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

Preceptor Eternal dedicated to Sri Guru

Granth Sahib Ji, the Guru Eternal, and the
Gursikhs who treaded the Gurmatt-path of
truthful conduct, fearlessly
 Published in the UK in 2008 by EMG Online.co.uk.
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This souvenir contains Sikh scriptures, we would therefore request that it be

treated with the utmost respect.

Paintings of Gurus and Sants have been used for illustrative purposes, we
acknowledge that the Sikh religion forbids idol worship.
 ý ÃÇå×°ð êzÃÅÇçÍÍ
óåÅ Õ¶ ÕÅðÇÜ ÁÅÇê Öñ¯ÇÂÁÅ ÔÇð Õ³î¹ ÕðÅòÇä ÁÅÇÂÁÅ ðÅîÍÍ (ÃÈÔÆ î.E ê³éÅ GHC)
The Lord Himself has come to the aid His devotees (the sants) to help them in
their task. (GGS p 783)
Waheguru, the Wondrous
Enlightener, shows the way, gives
us the strength and guides us to
our destination. In humility and
with a prayer in our hearts, we
started the challenging task of
producing a memorable and
educational publication to mark
the historical day in the Sikh
calendar
As humble servants of The Sikh
N a t i on, w e h a ve a g a i n b een
blessed to pay homage to our
history and heritage.
As 300 years ago, Guru Gobind
Singh Ji bowed before Sri Guru
Granth Sahib Ji, and passed on
the bounteous Treasure of
Gurbani to the Khalsa Panth as
their Eternal Guru.
The sacrifices made by Guru
Gobind Singh Ji, our tenth Guru-
person, are unparalleled in the
history of the world. Himself
wounded by an assassin sent by
the Mogul rulers, Guru Sahib
bowed before Guru Granth Sahib
Ji, the embodiment of the
Revealed Word of the Timeless
Lord, with gratitude for the
completion of Guru Nanak’s
mission over a period of over 200
hundred years (from 1469 to
1708). The sacrifices included his
father Guru Tegh Bahadur, mother
Mata Gujri Ji, His four sons, the
Sahibzadas. Guru Sahib himself
left for Sach Khand, the Realm of
Truth, a few hours after passing
Guruship to Guru Granth Sahib.
As the embodiment of the Divine
Message from the Almighty
Waheguru, it is imperative we
acknowledge that Guru Granth
Sahib is for all of humanity. This is
a Treasure-house of knowledge
relevant to all ages and to all
places. Even with a little
understanding of this wondrous
gift bestowed on the Sikhs, our
lives will be enriched.
A centennial event of this
significance comes only once in
our lifetime. The Sikh Times has
always aimed to address the
needs of young Sikhs brought up
in Western countries. First and
foremost is their need to
understand the universal
message of Gurbani in the
language they speak. That means
more authentic Sikh literature in
English, and in the idiom they can
relate to. Secondly, they need to
understand and appreciate the
magnitude of their rich heritage.
Once again, we are indebted to S.
Gurmukh Singh for undertaking
the Panthic seva of collating and
editing a memorable publication.
After a most successful career in
the UK civil service, having
achieved the position of a policy
Principal, he retired in 1996.
Following retirement he has been
committed to promoting Sikh
identity in the plural British
society. He has written
extensively on Sikh issues and
supported many Sikh
organisations.
It is our great privilege that
scholars of international standing
have contributed to this
commemorative publication. We
hope that Sikh Sangats, students
of Sikhi and indeed anyone who
has the good fortune to have sight
of this iconic souvenir find this
production of lasting benefit.
On behalf of The Sikh Times
management we applaud the
distinguished Sikh scholars who
have given us an opportunity to
gain wisdom from the Guru’s
teaching.
This team has been led by S.
Gurmukh Singh, who has worked
with admirable professionalism
and shown immense sincerity not
only to his work, but proven to the
Panth that there is a need for such
scholars, if we as a Nation are to
survive and prosper.
...................
Jaspal Singh
Chairman
EMG Online.co.uk
Th e Si kh Ti mes ap pl auds the
arduous contribution of the Kar
Sewa committee Sikh Gurdham
Pakis tan and th e Sangat who
have given Daswand from their
‘Das Nauhan Dee Kirt Kmaaie’
 SRI GURU GRANTH SAHIB JI
Brief information and historical background
(Also see Glossary of Sikh words at the end of this brochure)
Sri Guru Granth Sahib Ji is the full
title of the Sikh Holy Scripture,
also referred to as Guru Granth
Sahib.
The revealed Word in Guru Granth
Sahib is called Bani or Gurbani.
Bani was received by the Sikh
Gurus and many saintly devotees
(bhagats) of “Waheguru”, the
Wondrous Dispeller of Darkness.
Waheguru is the most commonly
used Sikh Name for the Creator
Being. However, other names for
the One Divine Source of All
Creation are also acceptable, and
many names from Hindu and
Muslim religions are used in Guru
Granth Sahib. That is also due to
the diverse religious backgrounds
of the saintly beings, bhagats,
whose bani is included in the Sikh
Scripture.
Guru Granth Sahib was first
compiled as the Aad Granth in
1604, by the Fifth Guru, Guru
Arjan Dev (1563 –1606). This
historical event is celebrated on 1
September each year according to
the Nanakshahi Calendar (the
approved Sikh calendar.)
With further additions, the final
and updated version of the Aad
Granth was vested with the
authority of Guruship by the Tenth
Guru, Guru Gobind Singh in 1708,
before he departed for Sach
Khand (the Plane of Truth).
Thenceforth, the Aad Granth, was
instituted as Guru Granth Sahib,
the Shabad (Word) Guru..
The names of the thirty-six saintly
beings, including 6 Sikh Gurus,
whose bani (revealed Word) is
included in Guru Granth Sahib are
as follows:
Six Gurus: is divided under 31 selected
First Guru, Guru Nanak Dev classical raag headings (which
Second Guru, Guru Angad Dev create receptive moods in the
Third Guru, Guru Amar Das listener corresponding to times of
Fourth Guru, Guru Ram Das the day, seasons or occasions.)
Fifth Guru, Guru Arjan Dev At the beginning is the Mystical
Ninth Guru, Guru Tegh Formula called the Mool Mantar
Bahadhur as a compact statement of the
essential characteristics of the
Fifteen: Bhagats (saints from One Creator Being and the Sikh
different religions and castes) creed. The first composition Jap ji,
Kabir is a summary of Guru Nanak
Nam Dev Sahib’s revealed message for the
Ravidas benefit of humankind. Through a
Tirlochan learning approach, it shows the
Dhana seeker (the Sikh), the path to the
Sain Creator Being. The purpose of
Jai Dev human life is to follow that path
Peepa and seek Waheguru’s Grace
Surdas (Nadar) for ultimate union of the
Farid human soul with the Supreme
Parmanand Soul (Pramatma). It is also a
Sadhna statement of Guru Nanak’s
Beni mission elaborated in the
Rama Nand compositions in Guru Granth
Bheekhan Sahib.
Eleven Bhatts There are about 5900 Shabads
Kals Har (poetic hymns) in Guru Granth
Jalap Sahib.
Kirat These may be classified into three
Bhikha groups according to the authors:
Sal 6 Sikh Gurus: about 5,000
Bhal Shabads); of these most (2,218)
Nal are by the Fifth Guru, Guru Arjan.
Gyand 15 Bhagats: about 800 Shabads;
Mathura of these most (541) are by Bhagat
Bal Kabir.
Harbans 17 Bhatts (bards in the court of
Guru Arjan): about 150 Shabads
Gursikhs (Sikhs of the Guru) giving much useful information
Baba Sundar about the first five Gurus to Guru
Rababi Sata Doom Arjan Dev.
Rababi Rai Balwand
Main language medium is a
Other particulars of Guru Granth mixture of Panjabi and Hindi
Sahib referred to as “Sant Bhasha” or
Guru Granth Sahib is in verse and language of the saints or Bhagats.
the Volume has 1,430 pages. Otherwise there is a vast diversity
The main part, pages 14 to 1353, Continues on next page
 Continued from previous page Gurbani (the revealed Word) of this accomplishment.
of languages and dialects of the each Guru was collated and Under each raag, first came the
Indian sub-continent. Many passed on from one Guru bani of the Gurus and then that of
poetic forms are used and these Personality to another. Two the Bhagats.
can be divided into saloks collections of hymns or pothis are Gurmukhi was the script used.
(couplets), shabads (short or long still available. Gurbani was held in
hymns) and vars (ballads), which great reverence even before the The site where this devine
are longer and include a number Holy Volume, Aad Granth, was mission of collating the Aad
of stanzas preceded by saloks. compiled. Granth was completed is marked
“The Bani is the Guru and the by a shrine called Ramsar.
The 36 saintly beings, who Guru is Bani” says Guru Ram Das.
contributed Bani to Guru Granth “It is the Lord’s own Word” says Some of the hymns are cast in the
Sahib, were from different faiths. Guru Nanak moulds of folk-poetry of the
Fifteen were associated with Panjab:
different religions in the Indian According to Gurbilas Chhevin Aarti, anjali, sohila, swayyas,
sub-continent, four were Sikhs of Paatshahi (1718), an attractive thittin, patti, phune, bavan-akhri,
the Guru, and eleven were spot in the thick of the forest on and baramaha are the titles which
Brahmin Bhatts or bards of the the outskirts of Amritsar was indicate the form of poetry. Patti,
highest order, who were devotees marked out by Guru Arjan. So bavan-akhri and oankar propound
of the Guru. They all shared the dense was the foliage that not philosophical and religious
universal message for humanity even a moonbeam could pry into themes and doctrines; thittin and
brought by Guru Nanak Sahib it. – a peaceful and picturesque baramahas are built around the
from the Creator Being to alleviate spot. A tent was put up and the lunar days and the twelve solar
human suffering through God Fifth Guru, Guru Arjan and the months. Alahnian and sadd
consciousness. Thus, Guru Granth great scholar, Bhai Gurdas (1551 – (funeral hymns), karhale, gatha,
Sahib is truly the great work of a 1636), started work on the sacred ghorian (wedding songs), cchant
parliament of religions, albeit, volume. There was a vast amount (recited at time of marriage),
essentially a Sikh Volume taking of material: in addition to the dakhne, var, ruttin (seasons) and
forward the universal mission of Gurbani of the five Gurus, there var sat (weekdays) are the moulds
Guru Nanak as received through were songs and hymns by saints, of the folk-poetry of Panjab.
the revealed Word. Hindu and Muslim. Complex as Raags are arranged in set order:
i
the task was, the material was First will come padas or the
The compilation of Guru Granth sifted, selected in accordance prosodic forms, followed by
Sahib with pre-determined criteria, and longer snatches such as astpadis.
Guru Nanak carried a book arranged in a systematic manner Then will come chants and vars.
comprising his own compositions. under 30 raags and musical Last are the compositions of
(Bhai Gurdas var 13.1) According patterns (excluding one raag – Bhagats.
to the Puratan Janam Sakhi he Jaijavanti of Guru Tegh Bahadur,
handed over such a manuscript to the Ninth Master – to be included
Guru Angad as he passed on the later by Guru Gobind Singh).
spiritual office to him. And so Scholars are left wonderstruck at

i Information collated mainly from the Encylopaedia of Sikhism, Panjabi University, Patiala.
 THE MESSAGE OF
SRI GURU GRANTH SAHIB
Guru Granth 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.

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

<
God is known by myriad names. God has no gender, form, color, caste, race or nationality. 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 teaches that truth is high, higher yet is truthful living. Cultivate such a lifestyle.

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

The ultimate reality is not to found in the life of the ascetic, on the mountaintop, in the jungle 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 recommends a lifestyle of modest consumption, no food taboos and a prohibition of
< mood or mind-altering drugs and intoxicants.

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

(Collated from various sources)

 SIKH ARDAAS (FORMAL SUPPLICATION)
In Thy will may the good of all prevail!
Sikh Ardaas (supplication) is a litany
co mp re h e n d i n g v e ry b ri e f ly t h e
whole gamut of Sikh History and
enumerating all that Sikhism holds
sacred. Portions of it are invocations
and prayer for the grant of strength
and virtue. It concludes with : O
Nanak, may the Nam (Holy) be ever
in ascendance : in Thy will, may the
good of all prevail !
Ik Onkar Waheguru Ji Ki Fateh
ý òÅÇÔ×°ðÈ ÜÆ ÕÆ ëåÇÔÍÍ
One absolute Manifest; victory
belongeth to the Wondrous
Destroyer of darkness. May the
might of the All-powerful help!
Ode to his might by the tenth lord.
Having first thought of the
Almighty's prowess, let us think of
Guru Nanak. Then of Guru Angad,
Amardas and Ramdas - may they be
our rescuers! Remember, then,
Arjan, Hargobind and Har Rai.
Meditate then on revered Har
Krishan on seeing whom all
suffering vanishes. Think then of Teg
Bahadar, remembrance of whom
brings all nine treasures. He comes
to rescue every where. Then of the
tenth Lord, revered Guru Gobind
Singh, who comes to rescue every
where. The embodiment of the light
of all ten sovereign lordships, the
Guru Granth - think of the view and
reading of it and say, "Waheguru
(Wondrous Destroyer of Darkness)".
Meditating on the achievement of
the dear and truthful ones,
including the five beloved ones, the
four sons of the tenth Guru, forty
liberated ones, steadfast ones,
constant repeaters of the Divine
Name, those given to assiduous
devotion, those who repeated the
Nam, shared their fare with others,
ran free kitchen, wielded the sword
and everlooked faults and
shortcomings, say "Waheguru", O
Khalsa.
Meditating on the achievement of
the male and female members of
the Khalsa who laid down their lives
in the cause of Dharma (religion and
righteousness), got their bodies
dismembered bit by bit, got their
skulls sawn off, got mounted on
spiked wheels, got their bodies
sawn, made sacrifices in the service
of the shrines (Gurdwaras), did not
betray their faith, sustained their
adherence to the Sikh faith with
unshorn hair uptill their last breath,
say "Wondrous Destroyer of
darkness", O Khalsa.
Thinking of the five thrones (of sikh
religious authority) and all
Gurdwaras, say "Wondrous
Destroyer of darkness", O Khalsa.
Now it is the prayer of the whole
Khalsa, May the conscience of the
whole Khalsa be informed by
Waheguru, Waheguru, Waheguru
and, in consequence of such
remembrance, may total well-being
obtain. Wherever there are
communities of the Khalsa, may
there be Divine protection and
grace, the ascendance of the supply
of needs and of the holy sword,
Protection of the tradition of grace,
victory of the Panth, the succour of
the holy sword, ascendance of the
Khalsa. Say, O Khalsa, "Wondrous
Destroyrer of darkness."
Unto the Sikhs the gift of the Sikh
faith, the gift of the untrimmed hair,
the gift of the discipline of their
faith, the gift of sense of
discrimination, the gift of trust, the
gift of confidence, above all, the gift
of meditation on the Divine and bath
in Amritsar (holy tank of Harmander
Sahib, Amritsar). May hymns-
singing missionary parties, the
flags, the hostels, abide from age to
age. May righteousness reign
supreme. Say, "Wondrous Destroyer
of darkness."
May the Khalsa be imbued with
humility and high wisdom! May
Waheguru guard its understanding!
O Immortal Being, eternal helper of
Thy panth, benevolent Lord, bestow
on the Khalsa the beneficence of
unobstructed visit to and free
management of Nankana Sahib
(Pakistan) and other shrines and
places of the Guru from which the
Panth has been separated.
O Thou, the honour of the humble,
the strength of the weak, aid unto
those who have none to rely on, True
Father, Wondrous Destroyer of
darkness, we humbly render to you
.......... (Mention here the name of
the scriptural composition that has
been recited or, in appropriate
terms, the object for which the
congregation has been held.)
Pardon any impermissible
accretions, omissions, errors,
mistakes. Fulfil the purposes of all.
Grant us the association of those
dear ones, on meeting whom one is
reminded of Your name. O Nanak,
may the Nam (Holy) be ever in
ascendance! in Thy will may the
good of all prevail!
-------------------------------------
On the conclusion of the Ardas, the
entire congregation participating in
the Ardas should respectfully
genuflect before the revered Guru
Granth Sahib, then stand up and call
out, "The Khalsa is of the Wondrous
Destroyer of darkness : victory also
is His." The Congregation should,
thereafter, raise the loud spirited
chant of Sat Sri Akal (True is the
timeless Being).
While the Ardas is being performed,
all men and women in congregation
should stand with hands folded. The
person in attendance of Guru Granth
Sahib should keep waving the whisk
standing.
The person who performs the Ardas
should stand facing the Guru Granth
Sahib with hands folded. If Guru
Granth Sahib is not there,
performing the Ardas facing any
direction is acceptable.
Source: Sikh Reht Maryada: THE
(S
CODE OF SIKH CONDUCT AND
CONVENTIONS Published by
Shiromani Gurdwara Parbandhak
Committee, Amritsar)
 GENERAL GUIDANCE FOR READING
THIS PUBLICATION
Sri Guru Granth Sahib Ji has been abbreviated to Guru Granth Sahib. For page numbers, the
< initials “GGS p….” have been used.

< Glossary at Annex V should be referred to for fuller meaning of Gurbani words.

Gurbani translations are based mostly on S. Manmohan Singh’s 8 volumes of Guru Granth Sahib
< translation in English and Panjabi, published by Shromani Gurdwara Parbandhak Committee.

Sources: The main Source is Gurbani, of which Guru Granth Sahib is the embodiment. Authors of
< essays would have used many other sources; however, the following publications are usually
referred to as secondary sources:

Bhai Gurdas: After Guru Granth Sahib, the Vaaran and Swayyay of Bhai Gurdas have the Guru’s
< seal of approval for interpreting Gurbani.

The works of Bhai Nand Lal, Bhai Mani Singh, and the ancient Rehtnamas by Sikh scholars, make
< up the next level for reference.

The Sikh Reht Maryada – The Code of Sikh Conduct & Conventions, published by the Shromani
< Gurdwara Parbandhak Committee, is the source of reference for Sikh living.

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

There is now a vast amount of literature available in English on Sikh religious tradition and
< history at most Gurdwaras and Sikh centres.
DEDICATION
CONTENTS
INTRODUCTION

WHO IS MY GURU? (FOR YOUNG SIKHS) 1-2

By Dya Singh of Australia

SO LARGE AN UMBRELLA 3-6

By Dr I.J. Singh of New York
SALVATION FOR HUMANITY: MESSAGE OF GURU NANAK 7-8
By Tarlochan Singh MP (RS) of India
AAD GRANTH TO SRI GURU GRANTH SAHIB 9
By Baldev Singh Dhaliwal JP of Australia
GURU MANEYO GRANTH 10-11
By Judge Mota Singh of UK
TWENTY FIRST CENTURY SIKH PERSPECTIVE 12-14
By Judge Mewa Singh of USA
SIKH RELEVANCE TO GURU GRANTH TERCENTENNIAL 15-17
By Dr Bhai Harbans Lal

SCIENTIFIC VISION IN SRI GURU GRANTH SAHIB 18-23

BY Prof. H S Virk of India
THE CROWNING GLORY OF GURU GRANTH SAHIB 24-26
By Dr. Sukhbir Singh Kapoor of UK

BHAGAT BANI IN GURU GRANTH SAHIB 27-28

By Gurmukh Singh of UK
THE CONCEPT OF IDEAL WOMAN IN GURBANI 29-32
By Kamalpreet Kaur of India
SIKH SOCIAL ACTIVISM –THEN & NOW 33-35
By Prof. Nirmal Singh of USA
ANTI – GURMATT RITUALS AND PRACTICES 36-39
By Dr. Perminder Kaur Jolly of UK
SIKH REHAT 40-42
By Gurmukh Singh of UK
SHABD GURU: SRI GURU GRANTH SAHIB 43-45
By Balhar Singh Randhawa of UK
46-51
MESSAGE FROM NIRMAL KUTIA JOHLAN (JALANDHAR)
GURBANI AND ENVIRONMENTAL ISSUES 52
By Gurmukh Singh of UK
53-56
INTERNATIONAL INTERFAITH CONFERENCE
By Guru Nanak Nishkam Sewak Jatha

ANNEX I: THE SIKHS

THEIR RELIGION & TRADITION
ANNEX II: SIKH CHRONICLE KEY EVENTS IN SIKH HISTORY
ANNEX III: SIKH RELIGIOUS TITLES, DUTIES, AND RELATED SKILLS
ANNEX IV: GURBANI QUOTES
ANNEX V: GLOSSARY OF THE MOST COMMONLY USED SIKHEE WORD-CONCEPTS
MESSAGES
 INTRODUCTION1
BY GURMUKH SINGH (UK)

“We stand at a critical moment in Earth’s history, a time when humanity must
choose its future. As the world becomes increasingly interdependent and
fragile, the future at once holds great peril and great promise. To move forward
we must recognise that in the midst of a magnificent diversity of cultures and
life forms we are one human family and one Earth community with a common
destiny.” (Preamble to the Earth Charter www.earthcharter.org )

T he a b o v e w o r d s f r o m t h e reformers. They were wear bhagway(n) kappray (saffron

preamble to The Earth Charter revolutionaries of their times and clothes) or go about half-naked, to
remind us of a similar message social activists. They were from show that they were “Har ke sant”
in Sri Guru Granth Sahib, the different social classes, castes, and (saints of God). They did not go
Sikh holy Scripture. Guru Granth creedal backgrounds. They around spreading superstition and
Sahib, was formally given the questioned and rejected all forms of ritualism. They did not opt out of
status of Guruship 300 years ago ritualism, superstitions, social responsibility and leave own
by Guru Gobind Singh, the tenth discrimination and divisions and homes to go up into the mountains
a n d l a s t Gu r u - p e r s o n o f t h e beliefs, which failed the test of the to become yogis and hermits. They
Sikhs. Revealed Truth of which Guru led by own example and did not
Granth Sahib is the embodiment. hesitate to lay down their lives for
Indeed, humanity must choose its They belonged to different times the path of truthful conduct that
own future. What applies to over a period of about five centuries they followed and preached.
humanity collectively, also applies and hailed from different places on
to each individual. On this earth, the Indian sub-continent. They They lived and preached the
this “temple” of God, described as included the Sikh Gurus and the revealed Word of which they
dharamsaal in Guru Granth Sahib, Bhagats, devotees of The One themselves were the first Sikhs, the
we reap what we sow. Human Timeless Being. Their teaching devoted seekers of Truth. Therefore
beings are at the head of the ladder hymns are collated in Guru Granth the “label” Sikhee (or the western
of evolution, and that position Sahib for the benefit of humanity; “Sikhism”) for this path. To quote Dr
places great responsibility on each and through the Guruship of Guru I J Singh’s meaningful observation,
and every individual: we can adopt Granth Sahib, all these hymns are “Sikhi is one of the few paths that
a caring attitude for the given the status of Gurbani, the are defined by the primary character
environment and those around us, Guru’s Word. No distinction is drawn trait of the follower and not by the
or fail in our duty as human beings, between the Gurus’ Bani and the gigantic, overpowering and looming
and perish. Those are the Bani of the Bhagats. shadow of the founder.”2
alternatives we face today.
Despite the diversity of the authors, The total stress of Sikhi is on
Gurbani, the Guru’s Word in Guru the teaching themes and the learning and on the dedicated
Granth Sahib, teaches us that message of Gurbani is consistent. sincerity of the student. That also is
human life is a rare opportunity to That is not so remarkable when we the correct mode and method for
practise dharam, a concept which bear in mind that they were all studying and understanding
combines interdependence and directly connected to the One Gurbani, which is the Guru, and own
related responsibilities. There are Ultimate Reality. According to attentive mind, the student3. There
many references to dharam in Bhagat Kabir, therefore, they were is no need to go around looking for
Gurbani. Dharam provides stability all the Khalsa1, God’s own other gurus or bogus sants (self
in our lives and in all that is around devotees. proclaimed “saints”) for guidance.
us. “Dharam nibhauna” are the two Study and research with sincerity in
Sikh words for carrying out one’s Whether it was Guru Nanak Sahib, the company of Gur-Sikhs in
duty according to one’s Bhagat Kabir, Bhagat Nama, Bhagat Sangat, the holy congregation, and
responsibility in any given Ravidas, Guru Ajan Sahib or Guru the message becomes clear as one
relationship or situation. It is Gobind Singh, they carried the torch lives and experiences it by serving
central to our lives and our very of divine knowledge in one hand God’s creation. Sikhee is,
existence. The concept relates back and the broom of reform in the essentially, action based.
to the laws of nature which provide other. They preached equality of all
the delicate balance, which make before One Creator Being, and they Sikhee (Sikhism) is about learning.
survival possible. stood their ground against evil and Uniquely amongst world religions,
injustice in human society. That is the stress in the Sikh religion is on
Those who received the divine what their constant God awareness the true student of the Guru. The
message of Bani (the revealed (Naam simran) taught them. They Guru’s position derives from His
Word), were religio-social were householders. They did not Continues on next page

1 Please refer to the Glossary at Annex V for interpretation of Sikhee words-concepts

2 “The labels that define us” The Sikh Review, p.44 June 2008
3 Sabad Guru surat dhun chela (GGS p. 943)
4 Inhee ki Kirpa se sajay ham hai(n), nahi mo so gareeb cror paaray (Guru Gobind Singh)
 Continued from previous page Guru. The Guru then watches over ordained, “Sabh Sikhan ko Hukam
good student.4 His Sikh’s progress and leads him hai, Guru maanyeo Granth”: it was
towards the final objective of this the [Guru’s] Command, that all
“What is the definition of a Sikh ?” human life. Thus, both, the Sikh, Sikhs accept the Word Guru, Guru
asks Principal Satbir Singh (in his Sikhee (the path) and Waheguru’s Granth Sahib, as the Guide Eternal.
book “Sao Swaal” Panjabi). And Grace (Nadar) concepts are The stress, therefore, was on
gives the Gurbani-based response: clarified. You take your first step in “maneyo” i.e. accept and
“One who is embarked upon the humility towards the Guru and He believe. We also need to remember
search for truth, is a Sikh”5 will take you to the destination; for that “maneyo” refers to “Sabh
that destination can only be Sikhan” – all Sikhs of the Guru. This
The Sikh institutions and reached by Satguru’s (True Guru’s) time, the main audience is the Sikhs
organisation which came into Grace. who do not follow any other creed
existence over the centuries but that of Guru Nanak Sahib. That
resulted in the emergence of the Due to the diverse backgrounds of is the main difference between this
Sikh Order of the Khalsa Panth. the authors, Guru Granth Sahib is publication and the one which
A Sikh who is a member of the Sikh the trans-faith Prophet Guide for the marked the other very significant
theo-political nation, is now defined New Age. Guru Gobind Singh Ji event in Sikh history, the 400th
by the Khalsa Panth in the Sikh Reht empowered the Khalsa Panth, (the anniversary of the institution of Aad
Maryada, the Code of Sikh Conduct Sikh nation) to interpret the Word Granth Sahib at Darbar Sahib
and Conventions as, “Any human according to the needs of the place (Golden Temple) in 1604 by Guru
being who faithfully believes in One in time. For us, that means the 21st Arjan Dev Ji.
Immortal Being, Ten Gurus, from Century and the challenges which
Guru Nanak Dev to Guru Gobind humanity faces today, and the As S. Dya Singh’s opening article (in
Singh, The Guru Granth Sahib, The urgency with which they need to be question-answer mode for young
utterances and teachings of the ten faced. Sikhs), points out, Gurbani, the
Gurus, and the Amrit bequeathed by revealed Word was always the Guru,
the tenth Gurus, and who does not Gurbani of Guru Granth Sahib, is the while the Guru-persons were the
owe allegiance to any other religion, Guru and we are the Sikhs. We can receivers of the Word for the benefit
is a Sikh.” (SRM, Section One, follow but one path: that which was of humankind. The message of Aad
Chapter 1 Article I) lived by our Gurus who were also Granth is for all humankind as
the first Sikhs. Our ancestors “sarab sanjhi Bani”. The additional
The path of Sikhee is named after followed in the Guru-persons’ significance of the formal passing
the student (sikh), the true seeker footsteps. Their great deeds and the over of Sikh Guruship from person
after the Truth, the dedicated supreme sacrifices they made for Gurus to the Word Guru in 1708, was
follower, and not the Prophet human equality and dignity, are that the Sikhs were directed from
teacher. It is the Sikh who is remembered in our daily Ardaas thenceforth to seek guidance from
required to take the first step (supplication). the Gurbani in Guru Granth Sahib as
towards the Guru. And if that step is the “Living Guru” of The Sikhs.6
taken in total faith then the Guru With that background, I would like Therefore, Guru Gobind Singh
responds. Says Bhai Gurdas, whose to introduce the topics of this empowered the collective Order of
works have been given the status of memorable UK publication, and the the Khalsa, the Khalsa Panth, to
the “key” to the understanding of scholars in the Sikh diaspora, who interpret Gurbani so that it guided
Gurbani: kindly responded to my invitations. their individual and corporate lives.
Charan saran Gur Ek painda jay The Sikhs became answerable to
chall, Satgur kot painda aagay hoay When the Sikh Times editors asked Guru Granth Sahib as the Guru
let hai. me to undertake the challenging representing God’s Word on this
(Kabit Swayaay Bhai, Bhai Gurdas) task of collating this publication I earth.
If a Sikh takes one step in total faith expressed doubts about own
towards the Guru, the True Guru suitability for tackling such a New Age issues need continual
takes millions of steps to reach out project, despite some experience in interpretation of Gurbani. This is an
to receive him. (Bhai Gurdas Kabit producing a similar Aad Granth area which has been neglected for
111) Sahib 400th anniversary issue in some decades, while the global
2004. Nevertheless, the Guru sees a Sikh community continue to face
The label of Sikhee also seems to task through to completion when it new challenges.
suggest that the path itself is the is undertaken in His Name, in
destination. humility and with an Ardaas. This UK publication invited articles
Sikhee, when properly from Sikh scholars in the diaspora
understaood, suggests a way of life, The first question was about the on the many issues and challenges
and the approach and the Gurbani themes to be covered. How which face us today. The response
methodology for studying and living would this milestone issue differ was most encouraging, and, I was
the Guru’s Word. from that produced 4 years ago in pleasantly surprised to hear from S.
2004, to mark the Parkaash Tarlochan Singh MP (RS), who had
Bhai Gurdas tells us that a Sikh (institution) of Aad (Guru) Granth been abroad, on the very last day of
must first face in the direction of the Sahib at Darbar Sahib ? own deadline (20 August). He kindly
True Guru, the Guiding Light, and sent a most informative message-
start walking the path shown by the In 1708, Guru Gobind Singh Continues on next page

5 “Sikhee sikhia Gur vichaar” GGS. 465

6 The danger here is that the Sikhs can start treating the Granth (the Volume) itself as the Guru, giving rise to a form of idol worship,
which is strictly forbidden in Sikhee. GURBANI is the Guru, of which Guru Granth Sahib is the embodiment,
 Continued from previous page
article for this UK special. Dr I J
Singh and Dr Bhai Harbans Lal kept
in touch by telephone and remained
available to exchange views.
Amongst other luminaries, I was
keen to get a view from Professor
Hardev Singh Virk. He was
extremely busy but did kindly send
an excellent item about Gurbani and
science. The others, Principal
Kamalpreet Kaur, Dr Perminder Kaur
Jolly, Professor Nirmal Singh and
Judges Mota Singh and Mewa
Singh, S. Baldev Singh Dhaliwal JP
and Dr S S Kapoor made their
valuable contributions despite
short notice. S. Balhar Singh
Randhawa, a well known Panjabi
writer has contributed a most apt
and informative essay in Panjabi.
I thank them all for their Panthic
seva.
The articles cover many 21st
Century issues while also
highlighting others for ongoing
Gurbani-based discussion and
research. The need is for panels of
Gursikh scholars, appointed by our
central Sikh institutions, to research
Gurbani and give continual
guidance; not prescriptive but
information-based, which allows for
enlightened approach by the true
student.
Are we accepting Gurmatt (Guru’s
advice) as the basis for Sikh living
and setting up Sikh institutions i.e.
as the Guide for Panthic
organisation, unity through
common direction, and for
promoting Sikh identity ? At Annex
IV, there are some Gurbani
quotations under some important
headings, which can be used as a
check list for asking relevant
questions to see if we are abiding
by the Guru’s Word.
In my commissioning note to the
Sikh scholars in the diaspora, there
was specific reference to some
current themes:-
1. How do we make Sikhee
inclusive, while ensuring the
progress of Sikh organisation and
advancement as a community ?
2. The methodology for
interpreting Gurbani. The model
of the Panth approved Sikh Reht
Maryada, the Code of Sikh
Conduct and Conventions, drawn
up by the great Gursikh scholars
in the first half of the 20th
Century, is before us as a model
for future reference. The articles
in this issue are examples of how
the Sikh scholars have
interpreted the universal
message of Gurbani, while
making it relevant to Sikhee need
for Panthic organisation and
direction.
3. Egalitarian principles of
Gurbani have been well covered.
4. Prof. Nirmal Singh has written
about seva and social issues. The
need is for “extrovert” seva
outside Gurdwaras as we engage
with other sister communities in
the countries we live in.
5. Needless to say, a Gurbani-
based discussion on the position
of women is essential in any Sikh
publication of this type. Principal
Kamalpreet Kaur, Associate Editor
of The Sikh Review has written
specifically on this important, and
at times, controversial, topic.
6. Dr Perminder Kaur Jolly
accepted the general topic of anti-
Gurmatt practices and rituals
including pilgrimages,
festivals, “special days” in the
month, good-bad omens and
related anti-Gurmatt ritualism.
7. Gurmatt and science: How do
we seek Gurbani guidance in
areas of scientific research and
technological advancement e.g.
can or should scientific research
be controlled; use of animals in
research; consequences and
ethical questions raised by, for
example, genetic engineering,
cloning, organ donation etc.
There was no direct response to
these interrelated issues.
However, I was most grateful to
receive a well researched and
most interesting item from Dr
Hardev Singh Virk: Scientific
Vision in Sri Guru Granth Sahib.
8. Due mainly to time constraint, I
tackled some topics under other
relevant Gurbani headings to
place pointers and prompts for
future reference.
Other current issues listed in the
initial brief were not covered due to
time constraint. These included the
institution of married life and
related topics such as divorce,
remarriage, abortion etc.
Iterfaith dialogue was not covered.
The need is to preserve
independence of Sikh thought and
identity in the interfaith context,
while exploring and consolidating
common values. Too often,
interfaith representatives tend to
make compromises, more to please
the establishment than to find
lasting solutions. Such
compromises blur Sikh thought,
misrepresent the true Sikh position
and create problems for the
community in the future.
Hopefully, thanks to the invaluable
input from Sikh scholars, this
publication should prove to be of
lasting educational benefit,
especially for young Sikhs.
Enough said, except to thank all the
writers who took the time to
contribute their thought-provoking
articles for inclusion in this
memorable edition.
Finally, this publication would not
have been possible without the
initiative of The Sikh Times editors,
the dedicated Bains couple
(dampati) S. Jaspal Singh and Bibi
Gurjeet kaur. Their enthusiasm and
devotion to the Panthic cause has
no bounds. By starting the first
English (main part) and Panjabi
Sikh weekly paper in the UK, they
responded to an urgent community
need of young Sikhs, but at
considerable financial risk. The
paper is now a daily, and available
online.
It is their commitment and sincerity
which encouraged me to undertake
the seva of collating and editing.
Finally, my thanks to Lakhvinder
Baddhan, whose computer wizardry
produced some beautiful and
spiritually uplifting images. I thank
him for his patience in
accommodating my frequent
requests for changes.
I hope the readers, and especially
those in the younger age groups,
find this publication informative and
of lasting educational benefit.
............................................
Gurmukh Singh ACIS; MCMI
Ret’d Principal (policy),
UK civil service
E-mail: sewauk2005@yahoo.co.uk
WHO IS MY GURU?
DYA SINGH,
AUSTRALIA

W
ho 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 our tenth Guru Sahib, Guru Gobind different times and his inspiration was
Granth Sahib. Therefore, Guru Granth Singh Ji? the rebeck (a Middle Eastern stringed
Sahib represents all Guru instrument. My musical companion
personalities and teaching received The answer is an emphatic ‘NO’. It was Keith Preston, plays a similar
from Waheguru through them. pre-ordained and referred to right instrument) of his life-long Muslem
Ultimately, it is the Guru’s teaching in from Guru Nanak Dev Ji. Let us find out companion, Bhai Mardhana. Hence
Guru Granth Sahib (The Word Guru) how that is so. the famous line which you would have
which is our everlasting Guru. heard – “Mardanea, shaid rebarb,
Let us start with Guru Nanak Sahib. bani aayee” (O my friend Mardana,
W a s t h e i de a o f t h e A a d G r a n t h Gurbani (the word of God) used to touch the strings of your rebeck, I can
becoming the Guru the initiative of come to him from God Almighty at Continues on next page

PAGE 1
 Continued from previous page
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
p e r i o d o f t w o hu n d r e d y e a r s , t he
consistency in thought and action is
so remarkable that it will appear as if
t h e s a m e ‘ b e i n g ’ di r e c t e d i t s
progress. Well, that is true because it
was always the guiding Light (Jot) of
Guru Nanak Sahib.
Bhai Mardana
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
PAGE 2
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
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.
 SO LARGE AN
UMBRELLA
BY DR I.J. SINGH, UK
V
isit any Gurdwara today;
t h e r e a r e h a r d ly a n y
Sindhis or Punjabi Hindus
that drop by. Ragees and lecturers
w h o a r e no n- S i k h s o r non -
recognizable Sikhs are rarer than
hen’s teeth.
When Gurmukh Singh of The Sikh
Times (U.K.) asked me to reflect on
this, I wondered where to begin. The
past always looks so rosy -- when
childhood was innocent and homes
and neighborhoods idyllic.
The message of the Gurus attracted
both Hindus and Muslims – members
of the two dominant religions of the
day in India. Since Guru Nanak’s
times, 500 years ago, and until the
mid-twentieth century,
Gurdwaras were always teeming with
Hindus and Muslims.
Remember that at the end of Guru
Nanak’s life, his Hindu followers
wanted to cremate him the Hindu way,
Muslims wanted to bury him by
Islamic rites. Each community erected
a monument to his memory and both
markers still stand in a unique tribute
to the founder of Sikhism.
Having come from mostly Hindu
background, Sikhs remained
culturally closer to them; No one
looked aghast at Hindu-Sikh mixed
marriages that were quite common.
Many Hindu families raised one of
their sons as a Sikh
In Gurdwaras distinction was never
made between a Sikh and a non-Sikh.
PAGE 3
It was not uncommon for Muslim and
Hindu musicians to perform keertan
(singing of the liturgy) or read from
the Guru Granth. Non-Sikh artists
came to Gurdwaras to showcase their
talents and pay their homage to the
Gurus who were unexcelled patrons
and masters of classical Indian
musicology.
No function or office in the Gurdwara
was ever closed to non-Sikhs.
Everyone was welcome, irrespective
of their religious label, or whether one
was a recognisable Sikh or not.
Communities, such as the Sindhis,
were Sikhs to all intents and
purposes, except they rarely took on
the Banaa (external visage) of the
Khalsa, with the long, unshorn hair.
About 40 years ago, the eminent
Continues on next page
 Continued from previous page
thinker Kapur Singh opined that the
religion of Punjabi Hindus was
Sikhism, whereas Hinduism was
Punjabi culture, no matter what
religion one professed. Surely, every
religion of the world, when in Punjab,
has been touched by the practices of
Sikhi, and by the universality of Guru
Granth’s teachings.

It may never have been quite as

edenic as I described it here, but it
was never as hellish as it seems to
have become. There is more than a
grain of truth in what I said. Why and
how things changed? That’s my
mandate to explore today.

First a set of givens: The message of

Guru Granth is entirely inclusive with
not a word in it to justify excluding
anyone. One can cite references both
from Guru Granth and from Bhai
Gurdas that lay down clearly the
expectations of a Sikh life. We also
know that Sikhi is a path and not all
Sikhs fulfill all of the requirements all
of the time. A Sikh truly remains a
work in progress. Guru Granth also
tells us to not dwell on the
imperfections of others hm nhI cMgy burw
Keertani Ja tha of Bhai Laal of Bhai Mardana Ji’s family - H ajoori Raagi at Nankana Sahi b
flaunts it. Sikhs and those who do not look like
Sikhs out of the Sikh circle? There
The Guru and Guru Granth are for may be as many reasons as there are
sinners, not only for perfect Sikhs. So analysts, so let’s probe a few. Let’s
it is best to not judge others lest we come at it a tad tangentially.
be judged.
What is now driving so many non- Christianity now has over 250
denominations; many refuse to

“
nhI koie (Hum nahi(n) changay buraa
nahi(n) koyey, Page 728). I suggest then
Surely, every recognize the others as Christians,
and forbid their members to attend
that a working definition derived from religion of the services in, or marry someone from,
the Guru Granth would be that a Sikh another sect. Crucial variations exist
is anyone who declares himself to be world, when in in Christian practices worldwide. Yet,
one. Punjab, has been they all derive their inspiration from
the life of Jesus.
Now, if all those who claim to be Sikh touched by the
are on the same path, surely they are Sikhism is now 500 years old, and we
not all at the same place on the path. practices of Sikhi, “ should not expect differently. With
This includes the Amritdhari who lives
the life of one, and the one who falls
and by the time, some divisive interpretations of
the message may be inevitable in
short; the Sehajdhari who lives the universality of living traditions. All living societies,
lifestyle that he should, and the one even those that emanate from the
who does not; also one who merely Guru Granth’s same starting point, show
looks like a Sikh but is unaware of any
of the requirements of a Sikh life; as
teachings. change–some for the better, some not
so.
well as the apostate who proudly Continues on next page

PAGE 4
 Continued from previous page
During the first 300 years of its
history, there were few clear
distinctions between Jewish practices
and their Christian adaptations and
counterparts. Also flourishing was a
strong movement “Jews for Jesus”
that celebrated Jesus as the Messiah
that the Jews were waiting for. The
movement, now considerably
attenuated, still exists. From that
time on, Jewish and Christian thought
have diverged progressively, and now
it would be asinine for one to assert
that Christians are Jews simply
because Jesus was one, or that he is
the Jewish Messiah.
Similarly, one can acknowledge the
overlapping of Hindu and Sikh
practices in the early years, but over
the last century, largely due to rise of
the Singh Sabha movement as well as
a better educated clergy and laity, it
would now be extremely shortsighted
to ignore that the two religions
continue to diverge in theology,
interpretation and practices.
This process of erecting fences
between Sikhs and their neighbors
has been further hastened by
domestic Indian as well as
international political realities.
At India’s independence in 1947
Punjab, the Sikh homeland was
partitioned into two nations. Sikhs
bore the brunt of the economic loss as
well as that in human lives. Sindhis,
who historically straddled the divide
between Hindus and Sikhs, were
largely lost to Sikhs. For the first time
in a millennium Hindus – almost 80
percent in free India – felt the power
that comes with freedom. The
emergence of “Hindutva” which
promotes Hindu culture as the only
defining spirit of India proves my
point; it has become a most fearsome
Dya Singh re knowned keer ta n artist from Australli a wi th hi s non-Sikh musical compa nions
reality to all minorities. Fences most attention. Sometimes even
between religions became a natural today, we are challenged by
corollary as each community became prospective employers on our
engrossed in its own realities. bearded and turbaned visage. The
attention is often grossly negative,
The successive governments of free particular post 9/11.
India now cater to the Hindu majority
to capture their vote banks. In this The Sikh community is divided
power ploy, minorities become further between those who continue to follow
marginalized. The events of 1984 the dictates of the faith and those who
where the Sikh minority was targeted, choose to abandon them. This should
and those of Godhra and others like it not come between these two
that were aimed at Muslims and segments of the Sikhs in our
Christians, were a predictable result. Gurdwaras which, historically, remain
The killings by Hindu mobs -- of Sikhs equally accessible to all.
in the 1980’s and of Muslims in
Godhra in 2002 were clearly The problem arises when the
organized and abetted by the spokesmen for the community are not
government in power at that time and recognizable Sikhs, and are unable or
claimed several thousand lives. unwilling to forthrightly defend the
practices of the faith when they
How would Sikhs react when they see represent the community to the
themselves so besieged? Circle the outside world. And that impacts the
wagons to protect themselves. The whole community.
result: an inevitable alienation from If then these people are not given an
others, though it is contrary to the equally visible place as community
message of Guru Granth. leaders they see it as discriminatory.
The flip side of the argument is that a
In the diaspora, Sikhs remain a small minuscule minority finding its
minority, even though there are over practices under siege wants to put on
half a million in North America alone. the stage only those who at least look
Our turban and long hair attract the Continues on next page
PAGE 5
 Continued from previous page
like role models.

I’d tell my turbaned brothers and also

on the other side of the divide those
not so attired not to be so thin
skinned.

How to resolve this is the question.

One way is that those who wish to
potentially lead us from Gurdwaras to
clearly defend the teachings of what
is our code of conduct (Sikh Rehat
Maryada) even though they
personally do not follow it. If they can
openly support our historic teachings
and requirements in spite of any
personal failings of their own, then
there should be no reason for conflict
between those who are keshadhari
and those who are not.

I f s u c h a m o d us o p e r a n d i s e e m s
impossible, then what?
A not so attractive, but perhaps
inevitable, alternative comes to mind
from the Jews. They are divided
largely into Conservative, Orthodox
and Reform congregations that differ
fundamentally on what a Jewish
lifestyle is. Their synagogues remain
separate, yet they largely speak with
one voice when a question arises that
is important to the whole Jewish
nation. This does not mean that
individual differences vanish; for
example, there exist Jews that do not
approve of a Zionist state of Israel.
Similarly, much as we dislike the idea
of sects within Sikhism, they do exist;
just look at Namdhari, Radhaswamis,
Nirankaris and followers of Yogi
Bhajan, for example.
Christ. But more of this another
time….
I can see with time our diaspora Sikhs
fissuring along the line that cleaves
those that are keshadhari, whether
Amritdhari or not, from those that are
not recognizable Sikhs, whether they
are Sehajdhari or apostate, each with
its own Gurdwaras.

“
If the teachings of There are many who are clamoring to
either Guru are change the Rehat Maryada to suit
their own needs. First, we must
diminished, the remember that change cannot be
arbitrary or quick, but mandates a
result would not protracted national conversation. And
remain Sikhi. It “ secondly, change must be consistent
with the fundamentals that remain
would be like unchanging. Sikhi represents over
two centuries of development from
reconstructing Guru Nanak to Guru Gobind Singh. If
Christianity the teachings of either Guru are
diminished, the result would not
without Christ. remain Sikhi. It would be like
reconstructing Christianity without
Perhaps that would allow us to
collaborate in matters of
discrimination in the work place, and
even enjoy some Gurdwaras and
functions that are happily intermixed.
The umbrella of Sikhism is large and
capacious enough to accommodate
all those who are on the same path,
no matter where on it they are. And
this is the meaning and message of
Guru Granth.
..............................
Dr I J Singh
Email: ijs@nyu.edu

PAGE 6
SALVATION FOR
HUMANITY
– MESSAGE OF
GURU NANAK
BY TARLOCHAN SINGH
MP, (RAJYA SABHA) INDIA
I
am so happy to know
that there is a move to
publish a table book by
t h e S i k h T i m es (U K ) t o
c o m me mo r a t e t h e 3 00 t h
Anniversary of ascension of
Sri Guru Granth Sahib to
Gurgadhi.
I have been advocating for
now for good publications on
Guru Granth in various
international languages. We
are all thankful to the laudable
efforts of Sardar Gurmukh
Singh in this regards. God
Bless the project
Guru Nanak Sahib's
philosophy is very relevant at
the present scenario in the
world that is driven by
religion. His simple message,
as enshrined in Sri Guru
Granth Sahib Ji, is that God
wants us to look beyond our
religious identities and unite
as a human force. So, when we
expand on this message in the
context of today's world, we
find that any talk of 'Clash of
Civilizations' as based on
religion is entirely man-
inspired. To quote Nanak
"Only he has the right to call
himself religious, who lives in
the light of God's word as
brought to the earth by
prophets of all religions."
There is only one civilization
and that is human civilization.
Hence, all religions are the
branches of one super religion
- the religion of man, which
Guru Nanak Sahib
propounded relentlessly. This
also means that while all
terrorism in the name of
religion is a travesty of
religion, all talk of one religion
being superior to another is
senseless and must stop.
Continues on next page Sikhism founder Guru Nanak Dev Ji
PAGE 7
 Continued from previous page
He also diagnosed that the major
cause of suffering in the world was
living on the income of so many, and
depriving the poor of their rightful
share. His concise sermon 'Kirt Karna'
and 'Wand Chhakna' encourages
mankind to earn one's bread hard,
honest way and share it with the
needy. For, the hard-earned bread is
full of nectar and the exploiter's bread
is full of blood.
It is the greed of some who consider
themselves superior than the rest,
that deprive the rightful owners of
their due and create an imbalance in
the society. Interestingly, Nanak had
propounded this very basic thought
much before Marx came upon the
scene. In fact, in this very priciple can
be found a new world order free of
exploitation so that the world's
resources are shared more equitably.
Guru Nanak's magnanimity also lies in
the fact that even when he is
concerned with the Permanent, he
does not shun Change. Sikhism has
the capacity to absorb change into
tradition and it is through this
apparatus that Guru Nanak has
introduced a total way of life to
people. An ultimate Reality of which
permanence and change are integral
parts.
A unique aspect of Guru Nanak's
philosophy is his denunciation of
those who turn their backs on the
world to seek their individual
salvation. In his thinking, it is these
runaways of life who make this world
a place unsuitable to live in. He tends
to use an unusual therapy on the
minds of people to bring out the
hidden powers of the whole
community by the magic of the Nam.
This clarity in thought helps to heal
the society and not just the individual.
Expression and not inhibition is the
cardinal mantra of his creed.
The principle question is; Does a
collective sub-conscious exist that
can really be awakened? Through
Sikhism, Guru Nanak created one of
the greatest instruments of
awakening the total sub-conscious of
a whole society. In fact, some the
noblest saintly men, warriors,
martyrs, colonizers, farmers,
entrepreneurs and sportsmen come
from the ranks of his followers.
Going a step further, Guru Nanak
becomes relevant to us as one of the
greatest Management Gurus. By
moulding human life and activity
through the path of Sikhism, he
brought phenomenal results into
society at large, and that too in an age
when the concept of management
was unheard of.
The world has much to learn from the
corporate nature of Sikhism that has
grown gradually into a living
institution in form of the Sikh
Gurdwara. With religion becoming a
dwindling force in most contemporary
situations, Sikhism promises to shine
brighter in its true essence.
Still, the Sikhs are not
fundamentalists. They are tolerant
and even respectful of all other paths
of worship. Besides, everyone is
welcome to the Gurdwara without any
distinction whatsoever. When a
person is within the precincts of
Gurdwara, he is in the presence and
protection of none other than Guru
Nanak himself. And this confers upon
him some unique characteristics.
Some of these virtues are humanity,
honour and truthfulness to God.
PAGE 8
And lastly, Guru Nanak made family
the source of all spirituality. In many
developed nations of the West,
sociologists are much worried at the
break down of the family as an
institution. The result is an
unprecedented wave of anarchy and
immorality of sex, crime and violence,
sweeping away all the good sense a
human being is known for. Guru
Nanak asks us to revive the family as
a value. It is something fundamental
to him; it is the fulcrum of all that is
positive among human beings. This is
where his philosophy is even more
relevant than ever before. It is
something that concerns the future of
human race as a whole.
Thus, in Sikhism, God and the world
both are real. The world is not an
empty dream that one has to shun or
run away from or a bubble that would
burst at the slightest pricking. In fact,
every relationship of man in Sikhism
is for real. Conversely speaking, the
world becomes unreal only if one fails
to appreciate and comprehend the
power of the Nam.
In the end everyone should be aware
that Guru Nanak’s teachings have a
unique distinction that no one should
change his way of belief and should
carry on practicing in his own religion.
Sikhs never indulge in converting
people by any method.
May Satguru Nanak bless all believers
& non believers.
"Nanak Nam Chardi Kala: Tere Bhane
Sarbat da Bhala"
(O Nanak! Repeating constantly the
Nam, always think and act big and
positive. In Thy will and grace, O Lord,
lies the wellness of the whole
creation.)
AADH GRANTH
TO SRI GURU
GRANTH SAHIB
BY BALDEV SINGH
DHALIWAL JP, AUSTRALIA*
T he Fifth Guru, Guru Arjan
f i r s t c o m p i l e d t h e Si k h
S c r i p t ur e s , G u r u G r a n t h
Sahib, as the Aadh Granth (The
O r i g i n a l V o l u me ) . T h e h ol y
V o l um e w as i n s t a l le d at
Harmandar Sahib (Golden Temple)
Amritsar in Punjab and the first
r e a d i n g c e r e mo n y w a s o n 1 s t
September 1604.
Guru Nanak Sahib (1469 - 1539) laid
the foundation of a new religious and
social ideology outside the caste
system, to combat the religious,
social and administrative
malpractices of the time; Guru Nanak
set out to undo, by a fresh religious
doctrine and a new social system, the
inequalities and other undesirable
practices apparently sanctioned and
promoted by the religions of that
period. Through selection of worthy
successors (9 after Guru Nanak) the
Sikh Institutions were developed and
consolidated, and the Sikh Panth
evolved (under their leadership and
guidance) over some 200 years.
Guru Nanak introduced and refined
the popular Punjabi script to be the
language of the Sikhs, as opposed to
the complex Sanskrit and Farsi used
by the priestly class at the time. The
next three Gurus, along with the
consolidation of the preceding Guru’s
religious, social and welfare work,
also collated and preserved the
hymns of the Guru before, adding
their own and passing them on to the
next Guru. Guru Arjan, the 5th Guru,
therefore, had received the literary
work of all the Gurus before him. In
addition the 4th Guru, Guru Ramdas,
had commenced excavation of a lake
(sarovar) at Amritsar, destined to
become the main centre of the Sikh
Panth (Order).
Guru Arjan, the fifth Guru, completed
the sarovar at Amritsar and in 1589
requested a Muslim divine popularly
known as Mia Mir to lay the
foundation stone of Harmandar Sahib
(popularly known as the Golden
Temple), which was built in the centre
of the lake. Guru Arjan compiled the
Aadh Granth (The Original Volume)
which included hymns of the first five
Gurus (including his own) and hymns
of 30 other saintly people of devotion
from other religious backgrounds,
PAGE 9
whose writings accorded with the
teaching of Guru Nanak. The
compilation took four years, from 1601
to 1604. The Aadh Granth was then
installed in the Harmandar, the
sanctum sanctorum of the Sikhs, and
the first reading ceremony was held
on 1 September 1604.
One hundred and four years later
Guru Gobind Singh, the 10th Guru,
was to add the hymns of his father
Guru Tegh Bahadur, the 9th Guru to
the Aadh Granth and ordained the
Scriptures as Guru Granth Sahib, the
Eternal Guru of the Sikhs. Guru
Granth Sahib was personally
authenticated twice by two Sikh
Gurus. The originality and
authenticity of Guru Granth Sahib,
therefore, is never questioned. The
Gurus during their lives had stressed
on the Word as the Guru (not the
body) and thus the Guruship was
passed from human Gurus to the
Word Guru, Guru Granth Sahib in
1708.
* S.Dhaliwal was the first Sikh Councillor
in Australia.
Email: sewaoz@khalsa.com
GURU
MANEYO
GRANTH
BY HIS HONOUR
JUDGE MOTA SINGH, UK

O
u r s i s a b e w i l d e re d ,
f r a c t u re d , t o r me n t e d
generation. It would not be
a n o v er s ta tem ent to s a y th a t
mankind is, today, in the midst of
o n e o f t h e g re a t e s t c r i s e s i n
history.
In spite of the fact that the great
scientific inventions have liberated us
from servitude to nature, we seem to
suffer from a type of neurosis, from
cultural disintegration. We suffer from
an inward loneliness. It seems to me
that the whole world is suffering from
scepticism in faith, anarchy in morals
and we do not know which way to turn
Th e holy book for Sikhs - Sri Guru Granth Sahib
Then things began to change
People strayed from the path of
righteousness, of personal purity and
social freedom and forsook the ideals
that had guided their ancestors. Form
had supplanted reality. Then centuries
of invasion, foreign misrule and
persecution had produced the
greatest depression and the spiritual
subjection and stagnation had
aggravated the demoralisation to an
enormous degree.
Now, it is the law of the spiritual world
that whenever evil and ignorance
darken human affairs, morality and
wisdom will come to our rescue.
Whenever righteousness declines and
unrighteousness increases, there is
an outpouring of divine grace in the
birth of a great teacher. God is not
limited to any one incarnation but
sent His messengers from time to
time, to lead struggling humanity
towards Him.
That was the state of India when Guru
Nanak appeared on the scene.
“India”, said Mohammed Iqbal, “was
once again blessed by God. The

“
and what to do. There is certain
duplicity in human nature, which
makes us do things even when we
recognised them to be wrong.
Centuries ago, India was full of
happiness, beauty and prosperity. It
was a country of compassion, of
peace and love. It was strong. Indians
could boast of a high state of
civilization, culture and system of
religion philosophy.
appearance of Guru Nanak, a
But the complete and perfect human being,
compositions of was no less than that of Prophet
Abraham, 5000 years earlier.” At a
the Sikh Gurus “ time when were conscious of failure,
Guru Nanak appeared to renovate the
are preserved spirit of religion and humanity. He
and we know first tried to build a nation of self-
respecting men and women, devoted
hand what they to God, filled with a sense of equality
and brotherhood for all. Guru Nanak
taught and the other Sikh Gurus came into
Continues on next page

PAGE 10
Bh ai Mard ana a nd G uru Nanak
Continued from previous page
the world as messengers of God to
enlighten mankind.
The Sikh religion differs as regards
the authenticity of its dogmas from
most other great theological systems.
Many of the great teachers the world
has known have not left a line of their
own compositions; we only know
what they taught through tradition or
second-hand information. But the
compositions of the Sikh Gurus are
preserved and we know first hand
what they taught.
That it is a universal faith, a message
for all mankind, is amply illustrated in
the writings of the Gurus and others.
It was the fifth Guru, Guru Arjan Devji,
who accomplished the momentous
task of compiling and authenticating
the Guru Granth Sahib.
The preaching and teachings of the
Sikh Masters, as enshrined in the
Guru Granth Sahib, embody the whole
truth that is relevant to the highest
spiritual and cultural development of
entire mankind. The Gurus taught
their message in the language of the
people. The Granth Sahib does not
advocate the lifestyle of a recluse. It
recommends, instead, a life of
involvement in the world and its
activities.
Sikh spiritual tradition is not content
with mere toleration. There can be no
goodwill or fellowship when we only
tolerate each other. The Sikh Guru had
PAGE11
this noble quality of appreciation of
whatever was valuable in other
religious traditions. A remarkable
feature of the Guru Granth Sahib is
that it contains the writings of the
religious teachers of other religions.
Our distressed generation is
obscurely aware that the present
crisis is a spiritual one and what we
need is a healing of the discord
between outward resources of power
which are assuming frightful
proportions and the inward resources
of spirits which seem to be steadily
declining.
The Guru Granth Sahib provides the
answers to the ills of the world.
“GURU MANEYO GRANTH.”
TWENTY FIRST
CENTURY SIKH
PERSPECTIVE
BY S. MEWA SINGH,
RET’D JUDGE, USA

S ikh religion is the latest

re l i g i o n o f t h e w o r l d ,
having been founded in the
fifteenth century. It is now in the
list of first five religions of the
world.

The scholars of world religions like, H

L Bradshaw have commented, Sikh
religion to be a religion of the present
age, capable to answer the problems
of the modern age, and, Prof.
Toynbee, that Sikh religion and its
scripture will always have a special
value for the world. Sikhs around the world were outraged with France ’s turban ban

Sikhs can bring to the notice of the
world, the Divine message of Sikh
religion in the 21st century as they are
now spread world over but they have
to face some challenges, to which
they can be successful with the
honesty of purpose, under the Divine
guidance of the higher values of their
religion.
The first challenge is that most of the
Sikhs and particularly the Sikh youth
are drifting away from Sikh initiation
and the code of conduct as prescribed
by tenth Sikh Guru at the final phase
of the completion of Sikh religion. Due
to the lack of preaching of Sikh
religion, some of them even think that
perhaps it is not a part of their
religion. It has to be explained to
them that it is a part of Sikh religion.
Suffice it to quote British Scholar,
Jeans Culler,
-" These five symbols had held the
Sikhs in united brotherhood
They serve to make a Sikh and act as
a Sikh. They endow him with courage
to accomplish feat , which otherwise
would be impossible for an average
man. To make a long story short, the
Five symbols have a psychological
bearing on the man who wears them.
They are manifestation Of Guru, the
Eternal."
The second challenge for Sikhs is that
false assertions and glaring
misrepresentations have been made
as to several important aspects of
Sikh religion and history since long.
These are now even made in the
textbooks published by NCERT, for
Continues on next page

PAGE 12
 Continued from previous page
syllabus of schools throughout India,
which is under the supervision of
Govt. of India. The Divine Sikh Gurus
have even not been spared. Sikh
religion has been propagated to be a
part of Hinduism and Sikhs to be a
sect of Hindus, obviously a false
assertion as Sikh religion is a
separate and independent religion
just like other world religions and
Sikhs are a separate nation. If the
false assertions and
misrepresentations are not negated
fully then there can be no correct
understanding and appreciation of
Sikh religion.
The third challenge for Sikhs is, of
their Sikh leadership, which needs to
be of, honesty, integrity, capability
and committed to Sikh cause. The
Sikhs are now spread over throughout
the world and they need one united
world Sikh leadership. The Sikh
leadership needs to be well aware of
world politics and history. In fact the
basic Sikh concept of - Guru Granth
and Guru Panth - stands totally
ignored by the Sikhs since long, which
has made them incapacitated to take
the panthic decisions on Sikh affairs
by them through their
representatives, which needs to be
revived. A representative body of
Sikhs residing throughout the world is
the urgent need of the day, which
should take decisions on the panthic
issues to be acceptable to all the
Sikhs, by ensuring the participation of
all Sikhs to such decisions. Its blue
print may be to take the
representatives of the organisations
to be elected by Sikhs, just as SGPC,
Delhi Gurdawaras management
committee, Sikh Takhats of Hazoor
Sahib and Patna Sahib management
committees and of such other Sikh
institutions in India. The other world
countries may be divided in 6 or 7
Sarika Singh won her kara court case against a UK school
zones on the basis of their population
and the Sikh Gurdawaras
management committees of those
zones and any other Sikh elected
organizations may select their
representatives as fixed. All such
representatives can co-opt some
reputed Sikhs from each zone who are
well known for service to the Sikh
cause and their honesty, integrity and
capability. Such a representative Sikh
body may hold its meetings at Akal
Takhat, having its secretariat there
and nominate their spokesman to be
called jathedar Akal Takhat, to be
responsible for the execution of the
Sikh collective decisions.
The fourth challenge for Sikhs is that
as yet there are no translations of the
Sikh Scripture, Guru Granth Sahib in
other languages of the world. The
books on Sikh history and other
relevant Sikh literature are also too
insufficient. There is no newspaper,
no journal, no T V channel of Sikhs to
correctly present the Sikh religion,
Sikh history and Sikh point of view
effectively with authenticity, which is
a must in the present day advanced
media technology. Internet websites
PAGE 13
are the effective tools of
communication, of which no
substantial advantage is availed of by
Sikhs for Sikh Cause. Sikhs must own
these medias to bring their religion to
the notice of the world and of Sikhs
and particularly Sikh youth.
The fifth challenge for the Sikhs is
that most of the Sikh educational
institutions are no more Sikh
oriented. However, for the last few
decades most of these Sikh
institutions ceased to be Sikh
oriented. Sikhs must make these Sikh
educational institutions to be Sikh
oriented to serve the purpose for
which these were set up. Sikhs are
now spread over worldwide. They
have set up Sikh Gurdwaras in their
areas and those should be utilized for
functioning the Sunday Gurdwara
schools once a week on the pattern of
Sunday church schools for the
teaching of Sikh religion and history
and Punjabi language to Sikh
students. The independent Sikh
educational institutions can be set up
in the times to come, wherever
possible.
Continues on next page
 Continued from previous page
The sixth challenge for the Sikhs is
the lack of missionary spirit, which is
a must for the preaching of a religion.
No doubt there is no dearth of Sikh
preachers in the form of Sikh kirtni
jathas, Sikh kathakars and Sikh saints
but most of them are not above
monetary considerations. There is no
organized Sikh system to provide the
basic needs of the Sikh preachers to
sustain them and their families. It has
resulted in getting money for their
living from their religious services at
their whims. The preaching of the
religion has thus been turned to a
profession. This challenge can be met
by inculcating the higher values of
Sikh religion.
The last but not the least challenge for
Sikhs is that most of the Sikhs need to
earnestly understand and act upon
the dictums of Sikh religion. They
have to live under the Will of God, the
Almighty. They have to meditate in the
Name of one and only one God, which
inculcates the virtues, burns the ego
and eliminates the vices, resulting in
truthful living. Unless the Sikhs
themselves practically live in the Sikh
way of truthful living, it is difficult to
impress the others. Sikhs will have to
adopt the real Sikh values and
dictums to meet this challenge.
Sikh religion believes in, Fatherhood
of God, Brotherhood of mankind and
Truthful living. Concept of God is, one
and only one, creator of the entire
creation, its sustainer and destroyer,
without any incarnation, unborn and
self illuminated, whose light shines in
all.
Only His Name is to be meditated to
abide in the mind, which burns ego,
eliminates vices, inculcates virtues to
lead a truthful living in Sikh way of life
obeying the Will of God, the Almighty,
awaiting His grace to unite with Him.
Fatherhood of God automatically
leads to Brotherhood of Mankind, as
the same is the creator of the entire
creation, the same is His light which
shines in all. The Divine message of
Sikhism is that human race is one,
without any distinctions or
discriminations on any ground
whatsoever. The eminent scholars of
world religions and history have
appreciated it.
Suffice it to quote, Max Arther
Macauliff, British eminent scholar,
author of, The Sikh Religion,
" It would be difficult to point to a
religion of greater originality or to a
more comprehensive ethical system
than Sikh religion. The Sikh Scriptures
contain sublime truths, the study of
which cannot but elevate the reader
spiritually, morally and socially. There
is no tinge of sectarianism in them.
They teach the highest and purest
principles that serve to bind the man
to man and inspire the believer with
an ambition to serve his fellowmen, to
sacrifice all and to die for their sake "
John Clark Archer, the eminent British
scholar,
" Sikhism, indeed itself reveals
something of what in the last analysis
religion is. It is an independent and
conspicuous order of its own. The
world today needs its message of
Peace and Love"
Sikhs are now spread over throughout
the world. It is expected that they
would bring to the notice of world, the
higher values of Sikhism in this 21 st
Century. It is the appropriate time, as
the World peace stands disturbed and
moral and ethical values stand
ignored. The Divine teachings of
Sikhism of higher moral and ethical
values, and its message of,
coexistence, love and peace, have the
PAGE 14
potential to set it right. It would
enhance the prestige of Sikhs in the
world, as remarked by the eminent
British Scholar, Max Arthur Macauliff,
" All the persons of discrimination
acquainted with Sikhs, set a high
value on them, but it appears that a
knowledge throughout the world of
the excellence of their religion would
enhance even the present regard with
which they are entertained. Not less
important will be the result of Sikh
teachings on the minds of religious
Europe and America. Already the
Khalsa has achieved a worldwide
renown in the matter of bravery. In the
matter of religion too the name of
Khalsa will shine resplendently when
the glorious deeds of their ancestors
in the moral and religious world are
made known far and wide."
The Sikhs had to suffer in the past due
to their mistaken identity, as they
could not establish in the countries to
which they migrated, their own
separate identity and of their religion
by strictly observing the code of
conduct and Sikh way of life. High
tributes have been paid to Sikh
religion by all the eminent scholars of
world religions. There could be no
reason for the Sikhs not to strictly live
in Sikh way of life as their religion has
a high reputation already. The
separate identity of a religion and its
followers cannot be established
unless the followers of the religion
strictly observe the code of conduct of
their religion and live in the way of
that religion. Sikhs should now
certainly ensure to make known their
separate identity and their religion to
the world so that there is no more
mistaken identity about them.
.............................
Mewa Singh Retd. Judge, USA
Email: singhjudge@yahoo.com
SIKH RELEVANCE
TO GURU GRANTH
TERCENTENNIAL
BY DR BHAI HARBANS LAL, USA
I
wa s f l a t t e r e d t o b e
invited to write for the
special UK publication
by The Sikh Tim es (UK).
This publication is aimed to
c o m me mo r a t e t h e 3 00 t h
Anniversary of Guru Gobind
S i ng h ’s l a s t s e r m on t o
o rdinate Sri Guru G ranth
Sahib as the Sikhs’ Eternal
G u r u a n d t h us a s c e r t a i n
Gurbani and sangat as their
g ra s s r o o t s i n s t i t u t i o n . I
appreciate efforts of this
educational publication to
take the universal message
o f G urbani to the gl obal
community.
We have been blessed with Sri
Guru Granth Sahib for three
centuries. During this time, we
have bowed to its authority on
a daily basis and performed all
our ceremonies around it. We
are now in the midst of
celebrating the Tercentennial
of its Ordination or installation
as the Eternal Guru of the
Sikhs. Our organizations are
investing their full energy to
hold public celebrations.
During these celebrations we
as individuals and as a
community must look within
to determine how one ought
to be inspired through this
once in a life time opportunity.
Our Gurus gifted the Guru
Granth to the world to inspire
and inculcate certain
philosophy and certain
principles. The Sikh
community is immediate
recipient of that gift. Further,
they were designated as the
gate keepers of the gift so that
its light may shine unhindered
over the minds of all who
seek.
Let us then ask ourselves
these questions. Are Sikh
communities in the world truly
inspired to comprehend and
cher¬ish the principles by
which we are called by our
Guru Granth to live by?
Secondly, are we doing our
best to share the universal
Continues on next page The Gu ru Granth Sahib is the Guru of humanity and not just Sikhs
PAGE 15
 Continued from previous page
message with our neighbors in the
newly emerging global village?
Sikh Relevance
Our gurus created the Gurmat for a
way of life and belief that is based on
the Guru’s teachings. In our Punjabi
vernacular, we also refer to it as
Sikhee. The Guru Granth was then
compiled to articulate the Gurmat,
and as its followers we take pride in
calling ourselves the Sikhs.
The Gurmat concepts were
constructed so that the present day
civil societies could relate to them and
benefit from them. Panth was
organized to serve humanity in many
ways but also to demonstrate through
truthful living the realistic benefits of
Sikh faith. This demonstration should
invigorate an urge among the civil
societies to learn Gurmat or Sikhee
theology.
To be effective, the Sikhee
experiences must be subject to
verifiable research and
demonstration. This should not be a
problem in the Sikhee tradition.
Granted that most of the Gurmat
beliefs fall in the invisible realities,
they are mostly life affirming. Thus,
there are many beliefs whose benefits
were demonstrated clearly and
beneficially by the committed Sikhs
as they are illustrated throughout our
history.
Some examples of those beliefs
include (listed alphabetically):
Altruistic predisposition, Freedom
from animosity, Freedom from fear,
Freedom from lust and greed, Charity,
Compassion, Creativity, Earning
truthful living, Environmental
concerns, Fanaticism considered as a
tool of devil, Forgiveness, Gratitude,
Humility, Impact of knowledge and
technology on spiritual growth,
Identity derived from transcendent
truth, Love, Meditation, Prayer,
Promotion of Intellect, Scope of
divinity in life, Spirit of Invention,
Spiritual purpose of life, Sharing,
Thanksgiving, Truthfulness in living
and Worship.
Sikhs in the past have inculcated in
their lives these spiritual and social
teachings of the Guru Granth. Their
impact was seen from Afghanistan to
Burma and from China to Ceylon.
Undoubtedly the practicing Sikhs will
add many more to this list in the
future and extend the fragrance of the
Guru Granth to the Western world. It is
true that some of us only make claims
and pronouncements. But if we are
true seekers we should not be shy in
taking the lead in making the creed of
our Guru a living truth for us and for
the entire society of this century.
Sikh Identity with Gurubani
Definition of a Sikh is closely
intertwined with the Guru, i.e. the
Guru Granth. In the words of Sikh
theologian, Bhai Gurdas, the
fundamental identity of a Sikh is
established through the connection
with the wisdom of the Guru (Gurmat}
in life. Should a Sikh not imbibe the
sacred hymns, his or her claim to be a
Sikh is hollow.
mY jyhw n dubwjrw qij gurmiq durmiq
ihqkwrw] nwau murId n sbid vIcwrw ]
Gurdas, Vaar 37, Pauri 29
There is no one as selfish and double-
faced as the one who discards path of
the gurus, the gurmat, and instead
readily accepts paths of his or her own
smutty mind. Further, one may not call
oneself a Sikh without a the custody of the Light as their family
comprehension of the Guru Granth
hymns.
PAGE 16
Bhai Gurdas goes on to say,
gurmuK swKI Sbd isK suxwieAw] gurmuK
Sbd vIcwr s`c kmwieAw]
Gurdas, Vaar 19, Pauri 12
A guru oriented person is identified
first through listening and spiritually
witnessing the gurbani hymns, and
then by practicing truth in life through
a comprehension of the Guru Granth
hymns.
A prominent Sikh contemporary at the
time of Guru Gobind Singh, Kesar
Singh Chibar, who spent considerable
time with the Guru’s family and with
prominent Sikhs like Bhai Mani Singh
and Bhai Taru Singh, wrote that a Sikh
who turned away from the Guru
Granth’s teachings actually had
turned away from Sikhee. Thereafter
he carried the Sikh look only to
deceive others. He wrote.
sbdo muVy isKIau muVy ByK isKI dw Dwry
Turning away from Guru Granth’s
teachings is like turning away from
Sikhee. This Sikh turns into an
imposter by continuing the Sikh look.
Kesar Singh Chibar, in Bansavlee
nama edited by Rattan Singh Jagi, and
published by Punjabi University in
1972
Cyber Congregations and
Cyber Clergy
Three hundred years ago Guru Gobind
Singh designated us as the volunteer
custodians of the light of the Guru to
spread it and to protect it from the evil
eye of the wicked and fanatics. Many
followed the Guru’s instructions with
their life and breath. However, with
time, the custodians began to pass on
or clan inheritance. For a while it did
not matter as the custodian made it as
Continues on next page
 Continued from previous page
their livelihood to exhibit the scripture
and took over the role of its
interpreters for those who came to be
blessed.
With time it became a lucrative
business to own the depository of
Gurus’ hymns and to ration its
distribution. The Light and the sacred
places around which were built for the
benefit of every one began to be
passed down to successive
generations as their possession; the
possession which could be rationed
and exploited for a trade. A new
occupation of elite clergies sprung up.
For worldly gain the keepers of the
Light began to wrap their possession
in ceremonial splendor, and show the
Word of God only to those whom they
deemed fit. They recited the hymns
for those who could pay to hear and
restrict its availability to a few in their
own clans. They drove away new
generations who could not easily
learn a language foreign to their ear.
These ploys succeeded in insuring the
ownership of the Light within the
narrowly defined clergy class ignorant
of modern languages and other
means of communication.
The community first revolted and then
made some progress in reversing the
process but soon succumbed to
politics which permitted the new
opportunists to take over.
The new Keepers of the Light began to
build elaborate edifices to house the
Light of the Guru and build even more
elaborate structures of traditions to
keep others out. They in cahoots with
their political bosses even sought
laws of the land to limit others’ access
to our inherited possession. In the
name of preservation of the message
that should call for easing the
approach to the Word they devised
means to make it more and more
elusive from people who are not our
ethnic kinds or who do not look or
speak like us.
The Infinite Wisdom of the Guru had
something else in mind. With Guru’s
grace the Light continued to shine in
the world around every one of us who
opened their heart, and within all who
sought it, even in those whom the
Keepers deemed unfit for it.
There surged new Sikh youth and
world interfaith groups. This new
generation disregarded any
proclamation from the self styled
claimants of the ownership of the
Guru. They employed open platforms
of electronic and cyber
communication to enhance the
rainbow of colors around the Guru’s
light so that it may shine on every eye.
The number of those accessing the
Light is something like 2 billion
people. New cyber congregations and
discussion groups are springing up
every day.
A new breed of invisible clergy is
being born. In the future, they will
interpret and reinterpret the message
of the Guru Granth to all and without
prejudice.
Conclusion
In conclusion, there is one thought
that I would like to share. It is played
out in conversations that I often have
with young people. They aren't just
looking for a religious experience
based in compliance with rules,
regulations, and practices. They yearn
for clarity and the "bottom line."
Therefore, for the Guru Granth to
make sense in a world filled with
contrary messages, we need to
prepare to answer the simple, yet
PAGE 17
complex, questions: "Why?" and
"How?"
Our young people want to know why
we interpret something in one way
and other in a contradicting way. They
ask how all this body of Guru Granth
wisdom is relative to their life
situations. They certainly feel
frustrated when they wish to look at
our Gurus’ hymns with different
outlooks. They have certainly gone
beyond hearing "because the Giani ji
said so" or "because that's what the
translator wrote.”
It is incumbent upon every Sikh today
to celebrate the Tercentennial by
consciously seeking and realizing the
beneficent vision of the spiritual
aspirations contained in Sri Guru
Granth Sahib. Further, every Sikh
must make all efforts to continually
define through the modern channels
of communication those advantages
of Sikhee that he or she beneficially
experienced personally.
The purpose of our enthusiasm to
celebrate is that we might promote
means to understand the concept of
the Guru Granth as the Universal Guru
and its associated implications and
responsibilities in our life. We may fire
ourselves not to serve the
pronouncements but to make those
pronouncements come alive.
Send All Communications to:
Harbans Lal, PhD., D.Litt (hons)
Emeritus Professor and Chairman, Department
of Pharmacology and Neuroscience
University of North Texas Health Science Center
at Fort Worth, USA
And Emeritus Professor, Guru Nanak Dev
University, Amritsar, India
Mailing Address
6415 Amicable Drive,
Arlington, TX 76016
Tel. 817-466-8757,
Email: japji08@yahoo.com
SCIENTIFIC VISION
IN SRI GURU
GRANTH SAHIB
BY PROF. H.S. VIRK, PANJAB
R
eligion and Science
are both engaged in
t h e e x p l o ra t i o n o f
Ultimate Reality. The field
of r el igio n c on c e r ns
consciousness and its flux
in molding the destiny of
man.
Science explores the nature
or its manifestation through
the material world. It starts
from gross matter and moves
toward subtle consciousness
pervading in the material
world. Scientists use physical
and chemical methods to
discover the secrets of
universe while the Prophets
use divine intuition to reveal
these secrets. All their
conclusions may not coincide
but their objective remains
the same to explore the
secret of Laws of Nature.
Indeed a scientific
perspective is conducive to
and valuable in
comprehending the scope of
the vision of the Sikh Gurus.
Typically it is scholars in the
fields of literature,
philosophy, and history who
undertake an analysis of Sikh
scripture and with the
inclusion of scientists –
physicists, astronomers,
chemists, geologists,
biologists, the exegesis of the
text is only enhanced. For
instance, Guru Nanak’s vision
[1]: “patala patal lakh agasa
agasa -- worlds below worlds,
worlds above worlds” (Japuji,
22) leave us wide-eyed, but
they acquire a real palpability
and concreteness when we
look at them through an
astronomer’s telescope. As
we apply the empirical data
of our Milky Way galaxy with
its hundred billion stars and
the scientific observations
regarding billions of other
galaxies, we really begin to
visualize what Guru Nanak
meant, and thereby gain a
fuller understanding and
appreciation of his verse. The
Continues on next page Reli gion and sci ence are both engaged in the exploration of Ultimate Rea lity
PAGE 18
 Continued from previous page
scientific adventure, its observations,
and factual data, do not clash with
Sikh sacred scripture; they reveal its
intrinsic vigor, its far-reaching
insights, and its contemporary
relevance.
Glimpses of Scientific Vision in SGGS
(a) Cosmology in SGGS
There are a large number of theories
about the creation of the universe but
so far ‘Big Bang Theory’ is widely
accepted by many scientists.
However, with every new scientific
discovery the theory may undergo a
drastic change in the future. One must
keep in mind that theories are based
on some scientific information and
use of logic and it will change as soon
as more facts are discovered. Many
theologians emphasize that theories
propounded by scientists change with
the time, therefore, the science is not
a stable field. On the other hand, they
say that the God has revealed the
theology to the deities, prophets,
Gurus; therefore, it cannot change.
But one should also not forget that
God has also revealed principles of
science, Laws of Universe, to the
scientists. Therefore, science and
theology cannot contradict each other
since both have been revealed by God
[2].
It is my considered opinion that Sikh
Cosmology as enunciated in SGGS
has been found to be most scientific
and compatible with the modern
cosmological theories of science. In
Japuji, Guru Nanak sums up his ideas
about creation of the Universe, which
he elaborates further in the most
precise and scientific manner in the
Raga Maru Solhe in SGGS. The
creation hypothesis is summed up as
follows by Guru Nanak [3]:
‘God created the Universe by uttering
a word.’
kIqw pswau eyko kvwau ] iqs qy hoey lK
drIAwau ]
Thus the problem of ‘singularity’ faced
by the Big-Bang model of the Universe
is solved by the Guru by bringing in
God as the creator of the Universe.
Once this riddle is solved, the
sequence of creation, its epoch and
extent is described in SGGS in a most
rational manner. Guru Nanak poses
the next question in Japuji [4]:
‘What was the time and the moment
the day and the month,
When the world was created?
kvxu su vylw vKqu kvxu kvxu iQiq kvxu
vwru ]
kvix is ruqI mwhu kvxu ijqu hoAw Awkwru
] matter but not of energy. Hence a
In the next stanza, Guru Nanak
provides the answer [5]:
‘Neither the Pundit can find this date
PAGE 19
by looking through the Purana texts,
Nor can the Qazi tell from the Koran,
Neither the Yogi nor any one else
knows
The day, week, season and month of
creation,
The creator who creates the World,
He alone knows the time’
vyl n pweIAw pMfqI ij hovY lyKu purwxu ]
vKqu n pwieE kwdIAw ij ilKin lyKu
kurwx ]
iQiq vwru nw jogI jwxY ruiq mwhu nw koeI ]
jw krqw isrTI kau swjy Awpy jwxY soeI ]
Guru Nanak does not want to
formulate any hypothesis based on
false assumptions and leaves this
question open. The creation process
is started under the command of God,
the creator of the universe. The Guru
envisages the creation of the Universe
out of ‘Sünya’ which is devoid of
beautiful analogy with quantum
concept of creation ‘out of nothing’ as
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 Continued from previous page
a vacuum fluctuation is established in
Raga Maru Solhe [6]:
In the Primal Void (Sünya), the
Infinite Lord assumed His Power
He created the air, water, earth and
sky out of Sünya;
He created universe and the man in
the fortress of body
suMn klw AprMpir DwrI
]…………………
pauxu pwxI suMnY qy swjy ] isRsit aupwie
kwieAw gV rwjy ]
This wonderful drama of creation is
elucidated further by Guru Nanak in
his mystic reverie. Surprisingly, there
is a perfect correspondence between
the epoch of ‘Big-Bang’ and the
creation out of Sünya phase as
enunciated in Maru Solhe, the most
beautiful hymn on Sikh Cosmology
[7]:
‘For billions of years, there was
nothing but utter darkness. There
was neither day nor night, nor moon,
nor sun, but the Lord alone sat in
profound trance. Neither there was
creation, nor air, nor water. There
were no continents, nor underworlds,
nor seven oceans nor rivers, or the
flowing water. There was neither
death, nor time. There was no
Brahma, nor Vishnu or Shiva.
When He so willed, He created the
world and supported the firmament
without support. He created Brahma,
Vishnu and Shiva and extended the
love of mammon. He founded the
continents, solar systems and
underworlds, and from the Absolute
self,He became manifest.”
Arbd nrbd DuMDUkwrw [[Drix n ggnw
hukmu Apwrw [[
nw idnu rYin n cMdu n sUrju suMn
smwiD lgwiedw ]……
Guru Arjun Dev, the fifth Sikh Guru
and compiler of SGGS, describes in
Sukhmani the myriad forms of
creation. The cyclic theory of creation
is accepted in SGGS [8]:
There are millions and millions of
galaxies and solar systems in the
universe. The phenomenon of
creation has occurred so many times.
But the one Lord remains for ever
and ever.”
keI koit KwxI Aru KMf ] keI koit Akws
bRhmMf ]
keI koit hoey Avqwr ] keI jugiq kIno
ibsQwr]
keI bwr psirE pwswr] sdw sdw ieku
eykMkwr]
The universe is still expanding since
the Big Bang occurred. And no limit
has been established according to the
present day knowledge of science.
Guru Nanak explains infiniteness of
universe in his own inimitable style
after rejecting the hypotheses put
forward by religions of both the
oriental and occidental traditions, as
follows [9]:
There are hundreds of thousands of
nether worlds,
and hundreds of thousands of skies.
After great research the Vedas have
failed to say it definitely.
The Semitic books say that there are
eighteen thousand worlds,
and they claim it is the factual truth.
pwqwlw pwqwl lK Awgwsw Awgws ]
EVk EVk Bwil Qky vyd khin iek vwq
]
shs ATwrh khin kqybw AsulU ieku Dwqu
] process according to his intellect,
PAGE 20
However, Guru Nanak does not enter
into any mathematical rigmarole to
make an assessment or count of the
celestial bodies comprising our
Universe. After quoting the prevalent
tradition or information available at
that time, Guru Nanak records his own
observations in SGGS in the form of
his mystic reverie. He says that the
cosmos (universe) contains countless
number of celestial bodies. The real
number would be known only to the
God, the creator of the Universe [9]:
It cannot be possible to count
(number of the celestial bodies in the
universe),
Because the accounting person may
reach the end of his life during
counting,
It will still be incomplete.
Guru Nanak says that the God is the
Great,
Who knows the account (of the
celestial bodies in the universe).
lyKw hoie q ilKIAY lyKY hoie ivxwsu ]
nwnk vfw AwKIAY Awpy jwxY Awpu ]
According to the present scientific
information available there are
billions of galaxies and each galaxy is
composed of billions of stars and their
planets and moons. Our sun, having
nine planets revolving around it, is
one of the billions of stars of our
galaxy, the Milky Way.
The riddle of creation of the Universe
will remain an enigma for
cosmologists and there is no final
word yet in cosmology. About the
present theories and models, we may
conclude with a quotation from the
Benti Chaupai in Dasam Granth [10]:
“Everyone explains the creation
Continues on next page
 Continued from previous page
But no one can tell, O Lord,
How you first created the universe”
Awp AwpnI buiD hY jyqI [ brnq iBMn-iBMn
quih qyqI [
(b) Concept of Time in Science
and Sikh Tradition
Concept of Time was central to the
laws of Physics formulated by
Newton. However, he considered Time
as absolute in the same way as Space
and God. In other words, flow of time
is constant irrespective of the motion
of the observer or of moving bodies. It
was Einstein’s theory of special and
general relativity which brought a
revolutionary change in the
conception of space and time. General
theory of relativity predicts that time
should appear to run slower near a
massive body like the Sun. Space and
time are now considered to be
dynamic quantities: when a body
moves, it affects the curvature of
space and time. Space and time are
not flat but curved by the presence of
massive bodies. Space and time are
not absolutes: they are affected by
everything that happens in the
universe.
It is very clearly mentioned in SGGS
that Time is created along with the
Universe by God. This conception of
Time is analogous to creation
hypothesis of Big-Bang. Space and
Time are created out of a “Singularity”
at the epoch of Big-Bang along with
the creation of matter and radiation.
Time has a beginning and an end and
it cannot be treated as absolute or
eternal as God.
Different manifestations of Time are
also elaborated in SGGS. In most of
the Gurbani sabads, Time is equated
to death (Kal). Time has a
predominant role to play in Sikh
metaphysics and it is being used as a
tool in the hands of God to annihilate
everything created by Him. But God
himself is beyond the grip of Time.
Hence God is defined by a key-note
attribute as Akal Murat (Time-
Transcendant Reality), which is
evident from the following verses in
SGGS:
Fruitful is the Blessed Vision of His
Darshan;
God is Time-Transcendent, He is and
shall always be.
sPl drsnu Akwl mUriq pRB hY BI hovn
hwrw ]
(SGGS, M.1, P. 609)
His form is Time-Transcendent, it is
never destroyed.
Akwl mUriq ijsu kdy nhI Kau ]
(SGGS, M.5, P. 1082)
You are the Deathless Primal Being
Death does not hover over Your head.
qU Akwl purKu nwhI isir kwlw ]
(SGGS, M.1, P. 1038)
The Vedic seers (Rishis) were fully
aware of the changing nature of the
universe. They knew that to change
means to perish. Hence they termed
Time as Kal, which means death in its
literal meaning. Indian seers never
differentiated time from death. In
SGGS, Sikh Gurus have followed the
same tradition and Time (Kal) is used
to represent death. Death cannot be
avoided or postponed; however, the
fear of death can be removed by
meditation on True Name:
Meditating continuously on the True
Lord, I am rid of the fear of death.
hir ismir ismir kwitAw Bau kwl ]
(SGGS, M.5, P. 200)
Guru Gobind Singh, the Tenth Master,
PAGE 21
has personified God by the term Akal,
the Time – Transcendant Reality. He
has saluted God in the form of Akal
and sought his protection for
promoting Dharma and rule of law on
this earth. Creation of Khalsa was
under the command of Akal with the
ulterior motive of establishment of
divine sovereignty of Akal in this
universe. Guru Gobind Singh claimed
that Khalsa is the sovereign army of
the Akal Purkh:
Khalsa is sovereign army of God,
Khalsa creation is sanctioned by God.
Kwlsw Akwl purK kI POj ]
pRgitE Kwlsw pRmwqm kI mOj ] (Kwlsw
mihmw, srbloh gRMQ)
Eternity of Akal is stressed in the
composition of Bachitar Natak (The
Wonderful Drama) by Guru Gobind
Singh:
God exists in time when He creates
the World,
Brahma and Shiva also exist in Time;
And so are the demi-gods and other
creatures;
All creations of God are subject to
whims of Time,
Only the God, the Timeless Being, is
ever eternal.
kwl hI pwie Bgvwn su jwgq Xw jg jwkI
klw hY [
kwl hI pwie BXo bRhmw isv kwl hI pwie
BXo jugIAw hY [
kwl hI pwie surwsr gMDRb j`C BujMg idsw
ibidsw hY [
AOr so kwl sBY bs kwl ky eyk hI kwl
Akwl sdw hY [
(Bachitar Natak, Dasam Granth)
Kal is interpenetrating into Akal, the
ultimate Reality, in the same way as
Sargun and Nirgun are two aspects of
Continues on next page
 Continued from previous page
the same Reality.
(c) Concept of Origin of Life
and Evolution
There is no general consensus among
the scientists about the origin of life in
the universe. Various theories have
been put forward to explain the origin
and evolution of life in the same
manner as the origin of universe and
our solar system. A group of scientists
believe that there is no life in the
universe except on our earth.
However, the search for extra –
terrestrial origin of life is being
supported by another group of
scientists. It still remains a mystery
for the scientists.
Evolution of Life: Most of scientists
believe in ‘cosmic evolution’ leading
to formation of galaxies, solar
systems and planets, and the ‘organic
evolution’, leading to different
species of living organisms. Both
these processes have been going on
in the history of our universe, cosmic
evolution leading the organic
evolution almost by more than a few
billion years.
Charles Darwin’s hypothesis of
natural selection is the most splendid
theory of organic evolution. It is based
on the concept of survival of the
fittest. Natural selection thus brings
about the gradual evolution of new
specie of those already in existence.
This theory considers that living
organisms began with the appearance
of ‘protoplasm’ about two billion
years ago in sea waters. The plants
and animals developed from single
cells over the next billion years
leading to the final stage of evolution,
the man. According to evolutionary
theory, man is undoubtedly the
highest and the most complex form of
life and has reached the highest rung
of the evolutionary ladder. Our closest
relatives are apes, gorillas, and
chimpanzees. Our genetic code is
almost identical with them. There are
many opponents to evolutionary
theory of origin of species but it is the
most successful theory till date in
biology. The most vehement
opposition to this theory came from
the Christian church as it demolishes
the genesis story of the Bible.
Origin and Evolution of Life in SGGS:
Various theories of origin and
evolution of life have been put
forward in the holy books of all
religions. But one thing is common to
all of them: God is the creator of life in
this universe. Guru Nanak also
accepts this postulate of God as the
Creator of the universe and life in all
its manifestations. However, Guru
Nanak also accepts the theory of
evolution in his own characteristic
manner without taking recourse to the
concept of natural selection in the
Darwinian way.
In Japuji [11], Guru Nanak refers to the
creation of various forms and living
beings under the divine law (hukam).
But this divine law is
incomprehensible.
hukmI hovin Awkwr hukmu n kihAw jweI]
hukmI hovin jIA hukim imlY vifAweI ]
In SGGS [12], Guru Arjun poses the
question about the origin of life and
he answers it as follows:
Where do we go in the end?
All creatures belong to God, Who can
place a value on Him?
ikQhu aupjY kh rhY kh mwih smwvY]
jIA jMq siB Ksm ky kauxu kImiq pwvY]
In Siddh-Goshit [13-14], Guru Nanak
PAGE 22
answers the queries of Siddhas
regarding creation of life, mind and
the universe as follows:
Q.1 When this heart and the body
did not exist, where did the mind
reside?
jw iehu ihrdw dyh n hoqI qau mnu kYTY
rhqw]
A.1 When the heart and the body
did not exist, O hermit, then the mind
resided with Absolute Lord in the void.
ihrdw dyh n hoqI AauDU qau mnu suMn rhY
bYrwgI ]
Q.2 What is the root, the source
of life?
What teachings hold for these times?
kvx mUlu kvx miq vylw]
A.2 Pray Sir, it is air that supports
life.
And, the true Guru’s message is the
creed of the day.
pvn ArMBu siqgur miq vylw]
According to Guru Nanak, all the living
things such as plants, birds and
animals etc. are made of three
elements, namely, material body, soul
and prana. These elements owe their
origin to the Absolute Lord. The
hypothesis of Guru Nanak [15] is
simple and straight forward:
The True Lord created the air,
From air, water arose.
From water, creation arose.
His Light permeates all creation.
swcy qy pvnw BieAw pvnY qy jlu hoie]
jl qy iqRBvxu swijAw Git Git joiq
smoie]
We find reference to evolution of
species in the universe in Gurbani
without taking recourse to any
Continues on next page
 Continued from previous page
scientific theory of evolution. Sikh
Gurus generally followed the
traditional Hindu view of eight million
and four hundred thousand species
[16] of living organisms in the
universe. Man is the summum
bonnum of this creation.
“God has created eighty four lakh
(8.4 million) species of beings”
lK caurwsIh jMq aupwey]
There is a classification of all living
organisms into four categories [17-18]
on the basis of their origin. They are
grouped as under:
(i) Those born from egg (andaj);
(ii) Those born from womb (jevaj);
(iii) Those born from earth (utbhuj),
and
(iv) Those born from sweat (setaj).
“Egg born, womb born, earth born
and heat born; are all Thine
creatures.
Oceans, mountains, and all beings -
O Nanak, He alone knows their
condition.
O Nanak, having created the living
beings, He cherishes them all”.
AMfj jyrj auqBujW KwxI syqjWh]
so imiq jwxY nwnkw srW myrW jMqwh]
nwnk jMq aupwie kY sMmwly sBnwh]
“Egg born, womb born, earth born
and heat born; are all created by You.
I have seen one glory of Yours, that
You are pervading and permeating in
all”.
AMfj jyrj auqBuj syqj qyry kIqy jMqw]
eyk purb mY qyrw dyiKAw qU sBnw mwih
rvMqw ]
In SGGS, it is also mentioned by
Bhagat Namdev [19] that forty two
lakh species exist in water and the
same number may exist on land. potential of Sabad Guru (SGGS) by
Science has failed to confirm this adopting it as a tool of idolatry
hypothesis. worship.
bieAwlIs lK jI jl mih hoqy bITlu BYlw
kwie krau]
..........................
The message of Sikh Gurus is About the author:
enshrined in SGGS. In the final Professor Hardev Singh Virk
analysis, we can quote a relevant DIRECTOR RESEARCH,
stanza in support of biological DAVIET, Kabir Nagar, Jallandhar-
evolution of species [20]: 144008, India
Res.
In so many incarnations, you were a Address:# 360,Sector 71
worm and an insect; Mohali(Punjab)INDIA,Pin-160071
In so many incarnations, you were an Tele(R): +91-172-2273606
elephant, a fish and a deer; Cell: +91-9417553347
In so many incarnations, you were a
bird and a snake;
In so many incarnations, you were References
yoked as an ox and a horse. 1. Nikky- Guninder Kaur Singh,
Meet the Lord of the Universe – now Foreword to Author’s book published
is the time to meet Him. by Singh Brothers, Nov. 2007, p.
After such a long epoch, you are born 15.
as a human being. 2. DS Chahal, Understanding
Sikhism: The Research Journal, Vol.
keI jnm Bey kIt pqMgw]keI jnm gj mIn 9(1), p.46, 2006.
kurMgw ] 3. SGGS, M1, p.3.
keI jnm pMKI srp hoieE]keI jnm hYvr 4. SGGS, M1, p.4.
ibRK joieE] 5. SGGS, M1, p.4.
imlu jgdIs imln kI brIAw]icrMkwl ieh 6. SGGS, M1, p.1037.
dyh sMjrIAw] 7. SGGS, M1, p.1035.
8. SGGS, M5, p.276.
End Note: The text of this essay is 9. SGGS, M1, Jap 22, p. 5.
based on my recently published book, 10. Guru Gobind Singh, Benati
“Scientific Vision in Sri Guru Granth Chaupai, Dasam Granth, Published by
Sahib and Interfaith Dialogue” by Bhai Chattar
Singh Brothers, Amritsar. The full Singh - Jeewan Singh, Amritsar, 1902,
implication of the theme can be p.1387.
realized by reading this book. It must 11. SGGS, M.1, P.1.
be pointed out that SGGS is not a text 12. SGGS, M.5, P.1193.
book of Science but the Vision of Sikh 13. SGGS, M.1, P.945.
Gurus recorded in it is far more 14. SGGS, M.1, P.942-943.
scientific as compared to the Holy 15. SGGS, M.1, P.19.
Books of other faiths. Guru Nanak 16. SGGS, M.1, P.1190.
gave a clarion call to reject rituals and 17. SGGS, M.1, P.467.
myths and promoted a scientific 18. SGGS, M.1, P. 596.
vision of life in this Universe. The 19. SGGS, Bhagat Namdev, P.485.
Sikhs have failed to realize the full 20. SGGS, M.5, P.176.
PAGE 23
THE CROWNING
GLORY OF GURU
GRANTH SAHIB BY DR. SUKHBIR
SINGH KAPOOR

S ikhism is the youngest of

all known world religions.
Its founders are Ten Gurus1
who lived from 1469 – 1708. It is
believed that the same divine light
travelled in their bodies one after
the other. The God given mission
which was brought on earth by
Guru Nanak, the first Guru, was
declared completed by the tenth
Guru, Guru Gobind Singh, and the
human Guru-ship ended with his
departure from the world scene. It
i s n o t e d i n hi s t o r y b o o k s t h a t
before his demise, the tenth Guru
advised his followers that after his
death there would be no more
human Gurus2.
The crowning glory of Guru G ranth Sahib

The above instruction of Guru Gobind prophets. After Moses, Jews have had period, is unique to Sikhism. Some
Singh is in line with other world no Messiah; after Jesus there was no other world religions also have a list
religions. For example, in Islam, after other Son of God, and after Gautum of their prophets, but in most cases
Prophet Mohammed, his successors Buddha and Mahavir there were no they were born and lived in different
were called Caliphas and not more Buddhas and Mahavirs who periods in time. For example,
prophets, similarly after Moses, Jesus, were as much revered as them. especially in Hindu religion, Krishna
Buddha and Mahavir, the successors succeeded Rama but many thousand
were called by a variety of titles but The line of ten succeeding prophets, years after him (Rama).
none was equated with the founder in a continuous and unbroken time- Continues on next page

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

PAGE 24
 Continued from previous page
Commenting on Sikhism, many
historians have tried to differentiate
between the status, role and
teachings of the Sikh Gurus, giving
more importance to one over the
other. This is not the Sikh belief; for a
Sikh all Gurus have the same status,
and the same Jot (spirit). All Gurus are
respected in the same esteem and
veneration. Many Sikh scholars even
call all of them as Nanak, e.g., Guru
Angad as second Nanak, Guru
Amardas as third Nanak and so on.
Even the hymns of various Gurus have
the name Nanak as the composer.
“
Bhat Swayas3 in Guru Granth Sahib
and Bachitar Natak in Dasam Granth4
, and Var no 3 of Bhai Gurdas5 prove,
beyond any doubt, the theory of one
spirit amongst the Sikh Gurus.
The Sikh Ardas6 , which is read at the
end of each Sikh service commands
Sikhs to revere all ten Gurus as
prophets, and Guru Granth Sahib as
the Shabad Guru. The Sikhs recognize
only ten Gurus and unequivocally
accept Guru Granth Sahib as their
everlasting sovereign. They do not
accept any other living person as their
Guru.
The Sikh Gurdwara Act 1925 finally
stamps this belief. It says that a Sikh
is a person who believes in one God,
teaching of the ten Sikh Gurus and the
sovereignty of Guru Granth Sahib.
Until the rise of the Sikh break-away
groups viz., Radha Swamis 7 ,
Namdharis8 , Nirankaris9 and other
3 Bhatt Swayas, page 1401 [swayas mehlae chauthae ke]
4 Bachitar Natak chapter 16
5 Bhai Gurdas, Var 3, pauri 12
6 Dasam Granth, Var Bhagauti, pauri 1
7 The sect was founded in the middle of 19th century. Its founder was Shiv Dayal.
The Punjab branch was founded by Jaimal Singh
8 The movement was started by Balak Singh who lived from 1797-1862.
9 The movement was started by Dayal Das in the late 19th century.
assemblage of small denominations,
the sovereignty of Guru Granth Sahib,
as the living Sikh Guru, remained
unchallenged. Later, these groups
started calling their heads as
satgurus and equated them with the
Sikh Gurus. They included the names
of their satgurus in the Sikh Ardas and
distributed new lyrics composed by
them along with the hymns from Guru
Granth Sahib. Initially, they kept Guru
Granth Sahib at a higher pedestal and
sat below its level, but with the
passage of time they elevated their
own status and lowered the status of
Later, these groups
started calling
their heads as
satgurus and
equated them with
the Sikh Gurus.
They included the
names of their
satgurus in the
“ Gurus.
Sikh Ardas
Guru Granth Sahib. They do not
accept the notion that Granth Sahib
was given Guru-ship by Guru Gobind
Singh and propagate that Guru
Granth Sahib recommends the need
of a living human Guru. They quote
many hymns from Guru Granth Sahib
to prove their point. Their Ardas has
PAGE 25
names of their gurus added after Guru
Gobind Singh and have omitted the
name of Guru Granth Sahib as the
living Guru. They do not believe that
Guru Gobind Singh had issued any
commandment sealing the number of
the Gurus and conferring Guru-ship
on Guru Granth Sahib and the Khalsa.
According to almost all Sikh
chronicles published since the period
of Guru Gobind Singh’s demise until
today, it has been clearly written in
black and white that Guru Gobind
Singh conferred the Guru-ship upon
Granth Sahib and the Khalsa, at
Nanded, on 7th October 1708, just
before his demise.
As commanded by Guru Gobind
Singh, the Sikhs call their holy
scripture Guru Granth Sahib. In every
Gurdwara, the focal point for prayers
is a copy of this holiest of the holy
Sikh scripture. Every entrant bows to
it and listens very attentively when a
stanza is read out from it. For a Sikh,
Guru Granth Sahib is the ‘Jyot’ of all
Initially, one must understand the
difference of status, between Guru
Granth Sahib and other world
scriptures, for the devotees of
different world religions. Though
every religion believes that their
scripture is a revelation, but they treat
their scripture as a holy book,
whereas the Sikhs call their revealed
scripture a living Guru. Here, the
status of Guru Granth Sahib is more
than a holy book. The difference of
approach is very fine and delicate and
Continues on next page
 Continued from previous page
must be understood with caution.
It is also important to note that the
Sikhs do not worship idols and
images, instead they worship one
Almighty, the greatest of great, called
by different names in different
religions. Sikhs call Him Waheguru,
Hindus call Him Ishwar, Muslim call
Him Allah, Jews call Him Jehovah and
Christians call Him God.
This makes it clear that the Sikh
revere Guru Granth Sahib as they
revere Guru Nanak and other Sikh
Gurus. Neither they worship their
Gurus nor they worship Guru Granth
Sahib.
The Sikh Gurus were ambassadors of
God and not God themselves. Sikhs
do not believe in ‘Avtarhood’ as
believed by Hindus. They do not call
Sikh Gurus as incarnation of God,
instead they call them Prophets, the
messengers of God.
For the Sikhs, the status of Guru
Granth Sahib is of a Guru and not of
God. The Sikhs had ten Gurus, and
when the Sikhs asked Guru Gobind
Singh, at the time of his demise, that
who would be their next Guru? Then
Guru Gobind Singh had said, that
after him there would be no more
mortal Sikh Guru, instead the Sikhs
accept Granth Sahib as their spiritual
Guru and the Khalsa Panth as their
temporal Guru. This commandment
was given by Guru Gobind Singh on
7th October 1708 at Nanded, a few
moments before his demise. The
evidence of this commandment is
available in all books of Guru Gobind
Singh’s contemporaries, who were
with the Guru at the time of his
demise, the names of Bhai Nanad Lal,
Senapat and Prehlad Singh can be
quoted amongst many others.
This year when we are celebrating the
‘Gurgaddi Divas’ for Guru Granth
Sahib, it is important that the Sikhs
themselves and all others, who are
interested in the Sikh religion, must
be acquainted with the Sikh belief in
its totality. According to the
commandment of Guru Gobind Singh
and the Sikh tradition, Guru Granth
Sahib must be given the same respect
and honour which was given to the
Sikh Gurus, but, in no case Guru
Granth Sahib be worshipped. It must
be understood that Shabad Guru
(Guru Granth Sahib) is a bridge
between humans and the Almighty.
The Sikhs must also be made aware
that there is no place of any living
person personating as a Guru. No
living person be given the same status
as the Sikh Gurus.
A person can be a holy person or a
saint, but he/she cannot be equated
with the Sikh Gurus. The status of the
Sikh Gurus is much higher that the
saints or mahants.
Sikhs should go to Gurdwaras and
sumbit their demands to Guru Granth
Sahib rather than queuing outside
the ‘deras’ of fake sadhus. The Sikh
faith does not recognise any ‘deras’,
‘ashrams’, gurus, and ‘mahants’.
For the Sikhs, the Divine power rests
with Guru Granth Sahib and not with
any sadhu or mahant.
The Sikhs must always remember the
last commandment of Guru Gobind
Singh,
“aagya bhai Akal ki Tabhi chalayo
Panth,
It is with the orders of the Immortal
PAGE 26
God that I started the panth (Khalsa
Panth)
Sab Sikhan ko hukum hai Guru
Maneyo Granth.
All Sikhs are commanded to accept
the Granth as the Guru (spiritual)
Guru Granth ji maneyo pargat Guran ki
deh.
Believe, that Guru Granth represents
Guru’s body.
jo, prabh ko milna chahe khoj shabad
men le
Those who want to meet the Almighty,
they should find the way in the
Shabad.
[Bhai Nand Lal]
Akal Purkh ki bachan seo pargat
chalayo Panth,
It is with the orders of the Immortal
God that I started the panth (Khalsa
Panth)
Sab Sikhan ko hukam hai Guru
maneyo Granth. (verse 30)
All Sikhs are commanded to accept
the Granth as the Guru (spiritual)
Guru Khalsa Maneyo pargat Guran ki
deh
Believe, that Guru Khalsa represents
Guru’s body.
Jo Sikh mileo chahe khoj inno men leh
Those who want to meet me, they
should find me in them (Guru Granth
Sahib and the Khalsa panth) (verse
24).
[Bhai Prehlad Singh]
.......................................
Dr. Sukhbir Singh Kapoor
Vice Chancellor, World Sikh
University London
E-mail: registrar@sikh-uni.ac.uk
BHAGAT BANI
IN GURU
GRANTH SAHIB
BY GURMUKH
SINGH, UK

G
u r u A r jan S ah ib ( 1 5 6 3-
1 6 06 ) i n c l u d e d B a n i , t h e
Revealed Word in Sri Guru
Granth Sahib, from two sources:
Gurbani as received by the Guru-
p e rs o n s , a n d B h a g a t B a n i a s
received by the saintly people from
diverse backgrounds, at different
t i me s a n d p l a c e s , i n t h e s u b -
continent of India.

Despite their apparent creedal and

caste differences, these saintly beings
saw the same Divine Light in all. They
had demolished the walls which Bha gat Ravidas

divided humanity. They had become
the bhagats, the devotees of, and
directly linked to, the One Supreme
Being.
In this broad category of “bhagats”
are included Shaikh Farid (1173-1266)
– the earliest in the timeline – Kabir,
Trilochan, Beni, Ravidas, Namdev,
Dhanna, Jaidev, Bhikhan, Sainu, Pipa,
Sadhana, Ramanand, Parmanend, Sur
Das, the Bhatts, Satta and Balvand
(the ragis). Although, Bhai Mardana,
Guru Nanak Sahib’s Muslim musician,
himself wrote the pangtis (lines)
attributed to him. (see also factual
information about Sri Guru Granth
Sahib ji at the beginning of this
publication )
Most probably, Guru Nanak Sahib
started collecting hymns of the
Bhagats as he travelled around India
(and other countries), and these were
passed on through the succession of
Guru persons to the fifth Guru Arjan
Sahib, who included them in Aad
Granth Sahib (1604). (Aad Granth Bha gat Kabir

is mentioned, there is doubt if he Continues on next page

PAGE 27
 Continued from previous page All the compositions which follow,
Sahib was bestowed with Guruship in relate back to the Mool Mantar. Any
1708, by the tenth Guru, Gobind trends to divide the Sikhs or Sikhee by
Singh, after inclusion of hymns of drawing distinctions between Gurbani
ninth Guru, Tegh Bahadur). In two and Bhagat Bani should be resisted.
collections called the Pothis, before The compositions in Guru Granth
Guru Arjan Dev, hymns of some Sahib are Gurbani through the
Bhagats are included in addition to Guruship of Guru Granth Sahib. There
Guru Sahibs’ Gurbani. These Pothis should be no distinction between
are in the possession of the Guru-Bani and Bhagat-Bani. The Word
descendents of Guru Amardas1 . Guru in Guru Granth Sahib is Gurbani.
Arjan Dev Ji had these and other
Bhagat Bani sources available for By including the Bani of the Bhagats
selection of hymns which accorded over the centuries and from many
with Gurbani thought (Gurmatt). diverse backgrounds and locations,
Guru Arjan Sahib illustrated that all
The hymns of the Bhagats were those who have achieved harmony
included by Guru Arjan Sahib on the with the Creator in this life, do speak
basis of their consonance with Guru with one mind, even though in
Nanak Sahib’s ideology: mainly, total different languages. That is The One
belief in One formless, unborn, Mind of Guru Granth Sahib, One
Creator Being before Whom all are Message, true for all times and
equal and all have within them the places. By including the Bani of the
Divine Light. Where there was any Bhagats, Guru Sahib illustrated in
small difference between Gurmatt Guru Granth Sahib, the “Parliament of
(Guru’s teaching) and a Bhagat’s view, world religions”, that man made
the Gurmatt teaching was placed side divisions are false. If a Muslim sufi
by side with a Bhagat’s hymn, to Shaikh Farid (1173-1266), and Guru
clarify the positive, life affirming and Tegh Bahadur, the ninth Guru Nanak
participative ideology of Sikhee. (1621 – 1675), sit together in Guru
Granth Sahib, are speaking the same
As in Gurmatt, these enlightened God-language and have a similar
saintly beings also rejected universal message for humanity, then
prejudice and discrimination between that message must be true for all
human beings under any pretext times and places. Human beings do
Shaikh Farid (1173-1266)
whatsoever. They rejected ritualism have a hope if that message is
and the spreading of superstition by simran (see Glossary in this heeded.
those who wore religious garbs to publication).
deceive people. They exposed those Inclusion of Bhagat Bani in Aad
who falsely competed with the One Bhagat Bani in Guru Granth Sahib is Granth Sahib by Guru Arjan Sahib,
Provider of all, for granting boons. accepted as an inseparable part of the and the investiture of the Aad Granth
They worked and earned livelihoods Guruship of Gurbani. Yet, Gurbani is as the Guru, by Guru Gobind Singh,
to bring up own families, and to share studied by the student, the Sikh, as was a Divine Act to bring humanity
their earnings with others. They were One Whole and not in parts. All the together under One Umbrella2 .
human souls (atmas), constantly Gurbani in Guru Granth Sahib is based ........................
seeking union with the One Lord – the on the founding creed revealed to Gurmukh Singh
Param-atma - in a state of Naam Guru Nanak Sahib, the Mool Mantar. E-mail: sewauk2005@yahoo.co.uk

1 The Encyclopaedia of Sikhism p. 313 PU Patiala

2 “So Large an Umbrella” (see Dr I J Singh’s article in this issue)

PAGE 28
“Nij Bhakti seelwanti naar Roop anoop poori aachar”
THE CONCEPT OF
IDEAL WOMAN
IN GURBANI
L-R: Mata Khivi , Mata Sund ri and Mata Gujr i
BY PRINCIPAL KAMALPREET
KAUR, KOLKATA
G
urbani’ is a treasure
trove, a repository of
virtues and surely not
an account of Utopian ideas
a s t h e p re s e n t g e n e ra t i o n
n aiv el y as s u m es . It is an
i n s pi r a t i o n a l po e t r y , w h i c h
holy, wise men, with refined
s pi r i t a n d d e e p i n t e l l e c t ,
enunciated from time to time
while facing grim hazards of
medieval India, thus guiding
India’s masses of every sect,
caste and religion.
While paying homage to the
‘Shabad Guru’ as enshrined in
the ‘Jaagat Jot’- Guru Granth
Sahib Ji, three centuries after
(SGGS p. 370)
the Tenth Guru ceremoniously
proclaimed it as the ‘Preceptor
Eternal’ , it becomes imperative
to deliberate on the various
aspects of life on earth
incorporated in the Holy Granth,
that are socially and spiritually
relevant for all times. The
‘Shabad Guru’ is a beacon of
light for souls in search of truth,
truthful living, love and
devotion, a life style steeped in
spirituality. It speaks in song to
the listener (the daily
‘Hukamnama’ (instruction)
being the apparent proof ); is
closer than the intake of breath
and bestows perception of
Continues on next page Mata Bhag Kaur in the battlefie ld
PAGE 29
 Continued from previous page‘Anhad’ -
the continuous reverberation of
‘Naam’ in the cosmos.
D IVIN E A TTRIBU TE S: From times
immemorial, women in India have
been placed on a high pedestal.
Classical Greece glorified woman as a
goddess. According to Puranic
thought, God’s nomenclature as
‘Ardhnarishwar’ suggested that he too
was ‘incomplete without a woman’.
There is also a mention of the
existence of matriarchal society in the
annals of Indian History. Even the
Hindu thought propounds and
propagates the worship of deities,
many of whom are goddesses,
exemplifying virtues aplenty.
Traditions like ‘Swayamvara’ for
selection of a husband bespeak of the
level of liberty enjoyed by the pristine
women such glory faded into oblivion
with foreign invasions from the north-
west and the advent of the Mughal
dynasty, which herlded an era of
darkness for women, portrayed in
Guru Nanak’s agonising poetry called
‘Babar Vani’. Women began to be
traded for slavery and prostitution.
Each war for expansion made man
more lecherous and greedy, thus
pronouncing a marked degradation of
women.
M EDIE VAL IND IA: If the turbulent
social and political scenario of the
fifteenth century India is taken into
account, it may not be presumptuous
to state that women were not
accorded a place of dignity. The birth
of daughters brought gloom, as the
society looked down upon them. The
orthodox, male-oriented, caste-ist
society had confined the areas of
womens’ activities to the home and
hearth alone, thus reducing their
status to devitalised serfs! The
systems of ‘Purdah’ (veil), ‘Sati’
(Immolation of
self on the dead
hu sband’s
pyre), child
marriage, denial
of education
and ban of
w i d o w
remarriage
further added to
their ignominy.
Guru Nanak’s
advent (1469-
1539) in the
sub-continent
heralded a new
social and moral Mata Sada Kaur in the battlefield
order based on equality, for He baaj na koi
envisioned gender non-discrimination (From a woman, a woman is born.
as a pre-requisite for progress of the Without women there can be none)
New Age human society, beautifully
conveyed through His composition in Nanak bhandeh bahra eko sacha soay
Asa Raag:
(says Nanak that only the one true
“Bhand jammiay bhand nimmiay Lord has no bonds with women)
bhand mangan wiaho
(Within a woman a man is conceived (SGGS : 473)
and from a woman he is born. (slightly edited translation by S.
With a woman he is betrothed and Manmohan Singh)
married)
By giving examples, Guruji taught that
Bhandoh hovai dosti bhandoh challay men were entirely dependent on
raho women for companionship,
(With a woman man seeks friendship consultation and continuation of the
and the system of procreation keeps human race. Hence, they must not
going) maltreat or relegate women. The
Bhand moa bhand bhaliay bhand above quoted lines of Gurbani
hovai bandhaan encompass the essence of the ethics
(when one’s wife dies, another woman and social behaviour preached by our
is sought. It is due to the husband- illustrious Gurus, who have scathingly
wife relationship that man restrains disapproved of gender discrimination.
his passions)
“Bharam ke pardeh mere satgur
So kio manda akhiah jitt jameh kholeh”
raajaan (If the Guru’s grace enlightens, the
(why call her bad, for she gives birth darkness of ignorance vanishes)
to kings)
(Guru Granth Sahib)
Bhandoh hee bhand upjai bhandeh Continues on next page
PAGE 30
 Continued from previous page
PATH BREAKING: A devoted musing
over the philosophy expounded in the
holy Guru Granth Sahib interestingly
unfolds the path-breaking idea of
‘womanhood’ being eulogised and
epitomized as a means to the
achievement of the spiritual end. In
fact, according to Gurmat philosophy,
spirituality is a romantic interlude
between the ‘seeker’ and the ‘sought’.
Physicality (as in gender) of the
seeker is truely transcended to
achieve special attributes of a woman
in love - pining, yearning, desiring for
her beloved Lord and Master to be
united with her. Indeed ‘womanhood’
has been frequently celebrated in the
scriptural text. There are innumerable
recitations of our Guru which reflect
“Bairag” (yearning), ‘ priya ki preet’
(love for the lord), ‘Darshan
pyas‘(thirst to catch a glimpse),
‘Dhan-Pir’ (the lover and the beloved),
‘sohagan’ (the bride who has won
union with her lover). Gurbani
describes a woman as ‘battees
sulakhani’- one with 32 virtues, ready
for union with the Lord. If we go by
the ‘battees sulakhani’ description of
a ‘sohagan’ human soul to please the
Lord, then women are more naturally
bequeathed with such qualities than
men. Women do enjoy an advantage
over men in this respect. More so, as
the new age of science and
technology makes masculine
attributes less relevant to the
question of gender equality.
Revealing the supreme truth, our
Gurus have bestowed true manhood
on the one Omnipotent, Omnipresent
power alone-
“ Keh Kair Mohe biah chale hai purakh
ek bhagwana”
(says Kabir that that he is betrothed
to the lord, the one and the only male)
(SGGS: 482) the largest Sikh population, happens
and irrespective of physical to top the sh arks for ill egal ‘sex
considerations, enunciated the determination tests and the brutal
devotion characterized by p r a c t i c e o f f e m a l e fo e t i c i d e . I n
‘womanhood’ for all mortals- defiance of Gurbani edicts, affluent
S i k h f a m i l i e s w a n t s o n s t o be
“Main kaaman mera kant kartar” inheritors of their chattels and assets.
(I am the bride of the Lord) (SGGS What good are the daughters for
:1128) them, for they will marry and go away
with their husbands! So, they nip the
MODE RN E RA : In context of the evil in the bud and justify their foul act
current Indian social millieu, it can be of aborting the female foetus.
assumed that this country has
Tragically, abandoning the newly born
“
female child is a matter of daily
...Sikh women need occurrence in many parts of North
India because of the fear of economic
to join hands and outgoings involved in raising the girl
child and thereafter marrying her off
co-ordinate with huge amount of dowry. To
activities through counter female foeticide and
abandonment of newborn girls, the
their registered Shiromoni Gurdwara Prabandhak
Committee in a recent, if belated-
offices in Gurdwaras “ move has quite commendably
that are displayed cradles outside Gurdwaras
in Punjab and have thus issued a bold
employment statement against people who abet
this crime. They have vowed to
oriented and serve undertake responsibility of
as a support system upbringing these ditched souls by
arranging for their education and
gradually moved into an era where it settlement in a suitable vocation.
can match up with international Thhere should not be second thought
trends and we can take pride in living on empowering our daughters with
our lives as global citizens, thanks to educ ati on s o th at th ey c an be
the tremendous progress in financially independent and not be
technology, communication, trade cowed into submission by men, who
and commerce Indian women can be lord over them only because of their
seen all over the globe juggling gender!
successfully between home, hearth
and career. But, have we been able to INSTITUTIONAL VIGILANCE: The SGPC
discard the age old bias against them must also deliberate on allowing
? A look at statistics would negate the women to perform Kirtan at
claim that we live in an age, free of Harmandar Sahib. Gone are the days
gender bigotry. when women were asked to stay away
from this shrine in wake of attacks by
FEMALE FOETICIDE: It is ignominious Abdali. While discussing this crucial
that the state of Punjab , which has Continues on next page
PAGE 31
 Continued from previous page
issue with one of the professors of
Gurmat Sangeet Department, Punjabi
University, Patiala, we concluded that
disallowing women to perform Kirtan
at Harmandir Sahib may be relevant at
a particular point of time in history,
but irrelevant for modern times. Why
can’t we do away with this biased
tradition when our Gurus have
advocated equality? It would be a
shot in the arm for women who want
to take up performing Kirtan as a
serious profession. Though
controversial, yet Muslim women
have gone ahead and shown to the
world that they can as “maulvis”
(clergy) solemnize marriages and do
all that male clerics can !
O THE R FAITHS : A lesson in
congregational set ups needs to be
taken from the Christian nuns, who
have excelled in managing an
amazing network of women, whose
inputs are channelised for achieving
social good. Young motivated Sikh
women need to join hands and co-
ordinate activities through their
registered offices in Gurdwaras that
are employment oriented and serve as
a support system for the beleaguered
souls, mostly women who are victims
of domestic vexation. This is the need
of the hour as many women are
suffering silently and due to the
absence of any recognized Sikh
support group, end up feeling
disoriented and suicidal. Propitious
and affluent Sikh ladies, instead of
par tying or cl ubbing c an pl an to
spearhead such initiatives, quite in
the footsteps of Sardarni Sukeham
Kaur of Kolkata, who is th e brain
b e h i n d ‘L i f e li n e ’, a 24 h ou r
counselling helpline.
In the new Millennium, the social
scientists are sending another
powerful message that daughters are
better caretakers in old age, for ‘sons’
are sons till they get their wives’. We
may say, “to each his own”, but we do
read newspaper reports on how the
parents are callously turned out of
their homes by sons, who cannot look
after them. This should ring an
awakening bell for the cravers of sons
and make them realize the futility of
their desires.
CHANGE WITHIN: As a faith and a
community which is ethically bound
Bibi Gurde v Kau r
by moral strictures like-
“Hukmae andar sabhy ko, bahar
hukam na koe”
(Everything in the universe operates
in His will; nothing is over or beyond
His will) – (SGGS:1),
W e i n v i t e up o n o ur s e l v e s g r e a t
s o rr o w b y t a mp e r i n g w i t h H i s
providence. If God desires to bless us
with a girl child, so be it, with a prayer
that His gift turns to grow up in the
l i k e n e s s o f B e be N a n a k i , w h o
po s s e s s e d t h e d i s c e r n i n g e y e t o
P arvyn Kaur of Austra lia perf or ms ke ertan (youngest of Dya
realize that her brother Nanak was a Singh ’s three gifted daughters)
messenger of God; or like the virtuous
Bibi A mro (th e daugh ter of Gur u Bahadur ( a martyr), the mother of
An g a d D e v ) , w h o c o n t r i b u t e d Guru Gobind Singh (a martyr) and the
immensely to the growth of Sikhism grandmo th er of th e b ra v e
as a preacher and in–charge of one of Sahibzadas!
the 22 “manjis” established by Guru
Amardas; or like Mata Khivi ( the wife A SH I N I N G F U T U R E: W h a t a
of Guru Angad Dev), whose selfless remarkable difference it would bring
s e rv i c e i n t h e co m mu n i t y k i t ch e n to our society, if our daughters could
immortalised the tradition of serving ‘ imbibe such qualities as exhibited by
langar’ in our religion; or like Mata our worthy predecessors ! The world
S u n d r i ( c o n s o r t o f G u r u G o bi n d would definitely be a better place to
Singh), whose leadership qualities live in, then.
we re a beac on of ligh t for ou r
community for forty years after the About the Author
death of our Tenth guru; or like Mata Principal Kamalpreet Kaur B Ed; M.A.
Gujri, whose bravery and fortitude are Associate Editor, The Sikh Review,
unparalleled in history as the first Kolkata
Sikh lady martyr, the wife of Guru Teg www.sikhreview.org
PAGE 32
SIKH
SOCIAL
ACTIVISM
– THEN
& NOW
BY PROF NIRMAL
SINGH, USA
O
Social activism is rooted in
and sustained by concern
in h um a n eq u al ity ,
c o m mo n g o o d , c o mp a s s i o n ,
j u s t i c e a nd c o nt r o ll i ng o f e v i l
forces that may affect the society.
Religious leadership in the West is
involved and encourages laity at
the congregational levels to get
a c t i v e ly i n v ol v e d i n s o c i a ll y
relevant projects.
Social Activism & Sikh Religious Life
Gurbani sets clear markers for social
conduct. Supporting the family by
honest endeavor and giving some for
the common good is commended as
highly virtuous. Discrimination in any
form is condemned. So are injustice,
corruption and unethical behavior by
those in positions of power. They
must be held accountable for being
True meaning of Sikh i - Bha i Ghanaya Ji serving wate r to the wounded - friend and foe
just and equitable and open to moral
scrutiny. The people also must be
consciously concerned and involved
and not be apathetic – like effigies
filled with straw. Their life styles must
be realized in and as a part of the
totality of the world as God created it.
The Gurus did not leave these as
precepts but built them into praxis. In
his later years Guru Nanak settled
down at a place that came to be
known as Kartarpur, and set up a
dharamsal where the devotees used
to gather every evening to sing God’s
praises and share a community meal.
To this assembly, breaking prevalent
inhibitions, none was excluded. The
community grew and the dharamsal,
over time, became the center where
prayer and seva moved in tandem.
Characteristic features of dharamsal
PAGE 33
included providing shelter and food
for the needy and wayfarers -
integrating inclusiveness and effort
for common good with Sikh religious
life from the beginning.
The Gurus continued to expand their
activist interventions to address
emerging needs of the society. Guru
Amardas asked Akbar for relief for the
farmers hit by drought. Starting with
Guru Hargobind, the successor Gurus
maintained an armed retinue to
protect the community and others
from oppression by officials and local
satraps. Guru Har Krishan died of
contracting small pox tending to the
sick in Delhi. Guru Tegh Bahadur gave
his life so Hindus could have their
freedom of faith.
Continues on next page
 Continued from previous page
With Guru Gobind Singh the Sikh
resolute activism saw its culmination.
The Khalsa was ready to protect what
was righteous and resist what was not
with the use of arms. A chronicle from
that time shows that apart from
sacrifice for shared humanity some
Sikhs had imbibed the message of
treating friend and foe alike. As the
weary sun was going down after a day
of skirmishes an old Sikh, Kanhaiya,
was seen tending the wounded of
both sides and ministering sips of
water to the thirsty. Seeing this the,
Sikhs were upset and asked Guru
Gobind Singh to stop Kanhaiya from
comforting the enemy. The Guru
asked them to call him and ask - why?
Brought before the Guru, Kanhaiya
humbly said ‘Lord you told us to
recognize all human race as one.
When I go tending the wounded and I
look at them I see your image in each
of them. If you pervade in all, I see
only you and no enemy!’
Bhagat P uran Singh ca ring for people

The Gurus thus not only gave Sikhs
the theological foundation for social
action but also integrated it with their
religious life. The contours of Sikh
activism, its scriptural basis, the way
Gurus responses influenced and
defined it has two facets –
• A proactive urge to blunt the ill
effects of institutionalized societal
discrimination and ameliorate human
condition through encouraging
equality, harmony, sharing, self-
reliance and seva;
• A reactive response to not give in to
discrimination, oppression or
injustice but to resist it through non-
violent means even if it means making
supreme sacrifices and if all else fails
resort to limited use of force to
obviate the immediate cause of
dissonance.
Sikhs On Their Own
When Sikhs came on their own post
Guru Gobind Singh, with memories of
oppression suffered at the hands of
local satraps fresh, their will to fight
back was strong. It was in this climate
that the campaign waged by Banda
Singh Bahadur was the start of a long
reactive Sikh response to carve out
space that could bring some sense of
safety and security in an environment
where disparate forces were jostling
for power.
Banda succeeded and his short-lived
rule, a mix of benevolence and
ruthlessness, had a salutary effect in
bringing down lawlessness.
Apprehended, Banda and his troops
showed exemplary courage and
fortitude when tortured to death.
Edward Stephenson and John
Surman, who had witnessed the
scenes, wrote to their governor at Fort
William: "It is not a little remarkable
with what patience Sikhs undergo
their fate, and to the last it has not
been found that one apostatized from
his new formed religion."1
This scenario was re-enacted several
times during the tumultuous 18th
century. Sikh bands actively fought
the rulers and invading forces in a
series of drawn out guerrilla
encounters and progressively
succeeded in gaining the upper hand.
The conflict was seen as struggle to
subdue evil forces subjugating the
society.
During this difficult period too the
Gurdwara continued with its proactive
Continues on next page

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

PAGE 34
 Continued from previous page recognized the problem of projects with only a small
activities to the extent possible. female infanticide only portion going for other
Additionally it became the center for recently when the socially relevant
deliberations by the community for directive against initiatives.
taking consensual decisions to kurimars has been
coordinate strategic and logistic effort part of Sikh ethos Concluding
and other problems of shared from the time of The lapses in our
concern. Guru Gobind social activism
Singh. A lone possibly do not
Towards the end of 18th century Ranjit volunteer took up seize our
Singh, a young Sikh leader, was able the mission for attention weighed
to establish Sikh rule and stop further the cleanup of down as we are
incursions from across the western Bain Nadi. Till with structural
frontier. His subjects thus were able to today we have not problems of
enjoy relative peace for the first time heard a word of religious authority,
in several centuries. concern from SGPC or identity issues and
the Akal Takhat regarding Bhagat P uran Singh growing alienation among
During the half-century of Sikh rule the poisons running through the youth. We are also still
the Sikh social activism received State the water resources of the land where struggling to figure out how to
patronage and it thrived as well as the Gurus sang songs extolling water position ourselves as a minority to
diversified. Sikhs had earned a lot of as pita and jit harya sabh koe. effectively engage the mainstream as
goodwill through their sacrifices and a faith group on issues of broader
conduct. As the ruling elite now they Even though the religious leadership social concern. In the process we are
displayed the sagacity to be non has been tardy, Sikhs in India are now talking more about what the Gurus
discriminatory, just and generous. It more visibly engaged in eradication of said and did rather than trying to carry
was a period when for a short while social evils and improvement in the their example and mission forward.
the society did not need reactive condition of their fellow beings. I am
activism from them – it was ensured quite impressed with the range of We have to move beyond ruminating.
through governance. Gurdwara based programs like We can re call o ur ac ts o f so cial
hospitals and schools that I have seen responsibility a million times in our
grow in recent years. Sikhs have also Ardaas – it wil l not enable us to
Contemporary Scene responded to problems arising from engage effectively in causes that are
& Issues the 80’s to develop activist forums to of importance in today’s context. That
The contemporary scene presents a aid the victims and seek justice. Their ability will only be enhanced if we talk
mixed bag. Sikh Gurdwara based help to recent disaster victims has about what is impeding us presently
traditional activism – langar, serai, been quick and visible. to be com e mo re en gaged and
seva – has continued and Sikhs have involved as a faith group. Once we are
been channeling their offerings to Situation relating to the Diaspora able to think through I have no doubt
Gurdwaras. Yet closer examination however is not as comforting. Their we would succeed in repositioning
w o ul d s ho w t ha t m o s t o f t he involvement, as a faith group, with the our sel ves as co ncer ned so cial
Gurdwaras and Sikhs as a religious core issues espoused by social activists very quickly and effectively.
g r o u p ha v e b e e n n e g l i g e n t o f activists is only marginal. At the Sikh transition from ruminating to
p r o bl e m s l i k e br o k e n h o m e s , individual level too Sikh giving has talking will not come easy. Walking is
environmental degradation, human found its way more to India than to not a problem once they get to know
rights violations, armed conflict etc. local causes ostensibly in a nostalgic the way – if at all they may have to be
th at cons titute the core issu es in bid to reconnect with their roots or dissuaded from plunging headlong!
contemporary social activism. possibly because of other pragmatic ...........................
considerations. There too most of Prof. Nirmal Singh USA
We will take a few examples. SGPC contribution is intended for religious Email: enveen@yahoo.com

PAGE 35
ANTI – GURMATT
RITUALS AND
PRACTICES BY DR. PERMINDER
KAUR JOLLY, UK

I felt greatly privileged when The Sikh

Times co-ordinator Gurmukh Singh ji
asked me to write an article on Anti
G u rm a t t P ra c t i c e s a m o n g s t t h e S i k h
community. The fact that this article was for
U.K. publication commemorating the 300th
anniversary of ascension of the Guru Granth
S a h i b t o G ur g a d h i s e e m e d t o b e a
particularly poignant and timely opportunity
to remind us Sikhs to stay true to the core
principles of our faith.

As we head towards celebrating 300 years of

Gurgadhi, we need to ask ourselves how far have
our minds been illuminated and to what extent
our lives have changed as a result of the Guru
wisdom – the Gurmatt which was passed on to us
300 years ago? A cursory consideration leads us
to conclude that a series of paradoxical practices,
reminiscent of a backward time, Guru Nanak had
taken steps to eradicate, impinging upon the
lives of many Sikh families and also being
reflected in various religious establishments. We
have the most modern, dynamic and upward-
moving philosophy of life in the twenty-first
century world, yet we are becoming seeped in
the threads of old traditions, rituals, practices
that are centuries old. Let us examine in brief
some of the stale religious rituals and other
practices out of which Guru Nanak lifted us, and
into which we are falling prey to, all over again.
Anti-Gurmatt practi ce Sati, a funer al practice a mong some H indu communities in which a re cently-widowed
woman would immolate herself on her h usband’s funeral pyre
Continues on next page

PAGE 36
 Continued from previous page
The practice of Nam Simran/Nam
Japna through yoga-breathing
technique (pranayama)
mushrooming at an alarming rate in
the U.K., Canada, America and India.
People are being taught to chant the
word “Waheguru!” which is recited in
a meaningless parrot fashion with the
use of yoga breathing in certain
Gurdwaras, Sant deras and private
homes in the name of Simran. A rising
number of Sikhs are visiting sham
Sants, to obtain ‘Nam’ or Mantar1
earning of money by Keertani jathas
through off-loading almost a ‘musical
programme’ rather than using Keertan
as a tool to empower congregation’s
is understanding of Gurmatt. If there is a
two hour programme, majority of
invitees barely arrive half an hour
before the end of the programme.
Should everybody not arrive at the
beginning of the programme as in
Christian churches and take part in
the full service? We need to ask what
role do Gurdwaras themselves have
on this and how can such
plate is placed by the Guru Granth
Sahib and a bottle of water under the
manji sahib to act as Amrit. On
Gurpurb days one can witness several
Akhand Paatths being recited in one
Gurdwara hall at the same time. What
is the logic behind this?
Why does Ardas (a communal prayer
conducted at the end of each
programme) include a long list of
donations? Why has Ardas been
turned into a ritual? It is said before
installing [parkaash of ] Guru Granth
Sahib in the morning and another one

“
(chanting of specific text from Guru after installing it and the third one
Granth Sahib or other sources for a
defined period of time) to resolve
At present Hindus follows after the end of the morning
service; then Ardas is repeated two to
problems in life. ‘Simran’ is a Sanskrit in Britain are three times during and after the
word meaning ‘to remember’. Nam evening prayers before putting away
Simran means detaching oneself from asking for open-air “ [sukh-aasan of ] the Guru Granth
the worldly attachments and
remembering those divine virtues
funeral pyres and Sahib. Putting away of the Guru
Granth Sahib is taken by some to
from the Gurbani, which enable some Sikhs are believe that the Guru is asleep. Such
removal of ignorance and uplift our rituals are irrational, offer no life-
conduct2 ; it is an introspection of the joining them. Is values except delude their adherents
‘Self’, using the Gurbani as a gauge, a
process which assists the assimilation
this Gurmatt? into feigning religiosity and increase
their arrogance4. These are signs of
of positive characteristics for human stagnation in Sikhism today; we are
living. It is an individual participation be encouraged? not seeking to understand and apply
communication process with the the meaning of the Gurbani, but
Divine and not a congregational one. These days Akhand Paths can be rather paying a public lip service to it
bought on the internet, or one can pay in the name of religion.
In this above category we can also granthis to have the reading at
include the newly flourishing Gurdwara or privately at home; they We continue to go against the Guru-
practices of Ren sabhaee Kirtan (an all have become a ritual for celebrating teachings by observing many Vedic
night Keertan resembling the Vedic birthdays, anniversaries etc. with the rituals which have no logic or any
Jagrata), Akhand Keertan, Nirmol emphasis on serving grand dinners values for human living:
Keertan chains of Akhand Paatths, and socialisation; very often the - The Karva chauth fasting, kept
Sukhmani Sahib Paatths, or special Paatth is recited by lone Granthis with traditionally by Hindu women to
‘Paatths’ prescribed by Babas and no one listening. In some homes and lengthen the life of their husband.
Sants; all these add further chains of Gurdwaras ghee lamps and incense - Holding supernatural beliefs of
rituals around our necks. Countless are burnt continuously for the auspicious and non-auspicious days
Keertan programmes take place; duration of the Paatth, dried coconut e.g. Sangrand (full- moon) and
however, the prime emphasis is on the (shagun3 -a sign of good omen) on a Continues on next page

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

PAGE 37
 Continued from previous page
Massya (darkest night)5 etc.
- Burning lamps at the Gurdwaras and
bowing down to them and to the
Nishan Sahib (Sikh flag).
- Use of rosaries
- Conducting Artee.
- Sprinkling water to purify the ground
as Guru Granth Sahib is transported
from one place to another, walking
bare feet on stony ground while
carrying it.
- Nagar Kirtans
- Decorating the manji-sahib with
tinsel, flowers. Following ‘bhog’
tradition by placing a plate of food
with a glass of water, spoon and a
serviette near Guru Granth Sahib. This
resembles the Vedic worship mode
which includes feeding the gods.

Are we treating our inheritance of

wisdom as an idol?
Guru Nanak directed us away from
performing holy pilgrimages6 yet the Do UK Sikhs need polluting
current climate is witnessing an
increased trend towards commercially open-air pyres when cremation
organised pilgrimage tours to the
Sikh shrines; people are going in
facilities are available?
hoards and returning with great
arrogance having been sanctified, method to achieve the results one The U.K. Sunday Times recently
sadly with no observable change in hopes to acquire but there is no quick carried a most shameful and
actual and charitable behaviour. By all fix. horrifying headline - “In India nearly a
means one should visit Sikh historical million baby girls are aborted each
places to see where our Gurus lived, While the Sikh religious institutions year”; female infanticide/foeticide
but to believe that by going there and sleep, anti-female practices like uses burial, poisoning, suffocation
bathing in the ‘holy water’ or drinking female infanticide/foeticide, wife and now, using detection, sex
the holy water (as Amrit) will absolve beating continue to prevail. There is selective abortion. Although there are
and sanctify them amounts to a no data available, but many ‘safe no specific figures for these atrocities
superficial regard for the truth of homes’ in the U.K. hold Sikh women, for Panjab, the home to Sikhs, the
Sikhi. Guru Nanak Sahib in Japuji, amongst their victims, seeking refuge lowest female to male ratio is to be
Pauri 21 explains: to be sanctified one from mental and physical torture by found there. The consequence of this
has to purify one’s mind, thinking and their husbands; there are many others is that women are in short supply in
behaviour by taking a plunge in the who, because of the shame or izzat Panjab and wives are being purchased
pool of one’s conscience; conducting (honour) factor suffer in silence. Why from the poorer areas of India;
that internal dialogue is the only is this being swept under the carpet? Continues on next page
5 Guru Granth Sahib, Raag Bilawal, M. 3, p. 843 iQqI vwr syvih mugD gvwr ] nwnk gurmuiK bUJY soJI pwie ]
6 Guru Granth Sahib, M.1, Japuji, Pauri 21, page 4 qIrQu qpu dieAw dqu dwnu ]

PAGE 38
 Continued from previous page joining them. Is this Gurmatt?
trafficking in women has mounted and Further backward practices are
polyandry (sharing of wives) is on the visible within our own
increase. Sikhi is based on developing Gurdwaras here in the U.K., for
congenial human relationships and example, the use of tables and
our Gurus sacrificed their lives and chairs to have langar, chairs to
families for the right of human beings, sit upon in congregation for
so it is impossible to understand how those in need, the failure to
this most fundamental breach of use English medium to include
human rights and of Gurus’ Word in our youngsters during service
the Guru Granth Sahib is taking place? time and refusal to conduct
How can Sikhs hear ‘Asa Di Var’ every inter-marriages. Gurmatt
morning, hear Guru Nanak accord teaches us to be inclusive
great respect and equality7 to women while our narrow-minded
and yet choose to follow heavily male- practices reflect increasing Nagar Kirtan is a vedic rituals which have no logic
ingrained anti- female Vedic exclusivity. If we are not vigilant, we understand why we are not in tune
practices? will follow the same fate as that of the with the Guru wisdom – lack of
Christian churches - that of education among the general
Despite the fact that social equality, population of the Sikhs has meant

“
social justice8 and man’s worth lies in that people have not been able to
his actions9 are the underlying
principles of Sikh teachings, the
...we need to take a read Gurbani for themselves and what
they have been taught has not come
Manuvadic caste-discrimination constructive stand from reliable sources. Sikh
continues to be practiced among the philosophy has also become
Sikh community, in the caste-based on this and intermingled with cross-cultural
religious institutions (including
gurdwaras), social societies and
re-educate factors and the result is that anti-
Gurmatt practices are becoming
within the marriage-system. Although ourselves through “ increasingly pronounced. Since our
there are no quantifiable figures Sikh leaders and our religious bodies
available, Caste Watch- U.K. have learning and have failed to address these issues,
reported “over a million people”
affected by this discrimination and
sharing our we need to take a constructive stand
on this and re-educate ourselves
Sikhs among other South Asians are knowledge with through learning and sharing our
included in this category. The knowledge with others.
discrimination takes the form of others.
bullying at school and college level In Gurbani, we have pearls of wisdom
through name-calling and often decreasing congregation; we need our at our disposal that can be
leading to violence; it also manifests Gurdwara ethos to become more discovered, lived and shared with
on factory floors, pubs and clubs too. modern, more welcoming and fully others; the only way to gain this
accessible to all, while still preserving wisdom is through active
If we are followers of Chardi Kala the concept of Langar, Pangat and listening/reading with intellectual
(rising, forward-moving spirit) why are Sat-sangat. This is a wake-up call for deliberation10 ; it is only this process
we moving backwards? At present all of us! that will enable us to alter our
Hindus in Britain are asking for open- dogmatic and materialistic vision to
air funeral pyres and some Sikhs are We as a community need to that of Gurmatt.

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

PAGE 39
THE DISCIPLINE THE FIVE K’S
WHICH LIBERATES The five practising symbols of Sikhism

KESH
SIKH REHAT (UNCUT HAIR) A Sikh is to
maintain and adorn this natural
God-given gift. To work with
nature and not against it. The
Kesh was covered with a turban,
Keski or Chunni to keep it clean
and manageable.
BY GURMUKH SINGH, UK

KARA
S ikh rehat (reht) refers
to the daily routine of a
S i k h w h i c h a c c or d s
with Gurbani teaching. It also
Gurdaas in his Varaan, given the
status by the Guru, as the “key”
to the understanding and correct
interpretation of Gurbani. Sikh
(STEEL BRACELET OR BANGLE)
Symbolises an unbreakable bond
with God. It is a constant
reminder that the Sikh is a
servant of the Lord. He or she
refers to the conduct of a Sikh rehat is the mental and physical must only do His work in
accordance with the Holy
based on mental and physical discipline every Sikh should Scripture; to abstain for wrong-
d i s ci p l i ne d er iv e d fro m aspire to observe. The Khalsa doing at all times.
Gurbani: firstly as lived and Panth is collectively empowered
p r e a c h e d b y t he t e n G u r u to interpret Sikh reaht as
persons for over 200 years to
1708, and later, as interpreted
required by changing times and KACHA
circumstances. (COTTON UNDERWEAR) Standard,
and approved by the Khalsa Naturally Comfortable, dignified
attire reflective of modesty and
P a nth (T h e O r d er o f th e This article deals with some control. A sign of a soldier; ever
Khalsa). questions and doubts frequently ready; dignified and highly
mobile.
raised by the younger generation
In its current form, the Sikh Reht in the Sikh diaspora. Questions
Maryada, The Code of Sikh relating to Sikh rehat also create
Conduct & Conventions is vertical and horizontal divisions
published by the Dharam Parchar amongst the Sikhs1. The purpose KANGA
Committee of the Shromani is not to repeat the one and only (WOODEN COMB) For the
maintenance and ongoing
Gurdwara Parbandhak authentic Sikh Rehat Maryada2 upkeep of Kesh- a reminder to
Committee, at Amritsar, Panjab. published by the Dharam regularly maintain the body and
mind in a clean and healthy
Prachaar Committee of the state.
Sikh rehat relates to the whole- Shromani Gurdwara Prabandhak
life miri-piri (worldly and Committee, Amritsar. Any other
spiritual) twin track ideology of version, without exception,
Sikhism derived from the should be regarded as KIRPAAN
teachings of Guru Granth Sahib. unacceptable, for its only motive (A SMALL SWORD) A sign that a
It was further clarified by Bhai Continues on next page Sikh is a soldier in “Akal
Purakh’s (God’s) Army” (Akal
Purakh de fauj); to maintain and
1 Vertical divisions are caused by the various Sikh Sampardais (schools) with own rituals and traditions and horizontal
division are caused by arbitrary classification of puka/kacha Sikhs e.g. amratdhari and sehajdhari based on rehatnamas
protect the weak and needy and
carrying doubtful authenticity (but that is not to detract from the Sikh life disciplines which are necessary to remain on the
for self defense. Never to be
Sikh path.) used in anger.
2 Should be available from most Gurdwaras, if not why not ? (UK: The Sikh Missionary Society, UK, 10 Featherstone
Road, Southall, Middlesex UB2 5AA Tel: 0208 574 1902.)

PAGE 40
 Continued from previous page could be
to divide. This article is not
prescriptive; the purpose is to look
into the spirit of Sikh rehat as a
guiding and uniting force in the Sikh
qaum, the Khalsa Panth. The Sikh
dharam (“religion” with stress on duty
and truthful conduct) is not based on
dogma or rituals (as distinct from
procedures necessary for the conduct
of dignified ceremonies3 ) but on
research of the Guru’s teaching by
every Sikh because: “Sikhi sikhia Gur
vichaar” means Sikhism is adoption of
the Guru’s teaching through research
and discussion. (Quote from Guru
Nanak’s Asa di Waar in Guru Granth
Sahib)

The aim of this article is to ensure that

the Sikh concept and purpose of rehat
(life discipline) is properly
understood.

To start with, to regard Sikh rehat as S. Baghel Singh with his troops outsi de the Red Fort Delhi

some sort of dogma based,
disciplinary straight-jacket would be
to miss the point.
We must not allow anti-Sikh elements
to divide the Sikh community by mis-
interpreting and mis-representing the
meaning of rehat as some exclusive
life-style entered into through some
form of cult ritualism. Sikh rehat is an
ideal way of life towards which every
Sikh aspires daily, continually,
continuously and with every breath.
That aspiration is already there from
birth, when a child is born in a Sikh
family or when a Sikh says I am a Sikh.
It would only be a self evident truth, a
mere truism, if we say that Sikh rehat
or way of life, is a conscious or
subconscious aim (desire) and
objective (life target) of every Sikh.
For a Sikh, the Sikh ideology, the Sikh
culture and language, the Sikh family
life and the aspirations of the Sikh
Qaum are simply a part of his (or her)
whole personality; his inheritance, his
virsa. The ceremony of Amrat is not
S i k h “ b a p t i s m ” f o r “ b a pt i s m i s a
Ch ris tia n r ite, it is “in iti ati on”, a
ceremony of blissful and voluntary
and mature acceptance of the ideal
Sikh conduct in the presence of the
spiritual Guru (Granth Sahib) and the
te mp oral Gu ru , Kh alsa Panth
represented by the Five Beloved Ones
(Pia ray). However, the purpose of
rehat is not to create a divisive higher
and lower order of the Sikhs or the
Khalsa Panth. A Sikh is born a Sikh or
becomes a Sikh. Some would argue
that, in fact, the only Sikh is one who
becomes a Sikh. Perhaps “becoming a
Sikh” makes the inner meaning, the
active desire to become a good Sikh,
clearer. The words “Sikh” or “Khalsa”
signify the ideals which they
represent. A Sikh evolves towards
these ideals through research of the
Guru’s Word.
Kaho Kabir jan bhai khalsay, prem
bhagat jeh jani (Bani Kabir, SGGS,
Raag Sorath)
Says Kabir, he who (truly)
understands loving devotion (to the
Lord) becomes (the Lord’s) khalsa.
All Sikhs are on the path leading to
the Khalsa ideal and are therefore
Continues on next page

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

PAGE 41
 Continued from previous page good reasons:
Khalsa Panth. They are all on the B r a h m a n i c
same ladder the highest step of which practices were and
is oneness with the One. To repeat: even today are
Kaho Kabir jan bhai khalsay, prem divisive and
bhagat jeh jani. socially oppressive
and degrading
The influence of the divisive and (through the
oppressive Brahmanical Manuwaadic degrading and
inhuman caste
system), fear
creating (through
superstition and The Sikh army
rituals), offensive and abhorrent to Yet, Sikhism is a world ideology for
any civilised society (e.g. custom of the new age. The political (miri)
sati and even human sacrifices in the objective of Khalsa Panth, which has
past, to Kali goddess etc) and the so exercised oppressive regimes, is
greedy, unemployed (vehlarr) priest also a global political model for “unity
class, the prohats, living off others’ in diversity”5. The Khalsa raaj model
earnings. promotes regional devolution. It gives
freedom to diversity but unites

“
through common economic, regional
Ba nd a Singh Bahad ur
...to regard Sikh and global interests; it unites for the
tradition (referred to as Bipraan ki
reet by Guru Gobind Singh) on the
rehat as some sort purpose of upholding highest human
values. The Sikh or Khalsa ideology
Sikhs continues to be such, that the of dogma based, “ when introduced by Guru Nanak was
topic of Sikh rehat has become new and revolutionary. However,
complex, sensitive and debilitating for disciplinary many ideals of Sikhism have been
the advancement of the global Sikh
theo-political organisation. This state
straight-jacket adopted by civilised societies e.g. the
“unity in diversity” vision of Guru
of affairs suits the Brahmanic designs would be to miss Nanak has been accepted by modern
for strangling the liberating forces of multi-cultural societies. Sikhism in
Sikhism in their “brotherly” embrace! the point. the shape of Khalsa Panth stands for
basic human rights and human
The Guru’s oft repeated warning is dignity, now adopted by the United
clear “When they (my Sikhs) follow Regrettably, even the highest Sikh Nations through charters and
the Brahmanic ways, I shall no longer institutions have been infiltrated by conventions.
trust them (to follow my teachings)” Brahmanic influence (i.e. “Bipraan ki
(“Jaab eh gahen bipraan ki reet, mai reet”) against which the Guru warned. The Guru’s dhur ki Bani (the Word
na karon in ki parteet”). Strong words So much so that there are now which guides to the final destination)
from the Guru who preached the gurdwaras named after castes and our will continue to relate to the future of
Fatherhood of God and brotherhood highest institutions like Akal Takhat mankind. It is a complete life
of mankind and accepted in Guru remain complacent about such philosophy which responds to the
Granth Sahib4 the highest truths manmukh (anti Gurbani teachings i.e. questioning approach of the younger
(dharam) of most religions. But for anti-Gurmat)) practices. generation.
4 Sikh Holy Scriptures, the Word of the Guru which always was and forever shall be (aad jugaad) the Guru of the Sikhs. The physical form of the
Guru was Guru Nanak in ten human forms and is the collective body of the Khalsa, called the Guru Khalsa.
5 The ideology of Khalsa Panth is strongly opposed to centralist systems enforcing legal/political ideologies on minorities. Thus referring to the
Mughal rule in India the great poet Santokh Singh 1785 to 1843 write “Shai jaati ekta anekta belai jaati” (Under the oppressive shadow of forced
unity i.e. forced conversions to Islam, variety is crying out)

PAGE 42
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òðà ÇðÔÅ ÔË, ðÚ ÇðÔÅ ÔË, ÁÅêäÆ
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Áðæ ÔË ìÇñÔÅð ÜÅäÅ (Ô¶) çÅ íÅò Áðæ
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êðî¶ôòð ðÈê ÇòÚ, ÃÅðÆ ÇÃzôàÆ ù îÅÇÂÁÅ çÆ çòËåÅ å¶
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Õñ¶ô 寺 êðîÅåîÅ çÆ Â¶Õ³ÕÅðåÅ å¶ ÁÅé§ç ÇòÚ
ÇñÜÅÀ°ä ñÂÆ, ÁÅêä¶ Ô°Õî å¶ êzÃÅÇç ç¹ÁÅðÅ éçÇð-Õðî ÇÂà çÅ íÅò ÇÂÔ Ô¯ÇÂÁÅ ÇÕ ÃÅÇÔì ôzÆ ×°ðÈ éÅéÕ ç¶ò ÜÆ
ÕðÕ¶ ÇéÃåÅð ÇðÔÅ ÔËÍ îÔÅðÅÜ çÆ îÅéåÅ, ÇÃðø îé°¼ÖÆ ÜÅî¶ ç¶ ðÈê, ÁÅÕÅð å¶
ÇÂÔ ×°ðÈ-êðî¶ôòð ÃðÈê, ÁÅÇç ÕÅñ 寺, êðîÅåîÅ çÆ îÇðïÅçÅ åÕ ÔÆ ÃÆÇîå éÔƺ, ìñÇÕ ÁÅåîÕ ÃðÈê ÇòÚ, À°Ô
Çí³é-Çí³é ðÚéÅ ç¶ ÕÇñÁÅä ÇÔ¼å, ÁÅêäÆ Ô°ÕîÆ-Ö¶â Çéð³ÕÅð çÆ Ãðì-ÇòÁÅêÆ, ÃðìÇ×ÁÅéÆ, ÃðìçðôÆ,
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ÕñÅ èÅðé ÕðçÅ ÇðÔÅ, ÒÒÜ°Ç× Ü°Ç× ÁÅê¯ ÁÅêäÅ èðî¹ ÔË ÁÇìÚñ, ÁÇìéÅôÆ ôìç-×°ðÈ çÅ ÃÅÕÅð ðÈê Ôé, ÇÜé·» ù,
ïÇè ç¶ÖÔ° ì¶ç ê¹ðÅéŨÓÓ êð ÁÜ å¯º ECI ÃÅñ êÇÔñ», ÇÂÔ ÁÕÅñ-ê¹ðÖ, ÒêÅðìzÔî¹ êðî¶Ãð°Ó, é¶ Ò×°ðÈ êðî¶Ãð°Ó, çÅ ÃðÈê,
×°ðÈ-êðî¶ôòð ÃðÈê, ÁÅêäÆ Ã³êÈðé ÔÃåÆ å¶ òÅÃåÇòÕ ðÈê ÇÃzôàÆ çÆ ðÚéÅ Õðé 寺 êÇÔñ» ÔÆ, ÁÅêäÆ éÅî-ܯå çÅ
ñË Õ¶, ôìç-×°ðÈ ù, ÒÒÚÔ° Ü°×Å ÕÅ Ô°Çä Çéì¶óÅ éð îé°ÖÅ é¯ êzÕÅô Õð Õ¶, ôìç-×°ðÈ çÆ òÇâÁÅÂÆ êz×àÅ Õ¶, Ôî¶ô» ñÂÆ
¶հ ÇéèÅéŨ Üå° Ã³Üî åÆðæ úéÅ Ü°×Å ÕÅ èðî¹ ÔË ÕÇñ ìõô Çç¼åÅ Áå¶ ÁÅêä¶ ÁÅê ÇòÚ Áí¶ç Õð Õ¶ êðî-ÃÚ ÃðÈê
îÇÔ ÕÆðÇå ÔÇð éÅîŨÓÓ, Áå¶ ÒÒì¶ç Õå¶ì ÇÃÇîzÇå ÃÇí ÃÅÃå êðî-×°ðÈ ç¶ ÇóØÅÃé å¶ ÃÜÅ Çç¼åÅÍ éÅñ ÔÆ Ãí ìõÇôô»,
ÇÂéò êÇóÁÅ î¹ÕÇå é Ô¯Âƨ ¶հ ÁÖð° ܯ ×°ðî¹ÇÖ ÜÅêË Çåà åÅÕå» å¶ òÇâÁÅÂÆÁ» ç¶ Õ¶, ÇÃzôàÆ çÆ ÃÅðÆ ðÚéÅ ù, éÅî-
ÕÆ Çéðîñ ïÂƨÓÓ, êÇÔñÆ òÅð èðåÆ å¶ ÃÅÕÅð-êz×à Õðé ܯå ç¶ êzÕÅô éÅñ, ð¼ìÆ-ð³× ÇòÚ ð³×ä çÅ çËòÆ êðî-
ñÂÆ, è³é è³é ÃÅÇÔì ôzÆ ×°ðÈ éÅéÕ ç¶ò ÜÆ îÔÅðÅÜ çÅ éÅúº ÁÇèÕÅð òÆ ç¶ Çç¼åÅÍ
èð Õ¶ ÁÅÇÂÁÅ Áå¶ êÅðìzÔî-êðî¶ôòð çÆ Çéò¶ÕñÆ éÅî- óÃÅð ç¶ Áå¶ èðî ç¶ ÇÂÇåÔÅà ÇòÚ ÇÂÕ Çòñ¼Öä, Áé°êî
ܯ¯å çÅ Áç¹¼åÆ êzÕÅô å¶ Á׳îÆ ôìç-×°ðÈ çÅ Áé±áÅ êz×àÅ, å¶ Áé¯ÖÆ Ö¶â ú篺 òðåÆ, Üç ÇÂÔ ôìç-×°ðÈ ÃÇå×°ðÈ ÃðÈê,
è³é è³é ÃÅÇÔì ôzÆ ×°ðÈ éÅéÕ ç¶ò ÜÆ îÔÅðÅÜ ç¶ ðÈê ÇòÚ, è³é è³é ÃÅÇÔì ôzÆ ×°ðÈ éÅéÕ ç¶ò ÜÆ îÔÅðÅÜ, ÃÚÖ³â
ÇÂà óÃÅð ÇòÖ¶, êÇÔñÆ òÅð, êÈðé å½ð å¶ êzÕÅôîÅé å¶ êz×à ÇêÁÅä¶ å¯º êÇÔñ», ÒÒܯÇå úÔÅ Ü°×Çå ÃÅÇ ÃÇÔ ÕÅÇÂÁÅ ë¶Çð
Ô¯ÇÂÁÅ, ÒÒÁÅÇê éðÅÇÂä° ÕñÅ èÅÇð Ü× îÇÔ êðòÇðïÀ°¨ êñàÆÁËÓÓ, éÅî çÆ Ü¯å Áå¶ ôìç çÆ Ü°×å å¶ òÇâÁÅÂÆ,
Çéð³ÕÅÇð ÁÅÕÅð° ܯÇå Ü× î³âÇñ ÕÇðïÀ°¨ÓÓ ÁÅêä¶ ÁÇé§é öòÕ íÅÂÆ ñÇÔäÅ ÚñçÅ Á×ñ¶ Ãë¶ å¶
PAGE 47
 ÜÆ ù ìõô Õ¶, ÁÅê Çëð, è³é è³é ÃÅÇÔì ôzÆ ×°ðÈ Á³×ç
ç¶ò ÜÆ îÔÅðÅÜ ç¶ ðÈê ÇòÚ, Çéð³ÜéÆ Ûåz ÇÃØųÃé å¶
ÃÜ Õ¶, çÈÃðÆ êÅåôÅÔÆ, çÈܶ ôzÆ ×°ðÈ éÅéÕ ç¶ò ÜÆ
îÔÅðÅÜ êz×à Ô¯ ×Â¶Í ÇÂà åð·», ÇÂà ôìç-×°ðÈ ÃÇå×°ðÈ
ÃðÈê é¶, è³é è³é ÃÅÇÔì ôzÆ ×°ðÈ ×¯Çì³ç ÇÃ³Ø îÔÅðÅÜ
åÕ, çà ÜÅî¶ èÅðé Õð Õ¶, êÅðìzÔî-êðî¶ôòð çÆ úÔÆ
Çéò¶ÕñÆ éÅî-ܯå å¶ ôìç çÆ Ü°×å-òÇâÁÅÂÆ ù,
ÃÅðÆ ÇÃzôàÆ À°µêð êzÕÅôîÅé å¶ À°ÜÅ×ð ÕÆåÅ Áå¶ ÇÂÃ
Áé¯ÖÆ Ö¶â å¶ ò¼ÖðÆ ÕñÅ, Õð Õ¶ ÔÆ, Çòô¶ô é°ÔÅð,
Çòñ¼Öä ðÈê å¶ ÁÃÅèÅðé òÇâÁÅÂÆ, òÅñ¶ çà ÃÇå×°ðÈ
ÃðÈê êz×à ԯ¶ Áå¶ Ô°ä ÁÅõð ÇòÚ, ÇÂÔ ôìç-×°ðÈ
ÃÇå×°ðÈ ÃðÈê, ÁÅêäÅ Á³åî êz×àÅ, è³é è³é ÃÅÇÔì ôzÆ
×°ðÈ ×z³æ ÃÅÇÔì ÜÆ îÔÅðÅÜ ç¶ ðÈê ÇòÚ, ÃçÆòÆ Õð Õ¶,
Áé§ååÅ åÕ, ÷ÅÔðÅ-÷ÔÈð, ÔÅ÷ðÅ-Ô÷Èð Ô¯ Õ¶, êðî-
×°ðÈ, Ü×å-×°ðÈ Áå¶ ÃÇå-×°ðÈ ç¶ ðÈê ÇòÚ ÇÂà óÃÅð
ÇòÖ¶ óê³é êzå¼Ö çðôé-çÆçÅð¶ ìõô ðÔ¶ Ôé Áå¶
ÁÅêäÆ éÅî-ܯå ç¶ é±ðÆ å¶Ü-êzåÅê ÃçÕÅ, ÃÅðÆ ÇÃzôàÆ
ç¶ êÅê» ù îÅø Õðä, ÃÅð¶ óÃÅð ù î¹Õå Õðä, Ãí
ÜÆò» ù ôìç çÅ Ç×ÁÅé å¶ éÅî çÅ êzÕÅô ìõô Õ¶
×°ðî¹Ö ìäÅÀ¹ä å¶ Ü×å À°µå¶, Ôñ¶îÆ ðÅÜ çÆ ÁÃæÅêéÅ
ôzÆîÅé óå ìÅìÅ ÜÃêÅñ ÇÃ³Ø ÜÆ Çéðîñ Õ°àÆÁŠܽÔñ»
Õðä çÆ Áñ½ÇÕÕ ÇÕzêÅ Õð ðÔ¶ ÔéÍ
ÇÂà ñÂÆ ÇÃ¼Ö èðî çÅ ÇÂÔ Áàñ å¶ ÁÕ¼à îÈñ ÇÃè»å å¶ Ç×ÁÅéÆ Ç×ÁÅé ÇÃ³Ø ÜÆ ðÇÚå ê³æ êzÕÅô Áé°ÃÅð:-
ÇéôÚå ì¹ÇéÁÅçÆ íð¯ÃÅ ÔË ÇÕ ÃÅÇÔì ôzÆ ×°ðÈ éÅéÕ ç¶ò ÜÆ ÒÒêËö ê»Ú éÅñ¶ð ñË Çåà Á×ð ÇàÕÅï¯Í
îÔÅðÅÜ çÅ ÁéÅÇç å¶ ÁéÅÔÇå ôìç-×°ðÈ ÃÇå×°ðÈ ÃðÈê ÔÆ Õð êzÕðîÅ ×°ðÈ ÜÆ ÇéÜ îÅæ Þ°ÕÅï¯Í
ÒÇÂÕ éÅî-ܯåÓ, ÒÒÔîÈ ×°ð ׯÇì³ç ÇÃ³Ø ÔîÈ éÅéÕ ÁÃ}ÓÓ å¶ ×°ðÈ ×z³æ Õ¯ ×°ðÈ æÇêú, Õ°äÕÅ ìàòÅï¯Í
ÒÇÂÕ ôìç-ðÈêÓ, ÒÒÂ¶Õ ðÈê ÇÕéÔȳ êÇÔÚÅéÅÓÓ, ÕðÕ¶ çû ÃzÆ î¹Ö å¶ Ãí ÇüÖé Õ¯, ÇÂî Ô°Õî ùéÅï¯ÓÓ:
ÜÅÇîÁ» ÇòÚ êz×à Ô¯ÇÂÁÅ, ܯ Õ¶, Ô°ä Çéð³åð è³é è³é ÃÅÇÔì ÃzÆ î¹ÖòÅÕ ç¯ÇÔðÅ-
ôzÆ ×°ðÈ ×z³æ ÃÅÇÔì ÜÆ îÔÅðÅÜ ç¶ ðÈê ÇòÚ ÇìðÅÜîÅé Ô¯ Ú¹ÕÅ ÒÒÁÅÇ×ÁÅ íÂÆ ÁÕÅñ ÕÆ, åìË ÚñÅï¯ ê³æÍ
ÔËÍ ÇÜà ñÂÆ çîçîÅ ÃÅÇÔì ÇòÖ¶ ôzÆ ×°ðÈ ×z³æ ÃÅÇÔì ÜÆ Ãì ÇüÖé Õ¯ Ô°Õî ÔË, ×°ðÈ îÅéÆú ×z³æÍ
îÔÅðÅÜ çÆ ÃÅðÆ ìÅäÆ é§È, ×°ðÈ éÅéÕ ç¶ò ÜÆ îÔÅðÅÜ å¯º ×°ðÈ ×°ðÈ ×z³æ Õ¯ îÅéÆú, êz×à ×°ð» ÕÆ ç¶ÔÍ
ׯÇì³ç ÇÃ³Ø ÜÆ îÔÅðÅÜ, çû êÅåôÅÔÆÁ» çÆ ÇÂÕ¯ ×°ðÈ-ܯå ܯ êzí Õ¯ Çîñì¯ ÚÔ¶, Ö¯Ü Ãìç î˺ ñ¶ÔÍÓÓ
çÆ ÁÅåÇîÕ ôÕåÆ éÅñ, ÁÅêä¶ Õ³á 寺 À°ÚÅðé ÕðÕ¶ å¶ ×°ðÈ ÇìñÅà ×z³æ ç¶ ÕðåÅ íÅÂÆ Ã¯Ôä ÇÃ³Ø ÜÆ, íÅÂÆ ÃÅÇÔì
ÒÒè¹Çð ÕÆ ìÅäÆÓÓ çÆ ÇÂñÅÔÆ ìÆó çÆ ÃÅÜéŠóêÈðé Õðé íÅÂÆ îéÆ ÇÃ³Ø ÜÆ çÆ Á¼Öƺ Çâ¼áÆ ×òÅÔÆ ù Õñî ì³ç Õðç¶
À°êð³å, ×°ðÈ-Çéð³ÕÅðÆ Ü¯å, çÃò¶º êÅåôÅÔ è³é è³é ÃÅÇÔì ԯ¶ ÇñÖç¶ Ôé:
ÃzÆ ×°ðÈ ×¯Çì³ç ÇÃ³Ø ÜÆ îÔÅðÅÜ é¶, åõå ÃÚÖ³â ôzÆ Ô÷Èð ÒÒ×°ðÈ ×z³æ Õñï°× íï¯ ÃzÆ ×°ðÈ ðÈê îÔÅé ÜÆ
ÁÇìÚñ é×ð ÃÅÇÔì é»ç¶ó ÇòÖ¶, ܯåÆ-ܯå ÃîÅÀ°ä 寺 çà êÅåôÅÔÆÁ» ðÈê ÇÂÔ ×°ðÈ ×z³æ ÜÆ ÜÅéÓÓ
êÇÔñ», ôzÆ ×°ðÈ ×z³æ ÃÅÇÔì ÜÆ îÔÅðÅÜ çÅ êzÕÅô ÕðòÅ Õ¶, Áå¶ Çìzå»å ×°ðÈ ×¯Çì³ç ÇÃ³Ø ÜÆ Çò¼Ú, íÅÂÆ Õ¶Ãð ÇÃ³Ø ÜÆ
ê³Ü êËö éÅñƶð í¶à ð¼Ö Õ¶ î¼æÅ à¶ÇÕÁÅ Áå¶ í¼à éðì¼ç ÇÃ³Ø ÇÛ¼ìð, çÃò¶º êÅåôÅÔ ç¶ ÁÅÖðÆ ìÚé ç¼Ãç¶ Ô¯Â¶ ÇñÖç¶ Ôé:
ç¶ ôìç» Çò¼Ú, ÒÒÃðì¼å ó×å Õ¯ ÕÔÅ ÇÕ î¶ðÅ Ô°Õî ÔË ÇÕ î¶ðÆ ÒÒ×ðÆì ÇéòÅÜ ÇÃ¼Ö Ã³×å ÔË å¶ðÆ ÇÂà çÅ ÕÆ ÔòÅñÍ
Ü×·Å ×z³æ ÃÅÇÔì Õ¯ ÜÅééÅÍ Ü¯ ÇÃ¼Ö ÜÅé¶×Å Çåà ÕÆ ØÅÇñ ìÚé ÕÆåÅ ×z³æ ÔË ×°ðÈ ñó° êÕó¯ ÁÕÅñÍÓÓ
æÅÇ êÇÂ×ÆÍÓÓ ÚñçÅ Á×ñ¶ Ãë¶ å¶
PAGE 48
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çÆçÅð õÅñö çÅÓÓ ë¹ðîÅä Á³åî ðÈê Çò¼Ú ÕðÕ¶, ê³æ õÅñö ù
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Á׳î-Á×Åè Áå¶ ÁÇçzôà-ÁׯÚð ÃÆ, À°Ô Ô°ä ÷ÅÔðÅ-
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î¹ÖòÅÕ Áå¶ Ôð¶Õ ôìç ç¹ÁÅðÅ ÁÇíÇòÁÕå Ô°³çÅ Ô¯ÇÂÁÅ,
ÇÂà èðåÆ À°µêð ÃÅÇÖÁÅå çðôé ç¶ ÇðÔÅ ÔËÍ
ÇÂÔ ôìç-×°ðÈ ÃÇå×°ðÈ ÃðÈê, ÒÒÇÂÕÅ ìÅäÆ ÇÂÕ° ×°ð° ÇÂÕ¯
Ãìç¹ òÆÚÅÇðÓÓ, ÁÅÇç 寺 Á³å, Ôî¶ôÅ ÔÆ, Çéò¶ÕñÅ, Áé±áÅ,
Áç¹¼åÆ, ÇÂÕ¯–ÇÂÕ å¶ Õ¶òñ ÇÂ¼Õ ÔÆ ÔËÍ ÇÂÃçÅ ÃðÈê üÚÅ,
ÔËÃÆÁå Çéò¶ÕñÆ, êçòÆ Ãí 寺 òâÆ å¶ Çé¼Ü ÁÃÇååò ð¼ì-
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ìÅäÆ Çéð³ÕÅð ÔË Çåù ܶòâ° Áòð° é Õ¯ÇÂÍÓÓ ÇÂà çÆ êÛÅä
òÆ ÇÃðø ×°ðìÅäÆ ÔÆ ÔË Áå¶ ÇÂà çÅ Ç×ÁÅé å¶ Áé°íò òÆ
×°ðìÅäÆ ðÅÔƺ ÔÆ ÔËÍ
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ù êzå¼Ö å¶ êz×à ×°ðÈ-ÃðÈê ÜÅä Õ¶, ×°ð-ôìç çÆ òÆÚÅð
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PAGE 49
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ñ× Õ¶ Çéðîñ ÃÇå×°ðÈ-òÅÇÔ×°ðÈ çÆ Ã¶òÅ ÇòÚ ñÆé Ô¯ Õ¶,
ÔÀ°îË-îËñ ù Ôî¶ô» ñÂÆ À¹åÅð ñËºç¶ Ôé Áå¶ Çéðîñ ÔðÆ-
éÅî ù ÁÅêä¶ ÇÔðç¶ ÇòÚ òÃÅ Õ¶ Á³çð¯º-ìÅÔ𯺠Çéðîñ¶ Ô¯
Ü»ç¶ ÔéÍ
ÒÒܯ Çéðîñ° öò¶ ù Çéðîñ° Ô¯ò˨ ÔÀ°îË îËñ° ×°ð Ãìç¶ è¯ò˨
Çéðîñ òÅÜË ÁéÔç è¹Çé ìÅäÆ çÇð ÃÚ¶ ïíÅ êÅòÇäÁŨ
Çéðîñ å¶ Ãí Çéðîñ Ô¯ò˨ Çéðîñ° îé±ÁÅ ÔÇð ÃìÇç êð¯ò˨
Çéðîñ éÅÇî ñ׶ ìâíÅ×Æ Çéðîñ° éÅÇî ùÔÅòÇäÁŨÓÓ
(×°ðÈ ×z³æ ÃÅÇÔì ÜÆ ê³éÅ ABA)
ÁËö Çéðîñ¶ ×°ðî¹Ö óå Üé» À°µêð ÁÕÅñ-ê¹ðÖ ÃÇå×°ðÈ
îÔÅðÅÜ çÆ êÈðé êzóéåÅ, ÇÕzêÅ å¶ ìÖÇôô Ô°³çÆ ÔË Áå¶ ÇÂÔ
êðî¶ôòð éÅñ ÇÂÕ-ðÈê Ô¯ Õ¶ Ãí ð¼ìÆ ìõÇôô» å¶ ìðÕå» ç¶
îÅñÕ ìä Ü»ç¶ ÔéÍ
í×å ÜéÅ Õ³À° ÁÅÇê å°áÅ î¶ðÅ ÇêÁÅðÅ ÁÅê¶ ñÇÂÁé° Üé ñÅǨ
êÅÇåÃÅÔÆ í×å ÜéÅ ÕÀ° ÇçÇåÁé° ÇÃÇð Ûå° ÃÚÅ ÔÇð ìäÅǨ
ÃçŠùÖƶ Çéðîñ¶ ÃÇå×°ð ÕÆ ÕÅð ÕîÅǨ
(×°ðÈ ×z³æ ÃÅÇÔì ÜÆ ê³éÅ EI@)
Çéðîñ Õ°àÆÁŠܽÔñ» çÆ Ã³êðçÅ ç¶ ÃÅð¶ îÔ»ê¹ðÖ Ã¶òÅ-
ÇÃîðé, èðî-èÆðÜ, åê-ÇåÁÅ×, ÚñçÅ Á×ñ¶ Ãë¶ å¶
 Ãå-óå¯Ö Áå¶ ÇîáÅÃ-ÇéîðåÅ ÁÅÇç Ãí çËòÆ ×°ä» çÆ
ÇüÖðåÅ ù èÅðä ÕðÕ¶ Çéðîñ¶ ÁÖòÅÂ¶Í ÇÂÔ Ãí îÔ»ê¹ðÖ
Çéð³ÕÅð çÆ ê¶zîÅí×åÆ çÆ Á³åî-Û¯Ô å¶ êÔ°³Ú Õ¶ Ôî¶ôÅ ñÂÆ
ÔðÆ-ÜÃ, ÔðÆ-ðÃ, ÔðÆ-ð³×, ÔðÆ-íÜé Áå¶ ÔðÆ-ÕÆðåé
ÇòÚ Á¼á¶ êÇÔð ÁËö ÇñòñÆé ԯ¶ ÇÕ ÔðÆ-êðîÅåîÅ À°é·» ç¶
Á³çð êz×à Ô¯ Ç×ÁÅ Áå¶ ð¼ì å¶ À°é·» ÇòÚ Õ¯ÂÆ í¶ç éÅ ÇðÔÅÍ
ÇÂö ñÂÆ ÇÂé·» îÔ»ê¹ðÖ» ç¶ Õ¶òñ çðôé êðÃé éÅñ ÔÆ
ì¶Á³å Õñï°×Æ ÜÆò» çÅ íñÅ Ô°³çÅ ÇðÔÅ Áå¶ ñ¯Õ-êðñ¯Õ
ÇòÚ ÇÂé·» îÔ»ê¹ðÖ» çÆ ô¯íÅ ñ¼Ö»-Õð¯ó» éÅñ¯º éò¶ÕñÆ å¶
Áé±áÆ Çüè Ô¯ ×ÂÆÍ
ðÅî óå îÇÔ í¶ç¹ ÇÕÛ° éÅÔÆ Â¶Õ° Üé° ÕÂÆ îÇÔ ñÅÖ Õð¯ðƨ
ÜÅ ÕË ÔÆÁË êz×à° êzí° Ô¯ÁÅ ÁéÇçé° ÕÆðåé° ðÃé ðî¯ðƨ
(×°ðÈ ×z³æ ÃÅÇÔì ÜÆ ê³éÅ B@H)
ÇÂÔ Ãí îÔ»ê¹ðÖ ÁÕÅñ-ê¹ðÖ éÅñ ÇÂÕ-ðÈê Ô¯ Õ¶ Áå¶
Ãí ð¼ìÆ ìõÇôô» Áå¶ ìðÕå» ç¶ îÅñÕ ìä Õ¶ òÆ, ÃÅÇÔì ôzÆ
×°ðÈ ×z³æ ÃÅÇÔì ÜÆ îÔÅðÅÜ çÆ åÅÇìÁÅ ×°ðÈ õÅñÃÅ ê³æ çÆ
öòÅ Õðç¶ ðÔ¶ Áå¶ Ã³ÃÅðÆ ÜÆò» ù ֳⶠìÅචçÅ Á³Çîzå Û¼ÕÅ
Õ¶ ×°ðìÅäÆ ç¶ ñó ñ×é çÅ ÔÆ À°êç¶ô ç¶ºç¶ ðÔ¶Í
Çéðîñ Õ°àÆÁŠܽÔñ» çÆ Ã³êðçÅ - ôzÆ îÅé óå îÔÅðÅÜ
ìÅìÅ ÃÅÇÔì ÇÃ³Ø ÜÆ ì¶çÆ, À±éÅ ÃÅÇÔì, ÇÜÔó¶ ôzÆ ×°ðÈ ×¯Çì³ç
ÇÃ³Ø ÜÆ îÔÅðÅÜ ç¶ Ô°Õî-òð ÃçÕÅ, ×°ðÈ îÔÅðÅÜ ç¶ ÜÆòé
寺 ìÅÁç ÇÃ¼Ö Õ½î ç¶ êÇÔñ¶, ×°ðÈ çð¯º-Ø𯺠òð¯ÃŶ, ×°ðÇüÖÆ
ðÇÔå-îÇðïÅçÅ ÇòÚ êðê¼Õ, êÈðé óå, ìzÔîÇ×ÁÅéÆ,
åê¼ÃòÆ Áå¶ ðÅÜ-ܯ×Æ Ô¯Â¶ Ôé, 寺 ÁÅð³í Ô°³çÆ ÔË, ÇÜé·» é¶
îÔÅðÅÜÅ ðäÜÆå ÇÃ³Ø ÜÆ ù ðÅÜ-ÇåñÕ ìÖÇôÁÅ Áå¶ ðÅÜ-
×¼çÆ Òå¶ ÇìáÅ Õ¶ ÖÅñÃÅ-ðÅÜ çÆ éÆºÔ ð¼ÖÆÍ À°é·» 寺 ìÖÇôô
ôzÆ îÅé óå îÔÅðÅÜ ìÅìÅ ìÆð ÇÃ³Ø ÜÆ é½ð³×ÅìÅç Òå¶ Ô¯ÂÆ,
ܯ ÇÕ ÇÃ¼Ö ðÅÜ ç¶ Úó·ç¶ å¶ ãñç¶ ÃÈðÜ Ã, ÇüÖÆ ç¶ Ãí 寺
òⶠÁÅ×È êzÚÅðÕ, ÕæéÆ-ÕðéÆ ç¶ êÈð¶ ÃÅèÈ Áå¶ ÇÃîðé,
ÃÈðìÆðåÅ å¶ Õ°ðìÅéÆ ç¶ ÁÅçðôÕ îÔ»ê¹ðÖ ÃéÍ À°é·» 寺
ìÖÇôô ôzÆ îÅé óå îÔÅðÅÜ ìÅìÅ ÁñîÃå ðÅî ÇÃ³Ø ÜÆ À°µå¶
å¶ À°é·» çÆ êÈðé ÇÕzêÅ-ìÖÇôô ôzÆ îÅé óå îÔÅðÅÜ ìÅìÅ
Õðî ÇÃ³Ø ÜÆ Ô¯åÆ îðçÅé Òå¶ Ô¯ÂÆ, ÇÜé·» çÆ Ü×·Å ë½Ü ÇòÚ
êÇÔðÅ ÁÅê ôzÆ ×°ðÈ ×¯Çì³ç ÇÃ³Ø ÜÆ îÔÅðÅÜ é¶ ç¶ Õ¶, À°é·» ù
êÈðé õÅñÃÅ-ܯå çÆ ìÖÇôô çÅ ÁÇèÕÅðÆ ìäÅÀ¹ºÇçÁ»,
ÒÒõÅñÃÅ î¶ð¯ ðÈê ÔË õÅÃÓÓ ç¶ ðÈê ÇòÚ êðòÅé ÕÆåÅÍ À°é·» 寺
ìÖÇôô ôzÆ îÅé óå îÔÅðÅÜ ìÅìÅ ÔðéÅî ÇÃ³Ø ÜÆ ÜÆÁÅé
(Ô°ÇôÁÅðê¹ð) ù êzÅêå Ô¯ÂÆ, ÇÜé·» é¶ ôzÆ ×°ðÈ ×z³æ ÃÅÇÔì ÜÆ
îÔÅðÅÜ ç¶ êÈðé ÃÇåÕÅð ñÂÆ, ÜËå¯ ç¶ îÔÅé ê³æÕ î¯ðÚ¶ ç¶
Ú½æ¶ Üæ¶ ÇòÚ ê³Ü ý ×°ðÇüֻ Ãî¶å çðôé ç¶ Õ¶, â±³ØÆ ê³æÕ
ØÅñéÅ ØÅñÇçÁ», ÜËå¯ ç¶ î¯ðÚ¶ ù øÇåÔ ÕðÕ¶ ×°ðÈ ê³æ çÆ
PAGE 50
ìzÔîÇ×ÁÅéÆ ôzÆ îÅé A@H óå îÔÅðÅÜ ìÅìÅ ÔðíÜé ÇÃ³Ø ÜÆ ìðÕå Çéðîñ Õ°àÆÁŠܽÔñ» çÆ êÇò¼åð åÃòÆð ùô¯Çíå Õðé
À°êð³å Ç×ÁÅéÆ ÜÃÇò³çð ÇÃ³Ø ÜÆ Ô˼â ×z³æÆ ôzÆ çðìÅð ÃÅÇÔì ôzÆ Á³ÇîzåÃð, éÅñ Öó¶ Ôé ìzÔîÇ×ÁÅéÆ ôzÆ îÅé A@H óå ìÅìÅ
ÜÆå ÇÃ³Ø ÜÆ, ôzÆ îÅé óå ìÅìÅ ÜÃêÅñ ÇÃ³Ø ÜÆ Çéðîñ Õ°àÆÁŠܽÔñ», êz¯.Ôðì³Ã ÇÃ³Ø ì¯ñÆéÅ Áå¶ ôz¯îäÆ Õî¶àÆ ç¶ êåò³å¶ üÜä
ÁÅé-îÅé-ôÅé å¶ Ç¼÷å ù À°µÚÅ ÕÆåÅÍ
ÇÂé·» îÔ»ê¹ðÖ» çÆ êÈðé ìÖÇôô ôzÆ îÅé A@H óå îÔÅðÅÜ
ìÅìÅ ìóå ÇÃ³Ø ÜÆ Çéðîñ Õ°àÆÁŠܽÔñ» (Ç÷ñ·Å Üñ§èð) ù
éçÇð-Õðî Ô¯ÂÆ, ܯ ÇÕ ÒÒÁÅåî ðà ÇÜÔ ÜÅéÔÆ, ï ÔË ÖÅñÃÅ
ç¶ò, êzí îÇÔ, î¯ îÇÔ, åÅà îÇÔ ð³ÚÕ éÅÇÔé í¶ò¨ÓÓ ç¶
îÔ»òÅÕ Áé°ÃÅð êÈðé ÁÅåîÕ ðÃ å¶ òÇâÁÅÂÆ ù êzÅêå
üڶ ×°ðÇüÖ, ÜÅ×å-ܯå ÃÇå×°ðÈ-ÁÕÅñê¹ðÖ éÅñ ÇÂÕ-
ðÈê, ÔðÆ-ð³× ðåó¶ ì¶êzòÅÔ, Çéâð, ÃîçðÃÆ, ÖÅñÃÅ ÃðÈê
ÃÅèÈ Áå¶ êðî ×°ðî¹Ö óå, ìzÔîÇ×ÁÅéÆ îÔ»ê¹ðÖ Ô¯Â¶ ÔéÍ
ÇÂé·» îÔ»ê¹ðÖ» ç¶ Áñ½ÇÕÕ çðôé, îÔ» êÇò¼åð ó×å å¶
êðî êÅòé Úðé èÈóÆ éÅñ, ÇÕ³é¶ ÇüÖÆ ÃðÈê å¶ ×°ðîå
ðÇÔäÆ-ìÇÔäÆ å¯º ò»ÇÞÁ» ù ×°ðÈ ×¯Çì³ç ÇÃ³Ø ÜÆ îÔÅðÅÜ
òñ¯º çðÃÅÂÆ ðÇÔå îÇðÁÅçÅ Áé°ÃÅð ֳⶠìÅà¶ ç¶ Á³Çîzå çÆ
îÔÅé çÅå êzÅêå Ô¯ÂÆ ÔË Áå¶ ÇÕ³é¶ ×°ðìÅäÆ ç¶ ÇêÁÅð-
òÆÚÅð 寺 çÈð ×ÇÂÁ» ù ×°ðÈ ×z³æ ÃÅÇÔì ÜÆ îÔÅðÅÜ éÅñ
ÇÂôà-×°ðÈ òÅñÆ ÃçÆòÆ êz¶î-íÅòéÅ å¶ ôìç-ùðå î¶ñ
òÅñÆ Áñ¼í òÃå± ÇîñÆ ÔË, ÇÂà çÅ Á³çÅ÷Å å¶ ÁÅé§ç À°ÔÆ
çà ÃÕç¶ Ôé, ÇÜé·» é¶ îÔ»ê¹ðÖ ìzÔîÇ×ÁÅéÆ ôzÆ îÅé A@H
óå îÔÅðÅÜ ìÅìÅ ìóå ÇÃ³Ø ÜÆ ç¶ çðôé, ó×å å¶ Úðé
èÈóÆ ÇòÚ¯º üÚî¹¼Ú ÇÂÔ ç¹ðñ¼í çÅå» êzÅêå ÕÆåÆÁ» Ôé Áå¶
ÇÜé·» çÅ ð¯î-ð¯î îÔ»ê¹ðÖ» ç¶ êðÀ°êÕÅð» çÅ ÇðäÆ ÔËÍ ÇÂé·»
îÔ»ê¹ðÖ» é¶ ÃÅð¶ ç¯ÁÅì¶ ÇòÚ ì¶Á³å ×°ðìÅäÆ å¶ Ö³â¶-ìÅචçÅ
Á³Çîzå êzÚÅð ÕðÕ¶, ÁÅêä¶ åê-å¶÷ éÅñ Ô÷Åð» êzÅäÆÁ» ù
Çéð¯ñ ×°ðÇüÖÆ ÜÆòé ìõô Õ¶ ìÅäÆ-ìÅä¶ çÅ èÅðéÆ
ìäÅÇÂÁÅ Áå¶ Çéðîñ Õ°àÆÁŠܽÔñ» ç¶ ðÈê ÇòÚ ÇüÖÆ çÅ
îÔÅé Õ¶ºçð ÃæÅêå ÕÆåÅÍ
ôzÆ îÅé A@H óå ìÅìÅ ìóå ÇÃ³Ø ÜÆ çÆ êÈðé ÇÕzêÅ-
ìõÇôô, ôzÆ îÅé A@H óå îÔÅðÅÜ ÚñçÅ Á×ñ¶ Ãë¶ å¶
ìÅìÅ Ç×ÁÅé ÇÃ³Ø ÜÆ Çéðîñ Õ°àÆÁŠܽÔñ» (Ç÷ñ·Å Üñ§èð)
ù êzÅêå Ô¯ÂÆ, ܯ ÇÕ ×°ðÈ ÖÅñÃÅ ê³æ ç¶ À°µÚåî Õ¯àÆ ç¶ ôz¯îäÆ
å¶ îÔÅé ×°ðî¹Ö óå ԯ¶ Ôé, ÇÜé·» ù ×°ðÈ ×z³æ ÜÆ å¶ ×°ðÈ ê³æ
ÜÆ çÆ Ãðìåz Úó·çÆ ÕñÅ å¶ ÜË-ÜËÕÅð Õðé çÆ è¹ð¯º çð×ÅÔÆ
ìÖÇôô å¶ òÇâÁÅÂÆ êzÅêå Ô¯ÂÆÍ ÇÂé·» îÔ»ê¹ðÖ» çÆ ÕîÅÂÆ
è³é è³é ÃÆÍ À°Ô ÁÅêäÆ Á³Çîzå ÇçzôàÆ å¯º æ¯ó·¶ ÇÜÔ¶ Áéî¯ñ
ìÚé» éÅñ ÜÆò å¶ ÁËÃÆ ÇÕzêÅ Õðç¶ ÇÕ Ôð¶Õ çÅ îé ×°ðÇüÖÆ
èÅðé Õðé, Á³Çîzå ÛÕä å¶ ×°ðìÅäÆ êó·é ñÂÆ ÇåÁÅð Ô¯
Ü»çÅ, ÇÜà ÃçÕÅ îÔ»ê¹ðÖ» é¶ ÁÅêä¶ ÜÆòé ÕÅñ ÇòÚ ÇÜæ¶
ñÖ» êzÅäÆÁ» ù ֳⶠìÅචçÅ Á³Çîzå ÛÕÅ Õ¶ ÃÅÇÔì ôzÆ ×°ðÈ
×z³æ ÃÅÇÔì ÜÆ îÔÅðÅÜ ç¶ ñó ñ×ÅÇÂÁÅ, À°æ¶ ÇÂé·» êzÅäÆÁ»
ù Á³ÇîzåèÅðÆ ðÇÔåòÅé ÜÆòé, ×°ðìÅäÆ éÅñ Áå°¼à ÇêÁÅð,
×°ðîÇå ÁÅÚÅð ÇòÔÅð, ×°ðî¹Ö ÇÃè»å» Áé°ÃÅð Ú¼ñä çÅ
Ü÷ìÅ, éÅî ÇÃîðé çÆ Çñò Áå¶ ×°ðÈ Ã¶òÅ çÅ ð¼ìÆ ð³×
ìÖÇôÁÅÍ Ü¯ îÇðïÅçÅ ÃÅÇÔì ôzÆ ×°ðÈ ×¯Çì³ç ÇÃ³Ø ÜÆ îÔÅðÅÜ
é¶ ÒÒðÇÔäÆ ðÔË Ã¯ÂÆ ÇÃ¼Ö î¶ðÅÓÓ ù î¹¼Ö ðÖ Õ¶ ÚñÅÂÆ, À°Ã À°µêð
îÔ»ê¹ðÖ» é¶ ÃÅð¶ ÇÔ³ç¹ÃåÅé å¶ ìÅÔðñ¶ î¹ñÕ» ÔÅñ˺â,
ìËñÜÆÁî, ëð»Ã, ÜðîéÆ å¶ âËéîÅðÕ ÁÅÇç ïÈðê ç¶ô» Áå¶
ÁîðÆÕÅ Õé¶âÅ å¶ Ç³×ñ˺â ÇòÖ¶ çðôé ç¶ Õ¶ â¼à Õ¶ êÇÔðÅ
ÇçåÅ å¶ ì¶Á³å ×°ðîå å¶ Á³Çîzå êzÚÅð ÕÆåÅÍ Ç³×ñ˺â ÇòÖ¶
ÖÅà å¯ð å¶ îÔ»ê¹ðÖ» é¶ ×°ðÇüÖÆ ÁÅé ôÅé ÇÔå ÚñÅÂÆ
îÇðïÅçÅ ù î¹¼Ö ðÖ Õ¶ Çå³é ×°ðç¹ÁÅðÅ ÃÅÇÔìÅé, ×°ðç¹ÁÅðÅ
Á³Çîzå êzÚÅð èÅðÇîÕ çÆòÅé ìðËâë¯ðâ, ìðÇî³Øî å¶ ÔÅÂÆ
Çò³Õî (ñ§âé) ÃæÅêå ÕÆå¶Í
ÇÂé·» îÔ»ê¹ðÖ» çÆ êÈðé ÇÕzêÅ-ìõÇôô, ôzÆ îÅé A@H óå
îÔÅðÅÜ ìÅìÅ ÔðíÜé ÇÃ³Ø ÜÆ ìðÕå Òå¶ Ô¯ÂÆÍ ÁÅê Á¼á¶
êÇÔð öòÅ-ÇÃîðé, ×°ðìÅäÆ Áå¶ Çéð³ÕÅð çÆ ê¶zîÅí×åÆ
ÇòÚ ÇñòñÆé ðÇÔ³ç¶Í ÇÂé·» îÔ»ê¹ðÖ» é¶ ì¶Á³å Õñï°×Æ
ÜÆò» çÅ íñÅ ÕÆåÅÍ ÇÂé·» îÔ»ê¹ðÖ» ç¶ Áñ½ÇÕÕ çðôé å¶
îÔ» êÇò¼åð ó×å éÅñ Ô÷Åð» ÁêðÅèÆÁ» çÅ À°èÅð Ô¯ÇÂÁÅ
Áå¶ ÕÂÆ îéîåÆÁ» å¶ ôðÅì»-ÕìÅì» ÇòÚ ð°ó·¶ Ü»ÇçÁ» ù
×°ðÇüÖÆ ÜÆòé çÅé ÇîÇñÁÅÍ ÇÂé·» îÔ»ê¹ðÖ» é¶ ×°ðÈ ×¯Çì³ç
ÇÃ³Ø ÜÆ îÔÅðÅÜ òñ¯º çðÃÅÂÆ ðÇÔå îÇðÁÅçÅ Áé°ÃÅð Çéð¯ñ
×°ðîå êzÚÅð ÕðÇçÁ» ì¶Á³å êzÅäÆÁ» ù Á³Çîzå ÛÕÅ Õ¶ å¶
×°ðìÅäÆ ç¶ ñó ñ×Å Õ¶ ÇÃ¼Ö ê³æ çÆ îÔÅé å¶ Áç¹¼åÆ Ã¶òÅ
ÕÆåÆÍ
îÔ»ê¹ðÖ ôzÆ îÅé A@H óå ìÅìÅ ìóå ÇÃ³Ø ÜÆ, ôzÆ îÅé
A@H óå ìÅìÅ Ç×ÁÅé ÇÃ³Ø ÜÆ Áå¶ ôzÆ îÅé A@H óå ìÅìÅ
ÔðíÜé ÇÃ³Ø ÜÆ ìðÕå çÆÁ» îÔÅé ê³æÕ å¶ ÇüÖÆ Ã¶òÅò»
Áå¶ À°µÚ-Çéðîñ ÕðäÆ ÃçÕÅ ÔÆ ÁÅê ÜÆ ç¶ ÃðÈê, ÇüÖ
ÁÜÅÇÂì Øð, ôzÆ çðìÅð ÃÅÇÔì, ôzÆ Á³ÇîzåÃð, åõå ÃzÆ
PAGE 51
êÇò¼åð åÃòÆð ùô¯Çíå Õðé À°êð³å ìzÔîÇ×ÁÅéÆ ôzÆ îÅé A@H óå ìÅìÅ ÜÆå ÇÃ³Ø ÜÆ å¶ ôzÆ îÅé óå
ìÅìÅ ÜÃêÅñ ÇÃ³Ø ÜÆ ù ÇÃð¯êÅú í¶ºà ÕÆå¶ ×Â¶Í éÅñ Öó¶ Ôé Ç×ÁÅéÆ ÜÃÇò³çð ÇÃ³Ø ÜÆ Ô˼â ×z³æÆ, óå
å¶ÜÅ ÇÃ³Ø ÜÆ Ö¹¼â¶ òÅñ¶, Ãz. çÇò³çð ÇÃ³Ø ÜÆ ÁËÃ.êÆ. ê³ÜÅì ê¹Çñà Áå¶ ôz¯îäÆ Õî¶àÆ ç¶ Ô¯ð êåò³å¶ ÃÜäÍ
êàéÅ ÃÅÇÔì, åõå ôÆz Õ¶Ã×ó· ÃÅÇÔì, ôzÆ Áé§çê¹ð ÃÅÇÔì,
×°ðç¹ÁÅðÅ ì³×ñÅ ÃÅÇÔì, Çç¼ñÆ Áå¶ Ô¯ð ÕÂÆ ×°ðç¹ÁÅÇðÁ»
ÇòÚ Ã¹ô¯Çíå ÔéÍ
ôzÆ îÅé A@H óå ìÅìÅ ÔðíÜé ÇÃ³Ø ÜÆ ìðÕå çÆ êÈðé
ÇÕzêÅ-ìõÇôô, ôzÆ îÅé A@H óå îÔÅðÅÜ ìÅìÅ ÜÆå ÇÃ³Ø ÜÆ
Çéðîñ Õ°àÆÁŠܽÔñ» (Ç÷ñ·Å Üñ§èð) ù êzÅêå Ô¯ÂÆ, ܯ ÇÕ
ÁÅêä¶ ò¼â¶ îÔ»ê¹ðÖ» òñ¯º ÚñÅÂÆ êð³êðÅ Áé°ÃÅð å¶ ì³éÆ
îÇðïÅçÅ ù î¹¼Ö ðÖ Õ¶, ×°ðÈ ×¯Çì³ç ÇÃ³Ø ÜÆ îÔÅðÅÜ òñ¯º
çðÃÅÂÆ ðÇÔå îÇðÁÅçÅ À°µêð êÈðÅ êÇÔðŠ綺ÇçÁÅ, ÁÅêä¶
êÈðé å¶Ü-êzåÅê Áå¶ ðÇÔåòÅé-ÖÅñÃîÂÆ ÜÆòé ÃçÕÅ,
Çéð¯ñ êðÀ°êÕÅð å¶ ÇéôÕÅî íÅòéÅ éÅñ, ìÅäÆ å¶ ìÅä¶ ç¶
èÅðéÆ ×z³æÆ, ðÅ×Æ, ãÅâÆ Áå¶ êzÚÅðÕ Çóػ Ãî¶å, ì¶Á³å
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GURBANI &
ENVIRONMENTAL
ISSUES
BY GURMUKH
SINGH, UK
W
omb of the great mother
earth gives birth to all"
GGS p 1020
"You Yourself the bumble-bee, the
f l o w e r, t h e f ru i t a n d t h e t r e e .
Yourself the water, the desert, the
ocean and the pool. Yourself the
great fish, the tortoise..." GGS p
1020
"Wonderful are the winds, and the
waters, and the fires that play
wonders. Wonderful is the earth,
and the sources of its production."
G G S p 4 64
Climate change, which cannot be
attributed to natural causes, is due to
uncontrolled consumerism fuelled by
self-centred overindulgence and
overuse of natural resources. The
linked issue is that of the
responsibility of humankind towards
the environment.
Many compositions in Guru Granth
Sahib, the Sikh scriptures, are
devoted to the description of the
environment and nature, the changing
seasons and the great diversity of life
on earth. Guru Nanak Sahib saw the
Floods in India d ue to climate change
Creator in creation; wherein “He sits
and watches over all with joy and
satisfaction”. The Sikh Gurus
regarded the earth as a place of
worship where we meditate upon the
Lord’s Name and serve His creation
selflessly. The Guru taught that the
Creator Being created the air which
created water and brought life on the
“great mother earth” (mata dharat
mahatt); that in the midst of seasons,
wind, water, fire and nether worlds,
the Wonderous Giver of Knowledge,
set the earth as His temple so that
humankind may learn and practice
righteous living (dharam). Therein he
created limitless diverse species with
own modes of living and ensured a
balance through the laws of nature.
Man’s duty towards nature is implicit
in Sikh teachings. Humankind leads
PAGE 52
the chain of limitless species and,
therefore, carries the responsibility to
care for and serve the Lord’s creation
selflessly. Sikhee condemns a self-
centred life-style of overindulgence
which uses up the mother earth’s
resources, or which disturbs the fine
balance in nature and the
environment. Moderation in all
aspects of life is a consistent Gurbani
theme.
Some useful Gurbani references:
Chavraso lakh joon upaaee…..GGS p 1403
Is dharti meh teri sikdari………GGS p 374.
Pavan guru pani pita…………..GGS p 8
Saachay te pavana bhya…….. GGS p 19
Raati ruti….dharti dharamsaal….GGS p 7
Api nai Aap saajio……………….GGS p 463
........................
Gurmukh Singh
E-mail: sewauk2005@yahoo.co.uk
INTERNATIONAL
INTERFAITH
CONFERENCE
To celebrate the Tercentenary of Gurtagaddi, (ordination of Sri Guru Granth Sahib Ji as
the Eternal Guru of the Sikhs), an international conference was held at Sri Guru Gobind
Singh Institute of Engineering & Technology in Nanded, Maharastra, India, from
September 25th – 28th 2008. The opening of the conference venue by Sri Guru Granth
Sahib Ji, provided a unique and original, blessed inauguration.

T
o cel eb r ate th e
T er c ente na r y of
Gurtagaddi, (ordination of
Sri Guru Granth Sahib Ji as the
Etern al Guru o f the Si khs) , an
international conference was held
at Sri Guru Gobind Singh Institute
of Engineering & Technology in
Nanded, Maharastra, India, from
September 25th – 28th 2008. The
opening of the conference venue
b y S r i G u r u G r a nth S a h i b J i ,
provided a unique and original,
blessed inauguration.

Speakers and scholars from all

continents and countries such as USA,
Canada, England, India, Pakistan, East
Africa, Australia, Dubai, and Europe
representing world religions including
Hinduism, Islam, Buddhism, Judaism,
Christianity, and the Sikh Dharam
participated. ‘They encouraged
governments and civil societies to
respect scriptures of all traditions’,
said the conference convenor, Sukhbir
Singh of England.
According to Dr. P.S. Pasricha, Chairman of
Administrative Committee, Takhat Sachkhand Sri Hazur
Sahib, Nanded / Coordinator, Gurtagaddi celebrations,
2008, ‘the purpose was to further promote interfaith
dialogues, for developing greater insight of religious
beliefs, as well as opening the door to the
understanding of one’s neighbours’ religion’.
Continues on next page

PAGE 53
Continued from previous page
‘It is not an attempt for fusion of
religions, but a quest to nurture an
appreciation of similarities and to
value the differences. Such
initiatives will reduce global
conflicts and promote peace’ said
Bhai Sahib Mohinder Singh,
Chairman, Guru Nanak Nishkam
Sewak Jatha, UK.
This international conference was a prelude
to a series of celebrations and conferences
to be held throughout the world. Sri Hazur
Sahib, Nanded will host the major
celebrations at the end of October 2008
when Dr Manmohan Singh, the Prime
Minister of India is expected to pay a visit to
the city. Sikhs hope to reach the world
audience about the messages of their
Sacred scripture, Sri Guru Granth Sahib
through this and similar other conferences.
Singh Sahib Giani Gurbachan
Singh, Jathedar of Sri Akal Takhat,
told the audience that ‘Sri Guru
Granth Sahib Ji’s message was not
for Sikhs alone, but a lighthouse
for all humanity.’ Jathedar Iqbal
Singh of Patna Takhat and former
Jathedar of Akal Takhat Giani
Joginder Singh Vedanti, also spoke
and led prayer meetings.
Dharma Master Hsin Tao, Founder of
Museum of World Religions shared his
message of good will; ‘may the sharing
of scriptures of different faiths during
this conference lead to an ever deeper
understanding and collaboration
among the religious leaders, scholars
and people of faith who will participate
in this important event. May the fruits
of wisdom and love be generously
shared with others, so that this world
will become a better home for all of us.’
PAGE 54
‘This conference aimed to reach
academics, spiritual leaders and
civil society as a whole to build
bridges in faith communities. To
achieve these objectives will be the
best tribute to the composers of
the Guru Granth’s hymns’, said
American scholar, Dr. Harbans Lal
who is President of the Academy of
Guru Granth studies.
Singh Sahib Kulwant
Singh, Jathedar of Takhat
Sri Abchalnagar Hazur
Sahib, welcomed the
participants to Nanded.
His Holiness the Dalai Lama while
commenting on the conference said
that ‘religion should be used as
basis for friendship, brotherhood
and sisterhood. Active dialogue can
lead to mutual enrichment of ethics
and spiritual practice. We should
encourage an increase in contacts
among the followers of different
religions and visits to each other’s
places of pilgrimage and prayer.’
Hazrat Moulana Jameel Ahmed
Ilyasi, President and Secretary
General of All India
Organisation of Imams and
Mosques declared; ‘I bring
from India the good wishes and
blessings of half a million
Imams of India who are the
local religious and spiritual
guides of 200 million Muslims
of India.’
Continues on next page
Continued from previous page
Dr William F Vendley, Secretary
General of World Conference of
Religions for Peace stated; ‘I
particularly congratulate the
organizers of the tercentenary for
convening an interfaith conference
to mark this significant event in the
Sikh religion. In our modern
pluralistic societies, it is increasingly
incumbent on religious leadership to
build harmonious relations with
other faith communities with whom
we share this earth.’
The Archbishop of Canterbury, Dr
Rowan Williams, said ‘it gives me
great pleasure to offer Sikhs my
warmest congratulations on the
300th Anniversary of the
declaration by Guru Gobind Singh
that the Guru Granth Sahib would
be the Guru or future guidance for
all Sikhs.’
Rabbi David Rosen, Chair of
International Jewish Committee for
Inter-religious consultations in his
profound video message for the
conference said ‘I take this opportunity
to wish the Sikh community that your
celebrations will be a source of
inspiration, to deepen the knowledge
and commitment within your own
communities, within your younger
generations to the Sikh Sacred
Scripture the Guru Granth. Both of our
communities are small communities,
minorities, but we both have traditions
and teachings within our sacred
scriptures that can be a source of
blessing, that must be a source of
blessing for all humanity. May this
conference inspire to deepen your own
commitment to your own heritage, and
to be a source of enrichment and
blessing for all humankind.’
PAGE 55
Dr Gunnar Stalsett, Bishop
Emeritus and Moderator on
behalf of the European Council
of Religious Leaders, sent his
best wishes and prayers; ‘the
Guru Granth Sahib has inspired
the faithful to serve humanity by
promoting peace and
reconciliation across boundaries
of religions and cultures.’
William Ozanne from the
Archdiocesan Commission for
Interreligious Dialogue and Catholic
Bishops Conference of England and
Wales Committee for other faiths
said that; ‘the Sikh community are
very blessed in having the guidance
of the Guru Granth Sahib in which
the response to the call of God on
the part of the great Guru of Sikhism
is brought to fruition. May it
continue to lead this great people
into paths of virtue and service to
God and the world. The Roman
Catholic community offers
congratulations for this wonderful
celebration.’
Dr Alon Goshen-Gottstein, on
behalf of the Elijah Board of
World Religious Leaders, in a
joint message of affection and
blessings from the Elijah
Interfaith Institute wrote; ‘we
are confident that your
gathering will further the
understanding and
contributions of the Sikh
community to a better world.’
Continues on next page
 Continued from previous page

The Hon. W Musalia Mudavadi The conference also served as a

EGH, MP, Deputy Prime Minister
and Minister for local government
of Kenya in his statement of peace
and affection said that ‘we the
people of Kenya join the Sikhs the
world over in the celebrations of
the exaltation of Sri Guru Granth
Sahib as a spiritual guide not only
to the Sikhs, but to the entire
humanity.’
pre-Parliament event for the next
Council for the Parliament of the
World Religions’ international
conference to be held in
Melbourne, Australia, in December
2009. Dr William Lesher, President
of CPWR was the keynote speaker
at the Nanded conference.

The four day conference concluded with unanimous adoption of the Hazur Sahib
Declaration of the Guiding Principles for Civil Society based upon the Guru Granth
philosophy as deliberated by over 50 scholars and religious leaders.

PAGE 56
ANNEX I
THE SIKHS
Their Religion & Tradition by Gurmukh Singh, UK
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 robust language of the ordinary
working people.
Guru Nanak was a revolutionary who
systematically laid the foundation of a new
theo-social 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 God Being’s
qualities as: 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 devoted 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) and not one based on fear. 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; 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 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 of all that was
to follow. 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. 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.
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*.
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
Reality 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 the 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 charity (i.e. to meditate on One
absolute Truth, to earn by your own effort and
to share your earnings with others) has worked
well for the Khalsa Panth of the Guru.
(* Dr I J Singh).
ANNEX II

KEY EVENTS IN
SIKH HISTORY
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 Gibind Singh, establishes the first
Khalsa kingdom in Panjab, paving the
way for the eventual establishment of
Khalsa Raj in Panjab.
1716 - 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.
1469: The Sikh religion was founded by G uru Nanak Sahib
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.
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.

1845- 1849: Anglo-Sikh wars

1845-1849 resulting in the annexation
of Panjab by the British in 1849
1799: Ranj it Singh following bitter battles between the
Khalsa and the combined forces of the
1766: Ahmad Shah totally routed by British and Indian states (Muslim poet
the Sikhs near Lahore. described these battles as Jang Hind-
Panjab i.e. battle between India and
1765 and 1783: The Khalsa Panjab.).
took over Delhi 15 times during this
period. 1846: First British Sikhs regiments
raised in 1846, and many more after the 1897: Battle of Sar aga rhi
1914: Sikh soldie rs in the Fi rst World War

1854: Maharaja Duleep Singh 1947: Sikhs in the Indian

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.
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.

1854: Maha raja Duleep Singh brought to the UK

1939: A Sikh and Hindu Soldier in WWII

1984: The Indian Union Army

1914: The Sikhs enlist in large
numbers during the First World War.
1919 - 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.
1984: The Akalt Takht atta cked b y the Indi an Uni on Army
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) 1 Aller 1062).
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.
2002: Campaign for Sikh monitoring
in own right under the current system of
“ethnic” monitoring 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.
PROGRESS OF
GURU NANAK’S
MISSION
GURU PERSONALITY BORN GURU PERIOD GURU PERSONALITY ATTRIBUTES/ CONTRIBUTION
TOWARDS COMPLETION OF GURU NANAK’S MISSION

Guru Nanak Dev 1469 (1469-1539) Humility. Founder of basic precepts

Guru Angad Dev 1504 (1539 - 1552) Obedience. Transcaste institutions; education; physical
fitness
Guru Amardas 1479 (1552 – 1574) Equality. Sikh centre; organisation; position of women;
sewa.
Guru Ramdaas 1534 (1574 – 1581) Service. Amritsar as Sikh centre;
active family life.
Guru Arjan Dev 1563 (1581 – 1606) Sacrifice. Adi Granth (Guru Granth
Sahib); Darbar Sahib; led Sikh martyrdom tradition.
Guru Hargobind 1595 (1606 – 1644) Justice. Strengthened combination of worldly and spiritiual
aspects (miri/ piri concept); fearless disposition; armed
defence as a last resort.
Guru Har Rai 1630 (1644 – 1661 Compassion. Compassion and sewa from a position of
strength; welfare and medical services.
Guru Har Krishan 1656 (1661 – 1664) Purity and service (sewa);
Guru Tegh Bahadur 1621 (1664 – 1675) Calmness. Inner detachment; sacrifice; “fear not/frighten
not” philosophy of Khalsa Panth.
Guru Gobind Singh 1666 (1675 – 1708) Positive spirit (Chardi kala);u
unyielding courage in the face
of impossible odds. Full realisation of Guru Nanak’s vision
of a transcaste order following the inauguration of the
Khalsa Panth on Vaisakhi 1699.
Guru Granth Sahib Guruship 1708 - Guide Eternal of all humanity

COLLATED BY GURMUKH SINGH

ANNEX III
SIKH RELIGIOUS
TITLES, DUTIES,
AND RELATED
SKILLS
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 by Gurmukh Singh for the British
Sikh Consultative Forum in connection with UK
Home Office consultation on 8 July 2004)
ANNEX IV

GURBANI
QUOTATIONS
Gurbani quotations under some main headings. Please ask yourself but attach Freedom: yourself with The One Who is forever.
how truly you understand and abide by the True Guru’s teachings. Freedom from fear of death [Sikhee mar-jeevra concept]]
All the above is achieved through humility and faith in The True
Guru’s Grace (Nadar).
Ãí ÇüÖÇé Õ¯ Ô°Õî ÔË
swihb myrw eyko hY eyko hY BweI eyko hY (pMnw 350).
×°ðÈ îÅÇéú ׳zæ - ×°ðÈ ×¯Çì³ç ÇÃ³Ø ÜÆ

My Lord is One, He is One O brother, the only One (GGS p. 350)

Accept the Word Guru, Guru Granth Sahib, as the
Guide Eternal (Final command of Guru Guru Gobind Singh Ji to
all Sikhs)
What should “God” mean for a Sikh ?
Are you following One True Guru only ?
iekw bwxI ieku guru ieko sbdu vIcwir (pMnw 646)
There is but One Divine Sermon uttered by the only Guru; there is
One Name to reflect upon. (GGs p 646)

[ bwxI gurU gurU hY bwxI ] GGS p 982

What is the Sikhee creed ?

Both the above questions are answered in Guru Granth Sahib Ji’s Gurbani (the revealed Word in Guru Granth Sahib) is the Guru; the
opening Words, called the Mool Mantar, as follows: Preceptor Guru, is Gurbani GGS p 982

Mool Mantar Believe in One Guru Jot (Guiding Light) in all Guru persons
Creedal Formula (The founding creed of Sikhee) (1569 to 1708)

(joiq Ehw jugiq swie sih kwieAw Pyir pltIAY [[) GGS p 966
ý ÃÇå éÅî¹ ÕðåÅ ê¹ðÖ¹ ÇéðíÀ° ÇéðòËð ÁÕÅñ îÈðÇå ÁÜÈéÆ ÃËí³
×°ðêzÃÅÇçÍÍ
The Divine Light is the same, the method the same, The (True) King
Ik Oangkar One Universal Creator (Nanak) has again changed his body. GGS p 966
Satt Naam The True Universal Spirit
Karta Purakh The All Pervading Creative Being Understand the Sikh way of life
Nirbhau The Fearless
Nirvair Who is without enmity Gwil Kwie ikCu hQhu dyie ] nwnk rwhu pCwxy syie (pMnw 1245)
Akaal Moorat Picture of Eternal Beauty
Ajoni The Unborn He alone has recognised the true path, who eats what he earns
Saibhang Self Existent through honest work and share his earnings with others. GGS p
Gur Parsaad By Guru’s Grace 1245
(The Giver of Knowledge, The Bountiful, The Charitable.)
Understand what is True Congregation (Sangat)

[ sqsµgiq kYsI jwxIAY[[

The following Words follow the Mool Mantar:

(Jupp) (Chant and meditate) ijQY eyko nwmu vKwxIAY[[ ] GGS 72

Aad Sach True in the primal beginning
True holy Congregation (Sangat) is one where only the Name of The
Jugaad Sach True Throughout the ages
One Timeless Lord, is recited. (GGS p 72)
Hai bhi Sach True here and now
Nanak hosi bhi Sach O Nanak, Forever and ever True.
Understand why attending holy Congregation (Sangat) is
Sikh teachings are based on the interpretation of the Mool Mantar: important
meditation on One Ultimate Reality, serving the creation and seeing
the Creator in all, wishing well for and preserving all diversity in ivic sµgiq hir pRBu vrqdw buJhu sbd vIcwir[[ SGGS 1314
creation, a fearless disposition and animosity towards none, The Lord abides in the holy Congregation, therein reflect on the
equality and sharing, and a life-affirming ideology, which Guru’s Word and realise Him. GGS p 1314.
encourages a fully participative life of a householder.
Do not recognise gurudoms: only Gurbani, the Revealed
The Creed derived from the above is as follows:
(based mainly on Prof. Satbir Singh’s “Sau Suwal” in Panjabi)
Word in Sri Guru Granth Sahib is The Guru.

Philosophy: Oneness of Creator Being ( ijsu mwnuK pih krau bynqI so ApnY duiK BirAw[[ ) GGS p 497
Religion: Constant God remembrance Way of life: Any person you turn to with a prayer for boons or contentment
All things and beings, seen and unseen, are His (because he pretends to be a holy person capable of giving such
creation. Serve His creation, and share your boons and peace of mind), is suffering from own pain (of egoistic
earnings with others. falsehood and guilty conscience). GGS p 497
Civic code: Fear none; have hatred towards none.
Culture: Our aesthetics should not be time-dependent
Independence: Do not depend on that which perishes Continues on next page
 Continued from previous page
jo fubMdo Awip so qrwey iknKy (pMnw 1101)
He who himself is drowning (through own ego-centric hypocrisy),
who else can he ferry across. (?) GGS p 1101
krm kWf bhu krih Acwr ] ibnu nwvY iDRgu iDRgu AhMkwr ] pn 162
Condemn the degrading caste system
PkV jwqI PkVu nwau ] sBnw jIAw iekw Cwau ] p.83
Preposterous is caste and vain the pride of high caste name. The
Lord alone gives shade to all beings (i.e. All are equal before One
Lord) GGS p 83

AgY jwiq n joru hY AgY jIau nvy (pMnw 469)

Without experiencing (Lord’s) Name, accursed and doomed is the
proud person who may perform rituals and religious rites. GGS p
162 In the next existence, caste and position of power do not count,
because then the soul (is in a differest body) and dealing with new
beings. (GGS p 469)
Do not be deceived by bogus “sants” (self proclaimed

AgY nwau jwiq n jwiesI mnmuiK duKu Kwqw (pMnw 514)

saints)

ByK krY bhuqu icqu folY AMqir kwmu kroDu AhMkwru (pMnw 1132) One’s name or caste does not accompany one to the next life and
He assumes religious garbs while he feels guilt (of deception) in his the ego-centric person is consumed by suffering. GGS p 514
mind because he knows that inside he is filled with sex, anger and
ego-centricity (haomai). GGS p 1132 Reject fear based superstition and ritualism

bwhir ByK bhuqu cqurweI mnUAw dh idis DwvY] (pMnw 732)

qMqu mMqu pwKMfu n jwxw rwmu irdY mnu mwinAw ] GGS p 766
Enchantment, witchcraft and such hypocrisy I know not, I am
Outwardly he deceitfully wears religious garb while his mind
content to place the Lord in my heart. GGS p 766
wanders in ten directions. (GGS p 732)

AMqru min inrmlu nhI kInw bwhir ByK audwsI (pMnw 525)
You have not cleansed your heart (of hypocrisy and falsehood) yet
you wear the garb of a hermit (to deceive others). GGS p 525
AauKD mMqR qMq siB Cwru] krxYhwru ihrdy mih Dwr (196-1)
Reject recitation of mantras and observance of rituals. Only let the
Creator occupy the seat in your heart. (GGS p 196)

glI ijn@w jpmwlIAw loty hiQ inbg ] auh hir ky sMq n AwKIAY bwnwrs ky
Tg (pMnw 475-6)
They put rosaries around their necks and hold glittering jugs in
their hands; do not regard them but as the swindlers of Benaras.
Be prepared to make the ultimate sacrifice to follow the
Guru’s path of truthful conduct
Do not believe in pilgrimages & holy baths
qIriQ nwvx jwau qIrQu nwmu hY[[ GGS p 687
Why should I go to bathe at places of pilgrimage ? Wahguru’s Name
is the real place of pilgrimage. GGS p 687
No belief in good or bad omens

jau qau pRym Kylx kw cwau[[ isru Dir qlI glI myrI Awau[
iequ mwrig pYru DrIjY[[ isru dIjY kwix n kIjY[[ gurU nwnk (pMnw 1412)
“If you yearn to play the game of love, place your head on your palm
and come my way (follow my path). And, once you set your foot on
this path, never hesitate to lay down your life (for the just cause).
(GGS. P.1412)
sgun Apsgun iqs kau lgih ijsu cIiq n AwvY ]
Good omens and bad omens befall him who remembers not the
Lord. GGS p 401
No belief in superstition about good-bad days or months

nwnk syvku soeI AwKIAY jo isru Dry auqwir ( pMnw 1247)

Nanak, he alone is the true servant, who cuts off his head and
places it before his Master. (That is, A true Sikh is one who is
unhesitatingly prepared to give his life to tread the path of truthful
conduct, shown by his Guru.) GGS p 1412
Care for the parents now, while they are living
jIvq ipqr n mwnY koaU mUeyN isrwD krwhI[[ SGGS 332
Man does not serve his ancestors (parents) when they are alive, but
he offers them feasts (through bogus ritualism etc) when they are
dead. GGS p 332
Accept men-women equality – the same human soul is in
different bodies
mwh idvs mUrq Bly ijs kau ndir kry[[ (GGS p 136)
(All) months days and moments are auspicious for those
who enjoy the Lord’s blessing. GGS p 136
iQqI vwr syvih mugD gvwr ] GGS p 843
Only the ignorant fools observe the omens regarding days relating
to lunar or solar systems ( and follow related ritualism and
superstions spread by bogus priests and sants.) GGS p 843
No belief in religious fasting
vrq n rhau n mh rmdwnw ] GGS p 1136
I do not fast (the Hindu way) nor do I observe the month
of Ramzan (as do the Muslims). GGS p 1136

(Twkuru eyku sbweI nwir[[ GGS p 933) Believe that selfless service shows the path to the Lord
The Spouse is but one all others are His brides. (GGS p. 933)

(eyk joiq duie mUrqI Dn ipru khIAY soie [[3[[ GGs p 788)
syvw krq hoie inhkwmI [ iqs kau hoq prwpq suAwmI [p. 286)
Selfless service is the path to the Lord. (GGS p 286.)
They alone are called husband and wife, who have one spirit in two
bodies (i.e. two bodies complement each other in a spirit of equal
Continues on next page
partnership.) SGGS p. 788
 Continued from previous page
Believe that no-one is the enemy
nw ko bYrI nhI ibgwnw sgl sMg hm ko bn AweI (GGS p 1299)
No one is my enemy, no one a stranger to me, all are my friends
(GGS p 1299.)
Be vigilant and determined to control lust & anger
kwmu k®oDu kwieAw kau gwlY ] (pMnw 932)
Anger and over indulgence in sex spoil health (GGS p 932)
inmK kwm suAwd kwrix koit idns duKu pwvih]GrI muhq rMg mwxih iPir
bhuir bhuir pCuqwvih](pMnw 403)
For a moment’s sexual pleasure you risk suffering for the rest of
your life.
For an instant’s enjoyment you risk repenting again and again.
(GGS p 403)
Believe that intoxicants are harmful
ijqu pIqY miq dUir hoie brlu pvY ivic Awie ] Awpxw prwieAw n pCwxeI
Ksmhu Dky Kwie ] (pMnw 554)
By drinking which intellect departs and madness enters the mind.
Man is unable to discern between friend or stranger (or own and
another’s property etc) and is pushed away (forsaken) by the Lord.
GGS p 554.
Believe that salvation is achieved through an active life of
service
hsMidAw KylµidAw pYnµidAw KwvMidAw ivcy hovY mukiq (pMnw 522)
Salvation is achieved by living a fully participative life style (of a
responsible householder) laughing, playing, wearing good clothes
and eating (all in moderation). (GGS p 522)
[krmI AwvY kpVw ndrI moKu duAwru[[ ] GGS p 2
Through good actions human form is attained, but salvation comes
through His Grace. (GGS p 2)
Believe that good or bad deeds will ultimately bring good
or bad results respectively
ÜËÃÅ ìÆܶ ï ñ°äË p 309, 706, 730
What you sow so shall you reap. GGS pages 309; 706; 730
Believe in Khalsa disposition: Fear none; frighten none
BY kwhU kau dyq nih nih BY mwnq Awn (pMnw 1427)
Do not give fright to anyone; do not accept fear from anyone (GGS p
1427)
Believe that Sikhee as taught by the Gurus requires an
independent disposition. For that reason it is often
referred to as Tisra Panth, the Third Path, independent
from previous creeds resulting in the emergence of Niara
Khalsa, The Unique Khalsa, as revealed by Guru Gobind
Singh Ji on Vaisakhi Day 1699.
hj kwbY jwau n qIrQ pUjw ] eyko syvI Avru n dUjw ] pUjw krau n invwj
gujwrau ] eyk inrMkwr ly irdY nmskwrau ] nw hm ihMdU n muslmwn ] Alh
rwm ky ipMfu prwn (pMnw 1136)
I do not go on pilgrimage to Mecca, nor do I go to places of (Hindu)
pilgrimage to worship (idols). I serve only One Timesless Being and
no other. I do not perform Hindu worship nor do I offer Muslim
prayer. Taking the One Formless Lord into my heart, I only bow to
Him there (He is always within me). I am neither a Hindu nor a
Muslim. My body and soul belongs to Him, by whatsoever Name he
be called: Allah by the Muslims and Raam by the Hindus.
hmrw Jgrw rhw n koaU[[ pµnw 1158
pµifq mulW Cwfy doaU [[1[[ rhwau[[ pµnw 1159
I have no quarrel with anyone. I reject both, the Brahmins and the
Maulavis. GGS p 1159
ANNEX V
GLOSSARY
The most commonly used Sikhee word-concepts
AKHAND PAATTH Non stop reading of Guru
Granth Sahib completed in about forty-eight
hours; that is, on the third day from the day of
the start of the Akhand Paatth.
AMRIT (AMRAT) The ambrosial water (water of
immortality) prepared during the Khalsa
initiation ceremony of Amrit Sanchaar. This is
also called Khanday Baatay di Pahul. To “take
Amrit” is to be initiated into the Order of the
Khalsa, the Brother/Sister-hood of the Khalsa
(with spiritual parenthood of Guru Gobind
Singh and Mata Sahib Kaur Ji).
ANAND KARAj “Ceremony of bliss.” The Sikh
wedding ceremony.
ARDAAS Congregational prayer (supplication)
during which the Sangat (the Holy
congregation) stand up with folded hands.
Ardaas is said by one Gursikh while the others
listen with intent and usually with closed eyes
for concentration.
AVTAAR In Hindu ideology an avtaar is the
incarnation of the god Vishnu. In Sikhee,
because God is not born, an avtaar would be
interpreted as a person with the Divine Light.
In that sense only the Ten Guru personalities
(of Guru Nanak) may be regarded as Avtaars.
Otherwise Guru Gobind Singh Ji says. “Only
that Being is my Guru, who is but One Avtaar
from the beginning to the end of time i.e. the
Unborn Waheguru.” (Aad antt ekai Avtara, so-
ee Guru Samjheo hamara: Benti Chaupa-ee)
Bani Literal: word spoken by a divine person.
Short for Gurbani i.e. Guru’s Word. Gur-shabad
means the same.
BHOG (BHOG PAONA) Completion of Gurdwara
ceremony or function in the presence of Guru
Granth Sahib and holy congregation (sangat).
A fixed routine is followed for Bhog or Bhog
paona. It will include the Paatth of Anand
Sahib, Ardaas, Hukamnama from Sri Guru
Granth Sahib Ji, and the distribution of the
sweet, holy karah Prasaad. The word bhog
sometimes also is used for prasaad, the sweet
sacrament distributed at the end of the Bhog
ceremony, following Ardaas and Hukamnama
or Vaak
CHANANi Canopy over the Sri Guru Granth
Sahib Ji.
CHARDI KALLA Expression of the uplifting,
victorious and positive spirit of Sikhi. For
example Panth di chardi kalla means the ever
positive and victorious disposition of the Order
of the Khalsa Panth. Never to accept defeat
under any circumstances is another way of
expressing the chardi kalla spirit of the Khalsa.
CHAUR A special appliance with a wooden
handle with long hair, for waving from side to
side over Sri Guru Granth Sahib Ji. In Panjab
one can see beautiful Chaurs made of peacock
feathers. A Chaur is a symbol of royalty when it
is waved over the head of a king or some other
royal personage. The Guru Personalities and
Sri Guru Granth Sahib Ji personify The True
King i.e. the Light Of Guru Nanak in this world.
(The other purpose a Chaur serves, especially
in India, is to keep the insects away but it is
mainly the symbolic aspect which is important.
(It must not be called a fly-whisk!)
DARBAR (Guru’s Darbar) The word means a
royal court. The Darbar hall in the Gurdwara or
elsewhere e.g. at a Gurmatt camp, is the
Sangat hall where there is Prakaash of Guru
Granth Sahib.
DARSHAN Spiritual experience of seeing and
being in the presence of Guru Ji.
DASWANDH Sikh rehat guidance for donating
of one tenth of one’s net income for
religious/charitable causes.
DIVAAN Sikh religious function in the presence
of Guru Granth Sahib at which there is kirtan
(Gurbani singing), and perhaps, katha
(preaching of Gurbani), Naam simran and
Gurmatt lectures. Diwaan is concluded with
recitation of Anand Sahib (first five and the
final stanzas), Ardaas, Hukamnama and
distribution of holy Krah Prasaad. See also
Bhog.
GRANTH SAHIB (Sri Guru Granth Sahib Ji) Sikh
holy scriptures which have the status of Jagat
Jot Guru: the Living Guru, the Preceptor.
GRANTHI One who reads and does sewa of
Guru Granth Sahib. Equivalent to a priest in
other religions, although, there are no formally
ordained priests in Sikhism.
GURBANI (Bani) The Guru’s Word. Gur-Shabad
means the same. The hymns in Guru Granth
Sahib.
GURBANI KIRTAN (keertan) (see Kirtan)
GUDWARA Literally, the door to the Guru. Sikh
place of worship which should not be called a
“Sikh temple”.
GURMATT Literally the word means “Guru’s
teaching”. Therefore, Gurmatt is the Guru’s
way; it is the Guru’s teaching regarding all
aspects of the life of a Gursikh. If an action,
behaviour, custom or procedure is in
accordance with the teachings of Gurbani, then
that is Gurmatt. If not then it is manmatt i.e. in
accordance with own, self-centred approach to
life. Sikh rehat is the hub of Gurmatt around
which a Gursikh’s life should revolve in
harmony and self discipline. Humility and sewa
are the essential components of Gurmatt.
GURMUKH Literally, “One who faces the Guru”.
That is, one who follows the Guru’s Word
(Gurbani) in thought and action without
reservation. Opposite of manmukh (see
below).
GURMUKHI Script in which Guru Granth Sahib
is written. Also, the script in which the Panjabi
language is most commonly written. Therefore,
Panjabi is the language of Panjab, while
Gurmukhi is a script. It had thirty-five letters to
start with and the Gurmukhi alphabet is called
Painty (35) for that reason. However, five more
modified letters have been added for the
spelling of other (mostly non-Panjabi words).
GUR SHABAD (also see Shabad) Guru’s Word.
A hymn in Guru Granth Sahib.
GURU (in Sikhism) Is the Enlightener. The Guru
in Sikee is more than a guru (teacher) who
imparts knowledge. The Guru also has the
ability to change a person’s nature, attitude
and habits and put him or her on the path to
salvation i.e. the union of the soul with the
Lord, the Waheguru. Gurbani (Guru’s Word) is
the Guru, and ultimately, The Guru is
Waheguru, the Ultimate Reality. For the Sikhs,
the Ten Guru personalities of Guru Nanak Dev
Ji, symbolised Gurbani Guru (Gur Murat Gur
Shabad hai: The Guru’s image is the Guru’s
Word - Bhai Gurdas). There was no distinction
Bhai Na nd L al, one of the
most outstanding Court
p oe ts of Guru Gobi nd Singh
between the Guru and the Guru’s Bani (Word).
Guru Granth Sahib is the compilation of the
Sachi Bani (True Bani) as approved by the
Guru. Passages in Guru Granth Sahib make it
clear that any bani not approved by the True
Guru Himself (and therefore not included in
Guru Granth Sahib) is not Gurbani or Sachi
Bani (Satguru bina hor kachi hai bani SGGS p.
920). Also by Guru Gobind Singh Ji’s
injunction, Guru Granth Sahib is the Living
Guru..
GURU GHAR Literally, Guru’s House. Guru Ghar
is the Guru’s School or teachings i.e. the
Guru’s sphere of influence, the Sikh faith and
way of life, as well as the Gurdwara.
GURU GRANTH SAHIB Sikh Holy Scriptures.
See Guru above.
HUKAM Hukam means “order”. It also mean
Waheguru’s Will (Hukam Rajaaee). TheHukam
Rajaaee) stress of Gurbani is on understanding
the Hukam. Such understanding and
acceptance of His Will gets rid of one’s haomai
(ego-centric behaviour) replacing it with
humility.
HUKAMNAMA The Guru’s Order also called the
Vaak. Random reading of a Shabad from Guru
Granth Sahib Ji in a prescribed manner. The
meaning of a Hukamnama should be clearly
understood because it is the Guidance of the
Guru in any situation. Hukamnama should be
heard in complete silence in a meditative pose.
JAIKARA The war (or rallying) cry of the Khalsa.
It may be raised by the Congregation in
pproval, in jubilation for the chardhi kalla
(positive spirit) of the Khalsa Panth or in such
similar event. A Jaikara follows the Ardaas
(Supplication). One person leads with the
words: Bolay so nihaal, “Whoever utters will
be blessed”; and the Congregation raise their
voices in unison in a resounding response, Sat
Sri Akal, “True is the Timeless-Being”.
However, Sat Sri Akal is also used as a form of
greeting when one person (or group) meets
another. The other form of salutation is
“Waheguru Ji Ka Khalsa, Waheguru Ji ki
Fateh”. “The Khalsa belongs to the Wondrous
Enlightener, Who is always victorious.” Each
person or party meeting the other, says the
same words.
KACHHERA See Panj Kakkar.
KANGHA See Panj Kakkar.
KARA See Panj Kakkar.
KARAH PRASAAD Sweet sacrament distributed
at the end of the Bhog ceremony, following
Ardaas and Hukamnama. See also Bhog above.
KATHA (th pronounced as in theme) Sermon on
Sikhi covering interpretation of Gurbani, Sikh
tradition and history. One who does katha is
called a kathakar.
KESH Unshorn hair which all Sikhs are
required to keep. See Panj Kakkar.
KHALSA Khalsa; Khalsa Panth. The word
Khalsa may be used for an individual or the
collective body of the Order of the Khalsa. It
was almost certainly used by Guru Sahiban
e.g. by Guru Har Gobind Ji in a proprietary
sense as Guru’s own Khalsa. The word was in
use in the land law of India at the time to
indicate “that land which belonged directly to
the monarch” i.e. land which was not given by
the monarch to some local chief to rule over.
Thus Guru’s Khalsa has direct link with the
Guru with no other human intermediary.
Therefore the Khalsa salutation:
Waheguru Ji Ka Khalsa, Waheguru Ji Ki Fateh:
the Khalsa is of the Wonderful Enlightener;
Who is always Victorious.” The word also
does mean “pure” in Arabic and would also
apply to the Guru’s Khalsa. However, one who
allows human mediation between the Guru
and himself or herself, cannot claim to be the
Guru’s Khalsa in Sikhi. Khalsa has been
defined by Guru Gobind Singh Ji as follows:
“Meditating day and night on the Light Which
is Awake. Having faith only in the One and
none other. Absorbed in His Splendour, and
His Love; Never believing in fasts and tombs,
temples or idols. Not for penances nor
bathing at holy places, nor for the Yogis’ self-
maceration; not recognising any other but the
One. When one’s inner self is thoroughly
illuminated with the Celestial Light; Only then
can one truly be considered as Khalsa.”
(Verse: “Jagat Jot japay nis basar….” Sarb Loh
Granth).
KHANDA Double edged sword. In paintings of
Baba Deep Singh Ji, he can be seen wielding a
khanda in his right hand while carrying his
head on the palm of his left hand. It is also
the Khanda in the centre of the Khalsa
insignia called by the same name “Khanda”. A
shorter and broader version of the Khanda is
used for stirring the Amrit water during the
Amrit Sanchar ceremony. Khanda represents
the Unity of Waheguru in the Sikh tradition
with the two edges representing the worldly
and the spiritual sovereignty of Waheguru.
KHANDAY BAATAY DI PAHUL (see Amrit)
KIRPA Blessing or grace. Usually used as
“With Waguru Ji’s kirpa” or “Guru Ji’s kirpa”.
KIRPAN Sikh sword. See Panj Kakkar.
KIRTAN (keertan) Sikh religious singing of
Gurbani (hymns), usually with musical
instruments like harmonium (waja) and tabla.
LANGAR Langar, established as one of the
main institutions of Sikhi by Guru Nanak Dev
Ji, is the non-discriminatory community
kitchen, usually attached to Gurdwaras. It
may be run by the Sangat or individuals:
some wealthy Sikh families have been known
to run Langars from home, in the Name of the
Guru. Indeed every Sikh is required to share
his food with anyone who is in need of food,
without distinction. Langar became one of the
main institutions for fighting the evil,
discriminatory caste system. Guru Amar Das Ji
instructed that anyone coming for the Guru’s
darshan (holy sight) must first partake in the
Guru’s Langar. On one occasion Emperor
Akbar did that with great humility. (It is due to
this underlying Sikhi principle of non-
discrimination, humility and sewa, that the
issue of chairs in the Langar has become so
sensitive in the Sikh community.)
MANMUKH An ego-centric person who,
through arrogance rather than through
research in (opposite of Gurmukh)
humility, follows the cleverness of own
vacillating mind. A manmukh mentality,
devoid of any derived experience or wisdom,
leads a person astray and away from higher
human values or the spiritual goal in this life.
MARYADA Tradition or the manner in which
ceremonies and rites should be performed
(see, for example Rehat Maryada). Sikhi
maryada should not include useless rituals
rejected by Guru Nanak Dev Ji. However,
regrettably, many Sikhs these days, are
misled by self proclaimed sants (saints) to
follow anti-Sikhi rituals in the name of
maryada. Gurmatt as determined by Panj
Piaray, must guide Gur Maryada.
MATTHA TEKNA In Sikhi, paying respect to
Guru Ji during the period of the Ten Gurus
and these days to Sri Guru Granth Sahib Ji
only. Mattha tekna in the Gurdwara is
performed as follows: Approach Guru Ji with
folded hands, go down on the knees,
balancing yourself on the palms of your
hands, bow forward and touch your forehead
on the ground. You then stand up, fold your
hands, bow to the Guru Ji and move away.
Today, this form of respect is strictly reserved
for Guru Granth Sahib Ji only. (Just folding
your hands and bowing your head slightly in
respect for another Gursikh or an elderly or
saintly person is a sign of respect and not
mattha tekan.)
MIRI-PIRI Miri refers to mundane (worldly)
participation and achievement, and piri to the
spiritual goal of life. This is a unique feature
of Sikhi which preaches full participation in
worldly affairs (as a householder and a full
member of society), and yet, combining that
with spiritual detachment for successful
pursuit of the spiritual goal of human life
which is harmonious merging with the
Ultimate Reality, Waheguru, during this life.
NAAM Waheguru’s Name. It needs to be
understood that “Waheguru”, the Wondrous
Dispeller of Darkness, The Satguru or The
True Guru, has no Name, yet all names are
His. Naam reminds a Sikh of Waheguru’s
Being which is everywhere and which created
everything (Naam ke dhaaray saglay jant).
(Waheguru is described in the Mool Mantar,
the Basic Precept at the beginning of Guru
Granth Sahib.)
NAAM SIMRAN To do Naam simran is to recite
God’s Name (for the Sikhs the most frequently
used Names are Waheguru (Wondrous
Enlightener) and Sat Naam (True Name of the
Creator-Being) so that the very Presence of
the Ultimate Reality (the Ik Oangkar,
Waheguru, Akal Purakh, Nirankar......and
called by many other Names) is exxperienced
deep in the mind or hirda. More than that, the
whole mind and body should experience the
God’s Being in and around us. That is Naam
simran with every breath for it becomes an
inseparable part of one’s own being. Naam
simran is God experience.
NAGAR KIRTAN A local religious procession
led by the Panj Piaray, in which Gurbani Kirtan
is done while the Sangat moves along slowly
singing Gurbani. Devotees come out from
their houses, shops etc. to pay their respects
to the Nagar Kirtan. There is great religious
fervour and Panthic solidarity at the Nagar
Kirtan.
NISHAN SAHIB Khalsa religious flagpole in
front of every Gurdwara. The Nishan Sahib
(the pole), is usually covered with an orange
cloth also and is tipped by a steel Khanda.
This shining Khanda and the orange flag can
be seen from some distance (in fact from
miles away in the flat countryside of Punjab).
NIT-NEM Prescribed daily recitation of
specified Banis (Gurbani compositions).
PAATTH Reverential reading of Sri Guru
Granth Sahib Ji.
PALKI A specially constructed small bed-like
palanquin on which Guru Granth Sahib is
placed either in Sukh-aasan state (see below)
or Prakaash state (see below).
PANJ KAKKAR The five articles of faith which
Amritdhari Khalsa must keep as part of the
Khalsa rehat (discipline). According to Panth
approved Sikh code (Sikh Reht Mayada these
are: Keshas (unshorm hair), Kirpan (sword,
“the compassionate protector of human
dignity and honour”, the length of which is
not prescribed), Kachhehra (drawers-like
garment), Kangha (wooden comb), Karha
(steel bracelet).
PANJ PIARAY The Five Beloved Ones. The first
five Sikhs who, on the Vaisakhi day in 1699,
responded to Guru Gobind Singh Ji’s call and
offered their heads. They were the first five
Sikhs to be initiated into the Order of the
Khalsa; and, at Guru Ji’s request, collectively
initiated Guru Ji Himself as a Khalsa. The
institution of Panj Piaray started with that first
Amrit Sanchar (see Amrit ) on Vaisakhi 1699,
and five Amritdhari Singhs/Singhanis act as
Panj Piaray for Amrit Sanchar and represent
the highest authority for religious and other
purposes regarding decisions affecting the
Khalsa Panth. The Panj Piaray are always
Amritdhari and volunteer for this sewa. They
are never elected but, if need be, they are
selected by the Sangat or by drawing lots
after Ardaas before Guru Granth Sahib.
PANTH See Khalsa.
PRAKAASH/ PRAKAASH Utsav (may be spelt
Parkaash) Emergence of a Divine Light.
Prakaash instead of birth is used to describe
the birth of Guru Personality e.g. Prakaash of
Guru Nanak Dev Ji. Utsav means function. This
is because the “Guru’s Light” is outside the
cycle of birth and death. This must be clearly
understood when we equate Praakash Utsav
to the “Birthday celebration” of any one of
the Ten Guru Personalities from Guru Nanak
Dev Ji to Guru Gobind Singh Ji, and the
institution of Aad Granth (later Guru Granth
Sahib) at Harmandar Sahib by Guru Arjan Dev
Ji in 1604 CE. Vaisakhi is the Prakaash Utsav
of Khalsa (see Vaisakhi). “Birthday” or Janam
Din may be convenient but can be misleading,
especially in connection with “Vaisakhi”, the
day the Khalsa of Guru Nanak reached
maturity and finally emerged (Wah pragtio
Khalsa!) as a religio-political nation, the living
image of the Guru personality. It was the day
on which the first phase of Guru Nanak’s
mission was completed.
PRAKAASH KARNA Refers to Sri Guru Granth
Sahib Ji when the Holy Scriptures is open for
darshan and matha tekna. The term is also
used generally, when Guru Ji is available for
darshan in some Sikh home in a special room
prepared for the purpose e.g., “He had
Prakaash of Guru Granth Sahib Ji in his
house.”
PRASAAD (OR PARSHAAD) (also called Deg or
Bhog). Sweet sacrament made of equal parts
of flour, sugar, ghee (refined butter) and water
(boiling water with sugar is poured on to flour
which has been fried in ghee), which is
distributed at the end all Sikh religious
ceremonies and daily kirtan and prayers in a
Gurdwara. Prasaad must be received with
great respect with both hands “cupped”
together and bits of it must not be dropped on
the ground. Depending upon the context and
spelling in Gurmukhi, the word can also mean
“through the grace of ”.
PURAB (Purb) Any major religious
anniversary. Thus a Gurpurab is any
anniversary relating to any of the Ten Gurus
persons and Guru Granth Sahib.
RAAEN SUBAAEE All night non-stop Gurbani
kirtan.
RAAGI/RAAGI JATHA Professional Gurbani
singers. Raagi jatha is a group (usually three
these days) who do traditional Gurbani kirtan
(see above). Accomplished Raagi jathas have
been highly respected in the Sikh community.
There also have been many Muslim raagis of
Guru Ghar see above) e.g. Bhai Chaand, and
these days Bhai Lal at Nanakana Sahib.
REHAT (reht) Physical and mental discipline
which a Gursikh is required to keep. Too often
Sikh rehat is associated with the physical
appearance and rituals (keeping the Panj
Kakkar) and doing Nit-nem only. Every Sikh
should keep a copy of the Sikh Reht Maryada
approved by the Khalsa Panth and strive to
practice both, the inner and physical
disciplines.
REHAT (REHT) MARYADA See rehat.
REHATNAMA(S) Interpretation by ancient Sikh
scholars of Guru Ji’s guidance regarding
rehat. Rehatnamas are not authentic
regarding Sikh rehat due to personal bias by
the authors but have great historical
significance e.g. that there was indeed a Sikh
rehat preached by Guru Ji and that He
encouraged the Khalsa to do continual
research of Gurbani to interpret rehat (e.g. to
cope with new situations). Based on the
universal truths of Gurbani (the constant
base), Sikh rehat has the capacity for
continual application to new and changing
social environment as the underlying
principles are interpreted by the Khalsa Panth
in terms of the changing circumstances.
SACH-KHAND The Plain of Truth or the
Ultimate Reality where resides the Formless
Waheguru outside time and space (Sach
Khand vasay Nirankar).
SAAKHI A historical, mythological or even
true episodes) relating to the lives of the Sikh
Gurus and great Sikhs. However, there are
also hundreds of teaching stories from the
ancient scriptures and some of these are
mentioned in Guru Granth Sahib because of
their teaching content. Some saakhis of Guru
Nanak Dev Ji e.g. Guru Ji’s visit to Mecca, have
become very popular and are recited
frequently by Sikh preachers, and Sikh
parents to their children. Most of these are
historical as are the saakhis of great Sikh
martyrs like Bhai Mani Singh and great
sewadars like Bhai Ghanaya.
SANGAT OR SAADH SANGAT Holy
congregation. A gathering of a religious
purpose. The word has been used in the
singular case as well as in the plural.
Sant Literally, “saint”, although, the word has
a different meaning in Gurbani than the
traditional Vedic concept of sants. These
latter category are roundly condemned as
hypocrites who mislead people (Oay Har ke
sant na akhiay, Banaras ke tthag! GGS p. 476:
These are not the saints of God but the
cheats of Banaras). Truly, those who go
No part of this glossary may be used without acknowledgement of source.
No word should be altered without communicating the publisher.
around wearing the garbs of sants,
proclaiming themselves (in their haomai -
ego-centricity) to be sants, are in fact no
better than swindlers and Gurbani does not
spare them. The qualities of sants (sant jans)
may be found described in, for example,
Sukhmani Sahib, in the Aspadis relating to
Saadh (Astpadi 7) and Braham-giani (Astpadi
8). These are God qualities, for only the
perfect Lord can be called a perfect Saadh,
Braham-giani, or Sant. The saintly people are
those who reflect those qualities; the
punishment for slandering such people is
great indeed (Astpadi 13). However, there is a
constant reminder in Gurbani that to place
faith in any human being is useless. In fact
such a reminder is placed in Astpadi 14, right
next to the Astpadi (13) which warns against
talking evil about the Sant. The sant jans are
around us e.g. in the Saadh Sangat; they do
not go around in fancy clothes or carrying or
wearing maalas (rosaries - strings of beads
for counting prayers).
SATGURU The True Enlightener (sat= true;
guru=giver of light i.e. knowledge).
SAT NAAM The True Name.
SAT SRI AKAL “The Timeless Lord is True”.
Often used as a Sikh form of greeting.
However, this wording is used more
appropriately as the main part of the Sikh
Jaikara (holy cry - see above) as a collective
response to the leading words by one person,
“Bolay so nihal”, Anyone who utters
will be blessed.” “Waheguru Ji Ka Khalsa,
Waheguru Ji ki Fateh” (see below) is a
more appropriate form of Sikh greeting
although used mostly by the Amritdhari
Khalsa Singhs.
SEHAJ PATTH Complete, but not continuous
reading of Sri Guru Granth Sahib over a
period of time. This is the preferred method
for reading (and studying) Gurbani in Guru
Granth Sahib. See also Akhand Paatth.
SEWA (SEVA) Selfless service in total humility
and without expectation of any reward. Sewa
is a central theme of Sikee and it may take
many forms from cleaning the footwear of the
Sangat at a Gurdwara to community service in
any form. Sewa must be done on a none-
discriminatory basis as did Bhai Ghanaya
during the siege of Anandpur when he offered
water to friend and foe alike. In the Sikh
tradition sewa may require extreme sacrifice,
in such cases the person feels blessed by
the Lord and offers his or her prayer of
gratitude. The greater the sewa, the more
blessed and humble a Sikh feels for being
given the opportunity to do it. Such was the
Ardaas (supplication) of gratitude by Guru
Gobind Singh Ji after the return of His parents
(Guru Teg Bahadhur Ji and Mata Gujri Ji) and
His four sons (Sahibzaadays - Princes) to
Sachkhand, the Lord’s Holy Presence.
SEVADAR One who does sewa in any capacity,
official or unofficial. It is also the proper
Gurmatt word for any person managing a
Sikh institution like a Gurdwara. For example,
instead of saying President or Head Manager,
the Gurmatt designation would be Mukh
Sewadar. One hopes this practice would
PLEASE NOTE
I would welcome any comments.
Gurmukh Singh ACIS; MCMI
Ret’d Principal (policy), UK civil service
E-mail: sewauk2005@yahoo.co.uk
Bhai Gur dass Ji
spread to bring some humility amongst those
who crave for high positions in Sikh
institutions.
Shabad (also see Gur Shabad) Any hymn in
Guru Granth Sahib. Guru’s Word. Also used in
a deep spiritual sense as The Word which
puts the soul in touch with Universal Spirit.
That Word or mystical formula in Gurmatt is
“WAHEGURU”. “Waheguru Gur Mantar hai”.
SIKHEE (Sikhi) (Sikhism) The Sikh way of life.
The word Sikee is preferred to the more
westernised word Sikhism which has a
different connotation.
SIMRAN Meditative recitation of God’s Name-
Being. Any Name of God is acceptable in
Sikhee provided the meditation is on the
Supreme Being as described in the Mool
Mantar, the Basic Precept. It must not be on
any other deity or being. Waheguru, Sat-
Naam and Ik Oangkaar are the most
commonly used Sikh Names for the Supreme
Being.
SINGH(S) AND SINGHANI(S) Sikh men and
women respectively.
SUKH-AASAN When Sri Guru Granth Sahib Ji
is placed in a resting position for the night.
See also Prakash.
VAISAKHI Prakash Utsav (Purab) of Khalsa.
This was the day the Order of the Khalsa was
proclaimed to the world. It may be regarded
as the inauguration or institution of the
Khalsa. However, “birthday” would be
incorrect, because the foundation of the
ideology of God-centred Khalsa was laid by
Guru Nanak Dev in the Mool Mantar. On
Vaisakhi day, 1699, Khalsa had reached
maturity and Guru Ji Himself took Amrit from
the Panj Piaray. “Khalsa” had been
addressed as such from the days of Guru Har
Gobind Ji.
VAAK (see Hukamnama)
WAHEGURU From “Wah! Hay Guru” meaning
“O Wondrous Enlightener”; an expression of
profound wonderment to describe the One
Timeless Being Who Is everywhere.
WAHEGURU JI KA KHALSA, WAHEGURU JI KI
FATEH “The Khalsa belongs to the Wondrous
Enlightener, Who is always victorious.” Sikh
form of greeting. The wording is said loudly
and in a positive manner (i.e. in Chardhi
Kalla). See also Sat Sri Akal above which is
also used as an alternative form of greeting.
 EASTEND FOODS
I would like to congratulate everybody on this sacred occasion of 300th anniversary of Gurgaddi Divas
which comes rarely in someone's life.

Sri Guru Granth Sahib's message is a diamond for every one's life but there is a need to practice it in our
life. Anyone who wears this Word Guru Diamond, will be the happiest individual that will be enshrined
with a spiritual inclination, allowing them to be a true person of the Almighty Waheguru.

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

It is only the human body, to whom Waheguru has given power and the prerequisite to meet with
Waheguru, but sadly many of our brothers and sisters are compromising this priceless opportunity by
purely indulging in anti-gurmat activities and contaminating our minds and souls.

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

As Guru Nanak Dev Ji said :

Áñ° îñ° ÖÅÂÆ ÇÃÇð ÛÅÂÆ êÅÂÆÍÍ îÈðÇÖ Á³èË êÇå ×òÅÂÆÍÍ
Çòä° éÅòË ÇÕÛ° æÅÇ é êÅÂÆÍÍ (ÃzÆ ×°ðÈ ×³zæ ÃÅÇÔì ê³éÅ DFG)

I humbly appeal especially to the young generation to understand this sacred message of Sri Guru Granth
Sahib and practice it in their life. I would like to give a message to the parents of young children also who
should persuade their children by practicing the gurmat message.

úÔçÆÁ» ìðÕå» ì¶ô°îÅð å¶ðÆ Þ¯ñÆ Û¯àÆÍ

ú å» ç¶ºçÅ ðÜ-ðÜ Ãí é±³ å¶ðÆ Þ¯ñÆ Û¯àÆÍ

JASBIR SINGH WOUHRA

EAST END HOUSE, KENRICK WAY, WEST BROMWICH
WEST MIDLANDS B71 4EA UK
 GURU TEG BAHADUR GURDWARA, LEICESTER
We the Prabandhak Committe, Management and Sangat of Guru Teg Bahadur Gurdwara, Leicester send our
warmest congratulations to the Sikh Nation on the 300th anniversary of Guru Gaddi, when Guru Granth
Sahib Ji became our 'Word Guru'.

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

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

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

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

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

When Guru Gobind Singh Ji manifested the Khalsa in 1699, he added another permanent feature to the
evolution of the Sikh faith. Khalsa was the Sangat, the holy congregation directly of the Guru, and Khalsa
was Guru-Roop empowered to interpret the direction if the Gurbani-Guru, Guru Granth Sahib.

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

106, EAST PARK ROAD, LEICESTER LE5 4QD

TEL: 0116-274 2453
DEV THREAKEWALA APPRECIATION SOCIETY UK
We are proud to congratulate the Sikh Panth on this momentous occasion.

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

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

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

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

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

SHOKHA UDHOPURIA
CHAIRMAN - DEV THREAKE WALA APPRECIATION SOCIETY U.K.
www.dev3kwala.com
I am delighted to be given the opportunity to extend my sincere congratulations on the 300th anniversary
of Guru Maneyo Granth.

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

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

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

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

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

COUNCILLOR ALAN RUDGE

Cabinet Member for Equalities and Human Resources
AVTAR SINGH GAKHAL & AMKAR SINGH GAKHAL
It is a very significant, historic and religious time in the Sikh calendar. It contains the divine message for
humanity and how to re-unite with Waheguru.

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

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

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

Birmingham Plating Ltd

142-152 Lewisham Road, Smethwick,
West Midlands, B66 2ER
www.birmingham-plating.co.uk
Email: info@birmingham-plating.co.uk
We proudly congratulate to whole sikh nation on the 300th Anniverssary of Guru Gaddi Divas. Guru
Granth Sahib Ji's teachings advocate gender equality, interfaith dialogue, no fear, no hatred,
justice/tolerance, harmony and peace. One who surrender to Shabad Guru remain into imminent
protection of The GURU HIMSELF regardless colour/creed or cast.

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

A true Sikh walks in the WAY OF HIS WILL and obey the HUKAM of HIS COMMAND. Let us proudly
bow to The Primal GURU, GURU GRANTH SAHIB JI and pray to remain subject to HIS COMMAND till
reunion granted.

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

hearts of mankind.

DALVIR KAUR WOLVERHAMPTON

KAMALDIP SINGH KAHLWON
AND FAMILY

GOLDFINGER GROUP OF COMPANIES

NOTARY PUBLIC SERVICES

154, Soho Road, Handsworth, Birmingham B21 9LN
Tel : 0121 554 7070 Fax : 0121 554 1400

FORWARD ESTATES
GLOBAL PROPERTY MANAGEMENT
154, Soho Road, Handsworth, Birmingham B21 9LN - Tel : 0121 551 4611
property@forwardestates.co.uk - www.forwardestates.co.uk

Dr. Paul Nischal & Family congratulate

all Sikhs on this auspicious occasion.
May God bless everyone a
Happy and Prosperous Life.
 CAMERTOWN TIMBER MERCHANTS LTD.
Best wishes from the Bhullar family and Camtertown Timber Merchants Ltd. on the 300th centenary when
the Holy Sikh Scriptures, Guru Granth Sahib Ji became our Word Guru

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

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

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

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

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

Colham Green Road

Hillingdon Middlesex
UB8 3QQ
Email : camertowntimbers@aol.com
Tel : 01895 237 981
 KESAR SINGH
MAND & FAMILY
3, Brook Side Road, Hayes,
Middlesex, UB4 0PG
The Mand family congratulates the Sikh nation on the third centenary of the Guru Granth Sahib Ji.

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

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

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

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

The SWCSUK & Sandhu family congratulates the Sikh nation on

the third centenary of the Guru Granth Sahib Ji.

Guru Granth Sahib Ji has given us an exceptional message

which allows us to have a unique status within communities, to
be secular not only in our thoughts but in our action.

This auspicious celebrations for the inauguration of the Guru

Granth Sahib Ji as the Word Guru.

Not only do the Sikh scripture provide us with direction and

guidance in our daily lives, The Guru Granth Sahib is also our
RESHAM SINGH SANDHU friend, our mother and father, Guru Granth Sahib is there for us
SURINDER KAUR SANDHU every moment of our day, celebrating our successes and
comforting us in our sorrows. Waheguru Ji has blessed us with
exceptional scriptures, which give us a define message.
RESHAM SINGH SANDHU, MBE DL Guru Gobind Singh Ji, gave the Gurugadi to the Guru Granth
21, Elliott Close, Oadby, Sahib Ji, we must ensure we do not sway from this
Leicester LE2 4UN unambiguous message.
 TIM LONG, COUNTRY MANAGER (INDIA)

As Sikh around the World celebrate the 300th centenary when the Holy Sikh Scriptures, Guru Granth Sahib Ji
became our Word Guru, we send our heartiest congratulations to the Sikh Nation.

To be alive in an era that is witnessing an occasion of this magnitude is something we are very proud to be
involved in. The sheer power of the Sikh Holy Scripture and the fact that the teachings are still in place today is
a testament to all those that contributed to it - not only our Guru's and Sikh Sants but sants of other religions.

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

In our industry where the challenge, is to enable us to earn wealth, but legitimately is one we take seriously. We
endeavour to assist everyone that has arrived in Britain or want to come to Britain, we focus on working with
those people who are able to meet the criteria set by the government. We strive to ensure people are not given
false hope, or enter into something they cannot afford.

With the grace of the Almighty Waheguru we hope that we will continue to help those who want to change their
lifestyles so that they too can vand shko, as ultimately we should all share our earnings with those less
fortunate then ourselves.

MATCHWORKERS INTERNATIONAL
82 High Street, 403, 4th Floor Mostafawi Carpet Building No. 12, 2nd Floor PPR Mall
Bidford–On-Avon, B50 4AD Bank Street, Bur Dubai, Dubai UAE Mithapur, Jalandhar, India
M: +447792354234 T: +441789490383 Ph : +971-4-3517298 Fax : +971-4-3517923 Ph : +91-181-2463405
F: +441789490416 Email :- mail@matchworkers.com Email : visa@matchworkers.com
www.matchworkers.com
 NIJJAR PRINTERS
We, the Nijjar Family, are very honoured to be a part of the very very important occasion that has fallen
this year.

The Guru Granth Sahib Ji, 300 years ago the first page of the 1430 page scripture of Waheguru's message
to mankind was read at Harmandar Sahib, later these scriptures became the Word Guru for the 155 million
Sikhs around the world

To be alive in an era that is witnessing an occasion of this magnitude is something we are very proud to be
involved in. The sheer power of the Sikh Holy Scripture and the fact that the teachings are still in place
today is a testament to all those that contributed to it- not only our Guru's and Saints but saints of other
religions.

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

We should live our lives according to these valuable teachings so that we can demonstrate that we need
not have an ego, shun away from hatred, greed and jealousy. We can unit mankind and live in harmony.
 JASWINDER SINGH CHANDAN & FAMILY
The modern and worldly message of Siri Guru Granth Sahib Ji is for everyone. We hope that people today
still hold the teachings close to their heart- the wisdom of equality between men and women, the wisdom
of equality between all men of all religions, of all colours, of all castes- this is what our Guru's believed as
the right path.

With everyone's involvement in the celebration of this auspicious occasion, we are showing that the multi-
faith community of this country can celebrate as one.

To be alive in an era that is witnessing an occasion of this magnitude is something we are very proud to be
involved in. The sheer power of the Sikh Holy Scripture and the fact that the teachings are still in place
today is a testament to all those that contributed to it- not only our Guru's and Saints but saints of other
religions.

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

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

J. P. EMPORIUM
166, Soho Road, Birmingham, B21 9LP
jpemporium@hotmail.co.uk
 SUKHDEV’S CATERING SERVICES LTD.
We send our warmest congratulations to the Sikh Nation on the 300th anniversary of Guru Guddi, when
Guru Granth Sahib Ji became our ~Word Guru.

Our Guru Granth Sahib allows us to promote justice, equality, tolerance and above all understanding, so
that we can reduce crime and hatered.

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

It is these teachings that we try to embroil in our daily lives, doing whatever whenever for the benefit of
humanity.

We are proud to be involved in the production ‘Guru Maneyo Granth’ a play that tells the story around the
time period 1705 – 1708 A.D when Guru Gobind Singh Ji re-wrote the Aadh Granth in Talwandi Sabu Punjab
and elevated Guru Granth Sahib Ji as the final Guru, The Word Guru, Guru Granth Sahib Ji, at Nadir Sahib.

I talk this opportunity of wishing all my customers and their family our heartiest congratulations on the
300th anniversary of the “Guru Maneyo Granth”.

SUKHDEV KOMAL
Ambassador for Peace

Sukhdev’s Catering Services Limited

125 Soho Road, Handsworth
Birmingham, B21 9ST
Tel: 0845 130 0042 Fax: 0121 554 1211
www.sukhdevscateringservices.com
 CONGRATULATIONS ON
THE 300TH
ANNIVERSARY OF THE
GUR-GADDI OF
SRI GURU GRANTH
SAHIB JI
AND
CENTENARY OF
THE
KHALSA JATHA BRITISH
ISLES

To mark this auspicious occasion

The Central Gurdwara (Khalsa Jatha) London
have published a commemorative book to be launched on the
23rd November 2008

Khalsa Jatha British Isles 1908-2008

ISBN 978-0-9560586-0-7

Available from the Gurdwara’s website

www.centralgurdwara.org.uk & Amazon Books
for further details contact Gurpreet Singh Anand on 07958 479724
or Email: Gurpreet.Singh@centralgurdwara.org.uk

THE CENTRAL GURDWARA (KHALSA JATHA) LONDON

62 QUEENSDALE ROAD, LONDON, W11 4SG
 SIKH SOCIETY UK
We, the sewak of Sikh Society send our warmest congratulations to the Sikh Nation on the 300th
anniversary of Guru Gaddi, when Guru Granth Sahib Ji became our 'Last Guru'.

It is a very significant religious and historic time in the Sikh calendar. It contains the divine message for
humanity and how to re-unite with Waheguru. Our Guru Granth Sahib allows us to promote justice, peace,
freedom, equality, tolerance and above all understanding, so that we can reduce crime, hatred and anger.

It is an excellent opportunity for the wider, multi faith community to appreciate and celebrate this
auspicious occasion as one regardless of belief or religion.

If everyone can unite and follow the message of Siri Guru Granth Sahib Ji, then there should not be any
cause for terrorism, poverty, ill-health, unhappiness in life and mankind can lead a peaceful existence
together.

The modern and worldly message of Siri Guru Granth Sahib Ji is for everyone regardless of colour, creed,
race, caste or territory. Let us embrace that we are all children of Waheguru. Let us make this world safer
place and co exist in harmony and peace.

Sikh Society UK
352, Bearwood Road, Smethwick,
Birmingham B66 4ET
Tel: 0121 434 4747
Email : info@patara.co.uk, as.garcha@sikhsociety.net
Charity No.1088141

After the great success of Guru Maneyo Granth Programme on TV to aware the people about the values of
sikhism, we would like to invite people to support us by becoming the members of the Sikh Society UK.
 SERVING HUMANITY WITH LOVE & COMPASSION

Guru Granth Sahib Ji

As the Eternal living Guru
Guru Maneyo Granth
We would like to extend our heartiest congratulations to commemorate the momentous and remarkable
300th Anniversary of the eternal Guru Granth Sahib Ji's Gurta Gaddi Divas - the enthronement of Sikh Holy
Scripture. The message of Guru Granth Sahib Ji is to create a united, classless, fearless, peaceful,
respectful and prosperous society based on shared ethos. Guru Granth Sahib Ji is a treasure house of
spiritual and temporal guidance. Guru Granth Sahib Ji gives guidance based on universal truth to all
irrespective of colour, caste, creed, sex or geographical origin.

The message of Guru Granth Sahib Ji is to recognise all humanity as one and never to submit to
oppression, tyranny and fight for the cause of righteousness for the welfare of humanity.

Waheguru Ji Ka Khalsa
Waheguru Ji Ki Fateh

The pure belongs to the Almighty

Victory belongs to the Almighty

DR. JAGJIT SINGH TAUNQUE, MBE. DL DY.LORD LIEUTENANT

MRS. SATINDER KAUR TAUNQUE
MR. GURBACHAN SINGH BHOGAL
DR.MANJIT SINGH BHOGAL
Best wishes to the Sikh Community on this historic celebration
On behalf of all members of the University Governors, staff and students, it gives me a great pleasure to wish
the Sikh community throughout the UK every success for the third centenary celebration of the consecration
of Guru Granth Sahib as the final and perpetual Guru of the Sikh as ordained by Guru Gobind Singh Ji in 1708.

The Guru Granth Sahib Ji is regarded as the guiding light for the Sikhs. Many non-Sikhs also have tremendous
respect for the teachings contained within the pages of this Holy Scripture. Throughout this year, millions of
non-Sikhs and Sikhs alike will join hands to honour the high principles of peace, equality, community, unity,
forgiveness and respect for others. These values are also at the heart of Birmingham City University’s
mission.

Birmingham City University’s mission is to be a powerful force for learning, creativity and enterprise,
promoting economic, social and cultural wellbeing. Community Relations is integral to this mission. The
following four strategic objectives will help us achieve our vision to become an exemplar institution for
engagement with business, professions and the community, and to be a force for equality and inclusion.

• To increase participation in higher education through significant growth in traditional and non-traditional
students.
• To apply our knowledge and expertise to inform the development of public and social policy to promote
economic, social and cultural wellbeing and to use the talents of our staff and students in initiatives to
support our local communities.
• To promote the integration of research with our engagement with business, the professions and the
community.
• To promote community cohesion and good relations between people of different backgrounds through the
education of those who work in the community and through programmes or research, knowledge transfer and
community outreach.

We look forward to working with the Sikh community to raise the awareness of the numerous opportunities
that higher education offer for personal and career development. Like the Sikhs, Birmingham City University
is at the forefront of Life Long Learning.

PROFESSOR DAVID TIDMARSH

Vice-Chancellor
Birmingham City University