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A JOURNAL OFTHE WORLD SIKH FOUNDATION

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SPRING - SUMMER2011

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TheSikh Courier

INTERNATIONALBI-ANNUALLY

First Published October 1960

Volume 59 Spring-Summer 2011 No: 111

CONTENTS

1. FAMILY LINKAGE AND KARMASDr S.S. Kapoor OBE ............................................................................................................... 5

2. GURU NANAK’S VISION OF GOOD GOVERNANCEProf. Arvinder Singh .............................................................................................................. 13

3. GYANI DITT SINGH AND THE GREAT REVIVALDr Dalvinder Singh Grewal .................................................................................................... 21

4. THE COLOURS OF HOLIMrs. M. K. Kapoor MA ........................................................................................................ 27

5. PRIMARY SOURCE OF SIKH LITERATURE PART 1Dr Jagjit Kaur Sirha ............................................................................................................... 29

6. SIKHS OF SOUTHALLDeepak Trikha MBA (PhD Student) ..................................................................................... 33

7. SIKH PERSPECTIVE OF THE DEVINEDirpana Rathore MA ............................................................................................................. 41

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EDITORIAL BOARD

Chief Editor: Dr. Sukhbir Singh Kapoor OBEPh.D., LL.M., M.Comm, FCCA, FCMA, MBIM

Managing Editors: Harjas Babli Bharara MA , Dr A.S.Chopra FRCP

ADVISORY BOARDDr. W. Owen Cole, Chichester, U.K.

Dr. Noel King, Watsonville, California, U.S.A.

Dr. N. S. Kapany, California, U.S.A.S. Saran Singh. I.A.S. (Rtd), Calcutta, India. (The Sikh Review)

Dr. Kirpal Singh,(formerly of Punjabi University, Patiala Chandigarh)

Dr. Harnam Singh Shan,(formerly Chairman Guru Nanak Chair, Punjab University, Chandigarh)

S. Manjit Singh Khaira, Advocate, Chandigarh

ADVERTISING MANAGERMr. V. S. Digwa

CIRCULATION MANAGER Mr. A. S. Bharara

THE SIKH COURIER INTERNATIONAL Established 1960

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PATRONS:-

FOUNDERS:- FOUNDER MANAGING EDITOR:-

Dr. A. S. Chopra, Chigwell, EnglandDr. Gurdip Singh Gujral, CBE, LondonS. Gurcharan Singh Chhatwal, Ealing, LondonDr. N. S. Kapany, Woodside, California,USAMr. P. S. Chawla, Sudbury, London

Dr. Jit Singh Chandan Dr Ajit Singh, Late Amar Singh Chhatwal,New York, USA Sudbury, Canada Chigwell, Essex UK

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Editorial

Religions all over the world are facing the worst challenge of all times. Attendancein religious shrines is dwindling, and Sikh religion is no exception. Attendance in allGurdwaras, world wide, is falling sharply and no one is doing anything to reversethe trend. Gurdwaras in the west are the worst hit. With the first and second generationSikhs now no more, the young generation has no interest to visit Gurdwaras on aregular basis. Though Gurdwaras are multiplying in number and improving in grandeur,the number of devotees is falling day after day.

The lack of interest in religion at large and especially in Sikhism can be diagnosedand cures found, but unfortunately, the people responsible, the controllers of theGudwaras and missionaries are paying the least attention to this alarming problem.

The Gurdwaras are the places where the spirit of Waheguru and Sikh Gurus resides.They are the places designated to meet Waheguru through the waves of the Shabad.They are the schools of learning and are stores of religious literature and heritage.They are the academies of teaching Sikh traditions and culture but alas they are notfulfilling any of these obligations. Instead they have become arenas of in fight andanimosity. The places where we should have taught, ‘na ko veri nahin begana...’everyone has become each others enemy. Near election days, swords are used tosettle issues. On one side we claim that sword is a part of our religious symbol andnot a weapon, on the other side, we prove ourselves wrong and use swords as aweapon, and most unfortunately in the precinct of Gurdwaras and in the presence ofthe Guru Granth Sahib.

We have changed the definition of Gurdwaras and the young generation has beendriven away from its threshold.

Something drastically has to be done and done fast to change the tide. Gurdwaras,being the hub of missionary work, have to change and start providing the serviceswhich the Sikh Gurus had dreamt.

Do not forget that Gurdwaras are the places where lives the ‘jyoti’ (light) ofour Gurus, let us not allow these places to be defiled.

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WORLD SIKH UNIVERSITY LONDON[International School of Sikh Studies]

University Building 35 Pinner Road, Harrow, Middx HA1 4ES (UK)Tel: 020 8427 5132; Fax: 020 8427 4880; email: registrar@sikh-uni.ac.uk

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Dr. M. Amdekar-Academic Registrar Dr. J.K.Sirha-Deputy Academic Registrar

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According to the Karma theory, though everyone isprimarily responsible for his/her own karmas [karmiapo apni], there is, definitely, a linkage of karmasas well, where one’s karmas overshadows otherpeople’s destiny. In Guru Granth Sahib, there are anumber of hymns to prove this point, some of thesehymns, arranged according to ragas, are producedhereunder with their meaning and explanation.

1. Raga Maj –Ashtpadis Mehla 3, Ashtpadi24 pada 6, page 123-124

ieik kUiV lwgy kUVy Pl pwey ] dUjY Bwie ibrQwjnmu gvwey ] Awip fuby sgly kul foby kUVuboil ibKu KwvixAw ] 6 ]

Some are stuck in falsehood (artificial life), andnegative (punishment) are the rewards they receive.In love with duality (gods and godesses), they wastetheir lives in vain. They drown themselves, and drowntheir entire family; living immoral life, they eat poison.|| 6 ||

2. Raga Maj –Ashtpadis Mehla 3, Ashtpadi26 pada 3, page 125

gurmuiK hir dir soBw pwey gurmuiK ivchu Awpugvwey ] Awip qrY kul sgly qwry gurmuiKjnmu svwrixAw ] 3 ]

The Gurmukhs are honoured in the court ofWaheguru. The Gurmukhs eradicate selfishness andconceit from within. They save themselves, and saveall their families and ancestors as well. The Gurmukhsredeem their lives. || 3 ||

[Guru Amardas became Guru at the age of 73and lived up to the age of 95. He has 907 hymnslisted in Guru Granth Sahib. In addition to the

teaching of first two Gurus he propagated theconcept of selfless Sewa as one of the core valuesof Sikhism]

3. Raga Maj –Ashtpadis Mehla 5, Ashtpadi35 pada 7, page 130

ijsu qUM quTw so quDu iDAwey ] swD jnw kw mMqüR kmwey] Awip qrY sgly kul qwry iqsu drgh Twkn pwvixAw ] 7 ]

Those who are pleasing to Waheguru (who livewithin His laws) and meditate upon Him. Theypractise the simran of Nam. They themselves swimacross, and save all their ancestors and families aswell. In the court of the Waheguru, they meet withno obstruction. || 7 ||

[Guru Arjan became Guru at the young age of18 and lived up to the age of 43. He has 2218hymns in Guru Granth Sahib. He is the founderof Harimandir (Golden Temple). He alsocompiled and installed (Guru) Granth Sahib inthe Harimandir. He is the first martyr of the Sikhhistory.]

4. Raga Gauri – Ashtpadis Mehla 3, Ashtpadi3, pada 4 page 230

so jnu swcw ij haumY mwrY ] gur kY sbid pMc sMGwrY] Awip qrY sgly kul qwrY ] 4 ]

Those beings are true to their cause, who conquertheir ego. Through the word of God’s shabad, theyconquer the five evils (passion, anger, greed,attachment and ego). They save themselves, andsave all their generations as well. || 4 ||

FAMILY LINKAGE AND KARMAS Dr S S Kapoor OBE

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5. Raga Gauri – Sukhmani Mehla 5, Ashtpadi7, pada 5 page 271

swD kY sMig sB kul auDwrY ] swDsMig swjnmIq kutMb insqwrY ]In the company of the holy, one’s family is saved. Inthe company of the holy, one’s friends, acquaintancesand relatives are redeemed.

6. Raga Gauri – Sukhmani Mehla 5,Ashtpadi 16, pada 8 page 285

ibsmn ibsm Bey ibsmwd ] ijin bUiJAw iqsu AwieAwsÍwd ] pRB kY rMig rwic jn rhy ] gur kY bcin pdwrQlhy ] Eie dwqy duK kwtnhwr ] jw kY sMig qrYsMswr ]

Gazing upon His wondrous wonder, I am wonderstruck and amazed! One who realizes this, comesto taste this state of joy. God’s humble servantsremain absorbed in his love. Following the Guru’s(God’s) teachings, they receive the four cardinalblessings [ Faith, Wealth, Success and Salvation].Almighty is the giver and the dispeller of pain. Inthe company of the holy, the world is saved.

7. Raga Asa –Shabad Chaupada Mehla 1,Shabad no 4 pada 3, page 353

hir vru ijin pwieAw Dn nwrI ] hir isau rwqIsbdu vIcwrI ] Awip qrY sMgiq kul qwrY ]siqguru syiv qqu vIcwrY ] 3 ]

Blessed is that bride, who has obtained theWaheguru as her husband. She is imbued withWaheguru, and she reflects upon the Word of hisshabad. She saves herself, and saves her family andfriends as well. She serves the true God, andcontemplates the essence of reality. || 3 ||

[Guru Nanak was born in 1469 and left thisworld at the age of 70. He has 974 hymns inGuru Granth Sahib. He is the founder of the

Sikh religion and taught the fatherhood of Godand brotherhood of humankind.]

8. Raga Jaitsiri, Var , Pauri 18, page 710[ Var is composed by Guru Arjan]

pauVI ] jw pRB Bey dieAwl n ibAwpY mwieAw ] koitAGw gey nws hir ieku iDAwieAw ] inrml BeysrIr jn DUrI nwieAw ] mn qn Bey sMqoK pUrn pRBupwieAw ] qry kutMb sMig log kul sbwieAw] 18 ]

Pauri: When God becomes merciful, maya (illusion)does not cling. Millions of sins are eliminated, bymeditating on the Nam. The body is madeimmaculate and pure, bathing in the dust of the feetof God’s humble servants. The mind and bodybecome contented, finding omnipotent God. One issaved, along with his family, and all his ancestors.|| 18 ||

9. Raga Tilang, Shabad Mehla 5, Shabad 2,pada 4, page 724

ijin jipAw iqs kau bilhwr ] iqs kY sMigqrY sMswr ] khu nwnk pRB locw pUir ] sMq jnwkI bwCau DUir ] 4 ] 2 ]

I am a sacrifice to those who meditate on the nameof God. Associating with them, the whole world issaved. God fulfills our hopes and aspirations. I longfor the dust of the feet of the Saints [ Humility is avery important Sikh value]. || 4 || 2 ||

10. Raga Suhi, Untitled specialist compositionMehla 3, Shabad 3, pada 5, page 755

dustw nwil dosqI nwil sMqw vYru krMin ]Awip fuby kutMb isau sgly kul fobMin ] 5 ]

Those who make friendships with the wicked, andharbour animosity to the saints, shall drown

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Eie Awip fuby pr inMdkw sgly kul fobyin ]

Slandering others, they drown themselves, anddrown all their generations as well.

13. Raga Ramkali, Var M:3, Pauri 6, page960

] ijsu qU Awvih iciq iqin kul auDwirAw ] 6 ]

One who is conscious of Waheguru, saves his/her ancestors. || 6 ||

14. Raga Ramkali, Var M:3, sloak Mehla 5,line 18, page 960

Awip qirAw kutMb siB qwry sBw isRsit CfwvY] 1 ]

He (the blessed one) saves himself, and saves allhis generations as well;

15. Raga Maru Var Mehla 5, pauri 16, page1100

pauoVI ] ijn ijn gurmuiK syivAw iqn siB suK pWeI] Ehu Awip qirAw kutNb isau siB jgqu qrweI ]

PAURI That humble being, who as gurmukh(perfect human being), serves Waheguru, obtainsall peace and pleasure. He himself is saved, alongwith his family, and all the world is saved as well.

16. Raga Bhairo, Mehla 5, shabad 45, page1150

so vfBwgI ijsu nwim ipAwru ] iqs kY sMig qrYsMswru ] 1 ] rhwau ]

Very fortunate are those who love the Nam, thename of Waheguru. Associating with them, wecross over the world oceans.] 1 ] Rahau ]

themselves and will drown their families as well,and their entire lineage shall be obliterated. || 5 ||

11. Raga Bilawal, Shabad Mehla 5, Shabad55, pada 3, page 814

iblwvlu mhlw 5 ] iqRsn buJI mmqw geI nwTy BYBrmw ] iQiq pweI Awndu BieAw guir kIny Drmw] 1 ] guru pUrw AwrwiDAw ibnsI myrI pIr ] qnu mnusBu sIqlu BieAw pwieAw suKu bIr ] 1 ] rhwau ]sovq hir jip jwigAw pyiKAw ibsmwdu ] pI AMimRquiqRpqwisAw qw kw Acrj suAwdu ] 2 ] Awip mukqusMgI qry kul kutMb auDwry ] sPl syvw gurdyvkI inrml drbwry ] 3 ]

Bilawal Mehla 5: Desire is stilled, and egotism isgone; fear and doubt have run away. I have foundstability, and I am in utter happiness; the Guru hasblessed me with his divine faith. || 1 || Worshippingthe perfect Guru in adoration, my anguish iseradicated. My body and mind are totally cooledand soothed; I have found peace, O my brother.|| 1 || Rahau || I have awakened from sleep, recitingthe Name of God; gazing upon him, I am filled withwonder. Drinking the divine nectar, I am satisfied.How wondrous is its taste! || 2 || I myself amliberated, and along with me my companions alsoswim across; my family and ancestors are alsosaved. Service to the divine Guru is fruitful; it hasmade me pure in the court of Waheguru. || 3 ||

[In science the nectar is a sugary fluid secretedby plants, especially. within flowers to encouragepollination by insects and collected by bees tomake honey. In Sikhism nectar is called ‘Amrit’first made by Guru Gobind Singh to baptise theKhalsa.]

12. Raga Ramkali, Var M:3, Sloak Mehla 3page951

nwnk Awey sy prvwxu Bey ij sgly kul qwryin ] 1 ]

Nanak, their (the believers) coming into the worldis approved; they redeem all their ancestors.|| 1 ||

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17. Raga Bhairo, Mehla 3, Ashtpadis 3, page1155

sMq jnw kau jmu joih n swkY rqI AMc dUK n lweI ]Awip qrih sgly kul qwrih joqyrI srxweI ] 2 ]

The messenger of death cannot even touch the saintsof Waheguru; it does not cause them even an iota ofsuffering or pain. Those who enter the sanctuary ofWaheguru they save themselves, and save all theirancestors as well. || 2 ||

18. Raga Kanra, Var Mehla Mehla 4, pauri15, page 1318.

pauVI ] koeI gwvY ko suxY ko aucir sunwvY ] jnm jnmkI mlu auqrY mn icMidAw pwvY ] Awvxu jwxw mytIAYhir ky gux gwvY ] Awip qrih sMgI qrwih sB kutMbuqrwvY ] jn nwnku iqsu bilhwrxY jo myry hir pRB BwvY] 15 ] 1 ] suDu ]

PAURI: Some sing, some listen, and some speakand preach. The filth and pollution of countlesslifetimes is washed away, and the wishes of the mindare fulfilled. Coming and going in reincarnationceases, singing the glorious praises of Waheguru.They save themselves, and save their companions;they save all their generations as well. We are asacrifice to those who are pleasing to my Lord God.|| 15 || 1 || Sudh ||

[Guru Ramdas became Guru at the age of 40and remained Guru for 7 years. He has 679hymns in Guru Granth Sahib. He established theholy city of Amritsar and starting digging of theholy srover in the midst of which stands theHarimandir.]

19. Raga Parbhati, Mehla 5, Ashtpadis 1,page 1348

] jy hovY Bwgu qw drsnu pweIAY ] Awip qrY sBu kutMbuqrweIAY ] 1 ] rhwau dUjw ] 2 ]

If one has good destiny, then the Waheguru’saudience is obtained. They save themselves, andcarry across all their families as well. || 1 || Rahaudooja || 2 ||

20. Sloak varan ton wadeek, Sloak Mehla 3,sloak 42, page 1418

gurmuKW krW aupir hir cyiqAw sy pwiein moK duAwru] nwnk Awip Eih auDry sB kutMb qry prvwr ] 42 ]

The Gurmukhs dwell upon the name ofWaheguru; they find the door of salvation. Theythemselves are saved, and all their relatives are alsocarried across as well.|| 42 ||

The above hymns, selected at random, areproof enough that there is a definite linkagebetween the karmas of one and the destiny ofothers. This is the way of Waheguru and hasto be accepted as such.

Dr S S Kapoor OBEVice Chancelor,World Sikh UniversityLondon

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The concept of Good Governance has gainedimmense significance in modern times withregard to the performance of the governmentfor the well being of its citizens. Goodgovernance is regarded as one of the key factorin socio-economic transformation of anysociety. During medieval period in the West,the renaissance and reformative movementswere launched on the basis of the ideas ofliberty, equality and dignity. These idealsprovide strong foundation to this concept ofgood governance. However, in India during thisperiod of 15th century, which is also consideredto be the Darkest Period, Guru Nanak appearswith a ray of hope for the humanity.In the West, at the time of Guru Nanak, therenaissance, reformation and liberalism hadgiven birth to ideas of secularism, rule of law,liberty, equality which in turn latter on laid thestrong foundation of good governance in thetwentieth century. While in India, during the lifetime of Guru Nanak in the fifteenth century,the idea of good governance was absolutelynowhere to be found. Political rulers in the Darkmedieval age, irrespective of their race, creedand region had no idea of good governance.Guru Nanak took initiative to raise strong voiceagainst bad governance and misrule of Histimes. He gave comprehensive and far reachingvision of good governance.

The present research paper is a humble attempt toexplore the Guru Nanak’s message of goodgovernance. This research paper is divided into fourparts. First part deals with meaning and basiccomponents of good governance. In the second partfocus is on the status of governance at the time ofGuru Nanak. Third part explores the Guru Nanak’svision of good governance. Lastly, the fourth partdeals with relevance of Guru Nanak’s views on goodgovernance in the present scenario.

(I)The terms ‘governance’ and ‘good governance’ arebeing increasingly used in the disciplines like politicalscience, public administration, economics andmanagement. Bad governance is being regarded asone of the root causes of all evil within any society.In the 21st century the concept of good governancegained momentum together with such terms asdemocracy, civil society, participation, human rightsand sustainable development. As the concept ofGood Governance deals with the well being ofindividual, it is quite wide and multidimensional.

Good governance is a mandatory requirement forthe success of democracy. It ensures the promotionand protection of rights, liberties, dignity of anindividual and sustainable development. The term‘Good Governance’ has become inseparable andessential part of public as well as privateadministration. Etymologically speaking, the root ofthe word ‘governance’ is from O.Fr. governer“govern,” from L. gubernare “to direct, rule, guide,”originally “to steer,” from Gk. kybernan “to steeror pilot a ship, direct” (the root of cybernetics).Governance is of some assistance, indicating onlythat governance is a synonym for government, or“the act or process of governing, specificallyauthoritative direction and control”.1

Good governance signifies a participative mannerof governing that functions in a responsible,accountable, and transparent manner based on theprinciples of efficiency, legitimacy, and consensusfor the purpose of promoting the rights of theindividual citizens and the public interest, thusindicating the existence of political will for ensuringthe material welfare of society and sustainabledevelopment with social justice.2 Good governanceis a sum total of formal and informal institutionalstructures and decision making processes which

GURU NANAK’S VISION OF GOOD GOVERNENCE

Prof. Arvinder Singh

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govern the human behaviour to promote efficiencyin administration and public accountability.

Towards the end of the twentieth century, the termgovernance gained the prominent attention of donoragencies, social scientists, philanthropists and civilsociety. This popularity stems from the fact that itcan be applied to a wide range of issues, relationshipsand institutions involved in the process of managingpublic and private affairs.3 In the era of marketeconomy the issue of good governance has gainedimportance than ever before. It originates from theneed of economics (as regards corporategovernance) and political science (as regards Stategovernance) for an all-embracing concept capableof conveying diverse meanings not covered by thetraditional term ‘government’. It is the exercise ofpower or authority –political, economic,administrative or otherwise – to manage a country’sresources and affairs.4 International Monetary Funddefined the Good Governance in economic termsas, “Governance generally encompasses all aspectsof the way a country is governed, including itseconomic policies and regulatory framework.” 5

Governance as “the exercise of economic, politicaland administrative authority to manage a country’saffairs at all levels. It comprises the mechanisms,processes and institutions through which citizens andgroups articulate their interests, exercise their legalrights, meet their obligations and mediate theirdifferences”.6 Good governance is being recognisedas an important goal by many countries across theworld. Many nations have taken up specific initiativesfor open government. Freedom of information isbeing redefined and supported by detailedguidelines. Along with this, there is a conscious effortto put the citizen as the centre of focus of thegovernance. Citizens are being perceived ascustomers and clients. Delivery of services to citizensis considered as a primary function of thegovernment.7

Good governance has many attributes: participatory,transparent, accountable and equitable. It promotesthe rule of law and effectively makes the best use of

resources.8 United Nations gave paramountimportance to good governance because it promotesequity, participation, pluralism, transparency,accountability and the rule of law, in a manner that iseffective, efficient and enduring.9 Asian DevelopmentBank has identified four basic elements of goodgovernance: (i) accountability, (ii) participation, (iii)predictability, and (iv) transparency.10 UNESCAPexplained the basic characteristics of Goodgovernance viz., participatory, consensus oriented,accountable, transparent, responsive, effective andefficient, equitable and inclusive and follows the ruleof law.11

UNESCO illustrate some basic elements of Goodgovernance like participatory, consensus oriented,accountable, transparent, responsive, effective andefficient, equitable and inclusive and follows the ruleof law. It assures that corruption is minimized, theviews of minorities are taken into account and thatthe voices of the most vulnerable in society are heardin decision-making. Good governance lies in justiceand fairness in socio-economic and political spheres.Good governance believes in consensus. 12

(II)During the fifteenth century, the social, economic,political, moral and religious conduct of the Indiansociety was at the lowest level in the history of India.Politically, the rulers of that time instead of protectingtheir subjects were sucking the blood of their people.The society was so demoralized that no one couldraise a voice against the atrocities and injustice beingcommitted by the government.13 It was an age ofanarchy, corruption, favouritism and nepotism. Agreat deal of hate and strife existed between differentcastes, creeds and sects which existed amongstHindus as well as Muslims. The country was dividedinto small provincial kingdoms which often quarrelledamongst themselves.14 Bhai Gurdas describes theprevailing situations at that moment, “O’God; inKalyug, the mentality of the jiv has become like themouth of dog which always seeks the dead to eat.The kings are sinning as if the protective fence wereitself devouring the (crop in the) field.”15

Guru Nanak never advocated the life of Bhakti,

16

unconcerned with the political conditions of thecountry on which the life of the common mandepended. 16 This may be inferred from the acutancein these verses of the phrases: sultan, pat shah,shah-i-alam, takht, taj, hukm, amr, pathani-‘aml,wazir, diwan, naib, lashkar, umard, khan, malik,shiqddar , qazi, Chaudhari, muqaddam, ra’iyat,for instance. Also, there are references to the courtand palaces, royal canopy, elephants armour, cavalry,trumpets, treasury, coins, mint, salary (wajh), taxesand even to revenue-free land.17 The condemnationof contemporary politics and government by GuruNanak springs from his belief in the ideal of justice,an ideal which appeared to be flagrantly violated bythe holders of political power in his days. Hedenounced the pursuit of political power if it rancounter to the path of salvation.18

Guru Nanak compared prevailing political conditionswith ‘Kalyug’ or Dark Age. He said, “The dark-age is the scalpel, the kings are the butchers andrighteousness has taken wings and flown. In this no-moon night of false-hood, the moon of truth is notseen to rise anywhere”.19 He also criticised the rulersand their administrative functionaries. He said, “Bothavarice and sin are the King and Minister andfalsehood is the Master of Minit. Lust, the assistantofficial, is summoned and consulted and they all sittogether and chalk out evil plans”.20 To Him, Thekings are tigers and the courtiers dogs, they go and(harass) or (awaken) the sitting and the sleepingones. The king’s servants inflict wound with theirnails. The king’s curs lick up the blood and bile ofthe poor subjects. 21 Rulers of the country wereautocrats and possessed unlimited powers. Theirministers and other official at the provincial and locallevel were corrupt and arrogant in their behaviourtowards the common masses. The revenue collectingstaff and judiciary was prone to bribery and forcibleexaction and there was no justice worth the name.22

(III)Guru Nanak had started His Divine journey fromSultanpur. A small town established by Sultan KhanLodi in the 11th century. In Sultanpur, He gave Hisfirst Divine sermon “There is neither Hindu nor

Musalman”. What did the Guru mean by thesefamous words, the first which He uttered after Histrance or communion with Lord, and with which hebegan, so to speak, his Ministry? In these words isimplicit the essence of Guru’s teaching and his visionof humanity; besides, of that spirit of tolerance whichof all faiths and groups inhabiting India, has beenmost truly characteristics of Sikhs. The Guru meantby His cry precisely that all distinctions based oncreed are unacceptable in the eyes of God. 23

The Divine sermon at Kartarpur wasmultidimensional and had far reaching impact.According to the historical accounts, ProphetMuhammad, who had been facing Jerusalem, uponreceiving this revelation, immediately turned aroundto face Mecca, and those praying behind him alsodid so. Prophet Muhammad had sought new Divineorder from Mecca instead of Jerusalem to build newsocio-religious order. But Pir Bahauddin, the greatSufi teacher who counted his followers by thousands,one morning suddenly turned his back on Qaaba(which no Moslem would do), and began bowing inhis Namaz in the direction of Kartarpur. “Why so?”cried his faithful followers, in alarm. “This morning Isee the light of God in this direction, my friends!”said he.24 Pir Bahauddin, found Kartarpur, as abeginning of new social and religious order inKartarpur.

During His brief stay at ‘modikhana’ or provisionstore in Sultanpur, He rejected the idea of temporalsupremacy in way that what belongs to God andshould been evenly distributed among masses.Sultanpur, which came in to existence in the nameof ‘Sultan’- a temporal authority was not conducivefor spiritual salvation. After the completion of hismissionary journeys, He had finally settled inKartarpur. Guru Nanak established ‘Kartarpur’ inthe name of ‘Kartar’ (God). Kartarpur presents atrue picture of ‘Sachkhand’ (Realm of Truth)‘Scared State’ on this earth. His Vision of goodgovernance commenced from his movement fromSultan (Pur) to Kartar (Pur) i.e. from temporalauthority to spiritual authority. Guru Nanak’s vision

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of good governance can be evolved in the light ofHis spiritual journey from Sultanpur to Kartarpur.Guru Nanak Dev says, “Religion is the foundationof World, but it is the son of mercy” (Japu Ji). Mercy,kindness, tolerance; forgiveness, co-existence etc.are the virtues that teaches to the people. It is thisfact of religion which is superior to politics. Nodoubt, politics also assists providing goodadministration to the people, protection to thepeople, but this aim is limited to the area of physicalbeing only. It has nothing to touch the inner worldi.e. soul.25

Godhead was deemed as the centre and sourceof both the spiritual and the temporal sovereignty;so to partake of Godhead was to partake of thetemporal sovereignty as well. That is how Sikhismis essentially a State symbolizing a unique correlationof the spiritual and the temporal sovereignty. TheSikh conception of religion as a State partakingof the spiritual and the temporal sovereignty ofGod explains as to how the Nanakian conceptionof God as the True Sovereign in both the worlds.26

Guru Nanak laid down a socio-political doctrine,clearly defines his attitude towards authority. Thoughhe was not a politician or a political scientist in theformal sense, his ideas on politics emerged from hisattitude to life. Exploitation in any form, he detested,because it cut at the very roots of human equalityand dignity.27 The State of Guru Nanak’s vision is,indeed, a service State in the real sense of the word.In it, not only the Government viz, the Ruler and thePanches but also the people viz., the Sangat willassume their respective responsibilities and dischargetheir duties with sincerity and integrity alwayskeeping the larger interests of the individual as wellas the people as a whole in view. Therefore, thepolitical system as envisaged by Guru Nanak willautomatically evolve itself into a ‘righteous rule’.28

Guru Nanak expects-certain norms of behaviours,both from the ruler and the ruled. The foremost dutyof the ruler was to be just, both legally and morally.The foremost duty of the ruled was to meet the validdemands of the ruler. Guru Nanak is totallyunconcerned about any constitutional questions. If

anything, he wholeheartedly accepts the monarchicalframework. He might condemn the holders ofvarious offices but not the offices themselves. Fromthe functionaries of government be expects honestyand integrity in the performance of their duties andconsideration for common people.29

To Guru Nanak, good governance is one which isGod-oriented and spiritual-ethical in its orientations.To Guru Nanak, basic attributes of good governanceinclude justice, human rights, liberty, equality,multiculturalism and respect for human dignity. ToHim, just government is a precondition of goodgovernance. He criticised Kings and temporalauthorities of His times for doing injustice withpeople. He said, “The King administers justice onlyif his palm is greased. In the name of God none ismoved.”30 He condemned Qazi for injustice, He said,“Becoming a judge, he sits to administer justice. Hetells the rosary and mutters God’s Name. Takingbribe, he does injustice”.31 Guru Nanak has firm faithin Divine Justice. He believed that, “He, the Lord istrue, true is His decision, and He issues commandbased on true justice”.32

Guru Nanak was well aware that it was not thereligious diversity but rather the inequality betweenthe rulers and ruled that had to be contained. Thisinequality was caused by the urge in man to dominateover the other. This urge was manifested in the formof religious, political, economical and socialdomination. Therefore Guru Nanak first andforemost declared equality of all religions i.e. “noreligion is high or low”.33 The Guru establishes thatOne and the multi-centres are in harmony, there isno clash. The multi-centres are under His kindglance. They are not to be folded, except when thefolding occurs according to will, or in cosmic systemas scientists’ say.34 He condemned the religiousfundamentalism and false sense of religioussupremacy which were antithetical to His vision ofgood governance.

The exercise of human dignity depends upon theconditions of freedom. The persistent opposition in

18

Sikh thought to oppressive State structures and toempty ritualism is derived directly from therecognition of their anti-human character. The scopeof human dignity in Sikhism is co-extensive with therealization of the values of freedom, equality andjustice.35

Guru Nanak was the first Sikh Guru who fought forthe preservation of human rights and raised his voiceagainst social injustice, inequality, and religiousrepression, exploitation of women and degradationof human values. The religious, political and socialconditions prevailing in his time were an assault onhuman rights. People became selfish, narrow minded,proud and cynical. Humanity was being used as ameans and never as an end . Inequality, hatred,dishonesty, deception and exploitation vices erodedthe basis of society. In such a horrible, repressiveand violent circumstance one cannot dream of theexistence of human rights. Guru Nanak wanted toshow the people the path of salvation and arousethem against political, economic and social tyranny.36

Guru Nanak was a strong antagonist of imperialism.He condemned the practice of imperialism in allfields—political, religious, social, and economic. Inthe political field, he did not hesitate in condemningeven the God and considered Him responsible forthe destruction brought about by Babar. On the religiousside, he criticised very severely the exploitation of thepoor, the Hindus as well as the Muslims, at the handsof the Brahmins and the Mullahs in the name of religionand God.37

Guru Nanak had laid down some qualifications forrulers. “He alone, who is worthy of the throne, sitson the throne. He is such a page of the Lord, whoby Guru’s instruction has silenced the five demons”.38

He also said, “Imbued with the Lord’s fear and thefive virtues, soul, the King, is seated on the throne”.39

He said, “He alone, who is worthy of the throne,sits on the throne. He is such a page of the Lordwho by Guru’s instruction, has silenced the fivedemons. He advised and cautioned the rulers tokeep away sensual pleasures. The lances bands

throne and salutations of others increase the desireand the mortal is engrossed in lust.”40

Political power without spiritual morality promotesintrigues, back-biting, self-assertion, opportunism,compromise on principles, case in backing out ofthe promises and manifestos, injustice conflict, andwars.41 The ruler, in Sikhism, should be one whocreates such conditions for his subjects as wellas for himself so that this goal is achieved easily.Not only that he should not become an obstaclein the path but also he should be helpful by creatinga good and peaceful atmosphere in his kingdom sothat his subjects find it easier to achieve theirGoal.42

According to Guru Nanak, only such a person whohas realized the Truth is qualified to be a ruler. Hemust have subdued the five evils viz. Lust, anger,greed, attachment and ego. Only such a person canbecome a selfless and self-abregating ruler. Only asoul attuned to the True word can truly understandthe meaning of ‘Parenthood of God and fraternityof man’.43 All political theories and socialorganisations which processed from a secularassumption, or are based on ideas that generateinstitutions capable of destroying or curtailing thespiritual autonomy of the individual, therefore, areunacceptable to Sikhism.44The Sikh thought spurnsMachiavellianism where power is the end and notthe means and any means are justified in order toacquire power.45

A democratic state of modern conceptionunacceptable to Sikhism, wherein the citizens arerequired to relinquish their rights by conferringthem upon a ‘general will’ of a single andindivisible sovereign people. This ‘general will’,in practice, is only the will of the numericalmajority. The omnipotence of the majority is thepractical corollary of democracy, and respect forthe rights of minorities loses all effectual sanctionjust because the individuals have forfeited all powerto insist upon their right, by conferring them bodilyupon the state. The concentration of an immense

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power in the hands of an often fictitious and riggedmajority is tyrannical.46

(IV)The most significant single factor in the politicalthought of Guru Nanak is the firm belief that anindividual cannot tread the spiritual path alone, thateventually salvation outgrows the bonds of personalrelationship of the individual with God and musttake the society, social and political organisationsinto account. His teachings which make life insociety a pre-condition to spiritual fulfilment, excludethe possibility of regarding the highest worldlyposition as incompatible with the purest spirituallife. In fact, it is possible to suggest that Guru Nanakconsiders politics to be the ultimate test of faith.47

The administrative machinery influences every aspectof human life in many ways. Along with the increasingdependence of the citizens on the administrativemachinery of the state, the hardships and grievancesof the citizens have been increasing due toadministrative inefficiency and corruption in publiclife.48 Out of first ten most corrupt countries of theworld, India figures distinctly. Politics has actuallybecome a deadly and nationally expensive joke.News of criminalisation of politics, flagrant misuseof power, bureaucratic despotism, maladministrationare rampant.49 There is growing poverty, risingilliteracy, inequity, injustice and, in consequence, aconsiderable spurt in violence. The phenomenon ofterrorism is a consequence of both the erosion ofbasic institutions and undermining of Scio-psychological depths of the political process.50

Today’s world is beset with violence and conflictcaused primarily by mutual mistrust and hatred, thedesire to dominate and monopolies, lack of toleranceand accommodation. The social life is marked byinequalities and injustice, and violation of basichuman rights and the fundamental freedom of man.Religious majorities have ever been on the look outto subdue or assimilate unto themselves the religiousminorities in the name of homogenization, thuscausing a sense of alienation and bitterness amongthe minorities.51

Guru Nanak’s message of love and truth is ofuniversal nature; it is for all men whoever they be; itis for the whole world, for all human beings,wherever they be; and it is for all times, past, presentand future. His message is spiritual in its essence,humanistic in its approach, social in application andmoral in its judgement.52 Guru Nanak’s role in thepolitics of his times as well as his radical andprogressive thought is of great value today. Thoughthere is a time-place context, his views on many subjectsmade more than five hundred years ago, have notlost their validity and are upheld by the modernworld. His thoughts become especially relevant inthe context of the present political situation of Indiawhere corruption in high places is undermining the moralfibre of the entire nation in all walks of life.53

Prof. Arvinder Singh,Head, Department of Political Science,Ramgarhia College, Phagwara.Email: asbhalla@rediffmail.com

References1. Webster’s Third New International Dictionary (1986:982)2. Munshi, Surendra. “Concern for Good Governance inComparative Perspective.” Good Governance, DemocraticSocieities and Globalisation. New Delhi: Sage Publication, 2004.pp. 51-52.

3. UN Economic and Social Council Committee of Experts onPublic Administration Compendium of basic terminology ingovernance and public administration Fifth session New York,27-31 March 2006"Definition of basic concepts andterminologies in governance and public administration”. p.34. Nikhil Chandra Shil. “Accounting for Good Governance.”JOAAG Vol. III, No. 1 (2008). p. 24

5. The IMF and Good Governance September 23, 2010www.imf.org6. United Nations Development Programme, Governance forsustainable human development, UNDP policy document, NewYork, 1997. Policy paper, 3.7. S. K. Agarwal. Towards Improving Governance. New Delhi:Academic Foundation, 2008.p.41.

8. Surendra Munshi, Biju Paul, Abrham Soma Chaudhuri. “TheIntelligent Pearson’s Guide to Good Governance.” New Delhi:Sage Publication, 2009.p. 10

9. www.un.org.com

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10. www.ADB_org.htm.11. www.unescap. Org12. www.unesco.org13., J. S. Walia. “Portraits of Guru Nanak Dev.” The Sikh CourierInternational Vol. 38.No. 86 (1998).p.17.

14. T. S. Sodhi. Educational Philosophy of Guru Nanak. Patiala:Bawa Publications, 1993. pp. 14-15.

15. Jodh Singh. Varan Bhai Gurdas. New Delhi: Vision AndVenture, 1998. p.60,

16. Gurdev Singh Hansrao. Ideology of Sikh Gurus. Ropar:Hansrao Publishers, 1990. p. 66.

17. J. S. Grewal. Guru Nanak In History. Chandigarh: PublicationBureau, Punjab University, 1998.p. 147.

18. J. S. Grewal, Miscellenious Articles. Amritsar: Guru NanakDev University, 1974. p.149.

19. Guru Granth Sahib, M.1, p.145.20. Ibid, p. 468.21. Ibid, p. 1288.22. Harbans Kaur Sagoo. Guru Nanak And Indian Society. NewDelhi: Deep and Deep Publications, 1992.p.34.

23. Gurbachan Singh Talib. Guru Nanak His Personality andVision. Delhi: Gurdas Kapur and Sons, Pvt. Ltd, 1969.p.15.

24. Puran Singh. The Book of Ten Master. Amritsar: SinghBrothers, 2008.p. 43.

25. Darshan Singh. “Relationship between Religion and Politicsthe Sikh Perspective.” Coexistance in Plural Society. Ed.Madanjit Kaur. Amritsar: Guru Nanak Dev University, 1991.pp.81- 82.

26. Jasbir Singh Ahulwalia. The Sovereignty of The SikhDoctrine. Amritsar: Singh Brothers, 2006. p.134.27. Harbans Kaur Sagoo, Op. cit, p. 155.28. Gurdip Kaur Brar. Guru Nanak’s Philosophy of Politics.Bathinda: Mahant Bani Tirath Singh Sewa Panthi, 1994.p.65

29. J. S. Grewal, Guru Nanak in History, Op. cit, 1998, p. 166.30. Guru Granth Sahib, M. 1, p. 350.31. Ibid, p.951.32. Ibid, p.723.33. Jasbir Singh Sabar. “Equality: A Sikh Perspective.” Journal

of Sikh Studies Vol. 24.No. 2 (2000). p. 122.

34. Gurbhagat Singh. Guru Nanak Dev’s Japuji Meditation forFuturistic World. Delhi: Ambe Books, 1999.p.26.

35. Harbans Singh. “The Foundation and Scope of HumanDignity.” The Sikh Review Vol. 29.No. 325 (1981). p. 5.

36. Nirmaljit Kaur. “Human Rights In Guru Granth Sahib.”Perspectives on Guru Granth Sahib Vol. 4.No. 2 (2006).p.95

37. Sudarshan Singh. Sikh Religion Democratic Ideals andInstitutions. Amritsar: Singh Brothers, 2009. p. 4838. Guru Granth Sahib, M. 1, p. 1039.39. Ibid, p. 992.40. Ibid, p. 226.41. Harbans Lal. “Politics and Religion in View of Miri-PiriPrinciple.” Khalsa and the 21st Century. Ed. Kharak Singh.Chandigarh: Institute of Sikh Studies, 2006.p.167.

42. Kanwarjit Singh. Political Philosophy of The Sikh Gurus.New Delhi: Atlantic Publishers And Distributors, 1989.p. 14.

43. Gurdip Kaur Brar, Op.cit, p. 47.44. Kapur Singh. Sikhism for Modern Man. Amritsar: GuruNanak Dev University, 2006.p.141.

45. Gurdip Kaur. Political Ethics of Guru Granth Sahib. NewDelhi: Deep and Deep Publications, 2000.178.46. Kapur Singh, Op.cit, pp.140-14147. Gurtej Singh. “Political Ideas of Guru Nanak The Originatorof the Sikh Faith.” Recent Research in the Sikhism. Ed. JasbirSingh Mann and Kharak Singh. Patial: Publication Bureau,Punjabi University, 2002.pp. 66- 67.

48. Pardeep Sachdeva. “Corruption-Free Administration-AnEssential of Good Governance.” Journal of government andPolitical Studies. Vol. 26. No. 1 (2006). p. 77.

49. Narinder K. Dogra and Gazzal Gazal, Narinder K. Dograand. “Political Corruption.” Journal of Government and PoliticalStudies Vol.26.No. 1 (2006).p.37 .

50. Rajni Kothari Kothari, Rajni. Rethinking Democracy. NewDelhi: Orient Longman Pvt. Ltd., 2007.p. 8.

51. Dharam Singh. “Guru Nanak Dev’s Teeachings in Today ofWorld of Conflict.” Journal of Sikh Studies Vol. 24.No. 1(2000).p.1

52. Dewan Singh. Guru Nanak’s Message in Jap Ji. Amritsar:Singh Brothers, 1991.p. 12.

53. Sudarshan Singh, Op.cit, p.5.

b b b b

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GYANI DITT SINGH AND THE GREAT REVIVAL Col. Dr. Dalvinder Singh Grewal

September 6, 2001 marked thecentenary of the death of the legendaryand charismatic Gyani Ditt Singh,scholar, visionary and crusader who ledthe revivalist Singh Sabha movementin the late Nineteenth century.

After the death of Maharaja Ranjit Singh, thetreachery of Teja Singh and Gulab Singh assistedthe British to defeat Sikh forces in Anglo-Sikh wars.The occupation of Punjab by the British was a greatphysical and psychological blow to the Sikhs. Thescars further deepened by the conversion ofMaharaja Dalip Singh, the last King of Punjab toChristianity, and a gloom prevailed over the entirePunjab. The Sikhs felt deeply hurt by the events butwere feeling helpless. No leader worth the namecame forward to control the situation to guide themin the dark period.

The British thought this period as the best to cementtheir rule in Punjab by imprinting onto the minds ofthe Punjabis that the British were a superior racebecause of their physical, psychological and culturalsuperiority. They centered on psychological andcultural conversion of Punjabis; especially the Sikhswhose distinct identity was an impediment to theirscheme of colonialism. They portrayed theirinvincibility on a larger screen of religion and cultureand established missionary centers all over Punjab.They selected the lower strata and enticed themthrough petty jobs and financial aid. This systematicplanning and sequential implementation bore fruit aslarge number of people specially from lower castesstarted converting into Christianity. The inherentweakness of the Sikh body politic, the activities ofChristian Missions, the proselytisation by a newHindu organization known as Arya Samaj and therationalism that came with the introduction of

scientific concepts caused a body blow to Sikhism.

In 1835, an American Presbyterian Mission had beenestablished at Ludhiana. Immediately afterannexation, it spread its activities to Malwa andMajha1; the Church Missionary Society openedcenters around Amritsar and Lahore and the hillDistrict. The Society for the Propagation of Gospel,the Salvation Army, the Methodists, Episcopalians,Moravians, and several Roman Catholic orders viedwith each other in gaining converts.2 ChristianMissionaries were actively supported by Englishofficials.3

The conversion of Maharaja Dalip Singh in 1853was the first feather in the cap of Christianmissionaries and a grievous shock to the Sikhs. Thesame year a Christian Mission School was openedin Amritsar. Following this several Sikh families ofnote accepted Christianity4. In 1873, four Sikh boysof Mission School Amritsar announced theirdecision to turn Christian, causing protest meetingsall over Punjab. Sikh preachers talked to the boysand prevented them from abandoning their ancestralfaith.5

More serious than the activities of ChristianMissionaries, however, was the challenge ofrenascent Hinduism, chiefly from the Arya Samaj.They believed only in Vedas and ridiculed all otherreligious books. Guru Granth Sahib was to SwamiDayanand the leader of Arya Samaj, a book ofsecondary importance, and the Sikh Gurus men oflittle learning; Nanak he denounced as a dambhi(hypocrite). Dayanand set the tone; his zealousadmirers followed suit.6

Added to these problems for Sikhs came the BrahmoSamaj of Raja Ram Mohan Roy (1771-1833). Theyopened a branch in Lahore and won a notableconvert in Dayal Singh Majithia.7 These eventscaused decline in the number of Sikhs.8

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A famous visionary and writer of that time, Bhai VeerSingh summed up this situation in a few words,“During the Sikh regime, the Sikhism was caught inthe web of Brahminism, and after Sikh rule theChristianity started devouring Sikhism smoothly. Apowerful force was needed to stop these increasinglydangerous influences and to revive Sikhism. Thispowerful force emerged in the form of Bhai DittSingh, a man with natural ability to react effectivelyunder such situations. Through his pen, speechesand discourses he did such a wonderful job thatearned him the title: “the one who brought trueawakening among the Sikhs in slumber.”9

Born on 21 April, at Kalaur (Patiala state) to BishanKaur, wife of Bhai Diwan Singh, Ravidasia by caste10

and a preacher by profession, Giani Ditt Singh wasa great visionary, thinker, writer, editor, historian,orator, teacher and organizer, theologist and analystof Sikh acriptures, social reformer and, above all, asurvivalist par excellence.

He adopted preaching as a profession at the veryyoung age. Theme of his preaching was worthlessritualism, on the lines of his father Diwan Singh, “Iwas just of eight-nine years’ age when I separatedfrom my father and started enlightening people.Wherever I went, I asked the people to stop theritual worship of graves, tombs, Bhairon, gods orthe Vedas. I also visited various educated andenlightened saints, held discussions, learned fromthem. Soon I gained enough knowledge and thepeople started calling me Gyani.”11 He furthermentioned, “I then preached among the brave Majhapeople and stopped them from worshipping SakhiSarwar and various gods. The influence of SakhiSarwar or gods’ worship is no more found inMajha.”12

As he gained insight into these problem throughstudy, Giani Ditt Singh became more serious. Hefound the lower strata to be the most affected.Maximum conversion was among the lower castes.He had affinity with them and wanted to do

something concrete. He wanted to unite them, butthis could not be done as they were further dividedinto numerous faiths. They were engrossed inritualism of numerous kinds, and worship of variousgods, even tombs and graves. They were divided insub-castes and not united to fight the rising threat.

He mentioned the same in his writing. “The Doabapeople came under the influence of Peers and forgottheir own religion……. In Majha, those who calledthemselves Singhs, worship Sarwar whenever, theyare in trouble….. In Lamen (Puadh) the peoplerun to Deras. Whenever someone’s son gets sickthey pray to some Peer to save the child…”13

He thought of enlightening the people of these illsand to encourage them to remove these parochialrituals, have faith in one God and to unite as one tofight against the British. He remarked: “Brahman,Jat and Chamar should make a great union to removethese ills.”14

His methodology was very convincing and touchingthe hearts of the listener. He wrote books topropagate what he preached and used both proseand verse for the purpose. He commented on theexisting systems very systematically and dramatically,touching the core of the hearts of listeners/readers.A sample is presented here from his book GugaGapoda. During the dialogue he makes his listeneraccept the futility of worshipping the dead, throughhis knowledge of the facts; the facts that are revivedby a few touches here and there to enlighten.

“We learnt in our childhood about this Guga Peer.We don’t know what type of person is he. ThisGuga Madi belongs to the ancient times; timeunknown. A fair is held these days to pay himobeisance and offer money. The thieves (thepujaris) share the money after squabbling. Forthe remaining year this place is deserted or isoccupied by dogs and jackals. When rain comes,the visitors or the gambling boys take shelterand move after the rains. We don’t know more

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than this…. This shows that the Guga Madi isworth living for dogs, jackals and gambling boys.What type of god is he who cannot stop spreadof evil, or for that matter, his own protection fromdogs and jackals shit and urinate around him?This Guga story is merely a hoax. Only theignorant believe him and have become followerof the dead.”15

He not only preached but also continued learningwhere he went. He held discussions with variousauthorities on religion and saints of the time. Heaccepted whatever pleaded his conscience, butobjected very forcefully if it was against the truth.He propagated removal of parochialism,fundamentalism and ritualism and created a senseof oneness among people. His deep knowledge ofVedas and Sikh scriptures helped him to counterthe wrong teaching. He joined those who helpedhim in achieving his goal. Bhai Jawahar Singh wasone such person with whom he could converse hismind openly and who later become his lifelong guideand companion.

Arya Samaj was, initially, an institution workingtowards removal of casteism and ritualism. He alongwith Bhai Jawahar Singh joined this movement.16

Swami Dayanand was the torch-bearer of thismovement. He however soon found that Arya SamajChief Swami Dayanand’s faith in the infallibility ofVedas was as uncompromising as that of theMuslims in Koran.17 He did not believe in theexistence of any religion other than Hinduism. Thiswas, again, a narrow parochial approach. Both BhaiJawahar Singh and Giani Ditt Singh planned to setthe things right.

During one such event in 1877 at Lahore18, he visitedSwami Dayanand along with Bhai Jawahar Singh‘to know his mind and to know his ideals’19. Duringdiscussion the questions and answers with SwamiDayanand that followed are quoted as under in thewords of Gyani Ditt Singh himself:

“Q: Who is the Creator of this universe?

A: The Lord (Ishwar)

Q: Does the Lord create the universe from Himselfor from something else?

A: How can the Lord create the universe fromHimself? He is without form (Nirakaar). He createsthe world from four atoms.

Q: Wherefrom does the Lord bring these atoms?

A: The Lord joins the atoms floating in the sky andcreates the universe.

Q: How many atoms help making this universe andhow does the Lord create the universe around them?Can you explain - sequentially and systematically?

A: The atoms of earth, water and air roam aroundfreely in air that the Lord mixes them as per therequirement and creates the universe, e.g., he createsearth from earth atoms, water from water atoms,fire from fire atoms and air from air atoms.

Q: Were these four elements existing earlier thanthe Lord or were they created by the Lord?

A: The Lord is non-existent that he could create thesolid elements from His soul. The elements of thesefour atoms existed already which the Lord united tocreate the universe.

Q : From your statement the Lord appears to belike a mason who collects and joins bricks, sand,lime, and wood, etc., to make a house. He is not acreator of atoms but creator of a structure from theseitems? ….. He is like a women who cooks foodfrom various items?”

Hearing these comments Swami Dayanand becameangry. The dialogue continued but, at the end, hesaid angrily, “Go and say that I (Gyani Ditt Singhhave won and Swamiji has lost.”20

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This showed the shallowness of Swami Dayanand’sknowledge. Gyani Ditt Singh held three suchdiscussions with Swami Daya Nand with the sameresults. The details of these discussions are availablein his book Sadhu Daya Nand Naal MeraSambad. Swami Dayanand stood exposed in allthese discussions. This made a great impression ofGyaniji on the listeners and he became very popularand acceptable among Sikhs.

He found that the Hindu ritualism was too parochialto change according to the needs of the times. Inturn he found that Sikhism was more close to theneeds of the people and was more acceptable tobring in the desired psyche of the people. Heembraced Sikhism along with Bhai Jawahar Singhat the hands of the five beloved ones - ‘panj piaras’who included Bhai Gurmukh Singh.21 Bhai GurmukhSingh, Bhai Jawahar Singh and Gyani Ditt Singh soonturned out to be the new forces in religious revivalismof Sikhs. They opened a chapter of Singh Sabha atLahore; initially a chapter of Amritsar Singh Sabhabut later became independently a rallying point forall Sikhs.

Bhai Ditt Singh by then became a well-known figurewho could discuss ably and write effectively. Hedecided to express himself through the popularmedium and took over as the editor of the first Sikhpaper, the Khalsa Akhbar. He used it as an effectivetool for educating and revival of the Sikhs. Underthe editorship of Bhai Ditt Singh, the Khalsa Akhbarbecame an efficient and powerful vehicle for thespread of Singh Sabha ideology22 and turned outto be a leading light for the Sikhs. He not onlycontradicted the enchanting theories of the ChristianMissionaries, Arya Samaj and Brahmo Samajeffectively but also highlighted the true worth andthe greatness of the Sikhism. His efforts to removethe vices of Hinduism which had also creeped intoSikhism are laudable. The most prominent werecasteism and ritualism. Writing against casteism, hequestioned the types among Sikhs in a very intelligentand dramatic manner:

“Kaun Sikh hunde ho bhai? Ji main Arora, ihhai Nai. Teri Singha ki hai jaat? Nami Vanshimain han Bhrat. Tera janam kinah de ghada?Main ji Mehra pani bharda.”

i.e., ‘Which type of Sikh are you, O brother?’ ‘I amArora; he is barber.’ ‘O Singh! What is your caste?’‘I am from Nami Vansh, Bhrat by caste.’ ‘In whosehouse were you born? I am water carrier’s family.’

Bhai Gurmukh Singh and Giani Ditt Singh’s standon equality in Sikhism without caste and creed wasnot tolerated by the dominating Sodhis, Bedis,Sirdars, Jagirdars and Raja-Maharajas. They couldnot think of “untouchables” sitting along with them.They also did not appreciate the control of LahoreSingh Sabha in the hands of Bhai Gurmukh Singhand Giani Ditt Singh. They considered both BhaiGurmukh Singh and Giani Ditt Singh a danger totheir superiority. The pro-Hindu ideologue Sikhs,Baba Khem Singh Bedi, Raja Bikram Singh the rulerof Faridkot, etc., joined on March 1887, to get BhaiGurmukh Singh excommunicated. The fearless,determined and committed Giani Ditt Singh did notaccept this injustice. He issued a supplement ofKhalsa Akhbar on 16 April 1887, in whichappeared a part of his ‘swapan lok’ or Dream Play,a thinly veiled satire, ridiculing the Amritsar leadersand their supporters. Baba Khem Singh Bedi didnot take it kindly. He through his nephew Bawa UdeySingh Bedi filed a defamation suit against Giani DittSingh in a Lahore Court. Gianiji was sentenced topay a fine of Rs.5 but was later acquitted by theSessions court on 30 April 1888. This not onlyvindicated his stand but also showed his resilience.Though the financial condition of the paper suffered,and it had to be closed for some time, yet it cameout again on 1 May 1893.23

His thought of awakening Sikhs through teaching/propagating Sikh History. He wrote a number oftracts and books on brave Sikhs like Bhai TaruSingh, Bota Singh, Shabegh Singh, Mehtab SinghMirankotia, etc. which deeply touched the

25

sentiments of the Sikhs and caused an instantawakening.

Gyani Ditt Singh’s powerful pen in prose and versecreated a wave. His articles were published not onlyin his books and Khalsa Akhbar but all the otherpapers which appeared later. His poems were sungon various religious gatherings.

Some 40 books have been listed by Bibi SandeepKaur Sekhon in her synopsis for Ph.D. on GyaniDitt Singh that she is presently pursuing. Most of hisbooks deal with cultural and religious revivalism; theSikh tenets as expounded by the Sikhs remainedthe centre of his writing.

Another aspect that needs highlight is his contributionto the education of Sikhs. As per Ibbetson’s Surveyof Punjab Castes, Sikhs were the lowesteducated.24 Giani Ditt Singh offered his services toOriental College, Lahore where he was appointedprofessor. He taught Gyani and other Punjabicourses. His students always appreciated hiscommitment and dedication. He also encouragedhis students to spread education among the Sikhs.He encouraged Bhai Takhat Singh to open a girlsschool at Ferozepur. Bhai Takhat Singh attributedthe establishment of Sikh Kanya Vidyalaya, the firstinstitution for Sikh women education to Gyani DittSingh’s guidance. His role in establishment of thefirst Khalsa College at Amritsar is again laudable.He took out a special Khalsa College number ofKhalsa Akhbar on 23 October 1871, which is anot only a appreciation of establishment of KhalsaCollege but also provides the true guidelines for SikhEducation, which are applicable even today.

Gyani Ditt Singh became a torch-bearer for themodern Sikh writers. Bhai Veer Singh, Karam SinghHistorian, Bhai Takht Singh, and many such writersowe their directions and writing style to Bhai DittSingh. Bhai Veer Singh adopted the same style ofpublishing Khalsa Samachar as was adopted byGiani Ditt Singh. He continued writing about religious

revivalism and removal of ills among Sikhs and thegeneral masses till his death, which ultimately cameon 6 September 1901 at Lahore.25

Bhai Veer Singh wrote touching tributes at hisdemise. One such poem published in KhalsaSamachar captures the core of Gianiji’s achievement

“Jago jago ji Ditt Singh piare, Qaumbaithee sirane jagawe.

Kion kiti neend piaree, kion jaag tuhanunna aave.

Kadi qaum jagaayee si taine, lame kaddhkaddh vain te haave. Han!

Jagaike qaum bhulakad, aap saun gayehoi bedawe.26

i.e. Wake up, wake up, O Ditt Singh ji dear,

The nation (Sikh qaum) is sitting near yourpillow.

Why don’t you wake up?

Once you awakened the entire nation.

By praying, crying, howling and growling,

Now after awakening the forgetful nation.

Yourself have gone to sleep unattached.

Col. Dr. Dalvinder Singh GrewalDean, Guru Nanak Dev Engg. College,Ludhiana, Punjab. India.

References

1. Rev. John Newton and Rev. Charles W. Formanvistied Lahore in 1849-Maconachie, R. RowlandBateman, London Church missionary Society, London1917.

2. Imperial Gazeteer of India 1908, xx, 291-92.

26

3. Bateman’s biographer records a meeting at Lahoreon February 19, 1852, with Archdeacon Pratt ofCalcutta in the chair, where it was stated that, “Henryand John Lawrance, Robert Montgomery; DonalsMcLoad, Herbert Edwards, Reynall Taylor, Robert Cust,Arthur Roberts, William Martin, C. R. Saunders andothers, were all interested in starting the PunjabMissionary Association.” Maconachie, RowlandBateman. Pp. 12-13.

4. Raja Harnam Singh, brother of Maharaja ofKapurthala and Sadhu Sunder Singh were the twoamong these personalities who converted toChristianity.

5. Khushwant Singh, A History of The Sikhs, OUP,Delhi, 1977, 138.

6. The Arya Samachar, an organ of the Samaj,published the following lines :

“Nanak Shah fakir ne naya chalaya panth. Idharudhar se jor ke likh mara ik granth Pahle chele karliye, pichhe badla bhes. Sir aur safa bandh ke,rakh line sabh kes.”

(Nanak Shah the kind of fakirs, founded a newcommunity.

He collected an assortment of writings and put themin a volume.

He gathered a few disciples and then changed hisgarb.

He wound a turban round his head and grew his hairlong)

Ganda Singh, A History of the Khalsa College,Khalsa College Amritsar, 1949, p.7

7. Khushwant Singh, A History of the Sikhs, p.140.

8. Denzil Ibbetson, Punjab Castes, Census Report of1881, Originally published in 1883, ReprintLanguages Department Punjab, Patiala, 1995, “TheSikhs are the most uneducated class in the Punjab…On the whole there seems reason to believe thatnotwithstanding the stimulus of the Kabulcompaign, Sikhism is on the decline.”

9. Bhai Veer Singh, Bhai Dit Singh ji di Hasti inGiani Gurdi Singh edited ‘Giani Ditt Singh Jeewan

te Rachna’ Dharam Parchar Committee, SGPC, SriAmritsar, 2000, p. 139.

10. Harbans Singh, Encyclopedia of Sikhism, PunjabiUniversity Patiala, 1995, p. 588.

11. Gyani Ditt Singh: Sadhu Daya Nand Naal MeraSambad, as included in Gyani Gurdit Singh (ed.) :Gyani Ditt Singh Jeewan to Rachna, DharamParchar Committee, SGPC, Sri Amritsar, 2000, p.45.

12. Ibid, p. 47

13. Gyani Ditt Singh, Sultan Puada, reprinted inSingh Sabha Patrika, Chandigarh, p.41-42.

14. Ibid p. 42.

15. Gyani Ditt Singh Guga Gapoda, Lahore,reprinted in Singh Sabha Patrika, p. 49, 101.

16. Harbans Singh (ed.): The Encyclopaedia ofSikhism, Vol.I, Punjabi University Patiala, 1995, p.589.

17. “I regard the Vedas as self-evident truth,admitting of no doubt and depending on theauthority of no other book; being represented innature, the kingdom of God. ‘Dayanand, Handbookof the Arya Samaj. P.35.

18. Ibid.

19. Gyani Ditt Singh, Sadhu Daya Nand Naal MeraSambad, p. 49.

20. Ibid, p. 50-51

21. Encyclopedia of Sikhism, p. 589.

22. Encyclopaedia of Sikhism, p. 589.

23. Ibid p. 590.

24. Denzil Ibbetson, Punjab Castes, Census Reportof 1881, “The Sikhs are the most uneducated class inthe Punjab….”

25. Encyclopedia of Sikhism, p.290.

26. Giani Gurdit Singh, Giani Ditt Singhi da Jeewan teRachna, p. 143.

27

THE COLOURS OF HOLIMAJEETH (KESSU FLOWER) AND KUSUMBH (SAFFLOWER

by MrsM.K.. Kapoor

The closeness of Waheguru comes by gettingoneself dyed in the colour of Nam, which is calledthe colour of Majeeth (Fast colour) which stays forever, as against the colour of Kusumb which fadesaway quickly.

scw rMgu mjIT kw gurmuiK bRhm bIcwru ]

The Gurmukhs are dyed in the permanent colour(Majeeth), contemplating the Almighty.

(M1 page 786)

kcw rMgu ksuMB kw QoViVAw idn cwir jIau ]

The colour of safflower (kusumb) is transitory; itlasts for only a few days.

(M1 756)

Holi and Holla Mohalla are the festivals of colour,happiness and sport. In Guru Granth Sahib, thereis a shabad, in raga Basant, the text of which isfestival of ‘Holi’.From the times of Guru Gobind Singh, the Sikhscelebrate Holla Mohall, a day after the festival ofHoli. It was first celebrated on 22nd February 1701in Anandpur. These days, according to NanakshahiCalendar, it falls on the first day of the lunar monthof Chet. On this day the Sikhs groups show theirskill in various martial arts and sports.

bsMqu mhlw 5 Gru 1 duquky (page 1180)basanth mehalaa 5 ghar 1 dhuthukae

[The shabad is composed by Guru Arjan in raga Basantand is to be sung in taal 1. Each pada of the shabad has2 lines]

<siqgur pRswid ]ik oankaar sathigur prasaadh ||There is one God of the whole universe. He is immortal

and lives forever. May His blessings be always upon us.

guru syvau kir nmskwr ]gur saevo kar namasakaar ||

One must serve Waheguru [servingWaheguru means: serving Hiscreation: feed the hungry, clothe thenaked, nurse the sick, assure thedepressed, shelter the roofless, savethe drowning and so on], and humblybow to Him.

Awju hmwrY mMglcwr ]aaj hamaarai mangalachaar ||

Today is a day of great celebrations.

Awju hmwrY mhw Anµd ]aaj hamaarai mehaa anandh ||

Today we are in supreme bliss.

icMq lQI Byty goibMd ]1]chinth lathhee bhaettae gobindh ||1||

Our anxiety has been dispelled [our search is completed],and we have met the Master of the universe [we havereached our destination]. ||1||

Awju hmwrY igRih bsMq ]aaj hamaarai grihi basanth ||

Today is the springtime. Everyone is happy in thehousehold and is in festive mood.

gun gwey pRB qum@ byAMq ]1] rhwau ]gun gaaeae prabh thumh baeanth ||1|| rahau ||

O! infinite Master, we all, are singing Yourpraises.||1||rahau||

28

Awju hmwrY bny Pwg ]aaj hamaarai banae faag ||

Today, we are celebrating the [most important] festival ofthe month of Phagun.

pRB sMgI imil Kyln lwg ]prabh sangee mil khaelan laag ||

Joining with God’s devotees, we have begun to play.

holI kInI sMq syv ]holee keenee santh saev ||

We celebrate the festival of Holi by serving the holy.

rMgu lwgw Aiq lwl dyv ]2]rang laagaa ath laal dhaev ||2||

We have coloured each other with the deep crimsoncolour, the colour of Divine love. ||2||

mnu qnu mauilE Aiq AnUp ]man than mouliou ath anoop ||

Our minds and bodies have blossomed forth inincomparable beauty.

sUkY nwhI Cwv DUp ]sookai naahee shhaav dhhoop ||

This beauty does not wither out either in sunshine or inshade;

sglI rUqI hirAw hoie ]sagalee roothee hariaa hoe ||

It flourishes in all seasons.

sd bsMq gur imly dyv ]3]sadh basanth gur milae dhaev ||3||

It is, in fact, always springtime, when we are closer toWaheguru. ||3||

ibrKu jimE hY pwrjwq ]birakh jamiou hai paarajaath ||

We see around us the wish-fulfilling Elysian Treesprouted and grown up in its divine glory.

Kamdhayn and Elysian tree are the names ofwish-fulfilling cow and tree; they rose from themilk ocean when it was churned by making arope of snake Vasuki and Sumayr Mountainaccording to Hindu mythology with thirteen otherprecious things. Kamdhayn belonged to sagesVasishta and Jamadagni. Wishing fulfilling tree,Parjat belonged to Indra and was brought onearth (Bindraban) by Krishna to please his gopis.

PUl lgy Pl rqn BWiq ]fool lagae fal rathan bhaanth ||

It does not only bear flowers and fruits, but also bears allsort of jewels.

iqRpiq AGwny hir guxh gwie ]thripath aghaanae har guneh gaae ||

We feel absolutely satisfied and fulfilled, when we singthe praises of the Master.

jn nwnk hir hir hir iDAwie ]4]1]jan naanak har har har dhhiaae ||4||1||

One must always meditate on the greatest of great, theMaster of the universe. ||4||1||

b b b b

29

PRIMARY SOURCE OF SIKH LITERATURE - PART 1

Dr. Jagjit Kaur Sirha

The Sikh literature, both religious and non religious is very rich in its literary and historical aspects. I havemade an attempt to bring to the readers an outline of a few primary sources of this rich heritage. This is thefirst part in the series.

MEHMA PARAKASH

Sarup Das Bhalla

1. Sarup Das Bhalla was a descendent of Guru Amardas. He completed his manuscript ‘Mehma Prakash’in 1776. It contains the life stories of the Sikh Gurus.

2. The book is in two volumes. First volume has sakhis of Guru Nanak Dev and the second volume hassakhis of the other nine Gurus.

3. The distribution of the Sakhis is as follows:The Gurus No. of major SakhisGuru Nanak 67Guru Angad 16Guru Amardas 32Guru Ramdas 8Guru Arjan 22Guru Hargobind 22Guru Harrai 21Guru Harkishen 4Guru Tegh Bahadur 19

Guru Gobind Singh 28

4. There are two versions of this book first one is in poetry and second one is in prose. Short mangal‘Ikongkar Satgur Prasad’ is written before the start of every khand (chapter).

5. The language of the poetry version is Braj whereas the language of the prose version is Braj mixed withPanjabi.

6. The structure of the poetry consists of Dohas, Chaupais and Arils. In total 21 different types of chhantshave been used.

7. The details of the major Sakhis are as follows:

30

A. Guru Angad Dev.

1. The stay of Guru Angad with Mata Sabrai in Khadur, meditation in a closed room for sixmonths and meeting with Bhai Buddha. ( 26 verses)

2. The yogis, Waheguru the greatest of all yogis. ( 28 verses )3. Daily routine ( 17 verses)4. Meeting with Sidhs (15 verses)5. Meeting with Hamayun. (16 verses)6. Sadh Sangat ( 21 verses)7. Love of the Guru for his devotees, stories of Baba Budha and Satta and Balwand (23 verses).8. People who ridicule others they suffer in the end (12 verses)9. Coming of (Guru) Amardas to Khadur, the fake ( pwKMfI) yogi, Amardas punishes the fake

yogi. (107 verses)10. (Guru) Amardas goes to Baserkae on the instructions of Guru Angad. ( 25 verses)11. Guru Angad comes to Basaerkae; birth of Mohan and Mohri. (16 verses)12. Guru Angad blesses Mohan and Mohri ( 11 verses)13. Guru Angad leaves Khadur and moves to village Khanazada (54 verses)14. Condemnation of miracles (11 verses)15. Sacrifice of goats and mundane ceremony (24 verses)16. Departure of Guru Angad for the heavenly abode. (39 verses)

B. Guru Amardas.

1. Praises of Guru Amardas ( 22 verses)2. Daily services and setting daily prayers ( nitnem) (24 verses)3. Instruction to Sadh-sangat to make a guest-house in Goindval. (24 verses)4. Under the influence of greed, Sawan Mal forgets the Guru. (22 verses).5. The sewa of langar is a gift of Waheguru (21 verses).6. Conversion of a few holy people to the Sikh faith (80 verses).7. Fixing days for annual gatherings (83 verses).8. A journey of the Guru for spiritual teaching (60 verses).9. The construction of Boali Sahib ( 26 verses).10. The story of blessing Maidas (36 verses).11. The water springs out from the base of the baoli (21 verses).12. The story of Emperor Akbar (14 verses).13. The story of Gangu Shah (38 verses).14. A story of deep devotion of a woman (16 verses).15. The story of the completion of Baoli (31 verses).16. A story of the importance of pilgrimage (31 verses).17. The birth of Anand (grandson of the Guru) (32 verses).18. A story of the detachment of Mohan (16 verses).19. A story of Matho Murari (45 verses)25. A story of Akbar’s second visit (16 verses)

31

26. A story of a Sikh who daily brought yogurt for the langar ( 21 verses)27. A story of the Sikh traditions ( 9 verses)28. A story of the popularity of the Guru (11 verses)29. A story of Bibi Bhani (11 verses).30. A story of Bhai Paro who was titled as ‘Param Hans’ (13 verses).31. A story of Baba Mohri and accumulation of wealth (11 verses).32. The story of Guru Amardas’s departure to the heavenly abode.(9 verses).

C. Guru Ramdas.1. A story of praises of Guru Ramdas (13 verses)2. A story of 84 Siddhs ( 21 verses)3. A story of a tapa (qpw). ( 14 verses)4. A story of looking after birds and animals (22 verses).5. The story of establishing city of Amritsar (31 verses).6. A story of daily routine (17 verses)7. A story of Sikh Rehat Maryada (11 verses)8. The story of the Guru’s departure to the heavenly abode (17 verses)(To be continued in next issue)

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33

SIKHS OF SOUTHALLDeepak Trikha MBA (Ph. D Student)

Before we look at the close relationship betweenSikhs and Southall, we attempt to understandthe character of Southall and some basic factsabout Sikh religion and Sikh community.

Southall is a vibrant, exotic, colourful and excitingsuburb of West London, 12 miles from the citycentre and 5 miles from Heathrow airport.

It is noisy with fantastic Asian music blasting outeverywhere and there is the aroma of spices beingcooked into glorious curries.

It is a vibrant concoction of multiculturalism andthis unique web of diverse cultures provides aheady experience hardly felt anywhere else inEurope if not the world.

Even on a dark, wet and wintry day, there iswarmth felt on the streets and at different meetingpoints of Southall.

The first mention of this district in written recordscomes from the will of a priest called Werhard,in 830 A.D., who bequeathed land in Norwood.Originally Southall was a small hamlet in the largerparish of Norwood, but the parish of Southallcame into being in 1864. Later, the name Southallwas used instead of Norwood.

Southall was not specifically mentioned in theDomesday survey of 1086, because it was partof the manor of Hayes, so was not mentionedseparately. It was owned by the Archbishops ofCanterbury at this time, but was leased to anumber of different tenants throughout the MiddleAges.

In comparison, to the early years, Southall today,is visited by many tourists from around the world.Being apart of London, Southall highlights the

change in history, mainly through the way howLondon has become a more cultural city with adifferent range of ethnic backgrounds.

70% of Southall’s population is of Indian or Pakistanidescent. Another 10 to 12% are of Sri Lankandescent, especially Tamils.

Ethnicity

The majority of Southall’s population is Punjabi (thisincludes people of Pakistani and Indian descent).There are also smaller minorities of Indian andPakistani Sindhis, Indian Gujaratis, Sri Lankan andIndian Tamils, Pashtuns and Kashmiris from Pakistanand Biharis from India and Banglades

Religion

When you walk around Southall, you will see manymen wearing turbans and women wearing the hijab.The two main religions of Southall are Sikhism andIslam. 45% of the population are Muslims, mostlyfrom Pakistan but also many from Somalia and somefrom the Indian state of Gujrat. 27% are Sikh fromthe Indian Punjab, although there is a small minorityof Pakistani Punjabi Sikhs in Southall. 17% areHindus from the Indian states of Gujrat andRajasthan, Sri Lanka and small minorities from theIndian Punjab and the Pakistani province of Sindh.

Southall Broadway

The Southall Broadway is well known all over theUK and also in India, Pakistan or Sri Lanka, for itsIndian specialities. The main language spoken onthe Broadway is Punjabi.It is common to find a non sikh white person greetingSikhs with “Sat Sri Akal”.

34

SITA CHHATWAL LIBRARYGURDWARA KANTHALA

TRIBUNE CHOWK, SECTOR 30, CHANDIGARH - PUNJAB (INDIA)

* * *

IN MEMORY OF MRS. SITA CHHATWAL(Wife of Late Amar Singh Chhatwal)

Who left for Her Heavenly Abode on 10th March, 1991 in London

THIS REFERENCE LIBRARY HAS A HUGE STOCK OFBOOKS ON AL SUBJECTS FROM ALL OVER THE WORLD,

PLUS SEVERAL WELL KNOWN JOURNALS

With Compliments from

TIBB FOUNDATION

Wishing all the bestfor

Sikh Courier Internationaland

its mission

35

The many shops resemble Bazaars. There areIndian and Pakistani food stores, restaurants,clothes shops, cinemas ( lately closed) and Musicstores.

RestaurantsThe Restaurants serve traditional Punjabi food likeRoti, Kabab, Karahi and Curry. They are wellknown for their Punjabi specialities all overLondon.

Clothing storesThe various clothes shops sell Shalwaar Kameez,Saris and other North Indian and Pakistaniclothes. People from all over London and evenall over the UK travel to Southall to buy clothes,especially for weddings.

CinemasThe cinemas, till recently, show many Bollywoodfilms, new releases as well as classic films. Usuallythe newest Bollywood films can be found in themany videoshops.

MusicThe Music stores sell many Bhangra and DesiBeats from London and the Punjab, BollywoodSoundtracks from Bombay as well as religiousQawali tapes. Southall is well-known for musicpiracy.

Asian artists and musicians need all help topromote their work to mainstream audiences andbuyers, through the sponsoring of exhibitions, aswell as through events that can help to increasethe profile of Asian creativity. Cultural diversity isa potential source of creativity, but to develop itrequires resources.

The specific type of promotional activity that ispotentially the most beneficial is likely to varybetween sectors, but, where possible, the ethnicdiaspora should be seen as a potential asset for

developing international market opportunities forAsian-owned businesses.

Sikh’ means a person who professes Sikhreligion.Literal meaning of ‘Sikh’ in Punjabi is’ tolearn’ or ‘to be enlightenedand’ in a fast changingworld, Sikh religion with its dynamism and sublimefluidity is best suited to answer all questions of amodern man at spiritual cross roads.

Sikhism, the youngest of the world religions, isbarely five hundred years old. Its founder, GuruNanak, was born in 1469. Guru Nanak spread asimple message of “Ek Onkar”: we are all one,created by the One Creator of all Creation. Thiswas at a time when India was being torn apart bycastes, sectarianism, religious factions, andfanaticism. He aligned with no religion, andrespected all religions. He expressed the reality thatthere is one God and many paths, and the Nameof God is Truth, “SatNam”.

Guru Nanak’s followers were Sikhs (seekers oftruth). He taught them to bow only before God,and to link themselves to the Guru, the Light ofTruth, who lives always in direct consciousness ofGod, experiencing no separation. Through wordsand example, the Guru demonstrates to followershow to experience God within themselves, bringingthem from darkness into light. Guru Nanak was ahumble bearer of this Light of Truth. He opposedsuperstition, injustice, and hypocrisy and inspiredseekers by singing divine songs which touched thehearts of the most callous listeners. These songswere recorded, and formed the beginnings of theSikhs’ sacred writings, later to become the “SiriGuru Granth Sahib.

RELATIONSHIP BETWEEN SIKHS ANDSOUTHALL

To understand this relationship, many persons wereinterviewed or spoken to. Most of them hadtypical affluent Punjabi Sikh life styles. Most

36

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commonly used language in the families is Punjabi,though children and younger members communicatein English amongst themselves, but even this groupspeaks Punjabi when speaking to the elders.Familiesgenerally stick to the religious practices.

Marriages are mostly within the religion. But somefamilies have gone even further, they prefer marriagewithin their sub groups, like Jats prefer marriageswithin Jats and some Ramgarhias will preferRamgarhia match only.

Their dress and eating habits are well within decentBritish limits.

However a disturbing finding is that some schoolleaver Sikh boys have got addicted to smoking anddrugs. They are in a very small number at the momentbut their addiction is a major cause of worry for thecommunity.

CULTURAL CONTRIBUTIONS

There are 11 gurdwaras in Southall, all of them servefree Langar. People from all religions go there toworship and then eat in the Langar.

Gurpurabs are most colourful events in the calendarof Southall. The colourful Nagar Kirtan and hymnschanting processions are enjoyed by all.

Langar (free food) so generously served during thesecelebrations is amazingly sumptuous and theabundant supply of hot free food amazes everybody.

Then there are more than a dozen music and sweetshops. It is a wonderful experience passing throughSouthall Broadway listening to the latest Punjabi hitsand enjoying aroma of freshly cooked Punjabi food.

The sight of a Punjabi Sikh damsel in her colourfulattire evokes memories of Punjab and introduce arustic, yet romantic air in an otherwise business likecommercial environment.

ECONOMIC CONTRIBUTIONS

About 40% of small businesses in Southall areowned by Sikh community. Most grocery,newsagent shops, garages, restaurants etc areowned by Sikhs. Some of these businesses provideemployment and generate lot of income. Manytravel agents provide excellent services and evenin banks nearly half the staff is from Sikh community.

There are highly placed and flourishing companiesof Sikh professionals like chartered accountants,solicitors etc.

Leading doctors and dentists having their practicesin Southall belong to Sikh community.

There are a lot of Sikh staff in Ealing Hospital inSouthall. The leading cardiologist there is also aSikh.

SOCIAL CONTRIBUTIONS

Social life of Sikh community, particularly inSouthall, generally revolves around their work andbusiness more so in age group of 30plus.

In younger age group, there is a more dynamicand visible social life.

The reason for strained social life is that many ofthe members of this community are totally lost inmaking money and though they do find time for ,religious duties, they have no time for social life.

It is very strange to find some Sikhs not happy towelcome a guest in their home in the evening.

The reason given by them for this attitude is thatthey are too tired after a hard day’s work and theydon’t want to interact with anyone once they comeback home.

Nevertheless most Sikh families still retain theirwillingness to help the needy and extend limitlesshospitality on Gurpurabs and other festivities. Sikh

38

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marriages are elaborate affairs and celebrations lastfor several days.

COMPROMISES MADE

Settling down in Southall after coming down fromtheir home land thousand of miles away has its ownchallenges and if Sikhs have made their presencefelt in UK, they had to make several compromiseson the way.

Following are the main compromises made andreverses suffered by the Sikh community in makingall the above cited contributions :

1. Crippled social life

2. Neglected children

3. Neglected health

4. Strained family relations

5. General lack of confidence

6. Suspicious nature

7. Self pity and belief in superstitions.

Very strangely even though they have been living inan advanced Western society for a number of years,many members of the Sikh community believe inblack magic, superstitions, tantrik etc. So it is notsurprising these so called miracle men doing suchthriving business in Southall. Their advertisementsstare at us from Ajit, a Punjabi newspaper and evenin most glossy Indian magazines !

RECOMMENDATIONS

Gurdwaras can play an important role in educatingpeople about evils of superstitions and falsebeliefs.More educational institutions should be setup and curriculum there should include teaching Sikhculture and family values.

Youth of Sikh community should be given more timeand attention by their parents who should realisethat their most important wealth is their children

CONCLUSIONS

The main purpose of this study, from which thisarticle is reproduced, is to evaluate thecontributions made by the Sikh community to thesocial, economic and cultural life of Southall. Wehave been able to achieve this with the help ofseveral respondents chosen from different agegroups and economic backgrounds.

As we can see and all others would agree, the smallcommunity of Sikhs in Southall has left a deepimpression on the culture, society and economynot only of Southall but on the whole of UK, andthis despite the numerous reverses suffered in thelast several decades. Sikh religion has come to beaccepted as the religion preaching peaceful co-existence for the whole humanity. Sikh Gurdwaraswelcome people from all faiths with open arms andany one going there comes out feeling spirituallyenlightened.The essence of Sikh religion is Love.And it does not just propound the philosophy oflove, it teaches the world how to love.

Southall provides a perfect platform for Sikhs tospread this message in the world. Let us all do ourbit to make our world a better place to live.

We have looked at the reverses suffered andcompromises made by the Sikh community to makea place for themselves in British society.

At the end we have made a few recommendationsto overcome these problems.

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40

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41

SIKH PERSPECTIVE OF THE DEVINE

Dirpana Rothore MA

Aape patti kalam aap upar lekh bhi tunEko Kahiye Nanaka duja kahe ku

(M:1 Raga Malhaar 1291)Thou thyself are the tablet, the writinginstrument and the inscription tooThus speak of one alone, O Nanak! Why two?

The Sikh perspective of divinity is essentiallyMonistic rather than monotheistic. The abovementioned hymn of Guru Nanak clarifies this conceptthat ‘All is One’ not that God is One and we areseparate. But the entire creation that exists and thatwhich does not is the One Energy ( Ek Ongkar)appearing so. All is One

The entire Guru Granth Sahib and our Sikh traditionsrevel in this Oneness, the depth, the profundity, thealiveness; the vibrancy they offer is fresh and purelike that of morning mountain dew. It does not setforth the hardy rules and regulations which arealways meant to be followed but seem ever sodistant to achieve. Neither are they so interwovenwith story or appearances that one is completelymesmerised in the content and misses the message.The teachings of our Gurus and those of Bhagats ,Bhatts and others is the most simplistic , accessibleand alive teachings collated in one single unit theGuru Granth Sahib , which is our living Guru.

Teachings in the Guru Granth Sahib are more a gloryof the divine and the wondrous display of Onenesswhich is so very beautiful and always new never tobe repeated in a similar fashion again. As a studentwhen I first started reading the teachings of ourGurus, I wondered at the marvel of the amazingpoetry and rhyme and the musical notes whichenabled the student to dive deep in it rather thanobserve as a bystander. Slowly the essence startedto dawn and there was a realization that nothing evercould capture the perspective of Oneness or hold

on to this Monistic perspective from such a varietyof angles and in such an amazing manner.

As a student what thrills me is that It is very easy tosay that All there is, is God , so there is no other.Having said that there would be nothing else left tosay. For if all there is God then who writes this articleand who reads it? the entire Granth which bringshome this point that all there is, is the divine in somany ways that one cannot miss it. We are incrediblylucky that we have had the teachings of not only ourTen Gurus (in human form) but those of otherteachings in the Guru Granth Sahib and the DasamGranth but even in the traditions laid by the Gurus,which help us see this Oneness. Every personalityon this earth sees One from different angles and findit very difficult sometimes to see another aspect .For instance let me explain with an example amathematical mind would find the intuitiveness of anartist perplexing so would a very practical personfail to understand the moods of a poet. As we havethe teachings of Ten Gurus and those of other saintsall who were submerged in Oneness and had a veryclear perspective of Oneness, it is an addedadvantage that we can dive deep into the essenceof Oneness from any standpoint.

If we were to go now a bit deep in the content whatdoes this monistic perspective imply? Well simplyput ‘All is One and One is All’ 1 it implies thateverything that there is , literally everything pencil,cars, table, sky, thoughts, feelings everything thatappears and that silence or space which contains itis the divine .(Tohi mohi Mohi Tohi antar kaise kanak katakJal tarang jaisa- Bhagat Ravidas Sri Raga Pg93)Between Thou and me, me and Thou what isthe difference? It is like gold and gold banglesand ripples on water for instance.

42

Most of our Sikh scholars say the divine is Nirgunand Sargun .Sargun Nirgun Nirankar Sunn Samadhi aapAape kia Naanka aape hi phir JaapAll the modes of being, yet none of these,Formlessness, Zero2 , thou MeditateThou thyself do create and thyself resonate.

[Let us delve a bit on Sunn Samadh or void or zero.As put forth by several Sikh Scholars, this void isnot nothingness. It is a very alive source ofeverything. This is now being supported by science.Two very insightful programmes NOTHINGBEING EVERYTHING on BBC presented byProf Jim Al Khalili3 and a series of programmes byProf Brian Cox4 explained this very simplistically.Nothing is not emptiness or empty space it is energy(Ek Ongkar), it is very alive, very vibrant, somethingthat has the appearance of matter and antimatterparticles, positive and negative particles appear,cancel each other and disappear nowhere and yetunknowable. This is what they roughly explainedproving that science today is very near to the pointof proving that which the mystics have always said].

We generally agree that God is Nirgun in sunnSamadhi i.e. in his transcendent and formless aspectand at the same time add that his Jot (light) is in usall but we very cleverly keep ourselves separate fromthe entire conversation. To thus know or see thisperspective is to loose ourselves completely in it.To realise it, is to realise that the doer is the one thatendures ,the Karta and the Bhugta are One to seethis the individual has to loose itself but rememberthis feeling of being separate from God is also thedivine playing hide and seek with itself .

(Sukhmani sahib – Aape karta aape bhuktajiThou art create, thou art endure).

This feeling of being separate from God is Godplaying hide and seek with itself. So it is the divineplay. (Khel hai sagal Jugat- The entire world is aplay.)

This feeling of separation of there being a ‘You’ and‘I’ in this big world separate from us falls away withthe grace of the divine ( Nadri Mokh dwar- gracealone can lead to the gate divine.) And there isnothing an individual can do to make this separationfall away for there is no individual but God playing.

Aape ek aape anek (Ashtapadi 12 SukhmaniSahib ) It is One and appears as Many) or Sarab bhootaap vartara sarab nain aap pekhenhara.(Ashtapadi23 Sukhmani Sahib )

All the images thou the dweller, from all theeyes thou the beholder (perceiver) ) or

Sashas tav nain nan nain hai tohi kau sahasmurat nana ek tohee, sahas pad bimal nan ekpad gandh bin sahas gandh iv chalet mohi.

Thousands thy eyes yet no eye hast thou,thousands and thousands thy shapes yet notOne hast thou, Thousands thy holy feet yet nofoot hast thou, None thy nostrils, yet thousandsof nostrils hast thou, this wonder thou endow.

So it indicates that there is no separation, the birds,humans, chairs, computers, trees, pencils, the floor,tea, television, thoughts, this word and the space inwhich it appears, everything is the display of EkOngkar or One Energy vibrating to appear as thatappearance for there is no solid entity that goes on,but it is this illusion which appears against thebackdrop of this aliveness. The entire manifestationis pure, timeless, and untouched, Oneness appearingin myriad forms; yet it is untouched (veparvah).Hence nothing ever happens but appears to happen.It is everything and yet it is not. Basically, It is Lifeunfolding itself as everything and yet not beingaffected by it or tainted by it, just like a televisionscreen which shows innumerable pictures but doesnot burn or get wet when it shows a forest fire orthe ocean respectively5 or a mirror which reflects

43

everything yet is not tainted by it. Yet it is not twobut this aliveness that appears as this illusion.( Na kich Janme na kich mare Aapan chaletaap hee karai Avan Javan drisht andrishtaagyakari dhari sab srisht (Ashtpadi 14 SukmaniSahib)

Neither is anything born nor doth perish, theact (drama) of the Self, the self doth accomplish,appearance and non-appearance ,its seeing ornot seeing, upheld in obedience, is being.

Everything emanates from this presence or energyand merges back into it. Like the wave and the ocean.All the thoughts, feelings, breathing, heart beating,all the appearances emanate and retrieve back intoit. So to be precise the ocean waves on its ownaccord. The wave does not decide when to ariseand nor is one wave better than the other, and thecontent of all the waves be it different individuals ordifferent bodies, or mighty stars or some thought orfeelings is exactly the same. Just like waves grandor small, the content is water.

So all there is, is God appearing so. A separate youand me are nothing but an illusion. Here the wordsof Guru Nanak make sense ‘’

(Gun eho hor na koi, na koi hoaa na koi hoi-(Asa M:1 GGS Pg 349)The attribute there is, not the doer (owner),never did one exist nor there shall be.

The Buddha said ‘Deed there is but no doerthereof suffering there is but no suffererthereof’

1 In the Bhagvad Gita, Krishna revealed (3.27)Prakerteh kriyamani gunaih karmani sarvasahahamkaravimudhatma karta’ ham iti manyate;6

All works are being performed by the gunas ofnature but by delusion of the ego, peopleattribute the act to themselves.

So from various angles from that of a mathematicianor a poet, a scientist or an artist, a farmer or abusiness man, a sweeper or a king the One seesitself, hear itself, speaks to itself, feels itself,understands itself.

Thus from the depths of the heart sang our Gurus allknown as Nanak 1, 2 (implying all were ONE)and put forth this simple refreshing monistic messageand just like the birds sing their song, (especiallytheir crispy notes at dawn in spring), the river gurglesits way to the ocean the leaves rustle and dancewhen the wind blows, they and the other mysticsravished in ecstasy…. All in tune. Whether someonewas listening or not they never concerned themselvesabout the results; as to they should speak whensomeone is listening or it should have the desiredeffect etc… Without desire they sang the mostprofound and soul stirring poetry.

The essence of the entire message can besummarised in the Mool Mantra:

Mul MantraEk Omkar Sat Naam: One Energetic aliveness,Is being this variety, is the reality.......the presence

Karta Purakh : the Doer... is this creativity..... Isthis common essence (the container and thecontained – ONE)

Nirbhau Nirvair : Free from fear andhostility.....the Quintessence

Akal Murat : Timelessness (not of infinite durationbut this always ness) is this commonality ...inappearance

Ajuni Saibhang: Beyond birth and death is thisimmortality... one’s own being, this luminescence.

Gur Prasad : this reminiscence is the Guru’sbeneficence

44

Jap : Remembrance.

Aad Sach: Before the beginning (indicating there isno beginning) is this Presence

Jugad Sach: the aeons appear in this......essence

Hai bhi Sach: It is this is ness .......permanenceNanak Hosi bhi Sach: O Nanak whatever appearsto happen appears in this......silence.

Foot Notes:

1 These are the words of Nisargadatta Maharaj from thebook ‘I am that’ a collection of his teachings collated byMaurice Frydman

2 Prof Jim Al Khalil is is an Iraqi-born British theoretical

physicist, author and science communicator. He isProfessor of Theoretical Physics and Chair in the Public

6 Engagement in Science at the University of Surrey. Hehas become a familiar science personality in the British

IMPORTANT ANNOUNCEMENT

THE WORLD SIKH FOUNDATION IS DELIGHTED TOANNOUNCE THAT OUR CHIEF EDITOR DR SUKHBIR SINGHKAPOOR, VICE CHANCELLOR, WORLD SIKH UNIVERSITY,LONDON HAS BEEN AWARDED A COVETTED TITLE OF“ORDER OF BRITISH EMPIRE” OBE FOR HIS SERVICES TOSIKH LITERATURE, EDUCATION & COMMUNITY.

HIS YEARS OF SELFLESS DEDICATION TO THE SERVICE OFSIKH COURIER INTERNATIONAL IS GREATLY APPRECIATEDBY SIKH PANTH.

media. He has hosted several BBC productions aboutscience and is a frequent commentator about science inother British media venues.

3 Prof Brian Cox a British particle physicist, a Royal SocietyUniversity Research Fellow and a professor at theUniversity of Manchester. He is a member of the HighEnergy Physics group at the University of Manchester,and works on the ATLAS experiment at the Large HadronCollider at CERN, near Geneva, Switzerland. He too hasmade several documentaries on the advancement ofphysics , his latest being ‘Wonders of the Universe’

5These words have been taken from the book ‘Awakeningfrom the dream’.-Leo Hartong a teacher of Oneness.

6In the Bhagwad Gita (3.27) Prakerteh kriyamani sarvasahahamkaravimudhatma karta ham iti manyate

Dirpana Rathore M.ASenior Lecturer in Sikhism,World Sikh University,London

45

IN THE SERVICE OF SIKH GURUS & SIKH RELIGIONThe following publications are aimed to spread the knowledge of the Sikh history and the divine message ofthe Sikh Gurus

PUBLICATION LISTBooks by: Dr. Sukhbir Singh Kapoor, Ph.D, M.Comm, B.Comm (Hons) M,A. (Law) FCCA FCMA

Vice Chancellor, World Sikh University LondonTel. 07956508025, 020 8427 5132, 020 8428 4052; Fax. 020 8427 4880; email: registrar@sikh-uni.ac.uk

All books are in English; Guru-bani text is both in Panjabi and English.Year of publication / book list

***Please place your orders either by fax or email. For conventional mail the address is:World Sikh University London, 35 Pinner Road, Harrow, Middx HA14ES

2009 1. Hinduism – An Introductory study (second edition) 2. Comparative Studies of World Religions. (fourth edition)3. Guru Granth Sahib – A step by step study Part I (under publication)

2008 1. The Crowning Glory of Guru Granth Sahib [ISBN: 81-7601-940-8] 2. The Last Rites –A Comparative Study of the lastrites of different religions[ISBN:978-81-7010-369-1] 3. The Making of the Sikh Rehatnamas [ISBN:978-81-7010-370-7]4. Anglo Sikh Wars [ISBN: 81-7601-945-3] 5. Sloaks of Guru Tegh Bahadur and Text of Ragamala (ISBN:978-81-7010-371-

2007 1. A Dynamic Look into Sukhmani Sahib ( ISBN: 81-7601-558-9)2006 1. The Birds and Guru Granth Sahib (ISBN: 81-7601-772-8)2005. 1. The Sikh Ideology (ISBN:81-7601-729-9) 2. Janam Sakhi Parampara (ISBN: 81-7601-700-0)

3. Hinduism – An Introductory study (ISBN: 81-7010-354-1)2004 1. The Sikh Law Book - the Law personally handed by God to Guru Nanak (ISBN: 81- 7010-328-2)

2. Guru Granth Sahib – An Insight into its Format and Design (ISBN: 81-7010-335-5 )3. Islam – An introduction (ISBN: 81-7010-341-x ) 4. Sui Generis Martyrdom – Martyrdom of Mata Gujri andSahibzadas (ISBN:81-7010-344-4 ) 5. Sikhism – Guru Granth Sahib and The Sikh History (ISBN: 81-7601-6705-5 )

2003 1. Guru Granth Sahib – An Advance Study Volume 2 (2007 edition) (ISBN: 81-7010-321-5 ) 2. Dasam Granth – AnIntroductory Study (ISBN: 81-7010-325-8) 3. Comparative Studies of World Religions. (Second edition) (ISBN: 81-7601-790-6 ) 4. Asa di Var –An Epic the listening of which fulfils all worldly desires.(ISBN: 81-207-2653-7)

2002 1. Guru Granth Sahib – An Advance Study Volume 1 (2006 edition) (ISBN: 81-7010-317-7 )2. Sikh Religion and the Sikh People (Fifth revised edition 2007) (ISBN:81-7010- 230-8)3. Sikhism – An Introduction (Second revised and enlarged edition) (ISBN:81-7610-795-1)4. Japji – A way of God realisation (Third edition)

2001 1. Sikhism – 1000 questions answered. (ISBN:81-7010-310-x ) 2. Guru Granth Sahib, An introductory Study (enlargededition). (ISBN:81-7010-293-6 ) 3. Sikh Philosophy,Facts and Fundamentals of Sikh Religion(2nd edition)(ISBN:81-7010-239-1 ) 4. Japjee – The Sikh morning prayer (Illustrated deluxe edition) (ISBN:81-7002-078-6 )

2000 1. Bhagat Bani (ISBN:81-7010-300-2 ) 2. Sikh Religion and the Sikh People (2nd edition) ‘Adjudged best book of the yr’1999 1. Sikhism – An Introduction (ISBN:81-7601-795-7)2.Saint Soldier (The Khalsa Brotherhood) (ISBN:81-7010-285-5 )

3. Comparative Studies of World Religions. (ISBN:81-7601-790-6 ) 4. The Creation of Khalsa (Edited) (ISBN:81-7010- 294-4 ) 5.Japji, “A way of God realisation”. (second edition) ‘Adjudged one of the best available translations inin English’

1998/97 1. Guru Angad Dev, Life, History and Teachings 2. Nitnem (The daily Sikh Prayers) (Translation in both easy Panjabi and English) (ISBN:81-7010-272-3 ) 3. Khushi de Hanju – (KuSI dy hMJU) Panjabi poetry1996 1. The Sikh Marriage ceremony (Anand Marriage) 2. Baramah (The twelve months)1995 1. Kirtan Sohila and Ardas 2. Gurbani – God’s word (ISBN:81-7010-246-4 ) 3. Jap Sahib, Swayas and Ardas, Master

compositions of Guru Gobind Singh Ji (Translation followed by relevant Sakhis (life stories)) (ISBN:81-702-1622-1)4. Janoon – (jnUn) Panjabi poetry

1994/93 1. Rehras & Kirtan Sohila – “The torch to pass through the darkness of death, and the Lyric that speaks of lacerationsand pangs of separation.” (Translation followed by relevant Sakhis (life stories) (ISBN:81-207-1527-6 )2. Sikh Philosophy, Facts and Fundamentals of Sikhism (1st edition) 3.Puniya da chand – (puinAw dw cMn)Panjabi poetry

1992/91 1. Japji (1st edition) 2. Sikh Religion and the Sikh people (1st edition).1990 1. Being a Sikh (ISBN:81-7010-202-2)1989/88 1. Ideal Man, Guru Gobind Singh’s Concept of a Saint Soldier.1984 1. Invasion of Golden Temple1983 1. Sikh Festivals.1982 1. Sikhs & Sikhism

46

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THE SIKH COURIER INTERNATIONAL

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