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TheSikh Courier
INTERNATIONALBI-ANNUALLY
First Published October 1960
Volume 66 Autumn-Winter 2014 No: 118
CONTENTS
1. ANCHORING THE SIKH PAST ON THE FRENCH RIVIERADr Nikky Gurinder Kaur Singh ................................................................................................ 5
2. SIKH NAMES AND SURNAMES- PRINCIPALS AND PRACTICESGurinder Singh Sacha ............................................................................................................ 11
3. GURU NANAK IN MADHYA PRADESHDr (Col) Dalvinder Singh Grewal ................................................................................. 13
4. THE MAGNETISM OF KEY WORDS LIKE SAT ( siq, squ, sq); Gyani, Gurmukh, Brahmgyani
Dr J K Sirha .......................................................................................................................... 17
5. A TRUE SIKH, A TRUE MUSLIM AND A TRUE HINDU ACCORDING TO
A FEW HYMNS FROM SIKH SCRIPTURESHarmanjeet Kaur Sandhu........................................................................................... 23
6. MEANING OF A FEW SPECIAL WORDS USED IN GURU GRANTH SAHIBMrs Mohinder Kaur Kapoor ................................................................................................. 27
7. EACH NEW DAY THE GOD IS IN NEW FORM; “SATGUR MERA NEET NAWAN”
Dr (Col) Dalvinder Singh Grewal ................................................................................. 29
Volume 68 WINTER-AUTUMN 2015 No.: 120
1. GURU NANAK’S VISION OF GOOD GOVERNANCE Arvinder Singh, Head, Department of Political Science, Ramgarhia College, Phagwara .................5
2. DR. MANMOhAN SINGh - his times as Prime Minister of India Dr. Sukhbir Singh Kapoor OBE, D Litt, Ph.D. M.A. (Law), M.Com, FCMA, FCCA,
CGMA Vice Chancellor World Sikh University London ...................................................................13
3. IDEA OF MUltIVERSE IN COSMOlOGy-GURbANI lEADS SCIENCE Manjit Singh Asisstant Professor, Govt. College of Education, Faridkot ..........................................21
4. tAKhtS, JAthEDARS, AND lEGAl PROVISIONS Kashmir Singh, Professor of Law, Guru Nanak Dev University, Amritsar, India .............................24
5. WhAt IS thE FAMIly? tRADItIONAl VAlUES FACE MODERN CUStOMS?
Dr. Jasjit Singh Walia, Professor of Chemistry Loyola University New Orleans, New Orleans, La 70118, U.S.A. .........................................................................................................31
6. SIKhISM’S VIEW ON WIDOWS AND WIDOWERS Mrs. Mohinder Kaur Kapoor, Language Department Khalsa College London .................................37
22
THE SIKH COURIER INTERNATIONAL Established 1960
THE ONLY WIDELY CIRCULATED SIKH RELIGIOUS MAGAZINE IN ENGLISH PUBLISHED OUTSIDE INDIA
33 Wargrave Road, Harrow, Middlesex HA2 8LL UK.Phone: 020 8864 9228 E-Mail: [email protected]
FOUNDERS:- FOUNDER MANAGING EDITOR:-
Dr. A. S. Chopra, Chigwell, EnglandS. 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 Dr. Amar Singh Chhatwal,New York, USA Sudbury, Canada Chigwell, Essex UK
Justice Kuldip Singh (Retd.) (Supreme Court of India) Chandigarh,The Lord Lester of Herne Hill, Q.C., London Mr V.S.Digwa, Loughton, EssexMr Tirlok S Digwa, Chigwell, Essex
PATRONS:-
EDITORIAL BOARD
Chief Editor: Dr. Sukhbir Singh Kapoor OBED.Litt., Ph.D., M.A. (Law), M.Com, FCCA, FCMA, CGMA
Managing Editors: Harjas Babli Bharara MA
Dr A.S.Chopra FRCP
ADVISORY BOARD
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)
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S. Manjit Singh Khaira, Advocate, Chandigarh
ADVERTISING MANAGERMr. V.S.Digwa
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2
THE SIKH COURIER INTERNATIONAL Established 1960
THE ONLY WIDELY CIRCULATED SIKH RELIGIOUS MAGAZINE IN ENGLISH PUBLISHED OUTSIDE INDIA
33 Wargrave Road, Harrow, Middlesex HA2 8LL UK.Phone: 020 8864 9228 E-Mail: [email protected]
FOUNDERS:- FOUNDER MANAGING EDITOR:-
Dr. A. S. Chopra, Chigwell, EnglandS. 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 Dr. Amar Singh Chhatwal,New York, USA Sudbury, Canada Chigwell, Essex UK
Justice Kuldip Singh (Retd.) (Supreme Court of India) Chandigarh,The Lord Lester of Herne Hill, Q.C., London Mr V.S.Digwa, Loughton, EssexMr Tirlok S Digwa, Chigwell, Essex
PATRONS:-
EDITORIAL BOARD
Chief Editor: Dr. Sukhbir Singh Kapoor OBED.Litt., Ph.D., M.A. (Law), M.Com, FCCA, FCMA, CGMA
Managing Editors: Harjas Babli Bharara MA
Dr A.S.Chopra FRCP
ADVISORY BOARD
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)
S. Manjit Singh Khaira, Advocate, Chandigarh
ADVERTISING MANAGERMr. V.S.Digwa
CIRCULATION MANAGER Mr. A. S. Bharara
Phone: +442088649228 E-Mail: [email protected], [email protected], [email protected]: www.sikhcourierintl.org
Lord Lester of Herne Hill, Q.C., London
3
Editorial
Since its inception, the Sikhism has gone through innumerable turmoils, both internal and external. Where external turmoil included battles with Mughals, Afghans and Hill Rajas
and the persecution unleashed by the Sikh enemies resulting in martyrdom of Sikh Gurus, Guru-sons and countless Sikhs for the sake of their faith; the internal turmoil include internal in-fights. The first important in-fight recorded in history books is between Tat Khalsa and Bandai Khalsa in the Golden Temple precincts in the times of Mata Sundri, and the most recent is the call of Sarbat Khalsa and Gurmata passed to dismiss Jathedars of the five Takhats.
Sikhism, today, is really in commotion and disorder. No one is ready to listen to any authority. Everyone thinks his or her clout is paramount. No leader enjoys any respect and admiration. So many Akali Dals have been formed to show the might of their heads. At present two parallel groups of Jathedars of the five Takahats have also been formed.. One traditionally appointed by SGPC (Takhats in Punjab: Akal Takhat, Takhat Kesgarh Sahib and Takhat Damdama Sahib) and other by Gurdwara Boards/Trusts (Takhat Hazur Sahib and Patna Sahib); and one recently appointed by the Sarbat Khalsa held on 10th November 2015 at Amritsar-Tarn Taran Road, Village Chabba, Amritsar.
The Sikh people are utterly confused, firstly with the use of three calendars to fix Sangrands and Gurpurbs: original Nanakshai calendar, amended Nanakshai calendar, and Bikarm calendar; and now two set of Takhat Jathedars. These in-fights are painting a very ugly pictures of the Sikhs and must be stopped. It seems we are living in pre-historic times and not in the 21st century.
Ours is a value oriented religion, based on the principles of Bhagti and Shakti. Unfortunately, we use only Shakti and sacrifice Bhagti to achieve our goals. Bhagti, compassion, sincerity, earnestness and devotion is needed to settle differences rather than ego, neptoism and arrogance.
In this era of technology and media supremacy, every single act wrong or right is highlighted and magnified as a news and then splashed all over the television channels. We must not allow ourselves to be mocked by others. Why can’t we sit together and solve our problems and come to an amicable solution?
In every Ardas we say: mn nIvwN, m@q au~cI] Do we really have a humble heart and high thinking?
We also say: Brosw dwn, ivswh dwn; do we trust each other, do we believe in other people’s sincere acts?
An overhauling of Sikh thought is needed. We need a strong impartial leader, who can keep the internal unity and can negotiate externally for our genuine demands.
44
WORLD SIKH UNIVERSITY LONDON[International School of Sikh Studies]
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INVITED FOR ADMISSION IN THE FOLLOWING COURSES:Faculty of Religious Education:Course title:Comparative Studies of World Religions:[Courses can be studied: Full time, Part-time and Distance learning]B.A. [36 months]M.A. [18 months]Ph.D. [3 years]
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For prospectus and application forms please send a self addressed envelope with a cheque or draft (ifoverseas) of £10 to cover the secretarial and postage costs. If the application for admission is accepted,then this payment will be adjusted towards the payment of the course fee.Places on all the courses are limited. Local students can call at the above address for instant admissionarrangements. Scholarships and Financial help, towards the cost of studies are available: from the followingfunds:1 Sita Chhatwal Scholarship2 Tibb Foundation Scholarship3 The Manjula & Madhu Jain Foundation Scholarship4 Mrs. Kanwalraj Kaur Sethi Scholarships (2)5 Shaheed Nanak Singh and Sardarni Harbans Kaur Scholarships (2)6 Mrs Manjeet Kaur Ahluwalia Scholarship7 Mr. Ajit Singh Chadha Scholarship
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APPLICATIONS FOR, MARCH 2016 and OCTOBER 2016 INTAKE ARE NOW INVITED FOR ADMISSION IN THE
FOLLOWING COURSES:
54
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: [email protected]
www.sikh-uni.ac.uk
APPLICATIONS FOR , JANUARY 2015, MARCH 2015 AND OCTOBER 2015 INTAKE ARE NOW
INVITED FOR ADMISSION IN THE FOLLOWING COURSES:Faculty of Religious Education:Course title:Comparative Studies of World Religions:[Courses can be studied: Full time, Part-time and Distance learning]B.A. [36 months]M.A. [18 months]Ph.D. [3 years]
Faculty of Administration: professional CoursesCourse Title:[Full time courses]MBA in Leisure and Tourism [18 months]Post Graduate Diploma in Education [12 months]Post Graduate Diploma in Business Management [12 months]C I M A [3 years]
For prospectus and application forms please send a self addressed envelope with a cheque or draft (ifoverseas) of £10 to cover the secretarial and postage costs. If the application for admission is accepted,then this payment will be adjusted towards the payment of the course fee.Places on all the courses are limited. Local students can call at the above address for instant admissionarrangements. Scholarships and Financial help, towards the cost of studies are available: from the followingfunds:1 Sita Chhatwal Scholarship2 Tibb Foundation Scholarship3 The Manjula & Madhu Jain Foundation Scholarship4 Mrs. Kanwalraj Kaur Sethi Scholarships (2)5 Shaheed Nanak Singh and Sardarni Harbans Kaur Scholarships (2)6 Mrs Manjeet Kaur Ahluwalia Scholarship7 Mr. Ajit Singh Chadha Scholarship
Dr. M. Amdekar-Academic Registrar Dr. J.K.Sirha-Deputy Academic Registrar
GURU NANAK’S VISION OF GOOD GOVERNANCE
Arvinder Singh
The concept of Good Governance has gained immense significance in modern times with
regard to the performance of the government for the well being of its citizens. Good governance is regarded as one of the key factor in socio-economic transformation of any society. During medieval period in the West, the renaissance and reformative movements were launched on the basis of the ideas of liberty, equality and dignity. These ideals provide strong foundation to this concept of good governance. However, in India during this period of 15th century, which is also considered to be the Darkest Period, Guru Nanak appears with a ray of hope for the humanity.
In the West, at the time of Guru Nanak, the renaissance, reformation and liberalism had given birth to ideas of secularism, rule of law, liberty, equality which in turn latter on laid the strong foundation of good governance in the twentieth century. While in India, during the life time of Guru Nanak in the fifteenth century, the idea of good governance was absolutely nowhere to be found. Political rulers in the Dark medieval age, irrespective of their race, creed and region had no idea of good governance. Guru Nanak took initiative to raise strong voice against bad governance and misrule of His times. He gave comprehensive and far reaching vision of good governance.
The present research paper is a humble attempt to explore the Guru Nanak’s message of good governance. This research paper is divided into four parts.First part deals with meaning and basic components of good governance. In the second part focus is on the status of governance
at the time of Guru Nanak. Third part explores the Guru Nanak’s vision of good governance. Lastly, the fourth part deals with relevance of Guru Nanak’s views on good governance in the present scenario.
The terms ‘governance’ and ‘good governance’ are being increasingly used in the disciplines like political science, public administration, economics and management. Bad governance is being regarded as one of the root causes of all evil within any society. In the 21st century the concept of good governance gained momentum together with such terms as democracy, civil society, participation, human rights and sustainable development. As the concept of Good Governance deals with the well being of individual, it is quite wide and multidimensional.
Good governance is a mandatory requirement for the success of democracy. It ensures the promotion and protection of rights, liberties, dignity of an individual and sustainable development. The term ‘Good Governance’ has become inseparable and essential part of public as well as private administration. Etymologically speaking, the root of the word ‘governance’ is from O.Fr. governer “govern,” from L. gubernare “to direct, rule, guide,” originally “to steer,” from Gk. kybernan “to steer or pilot a ship, direct” (the root of cybernetics). Governance is of some assistance, indicating only that governance is a synonym for government, or “the act or process of governing, specifically authoritative direction and control”.1
633
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Good governance signifies a participative manner of governing that functions in a responsible, accountable, and transparent manner based on the principles of efficiency, legitimacy, and consensus for the purpose of promoting the rights of the individual citizens and the public interest, thus indicating the existence of political will for ensuring the material welfare of society and sustainable development with social justice.2 Good governance is a sum total of formal and informal institutional structures and decision making processes which govern the human behaviour to promote efficiency in administration and public accountability.
Towards the end of the twentieth century, the term governance gained the prominent attention of donor agencies, social scientists, philanthropists and civil society. This popularity stems from the fact that it can be applied to a wide range of issues, relationships and institutions involved in the process of managing public and private affairs.3
In the era of market economy the issue of good governance has gained importance than ever before. It originates from the need of economics (as regards corporate governance) and political science (as regards State governance) for an all-embracing concept capable of conveying diverse meanings not covered by the traditional term ‘government’. It is the exercise of power or authority –political, economic, administrative or otherwise – to manage a country’s resources and affairs.4 International Monetary Fund defined the Good Governance in economic terms as, “Governance generally encompasses all aspects of the way a country is governed, including its economic policies and regulatory framework.”5
Governance as “the exercise of economic, political and administrative authority to manage a country’s affairs at all levels. It comprises the mechanisms, processes and institutions through which citizens and groups articulate their
interests, exercise their legal rights, meet their obligations and mediate their differences”.6
Good governance is being recognised as an important goal by many countries across the world. Many nations have taken up specific initiatives for open government. Freedom of information is being redefined and supported by detailed guidelines. Along with this, there is a conscious effort to put the citizen as the centre of focus of the governance. Citizens are being perceived as customers and clients. Delivery of services to citizens is considered as a primary function of the government.7
Good governance has many attribute: participatory, transparent, accountable and equitable. It promotes the rule of law and effectively makes the best use of resources.8 United Nations gave paramount importance to good governance because it ‘promotes equity, participation, pluralism, transparency, accountability and the rule of law, in a manner that is effective, efficient and enduring.9 Asian Development Bank has identified four basic elements of good governance: (i) accountability, (ii) participation, (iii) predictability, and (iv) transparency.10 UNESCAP explained the basic characteristics of Good governance viz., participatory, consensus oriented, accountable, transparent, responsive, effective and efficient, equitable and inclusive and follows the rule of law.11
UNESCO illustrate some basic elements of Good governance like participatory, consensus oriented, accountable, transparent, responsive, effective and efficient, equitable and inclusive and follows the rule of law. It assures that corruption is minimized, the views of minorities are taken into account and that the voices of the most vulnerable in society are heard in decision-making. Good governance lies in justice and fairness in socio-economic and political spheres. Good governance believes in consensus. 12
8
During the fifteenth century, the social, economic, political, moral and religious conduct of the Indian society was at the lowest level in the history of India. Politically, the rulers of that time instead of protecting their subjects were sucking the blood of their people. The society was so demoralized that no one could raise a voice against the atrocities and injustice being committed by the government.13 It was an age of anarchy, corruption, favouritism and nepotism. A great deal of hate and strife existed between different castes, creeds and sects which existed amongst Hindus as well as Muslims. The country was divided into small provincial kingdoms which often quarrelled amongst themselves.14
Bhai Gurdas describes the prevailing situations at that moment, “O. God; in Kalyug, the mentality of the jiv has become like the mouth of dog which always seeks the dead to eat. The kings are sinning as if the protective fence were itself devouring the (crop in the) field.”15
Guru Nanak never advocated the life of Bhakti, unconcerned with the political conditions of the country on which the life of the common man depended.16 This may be inferred from the acutance in 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 court and palaces, royal canopy, elephants armour, cavalry, trumpets, treasury, coins, mint, salary (wajh), taxes and even to revenue-free land.17The condemnation of contemporary politics and government by Guru Nanak springs from his belief in the ideal of justice, an ideal which appeared to be flagrantly violated by the holders of political power in his days. He denounced the pursuit of political power if it ran counter to the path of salvation.18
Guru Nanak compared prevailing political conditions with ‘Kalyug’ or Dark Age. He said, “The dark-age is the scalpel, the kings are the butchers and righteousness has taken wings and flown. In this no-moon night of false-hood, the moon of truth is not seen to rise anywhere”.19 He also criticised the rulers and their administrative functionaries. He said, “Both avarice and sin are the King and Minister and falsehood is the Master of Minit. Lust, the assistant official, is summoned and consulted and they all sit together and chalk out evil plans”.20 To Him, The kings are tigers and the courtiers dogs, they go and (harass) or (awaken) the sitting and the sleeping ones. The king’s servants inflict wound with their nails. The king’s curs lick up the blood and bile of the poor subjects.21 Rulers of the country were autocrats and possessed unlimited powers. Their ministers and other official at the provincial and local level were corrupt and arrogant in their behaviour towards the common masses. The revenue collecting staff and judiciary was prone to bribery and forcible exaction and there was no justice worth the name.22
Guru Nanak had started His Divine journey from Sultanpur. A small town established by Sultan Khan Lodi in the 11th century. In Sultanpur, He gave His first Divine sermon “There is neither Hindu nor Musalman”. What did the Guru mean by these famous words, the first which He uttered after His trance or communion with Lord, and with which he began, so to speak, his Ministry? In these words is implicit the essence of Guru’s teaching and his vision of humanity; besides, of that spirit of tolerance which of all faiths and groups inhabiting India, has been most truly characteristics of Sikhs. The Guru meant by His cry precisely that all distinctions based on creed are unacceptable in the eyes of God. 23
The Divine sermon at Kartarpur was multidimensional and had far reaching impact.
9
According to the historical accounts, Prophet Muhammad, who had been facing Jerusalem, upon receiving this revelation, immediately turned around to face Mecca, and those praying behind him also did so. Prophet Muhammad had sought new Divine order from Mecca instead of Jerusalem to build new socio-religious order. But Pir Bahauddin, the great Sufi teacher who counted his followers by thousands, one morning suddenly turned his back on Qaaba (which no Moslem would do), and began bowing in his Namaz in the direction of Kartarpur. “Why so?” cried his faithful followers, in alarm. “This morning I see the light of God in this direction, my friends!” said he.24 Pir Bahauddin, found Kartarpur, as a beginning of new social and religious order in Kartarpur.
During his brief stay at ‘modikhana’ or provision store in Sultanpur, he rejected the idea of temporal supremacy in way that what belongs to God should be evenly distributed among masses. Sultanpur, which came in to existence in the name of ‘Sultan’- a temporal authority was not conducive for spiritual salvation. After the completion of his missionary journeys, he had finally settled in Kartarpur. Guru Nanak established ‘Kartarpur’ in the name of ‘Kartar’ (God). Kartarpur presents a true picture of ‘Sachkhand’ (Realm of Truth) ‘Scared State’ on this earth. His Vision of good governance commenced from his movement from Sultan (Pur) to Kartar (Pur) i.e. from temporal authority to spiritual authority. Guru Nanak’s vision of good governance can be evolved in the light of his spiritual journey from Sultanpur to Kartarpur.
Guru Nanak Dev says, “Religion is the foundation of World But it is the son of mercy” (Japu Ji). Mercy, kindness, tolerance; forgiveness, co-existence etc. are the virtues that religion teaches to the people. It is this fact of religion which is superior to politics. No doubt, politics
also assists providing good administration to the people, protection to the people, but this aim is limited to the area of physical being only. It has nothing to touch the inner world i.e. soul.25
Godhead was deemed as the centre and source of both the spiritual and the temporal sovereignty; so to partake of Godhead was to partake of the temporal sovereignty as well. That is how Sikhism is essentially a State symbolizing a unique correlation of the spiritual and the temporal sovereignty. The Sikh conception of religion as a State partaking of the spiritual and the temporal sovereignty of God explains as to how the Nanakian conception of God as the True Sovereign in both the worlds.26
Guru Nanak laid down a socio-political doctrine, clearly defines his attitude towards authority. Though he was not a politician or a political scientist in the formal sense, his ideas on politics emerged from his attitude to life. Exploitation in any form, he detested, because it cut at the very roots of human equality and dignity.27The 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 the Panches but also the people viz., the Sangat will assume their respective responsibilities and discharge their duties with sincerity and integrity always keeping the larger interests of the individual as well as the people as a whole in view. Therefore, the political system as envisaged by Guru Nanak will automatically evolve itself into a ‘righteous rule’.28
Guru Nanak expects-certain norms of behaviour, both from the ruler and the ruled. The foremost duty of the ruler was to be just, both legally and morally. The foremost duty of the ruled was to meet the valid demands of the ruler. Guru Nanak is totally unconcerned about any constitutional questions. If anything, he wholeheartedly accepts the monarchical framework. He might
10
condemn the holders of various offices but not the offices themselves. From the functionaries of government be expects honesty and integrity in the performance of their duties and consideration for common people.29
To Guru Nanak, good governance is one which is God-oriented and spiritual-ethical in its orientations. To Guru Nanak, basic attributes of good governance include justice, human rights, liberty, equality, multiculturalism and respect for human dignity. To Him, just government is a precondition of good governance. He criticised Kings and temporal authorities of His times for doing injustice with people. He said, “The King administers justice only if his palm is greased. In the name of God none is moved.”30 He condemned Qazi for injustice, He said, “Becoming a judge, he sits to administer justice. He tells the rosary and mutters God’s Name. Taking bribe, he does injustice”.31 Guru Nanak has firm faith in Divine Justice. He believed that, “He, the Lord is true, true is His decision, and He issues command based on true justice”.32
Guru Nanak was well aware that it was not the religious diversity but rather the inequality between the rulers and ruled that had to be contained. This inequality was caused by the urge in man to dominate over the other. This urge was manifested in the form of religious, political, economical and social domination. Therefore Guru Nanak first and foremost declared equality of all religious i.e. “No religion is high or low”.33 The Guru establishes that One and the multi-centres are in harmony, there is no clash. The multi-centres are under His kind glance. They are not to be folded, except when the folding occurs according to will, or in cosmic system as scientists’ say.34 He condemned the religious fundamentalism and false sense of religious supremacy which were antithetical to His vision of good governance.
The exercise of human dignity depends upon the conditions of freedom. The persistent opposition in Sikh thought to oppressive State structures and to empty ritualism is derived directly from the recognition of their anti-human character. The scope of human dignity in Sikhism is co-extensive with the realization of the values of freedom, equality and justice.35
Guru Nanak was the first Sikh Guru who fought for the preservation of human rights and raised his voice against social injustice, inequality, and religious repression, exploitation of women and degradation of human values. The religious, political and social conditions prevailing in his time were an assault on human rights. People became selfish, narrow minded, proud and cynical. Humanity was being used as a means and never as an end and so were inequality, hatred, dishonesty, deception and exploitation vices which eroded the basis of society. In such a horrible, repressive and violent circumstanced one cannot dream of the existence of human rights. Guru Nanak wanted to show the people the path of salvation and arouse them against political, economic and social tyranny.36
Guru Nanak was a strong antagonist of imperialism. He condemned the practice of imperialism in all fields—political, religious, social, and economic. In the political field, he did not hesitate in condemning even the God and considered Him responsible for the destruction brought about by Babar. On the religious side, he criticised very severely the exploitation of the poor, the Hindus as well as the Muslims, at the hands of the Brahmins and the Mullahs in the name of religion and God.37
Guru Nanak had laid down some qualifications for rulers. “He alone, who is worthy of the throne, sits on the throne. He is such a page of the Lord, who by Guru’s instruction has silenced the five demons”.38 He also said, “Imbued with the Lord’s
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fear and the five 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 Lord ;who by Guru’s instruction, has silenced the five demons. He advised and cautioned the rulers to keep away sensual pleasures. The lances bands throne and salutations of others increase the desire and the mortal is engrossed in lust.”40
Political power without spiritual morality promotes intrigues, back-biting, self-assertion, opportunism, compromise on principles, case in backing out of the promises and manifestos, injustice conflict, and wars.41The ruler, in Sikhism, should be one who creates such conditions for his subjects as well as for himself so that this goal is achiever easily. Not only that he should not become an obstacle in the path but also he should be helpful by creating a good and peaceful atmosphere in his kingdom so that his subjects find it easier to achieve their Goal.42
According to Guru Nanak, only such a person who has realized the Truth is qualified to be a ruler. He must have subdued the five evils viz. Lust, anger, greed attachment and ego. Only such a person can become a selfless and self-abnegating ruler. Only a soul attuned to the True word can truly understand the meaning of ‘Parenthood of God and fraternity of man’.43All political theories and social organisations which processed from a secular assumption, or are based on ideas that generate institutions capable of destroying or curtailing the spiritual autonomy of the individual, therefore, are unac-ceptable to Sikhism.44The Sikh thought spurns Machiavellianism where power is the end and not the means and any means are justified in order to acquire power.45
A democratic state of modern conception unacceptable to Sikhism, wherein the citizens are required to relinquish their rights by conferring
them upon a ‘general will’ of a single and indivisible sovereign people. This ‘general will’, in practice, is only the will of the numerical majority. The omnipotence of the majority is the practical corollary of democracy, and respect for the rights of minorities loses all effectual sanction just because the individuals have forfeited all power to insist upon their right, by conferring them bodily upon the state. The concentration of an immense power in the hands of an often fictitious and rigged majority is tyrannical.46
The most significant single factor in the political thought of Guru Nanak is the firm belief that an individual cannot tread the spiritual path alone, that eventually salvation outgrows the bonds of personal relationship of the individual with God and must take the society, social and political organisations into account. His teachings which make life in society a pre-condition to spiritual fulfilment, exclude the possibility of regarding the highest worldly position as incompatible with the purest spiritual life. In fact, it is possible to suggest that Guru Nanak considers politics to be the ultimate test of faith.47
The administrative machinery influences every aspect of human life in many ways. Along with the increasing dependence of the citizens on the administrative machinery of the state, the hardships and grievances of the citizens have been increasing due to administrative inefficiency and corruption in public life.48 Out of first ten most corrupt countries of the world, India figures distinctly. Politics has actually become a deadly and nationally expensive joke. News of criminalisation of politics, flagrant misuse of power, bureaucratic despotism, maladministration are rampant.49 There is growing poverty, rising illiteracy, inequity, injustice and, in consequence, a considerable spurt in violence. The phenomenon of terrorism is a consequence of both the erosion of
12
basic institutions and undermining of Socio-psychological depths of the political process.50
Today’s world is beset with violence and conflict caused primarily by mutual mistrust and hatred, the desire to dominate and monopolies, lack of tolerance and accommodation. The social life is marked by inequalities and injustice, and violation of basic human rights and the fundamental freedom of man. Religious majorities have ever been on the look out to subdue or assimilate unto themselves the religious minorities in the name of homogenization, thus causing a sense of alienation and bitterness among the minorities.51
Guru Nanak’s message of love and truth is of universal nature; it is for all men whoever they be; it is for the whole world, for all human beings,
wherever they be; and it is for all times, past, present and future. His message is spiritual in its essence, humanistic in its approach, social in application and moral in its judgement.52 Guru Nanak’s role in the politics of his times as well as his radical and progressive thought is of great value today. Though there is a time-place context, his views on many subjects made more than five hundred years ago, have not lost their validity and are upheld by the modern world. His thoughts become especially relevant in the context of the present political situation of India where corruption in high places is undermining the moral fibre of the entire nation in all walks of life.53
Head, Department of Political Science, Ramgarhia College, Phagwara
Email: [email protected]
REFERENCES1. Webster’s Third New International Dictionary (1986:982)2. Munshi, Surendra. “Concern for Good Governance in Comparative Perspective.” Good Governance, Democratic Socieities and Globalisation. New Delhi: Sage Publication, 2004. pp. 51-52. 3. UN Economic and Social Council Committee of Experts on Public Administration Compendium of basic terminology in governance and public administration Fifth session New York, 27-31 March 2006“Definition of basic concepts and terminologies in governance and public administration”.p.34. Nikhil Chandra Shil. “Accounting for Good Governance.” JOAAG Vol. III, No. 1 (2008). p. 245. The IMF and Good Governance September 23, 2010 www.imf.org 6. United Nations Development Programme, Governance for sustainable human development, UNDP policy document, New York, 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. “The Intelligent Pearson’s Guide to Good Governance.” New Delhi: Sage Publication, 2009.p. 109. www.un.org.com, 10. www.ADB_org.htm.11. www.unescap. Org12. www.unesco.org13., J. S. Walia. “Portraits of Guru Nanak Dev.” The Sikh Courier International 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 And Venture, 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: Publication Bureau, Punjab University, 1998.p. 147.18. J. S. Grewal, Miscellenious Articles. Amritsar: Guru Nanak Dev 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. New Delhi: Deep and Deep Publications, 1992.p.34.23. Gurbachan Singh Talib. Guru Nanak His Personality and Vision. Delhi: Gurdas Kapur and Sons, Pvt. Ltd, 1969.p.15. 24. Puran Singh. The Book of Ten Master. Amritsar: Singh Brothers, 2008.p. 43. 25. Darshan Singh. “Relationship between Religion and Politics the 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 Sikh Doctrine. 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.6529. 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 for Futuristic World. Delhi: Ambe Books, 1999.p.26. 35. Harbans Singh. “The Foundation and Scope of Human Dignity.” 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 and Institutions. 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-Piri Principle.” 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: Guru Nanak Dev University, 2006.p.141. 45. Gurdip Kaur. Political Ethics of Guru Granth Sahib. New Delhi: Deep and Deep Publications, 2000.178.46. Kapur Singh,Op.cit, pp.140-14147. Gurtej Singh. “Political Ideas of Guru Nanak The Originator of the Sikh Faith.” Recent Research in the Sikhism. Ed. Jasbir Singh Mann and Kharak Singh. Patial: Publication Bureau, Punjabi University, 2002.pp. 66- 67.48. Pardeep Sachdeva. “Corruption-Free Administration-An Essential of Good Governance.” Journal of government and Political Studies. Vol. 26. No. 1 (2006). p. 77.49. Narinder K. Dogra and Gazzal Gazal, Narinder K. Dogra and. “Political Corruption.”Journal of Government and Political Studies Vol.26.No. 1 (2006).p.37 .50. Rajni Kothari Kothari, Rajni. Rethinking Democracy. New Delhi: Orient Longman Pvt. Ltd., 2007.p. 8.51. Dharam Singh. “Guru Nanak Dev’s Teeachings in Today of World 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.
13
DR. MANMOhAN SINGh his times as Prime Minister of India
Dr. Sukhbir Singh Kapoor OBE
A few quotes of the world leaders about Dr. Manmohan Singh:• Dr. Manmohan Singh has brought economic stability and long-term growth to India
• Dr. Manmohan Singh has overseen the formation of strong global alliances
• Dr. Manmohan Singh has lead for consecutive ten years the 2nd most populous country in the world with 1.2 billion people
• Dr. Manmohan Singh has lead the largest multi-ethnic, multi-cultural and multi-religious democracy in the world.
• Dr. Manmohan Singh is in control of India’s nuclear arsenal
• Dr. Manmohan Singh has lead the most difficult alliance of varied parties as United Progressive Alliance (UPA) and run the government for 10 years.
• Dr. Manmohan Singh is the most educated leader in the world.
The Independent India has had many Prime Ministers, popular and un-popular, successful and un-successful. Most of the Prime Ministers had a very short tenure and only 3 ruled India for ten or more years, and only Pt. Nehru and Dr. Singh for consecutive 10 yrs. A list of all tenures is produced hereunder:
PRIME MINIStERS OF INDIAPrime Minister Total time in officeJawaharlal Nehru 6,130 days (continuous 17+ years )Lal Bahadur Shastri 581 daysGulzarilal Nanda 26 days
Indira Gandhi5,829 days ( 8 years continuous rule plus 2 years of emergency rule; then badly defeated, and again elected and have plus 3 years rule until assassination)
Morarji Desai 856 daysCharan Singh 170 daysRajiv Gandhi 1,858 daysV. P. Singh 343 daysChandra Shekhar 223 daysP. V. Narasimha Rao 1,791 days
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Dr. Manmohan Singh the 14th Prime Minister of India stands out amongst all of them. In every respect, call it education, honesty, devotion, dedication, commitment and gentleness, he has no match. A world renowned Economist and Banker, the Highest Qualified global leader, he turned over the economic crisis of India as the Finance Minister and saved India from possible bankruptcy. During his tenure as Prime Minister the Economic Growth rate also touched 9.2% when the average world growth rate was -0.7%
In ten years of his service he brought glory and respect to India. All world powers recognised the potential of India under his tenure. His speeches were quoted by many heads of states. Barac Obama, the President of USA once said, “When you speak, the world listens”, others said “After a long time India has an apt Economist to guide its economic affairs.”
His foreign policy made all world countries close friends of India. USA, European Union, Canada, Australia and Japan came very close to India and many important business deals were signed by the business corporations between India and these countries.
When considering Dr. Singh’s achievement at home, one must not forget that he was leading a very difficult coalition Government with unprecedented pulls and push by the different parties, who never wanted him to succeed. The second important point was the calculated disruption, in the functioning of the parliament, by the oppositions parties. A news report from
Indian Express is quoted hereunder to support this statement:
‘(Indian) Parliamentary democracy is facing its latest threat. The near-lack of debate, which is the raison d’être of Parliament, has been conspicuous by its absence. The decline in the hours spent in constructive work has been all but missing almost throughout the 15th Lok Sabha (2010-2014), with disruptions and adjournments stalling majority of the legislative business.
The 15th Lok Sabha met for the last time in the Winter Session held in February. The session saw extensive disruptions. Both houses were able to work for less than 30% of their scheduled time. The session ended on a low note with a member of parliament (MP) using a pepper spray in Lok Sabha. Seventeen MPs were suspended by the speaker for grave disorder.’
[Indian Express: Published: 15th September 2013, Last Updated: 10th May 2014 02:50 PM]
Despite these gauche constraints, Dr. Manmohan Singh worked with his inherent calm and cool and his government was able to enact and pass some of most important laws to help the economy of the country. A mention must be made of the following:
Indo-USA Nuclear Deal: Not withstanding pulls and pressures from allies, especially the left parties and Mamta Bannerji’s All India Trinamool Congress, Dr. Manmohan Singh displayed considerable determination to go ahead with the deal, and on his success, the
Prime Minister Total time in officeAtal Bihari Vajpayee 2,272 daysH. D. Deve Gowda 324 daysI. K. Gujral 332 daysDr. Manmohan Singh 3,655 days (continuous 10 years)Narendra Modi 356 days
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people of India, with joy, played the popular song of the times: ‘Singh is King’. In layman’s terms, this deal means that the India and USA can now engage in nuclear trade, and cooperate on major international security issues.
Mahatma Gandhi National Rural Employment Guarantee Act 2005: The act guarantees 100 days wages to adults.
Right to Information Act: The Freedom of Information Act (FOIA) gives people the right to access recorded information held by public sector organisations.
National Food Security Act 2013: The act aims to subsidies good grains for approximately two third of India’s 1.2 billion people.
Reforms Foreign Direct Investment: FDI, unfazed by political opposition, government announced big bang reforms. India has marked its presence as one of the fastest growing economies of the world. It has been ranked among the top 3 attractive destinations for inbound investments, and Dr. Singh’s government opened doors for such investment.
the mobile telephony was opened for private participation, and subscribers crossed 100 million.
Rural health Mission: The National Rural health Mission (NRHM) is an initiative undertaken by Dr. Singh’s government to address the health needs of underserved rural areas.
Unique Identification Authority: It is an attached office of the Planning Commission of India, established to issue a Unique Identification Number (“Aadhaar”) to residents of India.
Many important mergers and acquisition also took place in this period. Tata Steel won their bid for acquiring Anglo-Dutch metals company Corus and became world’s 5th largest steel giant.
The Economic growth figures of 10 years of his regime also tell a very positive story. The growth rate remained above 8% (better than many developed world economies, in that period of time) in the years: 2005-2006-2007-2008 and 2009-2011. In earlier years it was: 1999-5.5%, 2002-4.3%.
Due to rise in world fuel prices and expensive imported raw material, the inflation rate fluctuated between 4,2% in 2004 to an average of 8.60 percent between 2012-2015. The Unemployment fell from 9.4% in 2010 to 4.9% in 2014. The economy grew stronger and stronger.
Dr. Singh, the epitome of honesty and sincerity was born in Gah village, now in Pakistan. It is a small village in Chakwal district, 100km (62.5 miles) south-west of Pakistan’s capital, Islamabad, and has been firmly under the media glare ever since Dr. Singh became the Prime Minister. A map is shown hereunder to show the location of Chakwal:
Journalists have been visiting in droves to see for themselves the place where India’s leader was born in 1932.
Gah’s primary school still has the register (shown below) in which the name of Manmohan Singh, son of Sikh businessman Gurmukh Singh, was recorded in 1937. That time his nickname was Mohana.
17
Manmohan Singh's name in the Gah village register
For the first 12 years of his life he lived in Gah, a village which had no electricity, no school, no hospital, no piped drinking water. He walked for miles every day to school and studied at night in the dim light of a kerosene lamp.
His student carrier after partition of India started from Amritsar and ended in Cambridge (UK) 1957 and Oxford (UK) in 1962 . Throughout his academic career he stood first in his class and won many scholarships.
First scholarship he won was to go to Cambridge University to do his Master’s in Economics, and another scholarship helped him to complete his PhD at Oxford University. He also won the coveted Adam Smith Prize in Economics for his outstanding academic record.
No country in the world has or had a more qualified head of government. Manmohan Singh’s life is a record of excellence and merit. His life will always be an inspiration to young people who want to work hard and achieve something based on their learning. [Sanjay Baru 09 Sep 2013]
He was a very shy and introvert student both in school and in University, and did not mix with fellow students. He once told Mark Tully, the famous BBC correspondent, that throughout his stay in Cambridge he used to bathe with cold water because the moment hot water was available in the hostel all the other students would come in to bathe and he felt shy and
would go at the end. It is this shy boy who became the darling of his Professors because of his academic brilliance and gentle nature.
Dr. Manmohan Singh’s experience in the financial field is also enormous and vast. He has successfully chaired the following posts before coming into politics and joining the Government first as Finance Minister and then as the Prime Minister:
� Chief Economic Advisor, Ministry of Finance, India
� Economic Advisor, Ministry of Foreign Trade, India
� Deputy Chairman of the Planning Commission
� Governor Reserve Bank of India � Secretary , Ministry of Finance � Professor of Economics, Delhi School of
Economics and Punjab University � Dr. Singh is a religious, dutiful and pious
person by nature. For his calm nature, perhaps, he has followed the Guru’s dictum as below:
bhuqw bolxu JKxu hoie [
bahuthaa bolan jhakhan hoe |
To speak too much and babble is futile and ineffective
bhuqy igly krI jwxy ivArQ bol-bulwrw hY [
[raga Dhanasri Mehla 1, Guru Granth Sahib page 661]
He gave more importance to his work rather than making unnecessarily noise and shouting in the Parliament. Like many parliamentarian he never out-cried at others nor he lost his calm when others were shouting and taunting him. He kept his calm and cool at all times.
To change the mood of the parliament, many a times he recited Urdu couplets. Three of
18
his sayings, in the parliament, are recorded hereunder:
1. hazaaro.n jawaabo.n se achchhee hai merii Khamoshii na jaane kitne sawaalo.n kee aabroo rakkhee.
du’aaeN diijiye biimaar ke tabassum ko mizaaj puuchhne waalon kii aabruu rakh lii.
[My being quiet is better than shouting; who knows whose respect I have been saving; don’t think that the sufferer is better, if he smiles, for his smile may be deceptive. It was only to give respect to the carers]
2. Maana ki tere deed ke kaabil nahin hoon main, tu mera shauk dekh, mera intezar dekh.
[ I agree I am not worth your looking at me; but see my keenness, my anticipation.]
3. Kuchch aisae bhi manzar hein tareekh ki nazron mein
Lamhae nae khita ki, sadion nae saza paee
[History has recorded such incidents, wherein a little slip was punished for years].
Dr. Singh was popular amongst his students in the University when he was as a student and later as a Professor. He was also admired by his colleagues in government for his poise, dignity, composure, self confidence and gentleness.
By nature he is soft spoken and respects all high and low. He is not a bully like many parliamentarians who make unnecessary noise, abuse, use uncivilised language, throw chairs on each other and act foul. He has never abused anyone, he has never insulted any one. He is an example of his own. He is a role model of all. His name will be written in golden letters in the pages of history. He is, indeed, my Hero.
Dr. Manmohan Singh has been praised and honoured by many top world leaders. His honesty, humility and knowledge are his main assets. A few observations, from news media, are posted hereunder to highlight Dr. Singh’s stature and personality:
‘In the rarest of the rare gesture, US President Barack Obama personally walked down to the White House portico to see off Prime Minister Manmohan Singh after a meeting with him at the Oval Office today. Those familiar with the strict White House protocol said that this is rarest of the rare gesture by the President, which they have not seen in the recent past.
Officials in the past have noted that Mr Obama has great respect for the Prime Minister not only as a great leader and a statesman but also as an economist. The two leaders have enjoyed a great personal equation [NDTV: All India | Press Trust of India | September 28, 2013]’
‘Putin: Dr. Manmohan Singh is a personal friend. He is a great statesman and leader.
Media in India feel Prime Minister Manmohan Singh’s visit to Russia has further strengthened relations between the two nations. [BBC News 22 October 2013]’
‘David Cameron: So why is your country important for Britain’s future? The most obvious reason is economic. There is still a development road to travel, but thanks to the reform process begun by Dr Manmohan Singh, the Indian tiger has been un-caged and its power can be felt around the world.’
Other World Leaders: ‘Dr. Manmohan Singh, is one of the most brilliant leaders in the world and is well regarded for his academic work and for his quiet, down-to-earth personality….both traits which are quite rare among politicians.’
26
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‘Prime Minister Narendra Modi: Prime Minister Modi has congratulated his predecessor Dr Manmohan Singh on receiving one of Japan’s top national awards.
“Matter of joy & pride that Japan has conferred Dr. Manmohan Singh with Grand Cordon of the Order of the Paulownia Flowers. Congrats to him,” the Prime Minister tweeted. Dr Singh, 82, is the first Indian to receive the award. He was presented the award, by Japanese Emperor Akihito today for his “significant contribution to the enhancement of relations and promotion of friendship” between Japan and India for about 35 years. [NDTV Updated: November 05, 2014]’
‘Pakistan: Prime Minister Manmohan Singh’s intent on building bridges with Pakistan was never in doubt,” Wilson John, the vice president of the Observer Research Foundation in New
Delhi, said by email. “In fact, for most of his tenure, Mr. Singh pursued his Pakistan goals with an uncharacteristic passion.”
“India-Pakistan relations under Manmohan Singh have been remarkably cordial, and I think this has much to do with Mr. Singh himself,” Michael Kugelman, the senior South Asia associate at the Wilson Center, a research institute, said by email.[New York Times: April 28, 2014]’
‘Chinese Premier Wen Jiabao in his hand-written letter has expressed his admiration for Dr Singh’s leadership and helping in fostering better relations between the two countries,’
Dr. Manmohan Singh is, indeed, a great leader, un-parallel in world history.
D Litt, Ph.D. M.A. (Law), M.Com, FCMA, FCCA, CGMA
Vice Chancellor World Sikh University London
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IDEA OF MUltIVERSE IN COSMOlOGy-GURbANI lEADS SCIENCE
Manjit Singh
The multiverse (or meta-universe) is the hypothetical set of infinite or finite
possible universes (including the historical universe we consistently experience) that together comprise everything that exists and can exist: the entirety of space, time, matter, and energy as well as the physical laws and constants that describe them. The “multiverse” is a term for the totality of physical reality, extending beyond the observable universe to a larger realm that encompasses other regions. It recognizes that there may be regions with different laws than those that prevail in our universe. This is the collection of all universes (possibly infinite in number) plus “gaps” between them. The various universes within the multiverse are sometimes called parallel universes.
Multiple universes have been hypothesized in cosmology, physics, astronomy, religion and fiction, particularly in science fiction and fantasy.
Gurbani also believes in multiverse. It is stated, in Gurbani, that ours is not the only universe. More universes exist beyond this one.
ਕਈ ਕੋਟ ਿਅਕਾਸ ਬ੍ਰਹਮੰਡ ॥ 1 Many millions are the etheric skies and the universes.
ਕੋਿਟ ਬ੍ਰਹਮੰਡ ਸਰਬ ਜੀਆ ਕਾ ਦਾਤਾ ਰੇਕੋ ਠਾਕੁਰੁ ਸੁਆਮੀ ॥ 2
God is the Lord and Master of millions of universes; He is the Giver of all beings. Further this universe has not stopped expanding. The expansion of the universe has not come to an end. It is continuing and universe is expanding further like a tree.
qNU pyfu swK qyrI PUlI ]3
You are the tree; Your branches have blossomed forth.
Awpy pyfu ibsQwrI swK ]4
He Himself is the tree, and the branches extending out.
Awpy sUru ikrix ibs Qwruuu ]5 He Himself is the sun, and the rays emanating from it.
Apart from ours more universes are being created and this process is endless. Nobody can tell the exact number of universes. Gurbani suggests that these are countless. They cannot be counted by any human endeavour. They are not only countless but they are inaccessible. They are beyond the reach of human beings. Even Guru Nanak Dev Ji shows his helplessness to tell their number. So he says that there are countless worlds and nether regions; I cannot calculate their number. Ultimately Gurbani arrives at the conclusion and settles the issue that never, never a man can find the limits of the creation.
AMqu n jwpY kIqw Awkwru ]AMqu n jwpY pwrwvwruuuu ]6
Not only millions are the universes but their shapes and colours are also many. They all are not of the same shape and colour.
Aink rUp rMg bRhmMf ]7
It is curious that in scientific field the English term “multiverse” was not actually invented by modern physicists, astronomers or cosmologists, instead it was coined by American philosopher William James in 1896 although his usage of the term was quite different than that of modern scientists.
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Though the concept may stretch credulity, there’s good physics behind it. And there’s not just one way to get to a multiverse. Numerous physics theories independently point to such a conclusion. In fact, some experts think that the existence of hidden universes is more likely than not.
The scientific basis of it arose from the problems arising out of the Big Bang theory and study of cosmological forces like black holes. Theories like cosmic inflation support this idea, stating that countless universes emerged from the same primordial vacuum after the Big Bang, and that the universe as we know it is just what is observable to us.
Stephen Hawking, believer in Big Bang model of the universe and founder of M-theory predicts the existence of many more universes. He says, “According to M-theory, ours is not the only universe. Instead, M-theory predicts that a great many universes were created out of nothing.”8
He further says that all these universes are not governed by the same set of laws. Rather different universes are governed by different sets of laws. According to him, “The laws of M-theory therefore allows for different universes with different apparent laws, depending on how the internal space is curled. M-theory has solutions that allow for many different internal spaces, perhaps as many as 10500, which mean it allows for 10500different universes, each with its own laws.”9 In this way Stephen Hawking predicts for at least 5000 more universes.
Similarly Brian Greene, a mathematical physicist at Columbia University also admits the existence of other universes and says (as quoted by Anil Ananthaswamy), “A few years ago, I was a very strong believer in a single universe, whose laws and properties should be uniquely determined from some deep understanding of the laws of physics. In recent years, I have personally undergone a sort of transformation, where I am
very warm to this possibility of there being many universes and the explanation is simply that we are in the one where we can survive.” 10
Study of black holes also points towards the emergence of multiverse. Within black holes, it is believed, that a singularity exists. Singularity is a point at which all physical laws cease and where it becomes impossible to predict physical behaviour. Beyond this point (singularity), it is possible that there may be an entirely new set of physical laws, or just slightly different versions of the ones that we know, and that a different universe might exist.
In astrophysics less well known but equally exotic (and purely hypothetical) is the possibility of “white holes”- the opposite of black holes. A white hole is the opposite of a black hole. Whereas a black hole attracts and sucks in whatever comes near to it, a white hole does the opposite and pushes nearby matter away. Whereas matter and light can fall into a black hole and never escape, white holes would emit light and matter but wouldn’t take anything in.It is believed that whatever matter falls into the black hole is emitted out, on the other end, through the white holes. Andthat material is emitted out not in our own universe itself but in some other unknown universe. Science fiction fans love the possibility of such other universes, even more so contemplating the possibility of being able to travel between them.
Is there any connection between the black hole and while hole. Yes the black and white holes are connected to each other by wormholes which are pretty much like black holes with an opening poking through the singularity.
Scientists are searching for the evidence of other universes though the claims of first evidence are found by them. Scientists say that they have found evidence that our universe collided with
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other (parallel) universes in the distant past. This claim emerged after studying patterns in the cosmic microwave background radiation (CMB), the after-effects of the Big Bang, made by Planck space observatory operated by the European Space Agency (ESA), and designed to observe anisotropies of the cosmic microwave background (CMB) at microwave and infra-red frequencies, with high sensitivity and small angular resolution, in which they may have found evidence that four circular patterns recognized in the CMB are “cosmic bruises” where our universe has crashed into other universe(s) at least four times.
In this way though the scientists are so far not been able to prove the existence of more universes other than ours yet their claims may find fruits in the times to come.
From the above discussion it is clear that concept of multiverse has not been initiated first by the scientists. It is Gurbani which has taken lead in giving this concept hundreds of years ago. This is one more area of Gurbani which is being proved by the modern science.
Asisstant Professor Govt. College of Education, Faridkot,
[email protected], 94171 19091(M)
References1. M:5,SGGS,p.2762. Ibid,p.6123. Ibid, p. 1024. Ibid, p. 3875. Ibid6. Jap, ibid, p.57. M: 5, ibid, p. 12368. Grand Design, p. 8 9. Grand Design, p. 118 10. The edge of Reason, p. 266
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tAKhtS, JAthEDARS, AND lEGAl PROVISIONS
Kashmir Singh
Takht’ means ‘throne’ symbolizing political power. Takht Jathedars are the spokesmen
of the authority of the Takhts. The Sikh Gurdwaras Act 1925 refers to them as ’Head Ministers’. The Act defines ‘Minister’ as one who controls the management and performance of public worship. Though no definition of ‘Head Minister’ is available in the Act, it should be deemed as Senior or Head Minister and having duties similar to that of other Ministers including their supervision. The Act authorizes Shiromani Gurdwara Parbandhak Committee (SGPC), Amritsar to appoint them. The detailed procedure and grounds for their removal are available in the Act. Their appointments should be purely on merit and by consensus making these offices least controversial. The Jathedars should make restricted use of Takht authority to maintain its prestige and power. The codification of the procedure of appointment and their powers and obligations may be of help to avoid unnecessary controversies.
AKAl tAKht
‘Akal Takhat’ means “Throne of the Immortal” or “Throne of the Almighty”. It was revealed or established bythe Sixth Guru, Guru Hargobind Sahib in the year 1606 CE. The Akal Takht became the centre of multifarious activities of the Guru. At the time of assuming Gurgaddi, the Guru put on two swords, which represented Miri (temporal) and Piri (spiritual) powers of the Guru. The Guru carried on the duties of spiritual office alongwith temporal activities, thus presenting a picture of saint-soldier. Militarization of the
community and the transformation of the Sikh Movement by the sixth Guru was not in any way deviation from the principles laid down by the earlier Gurus. It was rather a continuation and confirmation of the philosophy of Guru Nanak who had condemned cowardliness and the attitude of submission to an unjus truler dubbing it as a shameful act.
The Miri-Piri doctrine expounded by the Sixth Guru means that Sikhism bothers about both, the other worldly (spiritual) as well as this worldly (temporal), concerns of the human beings. This unicity of religion and politics also means that the Sikhs are not only a religious group but a political community also. It implies that the politics should be religion based or value based. The Sikhs may aspire to acquire political power but it should be exercised for the welfare of whole mankind. Referring to the activities of the Guru, Khushwant Singh writes, “Guru’s abode became like that of an Emperor... He sat on a throne and held court.... The Akal Takht became a spiritual place, a military centre, a political office, a court, a place for gatherings, a durbar and a throne issuing Hukmnamas (the royal orders)[8]. Similarly Lohelin states, ‘The Akal Takht is a preaching centre and also the seat of political and religious conferences”….. In fact today the Akal Takht is a symbol of political activity of the Sikhs. All great movements have been led from this seat of the Sikhs”[3].
Likewise the Punjab and Haryana High Court has also concluded that Akal Takht is a symbol of political and religious powers[4]. Reference to a Supreme Court judgment can also be made in
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this regard. The fact situation giving rise to the case was that the appellant, Harcharan Singh Brar, a Congress party candidate from Muktsar constituency, was defeated in election to the Punjab Legislative Assembly in 1980 by Akali candidate H.S. Fattanwala, by a narrow margin. The appellant alleged that a Hukmnama was issued urging the voters tovote for the respondent. Further, a Committee nominated by Akal Takht allotted the election ticket to the respondent and thus he was a Akal Takht sponsored candidate. Speeches were delivered by eminent public persons (Badal, Longowal, etc.) appealing to the voters to vote for the respondent because he was the candidate of Akal Takht as his nomination was supported by the Hukmnama of Akal Takht. They said that’ not to vote for him would be against the tenets of the Sikh religion and would be a blasphemous act. It was contended that a Hukmnama for a Sikh is of great consequence and its disobedience entails great misfortune.It was pleaded that election was void for being a corrupt practice under section 123 (3) of the Representation of People Act 1951 that reads as follows:
The appeal by a candidate or his agent or by any other person with the consent of the candidate or his election agent to vote or refrain from voting for any person on the ground of his religion, race, caste, community or language or the use, or appeal to religious symbols... for the furtherance of the prospects of the election of that candidate or for prejudicially affecting the election of any candidate.
The respondent argued that in order to constitute a Hukmnama proper fulfillment of certain conditions precedent is required namely) there should be a meeting of Sarbat Khalsa, i.e., all the Sikhs, b) a unanimous decision must be arrived at, c) it should be approved by the Shromani Gurdwara Parbandhak Committee, d) decision
should be announced from Sri Akal Takht. He contended that the impugned communication from Akal Takht was not a Hukmnama, so section 123 (3) is not attracted.
Upholding the plea of the appellant the Apex Court observed:
It is undisputed that Akal Takht enjoys a unique position amongst the Sikhs. It is indubitable that any communication from Shri Akal Takht, which is represented by eminent members of the community as Hukmnamas, would have great religious persuasive value even though strictly speaking it might or might not be a Hukmnama[10].
Some communication from Akal Takht, call it Hukmnama or any other name, was issued. . .. The appeal in the name of religion was made on behalf of the respondent. So he was guilty of corrupt practice as mentioned in S. 123 In the result the election is set aside and the seat is declared vacant. Appeal is allowed[11].
The Supreme Court has correctly appreciated the position and status of the Akal Takht.
OthER tAKhAtS
There cannot be any other Takht parallel to that of the Almighty (Akal Takht). There is hardly any evidence showing declaration or recognition or establishment of any of the other four Takhts by the Tenth Master.The Guru had exercised the power that emanated from Akal Takht while issuing the Hukmnama from different places. Issuing Hukmnama by the Guru from a particular place do not confer the status of ‘Takht’ upon that place. The Guru had issued Hukmnamas from Paonta Sahib also but that is not known as Takht. It seems that the Sikhs had themselves started the use of this terminology for some important places connected with the Tenth Guru. The example of declaring Damdama Sahib as
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‘Takht’ by the SGPC in 1966 in deference to the wishes of the Sikhs of Malwaregion, is before us. All these places where the other four Takhts are said to be situated are certainly sacred places for the Sikhs but they are not Takhts in the sense the Akal Takht is.
Patna Sahib besides being the birthplace of the tenth Guru also received recognition as an important seat of Sikhism when Guru Gobind Singh gifted one of the four copies of Granth Sahib prepared at Damdamaunder his personal supervision. Keshgarh Sahib, birth place of Khalsa, is a turning point in the Sikh history. Hazur Sahib is the place where the tenth Guru breathed his last and bestowed Guruship upon Granth Sahib. It was perhaps on the analogy of four Hindu Tiraths that four Takhts were declared as such by some Sikhs. The fifth Takht was declared to be so keeping in view the political exigencies and regional considerations. At Damdama Sahib, the Guru wrote Zafarnama to Aurangzeb and prepared copies of Guru Granth Sahib.
takht Jathedar: A Jathedar means a person who leads a Jatha (band). So he is a leader or chief of any organization. But a chief or leader of Akal Takht is difficult to imagine. Such a position can only be attributed either to God or to Guru. Therefore the current use of the term ‘Jathedar of Takht’ is a misnomer. There is hardly any reference to “Takht Jathedar’ in the early Sikh history. It was on October 12, 1920 when some Sikhs belonging to the so-called low castes were baptized at Jallianwala Bagh and were taken to Harmandir Sahib and Akal Takht by the Sangat. When they reached Akal Takht they found the caretaker and Granthis of Akal Takht missing. The Sangat appointed a Jatha to look after Akal Takht Sahib and appointed Bhai Teja Singh Bhuchar as Jathedar of that jatha (battalion). As Bhai Teja Singh was addressed as Jathedar, all
his successors also came to be known as such. It is worth noting that head priests of Patna Sahib and Hazur Sahib continued to be addressed as head priests or Head Granthis. The title of ‘Jathedar’, has not been used for them, though it is being commonly used for the head priests of the ‘Takhts’ in Punjab.
A new development in this regard took place at Patna on August 22, 2000. While paying tributes to the former Head Granthi at his Bhog Ceremony, the President of Takht Patna Sahib Managing Committee made an important announcement. He appointed one of the Granthis as Takht Jathedar though no such office existed there prior to that. The appointment perhaps does not have the formal approval either of the Committee or of the Sangat. A formal letter of appointment is yet to be issued though the appointee has started acting and claiming himself as ‘Jathedar’. No specific details as to his tenure, functions, responsibilities etc. is available as yet.
The office can be better known as that of Mukh Sewadar (Chief Attendant) or spokesman. He is not supposed to exercise the powers of Akal Takht which fall within the domain of Sarbat Khalsa. He is the spokesman of Sarbat Khalsa. The office is meant to implement the Hukmnama of Guru Panth but not of the Jathedar himself. He is not the occupant of the throne, he is not to issue royal orders, he is only an attendant or spokesman of that office or throne. He cannot dictate the community or arrogate Takht’s powers to himself. He is to act as a ‘Speaker’ to convene the meetings of Sarbat Khalsa or representatives of the community and initiate the discussion on crucial issues and announce the decisions based on combined wisdom.
Selection for the office of Jathedars and their continuation in office has become politics-oriented. The persons with allegations of
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corruption, of moral turpitude, of acting irresponsibly are or have been occupying the offices of Jathedars of various Takhts. Only ‘non-partisan scholars of Gurmat with clean conduct and behaviour should be appointed to don these offices.
PRIEStly ClASS
Sikhism does not recognize any kind of priestly class. Brahminical priestly class and Muslim clergy were specifically criticized by the Gurus. When Guru Gobind Singh created the ‘Khalsa’, he removed all the intermediaries and established the direct contact of the Sikhs with the Guru and God. It is only due to the exigencies of time in the modern life and smooth and sufficient functioning of Gurdwaras that Granthis etc. are appointed. Every Sikh is entitled to perform all types of religious services, rituals and duties. Thus there is no recognized clergy or priestly class in Sikhism. No post equivalent to the Pope of Christians exists in Sikhism. Power of the Almighty is not entrusted or bestowed upon any individual. It is the Guru Panth or Sangat or Sarbat Khalsa that can claim delegation of those powers.
tAKhtS, JAthEDARS AND thE SIKh GURDWARA ACT 1925
A wrong impression is prevailing that the Sikh Gurdwara Act contains no provision regarding Takhts and Jathedars. In fact there are a number of provisions applicable to them. A list of Sikh Gurdwaras which are tobe managed in accordance with the provisions of the Sikh Gurdwaras Act is appended to the Act as Schedule I. Akal Takht Sahib (Akal Bunga), Shri Takht Keshgarh Sahib and Takht Sri Damdama Sahib are included in this Schedule at serial numbers 27, 118 and 354 respectively. The three Takhts situated in Punjab are mentioned alongwith other 350 scheduled Gurdwaras in the Act.
Section 41 of the Act provides that the management of every Sikh Gurdwara shall be administered by the Committee of management constituted thereof, the Board and the Commission in accordance with the provisions of the Act. About ninety important Gurdwaras are listed in section 85 and it is provided that the Board (SGPC) shall be the Committee of management for these Gurdwaras. For other Gurdwaras left out of this sub-section, SGPC is only a supervisory body and independent Committees of management are directly managing them. Clause of sub-section (1) of S. 85 mentions Sri Akal Takht Sahib at Amritsar and Sri Takht Keshgarh Sahib at Anandpur for which SGPC will act as Committee of management also. It may be mentioned that in the original Act of 1925 only the above-mentioned two institutions were included in section 85 and were put under the direct management of the SGPC. This was the only distinction that was recognised between the Takhts on the one hand and other Gurdwaras on the other. However this distinctive position is not retained for the Takhts when other Gurdwaras are also brought under the direct management and control of the SGPC by their inclusion in section 85 by an amendment in 1944. The amendments to the Act in 1944, 1959 and 1998 have taken the number of Gurdwaras for which the SGPC will act as a Committee of management to ninety[5].
While prescribing the composition of the Board (SGPC), the Act is now referring to five Takhts. Section 43-A (1) provides that besides the elected and co-opted members the Board (SGPC) shall consist of the Head Ministers of the Darbar Sahib and the following five Takhts, namely Sri Akal Takht Sahib Amritsar, Sri Takht Keshgarh Sahib Anandpur, Sri Takht Patna Sahib, Sri Takht Hazur Sahib Nanded and Takht Damdama Sahib Talwandi Sabo as ex-officio members. The last mentioned Takht
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Damdama Sahib was recognised as Takht by a resolution of SGPC dated November 18, 1966. It was only in 1959 that the Act was extended to the erstwhile PEPSU area in which Damdama Sahib is situated. It is as late as 1999 that Takht Damdama Sahib is included in section 43—A (1) by an amendment to the Act.
It is to be noted that the term ‘Head Ministers’ of the Takhts is used in the Act. Term ‘jathedar’ is not used for them. We can say that minister is a managerial or official term and not a religious one. It shows that nomenclature ‘jathedars’ for the ‘Spokesmen’ of the Takhts was not prevalent in the twenties of the last century. It has become common only afterwards. But there has never been any doubt or debate that ‘Head Minister means anything else than ‘jathedars’ and the ‘jathedars’ have been attending meetings of the SGPC as members right from beginning. But they are referred to as ‘Head Ministers’ in the official records. ‘For example the minutes of the SGPC meetings marking the presence of members refer to them as ‘Head ministers’.
The term ‘Head Minister’ is not defined in the Act but term ‘Minister’ is defined in Section 2 (4) of the Act as follows:
“Minister meant an office-holder to whom either solely or along with others the control of management or performance of public worship in a Gurdwara and of the rituals and ceremonies, observed therein is entrusted”
So an office-holder who is entrusted with either control of management or performance of public worship is a “Minister”. To be a Head Minister, one must fulfil the qualifications of a ‘Minister’. Only the ‘Head Ministers’ can be the members of the SGPC and of the Committees of management Taking the ‘Head Minister’ and ‘jathedar’ as synonymous, he should be a person who holds the office which carries the duties,
functions and powers of control of management and performance of public worship at the respective Takht.
APPOINtMENt AND DISMISSAl
Section 136 of the Act authorizes the respective Committee of the Gurdwaras ...to appoint any qualified person as minister or office-holder if any vacancy is there. As mentioned above ‘minister’ impliedly includes ‘Head Minister’ also, so the Committee concerned can also appoint Head Ministers of Takhts. The SGPC is the Committee of management of three Takhts in Punjab as per provisions of section 85 So the Head Ministers or Jathedars of Takhts are to be appointed by the SGPC that has been exercising this power without being questioned. As mentioned above the Head ministers of Takhts must be included in the statutory definition of ‘Minister’ in Section of the Act which says that “Minister’ is an office-holder of a particular kind. Section 133 of the Act opens with the words, “subject to the provisions of this Act, a Committee shall have full powers of control over office-holders...” Thus, the SGPC is to have full control over the jathedars. Section 134 provides for their suspension or dismissal on any of the following grounds:(a) Persistent default in duty of submitting of
budgets, accounts, reports or returns.(b) Disobedience of lawful orders of the
Committee.(c) Malfeasance, misfeasance, breach of trust or
neglect of duty in respect of a trust.(d) Misappropriation or improper dealing of
Gurdwara property.(e) Unsound mind or physical unfitness to
discharge the functions of office.(f) Misconduct of such a character rendering
him morally unfit for office.
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(g) Persistent default in performance of duties connected with the management or performance of public worship or of any rituals and ceremonies in accordance with the teachings of Sri Guru Granth Sahib.
(h) Has ceased to be a Sikh. Provision to section 134 empowers the Committee to prescribe the maximum period of service or age limit for retirement of ministers and others.
Sectioni135 prescribes certain procedural safeguards before dismissal of Ministers. It requires an inquiry, framing of definite charge in writing in respect of each offence and explaining the same to such minister. Evidence for and against should be adduced in his presence. His defence is to be taken down in writing and finding on each charge is to be recorded. The SGPC can suspend a minister pending enquiry. The order of SGPC to suspend or dismissal of minister shall be final. There is no provision for appeal either to the Commission or to the court. The power has been used quite frequently for the removal of Jathedars by the SGPC in the recent past. Thus, it is absolutely clear that the Sikh Gurdwaras Act, 1925 vests the power of appointment and dismissal of High Ministers (Jathedars) in the SGPC. The Act does not lay down detailed guidelines for the SGPC as to the appointment of jathedars. No qualifications are prescribed. Section 136only says that any person who is qualified for the office in the opinion of the SGPC can be appointed as Head Minister (Jathedar). But as regards dismissal a number of grounds and detailed procedure is contained in sections 134 and 135 of the Act.
Section 4 of Delhi Sikh Gurdwaras Act 1971 provides for the composition of the Delhi Sikh Gurdwaras Managing Committee of 64 members that includes head priests of Akal Takht Sahib, Takht Kesgarh Sahib, Takht Patna Sahib and Takht Hazur Sahib. The Delhi Act has used
the term ‘head priest’ that may not be totally appropriate but is certainly better than the term ‘Jathedar’ which is currently in use.
It will be relevant to mention that the proposed draft of All India Sikh Gurdwaras Bill 1999, prepared by Justice Harbans Singh, Chief Commissioner Gurdwara Elections, includes a full chapter[7] on Takht Jathedars and Head Granthi of Sri Darbar Sahib. It envisages the appointment of Jathedars by the Central Board out of a panel of names recommended by the selection committee constituted by the Central Board.
The selection committee shall invite nominations from Sikh institutions and organizations in India and abroad to prepare the panel of names for the purpose. The Board will consider the panel of names in a meeting specifically convened for this purpose and take a decision for appointment by 2/3 majorities of present and Voting members. The Bill also proposes their qualifications as being (a) Amritdhari Sikh graduate, (c) well versed in study of Guru Granth Sahib, writings of Guru Gobind Singh and eminent Sikhsavants, (d) working knowledge of other religions, (e) aged between 45 and 70 years and has reputation of living the life of Gursikh. Further, it prescribes that the Akal Takaht Jathedar shall convene the meetings of Jathedars and Head Granthis and they shall decide the matters in the form of Gurmatta by consensus.
Justice Kuldip Singh[2] opines that inclusion of such a chapter in the proposed enactment will not stand the test of constitutionality before the courts. It will be held as interference by Parliament in the religious affairs of Sikhs and therefore violative of Articles 25 and 26 of the Constitution. It is submitted that such provisions are not likely to be held as unconstitutional as the power of appointment is to be conferred on there presentative body of the Sikhs and only Sikhs are
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to be appointed to these offices. Regulation of religious affairs in this context seems to be within the permissible limits. We need not discuss this aspect in detail as there is no likelihood of such an enactment in the near future.
Another development in this regard deserves notice. At the Bhog ceremony of former Head Granthi of Takht Patna Sahib on August 24, 2000, the President of Gurdwara Managing Committee announced the appointment of Takht Jathedar though no such office existed there prior to that. The announcement, perhaps, did not have the formal approval of the Managing Committee that had completed its term and later dissolved itself leaving the management in the hands of an interim committee of five persons. No form a letter of appointment is issued to the person who has started acting and claiming himself as Jathedar and no details as to his tenure, functions and duties etc. is available as yet.
CONClUSIONS
Strictly speaking, there is only one Takht that is of the Almighty, Akal takht, which has no equal or parallel. Other Takhts though came to be designated as such by tradition should be carrying and enforcing the authority of Akal Takht. But no controversy need be initiated by withdrawing the status of Takht from other four Takhts. ‘takht Jathedar’ is a term, which has become of general use but has no historical origin. The title of “Takht Jathedar’ is only of 20th century origin. Mukh Sevadar’ is a more appropriate title, which reflects humility and service. But now it has come to stay due to wider use. The Sikh Gurdwaras Act 1925 refers to ‘Head Ministers’ of Takhts and not the ‘jathedars’ thereof ‘Takht Jathedar’ is nowadays considered as vernacular equivalent of ‘high Minister of takht’.
‘Jathedar’ in his personal capacity is not a supreme or paramount authority. Though he enjoys a high and respectable position and status being the spokesman of the authority symbolized by the Takht. The Act empowers the SGPC to appoint, control, suspend, and dismiss the Jathedars of Takhts in Punjab. The SGPC have been making a liberal use of these powers. It will be betterif a consensus is evolved to appoint really meritorious. learned, honest, selfless individuals as Jathedars, by wider consultation. Their jurisdiction, functions, and responsibility and procedure for the exercise thereof need also be demarcated. To prevent the frequent controversies as to the appointment and removal of Jathedars, there is nothing wrong if the procedure for their appointment, removal and taking decisions is codified. Proposed provisions in the Sikh Gurdwara Bill 1999 can be of help and guidance for the purpose.
Professor of Law,Guru Nanak Dev University, Amritsar, India
REFERENCES _1 Harcharan Singh v. Sajjan Singh.All India Reporter, 1985, Supreme
Court, 236.2. Kuldeep Singh has been President, World Sikh Council and former
Judge Supreme Court of India. These views were expressed by him in a Seminar on All India Sikh Gurdwara Legislation organizedby WSC & DGMC at New Delhi on ...and also in private discussion with this author.
3. Lohelin, C.H. 1974. The Sikbs and their Scriptures. 3rd.ed. Lucknow Publishing House, Lucknow; p 79
4. Satnam Singh Bajwa v. Ujjagar Singh Sekhwan, Election petition no. 32 of 1980 decided on March24, 1981.
5 Section 85 (1) as amended by Govt. of India Notification dated April 30, 1998.
6. Sections 45, 46, 90 of the Sikh Gurdwaras Act, 1925.7. Sikh Gurdwaras Bill, 1999, Chapter VII (clauses 78-84).8. Singh, Khushwant. 1963. History of Sikhs, Vol. 1. Princeton
University Press, p 63.9. Sub—section (9) of Section 135 of Sikh Gurdwaras Act 1925.10. Supra 1, at 247. (In Ref# 1)11. Supra 1, at 250. (In Ref #1)
31
WhAt IS thE FAMIly*?tRADItIONAl VAlUES FACE
MODERN CUStOMS?Dr. Jasjit Singh Walia
The family is a basic unit in our society and usually consists of husband and wife living
together and participating in the care and raising of their children. Since the children are the future for a better global society it is important that an individual family play a three-fold role in the child’s life:
First, the family should foster the child’s growth, development, health, wellbeing, and also enable the child to acquire social, cultural, and religious duties and responsibilities.
Second, the family should provide the child with affection, with a sense of belonging, and with a feeling of being a part of the world family we live in.
third, the family should inculcate the religious, the cultural, and the traditional values in the child. It is no wonder then that the family is child’s first impressionable source for social, ethical, moral and spiritual values.
In the United States people immigrate from all over the world, you may then ask, are these people able to maintain their traditional family values? Let us see how, the holy Sikh Scripture, Sri Guru Granth Sahib (SGGS), provides us insight and guidance into the family values, and, how these are being influenced by modern customs. It is obvious that in order to have a family we need to have a married couple. According to Sikh faith the married couple should have one common soul for both husband and
wife. The following verse admirably illustrates this belief:
Dn ipru eyih n AwKIAin bihn iekTy hoie
eyk joiq duie mUrqI Dn ipru khIAY soie slok mhlw 3, pnw 788
Dhan pir aih na aakhiun baihun ikhathay hoai
Aik joat doaiy moortee dhan pir kahiaiy soai slok mahala 3, p 788
“Those who merely sit together are not said to be husband and wife. Rather they alone are called husband and wife who have one soul in two bodies”.
The hymn which we just cited is from SGGS, in which the Absolute Truth and/or Absolute Reality is superbly revealed by God to Guru Nanak
Guru Nanak Dev (1469-1539), the founder of Sikh Faith. The universal common sense Eternal Message of SGGS has unprecedented global appeal for many reasons. But the three pertinent one’s pertaining to this write-up are:
1. It contains only the Divine Word, written in its entirety by Sikh Gurus themselves, and is free from any stories, dogmas or rituals.
2. Its Divine Word elegantly describes Spiritual Laws of Absolute Truth, and ever lasting wisdom applicable to all the people of the world for all the times, present and future.
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3. Serious reflection and deliberations onthis timeless Scripture provides practical and righteous solutions to our worldly problems.
The first take-home-message on Sikh family values from SGGS is, that both husband and wife should live a holy life and believe in, and behave as if they have one united soul. Therefore, marriage is to be sacred, where pre-marital chastity and post-marital fidelity are to be maintained.
Unfortunately, today sexual license is being celebrated daily in the popular news media, television and movies. Is it then any surprise that some married couples do not consider marriage sacred and/or lasting? This often leads to unhealthy relationship and to divorce. To counter this growing threat in our society we need to ensure commitment to sexual abstinence until the day of marriage. We, parents, owe it to our children to help them stay pure for marriage. Remember, true love always waits.
Let us for a moment look at the material progress made in twentieth century, which has surpassed the progress made in all the previous centuries combined. Although we notice progress in almost all areas of life like health, wealth, nutrition, and consumer goods. Yet with all these advances the world now faces terrorism, violence and worldwide instability. Many people feel insecure and unsafe. Further, a large number of people are experiencing inner emptiness, spiritually bankruptcy. fear, and a subtle sense of despair. Is it then any surprise that we have serious problems in our society, included but not limited to, alcohol and drug abuse, marital infidelity, divorce, violence, intolerance, hatred, lies, and corruption? These are social cancers of our society, which are destroying our core
family values. Guru Nanak Dev compares such a worldly situation with that of burning fire. He says, just as fire destroys whatever comes on its way, these evil practices are destroying the very fabric of our traditional family values. This scenario is admirably illustrated by the hymn:
jgq jlMdw riK lY ApxI ikrpw Dwir slok mhlw 3, pnw 853
jagut jalanda rakh lai aapnee kirpa dhaar slok mahala 3, p 853
“O, God the world is on fire, protect (save) us with your grace”.
The second take-home-message then is that we should earnestly petition God for His Mercy, His Grace, His Blessings and His Guidance so that we can be freed not only from above-cited evils, but also from more deadly evils of lust, anger, greed, worldly attachments, slandering and arrogance, as advised by the verse:
kwm kRoD Aru loB moh ibnis jwie AhMmyv nwnk pRB srxwgqI kir pRswidu gurdyv gEuVI suKmnI mhlw 5, pnw 270
kaam krodh aur lobh moh binus jaaiy ehmaiv, Nanak prabh sarnagatee kar parsaad gurdev guari sukhmani mahala 5, p 270
“Nanak has come to God’s refuge, bless Thy grace oh Gurdev (God), so lust, anger, greed, attachments, and arrogance get eliminated”.
A careful analysis of “why evils exist in our society” suggests that the root cause of many of our evil doings is, “not speaking the truth”. Lying seems to penetrate every walk of our living. Unfortunately telling a lie repeatedly casts doubt on the reality of truth and people start believing in the lie as the truth. The Sikh scripture commands us to speak the truth.
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bolhu swcu, pCwxh AMidr mwrU mhlw 1, pnw 1026
bauloh saach, pachaaneh undir maru mahala 1, p 1026
“Speak the truth, realize (Truth, God) within.
the third take-home-message then is, to live with and in truth while carrying out our daily activities, and we must not be afraid to proclaim truth in our doings, in our writings or in our speech.
Remember, lies when told over and over again have a strange way of appearing as virtual truth, and these can be poisonous and ruin lives.
Another important Divine Sikh Principle offamily values is that we are all children of the same, one God and that His Divine Light is present in each one of us, as is beautifully illustrated by the hymn:
kwieAw mhlu mMdr Gr hir kw iqs mih rwKI joiq Apwr mlwr mhlw 1 pnw 1256
kaaya mehul mandir kar har kaa tis meh raakhee joat apaar malaar mahala 1, p 1256
“The body is the palace, the temple and home of God, and into it (God) has placed infinite Light (God’s Spirit)”.
eyku ipqw eyks ky hm bwirk qU myrw gur hweI soriT mhlw 5, pnw 611
aik pitaa aikus kai hum baarik too mairaa gur haaey soruth mahala 5, p 611
“We have one father, we are children of same Father, and you are my Guru”.
Doesn’t this means that God is present in every one of us. In fact, we see God’s manifestations all around us in the nature, in the universe,
and in the cosmos. This is reflected in the hymn below:
paux pwxI DrqI Awkws, Gr mMdr hir bnI
ivic vrqY nwnk Awp, JUT khu ikAw gnI iqlMg mhlw 4, pnw 723
pavun paanee dhartee aakaas kar mandir har banee
vich vartai Nanak aap jhoot koh kiaa ganee tilung mahala 4, p 723
“God has built His temple in air, water, earth and sky, oh Nanak, God permeates (everywhere), so tell me what is false here, (i.e., it is all true)”.
Additionally, SGGS instructs us that God is not just present in us, but He is also our constant companion and a eternal supporter, and that He is protecting us, guiding us and showing us the right direction.
hir myrw swQI sMig shweI Awsw mhlw 5, pnw 375
Har mairaa sathee sangh sahayee aasa mahala 5, p 375
“God is my companion, and helper (supporter)”.
kr joiV gur pih kir ibnMqI rwhu pwDru guru dsY ]sUhI mhlw 1, pnw 766
kar jaur gur peh kar beenanti raah paadhur gur dasai suhi mahala 1, P 766
With folded hands offer a sincere prayer to your Guru: Guru will show you the way and the means.
The fourth take-home-message then is that a Superb Divine Power, God, is at the center of every thing we see or do in this world. And God is our common Father and our constant Companion. This interconnects each one of us to one another and to the world around us? Wouldn’t this make each one of us part of
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God’s own extended family? therefore, aren’t we all related to one another as brothers and sisters? Doesn’t this mean that we should put the welfare of others above our own and show kindness towards everyone, and in all we do? That is what love is. That is what love means. That is what love in action is, and that is what it requires us to do. Doesn’t this require that we should be gentle and loving in all our deeds and thoughts? Doesn’t this require that we should do away with selfishness, the main cause of our sorrows? When we truly believe that God is always with us, then won’t we feel duty bound to lovingly carry out all our deeds righteously simply in reverence and/or fear of God, and God within us is watching us? Today, we are losing sight of this profoundly meaningful message of Guru Nanak in our daily living, and are straying away from loving, caring, and serving each other? this is then partly responsible for many ills of our society.
The above-cited hymns are the foundation of the Sikh beliefs, in part, to practice a virtuous and holy lifestyle in all our daily activities. Some of the additional noble qualities from SGGS for us to practice are accepting divine order, earning an honest living, sharing ones gifts, sweetness of tongue, contentment, compassion, integrity, forgiveness and patience as is illustrated by the following hymns: The Sikh religion advocates performing one’s duties and responsibilities within the framework of a family life. The hymns below show the importance of family life centered in God.
gRsqn mih qUM bfo igRhsqI gujrI mhlw 5, pnw 507
Grahstan meh too badhau grahstee gujree mahala 5, p 507
“Among householders Thou are the greatest Householder”.
imTq nIvI nwnkw, gux cMigAweIAw qqu slok mhlw 1, pnw 470
mithat neevee Naanaka, gun changayaa tat slok mahala 1, p 470
“The essence of virtues, oh, Nanak, is sweetness (of tongue) and humility”.
sq sMqoK dieAw Drm sIgwr bnwvau iblwvl mhlw 5, pnw 812
sat santokh dayaa dharum seegaar banaavoe bilawal mahala 5, p 812
“Beautify (decorate yourself) with truth, contentment, compassion and righteousness”.
Sadly, in order to acquire happiness most people ignoretheseage-olddivinevirtuesand resort to unscrupulous means. They may become famous and rich and achieve temporary happiness, but they lose out on peace of mind and spiritual bliss, the eternal happiness. Can this trend be reversed? Yes, it can be? Through unwavering faith in the power of Divine Grace, and with real efforts, hard work, courage, and commitment, God will lead us to the righteous path to do virtuous deeds, not in pride, but in humility.
The fifth take-home-message of family values then is that we must completely surrender to God in utmost humility. Humility must not be thought as weakness or meekness, rather it reflects and shows our deep reverence and an unflinching devotion to God.
It is sad that humility is fast disappearing from our society and is being replaced by excessive individualism born out of ego, arrogance, and a feeling of individual superiority, a feeling “I-ness” and “Me” only. You know, what Bing Crosby (1903-1977), the late popular American singer and actor in a show
35
celebrating the victory of world war II said on V-J day,” today our deep-down feeling is one of humility.” That was in 1945, but today modesty and humility are rare. Clearly, we need to address the grave moral and social challenges of modern customs affecting our family values with total trust in God, wisdom from divine laws, deep conviction, a clear conscience, and spiritual strength.
In summary, the traditional Sikh Family values can be described by acronyms of the two words, SIKh and FAIth, where SIKh is acronym for: Spiritually Inspirational Knowledge of har (God), and FAITH is acronym for, “Follow All Instructions truthfully of har (God)”. These Divine Instructions, some of which have been discussed here, are based on the Eternal Law of God, and are simply part of God’s Own Code of Conduct for All Mankind. These are, therefore, not just for
Sikhs, but are also for all the people of the whole world regardless of their nationality, class, ethnicity, gender, economic status, religion, or philosophy.
By sharing family values of different religions we should find areas of common interests to promote tolerance, kindness, goodwill, charity, service, love and peace among all our communities. Prayerfully, this can then lead to a more peaceful, happier, and more stable society.
* Presented in part at Major World Religions Conference on this topic, Sponsored by Interfaith Communications International, October 18, 2009, Loyola University, New Orleans, La. 70118, U.S.A.
Professor of Chemistry, Loyola University New Orleans New Orleans, La 70118, U.S.A.
Email- [email protected]
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SIKhISM’S VIEW ON WIDOWS AND WIDOWERS
Mrs. Mohinder Kaur Kapoor
Sikhs are allowed to remarry after the death of a spouse. there is no prohibition
against widow and widower remarriage in Sikhism.
Sikh religion is a very young religion. Its founder, Guru Nanak , was born in 1469. At that time Hinduism and Islam were the two predominant religions in India. Guru Nanak was born in a Hindu family, but he revolted against Hindu practices of caste system, meaningless rituals, child marriage, sati (burning alive on husband’s pyre) system and image worship. His followers called themselves as Sikhs. It is the same as many other religions, in Christianity. Jesus was born in a Jewish family, revolted against the prevalent wrong and corrupt practices of the times, and his followers called themselves as Christians. Mohammed’s family were pagans and believed in image worship, he revolted these practices and his followers were called Muslims.
The plight of women in general and widows in particular was very appalling at the times of the Sikh movement, so Sikh Gurus raised their voice against the horrific treatment of women in the Indian society.
Both Hindus and Muslims regarded women as inferior and household property. Women were treated as slaves whose only value was as a maid servant or for child bearing machine. Men were allowed polygamy but widows were not allowed to remarry but forced to burn themselves on
their husbands funeral pyre. Child marriage and female infanticide were prevalent and purdah (veils) were compulsory for women. Women were also not allowed to inherit any property.
In Sikhism widows enjoy the same respect as a married woman whose husband is alive. She is not treated as untouchable like in other cultures and societies.
On looking the suffering of women in Indian society, Guru Nanak said in one of his hymns:
Why call her inferior?
When she is the one who has given birth to kings and saints.
Uplifting of women and giving them equal rights was one of the main teachings of the Sikh Gurus. Guru mothers, Guru wives and Guru daughters played an important role in the Sikh history. The names of Mata Tripta, Mata Khivi, Bibi Bhani, Mata Ganga, Mata Gujri and Mata Sundri can be specially mentioned amongst others.
In Hinduism, an example of anguish of Hindu widows can be felt from the following:
Lalita Goswami was married only a few years when her husband, a Hindu priest who beat her and abused her, died of an apparent overdose of drugs. She was left with three young children.
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Her ordeal to fight against family and society lasted for decades.
Immediately after her husband died, her in-laws kicked her out, forcing her back to her parents’ home. Her brother saw her as a financial burden and neighbours ostracized her. In a bid to keep peace, her mother exiled her and her two youngest children to Vrindavan in central India, a sacred town known as the City of Widows.
This is just one story of plight and distress amongst thousands of such stories.
Today, many thousand widows live in Vrindavan, where the Hindu god Krishna is said to have grown up. Although it is believed they were first drawn for religious reasons centuries ago, many widows now come to this city of 4,000 Hindu temples to escape abuse in their home villages, or are banished by their husbands’ families so they won’t inherit property.
Widow marriage, which is banned in many Indian societies, is allowed in the Sikh society and is not looked upon as a taboo. Widows are treated as ordinary human beings and not forced to wear simple white clothes and forbidden to use facial make-up.
Gurdwaras, the Sikh place of worship, are open to Sikh widows and no distinction is made between an ordinary Sikh woman and a Sikh widow.
Sikhism is a very liberal religion, it does not believe in old rituals and priesthood. Sikhs can directly bond with God without any intermediary.
Women walk hand in hand with men. Women are, and have been, members of the Gurdwara management committees and can recite kirtan (singing of holy hymns) along with men in any Gurdwara, and no distinction is made whether their husbands are alive or they are widows. Wherein widows in other religions are not allowed to study and go to school or College, there is no such restriction in Sikh religion.
Sikh widowers also enjoy the same religious and social rights as an ordinary Sikh male.
When a partner dies, the Sikhs consider it the Command of the Almighty, and widows and widowers are comforted rather than blamed and called inauspicious and ill-omened as in many other religions and societies.. Sikhism does not believe in any superstitions and inauspiciousness. Whatever happens is considered the Command (Hukam) of God.
Sikh holy scripture Guru Granth Sahib, and Sikh Code of conduct ‘Sikh Rehat Maryada have no rules against the Sikh widows and widowers. Both, a widow and a widower, remain respectable members of the society and eligible for remarriage whenever they please and find a suitable partner. Marriage of a widow and a widower is not a taboo in Sikh religion.
The Sikh traditions clearly state “If a woman’s husband has died, she may, if she so wishes, finding a match suitable for her, remarry. For a Sikh man whose wife has died, similar ordinance obtains.”
Language Department, Khalsa College London
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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: [email protected]
All books are in English; Guru-bani text is both in Panjabi and English.Year of publication / book list2014 Guru Granth Sahib: An Empirical Study Volume II [ISBN:978-81-7010-400-12013 Japji- A way of God Realisation, fourth edition, Rehrassa & Kirtan Sohila- to torch to pass through the darkness of death,
second edition [ISBN:81-207-1527-6]2012 Epistles & Signets: Letters written, signs and seals of the Sikh Gurus [ISBN:978-81-1710-390-5]2011 Guru Granth Sahib: An Empirica Study Volume 1 [ISBN:978-81-1710-386-8], Sikh Law Book, second edition [ISBN:81-7010-328-2]
Islam, An Introductory Study, second edition, [ISBN: 81-7010-386-8],Sikh Religion and the Sikh People, sixth edition, [ISBN: 81-7010-230-8]
2010 1. Islam: An Introductory Study (2nd Edition), 2. Guru Granth Sahib: An Introductory Study (4th Edition2009 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 last rites
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 in English’
1998/97 1. Guru Angad Dev, Life, History and Teachings 2. Nitnem (The daily Sikh Prayers) (Translation in both easy Panjabi andEnglish) (ISBN:81-7010-272-3 ) 3. Khushi de Hanju – (KuSI dy hMJU) Panjabi poetry
1996 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).19901. 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 Temple,1983 1. Sikh Festivals.1982 1. Sikhs & Sikhism
***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
4036
THE SIKH COURIER INTERNATIONAL
Representatives in other countries:-
INDIA1. S. Sarabjit Singh Lamba, D-151, Sector 47, Noida. UP
2. The Sikh Review, Karnani Mansion, Room No.116, 25A Park Street, Calcutta - 700016.
UNITED STATES OF AMERICA1. Dr. N. S. Kapany, 2190 Greenways Drive, Woodside, California 94061.
2. S. Jit Singh Chandan, 137-74, 75th Road, Queens, Flushing, New York 113673. S. Tejinderjeet Singh Pasricha, 44, Hard Scrabble Hill Rd., Chappaqua, New York 10514
CANADA1. S. Parminder Singh Magon, 3805 Bazin, Brossard, Quebec, J4Z2J3.
2. S. Par Daman Singh Malik, B.A., C.L.U., 17 Crescent View Drive, Richmond Hill, Ont. L4B 2Z2 .3. S. Manmohan Singh Bindra, 7985 Nadeau Street, Brossard, Quebec, J4Y1X8.
EAST AFRICA1. Mrs. Kawaljeet Kaur Mahajan, Post Box No.40683, Nairobi, Kenya.
2. S. Parminder Singh Suri, Post Box 937, Eldoret, Kenya.
SINGAPORE1. S. Harbakhsh Singh, M.A., 05-250, Chai Chee Avenue, Block 34, Singapore 1646.
2. Mr. S. S. Grewal, Block 723, Yishun Street 71, Apt. 13-165 Singapore 2776.
AUSTRIAS. Rajinder Singh Madh, Raaberbahn Gasse II, 1100 Vienna.
GERMANYS. Kuldeep Singh Chhatwal, Habichstr-45, 4270 Dorsten-l.
ITALYS. Amarjit Singh Taj, 129- Via Giacomo Puccini. 06077-Ponte Felcino (Perugia).
THAILANDS. Joginder Singh, 1085 New Road, G.P.O. Box 1963, Bangkok
NEW ZEALANDS. Harbans Singh Randhawa, 24 Old Taupiri Road, Ngaruawahia, Waikato.
ZAMBIAS. Sukhdev Singh, P.O. Box 37580. Lusaka.
AUSTRALIADr. P. S. Chopra, 55 Beryle Crescent, Holland Park, QLD 4121
Local Representatives S. Surinder Singh, 40 Bourne Road, London N13 4LY
The Editors are in no way responsible for individual views expressed in articlespublished in THE SIKH COURIER INTERNATIONAL
36
THE SIKH COURIER INTERNATIONAL
Representatives in other countries:-
INDIA1. S. Sarabjit Singh Lamba, D-151, Sector 47, Noida. UP
2. The Sikh Review, Karnani Mansion, Room No.116, 25A Park Street, Calcutta - 700016.
UNITED STATES OF AMERICA1. Dr. N. S. Kapany, 2190 Greenways Drive, Woodside, California 94061.
2. S. Jit Singh Chandan, 137-74, 75th Road, Queens, Flushing, New York 113673. S. Tejinderjeet Singh Pasricha, 44, Hard Scrabble Hill Rd., Chappaqua, New York 10514
CANADA1. S. Parminder Singh Magon, 3805 Bazin, Brossard, Quebec, J4Z2J3.
2. S. Par Daman Singh Malik, B.A., C.L.U., 17 Crescent View Drive, Richmond Hill, Ont. L4B 2Z2 .3. S. Manmohan Singh Bindra, 7985 Nadeau Street, Brossard, Quebec, J4Y1X8.
EAST AFRICA1. Mrs. Kawaljeet Kaur Mahajan, Post Box No.40683, Nairobi, Kenya.
2. S. Parminder Singh Suri, Post Box 937, Eldoret, Kenya.
SINGAPORE1. S. Harbakhsh Singh, M.A., 05-250, Chai Chee Avenue, Block 34, Singapore 1646.
2. Mr. S. S. Grewal, Block 723, Yishun Street 71, Apt. 13-165 Singapore 2776.
AUSTRIAS. Rajinder Singh Madh, Raaberbahn Gasse II, 1100 Vienna.
GERMANYS. Kuldeep Singh Chhatwal, Habichstr-45, 4270 Dorsten-l.
ITALYS. Amarjit Singh Taj, 129- Via Giacomo Puccini. 06077-Ponte Felcino (Perugia).
THAILANDS. Joginder Singh, 1085 New Road, G.P.O. Box 1963, Bangkok
NEW ZEALANDS. Harbans Singh Randhawa, 24 Old Taupiri Road, Ngaruawahia, Waikato.
ZAMBIAS. Sukhdev Singh, P.O. Box 37580. Lusaka.
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