oonn tthhiiss hhiissttoorriicc cceelleebbrraattiioonn

Documents

Preceptor Eternal