Bulletin 3 2005

The Sikh Bulletin cyq 537 March 2005
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The Sikh Bulletin

A Voice of Concerned Sikhs World Wide
March 2005 cyq 537 nwnkSwhI editor@sikhbulletin.com Volume 7, Number 3

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

Editorial ……………………………………………….1
Sikh, Singh and Khalsa …………………………........3
SIKH, SINGH AND KHALSA
The World Population of Sikhs……………………….5 Two incidents from my teenage years growing up in Ganganagar District
The Numbers Racket………………………………….5 of Rajasthan stand out. One was the death of a great grandmother whose
Urgent Need for Reformation in Sikhi………………..6 death at over 105 years of age was celebrated as a joyous occasion by four
Guru Granth Sahib and Science-2…………………….9 generations of her family that hailed from District of Jalandhar in Panjab.
Systematic Destruction of Sikh Historical
Monuments by the SGPC……………………….…...13
Whereas this death was celebrated joyfully, the other incident brought the
Modi Declares Holidays on Gurpurab…………….…16 same family into mourning. In 1951 one of the fourth generation cut his
No Credit to Akalis for Gurpurab Holiday…………..16 hair and shaved whatever beard he had. He was only seventeen. I can still
Dead End in Punjab………………………………….17 sense the grief of the entire family. Today the situation both in Ganganagar
1984 Sikh Massacre……………………………….…18 District and Districts of Panjab is completely topsy turvy.
Sikh Profiles-Amandeep Singh………………...…….19
Temecula Post Office Named after
Dalip Singh Saund…………………………………...19
The editorial ‘Bani and Bana’ in last month’s issue has evoked
Golden Temple’s Heritage Status …………………...20 considerable response, both in favour and against. Sikhs are no longer
Gurmat Vidya Martand Title for Maskeen…………..21 confined to Panjab or other parts of India. During earlier migrations to
Letters to the Editor…………………………….........21 foreign lands during British Colonial era Sikhs were able to transplant
kysNw smyq swbq-sUriq rihx dw AwdyS gurU-gRMQ ADwrq hY21 themselves in foreign lands but still maintain their personal appearance and
Ç×:ÇÂÕìÅñ ÇÃ¿Ø ç¶ çÈÃð¶ ÇòÁÅÔ çÅ î¹¼çÅ cultural traditions of Panjab. But the whole world has undergone rapid
ÃÌÆ ÁÕÅñ åõå ÃÅÇÔì Óå¶ ê¹¼ÜÅ…… … ………………………..26 transformation. Racial, religious, geographical, linguistic and cultural
qKLq ptnf, akfl qKLq sfihb qoN AuWcf hY ?......................27 barriers are breaking down. We can no longer afford the luxury of
gurbwxI vIcwr………………………………………..28 deferring important decisions as we have done in the case of ‘Dasam
bwbw sRI cMd ny aucwirAw ‘BI’ dI QW ‘iB’ dw jvwb[ ..29 Granth’ and ‘Ragmala’. Nor are we going to allow ourselves to be
answerable to self styled clergy and other religious leaders back in Panjab
Editor in Chief for reasons eloquently detailed by S. Suaran Singh’s article ‘Urgent Need
Hardev Singh Shergill for Reformation in Sikhi’1. Sikhs in diaspora are not surrounded by a sea
Editorial Board of ‘Hinduism’ that has adversely influenced our growth and development
Avtar Singh Dhami during the last three hundred years. Nor are we concerned about Hindu
Gurpal Singh Khaira sensitivities while discussing those hymns in Guru Granth Sahib that are
Gurcharan Singh Brar critical of Hindu practices. We cannot wish the problems to go away. We
Production Associates have to face them squarely. This editorial is invariably tied to the previous
Amrinder Singh month’s editorial ‘Bani and Bana’ and should be read in that context.
Sachleen Singh
The Sikh Bulletin is distributed free around the The Encyclopaedia of Sikhism published by The Punjabi University,
World. All you have to do is ask. We invite Patiala defines Sikh, Singh and Khalsa2. If we could dispassionately
offers of help in disribution in other countries. accept these definitions we will be on the road to ‘charhdi kala’. There
You may make copies for free distribution. really is no other choice.
SIKH:
To quote from The Encyclopaedia, “The word sikh goes back to Sanskrit
The views expressed by the authors are their sisya, meaning a learner or disciple. In Pali, sisya became sissa. The Pali
own. Please send the feedback and inputs to: word sekha (also sekkha) means a pupil or one under training in a
editor@sikhbulletin.com
religious doctrine (sikkha, siksa). The Punjabi form of the word was Sikh.”
Our New Website: www.sikhbulletin.com
The Sikh Center Roseville, 201 Berkeley Ave, Roseville, CA. 95678 1
With the passage of time common noun sikh became proper and leads in various national and international Sikh
noun Sikh used exclusively for the followers of Guiru Nanak. gatherings. Similarly, Alice Basarke in Canada and Claudia
In this definition there is no reference to a person’s Martins in Brazil consider themselves Sikhs and I do accept
appearance. To quote from the previous month’s editorial, all of them as such.
“Let us take ourselves to the time of Guru Nanak. Guru is
giving a sermon. Who is he giving the sermon to? In his KHALSA:
audience are Hindus and Muslims, adherents of the two To quote from The Encyclopaedia of Sikhism, “Khalsa,
dominant faiths of that time. Did he treat them differently from Arabic khalis (lit. pure, unsullied) and Perso-Arabic
from each other or did he treat them as humans eager to khalisah (lit. pure; office of revenue department; lands
make sense out of this life? Did he see Hindu and Muslim directly under government management), is used
faces or Human faces?” He was, clearly, addressing his collectively for the community of baptized Sikhs… In the
Sikhs. Bhatti Sardar Rai Bular and Mardana were among his Sikh tradition, the term appears for the first time in one of
Sikhs as were, later, Bhai Nand Lal, Bhai Kanhaiya, Kaura the hukamnamas (lit. written order or epistle) of Guru
Mall, Des Raj, Dina Nath and Bhai Vasti Ram.3 Hargobind (1595-1644) where a sangat of the eastern
region has been described as Guru ka Khalsa (Guru's own
As time went on changes took place. Children born into Sikh or Guru's special charge). It has also been employed in the
families were automatically considered as Sikhs without any same sense in one of the letters of Guru Tegh Bahadur
formal initiation rite. One may consider that as their birth (1621-75) addressed to the sangat of Patna. The word
right. Among some Hindu families the eldest son was raised occurs in Sikh Scripture, the Guru Granth Sahib, once, but
as a kesadhari Sikh while the rest of the family with cut hair there it carries the sense of the term khalis, i.e. pure…The
came to be called sahajdhari. That word for a cleanshaven term "Khalsa", however, acquired a specific connotation
Sikh is inappropriate. The Encyclopaedia of Sikhism defines after Guru Gobind Singh (1666-1708) introduced, on 30
‘sahaj’ as “…a state of mental and spiritual equipoise March 1699, the new form of initiatory rites — khande di
without the least intrusion of ego…” Not many ‘sahajdharis’ pahul (rites by khanda or double-edged sword). Sikhs so
would meet that criteria. More appropriate term, as opposed initiated on that Baisakhi day were collectively designated
to kesadhari, would be non-kesadhari (mona). A person as the Khalsa — Khalsa who belonged to Vahiguru, the
converting from one faith to another obviously has to Supreme Lord.”
undergo some initiation rite. So far that rite is ‘Khande di
Pahul’. Just as the words Sikh and Singh pre-date Guru period, so
does the word Khalsa (and so does the word Gurmukhi). For
SINGH: the Sikhs, however, they have become synonymous with
To quote from The Encyclopaedia of Sikhism, “Singh, from their faith. Even Gurus started using the term Khalsa prior to
Sanskrit sinha for lion, is an essential component of the name the beginning of ‘khande di pahul’ initiation. It is obvious
for a Sikh male. Every Sikh male name must end with 'Singh'. that an event of tremendous significance took place on
Historically, this was so ordained by Guru Gobind Singh on March 30, 1699 but the details are inexplicably unclear.4
the Baisakhi day, 30 March 1699, when he inaugurated the
Khalsa, They were to adopt the five prescribed emblems, What needs to be done today is what should have been done
including kesa or unshorn hair and share a common end- 300 years ago. Why is it that no two of these twelve writers
name 'Singh' in token of having joined the self-abnegating, describing the events of March 30, 1699 agree with one
martial and casteless fellowship of the Khalsa…While 'Sikh' another? Is it too late even to go back 300 years in search of
is a spiritual appellation, 'Singh' has socio-political truth? Would that research not answer some of the often
overtones in addition.” asked questions representing different points of view? Was
the initiation voluntary or mandatory? What exactly was the
Historically the word Singh is not unique to the Sikhs. It initiation ceremony and why did the Guru not leave clear
predates the Guru period. India’s current Foreign Minister, instructions to administer it as he did in the case of Guru
Natwar Singh, is not a Sikh. Thus all Singhs are not Sikhs. Granth Sahib? How did banis from outside of Guru Granth
The dilemma is should all Sikhs be Singhs? Dr. Harbans Lal Sahib, bestowed upon us by the Tenth Nanak himself, come
is a Sikh, just as Bhai Nand Lal was a Sikh. Dr. Harbans to play such an important role in today’s Khande di Pahul
Lal’s Sikh credentials are accepted by the Sikh establishment preparation and Nitname when he himself, in his wisdom,
in India and abroad, including the so called ‘Jathedars’, chose not to include them in Guru Granth Sahib?
SGPC, Sikh faculty of Universities in Panjab, Institute of
Sikh Studies, Chandigarh, Sikh Review, Calcutta and Dr. To quote The Encyclopaedia again, “Khalsa is repeatedly
Chahal’s Institute for Understanding Sikhism, Laval. He even extolled as composed of men of excellent moral qualities,
held the position of President of All India Sikh Student spiritual fervour and heroism.” Many ‘amritdharis’ have
Federation during his student days in Panjab. He participates started penning ‘Khalsa’ after Singh in their name. I know
many such people but there is not one of them, including a SIKH, SINGH AND KHALSA
past ‘Jathedar’5 who has added Khalsa to his name, who From The Encyclopaedia of Sikhism, Punjabi University, Patiala
meets the qualifications of a Khalsa stated above and yet they
all look down upon those who have not taken ‘Khande di SIKH: The word sikh goes back to Sanskrit sisya, meaning
Pahul’. It takes time and learning to get to that stage. Let a learner or disciple. In Pali, sisya became sissa. The Pali
people become Sikhs before they become Khalsa and take on word sekha (also sekkha) means a pupil or one under
the designation Singh. Those of us who were born in a Sikh training in a religious doctrine (sikkha, siksa). The Punjabi
household have the privilege of being named Singh form of the word was Sikh. The term Sikh in the Punjab and
automatically whether we undergo any initiation rites or not. elsewhere came to be used for the disciples of Guru Nanak
Let us make it possible for those who are not born into Sikh (1469-1539) and his nine spiritual successors. Nanakpanthis
households the choice of being called Sikhs, as was the case (lit. followers of the path of Nanak) was also the term
in Guru Nanak’s time. Let them work their way up to become employed, especially in the initial stages. Mobid Zulfiqar
a Khalsa, i.e. Guru Gobind Singh’s Khalsa, complete with 5 Ardastani, a contemporary of Guru Hargobind (1595-1664)
virtues – humility, patience, mercy, contentment and and Guru Har Rai (1630-61), defines Sikhs in his Persian
truthfulness. Thus all Khalsa will be Sikhs but not all Sikhs work Dabistan-i-Mazahib as "Nanakpanthis better known as
will be Khalsa. Guru-Sikhs (who) do not believe in idols and temples."
As of today the pool of potential Khalsa exists only among According to the Sikh Gurdwaras Act, 1925, passed by the
the children born into Sikh families. Even that is dwindling. Punjab legislature, "Sikh means a person who professes the
One glance at the matrimonial ads in the Tribune will prove Sikh religion." The Act further provides that in case of doubt
that point. Along with the caste of the groom will be the a person shall be deemed to be a Sikh if he subscribes to the
requirement that he be clean shaven. To create new pool, following declaration, "I solemnly affirm that I am a Sikh,
both among Sikh and non-Sikh family children we must that I believe in the Guru Granth Sahib, that I believe in the
accept them as Sikhs without prerequisite name or Ten Gurus, and that I have no other religion."
appearance change. Only change we should expect and The Delhi Sikh Gurdwaras Act, 1971, passed by Indian
require is their belief in and practice of the teachings of Parliament, lays down a stricter definition in that it requires
AGGS. Once they have been exposed to this incomparable keeping hair unshorn as an essential qualification for a Sikh
treasure, allow them to grow and decide for themselves if and and that, besides belief in the Guru Granth Sahib and the
when to become Khalsa and take on the name designation Ten Gurus, it requires a Sikh to affirm that he follows their
Singh. teachings. The latter Act thus excludes Sahajdharis
(gradualists who profess faith in Sikhism but have not yet
Kesadharis and non-kesadharis (mona) should be able to complied with the injunction about unshorn hair).
consider themselves Sikhs without the necessity of outward
signs and symbols and without any feeling of guilt on the part The Sikhs believe in the unicity of God, the Creator who is
of monas and sense of superiority by kesadhari Sikhs. The formless and eternal, transcendent and all-pervasive. The
latter should show the same magnanimity towards the monas unicity of God implies, on the one hand, non-belief in gods
as Gurus did and not consider them any lesser Sikhs. We and goddesses, idols and idol-worship, and on the other
should create the requisite conditions for Sikhi to meet its rejection of divisions among men on the grounds of birth,
destiny of becoming a truly universal world religion for caste or countrv. In the Sikh temple called gurdwara. no
the entire mankind and not remain just a parochial images are installed or worshipped. The sole object of
Panjabi faith. reverence therein is the Holy Book. The Sikhs, considering
God's creation to be real and not mere illusion, believe in
‘The World Population of Sikhs’6 compiled by S. Gurmit the dignity of worldly living provided, however, that it be
Singh of Australia followed by ‘The numbers Racket’ by Dr. regulated according to a high moral standard. The human birth
I. J. Singh of USA beg a question: Who should we include in is a valued gift earned by worthy actions, and must be
that count? Hardev Singh Shergill utilized to do prayer and engage in devotion and perform
good deeds. The popular Sikh formula for an upright living
1. page 6 is nam japna, kirat karni, vand chhakna (constant
2. page 3 remembrance of God's Name, earning one's livelihood
3.
For more information see p.13 Vol. IV of The Encyclopaedia of Sikhism, through honest labour, and sharing one's victuals with
First Edition). others). Their faith requires the Sikhs to be energetic and
4.
See Sikh Bulletin Sept. 2002. courageous. A hymn by Guru Ram Das, Nanak IV, adjures a
5.
See page 26for the character of our Takhat ‘Jathedars’. Sikh to rise early in the morning, make his ablutions, recite
6. page 5.
gurbani, the holy hymns, and not only himself remember
***** God while performing his normal duties but also assist
others to do likewise. Guru Tegh Bahadur, Nanak IX, defines Truly, they are like lions in battle and, in times of peace,
the ideal man as one who frightens no one, nor submits to they surpass Hatim (in generosity). . . Leaving aside their
fear himself. Sikhs are generally householders. There is no mode of fighting, hear ye another point in which they excel
priestly class among them. All on condition of fitness can all other fighting people. In no case would they slay a
perform the priestly function. Women among them enjoy coward, nor would they put an obstacle in the way of a
equal rights. fugitive. They do not plunder the ornaments of a woman...
They do not make friends with adulterers and
Although a person born and brought up in a Sikh family is housebreakers."
generally accepted as a Sikh, yet, strictly speaking, initiation
through a specified ceremony is essential. Up to the creation As a rule, all Sikhs other than Sahajdharis are named Singhs
of the Khalsa by Guru Gobind Singh in 1699, initiation even before the formal initiation through Khande di pahul
through charan pahul was in vogue. According to it, the takes place. While 'Sikh' is a spiritual appellation, 'Singh'
novice was required to drink water touched by or poured over has socio-political overtones in addition. In practice all
the Guru's toe. Guru Gobind Singh introduced khande da Singhs are Sikhs with the discipline enjoined upon them by
amrit or rites of the double-edged sword and prescribed the Guru Gobind Singh added. In sentiment, however, they are
wearing of five symbols including kesa or unshorn hair, closer to the community as a whole and more active socially
which form is obligatory for all Sikhs. Exemption, that also and politically. Their special status is recognized legally as
temporary, is claimed by Sahajdhari Sikhs. well. Under the Sikh Gurdwaras Act, 1925, and the Delhi
Sikh Gurdwaras Act, 1971, while all adult Sikhs are eligible
SINGH, from Sanskrit sinha for lion, is an essential to be registered as voters for election to the respective
component of the name for a Sikh male. Every Sikh male Gurdwara Parbandhak Committees, only amritdhari Sikhs,
name must end with 'Singh'. Historically, this was so i.e. Singhs, are qualified for the membership of these
ordained by Guru Gobind Singh on the Baisakhi day, 30 statutory bodies. Similarly, Sikh rahit maryada or code of
March 1699, when he inaugurated the Khalsa, introducing a conduct published by the Shiromani Gurdwara Parbandhak
new form of initiatory rites, kbande di pahul. The five Sikhs Committee makes a distinction between shakhsi rahini or
who from among the assembly had on that day offered their individual conduct and panthic rahini or corporate conduct.
heads one after the other responding to the Guru's successive While the former applies, to all Sikhs, the Singhs must
calls were the first Sikhs who were administered by him the conduct themselves, in addition, according to the panthic
vows of the Khalsa. They were to adopt the five prescribed rahini.
emblems, including kesa or unshorn hair and share a
common end-name 'Singh' in token of having joined the self- KHALSA, from Arabic khalis (lit. pure, unsullied) and
abnegating, martial and casteless fellowship of the Khalsa. Perso-Arabic khalisah (lit. pure; office of revenue
After initiation, Daya Ram had become Daya Singh, Dharam department; lands directly under government management),
Das Dharam Singh, Muhkam Chand Muhkam Singh, is used collectively for the community of baptized Sikhs. The
Himmat Rai Himmat Singh and Sahib Chand Sahib Singh. term khalisah was used during the Muslim rule in India for
Guru Gobind Singh, who had himself initiated at the hands of crown-lands administered directly by the king without the
these five, received the name of Gobind Singh. mediation of jagirdars or mansabdars. In the Sikh tradition,
the term appears for the first time in one of the hukamnamas
Every male Sikh has since carried 'Singh' as part of his name. (lit. written order or epistle) of Guru Hargobind (1595-
This was a way of inculcating among the Sikhs a spirit of 1644) where a sangat of the eastern region has been
brotherhood as well as of valour. Wearing the distinctive described as Guru ka Khalsa (Guru's own or Guru's special
symbols and clad and armed like a soldier with a flowing charge). It has also been employed in the same sense in one
beard and a neatly tied turban on his head, a Singh had been of the letters of Guru Tegh Bahadur (1621-75) addressed to
set high ideals to live up to. As subsequent events proved, the sangat of Patna. The word occurs in Sikh Scripture, the
Singhs became a strong cohesive force admired even by their Guru Granth Sahib, once, but there it carries the sense of
enemies for their qualities of courage and chivalry. For the term khalis, i.e. pure.
example, Qazi Nur Muhammad, who came in Ahmad Shah
Durrani's train during his seventh invasion of India (1764- The term "Khalsa", however, acquired a specific
65), in his poetic account of the campaign in Persian, refers connotation after Guru Gobind Sirigh (1666-1708)
to the Singhs in rude and imprecatory language, but cannot at introduced, on 30 March 1699, the new form of initiatory
the same time help proclaim their many virtues. In section rites — khande di pdhul (rites by khanda or double-edged
XLl of his poem, he says: "Singh is a title (a form of address sword). Sikhs so initiated on that Baisakhi day were
for them). It is not just to call them 'dogs' (his contumelious collectively designated as the Khalsa — Khalsa who
term for Singhs). If you do not know the Hindustani belonged to Vahiguru, the Supreme Lord. The phrase
language, (I shall tell you that) the word Singh means a lion. Vdhiguru ji ka Khalsa became part of the Sikh salutation:
Vdhiguru ji ka Khalsa, Vdhiguru ji ki Fateh (Hail the Khalsa 5. Budhists………………………………….364,014,000

who belongs to the Lord God! Hail the Lord God to whom 6. Sikhs………………………………………23,821,000
belongs the victory!!) It is significant that shortly before the 7. Jews……………………………………….14,535,000
inauguration of the Khalsa Guru Gobind Singh had abolished
the institution of masands, the Guru's agents or Sikhs in Australia: On the basis of the census held on 7th
intermediaries assigned to sangat, of different regions, and August 2001, there are “17,401” Sikhs in Australia. State-
his hukamnamas of the period confirm the de-recognition of wise population is given as under: -
masands, establishing a direct relation between the sangats
and the Guru. Sainapati, a poet enjoying the patronage of 1. New South Wales (Sydney, Griffith,
Guru Gobind Singh, in his Sri Gur Sobha relates how some Woolgoolga, Murwillumbah, etc)……………….8,600
Sikhs, when questioned how they had become Khalsa 2. Victoria (Melbourne, Shepparton, Mildura, etc)..4,614
because khalsa was a term related to the king of Delhi, 3. Queensland (Brisbane, Cairns, Tully,
replied that their Guru by removing his former naibs or Innisfail, etc)……………………………………….1,938
deputies called masands had made all Sikhs his Khalsa. Guru 4. Western Australia (Perth, etc)…………………..1,083
Gobind Singh, at the time of his departure from this mortal 5. South Australia (Adelaide, Riverland, etc)……… 806
world, conferred guruship itself upon the Khalsa along with 6. Australian Capital Territory (ACT – Canberra)… 259
the holy Guru Granth Sahib. During the eighteenth century 7. Tasmania (Hobart)………………………………. 68
the volunteer force organized by the Sikhs was known as Dal 8. Northern Territory (Darwin)……………………....33
Khalsa (lit. the Khalsa army). Even the government of
Maharaja Ranjil Singh (1780-1839) was called Sarkar-i- Let us take care of Sikhs’ unique Identity by keeping up the
Khalsa. In Guru Gobind Sirigh's Dasam Granth, and in many “unshorn long hair, beard, moustaches and eyebrows, with
later religious and historical Sikh texts, such as Sarbloh Turban on head for males and scarf for females whether at
Granth, Prem Sumarg Granth, Gur Bilases, Gur Pratap homes or at work places”. We should also follow “Gurbaani
Suraj Granth and Prachin Panth Prakash, the Khalsa is and Qurbaani” as ordained by our Guru Sahibaan through
repeatedly extolled as composed of men of excellent moral “Gurbaani enshrined in the Guru Granth Sahib”, and the
qualities, spiritual fervour and heroism. The words "Khalsa “Sikh Reht Maryada” published by the SGPC. Apart from
ji" are also used loosely for addressing an individual Singh or English and any other local language, we should also learn
a group of them. However, it is more appropriate to use the Punjabi, speak Punjabi & write Punjabi in Gurmukhi script.
term for the entire community or a representative gathering May Akaal Purkh bless us all?
of it such as "Khalsa Panth" or "Sarbatt Khalsa." The Khalsa
Compiled for free distribution by an ordinary member of the Guru Khalsa
in this context implies the-collective, spiritually-directed will Panth, Gurmit Singh, 9 Hamlin Street, Quakers Hill, NSW 2763, Australia.
of the community guided by the Guru Granlh Sahib. Tel: 61-2-9837-2787.
*****
***** THE NUMBERS RACKET
THE WORLD POPULATION OF SIKHS Dr. I.J. Singh, NY, USA
According to the “2003 Encyclopaedia Britannica Book of In recent weeks I have been fretting about the number of
the Year”, the world population of “Sikhs” is “23.821” Sikhs in the world. We have all seen varying figures
millions (Mid - 2002). The majority of Sikhs reside in their bandied about - anywhere from 18 million to nearly 30
Homeland Punjab State. Region-wise, “SIKH” population is million. It seems that we ought to know how many we are
reported to be as follows: - for it will determine if we are the fifth or the sixth largest
religion in the world.
Asia (Punjab, India, Iran, Malaysia,
Singapore, Thailand, etc)…..…………………22,961,000 Our political visibility and perhaps our societal viability
North America (Canada, USA)………………....543,000 depends upon how many we are and where. And such
Europe (UK, France, Germany, worries are not unique to us. It is a world where such
Belgium, Netherlands, etc)………………………242,000 statistics rule; political power and governmental support
Africa (Kenya, Malawi, Uganda, etc)…………….55,800 depend upon such matters. Sometimes we wonder why we
Oceania (Australia, NZ, Fiji, PNG, etc.)………….18,900 are so few when the message of Sikhism is so progressive
and entrancing to us; we are certain it should be equally
Adherents of the Seven Major Religions are: attractive to others. After all we have had five centuries to
1. Christians………………………………2,038,905,000 pass it along to the world.
2. Muslims………………………………...1,226,403,000
3. Hindus……………………………………828,130,000 But if we are to be in the business of counting noses we
4. Chinese folk religionists………………...389,543,000 need to define whom it is that we count as a Sikh. And that
puts us in a pickle, for sure. This assumes added importance from a scoundrel, and all the varieties of people who call
these days when the elections to the SGPC (the premier Sikh themselves Sikhs, even if they know not a word of gurbani,
body in India) are in the offing. This makes the pickle we are or have never thought about what the word “Sikh” means,
in even more complex and messier. and are cultural Sikhs, at best. To many, Sikhism is a
religion mainly of obligations; to me the path of
For far too many years and from too many enemies of the becoming one is a privilege.
faith, Sikhism has been under siege, its survival and viability
often been measured by the numbers. It is as if Sikhism was However, when we face a societal, institutional definition of
a patient and the simplest, most widely and first used test of a Sikh, problems soon surface. It is not just for counting
life, like the temperature of a patient, was the number of its heads for entry into an encyclopedia but because numbers
adherents. Compounding and justifying our preoccupation often govern the quality of freedom that Sikhs might enjoy
with numbers is the fact that many Sikhs are abandoning the in a society. Our rights to our own practices and legal
visible markers of their faith. Too many are getting lost in protections for them ebb and flow with our numbers. Hence
the murky beauty of interfaith connectivity. Low birth rates, the importance of an institutional definition where the needs
proclivity for interfaith marriages, cultural erosion and of institutional governance are the driving force. It is this
declining attendance at gurdwaras only alarm us further. We that lies at the core of the elections to the SGPC and the
are in a global village now. need to count heads. An institutional definition exists in the
Rehat Maryada (Code of Conduct) that applies to Sikhs no
Such worries are not unique to us. The Jews are going matter where they live.
through similar contortions of faith and worldly concerns.
Every ten years the Jews count their own number in the The faith of Sikhism lies in human and universal
world. They did so again this year spending six million for connectivity that we term divine; ergo, the importance of
the study and eventually decided to put off releasing the sangat. If Sikhism refuses to separate the internal reality
report. from the external life it is because in Sikhism even the
Should we count those as Sikhs who are connected to us only notions of a deity are enacted through the very real work of
at the periphery of our faith by mixed practices and vaguely individual and social justice. It is this that defines the
Sikh loyalties? Are we an endangered species and our future concept that we term Meeri-Peeri. The message of Sikhism
dependant on our numbers? Do we stand on the brink of has always been forward looking and outer directed. The
extinction or are we poised for renaissance? I may not answer central message of Sikhism is that however puny the person,
any of the questions that I posit today for my primary human beings can make a difference and leave the world a
purpose remains exploration. Answers vary and they also better place. Meditating on ones navel is not the essence
change with time and circumstance. of Sikhism, involvement in the world but through the
lens of spiritual discipline is. Often this message that is
Some Sikhs take comfort in the fact that at one time in India the essence of Sikhism gets obscured in the numbers game.
the emperor of the day had declared Sikhism dead. From the November 25, 2002
nearly ground zero of that patently false pronouncement less
than 200 years ago we are now the fifth largest religion in the *****
world. And isn’t that encouraging? URGENT NEED FOR REFORMATION IN
SIKHI
But our dilemma is very similar to that of the Jews. What to Thoughts of an independent and unbiased concerned Sikh from Diaspora
do with those who identify with Sikhism (or Judaism) and yet Thank you for sending me, at my request, the two issues of
their connection to the faith is clearly peripheral and frail, The Sikh Bulletin which contained valuable information. I
even contaminated by practices that are unquestionably not was so captivated by the contents that I have read them over
Sikh. This is why the Jewish report on numbers did not see three times.
the light of day and this is exactly why for Sikhs, too,
numbers may be meaningless. The core of a religion is faith It is heartening to note that the Singh Sabha International is
not demographics, as Douglas Rushkoff pointed out while getting good support from amongst the Sikh diaspora spread
commenting on Judaism and its unreleased report. around the world as well as groups of Intelligentsia in India.
The most important thing is unity of action. The S.S.I.
In the simplest sense, a Sikh is anyone who claims to be should now move forward and form a central body as
one. There is a multitude on the same road of becoming proposed by the Canada SSI, resolution IV (TSB, Nov-Dec
Sikh; some are further along than others. Each finds his own 2004 issue – page 12). Once the Core-group is in place the
point along the path where the journey is the destination. I real work of reforms can start in earnest.
include in this very general definition the amritdhari with all
the qualities of a saint, the amritdhari who is not far removed It is rueful that the SGPC, the so-called “Apex body” and
“Parliament of Sikhs” is a hindrance rather than an aid for the “Hindi-Chinni bhai bhai”; stopping the army from chasing
emancipation of Sikhs and Sikhism. It is so mired in the aggressor out of its own territory. Thus Kashmir, Punjab
corruption and dirty politics that nothing constructive can be and Assam are problems of their own making.
expected of it. All its vast resources and manpower are used
in the most shameful way for power and politics. It’s half- It was the devilish disciples of this man, followers of his
baked Jathedars, Granthis seem to know more of non-violence creed who committed the most heinous crimes
Brahmanical mythology, Vedas, etc. than the true teachings and atrocities in 1984 on the unsuspecting Sikhs! During the
of our holy Gurus and the true Sikh history (The Jathedar, Akali morchas in the early 1900s, the great Saint, Sant Attar
Akaal Takht announces himself as “Vedanti” with this word Singh of Mastuana had to state: “Where is it written that the
as part of his name.). There is more than 500 years of Guru’s Sikh carrying a big kirpan, having his kesas
glorious Sikh history of valour, great scholars, saints, trampled under the boots and the Sikh remains silent. The
sacrifice and meritorious deeds yet these preachers know command of the 10th Guru is ‘ears shall not hear the
nothing of them and instead eulogize mythical characters of disparagement of the Guru; the head should be dealt with
the Hindus. They do not realise that Gurus used the the kirpan’ (Life of Sant Attar Singh Ji Maharaj – part II,
vernacular only to get their message across to the people who page 182, by Sant Teja Singh, M.A., A.M.).
knew nothing else. A cursory look at the past Akali and
SGPC history shows the weak leadership in a very bad light. Let us have a peek at the performance of the Sikh leadership
now. Master Tara Singh followed the example of Gandhi
During the Akali agitations of the early 1900s, the leadership and went on fast unto death, not once but three times with
could not even see the difference between the ‘non-violence’ much pomp and a vow. Each time he broke the fast for
slogan of M.K.Gandhi and the clear definition of non- vague reasons. Astonishingly he did not lose weight,
violence given by our holy Gurus. The British were quick to something must be wrong somewhere. The esteem in which
grasp its advantage to them as an imperial power to weaken the Sikhs were held in up to then suffered a heavy blow.
the freedom-fighters, mostly Sikhs, who were getting Not to be outdone, Sant Fateh Singh later also went on a fast
stronger day by day. So they hailed Gandhi as a man of with something more. He built a havan-kund in the Golden
peace and helped prop-up his image. Gandhi was thus able Temple complex where he was supposed to burn himself to
to fool not only the ignorant Indian masses but also the world death. Visitors were shown this crematorium with pride by
through the help of British media. In the euphoria thus his cronies. He too gave up his fasts and did not lose weight
created the foolish Sikhs followed him and in the process not either! His antics cost the Sikhs more loss of face but Sant
only lost their moorings but also their pride and dignity. Ji was elated with the crumbs thrown at him by the congress
government. Sant Chanan Singh through some devious
As events later proved, this M.K.Gandhi was not even an means added the 5th Takht to the list of Takhts. As far as
honest leader let alone a “mahatma.” He was simply a wily history goes, the only Takht established by our Gurus is the
lawyer and a fanatic. On the one hand he lured the poor Akaal Takht and that too is being misused. The Jathedar
untouchables to his side by giving them a high sounding can never take the place of the Guru. The claims to be
name: Harijans and on the other he vehemently defended the “Pope” etc is just so much hog-wash. He can only be called
Hindu caste-system! He was prejudiced against the Sikhs as a care-taker and nothing more.
Sikhism condemns the caste-system, idol-worship and
meaningless rites and rituals. He was not averse to “praise” Fast unto death and burning oneself is clearly suicide which
the Sikhs when he saw some advantage to him in doing so. is against Sikh principles. A Sikh is always a peaceful
He was so afraid of the Muslims who constituted a good citizen but is duty bound to be ever ready to help the victims
majority in India, that he made a show of reading the Koran of crime, the down-trodden or the persecuted. Kirpan is part
in public. When the Muslim League declared the “Black of an initiated (baptised) Sikh but the Jathedars and
Day” and committed atrocities on the Hindus, he dared not “leaders” look ridiculous carrying a big Kirpan in their
utter a word against them but instead made a big show of his hands all the time. They also have smaller Kirpan in a strap
sham slogan. His condemnation was meant only for the (gatra) on them. If at all these people want to carry a big
Sikhs who were a small minority in the whole of India and Kirpan, its place is in the strap and not the hands.
whose leaders were befuddled by Gandhi. When he was shot
by Godse the person standing close to him clearly heard him The S.G.P.C. claims to be the central body of all the Sikhs
utter aaah aaah but the news media reported that he said: but its claims are hollow and its misdeeds have made the
Ram, Ram! The shifty and discriminatory policies of Gandhi Sikhs themselves to be at loggerheads with it all the time. It
and his disciples in the congress party have left behind such a is odd that this ‘supreme’ body, a religious organisation is
massive lot of troubles for India that the country cannot under the control of S.A.D. a political party. Naturally
recover till today and is paying for them in blood and vast there is quite a bit of unhappiness over the sad state of
tracts of its land are occupied by foreign countries - affairs. But by forming so many other such organisations is
not going to help to solve the problem. Only if the other Many new fads and fashions have come into vogue under
SADs give up their ego and unite under one banner can there the guise of modernity, comfort, decorations, offerings, etc.
be some hope to improve the situation. Under the Gurudwaras are usually under the control of people who call
circumstances the prime objective of the SSI for now should themselves Sikhs but know little or nothing of the principles
be the reform of the SGPC. Since it is in Punjab, India, or the creed of Sikhism. Gurudwaras are being used for
perhaps we should whole-heartedly support the Chandigarh self-interest, power and politics and are thus misused to the
SSI and other like-minded bodies to plan and carry out a detriment of the advancement of Sikhism. The committees
united front to bring about the necessary changes. invite some politician, PM, CM, Council member or highly
placed official on religious occasions mostly to get in his
There are a lot of matters which need to be resolved, like the favour. Then the President and committee wait for him at
Maryada which was formulated in 1935 and modified in the door with garlands. They step over each other when the
1945. It badly needs to be reviewed as it is found wanting in dignitary arrives to go forward to shake his hands. He is
many situations prevailing today. It is a very important guide taken to Guru Darbar surrounded by these servile members
but it cannot be allowed to be vague and inconclusive. of the Gurudwara committee who show no respect to the
Moreover, new situations keep arising which are not covered Guru Ji but are pre-occupied with the VIP ! They feel no
by the present Maryada. Even in its present form there are shame even when they break the Guru Ka Langar rule of
some errors. Take for example the standard Ardas in it. To equality of all. The table for the big-shots is covered with
ask for “kes-daan” seems illogical unless one is bald. The new cloth and flowers placed there too. The sewadars show
same long Ardas is said on every occasion even where special attention to them and even special cakes or cookies
certain passages seem out of place but the Ardasia does not served to them whereas the rest of the sangat is made to
realise it and goes on and on like a parrot. Occasions such as wait. And these are the same people who on other days
betrothal, marriage, death, etc. need only a short Ardas. It is make a show of their respect for Guru Ka Langar!
known that a long Ardas causes loss of concentration and for
much uneasiness in standing at attention for long periods. The SGPC, instead of upholding the dignity and the
superiority of Guru Darbar, is itself guilty of such misdeeds
Some enlightened Sikhs of high spiritual attainment, Sant and meanness. For self-grandeur they do not mind to
Attar Singh of Mastuana and Sant Sohan Singh of Malacca, trample on the dignity and principles exemplified by our
Malaysia, were pleased with a short Ardas even if it was said holy Gurus. The Gurus did not care nor were they
with the invocation of the names of the 10 Gurus and Guru intimidated by the power of kings, wazirs, etc. Whoever
Granth Sahib only. The Ardas is a humble prayer from the came had to follow the rules of the Guru no matter of how
heart with full sincerity to God through the Grace and high a position or how powerful he was. Here we have
Blessings of the Gurus. The standard Ardas as laid down in people who claim to be guardians of the Guru Darbar,
the Maryada is for the congregation at a Gurdwara and other wearing the garb of brave Sikhs but grovelling before
large religious gatherings. ordinary mortals and showing shameful disrespect to their
Even then it should not be made too long by adding passages great Gurus ! These Jathedars standing with garlands and
from the Gurbani. This trend is of recent origin each Ardasia saropas are the worst offenders and they make a very
trying to impress the assembly with his ability to quote from shameful picture of their “leadership.”
Gurbani. Once the Ardas begins before the Guru Ji, to quote
verses from Gurbani is like confronting Guru Ji as if it is a They should be condemned and admonished strongly. In
reminder. This I feel negates the purpose and sincerity of the fact garlanding and awarding saropas at places of worship
Ardas. should be strictly banned. The Maryada is lacking in
dealing with such shameful behaviour therefore a meeting
I also feel that the words “Var Sri Bhagautiji ki Patshahi 10” of the Panth Khalsa should be called as soon as possible to
should be replaced with other suitable words reflecting redraw the Maryada which should not be allowed to stand in
clearly the Sikh character or it should be entirely omitted. its present form knowing very well its deficiencies.
These words are from the so-called “Dasam Granth” which
has been the subject of objections for a very long period of I have said a lot and if someone feels offended by my views
time. Just because this word appears in the Guru Granth let me state that these are only my views and I put these
Sahib does not make it acceptable in the Ardas as there are forward for the consideration of independent and unbiased
many such words in the Gurbani touching on Hindu concerned Sikhs. Waheguru Ji Ka Khalsa, Waheguru J Ki
mythology but are not accepted as reflecting the Sikh Fateh. Suaran Singh, 1, Solok Dumbar, 11600 Penang, Malaysia
character. Also the practice of praising and asking of extra e-mail – ssbalia@hotmail.com
benedictions for people of high position or who have donated
money or are rich, is hypocrisy.
*****
GURU GRANTH SAHIB AND SCIENCE -2 This sustains the universe at all times and allows universe to
Dr. Hardial Singh Dhillon, UK expand and collapse periodically. Our universe at the
[Part 1 appeared in Nov-Dec 2004 issue of The Sikh Bulletin ] moment, says science, is too young to collapse. It is still
expanding, and its rate of expansion has increased (BBC,
In part -1, we discussed the Creator: here we shall try to 1999).
understand the Creation. Once again, Guru Granth Sahib Ji
tells us that His bounties to His creation as well as the Most of the above are the findings of the 20th century
creation itself are just as great as He himself; neither His nor science which even counts for multiple universes, parallel
His creation's end can be found by pondering, universes, black holes etc. That it is therefore a state of
Awsw mhlw 1 ] jyvfu Awip qyvf qyrI dwiq ]]4]3] g.g.s/9
equilibrium: it is neither the final destiny nor the end
qyrw AMq n jweI liKAw ]rhwau] .. m1. g.g.s/469 product; the process continues unabated, even today.
Awsw mhlw1]khxu n jweI qyrI iqlu vifAweI ]2]]4]2]{pMnw 9}
lyKw hoie q ilKIAY lyKY hoie ivxwsu ]jpu jI (22), g.g.s/5 Sikhi: Guru Granth Sahib Ji says that no body will ever
AMqu n jwpY kIqw Awkwru ] AMqu n jwpY pwrwvwru ] know how the universe was created nor why it was created.
eyhu AMqu n jwxY koie ] bhuqw khIAY bhuqw hoie ] jpu jI (24), g.g.s/5 He alone knows how it was created.
jw krqw isrTI kau swjy Awpy jwxY soeI ] jpu jI (21), g.g.s/4
Before we talk about creation, we must talk about the nwnk krqy kI jwnY krqw rcnw ]2] suKmnI, m5 (A.10) .g.g.s /
structure within which the universe exists. 275] jw iqsu Bwxw qw jgqu aupwieAw]bwJu klw Awfwxu rhwieAw ]
qw kw AMqu n jwxY koeI ]mwrU sohly, m1.g.g.s/1035
Science: According to science, the universe is about 15
billion years old (BBC, 1999). This has to be an estimate, Nevertheless, Guru Ji gives us some indication as to when
since it cannot be verified by experiments though efforts and how it was created.
continue. Science, however, fails to give an explanation as to "kIqw pswau eyko kvwau ] iqs qy hoey lK drIAwau ]
why the universe came into existence in the first place. jpu jI (16), g.g.s/3
From one word He created all, from this became infinite.
The earth is about 4.5 billion years old, (evidence based on Notice the word “pswau” indicates ' to spread, or evolve'
C14 rock dating). The earth came into existence from the
cooling of the hot celestial dust resulted from some sort of (cf. with the big bang theory above). Unlike science,
explosion from our sun, from which the planets and their Gurbani says that the cause and the Creator are one and the
moons were formed in our solar system (Young, 1974). same.
krx kwrx pRBu eyku hY dUsr nwhI koie]
Similar process has been repeated elsewhere in the universe,
suKmnI, m5 (A.11).g.g.s / 276
resulting in countless number of stars, moons, planets
galaxies and nebulae. So far the rocks from the moon have krx kwrx smrQ pRB qyrI srxweI ] iblwbl m5. g.g.s/ 813
been dated which show consistency with the age of the earth. krx kwrx smrQ pRB dyih Apnw nwau ] iblwbl m5. g.g.s/ 815
This makes the earth and the moon about the same age. khY nwnku pRBu Awip imilAw krx kwrx jogo ]34]
rwmklI m3, AnMd g.g.s/921
Even beyond this is the theory of the 'Big Bang’, which
attempts to explain how universe came into existence. This is a very important point indeed. Until recently, science
Science agrees that it cannot test or forecast anything before did not admit whether the universe could ever collapse and
the big bang, since all instruments fail to test anything, or are restart or whether it had any reason/cause to be here in the
not in existence to date to be sufficiently accurate. Further first place! Again, Gurbani gives us a very clear answer that
more, they say one cannot even ask the question as to what it has happened many times already; each time, it merges
was before this, since neither space nor time existed. into one and restarts.
Consequently, some scientists say that all this known as keI bwr psirE pwswr ] sdw sdw ieku eykMkwr ]
universe, has either come out of nothingness (which suKmnI, m5 (A.10) .g.g.s / 276
contradicts science's own fundamental principle that one can Kylu sMkocY qau nwnk eykY ]7]
not have something out of nothing, as well as the suKmnI, m5 (A.21/7) .g.g.s / 292
conservation of energy principle!) or perhaps that it was
always like this: a dynamic equilibrium. More recently, the
When did this happen? Guru Nanak Dev Ji says:
Super String Theory (the strings themselves cannot be seen mwrU mhlw 1 ] g.g.s/1035-1036
by the way) seems to explain that the universe can expand or Arbd nrbd DuMDUkwrw ] Drix n ggnw hukmu Apwrw ]
collapse according to the amount of enthalpy (measured as an
nw idnu rYin n cMdu n sUrju suMn smwiD lgwiedw ]1]
order of complexity in the system) in the universe. In the
KwxI n bwxI paux n pwxI ] Epiq Kpiq n Awvx jwxI ]
latter concept, the total energy remains the same at all times,
- it is neither destroyed nor created; it merely transforms. KMf pqwl spq nhI swgr ndI n nIru vhwiedw ]2]
nw qid surgu mCu pieAwlw ] dojku iBsqu nhI KY kwlw ] Awl jwl mwieAw jMjwl ] haumY moh Brm BY Bwr ]
nrku surgu nhI jMmxu mrxw nw ko Awie n jwiedw ]3] dUK sUK mwn Apmwn ] Aink pRkwr kIE bK´wn ]
For countless ages, there was darkness; neither the earth nor Awpn Kylu Awip kir dyKY ] Kylu sMkocY qau nwnk eykY ]7]"
sky except His immeasurable Hukam. Neither sun nor moon, suKmnI, m5 (A.21/7) .g.g.s /292
nor day/night; only He. There were neither four sources of
life, nor bani, nor air/water; neither creation/destruction; nor Is there a limit to his creation?
coming/going. There were no continents, nor any nether Science says that through gravity, the planets around each
region; no seven seas, nor streams with flowing water. There star form a solar system and that there are now countless
were no heaven or hell, nor any one born/died, no number of stars (some more complex than ours) in each
coming/going. galaxy. Equally, as far as the eye can see through the
telescope, there are many galaxies and nebulae. Some stars
jw iqsu Bwxw qw jgqu aupwieAw ] bwJu klw Awfwxu rhwieAw ] run their course and then disappear and many more are
bRhmw ibsnu mhysu aupwey mwieAw mohu vDwiedw ]14] forming. Around few solar systems, like our own, planets
ivrly kau guir sbdu suxwieAw ] kir kir dyKY hukmu sbwieAw ] have been discovered though no life has yet been found on
KMf bRhmMf pwqwl ArMBy gupqhu prgtI Awiedw ]15] any of them. Mathematically, there exists a probability of
qw kw AMqu n jwxY koeI ] pUry gur qy soJI hoeI ] life being present on some of them at least.
nwnk swic rqy ibsmwdI ibsm Bey gux gwiedw ]16]3]15]
When He willed, He created the world and with this will, He These ideas are at the forefront of today's science and this is
sustained the sky without any pillars. Through three powers, the result of many hundreds of years progress and research.
creative, sustainive and destructive, He expanded maya. To It was Ptolemy, about a century after Christ, who interpreted
the Christianity's view to be known that the earth was the
rare individuals He expounded this that He created and cares
the world through His hukam. Through hukam, the centre of the universe and that it was flat, and the Moon,
continents, universe and nether regions were commenced; the Mercury, Venus, Sun, Mars, Jupiter and Saturn, respectively
revolved around the earth (Holmes & Maynard, 1975).
invisible became visible. No body knows its limits; only
through Guru this knowledge is imparted. Nanak, those who These views survived for about 1500 years until Copernicus
remain merged in His love, sing His praises. in 16th century challenged them, and replaced the earth with
the Sun in the centre. He died in 1543 but his ideas obtained
strong support from Kepler (1571-1630), a German
What was before this?
mathematician and astronomer. Kepler further added that
Science: It has no idea!
planets orbit in ellipses rather than circles. He explained this
Sikhi: The fifth Nanak gives us an account of this state in
that due to the pull of other planets on the earth, the path
Sukhmani that when there was no form of creation, only Akal
was elliptical. He formulated, mathematically that 2 -3
Purakh alone, then there were no duality of sin/virtue,
planets exist though never lived to see them himself. When
pain/pleasure, happiness/mourning, honour/dishonour,
Galileo Galilei (1564-1642), an Italian scientist, published
captive/emancipator, heaven/hell etc.,
Kepler's work, the strong Christian movement immediately
put him under house arrest. In 1609, Galilei did see some
"jb Akwru iehu kCu n idRstyqw ] pwp puMn qb kh qy hoqw ]
planets that Kepler had forecasted through his crude
jb DwrI Awpn suMn smwiD ] qb bYr ibroD iksu sMig kmwiq ]
telescope and in 1610, discovered Jupiter and its many
jb ies kw brnu ichnu n jwpq]
moons. Galilei died in 1642 and Newton was born the same
qb hrK sog khu iksih ibAwpq]]1]"
year. He further refined mathematics and discovered
suKmnI, m5 (A.21/1) .g.g.s / 290
calculus, a powerful branch of mathematics. His work on
"jh inrMjn inrMkwr inrbwn ]
the telescope lead him to confirm Galilei's findings and gave
qh kaun kau mwn kaun AiBmwn ]4]"
us the Law of gravity, the Universal Law of Gravity, the
suKmnI, m5 (A.21/4) .g.g.s /291
Law of Inertia, Laws of Motions. He died in 1727.
When Akal Purakh willed the creation to be so, it was made
subject to three dispositions. Sins and virtues became Albert Einstein (1879-1955) produced the theory of
apparent, and some yearned for heaven, others imagined hell. relativity as applied to cosmos bodies and showed that
Worldly snares and entanglements of illusion became matter and energy were interchangeable, and that space and
apparent and the creation became engulfed under the burden time were inseparable concepts. At the beginning of the 20th
of egotism, maya attachment and doubts. The pain and century, the Quantum Mechanics Theory was developed by
pleasure, honour and dishonour became to be interpreted in Planck (1858-1947), a German Physicist, to explain the
numerous ways. The play is His and He beholds it all; wind behaviour of atoms which postulates discrete steps. The two
up the play, O, Nanak, He, and nothing else, remains. theories do not reconcile. Latest attempts to combine the
"jh Awip ricE prpMcu Akwru ] iqhu gux mih kIno ibsQwru ] three (the theories of Gravitation and Electromagnetism,
pwpu puMnu qh BeI khwvq ] koaU nrk koaU surg bMCwvq ] Relativity, and Quantum Mechanics) is being made by Prof.
Hawkins at Cambridge University. His current belief is that probability, Gurbani is very adamant about the existence of other
the universe has no beginning/end. He assumes that the time worlds.
and space do not have to commence from a single point but Awsxu loie loie BMfwr ]jo ikCu pwieAw su eykw vwr ]
can be curved so that they appear without end and therefore jpu jI, m1(31),g.g.s/7
circular. The universe therefore, is a mere application of the God has His seat and His storehouses in all the worlds.
Laws of Physics. No wonder he says that God is an Whatever was put in them was done once and for all. (cf
embodiment as the Laws of Physics! He says that he can with concept of energy in science).
explain about the universe as to why it is, and the how it is,
but he is as yet not sure why did it exist at all (Hawking, iqQY Bgq vsih ky loA ]
1989). Recently, Prof. Hawking has been reported to have The saints of all worlds reside there.
changed his mind about being able to resolve the perplexity
of the ultimate Truth. “Some people will be very iqQY loA loA Awkwr ] jpu jI, m1(37),g.g.s/8
disappointed,” he concedes, “but I have changed my mind. There are worlds after worlds.
I’m glad our search for understanding will never come to an
end, and that we’ll always have the challenge of new The books of the Muslims and Jews say that there are
discovery; without it, we would stagnate,” (Cornwell, J, 18,000 such worlds, but Guru Nanak Dev Ji said although
2004) they all speak of the Creator being the base of all, the truth
is no body knows the real accounts since both the accounts
SIKHI: Guru Granth Sahib Ji, although took 239 years to and the accountants parish. There are countless skies and the
complete, is no where an evolutionary in its approach. What nether regions: the true account is known to Him alone.
is said through the shabad is final on each and every topic. “pwqwlw pwqwl lK Awgwsw Awgws ]
Bear in mind then that there were no telescope or microscope EVk EVk Bwil Qky vyd khin iek vwq ]
up to fifth Guru's time (the Adi Granth was installed in shs ATwrh khin kqybw AsulU ieku Dwqu ]
Harmandir Sahib in 1604), and yet Guru Nanak Dev Ji goes
lyKw hoie q ilKIAY lyKY hoie ivxwsu ]
far beyond the Vades and the Ketabs:
nwnk vfw AwKIAY Awpy jwxY Awpu ] 22]” jpu jI, m1(22),g.g.s/5
pwqwlw pwqwl lK Awgwsw Awgws ]
EVk EVk Bwil Qky vyd khin iek vwq ] It became a big question, when Guru Ji visited Baghdad,
shs ATwrh khin kqybw AsulU ieku Dwqu ]
since according to Koran, there are seven heavens and seven
nether regions and thus challenged Guru Ji. As a proof of
lyKw hoie q ilKIAY lyKY hoie ivxwsu ]
this, Guru Ji took Pir Dustgir’s son with him and visited
nwnk vfw AwKIAY Awpy jwxY Awpu ] 22]jpu jI, g.g.s/5
these countless places in the blink of an eye. As a proof,
There are myriads upon myriads, sky upon sky. Says fifth they brought back a cauldron full of karah parsad and
Nanak in Sukhmani: karahi. The Pir was more than satisfied and asked for
forgiveness. Bhai Gurdas Ji records:
keI koit dys BU mMfl ] keI koit ssIAr sUr nK´qR ]3] “nwil lIqw bytw pIr dw AKI mIt dieAw hvweI [
suKmnI, m5 (A.10/3) .g.g.s /275 lK Awkws pqwl lK AiK Purk ivic sB idKlweI [
keI koit Akws bRhmMf ]…]7] bir kckOl pRswid dw Duro pqwl leI kVweI [
suKmnI, m5 (A.10/7) .g.g.s /276 jwhr klw n CpY CpweI [ BweI gurdws, vwr 1(36).
There are countless moons, suns, the spheres and stars. There
are countless skies in the universe. It is interesting to note that Guru Granth Sahib Ji advocates
multiple universes rather than a single one:
Guru Nanak Dev Ji even told us that through His hukam, the keI koit Akws bRhmMf]7]
sun and the moon travel millions of miles through the space suKmnI, m5 (A.10/7) .g.g.s /276
and there is no end to it: iqQY KMf mMfl vrBMf ] jy ko kQY q AMq n AMq ]
" BY ivic sUrj BY ivic cMdu ] koh kroVI clq n AMqu ]” jpu jI, m1(37),g.g.s/8
Awsw dI vwr, m1,g.g.s/464 purKW ibrKW qIrQW qtW myGW KyqWh ] dIpW loAW mMflW KMfW vrBMfWh
]…]1] Awsw dI vwr, m1,g.g.s/467
It has to be admitted in all honesty that let alone any research
scientist not believing it, even the Sikhs found it difficult to believe
this. They thought what Guru Sahib has said about the moon is right Gases, Water and Beings:
but the fact that the sun actually also travels, this is impossible! You Science: Science says that from the original big bang, the
may be pleased to know that scientists have now confirmed the simplest possible molecules like hydrogen were formed.
latter to be true. Although science has not yet found any planets any Further interaction through nuclear fusion gave rise to
where in the universe with life, apart from giving us mathematical helium and other elements. The early atmosphere was of the
reduced type, with considerable hydrogen and nitrogen but
no oxygen. These molecules interacted further by chance and Kabir Ji goes much further than this to assure Pundit: not
produced more complex molecules, eventually reaching a only those organisms that we can see born and die in this
stage where oxygen was produced. Oxygen and hydrogen way, there are those which exist in our eyes, mouth and
condensed in the right proportion to produce water (this was ears, there are organisms that are destroyed by our actions of
actually demonstrated by Dumas, a French Chemist (1842) in rising and lying down: they are in the kitchen as well.
his experiment when he passed hydrogen over copper oxide “ nYnhu sUqku, bYnhu sUqku, sUqku sRvnI hoeI ]
and the condensed liquid he collected, turned out to be water. aUTq bYTq sUqku lwgY, sUqku prY rsoeI ]2].. ]41]kbIr jI,
Moreover, Water Voltameter also shows that when water is g.g.s/331
electrolysed with small amount of sulphuric acid, hydrogen
evolves from cathode electrode and oxygen from the anode Gurbani also tells us that there are five elements from which
electrode. Eventually over millions of years span, one such beings have been created, namely , the earth, water, fire, air
molecule called DNA was capable of replicating itself. This and ether, and that the sixth, He himself, resides in His
was the beginning of the living matter. From the original creation. It is also worth noting that the western philosophy
primal soup, single cell organisms began to merge and only quotes four elements and omits ether.
through DNA replication multiplied. Some of these pMc qqu imil kwieAw kIn@I, qqu khw qy kInu ry ] krm bD qum jIau khq
experiments were repeated by Miller (1953) in America. hO, krmih ikin jIau dInu ry ]2]….]3] kbIr jI, g.g.s/pMnw 870
While results showed that it was possible to produce simple “paux pwxI bYsMqro cauQI DrqI sMg imlweI [ pMcim ivic Awkws kir
amino acids, sugars and other molecules, they did not krqw Ctmu Aidstu smweI [“ BweI gurdws, vwr 1(2).
produce a living organism, since millions of years time span
is needed. Thus organisms changed through mutation and
hence variations were evolved which made it more adaptable You will be pleased to know that recent discovery casts
to their ever changing environment. Science says further that doubts on the four elements and lends a great deal of
every organism has this genetic base which became more support to the fifth element, ether, which previously was
complex, giving rise to multicellular organisms, with the thought to be vacuum but now said to contain particles
ultimate product as human beings. Humans are still which when break produce more positive and negative
continually evolving, even today. charges. This releases latent energy, which is responsible for
accelerating the expansion of the universe (BBC, 1999).
Sikhi: Guru Amardas Ji gives us clue about air and water: That there are four major ways by which life sprung: the egg
type (birds), the placental type (mammals, including human
“swcy qy pvnw BieAw pvnY qy jlu hoie ] beings), the humidity type (bacteria and fungi) and those
which spring from by braking the earth type (plants).
jl qy iqRBvxu swijAw Git Git joiq smoie ]” isrIrwgu mw 1. g.g.s/19
AMfj jyrj syqj auqBujw pRB kI ieh ikriq ]
From Him came air and from air came water. Through water ]3] ..]30]60]iblwbl, m5, g.g.s/816
the system became established in ocean, land and water, AMfj jyrj syqj auqBuj siB vrn rUp jIA jMq aupeIAw ]
while He became established within.
]6] iblwbl, m4, g.g.s/835
Gurbani also tells us that life originated in water and without
water, it is impossible to imagine life: Also that there are no ends to His creation. Countless birds
“pihlw pwxI jIau hY ijqu hirAw sBu koie ]..” and snakes He has created, and countless stones and trees;
Awsw dI vwr, m1, g.g.s/472 countless air, water and fires exist; countless countries,
planets and their spheres. Countless pearls exist in oceans
In the first place, there is life in water by which everything
and organisms of different type also appear.
sprung. keI koit pMKI srp aupwey ] keI koit pwQr ibrK inpjwey ]
keI koit pvx pwxI bYsMqr ] keI koit dys BU mMfl ]
There are organisms in dung and wood; no grain is without
]3] suKmnI,m5,g.g.s/275
life either.
“gohy AqY lkVI AMdir kIVw hoie ]..” Awsw dI vwr, m1, g.g.s/472 keI koit kIey rqn smuMd ] keI koit nwnw pRkwr jMq ]
“jyqy dwxy AMn ky jIAw bwJu n koie ]…” Awsw dI vwr, m1, g.g.s/472 ]4] suKmnI,m5,g.g.s/276
Bhagat Kabir Ji asks Pundit that if organisms birth and death Gurbani says that they are in hands of the Creator. He has
makes that place polluted, then tell me if anything or written their code and it is according to His will that they do
anywhere is "pure", viz: what they do (notice science also recognises this code but
jil hY sUqku, Qil hY sUqku, sUqk Epiq hoeI ] says it evolved by chance, therefore denial of Creator
jnmy sUqku, mUey Puin sUqku, sUqk prj ibgoeI ]1] Watson & Crick, 1953).
khu, ry pMfIAw, kaun pvIqw ]…. ]41]kbIr jI, g.g.s/331
" jIA jwiq rMgw ky nwv ]sBnw iliKAw vuVI klwm ]
jpu jI, m1. g.g.s/3
That organisms of many types, colours and names exist, and secondly, modern science has proved that there is a
whose account has been written by the creator with His definite link between all organisms. It is now possible, for
flowing pen. instance, to synthesise insulin, (a hormone that controls
rMgI rMgI BwqI kir kir ijnsI mwieAw ijin aupweI ] blood sugar level in humans) from E. coli, a bacterium.
kir kir vyKY kIqw Awpxw ijv iqs dI vifAweI ] jpu jI, m1. g.g.s/6 Science, however, is totally silent about what happens to
He who has created beings in many colours and forms, also any organisms after its death, since no scientific instrument
cares about them. can investigate this.
ijin eyih ilKy iqsu isir nwih ]ijv Purmwey iqv iqv pwih ]
jpu jI, m1. g.g.s/4 Essence of Guru Granth Sahib & Science –2
The Hindhu philosophy accounts for 8.4 million species of • Creation evolved slowly through His will over
organisms, each species containing many millions. Guru countless number of years. Science agrees, except,
Granth Sahib Ji often talks in terms of “crwsI lK jUn replaces Creator by 'chance'.
• Both Sikhi & Science agree that
aupweI”, as well, but its meaning needs to be interpreted
a) the universe and then the organisms took millions
carefully for two reasons. Firstly, some species have become of years to evolve;
extinct now, like mammoth and dinosaurs and secondly, new b) there is a definite link amongst all organisms;
species of organisms also appear, thus making it a dynamic c) earth is just one such planet amongst many with
rather than static process. Science, however, has only found life; Sikhi is adamant, Science says high
about 5.6 millions yet. It is more correct to say that there is probability (waits for the proof);
no end to His creation (otherwise, the one who could, would d) there are numerous organisms both visible and
be known as higher than Akal Purakh). invisible, every where;
lyKw hoie q ilKIAY lyKY hoie ivxwsu ].jpu jI (22), g.g.s/5 e) There are no end to His greatness or to His
creation: Science is silent about the former but
Kabir Ji says that human life is invaluable; it does not happen does say that the latter (Planets, stars, organisms)
that often: are numerous.;
kbIr mwns jnmu dulµBu hY, hoie n bwrY bwr ] f) Human life is supreme and apex of evolution and
ijau bn Pl pwky Buie igrih, bhuir n lwgih fwr ]30] continues to evove.
kbIr, g.g.s/1366
In the third part, the concept of energy shall be looked at in
Ravidas Ji also agrees: detail.
bhuq jnm ibCury Qy mwDau, iehu jnmu qum@wry lyKy ] References:
1) BBC2 - Horizon, Thursday, 28 January 1999.
]2]1] rivdws, g.g.s/ 694 2) BBC2 - The Greats: Scientists and Inventors, Part 4 (Vedio)
3) Cornwell, J (2004): The Sunday Times Magagine – February issue –
And so do all the Gurus, in particular, says fifth Nanak: Hawking’s Big Bang pp. 21-24.
4) Hawking, J (1989), The Short History of Time.
BeI prwpiq mwnuK dyhurIAw ] goibMd imlx kI ieh qyrI brIAw ]
5) Bhai Gurdas dian Varran.
]1]4] Awsw mhlw 5 ] g.g.s/ 12 6) Young, J. Z (1974), An Introduction to the study of man, Oxford.
7) Watson, J and Crick, F, (1953) The Double Helix.
8) Holmes, E and Maynard, C (1975) Great Men of Science, Pub.
According to Gurbani then creation evolved slowly as a Purenell.
result of the creative will of God, developing from lower to
higher forms of life: that from air came water, from water *****
came the lower forms of life, leading to plants, birds and
animals and culminating in humans as the supreme form of
created life on earth. Moreover that there is a definite link SYSTEMATIC DESTRUCTION OF SIKH
between all the organisms. One may be human in this life, HISTORICAL MONUMENTS BY THE SGPC
but according to his/her deeds may become lower animals or Monuments of Guru Gobind Singh’s time no longer
other beings. Many people even today just laugh at this idea there. Sarbjit Dhaliwal, Tribune News Service
but those very people are prepared to believe that the dead Chamkaur Sahib, December 19, 2004
ones will simply wake up upon one call of Jesus or When lakhs of Sikhs from across the globe will congregate
Mohammed on the day of the judgement. You will be pleased here tomorrow to pay tributes to the two elder Sahibzadas of
to know that first of all Gurbani rejects all this. It accepts that Guru Gobind Singh and other “Singhs” on the historic
physical death will come to all regardless of a king or an occasion of the 300th anniversary of their martyrdom, they
aristocrat; will also come to know how the SGPC has wiped out the
rwxw rwau sBY koaU cwlY JUTu Coif jwie pwswru ] great historical monuments associated with the wars fought
]4]6] swrg mhlw 4, g.g.s/1200 by the Guru, his Sahibzadas and followers. Thousands of
Sikhs have already reached here.
All historical buildings, including Chamkaur-de-Garhi, also There is no dependable historical date available with regard
famed as Kachhi Garhi, from where Guru Gobind Singh, his to the arrival of Guru Gobind Singh, his two elder sons and
two elder Sahibzadas and other “Singhs” fought a great war other armed Singhs in the Garhi. Seventy-year-old
against the armies of Turks and Pahari Rajas (Rulers of hill Mohinder Singh says that Chaudhary Roop Chand was a
states), have been removed from the scene over the years. regular visitor to the Naina Devi temple, at a short distance
They have been replaced by modern Gurdwaras made of from Anandpur Sahib. On way to Naina Devi and back,
marble. Chaudhary Roop Chand used to pay respects to Guru
Gobind Singh, who was camping in the Anandpur Sahib
fort. He says that Chaudhary Roop Chand had good
relations with the Guru.
After marching out from the Anandpur Sahib fort, Guru

Gobind Singh arrived at Chamkaur Sahib on December 20,
1704, and camped in a bagh (garden) that belonged to the
Chaudhary family. At that place now, Gurdwara Dumdama
Sahib has been built. From the bagh, the Guru and his men
shifted to the Garhi to launch a counter attack on the
invading armies of Turks and hill states. In the war, that
continued for two days, the two elder Sahibzadas — Ajit
Singh (16) and Jujhar Singh (14) — attained martyrdom
along with three — Bhai Mohkam Singh, Bhai Himmat
Singh and Bhai Sahib Singh — of the famed Panj Piaras.
Chaudhary Mohinder Singh and other members of his

family say that their forefathers had helped the Guru and his
A view of the demolition work at the old Garhi Sahib Gurdwara where a new
gurdwara in marble has come up in Chamkaur Sahib. — A file photograph followers to shift to the Garhi despite the fact that they were
under pressure from the rulers of that time. “Historians have
Many of the Sikhs turning up here will like to see the original not done justice with our elders and a wrong picture has
Garhi (fortress) but it will be a disappointing moment for been painted of them,” they say. Chaudharys lost the
them when they will not be able to see such a structure in the ownership of 65 villages in 1852 when the land of these
town where Guru Gobind Singh spent two most crucial days villages was allotted to muhjaras (serfs) by an officer, Kala
— December 20 and 21 in 1704 — of his life. There is also Rai. But this town even now has a significant presence of
no trace of the war field where the battle was actually fought the Chaudhary families.
as Gurdwara Katalgarh Sahib has come up there. Some say
that instead of Katalgarh Sahib, it should be named as *
Gurdwara Shaheedan. Darshani Deori at Harmandar Sahib – Amritsar
Dear Editor. Re: Restoration work or replacement of the
No trace of the original history of the Guru’s period has been historical Darshani Deori at Harmandar Sahib – Amritsar
left by those who were made the custodians of the Sikh
heritage. All old buildings surrounding the original Garhi On 20 November 2004, Saturday morning, one of the Sky
have also been demolished to build a new gurdwara. “Future Digital Satellite Radio Stations reported that the Shromani
generations would never forgive those who have played Gurdwara Parbandhak Committee feels that the historical
havoc with the Sikh heritage,” says a Sikh historian. ornamental doors of the Darshani Deori are now unsafe for
the public. Therefore the committee has decided to replace
The Garhi belonged to Rai Sahib Chaudhary Roop Chand the doors if they are found to be beyond repair. This is an
and his brother Chaudhary Jagat Singh. They were Rajputs, unprofessional statement made by the SGPC, as they seem
who migrated from Amber near Jaipur in 1134. Their elders not to have consulted conservation experts.
were granted rights over 65 villages in the Chamkaur Sahib
belt by rulers of that time. The radio station held a serious discussion on the subject
during their evening programme between 19:00 - 20:00
Chaudhary Roop Chand’s descendants — Mohinder Singh, hours. Listeners to the programme from across Europe and
his son Bhup Chand and his grandson Arjan Singh — now the UK participated in the discussion and expressed their
live here at a short distance from Gurdwara Garhi Sahib. views. From the maintenance point of view, the SGPC is
Mohinder Singh is from the sixth generation of Roop Chand. obliged to answer the following questions before carrying
Mohinder Singh’s brother Krishan Kumar and his son Bhim out the work:
Singh also live here.
• Were the doors regularly examined and serviced by pressure on the SGPC to make sure that the so-called
engineers? improvement does not again mean destruction of our
• When did engineers and restoration experts last inspect heritage. Gurfateh, Swaran Singh Panesar,
the doors? UK
• Is there any report by engineers and restoration experts
regarding the present condition of the doors? PS This letter is supported by Harjinder Singh (the Man in Blue)
and Jatinder Singh (Netherlands) and Jagdish Singh (Belgium).
• Why have we not yet heard from people like India’s
leading conservation architect Gurmeet [Kaur] Rai and
*
the Sikh historian Patwant Singh regarding the present
Historic mound falls prey to unplanned construction
project? Lalit Mohan Tribune News Service
Gurdaspur, January 30, 2005
I am sure able craftsmen originally manufactured the The historic mound witness to the 10-month-long resistance
ornamental doors. These valuable doors should be properly given by less than 2,000 Sikhs led by legendary Banda
restored, and there are numerous highly qualified people Singh Bahadur to 1, 00,000-strong Mughal army is under
willing and able to carry out the restoration of these doors in threat. The unplanned constructions over the mound located
India. Replacement of the doors should not be on the agenda. near Gurdas Nangal village threaten the original mound
It would appear to me that the SGPC’s decision to award the which gives one the feel of the fierce battle.
work of replacing the doors to the GNNS Jatha carries a
hidden agenda. The said mound, spread over about seven acres, is located
near Gurdas Nangal village, about 15 km from Gurdaspur.
The illustration on page 49 in the ‘Gurbaani Universal Truth’ A gurdwara and a sarovar have already been brought up
souvenir published by the Sikh Times to commemorate the over the mound. During the digging of the sarovar, the
400th Parkaash of Sri Guru Granth Sahib seems to indicate bones of animals, horses, men and pieces of weapons were
that the SGPC had already decided to have the restoration discovered as remnants of the said war.
work done by the Birmingham based Guru Nanak Nishkaam
Sevak Jatha, long before the news broke on November 20. Giving details of the historic battle on the mound, Prof Raj
Kumar Sharma, a regional historian, said that the fall of
It has to be noted that the GNNS Jatha has been criticised by Gurdas Nangal brought to an end the career of Banda
one of India’s leading conservation architect Gurmeet [Kaur] Bahadur, one of the most illustrious warriors of Punjab.
Rai and by the Sikh historian Patwant Singh for having Before Guru Gobind Singh passed away he entrusted his
turned Harmandar Sahib in Amritsar into an ‘ungodly and mission to Banda Bahadur. Banda Bahadur headed the
gaudy showpiece’ (Sunday Mercury, October 31 2004 – military command of the followers of the Guru. A council of
Sikh Shrine Defaced By Bunglers). ‘panj piaras’ consisting of Binod Singh, Kahan Singh, Baj
Singh, Daya Singh and Ram Singh was appointed to assist
Bhai Mohinder Singh has refuted the allegations and him. He was also given a Khanda and Nagara, the symbols
commented, “History will record that I was responsible for of temporal authority, and hukamnamas (letters), asking the
doing the gold gilding and my conscience is clear.” How Sikhs to extend every help to him.
clear is his conscience? He used the word ‘I’ which clearly
signifies ego. Ego is unacceptable in Sikhi. I can see his In November, 1709, Banda Bahadur destroyed the towns of
actions being nothing short of earning name and fame in his Samana, Kapuri and Thaska. The battle of Chappar Chiri in
own way. He should be wise enough to understand the 1710 that led to the occupation of Sirhind signalled the
situation thoroughly and turn down the idea of replacing the beginning of new era in the history of Punjab, says Prof
door and concentrate on the restoration work as required, but Sharma. Peeved about the growing exploits of the Sikhs,
only under the guidance of those who know all about Abdul Samad Khan was appointed Subedar of Lahore on
conservation work. February 22, 1713. At that time Banda Bahadur was
carrying his military activities in and around Kalanaur in
What should not happen under any circumstance is that the order to conduct swift raids on the Mughal power centre of
doors are replaced and then disappear from the Harmandar Lahore. Though reduced in strength he was busy building
Sahib, which might happen if the unholy alliance of Akali mud fortifications at Kot Mirza Jan, a small village between
Dal (Badal) and BJP gets behind it! Kalanaur and Batala. Before the defences could be
completed, Banda Bahadur was attacked from all directions.
Sikhs outside Panjab, and especially in the UK, should put Banda and his men fought bravely post to post before taking
pressure on the Nishkaam Sewak Jatha not to make the same shelter in the haveli of Bhai Duni Chand in Gurdas Nangal
mistake again that they made with the gilding work. We want village. The siege of Gurdas Nangal began in April, 1715.
restoration and conservation, not replacement. We must put Banda Bahadur and his men made every effort to
strengthen the defences of the haveli by collecting stores or are Good Friday on March 25, Cheti Chand on April 10, Id-
ammunition and rations. A ditch was dug outside the haveli e-Miladunnabi on April 22, Parshuram Jayanti on May 10
and filled with water from the neighbouring Shah Nehar and Parsi New Year on June 21 this year.
canal and other small streams flowing from the hills that
rendered the Mughal artillery useless. Whenever the Mughals The cancellation of the Gurpurab holiday in Gujarat had
tried to bring their artillery in position, horsemen would triggered a strong wave of resentment and anger among
come out from the haveli and destroyed it. Sikhs against Mr Modi. Certain Sikh organisations had
exhibited their anger publicly by holding rallies in Gujarat.
Though it was an unequal fight with the Mughal forces The general secretary of the Punjab Pradesh Congress
swellings day by day, the Mughals did not make a frontal Committee, Mr Parminder Singh, had taken up this issue
assault, fearing that hand- to- hand battles would cause them with the Prime Minister, Dr Manmohan Singh, and
heavy losses as in the battles of Thatian and Raipur Congress President Sonia Gandhi.
Behrampur.
The statement issued by the Information Bureau of the
After about eight months when not even a blade of grass was Gujarat Government says that “these six new public
left for the forces of Banda Bahadur in the haveli, the holidays have been incorporated in deference to several
Mughals entered the premises on December 7, 1715, representations made by the leaders of different religious
massacring many while taking many lieutenants, including groups, sects, communities and sections of society to the
Banda Abrader, as captive. Government of Gujarat. These holidays will be observed by
government offices, boards and corporations and local self-
Prof Raj Kumar said it was unfortunate that the places government organisations”.
depicting the last war fought by one of the greatest Sikh
warriors were being deformed due to haphazard It is the second time that Mr Modi has been involved in an
constructions. The government and the SGPC should take unsavory controversy with regard to the Sikhs. Earlier, a
concrete steps to protect such structures for future statement alleged to be made by him regarding the Prime
generations. Minister, Dr Manmohan Singh, (bara baj gaye) had led to a
furore against Mr Modi among the Sikh community.
***** However, denying that he had ever made such a statement,
MODI DECLARES HOLIDAYS ON GURPURB Mr Modi had then stated that it had been work of his
Sarbjit Dhaliwal Tribune News Service opponents to damage him politically.
Chandigarh, February 3, 2005
Worried over the damage caused to his image by the [To say that Badal’s telephone call to Modi worked the magic would be
wrong. Modi’s first action to cancel the holiday should be viewed as the
cancellation of the holiday of Guru Nanak’s birth anniversary low esteem BJP has for Mr. Badal. The reversal is due to pressure from the
by his government, Gujarat Chief Minister Narender Modi Party Central Committee as a result of pressure from president of the
has started damage control exercise. After declaring holiday Punjab unit of the BJP, Mr Avinash Rai Khanna. Outrage by Sikh
on the occasion of Gurpurab (Guru Nanak’s birth individuals and organizations and flexing of the political muscle went a
long way to make Modi eat crow. If the Sikhs in India could only unite,
anniversary), Mr Modi today contacted the president of the Congress and BJP leadership would both be compting for their support and
Shiromani Akali Dal( SAD), Mr Parkash Singh Badal, on the regrets and apologies for the 1984 ghalughara will come from both
phone to intimate him that the order had been issued parties.ED]
declaring Gurpurab as holiday. *****
Last week Mr Badal had talked to Mr Modi on the phone ‘NO CREDIT’ TO AKALIS FOR GURPURB
asking him to review his decision regarding the cancellation HOLIDAY
of Gurpurab holiday following the breaking of the news by Sarbjit Dhaliwal
The Tribune that the Gujarat Government had cancelled the Tribune News Service Chandigarh, February 10
holiday. Mr Modi has also sent a copy of the statement issued Though there are many Akali political and religious leaders
regarding the declaration of Gurpurab as holiday to the who have been trying to get all credit for making the Modi
president of the Punjab unit of the BJP, Mr Avinash Rai Government revive Gurpurb (Guru Nanak's birth
Khanna. anniversary) holiday, Gujarati Sikhs have a different story to
tell.
Obviously, bowing to strong reaction from certain religious The Gurpurb holiday was removed from its list by the
minorities and publicmen, the Gujarat Government has Gujarat Government in the beginning of 2004. Immediately
announced six additional public holidays for the current year. after this development, the issue was taken by the Sikh
Besides, the Gurpurab holiday on November 15 (Tuesday) community there with the then Union Home Minister, Mr
this year, the new Gujarat list has five other holidays, which L.K. Advani, who belongs to that state and also with Mr
Narendra Modi, Chief Minister of Gujarat. Besides, formal salutary impact. It has posthumously turned forgotten or
letters were also sent to the Akali leaders and the SGPC even scorned "losers" into individuals with flesh and bone
asking them to take up the issue with the leadership of the and thoughts worthy of remembrance.
BJP in Delhi.
Perversely, rights-abusing governments sometimes benefit
Certain senior leaders of Gujarati Sikhs personally from the accretion of victims. In the rush to protect today's
approached the SGPC president and other Akali leaders in (and tomorrow's) victims, yesterday's are often de-
this connection. But nothing happened inspite of the fact that prioritised, forgotten, even cast aside.
the leader of the Shiromani Akali Dal (SAD), Mr Parkash
Singh Badal, had good relations with the then Vajpayee This is now the plight of India's Sikhs. In the early Eighties,
Government in Delhi. SAD was a part of the BJP-led armed separatist groups demanded an independent state of
coalition Government in Delhi. Khalistan. To destroy the movement, security forces were
given a free hand, leading to the worst kinds of abuse. India,
Mr Tarlochan Singh, Chairman of the National Commission grappling with new battles in Kashmir and the Northeast
for Minorities, who was also close to the then Prime and coping with religious conflict leading to the Mumbai
Minister, Mr Atal Bihari Vajpayee, also wrote several letters riots of 1992-1993 and the Gujarat pogrom in 2002, has
to Mr Modi to get the holiday revived. However, Mr Modi largely forgotten the crimes in Punjab. Each of these
remained silent on the issue. He just acknowledged the letters problems has piled a new layer of dirt on the long-standing
of Mr Tarlochan Singh but did not take any action. and still simmering problem of the Sikhs.
Dr Jaswinder Singh Sethi, president of the Sikh Pratinidh The Punjab violence peaked in June 1984 when Prime
Sabha of Baroda( Gujarat), said.'' We knocked the doors of Minister Indira Gandhi sent the Indian Army and
all senior Akali and SGPC leaders but no one proved paramilitary forces into the most sacred of Sikh sites, the
effective in our case". He said that it was worth asking Mr Golden Temple in Amritsar. Huddled with hundreds of Sikh
Badal and Bibi Jagir Kaur, president of the SGPC, as to why militants were thousands of civilians, many of them
the BJP leaders did not listen to them on the issue of Gurpurb pilgrims who thought they were safe in a place considered
holiday. He said that if there would have been some other an unthinkable target. A brutal battle left nearly a hundred
political party, it would have severed all political ties with the Indian security personnel dead. Independent estimates
BJP on the issue of Gurpurb holiday. But leaders like Mr suggest that thousands, mostly civilians, perished. Some
Badal and Bibi Jagir Kaur did not make a single statement on were reportedly found with their hands bound and bullets in
the holiday issue. their heads. The attack on the Golden Temple soon cost
Indira Gandhi her life. On October 31, 1984, she was killed
Dr Jaswinder Singh said his sabha approached Mr Parminder by two of her Sikh bodyguards. Blaming all Sikhs instead of
Singh, general secretary of the Punjab Pradesh Congress the individuals who pulled the triggers, members of
Committee. ''We urged Mr Parminder Singh to take up the Gandhi's Congress party organised pogroms against Sikhs in
issue with the Prime Minister, Dr Manmohan Singh, and Mrs Delhi. In a rebuke to the party's spiritual founder, Mahatma
Sonia Gandhi. But Mr Parminder Singh chalked out a Gandhi, thousands were killed. Children were found
different strategy and rattled the Modi Government by beheaded. Seven government-appointed commissions have
making the Gurpurb holiday a national issue within three investigated these attacks, but all have either coated the
days. Mr Modi declared Gurpurb a holiday within a few days layers of dirt with whitewash or been met with official
after a demonstration held by Sikhs in Gujarat under the stonewalling and obstruction.
command of Mr Parminder Singh,'' said another senior leader
of the sabha. Victim groups, lawyers, and activists have long alleged state
complicity in the violence. For three days the police failed
*****
to act as gangs carrying weapons and kerosene roamed the
DEAD END IN PUNJAB streets, exhorting non-Sikhs to kill Sikhs and loot and burn
The Asian Age India | Brad Adams
their properties. Reacting to the assassination, Mrs Gandhi's
The story of history's losers is usually buried under layers of
son, Rajiv, however, appeared to bless the ensuing pogrom,
dirt, shovelled courtesy of the winners. At the bottom of
saying, "When a big tree falls, the earth is bound to shake."
these layers are individuals who opposed those in power.
Lying next to them are people aligned with or sympathetic to For the next 10 years, politically active Sikhs in Punjab, and
the losers. those who stood up for victims and their families, were
Since the middle of the 20th century, social archaeologists targeted for murder, disappearance, and arrest by Indian
have identified many losers by another name: "human rights" security forces. Violence and intimidation have continued at
victims, eliminated by governments or their armed a lower level since, but a recent visit to Amritsar made it
opponents. The nomenclature of human rights has had a clear just how widespread the fear and anguish continue to
be. Many Sikhs there continue to talk of fear of the police Justice will have failed unless the officials involved in such
and security forces and of receiving threats, often speaking in violations are vigorously and transparently prosecuted in a
the low voices of human rights victims in too many parts of clear message that India does not tolerate human rights
the world. violations or excuse it because the perpetrators claim to be
patriotic enough to break the law for national security.
Improbable and courageous leaders have emerged, such as
Mrs Paramjit Kaur Khalra, whose husband, Jaswant Singh The best and only way for Congress to overcome its record
Khalra, exposed the secret and illegal cremation of thousands of human rights abuses in Punjab and Delhi is to embrace
of bodies in Punjab officially labelled as "unidentified or the rule of law as the vehicle for accountability and
unclaimed." The killers certainly knew their identities; they reconciliation. But a genuine reconciliation requires a
were "unclaimed" because their bodies were cremated before willingness to admit errors and rectify them. Only a
family members ever knew they were missing. Yet, about 65 conscious exercise of political will on the part of the new
per cent of the persons illegally killed and cremated by the government of Prime Minister Manmohan Singh —
Punjab police have yet to be formally "identified." So seemingly a serious and principled politician — can bring
widespread was the practice that Jaswant Singh Khalra about justice for the Sikhs. Otherwise, discussions about the
uncovered it by tracking the purchases of wood (he learned carnage in Gujarat and the need to take action against BJP
that it takes 300 kilograms to burn a single body) by the leaders risk being seen as a partisan ploy, divorced from a
security services. He found that in just three crematoria in genuine commitment to the rule of law and the imperative
Amritsar district one of the 13 districts in Punjab thousands of re-establishing the secular credentials of the state. And it
of unidentified people had been illegally cremated. is worth contemplating the possibility that success in Punjab
may open new windows for peace and reconciliation in
What Jaswant Singh Khalra learned cost him his life. In other areas of conflict still visible in the dirt, such as
September 1995 he was abducted in broad daylight in front Kashmir, Manipur and Nagaland.
of his house and later killed. His killers have been identified Brad Adams is the executive director, Asia Division, Human Rights Watch
but have not been prosecuted. Impunity reigns over the and lives in London.
Punjab, to the point that former Punjab police chief K.P.S. http://www.asianage.com/?INA=2:175:175:133358
Gill has had the temerity to publicly demand that laws be © 2004 The Asian Age
passed to grant immunity of police officers or their crimes in *****
recognition of their "service to the state." 1984 SIKH MASSACRE
Indian Film Seeks Justice Over 1984 Sikh Massacre
For progress to be made, Congress will have to stop just By Philip Blenkinsop
pointing fingers at the BJP for its stoking of communal BERLIN (Reuters) - The director of an Indian movie
violence and deal with the skeletons in its own closet. Most dealing with the 1984 massacre of Sikhs by angry Hindu
of the killing and disappearances took place under Mrs mobs hopes to drive debate about the killings and force
Gandhi and successor Congress governments. Some of those legal authorities to renew investigations. “Amu” a debut
allegedly responsible for the violence in Delhi in 1984 were feature film by Indian film director Shonali Bose, had its
elected to Parliament in May's elections. Some are now world premier at the Berlin Film Festival to an appreciative
ministers. international audience.
But groups like the Association of Families of the "The struggle for justice remains strong. If you make a big
Disappeared in Punjab, the Committee for Information and noise it's harder to sweep it under the carpet. It's just not in
Initiative on Punjab, the Committee for Coordination on the public conscience," Bose told Reuters in an interview.
Disappearances in Punjab (publisher of the seminal Reduced "Some smaller fry have been caught, but not the bigger
to Ashes, The Insurgency and Human Rights in Punjab, fish." The movie is set in contemporary India and tells the
www.safhr.org), and ENSAAF (www.ensaaf.org), which just story of Kaju, a young woman living in America, who visits
released Twenty Years of Impunity: The November 1984 her relatives in New Delhi with a thirst to discover "real"
Pogroms of Sikhs in India, have refused to allow the issue to India. Her inquisitive streak leads her to the city's slums
be buried. It is largely due to their efforts that recently the where she is overcome by a feeling of deja vu. Gradually
National Human Rights Commission ordered compensation she discovers her adoption in 1985 may be linked to the
of Rs 2.5 lakhs each for the families of 109 people who were previous year's riots.
killed in the custody of Punjab Police between 1984 and
1994. This could be the beginning of a proper accounting, The government says 2,733 people died in attacks on Sikhs
although the families consider this too little, too late, and the after Prime Minister Indira Gandhi was shot dead by her
state has made no admission of responsibility. Sikh bodyguards. The assassination was in revenge for
Gandhi's decision to send the army to flush Sikh separatists
out of Amritsar's Golden Temple. Activists say about 4,000
people were killed in the riots, said to be the worst religious Amandeep Singh (Sidhu), the Coalition’s
violence since the bloody partition of the subcontinent in Southeast Regional Director, has been
1947. Delhi's Sikhs bore the brunt of the riots and accuse the named the recipient of the 2005 Oliver
Congress party of setting them off, a charge it denies. About White Hill Student Pro Bono Award by the
600 cases of arson, killing and rioting were registered, but Virginia State Bar Association. The award
police closed half of them, ostensibly for lack of evidence. is named for Oliver White Hill, the
Around 10 people have been convicted of murder. Richmond, Virginia lawyer who lead the
fight against school segregation in the court
Bose's view is that those in power encouraged the mobs or case Brown v. Board of Education.
did nothing to rein them in, a stance that caused difficulties.
Her film was financed by family and some members of the Amandeep is a third-year law student at the University of
Sikh community after major producers, keen for well-known Richmond Law School in Richmond, Virginia. As a lifelong
Bollywood stars and songs, and independents refused to back resident of Richmond and as a law student, he has devoted
it. One U.S. house was also keen for a white protagonist, much of his time to upholding justice and civil rights for all
Bose said. The censors also took a dim view of lines referring people. He was instrumental in the creation of the Sikh
to the involvement of unnamed politicians. After they were Coalition, and assumed a leadership role in ensuring the
removed the film was cleared with an "A," or adult rating. passage of U.S. Senate and House resolutions calling for
"They said 'why should young people know this painful better protection for Sikhs from hate crimes in October
history? Better it be buried and forgotten,"' Bose said. 2001. Amandeep also has represented the Sikh Coalition at
meetings with the U.S. Department of Transportation and
"Amu" is not the only film dealing with difficult passages of the Federal Aviation Administration to ensure that
India's history since independence. "Final Solution," a study complaints of air travel discrimination are investigated. He
of the politics of hate that led to the 2002 massacre of over also was a lead organizer of the Sikh Coalition Awards
1,000 mostly Muslims during Hindu-Muslim riots in Gujarat, banquet in Washington, DC, which honored persons
premiered in Berlin last year. The film, its title drawn from invaluable in assisting the Sikh community after September
the Nazis’ description of the genocide of Jews, was banned in 11, 2001. Amandeep was also instrumental in the creation of
India for several months. However, Bose said the Gujarat a BBC radio documentary on the work of the Sikh
riots and other similar incidents were easier to blame on Coalition.
extremist Hindu groups than the violence in 1984 when the
secular Congress held power. Bose said people had been At the University of Richmond Law School, Amandeep
scared of touching anything dealing with the massacre. But serves as president of the student bar association. He is also
she sees signs of modest change, with "Kaya Taran" a founding advisory board member of A More Perfect
(Chrysalis), a film about a Sikh mother and son given refuge Union, a Richmond organization created to increase respect
by nuns during the riots, released in the middle of last year. and understanding between religious and ethnic majorities
She also said Manmohan Singh, India's first Sikh prime and their Muslim, South Asian and Arab counterparts. For
minister, expressed interest in "Amu." She sent him a copy of A More Perfect Union, his skills were key in organizing a
the film. [From Yahoo News Feb. 15, 2005] Vaisakhi dinner attended by the University of Richmond
principals and in the creation of public service
announcements promoting tolerance of Sikh and Muslims in
*
the United States.
"The first step in liquidating a people is to erase its memory.
Destroy its books, its culture, its history, Then have Amandeep was nominated for the award by the dean of the
somebody write new books, manufacture a new culture, law school, who stated, “In my 24 years of law teaching, I
invent a new history. Before long the nation will begin to can think of no student more deserving of an award bearing
forget what it is and what it was. The world around it will Oliver Hill’s name.” The Coalition would like to thank
forget even faster." (Blind Czech historian Milan Hubl to the novelist Amandeep for his dedicated contribution and personal
Milan Kundera. Documented in The Book of Laughter and Forgetting by
Milan Kundera) commitment to our community. He is truly devoted to the
From:http://www.sikhgenocide.org/ cause of justice for all.
*****
***** TEMECULA POST OFFICE NAMED AFTER
SIKH PROFILES DALIP SINGH SAUND
By Prashanth Lakhihal New York:
Sikh Coalition Regional Director Selected by Virginia
State Bar Association for Pro Bono Law Student of the
Year Award. The House of Representatives unanimously voted 410-0 to
honor former Riverside and Imperial County Congressman
Dalip Singh Saund by naming the post office in Temecula, Saund's election to Congress brought pride and joy not only
California, in his honor. Upon taking the oath of office in to Indian-Americans, but to all Americans," added Jindal
1957, Congressman Saund became the first Indian-American who became the second Indian American elected to the
and first Asian-American to serve in the US House of Congress last year. "Each of us owes a debt of gratitude to
Representatives. "The 'Dalip Singh Saund Post Office his trailblazing efforts, so that America could continue to be
Building' will honor an American who followed his dream to a land of opportunity."
the United States, broke barriers, and served as a *****
representative of the people," said Congressman Issa who NATIONAL INSTITUTE ON GURU GRANTH
authored, H.R. 120, the legislation honoring Rep. Saund. SAHIB OKAYED
"This Act of Congress will preserve Congressman Saund's K.S. CHAWLA
legacy and honors the success of all immigrants from India Ludhiana, February 12, 2005 Tribune News Service
and their accomplishments." Congressman Bobby Jindal It appears that the Prime Minister, Dr Manmohan Singh, is
(LA-1) co-sponsored and voted for the Dalip Singh Saund keen to see that each and every announcement made by him
Post Office Building Designation Act. at Amritsar on the occasion of the 400th anniversary of
installation of Guru Granth Sahib is fully honoured. In this
direction a major step has been taken by the Ministry of
Human Resource Development and the University Grants
Commission (UGC) by sanctioning the establishment of
National Institute of Studies in Sri Guru Granth Sahib. The
proposed institute will be set up at Guru Nanak Dev
University, Amritsar and shall be fully autonomous. It will
have a governing body comprising representatives of the
HRD Ministry, UGC, Punjab Government and experts in the
field of Guru Granth Sahib Studies.
It is understood that under the proposal, the Vice-

Chancellor of Guru Nanak Dev University will be the
chairman of the governing body. The institute will
undertake multi-dimensional studies of Guru Granth Sahib,
its importance in inter-faith dialogue with special reference
to the Bhakti movement, scriptural studies and music. The
institute will have a library and museum of its own.
Born in the village of Chhajulwadi in India's Punjab province The expert committee is understood to have recommended
in 1899, Dalip Singh Saund came to the United States in that the institute will receive grants in three phases and will
1920 to study at the University of California, Berkeley, come into being soon after the sanction is conveyed to the
where he earned a doctorate in mathematics. For nearly 30 Guru Nanak Dev University. It may be mentioned here that
years he was a successful farmer in Imperial Valley. During Mr T.K.A. Nair, Principal Secretary to the Prime Minister,
this time, Saund began fighting discriminatory laws against paid a visit to Chandigarh a few days ago to interact with
Indians. In 1949, he and other Indians finally earned the right the Punjab Government, including the Chief Minister and
to become US citizens. In 1952, Saund was elected and officials with regard to the various announcements made by
served for four years as justice of the peace in Westmorland, the Prime Minister during his visit to Amritsar in
California. September, 2004 at the time of celebrations of 400th
anniversary of installation of Guru Granth Sahib and their
Dalip Singh Saund made history in 1956 when he became the implementation.
first Asian elected to Congress. He was elected to the House *****
of Representatives and represented the 29th congressional
GOLDEN TEMPLE’S HERITAGE STATUS
district during the Eighty-fifth and the two succeeding
Congresses. Saund's political career was cut short when he MOVE RUNS INTO ROUGH WEATHER
K.S. Chawla
suffered a stroke while campaigning for a fourth term. The Ludhiana, February 3 2005
House bill heads to the Senate for consideration. The
measure is expected to be quickly adopted by the Senate and The grant of world heritage status to Sri Harmandar Sahib,
signed into law by President Bush. "Dalip Saund's story is Amritsar, has possibly run into rough weather as UNESCO
one of determination and true accomplishment," Jindal said. has sought certain clarifications from the permanent
"He personifies the idea that every person can, through hard delegation of India to UNESCO.
work and dedication, achieve amazing heights." "Dalip
In its communication to the permanent delegation of India to GURMAT VIDYA MARTAND TITLE FOR
UNESCO, the Director of UNESCO World Heritage Centre, MASKEEN
Mr Francisco Bandrin has referred to the concerns expressed Our Correspondent
by a cross section of Sikhs. Amritsar, March 3, 2005
While paying tributes to noted Sikh scholar Giani Sant
The letter of September 22, 2004, mainly refers to the lack of Singh Maskeen at the bhog ceremony held at Alwar
consultation with representatives of the Sikh community in (Rajasthan), he was conferred the title of “Gurmat Vidya
the process of nomination and the new proposed management Martand” posthumously by Akal Takht Jathedar, Giani
system’. The communication clearly says. “Inscription on the Joginder Singh Vedanti, today. SGPC President Bibi Jagir
world heritage list may be delayed, if it is deemed necessary Kaur announced to confer “Bhai Gurdas Award” carrying
to ensure the universal agreement from parties concerned.” an award of Rs 1.25 lakh at a special function to be
The Sikh diaspora particularly in the UK and Canada has organised at Gurdwara Manji Sahib here and also a
expressed strong apprehensions about the fallout of the grant financial assistance to the wife, Bibi Sunder Kaur, of Rs
of world heritage status to Darbar Sahib. 10 lakh. She announced to preserve and circulate audio,
videos, CDs and books of the Maskeen.
The Sikh Human Rights Group based in London and headed
by Dr Jasdev Singh Rai has pointed out that “In the past *****
Sikhs have walked into many situations without examining LETTERS TO THE EDITOR
the implications of the documents they agree to for spurious
and small promises, only to regret later when grave My Dear Vir Hardev ji, Guru Fateh & greetings.
consequences occur. The Sikhs have shown remarkable Many thanks for your email dated Jan. 26, forwarding Dear
inability to assess the implications of arguments and political Sarjeet's thoughtful article that you have published in The
intrigues. This time the community needs to examine the Sikh Bulletin. This is beyond doubt one of the most
issues’. perceptive, analytical and constructive pieces of writing we
have seen in recent times. The problems in Malaysia are
While pointing out the contentious issues, Dr Rai and endemic for all of the Sikh diaspora. We hope to feature the
lawyers Manjit Singh Gill, Navtej Singh Ahluwalia and article in the April issue, and wish that the Sikh elders in all
Satnam Singh Bains fear that grant of world heritage status to countries, esp. Dharam Prachar bodies of SGPC, etc.
Harmandar Sahib will totally compromise its sovereign status summon conclaves to consider the issues Dr. Sidhu has
and that of Akal Takht Sahib. raised. With affection & admiration to you and Dhami ji.
Sincerely yours, Saran Singh,
They have also pointed out Harmandar Sahib is already one Calcutta
of the best known places around the world and according to *
the BBC, it is the world’s sixth most popular tourist site. Dr Excellent, well-balanced editorial on "Bani and Bana."
Rai insists that no purpose would be served in having the Guru Nanak Sahib will be pleased that some one is trying to
world heritage status. follow his message of truth (sach). Many of us have totally
forgotten the message of truth (sach) by Guru Nanak Sahib.
However, Dr Rai admits that the world heritage status will Those well meaning Amritdhari sikhs who were repeatedly
ensure that signatories to the UNESCO World Heritage asking you the definition of a Sikh with the hope that you
Convention will refrain from attacking the temple in a will mention uncut hair; never claim the number of sikhs 3
regional war and also ensure environmental protection of million to max of 5 million according to the definition they
Darbar Sahib. are looking for. There is nothing wrong with that. But they
still claim 24 million or so because they count 80% or so
Meanwhile, the SGPC authorities have also sought more
who don't fit in their definition. We have to see the truth in
clarifications from the office of the Director-General,
it and then we are free to follow either way. I am not
Archaeological Survey of India, instead of allaying the fears
suggesting, we should follow one or the other. But, IMHO,
of the Sikh diaspora.
can't have both ways and be truthful. Dr. Sukhraj Singh
Dhillon, NC, USA
Mr Dalmegh Singh, secretary, SGPC, in a letter to the
Director, Monuments, Dr Poonancha, has expressed strong *
desire Sri Harmandar Sahib be included on the world heritage I suggest that the matter of youngsters going away from
list on the sole condition that the inscription on this Sikhi lies in the fact that the very definition of Sikh in the
prestigious list would not compromise the legal status and original approved Maryada is faulty. As per that definition
ownership rights. our population is only a few lakhs though you claim to be
over two hundred million worlwide.
*****
Based on my 77 years of practicing and living a bold Sikh vloN suMnq krvwauxI Aqy lbW Awidk dw ktvwauxw[ iehI kwrn hY
life, I suggest that briefly a Sikh should be " A person who ik r`bI rzw iv`c swbq sUriq rih ky jIaUx vwly gurU sihbwn Aqy
boldly claims to be a Sikh and believes in the teachings of Bgq-jnW vloN auprokq iksm dy r`bI-rzw dy au~lt mzhbI ivKwvy
Guru Nanak and all subsequent nine gurus and in Sri Guru
vwly ByKW qoN rokx Aqy ienHW dw pwj auGyVx leI SRI gurU gRMQ
Granth Sahib." The rest is all detail. Let people keep hair or
not. Let the moustaches and the beard be trim, and let any swihb jI ivKy bhuq qrkmeI qy ivAMgk SbdwvlI dI vrqoN kIqI
one choose to be Khalsa of Guru Gobind Singhji. Sikhi is not geI hY[ ikaNik, ies pRkwr dIAW AMg Cydk ikRAwvW qy mzhbI
going to finish. Only weaklings remove hair and turban from ByK mnu`K dy kudrqI srUp nUM ivgwVdy hoey mnuKI BweIcwry iv`c
their heads. It is so majestic to look like a keshadhari sikh kyvl vKryvyN hI vDwauNdy hn, ijnHW krky mzhbI JgVy KVy huMdy
with turban on head. Only the hard headedness of the priestly hn[ienHW dy shwry Awsry mnuKw ijMdgI dy mnorQ nUM hwsl nhI
class should go. Let a sikh be free to wear the hair as it may kIqw jw skdw[
suit him. His appearance should be of a Sikh. Sikh is
different from the KHALSA. This should be kept in mind of
ebvery one. gurU nwnk swihb jI dw isDWq hY ik qp AwidkW nwl duKI hox
ivc is`DI qy vifAweI dI pRwpqI nhIN hY[ suK-rihxw hox ivc vI
I wish you, the SGPC and all concerned, to listen to public nhIN qy pwxI ivc Klox ivc vI nhIN hY [nhIN qW byAMq jIv pwxI
voice raised in the enlightened papers like Sikh Bulletin. ivc hI iPrdy hn,auhnW ƒ suqy hI is`DI iml jWdI [ isr dy kys
Shivcharan Singh Dhesi, Dhesi Estates,
Rajrajeshwarinagar, Bangalore-560098, presently at munwx ivc (Bwv, ruMf-muMf ho jwx ivc) is`DI nhIN hY; ies g`l
2209 Rockwell Drive, Davis, CA-95616, USA ivc vI jnm-mnorQ dI is`DI nhIN ik ivdvwn bx ky hor lokW ƒ
crcw ivc ij`qx leI dysW dysW ivc iPrIey [ru`KW ibrKW qy p`QrW
*****
ivc vI is`DI nhIN hY, ieh Awpxy Awp ƒ ktWdy hn qy keI iksm
kysW smyq swbq-sUriq rihx dw AwdyS gurU-gRMQ ADwrq hY[
dy du`K shwrdy hn [Bwv, ru`KW ibrKW p`QrW vWg jVH ho ky Awpxy
jgqwr isMG jwck
‘guris`KI’ An-m`qW dI qrHW koeI krmkWfI qy sMprdwiek ktVqw auqy keI kSt shwirAW BI jnm-mnorQ dI is`DI pRwpq nhIN huMdI
BrpUr mzhb nhIN hY[guris`KI qW r`bI-rzw iv`c rwzI rihMidAW [sMgl l`k nwl bMnHx ivc vI is`DI nhIN hY, hwQI sMglW nwl b`Dy
s`cy-su`cy Acwr vwlw mnu`K bxn dI ie`k bhuq srl, suc`jI qy pey huMdy hn; kMd-mUl Kwx ivc vI is`DI nhIN hY, gweIAW Gwh
shjmeI jIvn-jugiq hY[iehI kwrn hY ik guris`KI dy ADwr Aqy cugdIAW hI hn[Bwv, hwQIAW vWg sMgl bMinHAW qy gweIAW vWg
rOSn-munwry SRI gurU gRMQ swihb jI dy ArMB iv`c mnuK dy snmuK sB kMd-mUl KwiDAW is`DI dI pRwpqI nhIN hY[ijs pRBU dy h`Q ivc
qoN pihlW iehI suAwl KVw kIqw igAw hY ik ‘sicAwr’ ikvyN sPlqw hY jy auh Awp dyvy qW ijs ƒ dyNdw hY aus ƒ pRwpq huMdI hY
hoieAw jwvy ? sMKyp au`qr hY- rzw dy mwlk dI rzw iv`c [ mnuKw izMdgI dI sPlqw dI vifAweI aus jIv ƒ hI imldI hY,
quirAW[gurU-nwnk vwk hn: ijs dy ihrdy ivc pRBU dI is&iq-swlwh dw Sbd hr vyly mOjUd hY
ikv sicAwrw hoeIAY, ikv kUVY qutY pwil] [gurvwk hn:
hukim rjweI clxw, nwnk, iliKAw nwil] nwsiq duKIAw nwsiq suKIAw nwsiq pwxI jMq iPrih ]
r`bI-rzw iv`c rwzI rihx vwlw mnu`K suBwivk hI swbq-sUriq nwsiq mUMf mufweI kysI nwsiq piVAw dys iPrih ]
rhygw[ ikauNik, auh isrjnhwr dI isrjI sUriq nUM r`bI Amwnq nwsiq ruKI ibrKI pQr Awpu qCwvih duK shih ]
(God’s deposit) jwxdw hY[ies leI auh iksy qrHW dI CyV-CwV nwsiq hsqI bDy sMgl nwsiq gweI Gwhu crih ]
duAwrw srIrk sUriq nUM ivgwVky Amwnq ivc iÂwnq ijsu hiQ isiD dyvY jy soeI ijs no dyie iqsu Awie imlY ]
(Dishonesty) krn vwlw koeI Kotw jqn nhI krdw[aus dw inscw nwnk qw kau imlY vfweI ijsu Gt BIqir sbdu rvY]{pMnw 952}
hY ik mwlk-pRBU dy dr pRvwn cVHx leI aus dy hukm iv`c clxw kys muMnwvx bwry:- Bgq kbIr jI mhwrwj kihMdy hn ik ijhVw
zrUrI hY[r`bI hukm dI aulMGxw krnI Koty hoxw hY Aqy Aijhy Koty mnuK isr munw ky Awpxy Awp ƒ ‘swD’ smJI iPrdw hY, jy kr aus
mnùK r`bI Kzwny ivc nhI pYNdy : ny Awpxw mn nhIN muMinAw, Bwv, mn auqoN ivkwrW dI mYl nhIN dUr
hukim rjweI jo clY so pvY KjwnY ] kIqI qW isr dy kys munwieAW auh ‘swDU’ nhIN bx skdw [
Koty Tvr n pwienI rly jUTwnY ]{pM.421} ikauNik, ijs vI mMdy krm dI pRyrnw krdw hY mn hI krdw hY[ies
swbq sUriq rhxw ‘hukim rjweI’ clxw hY[swbq sUriq rhxw koeI leI jy ‘swDU’ bxn dI ^wqr hI isr munwieAw hY qW iPr isr
mzhbI ByK nhI, sgoN ieh qW r`bI-hukm iv`c kwiem hoey kudrqI munwauxw ivArQ hY[isr mMnwaux nwl koeI ivkwrW qoN mukq nhI ho
srUp nUM pRvwn krky ijaUxw hY[ByK auh hY, jo ivSyS qOr qy Dwrn skdw[ Bgq jI ny Aijhy ByKIAW pRqI ivAMg ksidAW AwiKAw ik
kIqw jwvy jW jo srIr dy kudrqI srUp nUM BMg krky bxwieAw jwvy[ ByfW vI qw au~n dI pRwpqI leI smyN smyN isr muMnIAW jWdIAW hn
ijvyN, ihMdUAW iv`c lVikAW dw muMfn sMskwr krnw Aqy sMinAwsIAW [pr, ies qrIky koeI Byf mukq nhI ho skI[aunHW dy vwk hn:
vloN dwVI kys ktvw ky ruMf-muMf ho jwxw[jYnIAW vloN isr dy vwl kbIr mnu mUMifAw nhI, kys muMfwey kWie ]
ptvwauxy Aqy jogIAW vloN kMn pVvw ky muMdrW pwauxw[ muslmwnW jo ikCu kIAw so mn kIAw, mUMfw mUMfu AjWie ]{pMnw 1369}
mUf muMfwey jO isiD pweI ] mukqI Byf n geIAw kweI ]{pM.324}
kys pùtx bwry:- jYnI sryvVy jIv-ihMsw dy vihm iv`c isr dy vwl pihlW qW jtwvW dw pRBwv ieqnw v`D cùkw sI ik jy kr iksy b`cy
putw lYNdy hn ik ikqy jUMAW nw pY jwx[mYlw pwxI pINdy hn qy jUTI dy kysW dI sMBwl nw hox krky vI jtwvW bx jwx qW keI lok aus
rotI mMg mMg ky KWdy hn[Awpxy p^wny nUM Pol ky gMdI hvwV lYNdy nUM sMq smJ ky snmwn dyx lgdy sn[ gurU swihbwn qy Bgq-jnW
hn[gurU nwnk swihb jI mhwrwj ny bwxI iv`c ienHW dI jIvn SYlI ny dyiKAw ik sDwrn igRhsqI lok lMmIAW jtW vwly nWgy audwsIAW
qy isr dy vwl putwvx dI ikirAw nUM iDAwn iv`c rK ky ByfW nwl Aqy rof-mof sMinAwsIAW dy ByK qoN guMmrwh hoey aunHW nUM pUj rhy
qSbIh idMidAW, ijQy,‘Byfw vwgI isru Kohwiein’ Awidk qrkmeI hn[aunHW dy mn ivc iÂwl pYdw ho irhw hY ik ieh lok swQoN sRySt
SbdwvlI vrqI hY[auQy, ‘isrKuQy’ qy ‘SYqwn’ vI kih id`qw hn[ikauNik, ieh ‘dunI’ C`f ky ‘dIn’ dy rsqy pey hoey hn[iehnW
hY[spSt hY ik gurdyv jI nUM BwvyN jYnIAW dI swrI hI jIvn SYlI ny AwpxI mwnisk duibDw imtw leI hY Aqy SWq ic`q hn [ies
pRvwn nhI, pr isr dy vwl putwvx vwlI ikirAw aunHW nUM vDyry cuB leI SRI gurU nwnk jI mhwrwj ny Aijhy suAwrQI qy ByKDwrI lokW
rhI hY[ gurvwk hn: pRqI mwnvqw nUM jwgrUk kridAW bVI inrBYqw sihq AwiKAw ik
isru Kohwie pIAih mlvwxI jUTw mMig mMig KwhI ] mqW smJo ik ijhVw mnu`K isr qy jtW dw jUVw rUp mukt bxw lYNdw
Poil PdIhiq muih lYin BVwsw pwxI dyiK sgwhI ] hY[ ipMfy qy suAwh ml ky qy k`pVy auqwr ky nMgw rihx l`g pYNdw
Byfw vwgI isru Kohwiein BrIAin hQ suAwhI ] hY[auh mwnisk qOr qy iqRpq ho igAw hY[ nhIN ! nhIN ! auh qW
mwaU pIaU ikrqu gvwiein tbr rovin DwhI ] ipCly kIqy krmW dy sMskwrW iv`c b`Jw hoieAw hY Aqy aus dw ieh
ArQ :—(ieh sryvVy jIv-ihMsw dy vihm ivc) isr (dy vwl) putw bwhrlw Dwrimk ilbws swry dw swrw inrw AfMbr hY [ BweI !
ky (ik ikqy jUAW nw pY jwx) mYlw pwxI pINdy hn qy jUTI rotI mMg pRBU dw nwm jpx qoN ibnw iksy dw vI mn mwieAw dI iq®Snw vloN
mMg ky KWdy hn; (Awpxy) p^wny nUµ Pol ky mUMh ivc (gMdI) hvwV lYNdy nhIN rj skdw:
hn qy pwxI vyK ky (ies qoN) sMgdy hn (Bwv, pwxI nhIN vrqdy) [ jtw muktu qin Bsm lgweI bsqR Coif qin ngnu BieAw ]
ByfW vWg isr (dy vwl) putWdy hn, (vwl pu`tx vwilAW dy) h`Q rwm nwm ibnu iqRpiq n AwvY ikrq kY bWDY ByKu BieAw ]{pM.1127}
suAwh nwl Bry jWdy hn [ mwipAW vwlw kIqw kMm (Bwv, h`QIN iesy qrHW Bgq kbIr jI ny AwiKAw ik dunIAW vwlw sihm qdoN hI
kmweI kr ky t`br pwlx dw kMm) C`f bYTdy hn (ies leI) iehnW dUr huMdw hY jy ie`k prmwqmw nwl ipAwr pwieAw jwey [ (jd qk
dy t`br FwhW mwr mwr roNdy hn [ pRBU nwl pRIiq nhIN joVI jWdI, ‘dunIAw’ vwlI ‘duibDw’ imt nhIN
nwie invwjw nwqY pUjw nwvin sdw sujwxI ] skdI) cwhy koeI suAwh ml ky lMmIAW jtW rK lY Aqy cwhy koeI
muieAw jIvidAw giq hovY jW isir pweIAY pwxI ] au~kw hI isr rof-mof kr krky jMglW jW qIrQW qy jw ky fyrw lw
nwnk isrKuQy sYqwnI eynw gl n BwxI ]{pM.149} lY:
ArQ:- nHw ky hI nmwz pVHIdI hY [ nHw ky hI pUjw huMdI hY [ suc`jy kbIr pRIiq iek isau kIey, Awn duibDw jwie ]
bMdy in`q ieSnwn krdy hn swrI aumr hI mnu`K dI suA`C hwlq qW BwvY lWby kys kru, BwvY Grir mufwie ]{pM.1365}
hI rih skdI hY, jy ieSnwn kry pr hy nwnk ! ieh isr-Ku`Qy kMn Cydn bwry:
Aijhy aulty rwh pey hn (Aijhy SYqwn hn) ik iehnW nUµ ieSnwn gorK-m`qI jogI igRsQI jIvn iqAwg ky qIrQW dw Brmx krdy Aqy
vwlI g`l cMgI nhIN l`gI[ igRhsQIAW dy GrW ivcoN mMg ky KWdy hn[kMn Cyd ky muMdrW
pwauxIAW aunHW dI mu`K pihcwx hY[jogIAW dI ieh jIvn SYlI vI
kysW dIAW jtwvW bnwaux bwry :- gurU nwnk swihb jI nUM psMd nhI sI[ ikauNik, aunHW dw muK isDWq
SRI gurU nwnk swihb qy Bgq kbIr jI nUM r`bI-rzw dy ivprIq, ijvyN hY ik ijhVy mnu`K imhnq nwl kmw ky Awp KWdy hn qy aus kmweI
vwl muMnxy qy vwl pùtxy pRvwn nhI hn[iqvyN hI, aunHW nUM iksy pRkwr ivcoN kuJ hornW ƒ vI dyNdy hn[ gurbwxI iv`c jogIAW leI ‘mKtU’
dy Brm ByK,ivKwvy qy pUjw dI lwlsw ADIn isr dy vwlW nUM aulJwA (h`f-hrwmI) ‘bd-ndir’, Aqy ‘ihrwey tUkw’(tu`kr crwauxy)
ky r`sI dI Skl iv`c jtW bxw ky ivSyS qOr qy vDOxw vI nhI Awidk vrqy gey muhwvry, ijQy, siqgurW dI ivhlVpuxy pRqI nPrq
BwauNdw[ikauNik, ies pRkwr mnuKI mn iv`c ijQy lwlcI qy pwKMfI nUM spSt rUp iv`c pRgt krdy hn[auQy, kMn Cydn pRqI ‘kMn pVwey’
BwvnwvW vDdIAW hn, auQy, kysW dI sPweI nwh hox krky aunHW dI qy ‘kwn Prwie’ Awidk vrqI SbdwvlI, aunHW dI AMg-Cydk nw-
kudrqI komlqw qy suMdrqw vI guAwc jWdI hY[pCmI dySW iv`c qW psMdgI nUM vI swP qOr qy zwhr (clear) krdI hY[ijvyN: mKtU hoie
jtwvW dw BwvyN hux ie`k PYSn bxdw jw irhw hY[pr, ies dw ADwr kY kMn pVwey ]
Bwrq dy jogI qy audwsI swDU hn[ikauNik, ijvyN sMinAwsI qy jYnI Pkru kry horu jwiq gvwey ] {pM.1245}
swDU vwl muMnvwauNdy qy putvWdy hn[iqvyN, ies dy ault jogI qy ArQ: (jogI) h`f-hrwm hox krky kMn pVvw lYNdw hY, &kIr bx
audwsI swDU vwlW dIAW jtwvW bxwauNdy hn[lMmIAW jtwvW aunHW dI jWdw hY, kul dI AxK gvw bYTdw hY[
audwsInqw pRgtwaux qy bwhrI pRBwv nUM vDwaux iv`c shwiek huMdIAW kwn Prwie ihrwey tUkw ]
hn[Bwrq dI AnpVH pyNfU jnqw iv`c ijvyN hux q`k gyrUey rMg (BgvyN Gir Gir mWgY iqRpqwvn qy cUkw]
) kpiVAW nUM Awdr id`qw jWdw hY, iqvyN hI jtwvW nUM vI pUijAw binqw Coif bd ndir pr nwrI ]
jWdw hY[gurmiq dy pRcwr qy ividAw dy pRswr sdkw BwvyN auprokq vyis n pweIAY mhw duiKAwrI ]{pM.1348}
iksm dy pwKMfIAW dw pRBwv idn-bidn Gt irhw hY[pr, kuJ smW ArQ:- ijhVw mnu`K Awpxy vloN SWqI dI ^wqr kMn pVvw ky jogI
bx jWdw hY, pr pyt dI Bu`K imtwx leI hornW dy tu`kr q`kdw iPrdw hY r`bI imlwp pYdw krn vwlI Srh dI ikqwb [ (suMniq, lbW
hY, hryk Gr dy bUhy qy rotI mMgdw iPrdw hY, auh Awqmk qoN vWijAw ktwx Awidk Srh ƒ C`f ky) AwpxI Skl ƒ ijauN kw iqauN r`K—
rih jWdw hY[auh AwpxI iesq®I C`f ky prweI iesq®I v`l BYVI ieh (lok prlok ivc) ie`zq-Awdr pRwpq krn dw vsIlw bx
ingwh r`Kdw hY [ hy BweI! inry Dwrimk pihrwvy nwl prmwqmw jWdw hY [kbIr jI-
nhIN imldw [ ies qrHW sgoN ijMd bhuq duKI huMdI hY[ skiq snyhu kir suMniq krIAY, mY n bdaugw BweI ]
jau ry Kudwie moih qurku krYgw, Awpn hI kit jweI ]
suMnq (^qnw) krwaux qy lbW ktwaux bwry: suMniq kIey qurku jy hoiegw, Aaurq kw ikAw krIAY ] ArDsrIrI
ArbI BwSw dI sMigAw hY, ijs dw ArQ hY-mrXwdw AQvw nwir n CofY, qw qy ihMdU hI rhIAY ]{pM.477}
rIq[ieslwm Anuswr hzrq muhMmd swihb dw smùcw Awcrx hI ArQ:-ieh sMunq qW AOrq dy ipAwr dI ^wqr kIqI jWdI hY [ hy
BwvyN muslmwnW leI suMnqrUp hY[pr, Awm lok ^ws krky ^qny nUM hI BweI! mYN nhIN mMn skdw ik ies dw r`b dy imlx nwl koeI sMbMD
suMnq AwKdy hn[‘kurwn’ iv`c BwvyN ^qny dI AwigAw nhI hY[pRMqU, hY[ jo r`b ny mYƒ muslmwn bxwauxw hoieAw, qW myrI sMunq Awpxy
AYsw mMinAW jwdw hY ik hzrq iebrwhIm vloN clweI rIq Anuswr Awp hI ho jwiegI[ pr, jy isr& suMnq kIiqAW hI muslmwn bx
hzrq muhMmd swihb ny Awp ^qnw krvwieAw sI[ iehI kwrx hY skIdw hY, qW AOrq dI sMunq qW ho hI nhIN skdI [ vhutI mnu`K dy
ik ieslwmI SrHw muqwibk muslmwn hox leI ^qnw rUp suMnq hoxI jIvn dI hr vyly dI sWJIvwl hY, ieh qW iksy vyly swQ C`fdI nhIN
lwzmI hY[ SRI gurU gRMQ swihb jI ivKy vI suMnq Sbd ^qny leI hI [ so, ies leI ADvwty rihx nwloN ihMdU itky rihxw hI cMgw hY[
vriqAw imldw hY[pr, ijs iksm dy ienswn nUM ‘gurU gRMQ’ iv`c
muslmwn mMinAW igAw hY[aus leI ^qnw rUp suMnq dI loV nhI mMnI SRI gurU nwnk swihb jI mhwrwj, aunHW dy srUp bwkI gurU swihbwn
geI[ikauNik, ie`k qW ieh r`bI rzw dy au~lt swbq sUriq nUM BMn ky Aqy auh Bgq-jn, ijnHW dI bwxI SRI gurU gRMQ jI mhwrwj ivKy
gunwhgwr hox vwlI KunwmI hY Aqy dUjy, ies dy ipCokV iv`c kwimk AMkq hY, swry hI Awpxy Awpxy jIvn kwl iv`c r`bI-rzw dy ADIn
rucIAW CupIAW hoeIAW hn[iehI kwrn hY ik SRI gurU nwnk swihb swbq sUriq kyswDwrI srUp iv`c ivcrdy rhy Aqyy aunHW ny Awpxy
jI mhwrwj ny muslmwn leI r`bI drgwh iv`c prvwn cVHx ih`q, is`K syvkW nUM vI Aijhw jIvn jIaUx dIAW hdwieqW kIqIAW[ies
ijQy, suMnq dI QW swbq sUriq rihx, ivkwrW vloN sMgx Aqy qkVy hkIkq dw pihlw qy Ak`t pRmwx ieh hY ik aunHW dw r`b mUilk qOr
pRhyz qy zor id`qw hY[auQy, Bgq kbIr swihb jI ny qW is`Dy rUp ivc qy inrMkwr (inr-Akwr) hox krky, BwvyN, hr pRkwr dy pMj-q`qI
hI AwK id`qw ik muslmwn hox leI suMnq nUM pRvwn nhI kIqw jw Akwr, ichn-c`kR, rUp-rMg, mW-bwp, jwiq-pwiq, mzhb ByK qoN
skdw, ikauNik, ieh kwimk ie`Cw dy ADIn AOrq dy ipAwr iv`c rhq Aqy mwieAw dy qRY-guxI pRBwv qoN mukq hY, ijvyN ik aunHW dy
kIqI jWdI hY, jo mnu`KI surq nUM ivkwrI bxwauNdI hY[gurdyv jI Aqy Awpxy hyT ilKy vwk hn:
Bgq kbIr jI dy bcn ies pRkwr hn: rUpu n ryK n rMgu ikCu iqRhu gux qy pRBu iBMn ] {pMnw 283}
mhlw 1 imhr msIiq isdku muslw hku hlwlu kurwxu ] rUpu n ryK n pMc qq Twkur Aibnws ] {pMnw 816}
srm suMniq, sIlu rojw, hohu muslmwxu ] {pM. 140} sMkit nhI prY join nhI AwvY nwmu inrMjn jw ko ry ]
ArQ:-(lokW au~qy) qrs dI msIq (bxwE), srDw nUµ mus`lw qy h`k kbIr ko suAwmI AYso Twkuru jw kY mweI n bwpo ry]{pM.339}
dI kmweI nUµ kurwn (bxwE) [ivkwr krn vloN J`kxw—ieh suMnq pr, jdoN auh r`b nUM isRStI dw mUl qy srb-ivAwpk hox krky
hovy, cMgw suBwau rozw bxy [ ies qrHW (hy BweI !) muslmwn bx [ auhdI isrmOr ikrq mwnvI-rUp iv`c dyKdy hn, qdoN, aus nUM
sBy vKq sBy kir vylw ] Kwlku Xwid idlY mih maulw ] kyswDwrI-srUp iv`c lMmyN vwlW vwlw hI klpdy qy icqrdy
qsbI Xwid krhu ds mrdnu [suMniq sIlu bMDwin brw ]-{pM.1084} hn[ikauNik, Awid kwl qoN hI sq-purSW ny ijQy ieh mMinAW ik
ArQ:-hy ûdw dy bMdy! hr vkq hr vyly ^wlk ƒ mOlw ƒ Awpxy isrjxhwr pRBU ny jgq dI swrI suMdrqw Awpxy srUp qoN rcI
idl ivc Xwd krdw rhu [ hr vyly ûdw ƒ Xwd krdy rho—iehI hY hY[auQy, aunHW dI idRStI iv`c mnu`K dI swbq-sUriq vI kysW sihq
qsbI [ auh ûdw hI dsW ieMid®AW ƒ v`s ivc ilAw skdw hY [ hy hI prvwn kIqI geI hY[ijvyN, SRI gurU nwnk mhwrwj AwKdy hn ik
ûdw dy bMdy! cMgw suBwau Aqy (ivkwrW vloN) qkVw prhyz hI suMniq hy srb-ivAwpk isrjxhwr! jgq dI swrI suMdrqw qUM Awpxy hI
(smJ) [7[ srUp qoN rcI hY [ qUM auh auh iesq®I mrd pYdw kIqy hn ijnHW dy
kwieAw ikrdwr Aaurq XkInw ] nYx dMd n`k kys Awidk swry hI AMg mhwn suMdr hn [ auhnW ivc,
rMg qmwsy mwix hkInw] hy pRBU! qUM Awp hI bYTw jIvn-joiq jgw irhw hYN [ so, hy pRBU! qyry
nwpwk pwku kir hdUir hdIsw [ nYx bWky hn, qyry dMd sohxy hn, qyrw n`k sohxw hY, qyry sohxy lMmy
swbq sUriq dsqwr isrw ] {pM.1084} kys hn (ijnHW dy sohxy n`k hn, ijnHW dy sohxy lMmy kys hn; ieh
ArQ:hy ûdw dy bMdy! Awpxy ies srIr ƒ, ijs dI rwhIN sdw cMgy BI, hy pRBU! qyry hI n`k qyry hI kys hn) [ hy pRBU! qyrw srIr sony
mMdy krm kIqy jWdy hn AwpxI v&wdwr AOrq (piqbRqw iesq®I) vrgw su`D Arog hY qy sufOl hY, mwno, sony ivc hI FilAw hoieAw hY
bxw, (qy, ivkwrW dy rMg-qmwSy mwxn dy QW, ies piqbRqw iesq®I dI :
rwhIN) r`bI imlwp dy rMg-qmwSy mwixAw kr [hy A`lw dy bMdy! qyry bMky loiex dMq rIswlw ]sohxy nk ijn lµmVy vwlw ]
(ivkwrW ivc) mlIn ho rhy mn ƒ piv`qr krn dw jqn kr—iehI kMcn kwieAw suieny kI Fwlw ]{pMnw 566}
iehI kwrn hY ik gurU swihbwn qy Bgq-jn prmwqmw nUM ‘kysv’, dunIAw dIAW hI mOjW ikauN mwx irhw hYN? [
‘kysvw’, ‘kysau’, ‘kyso’ Aqy ‘kysO’ Awidk nwvW nwl pukwrdy PrIdw isru pilAw, dwVI plI, muCW BI plIAW ]
hn[ijnHW dw ie`ko-ie`k ArQ hY: lMmyN kysW vwlw[ ry mn gihly bwvly, mwxih ikAw rlIAW ]{pM.1380}
ipMfu pqil myrI kysau ikirAw scu nwmu krqwr]{pM.358} gurbwxI ivcly hyT ilKy slokW ivcoN spSt Jlkwrw vjdw hY ik
inrhwrI kysv inrvYrw [{pM.98} gurU swihbwn dy crnI lgx vwly syvk is`K kys dwVHIAW smyq
supRsMn Bey kysvw sy jn hir gux gwih ] {pM.203} swbq-sUriq huMdy sn[ikauNik, ienHW SbdW iv`c dwVHIAW nUM
kbIr kyso kyso kUkIAY n soeIAY Aswr ] {pM.1376} sPlwaux qy s`cIAW bnwaux dw aupdyS idMidAW hoieAW gurU crnI
myro bwpu mwDau qU Dnu kysO sWvlIE bITulwie]{pMnw.988} lgx vwilAW nUM dwhVIAW smyq dyiKAw igAw hY:
loB lhir Aiq nIJr bwjY]kwieAw fUbY kysvw]{pM.1196} sy dwVIAW scIAw ij gur crnI lgMin@ ]
bwbw nwmdyv jI dI mihmW sux ky jdoN ie`k zulPW (kysW) vwlw Anidnu syvin guru Awpxw Anidnu Anid rhMin@ ]
muslmwn AbdwlI &kIr, aunHW dy drSnW leI AwieAw qW aus dy nwnk sy muh sohxy scY dir idsMin@ ] {pM.1420}
rUp iv`c r`bI dIdwr krdy hoey Bgq jI siqkwr vjoN gw au~Ty sn: muK scy scu dwVIAw scu bolih scu kmwih ]
Awau klµdr kysvw ] kir AbdwlI Bysvw[{pM.1167} scw sbdu min visAw siqgur mWih smWih ] {pM.1420}
ArQ:—hy (suhxIAW zul&W vwly) klMdr-pRBU! hy suhxy kysW vwly
pRBU! qUµ AbdwlI &kIrW dw pihrwvw pw ky (AwieAw hYN); jI so auprokq swrI ivcwr qoN inScy huMdw hY ik SRI gurU gRMQ swihb
AwieAW ƒ (Aw, myry ihrdy-msIq ivc Aw bYT) [ Anuswr mnuK nUM r`bI rzw iv`c ijauNidAW pRwpq hoey kudrqI srUp
dUjw Ak`t pRmwx ieh hY ik ‘kysv’ pRBU dy syvk sMq-jnW dy Adb nUM kwiem rKx dI hdwieq hY[ikauNik, gurU bwxI iv`c kys muMnx,
iv`c gurU-swihbwn dy ihrdy ivcoN vwr vwr Aijhy Sbd inkl rhy kys pu`tx, kysW dIAW jtwvW bnwaux, kMn Cydn Aqy suMnq qy lbW
hn ik ‘hy myry rwm! jy qyrI myhr hovy, qW mYN qyry syvkW qoN sdky Awidk ktwaux dIAW ByK rUp mzhbI ikRAwvW nUM r`bI rzw dy
jwvW [mYN Awpxy kysW nwl aunHW dy crn swP krW[kysW dw cOr bxw ivprIq jwx ky zordwr inKyDI kridAW nkwirAw hoieAw hY[SRI
ky auhnW auqy JulwvW Aqy bIjnw (p`Kw) bxw ky hvw J`lW [mYN auhnW gurU gRMQ swihb jI dw kQn hY ik ijs syvk au~qy pRBU mwlk
dy crnW dI DUV lY ky Awpxy m`Qy auqy lwvW[ijvyN: dieAwl ho jwey, imhr kry, qW aus pwsoN auhI kMm krWdw hY jo aus
kys sMig dws pg Jwrau iehY mnorQ mor ]{pM.500} ƒ BwauNdw hY[ ijs ƒ AwpxI rzw ivc qordw hY, auh syvk pRBU-
myry rwm hir jn kY hau bil jweI ] mwlk dI syvw krdw hY; pRBU dI rzw ivc rwzI rihx krky syvk
kysw kw kir cvru Fulwvw crx DUiV muiK lweI]{pM.749} pRBU dy dr qy kbUl ho jWdw hY Aqy mwlk dw Gr l`B lYNdw hY [ jdoN
kysw kw kir bIjnw sMq cauru Fulwvau ] syvk auhI kMm krdw hY jo Ksm ƒ cMgw l`gdw hY qW aus ƒ mn-
sIsu inhwrau crx qil DUir muiK lwvau ]{pM.745} BwauNdw Pl imldw hY, Aqy auh pRBU dI drgwh ivc ie`zq nwl
qIjw prmwx hY ik ‘Dur kI bwxI’ iv`c r`bI-ivAwpkqw Aqy ismrn jWdw hY:
dw cwau prgtwaux leI vI romW nwl sbMDq pRcilq muhwvirAW dI pauVI ] swihbu hoie dieAwlu ikrpw kry qw sweI kwr krwiesI ]
vrqoN kIqI geI hY[kysW qoN rihq iksy ivAkqI dy mUhoN aus iksm so syvku syvw kry ijs no hukmu mnwiesI ]
dI SrDw BrpUr qy Bvnwqmk SbdwvlI dw suBwivk pRgtwA Aqy hukim mMinAY hovY prvwxu qw KsmY kw mhlu pwiesI ]
glbwq iv`c muhwvirAW dI vrqoN kIqI jw skxI AsMBv hY[ijvyN: KsmY BwvY so kry mnhu icMidAw so Plu pwiesI ]
kbIr jI- rom rom mih bsih murwir ] {pM.344} qw drgh pYDw jwiesI ]15] {pMnw 471}
mhlw 1-gurmuiK roim roim hir iDAwvY ] {pM.941} BweI gurdws jI dw kQn hY ik Ksm nUM EhI cMgw lgdw hY, ijs nUM
mhlw 4-romy roim roim romy mY gurmuiK rwmu iDAwey rwm ] Ksm dw Bwxw cMgw lgy[ Bwv, jo mwlk nUM cMgw l`gy, EhI dws nUM
cOQw pRmwx hY ik ijhVy SRI gurU nwnk swihb Awpxy pMjvyN srUp iv`c cMgw l`gy[ikauNik, Bwxy dw ArQ hY; ‘jo BwauNdw hY’, jo cMgw lgdw
ie`k muslmwn suMnI &kIr nUM aupdyS kr rhy hox ik lok prlok ivc hY:
ie`zq-Awdr pRwpq krn dw ie`ko ie`k vsIlw hY “A`lHw dI rzw iv`c KsmY soeI BWvdw KsmY dw ijsu Bwxw BwvY]
swbq-sUriq hoxw” [ijhVy Bgq kbIr jI ie`k rof-mof kiQq Bwxw mMnY mMnIAY Apxw Bwxw Awip mnwvY] (29-13-5)
sMinAwsI swDU nUM qwVnw Bry SbdW ivc kih rhy hox ik mn nUM swDx SRI gurU gMRQ swihb guris`K dwsry dw Ksm hY[SRI gurU gRMQ swihb jI
leI kys mnwauxy ivAwrQ hn, ikvyN ho skdw hY ik auh Awp nUM BwauNdw hY ik ienswn kysW smyq swbq-sUriq rhy, ikauNik, ieh
kyswDwrI nw hox Aqy aunHW ny Awpxy is`K syvkW nUM AijhI hdwieq nw r`bI Bwxw hY[ieh r`bI hukm hY[‘hukim rjweI clxw’ guris`KI dw
kIqI hovy[ mu`K isDWq hY[iesy leI hI SRomxI gurduAwrw pRbMDk kmytI vloN
pRkwiSq pMQ pRvwinq ‘is`K rihq mrXwdw’ iv`c gurisKW nUM swbq
bwbw PrId jI dy Awpxy hI SbdW qoN spSt huMdw hY ik auh kyS, sUriq rKx leI pMQk rihxI dy Bwg iv`c, ijQy, ‘AMimRq sMskwr’
dwVI qy mu`CW rKdy sn[ikauNik, auh Awpxy Awp nUM sMboDn ho ky dy isrlyK hyT AMimRqDwrI isMG isMGxIAW pRqI kysW nUM pMj kkwrW
AwKdy hn ik hy PrId! isr ic`tw ho igAw hY, dwVHI ic`tI ho geI hY, dI rihq iv`c pRmuKqw idMidAW kysW dI ibAdbI nUM kurihq krwr
muCW BI ic`tIAW ho geIAW hn[hy Zwi&l qy kmly mn! Ajy BI qUµ id`qw hoieAw hY[auQy, SKsI rihxI dy Bwg iv`c ‘gurmiq dI
rihxI’ dy isrlyK hyT inmn ilKq hdwieqW vI kIqIAW geIAW À°é·» ÇÕÔÅ ÇÕ Ü¶Õð ÇÃ¼Ö» ç¶ ×¹ðÈ ÇÂÕ å¯º òè ÇòÁÅÔ ÕðòÅ ÃÕç¶
hn: (G)-kys lVky ky jo hoey so aunHW dw burw nw mMgy[ kys auhI
Ôé å» À°Ô (ÇÃ¿Ø ÃÅÇÔì) ÇÕª éÔÆº? ÇÂÔ ÜòÅì Ã¹ä Õ¶ ìÅÕÆ ìËá¶
(jmWdrU) r`Ky, nwm isMG r`Ky[is`K Awpxy lVky lVkIAW dy kys
ÇÃ¿Ø ÃÅÇÔìÅé òÆ ÔËðÅé ðÇÔ ×Â¶ Áå¶ ê¼åðÕÅð» ò¼ñ¯º ÃòÅñ» çÆ
swbq r`Ky[(pM.17)
(c) is`K mrd AQvw iesqRI nUM n`k, kMn Cydnw mnHw hY[ ì¹ÛÅó ô¹ðÈ Ô¯ ×ÂÆÍ ÇÂÃ Óå¶ ì¹ðÆ åð·» ëÃ Ú¹¼Õ¶ Ç×: ÇÂÕìÅñ ÇÃ¿Ø
é¶ ð¼ÇÖÁÅåÇîÕ ðò¼ÂÆÁÅ ÁêäÅªÇçÁ» ÇÕÔÅ ÇÕ ÒÇòô¶ô ÔÅñÅåÓ
***** ÇòÚ ÇÃ¼Ö ÇÂÕ å¯º òè ÇòÁÅÔ Õð ÃÕçÅ ÔËÍ ÇÂÃ Óå¶ ÃÌÆ ÁÕÅñ
Ç×: ÇÂÕìÅñ ÇÃ¿Ø ç¶ çÈÃð¶ ÇòÁÅÔ çÅ î¹¼çÅ ÃÌÆ ÁÕÅñ åõå ÃÅÇÔì ç¶ Üæ¶çÅð Ç×: Ü¯Ç×¿çð ÇÃ¿Ø ò¶ç»åÆ ç¶ Ãìð çÅ ì¿é·
åõå ÃÅÇÔì Óå¶ ê¹¼ÜÅ à¹¼à Ç×ÁÅ å» À°é·» é¶ åñÖÆ éÅñ Ç×ÁÅéÆ ÇÂÕìÅñ ÇÃ¿Ø ù
Á³ÇîÌåÃð, A îÅðÚ, 2005 (Ã¹ÖçÆê ÇÃ¿Ø ÇÃ¼èÈ)-åõå ÃÌÆ ÔÇðî³çð, ÁÅêäÅ Ãê¼ôàÆÕðé ç¶ä Áå¶ ×¹ðÈ ÃÅÇÔìÅé ç¶ ÔòÅñ¶ ç¶ä¶ ì¿ç
êàéÅ ÃÅÇÔì ç¶ Üæ¶çÅð Ç×: ÇÂÕìÅñ ÇÃ¿Ø Á¼Ü À°Ã ò¶ñ¶ ÇÃ¼Ö Õðé çÆ ÔçÅÇÂå ÕÆåÆÍ ÇÂÃ À°êð¿å Ç×ÁÅéÆ ÇÂÕìÅñ ÇÃ¿Ø é¶
ðÇÔå îÇðÁÅçÅ çÆ À°¦ØäÅ ç¶ ×¿íÆð ÇòòÅç ÇòÚ ÇØð ×Â¶ Üç¯º, ç¼ÎÇÃÁÅ ÇÕ À°é·» çÆ êÇÔñÆ êåéÆ é¶ ÒÁÇÜÔÆ öñåÆÓ Õð Çç¼åÆ
À°é·» é¶ ê³Ü ÇÃ¿Ø ÃÅÇÔìÅé çÆ ÃÌÆ ÁÕÅñ åõå ÃÅÇÔì ÃÕ¼åð¶å ÃÆ, ÇÜÃ ÕÅðé À°é·» Õ¯ñ çÈÃðÅ ÇòÁÅÔ ÕðòÅÀ°ä å¯º Çìé» Õ¯ÂÆ
ÇòÖ¶ Ô¯ÂÆ îÆÇà¿× ÇòÚ ÁÅêä¶ ç¯ ÇòÁÅÔ» Ãì¿èÆ Ãê¼ôàÆÕðé ÚÅðÅ éÔÆº ÃÆÍ À°é·» ÇÕÔÅ ÇÕ À°é·» çÆ êÇÔñÆ êåéÆ Øð Û¼â Õ¶
Çç¿ÇçÁ» ç¯ ÇÃ¼Ö ×¹ðÈÁ» ç¶ ÇÃ¼è¶ ÔòÅñ¶ ç¶ Õ¶ ÇÕÔÅ ÇÕ ÒÇòô¶ô ÚñÆ ×ÂÆ ÃÆ, êð Çå¿é îÔÆÇéÁ» ìÅÁç òÅêÃ ÁÅ Õ¶ î¹ó ÁÅêä¶
ÔÅñÅåÓ ÇòÚ ÇÕÃ¶ ÇÃ¼Ö ç¹ÁÅðÅ ÇÂÕ å¯º òè ÇòÁÅÔ ÕðòÅÀ°ä¶ ê¶Õ¶ Øð ÃÌÆ ×¿×Åé×ð ÚñÆ ×ÂÆÍ Ç×ÁÅéÆ ÇÂÕìÅñ ÇÃ¿Ø é¶
ÜÅÇÂ÷ ÔéÍ ÇÃ¿Ø ÃÅÇÔì Ç×: ÇÂÕìÅñ ÇÃ¿Ø Á¼Ü ÃÌÆ ÁÕÅñ åõå ÁÅêäÆ ÕÅðòÅÂÆ ù ì¼Üð Õ°ðÇÔå î³éä å¯º ÇÂéÕÅðÆ Ô¹¿ÇçÁ» ÇÕÔÅ
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ÃéÍ ÇÂÃ î½Õ¶ Óå¶ ê¼åðÕÅð» é¶ Ç×: ÇÂÕìÅñ ÇÃ¿Ø ç¶ ÇÖñÅø ÕÂÆ Ç×: ÇÂÕìÅñ ÇÃ¿Ø ç¶ ÁÇÜÔ¶ Ãê¼ôàÆÕðé å¯º ÖøÅ ÇçÖÅÂÆ Çç¼å¶
×¿íÆð ç¯ô» òÅñ¶ ÇÂÕ ÇôÕÅÇÂå ê¼åð çÅ Ç÷Õð ÕÆåÅ, Ü¯ ÃÌÆ ÁÕÅñ Üæ¶çÅð ò¶ç»åÆ é¶ å°ð¿å ê¼åðÕÅð» ù ÇÕÔÅ ÇÕ ÇÂÔ ÇÕÃ¶ çÅ Çé¼ÜÆ
åõå ÃÅÇÔì ç¶ Üæ¶çÅð ÇÃ¿Ø ÃÅÇÔì Ç×: Ü¯Ç×¿çð ÇÃ¿Ø ò¶ç»åÆ ù Ãê¼ôàÆÕðé Ô¯ ÃÕçÅ ÔË êð ÇÃ¼Ö ðÇÔå îÇðÁÅçÅ Áé°ÃÅð ÇÂÕ å¯º
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×Â¶ ÕÇæå éÅÜÅÇÂ÷ Ã¿ì¿è», ìçëËñÆ Áå¶ ÇÂÕ å¯º òè ÇòÁÅÔ» ç¶ ò¶ç»åÆ é¶ ÇÕÔÅ ÇÕ Ç×ÁÅéÆ ÇÂÕìÅñ ÇÃ¿Ø ÇÖñÅø ÁÅÂÆ ÇÂÃ
ç¯ô» ìÅð¶ ê¹¼Û¶ ÜÅä Óå¶ Ç×: ÇÂÕìÅñ ÇÃ¿Ø é¶ ìÅÕÆ ç¯ô» ù Õ¯ðÅ ÇôÕÅÇÂå Óå¶ ÇÃ¿Ø ÃÅÇÔìÅé ÇòÚÅð Õðé×¶ Áå¶ Ü¶Õð êÇÔñÆ
ìÕòÅÃ ÕÇÔ Çç¼åÅ êð ÁÅêä¶ ç¯ ÇòÁÅÔ» Ã¿ì¿èÆ Ãê¼ôàÆÕðé êåéÆ Õ¯ÂÆ ÇôÕÅÇÂå Õð¶ å» Á×ñÆ ÕÅðòÅÂÆ ÕÆåÆ ÜÅ ÃÕçÆ ÔËÍ
Çç¿ÇçÁ», À°Ô ÇÃ¼Ö ðÇÔå îÇðÁÅçÅ çÆ ÇÃ¼èÆ À°¦ØäÅ ç¶ ÇòòÅç» À°é·» ÇÕÔÅ ÇÕ Õ¶òñ ç¯ô» ç¶ ÁÅèÅð Óå¶ ÔÆ ÕÅðòÅÂÆ ÕðéÆ Ã¿íò
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ÕðÇçÁ» À°é·» é¶ ç¯ ×¹ðÈ ÃÅÇÔìÅé å¯º ÇÂñÅòÅ îÔÅðÅÜÅ ðäÜÆå ÃÅð¶ ÇÃ¿Ø ÃÅÇÔìÅé Áå¶ êÌËµÃ ç¶ ÃÅÔîä¶ ÔÆ îÇðÁÅçÅ ù Ú¹ä½åÆ ç¶
ÇÃ¿Ø ç¶ é»Á ñË Õ¶ îÅîñÅ Ô¯ð À°ñÞÅ Çç¼åÅÍ Ç×: ÇÂÕìÅñ ÇÃ¿Ø é¶ ðÔ¶ Ôé å» Üæ¶çÅð ò¶ç»åÆ àÅñ-îà¯ñ Õð ×Â¶Í À°èð ÇÃ¿Ø
ÃÌÆ ÁÕÅñ åõå ÃÅÇÔì ç¶ Üæ¶çÅð Ç×: Ü¯Ç×¿çð ÇÃ¿Ø ò¶ç»åÆ, åõå ÃÅÇÔìÅé çÆ ÇÂÕ¼åðåÅ ÓÚ îÇðÁÅçÅ ç¶ î¹¼ç¶ Óå¶ Ô¯Â¶ ÇÂÃ ÇÃè»åÕ
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ÃÅÇÔì åñò¿âÆ ÃÅÇÔì ç¶ Üæ¶çÅð íÅÂÆ ìñò¿å ÇÃ¿Ø é§ç×ó·, ÃÌÆ ÇÕðéÜ¯å Õ½ð, Ü: úºÕÅð ÇÃ¿Ø ôðÆëê¹ðÅ Áå¶ Ü: êÌçÆê ÇÃ¿Ø
çðìÅð ÃÅÇÔì ç¶ ÔËµâ ×Ì¿æÆ Ç×: ×¹ðìÚé ÇÃ¿Ø Áå¶ åõå ÃÌÆ Ô÷Èð òÅñÆÁÅ òð×¶ ÁÅ×È òÆ Ô¼Õ¶-ì¼Õ¶ ðÇÔ ×Â¶ Áå¶ Õ°Þ ÇÂÕ é¶ å»
ÃÅÇÔì é»ç¶ó ç¶ îÆå Üæ¶çÅð Ç×: ðåé ÇÃ¿Ø çÆ î½ÜÈç×Æ ÇòÚ ÇÂÔ Ç×ÁÅéÆ ÇÂÕìÅñ ÇÃ¿Ø ç¶ ÜòÅì çÆ ÁÅñ¯ÚéÅ òÆ ÕÆåÆÍ ÇÂæ¶ ÇÂÔ
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çÈÜÅ ÇòÁÅÔ ÕðòÅÇÂÁÅ ÔËÍ Üç¯º À°é·» ù ê¹¼ÎÇÛÁÅ Ç×ÁÅ ÇÃ¿Ø Ã¿ÃæÅ é¶ ÃÌÆ ÁÕÅñ åõå ÃÅÇÔì ç¶ Üæ¶çÅð ù ÇÂÕ ÇôÕÅÇÂå í¶Ü
ÃÅÇÔì çÅ ÃÇåÕÅðå ð¹åìÅ ÔÅÃñ Õðé òÅñ¶ ÇÕÃ¶ ÇÃ¼Ö ç¹ÁÅðÅ Õ¶ åõå ÃÌÆ êàéÅ ÃÅÇÔì ç¶ Üæ¶çÅð Óå¶ êð-ÇÂÃåðÆ ×îé ×¿íÆð
ÇÂò¶º ç¯ ÇòÁÅÔ ÕðòÅÀ°ä¶ îÇðÁÅçÅ çÆ À°ñ¿ØäÅ éÔÆº, å» Ç×ÁÅéÆ ç¯ô ñÅÀ°ä å¯º ÇÂñÅòÅ ÇÂÔ òÆ Ö¹ñÅÃÅ ÕÆåÅ ÇÕ Ç×ÁÅéÆ Ô¯ð» é¶
ÇÂÕìÅñ ÇÃ¿Ø é¶ å°ð¿å B ×¹ðÈÁ» çÅ ÔòÅñÅ ç¶ Õ¶ ÇÕÔÅ ÇÕ ÇÂé·» ç¯ ÇòÁÅÔ ÕðòÅÂ¶ Ôé Üç ÇÕ òÆ÷Å ñËä ñÂÆ åÆÃðÆ êåéÆ çÅ
ÇÃ¼Ö ×¹ðÈÁ» é¶ òÆ å» ÇÂÕ å¯º òè¶ð¶ ÇòÁÅÔ ÕðòÅÂ¶ ÃéÍ ÇÂÃ å¯º é»Á çðÜ ÕðòÅÇÂÁÅ ÔËÍ ÇôÕÅÇÂå ê¼åð ÇòÚ Ç×ÁÅéÆ ÇÂÕìÅñ
ÇÂñÅòÅ îÔÅðÅÜÅ ðäÜÆå ÇÃ¿Ø é¶ ÕÂÆ ôÅçÆÁ» ðÚÅÂÆÁ» ÃéÍ ÇÃ¿Ø ù ê³æ ÓÚ¯º Û¶Õ¶ ÜÅä Áå¶ ÇÃ¿Ø ÃÅÇÔìÅé çÆÁ» îÆÇà¿×» ÇòÚ
ÔÅ÷ð Ô¯ä Óå¶ êÅì¿çÆ ñÅÂ¶ ÜÅä çÆ î³× ÕÆåÆ ×ÂÆ ÃÆÍ çÈÃð¶ êÅÃ¶
Ç×ÁÅéÆ ÇÂÕìÅñ ÇÃ¿Ø é¶ ÇÂé·» ç¯ô» çÅ Ö³âé ÕðÇçÁ» ÇÕÔÅ ÇÕ jOhrI ibsLMbrpur ivc rihMdf sI, ptnf jF hfjIpur ivc nhIN (vyKo
jnmsfKI BfeI bflf aqy BfeI mnI isMG vflI jnmsfKI) . ieMÖ hI
ÇôÕÅÇÂå ê³æ ÓÚ¯º Û¶Õ¶ ÇÂÕ ÇòÁÕåÆ ç¹ÁÅðÅ ÕÆåÆ ×ÂÆ ÔË, ÇÜÃ é¶
gurU nfnk sfihb hfjIpur ivc ijs jgh gey sn AuWQy "gurduafrf
ÇÚó· Õ¶ ÇÂÔ Õ¿î ÕÆåÅ ÔËÍ gfey Gft" bixaf hoieaf hY . ijs gurduafry nUM iekbfl isMG ‘qKLq’
kihMdf hY, gurU nfnk sfihb qF AuWQy gey hI nhIN sn . Auh hirmMdr
***** sfihb qF isrPL gurU qygL bhfdr sfihb dy drbfr dI QF sI . ptnf
qKLq ptnf, akfl qKLq sfihb qoN AuWcf hY ? gurU qygL bhfdr sfihb df drbfr hox kr ky qKLq sI nf ik gurU
nfnk sfihb jF gurU goibMd isMG sfihb kr ky . ijwQy, ijs vyly, gurU
zf: hrijMdr isMG idlgIr
sfihb huMdy sn isrPL Aus vyly dOrfn hI Auh qKLq huMdf sI nf ik sdf
vfsqy (vyKo ikqfb: akfl qKLq sfihb - PLlsPLf ‘qy qvfrIKL, lyKk
(bIqy idnIN hirmMdr sfihb, ptnf sfihb dy muK syvfdfr iekbfl isMG ny igafnI
zf[ hrijMdr isMG idlgIr ivc cYptr ‘iswKF dy qKLq ikMny hn’) .
guridq isMG dI ikqfb ‘muMdfvxI’ nUM aDfr bxf ky ies dy lyKk, AunHF dy iek sfQI BfeI
mohx isMG aqy igafnI joigMdr isMG vydFqI nUM ptnf sfihb "qlb" kr ilaf sI . pr,
ies mgroN iekbfl isMG ny, 3 julfeI 2004 nUM, iek hor "hukmnfmf" vI jfrI kIqf . qIjf, kI gurU sfihb vwloN sfls rfey jOhrI dy isr zyZ gjL df
ies mjLmUn ivc iekbfl isMG dI krgujLfrI df crcf kIqf igaf hY) . dsqfrf bMnHx nfl Auh bfdsLfh bx igaf qy ptny ivc qKLq kfiem
aprYl qy 2 meI 2004 dy idn klkwqf ivc do gurpurbF dy mOky ‘qy ho igaf ? kI gurU nfnk sfihb KLud qKLq ‘qy nhIN sn bYTy aqy
hirmMdr sfihb ptnf sfihb dy muK syvfdfr/pujfrI igafnI iekbfl afpxy huMidaF sfls rfey nUM ibTf idqf sI ? gurU nfnk sfihb ies
isMG ny vwK-vwK gurduafiraF ivc lYkcr kridaF ikhf ik ‘ptnf mgroN dobfrf hfjIpur nhIN gey, kI Auh afpxy huMidaF qKLq nUM iksy
sfihb qKLq’ akfl qKLq sfihb qoN pihlF bxfieaf igaf sI (qy ies hor dy hvfly kr gey sn ? kI AunHF nUM BfeI lihxf (gurU aMgd
kr ky ieh akfl qKLq qoN suprIm hY) . iekbfl isMG horF ny ienHF sfihb) vI qKLq dy kfibl nhIN sn jfpy ? iekbfl isMG muqfibk
lYkcrF dOrfn ‘iswK rihq mirafdf’ aqy gurmiq dy iKLlfPL keI gwlF sfls rfey isrPL 1508 qk hI jINdf irhf sI .
vI khIaF . ies sbMDI ‘iswK PLorm’ klkwqf dy syvfdfrF ny iek
mjLmUn ‘mwD pRdysL isMG sBf inAUjL lYtr’ dy jUn aMk (sPLf 69, 70 qy cOQf, jd gurU nfnk sfihb ny afpxI dsqfr sfls rfey nUM bMnH idqI
78) ivc Cpvfieaf ijs ivc AunHF ny iekbfl isMG dy lYkcrF qF kI gurU sfihb Aus mgroN nMgy isr rhy sn ? ieh vI idlcsp
ivclIaF, iswKI dy Ault qy mnmiq vflIaF, gwlF df ijLkr kIqf . gwl hY ik Auh sfls rfey nUM pwg bMnHfAux dI Gtnf bfry isrPL BfeI
iekbfl isMG ny, 3 julfeI 2004 dy idn, afpxy nuks kwZx vfilaF sMqoK isMG df hvflf lwB sky hn . clo jy ieh mMn vI leIey, qF gurU
nUM, iek "hukmnfmf" jfrI kr ky, qnKLfhIey krfr dy idqf .(ies hirgoibMd sfihb vwloN akfl qKLq sfihb df prgt krnf vI qF
aKOqI ‘hukmnfmy’ ivc ijs iswK nUM qnKLfhIaf krfr idqf hY, Aus df BfeI sMqoK isMG ny (vyKo: gur pRqfp sUrj gRMQ) ivc hI iliKaf hY
nF hI nhIN, ies df mqlb ieh hY ik sfrf ‘iswK PLorm’, sLfied sfrf ijs dI nkl "guriblfs pfqsLfhI CyvIN" dy ilKfrI ny vI kIqI sI .
iswK pMQ hI, qnKLfhIaf hY) . iekbfl isMG dy aKOqI hukmnfmy ivc ieMÖ hI BfeI sMqoK isMG afpxI ilKq ivc qF "rfg mflf" nUM vI gurU
muK dosL ieh lfieaf ik ‘iswK PLorm’ vfilaF ny ‘mwD pRdysL isMG sBf sfihb dI ilKq nhIN mMndy (jd ik iekbfl isMG muqfibk "rfg
inAUjL lYtr’ ivcly lyK ivc ‘spoksmYn’ nUM "pMQk prcf" ikhf hY . mflf" gurbfxI hY) . kI iekbfl isMG "gur pRqfp sUrj gRMQ" nUM mUloN
hflF ik ‘iswK PLorm’ ny ies mjLmUn ivc ‘spoksmYn’ df nF qk vI hI rwd krdf hY ? jy iekbfl isMG sMqoK isMG dIaF ilKqF nUM mMndf
nhIN ilaf . KLYr, iekbfl isMG dy ies aKOqI-hukmnfmy nUM iksy ny hY qF (A) "rfg mflf" gurbfxI nhIN, (a) akfl qKLq sfihb gurU
mMnxf qF kI, gOilaf qk vI nhIN . pr, ies aKOqI hukmnfmy dI sB hirgoibMd sfihb ny prgt kIqf sI qy (e) qKLq ptnf sfihb df
qoN aihm gwl ieh hY ik ies dy nfl ‘qKLq ptnf’ vwloN Cfipaf iek koeI vjUd nhIN . pr jy iekbfl isMG BfeI sMqoK isMG nUM gLlq mMndf
trYkt vI hY ijs nUM KLud iekbfl isMG aqy ptnf kmytI dy jnrl hY qF sfls rfey jOhrI vflI sfKI vI swcI nhIN .
skwqr mihMdrpfl isMG iZwlx (iZwloN df ivgiVaf rUp) ny iliKaf hY . iekbfl isMG muqfibk (sPLf 3) ‘dsm gRMQ’ qy ‘srb loh gRMQ’ dohF
ies 14 sPLy dy ‘lyK’ ivc sfibq kIqf igaf hY ik ‘qKLq ptnf’ akfl dI rcnf ptnf sfihb dy gRMQI suWKf isMG ny kIqI sI . clo Auh ieh
qKLq sfihb qoN pihlF bixaf sI qy ies kr ky ieh sB qoN suprIm hY qF mMndf hY ik ‘dsm gRMQ’ gurU goibMd isMG sfihb df iliKaf nhIN hY
. iekbfl isMG ny qF ies lyK ivc akfl qKLq nUM "gurU df Qfipaf" pr hYrfnI dI gwl hY ik ies dy bfvjUd vI Auh ptnf sfihb dy
qKLq hI nhIN mMinaf igaf . gurduafry ivc "suwKf isMG dy ilKy" hoey ‘dsm gRMQ’ df prkfsL gurU
gRMQ sfihb dy brfbr krdf hY .
iekbfl isMG sPLf 2 ‘qy ilKdf hY ik gurU nfnk sfihb jd 1563
ibkrmI (1506 sMn) ivc ptnf sfihb gey sn qF AunHF ny afpxy isr iekbfl isMG sPLf 5 ‘qy iek hor XHBlI mfrdf hY ik "jy kr prm
qy bMnHI, zyZ gjL dI, dsqfr lfh ky sfls rfey jOhrI nUM sjfeI sI, Kflsf gurU goibMd isMG jI df avqfr-pRkfsL ptnf nf huMdf qF Kflsf
ies kr ky ptnf gurU nfnk sfihb df qKLq bx igaf . pihlI gwl, pMQ ikvyN pYdf huMdf ?" . iesy hI sPLy dy aKLIr ‘qy ies qoN vI vD
sMmq 1563 dI qfrIKL vI gLlq hY ikAuN ik gurU nfnk sfihb dI "kmfl" dI gwl kihMdf hY ik "ijs iswK ny qKLq hirmMdr ptnf jI
pihlI AudfsI 1564 ivc sLurU hoeI sI . dy drsLn nhIN kIqy Aus df iswK hoxf, iswK khfAuxf sPLl nhIN ho
skdf ." so iekbfl isMG muqfibk mfqf sfihb kOr, mfqf suMdr kOr,
dUjf, jd gurU nfnk sfihb ibhfr vwl gey qF ajy ptnf ngr visaf BfeI mnI isMG, bfbf bMdf isMG, bfbf dIp isMG, hjLfrF sLhId ho cuky
hI nhIN sI, ies nUM 1541 (sMmq 1598) ivc sLyrsLfh sUr (sUrI) ny iswK aqy lwKF (sLfied kroVF) iswK, jo cVHfeI kr cuky hn, swcI-muwcI
afbfd kIqf sI . gurU nfnk sfihb 1565-66 ibkrmI (1508-9) dy jF pUry iswK nhIN sn ikAuN ik Auh kdy vI ptny nhIN sn jf sky .
ivc ibhfr dy ngrF ibsLMbrpur aqy hfjIpur gey sn . sfls rfey iekbfl isMG, sPLf 9 ‘qy ilKdf hY ik gurU nfnk sfihb ny lMgr dI
buinafd ptnf sfihb ivKy hI rKI sI . Auh ies dI ihmfieq ivc isMG kMg ny vI kys drj krvf idqf ik "qKLq dy jQydfr" dI pqnI
sohx isMG sIql qy siqbIr isMG dy hvfly vI dyNdf hY . siqbIr isMG, Aus dy muMzy nUM AuDfl ky lY geI hY . ies kys ny vI iekbfl isMG dI
sIql qy (aKOqI jQydfr) iekbfl isMG iqMny hI kmfl dy ‘KojI’ hn mfniskqf ‘qy bVf asr pfieaf aqy jfpdf hY ik Auh idmfgLI
ijnHF ny ptnf qoN lMgr dI sLurUafq mMnI hY . iekbfl isMG nUM ieh dovyN qvfjLun Ko bYTf .
(jo ilKfrI qF sn pr ieiqhfskfr nhIN sn) vDyry kfbly-ieqbfr
jfpdy hn; pr sMqoK isMG, rqn isMG BMgU, krm isMG ihstorIan, iekbfl isMG ‘mfnisk qOr ‘qy bImfr’ qF hY eI, Auh iekbfl isMG
zf[ gMzf isMG, zf[ idlgIr qy hor ieiqhfskfr (ijnHF nUM dunIaF Br dy afhlUvflIaf df pUrf hwQ-Tokf hY . aprYl 2003 ivc mihMdr isMG
ivdvfn iswkybMd ieiqhfskfr mMndy hn) shI nhIN jfpdy, ikAuNik rumfxf (pRDfn ptnf sfihb kmytI), isLkfgo (amrIkf) dy bdnfm
ienHF dIaF ilKqF iekbfl isMG nUM rfs nhIN afAuNdIaF . zyrydfr, dljIq isMG (pihloN igafnI, pr hux ‘sMq bfbf’) kol
igaf . AuWQy rumfxf vwloN khy kuJ mfmUlI lPLjLF nUM bhfnf bxf ky ies
ieh vI kmfl dyKo ik iekbfl isMG KLud ieh vI mMndf hY ik Auh ies ny, 20 meI 2003 dy idn, rumfxf nUM "qnKLfhIaf" krfr dy idqf aqy
qKLq df "pihlf jQydfr" hY (sPLf 12-13) . Auh ilKdf hY ik Aus nUM 30 jUn nUM Aus nUM "pRDfngI qoN htf" vI idqf . iekbfl isMG ny ieh
suirMdr isMG afhlUvflIaf, sfbk pRDfn ptnf sfihb ny, 15 agsq zrfmf rumfxf dI QF afhlUvflIaf nUM pRDfn bxfAux vfsqy kIqf sI .
2000 dy idn, "pihlf jQydfr" inXukq kIqf sI (ijvyN mulfjLm pr, ies gLYr-kfnUMnI kfrvfeI nUM, nf qF pMQ aqy nf hI srkfr, iksy
inXukq kIqy jFdy hn) . so, iek pfsy Auh ptnf sfihb nUM "pihlf ny vI kbUl nf kIqf .
qKLq" mMndf hY qy dUjy pfsy ies df "pihlf" aKOqI jQydfr, 2000
ivc (suirMdr jIq isMG afhlUvflIaF vwloN, pMQ vwloN nhIN) nfmjLd (not: jy koeI sLKLs iekbfl isMG dy lyK jF Aus vloN ilKfeIaF pulIs
kIqf jfxf vI mMndf hY . iekbfl isMG ilKq ieh lyK ieho ijhIaF irportF jF KLq vyKxf cfhvy, Auh lyKk kol vyK skdf hY) .
byQvHIaF nfl Biraf hoieaf hY .
(igafnI joigMdr isMG (vydFqI) keI gwlF ‘qy bVI CyqI aYksLn lYNdy
ies qoN pihlF vI, jUn 2003 ivc jd ies ny mihMdr isMG rumfxf dy hn pr ieh iekbfl isMG qF akfl qKLq nUM qKLq hI nhIN mMndf qy
iKLlfPL "aKOqI qnKLfh" aYlfn kIqI qF vI ies ny iek 8 sPLy df Aus ny ienHF dy Aupr ijLkr kIqy dohF lyKF ivc gurmiq, qvfrIKL,
aYlfn "qKLq ptnf" dy pYz ‘qy kwiZaf sI . ies dy sPLf pMj ‘qy Aus ny akfl qKLq sfihb vgLYrf dy iKLlfPL keI gwlF ilKIaF hn . smJ
iliKaf sI ik "akfl qKLq qoN kyvl pMjfb dy Dfrimk PLYsly hI huMdy nhIN afAuNdI ik igafnI joigMdr isMG (vydFqI) ies bfry ikAuN cup
sn . bfkI sfry ihMdusqfn qy bdysLF dy PLYsly krn df aiDkfr kyvl hn ? vyKIey AunHF dI ihMmq qy juraq !)
qKLq hirmMdr sfihb ptnf sfihb nUM hI hY… hux qk jo vI qKLq
ptnf jF hjLUr sfihb jI dI pRvfngI qoN ibnf hoieaf jF akfl qKLq *****
sfihb aMimRqsr qy jo ho irhf hY ieh gurU goibMd isMG jI mhfrfj dy gurbwxI vIcwr
hukm dy Ault Dwky-sLfhI cl rhI hY…" ieMÖ hI iesy icwTI dy sPLf 7
rwgu DnwisrI mhlw 3 Gru 4 ] gurU gRMQ swihb - pMnw 666 ]
‘qy ilKdf hY ik jo lok kihMdy hn ik ptnf jF hjLUr sfihb nUM
hukmnfmy jfrI krn df hwk nhIN hY qy nf iksy nUM qnKLfhIaf krfr dy hm BIKk ByKwrI qyry qU inj piq hY dwqw ]
skdy hn qy nf iksy nUM pMQ coN Cyk skdy hn – ies qrHF dI hohu dYAwl nwmu dyhu mMgq jn kMau sdw rhau rMig rwqw ] 1 ]
ibafnbfjLI krn vfly lokF nUM qF "iswDf hI Kflsf pMQ ivcoN Cyk dyxf ArQ: hy AkwlpurK ! AsIN s~B pRwxI qyry dr dy mMgqy hW Aqy qMU
cfhIdf hY ." suqMqr rih ky s~B nMU dwqW dyx vwlw hYN, Bwv ik iksy pRwxI au~pr
myhr krn ligAW, duinAwvIN rwijAW vWg qMU iksy hor dI slwh dw
iewQy do lPLjL iekbfl isMG dI sLKLsIaq bfry kihxy vI ku-QF nhIN
muhqwz nhIN [ mYN qyry A~gy bynqI krdw hW ik myry au~pr myhr kro
hoxgy . iekbfl isMG pihlF keI hor gurduafiraF ivc gRMQI irhf sI
. Aus ny 26 akqUbr 1985 dy idn drKLfsq dy ky ptnf sifhb ivc qW jo mYN hr smyN qyrI isPq-swlwh iv~c juiVAw rhW [
sInIar gRMQI dI nOkrI mMgI sI, ijhVI ik Aus nUM ies kr ky iml O Almighty God (Akaalpurkh), the Supreme True Entity!
geI sI ikAuN ik Aus vyly koeI gRMQI ptnf sfihb jfx nUM iqafr nhIN You are the Absolute Provider whereas we all are beggars at
sI . pr, ies ipwCoN ies ivcfry nUM bhuq sfry hfdsy pysL afey ijnHF ny Your Door. Through Your Grace, may we be blessed with
sLfied Aus dI mfnisk hflq KLrfb kr idqI . 17 meI 1993 dy idn, Your True Naam so that we may always be imbued with
kuJ guMzy, Aus dI mF nUM byhosL kr ky, Aus dI swkI BYx nUM Aus dy GroN Your Merciful Benediction.
cuwk ky lY gey (jo ajy qk Aus ivcfry nUM vfips nhIN iml skI) .
sLfied ies hfdsy ny Aus dI mfnisk hflq ‘qy bVf asr kIqf . hMau bilhwrY jwau swcy qyry nwm ivthu ]
2000 ivc afhlUvflIaf ny Aus nUM "qKLq ptnf" df "pihlf jQydfr" krx kwrx sBnw kw eyko Avru n dUjw koeI ]1]rhwau]
nfmjLd kr idqf . pr ajy ieh ‘aKOqI jQydfrI’ isrPL svf sfl hI ArQ: hy AkwlpurK ! mYN qyry sdw kwiem rihx vwly nwm qoN sdky
clI sI ik 29 nvMbr 2001 dy idn, ptnf gurduafry dy mYnyjr jWdw hW ikauNik qMU hI swry sMswr dw krqw hYN Aqy qyry brwbr dI
bljIq isMG kMg df 27 sflf puqr, gurdIp isMG AurPL ‘golzI’ ies hor koeI qwkq nhIN [ (ies leI swnMU duinAwvIN pRwxIAW dI cwplUsI
dI pqnI nUM kwZ (AuDfl) ky lY igaf qy nYpfl jf ky rihx lg ipaf .
qoN Zuryz krnw cwhIdw hY Aqy sdw AkwlpurK dy hukm iv~c rih
ies ny jQydfr vjoN ptnf Qfxf ivc drKLfsq dy ky duhfeI pfeI ik
"mYnUM myrI pqnI vfips idvfeI jfvy" . iekbfl isMG dI ieh drKLfsq ky, vwihgurU dw hI Sukr krnw cwhIdw hY)
ptnf Qfxy ivc drj kys 201/2001 nfl nwQI hY . dUjy pfsy bljIq O Supreme True Lord! I would offer myself as a sacrifice to
Your True Naam because You are controlling everything. quhwfI ilKq nUM pVH ky ku`J svwl KVy hoey hn jy kr ienHW dw
You being the cause and effect of everything happening in qs`lI bKS jvwb dy sko qW bhuq hI DMnvwdI hovWgw qy svwl
this world, there is no other Supreme Authority apart from ieh hn:
You.
bhuqy Pyr pey ikrpn kauy Ab ikCu ikrpw kIjY ]
quhwfI ilKq muqwbk gurU AMgd jI ieh socdy hn ik sRI cMd
hohu dieAwl drsnu dyhu Apunw AYsI bKs krIjY ] 2 ] jI myry gurU dy pùqr hn, ienHW dw bcn KwlI nhI jwxw cwhIdw
ArQ: hy AkwlpurK ! mYN AwpxI mnmiq krky keI JumyilAW iv~c ies krky dUjy, qIjy, cOQy qy pMjvyN gurU nUM kohV dI ibmwrI sI[
ipAw irhw hW Aqy kuJ BI pRwpq nhIN kr sikAw pr hux mYN qyrI
Srn iv~c Aw igAw hW, ies leI myry au~pr myhr dI ndr kro [ hy svwl: kI gurbwxI ies qrHW dy srwp nUM mMndI hY? nhI[
AkwlpurK ! myry au~pr dieAw kro qW jo mYN qyrIAW vifAweIAW nMU gurmiq muqwbk vr srwp nW dI koeI cIz nhI qy iksy dy
gRihx krky qyrI bKiSS dw pwqr bixAw rhW [ kihx nwl iksy nUM ku`J nhI huMdw[ies bwry gurU gRMQ swihb dw
O Akaalpurkh ! Due to my limitless blunders and Purmwx ies qrHW hY[
shortcomings I have suffered a lot and wasted my life. Now I
have sought Your Refuge and pray that I may be blessed with sgun Apsgun iqs kau lgih ijsu cIiq n AwvY ] iqsu jmu
Your Grace so that I could rejoice your Compassion. nyiV n AwveI jo hir pRiB BwvY ]2] puMn dwn jp qp jyqy
sB aUpir nwmu ] hir hir rsnw jo jpY iqsu pUrn kwmu ]3]
Bniq nwnk Brm pt KulyH gur prswdI jwinAw ] BY ibnsy BRm moh gey ko idsY n bIAw ] nwnk rwKy pwrbRhim
swcI ilv lwgI hY BIqir siqgur isau mnu mwinAw ]3]1]9] iPir dUKu n QIAw] {m:5, pMnw 401}
ArQ: gurU nwnk swihb AwpxI qIjI joiq duAwrw aupdyS krdy hn ijqu Git vsY pwrbRhmu soeI suhwvw Qwau] jm kMkru nyiV n
ik hy BweI ! gurU dI ikrpw Anuswr ijs pRwxI nMU shI igAwn pRwpq AwveI rsnw hir gux gwau ]1]m:5, pMnw 218]
ho jWdw hY, aus dy s~B Brm-BulyKy ^~qm ho jWdy hn [ ieMJ pRwxI dw
ihrdw AkwlpurK nwl ilv lweI r~Kdw hY Aqy iPr siqgurU dy ijnHW dI rsnw qy hrI dw/ s`c dw vwsw hY aunHW nUM sgn qy
Apsgn nhI l`gdy[ kI gurU Arjn dyv jI sMpUrn qOr qy s`c
aupdyS duAwrw jIvn bqIq krn iv~c hI AwnMd smJdw hY [
ivc lIx nhI sn? quhfy jvwb dI qW mYN grMtI nhI kr
Guru Nanak Sahib says that through the Grace of Almighty
skdw pr myrw Awpxw PYslw iehI hY ik is`K gurU kQnI qy
God, I got rid of all my doubts and misgivings. Thus having
imbibed the love of the Guru with complete faith and krnI dy pUry qy sUry sn[ ies krky aunHW au~pr ieh C`k krnw
devotion, I have developed true love of the Supreme True vI zwiej nhI ik auh krdy ku`J hor sn qy ilKdy ku`J hor
Entity in my heart, thus reciting His Naam always. sn[
Gurmit Singh, Sikh Khalsa Mission Inc., (Tel. 61 – 2 – 9837 2787)
iksy dy kihx nwl iksy nUM srwp l`g skdw hY jW nhI ies
***** bwry gurU gRMQ swihb dw kI hukm hY[
bwbw sRI cMd ny aucwirAw ‘BI’ dI QW ‘iB’ dw jvwb[
gurcrn kOr c`pricVI dy nW Kulw p`qr[ slok mÚ 3 ] gurmuiK sMsw mUil n hoveI icMqw ivchu jwie ]
gurcrn kOr c`pricVI jI AKbwrW rwhIN lokW dI AigAwnqw jo ikCu hoie su shjy hoie khxw ikCU n jwie ] nwnk iqn kw
dw AMDyrw dUr krnw vI nwm jpxw qy jpwauxw hY pr igAwn AwiKAw Awip suxy ij lieAnu pMnY pwie ]1] {pMnw 853}
ivhUxI lokweI nUM Kwqy ivcoN k`F ky KUh ivc sutxw qW AxpVH
lokW nwl byienswPI hY[ ies byienswPI qoN qusI vI qW hI b`c hy BweI ! ijhVy mnu`K gurU dy snmuK rihMdy hn, auhnW ƒ (iksy
skdy sI jy kr qusIN gurU gRMQ swihb dI rOSnI ivc AwpxI iksm dw) qO^lw au~kw hI nhIN huMdw, auhnW dy AMdroN icMqw dUr
AigAwnqw dw AMDyrw dUr kIqw huMdw qW[ ijqnI dyr BweI bwly ho jWdI hY [ (auhnW ƒ ieh inScw ho jWdw hY ik sMswr ivc)
vwlI swKI, dsm gRMQ, jy swry nhI qW bhuqy rihqnwmy, gur jo kuJ ho irhw hY auh prmwqmw dI rzw ivc ho irhw hY, aus
iblws pwqSwhI CyvIN qy dsvIN, BweI vIr isMG dy ilKy gur auqy koeI ieqrwz nhIN kIqw jw skdw [ hy nwnk ! ijnHW
nwnk qy dsm cmqkwr qy hor ikqwbW, ipAwrw isMG pdm, mnu`KW ƒ prmwqmw Awpxy lV lw lYNdw hY auhnW dI ArzoeI
ipRMsIpl siqbIr isMG, Awritst soBw isMG dIAW bxweIAW (prmwqmw sdw) Awp suxdw hY [1[
qsvIrW Aqy sMqW mhwqmw dIAW ilKIAW pusqkW nUM ijqnI dyr
qusIN pVHdy rhogy quhwfw is`KI dy nyVy Fukx dw svwl hI nhI pYdw jo ikCu hoie su shjy hoie khxw ikCU n jwie] scw swihbu
huMdw[ min vsY qW min icMidAw Plu pwie ] nwnk iqn kw AwiKAw
Awip suxy, ij lieAnu pMnY pwie ]1] ( m:3, pMnw 1281)
au~pr ilKy dohW slokW dI vIcwr ieho d`sdI hY ik iksy jy sRI cMd jI ny ‘BI’ dI QW ‘iB’ iliKAw sI qW gurU Arjn
duinAwvI mnu`K dy kihx qy ku`J nhI huMdw jo ku`J vI ies sMswr dyv jI ny ies dw krqw sRI cMd hI ilK dyxw sI[ iksy vI
ivc ho irhw hY auh pRmwqmw dI rzw ivc hI huMdw hY[ijnHW jIvW bwxI dy krqw nwl gurU Arjn dyv jI swry gurU gRMQ swihb
nUM pRmwqmw ny Awpxy lV lwieAw hoieAw hY Eh aunHW dI suxdw ivc byienswPI nhI krdy[ AYsIAW audwhrxW AwpW gurU gRMQ
hY[ swihb ivcoN hI lYNdy hW[
hux svwl ieh pYdw huMdw hY ik kI sRI cMd jI a~us pRmwqmw dy gurU gRMQ swihb dw pMnw 8 qy 146 KoHl ky dyKo[ A`T pMny qy gurU
lV l`gy hoey sn ijs pRmwqmw dI g`l gurU nwnk dyv jI krdy nwnk swihb dw ‘pvxu gurU pwxI ipqw’ qy 146 pMny qy gurU
hn? jy sRI cMd jI gurU nwnk vIcwr Dwrw nwl sihmq huMdy qW AMgd dyv dw ‘pauxu gurU pwxI ipqw’ drz hn[ Prk isrP
gurU nwnk swihb ny bwby lihxy nUM Awpxw Kzwnw dy ky Awpxy pvxu qy pauxu, idvsu qy idnsu, vwcY qy vwcy Aqy hoir kyqI dw
pu`qrW qoN dUr nvw ipMf KMfUr vswaux dI hdwieq nhI sI hY[ ienHW A`KrW dy Prk dy bwvjUd vI bwxI dy AMqrIv Bwv
krnI[ sRI cMd qy l`KmI cMd nUM krqwrpur vwlI zwiedwd dy ky ivc koeI Prk nhI pYNdw pr gurU Arjn dyv jI krqy bwry
DUxIAW qwpx leI ie`Qy hI C`f id`qw qy bwby lihxy nUM gurU AMgd iblkul sp`St hn[
dyv bxw ky KMfUr vswaux dw hukm kIqw ik ijhVw kMm gurU ny
SurU kIqw hY au~s ivc ivGn nhI pYxw cwhIdw[ ie`k hor audwhrx pMnw 1253 qy hY[
jdoN ilKwrI lok gurU Arjn dyv jI nUM suKmnI dIAW solW Cwif mn hir ibmuKn ko sMgu ] (pMnw 1253)
AStpdIAW ilKx qoN bwAd suKmnI dI bwxI nUM pUrw krn leI
sRI cMd kol Byjdy hn qW kI socdy hn? ArQ:— hy (myry) mn ! auhnW bMidAW dw swQ C`f dyh, jo
prmwqmw vloN by-muK hn [
ilKx vwly nUM au~s vkq ieh pqw sI ik is`KW kol koeI ividAw
nhI jo ilKI jwE sB pRvwn hY qy hoieAw vI iehI[ is`KI isDWq not:— sRI gMRQ swihb ivc ijs BI Bgq dI bwxI drj hoeI
nUM Kqm krn dI qzvIj vI iesI soc muqwbk GVI geI[ A`j hY, Awm qOr qy aus dw nwm aus dI bwxI ilKx qoN pihlW ilK
swfy kol A`KrI igAwn hox dy bwvjUd vI AsIN AxpVH swDW dy id`qw igAw hY [ pr ieh iksy Sbd dI ieko hI quk hY, ies dy
v`gW dy v`g Awpxy ipMfy qy qurdy shwr rhy hW[ kI kwrn hY? SurU ivc ies dy au~cwrn vwly Bgq dw nwm BI nhIN id`qw
A`KrI igAwn qW pRwpq kr ilAw pr gurU dy igAwn qoN iblkul igAw, qy nwh hI swrw Sbd hY ijQoN aus dw nwm pqw l`g sky
kory hox krky hI ieh swrw ku`J vwpr irhw hY ik ie`k nirMdr [ jy gurU gMRQ swihb jI qoN bwhroN hor koeI gvwhI nw leI jwey
isMG gryvwl ijhw FONgI purS iksy pVHy ilKy AwdmI dy isr ivc qW ieh iks dI aucwrI hoeI quk smJI jwey ?
DUV pw ky ipVly jnm ivc au~s dI ivAwhI hoeI iesqrI nUM
AwpxI vhutI d`s ky au~sdy A`KW dy swhmxy AwpxI hvs pUrI ies dw au~qr Agly Sbd dy SurU ivc ilKy isr-lyK qoN imldw
krdw hY[ nirMdr isMG nUM ipCly jnm dw qW swrw kùJ pqw hY hY; Bwv, ieh iek quk ‘sUrdws’ jI dI hY [ pr ieh Aglw
pr Awpxy k`Hl dw koeI pqw nhI sI ik lok Aw ky myrw Gr Fwh isr-lyK BI rqw ghu nwl vyKx vwlw hY; isr-lyK ieauN hY:
jwxgy qy mYnUM AwpxI dukwn bMd krnI pvygI[ ies krky jdoN
gurU Arjn dyv jI nUM sRI cMd kol suKmnI dI bwxI pUrI krn <> siqgur pRswid ]
leI ByijAw jWdw hY qW ilKwrI gurU Arjn dyv jI nUM bwxI swrMg mhlw 5 sUrdws ]
ilKx dy smr`Q nw hoxw swbq krdw hY[ pr is`K lok ienHW audhrxW dy bwvjUd vI AsIN gurU swihbwn qy C`k krdy
AigAnwqw dI nINdr ivc Guk suqy pey ieh swrw ku`J brdwSq hW qy Aihsq Aihsqw bwxI ivc swfw ivSvwS Kqm ho igAw
krI jw rhy hn[ qy ielwj Bwldy hW swDW koloN[ is`K sMgqW dw r`b hI rwKw
hovygw[
mwnuK kI tyk ibRQI sB jwnu ] dyvn kau eykY Bgvwnu ] m:5,
pMnw 281] ijs sRI cMd nUM gurU nwnk swihb ny Awpxy isDWq dw vwrs hox
dy lwiek nhI smiJAw au~sy nw-lwiek sRI cMd dy pYr gurU
iksy mnu`K qoN iksy cIz dI Aws krn dI vI gurU Arjn dyv jI Arjn dyv jI AwpxI dwhVI jW kySW nwl JwVn? lwhnq hY
Awp hI mnwhI krdy hn qW iPr gurU jI bwxI mukMml krvwaux AYsIAW khwxIAW ilKx vwilAW nUM qy suxn qy ivSvwS krn
leI sRI cMd nUM ikauN ArzoeI krngy[ vwilAW qoN jweIey bilhwr[
dUsry pwsy sRI gurU gRMQ ivc bwkI gurU swihbwn dy mukwblqn gurU sUhI mhlw 5 ] BwgTVy hir sMq qum@wry ijn@ Gir Dnu hir
Arjn dyv jI dI bwxI s`B qoN izAwdw hY[ nwmw ] prvwxu gxI syeI ieh Awey sPl iqnw ky kwmw ]1]
myry rwm hir jn kY hau bil jweI ] kysw kw kir cvru
Fulwvw crx DUiV muiK lweI ] 1] rhwau ]
‘ myry rwm’ d`sdw hY ik gurU jI Akwl purK nUM sMboDn krky auqrdw[ b`s g`l clw id`qI geI ikhVw iksy ny suKmnI dy
ieh slok ilK rhy hn[ swry gurU gRMQ swihb ivc ikDry vI A`Kr igxny hn[
iksy duinAwvI purS dI vifAweI nhI kIqI geI[ AwE hux kMmipautr qy suKmnI dy A`KrW dI igxqI krIey[ jy
rwgu sUhI AstpdIAw mhlw 4 Gru 2 do fMfIAW (]) nUM vI A`Kr hI igx leIey qy igxqI qy
ihnisAW nUM vI A`Kr hI mMn leIey qW suKmnI dy A`KrW dI
<> siqgur pRswid ] koeI Awix imlwvY myrw pRIqmu ipAwrw igxqI 12395 bxdI hY[ ikauNik do fMfIAW (]) A`Kr nhI qy
hau iqsu pih Awpu vycweI ]1] drsnu hir dyKx kY qweI ] ienHW dI igxqI 1816 hY, nUM suKmnI dy A`KrW dI igxqI ivcoN
ik®pw krih qw siqguru mylih hir hir nwmu iDAweI ]1] k`F dyeIey qW bwkI 10579 A`Kr b`cdy hn[ hux ienHW ivcoN
rhwau ] jy suKu dyih q quJih ArwDI duiK BI quJY iDAweI ]2] ijhVy ihnsy AstpdIAW dI igxqI leI vrqy gey hn aunHW dI
jy BuK dyih q ieq hI rwjw duK ivic sUK mnweI ]3] qnu mnu igxqI 217 bxdI hY, nUM vI suKmnI dy A`KrW ivcoN k`F dyeIey
kwit kwit sBu ArpI ivic AgnI Awpu jlweI ]4] pKw PyrI qW igxqI 10362 b`cdI hY[ rwVy vwly swD dI kIqI igxqI qW
pwxI Fovw jo dyvih so KweI ]5] nwnku grIbu Fih pieAw glq ho hI geI[ kI hoieAw jy lok swDW dy pYr c`txo nhI
duAwrY hir myil lYhu vifAweI ]6] {pMnw 757} h`tdy qW?
swrI jnqw nUM bynqI ieho hI hY ik idhwVI ivc kI pVHnw hY?,
ieh slok cOQy gurU swihbwn Akwl purK nUM ‘myrw pRIqm kI pVHn nwl hI swry is`K isDWq ny iF`F ivc vV jwxw hY?,
ipAwrw’ ilK rhy hn[ ieQy mYN ieh ilK hI idMdw hW ik mYnUM sRI kI swnUM hor vI ku`J krn dI loV hY jW nhI? dw jvwb gurU gRMQ
cMd qy jwhWgIr ivc koeI Prk nzr nhI Aw irhw[ jo vI swihb koloN puCxw cwhIdw hY[ swD qW AwpxIAW l`qW Gtvwaux
Klkq dw vroDI hY au~h guUrRGr dw vroDI hY[ ies krky sRI cMd dy bhwny lokW dIAW jvwn qIvIAW qy bytIAw dy h`Q AwpxIAW
dy AwpxI dwhVI jW kySw nwl pYr JwVn dw qW svwl hI nhI l`qW nUM lvwauxw cwhuMdy hn qy ies qrHW krdy krdy keI
pYdw huMdw[ jy kr ies qrHW hI krnw sI qW Awpxy isDWq qoN vIcwrIAW swDW/ sMqW dI hvs vI pUrI krn l`g pYNdIAW hn
QoVw bhuq ie`Dr auDr iKsk ky gurU Arjn dyv jI jwhWgIr pr keI vIcwry iehI socdy hn ik sMqW dI syvw krn nwl sMq
nwl vI smJOqw kr skdy sn qy AwpxI jwn bcweI jw skdI swnUM ‘nwm’ dI bKiSS krngy[ Eh swD quhwnUM ku`J dyx jW nw
sI[ A`j dy is`KI dy AlMbrdwrW nUM C`f dyeIey qW pqw c`ldw hY dyx aunHW nUM jo ku`J cwhIdw sI iml igAw[ies qoN A`gy swD dw
ik is`K crKVIAW qy c`VH gey, KoprIAW luhw gey, dygW ivc bYT mqlb quhwfIAW jybW KwlI krnw huMdw hY qy ieh vI Aihsqw
ky aubl gey, sIs ktvw gey, hzwrW dI igxqI ivc bIbIAW qy Aihsqw hox l`g pYNdw hY[
b`cy pIsxy pIsdy mr gey qy l`KW ny is`KI Kwqr ShIdIAW bwxI pVHn bwry gurU dw kI aupdyS hY[
pweIAW pr is`KI ny kdy glq rvwieq nwl smJOqw nhI kIqw[ hau vwrI jIau vwrI piV buiJ mMin vswvixAw] gurmuiK
bilhwr jWdw hW A`j dI is`KI qoN jy kdy iksy imqr nUM ieh kih pVih hir nwmu slwhih dir scY soBw pwvixAw
dyvW ky ies vwrI qusIN AKbwr nUM pMj lweInW dI ic`TI ilKxI ]1]rhwau]m:3, pMnw 127
jI qW A`goN iehI jvwb imldw hY ik mYN qW Awpxy pRIvwr nwl pauVI ] kyqy khih vKwx kih kih jwvxw ] vyd khih
Plwxy imqr dy Gr Kwxw Kwx jwxw hY[ viKAwx AMqu n pwvxw ] pVIAY nwhI Bydu buiJAY pwvxw ]
Ktu drsn kY ByiK sic smwvxw ] scw purKu AlKu sbid
gurcrn kOr jI gurU goibMd isMG jI ‘sO swKI’ dy ilKwrI nhI[ suhwvxw ] mMny nwau ibsMK drgh pwvxw ] Kwlk kau
ijqnIAW vI swKI is`K Drm ivc pRc`lq hn aunHW dy krqy dy Awdysu FwFI gwvxw ] nwnk jugu jugu eyku mMin vswvxw
nwm dw koeI pqw nhI c`ldw[ iesy nUM hI ‘ibpRn kI rIq’ ikhw ]21] {pMnw 148}
jWdw hY[ bwxI nUM pVH ky mn ivc vswaux qy aus qy Aml krn nwl hI
AKIr ivc AweIey suKmnI dI bwxI dy A`KrW dI igxqI v`l[ is`K bixAw jw skdw hY[AwE AwpW bwxI nUM smJx dI Awdq
rwVy vwly sMqW ny is`KW ivc suKmnI pRqI AMD-ivSvwS pYdw krn pweIey gurU BlI krngy[ijhVy gurU swihbwn lokW dw kohV dUr
leI ieh g`l clweI sI ik suKmnI dy 24,000 (cOvI hzwr) krdy sn AsIN A`j aunHW nUM hI kohV krI jWdy hW kI AsIN
A`Kr hn qy hr mnu`K 24 GMitAW ivc 24,000 svws lYNdw hY[ is`K hW?
ies qrHW idn ivc ie`k suKmnI dw pwT krn nwl swry svws gurU pMQ dw dws, sMG sBw ieMntrnYSnl kYnyfw,
sPl ho jWdy hn[ pihlI g`l qW ieh ik iksy vI hwlq ivc gurcrn isMG (ijaux vwlw) brYNptn
ieh swbq nhI kIqw jw skdw ik koeI AwdmI 24 GMitAW ivc *****
24,000 svws hI lYNdw[ koeI izAwdw qy koeI G`t[ dUsrw swry
gurU gRMQ swihb ivc isvwey Akwl purK vwsqy ‘<’ aUVy qoN
pihlW eykw lwaux dy ikDry vI igxqI nUM koeI qrjIh nhI id`qI
geI[Asl g`l ieh hY ik suKmnI ivc sMq lPz bhuq hI
vriqAw igAw hY, sMq dI inMdw krn qoN vrijAw igAw hY qy
sMq dI syvw krn dw AdyS id`qw igAw hY jdoN ik A`j dy swDw
ivcoN ie`k vI swD suKmnI ivc id`qI geI k`sv`tI qy pUrw nhI
AN APPEAL FOR FUNDS FOR THE SIKH BULLETIN

We made an appeal for funds for the Sikh Bulletin in the January 2005 issue. We are pleased to report that this has
brought us enough funds for February, March and April 2005 issues. To print and mail each issue the cost is $2,500.00 at
the very minimum. We must appeal for support from the readers and the Sikh community at large for us to
continue to make the Sikh Bulletin available each month free of cost.
The Publication of Sikh Bulletin was started in Nov. 1999 from the Sikh Center Roseville. This publication for the
benefit of the Sikh community worldwide was financed by donations from the Sikh Gurdwara and Sikh Center of
Roseville. It is mailed free of charge to twenty-one countries to impart the true objectives of Sikhi as enshrined in the
eternal SGGS. The Sikh Bulletin has now established itself as the voice of the Sikh conscience. But it has also generated
hostility and opposition from the vested interests, namely, clergy, professional ragis, Jathedars, deras, so called Sant
Babas and selfish Akali politicians. These opposition forces engineered a split in the Roseville Gurdwara sangat. Our
granthi who was refusing to implement the SGPC approved and Akal Takhat issued Rahit Maryada left to start his own
gurdwara with the help of a few influential and disaffected members of our sangat. Before the year was out even that
sangat has further split into two. Thus we now have three Gurdwaras in Roseville. The Sikh Center and the Roseville
Gurdwara are not in a position at this time to support the Sikh Bulletin financially. We must depend upon the goodwill
and donations of the readers and philanthropists within the Sikh diaspora community.
Please take the initiative and contribute as the time is of the essence. Your contributions are tax deductible. We
will continue to do our best to further the cause of Sikhi with your support.
*****
Latest book published by Sikh Center Roseville has been received. It is ‘Panjab and Panjabi’ by G. S. Sidhu, 177
pages. A donation of $5.00 for individual copies and $100.00 for 30 copies, postage paid, will be appreciated. The book
deals with Political History of Panjab, Origin and Development of Panjabi Language, The Sikh Gurus and Gurmukhi,
History of the Gurmukhi Script, Panjabi Writings of Pre-Guru Period, the Glorious past of Panjab, the birth place of
Mohinjodaro and Harrappa civilizations and their relationship with Panjabi language.
Khalsa Tricentennial Foundation of North America Inc.

The Sikh Center Roseville
Gurdwara Sahib Roseville
201 Berkeley Ave
Roseville, CA 95678
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The Sikh Bulletin cyq 537 March 2005

The Sikh Bulletin

March 2005 cyq 537 nwnkSwhI editor@sikhbulletin.com Volume 7, Number 3

In This Issue/qqkrw EDITORIAL

Vdhiguru ji ka Khalsa, Vdhiguru ji ki Fateh (Hail the Khalsa 5. Budhists………………………………….364,014,000

After marching out from the Anandpur Sahib fort, Guru

Chaudhary Mohinder Singh and other members of his

It is understood that under the proposal, the Vice-

AN APPEAL FOR FUNDS FOR THE SIKH BULLETIN

Khalsa Tricentennial Foundation of North America Inc.

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