SEWA UK

Need for Sikh ID Presence at National Events

2012-01-30T21:59:00.000-08:00

Sikhs Represented at Australia Day Multifaith Celebration

I thought it was important to write “home” to my 700,000 fellow Sikh British about a remote Australian Sikh community ensuring “recognition” of Sikh identity at national celebrations.

According to the event brochure, “The Australia Day Multifaith Celebration is an act of recognition.” Well, you can only be recognised if you show your own Sikh identity at such occasions.

It was a spiritually exhilarating experience for me, to attend Australia Day Multifaith Celebration organised by The Order of Australia Association at Adelaide University in South Australia, on 26 January, 2012.

Three full identity Sikh Australians stood out on the stage, amongst other faith representatives, as Government and civic representatives, including His Excellency Rear Admiral Kevin Scarce, the Governor of South Australia, looked on from the front rows with appreciation.

The theme, “Together in Peace” was introduced by the Governor following an introductory “Act of Reconciliation” whereby an Elder of the Kaurna people (aboriginal South Australians) offered eucalyptus leaves, a traditional symbol of healing. These people have suffered persecution to near extinction, following the arrival of the British and Europeans who pursued racist policies, now in the process of being reversed.

The national anthem, “Australians all let us rejoice…” was sung and then followed a most moving presentation of faith “symbols” portraying the essence of “religion” - to unite.

Each faith representative walked the length of the hall with own religious “symbol” to soft background music of that religion, while a “reader” read out the message signified by the symbol. The Sikh presentation of the “Khanda” (insignia) was perhaps most prominent due to visible Sikh identity and the temporal-spiritual (miri-piri) symbolism of the “Khanda”. Giani Kuldeep Singh (Granthi Sahib, Adelaide Gurdwara), S. Balwant Singh, President of Sikh Society, South Australia, and S. Harpal Singh Sandhu took part.

To Giani ji’s melodious chant in the background in praise of the Khanda, S. Balwant Singh, walked gracefully up to the stage carrying the Khanda, and handed it to Branch Chairperson, Mrs Elaine Brussenschutt OAM, to be placed alongside other faith symbols. From the stage, S. Harpal Singh Sandhu (Amritdhari young Khalsa) spoke eloquently about the spiritual significance of the double-edged Khanda, the Chakkar and the two Kirpaans. In effect that “Khanda” is the Sikh insignia which appears on the Sikh flag. It constitutes three symbols in one. The name is derived from the central symbol, KHANDA, a double-edged sword, signifying Sikh belief in One Creator of all, Who is All Powerful in this and the next world. Next the CHAKKAR: a circular shape which signifies that the Creator has no beginning and no end. On the outside are the two KIRPAANS (Swords), signifying the temporal and spiritual (miri-miri) aspects of (Sikh) life in active service of the Creator Being.

Most impressive teamwork organised by S. Baldev Singh Dhaliwal JP, of Sikh Education, Welfare & Advancement (SEWA) network, who has extensive work experience with diverse communities, in the famous Riverland fruit growing district of South Australia. He was unable to attend personally but had left a message with the organiser that I would be attending, adding jokingly, “as representative from the mother country”! A risky thing to say, seeing that “pommies” are not very popular with some Australians.

Each faith had only about one minute to make the point! The occasion showed how much can be achieved in that time in communicating the essence of a religion – symbolically and in a few words! (Something for our Gurdwara parbandhaks and presenters to learn from.)

Mrs Elaine Brussenschutt OAM, Chairperson of The Order of Australia Association, South Australia Branch, led the recitation for recipients of Australian and Imperial Awards. To quote the part which captured the mood,

“Inspire all of us and give us the strength to continue this service to our communities and our care for the needs of those less fortunate than us. Give us the strength and the will to work for a better world and to provide opportunities for people of the world to achieve and enjoy freedom of spirit, security and the right to worship and live as their beliefs and cultures direct.”

(Photos by Karandeep Singh of Adelaide)

The remote Sikh communities here have opportunities to show their visible identity presence at national events, which we missed in the earlier days of our arrival in the UK and other countries. Today we are paying a heavy price as a result, as we face increasing challenges to Sikh identity in the West, also the heading of a paper, this author had to collate recently, to brief those who would take up such challenges to assert Sikh religious rights before law courts.

As I heard the short, precisely worded messages of “unity in diversity”, and formal “recognition” of diverse religio-cultural identities at this graceful interfaith event, I felt that, surely, the "world citizen" ideal is at work here in this beautiful and wonderful country, Australia.

Gurmukh Singh
Ret’d Principal (trade policy), UK Civil Service

About the author:
http://emgonline.co.uk/columnistsDetails.php?author=5
© Copyright Gurmukh Singh

Articles may be published with acknowledgement

Challenges to Sikh Identity in the West

2012-01-15T03:03:00.000-08:00

A working paper for discusssion & reference, prompted by a query through the Sikh Council UK, from Belgium regarding Sikh ideology and identity. The UN Human Rights Committee has recently ruled against France in the case of Ranjit Singh of France, who refused an ID photo without a turban. As a result 76 years old Ranjit Singh was denied access to public health care system and to social benefits for 7 years since 2005; because he believes that the Guru’s sacred gift, the turban, cannot be surrendered to some secular authority.

Challenges to Sikh Identity in the West

Not just a question of “mistaken identity

Introduction

There was a time when the British insisted that Sikhs joining the colonial British Army must be Amritdhari (fully initiated), practising Sikhs wearing all their articles of faith.

During the two World Wars, some 1.5 million Amritdhari, Kakaar and turban wearing (see 1.6 below) Sikhs fought for the freedom of United Kingdom, Europe and humankind, and helped to liberate European, African, and Asian countries. 83,000 Sikhs gave their lives, whilst 110,000 were wounded. Many gallant Sikhs were awarded Victoria Crosses for their bravery.

Sikhs have been living in some Western countries like the United Kingdom, Canada and America as a significant visible community for well over half a century. Before that, during the British colonial period, they were encouraged to migrate to countries in East Africa and South East Asia as soldiers, policemen and as skilled workers. In recent years Sikhs have migrated to Australia and even to South American countries.

Yet, direct and indirect challenges to visible Sikh identity have increased, especially since 9/11. So much so that the Sikh sense of belonging to the countries where, otherwise, they have been acclaimed as hardworking law abiding loyal citizens, has been “put in jeopardy”.

Are Sikhs actually being directly targeted as a group or a community for persecution? Are they being persecuted like the Jews before and during World War II Germany? Maybe not. Yet, “tangible” and “intellectual” discrimination in a number of ways and in many fields, against visible Sikh identity, discussed later in this paper, is on the increase.

Ten years after 9/11, it is no longer a case of “mistaken identity”. Visible Sikh identity is under attack in the West, and Sikhs in America and Europe are increasingly going to the courts for justice to secure incremental protection, case by case. Some under-resourced Sikh organizations based in the US are doing their best to defend Sikh religious freedoms with limited success.

The need now is to escalate the Sikh case through the highest courts in America and Europe all the way to the United Nations. A massive effort in terms of collating evidence and funding will be required.

Lack of education about Sikh religion leads to lack of understanding of the nature of discrimination and how it impacts on the daily lives of the practitioners, and, especially the Amritdhari Sikhs (those formally initiated as the Khalsa ). .

Studies have shown a close link between religious and ethnic persecution.

The Sikhs, stand out due to their distinct religio-cultural identity, and suffer inequitable treatment, both as a religious, and as an “ethnic” minority. In the UK, the Jews are also recognized as a religio-ethnic community.

This paper is a first attempt at briefing those who would take up the Sikh case.

The purpose of this paper is to show that:

1. Sikhism is a world religion

2. Sikhs are also protected under UK’s race relations law as an ethnic community.

3. Challenges to Sikh identity: discrimination against and hostility towards turban wearing "visible" Sikhs  is on the increase:

a. It is direct (“tangible”) in the nature of assaults by ordinary citizens on Sikh identity, or exclusion of Sikh identity from certain fields.

b. It is indirect (“intellectual”) through “neutral laws” of state which, in practice, operate against Sikh religious freedom.

Epigraphs:

“Those who keep heads covered as a sign of respect for (or obedience to) a power higher than the state should not be threatened with penalties. Nor should they be threatened with marginalization, physical injury, or even death because of a superficial resemblance with our real shared enemy.” 3
--Circuit Judge Frank Easterbrook, 2003.

“The war on terror has not only increased racial violence, harassment, and adverse employment actions against Sikhs with turbans; it has also led to a more abstract questioning of the proper degree to which visible immigrant minority groups should be part of mainstream Western society.”4
--Gohil & Sidhu

“……the “tangible” challenge is characteristically direct in nature, is generally carried out by ordinary citizens, and its immediate impact is local, that is to the victims and to members of the Sikh community in that region, though the long-term aggregate effects may be broader. The “intellectual” challenge is, by contrast, more abstract in nature, is generally engaged in by government agents or influential media outlets, and is, at a minimum, national in terms of impact, due to the question of whether individuals who wear certain religious clothing should be permitted to wear those articles of faith in a particular society.”5
--Gohil & Sidhu

“When we consider religion as a way of life, the state’s imposition of so-called “neutral laws” can have a devastating impact on an individual’s ability to practise his or her religion. Indeed, these laws, if followed, would require the individual either to violate deeply held principles of conscience or to be incarcerated as a common criminal……The fact that the state or society might neutrally enforce certain laws may be irrelevant to the fact that some persons will either be forced to violate their religions or be subjected to severe punishment for adhering to them.”6
T Jeremy Gunn

Identity, the underlying cause of religious persecution

“While religion as belief is perhaps the most readily understandable facet of religion for the typical adjudicator, religion as identity is more likely to be the underlying cause of religious discrimination and persecution as it exists in the world.” 7

Part I: Sikhism as a “world religion”

“Litigation in the Sikh community is unlike litigation in any other community you can think of because what we’re doing is beyond arguing the law; we’re giving a little mini-history and religion lesson” on the Sikhs. “How can you apply the law against a group you don’t understand?” 8
Amardeep Singh, Executive Director of the Sikh Coalition, a leading Sikh advocacy organization.)

“In order to understand religion within the context of persecution and discrimination, there are three different facets that are of particular importance: religion as belief, religion as identity, and religion as way of life .”9

1.1 Defining “World religion”10

“Although many international and regional human rights instruments guarantee rights related to freedom of religion or belief, none attempts to define the term “religion.”11

“There was one major international effort to explain the underlying rights protected under the concept of religion or belief, and the UN Human Rights Committee issued an important General Comment on the scope of freedom of religion or belief within the International Covenant on Civil and Political Rights. Nevertheless, the term “religion” remains undefined as a matter of international law.”12

“……. the European Court of Human Rights may be required to give meaning to the term “religion” for purposes of interpreting Article 9 of the European Convention.”13

Mary Kochan’s definition of “world religion”.

Nevertheless, a working definition of “world religion” is needed which gives reasonable parameters for describing a world religion like Sikhism. A definition given by Mary Kochan seems to meet the purpose of this paper:

“A world religion must contain a belief system of enough richness and complexity that it is capable of supporting a civilization. It has to give an account of life that can sustain people in all walks of life, deal with the real complexities of human relationships, absorb new ideas and discoveries, and enter into conversation with the other great human traditions.” 14

A study of Sikh ideology and institutions as practically interpreted by Sikh history over a period of about 500 years, would show that Sikhism meets Mary Kochan’s definition of “world religion”. Guru Nanak’s idea of a whole-life temporal-spiritual (miri-piri), or theo-political religious system, unfolded into a Sikh regime in the northern part of the Indian subcontinent after defeating the might of the Mughals and stopping the Islamic jihadi invasions over the North-west frontier, towards the end of 18th Century.

A fairly comprehensive comparative study, “Sikh Religion & Islam” by this author with S. Gurbachan Singh Sidhu15, shows that Sikhism responds effectively to the main headings of traditional world religions. In fact, the egalitarian Sikh thought takes religious teaching forward into the 21st Century, especially in areas of human rights, common human values, and essential underlying unity (Oneness) of the Creator and the created.

1.2 Sikhism: A whole-life religion

“Mankind’s religious future may be obscure; yet one thing can be foreseen. The living higher religions are going to influence each other more than ever before, in the days of increasing communications between all parts of the world and branches of human race. In this coming religious debate, the Sikh religion and its scriptures, the Guru Granth, will have something special of value to say to the rest of the world.” (Arnold J Toynbee )16

"I have studied the scriptures of the great religions, but I do not find elsewhere the same power of appeal to the heart and mind as I find here in these volumes.” (Pearl S.Buck Noble Laureate )17

Guru Nanak (1469-1539) started the Sikh Panth. A sikh is a student of truth, the Ultimate Reality, and panth means a religious path one chooses to follow.

The Third Path (Tisra Panth)

After Hinduism and Islam, Sikhism has been referred to as the “Third Path” (Tisra Panth) i.e. the third major religion in India.18

World religions can be generally divided into two broad categories: dichotomous and whole life or life affirming religions.19

In dichotomous religions, also referred to as life-negating religions, life is divided into two opposing, spiritual and worldly (temporal) parts. In these religions, the purpose of human life concerns the pursuit of spiritual goals only. They are entirely concerned with hereafter and regard this life and existence as false (mythia) Dichotomous religions follow the spiritual path by practicing asceticism (sanyasa), monasticism, pacifism and celibacy.

With the exception of Sikhism, Indian religious systems belong to this category.

Dharma is a peculiarly Indian concept. Unless mentioned in some other context, the word as used in India, simply mean religion, as understood in the western or Semitic tradition. The word also refers to one’s duty in any relationship or circumstance. It may also mean social custom, right behaviour, Hindu social (e.g. caste division and discipline), or moral law, and so on. Dharma can mean many different things and is rather a subjective concept in India. In the Sikh tradition the word is also used to mean the “law” which upholds creation; and this plane of existence - this world - is referred to as dharam khand – the “realm of the law” – of, for example, “What you sow, so shall you reap” (Karmi karmi hoay vichaar )20.

Use of words like dharma and qaom, which can mean anything from a clan to a sub-nation, is best avoided in the context of any discussion about religious practice, rights and freedoms. Some have used such words to confuse discussions in the past, rather than to clarify the distinct nature of Sikh religion. Sikhs as a “people”, and Sikhs regarding themselves as a “nation” are issues which can be discussed under the relevant contexts with reference to international law and relevant UN instruments.

In whole life religions spiritual and worldly aspects of life are brought together. God love is interpreted as serving fellow human beings. Social activism is seen as counterpart of love for God. Judaism, Christianity, Islam and Sikhism belong to this category of whole life religions.

1.3 Founding Creed of Guru Nanak Sahib (1469-1539)

“It was reserved for Nanak to perceive the true principles of reform, and to lay those broad foundations which enabled his successor Gobind to fire the minds of his countrymen with a new nationality, and to give practical effect to the doctrine that the lowest is equal with the highest, in race as in creed, in political rights as in religious hopes.” (J D Cunningham, History of the Sikhs.)

Guru Nanak, laid down the foundation of Sikh ideology, institutions, and spiritual and physical discipline (including Sikh identity)21 , following a spiritual experience at the age of 30 years, in the year 1500 CE.

In his founding creed (the mystical formula or Mool Mantar), he described the Source of All creation, the Ultimate Reality, as:

The Positive Infinite One Supreme Source of all creation (Ik Onkar)
The Truth and the Universal Spirit (Sat Naam ), the Creator and All-pervading Being (Karta Purakh), the Fearless (Nirbhau), Hostile towards none (Nirvair); Timeless Entity (Akaal Moorat), the Unborn and Unincarnate (Ajuni), the Self-Existent (Saibhang), the Enlightener Who shows us the way (Gur), Embodiment of Grace (Parsaad).

[Therefore] repeat meditatively (Jap): [He was] True in the Beginning (Aad Sach). True through the ages (Jugaad Sach), and is True now (Hai bhi Sach). Nanak says, He shall ever be True (Nanak hosi bhi Sach).

The Tenth Guru, Gobind Singh further described the Source as Unlimited Self Aware Energy (Anbhav Parkaash Amtoj).

Three pillars of Sikh religious institutions developed from Guru Nanak’s teaching: be constantly aware of the Creator Being22 (Naam japo); earn livelihood by honest means (kirat karo); and, share with those in need without distinction (wand shako).

1.4 Progress of Sikh ideology and institutions – an overview

The Sikh belief is that the Guru Light (Jyot) came from the Creator Being and passed through ten human forms starting with Guru Nanak, and now resides in the Sikh Holy Scripture, Sri Guru Granth Sahib. The Guru, therefore is a singular concept in Sikhism and refers ultimately to the Wondrous Guiding Light, the Waheguru, the Source of all creation.

A more detailed but pointed description of Sikh ideology and institutions is given in Part II.

The following table shows how the Sikh religion founded by Guru Nanak (1469-1539), evolved over a period of two hundred years under the stewardship of nine other Gurus; and how each Guru contributed to the setting up of the Sikh institutions based on Guru Nanak’s founding ideology.

Guru person/ Born/ Guru period/ Contribution)

Guru Nanak Dev 1469 (1469-1539) Founder of Sikh religion

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

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

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

Guru Arjan Dev 1563 (1581 – 1606) Aad Granth (Sikh holy Scripture, later bestowed Guruship as Word

Guru, Granth Sahib); institution of Darbar Sahib (Golden Temple); led Sikh martyrdom (shaheedi) tradition.

Guru Hargobind 1595 (1606 – 1644) Strengthened twin track temporal and spiritiual institutions (miri/ piri aspects of Sikh life; fearless disposition; armed defence as a last resort.

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

Guru Har Krishan 1656 (1661 – 1664) Service; purity.

Guru Tegh Bahadur 1621 (1664 – 1675) Inner detachment; sacrifice; “fear not/frighten not” disposition

Guru Gobind Singh 1666 (1675 – 1708) Rising spirit (Chardi kala); unyielding courage in the face of impossible odds (“Sawa laakh se ik laraon”); full realisation of Guru Nanak’s vision of a transcaste theo-social order, the Khalsa Panth; return of spiritual Guruship to Sri Guru Granth Sahib, the Sikh Scriptures, and the physical personality of the Guru to the collective body of the Khalsa Panth.

Sri Guru Granth Sahib, the holy Sikh Scripture, is the Eternal Guru of the Sikhs and is the embodiment of Sikh teachings (see 1.8 below).

The Sikhs of Guru Nanak were now a theo-political nation, spearheaded by the Order of the Khalsa (Khalsa Panth). The Guru’s Khalsa are the Sikhs who have taken Amrit (undergone formal ceremony of initiation) and taken the vows to abide by the physical and spiritual way of life prescribed in the Sikh Reht Maryda (Sikh Code – see 1.9 below). The physical discipline includes the Five Kakaars (the Five “K” – see 1.10 below) and the Sikh turban, These are the gifts of the Guru to his beloved Khalsa. The Khalsa is in the Guru’s Own Image and represents the physical form of the Guru.

1.5 Main features of Sikhism23 :

* God-loving monotheism

* No brokerage between God and creation

* Direct access to the scriptures written in the popular language

* Freedom from fear through victory over self

* Spiritual / temporal balance

* Rejection of monasticism; stress on family life and community obligations

* Demolition of every traditional excuse used to perpetuate gender bias **

* Rejection of all types of discrimination

* Three pillars of Sikhi: prayer, honest work, and sharing (including social service & activism - seva)

* Cultivation of the art of eternal optimism (chardhi kalaa).

* The ultimate goal of religion is to unite humanity and the individual in a harmonious relationship with the Creator Being. That goal is achievable in this life.

1.6 Sikh temporal and spiritual (miri-piri) doctrine of double sovereignty24

* Primary allegiance to truth
* Oppose any authoritarian regime.
* State must accept own limitation of power.

“Miri-Piri is indeed a pervasive concept in Sikhism. The sword symbolizes the indivisibility of miri and piri, that of saintliness and worldliness since it establishes and protects a just order but also attacks an unjust one.” (Dr Joyce Pettigrew)25.

1.7 Sri Akal Takht Sahib: Seat of Sikh temporal authority

The highest seat of Sikh temporal authority is Sri Akal Takht Sahib facing the Harmandar Sahib (also known as the Golden Temple), at Amritsar in Punjab. As empowered by the Tenth Guru, Gobind Singh, temporal decisions are guided by the teachings of Sri Guru Granth Sahib. The procedure for arriving at these decisions (called Gurmatas) is laid down so that they are seen to be the collective decisions of the Khalsa Panth. Sri Akal Takht Sahib is symbolic of the temporal-spiritual (miri-piri) sovereignty of the Khalsa Panth.

The Sikh religion emerged as a complete system with own ideology, institutions and identity by 1699 CE:

- in the form of Khalsa Panth (pragteo Khalsa), the Order of the Khalsa, meaning both, the “pure” and those directly linked to the Guru;

- a nation of saint-soldiers;

- vested with temporal authority;

- directed to look at their sacred literature, the Guru Granth Sahib for guidance;

- provided with ideals and identity to build their national character.

Truly “A religion of the people, by the people, for the people”26.

1.8 Sikh Holy Scripture, Sri Guru Granth Sahib teaches27:

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

• God is known by myriad names. God has no gender, form, colour, caste, race or nationality. Any descriptions of God remain incomplete; any images of God are false. Gender and racial equality lie at the core of Sikh teaching.

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

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

• The ultimate reality is not to be found in the life of the ascetic, on the mountaintop, in the jungle or by renouncing the world. It is to be discovered in the family life within the contradictions of our daily existence. God is to be found in a productive family life dedicated to honest earning and service to mankind, lived in an awareness of the Infinite within us all.

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

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

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

Sri Guru Granth Sahib, the Word Guru, is not an idol to be worshipped but to be read, contemplated and its divine principles enshrined in our hearts and lives as guiding precepts.

1.9 The Code of Conduct and Conventions – Sikh Reht Maryada:

The Sikh Reht Maryada (SRM) is based on the teachings of Sri Guru Granth Sahib and regulates religious and organizational aspects of Sikh life.

It can be read in full at the following links:

http://www.sikhmissionarysociety.org/sms/smspublications/rehatmaryada/

http://www.sgpc.net/sikhism/sikh-dharma-manual.asp

1.10 Sikh articles of faith – the Five “K”s

Kesh: Unshorn hair [and dastar, the Sikh turban, worn by men and optional for women, who otherwise, cover their heads with a special head-cloth – the dupatta].

Kara: Steel bracelet: signifies Guru/Sikh bond.

Kangha: Wooden comb: Tidy hair.

Kachhehra: Pair of agile shorts.

Kirpaan: Sword of adulthood, the “giver of protection and honour”

The above five articles of Sikh faith are referred to as the Five “K” s because the first letter of each article name in Punjabi, starts with letter “k”. The Sikh turban (dastaar), the most visible article of Sikh faith, is a “sacred piece of attire for the Sikhs”28 and provides hygienic covering for unshorn hair (for men), which are combed at least twice a day with the wooden comb, the Kangha. Sikh turban, the dastaar, is of great religious spiritual and temporal significance.29

Question is sometimes asked, if only Amritdhari (Khalsa initiated) Sikhs wear the Sikh articles of faith. The answer is an emphatic “no”

Sikh children start wearing the articles of faith progressively from birth more or less in the above order years before they progress on to become Amritdhari (Khalsa initiated). However, the turban is worn to cover the hair by male children from about the age of ten to twelve or sooner. Turban is not mandatory for Sikh girls or women, although some Amritdhari women do wear them. Otherwise, they cover their heads with a headcloth called dupatta or chooni.

Most Sikhs wear the kara (iron bracelet), and many also the turban throughout their lives even though they never progress to the Amritdhari stage. These articles are as sacred for them as for Amridhari Sikhs. A Sikh girl, Sarika Singh, won a court case in Wales UK, to be allowed to wear her Kara to school even though she was not Amritdhari. Those Sikhs who do wear the Kara and/or the turban regard these as sacred as the Amritdhari Sikhs regard all the Five “K” and the turban.

Sometimes young children wear the turban with pride to the gurdwara. In fact, Sikh children wearing all the five “K”s with great pride are seen in gurdwaras and during religious processions celebrating important events in the Sikh calendar. In some Sikh families, a turban ceremony takes place. Sikh children are taught that the turban is the Guru’s very special gift. The child is now moving towards a responsible age of maturity.

The formal wearing of the Kirpaan comes with maturity and is the fifth article of faith adopted following the Amrit ceremony – ceremony of rebirth into spiritual immortality. This ceremony, called Amrit-sanchaar, is the ceremony of initiation into the Order of the Khalsa conducted by five Amritdhari Sikhs representing the first Panj Pyaras, the Five Beloved Ones of Guru Gobind Singh. Kirpaan is worn with the other articles of faith including the turban when the Amrit initiation ceremony takes place and when the great responsibility that goes with it, is fully understood by the new entrant to the Order of the Khalsa.

Therefore, only an Amritdhari Khalsa (initiated Sikh) is entitled to wear the Kirpaan and carry it with full responsibility; and none other.

“Kesh (and turban), kangha, kara, kaccha and kirpan are the five K s (called Panj kakars), gifts of Guru Gobind Singh to the Khalsa. Gifts from a loving Guru who sacrificed his parents, his four sons, his own life and all that he possessed for his beloved Khalsa….keep your distinct identity and I shall endow you with my power, he said (Jab lag rahe Khalsa niara, tab lag tej dehon mai sara). ”30

The spiritual and temporal significance of the Five “K”s has been best described by Dr Joyce Pettigrew:

“The indivisibility of the temporal and the spiritual [miri-piri] is evident with respect to all the five Sikh symbols. In the temporal world they identify one as a Sikh of Guru Gobind Singh (the Tenth and last Guru), and a member of the Panth, but they have a spiritual connotation also in that they were bequeathed by the Guru to his community.”

Other than the “Kachhehra” – Sikh shorts - which is often worn more like an underwear, the other visible articles of Sikh religion have been challenged in the West. Even in the UK, with over 200 years of Anglo-Sikh treaties, conflict and friendship, it has taken the Sikhs many court battles to win some incremental concessions. The most celebrated of these court cases was the Mandla case which went all the way to the House of Lords31.

It seems, the much praised role of the Sikhs in the two World Wars has been forgotten in the UK and in Europe.

By the Guru’s Command, the Khalsa Sikh is in the Guru’s Own Image32 and it is not within a Sikh’s discretion to give up the wearing of any of the Five “K”s including the turban (dastaar). A Sikh cannot surrender these articles of faith to some temporal authority. Western governments must understand that.

1.11 Some unique events/features of Sikhism

* According to Sikh tradition, the foundation stone of Harmandar Sahib was laid by a Muslim saint.

* Guru Ganth Sahib includes teachings of Sikh Gurus and 30 saints from diverse religious backgrounds.

* The Ninth Guru, Tegh Bahadhur gave his life in defence of another religion.

* Guru Gobind Singh was initiated into the Order of the Khalsa, by his own disciples.

* Anandpur siege (circa 1700): Bhai Ghanaya, First “Red-Cross” type of service in the battlefield without distinction between friend or foe.

Most importantly, these unique events stress the Sikh acceptance of the human race as one as per Guru Gobind Singh’s injunction33. All people are welcome to the gurdwara (Sikh place of worship and centre of Sikh community life) irrespective of their religion, colour, or creed. Gurdwaras have a community kitchen called the “Langar”, in which food is served without distinction.

1.12 Chronology of key events in Sikh history

Progress from the founding of Sikh religious institutions based on Sikh ideology, through the rise and fall of the Sikh empire in North-West India, to the present day. In 1983, the UK’s House of Lords accepted the case for Sikh ethnicity as a distinct people (see Part II below), and afforded protection under UK’s Race Relations law. Sadly, this religio-ethnic classification was further justified by the traumatic Sikh experience in India of 1984 massacres in June (in Punjab) and November (India wide); the persecution of Amritdhari Sikhs in the following years in Punjab; and persecution of Sikhs in the West to date as a visible significant minority community.

1469-1708: Ten Gurus, from Nanak Sahib to Guru Gobind Singh – Sikh religion founded by Guru Nanak Sahib. Main Sikh institutions of sangat (holy congregation), pangat (non-discriminatory community kitchen promoting human equality and sharing) & Khalsa Panth (theo-political Order of the Khalsa), consolidated and established.

1708 – 1716: Banda Singh Bahadur, Sikh general appointed by Guru Gobind Singh, establishes the first Khalsa kingdom in Punjab, paving the way for the eventual establishment of Khalsa Raj in Punjab.

1716 - 1762: Massive persecution of Sikhs in Punjab by the authoritarian local Islamic and Hindu rulers. Sikhs survived through own courage, countless martyrdoms, massive sacrifices and popular support of common people from diverse religious and ethnic backgrounds. Exceptional bravery shown by Sikh women remembered in the daily prayer of the Sikhs.

1746: Sikhs killed in large numbers in an act of revenge by Lakhpat Rai, a minister (diwan) of the Nawab of Lahore. (Carnage referred to as Chhota Ghalighara in Sikh history).

1762: The Great Holocaust (ghalughara): Ahmed Shah Abdali comes from Afghanistan and attacks the Sikhs with their families killing over 30,000 Sikh men, women and children.

1766: Ahmad Shah totally routed by the Sikhs near Lahore.

1765 and 1783: The Khalsa took over Delhi several times during this period.

1783: Khalsa flag hoisted at Red Fort Delhi on 11th March 1783 and Sardar Baghel Singh led his Khalsa troops into the Fort to be received by a submissive Mughal Emperor Shah Alam II

1799: Ranjit Singh merges individual Sikh areas North of River Sutlej. Together with the Sikh states south of River Sutlej, the Khalsa established a democratic Khalsa administration from Delhi to Peshawar and from the plains of Sindh to Karakoram mountains in the North.

1809: Bilateral treaties between Britain and the Sikh theo-political nation.

1845-1849 Anglo-Sikh wars 1845-1849 resulting in the annexation of Panjab
by the British in 1849 following bitter battles between the Khalsa and the combined forces of the British and Indian states (Muslim poet described these battles as Jang Hind-Panjab i.e. battle between India and Punjab.).

1846: First British Sikh regiments raised in 1846, and many more after the collapse of the Indian Mutiny of 1857. The Sikhs helped the British to crush the Indian Mutiny uprising to prevent return to the cruel Mughal regime aided by Hindu ministers and minor Hindu princedoms. Also, the Sikhs had not forgotten the traitorous assault on Khalsa Raj by the Indians in league with the British in 1849.

1854: Maharaja Duleep Singh brought to the UK in 1854 (probably the first reluctant Sikh immigrant to the UK!). After being dispossessed of his kingdom in 1849, he was also deprived of the world famous Koh-I-Nur, the unique diamond, on arrival in England.

1897 Battle of Saragarhi on 12 September, 1897, accepted by UN as one of the most heroic in military history, in which a detachment of 22 Sikhs of 36th Sikhs fought an action against impossible odds. Their heroism was acclaimed by the British Parliament.

1914 The Sikhs enlist in large numbers during the First World War.

1919 to 1947: Sikhs spearhead the movement for the freedom of the Indian subcontinent from British rule by making over 70 % of the sacrifices according to published figures.

1939: During the Second World War, Sikhs made a massive contribution to the
war effort. During both World Wars, some 1.5 million Sikhs fought for the freedom of humankind and helped to liberate European, African, and Asian countries. 83,000 Sikhs gave their lives, whilst 110,000 were wounded. Many gallant Sikhs were awarded Victoria Crosses for their bravery.

1947: Sikhs in the Indian independence negotiations. Sikhs were promised special concessions by the Indian Union for giving up part of their homeland. Partition of the subcontinent cost the lives of estimated 500,000 Sikhs.

1950s: Sikh migration to the UK from early Nineteen-fifties.

1973: A resolution of self-determination passed to get the Sikh Nation its rights and what had been promised to the Sikhs during the independence struggle.

1983: A landmark legal decision by the House of Lords in the Mandla case: The Sikh ethnic minority status confirmed: House of Lords (Mandla v Lee (1983)     [see Part II below]

1984: In June the Indian Army ordered by Prime Minister Indira Gandhi to attack historical Sikh Gurdwaras including Harmandar Sahib at Amritsar (Golden Temple complex). Foreign media journalists ordered out of Punjab in readiness for unlawful killings in Panjab by the Indian army. November 1984: Thousands of Sikhs killed in Delhi and other Indian states following the assassination of Prime Minister Indira Gandhi by her Sikh bodyguards.

Post 1984 period: Thousands of Sikhs in police custody killed in Punjab through “faked encounters”.

2002: Post 9/11 attacks on Sikhs in the US due to “mistaken identity”.   Persecution of turban wearing Sikhs in the US and in Europe.

1.13 Sikh Ardaas - the supplicatory prayer

The prescribed Ardaas said individually or in congregation (sangat) in gurdwara, remembers the trials and tribulations faced and overcome by the ever victorious Khalsa, always remaining in high spirits (chardhi kalaa) and accepting God’s Will (Bhana) with equanimity. Milestone events in Sikh history and the countless Sikh martydoms (shaheedia(n)) are remembered and the Sikhs are reminded of their temporal and spiritual (miri-piri) goals for uplifting and benefiting all humanity (sarbatt da bhala). Implied in the temporal-spiritual (miri-piri) doctrine, which is the underlying theme of Ardaas, is the Sikh belief in their destination as a sovereign people. Ultimately, the Khalsa, the Army of the Timeless Being (Akal Purakh), will secure victory of a just and benevolent regime.

Historians have commented that the Sikh Ardaas has been a most powerful tool for strengthening the community’s resolve to face and overcome external threats and challenges, and for holding the global Sikh community together.

1.14 Conclusion:

There are about 25 million Sikhs living in many countries. From the above outline of Sikhism, there should be no doubt that Sikh religion is a “world religion” as defined by Mary Kochan:.

It is a “belief system of enough richness and complexity that it is capable of supporting a civilization”. It has central decision making, and research institutions empowered by the Guru – by placing authority in the Khalsa Panth as represented by Sri Akal Takht Sahib34 - to interpret Sikh ideology, to be able to “sustain people in all walks of life” and “deal with the real complexities of human relationships, absorb new ideas and discoveries, and enter into conversation with the other great human traditions.”

Part II: Sikhs as an “ethnic” group35

"While religion as belief emphasizes doctrines, religion as identity emphasizes affiliation with a group. In this sense, identity religion is experienced as something akin to family, ethnicity, race, or nationality.” 36

“The chief reason why religion becomes the focus of prejudice is that it usually stands for more than faith - it is the pivot of the cultural tradition of a group. However sublime the origins of a religion may be, it rapidly becomes secularized by taking over cultural functions.” 37

For the purpose of the UK's race relations law, "Ethnicity" has been defined by the Law Lords in the Mandla and another v Dowell Lee and another

HOUSE OF LORDS [1983]

(Quote starts)
Lord Fraser: For a group to constitute an ethnic group in the sense of the 1976 Act, it must, in my opinion, regard itself, and be regarded by others, as a distinct community by virtue of certain characteristics. Some of these characteristics are essential others are not essential but one or more of them will commonly be found and will help to distinguish the group from the surrounding community.

The conditions which appear to me to be essential are these:
[the numbering of characteristics is mine for ease of reading]

(1) a long shared history, of which the group is conscious as distinguishing it from other groups, and the memory of which it keeps alive

(2) a cultural tradition of its own, including family and social customs and manners, often but not necessarily associated with religious observance. In addition to those two essential characteristics the following characteristics are, in my opinion, relevant:

(3) either a common geographical origin, or descent from a small number of common ancestors

(4) a common language, not necessarily peculiar to the group

(5) a common literature peculiar to the group

(6) a common religion different from that of neighbouring groups or from the general community surrounding it

(7) being a minority or being an oppressed or a dominant group within a larger community, for example a conquered people (say, the inhabitants of England shortly after the Norman conquest) and their conquerors might both be ethnic groups.

A group defined by reference to enough of these characteristics would be capable of including converts, for example, persons who marry into the group, and of excluding apostates. Provided a person who joins the group feels himself or herself to be a member of it, and is accepted by other members, then he is, for the purpose of the 1976 Act, a member.
(quote ends)

The full judgement can be read at the Sikh Missionary Society UK website link:
http://www.sikhmissionarysociety.org/sms/smsarticles/legal/MandlaAndAnotherVDowellLeeAndAnother.doc

A COMMON RELIGION DIFFERENT FROM THAT OF NEIGHBOURING GROUPS IS VERY MUCH ONE OF "ETHNICITY" CHARACTERISTICS.

Even the Dutch Khalsa, Sardar Harjinder Singh (Man in Blue) has no difficulty in accepting the above legal definition of ethnicity, which is inclusive: "Provided a person who joins the group feels himself or herself to be a member of it, and is accepted by other members, then he is, for the purpose of the 1976 Act, a member."

Richardson J said (at 542):
'The real test is whether the individuals or the group regard themselves and are regarded by others in the community as having a particular historical identity in terms of their colour or their racial, national or ethnic origins. That must be based on a belief shared by members of the group.'

And the same judge said (at 543):
'. . . a group is identifiable in terms of its ethnic origins if it is a segment of the population distinguished from others by a sufficient combination of shared customs, beliefs, traditions and characteristics derived from a common or presumed common past, even if not drawn from what in biological terms is a common racial stock. It is that combination which gives them an historically determined social identity in their own eyes and in the eyes of those outside the group, they have a distinct social identity based not simply on group cohesion and solidarity but also on their belief as to their historical antecedents.'

My article at the following link is relevant:
http://emgonline.co.uk/news.php?news=4833

PART III Challenges to Sikh Identity in the West

Sikhs have a proven track record for being honest and hardworking, law-abiding and loyal citizens of the countries they live in. However, Sikh history shows that as a theo-political people, due to the temporal-spiritual (miri-piri) twin track approach to life, they have also clashed with unjust regimes.

The point has been made by Sikhs in the West that their visible Guru-given Sikh identity is not theirs to surrender to any secular regime.

For the first time, in a well researched paper, Ms Neha Singh Gohil and Dawinder Singh Sidhu, have focused on the “tangible” and “intellectual” (policy) challenges to the Sikh turban and visible articles of Sikh faith. Their paper is about the direct and indirect challenges in America to visible Sikh identity, and focuses mainly on the Sikh turban. However, it also highlights with great clarity, the general nature of religious persecution of the Sikhs in the West.

“The turban has transformed from a sacred piece of attire for Sikhs to a target for discriminatory conduct and an object of marginalization after 9/11.”38

“This largely European debate concerning the proper balance between multiculturalism and integration has necessarily placed visible articles of faith, including the Sikh turban, under intense scrutiny…..” 39

Tangible attacks are in public places “Because non-Sikhs tend to associate Sikhs’ turbans with Osama bin Laden, Sikhs with turbans have become a superficial and accessible proxy for the perpetrators of the 9/11 attacks. As a result, turbaned Sikhs in America have been victims of racial violence and have had their identity challenged by calls for immigrant groups to assimilate into Western societies.” 40

As victims, Sikhs are in the forefront of this shameful persecution.

Turbaned Sikhs (including Amritdhari Sikhs) are harassed at European and American airports due to ritualistic searches and terrorist profiling; they are barred from going to certain buildings, functions and places; they are either barred from or disadvantaged through employment preferences in certain types of employment in public and private sectors such as police and defence services; they are less likely to be selected for senior public appointments or as candidates by main political parties; turban ban in Europe has made the European concept of mobility of labour a bit of a joke for the turban wearing Sikhs; ostensibly “neutral” laws - but highly discriminatory for the Sikhs – are passed without consultation with grassroots Sikh representatives; even consultation, if any, is divisive for the Sikhs in that there are establishment preferences for dealing with certain members of the community only, who are close to the civil servants; and, turban wearing Sikhs remain almost invisible for media coverage. This list is not exhaustive.

However, because Sikh have been denied own category for monitoring statistics, the onus of producing proof of discrimination and persecution is placed on them! Sadly for the Sikhs, going by the number of court cases so far, there is no shortage of such evidence. Gohil and Sidhu paper (ibid) records numerous cases and sources supplying ample evidence that the visible identity Sikhs are facing widespread physical threat and, direct and indirect challenges to their religious freedom.

By excluding turban wearing Sikh children from schools, children are being denied the opportunity to respect and celebrate diversity.

Assault on distinct Sikh identity at state policy level – “intellectual” challenge according to Gohil and Sidhu - is now quite open. The policy of national unity which accepts diversity, has been put in reverse gear in the last few years.

Sikhs have always responded in a spirit of full co-operation with the authorities when genuine security and safety aspects of Sikh visible identity have been discussed. They have suggested ways of reducing harassment and embarrassment to turban wearing Sikhs, but appear to be fighting a losing battle in the West.

There is “a broader attack on their identity, leading them to question whether and to what extent their faith is compatible with Western society. In several democratic nations, conspicuous religious clothing, especially the Muslim veil, are considered marks of separation and demonstrative proof of a stubborn refusal to assimilate into mainstream society. This largely European debate concerning the proper balance between multiculturalism and integration has necessarily placed visible articles of faith, including the Sikh turban, under intense scrutiny in the United States as well.” 41

The right to own identity is a fundamental human right recognized by UN conventions and instruments and in international law42. The right to own identity is one’s birth-right. The right to be different is enshrined in nature!

Yet, the xenophobia of majority communities in the West, is now fueled by “neutral laws” of states, led by France against those who stand out, and look different. The French have been described as being almost “schizophrenic” about religion!

Conclusion:

This paper is a collation of useful relevant material for briefing purpose, to show that:

1. Sikhism has all the characteristics associated with a “world religion”. Sikh religion unites and guides one human race (manas ki jaat), before One Creator of all.

2. Sikh ideology and temporal-spiritual (miri-piri) institutions and distinct Sikh identity, tradition, language and culture, have progressed through a most eventful Sikh history to give the Sikhs the characteristics of a religio-ethnic people. Twice in Sikh history they established own kingdom in a large part of the northern Indian subcontinent. Sikh nationhood is a natural consequence of the unfolding of Sikh ideology and evolution of Sikh institutions. T Jeremy Gunn (ibid) has recognized such progress in world religions, which bring together temporal and spiritual (miri-piri) aspects of life. Today, Sikhs may not be a geographical nation but they have national characteristics and aspirations. In the Mandla case, the House of Lords afforded protection to Sikhs under the Race Relations law as an ethnic group; the same sort of protection afforded to other ethnic groups and nationalities.

3. There is ample evidence, especially after 9/11 that religious and “ethnic” persecution of Sikhs in the West is on the increase. This paper argues that the visible Sikh articles of faith and the turban, are the sacred gifts of the Guru, and that it is not within the discretion of an Amritdhari (Khalsa initiated) Sikh to surrender these to some secular authority. Otherwise, Sikh representatives continue to work co-operatively with security and other agencies to ensure a reasonable balance between safety and security, and Sikh religious imperatives.

4. Overt religious persecution of Sikhs in the West due to state policy (“intellectual” challenge) of assimilation is having the opposite effect to that intended. Such coercion and public harassment through e.g. profiling and meaningless ritualistic turban searches at airports and, led by France, banning of turbans in schools in Europe, will either alienate, especially young Sikhs born and brought up in Western countries, or drive them away from the responsible discipline of their religion, much to the concern of the older generation Sikhs.

Need for Sikh legal defence fund

The most urgent need for Sikhs in the West, is to set up a Sikh legal defence fund so that cases of harassment and persecution can be taken up before the law courts and, ultimately, to the United Nations. We have to learn from the experience of Sikh legal defence organizations. Complaints of religious persecution need to be taken up against organizations in the private sector, and against local government, departments and government agencies, and, as a last resort, against national governments.

Gurdwaras and every Sikh householder, who care for the future of Sikh religious identity, should be expected to contribute a regular amount to such a fund. Umbrella Sikh bodies like the Sikh Council UK, now working closely with European Sikh organizations following the Paris Sikh Summit on 26 November, 2011, can set up a vetting procedures for approving cases to be funded from this community source.

No matter what policy advice Western governments are receiving behind the scenes, Sikhs have no option but to continue fighting for their right to own religious identity. Overt state persecution should continue to be challenged robustly under the freedoms enshrined in the UN conventions and instruments.

---------------------------------

In addition to acknowledged sources, this paper is based mainly on own published material including SEWA and a number of Sikh centenary souvenir publications produced by the author. The paper was collated in consultation with Baldev Singh Dhaliwal JP of Adelaide, who also edited the final draft.

Gurmukh Singh
Sikh Education Welfare & Advancement (SEWA) Network
E-mail: sewauk2005@yahoo.co.uk
http://www.sewauk.blogspot.com/

© Copyright Gurmukh Singh

Articles may be published or quoted from, with acknowledgement
About the author:
Ret’d Principal (policy) UK Civil Service
Adviser to UK Sikh organisations since retirement from UK Civil Service in June 1996.

Senior Civil Service appointments :
Senior Personnel & Training Manager, National Economic Development Office, (1980-85);
International Trade Policy (Tariff Harmonised System), Europe 1985-87;
Departmental (Parliamentary) Vote Manager (1987-91);
Aerospace civil research funding policy (UK/Europe) 1991-June 1996
Community work since retirement.
------------------------------------------------------------------------------------------------------

Notes & reference sources:

1. Neha Singh Gohil & Dawinder Singh Sidhu, The Sikh Turban: Post 911 Challenges to This Article of Faith, p.2 RUTGERS JOURNAL OF LAW AND RELIGION
http://www0.hku.hk/sociodep/bbf/BBF%20Readings%20W10/W10%20TheSikhTurban.pdf
2. Khalsa status is attained with maturity, when a Sikh is prepared to accept and practise the discipline of the Sikh Code of Conduct (the Sikh Reht Maryada). All Sikhs are progressing towards the Khalsa stage of physical and spiritual disciplines. Literally, Khalsa means both, the pure, and the Sikh devotee directly linked spiritually to the Guru and is in the Guru’s image. Khalsa (singular or plural usage) accepts the Five articles of faith (including the Sikh turban) – the Five “K” –see part 1.6 below - as precious gifts of the Guru with which he or she must not part. Thus, he or she joins the Order of the Khalsa, the Khalsa Panth. Depending upon the context, “Khalsa Panth” also loosely refers to all the Sikhs, or the Sikh nation.
3. Quoted by Gohil & Sidhu ibid p. 60
4. Ibid p. 42
5. Ibid p.1 footnote 4
6. T. Jeremy Gunn, The Complexity of Religion and the Definition of “Religion” in International Law, p.200 Harvard Human Rights Journal / Vol. 16 pp. 214,215
[T. Jeremy Gunn: Member, OSCE/ODIHR Advisory Panel of Experts on Freedom of Religion or Belief; Senior Fellow for Religion and Human Rights, Emory University
An earlier version of this Article was commissioned by the Office of the United Nations High Commissioner for Refugees for the Roundtable on Religion-Based Refugee Claims, October 30–31, 2002, Baltimore, Maryland, sponsored by the Office of the United Nations High Commissioner for Refugees and Church World Service. That paper was prepared in conjunction with Karen Musalo, Claims for Protection Based on Religion or Belief: Analysis and Proposed Conclusions (2002).]
http://www.law.harvard.edu/students/orgs/hrj/iss16/gunn.pdf
7. Ibid p. 204
8. Gohil & Sidhu, Ibid, pp 3,4
9. Gunn Ibid p.200
10. “Religion” derived from latin religio-onis or religare – obligation, bond, reverence. System of faith and worship. To bind or bring closer . “In a similar sense, the Sikh Gurus used the word Dharam or Panth”. “O Nanak, the True Guru is One who unites all” (Sikh Holy Scripture, Sri Guru Granth Sahib p.72)
11. Gunn Ibid p.190
12. Gunn Ibid p189
13. Gunn Ibid p. 191
14. Mary Kochan, What Makes a Religion World Class? Cults, Movements, World Religions http://catholiceducation.org/articles/apologetics/ap0136.html
15. G S Sidhu & Gurmukh Singh, Sikh Religion and Islam published by some Gurdwaras and organisations and also available on link: http://www.sikhmissionarysociety.org/sms/smspublications/
See under “Additional Publications” “Multifaith”
16. Arnold J Toynbee in his Foreword to Sacred Writings of the Sikhs—A Unesco Publication
17. Pearl S. Buck Noble Laureate, ‘Good Earth’ while giving her comments on the English translation of the Guru Granth Sahib (From the foreword to the English translation of Guru Granth Sahib by Gopal Singh Dardi)
18. Bhai Gurdas II, a cotemporary of Tenth Guru, Gobind Singh., Vaara(n) Bhai Gurdas Pauri 16 line 19.
19. Daljeet Singh, The Sikh World View published by Institute of Sikh Studies, Chandigrah, India.
20. Guru Nanak’s Japji Sahib 34th Pauri (Stanza)
21. Evolved from Sikh teachings enshrined in the Sikh Scripture, Guru Granth Sahib as interpreted by the Order of the Khalsa, the Khalsa Panth, and now embodied in the Sikh Reht Maryada (Sikh Code of Conduct) http://www.sgpc.net/sikhism/sikh-dharma-manual.asp
22. The Creator has many Names and ALL names of things and beings created ( in which He resides) are His. Therefore Name or Naam is simply the Sikh way of referring to the unity of the Creator and created.
23. Based mainly on Dr I J Singh’s writings published by The Centennial Foundation, Canada.
24. Sirdar Kapur Singh “Theo-political Status of Golden Temple”, article in The Sikh Review.
25. Pettigrew Ibid p. 3
26. Dr I J Singh, Sikhs and Sikhism – A view with a bias, p xvii The Centennial Foundation, Canada.
27. Pointed summary based mainly on Dr I J Singh’s writings.
28. Gohil & Sidhu ibid p. 2
29. Gohil & Sidhu ibid p 12 about the significance of the Sikh turban under “B. Significance and Physical Aspects of the Sikh Turban”
30. Gurmukh Singh, Vaisakhi 1699: The High Point of Sikh Tradition p.19
http://www.sikhmissionarysociety.org/sms/smspublications/Vaisakhi1699GurmukhSinghSEWAUK.pdf
31. Mandla and another v Dowell Lee and another
HOUSE OF LORDS [1983] 2 AC 548, [1983] 1 All ER 1062, [1983] 2 WLR 620, [1983] IC R 385, [1983] IRLR 209, (46 MLR 759, 100 LQR 120, [1984] CLJ 219)
HEARING-DATES: 28 FEBRUARY, 1, 2, 24 MARCH 1983
32. “Khalsa Mero roop hai khaas…” – Guru Gobind Singh.
33. “Manas ki jaat sabhai ekai pehchaanbo.” Guru Gobind Singh
34. The acknowledged highest seat of Sikh temporal-spiritual (miri-piri) authority.
35. Mandla and another v Dowell Lee and another
36. Gunn Ibid p.201
37. Gunn Ibid p.203
38. Gohil & Sidhu opening paragraph.
39. Ibid Introduction p.1
40. Ibid opening paragraph
41. Ibid p.1
42. Collated in at least two relevant UK booklets not available as I complete this article. One is a booklet by the Sikh Human Rights Group and the other is the Sikh right to self-determinationas a people, prepared by lawyer Ranjit Singh, which was released in the UK Parliament a few years ago, and to which a number of UK organisations subscribed.

Sikh Message for 2012

2011-12-25T23:18:00.000-08:00

(Contributed to Sikh Council UK draft message)

2011 has been one of the most eventful years in recent history. The world population now exceeds 7 billion. We face global economic crisis while natural and man-made disasters have taken their toll. Tyrannical regimes have tumbled and the most wanted terrorist in the world, Osama bin Laden, has been killed.

We watched helplessly, as the summer madness swept across English cities and shops and businesses were looted and set on fire.

The Sikh Council UK agrees with the Prime Minister David Cameron when he warned us following the summer riots, that these unprecedented events were “a wake up call for the country.” Indeed, it was also a wake up call for all religious communities in the UK to work together to meet the challenges of diversity in human society, and to unite by sharing human values preached by all religions..

The economic and environmental challenges which the ever shrinking global village continues to face, seem almost unsurmountable. Yet these challenges can also be a spur to finding solutions for the survival of the humankind.

Sikh thought stresses, “Where God exists there is no selfishness, where self exists there is no God.” There is need for balance between material ambition and spiritual well-being. Community involvement is necessary for the creation of a just and peaceful society. Every person needs to work for peace; especially those who lead communities, and those who are in positions of power and authority.

To the religious zealot, the Sikh message is clear: God is everywhere and in everyone; no religion is superior to another. No matter which religious path one follows, all will miss their final religious objective without truthful conduct and good deeds. There is no place for terrorism in true religion; nor for those who incite hatred against other religions.

It is futile to seek converts to own religion by condemning others and fighting wars in the name of religion. True religion should seek converts to peace and contentment while respecting the rights of others.

In connection with religious freedom, Britain has led the world in respecting the rights of people from many diverse religious backgrounds. Sikhs are proud of their “British” identity. Sikhs are also proud of their distinct Sikh identity which is associated with their outstanding military service in Europe during the two World Wars.

The Sikh Council UK looks forward to working with the British government in 2012, to persuade EU countries to fully accept Sikh identity as an important religious right.

Today we see the results of selfish pursuit of power and wealth, and irresponsible consumerism. There is much human poverty and suffering while the rich get richer. Guru Nanak’s universal message to humankind is highly relevant: to live a life of service, a life of sharing with others, and belief in equality of humankind before One Creator of all.

Sikhs invite people of all beliefs to do something about the environment to save “Great Mother Earth” (Mata Dharat Mahat).

How the human race rises to the challenges ahead, will shape the world in the years to come.

Gurmukh Singh
E-mail sewauk2005@yahoo.co.uk

© Copyright Gurmukh Singh
Articles may be published with acknowledgement

Dya Singh of Australia at Jalandhar, Punjab.

2011-12-23T23:48:00.000-08:00

Flanked by a “taoos” playing maestro on one side, and a Guiness record holder, tabla player, on the other, it was an unlikely setting at Jalandhar in central Punjab, for world renowned Dya Singh of Australia. For the first time, he was finding himself at a Kirtan smagam, without his motley group of musicians playing a range of East-West musical instrumental blends.

The question in my mind in those circumstances was, if he would come up with his usual world-music tunes, or would he try something more traditional. Much to my personal satisfaction and relief, he started classical Kirtan before an appreciative Kirtan rassias (meditative listeners) of a Kirtan society in Jalandhar

He enthralled the Sangat at this private programme on 1 November, 2011, with classical reets (tunes) reminiscent of great classical ragis like late Bhai Avatar Singh.

Dya Singh had stopped at Delhi for a couple of days on his way to the family home at Ludhiana in Punjab. He was invited by a jatha of Gursikh shardhalus (devotees) to join them on their monthly trip for Sangrand darshan of Darbar Sahib (Golden Temple, Amritsar) on specially booked coaches on the Shtabdi train. The condition for this free ride was simple. “Please do Kirtan taking your turn with other raagi jathas while travelling with us”, That was the request of the organiser. Dya Singh’s host at Delhi agreed readily before he could say a word!

And so it was “Charan chalo marag Gobind.” (With your feet walk the Lord’s path) sung by the whole jatha in three coaches linked by CCTV system. The waves of the divine Sangat Kirtan led by Dya Singh, floated across the farmlands of Haryana and Panjab as the train covered miles of countryside. However, before he reached Ludhiana he had been “persuaded” (Khalsa style) to do a special Kirtan programme for Kirtan devotees at Jalandhar.

He was alone during this Punjab trip, and, so far he is concerned, a stranger in his own country of origin. (He was born in Malaysia.)

And so, Paramjot Singh, who rose to fame by getting his name into the Guiness Book of records for playing tabla continuously for 113 hours, 13 minutes and 13 seconds, and musical teacher specialising in taoos, Sri Pal Singh, came to the rescue. I had covered Paramjot’s record breaking tabla playing story in my UK columns and he is a regular visitor at home in Ludhiana.

Dya Singh mentioned in the introduction, that the “taoos” played by Sri Pal Singh, is a string instrument (like Indian sarangi, only deeper and more melodious), which was made popular by Guru Hargobind Sahib.

So, on 1st November, 2011, the trio found themselves together at Jalandhar Kirtan society’s programme. The deep sound of the taoos filled the environment as the mixed Sangat (Sikhs and, apparently, non-Sikhs) – all Kirtan lovers – listened in deep meditation. Dya Singh’s heart-piercing rendition of Shabad refrain, “Hao reh na saka(n) bin dekhay mery maaee” (I cannot live without the holy sight of my Beloved, O my mother) touched all hearts. I was particularly moved by the classical notes of the taoos and Sri Pal Singh’s soft vocal accompaniment.

Madhwanti Kalyan captured the evening mood. A Shabad, Eh doay naina matt shoho Pir dekhan ki aas” (Touch not these two eyes (a plea to the crows) for I still have hope to see my Beloved Lord) by Bhagat Farid, was a request from an elderly Sikh who came up to the stage.

Paramjot Singh accompanied with sympathetic taal (beat) variety, enhancing the Shabad impact, and excelled in controlled tabla display. During such displays, he alternated effortlessly between deep sounding “mardang” type of beat from a wide-top tabla, and ordinary “kinaar”.

Fortunately the sound quality of the, otherwise amateurish video of this private Kirtan programme, is good. With professional editing this can be Dya Singh’s first successful Kirtan video. I have watched this programme several times on video and wonder, if Dya Singh, an accountant by training, could not have done better by becoming a traditional Kirtania.

But then, who else could have taken the universal Message of Sarab Sanjhi Bani to mixed global audiences in Dya Singh’s unique pioneering Sikh world-music style?

Gurmukh Singh UK

E-mail: sewauk2005@yahoo.co.uk

Copyright: Gurmukh Singh

This article may be published with acknowledgement.

Sikh Council UK & Sikh Issues

2011-12-15T19:59:00.000-08:00

Background:

Due to the longstanding need felt by British Sikhs, the setting up of the Sikh Council UK has been widely welcomed. The Council has gained rapid recognition in government circles and is settling down to address the most important challenges we face today.

This is perhaps the right time to remind ourselves what the main issues and challenges are.

Internal divisions centred around personalities have been a major setback for Sikh unity and progress of Sikh issues. Effective communication at local and national levels in English has been the other difficulty. Without balanced presentation of Sikh problems to the government and departments in the language of the British establishment, Sikh jathebandis are unable to influence government policy.

In the past, some ambitious individuals have used the language difficulty to pursue own agendas. The influence they have on Sikh affairs has been far in excess of their knowledge of Sikh tradition or actual support at grassroots level. For example, the French Sikh turban case could have been handled much more openly and effectively from the start. However, personal ambition rather than knowledge of Sikh religious significance of dastaar, took over. In an attempt to seek exemption from French restrictions, by some clever argument, Sikh dastaar was presented as a “cultural” item instead of an essential religious requirement. Regrettably, as in other such cases, history is being re-written to gloss over such errors. In this case, other organisations were blamed for Sikh failure.

Despite some achievements, UK and European acceptance of Sikh identity has been incremental, and grudgingly conceded after much lobbying, demonstrations and legal battles. Due to lack of co-ordinated professional team-working at frontline level, progress made on the most important issues has been limited.

At individual level Sikhs are prosperous. Next generations are doing well in education and professions. However, despite being a sizeable community, Sikh identity is hardly seen in public life, politics and the Parliament. There is much ignorance about who Sikhs are. Future Sikh generations need to be proud of the “Sikh” part of their “Sikh British” identity to grow up as responsible citizens fully aware of own heritage and culture. Sense of belonging to a community is an important aspect of personal development and identity.

That sense of pride and belonging also depends on the acceptance of the community’s identity within the larger British plural society. That is one important goal for the Sikh Council UK.

Past achievements: Setting the record straight

Those who claim that they have been able to get results only through personal contacts are out of touch with ground realities. Despite exaggerated claims of individual contribution, success in the Mandla case, for example, was due to united support by the Sangat. The case reached the House of Lords and is regarded as a milestone achievement.

To set the record straight, I am content to quote S. Sewa Singh Mandla. In response to a query to clarify how the case was won, he wrote on 17 May 2010:

“A couple of years ago the Sikh Police Association London at their AGM wanted to celebrate 25th anniversary of Mandla v Lee case and had invited me to give a talk on the case and make a presentation, which I did. In my talk I said that having lost the case in the lower courts I realized that this case will affect the entire Sikh Community and as such I wanted to involve the Community in the case. With this in mind I went to Sant Baba Puran Singh Ji the Founder of Nishkam Sewak Jatha Birmingham (GNNSJ) and sought His Blessing and assistance.

It was GNNSJ who prepared information packs about Sikhism and the importance of the Turban to the Sikhs and send them out to all Members of Parliament and other important people to increase awareness and support. GNNSJ got support from all communities for this cause. It was GNNSJ which took a lead in the campaign and organized a mass rally at e Hyde Park in London . I showed the clip of the BBC Television interview with Sant Baba Puran Singh Ji, Bhai Sahib Norang Singh ji (the then Chairman of GNNSJ), Mr. Mavi of (CRE) and my self and I finally said that the case in the House of Lords was won purely with the Blessings of Sant Baba Puran Singh Ji. Now that is the truth. I know that it was GNNSJ who mobilised the entire community and in fact hired 70 coaches and send them to the Gurudwaras and other organisations who wanted to attend the rally at the Hyde Park.” (S. Sewa Singh Mandla’s e-mail of 17 May 2010)

Yet, this collective historic achievement is being re-written with a bias towards individual contribution to the ultimate success. The opportunity to build on a milestone victory for Sikh unity and identity, has been lost
The historical fact is that past achievements were due to united effort by Sikh Sangats. There are important lessons to be learnt. Ambitious activists with language and communication skills, otherwise dedicated to Panthic work, tend to take personal credit far in excess of their actual contribution. Their proximity with departmental officials gives them own following in the community. That is not in the community’s long term interest. Individuals with language skills should serve jathebandis; it is not for jathebandis to serve their personal aspirations.

Issues for the Sikh Council UK

The establishment of the Sikh Council UK gives us an opportunity to review the most important issues which concern us as a distinct religio-social community; the extent to which progress has been made and the challenges which we continue to face. These would be matters which need to be taken up by the Sikh Council and affiliated organisations, with the UK and European governments, agencies and authorities. Most other issues can be dealt with by Sikh organisations and Panthic jathebandis with experience in specific areas. Anglo-Sikh heritage, Khalsa Aid and legal representation of Sikh issues e.g. by United Sikhs, are important activities which promote Sikh identity, but need not be dealt with in the context of matters discussed under the umbrella of Sikh Council UK.

With regard to Sikh expectations from the British establishment (mainly the legislative/legal and administrative system), we would have expected full recognition of Sikhs as a distinct community in the British multicultural society after over 50 years of Sikh immigration. We are the largest single distinct minority (religio-ethnic) group in the United Kingdom, but we were not even recognized as such until 1983 (see below). Even today, that recognition has been less than forthcoming in areas such as monitoring of Sikhs as a distinct community with own religio-social identity, Sikh human rights, including religious rights and freedoms, and equal opportunities in various fields such as employment, education and representation at various levels of local and national government.

The media, which is also a part of British establishment, plays an important role in educating the public and changing set attitudes towards immigrant communities. In case of the Sikhs, it has, in fact, played quite the opposite role in creating confusion and distrust about Sikh identity. That despite the fact that the Sikhs are a hard working and law-abiding community least dependent on state benefits.

The ignorance which security agencies continue to show about Sikh identity in the UK and Europe is quite remarkable despite over 200 years of Anglo-Sikh relations.

Question of Sikh monitoring

Sikhs qualify under “ethnic”, “religious” or any other classification to be counted as a distinct community. Those who restrict Sikh counting to “religion” only, or prefer to wait for some possible future system which describes them more correctly, do not understand Sikh temporal-spiritual (miri-piri) tradition, or are just living in some unreal world while the community continues to suffer discrimination.

The Race Relations Act 1976 was meant to give equal rights to all ethnic minorities. However, the Sikhs were not protected by the Act, because they were not considered to be an ethnic group. It took seven years for the Sikhs to be given protection under the Race Relations law in 1983. In that year the House of Lords (in the case of Mandla v. Lee), ruled that the Sikhs qualified as an “ethnic” minority, albeit, by redefining “ethnicity” to some extent.

That did not please some individuals and the opportunity to be monitored under the current system as an ethnic minority was lost.

The unfortunate Sikh experience is that sometimes, personally held views are passed on as representative views of the UK Sikhs. One example in the context of the “ethnic” monitoring debate is that Sikhs are only a “religion” and not an ethnic community as defined by the House of Lords in the Mandla case. That is not a generally held view about Sikhi, which is a twin track spiritual-temporal way of life (the “miri-piri” approach).

The “ethnic” aspect is derived from an inseparable combination of many factors, which not only include an independent religious ideology but also, as one “people”, common heritage, history, language and culture. All those who become Sikhs, regardless of their previous background, automatically share these traits according to the Law Lords. Sikhi is a way of life which is now protected under the Race Relations legislation. Never mind what one’s personal views may be, that is the law of this land and Sikhs legally qualify for monitoring under any system based on “ethnicity” or “religion” or any other distinct theo-social community definition. Yet, there are some leading Sikh “lights” who continue to insist that we should continue to suffer disadvantages by not being counted and monitored unless it is on the basis of “religion” only.

UK Sikhs hope that a change in the monitoring system in future would give them the right to be monitored as a distinct community. Sikh Council UK can ensure that the collective views of the Sikhs are heard.

Government consultation preferences

Government departments prefer to consult Sikhs and, presumably, other communities, through established personal contacts only. Officials are usually reluctant to come to terms with changing circumstances and to meet new faces.

It is for Sikh organisations to present a united view when consulted by the government, departments and agencies. Communication experts should serve organisations to present that agreed view.

After the terrorist attack in America on 11th September, 2001, we also suffered due to mistaken identity, and misleading terrorist profiling of Sikhs by security agencies. Sikhs were attacked but the police did not keep figures because Sikhs are not monitored under the current system for collating statistics, despite the fact that in law (by virtue of the Mandla case 1983) Sikhs qualified under religious as well as ethnic categories.

Government consultation with the Sikhs has remained ineffective. Except for one recent selection in the Lords, visible Sikh identity is missing in the House of Commons. As a consequence, the Sikhs are hardly able to make any prior contribution to the process of law making to ensure that their religious identity and rights as a distinct community, are safeguarded. There is much frustration in the community. Either Sikhs have not been consulted before policy decisions about future legislation, or there have been misunderstandings that have led to a lack of protection of Sikh religious rights. Sometimes, the Government says that it has consulted Sikh “leaders”. We are left wondering who these Sikh representatives are, who advise the government departments.

Immediately after 11th September, 2001, without consultation, Sikhs were told not to wear the “kirpan. A Home Office Minister wrote to the Sikhs that he had been advised that Sikhs could carry small wooden or plastic “kirpans”. For practising Sikhs that was a cruel joke! Sikhs do not know to this day who gave that advice.

Before final summing up, there are some unique features of the Sikh way of life which should be noted. Compared with orthodox Semitic and eastern religious ideologies, the end purpose of Sikhi is to serve creation (as the image of the Creator) here and now. No other reward is expected or sought in some hereafter existence. This direct “here and now” activism - miri aspect of Sikhi - which has claimed countless martyrdoms, is inherent in “Raj Karega Khalsa”, “Degh, Tegh, Fateh” and “halemi raj” ideals. These are not exclusive but inclusive concepts for the wellbeing of all humanity.

Sikhi is more than a traditional “religion” due to its stress on action based life for the good of all.

Conclusion
Over 700,000 British Sikhs make up the largest religious and “ethnic” UK minority. In the last national census, Sikhs were given an optional “Religion” box to tick. However, religion is NOT used for monitoring any discrimination so that policy changes can be made to ensure a more level playing field in future. Monitoring of Sikhs under any current system is the first priority for the Sikh Council UK and affiliated organisations. Most other issues relate to this main goal which remains to be achieved.

Challenges to Sikh identity (ideological and visible) must be faced through better education of non-Sikhs including UK and European governments, authorities and security agencies. The French Dastaar issue, airport Dastaar searches, ban on wearing visible Sikh Kakaars, the Kirpaan and the Kara are the main challenges.

Fair share of visible Sikh representation in British public life is the third priority. Again this issue is relevant to the question of Sikh monitoring in different fields. Sikhs are not getting their fair share of senior appointments, awards and honours for community work. (It may be that mainstream Sikh organisations are slow to send timely nominations.)

Sikhs lack regular contacts with the mainstream national media. They should be in the news more often, projecting a positive image. Sikhs need effective media management at local and national levels. Only youngish, well educated and presentable Sikhs can do this. Older “jathedar” types must understand this and nominate and promote youngish Sikhs for such roles.

Sikh human rights area in the Indian context is a controversial but important issue. It continues to divide UK Sikhs but it must be faced, albeit, with presentational caution to ensure that British Sikhs are seen to be raising just concerns on humanitarian grounds. Like all UK citizens they have every right to do that through the Sikh Council UK and through the British government.

As mentioned at the outset, Sikh heritage including Anglo-Sikh heritage aspect, and global Sikhi seva in the field, are important for promoting Sikh identity but would be best left to voluntary organisations. Interpretation of Gurbani in the context of 21st Century issues is an ongoing need. Research by panels of UK Sikh scholars on some of these issues can be supported by organisations like the Sikh Missionary Society UK.

Ongoing discussion of priority issues and challenges which concern British Sikhs and the Sikh Council UK, is a learning process. Unhealthy official cronyism has been a divisive and damaging factor in British Sikh affairs. It is hoped that any criticism does not detract from the dedication and positive contribution of some individuals.

Diaspora Sikhs look up to British Sikhs to lead.

Gurmukh Singh UK

E-mail: sewauk2005@yahoo.co.uk

Copyright: Gurmukh Singh

Article may be published, or quoted from, with acknowledgment.

Sikh-Muslim Similarities & Question of Mistaken Identity

2011-12-13T20:48:00.000-08:00

In the first week of December 2011, a Sikh preacher was stabbed by a 26-years old American at Fresno airport. Most probably, he was attacked because he looked like the turban-wearing bearded Islamic jihadis (religious warriors) who are fighting the Americans at places like Afghanistan. Bodies of dead American soldiers are arriving daily from that part of the world.

As other similar assaults on turban wearing Sikhs since 9/11, this life threatening attack too was probably due to mistaken identity.

A turban wearing bearded person is seen as a threat to security, even by ignorant or misguided officials in Western countries. Practising Sikhs are put on the defensive while real terrorists get away, literally, with murder !

At about the same time as the Fresno airport attack on the UK based Sikh preacher, a heated debate was going on under the heading, “Seeking Sikh Muslim Peace” on a cyber forum, Gurmat Learning Zone (GLZ). I started taking an interest when a Sikh writer, Nanak Singh Nishter, introduced his paper to the debate. He wrote, “To add further, following is my paper "Similarities between Muslims and Sikhs" to be submitted at a scheduled international seminar on "Islamic Culture & Art" being organised by the Maulana Azad National Urdu University at Hyderabad.”

In this paper, he writes, “There are seven Muslim co-authors of Shri Guru Granth Sahib.”

To describe the galaxy of bhagats honoured in Guru Granth Sahib, as co-authors of Guru Granth Sahib, is misleading. We also need to bear in mind that these saints associated with the God-loving bhagti movement, which preached One Divine Light in all, were socio-religious reformers of their time. They were often punished for their egalitarian teachings by the orthodox religions they were associated with by their birth. It may even be argued that they had opted out of the dogma based divisive ideologies of the orthodox religions.

It is necessary to quote one part of Nanak Singh Nishter’s paper at length, to show the extent to which our scholars bend over backwards to please Muslim audiences. He writes:

Quote starts:
"To elaborate the subject of the paper, I will confine to one very interesting fact worth mentioning found in an Urdu book “Muslims’ loving opinion about the Sikh Nation and their Founders” written by a Muslim luminary divine Hazrat Khaja Hasan Nizami. It is found in Khuda Bakhash Library, Patna, Bihar and was published on 27th December 1922 by the Khaja Press, Batala, Punjab. On page 8, under the subheading “Sikhs are Muslims”, he says, “Though politically Congress and the Government have accepted the special and separate existence of the Sikhs, but according to religious traditions, they are absolute Muslims. And the days are not far away when the Sikhs and Muslims will religiously unite”.

On page 10, he [Nizami] has scholarly proved the similarities of staunch belief in Formless Absolute One God, saying that there is “Bal brabar ka bhi faraq nahi hai” that is there is no difference not even as minute as hair. He has discussed at length the similarities between Sikhs and Muslims of faith, traditions, worships, so on and so forth in a very convincing manner. Further he has also projected the strange contradictions between Sikhs and Hindus, which do not compromise at any level.

On page 12, he [Nizami] says, “Summarising, there are hundreds of things which are common between them and the Muslims which shows that the Sikhs are Muslims and Muslims are Sikhs. Now it is the time for them that they should forget the previous political quarrels and become the two arms of Hindustan and lead their life”. Nobody can deny the fact that Sikhism and Islam are the most monotheistic religions and do not tolerate sharing of Absolute God with any other form." (Quote ends)

So, those are the views of Hazrat Nizami, quoted by Nanak Singh Nishter, apparently with approval, in a paper to be submitted at a scheduled international seminar.

Using all sorts of arguments to show how close Sikhi and Islam are, Nanak Singh Nishter also goes on to list gurdwaras named after Muslims. The average reader is left wondering, if a Sikh “scholar”, after much research is making those sort of admissions before an international audience at an Islamic university dominated by Islamic scholars, then the white American rednecks can be forgiven for thinking that Sikhs are Muslims!
I do hope our scholars and, especially those in the interfaith area, would wake up before it is too late. Sikh thought cannot be reconciled with any belief system of the dark ages. Any apparent similarities between New Age Sikh thought, and orthodox ideologies, hide some fundamental differences. For example, both, Sikhi and Islam preach One God, yet the "Ik Oangkaar" of Guru Nanak Sahib cannot possibly be reconciled with the Allah of Islam, who is given almost human attributes, and who sits outside creation (e.g. according to Dr Zakir Naik). Both religions preach acquisition of knowledge, yet Islamic "knowledge" must not go further than the dogma of Islam. One has to just watch “Peace TV” run by Dr Zakir Naik to fully understand that Islamic ideas of "peace" and “acquisition of knowledge” are conditional and very Islamic !

The myth that Guru Nanak Sahib agreed with the underlying teachings of all religions, has been exploded by great Sikh scholars like Bhai Kahn Singh Nabha and Professor Sahib Singh by using Gurbani grammer (e.g. the significance of different spellings of similar sounding words i.e. “laga(n) matra(n) de bhed”) and by interpreting Gurbani in the light of a holistic view of the teachings of Guru Granth Sahib. The Snatan dharmi misinterpretation of Gurbani has been totally rejected. The folk lore, idiom and allegory have been distinguished from the Guru’s own teaching of an independent life affirming Sikhi model.

The Guru’s own description of a true Muslim, and a true pundit/Brahmin etc is another way of rejecting these religions as interpreted by the followers and as practised. Guru ji’s advice to Muslims that they should be compassionate (Musalmaan momdil hovai) is another way of pointing out that, in practice, that is one quality missing in those who practise this ideology.

Muslim rulers were being exhorted by Muslim religious leaders to be cruel to their non-Muslim subjects. For example, the death punishment handed out to a Hindu youth Yodhan (in original Persian script also mentioned as Bodhan) by the Nawab of Lahore (about 1500 CE) was following a seminar of most Muslim religious scholars of northern India. This case is well documented by respected scholar Harbans Singh Noor in his book, “Connecting the dots in Sikh history.” All the youth had said was something to the effect that both, Islam and Hinduism are equally good religions. He was reported all the way to the Muslim ruler of Lahore who invited top Muslim religious scholars of Northern India to pronounce judgement, which was "either convert to Islam or die !"

There is no doubt that those who pronounced the death sentence for Yodhan were practising Muslims well versed in the teachings of Islam. It is possible that Guru Nanak Sahib at the age of 30 at the time, was much touched by this well reported case. Therefore, his cryptic response, "Na ko Hindu, na Musalmaan" i.e. there is no Hindu, and no Muslim, interpreted variously by scholars, depending upon own inclination!

Some say, giving examples from Sikh history, that not all Muslims are bad Muslims, but then not all Muslims are practising Muslims either ! It is for Islamic scholars and highest Islamic authorities to announce to the whole world the answer to the question, "Who is a good Muslim." The Sikhs should do the same. Only then can real similarities be agreed !

In Gurbani, there is no conscious attempt to reconcile or accept parts of orthodox ideologies. These are often quoted and rejected, to bring out the universal egalitarian values of Sikh thought.

Some years ago, during one local presentation before a multifaith audience, I did say light-heartedly, that given the choice, I would prefer to be beaten up in my own identity-right as a "Sikh" than as a "Masleem" by some ignorant hoodlum. I hope my Muslim brothers share the same sentiments. In fact, once in a while they should speak out against the Sikhs for not educating the ignorantia at large about their true Sikh identity; for, getting beaten up as “Muslims” is the well earned religious right of the Muslims !

As taught by the Guru, Sikhs see human race as one, while accepting and defending its rich diversity. There are many religions and schools of thought. The path of Sikhi too is distinct (niari). Nevertheless, when the Guru sees all human race as one and prays before Waheguru for the wellbeing of all and to save them no matter which religious path they follow, that does not mean that the Guru or his Sikhs agree with all that is taught or practised by those religions and cults. When we say that we should respect and preserve all life, that does not mean that we should respect the biting habit of a poisonous snake. We need to think carefully when we say “Sikhs respect all religions”. We need to reflect deeply about the shaheedi (martyrdom) of Guru Tegh Bahadur. Was it to save Hinduism, or was it for a Sikhi human rights principle ?

When the Islamic jihadi warrior (invader and marauder) and the Khalsa warrior (defender and protector), faced each other in the plains of 18th Century Panjab, both may have looked alike but they carried the inner conviction of two diametrically opposed ideologies. We suffer from the same mistaken identity today. Let us not make matters worse by accepting Sikh/Islamic similarities at interfaith forums, without in-depth research.

Dozens of well funded Islamic TV channels in the UK, run to the highest professional standards, are brainwashing millions in the name of Islam & peace on earth.

Orthodox religions have a long way to go to show the world that they really mean peace on earth. Regrettably, they cannot do this without dismantling much of the myth and dogma - the main pillars of their ideologies. Their aggressive form of evangelism is causing much interfaith friction.

The danger is that today's Sikhi(sm) and its highest institutions under Biparwaadi control, are weakening the reformation/revolutionary movement started by Guru Nanak Sahib to prepare human society for the New Age of science and discovery.

Sikh scholars should not feel apologetic for the independent path of Sikhi; nor can interfaith peace be based on doubtful similarities derived through tortuous interpretation of Sikh ideology and tradition.

(For further reading click www.sikhmissionarysociety.org – go to “publications”, “multifaith” and click “Sikh Religion & Islam”
Also related topic: “Sikh Approach to War & Peace”, Arches Quarterly, Vol 3 Edition 5 Dec 2009 - Feb 2010 ISSN 1756-7335 War, Peace & Reconciliation Cordoba Foundation - Cultures in Dialogue. www.the cordobafoundation.com

The article can be read
http://sewauk.blogspot.com/2010/05/sikhi-approach-to-war-peace.html

Gurmukh Singh UK
E-mail: sewauk2005@yahoo.co.uk

Copyright: Gurmukh Singh
Article may be published, or quoted from, with acknowledgment.

Evolution of Indian & Sikh Classical Raag Tradition

2011-08-05T04:07:00.000-07:00

(Note: Punjabi word meanings becomes clearer as you read on. Published by Sikhnet.)

There is a mistaken belief amongst Gurbani Keertan purists sometimes that Indian and Sikh classical raag have remained static over the centuries. Gurbani singers like Sikh “world music” genre pioneer, Dya Singh of Australia, are at the receiving end of criticism because they do not always stick to the beaten track of traditional Gurbani Keertan sung to prescribed raag bases.

Dya Singh’s distinctly Sikh “world music” (fusion music) mission and a milestone achievement in his forthcoming Gurbani album release “Dukh bhanjan Tera Naam” is discussed in the previous article. In that context, this item summarises the evolution of Indian and Sikh classical sangeet over the centuries to inform ongoing discussion under this thread.

Indian classical raag (raga)

Very few Indian raag (usage singular or plural - see below) have survived in their original form. In fact most Indian classical raag sung or played on musical instruments today, are a mixture of middle-eastern and ancient Indian music and were given their present form from the 13th century onwards. The name of Hazrat Amir Khusro, a courtier of Emperor Allaodin Khilji, is associated with the establishment of the Northern Indian School of music. The poet Lochan in the fifteenth century first introduced the concept of thaat (literally means “harmony” or “combination” in Sanskrit). A southern Indian scholar, Pandat Vayankatmukhi, worked out mathematically that it was possible to have 72 thaat but even he used only 19 of these to classify raag. Finally in the 19th century, a great scholar of music Pandit Vishnu Narain Bhaatkhande selected only 10 thaats based on 12 notes (7 shudh and 5 komal/thibar) to classify Indian raag. This is the system in use throughout India today, although, many music schools continue to disagree with this modern classification.

The ancient system of classifying raag into families i.e. main raag and their derivative “wives and sons” described in the “Ragmala” in Sri Guru Granth Sahib (SGGS), has not been used for many centuries since the introduction of thaat. Many scholars of Indian music regard this as a great sacrilege and corruption of the ancient raag (Shastri sangeet); others see the change to the current (comparatively) much simpler system as a vehicle for making Indian classical music more popular and accessible. This change would be in the spirit of Gurbani keertan or sangeet.

What is a raag

Without going into the technicalities , a raag should be capable of capturing and enhancing the mood:

- of the time e.g. morning or evening etc;
- the season e.g. spring, monsoon etc.; or,
- an emotion e.g. joy, sorrow, longing, bravery, patriotism, peace, detachment, spiritual fulfilment etc.

Some believe that raag are endowed with soothing, healing, spiritual and even miraculous powers. For example, it was believed that Raag Megh sung meditatively in its pure form, could bring rain and Deepak could light lamps. The rules of raag were well defined but have changed over the centuries. So much so that many different ghranas (houses or schools of raag ) have emerged with their own versions of raag. Yet, the classical Indian music ear and heart will know when a raag is played or sung by a maestro. The rules of Indian classical music based on western 12 keys were redefined by Pundit Vishnu Narain Bhaatkhande in the 19th century. Before that Indian raags were based on 7- key notes further divided into 22 shrutee and arranged to certain musical note combinations used by ancient rishi musicians. In Indian raag parlance these systems were based on shrutee and moorshna.

Many prominent masters disagreed, and continue to disagree, with this change from shrutee- based division of the present day octave (division of keys between one “sa” and the next higher on the musical scale). Pundit Firoz Fraam (of Poona) and Pundit Vinaik Narain Patvardhan were prominent amongst the leading opponents who claimed that there was strong middle-eastern music influence (backed by the ruling Mughal preferences) behind this change. The harmonium or the piano and similar modern fixed key instruments are not accepted as proper musical instruments by these purists. Indeed some classical raagis (raag singers) refer to the harmonium derisively as “peti” (box), an instrument of beggars, for it was mostly used by street beggars in Europe and the Middle-east. (I took some satisfaction by pointing this out to a member of a hajoori raagi jatha of Darbar Sahib, who derided the variety of string instruments (taanti saaj) played by Dya Singh’s companions.)

Such controversies will remain and will continue to grow as Indian classical tradition is exposed to world music and international influences; and as Indian musicians respond to the rhythm and beat appreciated by western and westernised ears. Increasing use of east-west musical instruments is a part of this trend. Dya Singh music has used the western piano, guitar and violin to great effect.

What is Gurbani Kirtan ?

Gurbani kirtan or sangeet, is the singing of Gurbani, the Word of the Guru, in accordance with raag- based guidance given in Sri Guru Granth Sahib (SGGS), the holy Scripture of the Sikhs. The aim of Gurbani Kirtan is to enhance the impact of the Guru’s Word (Gurbani or Shabad) on the human soul (atma) and to harmonise it with the Universal Soul (Param Atma) by achieving a state of bliss (anand).

Kirtan is a form of meditative music (bhagti sangeet). The development of bhagti sangeet in India dates back to the evolution of religious thought and gained momentum with the progress of the bhagti movement in India from about 11th Century C.E. onwards. There is a long list of the bhagats (saints with Hindu or Muslim backgrounds preaching universal love of God) like Tulsi Das, Meera, Jaidev, Namdev, Shaikh Farid, Ravidas, Kabir etc who promoted bhagti sangeet. The next phase of bhagti sangeet was introduced by the Sikh Gurus starting with Guru Nanak Sahib (1469 to 1539 A.D.) as Gurbani keertan.

In an ancient Indian scripture, the Lord says “Where my bhagats sing my praises there I reside.” The Sikh Gurbani confirms “Tahan baikunt jeh kirtan Tera” (“Heaven is where Your praise is sung.”) Gurbani sangeet started when Guru Nanak said to his musician companion Mardana “Touch the string of your rabaab (rebeck) O’ Mardana, I am receiving Bani (the Divine Word)”.

Guru Nanak composed and sang Gurbani in 19 classical raag; Guru Amardas (Third Guru) in 17, Guru Ramdas (Fourth Guru) in 29 and Guru Arjan Dev (Fifth Guru) in 30 raag. There are altogether 31 shudh (pure) raag in SGGS and many further raag combinations and popular folk tunes.

Guru Nanak travelled extensively. He sang to the people outdoors, sitting under the shade of trees or in the open fields. He sang in many different languages and popular tunes (vaars and dhunees). He went out there and communicated with the ordinary people using the language and music which they understood and loved. Yet, he preserved the essential character of classical raag tradition as well and selected raag bases to enhance the spiritual message of Gurbani, the Guru's Word.

It may be argued that Dya Singh too is following in his Guru’s footsteps by taking Gurbani to world audiences in the world-musical language they relate to.

The main criterion for the raag bases selected by the Gurus was that Gurbani singing should enhance the spiritual message of Gurbani and induce a mood of meditation and spiritual equipoise (sehaj anand).

Some facts about Gurbani raag bases, folk tunes, beats and rhythms are as follows:

a) There are 31 main raag in Guru Granth Sahib.

b) In addition there are almost as many mixed raag, popular folk music called dhunee (rhythm and beat) used. The different types of vaars (songs about heroes, wars and popular love stories) are examples of these popular tunes. Some examples are:

- Tunde Asraje ki dhunee

- Malik Mureed tatha Chandra Sohian ki dhunee

- Rai Kamal Maujdi ki vaar ki dhunee

- Jodhe Vire Purbani ki dhunee

- Rai Mehme Hasne ki dhunee

- Lalla Behlima ki dhunee

- Raaney Kailash tatha Maaldey ki dhunee

c) Popular folk tunes include ghorian, satta, bir-harey and alahonian.

d) Guru Gobind Singh Ji composed Gurbani (in Dasam Granth which includes compositions of Guru Gobind Singh and some other Sikh poets) in popular raags, folk tunes, rhythms and beats. It is said that Guru Ji was an accomplished musician in 235 raags. Indeed, Dasam Granth reputedly includes poetry to the beat of ferangi taal ! Many years ago, during a discussion, I was amazed to hear elderly and well known Sikh scholar and raagi, Giani Nahar Singh, giving an example by playing this disco type of drum beat on the arms of a wooden chair, while singing a few lines of a composition from Dasam Granth to that beat.

e) The Sikh dhadis to this day sing martial songs of Sikh heroes and even Gurbani Shabads to music bases of popular vars and love stories e.g. those of Mirza, Heer etc.

f) Guru Nanak Sahib's music companion was Bhai Mardana, a Muslim. Some popular raagis of Darbar Sahib and other major Gurdwaras e.g. Bhai Chaand at Darbar Sahib and Bhai Laal at Nankana Sahib have been Muslim (response to those who sometimes, in their ignorance, do not allow non-Sikh musician companions of Dya Singh on Gurdwara stages.) Yet, there are good reasons why Sikh Reht Maryada allows keertan in Sangat by Sikhs only. There is no mention of non-Sikh musicians on gurdwara stage. It is heartening to see on Sikh TV channels , recordings of classical raagi, elderly Bhai Balbir Singh doing Asa ki Vaar accompanied by Sikh and non-Sikh taanti saaj (string instrument) players on gurdwara stage.

With few exceptions, most Gurbani is in classical raag and should preferably be sung to those raag bases. However, as we have seen above, any rigid application of this rule would go against the underlying spirit of Gurbani sangeet.

Raag bases and instrumental skills are aids to the globalisation of Sarab Sanjhi Bani - Word received for the benefit of humankind - in many languages and musical traditions, which, as we have seen, continue to evolve. Let accomplished Gurbani sangeetkars follow in the footsteps of Guru Nanak Sahib and Bhai Mardana, and take the soothing and spiritual message of Gurbani to audiences worldwide.

Gurmukh Singh
Ret’d Principal (policy), UK Civil Service
E-mail: sewauk2005@yahoo.co.uk

Copyright: Gurmukh Singh
Article may be published or quoted from, with due acknowledgment.
Sources:
In addition to own inherited knowledge of Gurbani Keertan, the following publications in Punjabi have been my constant companions for many years:

Principal Dyal Singh: “Gurmat Sangeet Sagar” (4 Volumes) 1992, Guru Nanak Vidya Bhandaar Trust, New Delhi.

Sant Sarwan Singh Gandharv: “Sur Simran Sangeet” (7 Volumes) 1990, Purbi Printing Press, Jalandhar.

Bhai Sahibs Avtar Singh &; Gurcharan Singh “Gurbani Sangeet Praacheen Reet ratnaavli” (2 Volumes) 1979, Punjabi University, Patiala.

Of the above, books by Principal Dyal Singh are user friendly and recommended.

Dya Singh's Quest for Sikh World-music

2011-07-31T06:34:00.000-07:00

“These hymns and chants from Guru Nanak tradition are loved and cherished by millions of Sikhs and Guru Nanak followers around the globe.....This music has the power to promote deep relaxation, meditation contemplation and devotion, regardless of religion and cultural back ground.” (Film producer, Gurinder Chadha’s introduction to Dya Singh’s CD “Sacred Chants of the Sikhs” – a work in progress.)

Photos by Satwinder Singh Matharu. These were taken during the Manchester International Festival, "Sacred Sites" programme 6 to 10 July, 2011. The Sikh "Sacred Site" was Sri Guru Harkrishan Sahib Ji Gurdwara.

Above: Dya Singh with renowned Indian singer, Anuradha Paudwal (on his right) with children at Sri Guru Har Krishan ji Gurdwara. Dheeraj Shrestha, Craig Pruess and Quentin Eyres are on his left.

From left: Quetin Eyres with guitar, Dya Singh, Anuradha Paudwal, Dheeraj Shrestha and Craig Pruess at Sri Guru Har Krishan Sahib ji Gurdwara, Manchester (UK).

"Even the much acclaimed Anuradha Paudwal was attracted to this assembly of artistes at the Gurdwara Sahib...."

Dya Singh’s Quest for Sikh World-Music

On a sunny July, 2011, afternoon, my wife Harpal and I drove to a sleepy village near Stroud, Gloucestershire, England, to pick up youngest brother Dya Singh.

Over a “cup of tea” served in largish square mugs, his artiste host, Craig Pruess, invited me to sit next to him in his home music studio. It was the best position for sound reception as we listened to Dya Singh’s near-final version of Dukh Bhanjan Tera Nam, .a thematic recording of about 35 Gurbani Shabads. (Remarkably similar to those in Dukh Bhanjni Sahib!)

With one hand on the keyboard of an electronic device showing complex sound-wave patterns, Craig made recording adjustments. In-between, he also managed to tune his surmandal (Indian string instrument) to Gujri-Todi raag base. It was agreed that surmandal should be used in certain melodies. Dya Singh sat on a sofa at one end of the studio, listening meditatively and making the occasional comment.

I was witnessing the finishing touches to a Sikh world-music recording – Dya Singh version -by two world class artistes using the latest studio technology.

Dya Singh’s quest for distinctly Sikh world-music, which appeals to the universal music ear, continues. Meeting Craig Pruess and working with him has given a further musical dimension to this work in progress.

The opening quote from Gurinder Chadha is from the cover note of another CD recorded by Dya Singh, promoted by Gurinder, and produced by Craig in a series, Universal meditative chants from the Holy tradition of Nanak, or just Sacred Chants of the Sikhs. It also aptly describes Dya Singh’s journey and musical goal: to present Gurbani in world-music that “has the power to promote deep relaxation, meditation contemplation and devotion, regardless of religion and cultural back ground.” I have respect for Gurinder’s phenomenal success in film making, if not for her expertise in any field, especially in music! However, her interest in Dya Singh can only be beneficial in his musical quest.

Craig has acquired international reputation as a producer and “arranger” of music for almost all of Gurinder Chadha’s films since 1993 and also works for the likes of Sir Cliff Richard. He is an accomplished multi-instrumentalist equally versatile and creative with Eastern and Western musical traditions.

For the first time, Craig participated in Dya Singh group by playing the music synthesiser in the Sacred Sites component of the Manchester International Festival (MIF) from 6 to 10 July, 2011. It is with this background and Dya’s chance (or destined?) meeting with Craig, that I sense a next-step change in Dya’s quest for striking the right Sikh world-music chord.

After about 14 years, once again I am prompted to write about Dya Singh’s controversial presentation of Gurbani keertan (Sikh religious singing) in the context of Indian and Sikh musical traditions. These traditions are discussed at some length in a separate article, so that any criticism or praise of Dya Singh (the group) is at least on an informed basis.

I first wrote about Dya Singh in 1997, when Dr Jagir Singh of Chandigarh was visiting Australia for a wedding in the family. Following critical listening to Dya’s earliest CDs like Gurbani Yatra, Mystical Traveller, Australian Sikh Rhythm and Soul etc, the outcome was an article first published in Dr Jagir Singh’s Amrit Kirtan, and later reproduced by some other journals.

In August 2001, Dr I J Singh wrote an article about the controversy surrounding Dya Singh with an apt title, “Give the man a break”. Whilst, he supported Dya Singh's pioneering initiative to take Sikh music to mixed audiences worldwide by re-tuning it to the Western ear, his support was qualified. Like him, I too “come from a bias that likes to hear every shabd sung in the raag specified for it in the Guru Granth."

However, he lamented, " But that is so rarely heard even from the best-known traditional ragis.” Indeed, as mentioned in an article in “Amrat Kirtan” at the time, very few professional raagis have mastered more than about 4 raag ! Mostly they sing fixed tunes (bandash) in various raag without much originality, and pass these on to next generations. Of course, we have outstanding exceptions, and revered names like Bhai Samund Singh, Bhai Santa Singh, Bhai Avtar Singh, Bhai Dharam Singh Jakhmi and some contemporary classical raagis like Bhai Nirmal Singh, come to mind.

The article in hand is prompted by what I see as a next step in Dya Singh’s quest for peculiarly Sikh world-music capable of striking the right universal chord, and which, in Gurinder Chadha’s words “has the power to promote deep relaxation, meditation contemplation and devotion, regardless of religion and cultural back ground.” Maybe, as a musical maverick, Dya Singh would even say, regardless of the raag (shudh or misrat ie. pure or mixed) in which it is sung!

Increasingly, Dya Singh is on his own without much vocal support from his highly talented daughters. Also, he is mostly working with local musical talent wherever he goes. This change is exposing him to a greater variety of music - both Sikh and non-Sikh; Eastern and Western. Not surprisingly, and much against speculation, this change is for the better and brings him closer to his world-music goal.

Although, his middle daughter, Harsel, accompanied him and is at her personal best in the forthcoming CD, "Dukh Bhanjan Tera Naam", the melodies are decidedly more appealing to the global ear. Craig's fine tuning during the final stage would enhance that universal appeal.

Convergence of multi-faith music

Guru Nanak Sahib understood the great impact of Gurbani singing (keertan) on the human mind and the “transformational effect of the voice when raised in worship” (MIF web circular – see below). Thousands are spiritually touched by the young Sikh men and women of the Sukrit Trust singing Nitnem to the accompaniment of a variety of musical instruments on Sikh TV channels in the UK. When founders of this Trust nominated Dya Singh to represent Sikh faith music at the Manchester International Festival (MIF), one dryish comment was, “Well, did they have much of a choice?” It is true that few, if any, Sikh classical raagis have made it to world stages with the right music instrumental blends, and, in Gurinder Chadha’s words, “with resonant and captivating voice” like Dya Singh’s.

One part of the recent Manchester International Festival (MIF) from 6th to 10th July, 2011, was called Sacred Sites. To quote from the MIF Website, “Developed by MIF Creative in close collaboration with faith communities across Manchester, Sacred Sites invites those of any faith or none to experience the sublime power of the human voice in a series of special performances.” This was a low profile milestone achievement – a first - in the interfaith area, which brought together diverse religious musical traditions under the wider multicultural umbrella of an international festival. While there are attempts to bring world religions around one table in today’s dangerous world, there is also an increase in religious fanaticism. Low publicity for the event may have been intentional!

Sacred Sites programme brought together, “five of the foremost international performers of sacred song and recital for a week of extraordinary events in Christian, Hindu, Islamic, Jewish and Sikh sites of worship across the city.” Amongst these were, “Dya Singh (Shabads of Sikhism), Anuradha Paudwal (bhajans of Hinduism) and Qari Syed Sadaqat Ali (koran recital and Sufi poetry)” who enabled mixed congregations to experience “the sound and transformational effect of the voice when raised in worship.”

The Sikh “Sacred Site” was Gurdwara Sri Guru Harkrishan Sahib Ji where Dya Singh sang Gurbani Kirtan to the accompaniment of the traditional harmonium and tabla, and other string and electronic musical instruments played by world class maestros, also dedicated to the harmonisation of religious music. They, visibly, represented the musical version of the original “Parliament of World Religions,” which is Sri Guru Granth Sahib Ji. In addition to Craig on the music synthesiser, the more familiar faces were Dheeraj Shrestha (tabla) and Quentin Eyers (multi musical talent). Even the much acclaimed Anuradha Paudwal was attracted to this assembly of artistes at the Gurdwara Sahib in a special programme for children and young Sikhs.

Is Dya Singh and those in that ilk, doing something radical and revolutionary ? Or, are they simply continuing with music evolution – not unlike evolution of languages - over the centuries? In order to understand the trends in Indian and Sikh musical tradition we need to look back at the evolution in Indian and Sikh traditional music over the centuries. This is a topic for a separate article.

Bouquets and brickbats!

In Dya Singh’s view, Gurbani sangeet , as distinct from raag based Gurbani keertan by professional raagis, aims not so much to satisfy the technicalities, but more to provide a reasonably sound, practical and simplified approach to the learning and appreciation of Gurbani raag. Even classical music continues to evolve through exposure and through audience demand. Presentation of Gurbani sangeet by Dya Singh’s international music group is a part of this process. This effort does not compete with, but complements the great contribution to Sikh music by professional raagis. Yet, there have been instances when the latter show open resentment at Dya Singh’s popularity before mixed audiences.

The power of the heavenly message of Gurbani sung to the accompaniment of a variety of musical instruments touches every human soul. One view is that, following in the footsteps of Guru Nanak Sahib and Bhai Mardana, Sikhi should lead interfaith and world-music communication.

Dya Singh’s Sikh world-music adventure is controversial. It remains controversial with me, his eldest brother! I agree with Dr I J Singh when he writes, “Sometimes though, I think Dya Singh goes overboard......If a rendering of a hymn connects the listener to the infinite that is fine, if it does not then we need to recast the hymn in a different melody.”

Yet, it is noticeable to the discerning musical ear, that, over the years, his most severe critics have started imitating his style! That, perhaps, is the best compliment for his ongoing quest to capture the universal musical ear for disseminating the universal message of Gurbani. I do not appreciate some of his recordings and always revert to traditional raagis for prolonged periods, without listening to him. Recently when he was with me, I repeatedly played Bhai Balbir Singh’s 31 Raag to him in my personal mission to convert him back to traditional keertan! He listened to Raag Maru with some interest, only because I mentioned that it was almost lost to the Sikh musical tradition, which has also lost some popular folk dhunees due to neglect by raagi ghranas.

Dya Singh’s Gurbani keertan, liberally flavoured with world-music and sung in his powerful yet melodious voice is appreciatd by mixed world audiences. If it can provide one with “a silent and still oasis in the frenetic and busy world of ours” (Gurinder Chadha), then that should be welcome.

I am content to conclude with another quote from Dr I J Singh: “At the cutting edge of a more progressive and questioning approach to 20th Century ritual ridden Sikh institutions, Dya Singh continues happily to rouse strong emotions amongst traditional Sikhs.....God gave him a mellifluous voice and talent galore. So he performs keertan and gurbani sangeet as a mission.” (Dr I J Singh “Give the man a break”)

Gurmukh Singh
Ret’d Principal(policy), UK Civil Service
E-mail: sewauk2005@yahoo.co.uk

Copyright: Gurmukh Singh

This article may be published, or quoted from, with acknowledgement.
Please consult regarding any abbreviated or edited publication.

First Anglo-Sikh War : Book Review

2011-06-24T05:24:00.000-07:00

(Book review: Published in the June 2011 issue of "The Sikh Review" and some other journals.)

This is the first study of its type, which uses battlefield archaeology to give a vivid account of the battles fought during the First Anglo-Sikh War. The terrain and landmarks of each battlefield are described in detail “to give a comprehensive vision of the battlefield”. Satellite imagery on Google Earth has been used and there are many battlefield sketches and photographs.

This pioneering methodology also invites similar studies of other Indian battlefields. As Prof. Peter Doyle writes in his foreword to this excellent book by Amarpal Singh Sidhu, “Battlefield archaeology has grown out of a need to reinterpret battlefields, to place them in their correct geographic setting, to understand the events that were played out in past wars…”.

In addition to Indian sources, much new unpublished information, such as first hand accounts, maps and letters from that period over the last 100 years, has been included from UK sources such as the National Army Museum, British Library and a few other museums.

And so, the reader is given a tour of each battlefield as he retraces the clash between two great armies from 18 December 1845 to 10 February 1846. The stakes were high: loss of sovereignty for the Sikh state, or the end of colonial rule in India.

There are many well researched books written in recent years of the chaotic period after Maharaja Ranjit Singh’s death (27 June 1839) and the two Anglo-Sikh Wars ending in the annexation of Punjab by the British in 1849. However, my question, “Why yet another book?”, is answered by the author in his preface, “Appreciation of the battlefields is important. No other single event can decide the fate of countries and nations in more dramatic fashion than trial of strength over a few square kilometres of often uncompromising land. Few other events are more galling than the loss of independence suffered after a defeat. On the battlefield are displayed the highest human qualities of bravery, camaraderie, and loyalty and also the basest vices of treachery and cowardice.”

In many ways this remarkable book complements other earlier studies of this period. Of these, “The Last Sunset: Rise and Fall of the Lahore Darbar” by Capt. Amarinder Singh of Patiala reviewed by Dr Kirpal Singh in the December 2010 issue of The Sikh Review, is a more recent publication.

The author has done a most objective introductory analysis of the events which led to the First Anglo-Sikh War and the battles of Mudki, Ferozeshah, Bhudowal, Aliwal and the “slaugher” of the retreating Sikh army at Sabraon.

Clash between two great armies in India in the first half of the 19th century, was inevitable. The British colonial administrators and generals were waiting for the right opportunity but, for reasons discussed, they were in no hurry. “The pact of 1809 proved useful to the British because the powerful Sikh army was controlling the turbulent tribesmen in the north and west’ while “British rule was over the more placid states”. Therefore, “the Sikh empire provided security for the territories of the East India Company at no cost to the company itself.”

Meanwhile, the Sikh army of Maharaja Ranjit Singh’s kingdom, north of Sutlej River, was not quite ready to take on a well disciplined imperial force maintained entirely at the expense of the subdued rulers of India through the devise of “Subsidiary Alliance”. In addition, the British army had access to inexhaustible supply of Indian sepoys, whose loyalty was secured through the myth of the invincibility of the British. The British army was fully trained in superior western warfare methods and the generals had experience from other military campaigns and, no doubt, were full of “Victorian arrogance and bluster”. In fact, until Maharaja Ranjit Singh’s death, the waiting game was of mutual benefit to both sides.

The intrigue and treachery at Lahore Darbar following the death of Maharaja Ranjit Singh, and the subsequent loss of control over the Sikh soldiery, changed the “mutual benefit” equation. By 1945, the clash between British raj and Khalsa raj, which was inevitable, became imminent.

At some stage following years strife at Lahore after Maharaja Ranjit Singh, it was decided by Lahore administration that decimation of the recalcitrant Sikh army with British help, was the only solution. “Sikh Army had become a wholly republican force with generals having nominal control over the troops. It was the common soldiery that elected “punchayats” and therefore held ultimate power….they went on vendettas or carried out looting”, and absented themselves from cantonments without leave for long periods. Taxes could not be collected and the treasury was empty.

The British too were getting regular reports of the events at Lahore and continued to make necessary preparations.

In March 1945, Raja Gulab Singh of Kashmir (influential at Lahore) had already written to the British Governor General to invade Punjab. “This would not be a war of conquest, however, but one organised specifically to annihilate the recalcitrant Sikh army.”

This plan was communicated in advance to the British and full support offered by Gulab Singh, and in the battlefields, by Tej Singh Commander-in-Chief of the Sikh army and Lal Singh the Vizier or Prime Minister, who was second in command during this campaign. None of these three leading players on the Sikh side were Sikh or even Punjabi.

On the 11 December 1845, the Sikh army of 35 to 40 thousand crossed Sutlej with 150 guns. Although, the army remained in defensive positions and within Lahore territory south of Sutlej, this was nevertheless seen as an act of war by the British. Sir Henry Hardinge, the Governor-General, even after declaring war, had doubts about the legality, and rights and wrongs of the British campaign as he confided to his staff at Mudki, the site of the opening clash. It is significant that, despite provocation, the large Sikh army did not attack Ferozepore despite provocation, and adopted a defensive position at Ferozeshah.

The Sikh army was divided into four separate contingents (including the one at Philaur), and kept on the defensive as sitting targets to be attacked and overrun at will by the well disciplined and well led British forces at Mudki, Ferozeshah, and Sabraon. The engagements at Bhudowal and Aliwal under the command of an inefficient, and inexperienced Ranjodh Singh based at Philaur, were probably not part of this treacherous plot against the Sikh state. However, the disastrous retreat of the Sikh army across Sutlej River from Aliwal, was a forerunner to the contrived massacre on a much larger scale of the retreating Sikh force at Sabraon.

Throughout the War, British would be kept well informed about battle plans, deployment of forces, entrenchments and weaknesses in defences.

Strength and military formations of opposing forces, the battle itself, casualties and the aftermath, are based mostly on original records and eyewitness evidence pieced together painstakingly, cross-checked and corroborated where possible.

The book is in two parts: First part gives an account of each battle giving details as above and the second part gives battlefield guides and locations of places of interest on, and near, the battlefields.

And so each battle is brought to life. Soldiers on both sides showed incredible bravery. None asked for mercy and no mercy was shown.

Both, Sir Henry Hardinge, the Governor General of India, an experienced military man himself, and Sir Hugh Gough Commander-in-Chief, were present at the main battles of Mudki, Ferozeshah, and Sabraon.

Due to well planned attacks by the British force in full knowledge of Sikh defences and weak points, the battles themselves were quite short. Sabraon, the last battle, was around 4 hours, Aliwal around 2-3 hours, Bhudowal even less. Only Mudki and Ferozehshah lasted around 8-9 hours. It was mainly due to the Sikh commanders always keeping the Sikh army in a defensive position and not advancing during a British retreat that battles like Ferozeshah,Chillianwalla, Bhudowal ended prematurely.

Despite a much longer supply line, compared with the Sikh army, the British had better field intelligence and communication; their smaller numbers were deployed more efficiently, their battlefield tactics were better than the leaderless Sikh army, and they kept in battle formations and showed readiness to attack. The Sikh army remained divided and on the defensive and hardly used the cavalry. They kept waiting and allowed British forces to build up.

The author has shown how opportunities to destroy the British army were missed by the Sikh commanders. With better military intelligence, some highly vulnerable targets like Ludhiana and Ferozepore with small contingents, and the military supply train from Delhi, could have been destroyed almost at the outset of hostilities, and even the capture of Delhi was well within Sikh grasp. Loss of confidence in the British invincibility would have brought forward the 1857 Indian mutiny.

However, when Lahore Darbar itself was ready to surrender its sovereignty to the British, that was not to be.

The treachery of Tej Singh and Lal Singh claimed something like 10,000 lives at Sabraon where a single lane boat bridge had been partly destroyed by Lal Singh and Tej Singh “taking precaution to first retire across it themselves, their object being to effect, as far as possible, the annihilation of the feared and detested army.” (William Edwardes, Under Secretary to the British Government). As Gough and Hardinge watched the Sabraon battle from a watchtower at Rhodewalla village, Hardinge reminded a British officer, Thackwell, riding past, “When you get into the entrenchment, don’t spare them”.

The cavalry charge by Sardar Sham Singh Attariwala is described by eyewitnesses. Dressed in white, he mounted his horse “Shah Kabutar” and rallying 50 cavalrymen behind him he charged HM 50th Regiment on the British left. “He was later found riddled with seven shots. Hardinge later compared his attack to that of the Light Brigade, writing that “with Sham Singh fell the bravest of the Sikh generals.”

Gough’s pre-battle order not to spare any Sikh soldiers was carried out. “Now and then a few [Sikh soldiers] turned and rushed at us with their tulwars only to be caught on our bayonets or to be shot down. The slaughter was terrible.” (Pte Joseph Hewitt 62nd Foot p 162)

In this war, the British captured a total number of 320 guns of which 80 guns “had a bigger calibre than anything seen in Europe.”

This study is a milestone achievement for Sikh historiographers in the comparatively new discipline of battlefield archaeology. It gives much new material for military analysts, historiographers, serious students of Sikh history and lay readers and tourist interested in understanding the battles in the First Anglo-Sikh War.

The book is well written. Perhaps the author could have given modern spellings for the names of some villages and places mentioned in the book.

“The First Anglo-Sikh War”
Author: Amarpal Singh Sidhu
Foreword by Professor Peter Doyle, Battlefield Archaeologist.
Amberley Publishing Plc
http://www.amberleybooks.com/

Hardback 240 pages
It is available at many UK stores like W H Smith and can be ordered online on most major internet book websites e.g. Amazon (UK) & Amazon (.com)

Book review by Gurmukh Singh
sewauk2005@yahoo.co.uk

© Copyright Gurmukh Singh

Please acknowledge quotations from this article
Articles may be published subject to prior approval by the author

Gurdwara 21st Century, Adelaide, South Australia

2011-04-02T23:10:00.000-07:00

Mission & Vision of a Neurosurgeon

Adelaide is called the City of Churches. The gurdwara, located at the main entrance to the city from the west, on the highway from Melbourne, has visibly added to the diversity of places of worship in this, one of the most beautiful and well planned, cities in the world.

An interesting feature of this gurdwara is that the sangat hall rests on a massive rock reminding one of Dhaol dharam – the bull of dharma in Japji Sahib. It is an old heritage listed building built (1846) within 10 years of the founding of Adelaide City in 1836.

Splendour of Darbar Hall.....................

supported by the Rock of "Dhaol Dharam" !

Re-location of Adelaide’s first Gurdwara to this heritage site a few years ago, realised the vision of a Sikh neurosurgeon, Dr Swaran Singh Khera, of a 21st century gurdwara complete with modern facilities. Some of these are shown in the pictures below:

Gurdwara viewed from the main car park

From left: Baldev Singh JP, Giani Kuldip Singh, Dr Swaran Singh and Dya Singh)

Seminar hall which can also be used as second Langar hall.

Langar hall (Yes ! With chairs; but there is also facility for Pangat on floor at one end.)

Panjabi School with modern facilities (Giani Kuldip Singh with author Gurmukh Singh)

Panjabi School (Photo 2)

From left: Giani Kuldip Singh, Gurmukh Singh, Dya Singh and Dr Swaran Singh

Panjabi School (photo 3)

Above and below: Modern spotless kitchen

Below: Unlike most Gurdwaras, Giani ji "Babay da Vazir" is not forgotten !

Giani ji's double, well decorated, bedroom.

A large kitchen area with computer working facility and a spare bed.

Clean spacious bathroom (I insisted on this photo being taken!)

Giani ji's Sangat counselling room. (Adjoining is a general facilities room.)

Dr Khera may not be a religious missionary but his concern is for the image of the Sikh community of Adelaide - not the religious aspects of Sikhism - his knowledge of which, at his own admission, is limited. Nevertheless, that does not stop him from locking horns with "orthodox" grey beards including myself. "Why have a golak in front of the Guru Granth Sahib ?" he argues, "Are we paying respects to the money in the golak or are we paying our respects to the Guru? The passage to the Guru should not be cluttered with golaks, unnecessary flowers, pictures of our 'gurus' and swords and other weapons etc." One may not agree with him on all aspects of his common sense approach, but he is a robust social activist in the true Sikhi spirit of chardhi kalla.

As a "Sikh Centre", the gurdwara caters for the spiritual and socio-cultural needs of the local Sikh community, while remaining warmly open to all. Programmes in the gurdwara service are planned in advance and punctuality is enforced. The youngish Gurdwara Giani, Kuldip Singh, is required to prepare a pointed bilingual English/ Punjabi service every Sunday with multimedia aids and supported by students of Gurbani. Elderly retired teacher, Master Joginder Singh (ex-Malaysia), gave initial Gurbani guidance now continued by volunteers like retired teacher Ajmer Singh Randhava, lawyer Bahal Singh and others including some ladies.

All sangat participate in singing Shabads in melodious spirituality, a tradition introduced by Dya Singh of Australia, one of the founders of the gurdwara. Dr Harbans Singh Gill accompanies Bhai Kuldip Singh – a proficient Kirtania-kathakar – on the harmonium. My namesake, Gurmukh Singh, a dedicated sevadar, senior motor mechanic and car racing enthusiast, is roped in as spare tabla player. There are other youngish Gursikh Kirtanias and Paatthis. The sound system for kirtan was specially commissioned. Observed Dya Singh, “Kirtan must sound good - not sound like an intercom system on a railway platform!” Inspired by those like Bibi Balbir Kaur (gurdwara secretary, and wife of recent Hind Ratan awardee, Dr Bhagwant Singh), women lead by doing dedicated seva.

Gurdwara presidents, like the current incumbent, Balwant Singh, serve in turn. The team spirit and seva bhavna of all is most remarkable and refreshing. Nevertheless, my own observation is that the gurdwara is mainly run by well educated ladies. I wonder what the anti-Bibian-di-seva jathedars at Darbar Sahib would say about that!

Quite significantly, this “modern” gurdwara is located at a cross roads junction which reminds one of where Sikhi tradition stands today! It is a typical example of the trend in the Sikh diaspora to seek own local solutions to the current and future spiritual and socio-cultural needs. This is one consequence of the loss of credibility in the office holders at the central Sikh institutions of the Shromani Gurdwara Parbandhak Committee (SGPC) and Akal Takh Sahib. Due to frequent controversies, lack of consistent direction on important Sikh issues and regression of Sikhi to bipran (Brahmanic) ritualism, and take-over bids by derawadi kattar-panthis or just ambitious individuals even in these remote places, many Gurdwaras feel no longer bound to seek central direction. In the process they sometimes end up locking horns with the traditional elements regarding, for example, chairs and tables in the langgar hall; proper excess for wheelchair devotees and chairs in the main hall at the back for those unable to sit cross-legged in the sangat hall.

Where this decentralisation of interpretation of Gurmat and Sikh reht maryada would lead the global Sikhs, remains to be seen.

Conclusion of conducted tour of a Gurdwara 21st Century at Adelaide crossroads.

(Photos by S. Baldev Singh JP; ex-Councillor Riverlnd, South Australia)

Gurmukh Singh

sewauk2005@yahoo.co.uk

CELEBRATION & HOPE: Sikh Sacred Music

2011-02-03T15:33:00.000-08:00

1Gurmukh Singh (UK) & 2I.J. Singh (USA)

Christians and Hindus are way ahead of us. Christians have boys choral ensembles, mixed choirs, women gospel singers, and accomplished instrumentalists. Church history even speaks of castrati gospel singers that we wouldn’t want. Much of Indian classical music, too, owes its development to the early Hindu worship service – a close association that is no longer apparent. Male cantors have dominated Judaism and its services. Muslims never allowed or mixed music in their religion until the emergence of Sufis.

Much of Western classical music – instrumental and vocal -- owes its development to the patronage of the Church. Mostly men but some excellent women’s voices as well have enriched our lives by religious music. The American Black Christian community has produced the most scintillating and electrifying women gospel singers. Here we are thinking of Mahalia Jackson, Shirley Murdock, Shirley Caesar and Vickie Winans, among others.

In the realm of sacred music Sikhism is highly unusual, if not unique. Its entire scripture (Guru Granth), with a few minor exceptions, is set to the language and idiom of classical Indian musicology. The Guru-Founders were superb poets and musicians and recognized that music can transcend words.

One would think that the grammar and technology of music are only vehicles to carry the meaning of the words and their message, but when the Gurus married divine poetry to heavenly music they created a whole that remains greater than the sum of the parts.

Naturally then central to a Sikh service is the Guru Granth and the celebration revolves around keertan – the singing of the liturgy. History tells us even non-Sikh reputable Indian singers would often visit gurdwaras not because of any great love for Sikhi but to learn and pick some pointers on esoteric intricacies of classical Indian vocal music.

But Sikhs, too, are not immune to rash and immature decisions: one is the illogical ban on women performing keertan in the Harmander Sahib (Golden Temple). The hierarchy made a one-time exception when in the 1970’s women converts to Sikhism were allowed to sing at the Harmander but never again.

This flicker of common sense died; the religious hierarchy responded to the inevitable protest by promising hearings and quick action in the matter. But time is a very different animal in the Indian socio-cultural reality and almost 40 years later we still await the return of sense and reason. It remains an ill-considered ban that continues to defy commonsense.

Yet, some of us have always been seeking out women who were exponents of keertan. There have always been individual women, like Surinder Kaur or Jaspreet Kaur Narula, who also sang hymns from the Guru Granth but not all that many and not with the same single-minded commitment to either gurbani or to the cause of spanning the gender divide.

Then a couple of years ago we heard of this India (Ludhiana) based group of women who were singing gurbani in raaga. Their recordings were not easy to find and they were not on the radar for most of us. But to find one of their recordings became a pleasure – somewhat like a successful treasure hunt.

Now these women – the Gurmat Gian Group of the Gurmat Gian Missionary College, have produced a set of six CD’s with hymns from the Guru Granth in each of the 31 raagas; each hymn rendered in the shudh (pure) raaga specified in the Guru Granth.

We admire their attitude that they summarize thus: To sing gurbani in raaga is not the same thing as to sing raaga in gurbaani.” We agree entirely.

Gurbani affirms the importance of meditative singing to attain a state of spiritual bliss: "Heaven is where Your praises are sung" (Tahan baikunt jeh kirtan Tera, Guru Granth p 749)

Listening to these renderings by this gifted group is truly a spiritual experience. Their highlighting of keertan in raagas successfully establishes classical Kirtan as a religio-cultural heritage of both Sikh women and men. This is a most notable achievement.

The Shabad sung to melodious classical notes led by Gurpreet Kaur reminds the listener of the line in Anand Sahib that speaks of angelic, musical families coming together to sing the Guru’s Word” (Raag ratan parwaar parian Sabad gavan aaya(n), Guru Granth p 917).

The Divine Word is experienced as musical “dhun” or celestial melody, whereby the human soul comprehends the incomprehensible. The “Akath Kahani”, becomes more meaningful. The mind is attuned [to God through celestial music], and in meditation, by the Guru’s grace, the unutterable story (ultimate Reality) comprehended. (Dhun meh dhian dhian meh jaanya Gurmukh akath kahani; (Guru Granth p 879)

what one of us (GS) wrote earlier about keertan by this group remains equally relevant today: “The spirituality and depth of Ardaas is felt in shabads like “Hey Sansaar Taap Harnay” (Guru Granth p 1358) ,that, like so many other shabads by the Group, brings out the musical miracle of four angelic voices in perfect harmony, individual renditions and changes in taal (beat) between jhap (10 beats), teentaal (16 beats) and ektaal (yakka of 12 beats) – all rendered effortlessly..…….And so on, each and every shabad is the Guru’s Message delivered directly to the Kirtan rassia’s inner being.”

Heaven is where Your praises are sung.

Raagas are mood inducing melodies which also relate to times of the day and seasons. Productions like “Raag Ratan” stressing the classical raaga in which each shabad appears in Guru Granth, enhance the impact of experience and understanding. The Guru's Word, Gurbani, in Guru Granth, the Sikh Holy Scripture, is in verse. The Word was delivered by the Sikh Gurus, as received from God: "As I receive the Word of the Lord; So I express it, O Lalo" says Guru Nanak (GGS p 722).

The received Word was in meditative verse. Gurbani keertan is an "experience" of the Word. The realization comes with repeated experience through Gurbani keertan., Dr. Balbinder Singh Bhogal, a scholar of Sikhi, reminds us: "Indeed, part of the lure of the poetic form is that it eludes total comprehension and is enriched by ever new interpretations. The poem does not provide an answer to life's mysteries, but reveals its wonders. The poem by its very form is not limited to a singular meaning, so it does not offer an answer with the confidence of an ego-centric bark. Instead it entices the ego to unravel its mystery, and in the process unravels itself. The poetic structure is inherently contemplative and unsettling - it refuses to be tamed into singular plain speech of prose philosophy."

Therefore, the musical aspect is stressed in Guru Granth Sahib and the name of the “raaga” specified for each composition. The melody creates the environment and mental state for focussed reception of the Word. Singing the praises of the Creator in sangat (holy congregation) then takes precedence above all else. One is able to sing with and listen to others, and by sharing that experience, is able to contemplate and realize the Word within oneself. By repetitiveness of this personal and congregational experience, the ego-centric focus is replaced by humility and wondrous love and awe for the Creator. This altered attitude (by the Guru’s Grace) would then reflect in the behaviour and daily life of a Sikh, which stresses humility and meditation on the Creator in a life of a householder in the service of the Creator and creation. The Ultimate Reality cannot be captured in words alone.

Raagas induce moods corresponding to time-divisions of the day; to seasons or occasions etc. There are many rhythms, beats and rhymes. These reflect the wide spectrum of classical and popular musical traditions of the Indian sub-continent and contiguous areas. With minor exceptions, Gurbani is meant to be sung for maximum impact of its intrinsic message.

Gurmat Gian Group “Raag Ratan” experience

Starting with Sri Raag – the first of the 31 raagas in the Guru Granth - Gurpreet Kaur, the composer and singer, accompanied by her daughter Keerat Kaur lead the Keertan “rassia” (meditative listener) on a spiritual journey. Music accompaniment is under the direction of Sonu Khanna, with Sandeep Singh on Dilruba, Guiness world record tabla player, Paramjot Singh, and Jaganpreet Singh on tabla and pakhawaj (types of Indian drums). Introduction to the Shabad by Gurmat Gian Missionary College Principal, Rana Inderjit Singh, is concise and simple Panjabi.

The pattern for singing Shabads is similar. However, traditional delivery of raaga, starting with prolonged “alaap” and very slow beat, followed by increase in tempo to a climactic fast beat, is not followed – and that is a blessing for the average ear. Instead, after the introductory raaga base (“mukh ang”) played on dilruba or sung vocally, the listener is held spellbound by intricate vocal variations and “taal” (beat) changes.

To quote Dr Manbir Singh, “One of the features of this collection is that Shabads are sung in many uncommon Taals like Jhumra, Matta, Rudra, Sool, Panch Savari, Champ Savan, Dhamar, Jai Taal, Araha Char taal, Firodast along with routine taals.” Indeed, the effortless beat changes (“parhtaals”) become almost imperceptible. (Being conversant with main taals only, we personally used finger count of beats (matra, taali/khaal etc) to track taal changes.

The immensely popular Raag Maajh is the vehicle for: “Sun sun jeeva soe Tumaari..” It is rendered as a duet by Gurpreet Kaur and her daughter Keerat Kaur. The spiritual journey in “dhun” continues through the raag. “Har Samrath ki sarna” (Guru Granth p 987) in raag Maali Gaura is mesmezing in its meditative appeal and raag-taal technical complexity. As Manbir Singh tells us, “Maali Gaura is in Dhamar Taal (14 beats) - Dhamar Shaiylee. Indeed, technically the most challenging; this Shabad took the most time to record…..None of the team had performed this earlier in this taal and shaiylee.” And on full display are Gurpreet Kaur’s enviable depth and range in meditative raag based singing and total command of sur and taal.

Naturally, one tends to tune in on one’s own favourites such as Maajh, Malhar, Basant, Kanra, Kalyan, Jaijavanti, Jaitsri, Nut-Narayan etc more often. The increasing dependence on the harmonium and pop rhythms by even notable raagees has possibly been the bane of good Keertan in recent years. Hence we take note of the revival of singing with string instruments (“taanti saaj”) as in “Raag Ratan”. Because of the infinite “shruti” (divisions of the “naad” or notes), a vocalist of Indian classical tradition has more possibilities of expression since he can play subtle fractions of notes – this option remains extremely limited in Western vocal or instrumental traditions.

Comment on this classical music art collection from a strictly technical aspect is beyond our pale. However, as avid listeners we felt sometimes that the shabad could have been concluded sooner by avoiding some technical tabla fireworks towards the end. As a “gandharab” raagi Sant Sarwan Singh recommends in his writings on Gurbani Kirtan, tabla should enhance the shabad singing and pyrotechnical displays restricted to solo performances. This minor caveat aside, Paramjot Singh and Jaganpreet Singh have excelled at a most gentle and musical “kinaar” while playing deep sounding pakhawaj (“mridang” type of beats) where needed.

As Gyani Jarnail Singh of Malaysia tells us, “This is exactly the way Ilahi (divine) Gurbani should be sung, in perfect taal, sur …....I congratulate these soul-brides of our Beloved Guru.....”.

The women of the Gurmat Gian Group may not be in the same class as maestros like Bhai Samund Singh; Dharam Singh Zakhmi, his brother Shamsher Singh and son Amrik Singh Zakhmi; Avtar Singh; Dillbag Singh-Gulbagh Singh; Baljit Singh (Namdhari); Balbir Singh and Nirmal Singh or Singh Bandhu, and other legendary singers of gurbani, but they are breaking fresh ground. These women are a breath of fresh air.

“Raag Ratan” is truly a historic and, for Sikh women, an exemplary accomplishment by the Gurmat Gian Group. It is a unique gift for listeners of classical Gurbani Sangeet. It is the first production of its type by Sikh women.

The Gurmat Gian Group can be accessed on their website (http://gurmatgiangroup.wordpress.com/ )

1sewauk2005@yahoo.co.uk

2ijsingh99@gmail.com

February 2, 2011

(Note: This article may be published with acknowledgement of joint authorship.)

."Nanak Lama": Gurdwara Patthar Sahib, Leh, Ladakh

2011-01-21T21:27:00.000-08:00

Historical Gurdwara Patthar Sahib is located about 25 KM from Leh in the Ladakh region of Jammu and Kashmir. It was flooded by over 5 feet of water following the cloud burst (very heavy and sudden rain) on 5 Ausgust 2010.

View from top of hill. According to local Budhists, a demon rolled down a large rock on Guru Nanak Sahib from this hill.

This Gurdwara Sahib, built and maintained by the Indian army, is historical and the background is that during his second journey (1515 to 1518) Guru Nanak Sahib stayed here in 1517 on return from Sumer Mountain. He travelled along the route from Nepal, Sikkim, Tibet and Yarkand to Leh and after discourses with local Budhists, came to be revered as Nanak Lama.

S. Baldev Singh Dhaliwal JP, South Australia, and I visited this Gurdwara Sahib on 22 September 2010, after travelling by road to Leh via Manali in Himachal Pardesh. We crossed passes over 13,000 feet. Heights of some passes:-. Rohtang Pass near Manali 13,044 feet, Baralacha La 16,042 feet, Lachlungla La 16,613 feet, Taklang La 17,582 feet (second highest pass in the world). The road over Khardung La pass beyond Leh at 18,380 feet, is the highest in the world.

Story of Gurdwara Patthar Sahib in English.

Sacred rock with imprint of Guru Nanak Sahib's head and back.

The "saakhi" told by the local people about the rock hurled down from a hilltop by a demon, is similar to that relating to Panja Sahib. Guru Sahib's head and body imprint is seen as a cavity in the stone which is now regarded as sacred due to its contact with Guru Ji's person. The Gurdwara was built and is managed by the Indian army. The flood damage has been repaired and the Gurdwara Sahib visited by hundreds of devotees of all religions, looks resplendent in this beautiful desert country, surrounded by high peaks.

Sacred rock can be seen in the background from the Darbar Hall
(The author discussing history of Guru Nanak Sahib's visit to Leh, Ladakh)

Nishan Sahib on hilltop from which the demon threw the rock.

(Army jawans with S. Baldev Singh JP, Australia, and the author)

History of Gurdwara Patthar Sahib in Gurmukhi.

Army jawans doing seva at Tapp Asthaan on a rise behind the main Gurdwara.

Army stone plaques in Langar Hall. There are dozens of such plaques on the walls of the hall.

This was a most memorable and challenging trip for younger brother Baldev Singh of Australia and me. Our youngest brother, Dya Singh of Australia, was unable to join us this time.

Gurmukh Singh
E-mail: sewauk2005@yahoo.co.uk
Copyright: Gurmukh Singh
Material, including photos, may be used with acknowledgement.

OLD SIKH CHALLENGES IN THE NEW YEAR

2011-01-12T12:22:00.000-08:00

With the arrival of the New Year, we also bring forward outstanding Sikh issues and concerns. This is the time to reflect whether, as a community, we have resolved some issues and made any progress on others.

As the Sikh community becomes more global, living in small remote communities at distant places, Sikh organisation (“jathebandi”) and central institutions are weakening. The latter have no clear strategy, no effective communication nor control mechanisms. Those holding high religious offices in Punjab are political stooges, incapable of interpreting Sikh ideology in the context of 21st Century issues and needs.

Challenges to Sikh identity and ideology e.g. the global challenge to Sikh turban, and the Sikh national Nanakshahi Calendar issue (which has now become a bit of a sad joke about shifting Gurpurab dates), spread of bogus deras and gurudoms, are just some of the many running sores to which there is no effective central response.

Regarding challenges to Sikh identity, in the absence of any timely advice or high profile action e.g. by lobbying governments and the United Nations, Sikhs have lost out on most fronts. Self-promoting individuals have taken over Sikh “representation”. Sikhs are still waiting to be counted as a distinct community in the UK. The current opposition behind the scenes by individuals to disrupt the working of the Sikh Council UK is another example of why we are failing in our corporate approach as a community.

Let me digress slightly before returning to the main theme. I write from South Australia after attending Guru Gobind Singh ji’s Parkaash Gupurab at the nearest and oldest Gurdwara in Adelaide. I compare the current Sikh position to that of over 20 years ago in this city. Then there were a few professional Sikhs, mainly from Malaysia, who held religious functions at one small Gurdwara. Now there are three gurdwaras run along different “maryadas”, and centred around certain groups or individuals. The old Gurdwara was moved to a new much larger site but is still run by the same core influential and affluent group. The Gurdwara remains user-friendly for non-Sikhs, and the management team takes interest in the image of the local Sikh community, but seem to have little interest in wider Australian or global Sikh affairs. To some extent, the same position is adopted by gurdwara managements in Sikh diaspora countries.

I mention the above because it is easier to study a smallish remote Sikh community like that of Adelaide, in order to understand wider global Sikh problems.

Therefore, while our central institutions are weakening and remain out-dated regarding their method of operation, the Sikh community is becoming more widespread. The need for global Sikh direction and unity through effective means of modern communication has been ignored for many years. One negative consequence is the total decentralisation of interpretation of Gurbani and Sikh personal and corporate “rehat” (i.e. way of life).

Panthic aims to promote Sikh corporate objectives and identity have come to a standstill. The milestone achievement of the House of Lords decision in the Mandla case, effectively recognised the Sikhs as a distinct people with own religion and socio-cultural tradition, identity and needs. Due to internal opposition by some, this legal recognition of Sikhs was not translated into the monitoring of the Sikhs as a distinct community in the UK, to be able to influence UK government policy in areas of equal opportunity, delivery of services and rights. Earlier efforts at national level unity have been frustrated by individual ambitions and factional divisions. The recent formation of the umbrella body, the Sikh Council UK, is a ray of hope in the New Year.

Sikh thinking needs to be guided by Gurbani as interpreted by Khalsa Panth. With the mushrooming of sant deras and bogus gurudoms, and the loss of the institution of Akal Takht Sahib to outside political interference, the process of interpreting Gurbani has been decentralised and is creating yet more divisions due to different “reht maryadas” (codes), encouraging bogus sant deras with spiritual heads and ritualism.

We have seen how the achievement of the Sikh national Nanakshahi Calendar as a global Sikh need, has been frustrated by the very institutions of SGPC and Akal Takht Sahib, which should have been promoting Sikh theo-political nationhood worldwide. These institutions are leaning towards “Bipran” (Brahmanic) practices when they should have been preaching and promoting one Sikh Reht Maryada and the Guru Granth-Guru Panth tradition.

An important UK achievement, which deserves wider publicity is the issue of guidelines relating to Sikh identity (kakaars and turban) which have been issued by the Equality and Human Rights Commission (EHRC) towards the end of last year. Many nationwide Sikh organisatons contributed in an exemplary manner to produce these guidelines.

As mentioned above, one consequence of the weakening of the institution of Akal Takht Sahib is that Sikhs in the diaspora have to increasingly rely on own centres for Gurbani research and interpretation through cyber networks. Let us hope that this would be a blessing in disguise to bring remote global Sikh communities together.

I conclude this articles with a positive musical note!
As and when I find time in my nomadic life, I listen to "Raag Ratan", a set of recently released 31 sudh raags in Guru Granth Sahib, sung truly in the Anand mode of "Raag ratan parwar paryia(n) Sabad gavan aayia(n)", by bibia(n) of the Gurmat Gian Group of Gurmat Gian Missionary College, Ludhiana. This is a trend setting exemplary achievment by mother daughter jatha of Bibi Gurpreet Kaur and Bibi Keerat Kaur for Sikh ladies in the diaspora.

I have yet to find time to "review" this great gift to the nation using my limited knowledge of classical raags. Nevertheless, this is a promise to Dr Manbir Singh, the Group motivator, which I shall keep.

Gurmukh Singh
Sewauk2005@yahoo.co.uk

Caste Discrimination in the UK - A Sikh View

2010-12-21T15:37:00.000-08:00

Background: From Caste Watch UK* press release:

Finding of Evidence confirmed by Independent research Commissioned by Government

Caste discrimination and harassment has not been explicitly covered by British discrimination legislation. However, the Equality Act 2010 includes the provision that, by order of a Minister, caste may be treated as an aspect of race. This research was commissioned to help inform the Government whether to exercise this power. The research sought to identify whether caste discrimination and harassment in relation to aspects covered by discrimination legislation (i.e. work, education and the supply of goods and services) exists in Britain. Evidence suggesting such discrimination and harassment was found. (Source: Government and Equalities Office, RESEARCH FINDINGS, No. 2011 / X).

In an e-mail Mr Davinder Prasad,General Secretary,CasteWatchUK wrote: “We welcome the eagerly awaited report Caste Discrimination and Harassment in Great Britain by Hilary Metcalf and Heather Rolfe published on 16 December 2010 by the National Institute for Economic and Social Research (NIESR). The findings of the report puts beyond reproach the work of our organization that has been actively campaigning since 2003 in creating awareness of Caste Based Discrimination occurring in Britain and seeking legal remedies.

It is refreshing to see responsible government committed to values of fairness, justice and equality in mandating the research to find ways to curtail the actions of Caste Oppressors through Law. The Equality Act 2010 was hailed as a land mark harmonising anti-discrimination legislation that embraced new discrimination strands and strengthened existing ones.

It is noteworthy that NIESR approached victims of caste discrimination as key stake holders and commissioned independent researchers to hear evidence at first hand. Caste has contributed to social paralysis and continues to exert a powerful influence in Britain upon the Asian Diaspora.”

Following article is based on the author’s response to Mr Davinder Prasad.

This is an historic achievement by Caste Watch UK.

Caste discrimination should not only be challenged by the law in every country, but, like slavery, made illegal by international law and eradicated altogether.

Guru Nanak Sahib started his revolutionary reform mission by refusing to wear the high caste “jeneu” (sacred thread) and rejected Varan Ashram Dharma, the main pillar of Snatan Hinduism, at the age of nine years.

Regrettably, but not surprisingly, the study by Hilary Metcalf and Heather Rolfe at the National Institute of Economic and Social Research (NIESR) is basically flawed. It glosses over the root cause of caste discrimination, which is firmly embedded in the Varan Ashram Dharma i.e. “sanatan” or ancient Vedic system, one of the main pillars of Hinduism.

It is not true to say that (to quote from the report): "The term ‘caste’ is used to identify a number of different concepts, notably, varna (a Hindu religious caste system), jati (an occupational caste system) and biradri (often referred to as a clan system). The examples of caste discrimination identified related to jati."

Comment: These are not different concepts but a hierarchical description of the same degrading Manuvadic caste system.

To quote from the report: "Caste awareness in Britain is concentrated amongst people with roots in the Indian sub-continent (who comprise five per cent of the [UK] population). It is not religion specific and is subscribed to by (and affects) members of any or no religion."

Comment: The first part is true but not the second part.

The followers of all non-Hindu India based religions, being mainly converts from Hinduism took the caste practice with them, even when their new religions did not believe in caste, or even condemned caste unequivocally, like Sikhism. Examples of such condemnation in Guru Granth Sahib are too numerous to be quoted here.

To repeat, the four “varans” are broad divisions of brahman, kshatrya (khatri), vais & shudra (or "ashoot" i.e. untouchables). Each varan has further divisions of work/social “jaat” and “paat” or “kul” (e.g. jaat Khatri & paat Kapoor). There are further sub-divisions of gotras and bradris. These are hierarchical and firmly rooted in the Varan Ashram Dharma (Hindu) religious system.

According to Rig Veda (X-10, 11 & 12), when the devtas divided the "Pursha" (universal being), then its mouth became brahman, arms khatri, thighs became vais and feet became the shudras (untouchables). Accordingly the work was divided between these four varanas as: brahman to teach Vedas and do yags and religious rituals etc and to receive charity; kshatrya or khatri for armed defence, to rule and to give charity etc; vais, the main work-horses doing agriculture, trade and looking after animals; and shudra - our main topic - to serve the three above by doing the most menial and degrading jobs.

Varans were also according to skin complexion i.e. colour segregation. According to Vedic scholars brahman - fair, khatri - reddish , vais - yellowish, and shudra -darkish.

Most regrettably, Mahatma Gandhi, instead of totally condemning and eradicating caste, was content by giving the so-called low caste a different label of "Hari jan", thus recognising and perpetuating low caste as part of Indian way of life.

In recent years, the so called “low castes” have self inflicted some permanent damage to their own cause by creating new religions and sects identified with so called "low castes". Thus, they have become even more isolated.

To quote from the report: "Some religious groups are almost wholly from the lowest castes: Ravidassia, Valmiki, Ramdasis and Ambedkarite Buddhists. Christians with roots in the Indian sub-continent are also often assumed to be low caste."

I am not sure who "Ramdasis" are but the Ravidassia sect may be a reaction to the carry-over of the Hindu varan system amongst Sikhs. Otherwise, Bhagat Ravidas sits amongst the galaxy of Sikh Gurus and Bhagats in Guru Granth Sahib, the Sikh holy Scripture.

Let us eradicate caste based discrimination in all socio-religious and work spheres. However, we cannot ignore from whence it came. To quote Prof. Gurtej Singh of Chandigarh: - "Hinduism is a caste based faith built painstakingly around the firm belief in human inequality and the notions of purity and pollution that attach to individuals by birth. Its rituals are grounded in the proposition to afford unlimited privilege to the ‘higher’ castes to exploit the labour and persons of castes deemed inferior. It has a hierarchical system of exploitation built into religious practises and ends up in Brahmins exploiting all other castes. "

Sikhs respect the underlying truth of all religions, but no orthodox religious system can be spared if it does not meet the norms of a civilised egalitarian society.

* Caste UK WatchPO Box 3685, Coventry, CV6 4WA Tel 0789 1058712 / 07751 668926 E-mail: info@castewatchuk.org www.castewatchuk.org

Gurmukh Singh

E-mail: sewauk2005@yahoo.co.uk

SIKH UNITY & MAAN MARYADA of SRI AKAL TAKHT SAHIB

2010-12-03T03:46:00.000-08:00

Initiatives to bring diverse Sikh organisations and gurdwaras around one table are always welcome. They should be supported.

At working level, uniting Sikh diversity becomes practicable only when individual or “jathebandi” aspirations to “lead” are set aside, and real differences recognised and ring-fenced. Not understanding differences under the very large Panthic umbrella will almost certainly delay or even doom initiatives to unite. Whilst it is for jathebandis and ambitious individuals to exercise self-restraint in their desire to “lead” and to impose own interpretation of Sikh tradition, real differences need recognition.

One area is the question of interpreting Guru Granth and Guru Khalsa Panth twin track approach (symbolising piri-miri respectively) in the context of the status of (i.e. “maan-maryada”) of Sri Akal Takht Sahib. The “authority” of Sri Akal Takht Sahib flows from, and is not independent of, mainstream Guru Panth tradition.

Events in recent years have shown that one goal before Khalsa Panth is to ensure that the status of Sri Akal Takht Sahib as the voice of the collective body of Sarbatt Khalsa Panth is not eroded. The global Sikh community has seen divisions arising from the manner in which directives have been issued from this highest of Sikh institutions entrusted with the interpretation of Gurbani and Gurmat. The 18th Century mechanism of Sarbatt Khalsa has been eroded or even lost due partly to practical reasons as the Panth has expanded; and, also due to outside political ambition to control the Sikh decision making process. Whatever the real reasons, a large section of the global Sikh community is keen to see restoration of the maan-maryda of Sri Akal Takht Sahib as the voice of the Khalsa Panth when interpreting Gurbani guidance from which flows Sikh miri-piri (temporal- spiritual)whole-life tradition.

In the meantime, initiatives to unite Sikh organisations of different persuasions need to recognise the real differences and divisions which exist due to confusion about tracing the real “authority” behind the institution of Sri Akal Takht Sahib, to the collective will of Khalsa Panth. Open recognition of this problem will lead to a practicable approach to unity on other real issues which face us in the UK, in Europe and globally.

Longer term Sikh solution to the decision making process at Sri Akal Takht Sahib may be provided by internet and information technology e.g. through cyber forums supported by panels of Gursikh scholars.

However, in any healthy and diverse community such as the Sikhs, complete agreement on all ideological issues may not be possible and that should be accepted from the outset.

Gurmukh Singh
sewauk2005@yahoo.co.uk

Sikh Turban (Dastaar)

2010-06-07T10:26:00.000-07:00

“Originally, I wore the turban for my religion. Then for my family. Now I wear it for myself” Ravi Singh, USA

“There must be no doubt that the long coiled hair and the turban go together as one of the five K’s; as they are called, of the articles of the religion dating back over 500 years. Definitions have been clearly made by the gurus from time to time.” (Sydney Bidwell MP (Ealing-Southall speaking in the House of Commons on 28 January, 1975 ref. His book “The Turban Victory”.

For a Sikh, the dastaar (Sikh turban) is a religious requirement by the Guru’s own injunction. Dastaar is an essential article of faith for male Sikhs, about that there should be no misunderstanding: men must wear it, while it is optional for women. Of the numerous quotations, which are available, two are given below from writers who were with Guru Gobind Singh Ji. The third quotation is from the “Sikh Reht Maryada – The Code of Sikh Conduct & Conventions” approved by the Khalsa Panth. So far as the Sikhs are concerned, all other arguments based on culture and tradition are of secondary importance.

“Kangha dono wakt kar, paag chuneh kar baandh”
(Translation) Comb your (unshorn) hair twice a day and tie your turban neatly.
(Tanhkahnama of Bhai Nand Lal – a leading poet in Guru Gobind Singh’s court.)

“Joora sis kay madh baandhe(n), aor paag barhi baandhe(n)”
(Translation) Tie your hair-knot in the middle of your head and tie the full length turban (to distinguish it from the small turban called “keski” which some Sikhs wear underneath the full length turban).
(Reht Naama Bhai Daya Singh – the first of the Panj Piarays – the Five Beloved Ones.)

“Huto Guru Sri Jaani Jaan, sabhi bidhee Guru leyee pehchaan…
Sehli topi sir dhare(n), daaseh naam kahai……
Ab Sikhan roop paltaiyay, tej dhari jim lakh tao pai…
Shatri roop sundar att laagay, kes sis sir bandhio paagay…”
(Translation) And so the All Knowing Guru recognised the need…these people wear a cap and have names like “Daas” (slave or servant)….now the appearance (and personality) of the Sikhs will be changed and they shall be recognised in their distinctive glamour amongst thousands. The (saint)warrior appearance is attractive with unshorn hair and turban tied on the head.
(“Sr Guru Panth Prakash” by Bhai Ratan Singh Bhangu)

“For a Sikh, there is no restriction or requirement as to dress except that he [or she] must wear Kachhehra [a drawer type of garment] and turban. A Sikh woman may or may not tie a turban.” Panth approved “Sikh Reht Maryada – The Code of Sikh Conduct & Conventions”.

I was very much impressed when Dya Singh of Australia (who needs no introduction) first showed me the photograph of young dastaar-dhari, sabat-surat Ravi Singh with President George Bush, who had his friendly arm over Ravi’s shoulder. “Originally, I wore the turban for my religion. Then for my family. Now I wear it for myself” wrote Ravi Singh of USA. Born and raised as a Sikh American in Illinois, he graduated from Marmion Military Acadamey. He made history by becoming the first US cadet ever to graduate from a military academy with a turban. And read on! “He’s been an aide to the lieutenant governor & state treasurer of Illinois, a student body president, an NCAA Division I golf captain, a candidate for public office, a community activist, involved in two presidential campaigns, an international lecturer, and business entrepreneur.” And he has now written “Leadership by Turban – An American Story” which should be “must read” for all Sikh youth.

“Discovering your roots is the key to half your identity. The rest is up to you.” is Ravi’s experience.

It becomes rather tedious reading Sikh scholars quoting the Old Testament, “Once they enter the gates of the inner Court, they are to wear vestments. They shalt wear linen turban, and linen drawers on their loins.” So what, I ask myself. Is it not enough that my Guru instructed me to wear a turban over my unshorn hair? In the same vein, references by Sikh scholars to Samson and myths about the power of hair do sound quite ridiculous!

However, we can accept that for thousands of years the turban had, and for millions around the world continues to have, very special cultural and spiritual significance. In the Semitic traditions - the Jewish, the Christians and the Islamic – the turban has been a symbol of “prophethood, holiness and divine power.” (“The Turban and the Sword of The Sikh” by Dr Trilochan Singh). It matters not whether it was “One of the Commands of God to Moses was to wear turban…”

Also, in India, the turban was and continues to be, a symbol of royalty, being used in place of a crown. The Sikh dastaar makes the Sikh a sardaar (chief or lord). Without dastaar, a Sikh is not a sardaar, and no one addresses him so. The Sikh dastaar, worn neatly and with dignity, does combine and represent the miri-piri (temporal and spiritual) aspects of Sikhi (preferred instead of “Sikhism”). “In gareeb Sikhan ko dioon paatshahi” – I shall bestow royalty on these poor Sikhs was the Guru’s promise. And so, by replacing their servile topis (caps) with the kingly turban, and by placing the sword of honour – the defender of human dignity - in their hands, that is precisely what the Guru did.

Within sixty years of the Guru’s demise, the Sikhs ruled all the area north of Delhi and put a stop to the annual invasions from the north-west via Afghanistan.

Sikh Turban ban in France

An article on dastaar would not be complete without a reference to the turban issue in France. As Dr M S Rahi says in his well researched article in “The Sikh Review” ("Turban and the French Law" SR Jan 2005), “The turban of the Sikhs, a hoary article of their faith, is once again caught in the controversy of definition of secularism as understood within the framework of French republicanism and political liberalism of the other countries of the world.”

According to Universal Declaration of Huamn Rights, “Everyone has the right to freedom of thought, conscience and religion; this right includes…..either alone or in community with others and in public or private, to manifest his religion…” (Article 18). The French passed a law, which contravenes a human right agreed at international level. In fact the French are going against the spirit of their own constitution. It was the French Revolution which gave the world the famous slogan – liberty, equality and fraternity. As is accepted, if the Sikh dastaar “is a symbol of dignity, freedom and moral courage to fight against injustice facing all the odds and difficulties”, then the French ban is a challenge for the Sikhs worldwide, to resist such injustice. The Sikhs should continue to seek the support of the international community.

Writes Dr M S Rahi, “The international community should take note that the Sikhs are feeling hurt and humiliated by the French Law passed in 21st Century for the removal of their turban in the schools of France.”

Sikh youth today are looking for extrovert role models like Dya Singh of Australia and Ravi Singh of USA, who are proud of their Guru-given dastaar and Sikh identity. Over the years, hundreds of turban-wearing Sikhs around the world have succeeded and excelled in their chosen professions. The dastaar, as part of the sabat-surat sardaar Sikh personality gave them the strength of character and the courage to face all odds and to succeed. That is also my personal experience of living and working in the UK for 50 years.

Dastaar, as part of the Sikh identity is a gift of the Guru and should be accepted gratefully as such.

The 21st Century message for Sikh youth is:
“Leadership by Turban” is not a theory but a proven fact.

I started with a quotation from the a speech in the House of Commons, let me finish with one from the House of Lords:
“There is absolutely no doubt that the wearing of the turban is an essential part of the Sikh religion. The ten gurus, the founders of the religion and the architects of it, all wore turban themselves.” Lord Avebury 5th October 1976 – Second Reading of the “Motor-cycle Crash-Helmets (Religious exemption) Bill”.

Gurmukh Singh (UK)
E-mail: sewauk2005@yahoo.co.uk
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© Copyright Gurmukh Singh
Please acknowledge quotations from this article
Articles may be published subject to prior approval by the author

Sikh Intelligentsia

2010-06-03T04:08:00.000-07:00

The sleeping Kumbhkaran of the Sikhs

In Hindu mythology (the mainstay of Hinduism), the giant Kumbhkaran was the brother of the demon king Ravana. Like most giants, Kumbhkaran slept most of the time and it took the clamour of hundreds of drums, trumpeting of wild elephants etc. to rouse him from his slumber.

In the twentieth century, the Sikh intelligentsia collectively, has turned out to be the Kumbhkaran of the Sikhs, so far as Sikh religio-social adavancement as a disinct global community is concerned. In the field of academic and professional achievements, the Sikh community is one of the most progressive in the world. Indeed, in some countries like Australia, the general public assumption is that a reasonably well dressed Sikh (i.e. one who carries the Sikh identity) is either a doctor, engineer or some other well qualified professional.

Except for the very remote villages of Punjab - and there are not many of these left - it is unusual to come across a totally illiterate Sikh man or woman below the age of fifty. Sikhism does not appeal to blind faith but encourages research of Gurbani (Guru’s Word) for spiritual harmony and full participation in worldly activities. Such full participation is only possible through proper education and knowledge of world affairs. Freed from superstition and encouraged by the Sikh doctrine that creation is real (Aap saach, kia sabh saach i.e. He is True and so is His creation.), it is in the Sikh psyche to be participative and materially progressive. Dependence on others (e.g. you will rarely see a Sikh beggar) and illiteracy therefore do not sit comfortably with Sikh teachings. An opt out life style is rejected.

Unfortunately, the materialist aspect takes over if the spiritual aspect of the Guru’s teaching is ignored: that indulgence in worldly materialism alone forgetting the true purpose of this life is false and so is the pride that goes with material attainment. It is in that sense, when the transitional nature of this life is ignored and one forgets death, that this existence is compared to a "mountain of smoke" ("Eh jagg dhooay(n) ka pahaar"). It is in that sense that creation is false if life is wasted in falsehood and the life objective of oneness with The One is not achieved when the opportunity is here in this life, here and now.

Sikhism is more concerned with here and now than with hereafter. However, hereafter is frightening if here and now is ignored!
A high proportion of the Sikhs world-wide are well educated and doing well. Yet, the Sikh community remains disorganised and has not been able to secure the political and social representation it deserves. Educated and professional Sikhs bear a large part of the blame for this state of affairs. It is true that material success leads one away from participation in community matters which require devotion and sacrifice. Material success also leads one away from religion and matters spiritual, unless some personal misfortune, tragedy or revelation inspires one to question the purpose of life. However, while prosperity is an important contributory factor, it is not the main reason for Sikh intelligentsia’s apathy when it comes to participation in community matters.

Sardar Kapur Singh, in his Saachi Saakhi, which is a chronicle of political events leading to the partition of India and the misfortunes of the Sikhs in post-independence India, has shown clearly how educated Sikhs have allowed themselves to be marginalised.

Guru Gobind Singh alerted the Sikhs to the dangers of Brahmanical influence in no uncertain terms. However, Brahmanical proximity and continuous assault on Sikh doctrines through self-styled saants (saints) has ensured that Sikh leadership remained in the hands of those jathedars who support Vedic rituals in Sikh institutions and who support Brahmanical political take-over of India. Soon after the start of the reformist Singh Sabha Movement (formally established in 1873), Sikh intelligentsia were defeated by the Amritsar based retrogressive religious leadership more comfortable with Vedic ideology for selfish reasons. It is that leadership and ideology which, like a giant octopus, has our Takhts and Gurdwaras in its tentacles today. Indeed, Sikh universities, under the same influence, are adopting Vedic language and idiom for explaining Sikh teachings and history. This is one of the underlying reasons for the current ideological divide which has appeared between the Sikhs of Punjab and those living abroad in recent years.

Akali Jathedars, with few and outstanding exceptions, have been selfish and short-sighted individuals. They have certainly lacked the attributes, the courage and sacrifice of the Sikh Jathedars of the eighteenth century who established the Khalsa kingdom of Punjab in northern India in which Sikhs, Hindus and Muslims were equal partners. Leadership in the Sikh community has become a vocation and on the death of a leader, his position is openly offered to his heirs! It is not surprising that educated and professional Sikhs have been sidelined over the years.

But the first generation Sikh professionals and academics, concerned for their children, are hitting back. While the Gurdwaras remain mostly in the hands of businessmen or others attracted by Gurdwara funds, a large number of Sikh educational, cultural, service (sewa) and socio-political organisations have been formed world-wide. However, this trend is more in the nature of a highly segmented reaction to what is going on in the traditional Sikh institutions like Gurdwaras, than any co-ordinated effort to give a clear direction to the Sikh movement as a whole. Regrettably, some who have the education, the skills and lead positions have not encouraged professional level teamworking by bringing complementary talents together. Rather, they too, like the jathedars of Saachi Saakhi (S. Kapur Singh), have felt threatened by newcomers. They seem to have no exit strategy to hand over to the next generation.

So the question is if the Sikh Kumbhkaran, the Sikh intelligentsia, is finally beginning to wake up after one hundred years.

Educated Sikhs have been opting out of community affairs for far too long. By default, they have lost control of Sikh institutions and are themselves no longer in touch with their own heritage. Many are beginning to realise that their material achievements come to naught when, due to lack of any code of conduct or common family or community values, their children desert them completely. Indeed, many next generation young men and women, who are no longer under the same economic pressures as their elders, are beginning to reach back for their roots for spiritual continuity and security. A survey by the UK Policy Studies Institute showed that most young Sikhs, while not very clear about their own history and identity, nevertheless, would like to pass on Sikh values to their children.

The revived interest of the Sikh intelligentsia, manifesting itself in diverse and extrovert community activities, is an encouraging sign of a healthy and vibrant community. We need a common direction for our progressive and successful community on the basis of the underlying manstream Guru Granth - Guru Panth Sikh doctrine, and a sense of historical perspective and foresight.

Is another Sikh renaissance nigh? I would like to believe so.

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© Copyright Gurmukh Singh
Please acknowledge quotations from this article
Articles may be published subject to prior approval by the author
-------------------

Gurmukh Singh (UK)
E-mail: sewauk2005@yahoo.co.uk

Sikhism & Word Concepts

2010-06-02T21:55:00.000-07:00

The psychology of language
(A theo-national viewpoint)

Was the foundation of Hindutva, resulting in the partition of the Indian sub-continent, laid down by the surreptitious introduction of Vedic terminology into the language of the Indian National Congress? In his Saachi Sakhi, late Sardar Kapur Singh thought so.

Let us first look into the question of language psychology.

“Wordpower is to the mind what horse-power is to a car.........In the mind we have words which take ideas and group them together to make them tangible and usable. Words are convenient packages. With the right word you may express a complicated idea that would be difficult to express without that word.” Says the well-known Edward De Bono in his introduction to “Word Power”.

I recall reading about an experiment reported in a science journal some years ago. A human child and a baby chimpanzee born at about the same time, were brought up together in the same environment. In the first six months the baby chimpanzee was well ahead in learning and doing things while the human child appeared to be content with making inarticulate sounds. However, things started changing quite dramatically once the human child started uttering and understanding words. Poor chimp ! If only it could speak.

It has long been established that we think in word patterns i.e. words act as triggers for certain thought patterns which have meaning for us and we act and behave accordingly. Words arouse feelings and add quality to emotions and passions which make up the common characteristics, the ethos of a community sharing the same language. Language and cultural values have a direct relationship as the second and third generation children of immigrant communities in the west are finding out. They are unable to associate themselves with their “root” cultures due to weakened language links.

The fact is that words cannot be translated accurately from one language to another as a truly bi-lingual person would confirm. It would be difficult to convey in another language the exact connotative meaning of many Punjabi words some of which would rouse immediate feeling or emotion in a Punjabi: words like darshan, nihal, sewa and barkat, or expressions like Karak kalejay mahen, Sarbat da bhala or Kurbaan jaon. Translations do not create the same thought patterns or rouse the same feelings and emotions. How could one possibly experience the original message of the Guru or experience the Punjabi romance of Hir-Ranjha or Mirza- Sahiba(n) in English? That is the reason for the great sensitivity which attaches to the question of language.

Western children of ethnic minority origins are finding it increasingly difficult to associate themselves with their “root” cultures, not necessarily because these children are living in the West, not because they speak English, not because they are bombarded with Western ideas through Western media, but because they no longer speak their cultural languages. They no longer experience the thought patterns of their immigrant parents which can convey to them the fullness of their own literature, classical music, poetry, humour, relationships and other cultural aspects.

As an example, the romance of Romeo and Juliet can only be understood and felt in English and the romance of Hir-Ranjha can only be fully appreciated in colloquial Punjabi. Punjabi children in the West who do not speak Punjabi have therefore lost an important cultural sense-ability. Children who still speak their ethnic languages are also more likely to appreciate their own cultural values. In fact, the bilingual types are better able to appreciate their own and the majority community’s cultures. It is these latter types who add to their own personal values most constructively. They bring about a healthy and evolutionary interaction of cultures without detracting from the ethos of any community.

We can now briefly return to Bharat Maata (Mother India), and how apparently such warm sentimental expressions sowed the seeds of division. At pages 70to 73 of his great work, Saachi Saakhi, Sardar Kapur Singh gives a researched account of how the Hindu majority leaders of the Indian National Congress started introducing Vedic terminology into the language of the national freedom movement. Leaders like Bal Gagadhar Tilak (who was succeeded by Mahatma Ghandi) were also very religious people. By design or by accident they carried their religious convictions and terminology into what was supposed to be a national level secular political arena.

The Hindu Goddess Kali (Kalika-Mata) was identified with Bharat-Mata (Mother India) at a time when the horrendous rituals and practices associated with Kali cults were receiving universal condemnation. “We have to save the rising generation from walking in false paths and to guide them into right ones.” (Lord Curzon speaking at Culcutta University in 1901.)

As was to be expected, the Muslims reacted almost immediately to such backdoor Hinduisation of the professed secularism of India and the National Congress. So did some Sikh intellectuals like the great scholar Bhai Kahn Singh Nabha who published his famous book “Ham Hindu Nahin” (We are not Hindus). The rest is now part of the history of India.

What about Punjab? The Punjabi language has evolved as the language of the Muslims and the Sikhs of Punjab. To my knowledge, no great work of Hindu literature has been written in Punjabi by a Punjabi Hindu. Unlike the Muslims and the Sikhs, even though Punjabi has always been spoken by Punjabi Hindus who probably number more than the Punjabi Sikhs, for communal reasons alone, they have not regarded Punjabi as their cultural language. As a result over ten million of them disowned Punjabi language in the census held in 1951. “It was a misrepresentation of colossal magnitude in Indian History.” (Hindu Sikh Conflict in Punjab- a report by non-Sikh Indians produced in December 1983). The creation of a mini-Punjab in 1965 after much agitation and the what followed was a direct consequence of betrayal by Punjabi Hindus of their mother tongue. The cultural impact of such estrangement from own language becomes apparent today: unlike Punjabi Hindus, Gujarati, Tamil and Bengali Hindus enjoy rich language based cultures.

However, languages, religions, communities, rich cultural varieties and skin shades do not divide. Political games do! The relationship between language and the cohesion and progress of a community is clear. It also explains why people are, quite rightly, so sensitive about their language rights in a multi-cultural society.

Let young Sikhs, parents and institutions ponder these issues. Punjabi language is our way of life and the common bond which keeps the community together. It is the way we think, behave and enjoy our cultural lives; it complements the study of the host national language by providing our children with the tools for cultural discernment. It makes the process of cross cultural interaction smoother without giving up what is our own.

Punjabi is the link between our present environment and our rich past - our roots. Only Punjabi language will convey to us Guru Nanak’s pain when he tried to explain to the vaid (doctor) "Karak kalejay mahe(n)".
Translation will not do.

End note: When writing the above, I am also conscious of the special effort which American and other converts to Sikhism (through inner conviction) make, to study original key Gurbani Word-concepts and experience Gurbani Kirtan (Sikh music) to Gurbani raag bases. Children born in Sikh families in the West are in the same position as these Sikhs who accept and adopt a Sikh way of life after deep study. They are the true Sikhs according to the Gurbani definition of Sikhism as "Sikhi sikhia Gur vichaar" (Sikhim is the study of the Guru's Teaching.)

The above discussion about the psychology of language, which is closely associated with culture, ethos and other characteristics of a "people" (qaum), would also have a bearing on the distinctive Sikh non-racial "ethnicity" as defined by the UK's House of Lords in the famous Mandla Case (1983).
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© Copyright Gurmukh Singh
Please acknowledge quotations from this article
Articles may be published subject to prior approval by the author
-------------------

Gurmukh Singh (UK)
E-mail: sewauk2005@yahoo.co.uk

Gurdwara Shahid Ganj Singh Singhania, Lahore

2010-06-01T05:09:00.000-07:00

Gurdwara Shahid Ganj Singh Singhania, Lahore, a monument to a people’s struggle for:

(Article first published as a souvenir booklet)

FREEDOM FROM OPPRESSION

“All differences which arise between man and man in time of peace were effaced beneath the terrible levelling of the oppressor; all men had become brothers and all women sisters.” (Hari Ram Gupta, “History of the Sikhs Vol II p.62)

Their bodies were crushed but not their spirit. Those 18th Century martyrs gave their lives for the freedom of fellow human beings and are remembered in our daily Ardaas (supplication):
“Those Sikh men and women who courted martyrdom….underwent unspeakable suffering but never wavered in their faith…remember them O’Khalsa Ji….” (“Jinha Singh Singhna ne dharam het sis ditte………”) Sikh Ardaas (supplication)

This was a people’s struggle for freedom from tyrannical rule. It was led by Guru Nanak’s egalitarian Khalsa ideology, which treats all men and women, all religions and castes, as equal before One Creator Being. With their fighting power so enhanced, both, in numbers and in spirit, such an invincible people’s army was bound to be victorious over the forces of oppression in the end.

Gurdwara Shahid Ganj, Lahore – a historical perspective

Gurdwara Shaheed Ganj Singh Singhania at Lahore marks the site where, according to historians, over 250,000 men and women lost their lives in the 18th Century. This was the period from 1716, when Banda Singh Bahadur was executed at Delhi in June that year, to 1753, the year when Muin-ul-Mulk, known as Mir Mannu, died.

A historian writes that “Large numbers of them (i.e. Sikhs) were shot down, while many others were brought in chains to Lahore where they were executed at a place near the Nakhas outside the Delhi gate, which afterwards came to be called Shahid Ganj” (Ganesh Das, 198; Tahqiqat-e-Chisthi, 101). When in 1737 Zakariya Khan martyred the revered Bhai Mani Singh, the Sikh scholar and Granthi (priest) at Darbar Sahib, Amritsar, people of all religions were horrified. Detachments of the “gashti fauj” brought hundreds of men and women (with children) daily in chains to Lahore for public executions at the Nakhas (now Shahid Ganj), or, in case of women for imprisonment and hard labour leading to death. This site witnessed the martyrdoms of popular figures like Bhai Taru Singh who served all without discrimination.

Historical background

This was a decisive phase in the people’s war against tyrannical rule in Panjab, most of the area north of Delhi with Lahore as the capital. The cruelty inflicted on the ordinary people had no bounds. The power of the rulers was absolute; more so due to the power struggle between Delhi and the invasions from north-west led by Nadir Shah (January to May 1739) and later by Ahmad Shah Durani (also known as Abdali). Delhi emperors Farrukh Siyar, Muhammad Shah (1719 – 1748) and later Alamgir II were weak while the same Turani family, loyal neither to Delhi nor to the invaders, ruled Panjab: Abdus Samad Khan (1713 – 26) who led the capture of Banda Singh Bahadur, his son Zakariya Khan (1726- 45), and grandson Yahia Khan (1745-47), and Mir Mannu (1748-53) son of Delhi Wazir Qamr-ud-din Khan (who was brother-in-law of Zakariya Khan).

In March 1752 when Mir Mannu was left on his own, he surrendered Lahore to Ahmad Shah Abdali. Later recovery of Panjab by the Moghuls was only symbolic. Complete chaos with no civil government continued with no respite for the people. It was during this period that the “rakhi system” or protectorates under which people paid money to mercenary bands became common. In this power vacuum, with people’s support, Khalsa “jathas” (groups), which formed into larger misls, gained in strength. Later, with the total defeat of the invaders by 1767, the foundation of a popular regime, the Khalsa Raj in which all were equal partners, was laid.

Those like Mir Mannu, used their absolute power to wreak havoc on the ordinary people. Despite hundreds brought in chains, tortured and slaughtered at Lahore daily, the spirit and resolve of the people seeking freedom from tyrannical rule grew stronger each day. These tortures and killings took place in public. Such was the cruelty inflicted by Mannu that his name passed into folklore, “Mannu is our sickle and we are his grass blades; as he cuts us, we grow many times more”.

Historians are unanimous in confirming that in terms of human endurance, this was one of the most remarkable periods in the history of humankind when men, women, young and old refused to give up their struggle for freedom despite extreme forms of torture in captivity. One heroic example of resistence quoted by historians is that of a fifteen years old school boy, Haqiqat Rai’s in 1743, whose martyrdom became part of Panjab’s folklore.

There are hardly any finer examples of the courage and determination shown, especially by women: the housewives, mothers and sisters of the freedom fighters.

Role played by women freedom fighters

Even a casual study of the history of Panjab during this critical period shows that the real sufferers behind the scenes were women. Backing the Khalsa warriors were the Sikh women who walked in the footsteps of Mai Bhag Kaur (“Mai Bhago”), the warrior companion of Guru Gobind Singh. History recalls that each woman in prison was given a maund and a quarter (about 50 kilos) of grain to grind in a day and they were beaten mercilessly when they slowed down through exhaustion. “Exhausted from thirst and hunger they plied their stonemills and sang their Guru’s hymns. Their children, hungry and thirsty, wailed writhed on the ground. The helpless prisoners could do nothing but to solace them with their affection. Wearied from crying the children would at last go to sleep…Children were sometimes hacked to pieces in front of their mothers. Bits of flesh hung on strings were thrown around their necks like garlands…Wherever the Sikhs pray, the fortutude and heroism of those brave women is recalled with reverence.”

It is in this historical context that the word “Singhania” became inseparably attached to “Singh” as part of the Ardaas: “Those Sikh men and women who courted martyrdom….underwent unspeakable suffering but never wavered in their faith…remember them O’Khalsa Ji….” Gurdwara Shahid Ganj Singhania (opposite Shahid Ganj Bhai Taru Singh) is in remembrance of the Khalsa women and children martyrs.

Sikhs survived the most trying period in history because they had the added human-power of their determined mothers, sisters and wives, who, in addition to their domestic roles, became equally good at the plough and the sword (for defence) in the absence of their men freedom fighters in the battlefield. Sikh, Hindu and even Muslim women were also in danger for another reason. Heads of women – even Muslim women - with long hair were cut without discrimination by bounty hunters and presented as heads of “young Sikhs” to seek rewards! Another example showing that all suffer regardless of religion under evil and tyrannical regimes.

Guru Nanak’s ideology

Guru Nanak, “the Guru of the Hindus and the Pir of the Muslims” declared the beginning of popular resistance against despotic cruelty when he wrote that “the rulers are like tigers and the collectors of taxes are like dogs oppressing the public day and night.” Guru Nanak Sahib preached and wrote in the popular language of the people, touring the country extensively. He became the most popular reformer of his time.

Between the huge millstones of tyrannical rulers, bribe taking judges and greedy tax collectors on the one hand, and the corrupt clergy on the other, ordinary men and women of all religions, creeds and castes were being crushed. Kings had forgotten their duty to protect the people; and those in the garb of religion, instead of showing the true path to the people and the rulers, were themselves aiding the oppressive regimes. In fact, as Bhai Gurdas wrote, the hedge meant to protect the field was itself destroying the field.

It is not surprising that popular Muslim and Hindu leaders and saints sided with the “Guru Ghar”, the House of Guru Nanak. Teachings of Muslim and Hindu saints received the seal of the Guru’s approval as the “Revealed Word” and were included in the Sikh Scriptures, Guru Granth Sahib.

Guru Nanak Sahib’s universal movement of true religion and his call to the people to “fear none, frighten none” culminated in the Khalsa Panth by 1699, as a complete spiritual and temporal system. The Khalsa interpreted and defended the universal truths and human values taught in Guru Granth Sahib by sages of many religions – in a sense the parliament of faiths. The common values which the Khalsa promoted and defended were, respect for diversity and for all paths leading to the One Creator Being, and equality of all before the One Creator (e.g. Aadm ki jaat sabhe ekay pehchaanbo – Recognize all human race as one - Guru Gobind Singh).

Flowing from these ideals was the concept of community service (seva) and sharing. “Guru ka Langar” or community kitchen where all are served without discrimination became a popular Khalsa institution - as powerful as the sword to resist and overcome the social and political injustice (therefore, “Degh Teg Fateh”). History records that the local poor Muslims mourned the arrest, torture and death of Bhai Taru Singh, a hard working saintly farmer, who ran a daily “Langar” for all.

Henceforth, the Khalsa, backed by popular support, spearheaded the struggle to establish a rule of the people, by the people, in which all were equal partners. Guru Nanak’s mission was clarified as the establishment of, “a regime in which no one inflicted pain on another as the Will of the Benevolent Lord.” (Guru Arjan Dev Ji).

Khalsa mission was supported by the people of Panjab

Shahid Ganj is a monument to the struggle of all ordinary people against a tyrannical regime and foreign invaders whose only aim was to loot and plunder. The word “Turak” for “Turk” appears to have been used in the sense of the “foreign invaders” from the north in Sikh writings rather than in relation to any religion. Some biased historians misleadingly interpret the popular uprising as some sort of religious conflict between the Hindus (led by the Khalsa) and the Muslims. Yet, the historical evidence, when taken together with the unique Khalsa ideology of Guru Nanak/Gobind Singh mission, is very different indeed.

All were suffering from administrative, religious, social and economic injustices. The rulers, the large landowners (jagirdars) and the clergy, were in collusion with each other. They were all exploiting religion and abusing own power and position for selfish ends. The cruelty inflicted by caste divisions and the superstitious practices used as tools for exploitation by the priestly class, was no less than that inflicted by the sword of the tyrannical rulers and merciless invaders. Guru Nanak’s first rebellion was against the cruelty of the caste system when he refused to wear the sacred thread, which would have signified his high caste. He sided with the “lowliest of the low”.

It needs to be mentioned that some of the greatest injustices were inflicted by the administrators at the time. For example, Chandu Diwan (Minister in Lahore court) may have played a role in the shahidi of Guru Arjan Dev Ji; the Cchota Ghalughara, the lesser in terms of loss of life but more damaging, of the two 18th Century pogroms against the Sikhs, was led by Lakhpat Rai, Diwan of Lahore. The list of treacherous “informers” like Gangu (leading to the death of the young Sahibzadas (Princes) of Guru Gobind Singh, and Mahant Aakldaas of Jandialla, who was behind Bhai Taru Singh’s shahidi, is a long one.

On the other hand the list of Islamic supporters of Guru Nanak’s universal teachings and mission, from Guru Sahib’s childhood to the demise of Guru Gobind Singh, runs parallel with Sikh history. Muslim warriors served with the Khalsa in many battles from Guru Gobind Singh to Maharaja Ranjit Singh – the latter’s artillery was almost entirely in the hands of Muslim generals. Hazrat Mia Mir spoke out against the torture inflicted on the Fifth Guru, Arjan Dev Ji which caused his shahidi (30 May, 1606); Pir Budhu Shah came to Guru Gobind Singh’s aid with his 700 disciples at a most critical time when he was under attack from the Hindu hill rajas at Bhangani (near Paonta Sahib) and his two sons were killed in the battle. Gani Khan and Nabi Khan brothers of Macchiwara gave shelter to Guru Gobind Singh when was being pursued by the Emperor’s army. Nawab Maler Kotla spoke out against the killing of the two Sahibzadas of Guru Gobind Singh by the Nawab of Sahind. Baba Banda Singh Bahadur had 5,000 Muslim soldiers in his army.

Except for some historians with own biases, in no sense can the struggle for freedom of the people in north-western part of the Indian subcontinent be interpreted in terms of some sort of religious conflict. Both, the Muslims and the Hindis had accepted Guru Nanak as a reformer and a revolutionary, and their Pir and Guru respectively. Regardless of religion, all suffered from the excesses of a cruel regime. The sword arm which inflicted cruelty may have been Moghul, Durani, Afghani or Hindu (e.g. hill rajas and divans like Lakhpat Rai, supported by Brahmanical opposition to the liberating ideology of Guru Nanak). People were being crushed between inept Delhi rule and the invaders who descended periodically from the north-west. Guru Nanak Sahib predicted in 1505 AD , “They (the Mughals) shall come in (Vikrami) seventy-eight and depart in ninety seven, when another disciple of the brave Man (Khalsa) shall arise” (“Aavn aatthatre jaan staanvay, hor bhi utthsi mard ka chella” . Babar destroyed the Pathaans in 1578 Vikrami (1521 AD) and Nadir destroyed the Mughals in 1797 Vikrami (1739 AD).

To the people, Banda Singh Bahadur had shown that self government by the people was possible. According to one historian “Banda was a great reformer, He broke down the barriers of caste, creed and religion. He appointed sweepers and cobblers as big officers before whom high caste Hindus, Brahmins and Kshatriyas stood with folded hands awaiting their orders. He believed in socialism. He distributed all his riches among his followers. He abolished the zamindari system and established peasant-proprietorship making actual tillers of the soil its masters.”

Wrote Hari Ram Gupta “Thus, the sturdy, plodding race of hereditary cultivators, whose diligence had built up the agricultural system of the Panjab, became as skilful in the use of the sword as they were in the use of the plough…..Misery, misfortune, isolation, abandonment, poverty, privation, distress, are the battlefields which have their heroes, obscure heroes, sometimes greater than the renowned heroes.”

And so, “the hammering of the oppressive regime did not reduce them to pulp. It hardened them to tempered steel”. They resisted local oppression and they relieved the marauders from the north of their loot each time the latter returned with their spoils from Indian towns and countryside. They freed women and children from these raiders who intended to sell them as slaves.

Gurdwara Shahid Ganj Singh Singhania, Lahore, is a monument to the unique feats of courage and the great sacrifices made by ordinary people for human dignity and freedom.

(It is recommended that the 18th Century Sikh history is read by every young Sikh to experience the Khalsa ideology as it unfolded during that decisive period in Sikh history. This article is based mainly on well publicised Panjabi and English sources.

--------------------------
© Copyright Gurmukh Singh
Please acknowledge quotations from this article
Articles may be published subject to prior approval by the author
-------------------

Gurmukh Singh (UK)
E-mail: sewauk2005@yahoo.co.uk

Sikhism & Hindutva

2010-06-01T04:53:00.000-07:00

Why never the twain shall meet under one centralist system

“It is clear to my mind, if Hinduism accepts Social Democracy it must necessarily cease to be Hinduism.” (Letters of Iqbal to Jinnah quoted by S. Kapur Singh in Saachi Saakhi p.45)

Reclaiming Vande Mataram, India’s national anthem:
“In the end it took just two words of a well-known.....mantra to instil feeling into the 50th anniversary celebrations......Vande Mataram....It is a matter of minor detail that the Vande Mataram of 1997 is more identified with composer A R Rahman than with Bankam Chandra Chatterjee’s Ananda Math.....Nehru’s aesthetic abhorrence of Bankim’s depiction.....of the country as a mother goddess on par with Durga and Lakshmi led to Vande Mataram losing its natural claim to be independent India’s national anthem. Nehru was tacitly echoing a 1937 Muslim League resolution that denounced the song as “ not merely positively anti-Islamic and idolatrous in its inspiration and ideas, but definitely subversive of the growth of genuine nationalism in India”.” (India Today of 1 September 1997, page 55 Reclaiming Vande Mataram.)

In Indian politics, the underlying Hindu nationalism oozes out sometimes from the most unexpected places ! I have nothing against nationalism or religious sentiment but what I do find galling is the hypocrisy behind Indian secularism. India Today, a noted secular national publication of India of some considerable repute, would normally be the last place where one would expect to find prominent coverage given to an admittedly Hindu mantra, disguised as the national anthem of India. This is the mantra and the associated deeply religious sentiment promoted by a succession of prominent Congress leaders like Bal Gangadhar Tilak and Gandhi. As is clear from the Muslim League resolution quoted above, probably such mantras and Vedic terminology brought about the division of a sub-continent and much bloodshed thereafter. It was such divisive communal terminology which laid the foundation of so called modern, secular and democratic India for which the Sikhs as a community, made and continue to make after independence, (witness the Chinese and Indo-Pak wars), more sacrifices than any other community of India, including the Hindu majority.

We are not concerned here with the ludicrous but persistent suggestion from certain quarters, some naive though well intentioned, others devious and politically motivated, that Sikhism is an off-shoot of Hinduism. From the first clarification of the theological position of the two religions by scholars like Bhai Kahn Singh Nabha’s Ham Hindu Nahi (“We are not Hindus”) much has been written on this topic. No one argues these days that Christianity is an offshoot of Judaism because Christ was a Jew! Indeed the theological differences between Hinduism and Sikhism are even greater than those found between Judaism and Christianity.

We are concerned here with the implications for the Indian democracy since the independence of India on 15 August, 1947, of the co-existence of two diametrically opposed social systems: one of oppressive Manuwaadic Brahmanism and the other based on Guru Nanak’s far reaching vision of a plural society. The Ninth Guru Tegh Bahadhur gave his life not for Hinduism but to uphold the fundamental human right of freedom of religion. He gave his life for the principle of a tolerant plural society.

S Kapur Singh in his “Saachi Saakhi” traces the division of India through much blood-shed into India and Pakistan to the back door introduction of Vedic language and thinking in the Congress movement. The Sikh leaders were slow to realise this. Thus:

“Hinduism has always been hostile to Sikhism whose Gurus powerfully and successfully attacked the principle of caste which is the foundation on which the whole fabric of Brahmanism has been reared. The activities of Hindus have, therefore, been constantly directed to the undermining of Sikhism both by preventing the children of Sikh fathers from taking pahul (initiation ceremony) and by reducing professed Sikhs from their allegiance to their faith. Hinduism has strangled Budhism, once a formidable rival to it and it has already made serious inroads into the domain of Sikhism.” A Report on Developments in Sikh Politics (1900-1911) by D Petrie, Assistant Director, Criminal Intelligence, Govt of India, dated 11th August 1911 quoted in Kapur Singh’s Saachi Saakhi at page 121.)

Hinduism cannot accept Sikh thinking regarding social justice, human rights, the brotherhood of mankind regardless of ethnicity, colour or creed and the “unity in variety” concept of a multi-cultural society. These differences cannot be resolved in an allegedly secular India in which the realities of Brahmanic control over the four estates of a modern government are glossed over. (These four estates of a government are the Legislature, the Executive, the Judiciary and the Press.)

As Dr Iqbal noted in one of his letters to Jinnah “....Socialism is likely to cause much blood-shed among the Hindus themselves.” It is impossible to ignore the social divisions in India. Yet Sikhism is all about human dignity and equality. It is impossible for Hinduism to accept democracy and it is impossible for Sikhism to accept any regime which has scant regard for human rights. It needs to be borne in mind that Sikhism is strongly opposed to the oppressive Manuwaadic caste system and the Vedic rituals, superstitions and cult practices. Indeed Sikhism would oppose, by force if necessary, horrendous sacrifices child sacrifices to Kali and the cruel tradition of “sutee” (in which a widow is expected to (or forced to) burn herself to death in the funeral pyre of her deceased husband.). Gurbani has condemned such evil practices and the unequal treatment of women in very strong language (see Asa ki Waar of Guru Nanak.)

Sikhism advocates a moderate and liberal approach to life but its “live and let live” doctrine can, from time to time, bring it into conflict with oppressive religious, social or administrative regimes. Such practices will remain abhorrent not only to Sikhism but to all civilised societies. I conclude by quoting further from the India Today’s illuminating article on Vande Mataram, the Indian national anthem or mantra as the author puts it, viz.:
“To endure, the symbols of Indianness have to be rooted in real life and culture.....Reclaiming Vande Mataram could be a first step in the larger discovery of India.”

Indeed! And for Indianness read Manuwaadic Brahmanism. This indeed would be a first step towards the larger discovery of what secular India really stands for ! And what sort of India have we been discovering in the last fifty years? Let the reader decide.

© Copyright Gurmukh Singh
Please acknowledge quotations from this article
Articles may be published subject to prior approval by the author
-------------------

Gurmukh Singh (UK)
E-mail: sewauk2005@yahoo.co.uk

Sikhism & Budhism

2010-06-01T04:46:00.000-07:00

Difference Between Budhist & Khalsa “Singhs”

A Dr Ambedkar Mission activist, Biba Kamlesh Ahir was speaking to a small, rather inattentive audience in Italy on 20 April 2008. In her loud crass Panjabi, she treated them like a bunch of school children, punctuating her “bhashan” with, “Your brain is not working. You know nothing…These people go around wearing Kirpans. Their brain is not working…(Inha daa dimaag khraab ho gaya!) ….”

Budhism, she claimed, is the source of Sikh ideology. There is nothing new in Sikhism. Concepts like “sikh” and “singh” are of Budhist origin as is the concept of “Panj Pyaras” (the Five Beloved Ones). Even the martial art tradition of the Khalsa is of Budhist origin! Her drivel would have gone unnoticed, if not for a video released on the networks some months later.

The function, celebrating the birthday of Dr B R Ambedar was organised by Baba Sahib B R Ambedkar Welfare Association, Italy. She said that Baba Ambedkar was the saviour of the Dalits and, especially, women. The lady forgot to mention that by placing transcaste Budhism and Sikhism under the umbrella of Brahmanic Manuvadic caste-based “Hindu” under Clause 25 of the Indian Constitution, Dr B R Ambedkar did not do justice to these two independent systems. In this respect, he also let down millions of Dalits in India.

In her later press statements, the lady retracted and stressed that only Budhism and Sikhism can fight the Manuwaadic “boa”.

By the time Guru Nanak Sahib arrived, Budhism had almost disappeared from India, courtesy Shankracharya’s crusade against Budhism with the help of Hindu rulers in the 9th century CE. Whilst the opt-out Budhism allowed itself to be banished from India, the life-affirming Khalsa of the miri-piri (temporal-spiritual) tradition of Guru Nanak-Gobind Singh, stopped the invasions of the plundering hordes from the North-West. The Sikhs also led the independence movement by making about 80% of all sacrifices in the early 20th Century. Following the take over of Tibet by the Chinese, the Budhist Dalai Lama sought refuge in India with thousands of his followers.

It was Guru Gobind Singh who said, “In gareeb Sikhan ko deo(n) paatshahi” (I shall empower the poor Sikhs (casteless Khalsa), to become the rulers of the land” and so it was delivered, as promised in “Raj karega Khalsa”, a couplet which had become popular during Guru Sahib’s time (Bhai Nand Lal). Any suggestion that Budhism is the source of Khalsa ideology shows total ignorance of the underlying life-approach of the two systems, even if there are some important similarities.

For the student of diverse life “paths” (panths) in this life, the main differences and similarities between Budhism and Sikhism are noted below. I hesitate to use the rather misleading label “religion” for these two great systems. Both adopted a revolutionary approach so far as Manuwadic Brahmanic tradition (Bipran ki reet) is concerned.

That, therefore, is the main similarity: both systems are revolutionary and based on acquisition of knowledge and practice of egalitarian principles. They set new human goals and, mostly, reject earlier traditions. In its own time, over two thousand five hundred years ago, Budhism was a major departure from the Vedic, Manuvaadic caste based tradition, an intricate and elaborate labyrinth of superstitious primitive beliefs in a vast number of gods, goddesses, devtas (good beings) and rakhshas (evil beings) etc. In that respect, the Hinduism of today has not changed much. Gautama Sidhartha Budha swept all that overboard, as did Guru Nanak Sahib about two thousand years later.

After Budhism, Sikhism was the next revolution brought about in India by Guru Nanak Sahib’s miri-piri (life-affirming i.e. worldly and spiritual) twin-track ideology.

The main difference is that Budhism is life-negating and Sikhism is life-affirming. More about this important difference later.

The fact that Budhism has no place for “God” (Creator Being) concept, whilst Sikhism is totally God-centred, could be regarded as the next main difference with consequential different approaches in practice. Sikhism believes in soul (atma) being the light of the Creator Being (the Supreme Soul) in all. The atma seeks (longs for) return and merger with its own Source. Despite belief in the cycles of karam (karma) i.e. transmigrations, Budhism denies the existence of a “soul” (atma). This is an area of self-contradiction in Budhist thought.

Budhism believes that all is matter, which keeps changing shape. That nothing is left after death. Therefore, on the one hand it does not believe in a soul, on the other, it believes that matter has a memory which is affected by good or bad deeds and connects one life with the next and so starts the cycle of deeds (karma), from which it is necessary to seek freedom (nirvana). The state of nirvana is that of ultimate bliss (param anand). Achievement of that state is only possible by following the “middle path” – the “ashtaang marag” (literally path which requires 8 qualities): right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right meditation. The middle path rejects austerities, penances and self mortification.

The “Three ratan” (three jewels) of Budhism are the Enlightener (budh) i.e. Mahatma Budha himself , the path (matt), and congregation (sangh).

Budhist Panch Sheel (Five ethical or moral rules) are: I shall not hurt any living thing; I shall only take that which is given to me; I shall refrain from sexual misconduct; I shall speak the truth; and, I shall not take intoxicants.

Four social principles (Brahm vihaar) of Budhism: Friendship towards all. Charity towards all. Pleasant thoughts for all. Fair and equal dealings with all.

Six qualities for achieving completeness in life are: Charity towards all. Harmony between word and action. Even temperament to face all difficulties. Enthusiasm for doing good. Mind control. Understanding the reality of things.

With one or two exceptions, similarity of the above approach with Sikh thought is only too obvious. A friendly disposition towards all and virtuous conduct are the central themes.

Now the Four truths in Budhist thought: This world (life) is pain. Pain is integral to all that we see. There are many reasons for this pain. It is possible to destroy this pain. It is possible to attain nirvana (freedom from pain = state of bliss or param anand).

Here, Budhism thought and Sikh thought begin to part company. Sikhism accepts pain willingly in the spirit of “Your Will is bliss for me” (Tera kia meettha laagay.) That is, if pain is in Your Will then I accept it gratefully. Sikhs do not believe that this life is all pain.

We seek help from S. Daljeet Singh’s “The Sikh Worldview”. Guru Nanak’s spiritual experience and his view of the Attributes of God are given in the founding creed of Sikhism, the Mool Mantar. Guru Nanak’s path follows “the line of expression of God’s attributes in the world of man…Hence, Guru Nanak’s system and its growth is entirely different from his contemporary religious systems and their growth.”

The Creator Being “expresses His Love and Attributes in the empirical world, and casts a Benevolent Eye on His Creation. But in Vedanta and other Indian systems, the world is either mithya, illusion, a misery, or a suffering.” Budhism falls in that category also.

The above gives Sikhi its life-affirming approach and distinguishes it from earlier systems including the revolutionary approach, at the time, of Budhism. A Sikh cannot be an opt-out from this world but is a very full participant in God’s service. Thus, constant God awareness (simran) also becomes a constant reminder to serve God by serving His creation, for the two are inseparable. “Sewa” is made a precondition to achieving nearness to Creator Being (Karta Purakh). Simran and sewa concepts go together and that is the basis of Guru Nanak’s miri-piri (active temporal involvement for achieving spiritual progress), twin-track approach to life.

As a consequence of the above approach, to quote S. Dalgit Singh, “monasticism, sanyasa, asceticism, pacifism and withdrawal from life, are rejected, and a householder’s life is accepted as the forum of spiritual activities and growth. Logically, monasticism and celibacy go together, and Guru Nanak categorically rejected both of them.” Obviously, God’s qualities of being “Shelter to the shelterless, Milk to the child, Riches to the poor, and “Eyes to the blind”, can be expressed by the Godman only by being a householder and participating in all walks of life, and not withdrawing from them” and “a corollary to this and to the rejection of celibacy” is “equality between man and woman.”

Continues S. Dalgit Singh, “…we find that in life-negating systems…life is far from real or an arena of spiritual endeavours. The spiritual path and the worldly path are considered separate and distinct. Whether it is Vedanta, Jainism, Budhism, Vaisnavism, asceticism, monasticism, ahimsa, sanyasa or withdrawal from life into Bhikshuhood is the normal course. In consequence, celibacy is the rule, and woman is deemed to be a temptress. ….In Budhism, women Bhikshus are deemed second grade compared to male Bhikshus who are considered senior to them. A male Bhikshu is not supposed to touch and rescue a drowning woman, even if she were his mother…Against this, Guru Nanak not only sanctioned a housholder’s life but stated as to, “How can a woman be called impure, when without woman there would be none.”

“Sikh” word is used for seekers of truth in both systems. In Budhism, one who attains the Truth, blows the horn or conch of truthfulness, preaches it fearlessly to the world and becomes a “singh”. From “sikh” he has become a “singh”, a lion who “roars” his enlightenment, and treads the path of truthful conduct, fearlessly.

When the Sikh establishes a direct link with the Ultimate Reality (Waheguru in Sikhism), then he or she becomes Waheguru’s Khalsa and is prepared to lay down his or her life in following the path of truthful conduct peacefully through martyrdom (shaheedi, Guru Arjan Sahib’s way), or, as the need arises, in the battlefield. Khalsa never surrenders to evil under any circumstances.

Let us be clear. A “Singh” (lion) is the Khalsa, who is directly linked with Akal Purakh (the Ultimate Reality) and serves His creation fearlessly and is prepared to make any sacrifice. The Khalsa is God’s army (Akal Purakh ki Fauj). The Khalsa remains in positive spirit (chardhi kalla) under all circumstances, and is invincible even when facing impossible odds. The Khalsa unsheathes the sword in defence of the weak and human dignity. The Khalsa aspires towards Godly qualities of remaining fearless (nirbhao) and without animosity (nirvair) even in the battlefield. The Khalsa is always prepared to give own life as sacrifice for the beloved Lord of all creation. That is the spirit of Sikh martyrdom (shaheedi) – human life is sacrificed in love for the Beloved i.e. in the service of His creation and in acceptance His Will (bhana). The Khalsa is committed to “halemi raj” in which no one inflicts pain on another. The Khalsa is of Waheguru and to Waheguru belongs the ultimate victory.

Whilst the similarities between Budhism and Sikhism are quite remarkable, the founding precepts and approaches are entirely different.

Further reading for the busy reader:
In English: “The Sikh World View” by S. Daljeet Singh, Institute of Sikh Studies, Chandigarh.
In Panjabi: “Jain Matt, Budh Matt te Gurmatt”, Sikh Missionary College, Ludhiana.

-------------------------------

© Copyright Gurmukh Singh
Please acknowledge quotations from this article
Articles may be published subject to prior approval by the author

Gurmukh Singh (UK)
E-mail: sewauk2005@yahoo.co.uk

Sikhism & Secular State

2010-05-31T09:13:00.000-07:00

The question: Is this “War on Terrorism” or an assault on religious freedom and Civil Liberties ?

STATE v. RELIGION

• European Court of Human Rights decision banning the headscarves
• Ban on Sikh articles of faith
• Introduction of Identity Cards
• 300% Increase in “Stop and search” of Asians
• Terrorist profiling which targets practising Sikhs
• Counter-terrorism powers: Is this “Reconciling Security and Liberty in an Open Society” ?
• Is this secularism ?

“Baabar Ke V. Baabay Ke” struggle began in the earnest when the Guru laid down the true concept of Khalsa regime: “The Merciful Master has now decreed that no one shall inflict pain on another (or oppress another). All abide in peace and this shall be the benign regime.” (Guru Granth Sahib p.74) Today “Baabar Ke” seems to be the “secular” state, which is rapidly curbing religious freedoms in the West.

Secularism is state indifference to religion; that religion should be excluded from civil affairs and public education. At its worst, as is happening in France, it can be state interference in religious practice. Such interference, if not challenged robustly in law courts, becomes religious persecution when minority rights are involved.

The so called “War on Terrorism” is beginning to remove certain basic safeguards to keep the state powers in check. This has been happening systematically since September 11 events at the expense of civil liberties, individual freedoms, and human and religious rights. From the legislation already being introduced in the US it is clear that “War on terrorism” is going to lead to further restriction of civil liberties. Minority communities like the Sikhs are likely to suffer most. This trend in North America and Europe is most regrettable but not unexpected. The events in Iraq and the Middle East have provoked Islamic reaction, while the terrorist threat to western countries remains undiminished.

The “War on terrorism” is rapidly turning into open suppression of human rights and freedoms by the state. In a modern civilised society, the right to own religious identity (and cultural diversity) should be taken for granted. However, first the “security versus religious freedom” arguments (resulting in Kirpan ban at airports and elsewhere), and in recent years the European ban on headscarves and Sikh turbans, are rapidly eroding the hard won human rights over the decades through the United Nations charters and instruments.

In a provocative decision by the European Court, which is supposed to safeguard human rights and diversity, the European Court of Human Rights rejected an appeal by a Turkish student, Leyla Sahin, seeking admission to the Istanbul University medical school to wear a headscarf. Turkey has a Muslim majority, but the state argued that headscarves were against the state’s secularism! The Court ruled that such a ban does not violate religious freedom and that it was the right way to counter Islamic fundamentalism.

It seems the European Court of Human Rights has now joined the state in suppressing the basic right to own religio-cultural identity. Such collusion between the judiciary and the state would surely reverse the human rights progress in recent years. The court decision takes precedence over national court rulings. The Union of French Islamic Organisations denounced the European Courts ruling at Strasbourg as “politicised justice” and a form of persecution which would further encourage the "secular" states to place yet more restriction on religious freedom.

Sikhs suffer most due to their visible identity and articles of faith. In fact, the Sikhs are in a worse position so far as the turban is concerned because the Sikh “dastar” is an inseparable part of Sikh faith. A country should not suppress people’s basic rights in the name of secularism in this way.

Other restrictive measures: In November 2003, the Home Secretary announced that the Government had decided to introduce a national identity cards (ID cards) scheme. This involves comprehensive identification of individuals using the latest technology. The aim is to set up a National Identity Register. Richard Thomas, UK Information Commissioner, expressed doubts about the advisability of creating the National Identity Register. Indeed, it is surprising that civil liberties organisations have not made headlines objecting to the scheme.

In the US, broadening the power of the Patriot Act further restricted civil liberties of immigrants and US residents. National Security Letters (NSL) can be issued by FBI field officers to obtain credit reports, electronic communications transactional records and records of financial institutions etc. The recipient of an NSL will not be allowed to disclosure having received such letters from FBI officials. There is no doubt that immigrants and “profiled” members (and businesses) of minorities would suffer most due to such extended FBI powers.

Sikhs have been the frontline victims of terrorist profiling recently. After September 11, it was the picture of a youngish Gursikh, being arrested in the US, which was splashed all over the British press! “Asians” (an ambiguous label) are at the receiving end of “Stop and search” powers of the police. There has been a 300% increase in Asians being stopped and searched by the police in the UK recently. (Another reason why Sikhs should be separately monitored so that we have factual evidence about the Sikhs regarding such matters and racial assaults etc.)

Sikhs have suffered from mistaken identity since the late Nineteen- fifties when they started arriving in England in significant numbers. They were called “Pakis” by the “skin-heads” and the “Teddy boys”. “Paki-bashing” was fashionable. The British media was at least partly responsible for spreading this ignorance by showing turban-wearing “aliens” arriving in England. Over the years, the British media – television, radio and the press – have remained ignorant about the Sikhs despite over 200 years of Anglo-Sikh history; nor have the Sikhs done much to educate the public and the media. Regrettably, those Sikhs who have succeeded in gaining influential positions have mostly distanced themselves from the concerns of the Sikh community at grassroots level.

Unless religious heads join together in opposing such persecution in the name of secularism, these ill-considered bans on religious identity and freedom, using the most trivial of excuses, can increase tensions between the state and faith communities.

Gurmukh Singh (UK)
E-mail: sewauk2005@yahoo.co.uk

© Copyright Gurmukh Singh
Please acknowledge quotations from this article
Articles may be published subject to prior approval by the author

Sikhism & Bioethical Issues

2010-05-29T08:38:00.000-07:00

SEEKING GURBANI GUIDANCE

(Partly based on articles by of Dr I J Singh (New York) and Dr. G S Mansukhani)

(Note: Following retirement in June 1996, I worked with The Sikh Missionary Society UK for a few years. Due to rapid advances in science in areas such as genetic engineering and cloning etc Sikh views were sought on such issues by those in interfaith, educational, research and media fields. On 12 June 2001, I wrote to Dr I J Singh, New York, about the need to develop a Sikh view about bioethical issues. The following thoughts were sent to him, and later produced as an article.)

Gurmatt based framework for reaching decisions on bioethical and other 21st Century issues

In discussing religio-social issues, and dilemmas and problems facing today’s society led by the rapid advances in science and technology, two basic rules of Gurbani teachings would seem to be relevant:

(1) Human life is at the apex of life on earth. It is an important phase in the evolution of a human being towards complete God-centred harmony.

(2) Family life and the institution of marriage are central to Sikh teachings which stress man/woman complementary roles in a spirit of equality. Sikhism does not accept monasticism or any type of “opt-out” way of life.

The emphasis of Gurmatt (Guru’s guidance) is not on the laying down of highly precise and rigid rules of how man might utilise his God-given knowledge; the essence of Sikh teachings is to provide man with a healthy, progressive and responsible philosophy for addressing modern issues. It provides a framework and not definitive answers for the future.

General principles:
(Derived mainly from Dr I J Singh’s essays)

1) Not all actions can be universally condemned in all situations at all times.
2) Instead of providing fixed unchanging answers to changing problems, Sikhism provides an unchanging process based on moral framework in which one can devise moral and ethical criteria by which an ethical dilemma can be negotiated.
3) Inherent in Sikh teachings is the principle that all rights come with responsibilities and no actions are free of accountability.
4) Before committing to an action, a human being must delve into his or her essential being. “Recognise the divine spark within you”, says Sikhism. (“Mann toon Jote Saroop hain apna mool pacchaan.”)
5) The divine spark is discovered and nurtured by love, by service to the community and by recognition of the same spark in all of us.
6) In the process of self-realisation, the sangat, a congregation of similarly dedicated people becomes critically important. God and Guru pervade such a congregation.
7) The discerning intellect that Sikhism asks of its followers is far from perfect, but grows only by use, prayer and grace. In this role the Sikh community, the sangat becomes paramount. Individual lives exist as biosocial contracts within the historical framework of a community.
8) The decision making process does not occur in isolation and the individual choices are ratified by the sangat (congregation).

From what has been said so far, one may conclude that Gurmatt based decisions regarding bioethical and other issues should be made intelligently (i.e. in the light of all the research and information that is available), ethically and collectively in any given situation. The mental/spiritual mode required is that of complete humility, complete harmonisation with the Will of the Creator, sense of service to all creation and a highly responsible attitude towards human values and the progress of human institutions (e.g. the institution of family life).

The ethical objectivity of knowledge must never be lost. The objective of human progress is to improve the quality of life so that it becomes God-centred and not self-centred. Research in the spiritual and temporal fields, is encouraged by Sikhi. The pre-condition is that it must be guided by Gurmatt as continually interpreted by Gursikh scholars, and applied accordingly. We must not start tinkering with the building blocks of life without taking full responsibility and seeking the Guru’s guidance.

With such a decision making framework in which science and enlightened religious thought work together (convergence of science and religion), one can turn to the specific questions.

Let us take genetic engineering as an example. According to Gurmatt, the main purpose of life is to achieve a harmonious relationship with the Supreme Soul (Param-atma) during this life. Pursuit of worldly power, comfort and pleasure, and attachment can lead one astray from the path of Gurmatt. In fact, pain is prescribed as a “medicine” (“dukh daaroo”) when the human mind loses direction due to single-minded pursuit of worldly achievements. However, in Sikhi physical pain or suffering is not a pre-condition to becoming a God-centred being. Science should be used to provide relief from such pain, although, Sikhi would not recommend the ending of life (euthanasia) as a means to ending physical or mental pain. This is a topic which needs to be developed further in the context of euthanasia.

Use of genetic engineering in non-human life forms may produce “better” vegetation and animals (from the human view point). It may be argued that the main purpose of these life forms is to sustain life itself (“Jian ka ahaar jee khana”) and is not the same as human life. Presumably, the Sikh religious criteria for genetic engineering of non-human and human life forms would be based on different considerations.

One is reminded of the word “mann” in Gurbani which is self awareness in time/space but which is also the light of God in man (“Mann toon jote Saroop hain”). This would seem to be a uniquely human faculty, which distinguishes man from all other life forms. In relation to genetic engineering this theme needs further Gurmatt research. Sikhs are not forbidden from eating meat but would Gurmatt allow the use of animals in scientific experimentation? A very cautious and conditional “yes” may be the response. The same would apply to human volunteers.

A balanced human family life is essential for achieving the human life’s goal. To achieve this objective, the same person needs to play many roles and needs many different skills to develop a full and balanced personality: marriage partner (including the sexual aspect), parent, roles in different relationships, thinker, writer, craftsman, saint, soldier etc. Responsible genetic engineering will need to take account of all these considerations. For example, to produce super unbalanced beings in test tubes would be totally unethical. Generally, Sikhism’s response to human cloning for the purpose of producing “carbon copy” human beings would be in the negative. On the other hand providing cure from disease and enhancing the quality of life would accord with Sikhi.

Conclusion

To conclude with a quotation from Dr I J Singh:
“The discerning intellect that Sikhism asks of its followers is far from perfect, but grows only by use, prayer and grace. In this role the Sikh community, the sangat becomes paramount, the process does not occur in isolation......individual lives exist as biosocial contracts within the historical framework of a community.” (“The Sikh Way: A Pilgrim’s Progress” p. 25)

Man needs to be aware of own imperfections and proceed with great caution, and continuous and continual vigilance when applying science and technology to the alteration of own hereditary characteristics evolved over millions of years by nature. He must proceed in humility and prayer and be prepared to take full personal and collective social responsibility for the consequences of genetic engineering and similar advances in science.

Gurmukh Singh (UK)
E-mail: sewauk2005@yahoo.co.uk

© Gurmukh Singh

Sikhism & Status of Women

2010-05-29T08:12:00.000-07:00

Synopsis of an article by Prof. Prabhjot Kaur

(Note: The original article by Prof. Prabhjot Kaur was published in the Abstract of Sikh Studies (ASS) some years ago. It was a fresh approach to understanding the status of women in Sikhism. Have uncovered this item in the system but do not have any reference to the ASS issue. Perhaps someone can let me know in due course. These notes were first used for a short talk at a UK event organised by the Sikh Women's Alliance. Gurmukh Singh)

“It has been said that the status accorded to women is the touchstone of the civilization of society.” (Prof Prabhjot Kaur)

Women’s Liberation Movement, started by Elizabeth Cady Stanton in the year 1848 in Seneca Falls near New York, received a further boost with the setting up of a UN Commission on the status of women. Much has been done to secure equal rights and opportunities for women worldwide. Much has been achieved. The question, which Prof Prabhjot Kaur asks is, if better status for women has made today’s society more civilized than before? Her answer is a “definite no”.

She argues that the divorce rate has increased manifold, there are increasingly more broken families, and, despite much progress in all other spheres, the institution of the family is threatened as never before. Why is this so when the lot of women, who have always been the pivot of the family unit, has improved so much?

For the answers to these modern problems, Sikh scholars turn to Gurbani, the Word or the knowledge revealed to the Gurus and other devotees of God, the Bhagats. Prabhjot Kaur does not repeat the much quoted passages from Gurbani which questions “Why condemn women who conceive and give birth (to men); to whom men are betrothed and married and who give birth to kings?” (GGS p.473) The Gurus treated women equal to men and the Third Guru, Guru Amardas, even appointed women preachers. Prabhjot Kaur’s approach is from an entirely different angle. Her view based on Gurbani research is that women naturally possess the qualities necessary for getting closer to the Lord Creator Being.

With reference to the relationship between the human soul and the Lord, all human beings (men and women) have been called “naar” (woman or wife) in Gurbani. Through communion with the Lord, human soul is constantly seeking the status of a “sohagan” – one who is beloved of the Lord, decribed as “kanth” (Husband) in Gurbani. This is a constant theme of Gurbani. As in a worldly husband/wife relationship, certain qualities need to be cultivated to reach this harmonious relationship. It is in this respect that women are likely to have an advantage over men; for they are more likely to possess the qualities necessary to become “sohagan”, the beloved of the Lord.

In Gurbani, a woman who becomes the “sohagan” has been referred to as
“batees sulakhani” i.e. she has thirty-two qualities, which according to Bhai Kahn Singh Nabha’s “Mahan Kosh” are: beauty, cleanliness, modesty, humility, concord, observance of religion, intelligence, knowledge, service, compassion, truth, dedicated love of spouse, purity of mind, patience, frugality, beneficence, sobriety, chivalry, active habits, house decoration, respect of elders, proficiency in music, poetry, painting, domestic science and embroidery, respectful attention to guests, and bringing up children.

All men and women can be “sohagan” if they have the qualities necessary to please the Lord. Therefore, the man/woman division is a mere technicality in this respect – it matters not whether one has the body of a man or a woman. The path to reach the Lord for both is the same. Men and women (physical beings) enjoy equal status in Gurbani. Indeed, if we go by the “batees sulakhni” description of a “suhagan” – qualities in a woman which please the husband, or qualities necessary in a human soul to please the Lord – then women are more naturally bequeathed with those qualities than men. Or, men would require a greater effort to acquire those qualities found more naturally in women. Reading Prabhjot Kaur’s article, one gets the impression that women have an edge over men in this respect. More so as the new age of science and technology makes the masculine attributes less relevant to the question of men/women parity.

It seems that today’s woman is demanding equality with men under the mistaken belief that men are superior to women; while Gurbani says that it is the woman who is “the best of the best” (“Sabh parvare mahe sresht”). So, “it is the man who is expected to follow the footsteps of the woman”! For the man must be guided by the “sohagan” – in the worldly sense, the woman who has won the heart of her husband. Those same qualities found in a “sohagan” need to be cultivated by all (regardless of the men/women bodies they occupy) to win the Lord’s attention (Nadar).

Socially, and in the family, a woman who is “batees sulakhnee” is able to create a peaceful and heavenly environment. With her qualities (see above) she is able to guide others, and through her roles as mother and wife (and other family relationships) she is able to change the destiny of a family. A woman must have own personality and must be bold and chivalrous when required. Otherwise, the situation described in Gurbani would arise when “Women have become submissive, while men have become tyrants.” (GGS p. 142) Sikh women like Mata Sundariji (wife of the Tenth Guru, Guru Gobind Singh) who took a keen interest in Sikh polity after the Guru’s death, and Mata Bhago leading Sikh warriors in battle, have shown that women should be bold and take action when the situation arises.

Prof. Prabhjot Kaur feels that Gurbani teachings about the true role of women can show the way ahead for the global community. Women need not compete with men but use their feminine, natural God-given attributes to improve family and social life. She quotes Dr. H B Dinesh in support, “….the new age will be less masculine and more permeated with feminine ideals – or to speak more exactly, will be the age in which masculine and feminine elements of civilisation will be more properly balanced.”.

The family life advocated in Guru Granth Sahib will become increasingly more relevant to the resolution of modern family and social problems. In the age of science and technology the “shifting of the scales” is creating a more level playing field for men and women; maybe even shifting in favour of women in the long run. Seeking equality with men is not the answer for women; rather, they should cultivate and use the natural qualities with which they are naturally gifted to pave the way for a better future for men and women – all “suhagans” of the One Lord.

Gurmukh Singh (UK)
E-mail: sewauk2005@yahoo.co.uk

Sikh Religion: Short Introduction & Key Events

2010-05-29T06:49:00.000-07:00

Guru Nanak Sahib (1469 – 1539) was the founder of Sikhism, the fifth largest world religion today.

He introduced a whole-life system outside the caste system and contemporary religious systems. Guru Nanak resolved to combat superstition and ritualism, and oppression in every sphere of social life at every level. He preached the path of truthful conduct in the language of the ordinary working people.

Guru Nanak was a revolutionary who systematically laid the foundation of a new theo-political order. He taught that there is One Supreme Source of all creation (called by whatever name) and no other. Unique amongst world religions, he described the qualities of The Source of All Creation: The One Reality Whose Name is ever True; the Creator; Fearless; without enmity; of Eternal Form, Un-incarnate; Self-Existent and Self-illuminating; The Enlightener (The Guru), the Bountiful (and realised through Guru’s Own Grace). These are also the qualities towards which a Sikh, the "seeker after the Ultimate Reality", aspires. From the interpretation of this founding mystique formula were developed all the institutions of the Order of Khalsa, based on human equality and dignity.

Guru Nanak’s mission poses a challenge to the priests and the rulers alike. The Guru’s challenge to his Sikh is: “If you wish to play the game of love place your head on the palm of your hand and come my way”. For the Sikh relationship between the human soul and the Creator Being, the Universal Soul, is a loving one with complete trust in the Universal Will (Hukam Razaee). A person who takes up this challenge, sets his or her foot on the path of truthful conduct leading to a harmonious relationship with the Lord of every human soul, the Creator Being.

Guru Nanak taught that basic humanity and sense of service is more important than religious boundaries (Dr I J Singh); that there must be no discrimination based on gender, race or religion, as all are equal before the One Creator; that all have the God-given right to live with honour, dignity and freedom. He travelled thousands of miles over many years, spreading the divine message throughout the Indian subcontinent and many other Countries.

To ensure continuity and implementation of his vision of an ideal social order, Guru Nanak appointed his successor in his own image. This was repeated from one Guru personality to another. So the nine human Guru personalities following him are also referred to as Nanaks one to ten to stress that the succeeding Guru personalities carried the same light (message) of Guru Nanak. Through selection of worthy successors, the Sikh institutions started by Guru Nanak were developed and consolidated over a period of two hundred years. Nanak X, Guru Gobind Gobind Singh (Guruship 1675 - 1708), made final preparations for the formal introduction of the Khalsa assertive identity and fraternity for organisational strength, common direction and purpose.

Vaisakhi 1699 was the high point of the Sikh tradition. On the Vaisakhi (harvest festival) day in 1699, at Anandpur in Punjab, the Guru initiated the first five Sikhs into the Khalsa Panth (Khalsa means “the pure directly linked to the Guru” and Panth means “path” or “religious order”). These were the Five Beloved Ones (Panj Pyare) who had qualified for admission to the ideal society of Guru Nanak. Thousands then followed to join Khalsa Panth.

Vaisakhi 1699 was the climax of all that had gone before and the inspiration for all that was to follow (Dr J S Grewal). The Guru introduced an ideal social order based on the precepts of the first Guru personality, Guru Nanak. As a corollary to fearless and truthful conduct expected of the Khalsa, the Guru prescribed a visible distinct identity for the Sikhs. Every Sikh was to keep unshorn hair (kesh) as a living part of the complete human body and symbolising a saintly disposition and physical and spiritual harmony (hair to be covered by a Sikh dastar i.e. Sikh turban); wooden comb (kangha) to keep the hair tidy; a steel bangle (kara) symbolising discipline and allegiance to the Guru; a sword (kirpan) reminding a Sikh of his duty to defend the weak and his/her own honour; and a pair of shorts prepared in a special way (Kachhehra aslo referred to as Kachh or Kachha), to allow agile mobility of the body and symbolising chastity. Thus, kesh (and turban), kangha, kara, kacchehra and kirpan are the Five K s (kakars), gifts of Guru Gobind Singh to the Khalsa. These are not “symbols” but articles of Sikh faith. Gifts from a loving Guru who sacrificed his parents, his four sons, his own life and all that he possessed for his beloved Khalsa. The Guru’s final message to his Sikhs was: Cherish Sikh spiritual and physical discpline, and keep your distinct identity and I shall endow you with my power.

The Khalsa concept emerged as a complete system in 1699: in the form of Khalsa Panth, a nation of saint-soldiers, vested with temporal authority, directed to look at their sacred literature, the Guru Granth Sahib for guidance, and provided with ideals and identity to build their national character. The Khalsa doctrine of double sovereignty (called Miri-Piri) signifies primary allegiance to truth (spiritual aspect); therefore, to oppose any authoritarian regime and to ensure that state must always accept own limitation of power (S. Kapur Singh). Sikhs will not tolerate inequality or injustice wherever they live. They must not hide; indeed they cannot hide due to their Guru given distinct identity, and are required to face injustice head on without fear.

Main features of Sikhism are: God-loving monotheism; no brokerage between God and human beings; direct access to the scriptures written in the popular language of the people; freedom from fear; spiritual and temporal balance through the saint-soldier disposition; rejection of monasticism; stress on family life and community obligations; demolition of every traditional excuse used to perpetuate gender bias; rejection of all types of discrimination. (mainly Dr I J Singh)

The three pillars of the Sikh way of life Sikhi are:: meditation on the One True Being, honest work, and charity. A Sikh is required to cultivate the art of eternal optimism (chardhi kalla) in the knowledge that all that happens is in the Will of the Creator. The Guru created a productive, fearless and honest nation out of powerless people at the fringes of society. He created leaders out of ordinary men and then subjected himself to the will of his followers. Thus Sikhism is a “religion” (whole-life theo-political system) of the people, by the people, for the people. (Mainly Dr I J Singh)

Some unique events and features of Sikhism are:-

The Sikh Scriptures, Guru Ganth Sahib, is a unique compilation by Fifth Nanak, Guru Arjan Dev in 1604, of the inspired compositions of Sikh Gurus and other saintly beings from different religious backgrounds from as early as the 12th Century. Therefore, it contains the essence of over 500 years of The Ultimate Truth as revealed to the human mind at one with the Creator. It is the only original Scriptures personally authenticated by the founder of a major world religion. Quite uniquely, Guru Granth Sahib is regarded as the Living Guru of the Sikhs, being bestowed Guruship by Guru Gobind Singh in 1708.

The traditional belief is that the foundation stone of Harmandar Sahib (Golden Temple), the most sacred Sikh shrine, was laid by a Muslim saint popularly known as Mian Mir. The Ninth Guru, Guru Tegh Bahadhur gave his life in defence of another religion and generally for the freedom of all religions. Uniquely in the history of world religions, Guru Gobind Singh was initiated into the Order of the Khalsa, by his own disciples. Most unique features of the Sikh ideology and institutions stress the acceptance of the human race as one. All people are welcome to the Gurdwara (centre of Sikh community life) irrespective of their religion, colour, or creed. Gurdwaras have a community kitchen called “Langar” in which food is served without distinction. Anyone can become a Sikh, and millions of people have become Sikhs from many different backgrounds in and countries.

Today there are well over 25 million Sikhs in Panjab, the rest of the Indian subcontinent and many countries around the world. In addition, there are millions of “vanjara Sikhs” – traders and craftsmen - throughout India, who believe in Guru Nanak’s teaching.

Through their hard work and law-abiding nature, Sikhs have become one of the most prosperous communities. They are respected for their skills as professionals, administrators and soldiers. Clearly, the Guru’s formula for living: worship, work and sharing i.e. to meditate on One absolute Truth, to earn by own effort and to share your earnings with others, has worked well for the Khalsa Panth of the Guru.

Key events in Sikh history:

1469-1708: Ten Gurus, from Nanak Sahib to Gobind Singh established Sikhism.

1708 – 1716: Banda Singh Bahadur, Sikh general appointed by Guru Gibind Singh, establishes the first Khalsa kingdom in Panjab, paving the way for the eventual establishment of Khalsa Raj in Panjab.

1716 to 1762: Massive persecution of Sikhs in Panjab by the authoritarian local Mughal and Hindu rulers. Sikhs survived through own courage, huge sacrifices and popular support.

1762: The Great Holocaust: Ahmed Shah Abdali comes from Afghanistan and
attacks the Sikhs with their families killing over 30,000 Sikh men, women and children.

1766: Ahmad Shah totally routed by the Sikhs near Lahore.

1765 and 1783: The Khalsa took over Delhi many times during this period.

1783: Khalsa flag hoisted at Red Fort Delhi on 11th March 1783 and Sardar Baghel Singh led his Khalsa troops into the Fort to be received by a submissive Mughal Emperor Shah Alam II

1799: Ranjit Singh merges individual Sikh areas North of River Sutlej. Together with the Sikh states south of River Sutlej, the Khalsa established a democratic Khalsa administration from Delhi to Peshawar and from the plains of Sindh to Karakoram mountains in the North.

1809: Bilateral treaties between Anglo-Sikh Nations.

1845-1849 Anglo-Sikh wars 1845-1849 resulting in the annexation of Panjab
by the British in 1849 following bitter battles between the Khalsa and the combined forces of the British and Indian states (Muslim poet described these battles as Jang Hind-Panjab i.e. battle between India and Panjab.).

1846: First British Sikhs regiments raised in 1846, and many more after the collapse of the Indian Mutiny of 1857. The Sikhs helped the British to crush the Indian Mutiny uprising to prevent return to the cruel Mughal regime aided by Hindu ministers and minor Hindu princedoms. Also, the Sikhs had not forgotten the traitorous assault on Khalsa Raj by the Indians in league with the British in 1849.
1897 Battle of Saragarhi on 12 September, 1897, accepted by UN as one of the most heroic in military history, in which a detachment of 22 Sikhs of 36th Sikhs fought an action against impossible odds. Their heroism was acclaimed by the British Parliament.

1854: Maharaja Duleep Singh brought to the UK in 1854 (probably the first reluctant Sikh immigrant to the UK!). After being dispossessed of his kingdom in 1849, he was also deprived of the world famous Koh-I-Nur, the unique diamond, on arrival in England.

1914:The Sikhs enlist in large numbers during the First World War.

1919 to 1947: Sikhs spearhead the movement for the freedom of the Indian subcontinent from British rule by making over 70 % of the sacrifices according to published figures.

1939:During the Second World War, Sikhs made a massive contribution to the
war effort. During both World Wars, some 1.5 million Sikhs fought for the freedom of humankind and helped to liberate European, African, and Asian countries. 83,000 Sikhs gave their lives, whilst 110,000 were wounded. Many gallant Sikhs were awarded Victoria Crosses for their bravery.

1947 Sikhs in the Indian independence negotiations. Sikhs were promised special concessions by the Indian Union for giving up part of their homeland. Partition of the subcontinent cost the lives of estimated 500,000 Sikhs.

1950s: Sikh migration to the UK from early Nineteen-fifties.

1973: A resolution of self-determination is passed to get the Sikh Nation its rights and what had been promised to the Sikhs during the independence struggle.

1983: A landmark legal decision by the House of Lords in the Mandla case: The Sikh ethnic minority status as a disctinct "people" (qaum) confirmed: House of Lords (Mandla v Lee (1983) 1 Aller 1062).

1984:The Indian Union Army ordered by Prime Minister Indira Gandhi to attack historical Sikh Gurdwaras including Harmandar Sahib at Amritsar (Golden Temple complex). Foreign media journalists ordered out of Panjab in readiness for unlawful killings in Panjab by the Indian army.

1992:Amnesty International produces a damning report - India - Torture, Rape & Deaths in Custody.

2002:Campaign for Sikh ethnic monitoring category reaches the Houses of Parliament. Support by the main political parties for the Sikhs to be monitored as an Ethnic Minority to accord with the legal ruling by the House of Lords in Mandla Case (1983). This would ensure that Sikhs enjoy equal opportunities in all spheres of British life.
That campaign continues today (May 2010)

Note: My own family heritage (interpretation and understanding) and traditional reference sources have been used in producing this summary and other articles in this series.
For a constructive and balanced approach to Sikh topics, Dr I J Singh is an outstanding writer in the Sikh diasppora.
Dr J S Grewal has added much, if not most, to Sikh research and studies in last few decades.

© Copyright Gurmukh Singh
Please acknowledge quotations from this article
Articles may be published subject to prior approval by the author

Gurmukh Singh (UK)
E-mail: sewauk2005@yahoo.co.uk

Sikhism & Khalsa Aid 21st Century

2010-05-28T01:45:00.000-07:00

Khalsa Aid 21st Century

“Sikh social activism” is part heading of Prof. Nirmal Singh of USA’s article in the UK SGGS 300 commemorative publication, “One Guide & One Path”.

Khalsa Aid is “Sikh social activism” in its most extrovert and non-discriminatory form. I have already written about extrovert Sikhi sewa of Khalsa Aid (organisation) on a number of occasions and extracts from this article have been published elsewhere to mark ten years of this ongoing project by enterprising young Sikhs.

Ex Prime Minister Tony Blair mentioned Khalsa Aid as one of those great humanitarian enterprises “which draw inspiration from the teachings of the different faiths. ('Faith and Globalisation' lecture Thursday 3rd April 2008 - see Khalsa Aid website www.khalsaaid.org )

It was at a prize giving function of Slough Sikh school (attached to the Gurdwara sahib) ten years ago, that I heard Ravinder Singh (Ravi), a leading founder of Khalsa Aid. The children sat mesmerized, and so did the invited guests, as Ravi recited the first risky Khalsa Aid mission to Albania, helping Kosovan refugees. The immediate thought in my mind was that this was the sort of initiative which would inspire young Sikhs to extrovert seva combining it with adventure and education about global communities. Gurdwaras are the starting schools for learning about seva by serving the sangat. However, supported by Gurdwaras, this seva should reach out to global communities most in need. That would be in true Sikhee spirit and also promote Sikh ideology and identity. That is precisely what Khalsa Aid has aimed for over the last ten years.

Khalsa Aid teams have ventured into may parts of the world in need of humanitarian assistance since the formation of the charity in 1999, the auspicious year celebrating 300th anniversary of the Khalsa. The initiative has wide support. It is much appreciated by the Sikh diaspora as a model for selfless sewa without any form of discrimination. The first mission in 1999 was to provide food and shelter to the refugees on the Albanian/Yugoslavia border where thousands of victims of the war in Yugoslavia were taking shelter. Since then humanitarian aid has been provided to suffering communities in Turkey (1999 earthquake victims); in India, Orissa (2000 cyclone) and Gujarat (2001 earthquake); Congo (2002 volcanic eruption) and many other projects abroad. (Some will remember Ravinder Singh’s interesting e-mails from Somalia when he was there on an aid mission some years ago.)

I wrote about the Khalsa Aid mission to Kabul in 2004. That is a country where few would dare to venture. Amrik Singh of Heathrow Sikh Care Society and Bherminder Singh of Slough made up the field team. Khalsa Aid’s mission into Afghanistan was to assess the situation of the minority communities in Kabul and identify their immediate needs which Khalsa Aid could address. Due to limited resources and time, the mission was restricted to Kabul. There are very few Christian and hardly any Jewish communities left in Kabul; only a few hundred Sikh and Hindu families are left in a state of despair.

Part of the debriefing provided to an attentive Khalsa Aid meeting at Slough (UK) on Sunday, 20 June 2004, was a video. The Kabul Sangat listened to the stage secretary with much appreciation as he thanked the visiting Khalsa Aid workers, Amrik Singh and Bherminder Singh, towards the end of their visit. This visit from two dedicated UK Gursikhs was a ray of hope for the Sikh and Hindu communities in Kabul, who have suffered much in the last few years. The support the Khalsa Aid was able to provide was received gratefully by both, the Sikh and the Hindu communities. The hardships of Afghanistani Sikhs and Hindus continue unabated.

It may be argued that“Khalsa Aid” goes back in time to at least Bhai Ghanayiya if not right back to the foundation of Guru Nanak Sahib’s mission over 500 years ago. The Guru’s Sikh has always gone to the aid of anyone in need without any discrimination whatsoever. That is one of the founding concepts of Sikhi. Selfless, non-discriminatory service in humility (seva) is a pre-condition to ultimate salvation (“Wich dunia sev kamayiay. Tan dargeh baisan paayiyay. Guru Nanak Sahib - SGGS p. 26)

Khalsa Aid website (www.khalsaaid.com) lists numerous aid missions to countries around the globe. A recent communication from Ravi described many Khalsa Aid projects in progress “so that the real needy and disaster/war victims can benefit from Sarbat Da Bhalla.” As usual, the limiting factor is funding and volunteers.

In conclusion, I am content to quote Prof Nirmal Singh, “We can recall our acts of social responsibility a million times in our Ardaas – it will not enable us to engage effectively in causes that are of importance in today’s context. That ability will only be enhanced if we talk about what is impeding us presently to become more engaged and involved as a faith group. Once we are able to think through I have no doubt we would succeed in repositioning ourselves as concerned social activists very quickly and effectively.”

Young Sikhs graduate from the institution of the Gurdwara in the related subjects of Simran and sewa. Following graduation, teams of Sikh sevadars should provide relief anywhere in the world, where most needed, while promoting Sikh ideology and identity at the same time. “Khalsa Aid” mission deserves full support from Gurdwars and sangats as continuation of the Sikh sewa tradition.

Gurmukh Singh (UK)
E-mail: sewauk2005@yahoo.co.uk

Sikhism: A Leading Faith

2010-05-24T23:02:00.000-07:00

Book Introduction

Sikh Ik Sresht Dharam Kivayn (Panjabi)
(How Sikhi is a Prime Faith ?)
Author: Bhai Sahib Subedar Dharam Singh Sujjon

It has been said that Guru Nanak’s teachings are true for all times and places. That means that the Guru’s Word (Gurbani) is the one constant in a changing world. Not only that time marches on and people and places change (geographically and in time), but that human knowledge of the physical world is increasing at an ever accelerating pace through advances in science, computer and information technologies. These are powerful aids to the human brain and can be used constructively to enhance the quality of life, or destructively to annihilate life on this earth, this “temple of God” (dharamsal).

Guru Nanak’s mission remains relevant to the ultimate life objective of human beings on this earth, which is the reunion of the human soul (atma) with its Source, the Param-Atma (Parmatma) called by many Names e.g. Waheguru, God or Allah. Continual interpretation and application of the Guru’s Word, Gurbani, to a changing world becomes necessary for the human soul to achieve its final objective.

Bhai Sahib Subedar Dharam Singh Sujjon’s treatise, Sikh Ik Sresht Dharam Kivayn (Panjabi) is a continuation of his earlier research. He subscribes to, and builds upon, Bhai Sahib Bhai Randhir Singh Ji’s spiritual experiences described in publications such as “Unditthi Dunya” (The Unseen World, both Panjabi and English versions are available). These essays, reconcile scientific discoveries to date with the spiritual path shown by Guru Nanak Sahib five hundred years ago.

However, there are certain 21st Century aspects relevant to this treatise, which need to be mentioned at the outset. Bhai Sahib’s postulates and conclusions may not be readily acceptable to traditional interpretations of Gurbani which often attempt to distinguish between literal interpretations, and those which take account of Gurbani idiom, metaphor, allegory and the folk lore used in Guru Granth Sahib. To gain maximum benefit, a sincere effort should be made to understand the systematic presentation of thoughts based on a long life dedicated to Gurmatt living, study and experience. Depending upon own life experience, we all stand on different rungs of the ladder of knowledge (gyaan – see below). Depending on own “logic bubbles” (sum total of own experience and understanding), we may or may not agree with all that is tendered in discussion.

In recent times, interfaith harmony in the Global Village has been given the highest priority by world governments due to religious tensions, especially between Islam and Christianity in the western countries. Religious representatives in the interfaith area attempt to interpret religious ideologies to find shared human values; and to find solutions to the self-inflicted challenges faced by today’s materialist world. The stress is on community cohesion in multicultural societies created by increase in migrations of religio-ethnic communities in the last few centuries. Religious mediators in the interfaith area are trying to extract maximum compromises from own diverse religious ideologies, some in good faith (no pun intended) whilst others to please their political masters in the countries they live in. Incentives such as grants, and awards and honours are in plentiful supply in this area of “community work”. State version of “secularism” is being used to suppress religious freedoms. That would include interpretation of religious ideologies which the state would regard as not conducive to interfaith harmony.

Yet, without clear spiritual goals, human life is reduced to an aimless pursuit of materialist shadow chasing. Also, we face a serious problem when talking about one’s faith or chosen religious path. By its very nature, a “faith” (chosen religious path) demands total “faith” (trust and commitment). One’s faith in own religion has to be total or none at all, albeit, interpretation can vary; therefore, we find splinter groups in all the main world religions. Whether one belongs to a main stream religious path or a splinter group, there are no compromises to be made so far as the true believers are concerned. The “moderate” interfaith mediators close to the state establishment, have an uphill struggle when trying to find common ground between religious ideologies.

These are the thoughts at the back of my mind, as I read the title of this publication, which translated into English could be misread as,“How Sikh (Faith) is the best religion”. However "Ik" should be read as "a" and not "the". Yet, of course, every true followers believes own religion to be the right path to the ultimate objective of this life. In that sense own religion in the eyes of the practitioner is the best religion, without having to denigrate other religious paths.

This collation of essays by Bhai Sahib shows that Sikhi (preferred to the westernized description “Sikhism”) is the one and only path leading to the final return of the human soul to its Source, the Creator Being. An outsider could say, “Of course, a Sikh author would say that about the Sikh religion, wouldn’t he?”

That would be the wrong conclusion. More so as we realize that different religions have own diverse spiritual goals. Therefore, the title is true so far as the well defined Sikhi goal is concerned. Other religions have own goals such as zannat, swarag, nirvana, mukti etc and theirs may be the right paths for their own religious objectives set for human life. As the Sikh goal is described, so the Sikh path is the only path to that goal.

The Timeless Creator Being, as the Satguru, the Giver of Knowledge came to the earth as Satguru Jyote (Divine Light) in Guru Nanak Sahib, to show the way to humanity for all time to come. The Jyote passed through nine other human Guru forms, the Guru personalities, and now resides in Guru Granth Sahib, the Sikh Holy Scripture. Thus, the Gurbani compiled as Guru Granth Sahib by the Satguru Jyote in the Fifth Guru personality, Guru Arjan Dev Ji, is the Creator’s Own Word. That includes the Bani ostensibly of the Bhagats from other religious backgrounds

Bhai Sahib has quoted Guru Gobind Singh Ji’s description of the Creator being as “Unlimited Self Aware Potential Energy” (Achal Moorat unbhao parkash amtoj kahejay – Jaap Sahib). The Creator Being exists in three states: as invisible Nirgun Nirankar (as potential and formless energy), as visible Light (Jyote), which is heard as Naam or the Word “Waheguru” (Wondrous Enlightener) from every particle and all that is created. The Jyote is also the Satguru, the True Giver of Knowledge. The Jyote was in Guru Nanak Sahib soon after he was born and passed through the other nine Guru personalities to finally reside in the Shabad or Word Guru, Guru Granth Sahib.

As the Sikhs were directed by Guru Gobind Singh Ji, the Jyote manifests itself through the Five Beloved Ones, the Panj Piaray in the presence of Guru Granth Sahib during the Amrit Sanchaar (the Sikh initiation) ceremony when the gift of Naam is received i.e. the Word “Waheguru” is heard and initial direct link with the Jyote (Creator Being in visible form) is made. The Sikh continues with the practice of Naam Simran i.e. the repetition and continual experience of “Waheguru” with every breath. And so the atma begins to evolve steadily towards own Source, the Paramatma. This is the only path for all humanity and no other.

The human soul, the atma, must shed its three outer coverings (bodies or sareers) to be able to merge like “water with water” with the Source from whence it sprung and got separated. The three outer coverings are, the physical (this earthly body, the energy and the causal (ego-centric ideas) bodies. Within these three bodies is trapped the atma which is part of the Creator Being. It is like a droplet of water separated from, and seeking return to, the Ocean, from whence it arose. The atma got ensnared in the three outer coverings through the illusion of maya and ego-centric duality (haomai). The return path is through acquisition of true knowledge (gyaan) through active life of a Gursikh. Therefore, opt-out life, spent uselessly for acquisition of “knowledge” as preached by some Eastern ideologies, is not the Sikh way.

After the human form, the soul would pass through the experience of the other Khands or realms. Starting with this world, the Dharam Khand, the others are Gian Khand, Saram Khand, Karam Khand and the final destination Sach Khand the Realm of the Truth or Ultimate Reality wherein resides the “Nirankar”, the Formless, who assumes Form, as Light (Jyote) and as Sound (is heard as the Word or Shabad “Waheguru”) when He so Wills.

Bhai Sahib has quoted Albert Einstein as saying, “Experience is knowledge. Everything else is information.” Only that which one has experienced and accepted is true knowledge (gyaan in Gurbani language). The rest is collation of information from books which is then reproduced to impress others. Acquisition of knowledge is an interesting underlying Gurbani-based theme of Bhai Sahib’s writings. The following is my humble understanding:

The environment, this earth and all that is around us as the visible Light (Jyote) of the Creator Being, is the Teacher. Experience is true knowledge and is gained through Satguru’s Grace and not otherwise (Gur bin gyaan na hoi.) Therefore, the “book scholar” who sits aloof and keeps gathering information is not the one who gains true knowledge. Rather, true knowledge (gyaan) is gained by one who lives a full life, serves creation by seeing the Creator in all i.e. by shedding the illusion of duality (the ego-centric duvait) and experiences the Creator and His Hukam (Will) through creation. This is the participative whole life path shown by Guru Nanak, the Jyote Guru, the Satguru on this earth.

There are higher “schools” established by the Creator beyond this earth experience for those who progress along the right path. These are the Khands, other realms of higher experiences and knowledge revealed for the first time by Satguru Jyote in Guru Nanak Sahib. Spiritual knowledge and advancement is gained from constant awareness and feeling (anbhav) of the Creator Being in all that is around us, through swas swas simran of the Word “Waheguru”, which is the Naam (Name) also heard emanating from all creation. All the cyclic migrations of the soul through life forms leading up to the human form, and onward passage of the soul with its outer coverings (bodies or sareers) through four Khands (realms), Dharma, Gyaan, Saram and Karam, before finally reaching the fifth, which is the Sach Khand, are stages in this evolutionary process of gaining the ultimate gyaan, whereby the soul returns to its source and the illusion of body and mind is removed. The process of experience based “anbhav Parkaash” is thus completed; the ray of light returns to the Source of Light, the separated droplet - the atma - returns to and becomes one with the Ocean, the Parmatma, the Source of all creation.

Bhai Sahib’s research and conclusions are based on a long life spent in gathering experience-based knowledge (gyaan). Indeed, his understanding of complex scientific theories and discoveries is most remarkable as illustrated by their description and application to the topics under discussion. Scientific and spiritual tracks run parallel to each other up to the furthest point, until the track of physical science comes to its end (i.e. to the point reached by science to-date) while the spiritual journey continues on the vehicle of Dhur ki Bani (Gurbani) to its natural conclusion, leading the lost human soul to its final destination, the Source from whence it sprung (Jeh teh upjio Nanaka leen Tahay meh maan – GGS p. 1326). That is the final goal of the path of Sikhi.

All religious paths do not start with the same goal. Yet, according to Gurbani, there is no other option for the human soul but to ultimately return to the Source from whence it was separated. The conclusion of these essays is that only the path of Sikhi shows the clear milestones, the Panj Khands, the five realms or spheres of progressive passage of the human soul, leading right up to the final destination, the Fifth Khand, the Sach Khand, the Realm of Truth (absolute knowledge).

The ultimate knowledge is given by the Satguru Jyote in Guru Nanak Sahib in Japji Sahib. Quite uniquely amongst the world religions, the qualities of the Creator Being are described in the Mool Mantar, the Primal Formula, as the opening passage of Japji Sahib and the Panj Khands are described quite vividly towards the concluding part. Japji Sahib is a unique gift for the guidance of humanity.

Those steeped in standard interpretation of Gurbani may not agree with some of Bhai Sahib’s postulates and conclusions. Criticism, constructive and in good faith, or otherwise, would follow and is understandable. There are always reservations and doubts about areas such as the unseen world, the sakhis associated with Guru Sahibans, the miracles, interpretation of the Panj Khands, how Bhagat Bani was included in Guru Granth Sahib, and the remarkable assertion that no one, not even the Bhagats, found salvation before the arrival of Guru Nanak Sahib. Some in the interfaith area would even argue about the “Best religion” angle. For long has it been held that Guru Nanak Sahib preached that all religious paths lead to the same ultimate goal.

In the second part, Bhai Sahib has touched on Gurmatt methodology for approaching modern topics such as unchecked advances in science, use of animals in scientific experiments, genetic engineering, organ donations and transplants, human cloning, and euthanasia. Other topics for ongoing Gurmatt based research would be: human responsibility towards the environment, population control, use of limited resources on earth. There are also modern social topics such as divorce and remarriage, sex outside marriage, sexual biases such as homosexuality, and impact of the equality of women on married and social life, and their equal role in conducting religious ceremonies (maryada).

It is important that this book is read in its Gurbani context to gain maximum benefit. The intention is to gain Gurbani based knowledge (gyaan); to accept what relates to own experience and intuition and to keep in reserve the rest as “information”. For, what does not appeal to reason or the intellect today may become part of own knowledge (gyaan) tomorrow with life experience.

--------------------
© Copyright Gurmukh Singh
Please acknowledge quotations from this article
Articles may be included in publications subject to prior approval

Gurmukh Singh
E-mail: sewauk2005@yahoo.co.uk

Open-air Funeral Pyres (Part III)

2010-05-24T13:53:00.000-07:00

Pyrrhic Victory for “Open Air” Funeral Pyres !

It is not clear how Davender Ghai managed to confuse so many. These included the Newcastle City Council, the legal system, religious leaders and the British media, including the BBC.

Ghai was allowed legal aid and the cost to the tax payer would run into hundreds of thousands of pounds. He was receiving legal aid to fight his case for “open air” funeral pyres traditional Hindu style. Pictures of such pyres in open fields were shown in media reports and on BBC peak time viewing. Misleading statements by BBC that this was also a Sikh practice was challenged and an apology extracted.

However, when appearing before the Court of Appeal, Davender Ghai allegedly made a complete u-turn and agreed that ““his beliefs could be satisfied within a building”! The Court has now allowed his appeal and that is hailed as mighty victory by Mr Ghai and his jubilant supporters (including some misguided Sikhs). “Judges decided the pyre would be lawful after Mr Ghai said it could include walls and a roof with an opening.” He had been refused a permit by the Newcastle City Council in 2006 for a cremation site in a “remote part of Northumberland”.

Four years later, after involving Hindu and Sikh religious leaders – including the President of the Shromani Gurdwara Parbandhak Committee (SGPC), Avtar Singh Makkar - and governments, he believes he has won a great victory for human rights in the UK after agreeing to “open” funeral pyres, albeit, in a closed building with a hole in the roof! That leaves the air pollution legislation and the method of burning the dead body to be sorted out, which can take years and Mr Ghai, 71, may not benefit even if a solution is found in due course.

Newcastle City Council had refused permission for traditional Hindu style pyres out in the open. That is how the media, including the BBC understood it. The question is if the Council would have taken a different approach if Davindra Ghai and those egging him on had agreed to funeral pyres within a building in the first place. Most probably, the Council would have done what most councils are likely to do now. As a spokesman for the Council is reported to have said, if there are applications submitted for “open” funeral pyres indoors, public health legislation will have to be considered. How do you burn a dead body in an enclosed space “traditional Hindu style” i.e. on a huge pile of wood, with an opening in the roof without polluting the environment?

According to the spokesman, “Furthermore, the method of burning associated with funeral pyres is not covered by any regulations which currently only apply to cremators powered by gas or electricity which are designed to maintain environmental standards, in particular air quality…Following the judgment, all local authorities will await further guidance from the Home Office and Defra as regards any proposed regulations or legislation which may control the proposed manner of cremation to ensure environmental standards and public health are protected."

In short, Davenndra Ghai and his friends are more or less where they were!

The case may have exposed some flaws in the system. It certainly exposed the lack of understanding of the Sikh religious code, the “Sikh Reht Maryada”, on the part of some Sikhs, gurdwaras and even the President of the SGPC, S. Avatr Singh Makkar.

Gurmukh Singh (UK)
E-mail: sewauk2005@yahoo.co.uk

Sikhism & Open-air Funeral Pyres Report (Part II)

2010-05-24T12:36:00.000-07:00

SIKHS SAY “NO” to OPEN AIR FUNERAL PYRES

(The Sikh Times UK report of 9 August 2007, also published in the autumn edition of the quarterly magazine Pharos International of The Cremation Society of Great Britain)

UK Sikh organisations condemn misleading statements by the Anglo-Asian Friendship Society linking Sikhs with Brahmanic ritualism.
Row sparked by query from the Cremation Society of Great Britain about recent press reports.

Sikhs are not “Hindus”!

A query from the Cremation Society of Great Britain about a report in the Newcastle Evening Chronicle has sparked a row between the Anglo-Asian Society and nationwide Sikh organisations.

In his response to the Cremation Society of Great Britain asking for the Sikh view about open air funeral pyres, Gurmukh Singh from the British Sikh Consultative Forum, wrote that the Sikhs have their own religious Code of Conduct & Conventions (The Sikh Reht Maryada). This should be consulted by any organisation claiming to represent the Sikh religion.

The Sikh religious position had been made clear to the media and Mr Davender Ghai, President of the Anglo-Asian Friendship Society last year. The question of open air funerals had been extensively discussed in open Sikh forums and the actions of Davender Ghai, condemned.

The BBC were forced to make public apologies for misreporting on this same issue in December 2006.

We have been here before!

Julie Forrest of The Cremation Society of Great Britain drew attention of Sikh organisations to a report in the Newcastle Evening Chronicle of 29th June, 2007. The heading of the report by Sonia Sharma reads, "Religious equivalent of the Pope supports open air funeral campaign. Hindu leader backs pyres bid.” A Swami Divyanand Teerth described as “religious equivalent of the Pope” is quoted by The Newcastle Evening Chronicle reporter as saying, “Cremation in the open air is the birthright of Hindus and Sikhs as well as their unalterable duty.” According to the report, Davendar Ghai of the Anglo-Asian Friendship Society, “who organised the open air funeral of Rajpal Mehat in Newcastle last year, has won legal aid to fight his case in the High Court.” Rajpal Mehat, an illegal immigrant according to the Sikh Federation UK, has been incorrectly described as a Sikh. The report goes on to claim, “Sikh organisations have also approved the charity’s legal team indicating they want to support the judicial review in court.”

The Sikh Fedration’s response to the Cremation Society reads, “We are satisfied with the services offered in UK crematoria….We have publicly condemned Davender Ghai and his illegal actions. Given our contacts with the Gurdwaras (the main Sikh organisations) in the North East we do not think any meaningful Sikh organisation, with any real representational capacity, would have approached the charity’s legal team indicating they want to support the judicial review in court. Davender Ghai should be challenged to specify which Sikh organisations.”

There were two attachments to the Sikh federation's response to the Cremation Society:
First attachment is a “Daily Telegraph” report of 15 July 2006 with the headline, “Pyre was a mistake, say Sikhs”. The report incorrectly describes a Hindu Rajpal Mehat, who was “burned” on an open as a “Sikh”. A point taken up by Dr Indarjit Singh of the Network of Sikh Organisations with the BBC (see boxed item) for giving the same false impression without proper investigation. To quote from the Daily Telegraph report: “A Sikh organisation has criticised the decision to allow the first open-air funeral in Britain for 72 years. The remains of Rajpal Mehat, a 31-year-old Indian-born Sikh, were burned on a pyre in Stamfordham, Northumberland, on Wednesday.

“The cremation went ahead in accordance with Hindu customs after his family contacted Davender Ghai, the president of the Newcastle-based Anglo-Asian Friendship Society. Northumbria police allowed it to take place but said later that it contravened the Cremation Act 1902.
“Yesterday the Sikh Federation (UK) accused the authorities of making "a major mistake" and claimed Mr Ghai had organised the funeral simply to attract attention to his campaign for funeral pyres to be allowed in Britain. The Sikh view, said the federation, was that a conventional cremation was satisfactory because a dead body had "absolutely no religious significance whatsoever". It called on the Crown Prosecution Service to take Mr Ghai to court. Mr Ghai said last night: "All I have done is to obey the family's wishes. It went ahead with the blessing of the police."
The second attachment is the Federation’s press release with the heading, “Sikhs outraged at open-air funeral pyres.” and relates to the same Daily Telegraph report.
Harmander Singh of Sikhs In England responded to the Cremation Society along similar lines. To quote, “Many thanks for your e-mail to Sikhs In England concerning Mr Ghai's absurd suggestions which were vehemently challenged by Sikhs nationally at the time he originally made them and Mr Ghai had to accept that he was not in any way able to represent Sikh interests in this or any other matter. The wrongfull assertion in the BBC news clippings also resulted in the BBC having to give on-air and television apology to the Sikh community for taking Mr Ghai's assertions as valid and for hurting the feelings and damaging the Sikh community's identity.”

Ashes Scattered In UK's Ganges

Sikhs In England have challenged a misleading report by http://news. sky.com/skynews/ article/ of 20 July, 2007. Clarification is also being sought from the “leading Sikh” mentioned in the article. The heading reades,”Ashes Scattered In UK's Ganges” and some relevant quotes are,“A river on Tyneside could become Britain's answer to the Ganges as the place for people to scatter the ashes of their loved ones.
“Gateshead Council has designated part of the River Derwent for Sikhs and Hindus to carry out the ceremony, believing that by immersing ashes into flowing water they will be sent to heaven.A leading Sikh, Bahal Singh Dindsa, has praised the council for being "forward-thinking". But many authorities prohibit the scattering of human remains in UK rivers, for fear of contamination…..The Sikh practice of burning the bodies of the dead on funeral pyres before scattering the ashes is also prohibited under UK law.” This is a damaging and misleading statement about Sikh “practice”. (See boxed item “Sikh Reht Maryada”)

Investigative journalism V. spreading misinformation

Sonia Sharma, Reporter, Evening Chronicle has responded to further queries from Sikh organisations through the Cremation Society of Great Britain (trying to clarify the Sikh practice) as follows, “I have spoken to Mr Ghai about the groups that have shown an interest in the campaign for open air funeral pyres. At this stage they are unwilling to disclose the names of the groups. They are following advice from their legal team and say that all will be revealed when the case is heard at the High Court.”
Despite being alerted about strong objections by Sikh organisations, Sonia Sharma did another report on 12 July this year again associating the Sikhs with this Hindu demand.

To the above, we leave the last word to Harmander Singh of Sikhs In England, “…if there is to be a Judicial Review, this is meant to be open (to the public) process and any representation made will be automatically open to scrutiny. Either Mr Ghai is playing his little games again or more worryingly, he is naive to the implications of what he is getting himself involved in. Either way Mr Ghai will not be able to sustain the argument that the Sikh religion supports his own faith's position in the way he purports or attempts to portray.”

One of the many mails on the Sikh cyber-forums:

Reproduced below are comments by Bhai Autar Singh of Malaysia. Bhai Sahib is the founder of the worldwide Gurmat Learning Zone (GLZ) which has over 6,000 members including Sikh scholars of repute. He wrote, “Among the essential last rites mentioned [in The Times report of 1 February 2006] are:
1. open air cremations
2. disposal of ashes - they are cooled and carefully collected so
that there is no possibility of intermingling with other ashes
3. the remains need to be taken to india
all these [and more] rituals are deemed essential to the process of
reincarnation and any slack in the performance of these would
incur "catastrophic consequences for the departed soul".
As far as Sikhi is concerned, the performance or non-performance of
any ritual in relation to the disposal of the dead body has no
bearing on the fate of the departed soul. Hence whether the body is
cremated, buried, immersed in water or eaten by animals, is not the
focal issue. The prevailing circumstances dictate the mode of
disposal.
Having said that, it is preferred in Sikhi [Sikh way of life] to cremate the dead body as this is considered the best method. when there is a choice of methods of cremation, again the choice should be the best method. IMHO cremation in gas furnaces is superior to open air cremations. Regarding cooling and separating of ashes, the Sikh Reht Maryada forbids us from separating the ashes of the body from those of the clothes, wooden bier or coffin, etc. we are to dispose off all the ashes together. And of course we are to immerse the ashes in flowing water, preferably. otherwise we can bury the ashes. the guiding principle is that we use the best and most convenient method and that we do not end up setting up a tomb where the ashes or the body is buried, immersed or cremated.
The news report focussed on the need to carry out prescribed rituals
to assist in reincarnation. I notice that in our Sikh funerals also there has emerged a set of rituals that must be done, in a certain way by certain specified relatives. hence the pyre must be lit [or the furnace button pressed] by the eldest son, etc. I think the most important activity [not a ritual but a spiritual] that must be done on the death of a relative is as follows:
The Paath must be done by all the near and dear relatives themselves..
yes, by the family members themselves. not by friends and
acquaintances. Not by hired paathies. but by the spouse, sons,
daughters, and other close family members. That I firmly believe is
one activity that we must stress upon. The one activity that would
certainly help everyone, including the departed soul for he/she would
surely be rewarded for ensuring that his/her family is able to read
Sri Guru Granth Sahib Ji and thus be linked with Gurbani for all
times to come, and beyond.
If you have not yet taught your children how to read Gurmukhi, and
hence Gurbani, now is the perfect time to start, may Akaal Purkh be
with you.
And if you want to do that ultimate duty for your departed parent, it
is not the lighting of the pyre or the pressing of the button or any of the many others that everyone around will tell you to do. Your ultimate seva and duty would be to participate in the Paath yourself. Are you prepared for the ultimate duty?

Guru Raakhaa
Autar Singh
Subang Jaya, Malaysia ”

Report collated for the Sikh Times by Gurmukh Singh

Anglo-Asian Society website: http://www.anglo-asian.org/

1st boxed item
-------------------------
BBC Report on Open Air Cremations 13-7-06: NSO complaint & BBC Apology

Dr Indarjit Singh OBE JP, Director Network of Sikh Organisations wrote to the BBC’s Editorial Complaints Unit on 22 September 2006:

“I refer to previous correspondence with the BBC on 13-7-06, 14-7-06, 21-7-06, and as advised, a formal complaint to the Complaints Unit in Glasgow (copy attached).
I subsequently received a letter from the Editor News at Ten dated 24 July 06 (copy also attached) in which the Editor claimed ‘the team behind the story did a lot of research’. Yet the slightest research would have told them that the name of the deceased, Rajpal Mehat is not a Sikh name, and a service conducted by aBrahmin priest is not a Sikh service. Instead, thy simply assumed that the deceased was a Sikh from a Sikh family, because an unidentified person told them so. Such cursory treatment of a sensitive issue is not acceptable from national media reaching millions, particularly from the BBC. Clearly no attempt was made to check the accuracy of this Report with an authoritative Sikh source, like the Network of Sikh Organisations or similar bodies. either before broadcasting, or worse, after my complaint.
Incidentally, The Times in its report of the event on Thursday July 13th , included a photograph of the funeral, clearly showing a Hindu ceremony, conducted by a Hindu Priest complete with Trishul.
On 15 August 06, I received a letter from the Divisional Advisor BBC suggesting that I formally complain to you, and, in the absence of progress, I now reluctantly doing so on behalf of the Network of Sikh Organisations.

SUMMARY OF COMPLAINT
The Report wrongly claimed that the deceased and his family were Sikhs. The correct position is that the deceased’s mother from a Sikh background had married into a Hindu family. Common sense would suggest that this does not make her husband and offspring Sikhs. It would be equally absurd to suggest that if a Christian woman marries a Sikh, the entire family become Christians.
The Report ignoring the fact that Rajpal Mehat, the name of the deceased is a Hindu name, referred to him as a Sikh.
The report wrongly described a funeral service conducted by a Hindu priest
(complete with Trishul) from the Brahmin caste, as a Sikh service
The BBC refused to make corrections regarding the above in their
10’O’Clock bulletin when these major errors were pointed out to them. Instead, they patronisingly maintained that they and their sources knew best.
The BBC ignored Sikh pleas that lurid reporting, of a desire of Sikhs to have open air cremations in Britain’s countryside, had no basis in fact and would create anger and prejudice against Britain’s most visible minority at a particularly sensitive time.
All the above together constitute inaccurate and irresponsible reporting that could create prejudice against Sikhs and harm community cohesion.

REDRESS SOUGHT
A clear apology made at a peak viewing time.
An undertaking that the BBC will in future consult with the Sikh community to ensure accuracy on sensitive issues.” (end quote0

BBC apology of 11 December 2006

“You helpfully summarised your complaint in your letter of 22 September, so I shall follow the order of the summary.

1. The Report wrongly claimed that the deceased and his family were Sikhs.
The correct position is that the deceased's mother from a Sikh background had married into a Hindu family.
2. The Report ignoring the fact that Rajpal Mehat, the name of the deceased is a Hindu name, referred to him as a Sikh.

The studio introduction in both bulletins described Mr Mehat as "a Sikh man", and the report itself said "Earlier, before the pyre was lit, the family paid their last Aspects. As Sikhs, they follow the Hindu tradition of open air cremation". As far as we have been able to establish, the facts about Mr Mehat's family are as you state them. and there is uncertainty about which religion he followed, if any. I have seen no evidence which would justify identifying
Mr Mehat and his family (other than his mother) as Sikhs.

3. The report described a funeral service conducted by a Hindu priest (complete with (Trishul)from the Brahmin caste, as a Sikh service.

The passage from the report quoted above made clear to viewers that what they were seeing was a Hindu service. What was misleading; however was the suggestion that it was Sikh practice to use Hindu rites in such circumstances, and that open-air cremation was a requirement of the Sikh religion.

4. The BBC refused to make corrections regarding the above in their 10 O'Clock bulletin when these major errors were pointed out to them...

The later bulletin reflected your views to the extent of adding the sentence "Tonight, one Sikh leader has insisted this is not a practice most Sikhs want", but I accept that this was not sufficient to rectify the misleading aspects of the report.

5. The BBC ignored Sikh pleas that lurid reporting, of a desire of Sikhs to have open air cremations in Britain's countryside, had no basis in fact and would create anger and prejudice against Britain's most visible minority at a particularly sensitive time.

6. All the above together constitute inaccurate and irresponsible reporting that could create prejudice against Sikhs and harm community cohesion.

As you may be aware, Davender Ghai, the organiser of the cremation, claims to have support from both the Hindu and Sikh communities for a change in the law to permit open-air cremation - in particular, he claims to have a petition of 600 signatures, half of them from Sikhs. Our enquiries led us to conclude that such claims should be treated with caution, and we found no grounds for believing his aims had significant support within the Sikh community. To the extent that open-air cremation is controversial, I accept that the
misleading aspects of these two bulletins were prejudicial to the Sikh community.

I am therefore upholding your complaint. A summary of the matter, with a note of the action taken as a result of this finding, will appear in the complaints section of bbc.co.uk, and I shall send you a copy when it has been posted. I think you will already have heard from Peter Horrocks, Head of Television News that the action is to include on-air apologies (and here I should add my own apology for the fact that, because of a misunderstanding, this letter wasn't sent to you at the same time as Mr Horrocks'). In the meantime, thank you for giving us the opportunity of investigating your concerns and for your patience while we did so.

Yours sincerely
Fraser Steel
Head of Editorial Complaints
-----------------------------

2nd boxed item
----------------------------

Sikh Reht Maryada
(The Code of Sikh Conduct & Conventions)
Article XIX (relevant quotes)
(c) …… the body should be cremated. However, where arrangements for cremation cannot be made, there should be no qualm about the body being immersed in flowing water or disposed of in any other manner.
(f) When the pyre is burnt out, the whole bulk of the ashes, including the burnt bones, should be gathered up and immersed in flowing water or buried at that very place and the ground levelled. Raising a monument to the memory of the deceased at the place where his dead body is cremated is taboo.
[Editorial note: The whole of Article XIX should be referred to but the above quotations are relevant to this report. This is the authoritative Gurmatt based Sikh position. The dead body should be disposed of by whatever means are available. For all purposes, the Sikh view is that the dead body has absolutely no religious significance whatsoever. Those interfacing with the press or involved in any consultation with the authorities e.g. Department for Constitutional Affairs, would wish to give a firm view based on the Sikh Reht Maryada published by the Dharam Parchar Committee of the Shromani Gurdwara Committee, Amritsar. The Anglo-Asian Friendship Society owes the Sikhs an apology for issuing statements on behalf of the Sikhs without consulting the Shromani Gurdwara Parbandhak Committee at Amritsar.]
---------------------------

Gurmukh Singh (UK)
E-mail: sewauk2005@yahoo.co.uk

Sikhism & Open-air Funeral Pyres (Part I)

2010-05-24T11:37:00.000-07:00

Sikhism & Open Air Funeral Pyres Brief

Note: This guidance note was prepared for open British Sikh Consultative Forum
pending judicial review of the relevant case on 10 November, 2008.
In this informal record, only relevant parts of letters and communications have been quoted.)

Main headings:

1. Introduction

2. Sikh religious position: The Sikh Reht Maryada (The Code of Sikh Conduct & Conventions)

3. BBC Apology for linking Sikhs with Hindu practices

4. Views of some leading Sikh nationwide organisations
& Responses to the Cremation Socity of Great Britain

5. Some useful contacts

------------------------------------------------------------

1. Introduction:

It needs to be made clear in the UK law and to the media and other groups e.g. environmental groups and the Cremation Society of Great Britain:-

(1) That the demand for OPEN-AIR is NOT a Sikh RELIGIOUS demand.

(2) That office holders of the Shromani Gurdwara Parbandhak Committee (SGPC) can only convey the relevant provisions of the Panth approved Sikh Reht Maryada, The Code of Sikh Conduct & Conventions, approved by the Khalsa Panth and published by the Dharam Parchar Committee of the Shromai Gurdwara Parbandhak Committee. No office holder of any of the Gurdwara Parbandhak Committees in India or abroad, have any personal authority to give advice contrary to the Sikh Reht Maryada.

(3) That Sikhs are well satisfied with current indoors cremation facilities in the UK.

(4) That Sikhs are not Hindus and do not subscribe to Hindu rituals and practices; and,

(5) That this demand linking Hindu-Brahmanic ritualism with the Sikh faith is divisive and can harm community relations in the UK.

It is for Gurdwara councils in the UK to seek legal advice and take action as they see fit.

2. Sikh religious position

Sikh Reht Maryada
(The Code of Sikh Conduct & Conventions)

2.1 The approved Sikhs religious code, based on Sikh teachings, is called the Sikh eht Maryada - The Code of Sikh Conduct & Conventions. It is published in Panjabi and English by the Dharam Parchar Committee of the Shromani Gurdwara Parbandhak Committee (SGPC), Amritsar.

2.2 The SGPC collectively, is the highest Sikh authority for conveying the decisions of the Khalsa Panth, the Order of the Khalsa (the Sikh nation), to all concerned.

2.3 No office holder of the SGPC has any authority to issue guidance without reference to the Sikh Reht Maryada. Therefore, in connection with issues such as Sikh rites, any communication from any office holder of the SGPC which does not quote the relevant parts of the Panthic approved Sikh Reht Maryda, does not carry any authority whatsoever.

2.4 The relevant part of the Sikh Reht Maryada about "disposing of" the body, the Sikh guidance is clear:-

(quote from Sikh Reht Maryada):
Article XIX : Funeral Ceremonies
(Panjabi part see under “Mirtak Sanskaar” item (e)

(c) However young the deceased may be, the body should be cremated. However, where arrangements for cremation cannot be made, there should be no qualm about the body being immersed in flowing water or disposed of in any other manner.
(end quote from Sikh Reht maryada)

2.5 For all purposes, the Sikh view is that the dead body has absolutely no religious significance whatsoever.

2.6 So far as Sikhee (Sikh practice) is concerned, the performance or non-performance of any ritual in relation to the disposal of the dead body has no bearing on the fate of the departed soul. Hence whether the body is cremated, buried, immersed in water or eaten by animals, is not the focal issue. The prevailing circumstances dictate the mode of disposal.

2.7 It is preferred in Sikhee, to cremate the dead body as this is considered the best method. When there is a choice of methods of cremation, again the choice should be, the best method.

2.8 Cremation in gas furnaces is superior to open air cremations. That is the Sikh preferred method in the UK. That is the firm Sikh view of nationwide Sikh representative organisations and gurdwaras.

2.9 UK Sikhs reject the linking of Sikh religious practice with any other non-Sikh faith.

3. BBC Apology for linking Sikhs with Hindu practices

3.1 BBC Report on Open Air Cremations 13-7-06: Network of Sikh Organisation (NSO) complaint & BBC Apology

3.1.1 Dr Indarjit Singh OBE JP, Director Network of Sikh Organisations wrote to the BBC’s Editorial Complaints Unit on 22 September 2006:
[The more important passages have been highlighted.]

(Quote)
“I refer to previous correspondence with the BBC on 13-7-06, 14-7-06, 21-7-06, and as advised, a formal complaint to the Complaints Unit in Glasgow (copy attached).

I subsequently received a letter from the Editor News at Ten dated 24 July 06 (copy also attached) in which the Editor claimed ‘the team behind the story did a lot of research’. Yet the slightest research would have told them that the name of the deceased, Rajpal Mehat is not a Sikh name, and a service conducted by aBrahmin priest is not a Sikh service. Instead, they simply assumed that the deceased was a Sikh from a Sikh family, because an unidentified person told them so. Such cursory treatment of a sensitive issue is not acceptable from national media reaching millions, particularly from the BBC. Clearly no attempt was made to check the accuracy of this Report with an authoritative Sikh source, like the Network of Sikh Organisations or similar bodies. either before broadcasting, or worse, after my complaint.
Incidentally, The Times in its report of the event on Thursday July 13th , included a photograph of the funeral, clearly showing a Hindu ceremony, conducted by a Hindu Priest complete with Trishul.
On 15 August 06, I received a letter from the Divisional Advisor BBC suggesting that I formally complain to you, and, in the absence of progress, I now reluctantly doing so on behalf of the Network of Sikh Organisations.

SUMMARY OF COMPLAINT

The Report wrongly claimed that the deceased and his family were Sikhs. The correct position is that the deceased’s mother from a Sikh background had married into a Hindu family. Common sense would suggest that this does not make her husband and offspring Sikhs. It would be equally absurd to suggest that if a Christian woman marries a Sikh, the entire family become Christians.
The Report ignoring the fact that Rajpal Mehat, the name of the deceased is a Hindu name, referred to him as a Sikh.
The report wrongly described a funeral service conducted by a Hindu priest
(complete with Trishul) from the Brahmin caste, as a Sikh service
The BBC refused to make corrections regarding the above in their
10’O’Clock bulletin when these major errors were pointed out to them. Instead, they patronisingly maintained that they and their sources knew best.
The BBC ignored Sikh pleas that lurid reporting, of a desire of Sikhs to have open air cremations in Britain’s countryside, had no basis in fact and would create anger and prejudice against Britain’s most visible minority at a particularly sensitive time.
All the above together constitute inaccurate and irresponsible reporting that could create prejudice against Sikhs and harm community cohesion.

REDRESS SOUGHT

A clear apology made at a peak viewing time.
An undertaking that the BBC will in future consult with the Sikh community to ensure accuracy on sensitive issues.” (end quote)

3.2 BBC letter of 11 December 2006 from Fraser Steel, Head of Editorial Complaints to Dr Indarjit Singh OBE, upholding the complaint:-

“You helpfully summarised your complaint in your letter of 22 September, so I shall follow the order of the summary.

1. The Report wrongly claimed that the deceased and his family were Sikhs.
The correct position is that the deceased's mother from a Sikh background had married into a Hindu family.
2. The Report ignoring the fact that Rajpal Mehat, the name of the deceased is a Hindu name, referred to him as a Sikh.

The studio introduction in both bulletins described Mr Mehat as "a Sikh man", and the report itself said "Earlier, before the pyre was lit, the family paid their last Aspects. As Sikhs, they follow the Hindu tradition of open air cremation". As far as we have been able to establish, the facts about Mr Mehat's family are as you state them. and there is uncertainty about which religion he followed, if any. I have seen no evidence which would justify identifying Mr Mehat and his family (other than his mother) as Sikhs.

3. The report described a funeral service conducted by a Hindu priest (complete with (Trishul)from the Brahmin caste, as a Sikh service.

The passage from the report quoted above made clear to viewers that what they were seeing was a Hindu service. What was misleading; however was the suggestion that it was Sikh practice to use Hindu rites in such circumstances, and that open-air cremation was a requirement of the Sikh religion.

4. The BBC refused to make corrections regarding the above in their 10 O'Clock bulletin when these major errors were pointed out to them...

The later bulletin reflected your views to the extent of adding the sentence "Tonight, one Sikh leader has insisted this is not a practice most Sikhs want", but I accept that this was not sufficient to rectify the misleading aspects of the report.

5. The BBC ignored Sikh pleas that lurid reporting, of a desire of Sikhs to have open air cremations in Britain's countryside, had no basis in fact and would create anger and prejudice against Britain's most visible minority at a particularly sensitive time.

6. All the above together constitute inaccurate and irresponsible reporting that could create prejudice against Sikhs and harm community cohesion.

As you may be aware, Davender Ghai, the organiser of the cremation, claims to have support from both the Hindu and Sikh communities for a change in the law to permit open-air cremation - in particular, he claims to have a petition of 600 signatures, half of them from Sikhs. Our enquiries led us to conclude that such claims should be treated with caution, and we found no grounds for believing his aims had significant support within the Sikh community. To the extent that open-air cremation is controversial, I accept that the misleading aspects of these two bulletins were prejudicial to the Sikh community.

I am therefore upholding your complaint. A summary of the matter, with a note of the action taken as a result of this finding, will appear in the complaints section of bbc.co.uk, and I shall send you a copy when it has been posted. I think you will already have heard from Peter Horrocks, Head of Television News that the action is to include on-air apologies (and here I should add my own apology for the fact that, because of a misunderstanding, this letter wasn't sent to you at the same time as Mr Horrocks'). In the meantime, thank you for giving us the opportunity of investigating your concerns and for your patience while we did so.

Yours sincerely
Fraser Steel
Head of Editorial Complaints

[“Pharos International” (see below): Editor’s note: “Despite several attempts by the Crematorium Society to obtain a transcript of the “on-air” apology, the BBC eventually advised that they were unable to “find it” !]

---------------------------------------------

4. Views of some leading Sikh nationwide organisations
& Responses to the Cremation Socity of Great Britain

4.1 Sikh organisation were alerted in February 2006 and the Anglo-Asian Friendship Society’s claims were rejected

4.1.1 Letter from the Anglo-Asian Friendship Society passed on to the British Sikh Consultative Forum (BSCF). (Copy recipients are shown to give an idea of circulation.)

From: Dr Anand
To: asian_voice@hotmail.com ; info@awazepunjab.com ;
awazeqaum@btconnect.com ; awazeqaum@hotmail.com ; info@dailysajjan.net
; info@thesikh-times.co.uk ; gujaratsandesh@btconnect.com ; Hindisamiti@hotmail.com
Cc: santhimon@deepika.com ; asian_voice@hotmail.com ;
mpmediaservices@yahoo.co.uk ; hindisamiti@hotmail.com ;
rkaul@sunriseradio.com

Sent: Sunday, February 12, 2006 6:35 PM

Dear Press Officer

On 30th November the Lahore government took the unprecedented step of
granting permission to our charity to have a plot of land, planning
permission and financial grant to build a traditional crematorium in
that city. Within weeks Afghanistan, another muslim state followed suite.

You may be aware that the www.Anglo-Asian.org submitted an application
to the Chief Exec of the City requesting land for traditional funeral
pyre for the Hindus, Sikhs, Buddhists, Jains and any others on the basis of
their Religious Human rights on the 30th January 2006. I attach the letter.
We had not anticipated the unsolicited National and international
Media coverage on a daily basis. I attach the list
I feel you as Press Officer should be aware of this and perhaps so
should the counsillors.

Please feel free to get back online or on 07967000818 24/7 if needed

Dr Anand, GP
18A Elmfield Road, Gosforth, NE3 4AY
Joint Secretary to the Anglo-Asian Friendship Society

4.1.2 Dr Anand’s e-letter was passed on to the British Sikh Consultative Forum (BSCF). Gurmukh Singh responded for the BSCF (This BSCF should not be confused with a grant funded organisation by the same name which is Chaired by Bhai Mohinder Singh Ji of Guru Nanak Nishkam Sewak Jatha.)

To:
Dr Anand GP
Joint Secretary to the Anglo-Asian Friendship Society
18A Elmfield Road, Gosforth, NE3 4AY

Dear Dr Anand

Your e-mail below about "traditional funeral pyre for the Hindus, Sikhs, Buddhists, Jains and any others" has been passed on to me as Administrative Secretary of the British Sikh Consultative Forum.
This topic was raised for discussion in the Sikh diaspora following an item in The Times of 1 February 2006. Two relevant communications and The Times report are copied below for ease of reference for all concerned.

Can you please clarify on what SIKH religious authority (to quote your message) " the www.Anglo-Asian.org submitted an application to the Chief Exec of the City requesting land for traditional funeral pyre for the Hindus, Sikhs, Buddhists, Jains and any others on the basis of their Religious Human rights on the 30th January 2006." ?
In religious matters, the only Sikh authority is the "Sikh Reht Mayada" agreed by the Khalsa Panth and issued by the Dharam Parchar Committee of the Shromani Gurdwara Parbandhak Committee, based at Darbar Sahib, Amritsar (see my briefing note below). [not attached]
It is important that this question is answered as soon as possible. If a mistake has been made then I would suggest a full public apology from the Anglo-Asian Friendship Society to the UK Sikhs. This matter is being taken most seriously and is also likely to be raised at a meeting with the Department for Constitutional Affairs early next week.

Gurmukh Singh ACIS; MCMI
(Ret’d Principal (policy), UK Civil Service)
Administrative Secretary
British Sikh Consultative Forum

Copied to:
The Shromani Gurdwara Parbandhak Committee
The British Sikh Federation
Secretary, Sri Guru Singhj Sabha, Southall
The Sikh Missionary Society UK
Guru Nanak Nishkam Sewak Jatha (Birmingham)
Sikhs In England
Sikh Federation (UK)
SCAN Slough
Bhai Autar Singh (Malaysia)
BSCF Advisory Group
Sikh Press as per your mail.

British Sikh Consultative Forum’s challenge was not taken up. Despite a report about this matter in the “News & Views” column of the Panjab Times (Issue 2099), regrettably, Sikh organisations too ignored the matter at the time until misleading media reports in 2007. SGPC was copied the above response from the BSCF and made aware.

----------------------------------------------

4.2 Views of some leading Sikh nationwide organisations
& Responses to the Cremation Socity of Great Britain.

Main Sikh organisations were contacted by the Cremation Society of Great Britain last year. A copy of the BBC apology extracted by Dr Indarjit Singh OBE, Director Network of Sikh Organisations (see above), was sent to the Society by the BSCF.
Julie Forrest of The Cremation Society of Great Britain drew attention of Sikh organisations to this issue. To quote from one standard letter to a Sikh organisations [this one to the Sikh Federation UK],
“We are obviously reading with great interest in the media the campaign by Davender Ghai, President of the Anglo-Asian Friendship Society, for the legalisation of open-air funeral pyres in the UK. In a recent press article by the Newcastle Evening Chronicle dated 29th June it was stated that ‘Sikh organisations have also approached the charity’s legal team indicating they want to support the judicial review in court’. Does the Sikh Federation (UK) support this campaign or are you satisfied with the services offered in UK crematoria?”
A copy of the news report was also received from the Society by the British Sikh Consultative Forum.

4.3 The Sikh Federation's response to the Cremation Society read:
" We are satisfied with the services offered in UK crematoria….We have publicly condemned (see below) Davender Ghai and his illegal actions. Given our contacts with the Gurdwaras (the main Sikh organisations) in the North East we do not think any meaningful Sikh organisation, with any real representational capacity, would have approached the charity’s legal team indicating they want to support the judicial review in court. Davender Ghai should be challenged to specify which Sikh organisations.”

There were two attachments to the Sikh federation's response to the Cremation Society:
4.3.1 First attachment was a “Daily Telegraph” report of 15 July 2006 with the headline, “Pyre was a mistake, say Sikhs”.

The report incorrectly describes a Hindu Rajpal Mehat, who was “burned” on an open as a “Sikh”. A point also taken up by Dr Indarjit Singh of the Network of Sikh Organisations with the BBC for giving the same false impression without proper investigation.

To quote from the Daily Telegraph report of 15 July 2006:

“A Sikh organisation has criticised the decision to allow the first open-air funeral in Britain for 72 years. The remains of Rajpal Mehat, a 31-year-old Indian-born Sikh, were burned on a pyre in Stamfordham, Northumberland, on Wednesday.
The cremation went ahead in accordance with Hindu customs after his family contacted Davender Ghai, the president of the Newcastle-based Anglo-Asian Friendship Society. Northumbria police allowed it to take place but said later that it contravened the Cremation Act 1902.
Yesterday the Sikh Federation (UK) accused the authorities of making "a major mistake" and claimed Mr Ghai had organised the funeral simply to attract attention to his campaign for funeral pyres to be allowed in Britain. The Sikh view, said the federation, was that a conventional cremation was satisfactory because a dead body had "absolutely no religious significance whatsoever". It called on the Crown Prosecution Service to take Mr Ghai to court. Mr Ghai said last night: "All I have done is to obey the family's wishes. It went ahead with the blessing of the police." (end quote)

4.3.2 Second attachement: The Fedration's Press release of Friday 14 July 2006 with the heading,
" SIKHS OUTRAGED AT OPEN-AIR FUNERAL MISREPRESENTATION"

Quote: "..After an article appeared in The Times on 1 February 2006 titled: 'Hindus and Sikhs call for the right to open-air cremations' the AAFS [Anglo-Asian Friendship Society] was asked in writing to explain itself as it had no authority to comment on behalf of the Sikhs. The AAFS was informed that the Sikh Code of Conduct was the only authority that governed what should happen to a Sikh upon death. A full public apology was demanded from the AAFS. Ghai was contacted immediately after the article in The Times and he agreed not to represent Sikh interests in the future. It would appear that he has gone to extreme lengths to carry out this disgraceful act on Wednesday and to cause maximum mischief for the British Sikh community... .The body cremated on Wednesday was that of Rajpal Mehat, 31, an illegal immigrant described by the AAFS and the media as a Sikh, who had drowned in a canal in Southall in December last year...." (end quote)

4.4 The Newcastle Evening Chronicle dated 29th June heading was:
”A CAMPAIGN for open-air funeral pyres in the UK has won the backing of the Hindu equivalent of the Pope.” And Sikhs were repeatedly linked to the Hindu request.

4.5 British Sikh Consultative Forum

To the Cremation Society’s query, Gurmukh Singh responded for the British Sikh Consultative Forum, "Sikh Federation's response to your query refers and I shall be alerting other main Sikh organisations as requested. It is very important that Hindus and Sikhs are not bracketed together in matters concerning the two religions. The Sikhs have their own religious Code of Conduct (The Sikh Reht Maryada) which should be consulted by any organisation claiming to represent the Sikh religion. The question of open air funerals has been extensively discussed in open Sikh forums and the actions of Davender Ghai, President of the Anglo-Asian Friendship Society, condemned.
In this connection, copied below is an apology by BBC to Dr Inderjit Singh OBE, Director Network of Sikh Organisations, for misrepresenting Sikh religious practice in a report." (end quote)

4.6 Sikhs In England

Harmander Singh of Sikhs In England responded along similar lines. To quote, “Many thanks for your e-mail to Sikhs In England concerning Mr Ghai's absurd suggestions which were vehemently challenged by Sikhs nationally at the time he originally made them and Mr Ghia had to accept that he was not in any way able to represent Sikh interests in this or any other matter.” (end quote)

4.7 The Sikh Times UK 9 August 2007 carried the front page headline:
“Sikh say “No” to open-air funeral pyres”
Followed by a comprehensive report by Gurmukh Singh, Administrative Secretary of the British Sikh Consultative Forum.

4.8 “Pharos International”, The Official jounal of the Creamtion Society of Great Britain Autumn ’07 issue published the BSCF report in full, giving extracts from the Sikh Reht Maryada (Sikh Code of Conduct) and the BBC apology for misrepresenting the Sikh position in their report on open air cremations of 13 July 2006.

4.9 International Cremation and Burial Conference 12th to 14th November 2007

An invitation to brief the above conference regarding the UK Sikh view was received by the British Sikh Consultative Forum from Roger N Arber, Secretary of the Cremation Society of Great Britain. Harmander Singh of Sikhs In England attended and represented the Sikh faith position as briefed.

4.10 Government departments:

Ministery of Justice (MoJ) has been sent the full article in the Sikh Times by Gurmukh Singh, based on BSCF briefing (see 3.5 above), that open air funeral pyres is not a Sikh demand. Harjinder Singh Khalsa and Bibi Satnam Kaur Khalsa have also represented the views expressed through the British Sikh Consultative Forum on this issue. Earlier this year, the BSCF was informed by the MoJ that Mr Davender Kumar Ghai had made a Freedom of Information request to the Ministry of Justice for the minutes of the meetings between the MoJ and the various Faith Group leaders.

4.11 Panjab Radio programme Friday 25 July 2008

Panjab Radio presenter Jasvir Singh discussed the issue of open air funeral pyres with Gurmukh Singh of the British Sikh Consultative Forum. The overwhelming response from listeners when the lines were opened, was that UK Sikhs should take a very serious note of these moves to link this demand by some Hindu activists to the Sikhs. Some alarm was expressed that Davinder Ghai was receiving legal aid to take this matter to the courts. The move was seen as a part of the extremist Hindutva agenda to deny the Sikhs their independent religious identity. The judicial review could harm community relations in the UK. Next steps to clarify the Sikh religious position in this review would be for gurdwaras and Sikh organisations including the Sikh Missionary Society UK.

4.12 Sikh cyber forums: This issue has been extensively discussed on national and international cyber forums like the Sikh News Discussion and the Gurmatt Learning Zone (GLZ). A communication from Bhai Autar Singh of Malaysia, the founder of the international GLZ with over 8,000 members including a large number of Sikh intellectuals, was quoted in the main BSCF article, which appeared in the Sikh Times and the Pharos International (see above)

5. Contacts for further information on this issue are:

Harmander Singh of Sikhs in England has volunteered to co-ordinate for the British Sikh Consultative Forum e-mail: harmanders@yahoo.co.uk

Anglo-Asian Society website.
http://www.anglo-asian.org/
Davender Ghai,
President
Anglo-Asian Society
3 cuthbert walk, Newcastle upon Tyne, NE3 1BH
e-mail: info@anglo-asian.org
Evening Chronicle (New Castle) reporter Sonia Sharma: sonia.sharma@ncjmedia.co.uk
Minitry of Justice contact Lynette Hill Lynette.Hill@justice.gsi.gov.uk
Cremation Society of Great Britain: Julie Forrest julie@cremation.org.uk

Sikh organisations

Network of Sikh Organisations: Dr Indarjit Singh OBE JP sikhmessenger@aol.com (Tel: 020 8540 4148)
Sikh Fedration: sikh federation sikhfederationuk@yahoo.co.uk
British Sikh Consultative Forum: sewauk2005@yahoo.co.uk (Gurmukh Singh 020 8737 0866)
Sikhs In England: Harmander Singh harmanders@yahoo. co.uk

Heathrow Sikh Care Society- National Development Officer of the National Council of Faiths & Beliefs in FE - Harjinder Singh Khalsa

British Sikh Women’s Organisation
Satnam Kaur Khalsa

Panjab Radio info@panjabradio.co.uk (Jasvir Singh 9Mob 07947120482)
The Sikh Times: Gurjeet Kaur gurjeet@thesikhtimes.co.uk

Briefing based on related communications and discussions prepared by Gurmukh Singh for the (open) British Sikh Consultative Forum.

Gurmukh Singh
sewauk2005@yahoo.co.uk

Who is My Guru ?

2010-05-24T11:12:00.000-07:00

(Dya Singh of Australia)

Who is my Guru?

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

Aagea bheyi Akaal ki, tebhi chelayo Panth,
Sabh Sikhan ko hukm hai,
GURU MANEO GRANTH.
By the order of the Timeless Being, the ‘Path’ to be followed by the Khalsa was shown.(To walk that path) all Sikhs are ordered henceforth, to accept the Granth as the Guru.

But are not the ten human Guru Ji’s our Gurus?

Yes they are, through Guru Granth Sahib. We invoke their spirit whenever we do the Ardaas. They were different human forms (Guru personalities) but with the same Guiding Light of Guru Nanak Sahib, which received Waheguru’s message for humankind in Gurbani, the Guru’s Word, the Revealed Word. For that reason, the essence of the message of Sikhee is in the everlasting Gurbani in Sri Guru Granth Sahib. Therefore, Guru Granth Sahib represents all Guru personalities and teaching received from Waheguru through them. Ultimately, it is the Guru’s teaching in Guru Granth Sahib (The Word Guru) which is our everlasting Guru.

Was the idea of the Aad Granth becoming the Guru the initiative of our tenth Guru Sahib, Guru Gobind Singh Ji?

The answer is an emphatic ‘NO’. It was pre-ordained and referred to right from Guru Nanak Dev Ji. Let us find out how that is so.

Let us start with Guru Nanak Sahib. Gurbani (the word of God) used to come to him from God Almighty at different times and his inspiration was the rebeck (a Middle Eastern stringed instrument. My musical companion Keith Preston, plays a similar instrument) of his life-long Muslem companion, Bhai Mardhana. Hence the famous line which you would have heard – “Mardanea, shaid rebarb, bani aayee” (O my friend Mardana, touch the strings of your rebeck, I can sense the coming of the ‘Word of God’).

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

As a side note, it is worth noting that Guru Nanak Sahib then used to note the verses down and also the musical scale in which the ‘Word’ used to come. These notes which Guru Ji wrote into a book, came to be called the Pothi Sahib. The Pothi Sahib was added to, by our second to fourth Guru Ji’s and then compiled, including the inspirational writings of about thirty other sages from as far back as the 12th Century, considered relevant by Guru Nanak Sahib Ji himself, and hence the Aadh Granth was compiled by our fifth Guru, Guru Arjan Dev Ji, in 1604. This Aad Granth was adopted as the embodiment of the spirit of all ten Guru Ji’s by Guru Gobind Singh Ji after he had inserted the revealed Word of God to his own earthly father and ninth Guru, Guru Tegh Bahadur Ji, in 1708. So, this year (2008) we celebrate the 300 Anniversary of the Aad Granth becoming the final Guru, Sri Guru Granth Sahib Ji.

So back to the question, ‘Was it the initiative of Sri Guru Gobind Singh Ji to make the Aad Granth the Guru in 1708 or was it pre-ordained’?

The glory of our faith, Sikhee, is that though it passed through the hands of ten Guru Ji’s in human form over a period of two hundred years, the consistency in thought and action is so remarkable that it will appear as if the same ‘being’ directed its progress. Well, that is true because it was always the guiding Light (Jot) of Guru Nanak Sahib.

In this case we are discussing the progress of the ‘Word of God’ through ten generations of Guru Ji’s in human form to become the ultimate ‘Guru’ – our Guru. It was pre-ordained and Sri Guru Gobind Singh Ji merely carried out a pre-ordained transition in 1708.

Guru Nanak Sahib Ji makes numerous mentions of the ‘Shabad’ or ‘Bani’ (both meaning ‘Word of God’) being the Guru.

The Word is the Guru and my mind in reflective meditation , the disciple. GGS p 943

The profound and unfathomable ‘Sabad’ is his Guru and spiritual guide. Without the ‘Sabad’ the world is gone mad. GGS p 635

This consistency is carried on by third Guru Ji, Sri Guru Amar Das
“Hail, hail, the word of the Guru. which is the Formless Lord Himself. There is none other, nothing else to be reckoned equal to it.” GGS p 515

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

Our fifth Guru, Guru Arjan Dev Ji says,
“I myself know not what to speak, all I speak is what the Lord commands.” GGS p 762

“As You inspire me to speak, so do I speak, O Lord. What other power do I have to speak? Nanak, sings His Praises in the holy congregation which is very dear to Lord.” GGS p 508

So, all the above quotations, which have been taken directly from our Guru Ji, Sri Guru Granth Sahib and as revealed to our Guru Ji’s in human form, show beyond doubt that first of all, we possess the authentic ‘Word of God’ and secondly, that our Guru Ji is the Granth – Guru Maneo Granth.

How do we fully utilise our ‘Guru’ to benefit us in this life form as human beings, and as Sikhs?

By spending time with our Guru. It is not good enough that we ‘metha tek’ to Guru Ji. We need to read Bani, to sing Bani, to learn Gurmukhi so that we can read Bani in the original language of the Guru Ji’s – Gurmukhi and as time goes on and we read and sing Bani, we will come to understand Bani. Every process from reading, singing and finally understanding our Guru Ji makes us better human beings because it is the ‘nectar of life’.

Dya Singh (Australia)
E-mail: dyasingh@khalsa.com

Editor’s note: Sardar Dya Singh is the world renowned Gurbani sangeetkar who has taken the universal message of Gurbani to global Sikh and non-Sikhs audiences in his unique “world music” style, while retaining Gurbani Raag bases.)

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Gurmukh Singh (UK)
E-mail: sewauk2005@yahoo.co.uk

Sikh Political (Miri) Objective: "Raj Karega Khalsa"

2010-05-23T08:23:00.000-07:00

“Raj Karega Khalsa”

Political objective of Sri Guru Gobind Singh Ji

(Based on updated research by Padamshree, Dr J S Grewal (“The Sikhs: Ideology, Institutions & Identity” 2009 Oxford University Press)

India’s Padamshree, Dr J S Grewal, has updated and summarized his research in 14 essays this year (2009. These cover three related themes: Sikh ideology, institutions and identity. His leading item following the introductory essay on the revolutionary nature of Guru Nanak Sahib’s egalitarian mission with its monotheistic God-loving message, is “Raj karega Khalsa” (The Khalsa shall rule). This is brought out as the political (miri) objective of Sri Guru Gobind Singh ji – to crush the enemies of the Sikhs of Guru Nanak Sahib and to establish a benevolent egalitarian Khalsa regime, in which no one inflicted pain on another.

Such an unequivocal conclusion by a top scholar, much acclaimed by the Indian establishment and recognized with the highest award, is most refreshing. Clearly, in his usual objective style, Grewal has gone where his dedicated research has taken him.

Dr Grewal follows the logical unfolding of Guru Nanak Sahib’s revolutionary ideology, which so annoyed the rulers of the time – both, Muslim and Hindu. This rebellion against religious, social and political persecution was, to some extent, anticipated by the new awakening through the Indian bhagti movement, which included reformists from diverse backgrounds. Some of them speak to us through Sri Guru Granth Sahib Ji. There were similar reformation movements elsewhere e.g. in Europe. However, so far as India’s bhagti movement is concerned, only Guru Nanak’s ideology could lay the foundation of a new order, which grew in organization and political strength and was ultimately victorious over the worst trials and tribulations any world community has experienced in the history of humankind.

Dr Grewal’s research based on contemporary evidence, shows the unbroken continuity of Sikh ideology up to Guru Gobind Singh, climaxing in armed defence of Guru Nanak’s mission and the "political" objective of the Guru (as “Raj Karega Khalsa”). A supporting essay, “Martyrdom in Sikh History and Literature” brings out martyrdom (shahidee) as a uniquely Sikhee concept introduced by Guru Nanak Sahib.

Guru Nanak’s challenge to his Sikhs was to overcome the fear of death. His challenge to the followers of his path was: “Je tau prem khelan ka chao, sir dhar tali gali mori aao” – if you wish to play the game of love, place your head on the palm of your hand and come my way.” Some Sikhs confuse this quotation from Guru Nanak Sahib (Sri Guru Granth Sahib p. 1412), with Guru Gobind Singh Ji, who, no doubt, would have repeated the same challenge at Anandpur Sahib in 1699. There is no ambiguity here about the nature of the sacrifice demanded by the Guru. The eighteenth century saw this tradition of inner victory over self, also defeating the oppressor. The sword of the Khalsa and the martyrdom tradition went together as two sides of the same coin (and therefore can be distinguished from the Gandhian "ahimsa" and the Islamic "shahidi" traditions).

Grewal shows that the objective of Khalsa raj, predicted during Guru Gobind Singh ji’s time, was achieved. Even as early as 1710, the inscription on the coins struck by the Khalsa led by Baba Banda Singh Bahadur, reveal the true nature of his mission.

The following are the main points made by Dr Grewal:-

Guru Gobind Singh identified himself with the unbroken Guru line in the “Jot oha jugat sai” tradition from Guru Nanak Sahib to himself. Contemporary evidence, including that by the “author” of Dasam Granth, shows that Guru Sahib was very much aware of the great threat to Guru Nanak’s mission after Guru Tegh Bahadur’s martyrdom. Guru Gobind Singh saw his own mission as the defence of Guru Nanak’s ideology at all costs.

Guru Gobind Singh believed in one Supreme Being, “The so called avtars like Rama and Krishna [and there were countless such] were human beings”. The stories associated with them merely showed that “forces of good used physical force against the forces of evil, and showed martial prowess. These aspects were relevant for Guru Gobind Singh’s own position.” Thus, Guru Gobind Singh was, “divinely commissioned to spread this dharm [of Guru Nanak for Kaliyuga] and to destroy its enemies.” Guru Gobind Singh was supported by the Khalsa. These were the “Sikhs who had been initiated into the faith by Guru Nanak and his acknowledged successors and whose descendents were linked with Guru Gobind Singh directly…Their welfare and their future was his primary concern.”

Again, quoting cotemporary sources including the Hukamnamas and works like Dabistan-I Mazahib, Grewal shows the evolution of the term “Khalsa”. With the elimination of the middlemen called “masands” and the sectarian Sikhs associated with other descendents of earlier Gurus, the Khalsa attached directly to the Guru remained as the true Sikhs. They were the Khalsa. “The stanzas written in praise of the Sikhs embody Guru Gobind Singh’s appreciation for this category of Sikhs.” They were the main concern of Guru Gobind Singh. They were going to defeat the evil forces and become the rulers of the land.

Grewal brings out a most interesting change in the manner in which the Guru’s sangats were addressed. In earlier Hukamnams the Guru addressed the sangats as “my” Khalsa. But Grewal points out that ,”The evidence of a hukamnama of Guru Gobind Singh shows that “the Khalsa of the Guru” had become “the Khalsa of Sri Vaheguruji” before his death. The ultimate victory of Vaheguruji’s Khalsa was certain. This is confirmed by the hukamnamas of Banda Bahadur, Mata, Sudari, Mata Sahib Devi and the Khalsa. The “Nasihatnama” indicates that the establishment of Sikh rule had become a belief of the Khalsa during the lifetime of Guru Gobind Singh.” The “Gursobha” by Sainapat Singh, a contemporary of Guru Gobind Singh ji mentions recapture of Anandpur. “The Khalsa were meant to be sovereign”.

Guru Gobind Singh Ji’s own mission was clear in order to conclude the personal Guru line. To uproot the forces of oppressions, which threatened the very existence of the Khalsa of Guru Nanak Sahib. “The chances of success lay in transforming his followers into a political community….a new form of initiation, a new appearance, new aspirations, and a new sense of unity transformed the Khalsa into a political community with a strong conviction that their destiny was to hold political power for protecting and promoting the dispensation of Guru Nanak. The end of personal Guruship with the vesting of Guruship in Shabad-Bani and Khalsa came as the culmination of the Sikh movement to enable the Khalsa to stand on their feet as political community committed to uphold and propagate the Sikh tradition in the world.”

In conclusion, as we celebrate Vaisakhi 2009, we need to be clear about “Raj karega Khalsa” aspiration of the Sikhs as recited in conclusion of Sikh Ardaas. The “miri” (temporal) aspect is an inseparable part of Sikh ideology and identity. It is meant to be a political statement and needs to be interpreted accordingly, albeit not in a narrow sense. Wherever they live, as a theo-political community, the Sikhs are duty bound to be active participants in the establishment of a just society which accords with the egalitarian ideology of Guru Nanak. The Khalsa of the Guru supports such regimes and opposes oppressive regimes. And in this struggle between good and evil, the Khalsa of Sri Vaheguru ji shall always be victorious.
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© Copyright Gurmukh Singh
Please acknowledge quotations from this article
Articles may be published subject to prior approval by the author

Gurmukh Singh (UK)
E-mail: sewauk2005@yahoo.co.uk

Guru Granth Sahib

2010-05-23T08:13:00.000-07:00

Quadricentennial Celebrations of the First Installation of Aad Granth Sahib at Darbar Sahib, (Golden Temple) Amritsar.

“By the Command of the Timeless Being the Order of the Khalsa was ordained. All Sikhs are enjoined (final injunction of the Tenth Master, Guru Gobind Singh), to accept the Granth as the Guru.” Couplet sung at the end of Sikh supplication, “Ardaas”.

The Sikh scriptures were collated as Aad Granth in 1604 by the Fifth Guru, Guru Arjan Dev. The final version of the Granth was completed by the Tenth Guru, Guru Gobind Singh, at Damdama Sahib in the year 1705. He added the hymns of his father, Guru Tegh Bahadur, the Ninth Guru, to the volume collated a century earlier. Later, in 1708, the sacred volume was proclaimed as Guru Granth Sahib, the Word-Guru.

Therefore, Guru Granth Sahib was collated by the founder-Gurus of Sikhism themselves during the person-Guru period (1469 – 1708), and the authenticity of the Holy Scripture has never been in any doubt. This distinguishes this sacred Volume from the holy scriptures of all other main religions of the world. The holy texts of all other major world religions were transmitted through an oral tradition and were collated and scribed long after the demise of their founders. However, in the case of the Aad Granth (later instituted as the Guru), the fifth Guru, Guru Arjan Dev himself selected and dictated the text to Bhai Gurdas who wrote it down.

The Sikhs believe in their holy Book, Guru Granth Sahib, the Word-Guru, as the eternal Living Guru. They do not believe in any person-Guru, other than the Ten Guru personalities before the Granth was ordained as Guru (1708). For this reason, the Sikhs are called the people of Ahl-e-Kitab or “people of the sacred Book”.

The Sikh holy Scripture, Guru Granth Sahib contains hymns of the Sikh Gurus and, quite uniquely in the world religions, the hymns of God-devotees of other religions: Hindu and Muslim saints (Bhagats) from very diverse religio-geographical backgrounds. The hymns of Kabir and Ravidas from Benaras, Jaidev from Bengal, Ramanand from UP, Sheikh Farid from Punjab, Namdev, Tarlochan and Parmanand from Maharasthra, and Dhanna from Rajasthan are included. These sacred hymns are called Shabad or Gurbani (the Guru’s Word); also, all the hymns in Guru Granth Sahib are referred to as Bani or Gurbani – the Word revealed to the Guru, or to those Bhagats, whose hymns have been selected for inclusion in Guru Granth sahib. Guru Granth Sahib is the embodiment of the revealed Word over a period of about five centuries to 1708. Hymns by Bhagat Sheikh Farid are from 12th and 13th century, and the latest hymns are of the Ninth Sikh Guru, Guru Tegh Bahadhur (1621 – 1675). Truly, Guru Granth Sahib is a treasure house of the spiritual experience and holy wisdom for the guidance of humankind over five centuries, and transcends all type of human divisions and barriers. This medieval period was the period of “new awakening in the cultural history of Punjab”.

The Word from Waheguru (the Wondrous Dispeller of Darkness) was revealed through the Sikh Gurus (1469 – 1708), and many poet devotees of God, the Bhagats. It is a compilation of spiritual hymns with a shared theme based on the Mool Mantar, the Primary Mystical Formula, revealed to Guru Nanak Sahib. The Bhagats came from diverse religious and social backgrounds.
“It was, so to speak, an integral congress of minds and spirits operating on the same spiritual beam. To have thus elevated the songs of the bhaktas and the bhats to the condition of the logos was to salute the power of the word whatever form it might take to reveal the glory of God. For, it may be observed that Guru Granth Sahib comprehends the compositions and utterances of the high-born Brahmins and the proud Kashatriyas as also of the so called lowly Shudras and the unlettered Jats. This was done at a time when the caste system in India had paralysed the conscience of man. The revolutionary egalitarianism which such a step symbolized was, therefore, to become the creed of the Sikhs.” (Dr. D.S.Maini's article in Studies in Sikhism and Comparative Religion, Oct, 1987)

Therefore, in Guru Granth Sahib, due to its authorship by a “parliament of religions” the Word-Guru brings a universal message for the benefit of all humankind without any distinction. Yet, undoubtedly, the theme of the message is uniquely Sikh; for the philosophy elaborated upon is that of the Mool Mantar, revealed to Guru Nanak Sahib. The Gurbani in Guru Granth Sahib, bases inter-human and God-human relationships on this Primary Mystical Formula:

There is One Creator of all i.e. One in all and all in The One.
Truth is the Name (of this One Creator, otherwise called by many names)
There is no fear or hatred (because all is within this Source of all creation)
Outside Time
Not born, Self existent
May be known through the Guru (the Dispeller of Darkness, Who, through the revealed Word (the Word-Guru), ultimately, is the One Creator Being).

This unique description of the One Source of all creation is also the source of all Sikh institutions. In fact, all the hymns of Guru Granth Sahib relate back to this Mool Mantar, the Primary Founding Formula, by constantly referring to it in full or as an abbreviation. The Mool Mantar gives the prescription for God-nearness through certain freedoms and detachments e.g. freedom from fear and hatred, freedom from fear of time (birth/death cycles) by being close to the Timeless Source of all creation. The equality principle relating to humanity and creation, inherent in Sikh thought and institutions has been derived from an interpretation of the Mool Mantar, e.g. non-discrimination in the Gurdwara (all have the right to worship in sangat – the holy congregation in the presence of Guru Granth Sahib.) and langar (sharing of food and symbolic of community service and sharing with the needy). God is universal, One and outside gender classification. Men and women are equal before God and no one religion can have any proprietary claim over the One Source of All creation..

By stressing the direct Word-Guru and Sikh relationship (Khalsa relationship), without the need for an intermediary, Sikhism “becomes timeless and universal”. This direct (Khalsa) relationship is another way of stressing the personal responsibility and need to seek the One Universal Truth within oneself, and not through some prophet, human guru or priest.

A Sikh’s relationship with the One Creator is based on love, and not on fear due to the total faith in God’s Will and Command (Hukam). That all is in Hukam and nothing outside. Acceptance of “bhana” (the operation of God’s Will) is an essential part of the Sikh way of thinking and living. The “awe” of Waheguru, the Wondrous Dispeller of Darkness, is in the form of an overwhelming admiration and experience of His creation.

The relationship between Guru Granth Sahib, the Word-Guru, and a Sikh is a daily living experience. With humility, supplication, constant remembrance of the “Name” (Naam), and daily singing of the hymns (Shabads), a Sikh seeks guidance from the Living Word or Shabad Guru.

The concept of “Word” (Bani or Shabad) may not be readily understood by students of Sikhism.That understanding comes from experience of reciting or singing Gurbani. To quote Dr. I J Singh, “Sikhism presents a unique and heightened concept of the “Word” and from this concept has developed a unique tradition and a new worldview. Guru Granth speaks not only of the written and spoken word but also of the unspoken word - anhad - in Sikh parlance, inadequately translated as the sound current, to which only the inner self resonates in a condition in which the human mind becomes a part of divine connectivity.”
The Word is the Teacher, the Guru: “The Word is the manifest spirit of the Guru; The Guru is immanent in the Word.” (GGS p. )

The Gurbani, in Guru Granth Sahib is in verse.
"As I receive the Word of the Lord
So I express it, O Lalo" (Guru Nanak)

The Word received was in meditative musical verse. Gurbani kirtan (singing of the hymns in Guru Granth Sahib) is an "experience" of the Word. The understanding comes with repeated experience through Gurbani kirtan. Therefore, the musical aspect is stressed in Guru Granth Sahib. With few exceptions (e.g. the first liturgical part), the name of the raag (mood-inducing melody) is always mentioned before the author. The musical sound creates the environment and mental state for focussed reception of the Word. Singing the praises of the lord in sangat (holy congregation) takes precedence above all else, to be able to sing with and listen to others, and by sharing that experience, to be able to contemplate and experience the Word within oneself. This collective and personal experience must be repetitive so that the ego-centric habit is replaced by humility and wondrous love and awe for the works of the Creator Lord. This changed attitude would then reflect in the behaviour and daily life of a Sikh, which stresses humility, constant meditation on the Lord's Name, life of a householder in the service of the Lord and His creation. The Ultimate Reality cannot be expressed in words i.e. in "singular plain speech of prose philosophy" alone.

Starting with Guru Nanak Sahib (1469-1539), Gurbani, the Word in Guru Granth Sahib, has been taken to the people mostly through kirtan and katha (discourse). This trend continues in the Sikh diaspora worldwide as the singing of Gurbani continues to reflects the interaction with world communities. While the some Sikh groups like the Akhand Keertani Jatha have their way of singing meditative Kirtan, American Sikhs have evolved their own kirtan style. These initiatives (including that of Dya Singh of Australia using east-west musical blends) continue to enrich the great Gurbani kirtan tradition taking the message of the Word Guru, Guru Granth Sahib, to all corners of the world.

One interesting aspect of Guru Granth Sahib, mentioned by Dr I J Singh in his article, “Major Currents In the Sikh Scripture” is that whilst much happened during the person-Gurus’ period (1469 – 1708): two of the ten Gurus were martyred and the Sikhs fought many battles. Yet, none of those events, which were to shape the Sikh religio-political future, merited mention in the Guru Granth Sahib. He believes that this neglect was deliberate. “The philosophy in the Guru Granth is universal and timeless. Historical detail could have been instructive but would have also rendered the scripture not free of the bounds of time.” A most profound observation.

Through continual interpretation of the Gurbani in Guru Granth Sahib, guidance may be sought on modern topics relating to family life, and other topics like care for the environment and bioethics. The emphasis of Sikh teachings is not on the laying down of highly precise and rigid rules of how man might utilise his God given knowledge; the essence of Sikh teaching is to provide man with a healthy, progressive and responsible philosophy for addressing modern issues. It provides a framework and not definitive answers for the future.

Interfaith harmony and a peaceful co-existence of diverse cultures without oppression is stressed presenting the longer term vision of “Halemi Raj” in which no one inflicts pain on another. “Save the suffering world O Lord. We pray for Your divine compassion to save all who come to you by different religious paths.” This is the Sikh prayer in Sri Guru Granth Sahib.

Through Gurbani, the Sikh Gurus preached a practical religion, which invited all good people of all beliefs to do something about world peace; to work together for a tolerant and just world order. Gurbani preaches that peace on earth is only possible if there is respect for human rights; if there is equality between all human beings; and if there was no oppression or injustice. Absence of war does not necessarily mean peace; especially, if such peace is secured through oppression and unjust laws; and if people are denied their freedom and equality. In certain circumstances, resort to arms to defend human equality and dignity is justified. Gurbani preaches kinship of all creation before One Creator.

The Gurus knew that it takes much courage and effort to make peace on earth a reality. Guru Nanak Sahib’s challenge at the outset was, “Those who wish to follow the path of love for and service (of the Lord), should be prepared to make great sacrifices.” Gurbani preaches that opting out of family and community life is not the way. Involvement in community life is necessary for the creation of a just and peaceful society. Every person needs to work for peace; especially those with learning and those who are in a position of power and authority.

There will be lasting peace only when we respect our neighbour’s rights; when we give up selfish obsession with personal gain; when we enjoy doing service for others, and when we remember that all creation is in God’s image. So preaches Gurbani, the Shabad-Guru, “Where God exists there is no selfishness, where self exists there is no God.” Where self is lost in the service of God’s creation, there will be peace on earth.

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© Copyright Gurmukh Singh
Please acknowledge quotations from this article
Articles may be published subject to prior approval by the author

Gurmukh Singh
E-mail: sewauk2004@hotmail.com

Sikh religious titles, duties and related skills

2010-05-23T08:01:00.000-07:00

There is no ordained priesthood in Sikhism, and no structured hierarchy or strict division of duties. Generally, any Amritdhari Sikh, with the necessary skills and proficiencies, can perform all the ceremonial and other duties in a Gurdwara without any discrimination regarding gender, caste or race.

An Amritdhari Sikh is one who has accepted the full physical and spiritual discipline according to the Sikh code (the Sikh Reht Maryada) at an Amrit Sanchar ceremony. This ceremony is conducted by the Five Beloved Ones (the Panj Piaray) – themselves Amritdhari Sikhs, who are selected for the ceremony by the holy congregation, the Sangat (or the Gurdwara management these days).

While the same person, with the necessary qualifications, can perform all the religious duties, the following are the titles and related functions performed at the Gurdwaras:

Granthi: Bearing in mind that there is no ordained priesthood in Sikhism, a Granthi equates to a priest or “minister of religion”. Any qualified Amritdhari Sikh can perform the duties of a Granthi. One appointed as a full time Granthi MUST be an Amritdhari practicing Sikh following the prescribed code of religious discipline, the Sikh Reht Maryada. He (or she) should have all the skills of a Paatthi (be able to read the holy Scriptures, Guru Granth Sahib), be able to interpret the Gurbani ( sacred hymns in Guru Granth Sahib), deliver sermons to the holy congregation (Sangat) and do all the duties relating to the care of Guru Granth Sahib as the “living Guru” at ceremonial occasions. Preferably, a Granthi should be able to hold discourses, know the language of the country and carry out extrovert religious duties including those relating to the interfaith aspect. It is desirable but not essential that a Granthi be able to sing the sacred hymns i.e. musical proficiency is not a requirement. Also, it is preferable that a Granthi should be married.

Paatthi: A person who is proficient in reading the holy Scriptures, Guru Granth Sahib. Usually, a Paatthi is also able to do the other tasks associated with supplication (Ardaas) in the congregation (Sangat) and the morning evening ceremonies associated with Guru Granth Sahib e.g. first opening in the early morning and final closure of the holy Book in the evening. These tasks do not require much proficiency but the reading of the Scripture requires years of practice in correct pronunciation. Some never reach the final stage of absolutely correct pronunciation (Shudh Ucharan) which has great significance for interpretation. Knowledge of any other language is not necessary. Granthis, Raagis, Kathakars and most practicing Sikhs who can read Panjabi in Gurmukhi alphabet, are usually reasonably proficient (acceptable) Paatthis.

Raagi & Raagi Jatha members: A Raagi is a singer of sacred hymns. A professional Raagi must have a group called a Raagi Jatha of at least two persons: the main singer and a percussionist who usually plays the Indian tabla (two small drums placed side by side). Usually Raagi Jathas (groups) travel in threes – the main Raagi and another, maybe less proficient, and the percussionist, the one who keeps the drum beat. The main Raagi should be proficient at singing Gurbani (sacred hymns) preferably to the musical measures prescribed in Guru Granth Sahib. Years of training is required.

These days the main Raagi must be able to play the harmonium or a string instrument (rare). Any practising Sikh with reasonable proficiency can sing Gurbani in a Gurdwara. Ability to speak local language would be desirable e.g. to be able to teach children or do short translations of hymns in between singing for the benefit of Sikh youth or non-Sikhs who are entitled to sit in the Sangat. There are well known Raagi families (Ghranas) in Panjab tracing their ancestry back to the days of the Sikh Gurus. They command much respect amongst the Sikhs but may not be bale to speak any other language. .
Percussionist with Raagi Jathas: Beat is almost essential for professional Gurbani singing. A Raagi Jatha always has a percussionist, playing Indian tabla – a pair of small drums – or some other type of traditional drum e.g. dholki or mardang, which are rarely played these days except in cultural programmes. A number of years of training is required to play the tabla proficiently, although, there are always local amateurs.

Kathakar and Pracharak: Kathakars are Sikh scholars proficient at interpreting the holy Scriptures in the traditional and modern context. The interpretation is direct (of the Guru’s Word or Gurbani) as well as illustrative through historical accounts and modern incidents. Most Granthis should also be reasonably proficient Kathakars. Pracharaks are articulate missionary preachers well versed in Sikh history and religious tradition, and may also be proficient kathakars. It is highly desirable that Kathakars and Pracharaks should be reasonably proficient in the English language.

Dhadi and Dhadi Jathas are very popular, especially amongst Sikh migrants from Panjab: A Dhadi sings religious ballads, usually martial in nature telling the stories of great Sikh heroes, sacrifices and armed struggle for the righteous cause. These ballads are called the Dhadi Vars and are sung to popular traditional beats and rhythms from the land of undivided Panjab. Considerable vocal and musical instrumental skills are required. The two instruments usually played are a string instrument called the sarangi, and a small hand-held drum called the dhad. One person plays the sarangi and two play dhads. Some dhadi jathas may occasionally use sarangi and a harmonium accompanied by a percussionist playing a drum called dholki. Dhadi jathas are part of the Sikh religious martial tradition. They travel around in groups of threes or four and are never employed full time by Gurdwaras. Knowledge of English is not relevant.

Sikh religious scholars visiting UK should be proficient in the English language. However, certain traditional Sikh schools of learning do not teach English, yet, they produce Sikh scholars of the highest calibre capable of interpreting Guru Granth Sahib and the Sikh religious tradition.

(Prepared as a briefing paper for UK Sikh-government meetings)

© Copyright Gurmukh Singh
Please acknowledge quotations from this article
Articles may be published subject to prior approval by the author

Gurmukh Singh
e-mail: sewauk2005@yahoo.co.uk

Sikh Heritage (Virsa)

2010-05-23T07:55:00.000-07:00

Are we preserving, adding to and passing on our virsa ?

Virsa is a Punjabi word which means heritage. Perhaps the meaning of this word is closer to what Alex Haley had in mind when he searched for his Roots. Virsa is an individual’s inheritance in its material and cultural totality and is therefore an integral part of each person’s background and personality; it is one’s ancestry which cannot be disavowed. Virsa is the foundation on which a civilised society evolves. Realisation of Virsa is realisation of one’s total personality. It is realisation of one’s cultural, spiritual and worldly assets, both, as an individual and as member of a family and a community. Each generation adds to the virsa of families and communities for posterity.

Virsa is the main ingredient underlying the orderly evolution of human communities. It gives one a sense of belonging, orientation, continuity and stability. It gives purpose and direction to life. Virsa is the material, spiritual and cultural treasure one inherits on birth and it remains a part of conscious (or subconscious) part of the personality of every individual till death. If properly understood it should add to an individual’s potential for achievement. The study, understanding and acceptance of one’s virsa is an essential process of self orientation in the big wide world. Recognition of own virsa allows one to play a fuller and more responsible role in the multi-cultural societies we live in.

Those of us who migrated to western countries in late fifties and early sixties clearly recall the lot of the black man in these societies. Supported by human rights movements and liberal politicians like John Kennedy, the struggle for black recognition was on. Martin Luther King, the black civil-rights campaigner led the big march on Washington in 1963. John Kennedy paid the price for his liberal policies in the same year. Martin Luther King was shot dead in 1968. But the black man still had no virsa he could identify himself with. That is, not until Alex Haley, enthused by his grandmother’s stories, painstakingly traced his origins to a village in Africa. By doing that he had more than discovered the origin of his own family. He had in fact discovered a rich cultural heritage for 25 million Americans of African descent that slavery had taken away from them.

Virsa is like the baton which is passed on in a relay race from one athlete to the next; to drop it and to run on without picking it up is to run aimlessly. It is to break the chain of virsa. You may be the fastest athlete in the world, but not to pick up that baton of virsa which is being passed on to you is to defeat the whole objective of the sport. On the other hand, a slower athlete who is careful to grab the baton from the previous runner in his team, will surely ensure a place for his team at the finish.

One’s life span needs to be seen in the same way: to take part and to compete and to ensure that the baton of virsa has been picked up and by the end of one’s life-span passed on safely to the next generation. In addition to what has been inherited from own family, virsa includes the history, culture and language of own community and its place and the place of the individual in the world community.

It is sad to see an increasing number of young and fast Sikh “athletes” running without the batons of virsa in their hands these days ! They are doing well materially but where have they come from and whence are they going, they know not. Does it matter so far as they are doing well? Study of those individuals and communities who lost touch with their virsa over the centuries shows that it does matter; it matters very much indeed. History shows that communities not caring for own history and heritage have perished like flowing rivers which run into desert sands and disappear. The thriving communities are those which continue to understand their rich virsa and keep on building on it. These are the clearly identifiable communities playing their full role in the multi-cultural world community of united nations today.

The Sikhs have a rich virsa and the Sikh history is one of the most exciting and eventful in the world. I recall sitting next to a rabbi on a return flight from Cologne a few years ago. He told me that he had studied Sikh religion and history and was most pleasantly surprised to find many similarities between the Jews and the Sikhs. Both have shown a remarkable determination and triumphed over oppression and injustice over the centuries. He was referring to the great virsa of the two nations which ensured their survival against near impossible odds.

The Sikh virsa is the future virsa of mankind in the areas of human rights, the principle of “fear none and frighten none”, mutual tolerance and co-existence in the rich cultural variety of mankind, sacrifice for others (Guru Tegh Bahadhur, the Ninth Master gave his life to defend another’s religion and culture), and most important of all “Fatherhood of the Creator and Brotherhood of the created”. The Sikh identity is an essential part of Sikh virsa. It says to mankind that people do not become aliens by being different in appearance; that there are no aliens on the earth or out there; just other varieties of God’s creation.

We were labelled as “aliens” by the western press and treated as such by the white majority when we first arrived in these countries in any significant numbers in the late fifties and early sixties. People like Enoch Powell made dire predictions of “Thames flowing with much blood” if we were allowed to stay on and build communities. There was much talk of “assimilation” and westernising us and so on. In fact it turned out that the virsas of the different communities had much to offer to the enrichment of the lives of multi-cultural communities as they strive towards highest common denominators in terms of human values. Identification with own virsa ensures a responsible attitude through identification with family and community values and thus a disciplined approach to life.

Educated young Sikhs need to give more thought to their great virsa which has brought the Sikh nation this far. History shows that the alternative is disintegration of the community and the loneliness, aimlessness and socio-political impotence of individuals without group identity, culture, heritage, language or representation. The negroes, the Red Indians, the Australian aborigines and many others have been there!

Are we preserving and passing on our rich virsa ? That is the question and that is our aim, which should always be before us.

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© Copyright Gurmukh Singh
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Gurmukh Singh
E-mail: sevauk2005@yahoo.co.uk