Abstracts of Sikh Studies
Transcript of Abstracts of Sikh Studies
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ABSTRACTS
OF
SIKH STUDIES
( Vol. IV, Issue 4)
October – December 2002
GURBANI 2
EDITORIAL 3
ARTICLES
Guru Granth Sahib Unique And Universal Scripture 5Martyrdom — A Comparative Study 16
Miracles And Miracle – Men 26Divine Purpose Of Human Life 30Granthi Ji — Our Spiritual Mentor 33
Deras And The Ecclesiastical Anarchy Among Sikhs 36Concept Of Sikhs As A Qaum 40
Injustice To Banda Singh Bahadur 44Genesis Of Anand Marriage Act 46Significance Of The Role Of Women In Society 48
Charm And Harm Of The Bottle 53The Sikh Gurdwaras Bill, 1999 57
Steps To Invigorate The Panth 67
REVIEWS
Hardinge Papers Relating To Punjab 74
Kesri Pustak Guru Gyan 77Jathedar Bhai Kartar Singh Jhabbar 79
My Lord May I Come In 82Mistaken Identity Of The Sikhs 84The Historical Study Of Maharaja Ranjit Singh’s Times 86
Oral History 88
News & Views 107
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GURBANI
N'vh wjbk 5 N'vh wjbk 5 N'vh wjbk 5 N'vh wjbk 5 N'vh wjbk 5
;fsr[o nkfJU ;ofD s[jkoh .. ;fsr[o nkfJU ;ofD s[jkoh .. ;fsr[o nkfJU ;ofD s[jkoh .. ;fsr[o nkfJU ;ofD s[jkoh .. ;fsr[o nkfJU ;ofD s[jkoh ..
fwb? ;{y[ Bkw[ jfo ;'Gk fuzsk bkfj jwkoh ..1.. ojkT[ .. fwb? ;{y[ Bkw[ jfo ;'Gk fuzsk bkfj jwkoh ..1.. ojkT[ .. fwb? ;{y[ Bkw[ jfo ;'Gk fuzsk bkfj jwkoh ..1.. ojkT[ .. fwb? ;{y[ Bkw[ jfo ;'Gk fuzsk bkfj jwkoh ..1.. ojkT[ .. fwb? ;{y[ Bkw[ jfo ;'Gk fuzsk bkfj jwkoh ..1.. ojkT[ ..
nto B ;{ M? d{ih mkjo jkfo gfoU sT[ d[nkoh .. nto B ;{M? d{ ih mkjo jkfo gfoU sT[ d[ nkoh .. nto B ;{ M? d{ih mkjo jkfo gfoU sT[ d[nkoh .. nto B ;{M? d{ ih mkjo jkfo gfoU sT[ d[ nkoh .. nto B ;{M? d{ ih mkjo jkfo gfoU sT[ d[nkoh ..
b/yk S'fv nb/y? S{Nj jw fBor[B b/j[ T[pkoh ..1.. b/yk S'fv nb/y? S{Nj jw fBor[B b/j[ T[pkoh ..1.. b/yk S'fv nb/y? S{Nj jw fBor[B b/j[ T[pkoh ..1.. b/yk S'fv nb/y? S{Nj jw fBor[B b/j[ T[pkoh ..1.. b/yk S'fv nb/y? S{Nj jw fBor[B b/j[ T[pkoh ..1..
;d pyf;zd[ ;dk fwjotkBk ;GBk d/fJ nXkoh .. ;d pyf;zd[ ;dk fwjotkBk ;GBk d/fJ nXkoh .. ;d pyf;zd[ ;dk fwjotkBk ;GBk d/fJ nXkoh .. ;d pyf;zd[ ;dk fwjotkBk ;GBk d/fJ nXkoh .. ;d pyf;zd[ ;dk fwjotkBk ;GBk d/fJ nXkoh ..
BkBe dk; ;z s gkS? gfoU okfy b/ j[ fJj pkoh ..2.. BkBe dk; ;zs gkS? gfoU okfy b/j[ fJj pkoh ..2.. BkBe dk; ;z s gkS? gfoU okfy b/ j[ fJj pkoh ..2.. BkBe dk; ;zs gkS? gfoU okfy b/j[ fJj pkoh ..2.. BkBe dk; ;zs gkS? gfoU okfy b/j[ fJj pkoh ..2..
Todi Mahla 5
Holy Preceptor ! to your shelter have I come.
Pray grant me joy, devotion to the Name Divine, repute.
My anxiety annulling (Pause)
No other place of shelter I see; exhausted,
to thy door have I come.
Disregarding reckoning of our deeds, by infinite
grace alone can we get release -Save us lacking in merit (1)
The Lord, eternally forgiving, eternally gracious
To all beings grants the prop.
Nanak, servant of God, is questing after the holy-
Praying, in this life grant him liberation (2)
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3NANAKSHAHI CALENDAR
EDITORIAL
NANAKSHAHI CALENDAR
In India there had been well established tradition to start a new calendar
from an event considered significant. A new calendar was initiated whenever
a monarch ascended the throne (date of coronation) during the Muslim rule in
India. It was known as monarch’s San-i-Jalus which had been used in the
books written during the rule of that monarch. Some of these books are -
Akbar Namah, Tuziki-Jehan-giri, Muasir-i-Alamgiri etc. In the field of religion,
the new era was counted either from the birth of the prophet or from some
important event of his life. The Christian calendar was started from the date
of birth of Christ. Muslim calendar dates back to the Prophet Mohammad’s
exodus from Mecca to Medina. It is called Hijri calendar. In the north, Vikrami
calendar had been very popular and it dates back the times of Raja Bikramjit
of Kannauj now in Madhya Pradesh. In the south of India, Saka calendar has
been in vogue. In the north west Nanakshahi calendar had been in use among
the Sikhs. Recently, there has started a controversy regarding some reform in
Nanakshahi calendar. Calendering reforms do not involve violation of any
religious tenets nor is it in clash with any other calendar.
Need for ReformThe Sikhs have been celebrating the important days of the Gurus as
Bhai Gurdas 17th century exponent of the Sikhism has stated Hoan Balhari
tina gursikhan bhae bhagat gurpurb karande ( I am sacrifice to those Sikhs
who celebrate the days of Guru with devotion). The Sikhs therefore, havebeen in constant quest to find the actual date relating to birth, succession and
death of the Gurus. The literature of Gurparnalis is the result of this quest.
Bhai Randhir Singh has compiled these Gurparanalian which were published
by the SGPC, Amritsar and had tried to find out correct dates with the help of
newly discovered Bhatt Vahis . Karm Singh who has done pioneering work in
calendering wrote Gurpurb Nirnay (1912) in which he has discussed and
worked out the birth dates, succession dates and death dates of the Gurus
which are considered mostly correct. He has converted these dates to the
Christian calendar viz common calendar.The dates fixed by lunar calculation are variable every year. They cannot
be fixed once for all. We celebrate Guru’s dates by lunar calculation as is our
current practice, we are celebrating the day before or after the actual date. We
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4 ABSTRACTS OF SIKH STUDIES —OCTOBER - DECEMBER 2002
can find the actual date by solar calculation only. This can be illustrated by
the following example.
Guru Arjuns’ Martyrdom day falls on the 2nd Harh-1663 B.K. which isequivalent to May 30, 1606 A.D. It is Jeth Shudi Chauth (4th of light month of
Jeth) of the same year. Every year Jeth Shudi Chauth is variable and it cannot
be the same every year due to the following reasons :-
a) Lunar month is shorter that the solar month
b) After some years one lunar month is added which is called Laund month
and is considered inauspicious.
In solar calculation we can fix Guru Arjans’ martyrdom day on 30th
May, every year. Similarly all the Gurpurbs can be fixed in this way.
Recently a laudable attempt has been made by a Canadian Sikh expertin calendaring by preparing new Sikh Alamanic, popularly known as Nanak
Shahi Jantri. It was prepared making two fold reforms. The Bikrami dates
relating to the Gurus have been converted to the Common Calendar. Secondly,
uniformity in the length of months has been effected. At present Bikrami
calendar after 70 years advances one day, as Bikrami year is longer than the
movements of the Sun. Though Amavas and Puranmashis have been shown in
the Nanakshahi Jantri but the Gurpurb dates have been linked with the solar
circulation and delinked from lunar calculation with exception of Dewali, Hola
Mahla etc.. SGPC Amritsar has approved these reforms in their general body
meeting but the process of reform was stalled by the reactionaries. The
Christians have twice reformed their calendar. Once on 5th October 1582 and
second time on 2nd September 1752, Pope Gregory reformed the calendar. It
is unfortunate that the Sikhs who have been spearheading reform in every
field are now bogged down with the calendar reforms which have been due for
long. Moreover it is the crying need of the times as the Sikhs diaspora wants
definite dates for Gurpurb celebrations based on Common Calendar which is
prevalent throughout the world. It is only possible if we shift to solar calculation
for fixing the Gurpurb dates and link it with the common calendar.
Acceptance of Nanakshahi Calendar will fix the dates for all Gurpurabs
once for all without any change in future. This is also another feature of Sikh
identity.
According to the Brahminical belief certain days and particular months
are inauspicious. This is not according to Sikh tenets as Guru Arjan has stated :
wkj fdt; w{ os Gb/ fi; eT[ Bdfo eo/ ..Wherever there is His Grace all months, days and movements are
auspicious.
Sri Guru Granth Sahib. p. 136
¤
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GURU GRANTH SAHIBUNIQUE AND UNIVERSAL SCRIPTURE
HARNAM SINGH SHAN*
Besides being the holiest scripture of Sikhism and the unique scripture
revealed in India, Guru Granth Sahib is also the universal scripture of the world.This is so, because it is the fountain-head of the universal message of love,
truth and harmony; and also because its universality, profundity and out-reach
has a distinct universal significance. Hence said Prof. T.L. Vaswani in 1922, “It
is a wonderful scripture, the Sikh Granth. I regard it a World-Scripture. This
scripture was completed in 1604. After three (now nearing four) centuries, it
still has a message for us, a message for the world. Out of the World-Soul it
rolled.”1
Guru Granth Sahib is a unique repository of the Revealed Word. It is a
record of the Voice of God and echoes the Divine Truth. “It remains unique inconsisting solely of the meditation of God-inspired men, who have
communicated the Divine Word in a spirit of deep humility and compassion for
mankind.2 Moreover, it is “a compendium on spiritual science” and “a symbol
of spiritual synthesis... AS the movement of the Siddhas was a vast social
synthesis, so the religion contained in the Guru Granth was a vast spiritual
synthesis.”3 Prof. Toynbee has, therefore, aptly claimed it to be a “part of
mankind’s common spiritual treasure.” Hence he stated, “It is important that, it
should be brought within the direct reach of as many people as possible… A
book that has meant, and means so much to such a notable community as the
Sikh Khalsa, deserves close study from the rest of the world.4
Toynbee also prophesied in 1960: “Mankind’s religious future may be
obscure; yet one thing can be foreseen: the living higher religions are going to
influence each other, more than ever before, in these days of increasing
communication between all parts of the world and all branches of the human
race. In this coming religious debate, the Sikh religion and its scripture, the
Adi Granth,5 will have something of special value to say to the rest world.”
This will, of course, be so, because this Holy Granth enshrines the ideals
and institutions of a modern and universal religion as well as of an excellent
and comprehensive ethical system which has the entire human race, its welfare
and uplift, in view; and “gives the healing outlook on life.”6 It has brought forth
a new conception of Ultimate Reality, a new vision of the Universal Man, a
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6 ABSTRACTS OF SIKH STUDIES —OCTOBER - DECEMBER 2002
new ideal of democratic polity and a new pattern of non-discriminatory society,
based on equilitarian and pluralistic concepts, as expressed, for instance in its
following verses - the first being by Bhagat Kabir(1398-1448) the second byGuru Arjan Dev (1563-1606) and the third by Guru Nanak Dev (1469-1539):
ntfb nbj B{ o[ T[ gkfJnk e[ dofs e/ ;G pz d/ .. J/ e B{ o s/ ;G[ ir[ T[gfink eT[ B Gb/ e' wz d/ .. b' rk Gofw B G{ bj[ GkJh .. ykfbe[ ybe ybe wfj ykfbe g{ fo ofjU ;q p mKJh ..God, at first, created His Light;
then all the people were made from it.
As the entire world has come from that One Light,
then who are superior, who inferior?
(or whom shall we call good, whom bad?).
O folk, brethren !
be not strayed by illusion;
For, the Creator is in the created
and the created in the Creator,
who pervades all, everywhere.
Bk e' w/ ok d[ ;wB[ ofjnk B jw fe; e/ p? okJh .. ....
;G[ e' whs[ jw nkgB ehBk jw ;GBk e/ ;kiB ..8
Neither is any my foe,
Nor am I enemy of any...
I have made all and sundry my loving friends,
And I am a friend of one and all.
nkJh gz Eh
;rb iwksh ...9The highest aspiration of your religious order.
Let universal brotherhood be.10
The religion projected in Guru Granth Sahib is concerned, thus, with
the creation of a just, liberal, cosmopolitan and altruistic social order; and is
committed to mutual love, moral conduct, social equality and peaceful co-
existence in the world. The basic principles, enunciated by the Divine Masters
for the achievement of this ideal, are astonishing similar to those recently
mentioned, for example, in the following statement and declaration of the Third
World Conference on Religion And Peace held in 1979 at Princeton in NewJersey, United States of America:
“We believe that, as religious people, we have a special responsibility for
building a peaceful world community and a special contribution to make.
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We realize that far too often the names of our religions have been used in
warfare and community strife. Now we must reverse this, in short, by —
a. Breaking down barriers of prejudices and hostility between religiouscommunities and institutions;
b. Confronting the powers of the world with the word of the teachings of
our religions rather than conforming to them when they do wrong and
act contrary to the well-being of humanity;
c. Building inter-religious understanding and community among ourselves
on local level, particularly where prejudices run strong.
We all acknowledge restraint and self-discipline in a community of giving
and forgiving love as basic to human life and the form of true blessedness. We
are all commanded by our faiths to seek justice in the world in a community of free and equal persons. In this search, conscience is given to every person as a
moral guide to the ways of truth among us all.11
The prophet-preceptors of the Sikh religion demonstrated these ideals
during their life-times (1469-1708) both through their oral and written
utterances, as preserved in original, in Guru Granth Sahib. They visualised,
preached and practised such a religion which initiated and successfully pursued
the performance of all those functions in the best interests of humanity at
large. They proved, both by precept and practice, that it knows no ethical,
racial or regional limitations; recognised no distinctions on account of birth,
sex, caste, creed, calling, colour or country; and embodies, on the other hand,
universal respect and concern for all, regarding all as equal and respectable.
Its Founder, identifying himself with, the lowliest of the creatures, advised all
and sundry: -
;G e' T{ uk nkyhn? Bhu[ B dh;? e' fJ .. fJeBk GKv/ ;kfin? fJe[ ukBD[ fsj[ b' fJ ..12
Call everyone high (noble), for, none seems low (mean);
As God, the Only ‘Potter’ (Maker), has fashioned all ‘vessels’ alike.
And it is His Light alone that shines in all creation.
Guru Arjan Dev, the holy compiler-cum-editor of this Sacred Volume
underlining such a radical concept or unity, fraternity and universality, went to
the extent of asserting:
B e' p? oh Bjh fprkBk ;rb ;z fr jw eT[ pfB nkJh ..13
None is our enemy, Nor is anyone stranger to us.
We are in cordial accord with one and all.
Thus, they broke down centuries ago the said “barrier of prejudice and
hostility,” not only “between religious communities and institutions” but also
between all individuals who constitute these.
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8 ABSTRACTS OF SIKH STUDIES —OCTOBER - DECEMBER 2002
Keeping such catholic aspirations and universal convictions in view, the
Sikh Gurus also “confronted the powers of the world with the word of theteachings of their religion rather than conformed to them when they acted
contrary to the well-being of humanity” as exhorted in the above statement of
the said World Conference on Religions and Peace. Guru Nanak Dev, founder
of the Sikh religion, not only ‘confronted’, in 1521, the invading Emperor
Babar, founder of the Mughal Empire in India, but also called him the ‘regent
of death.’; condemned the tyrannical deeds of his hordes and voiced the agony
of the oppressed humanity in some of the most heart-rending hymns contained,
as below for instance, in Guru Granth Sahib:
gkg eh iz R b? ekpbj[ XkfJnk i' oh wz r? dkB t/ bkb' .. y{B e/ ;' fjb/ rkthnfj BkBe os[ ek e[z r{ gkfJ t/ bkb' ..14
Babar, the Mughal, has rushed from Kabul
with the wedding party of sins;
And demands, in forced marriage,
the surrender of our womanhood…
The paeans of blood are being sung,
And blood is being sprinkled
for saffron on the wedded ones.
;u eh pkDh BkBe[ nky? ;u[ ;[DkfJ;h ;u[ eh p/ bk .15
Nanak utters the word of truth; He utters the truth,
for, now is the time to utter the trutb.
y[ok;kB y;wkBk ehnk fjz d[ ;skB[ vokfJnk .. ......
J/ sh wko gJh eobkD/ s? eh dod[ B nkfJnk .. eosk s{ z ;GBk ek ;' Jh .. i/ ;esk ;es/ eT[ wko? sk wfB o' ;[ B j' Jh ..16
You, O God! saved Khurasan from Babar’s invasion
and have let loose terror on Hindustan.
The people were tortured so ruthlessly
that they, in agony, cried to heaven.
Did it not awake any compassion for them in You, O Lord:
You, O Creator, Who belongs to all, pray listen!
If the powerful one smites another equally powerful,
our mind is not much grieved over it.
But when a tiger falls upon a herd of kine,
then the Master of the herd must answer for it.
Guru Nanak not only “confronted” the invaders and appealed to the
Creator-of-all in such touching verses, but also rebuked the then rulers (viz.
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Lodhi Pathans) of Hindustan for their not putting up a stiff fight for it, and
allowing such a precious gem (i.e. India) to be ravaged and snatched away so
easily. It was because they –
;kjk ;[ ofs rtkJhnk oz fr swk;/ ukfJ .. pkpopkDh fcfo rJh e[ fJo[ B o'Nh ykfJ .. 17
The rulers had lost their senses
in the pursuit of sensuous pleasures.
Now, when Babar’s command has gone abroad,
even their own princes go about without a crust.
The Guru not only exposed their betrayal of trust and moral degradation,
but also, their administrative set-up in no less forceful terms, such as these :
oki/ ;hj, w[ edw e[ s/ ikfJ irkfJfB p?m/ ;[ s/ .. ukeo Bjdk gkfJfB xkT[ os[ fgs[ e[ fsj' ufN ijj[ ..18
The rulers are turned tigers and their officers hounds.
they do not let people to rest in peace.
Their servants wound them with their claws.
And lick up all the blood and marrow that is split.
Guru Arjan Dev, whose own contribution to the content of Guru Granth
Sahib is the largest, pronounced the following ‘Divine Manifesto’ when, during
his time and pontificate, people were threatened with another onslaught on
their life, honour and fundamental rights:
j[fD j[ ew[ j' nk fwjotkD dk g? e' fJ B fe;? otkDdk .. ;G ;[ ykbh t[ mhnk fJj[ j' nk jb/ wh oki[ ihT[ ..19
The gracious Lord has now
promulgated His Ordinances;
“None shall domineer over others
or cause pain to them.
All shall abide in peace and joy,
as the governance shall be gentle and compassionate.”
While preaching their message of amity, unity, equality, love and truth
on the one hand, and also confronting the native and. foreign “powers of the
world” so candidly and, courageously, on the other; the Sikh Gurus also roused
the conscience of the people to make them fearless, good and true; and
endeavoured to take them on the path that led to God’s presence. But denial of
freedom and suppression of human dignity by the government of the day,
obstructed that peaceful common path. In order, therefore, to safeguard that
path, to uphold the ‘freedom of conscience; and to defend human rights on the
one hand, and to uproot intolerance, indignity and tyranny on the other, two of
its holy contributors – Guru Arjan Dev and Guru Tegh Bahadur (1621-1675) -
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laid down their lives in 1606 and 1675, respectively, under specific orders of
the then Mughal emperors - Jahangir (1569-1627) and Aurangzeb (1618-1707)
- of the Indian subcontinent. Mentioning the cause and effect of the uniqueand supreme sacrifice made by the latter for this very purpose, the contemporary
evidence tells:
fsbe-izR{ okyk gq G{ sk ek ehB' pv' eb{ wfj ;kek .. ;kXfB j/ fs fJsh fifB eoh ;h;[ dh:k go[ ;h B T[ uoh . Xow j/ s ;kek fifB ehnk ;h;[ dhnk go f;oo[ B dhnk BkNe u/ Ne ehJ/ e[ekik gqG b' rB ej nkts bkik .. mheo c' fo fdbh; f;fo gq Gg[ fo eh:k g:kB ..
s/ r pkjd[ o ;h fenk eoh B feBj{ z nkB ..20
The Divine Master (i.e. Guru Tegh Bahadur)
protected their religious right to apply frontal
caste-marks and wear sacred threads.
He performed thereby
a great feat in this Age of Darkness.
He went to the utmost limit.
for the sake of the men of faith.
He gave away his head
without uttering even the whisper of a groan.
He endured this unique martyrdom
for the cause of truth and protection of Faith.
He readily offered his head for sacrifice,
but didn’t give up his ideal and conviction.
(He, Guru Teg Babadur, refused to perform any miracle as,
according to him),
display of such miraculous powers
or performance of bogus tricks and petty
practices would be a shame for the men of God.
He smashed the potsherd of his life
on the head of the king of Delhi
and departed for the Abode of God.
None else bas ever performed a feat
as noble and great as Tegh Bahadur.
The former martyr-Guru, viz. Guru Arjan Dev’s valiant son, Guru
Hargobind (1595-1644), the sixth Divine Master, had even to take up arms for
defending human rights and protecting the dignity and liberty of Humankind.
His grandson, Guru Gobind Singh (1666-1708), the Tenth
Divine Master, had to create in 1699 an indomitable force of martial and
self-sacrificing saint-soldiers, called The Khalsa (i.e. God’s Elect) and to have
recourse to arms to fulfil his mission of upholding Dharma and smashing the
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wicked and tyrants, unequivocally proclaiming:
jw fJj eki irs w' I nkJ/, Xow j/ s r[ od/ ft gmkJ/ .. ijK sjK s[ w Xow fpXko', d[ FN d' yhnfB gefo gSko' ..:kjh eki Xok jw iBwz, ;wM b/ j[ ;kX{ ;G wBwz ..
Xow ubktB, ;zs T[ pkoB d[ FN ;GB e' w{ b T[ gkofB ..26
I have come into this world
for this avowed purpose:
The Supreme Lord has sent me here
to uphold dharm (Righteousness).
He has commanded me
to spread true faith everywhere; and
seize and smash the wicked and tyrants.
Understand this in your hearts, O pious people!
I have taken birth only for this purpose.
To promulgate true religion;
to exalt the virtuous and uproot all evildoers.
u{ eko n} jwj jhbs/ dor[ }Fs jbkb n;s p[odB pFwFho d;s ..27
When an affair is past beyond all other means.
It is just and righteous to draw the sword.
Guru Gobind Singh, the creator of the Khalsa and the installer of the
Holy Granth as his successor and the Guru Eternal for the Sikhs, sacrificed his
own father, mother, all the four sons and even his ownself in his colossal and
beneficent efforts to defend the dignity and fundamental rights of the people.
The Sikh prophet-teachers did all that, thus, to promote those lofty ideals
which, as projected in Guru Granth Sahib, equate the Supreme Lord with
Truth and Love of Him with service of Humanity. They also enjoined upon all
human beings mutual love and understanding on the one hand, and truthful
living and social responsibility on the other, invoking thereby both social service
and social action. They believed, as is stated thus in Guru Granth Sahib, that –
A. Love for God and Humanity:
1. i' os/ ;fj nkgD/ fsB Gkt? ;G e' fJ ..28
They who love God,love everybody.28
2. nz do[ ykbh gq/ w fpB[ p, Yfj Y/ oh sB[ Sko[ ..29
A man or woman without true love is an empty shell
which soon crumbles and is reduced to dust.
fiBh B gkfJU gq / w o;[, ez s B gkfJU ;kT[l
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;[ z R/ xo ek gqkj[ Dk, fiT[ nkfJnk fsT[ ikT[ ..30
They who do not cherish loving emotion,do not know the taste of the Beloved.
They are as a guest visiting a deserted house
and returning empty and disappointed.
B. Devoted Service to God and Humanity: i/ s/ ihn s/ o/ ;fG s/ o/ ftD[ ;/ tk cb[ fe;? Bkjh ..31
All living beings are Your own creatures.
But none can obtain any reward
without rendering devoted service
to You and to Your created ones.
ftfu d[ Bhnk ;/ t ewkJhn? sk dorfj p? ;D[ gkJhJ? ..32
A resting place at the Divine portal can be found only
through the devoted service of the people in this world.
Envisioning and preaching, thus, a new cultural ethos and an ideal social
order; and emphasising social justice, obligations and service to humanity,
Sikhism, the latest world-religion, as projected in Guru Granth Sahib, has all
along been exhorting and asserting for the liberation of the human kind from
all kinds of degrading bondage - mental, spiritual, social, political and the
like. “Long before the modern kind of idea of social freedom was evolved in
the West, it has brought to mankind the message of freedom. In its social
aspects, it was a freedom movement from formalism and caste-tyranny; while
spiritually it brought to man freedom from suppression and those false beliefs
which enslaved man to a selfish or ignorant priesthood, whether the priest was
called a Brahman, Yogi or Muslim.”33
Not only its history and heritage (whether in its principles, doctrines
and pronouncements or in the practical lives of its founder, his successors and
followers), its sacred writings also present impeachable evidence to the aims,
impact and beneficence of that radical and dynamic movement, initiated by
the Sikh Gurus in the 15th century for the liberation and well-being of all
human beings. Thus spoke Guru Arjan Dev, the founder of its holiest shrine,
called Harimander Sahib, the Golden Temple, at Amritsar, while summing up
its impact and influence: c{ N' nKvk Gow ek, wBfj GfJU gork;[l ekNh p/ oh grj s/, r[ fo ehBh pz fd ykbk;[ ..34
The egg-shell of doubt has shattered
and the mind is illumined.”
The Master has freed us from bondage
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It by putting off fetters from our feet.
As regards the third postulate of the above statement of the World
Conference on Religion and Peace, the Ten Sikh Gurus, Guru Granth Sahiband their teachings have always been striving to “build inter-religious
understanding in our local communities, particularly where prejudices run
strong.” Sir Arnold Toynbee tells us: “The Indian and the Judaic religions are
notoriously different in spirit; and where they have met, they have sometimes
behaved like oil and vinegar. Their principal meeting-ground has been India,
where Islam has impugned on Hinduism violently. On the whole, the story of
relations between these two great religions on the Indian ground has been an
unhappy tale of mutual misunderstanding and hostility. Yet, on both sides of
this religious barrier, there has been a minority of discerning spirits who haveseen that, at bottom, Hinduism and Islam are each an expression of the same
fundamental religious truth, and that these two expressions are therefore
reconcilable with each other and are of supreme value when brought into
harmony.” “The Sikh religion”, he adds, “might be described, not inaccuraely,
as a vision of this Hindu-Muslim common ground. To have discovered and
embraced the deep harmony underlying the historic Hindu- Muslim discord
has been a noble spiritual triumph; and Sikhs may be proud of their religion’s
ethos and origin.”35 According to Dr. Sir Radhakrishnan too, the blessed
founder of their religion, Guru Nanak, “strove to bring Hindus and Muslims
together. His life and teachings were a symbol of the harmony between the
two communities. A popular verse describes him as a ‘Guru for the Hindus
and a pir for the Muslims’:
Baba Nanak Shah Faqir.
Hindu Ka Guru, Musalman Ka Pir.
This was in spite of the glaring fact that he “was critical of the formalism
of both the Hindus and the Muslims”36 and his historic thunder blast, when
he took up the mission of his life, was:
Bk e' fjz d{ j? Bk e' w[ ;bwkB j? ..37
There is neither a Hindu Nor a Muslim.
(All are human beings, born of the One Supreme Being).
It was Guru Arjan Dev, the holy compiler of this Sacred Volume, who in
a single hymn, indicative of his cosmopolitan attitude and universal goodwill,
using a good number of the attributive names of God, drawn from both the
Hindu (e.g. Jagannath, Rishikesh, Narhar, Gopal, etc.) and the Muslim (e.g.
Maula, Allah, Khaliq, Khuda, etc.) traditions, and shattering the age-old doubts
and illusions about His names, declared at its end: ej[ BkBe r[fo y'J/ Gow, J/ e' nbj[ gkopq jw ..38
The Master has lifted my illusion (about the name of God
and has enabled me to realise) That Allah (Muslim name of God)
and Par-Brahm (Hindu name of God)
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14 ABSTRACTS OF SIKH STUDIES —OCTOBER - DECEMBER 2002
are one and identical.
It was he, again, who transcending all sectarian and parochial limits, and
using a composite name, Allah-Rama, for God, also proclaimed unequivocally: tos B ojT[, B wj owdkBk, fs;[ ;/th i' oy? fBdkBk .. J/ e[ r[ ;kJh nbj[ w/ ok, fjz d{ s[ oe d[ jK B/ p/ ok .. ji ekp? ikT[ B shoE g{ ik, J/e' ;/ th, nto[ B d{ ik .. g{ ik eoT[ B fBtki r[ikoT[, J/e fBoz eko b? fod? Bw;ekoT[ .. B jw fjz d{ B w[;bwkB, nbj okw e/ fgz v gokB ..39
I neither observe fasting (like a Hindu)
nor keep the fast during Ramdan (like a Muslim);
for, I serve only Him who saves at the last.
The Gosain of the Hindus and Allah of the Muslims
are one and the same to me;
for, I have found release from the rituals of both.
I neither go to Kaaba to perform the Hajj
nor to Hindu pilgrim-stations for ritual bathing and worship
for, I serve only the One God, and no other.
I neither worship in the Hindu Way,
nor say prayers like the Muslims,
for, I bow, within my heart, only to that One Formless Lord
We are neither Hindus nor Muslims
for, our body and soul belong to the One Supreme Being,
who alone is both Rama and Allah for us.
(Continue in the next issue....)
REFERENCES1. Vaswani, Prof. (Sadhu), T.L., In the Sikh Sanctuary, Madras-1922, pp.36-
37.2. Talib, Gurbachan Singh (transl.), Sri Guru Granth Sahib (in English
Translation), Patiala-1988, Introduction, p.xxi.
3. Arora, Dr. R.K., The Sacred Scripture - Symbol of spirituality Synthesis,
New Delhi - 1988, pp. v & 188.
4. Toynbee, Prof. Sri Arnold, in his foreword to UNESCO’S Selections from
the Sacred Writings of the Sikhs, Lonon - 1960, pp.9, 10-11.
5. That is, Guru Granth Sahib.
6. Bittencourt, Edward A. de in his ‘foreword’ to The Sikh Way of Life by S.
Ranbir Singh, New Delhi- 1968, p.vi.7. Bhagat Kabir, Guru Granth Sahib, Rag Parbhati, p.1349.
8. Guru Arjan Dev, Guru Granth Sahib, op.cit., Rag Dhanasri, p.671.
9. Guru Nanak, ibid., Japu, st.28, p.6.
10. Alternative rendering: You shall belong to the Ayee order (highest order
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of Yogis known for their spirit of accomodation), if you associate yourself
with all humen as your equals.
11. Homer, A. Jack, Religion in the struggle for world Community, New York - 1980, pp. ii- iii.
12. Guru Arjan Dev, Guru Granth Sahib, op.cit., Rag Siri, p.62.
13. Ibid., Raga Kanra, p.1299.
14. Guru Nanak Dev, Guru Granth Sahib, Tag Tilang, p.722.
15. Ibid., Rag Tilang, p.723
16. Guru Nanak Dev, Guru Granth Sahib, Rag Asa. p.360.
17. Ibid., Rag Asa, p.417.
18. Ibid., Rag Malar, P.1288.
19. Guru Arjan Dev, Ibid., Rag Siri, p.74.20. Guru Gobind Singh, Siri Dasam Granth Sahib, Compiled in 1734 by
Bhai Mani Singh Shaheed at Amritsar; edited by Bhai Randhir Singh,
Patiala, vol. I-1985, Bachittar Natak, Anandpur - c.1698. Ch. V, Chaupai
st. 13, p.45.
21.
22. That is, of the Hindus.
23. That is, made such a unique and supreme sacrifice.
24. In the freedom of conscience and worship for everyday.
25. That is, the Mughal Emperor Aurangzeb.
26. Guru Gobind Singh, Dasam Granth Sahib, op.cit.,p.174, Bachittar Natak
Anandpur - 1696, canto VI, chaupai, St.42-43.
27. Ibid, Zafarnamah, Dina Kangar - 1706, Vr.no.22.
28. Guru Nanak Dev, Guru Granth Sahib, op.cit., Rag Wadhans, p.557.
29. Ibid., Rag Siri. p.62.
30. Ibid., Rag Suhi, p.790.
31. Guru Nanak Dev, Guru Granth Sahib, op.cit., Rag Asa, p.394.
32. Ibid., Rag Siri, p.26.
33. Talib, Gurbachan Singh, Sikhism as a Liberating Force, Patiala - 1979,
pp.46-47.
34. Guru Arjan Dev, Guru Granth Sahib, op.cit., Rag Maru, p.1002.
35. In his ‘foreword’ UNESCO’S Selections from the Sacred Writings of the
Sikhs, London - 1960, p.10.
36. Ibid., pp.21 & 23.
37. Prachin Janamsakhi, ed. by Mr. M.a. Macauliffe, Rawalpindi - 1885, p.
37
38. Guru Arjan Dev, Guru Granth Sahib, op. cit., Rag Ramkali, p. 897.
39. Guru Arjan Dev, Guru Granth Sahib, Rag Bhairo, p. 1188.
¤
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16 ABSTRACTS OF SIKH STUDIES —OCTOBER - DECEMBER 2002
MARTYRDOM — A COMPARATIVE STUDY
PREHLAD SINGH*
To every man upon this earth
Death cometh sooner or later And how can a man die better
Than by facing fearful odds
For the ashes of his fathers
And the temples of his Gods.
LONGFELLOW
The word martyr is of Greek origin, which literally means a witness or
endorser who confirms his allegiance to a faith, religion or principle, dear to
him even at the cost of his death.1 Such testimony of the martyr’s belief can be
oral, written or through silent but committed compliance or refusal to acommand. Thus, martyrdom is the outcome of boldly facing the fatal blow
with serene equanimity.
The vernacular equivalent ‘shaheed ’ is used in the Persian as well as
Arabic languages for a person performing shahadat or martyrdom in the path
of truth ( Rah-e-Haque), as the subject supports, upholds or stands witness to a
particular path or action.2
In the Qur’an there are different interpretations of the word Shaheed :3
1. One who stand witness in a dispute - Shahid or Gawah (28:75)
2. A member of the Emperor’s Court who represents the commoners,
and acts as a mediator between the King and his subjects. (2:143)
3. A person of unblemished conduct who testifies to his beliefs by
upholding the path of the Prophet. He stands as a proof or for ap-
proval of the test (sanad ) (29:52)
In the Encyclopedia of Sikhism 4 Martyrdom is defined as voluntary
laying down of one’s life for one’s faith or principles considered noble in any
society, is especially prized in Sikhism which has a long and continuous
tradition of such adherence to religious belief and sacrifice therefor.A martyr is generally defined as one who chooses to suffer death rather
than denounce his or her faith. The use of the word martyr or shaheed has
become so common that it has become essential to categorize and grade the
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different hues and shades of martyrdom by separating the grain from the chaff.
Spiritual MartyrdomThe classic cases of martyrdom are those where there is no personal
gain or profit and the ultimate sacrifice is made for altruistic motives; for the
sake of justice and fair play for an oppressed community or religious group.
Such endeavour must uplift the society at large and the advantage must not be
obtained through deception or subterfuge or by slaughter of the innocents.5 A
martyrdom par-excellence is the one where the hero sticks on steadfast to his
professed faith or way of life in the face of heavy odds and even forbids
intervention by his supporters for revenge against the perpetrator. The
dispensation is accepted calmly as a divine will.
Jesus Christ, when he was put on the cross, prayed, “Forgive them, Lord!,
for they know not what they do” Guru Arjan Dev, the first martyr for the Sikh
faith dared to disobey the might of the Moghul empire and forbade Mian Mir
to launch any counter action on his behalf. He clarified that he bore all the
torture to set a precedent for the Sikhs so that they passed the acid test of
suffering and torture. A strong will power to withstand the persecution can
keep a faith alive. Defiance and non-cooperation are the instruments of the
brave and not of the chicken-hearted.
Guru Gobind Singh in epilogue to Chandi Charitra prays for a boon of
courage to lay down his life fighting for righteous causes for the sake of the
oppressed and the down trodden. Even as an adolescent he did not oppose his
father’s plans for self-sacrifice at the call for succour. Guru Tegh Bahadur
took up cudgels on behalf of the Pandits in spite of the ideological difference6
with regard to the rite of wearing of the so-called sacred thread. He boldly
rejected Aurangzeb’s offer of conditional pardon, neither accepting conversion
to Islam nor agreeing to demonstrate magical powers. (Encyclopedia of
Sikhism. p.55.)Regarding the element of spirituality in martyrdom Nazir Singh remarks,
“The highest value of Sikh ethics is indeed a value of the spiritual order, but
the moral values that aid in the attainment are helpful in raising the quality of
an individual life to a higher social and cultural plane.”(Philosophy of Sikhism.
New Delhi 1981-p.58)
Heroic MartyrdomNext to spiritual martyrdom comes the supreme sacrifice of the soldiers,
sailors and airmen and the civilians who lay down their lives for the sake of the motherland. Their martyrdom is of great value for their country. But
many a time wars are fought on flimsy political excuses and the youth are
sacrificed as canon fodder.
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An element of hate and enmity is inculcated and the innocents seeking
vengeance fall martyr to a campaign of hate and prejudice that encourages
destruction of life and property. Innocent and gullible youth are sacrificed in‘ Dharam Yudh morchas’ and in police reprisals as scapegoats and expendable
material for the political ambitions of callous and ruthless politicians. The
heroic martyr dies that his country, his civilization the way of life dear to him
may live. Such an act is chosen voluntarily rejecting the suggested alternative
for escape.
Blessed are the heroes who lay down
Their lives for a cause;
They are acclaimed true heroes
They leave the world with gloryAnd honoured they stand in the Lord’s Court. (GGS.p.580)
Motivated MartyrdomIn the last and the lowest category, we can place the pseudo-martyrs, the
anarchist the terrorists and the mercenaries who operate as contract killers.
The frustrated youth are brainwashed and indoctrinated to operate as human-
bombs. The Taliban consider their dead colleagues as martyrs and the ISI of
Pakistan accords the same status to its operatives, the ruthless killings being
termed as a war of independence. The marauding bands of the faithful are
lured on promises of life of pleasure and plenty in paradise. They are made to
smuggle narcotics and distribute fake currency as a part of their strategy of
destabilization. For such misguided youth Khalil Gibran comments:
My friends and co-travellers, pity the nation
That is full of beliefs and empty of religion
Pity the nation that acclaims the bully as hero7.
It would amount to adding insult to injury if such pseudo-martyrs are
equated with the genuine heroes because the former violate the true path of the Prophet by targeting innocent women and children.
Martyrdom in SikhismThe concept of martyrdom is fundamental to the Sikh faith and signifies
a metamorphosis that turned the stagnant larva to a beautiful free-flying
butterfly. The Sikh history stands witness to the selfless sacrifices of the Gurus
as well as their disciples vying for honours, the former setting footprints on
the sands of time and the latter emulating the precedents with fearless
dedication. It is an authentic record devoid of myths, magic and miracles. Theradical revolution ushered in an era of altruistic action rather than empty
theories, which propagated asceticism and withdrawal as a means of self-
deliverance.
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Against such escapism, Guru Nanak advocates total self surrender to the
Divine Will as if one was carrying the head on one’s own palm ever-ready to
offer it at the altar of love, liberty and justice:Shouldst thou seek to play the game of love,
Step into my street with thy head on thy palm.
For engaging in this endeavour
Ungrudgingly sacrifice your head.8
In Alahanian (The Dirges-GGS p579) Guru Nanak sets a standard of
moral idealism:
Men, revile not Death:
Death is not an evil, should one know how truly to die.
The death of heroic men is holy;Should they lay down their lives
for a righteous cause.
The Encyclopedia of Sikhism quotes from Prachin Panth Prakash:
The Sikhs had a fondness for death, to court death they searched the
opportunity, their lives they held not dear, They felt no pain even when their
bodies were slashed—“ To martyrdom are we wedded, we turn not our backs
upon it”— they chanted. (p.56)
G.S.Dhillon ( Insights Into Sikh Religion and History. 1991 p.65) while
specifying the various exclusive attributes of the Sikh polity observes with
respect to martyrdom, “ – these motivations and ethos were created by the
Gurus through the glorious institution of martyrdom over a period of more
than two hundred years”. During this period the Sikh society, including brave
women and children, went through the most difficult trials and tribulations,
passing all the tests with flying colours.
Kabir is ready to drain the cup of misery to the last drop but desires to
breathe his last at the Lord’s doorstep.9For such fortunate death in equipoise
(sahaj) one attains immortality, all doubts and apprehensions are shattered
and a state of ultimate bliss (Param-anand) is attained.10
To die am I eager,
At the Lords doorstep to die,
That the Lord may ask, who is this lying at our door?
Sikhsim is a religion of Miri and Piri that has close concerns with the
temporal life along with religious spirituality. A true Sikh takes up the sword
only when all other methods fail to bear fruit. In Zafarnamah, addressed to
Aurangzeb, the Tenth Master reminds the Emperor that it is justified to take
up the sword at the hour of need:
Chun kar az hama hilate dar guzasht,
Halal ast burdan ba-shamshir dast
And the sword is taken up not for victory to self or community but for the
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establishment of a divine order — a victory to the Supreme Being. The daily
greeting of a Sikh is “Waheguru ki Fateh — victory be to unique Supreme Being.”
Like Sikhism Islam too is a whole life religion and the tradition of martyrdom started with Hussain at the battlefield of Karbala. Islam signifies
acceptance of the Prophet’s Ordinance, submission, surrender and obedience.
One who accepts Islam stands literally a witness to the canons of the Qur’an.
Jihad has become an instrument of terror and destruction. But, according
to the Qur’an Jihad 11 is an endeavour in the path of Allah and may be performed
through speech, through writing or practical actions. The present situation
has become more identical to Qatal12, than holy jihad, because there is nothing
holy in indiscriminate killing, in using RDX and IED when the enemy is not
even identified. Qatal is permitted only on the battlefield. The recent incidentsin Afghanistan and Kashmir where women are shot publicly and acid is thrown
on the faces of girls who ignore the jihadi ordinance to wear burqa have become
routine affairs. These organizations include a good number of mercenaries
and operate for cash compensation and promises of wine and women in paradise
as admitted by Ata Mohamed, the infamous pilot who was a member of the
team that attacked the World Trade Centre.
The inducements for the pseudo-martyrs who are assured of a place of
honour on the right side of Allah on the dooms day ( Roz-e-Qiamat ) are :
(Surat- al-Waqiah (p. 537 to 541)
13. They will be in the Grandeur of bliss
14 Seated in coaches inwrought with gold and jewels.
There will wait on them youths who will not age
19 Carrying goblets, ewers and cups filled out of flowing spring
No headache will they get from that, nor will they be intoxicated
And carrying such fruits as they choose
And bird- flesh as they may desire
And there will be fair maidens with lovely wide eyes
24 Like pearls well preserved
29 As a reward of what they did
And as for those on the right hand
They will be amidst lot e trees without thorns (berries)
30 And clusters of bananas
And extended shade
And flowing water
And abundant fruit
Neither failing nor forbidden
And they will have noble spouses
- 6 -
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36 Verily, we have created a good creation
37 And made them virgins
Loving of equal ageBut as for those on the left hand - how unlucky they are- they will be in
the midst of scorching winds and scalding water.
And under the shadow of black smoke,
neither cool, nor of any good………
Hence, it is clear that besides most attractive incentives, there are the
heaviest punishments or non-compliance with the interpretation of the Qur’an.
The vested interests expound and propagate only the verses that meet their
own selfish ends whereas in the Qur’an it is clearly mentioned in Al-Baqrah
p.78 line no. 226 that there is no compulsion in matters of religion. It is also tobe remembered that the decision of standing to the right or to the left will
depend upon the sum total of deeds in one’s life. Those who do evil shall be
thrown down on their faces into the fire. (27.91 p.376)
Allama Iqbal sums up:
Amal se zindagi banti hai, jannat bhi jahannum bhi Yeh khaki apni fitrat se na noori hai na nari hai Our deeds decide our future lifeIt will be Paradise or it may be hell.The human frame of clayHas no attribute of either.
Against such premises of wine, women, handsome boys, rich foliage,
cool water springs, orchards of fruits and choicest bird meat, the Sikh ideology
advocates a life of altruistic services and total self surrender without ego, pride
and other evils — a life of Jiwan Mukta (emancipation in life itself)
Erased is the vice of one’s mind and one becomes a Jiwan Mukta.
The Jiwan Mukta is liberated because he gets rid of the vices and his
virtues redeem him. (Sidh Gosht, p. 942)
This state is also referred to as param pad, sehaj awastha, turya or chautha
pad.
The Sikh view of spiritual ascent is detailed in Japuji — Five realms
(Panj Khand). There are no burning fires of punishment, no virgins like pearls
and rubies, no wine, fruit and bird flesh and definitely no handsome young
boys at the pilgrims’ beck and call. The satiated state of spiritual bliss and
fulfilment is above and beyond these carnal temptations
-7-According to St. Jerome (A.D.340-420)
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“It is not only the shedding of blood that is accumulated in a campaign.
The spotless service of a devout mind is itself a daily martyrdom”. There
is a parallel tradition of marjiwaras”14 (The living dead who live a life of self-effacement and are dedicated to altruistic deeds.)
Comparison and Contrast.There are striking similarities between the martyrs of all faiths—they
offer their lives so that the others may live; almost all profess to obey Divine
commandments and make a great show of obeisance before their holy
Scriptures. Most of them are dedicated and committed souls beyond worldly
allurements. However, there are glaring contrasts:
1. Attitude towards the better half of humanity.
The illiterate and fundamentalist Muslim invaders never spared innocent
women and children even from their own communities The tribal hordes that
invaded Srinagar after the accession of Maharaja Hari Singh to the Indian
Union, indulged in mass rape and killings and did not spare even the women
of their own faith. Against this, the Sikh soldiery always treated the womenfolk,
even of the enemy, with respect. When Nadir Shah, the Persian invader was
returning home in 1739 after the plunder of Delhi, the Sikhs attacked his rear
party and succeeded in rescuing a number of fugitive girls who were duly
restored to their families. While in the Qur’an there are elaborate instructions
on the methods of distribution of enemy property, the Maal-e-Ghanimat
including women, such inhuman activities are never justified in the Sikh
Scriptures.
2. Celebration of Martyrdom
Whereas the Sikhs celebrate the victory of the indomitable human spirit
over oppression and tyranny by distributing cold drinks, sherbet , stuffed bread(
missi rotis) curds, lassi(whey) and butter on the martyrdom anniversary of Guru Arjan Dev, the Muslims make an elaborate show of public mourning
during Ramzan by inflicting severe punishment on their own persons, perhaps,
in atonement of their cruel treatment meted out to the followers of other faiths.
3. Motive for the Supreme Sacrifice
The accepted and practiced context of Islamic martyrdom is based on
the dream of Pan-Islamism, promoted by the motivated interpretations of the
Qur’an. The recent incidents in Afghanistan, Pakistan and some other countries
are proof enough of their future plans and intentions.
-8-There are countries where there is cent-per-cent Muslim population, about
a dozen countries have above 95% Muslims and in about 20 countries the
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non-Muslim subjects are just about ten percent. The forced exodus of migrants
from Pakistan and Bangladesh is recent history.15 It is ironical that the frenzied
mobs shout Allah-ho-Akbar while indulging in loot and arson. The SupremeGod Allah is indeed great as proved by the retribution inflicted upon the Afghan
mercenaries.
Guru Gobind Singh’s observation expresses abhorrence for the crimes
committed for the sake of one’s religion and enumerates some of the attributes
of a true martyr:
Those who calmly endure suffering,
In mind body and spirit, for the love of justice and truth-
They attain the highest spiritual abode.
There is, thereafter, no difference
Between God, the object of love,
and His subjects, the devoted lovers. ( Bachitter Natak )
4. The Consequences
Whereas the martyrdom of Jesus won over almost half the world’s
population to the Christian faith, uncountable sacrifices by the Sikhs have
failed to produce any comparable results. There is an urgent need for a soul-
searching analysis to determine the causes of this anticlimax, the wide chasm
between our precept and practice, the sky-high haumein (personal ego) of
some of our leaders, the rampant nepotism and corruption, even among the so-
called religious heads and the promotion and preference of self-interest over
Charhdi Kala of the Panth. The greed for personal power led to the sacrifice
of innocent and gullible youth as Scapegoat Martyrs and a few thousand more
were mowed down in police encounters as suspected militants. The sacred
tradition of Spiritual Martyrdom and the folklore heritage were exploited to
satisfy personal kleptomania that assumed the proportions of a free-for-all
kleptocracy. Thus, in spite of maximum sacrifices by the Sikh community, it
failed to get any of their major demands fulfilled and efforts are on to deprive
Punjab of its equitable share of water by virtue of its being a riparian state
Iqbal laments such a paradoxical situation when even the blood of the
martyrs fails to achieve justice and fair play:
Gulistan ko lahu ki zarurat pari
Sab se pehle gardan hamari kati,
Phir bhi kehte hain hum se ahl-e-watan
Chaman yeh hamara hai tumhara nahin.
-9-
REFERENCES
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24 ABSTRACTS OF SIKH STUDIES —OCTOBER - DECEMBER 2002
1. The New Merriam Webster’s Dictionary, Merriam Webster, Spring field,
Massaehusetts USA, 1996
2. Farhang-e-Aksi Amura, Etqad Publishing House Delhi-2, 2000 (320)3. Qur’an Majid by Abdul Ala Maudoodi Islamic Publications, Malerkotla
1998 (1228)
4. Encyclopedia of Sikhism by Harbans Singh, ed., Punjabi University,
Patiala, P55
5. The best example of Spiritual martyrdom is that of Guru Arjun Dev and
Guru Tegh Bahadur.
6. There is an entry in Tuzk-e-Jahangiri, the Emperor’s memoirs:
“So many of the simple minded Hindus, nay, many Muslims, had been
fascinated by the Guru’s ways and teachings - I fully know the heresiesand thought he should be brought to the fold of Islam. I ordered that he
should be brought to my presence, that his property confiscated and that
he should be put to death with torture (Harbans Singh and Lal Mani
Joshi—An Introduction to Indian Religions Punjabi University, Patiala
1973 (230-231)
M.J. Akbar in India: The Siege Within , pp. 121-122 writes, “The martyrdom
of Guru Arjun and later during the reign of Aurangzeb, the execution of
the Ninth Guru Tegh Bahadur and of the two young sons of Guru Gobind
Singh have become symbols of a Sikh hatred for Muslims that lasted
more than three centuries.
7. Saqi Mustafa Khans’ Maasir-e-Alamgir, referring to Aurangzeb, records:
“His majesty, eager to establish Islam issued proclamation to demolish
the schools and temples of the infidels and with utmost urgency put down
the public practice of the religion of these misbelievers.”
The Guru returned to Delhi from Assam during Dec 1671- Jan 1672 and
was at Chak Nanaki, Mekhowal on March 29, 1672, Vaisakhi Day when
Bhai Mani Singh had his darshan. At this time the militant policy of
Aurangzeb for demolishing the temples and seminaries of the non-
Muslims and converting them to mosques was being vigorously followed.
Nawab Iftikhar Khan, the ex-governor of Kashmir was the executor of
the emperor’s policy. To win favour of the emperor, Iftikhar Khan
tyrannized over the Brahmins to such an extent that they approached
Guru Tegh Bahadur at Anandpur and solicited his personal intervention. This
ultimately led to the Gurus’ martyrdom. (Sarkar- pp51-52) quoted in the Sikh
Review, Aug. 1993 in the article “Martyrdom of Guru Tegh Bahadur”
In the same issue (p. 20-21) Prof. Ganda Singh quotes from Bamzai’s
History of Kashmir, p. 371.
“Evidently the Brahmin emissary and leader of a delegation of the pandits,
Kirpa Ram Dutt who had been a tutor to the Guru’s young son, Gobind
Dass visited the Guru as supported by Bhatt Vahi( diary of visitors’ record)
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of Multani Sindhi dated May25,1675, and complained about the atrocities
and the Guru assured him, “tussan ki raksha Guru Nanak karega—“
7. The Jews claim that all of their clan put to death in the gas chambers areMartyrs. The Hamas organization of Palestine and all the terrorist
organizations in Kashmir call their fallen members as mujahideen, and
shaheeds.
8. Adapted from Talib’s Translation of G G S, p.2821 (English edition)
9. G G S, p. 61 and Slok Kabir , p. 1367
8. Gauri Kabir , p. 327
9. Sayyed, Abul-Ata Maudoodi ‘The greatest Jehad( Jehad-e-Akbar) is a
striving for personal purity. Quran Majid, Islamic Publication, Malerkotla.
10. Refer (in Punjabi Edition of Islamic Publications, Malerkotla)Surat-ar-Rehman p.944-949. Surat-al-Waqiah, p. 950-956 Surat-al-
Baqrah,
English Edition by Maulvi Sher Ali Dawat-e-Tabligh, Qadian, 1955.
Also refer lines 25-30
“Surely only those who follow the book of Allah and observe prayer and
spend out zaqaat we have provided for them secretly and openly, hope
for a bargain which never fails…..”
p. 192, “And fight them not in and near the sacred mosque, until they
fight you, therein.”
The so-called mujahideen in Jammu and Kashmir and the Taliban in
Afghanistan have been laying down their lives fearlessly and recklessly
in anticipation of rewards in this life and in the hereafter but the Quran
clearly states that all the judgments on the dooms- day will be made
according to one’s deeds.
11. The Quran .Islamic Publications Malerkotla p.232
12. ibid Surat-ar-Reman p944-949
Surat-alWaqiah. P.950-956.
Surat-al-Baqrah. P.20.
13. The Quran clearly states that all the judgments on the doomsday according
to one’s deeds. To equate the terrorists and mercenaries with Hussain,
the Martyr of Islam, would belittle his selfless sacrifice.
14. Avtar Singh. Ethics of the Sikhs. Punjabi University, Patiala. P.204-205.
Also refer Mahan Kosh p.953-954.
15. Miller. Muslim Friends. Oxford University Press, provides information
about percentage of Muslim population in almost all Muslim countries.
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26 ABSTRACTS OF SIKH STUDIES —OCTOBER - DECEMBER 2002
MIRACLES AND MIRACLE - MEN
GAJINDAR SINGH*
Our sant deras are popular and frequented by simple folks who want
their wishes to fructify and many misguided, wishful idlers will vouch for thespiritual heights of these persons and places where it is stated to be so easy
and simple by just catching the eye of the seer at special occasions like full
moon, waning moon, no-moon, eclipses, new moon (sangrand) and may be,
at other times to take home a basketful of fulfIlled wishes. One likes to chide
the man who remarked, “If wishes were horses” because at these sant deras,
all wishes do convert into galloping horses. If it does not happen, then in the
same breath, it must be because of your unfortunate karma of the past!
These miracle-men are not confined to deras. We have specific Gurdwaras
which abound in miraculous powers and draw huge crowds too on similar pretext.
There were old Hindu tiraths where a bath. a visit, a penance was
renowned to confer bounties on the pilgrims and lakhs regularly paid visits
and still do. It is a different matter that they come back as immersed in misery
and poverty as ever. Muslim tombs and khanqahs abound in all nooks and
corners of the globe, where oil fund for lighting. tying of wish-threads, and a
prayer to the entombed seer claim assured rewards.
Guru Nanak, the initiator of gurmat was in constant touch with such
miracle-men and their votaries. He outright rejected the cult of miracles.
Ridhi sidhi avra saad . (JAP.JI)
In Japji too, the uselessness of pilgrimages and sacred bathing has been
proclaimed:
Tirath navan je tis bhavan
Vin bhane ke nahen kari
How is it that we bear with rag-tag; these soothsayers, who in the name
of Guru Nanak defy his religion and philosophy of purity of action and
reflection:
Harjan aisa chahiye jaisa Har he hoi.
And
Re man aisokar sanyasa
Ban se sadan sabhe tar samjhe man he maah udasa (Ramkali X)
Guru Amar Das ji has defined miracle as under:
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Sa sidhi sa karmat hae achint tare lis dat
Baba Atal, the gifted son of Guru Har Gobind had to pay with his life as
penance for a deed which was’ achint “ without his effort or manipulation.Guru Nanak, in Babarvani remarks with derision:
Koti hu pir vary’ rahae ja mir sunia dhaiya
Than mukam jale mandir much much koer rulaya
Koi mughal n hoa andha kinen parcha laya.
Innumerable Pirs, holy men prophesized when they heard of invasion of
Mir (Babar), their places and houses were razed and so much misery resulted.
But despite their prophesies and utterances, Mughals did not go blind and
their talismans failed.
Guru Nanak staged a demonstration when he started the selection of hissuccessor, by squandering trinkets, coins, silver and gold etc to see how many
would persist in following him to perfection and those who wanted small gains
would be exposed, till only Bhai Lehna was unmoved by miracles. Guru Har
Rai banished his dear son Ram Rai for displaying occult powers and distorting
Gurbani for cheap applause.
Hindu and Muslim (as well as other systems) mind-set has been fixed on
super-natural powers as a necessary merit of a mystic and demanded miracles
as the only proof of a man’s spiritual status. Sikhs have preferred death to
these cheap tricks as Guru Tegh Bahadur was given the option of either
embracing Islam or proving his spiritual prowess to escape death which he
chose, to preserve purity of Gurmat. Previous to that, Guru Arjan sacrificed
his life although he was suggested to curse the government for passing the
cruel orders for his torturous death. That indeed gave strength to Sikh
community to bear with such horrifying treatment for many decades and is
still moving the psyche of the Sikh.
Hindus and Muslims had regular debating sessions of merits of their
systems and challenged freely anyone who differed, to demonstrate the occult
powers as the touch- stone of spirituality. Guru Tegh Bahadur defied it and
gave his life to reject the lure of miracles.
Guru Gobind Singh repudiated Hindu yagna at Naina Devi when the
priests asked for the sacrifice of his eldest son as a pre-condition for goddess
to appear. He invoked God in wielding the sword for righteous cause and the
miracle of nectar of double-edged khanda. He demonstrated the power of
Gurmat path to turn the dredges of society into super-men and super-women.
The rigors faced by our small but dedicated community and their
withstanding of horrible atrocities of offended Hindu leadership and the rigidly
dogmatic Muslim state is a saga which is the real miracle as fashioned by
Guru Nanak to Guru Gobind Singh. Do we need small-minded fakes who are
distorting and destroying our glorious spiritual heritage by banishing it into
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28 ABSTRACTS OF SIKH STUDIES —OCTOBER - DECEMBER 2002
those very occult pitfalls from which Guru Nanak led us, holding our hands.
In his celebrated History of the Sikhs, Dr. Gopal Singh describes an
incident, very modern and logical, as an interpretation of miracles and occultpowers as propounded by the tenth Master, Guru Gobind Singh:
“When he (Tenth Master) reached Agra on August 2, 1707, the Emperor
(Bahadur Shah) received him with great courtesies ...
This nearness of the Guru became an eyesore to many of his courtiers
and some of them decided to embarrass the Guru. One day, as he was
conversing with the King in the presence of some courtiers, one of them,
said to be a learned Sayyad from Sirhind made a request thus: “O Guru,
we have heard of the great House of Nanak. You are the tenth in succession
to the founder of your religion. We consider only him to be divine whocan perform miracles. It would give us great satisfaction if you too could
allay our doubts in this behalf. The Guru sensed clearly what lay behind
this seemingly innocent request. But in order to prove his questioner wrong
he answered, : Why, the Emperor himself is the miracle maker. He can
raise high a humble, and demolish those that are high and mighty.” The
questioner was, however, persistent. “Sir, what you speak is truth but I
want to know if there’s a miracle your Holiness can perform.” The Guru,
thereupon took out a gold coin and said,” Look, what a miracle is this? It
can buy anything in the world, any person, any value. Isn’t it?” “Yes Your
Honor, but we would be pleased to know what miracle you can perform.
That is what will allay our doubt.” The Guru thereupon drew his sword
and thundered, “This is the miracle I can perform. I can chop off the head
of any one who dares challenge me. Here is the final arbiter for the
destinies of men and nations.” (There is an old Persian adage “ Har ke
shamsher zanad sikka be namash khandand ” Whosoever strikes the
sword people strike coin in his name. — Editor)
How is it that puny no-bodies roam freely claiming to grant favors and
boons to simple Sikhs and perform miracles? Why are our Gurdwaras not
waging a movement for better information and knowledge to the congregations
to expose these un-Sikh mendacious mendicants?
The malady has spread like uncontrolled cancer in our culture by:
- tolerating these deras to spread anti-gurmat virus,
- allowing them to reintroduce brahmanic cant and superstitious customs,
starting with gurshabad chanting like vedic mantras, and akhand paths
without meditation and concentration in it, thereby glorifying mantras
over vichar and a truthful living.
- organizing paths in absentia
- claiming powers in the pitcher water with mindless reading of akhand paths.
- observing auspicious and inauspicious time and date in clear violation of
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Gurmat
- popularizing farces like provision of furnished beds for the ‘ghost’ of
Gurus or the sant to rest; early datun for brushing of teeth!; feeding (?)behind drawn curtains or closed doors; quilts / blankets in winter and
electric fan / cooler in summers in empty rooms!
The rot has thus gone beyond erecting full-sized statues of Gurus and
Sikhs and horses where the laity place coin and fruits (to the apparent glee of
the attendants). Now they do admit that this is un-Sikh like practice but also
plead their helplessness to remove these as a ‘disrespectful act’ to the memory
of our Gurus.
Imitations like idols and statues of our Gurus are freely available in shops.
It has resulted due to our indulgence at homes and gurdwaras to the imaginarypaintings. Misguided people place incense and flowers and offer prayers in
stark idolatry. Devout Sukhmani groups have as a routine, paintings of Guru
Nanak or other Gurus placed as centerpiece to offer ardas invoking blessings
of these images and feel highly satisfied with such practices.
Fear is being spread as if calamity will result from not honoring the
pseudo-divines in utter violation of the nir-bhau and nir-vair philosophy of
Gurmat This has arrested the liberated spirit of the Sikhs. In short doing every
thing objectionable from which our Gurus labored for more than two hundred
years to lift the community from pitfalls of ignorance and false hopes of easy
way-outs, by striking gold and without living Gurmat, at the hands of these
mountebanks.
Miracles are sought all over the universe by different communities and
disciplines. To raise Man from these abysses, our Gurus for the first time
snubbed those who vainly exhausted energies in fruitless quests to capture the
ambrosia for which gods and demons fought to acquire. It is, as per Gurmat,
the inner light of God-filled person which destroys darkness of ignorance.
Rest is all wishful thinking, not worth the labor.
In case we do not stop this craze and trend among the Sikhs to seek instant
rewards and short-cuts to knowledge without living life as per Gurmat, to find
miracles and miracle- men and soothsayers, by buying with money and resources
that which can only be acquired by practising Sikh way of life, we as a community
will be doomed to merge in the overwhelming deluge of the rest from which we
were raised to do hard and honest labor (kirt kama), to share with others shedding
our small ego and greed of me and my (vand chhakna) and live in contemplation
of God’s name (Naam Japna) which brings peace and tranquility.
To spread this as the only right act, our Gurus travelled extensively to
successfully bring home the uselessness of fanciful pooja, archa of renowned
places like Hardwar, Prayag, Puri and up to Mecca and Baghdad etc.
We must bring our congregation to the right path.
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30 ABSTRACTS OF SIKH STUDIES —OCTOBER - DECEMBER 2002
DIVINE PURPOSE OF HUMAN LIFE
HARDIT SINGH*
Man is God’s crown creation and he is placed as the head of the entire
creation on earth. He is the only creature who is bestowed with many faculties
such as, intelligence, wisdom, intuition, knowledge and consciousness. All
the world’s resources are at his command and for his benefit. The human
body is God’s temple and it is so precious that, according to gurbani, even
gods and goddesses yearn for it for their salvation.
The human body, which makes life possible, is sacred. As such, it needs
to be maintained, honoured, and cherished. But this divine spark of the Prime-
soul — Parm Atman — is also subject to decay and death. Guru Amar Das, the
third Nanak, in one of his compositions, has explained that the human being is
a soul and not merely a body.
My mind thou art the embodiment
Of Divine Light, so know thy source.
0 my soul, the reverend Lord is with thee,
By Guru’s teaching enjoy his love.
If in thy mind comes peace, and gladness resounds,
Then alone thou shall be approved.
Thus says Nanak, 0 my soul, thou art
The image of the Luminous Lord.
Realize thou the true origin of thy being.
Guru Amar Das, by using both the term’s ‘mind’ and ‘soul’ in the same
context, has indicated that these two spirits are one and the same. The mind is
that part of the soul which is oriented towards the material world. It is,
specifically, the ego which is the cause of all human worries and sufferings,
but which is created by Him to foster individuality and to ensure the progress
of the human race. But it is also a snare that prevents a man from entering into
the kingdom of God. This is why, the purpose of most religions is to tame the
mind and enable it to merge with the Holy Soul.
Before creation, God existed all by Himself. The world and all the things
in it lived within Him. When He manifested Himself, specks of His divine
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light took bodily forms according to the Almight’s will and pleasure. Till the
time these are reabsorbed into the essence of God, they remain subject to
change from one species to another or within the same species according totheir deeds. The Indian faiths believe that there are 84 lacs of forms in the
universe. This process of transition is known as transmigration of soul and the
human form is the last step of this configuration.
Since God resides in His creation and man is His representative or image
on the earth, it is logical to conclude that man’s purpose or mission is identical
to the will and pleasure of his Master. Thus a man’s character and deeds need
to reflect the qualities and characteristics of God.
God, besides being immanent, omnipotent, creator, sustainer, protector
and benefactor, is essentially Truth or True. Truth embraces all the abovequalities. A man thus has to be true like God. Guru Nanak has called such a
person a Sachiara — God incarnate with god-like qualities. To become a
Sachiara is thus the divine purpose of human life.
He lives truth, and has his being in truth.
Truth is in his heart, and truth on his lips.
He looks truth he embodies truth.
He uses truth, and scatters truth everywhere.
When a man realizes God as truth,
He is wholly identifled with it.
A Sachiara is a saint ‘in whose heart burns unflickeringly the lamp of’
His remembrance.’ But as a protector of the oppressed, he is a soldier who
fights wrongs by seeking divine favour —’bless me with the power, O Lord,
that I may never be deterred from righteous action even at the cost of laying
down my life.’ He leads a vigorous and active life, and the well-being of the
entire humanity — sarbat da bhala — is his beau-ideal.
The concept of Sachiara, called Khalsa by the tenth Nanak, Guru Gobind
Singh, is peculiar to Sikhism. To Guru Nanak, the founder of Sikhism,
individual salvation and the desire to merge with God wasn’t enough. At his
advent in fifteenth century, he found Indians, under the weight of about six
centuries of subjugation by foreign rulers, completely disempowered and
lacking in will-power to stand up against oppression. Along with his spiritual
awakening, he embarked upon the task of imbibing a martial spirit in his
followers as well. The Sikh scripture, Guru Granth Sahib, contains many
references in this regard :
1. Oh ye men, whosoever wants to seek love of God and wants to become a
Sachiara come to me with your head on the palm of your hand.
2. Acceptance of death is the prerogative of the brave.
3. Accept death and then come to me for initiation.
4. Protect the weak and holy and extirpate the tyrants.
5. Battle drum for righteous action is struck, now is the time to fight till
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death.
6. Death is the privilege of those who die for an approved cause.
7. Recognize him as a brave who fights for a noble cause. He will not bedeterred even if he is cut to pieces.
8. Before bringing forth the universe, God created khanda, the tool of
destruction.
The means to becoming a Sachiara is to live holistically with an inner
awakening of God’s immanence and an outer service of His creation b)’ noble
and righteous deeds. The aim of life has to be achieved during life itself and
not after death. Guru Nanak’s concept of salvation is Jeevan-Mukt , i.e., freedom
from worldly pulls and pressures whilst living a normal life. The state of spiritual
equipoise — chardi kala — under all circumstances is achieved through adiscipline called sehaj-jog’ -effortless and spontaneous union. The magic wand
to become a Sachiara is by putting ‘hands to work and heart to God’ combined
with surrendering to the pre-ordained will of God.
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GRANTHI JI — OUR SPIRITUAL MENTOR
A S RATTAN*
Life has become more complex, difficult and stressful. There is no timewith anyone to stand and stare at the wonders of God’s creation -humans,
animals, birds and the flora around us. Even creation of God is perfect and
mind boggling from the birth of baby to the beautiful coloured designs on the
wings of a butterfly.
Man should be happy and thankful for the beautiful earth planet that has
been given as his abode “But No! The man around the world, finds himself in
unseen chains of greed, selfishness & insatiable desires. He wants more and
more; to what extent he himself does not know. All this ‘rat race’ of living
gives man the modem problems of hypertension, heart attacks and all the otherhealth problems known to us. As a result he runs around to saints, fakirs,
dargahs and fake people, looking for a panacea for all his ills. There is none.
If we carefully analyse we find that materialism has out weighed our balanced
living. The vast differential between the materialism and spiritualism appears
to be the very cause. Out of 24 hrs of the day, possibly 23 to 23 l/2 hours we
spend in amassing wealth, self-aggrandizement and acquiring material benefits.
There is hardly anytime for the spiritual food for the mind and the soul. In
order to ameliorate the sufferings of man, every religion has given this job of
spiritual mentoring to its clergy. How much benefit is accrued for the commonman depends upon the standard of the clergy of that religion. In this aspect
Christianity leads the world and we lag behind.
Unfortunately in this regard Sikhism is very sadly lacking. In spite of
the fact; that Sikhism is the latest major religion (only 500 years old) it has not
organized itself as a religion, as far as clergy is concerned. Sikh clergy, at the
moment is dealing with the peripherals of this great religion neglecting the
basic and original tenets laid down in the Sri Guru Granth Sahib and rehat
maryada. It is no fault of the clergy also. Most of the granthis (clergy) are
hardly educated, knowing Punjabi only. Accordingly their horizon is limitedto that. The result is that they deal in peripherals only because they do not
understand the intrinsic meaning of the gurbani as given in the holy Guru
Granth Sahib. Without any attempt at comparison, we know that a Christian
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father or brother, as he is called, can be approached with any individual personal
problem or even sought advice on international problems. The Christian Padre
will devote full time to individual, listen carefully and then give a very balanced,workable solution. Can we think of our Gurdwara Granthi to be doing this ?
Firstly he will have no such time and secondly he lacks education to analyze
and recommend a course of action. For this very reason the Sikh clergy is not
very well respected and not looked upon as our spiritual mentors.
What should be done then ?The answer is that we should raise the standard of the institution of The
Granthi’ of the Gurdwara. The task is onerous but not impossible. The standard
of education, knowledge and dedication should be so high that it automatically
evinces respect from the public. People like Maskin (Bhai Sant Singh Maskin).
Prof. Darshan Singh and the like amply demonstrate it. People go out of their
way to hear these sagacious and learned people on the Sikh religion.
How it can be done?SGPC, the highest religious body of the Sikhs has to undertake this
mission. It is not difficult at all if the aims and objectives are clear. These
should only be religious without any politics. Have a look at the defenceservices. They pick up young boys & girls and train them as officers, JCO’s
and Jawans. Officers are taught & trained to lead others in peace as well as in
war. The country’s administrative staff, the beaurocrats are picked up and
trained as IAS & IFS, IPS officers similarly. Same route should be adopted by
the SGPC or any other Sikh organization, which undertakes the job. First
thing to do is to lay down the QR (qualitative requirements) of a Granthi Ji of
the Gurdawara. Some of these could be :
a) Natural aptitude for this line.
b) Masters in religious studies.c) Minimum graduate in social science.
The training organisation has to undertake to include all the above QR’s
of the prospective candidates picked up after 10+2 or graduation to be trained
as Granthi Ji / Asst. Granthi Ji of Gurdwaras.
Selection of the candidates should be at the 10+2 stage with a test of
aptitude and the academic standards achieved by the students. The number of
candidates should be selected as per the needs of the Panth (20 or 30 at a time)
or on the capacity of the training institute/organisation.
A proper academy should be created close to one of the major, SikhGurdwaras. In addition to normal studies, BA/BSc, MA/MSc., they should be
taught, Sikh history and the Sikhism as enunciated in the holy Granth Sahib
and rehat as laid by Guru Gobind Singh Ji. During all these 4-5 years the
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candidates should be treated at par with cadets in the NDA/IMA or IAS/IFS
graduates under training. The curriculum should include, physical fitness,
creation of mental robustness, character building and awareness.At some stage specialization in Kirtan, or as a preacher could be
developed in the later period of their courses.
What should emerge (after graduation) ?At the end of the graduation what should emerge as a Granthi Ji of :
a) A very high standard of moral character and integrity.
b) Knowledge and awareness of very high order.
c) Impeccable speech and demeanor.
d) Dedication to be the spiritual mentor of the Sikh sangat .
e) Humble and soft spoken.
After Graduation“A proper order of posting of these Granthi Ji to the various Gurdwaras
should be maintained. A minimum fixed tenure of 5 to 10 years could be
criteria of posting to any particular Gurdwara, unless otherwise required for
other reasons there at any place.
EmolumentsA senior Granthi Ji should be paid 2-3 times of what an IAS/ Army
Officer gets (Granthi ji should be well paid — Editor ). He should be given a
good chauffer driven, big car. He should have a fully furnished banglow to
live in. A separate audience hall to interact with sangat and fulfil their needs
of the spirit & soul. He should be kept free from normal administrative chores
so that he can devote his precious time to the spiritual welfare of the sangat .
Financially, he should be well off so that his personal problems do not interfere
with higher issues, the spiritual well being of the sangat . His family should beadequately looked after.
As a matter of fact his (Granthi ji) advice should be sought by schools
where religious studies are included. An area of responsibility should be given
to a particular Gurdwara & its clergy.
A separate time should be set aside for personalized audience with him,
so that sangat can discuss personal problems & seek his sagacious and valuable
balanced advice.
Once this kind of standard is achieved Sikh religion on its own-merit
will be in the Charhdi Kala, always everywhere and all the time.At the end we pray to our Gurus to grant us wisdom courage, patience
and vision to achieve all this.
¤
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36 ABSTRACTS OF SIKH STUDIES —OCTOBER - DECEMBER 2002
DERAS AND THE
ECCLESIASTICAL ANARCHY AMONG SIKHS
KHARAK SINGH*
Guru Nanak (1469-1539 CE) gave a new religious philosophy, and
preached and practised a new way of life. Nine successors nourished themovement which culminated in the creation of the Khalsa in 1699 CE, imbued
with spirit of service and sacrifice, and a strong belief in the Creator and equality
and freedom of His creation, the mankind. Inspired by the teachings and
example of the Gurus, humble people from low castes, who had been meekly
submitting to social injustice under the demeaning caste system, and brutalities
from foreign invaders for centuries, rose in revolt against the prevailing set-
up. The Gurus had in fact engineered an unprecedented revolution that turned
sparrows into hawks. The struggle continued after Guru Gobind Singh (1666-
1708). Banda Singh Bahadur succeeded in setting-up a Sikh government inPunjab. But the success was short-lived. Banda Singh was captured and
executed after torture along with hundreds of his companions.
Unprecedented repression followed. Sikhs were outlawed and the Mughal
government declared a policy of genocide which was followed vigorously.
Sikhs had to flee their homes and sought shelter in the desert of Bikaner or
forests of the hilly areas. This did not affect their high spirits or their deep-
rooted faith in their ultimate destiny. They switched over to guerilla warfare,
and took full advantage of the fluid political situation as well as the invasions
of Ahmed Shah Abdali which had considerably weakened the authority of Delhi. By 1765, the Sikhs had returned and were dominating large parts of
Punjab under misl chiefs. By 1799, Ranjit Singh had established himself as
ruler of the Punjab and as symbol of the people’s victory and sovereignty of
the Khalsa.
The above brief account would appear irrelevant to the subject of ‘deras’.
This background, however, has been recalled to raise the question : Has the
philosophy of Guru Nanak which changed the course of history, and which
brought about the above revolution, become inadequate to satisfy the spiritual
or temporal needs of the people today ? The question arises from the influx of
the people to the babas and their deras. What draws them to these deras ? Do
the babas dispense a superior spiritual philosophy or spiritual peace not
available in the mainstream Sikhism or at the Gurdwaras ? When somebody
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37NANAKSHAHI CALENDAR
visits a dera, does it amount to conversion from his earlier faith to a new
religion ?
These questions are important, and the problems arising from the deraphenomenon are serious and are assuming gross dimensions. The dera of
‘Baba’ Ashutosh at Nurmahal is very much in the news. His activities are a
serious threat to peace and tranquillity of the state. Thoughtless utterances
and provocative statements issuing from his dera or his congregations elsewhere
are an open invitation to trouble. What happened at Malout recently is a warning
that cannot be ignored. The ‘baba’ appears determined to follow in the footsteps
of his counterpart in the Nirankari sect who in his arrogance and the ill-advised
patronage of the government, insisted on holding his congregations in
inhospitable localities denigrating the Sikh Gurus and playing with thesentiments of their followers. Memory of the massacre of 13 Sikhs at Amritsar
in 1978, and the subsequent assassination of the ‘Baba’ Gurbachan Singh,
which gave impetus to the later Bhindranwale phenomenon, and caused so
much bitterness, is still fresh in our minds. No responsible government or
individual, regardless of religious affiliation, can afford the repetition of that
nightmare.
Unfortunately, Nirankaris and Nurmahalias are not the only deras vitiating
the peaceful atmosphere in the state. Only a short while earlier ‘Baba’
Bhaniarawala and his followers earned notoriety by desecrating the holy birs
of Guru Granth Sahib, the eternal Guru of the Sikhs. The anguish caused by
the outrage might appear dormant at the moment, but it will no doubt flare up,
if the culprits are allowed to get away with it.
There is no count of the rapidly mushrooming deras for ‘spiritual
rejuvenation’ of their followers. Among hundreds of other deras mention
must be made of the deras at Daudhar and Sacha Sauda for the significant
crowds they attract. Custodians of two such deras, one at Nawanshehar and
the other at Ludhiana, are currently behind the bars on charges of rape of their
unsuspecting victims. There are complaints of such activities at many other
deras. In fact, some of them appear to have been started to clandestinely
provide a place for the influential to indulge in debaucheries, and have become
dens of crime and immorality. An intelligence report will expose the truth
about these deras. A recent dangerous trend is the revival of long abandoned
graves and marhis associated with imaginary pirs and shahids. Clever people
have taken over these mazars or samadhis, and their trade is flourishing.
These are certain features common to all deras. They insist on the need
for a ‘guru’ in flesh and blood, for fulfilment of spiritual aspirations as well as
profane desires, as did the Brahmins earlier to emphasize their indispensability
in the life of the common man. In the Punjab they all exploit people’s faith in
gurbani and Guru Granth Sahib. They insist on akhand paths even at the
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graves to mislead people. They misinterpret the gurbani and quote verses that
praise the ‘guru’, carefully concealing the fact that the term in gurbani refers
to Shabad and for God and not the physical mortal frame of a deradar . Theyalso ignore the fact that Guru Gobind Singh had vested the guruship in the
Granth Sahib, the embodiment of the Shabad revealed to Guru Nanak and his
successors, and ruled out any corporeal guru after him. Further, all successful
deras practise their cult as a trade and employ modern media for sales
promotion. They hire agents who go about in public attributing ‘miracles’ to
the ‘baba’ and stories of boons conferred on faithful devotees. The local
administration gets involved in the course of time, since the officials see obvious
advantages in the partnership. The politicians in their lust for power and pursuit
of votes cannot afford to ignore the growing popularity of a dera, and, therefore,do not lag behind in seeking blessings of the ‘babas’. When they go to make
their obeisance, their visits are fully exploited. The Bhaniarawala’s so-called
granth is profusely adorned with colour pictures of politicians including
ministers, and senior state officials standing with folded hands in prayer before
the ‘baba’. It is a real shame that the leaders should so debase themselves for
the sake of doubtful gains.
It must be pointed out that when people go to deras it is no indication
that they are unhappy with the mainstream religious faith. For, nobody has
ever explained it to them. Nor do they know anything about cults preached at
the deras. Thus, in fact, no conversion is involved. It is only the mundane
objectives and ignorance that drive the illiterate masses, particularly in the
rural areas, to the deras. Politicians and state officials are also frequently not
aware of the spiritual aspects involved. They, however, understand the game,
but seeing obvious advantage in the partnership, often join the exploitation.
The state of affairs is indeed very disturbing. More disturbing, however,
is the fact that those who are supposed to deal with it, are not conscious of the
gravity of the problem. Who is responsible for it ? Can we blame the ‘babas’
for doing what suits their interests ? It is also a fashion to blame the government
for everything that appears to be wrong. One frequently hears that the deras
have appeared at the instance of the government and enjoy its patronage. If it
is true, it becomes a part of the problem that demands solution.
Not much reflection is required to discover the fact that ignorant masses
in the rural areas have suffered in the past from complete neglect on the part of
those who are expected to look after them. It is a responsibility of the leaders
of the mainstream religious thought to educate the masses through intensive
missionary work on the basic principles and the lofty ideals of the founders of
our great religion. In the case of the mainstream Sikhism, SGPC has to accept
this responsibility. Our leaders have so far been content with the management
of religious places and the revenues accruing from them. The masses have
been left at the mercy of the ‘babas’ to be exploited and preyed upon by these
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vultures in human form and garb of sants.
Blame game and evasion of responsibility will not help. The leaders
must appropriate the blame to themselves, and launch an intensive missionarycampaign to create an awareness against the rampant exploitation, to wage a
war on superstition and to carry the message of love, service, sacrifice, and the
Guru’s motto – Naam japo; dharam di kirt karo; vand chhako – to every
home. Then no demonstrations, or entreaties to the government to intervene
will be necessary. With masses awakened, the deras will close.
The truth appears to be dawning. The SGPC has made a beginning to
move in this direction. Recruitment of new qualified parcharaks and training
programmes recently announced for the agencies involved, make a happy
augury for freedom from ‘babas’ and their deras. Side by side, the governmentalso owes a responsibility. The antecedents of the emerging sects must be
checked and a close watch kept on their activities to save the innocent people
from exploitation.
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40 ABSTRACTS OF SIKH STUDIES —OCTOBER - DECEMBER 2002
CONCEPT OF SIKHS AS A QAUM
GURDEV SINGH*
The Sikhs, according to the 1998 Encyclopedia Britannica Book of the
year, number 22.52 million world-wide, and Sikhism ranks as the Sixth major
religion of the world. Let us examine how far they can be justifiably called a
Qaum - or nationality. A nation is a fairly large group of people linked together
by culture, language or some other common heritage and usually organised as
a political entity. Nation is usually synonymous with a country or state. Both
nation and nationality have the same root ‘natio’. With the passage of time the
term nation has acquired a political connotation consequent to the acceptance
of the concept of ‘one nation, one state’. Nationality, however, may not indicate
political entity. It refers to the sum-total of natural qualities that characterise
the nation without the concept of legal status which is connected with the term
“nation”. In the words of James Bryce ‘a nationality is a population held
together by certain ties, as for example, language and literature, ideas, customs
and traditions, in such a way as to feel itself a coherent unity distinct from
other populations similarly held together by like ties of their own’ whereas a
nation is a nationality ‘which has organised itself into a political body either
independent or desiring to be independent.’
Nationalism is the concept according to which foremost loyalty of a
person is to the nation-state. People had been feeling attached to native soil,ancestral customs and feudal authority throughout history, but at close of the
18th century C.E., nationalism became a vibrant idea and it demonstrated its
sweeping hold during the American and French Revolutions. Nationalism
implies the identification of the state or nation with the populace. Nationalism
became such an all embracing political idea that the 19th century is termed as
the era of nationalism in Europe, and the 20th century saw the spread of
nationalism and its concomitant movements throughout Asia and Africa.
Nationalism fostered the idea that each nationality should constitute its own
state. Prior to the advent of nationalism states or countries under oneadministrative set-up were not demarcated on the basis of nationality. People
owed allegiance - not to the nation-state but - to various other kinds of
administrations, like the city-state, feudal lords or religious organisation. Till
the 16th century CE, there was no concept of nation-state and universal world-
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state was the ideal. The holy Roman Empire and Islamic Caliphates were
suzerains over various types of polities.
The American and French Revolutions identified nationhood with the people rather than the sovereign. The state became the people’s state, a national
state, a fatherland, a motherland. Nation and state became synonymous.
Supranational states of Habsburgs and Ottoman Sultanate ceased to exist.
Nationalism became dominant political thought in the first quarter of
20th century. Nationalism erupted in Asia and Africa under farsighted leaders
of various countries : Kamal Ataturk in Turkey, Sa’ad Zaglul in Egypt, Ibn
Saud in Arabia, Gandhi in India and Sun Yat-Sen in China. It is anachronistic,
though, that Gandhi supported the Pro-Khilafat movement in India (because
of the political expediency) to obtain Muslim support to the Indian nationalstruggle for independence. Excessive play of chauvinistic nationalism turned
Fascism in Italy and Nazism in Germany in the 1930’s. Russian nationalism
too asserted to become the all - determining power in Russia but the concept
of International Communism triumphed, though later on, Communism in the
USSR demonstrated itself as all prevailing authoritarian Russian nationalism,
which resulted in the fragmentation of the Soviet Union to form more than a
dozen Federated nation-states.
Nationality connotes membership in a nation and it carries a bit wider
import than citizenship. Citizenship is the relation of an individual and his
state established under the law of that state, and it invests the individual with
certain rights and duties. Nationality, though often construed synonymous with
citizenship, may not confer political rights but may imply some benefits,
particularly protection away from the national’s country. Under international
law a state is entitled to extend protection to its nationals who may not be its
citizens. Though nationality refers mostly to human beings, companies, ships
and aeroplanes have nationality for certain legal purposes.
Community has common life, homogeneous consciousness and kindred
values. Outside India, “communal” is a positive reckoning relating to commune
or community and a feeling of group solidarity, but in our country the term has
acquired a negative and a demeaning connotation which implies excessive
and unreasonable concern for one’s own community, generally religion, and
being inconsiderate - or sometimes hostile - to the members of other
communities or religions.
‘Qaum’ is a widely used term in a vast expanse of Asia. It is of Arabic
origin and denotes a fairly large and distinct group or sect of people having
common ethnicity, language, religion, nativity. Pathans in Afghanistan, Baluchis
in Pakistan, Marathas, Rajputs, Andhras, Sikhs, indeed Punjabis, Gujratis,
Bengalis, Gorkhas, Dogras, Rohillas, Bundhelas, etc. are termed Qaums in
the prevalent parlance. In August 2000, a World Punjabi Conference was
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42 ABSTRACTS OF SIKH STUDIES —OCTOBER - DECEMBER 2002
organised at the University of Northern British Columbia, Prince George
(Canada) wherein scholars from different parts of the world holding different
citizenship’s participated. The Conference vigorously reiterated the conceptof ‘Punjabi-One Nation’. We often say: Sikhs, Dogras, Rajputs, Marathas,
Andhras, Adivasis are hardy and brave Qaums. Hindus, Muslims and Sikhs,
professing different religions are notable Qaums inhabiting our great country
and all of them are part of the Indian nation.
In our country, Qaum is used to denote certain social, religious, ethnic,
cultural segments of society. For example, Guru Gobind Singh in his Persian
letter Zafarnama (Epistle of victory) to Aurangzeb while referring to Brars - a
community of Sikhs - describes them as Qaum :
‘Na zarra dar-ein rahe khatra turra ast
Hama qaume brar ein hukme mara ast’
i.e. there is no danger to you on this path. Brar Qaum is with me, that is
my edict.
It is in this context that during the 18th century Sikh confederacy in
Punjab, Jassa Singh Ahluwalia was proclaimed as Sultan-Ul-Qaum.
Similarly, the word ‘ Desh’ carries a unique import of attachment to one’s
native land. In its wider sense it is equivalent to country, land, nation, but
people in India extensively and freely use it to refer to one’s tract of origin.
People from hills and southern Punjab residing in central Punjab, especially
before partition, called their native regions as Desh. Thakur Ganga Singh, a
prominent leader of Himachal Pradesh, who died in August 2000 had been
M.L.A. (Jana Sangh) in 1972, M.P. (Janata) in 1977, President Janata Party
and B.J.P. Himachal Pradesh in 1980. Later, he left the BJP and floated
Himachal Desham out-fit. He was ex-serviceman, lawyer and active social
worker. In his epic poem ‘ Luna’, written in mid-sixties of 1900, the renowned
Punjabi lyricist, Shiv Kumar Batalvi while setting the locale of his well known
verse chants:
Ih kawan su desh suhawna
Ih kawan su darya’
i.e. Oh, which is this beautiful land and which is this river.
‘Ih desh chamba da sohnye
Ih Ravi su darya’
i.e. Oh, my beloved this land is Chamba and this river is Ravi.
Punjabi folklore is replete with melodies depicting the richness and
grandeur of Des Punjab, for example :
‘Phulan da raja phul gulab nee sahyo
Deshan da raja desh Punjab nee sahyo’
i.e. Rose is the monarch among flowers, Oh my damsel friend, and Des
Punjab is the monarch among Deshas.
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We have Telgu Desam, Tamil Nadu, Maharashtra, Karnataka (derivative
from Karunadu), Mizoram (country of Mizos), Nagaland. In later Vedic period
tract, mostly constituting present day UP, is referred to as Braham rishi Deshor Madhya Desh. But these terms do not denote nation, land or country with
sovereign status.
Here, what I want to put across is that words and terms may carry different
meanings in common parlance and specific contexts. We observe that quite a
good number of words indicate something which seems quite unintelligible to
ordinary person. For example in trade, space sciences, computer terminology,
various words and terms denote something beyond the comprehension of
common man.
We should appreciate the sentiments, intentions and context of use of words and language. There is no doubt that India is one country, one nation
with one citizenship, and all communities, groups - whether they are styled as
Qaum, Desh, Maharashha, Tamil Nadu, Punjabi, Gujrati, Jats, Marathas, Rajput,
Adivasis, Christian, Sikh, Muslim, Hindu - or citizens of Varanasi, Mumbai,
Chennai, Patna or Delhi, are nationals/citizens of India with one citizenship,
that is, Indian citizenship, of multicultural, multilingual, multiethnic Bharat of
glorious heritage. We should not be unduly sensitive or averse to the use, by
certain people, of some terms and words which connote something different
than what some other people would like those words to convey, so long as
their is no mala-fide construction of phraseology, because a variant use of
language is bound to occur in a vast country as ours. “One value-system”
should not be unnecessarily vaunted over the others. Just as the sweep of
nationalism set new definition of nations, nationalism, nationality modern
concept of individual human rights and exponential scientific development,
especially Information Technology, are destined to have far reaching impact
on the existing concepts of nation, nationality and nationalism.
Information Technology has reduced the geographical distances, political
barriers, cultural bounds, linguistic angularities and trade restrictions across
the globe, and one need not run around to get a visa, or pass a test, for getting
admission to a foreign course. One can attend workshops and seminars,
participate in discussions sitting at home! Access to a computer and an Internet
is all that is required.
People with broad vision and questing mind should help foster the socio-
political ferment which would pull the country out of the morass of
anachronistic ideas and institutions. They shall have to wage relentless
campaign with crusader’s zeal against injustice, bigotry and religions
fanaticism.
¤
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44 ABSTRACTS OF SIKH STUDIES —OCTOBER - DECEMBER 2002
INJUSTICE TO BANDA SINGH BAHADUR
KIRPAL SINGH*
History has done injustice to Banda Singh Bahadur. The very people
for whom he struggled hard to give them taste of political freedom, sacrificed
everything to safeguard their faith and ultimately gave his life submitting to
the will of God, was obliterated by them. He was downgraded to such an
extent that his name was removed from the role of Sikh martyrs. A book with
title Sikh Martyrs was written in 1919 by no less eminent a Sikh intellectual
than Bhagat Lakshman Singh with a foreword by Sir Jogindra Singh in 1923.
In this book, all Sikh martyrs have been mentioned right from the crown of
martyrs: Guru Arjan, the 5th Sikh Guru, the compiler of Adi Guru Granth, to
the unknown martyrs, Baba Ram Singh Bedi of village Kotli Faqir Chand,
District Sialkot (now in Pakistan). But Banda Singh Bahadur, who sacrificed
his life at the call of Guru Gobind Singh, had lived for his faith till the last
breath of his life, for whom even contemporary critical writers like Khafi
Khan who called names to Sikh Gurus and Sikhs had abundance of praise for
forbearance and sacrifices, is not there. It is, therefore, very significant to
find out cause of this apathy and indifference of the Sikhs towards this great
hero.
The main factors of this discrimination against Banda Singh Bahadur
are the writers like Rattan Singh Bhangoo whose work was written more thanhundred years after the event. His faulty, partial and prejudiced account was
responsible for the downgrading of Banda Singh Bahadur. He has given the
following account :
“The Mughal government pressurized Mata Sundri to write a letter to
Banda Singh Bahadur when Wazir Khan, Subedar of Sirhind and Shamas
Khan Subedar of Jalandhar were killed by the Sikh forces under Banda
Singh Bahadur. Nobody was willing to face him, as there was a rumour
afoot that Banda was going to attack Delhi, Multan and Peshawar etc.
The Mughal in Delhi thought of a plan that the family of Guru GobindSingh was in Delhi and they should approach her to prevent Banda from
attacking and creating trouble. In case she did not agree she should be
arrested. Mughal Emperor Farrukhsiyar agreed to this plan. He recalled
Bhai Nand Lal, the famous poet of Guru Gobind Singh and asked him to
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persuade Mata Sundri to write a letter to Banda Singh Bahadur ordering
him to stop fighting and surrender himself. The Emperor also suggested
that the Mughal government would give subsistence to Banda SinghBahadur for life. Mataji agreed and asked Bhai Nand Lal to write a letter
on her behalf. When Banda received this letter advising him to surrender,
he declined and told the messenger that Mughals would exterminate the
race of the Sikhs if he surrendered. This reply of Banda was conveyed to
the Mughal Emperor. This led to the division among the Sikhs into two
sections. Mataji cursed Banda Bahadur for acting against the wishes of
Guru Gobind Singh. The charges against him were that he married a girl
from Chamba. He introduced Fateh Darshan instead of Waheguru Ji Ka
Khalsa and Waheguru Ji Ki Fateh and did not obey Mata Sundari’s order.This account written by Rattan Singh Bhangoo does not stand the scrutiny
of historical investigation. Bhai Nand Lal who is said to have persuaded Mata
Sundri to write a letter to Banda died earlier. According to Dastur-i-Insha,
Bhai Nand Lal died in 1713 A.D. at Multan. The Emperor Farrukhsiyar entered
Delhi as a Mughal Emperor on 12th February 1713. Most probably, Bhai Nand
Lal could not be at Delhi in the year 1713, 1714 and 1715 because all accounts
are of the view that Bhai Nand Lal spent last years of his life at Multan where
he died.
Secondly, all the Hukamnamas written by Mata Sundriji are available
and had been published. Nowhere we find any Hukamnama of Mata Sundriji
addressed to Banda Singh Bahadur. First available Hukamnama of Mata
Sundriji is dated 1717 about a year after the death of Banda Singh Bahadur.
Moreover, all accounts of Mata Sundriji state that during the years of the rising
of Banda Singh Bahadur, she migrated to Mathura after leaving her residence
inside Ajmeri Gate where she used to live. After her stay in Mathura, she
began to live near Turkman Gate. A Gurdwara at this site has been erected in
the name of Mata Sundriji. So the writing of a letter to Banda Singh Bahadur
by Bhai Nand Lal on behalf of Mataji does not appear to be correct under the
circumstances, so the question of disobedience of Banda does not rise.
Another charge against Banda Singh Bahadur is that he married a girl
from Chamba, against the wishes of Guru Gobind Singh. Guru Gobind Singh
could not have forbidden him to marry because marriage is not taboo in Sikhism.
Rather Bhai Gurdas had stated that household life is best mode of life for
following Sikhism (Sarv Dharam Mein Grihast Hi Pardhan Hai). Nowhere
we find any Guru forbidding anyone to lead household life. Guru Gobind
Singh could not give such instructions to Banda Singh Bahadur.
With regard to Fateh Darshan – that was never continued during the life
of Banda Singh Bahadur. It was abandoned. Moreover, it is not Fateh
Continue on page - 56
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46 ABSTRACTS OF SIKH STUDIES —OCTOBER - DECEMBER 2002
GENESIS OF ANAND MARRIAGE ACT
JASWANT SINGH*
Present generation of Sikhs will never envisage how such an importantceremony, Anand Karaj, took its origin in Sikh Maryada. We got married in
1963 and never wondered that such a sacred and solemn ceremony sanctified
by Sikh Panth was of a recent origin. After delving deep into Sikh literature,
I learnt of the genesis of Anand Karaj. I will not go into the details of actual
ceremony, it is known to us all who are married and those to be married will
learn before marriage.
Origin of Anand Vivah - Anand Karaj
Muslims in India are married by a custom of Nikkah, Hindus and Sikhswere married by Vedi Vivah wherein the couple would sit around burning fire,
a Brahman recited mantras and boy and girl would go around the fire, seven
times, half the time boy leading, the remaining half the girl leading. It is fire
worship as well (forbidden in Sikhism) usually the couple or the congregation
around do not understand the sanskrit slokas, nor the priest understands fully.
Marriages are solemnised according to the auspicious months of the year, again
not in keeping with Sikh Gurus teachings. Under Brahminical influences Sikhs
followed their Hindu brethren in marriage ceremony. It was given to Baba
Dayal, ‘a devoted sahejdhari Sikh who was staunch believer in the independententity of Sikh faith with Guru Granth Sahib as its only scripture’. In March
1809, on a business visit to the town of Bhera (West Pakistan) at a Dharamsala
of Sant Budhu Shah of Sewa Panthi order, he was approached by Bhai Charan
Das Kapur and his wife Bibi Bishan Devi who offered the hand of their daughter
Mool Devi in marriage. The Brahmans refused to perform the ceremony being
Chet as inauspicious month. Bhai Dayal did not believe in these superstitions.
Sant Budhu Shah endorsed these views and in the local Gurdwara marriage
ceremony was performed in Chaitra itself with the recitation of Anand and
other hymns of Guru Granth Sahib followed by Sikh prayer and Ardas of Khalsa. This marriage is significant in history for its simplicity, freedom from
Brahmanical rites, devotion to the Word of Guru. Baba Darbara Singh, the
eldest son of Bhai Dayal took over this reform movement on 12th March,
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1855. He performed the Anand karaj of Bibi Nihali daughter of Hari Singh
Adhwalia with Bhola Singh son of Nihal Singh in the presence of Guru Granth
in the present form of Anand Karaj ceremony. Again in 1861 when approachedby Baba Darbara Singh to perform Anand Karaj of Mira Devi with Buta Singh
infront of Akal Takht, he was refused by Jathedar of Akal Takht and Head
Granthi of Darbar Sahib. He had to perform the Anand Karaj in a dharamsala
of Mahant Dayal Singh at Amritsar. Such was the Brahmanical hold those
days. Baba Darbara Singh appointed his younger brother Rattan Chand
popularly known as Ratta to carry on the social and religious reforms.
Anand Marriage Act Maharaja Hira Singh of Nabha was keen to reform the Sikh society to
pristine glory of the Gurus. He visited Rawalpindi in the first decade of 20th
century. He met Baba Ratta and offered his services for Sikh reforms. There
upon he was requested to get Anand Karaj the legal sanction. The Maharaja
then asked his son Tikka Ripudaman Singh, a member of Viceroy’s Council
for the needful. The Tikka Sahib presented the case in the council to accord
legal recognisation to the Anand marriage among the Sikhs. It was later pushed
forward by Sardar Sundar Singh Majithia and passed as an Anand Marriage
Act (VII of 1909) on October 22, 1909. Since then, Sikh marriages are being
performed as Anand Karaj.
So, it has been the pioneering efforts of Baba Dayal, Baba Darbara Singh
and Baba Ratta all Nirankari reformers with the farsighted Maharaja Hira Singh
of Nabha, his sonTikka Ripudaman Singh and Sardar Sundar Singh Majithia
that this Anand Marriage Act came into existence against great Brahmanical
and luke warm Sikhs opposition. Sikh jagat owes a great debt of gratitude for
giving us an independent marriage act and promoting our independent identity.
~~~
REFERENCES1. Baba Dayal Singh Crusader of True Sikhism, Editor Dr Man Singh
Nirankari - 1997
2. Sikh Rehat Maryada, Dharam Parchar Committee (SGPC) Sri Amritsar
¤
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48 ABSTRACTS OF SIKH STUDIES —OCTOBER - DECEMBER 2002
SIGNIFICANCE OF THE ROLE OF WOMEN IN
SOCIETY
PRABHJOT KAUR*
When we talk of women, we generally classify them into two categories,
working women and housewives. While a housewife mainly concerns herself with household work, a working woman takes on herself and responsibility of
a job outside her home in addition to regular duties that a housewife is supposed
to perform.
Highly educated and awakened as today’s woman is she naturally likes
to put her talent, energy, and her education to the best possible use. She would
like to create a new social order where she can have opportunities to the fullest
development of the self along with her service to her family. And why only
women, today, even men like to have a well-educated, confidant, talented and
preferably a working partner who can also shoulder all kind of household
responsibilities.
To my mind there can be two reasons behind it — one, the social climate,
which allows its male members the freedom from such household chores that
in this situation are associated with the female species. The second and more
important reason is the physical, psychological, and emotional make up of a
woman, which enables her to do all these jobs more efficiently. God has
endowed a woman with infinite energy to handle all kind of jobs. This is one
reason that the society too has greater expectations from her.
Women are at the centre stage in the family, which has been aptly called
the workshop of civilization. Let us have a dispassionate look at today’s society
and the products minted at this workshop of civilization. Corruption at all
levels, nepotism, drug addiction, violence, daylight murders, dowry, increasing
number of divorces, you name the problem and it is there.
It is generally said that the status of a woman is the true barometer of the
progress of a nation. Today the women have reached the zenith of their
achievement. There is hardly any field where women have not made their
mark. Some of the women organisations can rightfully boast of a far better
performance than that of their male counterparts. India’s Self-employed
Women’s Association Bank, which gives loans to questionable risks, has a
repayment rate of 96% which is more than any other bank in the world.
Women’s participation in every field is increasing everyday both qualitatively
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49NANAKSHAHI CALENDAR
and quantitatively. With so much progress by the womankind this world should
have been a heavenly place to live in. Then why should the situation stand
where it does today.One cannot deny the fact that in spite of all this progress, the number of
patients in psychiatry wards has also increased at the same pace. The vacuum
within makes a man suffer immensely in spite of all the gadgets and physical
comforts at his disposal. In the mad race for money-man has forgotten the
beauty of loving human relationship. Possessing all kinds of comforts is
considered the only yardstick of progress. In interpersonal relationships
emotions have taken a back seat and money makes the mare go. Man has been
reduced only to a machine and is suffering from extreme emotional poverty.
The global market has opened up new avenues and there is endless flow of money in the market. All this has led to a new set of problems. The word
‘loyalty’ seems to have disappeared from today’s work culture. Too many and
too frequent changes in the jobs may bring about more material wealth but the
instability it causes in the family life is too heavy a price to be paid for this
affluence. Studies have shown that frequent changes in schools and place of
residence cause emotional disorders among children because of lack of stability
in interpersonal relationships. Pressure of work and the tensions of the fast
pace of life leave no time for the parents to give proper attention to the children.
Joint family system where the children felt secure in the loving care of their
grandparents is crumbling. All this contributes to emotional insecurity elements
Sometimes the child is entrapped in a situation to the point of no return. Statistics
tell us that apart from economic reasons a good number of crimes are committed
by persons who have been victims of emotional poverty in their childhood.
What after all is the remedy to the situation? I think in today’s situation,
it is not possible for women not to do anything but just sit at home to look after
the children. Doing so would not be fully utilizing 50% of the human resource.
Woman is called the better half of man. The talent of the better half must be
put to use in building a healthy and happy society. It would be unjust not only
to woman but to the whole society if women were to be denied such an
opportunity.
It is time we thought about the ways to create a social climate where a
woman should perform her duties at workplace and at her home equally well.
I think this is the biggest challenge for a woman today. The first step in this
direction would be to address the gender issues in such a way that environment
is created where men and women instead of being rivals, complement each
other in every way. Since times immemorial woman has been a true companion
of man, complementing him in every way. Women’s contribution to the
economic well-being of the family is not a new phenomenon, rather, her
contribution has always been considerable. Looking at pre-industrial revolution
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50 ABSTRACTS OF SIKH STUDIES —OCTOBER - DECEMBER 2002
period we observe that while the farmer cultivated the land and grew crops,
his wife sitting at home would take care of the crop after the harvest. Drying,
cleaning, and storing of the crop was her responsibility. What is done todayby Government agencies on payment was so meticulously taken care of by the
housewife. Similarly when the weaver wove the cloth, his wife would spin
the cotton to be used in weaving and do other allied work, besides doing all
kinds of household chores. Thus a woman has always been an equal partner
with man in whatever he did.
After the industrial revolution the scene changed. The work previously
done at home with the cooperation of all the members of the family, a joint
venture, was shifted to the factories where one became the employer and the
other the employee. While it created class distinctions at the social level, atthe family level too the roles of man and woman changed, which resulted in a
different set of problems. The woman who earlier complemented, man in
every way became his rival, because she too had to move out of the house in
search of work. Thus man and woman who were willing and creative partners
in everything, became competitors and thus rivals. And from here starts the
story of bitterness and strained relations between man and woman. This brought
about a psychological revolution called ‘feminism’, which in its wake brought
about another movement called Women Liberation Movement. The movement
started in 1848 took up a number of issues altogether neglected earlier, and
worked a lot in favor of women. But soon the movement deviated from its
path and Betty Friedan, the mother of American Feminist Movement was
compelled to say, “I am happy, the day is not far off when we will be able to
say that I am not a feminist but an individual, be respected as individual and
humanity not classified into two groups called masculine and feminine." Instead
of creating divisions on the lines of sex and then creating conditions where
one partner is so much overloaded with work that the imbalance caused affects
the mental health of the members of the group, it is required that one works
for the unity of both the sexes, so essential for the health of mankind.
Today, man will have to change his attitude towards women. Where the
lady of the house is going out to work, the man, the lord of the house, must see
to it that he makes adequate contribution to the well being of the members of
his family. Let the lady alone not be burdened with all the responsibilities.
The woman as a mother should instill such values in her male offsprings right
from the beginning, so that they don’t have problems in later life. They should
be so sensitized towards women problems that these become their own issues.
They have to be taught that the division of labour has nothing to do with the
sex of a being. On the contrary, the psychologists tell us that one dimensional
males and females are domed to failure. A successful human being possesses
both feminine and masculine qualities. Researchers have probed that the people
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who try their hand at different things are more capable and more successful in
life.
God has endowed upon man an immense capacity to do any kind of work. Alexander Pope, in his ‘Essay on Man’ tells man to ‘Know Thyself’.
Man should recognize his potential and develop his latent energies. Gurbani
says : wzB sz { i' s ;o{ g[ j? nkgDk w{ b[ gSkD[ ..O man ! You are made in the image of God, try to understand your real
self and you will find that you have immense energy and capacity to accomplish
anything in life.
It is sad that in traditional Indian homes both boys and girls are being
brought up in a faulty manner. While the girls are made to suffer from anundue inferiority complex the boys are unnecessarily given undue importance
which is equally bad. Any complex, whether of superiority or inferiority is
detrimental to the healthy development of an individual. All this needs to be
changed as it causes a sense of duality between both the sexes which ultimately
leads to discord in married life. “Marriage is the basis of family life and
family is the basis of the state. If you attack the family, you attack the society
and the state and you undermine both.” Today marriage and consequently the
family is under attack because of the duality between the sexes. Within the
family, harmony should be the key-word. Ego-centricity and selfishness don’t
make a family healthy and happy. Bardwick says, “ego-centric gratification
and extreme self pre-occupation and healthy parenting of children cannot go
together as they are antithetic.” In any kind of duality and ego-centricity, the
first casuality is the well-being of the children. Unity-based family is the first
pre-condition of healthy parenting of children Guru Amardas ji, the third Guru
of the Sikhs, conceived of such a family when he put before us the ideal of :
XB fgo[ J/ j[ B nkyhnfB pjfB fJem/ j' fJ .. J/ e i's d[fJ w{ osh XB fgo ejhnfj ;'fJ ..They are not the husband and wife who only sit together, they are the
real husband and wife who are two bodies but one soul.
For an ideal state what we need the most is the family where the husband
and wife are two bodies but one soul, In other words the families with complete
unity.
In today’s complex world the unity based family is more needed than
ever. Earlier, there was definite demarcation in the roles of men and women,
while in the present set up more often the husband and wife have to perform
the same roles. A woman like the man, can be a doctor, an engineer, an advocate
or a pilot fighting the enemy. In such a family where both husband and wife
are both professionals and have responsibilities outside the house also, it is
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52 ABSTRACTS OF SIKH STUDIES —OCTOBER - DECEMBER 2002
imperative that the couple have harmony at home to be able to perform the
dual duties well. In the absence of this essential ingredient, family, the basis
of the society will crumble down bringing down along with it the whole socialstructure, a situation horrible even to imagine. Unity-based family so
fundamental to the basic structure of the society is possible only where humility
is the guiding principle. In the article ‘women - search for self and survival’,
Dr. Mansura Haider says,” A woman with all her charm and inherited softness
and persuasive methods can still be the champion without playing second fiddle
to man.” Simon de Beauvoir, the most noted feminist and a pioneer in the
women’s movement, while talking about couples in unity-based families writes
in her chapter on ‘Independent Woman’ — “Such couples allow in
undemanding generosity a condition for perfect equality. It may even be thatthe man acts as a devoted servant, but for the most part is the woman who has
to bear the cost of domestic harmony.”
Even the most noted feminist like Simon de Beauvoir feels that in case
the woman is ready to make some sacrifice, the man would act like a devoted
servant to her. Here Simon endorses what Guru Sahib said hundreds of years
ago in the following lines: fBtD[ ;[ nyo[ ytD[ r[ D[ fijpk wDhnK wz s[ .. J/ sq ? G? D/ t/ ; efo sK tf; nkth ez s[
My dear friend, let humility be the word, forgiveness and sweetness of
tongue thy three qualities to win over thy husband, Lord.
Woman today is demanding reservation in every field and is prepared to
seek legal redress in case she feels her rights are being infringed upon. This
does serve the purpose but only in a limited way. The real solution lies in
creating a social climate so as to enable one to break away from the traditions
that create duality between the male and female sex. Proper environment
conducive to the harmonious development of both the boys and girls must be
created. Woman, as a wife as a sister, and most of all as a mother can certainly
contribute in a positive manner. She must take it up as the greatest challenge
and responsibility of her life so as to create a healthy, happy society in this
world, the abode of the Lord.
¤
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CHARM AND HARM OF THE BOTTLE
DALJITAM SINGH*
Ethyl Alcohol or Ethanol is a colourless fluid with a weak odour andburning taste. Sharab is a Persian word, shar-aab, shar means (Shaitan – and
aab – means Panni, Shaitan ka Panni (Devil’s Drink). When consumed it not
only sparkles the eyes, throbs the heart and illuminates the mind but also
produces a sense of well being. It is always gladly accepted by its well wishers
with open arms relieves the sorrowful and distressed, provides the soldiers
with courage, the traveller with endurance, the statesmen with foresight, the
preacher, singer or writer with inspiration. From times immemorial social
drinking has been life of parties all over the world. A party without drinks is
considered dry, drab and dull.However, alcohol is a double dealer. Most of us see its attractive face but
ignore its darker side. It should not be forgotten that alcohol is a drug and
alcoholism a disease. Alcohol addiction, dependence and compulsive drinking
produce innumerable chronic alcoholics all over the world. Most of the road/
traffic accidents are drink related. Alcoholism is a major cause of absenteeism
of employees in private and public sector organizations. Family feud, brawl
fighting and killings are a common occurrence especially in the rural areas in
India after alcohol consumption. Toxic effects of alcohol can lead to various
physical and mental ailments i.e. cirrhosis of the liver, indigestion.cardiovascular disorders, neuropathies, psychiatric disorders, delirium tremens
and even dementia. The most serious damage is the genetic disorder in the
newborn children of chronic alcoholics “Foetal Alcoholic Syndrome” or FAS.
The incidence of FAS is much higher if both the spouses happen to be
accustomed to consume alcohol and the congenital disabilities may be of serious
nature. In our country the injurious use of alcohol has brought misery to several
families. The illicit production and consumption of drinks has resulted in death,
blindness and mental disorders among people in our country.
A drink or two in a congenial atmosphere makes a person happy, euphoricand relaxed. He engages himself in the finest and most impressive conversation
thus attaining the “Mynah Stage” of the beautiful singing bird. After having
consumed a few more pegs he gets a false sense of well being; talk and walk
becomes incoherent, precision and accuracy is affected. There is a tendency to
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54 ABSTRACTS OF SIKH STUDIES —OCTOBER - DECEMBER 2002
boast and repeat the same jargon; this is called the “Parrot Stage”. Few more
drinks make the person noisy, boisterous, agitated and unstable on legs thus
progressing to the “Leopard Stage”. Excessive consumption causesintoxication, depression, loss of consciousness and the person ends up on the
ground, street or drain, achieving the “Pig Stage”.
Let us see what do the poets and Intellectuals say about Alcohol: -
John Stewart remarks: Wine is the drink of Gods, milk is the drink of
babies, tea is the drink of women and water is the drink of beasts.
William Shakespeare says: It provokes desire but takes away the
performance. In general it is sexual depressant and often causes impotence
in chronic alcoholics.
William Faulkner avers: I usually write at night and keep my whiskywithin my reach.
Temperance Maxim: First man gets the drink then drink gets the drink
and finally drink gets the man.
It has also been established that there is no connection between creativity
and alcoholism.
Mirza Ghalib had rightly put it in verse:-
Yeh Masailay Tasavaf, Yeh Tera Bayan Ghalib
Tujhe Ham vali samjhte, jo na bada khar hota
Your faith in mysticism and its bold description “O Ghalib
devoid of alcohol addiction you would have been a revered prophet for us.
s/ ok op dk t/ otk tkj ;kJhI ns/ rkfbpk eZVe fpnkB s/ ok i/ efo ghD dh s? B{ z Bk wko j[ z dh ;kv/ bJh s{ z tbh ntsko j[ z dk
Allama Iqbal in a couplet elucidates:-
Nasha pila ke girana to saab ko aata hai Maza to tab hai he girton ko tham le saki
To let down an alcoholic is the general trend of society, but to support
one is a unique service to humanity.
Adi Guru Granth Sahib enlightens us further: -
a) The fools who drink the wine of evil understanding becomes the husband
of concubines. They who are embed with the Lord’s Elixir are the true
drunkards “O” Nanak.1
b) One man brings a vessel full of wine, another comes and fills a cup
therefrom by drinking which the intellect departs, madness enters thebrain, man distinguishes not between, mine and thine and is buffeted by
The Master; by drinking which the Lord is forgotten and the mortal
receives punishment at His court.
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Drink thou not at all the false wine, as far as it lies on thy power.
Nanak he whom the True Guru comes and meets obtain the True Wine by
God’s graceHe shall ever abide in God’s love and obtain a seat in His presence. 2
c) Why should he who is dealer of Nectar cherish love for paltry wine ?3
d) O holy man drink not wine even though it be made with the Ganges
Water. The impure wine nay rather some other dirty water as well; meeting
with the Ganges remains not different from it.4
e) He who indulges not in Adultery, stealing, Gambling opium addiction
and Drinking Let him be acknowledged as a devout Sikh in this Universe.5
Assessment about Likelihood of an addict becoming a chronic
alcoholic : -1. Whether you prefer to drink alone.
2. Whether you drink daily.
3. Does drink disturb your sleep and digestion.
4. Does your drink disturb your work and family life.
5. Have you had any black out.
6. Does drink bolster your confidence.
7. Are you amenable to pressure drinking?
If answer to 5 or more is positive you are likely to become chronic
alcoholic.
Remedya) We Indians are supposed to honour our constitution in word and deed
and article 47, advocates “Total prohibition for All Indians”. The father
of the nation Mahatma Gandhi always advocated abstinence from Alcohol
as all other efforts are going to be a failure. In our spiritually leading
country the human body is considered the “Temple of God” God stays
with us, let us keep the human heart pure and sanctified and get intoxicatedby the wine of God’s name.”
b) The chronic Alcoholics are advised to join “Alcoholic Anonymous” a
world wide organization. A fellowship of men and women who share
their experiences, strength and hope with each other so that they may
solve their problems and help others to recover from alcoholism. The
aim is to provide the alcoholics with an inspiration to adopt a way of life,
which is more acceptable to society and not destructive to himself. It is
based on faith, suggestion and spiritual approach.
c) Now-a-days clinics with indoor and outdoor facilities for alcoholic drugde-addiction are available in public, private and charitable hospitals and
Nursing homes. some of these Institutions are run by the NGOs and are
doing commendable service to the humanity. The chronic alcoholics are
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56 ABSTRACTS OF SIKH STUDIES —OCTOBER - DECEMBER 2002
always at liberty to take advantage of these provisions and relieve
themselves of this menace.
~~~
REFERENCES1. Adi Sri Guru Granth Sahib Ji, Raag Aasa Mehla 5, page – 399
2. Adi Sri Guru Granth Sahib Ji, Bihagre ki waar Mehla 3, page-554
3. Adi Sri Guru Granth Sahib ji, Raag Aasa, Mehla 1, page 310.
4. Adi Sri Guru Granth Sahib Ji, Raag Malar, Baani Bhagat Ravi Dass Ji ki
page –12935. Rehat Nama Bhai Desa Singh Ji.
¤
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THE SIKH GURDWARAS BILL, 1999
— A DISASTER IN WAITING —
BALWANT SINGH*
The Punjab Government has recently asked for the views of the Shiromani
Gurdwara Prabandhak Committee on the Sikh Gurdwaras Bill 1999. The SGPC,
controlled by the Shiromani Akali Dal which has been agitating for theenactment of the All India Gurdwaras Act will favour the Bill with or without
suggestions. There seems to be a renewed activity in this respect. The Bill, if
enacted, will replace the existing SGPC and Delhi Gurdwara Management
Committee and will be applicable throughout India. On reading the Bill, it is
found that it will not be to the good of the Sikhs and Sikhism to have such
legislation and Boards created thereunder to administer and control Gurdwaras
and other matters on the following grounds.
All India Gurdwaras Act -Any need ?The enractment of the All India Gurdwara Act has been the demand of
the Shiromani Akali Dal. This political party has tasted the influence and money
power, which comes with the control of big historical Gurdwaras in Punjab,
Haryana and Himachal Pradesh. The members of the SGPC are elected on
party lines and all the evils connected with such elections including liberal
distribution of liquor play a part in their election. There is hardly any qualification
for being a member of the SGPC except for being a Sikh outwardly and strategy
to get elected. The members were expected to act as role models for the Sikhsbut they have made a mess of religion for sailing on two boats -religion and
politics - simultaneously. During the recently ended SAD government, these
members were moving with armed guards, provided by the Punjab government,
which further made a mockery of their mission.
The SGPC is completely insensitive to the right type of prachar. It has
failed to bring about any worthwhile literature on Sikhism in the Regional
languages and the world languages though the Jathedars may be doling out
many plans before the simple minded people. The apostasy is the gravest in
Punjab, thanks to those who pose themselves as custodians of the Sikh religion.The whole energy of Akali Dal leaders is directed towards the factional fight,
unmindful of the internal and external dangers to Sikhism. They will not mind
even the denigration of the high status of Akal Takht if it can suit the political
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designs of one or the other faction. In Punjab, it is not the religious values
which guide the politics, but it is the unabashed politics which control the
religion and the Gurdwaras.If the elected body cannot subserve the interests of the community and
arrange for proper authentic literature in various languages for the prachar of
Sikhism in a limited area of Punjab (constituting only 1,5% of area of India),
how can a larger Central Board and other State Boards (created under the Bill)
on all India basis be expected to deliver the goods?
Establishment of Gurdwaras - Full of HasslesThe construction of a Gurdwara is not a one time affair. Generally the
Sikhs of a locality start holding kirtan in a make-shift arrangement. The
construction of the building takes place slowly (it may take even decades) as
per the availability of funds.
If the establishment of a Gurdwara is required to be registered with the
Registering Authority, created under the Bill, within a time limit, such Authority
will also ask many questions and require the production of title clearances of
land, the design, the plan prepared by an architect and the availability of finances
etc. All this may be difficult for Sikhs who will be otherwise busy in their
business or service to comply with. The Authority may tend to become too
interfering and the local Sikhs may lose heart in setting up the Gurdwaras.
The management of a local Gurdwara may be called to the headquarters
of the State / Regional Board for furnishing certain clarifications. Think of the
office bearers of a small Gurdwara in Kutch / Banaskantha Districts of Gujarat
being called to Nanded (the headquarters of the Regional Board for Gujarat),
a distance of about 1500 Kms. Though the State/Regional Registering Authority
will comprise of Sikhs, it may be guided by the overt/covert dictates of the
respective State Government. Even the Board Members and the Executive
may in due course assume an officious attitude as has already happened withthe functionaries of the SGPC. In addition, the Sikhs will have to comply with
the requirements of the local Governments. If there are no such hassles in the
case of Hindus, Buddhists etc, then why create these for the Sikhs?
Every Gurdwara shall be required to make a contribution which will be
a percentage of its gross annual income as provided in Section 107 (I} of the
Bill. This will put an extra burden on small Gurdwaras, which can hardly
arrange even the bare services.
A very large number of Gurdwaras are not able to afford the services of
qualified Granthis, Ragis etc. Section 56 of the Bill provides for qualificationand method of selection of Granthis and Ragis. In the Gurdwaras where the
financial position is comfortable, fairly qualified persons are appointed even
today. But the insistence by the Board on employment of qualified Granthis
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and Ragis may be beyond the financial resources of many Gurdwaras. Further,
if the Board insists on particular qualified or not so qualified persons sponsored
by it to be appointed as Granthis and Ragis, such persons may not be amenableto the discipline of the local managements and this may result in acrimonious
situations in the Gurdwaras.
The insistence on a particular format for accounts, preparation of budget
etc (Section 56 (II) will mean avoidable interference in many small Gurdwaras
which the local Sikhs may not like and may not be able to comply with. Further
the budget of the Gurdwaras are to be submitted to the Board (Section 123).
Hardly any budget is prepared, nor it is necessary, in small Gurdwaras.
Section 148 of the Bill provides for penalties for bringing tobacco or
alcoholic drinks on Gurdwara premises. Such things are better left for Sikhsocietal regulation and collective moral force. And does it imply that other
intoxicant drugs can be brought in!
At present, outside Punjab, prakash of Guru Granth Sahib is made
in myriad of sansthas, akhadas, darbars, deras, etc. which may or may
not be managed by the keshadhari Sikhs. Usually multiplicity of maryada
is followed in such institutions. These institutions spread the teachings of
Gurbani and keep the people’s devotion to Guru Granth Sahib intact. When
the Sikh Gurdwaras Act, 1925 was passed, some of the Udasi deras in
Punjab removed Guru Granth Sahib and replaced it with idols of Baba Sri
Chand. Some even succeeded in securing a court decree declaring
themselves as Hindus. Such thinking also spread outside Punjab with its
deleterious effect on Sikhism. The indirect response to the Act of 1925
has been the curtailment of the spread of Gurbani and shrinkage of Sikhism.
One can only imagine the harm, which will be done throughout India on
enactment of All India Gurdwaras Act.
Our Sindhi brothers have settled, after partition, mainly in Gujarat,
Maharashtra, Rajasthan and Madhya Pradesh. A few decades back, there used
to be Guru Nanak Darbars even in small towns in Gujarat. They do the Parkash
of Guru Granth Sahib but follow their own multi religious practice. They are
otherwise very devoted to Guru Granth Sahib. Now if a non-Sikh Sanstha
with prakash of Granth Sahib is to be termed as Gurdwara and prescribed
regimented maryada (Section 54) is forced to be followed, then one can only
imagine the shock which will be inflicted on the religious susceptibilities of
the Sindhi devotees and many other non-Sikh devotees of Granth Sahib. The
Guru Granth Sahib will get removed from all these places. Instead of spreading
the universal teachings of Granth Sahib, the proposed Act will uproot Sikhism
from myriads of institutions and also from the hearts of innumerable non-Sikh
devotees.
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Election - Unviable propositionElection is a viable mode if there is a concentration of large number of
people comprising the electorate. It will be difficult to arrange elections
effectively when there are a very few people spread over a very large area. For
example, the Sikh population of Gujarat is shown as 33,000 only. Area-wise,
Gujarat is nearly four times bigger than Panjab. The election, direct or indirect
is not a viable proposition in such a situation.
At present, generally the office bearers in the Sikh Gurdwaras are elected
by consensus of the local sangat. If the managements of Gurdwaras are to be
the electoral college for election to the Central/State/Regional Board, the
elections in the Gurdwaras will become much more acrimonious and create
ill- will and promote factionalism in the Gurdwaras throughout India because
such elections will be fought with an eye on the membership of the Boards to
be constituted under the Bill. And what will be the position if the elections are
not arranged by the Government for two decades. Already the precedent of the
SGPC is there.
Jathedars of Takhts -Denigrated The Jathedar of Sri Akal Takhat sitting with four other Jathedars and
Head Granthi of Sri Darbar Sahib, can give a decision on the matter referredto the Takht by the Board as provided in Section 76(3) and such a decision
shall be binding. In regard to other matters, the Jathedars can pass Gurmatta
which will be binding on the Sikhs. For every meeting, a notice of 21 days is
necessary.
There is no mention of Hukamnama anywhereThe provision in the Bill dilutes the importance and religious influence
of the Jathedars. At present. they are expected to function as per their inner
dictates and Gur marayada.. There may be unsavoury situations in the presentsystem (which may be as a result of unabashed politics in religion}, but such
situations are to be resolved by the Sikhs themselves. If the Bill is passed, the
Jathedars will work under the Act. rules and regulations framed by a non-Sikh
body i.e. Parliament and State Authorities.
To ask the Jathedars and the Head Granthi of Sri Darbar Sahib to take
oath (Section 78) and sign declarations on assuming charge is simply
demeaning.
Prachar of Sikhism-restricted As per Sections 92 and 100 of the Bill, the parkashan authority will be
the sole authority to print and distribute the Birs of Sri Guru Granth Sahib.
Any other person who prints etc. the Birs shall be prosecuted as per section
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103 of the Bill.
It is not clear if the private publishers will be able to print even the Birs
of Sri Guru Granth Sahib in languages and scripts other than in Gurmukhiscript. If it is interpreted that Birs means Birs in any script; then if the parkashan
authority does not print Birs in other languages and scripts, no Bir other than
in Gurrnukhi script will be published. It will be a peculiar situation. As a
precedent, it can be said that the present SGPC has not done anything to publish
Birs in other languages and scripts. Its failures are abysmal.
Now see the provision regarding prachar. Section 64 (II) of the Bill
provides that the Central Board may create an agency for the propagation of
the principles of the Sikh religion, Sikh history and Sikh culture. As per Section
107 (4)(1), the Panthic Welfare Fund stall be used by the Central Board forpropagation of Sikh religion and matters connected therewith. So far, so good.
But now see the riders. Section 92(11) provides that the objects of the
parkashan authority shall be to spread the knowledge of the Sikh Religion.
Sikh scriptures, Sikh culture, Sikh Philosophy and Sikh history, generally and,
in particular amongst the Sikh children and weaker Sections of Sikh society.
And further, the Panthic Welfare Fund shall be utilized (Section 107 (4)(V)
for the grant of scholarships and stipends to deserving Sikh students,
particularly, those belonging to the weaker sections of (Sikh} society.
Should it be a provision of an Act to prescribe as to amongst which
categories of people the prachar should be done? And what about the preachings
being done by devotees like Bhai Chela Ram who has published Guru Granth
Sahib in Hindi and Sindhi languages. They are Sahijdharis or non-Sikhs doing
prachar mainly among non-Sikhs. Will not they be rendered speechless after
the Bill gets passed ?
I think the above are not only very dangerous provisions but also take
away even the constitutional right of the Sikhs to preach the Sikh religion
freely. As per the above provision, the knowledge of Sikh religion, history and
culture can be mainly imparted to Sikhs only and not to all. Among the Sikhs,
preaching can be done specifically among the Sikh children or the weaker
sections of Sikh society. Section 107(4)(1) which enables the panthic fund to
be utilized for the propagation of Sikh religion and matters connected therewith
is strictly controlled, as it appears to me, by the provisions of Sections 92(11)
and 1 07(4 XV) according to which Sikh preaching shall have to be limited to
Sikhs only.
Thus the right of the Sikhs for preaching the Sikh religion guaranteed
under the Indian Constitution is virtually taken away and under the Bill, the
preaching of Sikhism can be directed to Sikhs, Sikh children and Sikh weaker
classes and not amongst people, children and weaker classes as such.
Thus if a Hindu or Christian child shows interest in Sikh religion and
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62 ABSTRACTS OF SIKH STUDIES —OCTOBER - DECEMBER 2002
culture, such a student cannot be encouraged by the Board created under the
Bill.
Thus while Hindus and Christians will be able to direct the preaching of their religion to all the Sikhs including Sikh children and Sikhs belonging to
weaker sections, the Sikhs will have to be content with preaching only among
the Sikhs. A pre-taste of the things to come is already available. Some people
belonging to backward classes living in certain villages of Guna district of
Madhya Pradesh embraced Sikhism recently. The State police and revenue
officials, committed atrocities on such converted Sikhs. The police even tried
to implicate those respected Sikhs who had gone for an on the spot enquiry
regarding atrocities on poor Sikhs. This is the state of affairs even without the
regimentation of the proposed All India Act. One can only visualize the situationafter the Act.
Why is the preaching, of Sikhism sought to be strictly controlled and
limited is beyond comprehension ? Do such provisions apply to all the religious
communities of India? If not, why strict limitation of preaching of Sikhism
only?
Now see the contrast. Whereas Panthic Fund can be spent to spread the
knowledge of Sikhism mainly among the Sikhs,the same fund can, nevertheless
be utilized (Section 107 (4 )(VIII) for providing employment, help, assistance,
upliftment of youth, particularly those belonging to weaker sections of society
and rural masses. This means that the Panthic fund can be used for the welfare
of all irrespective of the religion or the caste to which a person may belong. In
this Section, the word “Sikh” is mysteriously missing, obviously a deliberate
act.
By this Bill, if it unfortunately becomes an Act, the religious activities
and preaching by the Sikhs shall.be minutely monitored by the State agencies
of the lower rungs. Every act will have to be justified under the restraining and
restricting provisions of the Bill.
Education -Scope curtailed Section 64(1) of the Bill provides that the Central Board may create a
subordinate agency for the establishment and promotion of public or model
schools in which the study of Sikh religion, Sikh history and Sikh culture may
be encouraged. Perhaps, even here, the students belonging to other communities
cannot be asked to study Sikh religion etc. because such an activity shall have
to be limited to the Sikhs because of the restrictive provisions of Sections
92(II) and 107(4)(V}.Apart from the model or public schools, Panthic Welfare Fund may be
utilized for establishing gurmat studies and for giving training to Granthis,
Ragis etc, as per Section l07(4)(ll). Even now the SGPC runs or is promoting
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colleges or other institutes of higher education and also hospitals and medical
colleges. As per the Bill, the Central Board can establish or promote only
schools or establish training institutes for Granthis etc. It will perhaps be beyondthe purview of the new Board (which will replace the SGPC) to establish or
promote institutes of higher general technical education or medical colleges
or hospitals.
Future AmendmentsThe SGPC proposed certain amendments in the existing Gurdwaras Act.
The Union Home Minister called a meeting recently of the Chief Ministers of
Punjab, Haryana, Himachal Pradesh and Administrator of Chandigarh along
with the President of SGPC to consider the amendments. All these States once
formed part of Punjab State. At present only the Gurdwaras in the above
mentioned four States come within the purview of the SGPC. The new Bill
provides (Section 150) that no amendment shall be made except on the
recommendation of the proposed Central Board made by a resolution passed
in the general meeting. The discretion to agree or not lies with the Central
government. What will happen if certain amendments are sought after the Bill
becomes law operative all over India ? Does it mean the Union Home Minister
will call a meeting of the Chief Ministers of all the 32 States / Union Territories,
who will be Hindus, Muslims, Christians and one may be Sikh to consider
amendments ? Where will the Sikh view point stand?
Sikh Samaj -fractured and strangulated.Section I8 (1)( d), provides for co-option of at least one Sikh saint of any
sampardai of the Sikhs. This on the one hand, gives recognition to numerous
sampardais and, on the other, it will be tantamount to official recognition to a
person so co-opted to be a saint, though he may not be strict about maryada
and may be promoting his own sect.The above mentioned Section also provides for co-option of eleven
members from amongst the intelligentsia of the Sikhs. One can understand
that a ‘saint’ need not have any formal qualification. But who is termed as
intelligentsia? The Section says that the intelligentsia shall preferably be a
graduate. This means even a matriculate can be co-opted as Sikh intelligentsia,
Why could not one think of providing for co-option of retired Judges,
Professors, Diplomats, Army Officers, Administrators, Engineers, Medical
experts etc who attained high positions? Given the general level of persons
who will get elected as members on political party lines and the general allergyof the political party to the intellectuals, one can very well visualize the type
of people who would be co- opted as ‘intelligentsia’ of the Sikhs.
Section 43(2) prescribes that the proceedings of all the Boards shall have
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to be recorded in Punjabi in Gurmukhi script. Does it mean that only the Punjabi
knowing persons can be Sikhs? And that others (non Punjabis who have not
learnt Punjabi language in Gurmukhi script} need not aspire to become evenmembers of a State Board. Incidentally, this is a provision when the Bill is to
be operative throughout India.
The Akali Dal by exploiting the religious sensitivities of Sikhs and posing
to be the sole party representing the Sikhs will venture to capture the seats in
all the States. The Sikhs throughout India will be seen to be belonging to one
party, which has political clout only in one State. The Jathedars of the Akali
Dal will be there only to exploit the Sikhs in other States without being of any
help as they will not have any political leverage in States other than Punjab.
The new Gurdwara body like the present SGPC, is likely to be dominated bythe semiliterate inept Akali Jathedars who will seek to dabble in Gurdwaras
outside Punjab. Already even Haryana Sikhs want to part company so that
they can have their own Haryana Sikh Gurdwara Prabandhak Committee. If
this is the case, then, why to put all the Sikhs of India, in their religious affairs,
under the domination of Punjab political Sikhs and subject all the Sikhs to the
unavoidable harassment of State authorities.
Harassment and Prosecution of Devoted SikhsSections 113 and 114 of the Bill relate to the recovery of contribution
due from a Gurdwara as arrears of land revenue. This will subject the Gurdwara
managements to the insulting interference by the State Government
functionaries of the lower rungs. As if it was not enough, the Land Acquisition
Act has been specifically made applicable (Section-139). Is there any place of
worship of any other community in India to which Land Acquisition Act has
been so expressly made applicable? If not, why in the case of Gurdwaras
alone.
The Sikhs incharge of a Gurdwara can be prosecuted (Section 6) if theyfail to get Registration of the existing Gurdwara, or start a new Gurdwara
without permission from the Registering authority, which may be located at a
far distance. In the Explanation under Section 4 of the Bill the date of
establishment of Gurdwara means “the date from which the parkash of Sri
Guru Granth Sahib is started.” It may mean that there need not be a separate
common building as such. If, for want of a common Gurdwara, which will be
the case in many places outside Punjab/Delhi, the Parkash of Sri Guru Granth
Sahib is started in any place, without permission, perhaps even in a private
house, where other Sikhs may be allowed to pay obeisance to their livingGuru, it may attract prosecution resulting in imprisonment which may extend
to six months, or fine which may extend to ten thousand rupees, or with both,
under Section 6. Being based in Gujarat, I may point out that Hindu temples
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are coming up in Gujarat in public parks and gardens, Government open lands,
housing society common lands, lands on the sides of National and State.
Highways, reserved forests, everywhere, unauthorizedly and against the law.But the Sikhs can be prosecuted if they start a Gurdwara (i.e. start Parkash of
Sri Guru Granth Sahib) without permission. Is this what is going to be the
concept of equality before law in a democratic set-up in regard to religious
affairs? Will not the Sikhs be an enslaved community?
To become an elector, one has to give a declaration of being a Sikh and
not trimming or shaving beard or keshas as ordained in Section 31 (I). If the
declaration is found to be false, the elector will be liable for prosecution. This
may provide scope for witch-hun.ing. Sikhs will be hesitant to swear by such
a declaration. In such matters one has to be guided by one’s own conscienceand collective moral force rather than the coercive dictates of law.
Abandon the BillThe Singh Sabha Movement started in the late nineteenth century created
no less than a revolution in the minds of the Sikhs. A large number of Gurdwaras
were established and continue to be established under the name “Sri Guru
Singh Sabha.” This was a voluntary movement. The All India Bill will only
undo the good work done in the wake of this movement.
Even the present SGPC and Delhi Gurdwara Management Committee
have jurisdiction over and manage only the historical Gurdwaras. But the
proposed Board under the Bill will interfere in all the thousands of Gurdwaras
established and presently managed by the local sangat in the villages and
cities. In addition all these Gurdwaras in villages and cities will be subject to
State intervention under the various provisions of the Bill.
The Bill will only involve the Sikhs everywhere in the quagmire of the
provisions of the Bill, Rules and Regulations issued from time to time and will
surely strangulate the passion of the Sikhs for establishing Gurdwaras andpreaching of Sikhism. The Bill can only be termed as anti-Sikh.
The need for the SGPC was felt as it was necessary to liberate the
historical Gurdwaras in Punjab from the control of the mahants who were
indulging in all sorts of corruption and were aligning with the then British
Government. There is no such need now to have an All India legislation.
If the Bill comes into effect, every Sikh, from the Jathedars of the Takhts
to the ordinary Sikh, will be bound by the provisions of the Bill and further
detailed rules and regulations which may further impose direct or indirect
restrictions. The Sikhs will not be able to act freely even in the religious sphere.They will not be able to establish Gurdwaras without permission from an agency
which may be located hundreds of kilometers away. The fear of prosecutions
and harassment will haunt them. They will be able to preach only among
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66 ABSTRACTS OF SIKH STUDIES —OCTOBER - DECEMBER 2002
themselves. They will, indirectly, lose even the fundamental right to practise
and preach their religion. The Sikhs will cease to be a vibrant, free society.
They will be hedged in from all sides by the restricting provisions of the Billand Rules and Regulations framed thereunder. The Bill will surely be one
important step to kill the spirit of the Sikhs and enslave their religion. The
whole Sikh Samaj will be transformed into and reduced to a rigidly controlled
glorified registered society.
To the knowledge of this writer, there are no All India Acts creating All
India bodies to administer and control Hindu Temples, Mosques, Churches
and other places of worships. The other religious communities in India are not
sought to be so rigorously controlled in regard to their places of worship,
religions practices and traditions followed by them. Why to single out theSikhs for preferential but tortuous treatment?
The Sikh Gurdwara Bill, 1999 creates a psychology of fear amongst the
Sikhs by laying stress on prosecutions and interferences of the authorities of
State Governments in varied matters concerning Sikhs and Sikhism. The Bill
is a disaster in waiting for the Sikhs. It should be abandoned once for all.
¤
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STEPS TO INVIGORATE THE PANTH
KULDIP SINGH*
PreambleSikhi has become incomprehensible to the Sikh masses. They are not
concerned with religion of Guru Nanak at all. They are just interested in
amassing and displaying wealth, having all good things in life and seeking
entertainment all the time. They do not read and study Gurbani, Sikh Magazines
or Books on Sikhi. They just perform Sikh rituals and ceremonies.
Challenges before the Panth:
1. Our small numbers
2. Character of Individual Sikh is no better than that of his contemporaries
of other faiths.3. In villages Sikhs are only in name. They can be easily converted to
Nirankaries, Radhaswamis, Christians and Muslims.
4. Khalsa of Waheguru has a duty to the rest of the World. We have to initiate
strong movement against ethnic conflicts, prevent atomic war and all round
corruption at high places specially in India.
Suggestions before the Panth1. Akal Takht is the only Takht: By tradition all of us know that its foundation
was laid by Guru Hargobind and a nine feet high platform was constructedby Baba Budha and Bhai Gurdas in 1606. Attired in Royal Clothes, Guru
Hargobind ceremoniously wore the swords of Miri and Piri. He also
ordained that an attendant should hold a red and gold royal umbrella over
his head to denote his Sovereignty ( Miri) and another should hold a
‘Chowri’ to denote his spirituality (Piri).
2. Jathedar of Akal Takht should not draw his salary from the Golak . He
should be a person who has got his own personal independent source of
income. It has come to us that the first five Gurus definitely earned their
own livelihood and did not live on the Bheta of the Sikhs.3. Organisation of Panj Pardhani Leadership :The Jathedar should
nominate with the help of his personal chosen advisors, 101 members
from all over the Panth and ask them to assemble on a specific date at
Akal Takht and choose by consensus Five Panj Piaras and five alternate
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Piaras who may substitute for any of the 5 Piaras in case of illness or
other reasons beyond his control. This committee of five Piaras would
take decisions regarding the Panthic Affairs and pass them on to theJathedar. Jathedar may accept their decisions as such or ask for further
clarifications before issuing Hukamnamas.
This committee of five Panj Piaras must meet every 2 months. They
can take Suo Motto notice of any problem. They should also deliberate
on all points raised by the Panth.
Jathedar Akal Takht would not be a dictator but his activities would
remain under scrutiny of the Panj Piaras, who would have the authority
to censor him on their own or they can take the advice of the general
body of 101 members.4. Transfer of the walled city of Amritsar to the ownership of Akal Takht :
There is irrefutable historical evidence that Emperor Akbar had granted
the site of old Amritsar town to Bibi Bhani, daughter of Guru Amar Das
ji, when he visited Guru Amar Das ji at Goindwal. Guru Ram Das ji
further purchased 500 bighas of land on payment of Rs. 700/- Akbari to
the Zamindars of Tung, who owned the land. The following important
references are quoted in support of the above:
i) M.A. Macauliffe, History of Sikhs, Vol. II Page 97: “Akbar: The
villages which thou refusest I will grant to thy daughter Bibi Bhani.
The Emperor (Akbar) upon this signed a grant of the villages in her
name.” Page 141: Guru Amar Das to Jetha, “Thou possessest the
lands assigned to you by the Emperor. First build a house there for
thyself and then excavate a tank to the East of it as a place of Sikh
pilgrimage.”
ii) Dr. H.R. Gupta, History of the Sikhs, Vol. 1, P.122, “On learning
that the Guru’s (Amar Das ji) son-in-law, Ram Das was in search of
some land in the heart of majha, the Emperor (Akbar) granted atract of land not far from Chubbal to Bibi Bhani. Vol. 1, P-127: In
1577 he (Jetha) obtained a grant of the site, together with 500 bighas
of land from Emperor Akbar on payment of Rs. 700/- Akbari to the
Zamidars of Tung, who owned the land. There he dug a tank to
which he gave the name of Amritsar, the tank of nectar. A number
of habitations grew around the tank. The whole place was popularly
called Guru Ka Chak, or Chak Guru or Chak Ram Das Pura. Some
petty traders settled near the tank. This shopping centre came to be
known as Guru Ka Bazar.”
iii) Khushwant Singh, History of the Sikhs, Vol. 1.p.55: “He (Jetha)
had a tank dug at the site, granted to his wife by Emperor Akbar.
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When he became Guru, he started building a town around it. The
town, which was destined to become the religious capital of the
Sikhs, came to be known after him as Guru Ka Chak, Chak RamDas or Ram Das Pura. He invited tradesmen to set up business in
the town and with the revenues so obtained, he was able to expand
his activities to distant parts of India.”
iv) Gazetteer of India Punjab Amritsar published by Revenue Depart-
ment Punjab, Chandigarh 1976 Page 27: “Guru Ram Das, the fourth
Guru founded the city of Amritsar. The site was marked by a small
natural pool. On the margin of the pool, Guru Ram Das erected
himself a hut. Soon afterwards, in 1577 he obtained a grant of thesite, together with 500 bighas of land from Emperor Akbar on pay-
ment of Rs. 700/- Akbari to Zamindars of Tung, who owned the
land. The land had hitherto been owned by a mixed community of
Sayad Sheikhs and Ranghars. The tomb of Sayad Fatteh Shah, a
former owner of the site is still extant outside the fort of Govindgarh
to the west – Amritsar District Gazetteer 1883-84 Page 61 foot-
note.”
This transfer of ownership to Akal Takht can easily be carried out.
Punjab Government should pass on 50% of Sales Tax and 50% of Property
Tax of the old walled city to the Akal Takht treasury, keeping the other
half with the government as collection charges.1 The Police of Amritsar
Town should have a distinctive uniform approved by Akal Takht. The
administrative control of the town and the police would remain with the
Punjab Government.
These funds transferred to Akal Takht by the Punjab Government
would enable the Jathedar to have an Independent Secretariat and organise
his activities without being sub-subservient to anybody.
5. The name of SAS Nagar, Mohali be changed to “Ajit Garh”.
6. CM Haryana be requested to change the name of Ambala Cantt to Banda
Bahadar Garh. The domain of major activities of Banda Bahadur was
present day Haryana.
7. Muslim Raagis from the family of Bhai Mardana be allowed to perform
Kirtan at Darbar Sahib, provided they are sabat soorat i.e. turban wearing
keshadhari.
8. Nanki Script and Gurmukhi Language : The name of the Gurmukhi
script be changed to Nanki Script. Punjabi Language is an old language,
but it had an incomplete script called Landa, Takri or Mahajni with 27/
28 crude letters without vowel Matras. Guru Nanak completed the script
to its present 35 letters.
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This change in nomenclature is long overdue. Guru Nanak is revered
by all and Nanki script would get acceptance from Punjabi lovers all over
the world.9. Weekly Khalsa Marches, from all Gurdwaras of the world : This is
the cheapest way to preach Gurbani amongst the Sikhs and propagate
the same to the general public. Every Sunday Morning, before Langar ,
the whole Gurdwara Assembly Marches in orderly fashion singing
Gurbani iines and holding placards containing Gurbani lines with their
meanings in the local language and distributing one page hand bills
containing these lines with their meanings. This march would be of one
hour duration covering one kilometre. The march would not occupy more
than 20% of the width of the road and their would be no slogan shouting.The various Gurdwaras would automatically compete amongst one
another to put up better and better shows every Sunday. This would enthuse
the younger generation who would learn about Sikhi in this easy way.
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SAYINGS OF GURU NANAK — r[ o{ BkBe puBktbh— A DICTIONARY OF THE THOUGHTS OF GURU NANAK DEV —
A REVIEW BY KHARAK SINGH*
By Dr Harnam Singh Shan
Second enlarged edition, 2002
Published by Shiromani Gurdwara Parbandhak Committee, Amritsar
Pages : 628; Price : Rs. 70/-
The book which appeared originally in 1969 CE, when the
Quincentenary of Guru Nanak’s birth was being celebrated the world over, as
a tribute to the great Guru from the author, was out of print for some time past.
Its second edition which has been thoroughly revised, meticulously recast and
considerably enlarged, is, therefore, most welcome.
2. Guru Nanak wrote profusely. As many as 974 of his hymns are
recorded in Sri Guru Granth Sahib. Unlike some earlier religious traditions,he preached a whole life religion and a completely different world-view. His
bani, therefore, not only deals with spiritual aspects of life, but also provides a
fund of worldly wisdom. It is surprising that some of his verses are quoted so
extensively even by the common man. Examples are :
— BkBe d[ yhnk ;G[ ;z ;ko[ ..O Nanak, the whole world in suffering is involved. (SGGS, p. 954)
— wzdh ez wh BkBek is[ es wz dk j'fJO Nanak, evil deeds inevitably lead to evil consequences.
(Janamsakhi)
— fwms[ Bhth BkBek r[ D uz frnkJhnk ss[ ..O Nanak, in sweetness and humility lies the essence of merit and
virtue.
(SGGS, p. 470)
— e{ V fBy[N/ BkBek UVfe ;fu ojh ..O Nanak, falsehood can never be sustained,
only truth in the end shall prevail. (SGGS,
p. 953)
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— ;uj[ Uo? ;G[ e' T[ gfo ;u[ nkuko[ ..Realization of Truth is higher than all else —
Higher still is truthful living.
(SGGS, p. 62)
Even Aurangzeb, the Mughal Emperor, is on record having quoted the
Guru’s following verse :
— e[ bjK d/I d/ pktb/ b? I d/ tv/ fBbi ..Ignorant fools confer caps of distinction,
that those without shame receive.
(SGGS, p. 1286)
Such has been the impact of Guru Nanak’s teachings on the life of common man.
3. Every word uttered by the Guru is regarded revealed bani. He himself
says :
— sk w? efjnk ejD[ ik s[ M? ejkfJnk ..I have uttered only what Thou hast inspired. (SGGS,
p. 566)
— i? ;h w? nkt? y;w eh pkDh s? ;Vk eoh frnkB[ t/ bkb' ..O Lalo ! as descends to me the Lord’s Word, I express it.
(SGGS, p. 722)
— jT[ nkgj[ p' fb B ikDdk w? efjnk ;G[ j[ewkT[ ihT[ ..No power of utterance have I;
all by Divine command have I stated.
(SGGS, p. 763)
This makes the problem of selecting verses for a book like the present
one extremely difficult. For, that would imply some as more important than
others. Dr Harnam Singh Shan has solved this problem by selecting topics
and quoting the Guru’s verses on a particular topic. Considering the astonishing
number (830) and variety of topics covered and the alphabetical arrangement
followed, the book has rightly been called a dictionary of the thought of Guru
Nanak Dev, the founder of Sikhism.
4. Guru Nanak’s bani is a vast ocean. Dr Shan has obviously dived
deep into it and brought out some gems that appear in this book, for readers to
enjoy their beauty and to derive benefit from the divine message they carry.
5. The present volume is comparable only to the mighty effort of Bhai
Kahn Singh Nabha, Gurmat Martand , published in 1962, which also reproduces
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quotations from Dasam Granth, Gur Sobha, Bhai Gurdas, Bhai Nand Lal,
Rahitnamas, and other classical literature besides Guru Granth Sahib. Dr Shan
has justifiably restricted his scope to Guru Nanak in order to do fuller justiceto the occasion of the celebrations of the quincentenary of the great Guru
which prompted this commendable effort. His selection of topics as well as
their classification is, however, unique and original. Additionally, he has given
English translation side by side with the verses quoted by him, so that the
Guru’s thoughts become accessible also to much larger English-knowing
audience across the world. It is gratifying that he has not taken recourse to the
usual convenient practice of using extant translations. The idiom of his own
translation is quite reader-friendly compared to some of the translations already
in existence. To the author’s great credit, the simplicity of the terminologyemployed brings across the beauty of the Guru’s verses admirably, and the
thought contained therein lucidly, revealing a rare skill that could be used to
cover the full text of the sacred scripture with great advantage.
6. The author enjoys a unique position in Sikh scholarship with over 80
books and 197 research papers to his credit. He has received top honours for
his contribution to literature and Sikh Studies from the government as well as
a large number of national and international organisations. The long list includes
the Sahitya Shiromani Award of the Punjab Government and D.Litt Degree
from the Panjab University, Chandigarh where he held the Guru Nanak Dev
Chair in Sikh Studies for a number of years. Dr Shan is known for the depth
of his understanding of the Gurus’ philosophy, which made him eminently
suited to the task involved in writing the present volume. He had, indeed,
undertaken a most difficult exercise, but, as expected from a scholar of his
erudition, he has come out with flying colours. I heartily congratulate him.
7. I have resisted the temptation of giving selected quotations from the
book for the reason given earlier in this note. I can assure the readers, however,
that they can open the book at any page and enjoy the beauty of the poetry and
the depth of the divine message of the great Guru. Each verse is unique and
marvellous in its own way.
8. Before I close this brief review of the great book, I regret to point out
that the last two sections, viz., Glossary and Bibliography, shown in the Contents
are missing in the text. I hope the omission is inadvertent, and the publisher
will do well to add these sections to the copies awaiting distribution.
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74 ABSTRACTS OF SIKH STUDIES —OCTOBER - DECEMBER 2002
HARDINGE PAPERS RELATING TO PUNJAB
A REVIEW BY JASWANT SINGH*
Edited and Annotated by Dr Kirpal Singh MA, Ph.D.
Published by Publication Bureau, Punjabi University, Patiala
Year : 2002; Pages : 98; Price Rs :160/-
These Hardinge Papers are the out-come of Dr Kirpal Singh’s research
tour to England in 1964. He went all out in India to obtain introductory letters,
Master Tara Singh’s letter to Major J M Short, a Sikh Regiment Army Officer
who introduced him to Lady Helen of Penshurst, daughter-in-law of Viceroy
Hardinge, who was the owner of the family Archives at Penshurst. Penshurst
village in England has given India two Governors General, Sir Henry Hardinge
(1844-48) who along with his two sons fought the first Sikh war against theSikhs and Viceroy Charles Hardinge (1910-16), Henry Hardinge’s grandson.
For the sake of brevity I will highlight only the salient points of these
papers in two parts (a) Henry Hardinge’s correspondence to his wife and his
two sons correspondence to the same lady i.e. their mother. (b) Lord charles
Hardinge, Viceroy’s private letters.
It is quite pertinent to highlight that correspondence pertains to minute
details of war preparations, conduct of war, their fears and feelings during war,
the dogged determination of Sikh troops, Britishers’ appreciation of fighting
skill of these troops, the lack of competent and committed Sikh commanders.
It will be important to read first hand the treachery of Raja Gulab Singh, the
Dogra from Jammu who right from the beginning was on Britishers side and
never fought for Rani Jindan’s Khalsa army. It is also important to know what
Lord Henry Hardinge thought of him. Writing to his wife he says.
“Well- I have the ablest scoundrel in all Asia close to my camp - the
Wuzzier Raja Golab Singh - a good looking clever eyed man of about 50 - and
yesterday he brought the little Maharaja to my Durbar tent, to make his
submission and pay tribute… The man, whom I have to deal with, Golab
Singh, is the greatest rascal in Asia unfortunately. It is necessary to improve
his condition, because he did not participate in the war against us….”
“Providence has protected and guided me and given victory as the reward
of my previous moderation and reluctance to draw the sword. Our quarrel was
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allowed separate kitchens for Jhatka cooking, provided that the innovators are
prepared to pay the cost of constructing such kitchens…”
Going through these informative, illuminating papers, collected withdiligence and devotion, Dr Kirpal Singh a Pitama in Sikh history and ethos
has thrown flood light not only on Britishers man-management of brave Sikh
community, but has rightly painted the infamous, treacherous, traitor Raja Gulab
Singh, the Dogra from Jammu with black tar all over. He has brought out how
an English man can win over sworn enemy, the Sikhs to be a bosom, loyal
friend. This justifies how a small nation of Britishers ruled the waves. A leaf
from the book will be very useful for our present rulers.
A compact, well printed, deeply researched work, the book will prove a
prized possession of every Punjabi notably the Sikhs.
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are added attractions. Basic knowledge about akhand path, amrit vela, anand
karaj, ardas, Baisakhi, bani, bhog, granthi, hukamnama, jhatka, karah-
parshad, saropa and five takhts are given.A glossary of a few words frequently used in Sikh parlance add further
sweet flavour to this highly interesting, enlightening, yet simple book.
Any language of the heart reaches the heart fastest, so is this book.
Daintily bound, nicely printed, easily readable, this book is a treasured
possession for reading by the growing up and the grown-up alike.
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JATHEDAR BHAI KARTAR SINGH JHABBAR— THE LIFE AND TIMES —
A REVIEW BY GURDIP SINGH*
By Bhai Narayan Singh, M.A. (in Punjabi)
Translated into English by Karnail Singh
Published by Dharam Parchar Committee, SGPC, Amritsar
Pages : 121; Price : Rs. 25/-
The author narrates a remarkable “story” of a Gursikh who played a
stellar role in the epic struggle for wresting the control of gurdwaras from the
Mahants. The Mahants had managed to assume hereditary possession of the
Sikh shrines. Most of the Mahants were not only corrupt and debauch but
indulged in debasing the religious paramparas. The Mahants collusively
organised heinous and violent acts employing hooligans and mercenaries to
retain their hold on holy precincts. To a great extent this “story” conveys a
relevant message today considering that administrative malfunctioning of many
gurdwaras tend to generate a feeling of alienation particularly amongst the
sedate and sensitive Sikh elements.
The mass participation of the Sikh sangat in the Gurdwara Reform
Movement was, to a great degree, due to the inspiration and leadership provided
by Jathedar Kartar Singh Jhabbar. There were some Sikh leaders of that period
who may have got entrapped by Congress machinations to divert the Movement
from reform of gurdwaras to that of confrontation with the British government
for primarily securing independence and for pending the reform in gurdwaras
till after the independence. The events described in the book particularly
highlight the crucial and farsighted role played by Jathedar Kartar Singh
Jhabbar in avoiding such an entrapment. The holocaust of 1984 poignantly
reminds the Sikhs to acknowledge the wisdom of Jathedar Kartar Singh
Jhabbar. Here also is a critical lesson to be learnt by the present day Sikh
leaders who are mismanaging and manipulating the mission of religious
institutions, particularly the SGPC. The irreligious pursuits by the “chosen”
representatives of the community not only negates the achievements of themartyrs of Gurdwara Reform Movement but alas it benefits tremendously the
detractors of Sikhism. And the assaults on piety of Sikh ethos nowadays is
neither less virulent nor less aggressive than those being perpetrated during
the Mahants’ era.
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80 ABSTRACTS OF SIKH STUDIES —OCTOBER - DECEMBER 2002
The account of the contribution of Jathedar Kartar Singh Jhabbar during
the Gurdwara Reform Movement has been originally written in Punjabi by
Bhai Narayan Singh who was deeply influenced by the events at GurdwaraJanam Asthan, Nanakana Sahib in February 1921. Bhai Narayan Singh narrates
substantial and virtually blow by blow eyewitness accounts of the titanic
struggle that resulted in the brutal massacre of the non-violent Sikhs and finally
eviction of the Mahant encouraged by the prejudiced attitude of the British.
The book now published by the SGPC has been translated by the 90 years old
Gursikh, Sardar Karnail Singh, an ardent believer in the ascendency of Sikh
values. Sardar Karnail Singh has not only dedicated himself to the cause of
Sikhism but in the process has inspired many others into his fold.
The outstanding contribution of Jathedar Kartar Singh Jhabbar can beassessed from the following :
“N.K. Sinha records that the formation of Sikh State was the result of
collective efforts of whole Sikh people. But should the credit be given to an
individual, he will be Jassa Singh Alhuwalia ( Rise of the Sikh Power . PP 51-
53). Similarly, M.K. Gandhi’s persistent wiles to block its progress, the six
years long blood curdling Gurdwara Reform Movement was successfully
carried with the sufferings and sacrifices of entire Sikh nation. Yet, if we have
to locate a supremo who was in the vanguard of every critical situation, he was
Jathedar Jhabbar, as the pages of the chronicle would disclose. It was the
successful conclusion of the Gurdwara Reform Movement and the passage of
the Gurdwara Act, 1925, that the Sikhs were recognized as a nation and provided
separate electorate under the Government of India Act 1935. Earlier, when the
Muslims were given this concession under the Govt. Of India Act 1919, the
Sikhs were refused this, although they had applied for it and the Punjab
Governor had recommended it.”
The qualities of steadfastness and fearlessness displayed by Jathedar
Kartar Singh Jhabbar are legendary. The episodes cover that level of ground
activity where true elements ferment to produce results that have historic
consequences. The captivating flow of daring events imbibe a lasting
impression which would give the succeeding generations the opportunity of
experiencing the emotions and passions of a noble hero even at a distance of
centuries.
The book gives a gripping narration of how Jathedar Kartar Singh Jhabbar
was catapulted from an “ardent religious preacher” to become a prominent
Akali leader of matchless daring. The British categorised Jathedar Kartar
Singh Jhabbar as a “dangerous political leader”. The noted historian, Dr Ganda
Singh places him “in the vanguard of every difficult campaign”. Jathedar
Kartar Singh Jhabbar, “the illustrious hero”, “the noble Panthic knight”, was
“more of an institution than an individual”. It is heartening to learn that many
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of the descendents of Jathedar Kartar Singh Jhabbar carry on his legacy of
dauntless pursuit in their chosen professions.
There is no force that can limit the ravages of time. It is only the glory of those who have sacrificed much and lived nobly accrets irrepressibly with
passage of time. This book has subscribed to this phenomenon.
It is quite ironic that the publication of this book justifiably glorifying
the birth of SGPC appears at a time when probably the conduct of the present-
day SGPC, as a whole, is at its nadir. It is hoped that the knowledge of the
tremendous sacrifices leading to reforms in religious institutions sought to be
disseminated by this book would jolt the consciousness of some if not many
sentient Sikhs. For this reason alone it is recommended to the SGPC authorities
for issuing a copy to each of its General Body members and SGPC employeeswho have inherited the legacy of the exalted institutions.
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82 ABSTRACTS OF SIKH STUDIES —OCTOBER - DECEMBER 2002
MY LORD MAY I COME IN
REVIEW BY JASWANT SINGH*
Author Prabhjot Singh, BE (Civil Engg.)
Publishers : Hemkunt Pvt. Ltd.,
A-78, Naraina Indl. Area, Phase I, New Delhi
Pages : 36, Price Rs. 150/-
This beautifully bound book printed on high quality glossy paper is as
attractive to look at, as interesting and captivating to go through. In fact, its
brevity is a hallmark and every written line is a quotable quote.
The author is a civil engineer by education and spiritual by his
pronouncements in this book.
The book has eight chapters excluding a prologue, an epilogue and abeautiful poem, “The Miracle of Existence” in the beginning. This poem in
fact encompasses the book in a nutshell. I will proceed chapter wise. Each
chapter culminates in a verse from Gurbani.
Purpose of Life : the universe is about 15 billion years old and started
with a Big Bang as scientists say. What was the purpose of this life? He
hastens to add, “the creative force which set the universe rolling wants man
not only to think about Him but to praise Him, seek Him and realise Him……..,
and when the life ends, man proceeds thereafter to merge with the Lord.”
Ego, Thy Name is Man : He starts dramatically “Since time immemorialpeople have been falling in love”, but beware, he is pointing his love towards
God. He emphasises, “God is not a concept but definite reality and it is mans’
ego that keeps him away from the Lord.”
Immortality: Mother nature wants man to think of God. The desire for
immortality is persistent and recurring in human breast though we are sure that
a man who is born will die sooner or later.
Evolution of Mind: The evolutionary process has changed the ancient
brawny man to a modern brainy man.” Mans’ bodily evolution has already
reached its peak but minds process is proceeding on fast to meet its Creator.Tangible Creator : It is interesting — the world is made up of matter and
space we know it. But we have also anti matter. We must have a bond with the
Eternal Creator. Whom we respect is supreme, at a high pedestal and any
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disregard for Him does not change His status.
Eternal Truth : When or where can we meet the Lord ? It is a very
pertinent question. The author hastens to answer, “One of the ways to knowthe Eternal Truth is to speak only the truth in one’s life….. The speaker of the
truth becomes a part of the Eternal Truth and anything spoken by him shall
always come to be true.
Multiple of One : We are in a beautiful world. Man is a fragment of the
Original One - which pervades everyone and everything.
The author further exhorts, “man has one and only one choice that is to
merge with Original One while living….. Remember that your body shall
perish but your spirit shall live. I marvel at the height of authors spiritual
plane!Back to Home: The author picturises the agony of death for those near
and dear ones left behind. It appears he is pining to quit this world with the
hope to merge with the Lord in the next world. At times, I feel this is at
variance with the concept of Sikhism where our Gurus have advised us to be
Jeewan Mukat in this world.
Ab to ghabra ke kehte hai ke mar jaen
Mar ke bhi chain na paya to kidhar jaen
He quotes Kabir from Gurbani in this regard.
This magnificent book is full of spiritual pearls of wisdom. I wish the
book was lesser priced for wider circulation.
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84 ABSTRACTS OF SIKH STUDIES —OCTOBER - DECEMBER 2002
MISTAKEN IDENTITY OF THE SIKHS
A REVIEW BY JASWANT SINGH*
Author : Dr Sarup Singh Alag, MA Ph.D. (USA)
Sponsors : Sardarni and Sardar Jaswinder Singh Toor and family, Hendon, London, UK
Publishers : Alag Shabad Yug, International Charitable Trust, 593, Urban Estate -2,
Focal Point, Ludhiana-141 010 (India)
Pages : 127; Price : Free Distribution
Dr Sarup Singh Alag MA in History, Urdu, Punjabi, Economics and
English is author of 40 books in English, Punjabi, Hindi, and Bengali. All
these books are on Sikhism and spectacularly are for ‘Free Distribution’.
Mistaken identity of the Sikhs is a timely book to awaken the Sikhs, most
enterprising people spread all over the globe and flourishing in countries of
their adoption. As an aftermath of 11 September, 2001, holocaust of World
Trade Centre at New York, America, Sikhs suffered harassment, humiliation,
death, due to Americans wrath, considering the Sikhs as followers of Bin Laden,
a Muslim as, both his followers and Sikhs tie turbans and have long flowing
beards. This condition is still continuing though sporadically.
I have a personal experience of this mistaken identity. When in June -
August 2001, while visiting America, I purchased a camera film from an
American shop in Manhattan, the heart of New York, I asked the Americanowner as to who I was? He promptly flashed, “I was a Muslim, supposed to
have four wives and limitless children”. Again at Niagara Falls seeing a large
number of long bearded white clad and capped tourists, I asked them whether
they were Muslims or Jews? “No, we are Christians from Illinois State of
America”. When I asked about my identity they all replied in chorus, “We
know you are an Arab, a Muslim”. Of course I told both the groups, “I am a
Sikh, Sikhism is one of the six major religions of the world and told them also
the basic tenets of our religion. This was hardly a month before the WTC
disaster. Since then I have been deeply contemplating how the Sikhs be takenout of this deathtrap of mistaken identity. This book throws a flood light on
the subject and timely too.
The author has described how law-abiding peaceful Sikhs were assaulted,
how Baldev Singh Sodhi, gas station owner was gunned down at Mesa. The
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business houses, the Gurdwaras and the Sikh’s properties were vandalised.
We used to go to the Gurdwara at Richmond Hill, New York. It was attacked
by gun waving New Yorkers. Indian Govt., President SGPC, and Dr SarupSingh Alag sent communications to UN, International Red Cross. The effect
was swift. US government also took timely action, launched media campaign,
Police and Airport officials were warned against any disrespect to Sikhs.
Sikh Media Watch and Resource Task Forces (SMART) based in
Maryland issued a Press release of 11 points advising the Sikhs to carry a cell
phone, not walk alone in public, carry a name tag “Singh” or “Kaur” on the
shirt. This evaporated the myth ‘Sikhs are known all over the globe’.
Author justifies historical and religious reasons for Sikhs and Muslims
similar external appearance, the dignity of hair, turban, Sikh agitation in foreigncountries to wear a turban, exemption from steel helmets, release of Khanda
postal stamp in Canada. He describes beautifully the creation of Khalsa and
Sikhs sterling qualities. Useful suggestions for identifying Sikhs, then all out
efforts to familiarise other communities by seminars, museums, magazines,
newspapers, literature. He succinctly describes Non-Sikhs views about
Sikhism. Arnold Toynbee, M.A. Macauliffe, Dr Ambedkar and other luminaries
are quoted.
I intend not and cannot elaborate fully this timely, splendidly written
book by a globe traveled Sikh scholar. This is a treatise every Sikh must read,
reading is believing. It is a great service to the community at large.
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86 ABSTRACTS OF SIKH STUDIES —OCTOBER - DECEMBER 2002
THE HISTORICAL STUDY OF MAHARAJA RANJIT SINGH’S
TIMES
A REVIEW BY JASWANT SINGH*
Author: Dr Kirpal Singh, M.A., Ph.D.
Publishers: National Book Shop, Delhi Edition: Second - 2002 Pages: 227; Price 200/-
Dr Kirpal Singh, a historian of international fame, a doyen of historians
has the good fortune of sharing the same birth place Gujaranwala (now in
Pakistan) with Maharaja Rajnit Singh and General Hari Singh Nalwa.
This book has 18 chapters besides two appendices. All these chapters
are the compilation of deeply researched articles, which formed part of the
seminars and conferences, he has participated. I will like to highlight a few
chapters and run through the others.Gurmukhi Source of Ranjit Singh’s times : He accidentally came upon
a Gurmukhi Manuscript lying in Sanskrit Section of Panjab University Library,
Lahore. The manuscript was written by Tara Singh at the instance of Ram Singh
son of Bhai Vasti Ram a holy man. Ram Singh appears to be the courtier of
Maharaja Ranjit Singh.
1. Dhian Singh purposely suppressed the news of death of Kanwar Nau Nihal
Singh.
nz do nkB/ ek j[ ew BjhI .
2. Maid servant of Chand Kaur tied her with bandeaua and killed her with stones.3. The author has given comparatively a detailed account of Hira Singh’s
rule. This account covers more than one third of the manuscript.
4. Pandit Jalla argued with Rani Jind Kaur not to give charities to poor Sikhs
or Nihangs but to give charities to the Brahmins who read the scriptures.
Adornment of Darbar SahibMaharaja Ranjit Singh donated huge jagirs to the Sikh shrines at Nanakana
Sahib (now in Pakistan), he concentrated his efforts of adornment of Darbar
Sahib. He entrusted the work of decoration of the temple to Bhai Sant SinghGiani who belonged to Chiniot-modern District Jhang. On account of this
gold plating, Darbar Sahib came to be called the Golden Temple. Maharaja
Ranjit Singh and members of his family presented the following:
- Four pairs of Gold-plated Doors. Gold Umbrella beset with gems. String
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of Pearls: The string of pearls has got 108 pearls. Maharaja Sher Singh
offered this string of pearls. Jewel-bedecked Head-Band: The
bridegroom’s Sehra (head-band) had been prepared for the marriage of Prince Nau Nihal Singh, was instead presented to Darbar Sahib A Canopy,
rich cloth with embroidery work in gold and silver was presented to
Maharaja Ranjit Singh by the then Nizam of Hyderabad (Deccan).
Consolidation of Defence of North West Frontier Punjab:A few quotations from this book will convey the gist of grit and guts of
the monarch and his generals especially Hari Singh Nalwa :-
- The greatest legacy of Maharaja Ranjit Singh is the conquest of Hazaraand Peshawar and consolidation of North Western Frontier.
- Charat Singh Sukercharia overran the southern part of Rawalpindi. It
was left for Maharaja Ranjit Singh and Hari Singh Nalwa to effectively
subdue and control the cis Indus and trans-Indus turbulent tribes.
- ‘Khalsa Hum Khuda Shuda’ — Khalsa too has become follower of
(previously in their eyes they were infidels) God.
- Hari Singh Nalwa himself laid the foundation of Jamrud fort after prayers.
- A force of 8,000 strong tribesmen with 50 cannons, force swelled to 20,000
- Hari Singh Nalwa was killed in the battle of Jamrud most valiantly in1837 A.D. Thus ended the life of a great general who had become terror
to Afghans.
- According to Griffin, Hari Singh Nalwa was the “Bravest of the Sikh
generals — the most dashing general — fertile in resource and prompt in
action”. Edward Lincoln writes, “Hari Singh Nalwa carried the title of
“Hero of Punjab” and whose exploits in extending the Sikh dominion
were hardly eclipsed by those of Maharaja Ranjit Singh himself.”
Such pearls from this rosary as Zafar Namah Ranjit Singh, Gujaranwala
— Ranjit Singh’s birth place (also authors’), development of city of Amritsar,(I learnt more about the city from this book than while studying at the Medical
College there), Lehna Singh Majithia - father of Dyal Singh Founder of The
Tribune, Col Macleods Account of Second Sikh War, Sham Singh Attariwala,
Maharaja Ranjit Singh as a secular ruler and eight more chapters, it is difficult
to decide their comparative excellence. Whether to call it a bouquet of fragrant,
colourful flowers or precious gems in a casket, I cannot decide. I only wish
the flower vase or the casket were as colourful, as befitting as their contents.
The book deserves better paper and printing. All those lovers of Punjab History,
Sikh soldiery, devotees of Golden Temple, admirers of Maharaja Ranjit Singh,seekers of truth behind Sikhs defeats in Sikh Wars, Treachery of Sardar Tej
Singh, Lal Singh and much more will find excellent, authentic, well researched
material in this book.
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88 ABSTRACTS OF SIKH STUDIES —OCTOBER - DECEMBER 2002
Oral History
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w[Ybk ihtB w[Ybk ihtB w[Ybk ihtB w[Ybk ihtB w[Ybk ihtB gq FB L vkeNo ;kfjp s[ ;hI nkgDk fgz v ;oK fBnkws yK fbfynk j?, fJ; dk fJfsjk;e fgS' eV
eh j? < fJ; pko/ ukBDk gkT[ . T[ so L w/ok nkgDk fynkb fJj j? fe fBnkws yK T[ E' I dk e' Jh tZ vk f}whdko ;h . fi; d/ BK T[s/ ;oK fBnkws yK gq f;Z X j'fJnk . b/ feB fJ; dk Bkw ;okfJ fBnkws yK gfjb/ BjhI ;h . fJ; dk Bkw f;z x rVQ h ;h . yk; s" o s/ id' I ;odko joh f;z x Bbt/ B/ j}ko/ T[ s/ ep}k ehsk s/ fdjkVh g[ o Ffjo t;kfJnk, T[BQK fdBK ftZ u fJ; EK T[ s/ fJe S' Nh fijh gjkVh T[s/ febQ k ;h fi; ftZ u f;Z yK dh c" i e[ M fuo ofjz dh ojh j? fi; dk Bkw f;zx rVQ h(f;z xVh) wFj{ o j' frnk .
T[ ; s' I pknd fJ; fgz v dk Bkw th f;zxVh dh ;oK fejk iKdk ;h ns/ T[ j d' B' jh Bkw
n;hI b'e b? I d/ ;K . f;z xVh dh ;oK ns/ ;oK fBnkws yK . feT[ Ife w[ ;bwkBK dk }' o ;h . 95% s' I b? e/ 97% sZ e b' e w[ ;bwkB ;B fJ; eoe/ pj[ s/ fJ; B{z ;oK fBnkws yK d/ Bkw Bkb jh :kd eoB bZr gJ/ ;B, go n;b ftZu fJ; dk Bkw xZ N' xZ N ;" ;kb d/ eohp f;z xVh dh ;oK fojk .
fJ; ftZ u e'Jh gzikj (50) xo fjz d{nK s/ f;Z yK d/ j' Dr/ . n;b ftZ u f;Zy pj[ s fuoke/ ik e/ pD/ ns/ f;Z y fJE/ e'Jh th BjhI ;h, ysoh ;B ns/ T[ jBK B{ z ;fjiXkoh f;Zy efj ;ed/ jK, feT[I fe r[ od[ nkok ;h . ;z sK d/ tk;s/ w/o/ pkg B/ fJe e[ Nhnk th pDkJh j' Jh ;h . pj[ s ;ko/ fiz B/ th xo ysohnK d/ ;B fJj iK sK d[ ekBdko ;B iK f}whdko ;B .
}whBK T[ BQ K B/ nkw s" o s/ w[;bwkBK e'b' I rfjD/ ftZu b? bJhnK ;B . feT[ Ife w[ ;bwkB f}whdko jh nk e/ pj[ sk ;" dk tr?ok b? I d/ ;B ns/ S/ wjhfBnK wro' I nk e/ fSwkjh u[ek fdz d/ ;B ns/ o[ gJ/ T[ jBK e' b j[ z d/ BjhI ;B i' fJjBK b' eK B/ ;{ d bk b? Dk s/ i' w{ b j' Dk T[ jd/ ftZ u fJjBK B/ T[ ;dh }whB, T[ ; dk e[ bk-e' mk, T[ ;d/ vz ro tZ S/,fJj ;G b? b? D/ .
w/ ok pkg th T[BQK ftZu'I jh fJe f}whdko s/ d[ ekBdko th ;h ns/ pj[ s uz r/ g? ;/ tkbk ;h ns/ pj[ s Xkofwe fynkb dk ;h . T[jBK dk Bkw gfjbK nkswk okw ;h ns/ fco fgZ S' I id' I f;Zy j' rJ/ fco T[jBK dk Bkw nkswk okw f;zx j' frnk . fi; fdB T[ j f;Zy j' J/ T[ ;/ jh fdB T[ jBK d/ pj[s ;ko/ foFs/ dko Gok GkJh s/ fgS' I ik e/ fijV/ e[ Vw pD/ T[ j ;ko/ d/
;ko/ fJe fdB e' Jh thj xoK B/ nodk;k ;' fXnk s/ f;z x pD/ . fJj e' Jh 1910 dh rZ b j?. r' fJnk gzikj ;kb w/ o/ fgsk ;fjiXkoh f;Zy jh ;h ns/ T[ ;s' I pknd T[ j f;z x pfDnk. T[ d'I w? B{ z d;d/ b/ fe gz ikph iK r[ owZ [ yh nZ yo n;hI th s/ ;kvhnK iBkBhnK th fJj ikDd/
;B . feT[ I fe ;tkJ/ r[ o{ rz q E ;kfjp d/ j' o e' Jh gkm j[ z dk jh BjhI ;h . wz do T[ E/ BjhI ;h,
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pj[ s ;ko/ feZ ;/ f;Z y Xow d/ }pkBh :kd ;B s/ w?I b? euo d/ Dk F[ o{ ehsk . fJj S/ thI ;sthI iwks dh rZ b j? . r[ od[ nko/ f;z x ;Gk fiE/ fe w/ o/ fgsk ih gq XkB ;B ns/ ;e{ b ftZu th id' I th e' Jh Xkofwe eftsk fbyDh j' t/ sK w? I ;e{b d/ ftfdnkoEhnK ftZ u' I nZ r/ j' e/ f;Z y Xow s/ p'bdk ;h .
w/o/ wB ftZ u fJj nukBe jh gq Gkt fgnk . jkbK fe w/ o/ pkeh d/ Gok ;ko/ oktbfgz vh r" ofwz N fwFB ekbi ftZ u gVQ d/ ;B . w/ o/ wB ftZ u fJj fynkb nkfJnk fe w? I d;thI eoe/ ykb;k ekbi nz fwq s;o ikDk j? . gowkswK dh dks jh ;wMDh ukjhdh j? feT[I fe w? I ;wMdk jK fe f}z drh ftz u i' th xNBktK tkgodhnK jB T[ j }o{ oh BjhI fe jo fJe uhi T[ j fJB;kB B/ nkg gb?B ehsh j' t/ T[ j ;fsr[ o{ th fes/ Bk fes/ gb? B eodk j? ns/ pj[ s
tkoh T[ j fijVk e[ M gq w/ Fto B/ s[ jkv/ bJh gb? B ehsk j[ z dk j? . T[jh s[ jkv/ bJh gb? B pD iKdh j? . fJ; sohe/ d/ Bkb w?I ykb;k ekbi nz fwq s;o nk frnk . id'I w? I 1932 d/ ftZu ykb;k ekbi nz fwqs;o dkyb j'fJnk, T[jBK fdBK ftZ u ykb;k
ekb} ftZ u e' Jh w{ tw? I N BjhI ;h go jtk e[ M T[BQK fdBK ftZ u n? ;h ;h fe e' Jh th nkdwh okiBhsh s' I pue/ BjhI ofj ;edk ;h . w{tw? I N :{ BhnB ftZ u ikD dk wspb jh fJj j[ zdk ;h fe s[ ;hI gkfbfNe; d/ ftZ u fe;/ Bk fe;/ gk;/ ftZ u j' ns/ yk; s" o s/ i/ s[ ;hI ;N{ v? I N:{ BhnB nz do j' sK s[ ;hI eKro; d/ gk;/ j' Gkt B? FBfb;N c' o;} d/ gk;/ j' .
T[ BQ K fdBK ftZu nekbh db s/ eKro; dk fJz Bk rmi'V ;h fe fJj e' Jh BjhI efj
;edk ;h fe fijVk nekbh j? T[ j eKro;h BjhI s/ fijVk f;Z y ekro;h j? T[ j nekbh BjhI . w? B{ z sK gq fsFN n? ;k nekbh B}o BjhI ;h nkT[I dk fijVk eKro; dk w? I po Bk j' t/ iK eKro; Bkb e? d Bk eZN e/ nkfJnk j' t/ iK eKro; d/ ftZ u j[ z dk j' fJnk nekbh db d/ ftZ u nro e' Jh rZ b f;Z y tk;s/ efjDh j? sK efj Bk ;edk j' t/ . pbfe fJBQ K d' jK dh w?I poh jo fJe dh ;KMh j[ z dh ;h . w? I id'I T[ E/ nkfJnk sK w/ok fJokdk e'Jh fJ; fe;w dk BjhI ;h . dopko ekbi w? r}hB dk n? vhNo w? I io{o pD frnk b/ feB T[j ;kok fbNo/oh ez w ;h n" o fJe nypko gz ik ;kfjp w? r}hB wkjtkoh fBebDh ;h . id' I w;K ni/ w?I gz doK ;kb dk ;h T[j w?B{z n? fvN eoB bJh fwbh . i' fe ;Zm ;c/ dh ;h . T[ j ;Z m ;c/
dh nypko w? I jo wjhB/ f;Z y fJfsjk; s/ n? fvN eo e/ G/ idk ;h . fco T[ ; d/ pdb/ w?B{z60 o[ gJ/ gz ik ;kfjp r[ od[ nkok ew/ Nh tb' I fwbd/ ;B ns/ T[BQK fdBK ftZ u ;Z m o[gJ/ pj[ s
Gkoh oew j[z dh ;h . c;N Jhno d/ ftZ u iKd/ jh fJe y' igsq w? I fbfynk fi; ftZu iZ i pD/ gq c? ;o s/ ik f;z x ns/ vkeNo rz vk f;z x ns/ T[ BQ K d' BK B/ w? B{ z gfjbk fJBkw fdZ sk . r' bv w?w'ohnb w?vb d{;o/ ;kb fifsnk . fJe tkoh GkJh fdZ s f;zx r' bv w? vb fwfbnk . fJe tkoh gz ikj o[gJ/ dk r[ o{ nwo dk; go; fwfbnk . jo ;kb w?I e'Jh Bk e' Jh g/ go f;Zy fJfsjk; T[ s/ fbydk ;h . fJe y' i gsq FkfJd ;h w[ jwvB} eBtoFB fJB N{ f;ZyfJ}w (Mohammadans Conversion into Sikhism) . fJe c;N Jhno ftZ u
fbfynk . d{ ;o/ ;kb ¿dh bkfJc nkca r[ o{ nwodk;À (The Life of Guru Amar
Dass). sh;o/ ;kb e' Jh j' o y' i gsq fbfynk ns/ u" E/ ;kb th w? I jh c;N fojk go T[ BQ K B/ fJBkw d/ Dk w? B{ z pzd eo fdZsk fe jo ;kb s{ z jh fJBkw b? iKdk j?I . fJ; bJh s/ ok Bkw fJBkw b? D ftZ u' I eN fdZsk j? . T[ ; s'I pknd w? I y' i gsq BjhI fbfynk b/ feB w? I d'
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;ekbofFg io{ o bJ/ . fJe uhc ykb;k dhtkB dk, fJe Fq' wDh r[ od[ nkok gqpz Xe ew/ Nh dk . feT[I fe Xkofwe t}hfcnK d/ ftZ u w? I Bz po fJe s/ ofjz dk ;h fJ; eoe/ fJj d' B' I tihc/ w?B{z Bkb' Bkb fwbd/ oj/ .
gkfbfNe; ftZ u w/ oh o[ uh T[ d' I j' Jh id' I ;odko uoB f;z x Fjhd dh w" s 1934 d/ fgS'I i' T[ j nypko gofsFN thebh (jcsktko) eYd/ ;B w? B{ z T[ ; dk n? vhNo pDkfJnk frnk . ns/ w?I T[ ; jcsktko nypko B{ z fsz B ;kb n? fvN eodk fojk . e[dosh s" o s/ g' bhfNeb B' N th fbyD/ g? I d/ ;B, fJ; bJh w/ oh o[ uh gkfbfNe; d/ tZ b Xow d/ Bkb Bkb jh ubdh ojh .
T[ ; dk Bshik fJj fBefbnk fe w/ ok Bkw i' ;h T[ j ;ko/ gz ikp ftZu uwe frnk fJe
eth d/ s" o s/ . T[ BQ K fdBK ftZu eftsk th fbydk j[ z dk ;h . fco w? I ;[Eo/ d/ Bkw dh eftsk th fbyDh F[ o{ eo fdZ sh . pkp/ tfonkw/ dh i' T[ j jcsktkoh ekbw fbyd/ ;B T[ j th fbyDk F[o{ eo fdZ sk . g[ bhfNe; B'N th fbyD/ F[ o{ eo fdZs/ . ns/ fJBQ K jh fdBK ftZ u ykb;k ekbi ftZ u fJe jVskb F[ o{ j' rJh fi; B{ z fe fJfsjk;e jVskb efjDk ukjhdk j? . T[ ; d/ ftZ u Fkwb j'D eoe/ w/ oh o[ uh gbNk yk e/ jw/ Fk bJh gkfbfNe; tZ b j' rJh .
gq FB L s[jkv/ t/b/ id'I GkJh i'X f;zx fgqz ;hgb ;B T[ ; t/ b/ pj[ s Gkoh jVskb j' Jh, T[ ; t/ b/ e[ M gq ' c? ;o} th eZ Y fdZ s/ ;B, T[; dk ;kok fgS' eV eh ;h < fJ; pko/ dZ ;' .
T[ so L n;b ftZ u rZ b fJj j? fe fJj uh} fJ; soQ K nukBe tkgoh fe ;kB{z gsk th BjhI bZ rk fe fJj rZ b feT[ I j' Jh n? . fJe g? IcfbN fijVk fe wk;No ;[ zdo f;z x bkfJbg[ oh d/ Bkw s/ Sfgnk j' fJnk ftfdnkoEhnK ftZ u tz fvnk frnk . w? B{ z g{ok Bkw :kd j? go w/ ok fynkb j? fe ykb;k ih w;zdK s' I pu' . e[ M fJ; soQ K dk Bkw jh ;h .
w;z d Fpd fijVk ;h T[ j gq ' c?;o fBoz iB f;z x bJh tofsnk frnk ;h feT[ I fe pj[s ;kohnK rZbK T[ ; ftZ u gq ' c?;o fBoz iB f;z x d/ pofybkc jh ehshnK rJhnK ;B iK T[ BQ K g' q c? ;oK d/ pofybkc ;B i' gq ' c?;o s/ ik f;z x ro[ g d/ ;B fit/ I fe g'q c? ;o okfiz do f;zx ns/ fJe ;odko eosko f;zx i' fe T[d' I ykb;k ekbi d/ nf;;N? I N ;?eNoh ;B ns/ fJe
;odko ;z s f;z x i' fe g' q c? ;o fBoz iB f;z x d/ fvgkoNw?I N ftZ u jh Demonistrator ;B . fsz B sK e? fw;Noh d/ gq ' c? ;o ;B s/ fiBQ K pko/ fejk iKdk ;h fe fJBQK fsz BK dk ro[ Z g j? s/ fJe fj;Noh d/ gq ' c? ;o ;B . wro pj[ s jwbk i' ehsk j'fJnk ;h T[ j gq' c? ;o fBoz iB f;z x s/ jh ;h .
fJj id' I g? IcfbN tzfvnk frnk sK BtK-BtK ukoi T[ BQ K fdBK ftu ;odko pjkdo fpFB f;z x s' I ;odko i'X f;z x ih B/ ps"o fgq ;hgb fbnk ;h ns/ fgq z ;hgb i' X f;z x d/ e' b n;hI ;ko/ rJ/ s/ fejk fe ykb;k ekbi ftZu fJ; soQ K dk g?I cfbN tzfvnk frnk s/ b' eK d/ wBK ftZ u FZ e j? fe fJj ykb;k ekb} d/ fe;/ gq ' c?;o B/ fbfynk j? . fJ; T[ go i'
wk;No ;[ z do f;z x bkfJbg[ oh dk Bkw fbfynk j? fJj fe;/ B/ T[ BQ K d/ Bkw B{ z tofsnk j? . feT[I fe GkJh i' X f;z x s/ gq ' c?;o fBoz iB f;z x dk e'Jh nkgDh xo' rh sBk}k th ufbnk
nk fojk ;h, T[ j nkgDk xo' rh ;h . gfjbK gfjb nkg; ftZ u d' B' I ;KY{ ;B fco gsk BjhI , T[ BQ K dhnK iBkBhnK tZ y tZ y j' rJhnK . gsk BjhI, e[ M fJ; soQ K dk j' fJnk . gq ' c? ;o
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fBoziB f;z x B/ nkgD/ xo' I nkgDh phth B{ z eZ Y fdZ sk s/ BtK ftnkj eo fbnk . fJ; eoe/ MrVk fijk ubdk ;h .
go b' e efjz d/ ;B fe fJBQ K dk MrVk iwksh th s/ iksh th j? s/ fJj fJe d{ i/ B{z g;z d BjhI eod/ jB . fJ; eoe/ fgq z ;hgb dh Ffj Bkb fJj uh} fbytkJh rJh j? s/ fgzq ;hgb B{z th fejk ikt/ fe fJj fv;n" B (Disown) eo/ . n;hI fgq z ;hgb i' X f;z x e' b rJ/ s/ fejk fe s[ ;hI fJ; B{ z fv;n" B eo' . T[ BQ K B/ fejk fe w? I Go/ FpdK ftZu fJ; dh fBzdk eodk jK s/ fJ; B{ z fv;n" B th eodk jK . w/ ok fJ; Bkb e' Jh snZ be BjhI s/ w?I gq 'c? ;o fBoz iB f;z x B{z fJj th dkts fdz dk jK nro T[ j fe;/ T[ s/ w[ eZ dwk eoBk ukj[ z dk j? fe fi;B{ z T[ j ;wMdk j? fe T[ ; pko/ fi; B/ fJj fbfynk j? w? I T[ ;dh fJ; pko/ wZ dd eoKrk .
T[ BQ K B/ fJj fJFfsjko ;kJheb' ;NkfJb eoke/ jo irQ k brk fdZ sk . n;hI ;wfMnk fe rZ b mz Yh j' rJh feT[ I fe w? I fJj BjhI ;wMdk ;h fe fJ; dk e' Jh iksh wckd th j? s/ T[ ; B{z ftfdnkoEh fJe d{ i/ d/ pofybkca tosD . ;kvk fJj ez w BjhI j? fe g' qc? ;o B{z fJe d{ i/ d/ fto[ X uehJ/ iK fJe dh d{ i/ bJh wZ dd eohJ/ . fJj ;kv/ bJh mhe BjhI .
go d{;o/ fdB jh gq ' c? ;o fBoziB f;z x d/ Gshi/ ;odko dbhg f;z x B/ ykb;k ekbi d/ dotki/ nZ r/ ik e/ fgefNz r F[ o{ eo fdZ sh fe ªykb;k ih nz do BjhI nz do BjhI « . fgq z ;hgb i'X f;z x B/ nk e/ fejk fe uz { fe w?I j[ D fJ; g? I cfbN B{ z fv;n" B eo u[ fenK jK fJ; bJh s[ jkB{ z j[ D e' Jh ukok BjhI . j[ D s[ ;h jVskb SZ v fdT[ .
uko ftfdnkoEh i' ekbi d/ r/ N s/ yV/ ;B efjD bZ r/ fe n;hI j[ D jVskb fpbe[ b BjhI SZv ;ed/ . n;hI io{o jVskb eoKr/ . id sZ e fe d[ Z X s/ gkDh tyok tyok BjhI j[z dk s/ ;kB{ z gsk br ikt/ fe ;Z u feE/ j? < fe; B/ fJj eotkfJnk j? <
fgq z ;hgb i' X f;z x ih B/ fJj uko/ bVe/ eZ Y fdZ s/ . T[ BQ K B{ z eYD ekoB pkeh ftfdnkoEhnK dh jwdodh T[ BQ K Bkb j' rJh . j[ D MrVk fJj g? frnk fe bVe/ i' eY/ jB, T[ j tkfg; bT[ s/ g? I cfbN tkbh rZ b fgS/ ofj rJh .
fgq z;hgb i' X f;zx B/ fejk fe i/ T[ j wkch wz r b?D sK w? I T[BQK B{ z tkfg; b? D bJh fsnko jK . T[ BQ K fdBK ftZ u id' I fe B? FBb w{ tw? IN fJz Bh }' oK s/ ;h sK wkch wz r b?Dk
fijVk ;h fJj fpbe[ b fJwg' ;hpb ;h . rZb fJsBh tZ Xh fe ;ko/ d/ ;ko/ bVe/ ebk;K ftu' I pkjo nk rJ/ ns/ T[ BQ K fdBK ftZ u ftfdnkoEhnK ftZ u' I fJe sK w? I T[ d' I p' bdk uz rk ;h s/ d{ ;o/ fe w?I d' nypkoK B{z n?I fvN eodk ;h . fJe n]pko jcsktkoh pkjo th iKdh ;h . go? ; dk w/ o/ Bkb g{ ok Bksk i[ fVnk j' fJnk ;h . fi; eoe/ w? I T[ Sfbnk T[Sfbnk ;N{ v? I N :{ BhnB dk gq XkB pD frnk s/ w? I jh T[ j fJeh fdB dh jVskb ikoh oyh .
gq FB L s[ ;hI jVskb eoB d/ jZ e ftZ u j' rJ/ ;h fe BjhI < T[ so L jK w? I jVskb d/ jZe ftZ u j' frnk ;h fe fJj uko bVe/ i' eY/ j' J/ ;B fJBQ K ukoK B{ z
tkg; bt' I . fJ; rZ b s/ w?I g{ oh soQ K ;fjws ;K fe fgq z ;hgb ;kfjp B/ fv;n" B eo fdZ sk
j? fJ; bJh g? I cfbN dk w;bk i' j? fJj BjhI S/ VBk ukjhdk j? . i/ gq ' c?;o fBoz iB f;z x ukjz [ z d/ jB sK T[ j e' oN ik ;ed/ jB . fgq z ;hgb T[ BQ K dh wdd eoB bJh fsnko j? . fJBQ K jkbksK ftZ u ;kB{z fJ; g? I cfbN dk w;bk BjhI S/ VBk ukjhdk . wro bVfenK B{ z tkfg; }o{ o b? Dk ukjhdk j? . T[ BQ K B/ bVe/ tkfg; Bk bJ/ . n;hI jVskb ikoh oZ yh . Bshik
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fJj j' fJnk fe ;ko/ gz ikp s/ fco ;ko/ fjz d[ ;skB d/ bVe/ ;kv/ e' b nkT[ D/ F[ o{ j' rJ/ . n;hI fco ;G g[bhNheb bhvoK B{ z skoK d/ DhnK F[ o{ eo fdZ shnK . f;ezdo fjnks T[BQ K fdBK ftZ u gokJhw wfB;No ;h ns/ ;odko ;[ zdo f;z x wihmhnk T[ BQ K d/ t}ho ;B . ;odko ;[z do f;z x wihmhnk jh ekbi e" I ;b d/ go? }hv? IN ;B ;' ;odko ;[ z do f;z x B/ ;o f;ez do fjnks B{z fejk fe i' bVe/ jB fJj ;ko/ eKro; d/ T[ e;kJ/ j' J/ jB ns/ fJj fJz;NhfuT{ N i' e" w ns/ uhc ykb;k dhtkB dh j? fJE'I fJj ;kB{ z eYDk ukj[z d/ jB ns/ eKro;h i' jB T[ j ep}k eoBk ukjz [ d/ jB . fJ; sohe/ d/ Bkb fijVh g[bh; iK ;h nkJh vh ;h i' T[ j ;kv/ pofybkc fog' oNK eoe/ G/ idh ;h fe fJj ;kok e[ M eKro; dh u[ e s/ jh j' fojk j? . eKro; n" o nekbh T[ BQ K dh u[ e T[s/ fijV/ wkvo/ N ;? eFB d/ go'-r"ofwzN
jB T[ BQ K d/ fto[ X ez w j' fojk j? . Bshik fJj j' fJnk fe g[ bh; B/ x' V/ fbnk e/ ;kv/ w[ z fvnK dh i' fvwK;No/ ;B ;h T[ BQ K T[ s/ x' V/ d[ VkD/ F[ o{ eo fdZ s/ . T[ ; Bkb j' o ez w tZ X frnk . NofpT{ B nypko B/ fJ; B{ z pVk u[ fenk . Bshik fJj j' fJnk fe vkL ;fsnkgkb , dhtkB uwB bkb, ph th n?b p/ dh, ;'jB f;z x i' F, ;' jB f;z x GeBk, vkeNo n? ; vh feub{, wk;No skok f;z x, pkpk yVe f;zx npd[ b r[ cko ykB, vkeNo ykB ;kfjp fJE' I sZ e eh n;hI itkjo bkb Bfjo{ BPz th sko d/ fdZ sh fe n;hI fJ; sohe/ d/ Bkb cNV ehsk ik oj/ jK . g[ bh; ;kv/ s/ pj[ s XZek eo ojh j? . fJj bVkJh bkfJfb;N (Loyalist) ns/ ekro; ftZ u j? ns/ s[ ;hI fJ;
ftZ u dyb fdT[ I . o' }kBk ;kv/ ib;/ ifbnK tkb/ pkH ftZu F[ o{ j' rJ/ . fiE/ n;hI row row seohoK
eoBhnK F[ o{ eo fdZ shnK s/ fejk fe fiz BK fuo sZ e fJj ykb;k ekbi dh w?Biw? IN bkfJfb;N; (Loyalist) jZ E'I pdb e/ go' ro?f;t (Progressive) jZ EK ftZ u BjhI iKdh, fJ; dk c?;bk BjhI j' ;edk .
nyho d/ T[ s/ id' I n;hI d/fynk fe ;kv/ wkg/ n"o ;kv/ ;ko/ i' ;g' oN (Support) eoB tkb/ jB, T[j j" bh j" bh ;kv/ ftZ u' I jZN oj/ jB ns/ irQ K irQ k skoK d/ e/ fgq z;hgb B/ ;kv/ wkfgnk B{z ns/ ;kv/ foFs/dkoK B{ z p[ bke/ ;kv/ s/ go? Fo (Pressure) gkDk F[ o{ eo fdZ sk j?
. bVfenK d/ ftZu' I j" bh j" bh fJj vhw' o/ bkJh}/ FB (Demoralisation) nkT[ Dh F[ o{ j' rJh fe fJ; rZ b B{ z fez Bk e[ fuo fBGk ;eKr/ .
fJzB/ fuo B{ z rowh dhnK S[ NhnK nk ojhnK ;B . fgq z ;hgb B{ z fJj ;h fe tZ X s' I tZ X bVe/ rowhnK dhnK S[ NhnK se eoBr/ fco xo ub/ ikDr/ . wro ni/ rowhnK dhnK S[ NhnK ftZ u wjhBk ofjz dk ;h . u[ BKfu rZ b fJj j' Jh fe gq p' X uz do B{ z fJj ;[ Mh i' fgS' I ik e/ n? w gh pfDnk . T[ ;B/ wk;No skok f;z x B{ z fejk fe i/ n;hI S/ sh s'I S/ sh jVskb B{z ysw Bk eokfJnk s/ jVskb fcjb j' ikt/ rh . feT[I fe pVh vhw' obkJh}/FB nk ojh j? . wkg/ ;kv/ s/ pV/ go? Fo gk oj/ jB . fwjopkBh eo' ;kB{ z e'Jh ;[ Mkn fdT[ .fJj ;[ Mkn
wk;No skok f;z x B/ fdZ sk fe s[;hI j[ D fJj eo' fe bVfenK d/ e' b' I fJj w' ouk csfj BjhI j'Dk . j[D w'ouk ;kB{z N/e Uto (Take Over) eo b?Dk ukjhdk j? . s[;hI w/I B gbkB (Main Plan) fJ; dk fJj oy' fe fgq z ;hgb i' X f;z x B{ z fgq z ;hgbh s' I jNk fdZ sk ikt/ s/ fJ;/ rZ b s/ w' ouk brk fdT[ . go id w?I w' ouk brkD nkfJnk sK wk;No skok
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f;zx B/ fejk fe gq' c? ;o fBoz iB f;z x w/ ok Gok j? b' e w? B{ z nfeT{ } (Accuse) eoBr/ fe w? I nkgD/ Gok dh wdd tk;s/ s/ nkg skes b? D bJh T[;B{ z jNk fojk jK . s[ ;hI fJT[ I eo' fe pkpk yVe f;zx bkj" o ofjz dk j? s/ ;kv/ w[ ykfbc j? . b/ feB T[ ;B{ z ej' fe w' ouk brkDk j? . pkpk c" oB e[ d gJ/ rk . gfjbK T[ j e? d j' ikt/ fgS'I n;hI nk iktKr/ . fJj bc} mhe j[ D sZ e w/ o/ ez B ftZ u r{ z i oj/ jB .
jVskb dk f;nk;heoD jVskb dk f;nk;heoD jVskb dk f;nk;heoD jVskb dk f;nk;heoD jVskb dk f;nk;heoD gq FB L fJ; ftZ u gq p'X uz do dk eh jZE ;h < fJ; pko/ dZ ;' . T[ so L gq p'X uz do B{ z G/ fink frnk fe s{ z pkpk yVe f;z x B{ z wBk e/ fJE/ b? nk . T[ j bkj"o
frnk . T[ ; B/ g? ohI jZ E g? e/ fe pkpk ih w' ouk brkDk j? . fJ; soQ K f;Z y pfunK dh p/ fJ}sh ehsh rJh j? . T[ jBK d/ e/ ; g[ N/ rJ/ jB . T[ jBK dhnk dkjVhnK g[ NhnK rJhnK B/ . T[ jBK T[ s' I x' V/ d[ VkJ/ rJ/ B/ ns/ fJ; soQ K eoe/ j[ D s[ ;hI nk e/ wdd eo' . s[ ;hI jh fJ; jkbs B{ z ekp{ eo ;ed/ j' .
pkpk yVe f;zx B/ id fJj ;[ fDnk fe g[ bh; B/ fJzBk sFZ dd ehsk j? ns/ ;koh ;oeko w[z fvnK d/ pofybkc j' Jh p? mh j? sK T[ BQ K B/ fejk w? I nk fojk jK ns/ w' ouk bkT[ D bJh fsnko jK . go id' I fJE/ nkJ/ sK T[ BQ K B/ fejk fe pJh rZ b w? I d'BK fXoK dh ;[BDh j? . w/ ok fJj BjhI fe s[jkvh rZb ;[ D bJh j? ns/ d{ ;oh fXo dh Bk ;[DK . T[jBK ik e/ fgq z ;hgb
i' X f;z x B{z fejk fe ;odko i' X f;z x ih fJj s[ jkv/ pZ u/ jB . s[ ;hI fJBQ K B{ z tkfg; feT[I BjhI b? I d/ < fJz Bh fBeh fijh rZ b s/ fJz Bk tZ vk MrVk fgnk j' fJnk j? . ;ko/ gz E dh f;u{J/ FB (Situation) spkj j' ojh j? .
fgq z;hgb i' X f;z x B/ fejk fe w? I sK tkfg; b?D B{ z fsnko jK . s[jkB{ z fe; B/ fejk j? fe w? I tkfg; b? D bJh fsnko BjhI jK . w? I f;oc fJj efjz dk jK fe w/ ok vf;gbB BjhI ofj ;edk id sZ e w[ z v/ w/ o/ e' b' I w[ nkch Bk wz rD . pkpk yVe f;z x B/ fejk fe w[ z v/ s/ o/ e' b' w[ nkch feT[ I BjhI wzrd/ < pkpk ih B/ w[ zfvnK B{ z p[ bkfJnk s/ fejk fe s[ ;hI w[nkch feT[I BjhI wz rd/ < s[ ;hI pZ u/ j' s[ ;hI ik e/ wkch wz r' . n;hI fejk fe pkpk ih i/ wkch wz rDh
j[z dh sK s[ jkB{ z ftueko feT[ I p[ bKd/ . s[jkB{ z ftueko fJ; tk;s/ p[ bkfJnk j? fe wkch BjhI wzrDh . wkch s' I fpBK i/ ;kB{ z tkfg; b? b? D sK n;hI fsnko jK . BjhI sK BjhI j' Dh . pkpk yVe f;zx B/ fejk fe w? I BjhI wzBdk . s[;hI gz E dh f;u{J/ FB B{ z spkj eo oj/ j' . pkpk yVe f;z x fpbe[ b g[mk g? frnk s/ n;hI ;wfMnk fe pkpk yVe f;z x fte frnk j?l feT[I fe T[ j n? I Nh nekbh j? . n? I Nh wk;No skok f;zx j? . T[ ;B{ z ekbi dh w?I Biw? IN B/ yohd fbnk j? ns/ fJ; s/ Go' ;k BjhI ehsk ik ;edk .
ns/ Bkb jh u{z fe pkjo n? bkB eo u[Z e/ ;h fe pkpk yVe f;z x i' c? ;bk eoBr/ T[ j ;kB{ z wB}{ o j't/ rk . nkyo s/ pkpk yVe f;z x B/ ftu' I ;wM" sk efYnk fe wkch e' Jh th fe;/ e' b th Bk wz r/ . r[o{ rq z E ;kfjp dk nyz v gkm ykb;k ekbi d/ r[ od[ nko/ ftZ u ofynk ikt/ id' I G' r gt/ sK w[ zfvnK dk fJe bhvo i' j? (w? I fejk fe w? I sK fJj fJBeko eodk jK - w?I sK BjhI ikDk) T[ j T[ me/ fJj efj d/ t/ fe j/ ;fsr[ o{ nro ;kv/ e' b'I e' Jh fJ; d" okB e'Jh rbsh j' Jh j? sK ;kB{ z w[ nkc eo d/ . ns/ GkJh i' X f;z x th fJjh ej/ rk
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;csbsktK eh jB < fJ; pko/ dZ ;' . T[ so L T[; s' I c" oB pknd id'I jVskb ysw j' rJh ;h ns/ S[ Z NhnK d/ ftZu tkfg; id' I nkJ/ sK
gq ' c? ;o fBoz iB f;z x ns/ j' o ;kv/ i' gq ' c? ;o} eY/ rJ/ ;B ns/ n;hI fco S[ Z NhnK wro' I nk e/ w' ouk bk fdZ sk fe fJBQ K gq ' c? ;o} B{ z tkfg; fbnKdk ikJ/ . u[ BKfu fgq z;hgb B/ fejk fe fijV/ ykb;k ekb} ftZ u BjhI gVQBk ukj[ z d/ T[ j p/ FZe j'o fes/ ub/ ikD . w? I fe;/ gq ' c? ;o B{z b? D bJh fsnko BjhI jK . s[ ;hI n? } J/ ;N{v?I N eh ukj[ z d/ j' < s[ jkvk eh wB' oE j? <
;' u ;' u e/ n;hI fejk fe i/ T[ BQ K B/ gq' c? ;oK B{ z tkfg; BjhI b?Dk sK xN' xN ;kvh th i? i? eko j' Dh ukjhdh j? . nr/ th ;kvk BZ e efNnk frnk fe i' uko ftfdnkoEh tkg; bJ/ rJ/ T[j th gfjb/ r[ o{ rq z E ;kfjp e' b' wkch wz rD ns/ fJe pjkBk fijk pDke/ T[ j uh}
j'Jh j? . ;kvk BZ e sK jh ofjz dk j? i/ n;hI eKro; dk Mzvk i' j? T[ j n;hI ykb;k ekbi d/ T[ go ik e/ bfjokJhJ/ . u[BKfu fgqz ;hgb B{ z n;hI fejk fe n;hI fJe rZ b s/ ;wM' sk eoB B{ z fsnko jK . i/
;kvh nDy ofj ikJ/ . n;hI nDy bJh bV oj/ jK . ;kB{ z s[kjv/ s/ e' Jh go;Bb(personal) frbk BjhI . i/ s[ ;hI efjzd/ j' fe w? I T[ ; g? I cfbN B{z fBz ddk jK fco ;kB{ z e' Jh
frbk BjhI ofjz dk . fijVk T[j eY/ rJ/ ;kB{z T[ BQ K dh pVh fuz sk j? . n;hI ukj[ z d/ jK fe T[ j tkfg; bJ/ ikD go fd; fJ} J/ w?No fpNthB n?vwfB;No/ FB n? I v d' } gq ' c? ;o}(This is a matter between Administration and those professors.) fJ; ftZ u n;hI
BjhI nk ;ed/ . go fJe rZ b id sZe ;kvh BjhI wzBh iKdh fe eKro; dk Mz vk n;hI ykb;k ekbi s/ Bk uVkJhJ/ sd sZ e n;hI ebk;K B{z ikD bJh fsnko BjhI .
fgq z;hgb B/ fejk fe fJj Mzvk w? I s[ jkv/ Bkb nkg b? e/ iKdk jK . s[ ;hI ik e/ T[ ; B{ z gbKN eo' T[ E/ . fgqz ;hgb ;kfjp ;kv/ Bkb rJ/ ns/ ;ko/ bVe/ n;hI Mzvk M[ bke/ ;Zs ;q h nekb s/ fJBebkp f}z dkpkd d/ Bkjo/ wkod/ j'J/ ebk;K B{ z ub/ rJ/ . n;hI fejk fe j[ D ;kvh i? i? eko j' rJh j? ns/ BZ e th ofj frnk j? .
go fijV/ d' ;kb pknd ftu w?I ykb;k ekb} ftZ u fojk jK . jw/FK w/o/ wB ftZ u fJjh fojk j? fe s{ z J/ E' I j[ D ufbnk ikj . s/ok ez w j[ D fJE/ e' Jh BjhI u{ fe s/o/ ofjD d/ Bkb
ykb;k ekbi ftZ u GVekDk j[ z dk ofjz dk j? . fJj rZ b fgq z ;hgb i' X f;z x B/ ejh s/ gq ' c? ;o s/ ik f;z x B/ th p[ bk e/ fejk ns/ j' o th i' gq 'c? ;o fgq z ;hgb d/ B/V/ ;h, T[ BQ K ;G B/ w? B{ z ikD bJh fejk . T[ BQ K fdBK ftZ u jh w? I gz ikp ;N{ v? IN eKro; dk gq XkB pDk fdZ sk frnk . fiZ E/ jVskb j'Dh T[ E/ jh w? I ub/ ikDk ns/ fJ; s/ th fgqz ;hgb s/ gq ' c? ;oK B{ z d[ Zy j' Dk fe fijVk ;kvk ftfdnkoEh j? T[ j irQ k irQ k jVskbK eoKdk fcodk j? ns/ n;hI ;oeko e'b' I pVh Gkoh roKN b? oj/ jK ns/ f;Z y ;N/N; e' b'I roKN b? oj/ jK s/ T[j th ;kB{ z efj oj/ jB fe fJj eh j' fojk j? < ;' fJ; eoe/ w? B{ z jw/FK fJ; pko/ brk ofjzdk ;h . w?I fejk fe w? B{ z s[ ;hI eZ Y fdT[ . w? I nkg BjhI ikDk sK fe w? I jho' pDe/ iktK . w? I nkgD/ s" o s/ fet/I eo
;edk jK . u[ BKfu w? I T[ E' I n? w J/ (nz ro/ }h) gk; eoe/ fBefbnK . b/ feB fJjBK fdBK ftZ u fJj j' fJnk fe ftfdnkoEh bfjo ftZ u ;ko/ gz ikp ftZ u w/ ok Bkw x[ z w frnk fe fJj nkdwh nkgDh nDy B{ z t/ ue/ ez go' wkJh} BjhI eo/ rk . T[ j nkgDh nkswk B{ z jo ;w/ I ekfJw oy/ rk .
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97NANAKSHAHI CALENDAR
gq FB L fJj dZ ;' fe fiB/ ;N{ v? I N bhvo j'J/ B/ T[ j pknd ftZ u th ;N{ v? I N; Bkb ;z pz X oZ yd/ nkJ/ B/ ns/ nkgD/ nkg B{z ;N{ v? IN ;NkJhb eod/ nkJ/ B/ fe th n;hI ;N{v?I N; bhvo (We are
Students leader) ns/ T[ BQ K B/ gkfbfNe; ftu' I r/B ehsk go s[ jkv/ e' b' I w? I j[ D ;[fDnk j? fe s[ ;hI th ftfdnkoEhnK d/ bhvo oj/ j' go s[ ;hI e' Jh nkgDk fBih ckfJdk BjhI T[ mkfJnk, fJ; pko/ dZ;' .
T[ so L T[ ; pko/ fJj j? fe w? B{ z jw/FK jh fJj fBih rZ b ojh j? . s[ ;hI GktI / fJ; B{ z No?ivh efj bt' I GktI / s[ ;hI fJ; B{z e' Jh j'o rZ b efj bt' fe w? I e' Jh ezw eoe/ fJj ;' uD bZ r g? I dk jK fe nro w? I fJ; ftu' I e' Jh ckfJdk T[mkfJnk sK w/oh }who w?B{z bknBs gkJ/rh . fJ; eoe/ fijVk ez w fe;/ t/ b/ eo fbnk, s/ pknd ftZ u fJ; s' I ckfJdk T[ mkDk fJj w/ o/ bJh
w?I BkikfJ} ;wMdk ;h . fJ; pko/ w? ed/ BjhI fejk fe u{ z fe w? I ftfdnkoEh bhvo fojk jK fJ; bJh w?B{z fNeN d/ fdT[ . w? I wzfrnk fe;/ e' b' I e[ M BjhI . id sZ e w? B{ z fe;/ B/ w? foN s/ e' Jh uh} fbnk e/ BjhI fdZ sh . w? I nZ i sZ e doyk;s BjhI fdZ sh fe w? B{ z cbkDh EK B" eoh fwb ikt/ fJe tkoh fJj j' fJnk fe gz ikph :{ Bhto;Nh tb' I gq 'c? ;o i' X f;z x j' oK B/ fejk fe n;hI s? B{ z gq ' c? ;o nkc gzikph j? v b?Dk ukj[ z d/ jK . fJj 1961 dh rZ b j? . w? I fejk fe b? bT[ pVh y[ Fh dh rZ b j? go w? I no}h BjhI d/ Dh . T[ j efjz d/ no}h fdZ s/ fpBK s/ fJz NoftT{ fdZ s/ fpBK sK rZ b BjhI j' Dh . w? I fejk fe fJj pkJh ngkfJz Nw? I N (appointment) j'Dh ukjhdk j? . doyk;sK Bkb BjhI j' Dh ukjhdh .
fJ; soQ K gz ikph :{ Bhtof;Nh ftZ u w? B{ z gq 'c? ;o b? D br/ s/ w? I T[ ; f;b?eFB ew/ Nh dk w?I po ;h . T[ j fe;/ B{ z th f;b? eN Bk eo/ sK GkJh i'X f;z x, oz Xktk s/ j' o ;kfonK B/ fwbe/ fejk fe r'gkb f;z x ih s[ ;hI }ok pkjo ub/ ikT[ . n;hI }ok rZ b eoBk ukj[ z d/ jK . w? I pkjo nk frnk s/ gz iK fwz Nk pknd p[bke/ efjD bZ r/ fe n;hI s[ jkB{ z gq ' c? ;o b? Dk ukj[ z d/ jK . w? I nkfynk fe w/o/ pVh bknBs j' t/ rh fe wa? I f;b?eFB ew/ Nh dk w?I po j[ z fdnK j'fJnK nkg gq ' c? ;o pD iktK . T[ BQ K B/ g{ ok }' o brkfJnk s/ fgS' I fco fbye/ G/ i fdZ sk fe n;hI s? B{ z gq' c? ;o brKd/ jK . w?I n?;hnK FosK oZ y fdZshnK fe T[ j ed/ ep{b BjhI eo ;ed/ ;h ns/ T[ j fco rZ b ftu/ ofj rJh ns/ GkJh i' X f;zx B/ f;z vhe/ N ftZ u efj fdZsk fe r' gkb
f;z x B/ n? ;hnK eoVhnK FosK oZ y fdZ shnK jB fe n;hI j[ D T[ ;B{ z BjhI oy ;ed/ . fJj No? ivh w/ o/ Bkb ;koh T[ wo ojh j? . fJ; B{ z No? ivh efj bt' I Gkt/ I eo? eNo dh T[ usk efj bt' I Gkt/ I e[ M efj bt' .
GkJh i' X f;zx, wk;No skok f;zx, s/ pkpk yVe f;zx pko/ GkJh i'X f;zx, wk;No skok f;zx, s/ pkpk yVe f;zx pko/ GkJh i' X f;zx, wk;No skok f;zx, s/ pkpk yVe f;zx pko/ GkJh i'X f;zx, wk;No skok f;zx, s/ pkpk yVe f;zx pko/ GkJh i'X f;zx, wk;No skok f;z x, s/ pkpk yVe f;zx pko/ gq FB L vkeNo ;kfjp s[ ;hI wk;No skok f;z x d/ B/ V/ pj[ s oj/ j', T[ BQ K pko/ nkgD/ ftuko dZ;',
fJ; s' I fJbktk frnkBh F/ o f;z x, pkpk yVe f;z x pko/ th dZ ;' . T[ so L wk;No skok f;zx d/ w[ snbe ni se w/ o/ wB ftZ u pVh FoXk ojh j? . w? I T[ BQ K d/ Bkb
fvco (differ) th ehsk j? b/ feB T[BQK B{ z w?I pVk T[ uk nkdwh gkfJnk j? . fJe sK fJ; eoe/ fe T[j S' N/ jfEnkoK T[ s/ edh BjhI T[ sod/ ;B . nkgD/ ;kEh B{ z wkc eoB bfrnK, fe;/ B{z e[ M d/ D bfrnK, xpokT[I d/ BjhI ;B . wro wk;No skok f;z x d/ ftZ u fJj y{ phnK ;B . g? ;/ dk bkbu BjhI ;h . fJ; d/ pkti{ d th wk;No skok f;z x id XV/ pk}h ftZu g?
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iKd/ ;B T[ ; t/ b/ fco T[ BQ K B{ z nZ rk fgZ Sk e[ M BjhI ;[Mdk ;h . fco XVk fgnkok j' iKdk ;h . e" w th fco fgS/ ofj iKdh ;h ns/ XVk nZ r/ nk iKdk ;h .
gq FB L fJ; rZ b dh ftnkfynk eo' < T[ so L w;kb d/ s" o s/ frnkBh eosko f;z x B{ z nz do' I T[ j pj[ s p[ ok wfj;{ ; eod/ ;B . eJh
tko fgS' I ez vh T[; B{ z MkVd/ th ;B . go w{ z j w[bkji/ ftZ u c;/ ofjz d/ ;B iK T[;d/ efjD s' I fJz Bk vod/ ;B iK fe;/ j' o nkgD/ ftub/ XV/ B{ z wkoB d/ tosD d/ tk;s/ T[ ;B{ z pkjo edh th T[ ;dh fBzdk fJ; jZ d sZ e BjhI ;h eod/ fe b' eK B{ z gsk br/ fe wk;No skok f;zx frnkBh eosko f;z x d/ Bkb BjhI j? . Bshik fJj j[ z dk ;h fe frnkBh eosko f;z x fJ;dk ckfJdk T[ mkT[ I dk ;h . T[ j efjz d/ ;h fe wk;No skok f;z x B{ z g[ Z S' Bk T[ j w/o/ pko/
e[ M efjz d/ B/ . s[ ;h n? t/ I jh ejh iKd/ j' . Bshik fJj j[ z dk ;h fe T[ j i' ukj[ z dk ;h eo b? Idk ;h . wk;No skok f;zx sed/ ofj iKd/ ;B . fJ;/ soQ K fijVk d{ik XVk Bkr'e/ s/ wM? bK dk ;h T[j th efj iKd/ ;B . T[BQ K B{z th nz do'I fe;/ t/b/ MkV fdz d/ ;B go pkjo' I T[ BQa K B{ z th efjz d/ ;B .
b' eK d/ wB ftZu FkfJd fJj ;h fe wk;No skok f;z x d'Bk XfVnK B{ z bVke/ nkg bhvoh eoBk ukj[ z dk j? . fJe fJwgo? FB (Impression) sK fJj fgnk ofjz dk ;h . d{ ;o/ wk;No skok f;z x d/ thT{ g[ nkfJz N dk gsk BjhI brdk ;h fe eh j? < edh gsk brdk j? fe T[ j eKro; d/ Bkb jB fe T[ j wM? bK B{ z u[ e oj/ jB . edh gsk brdk ;h eh
frnkBh eosko f;zx Bkb jB T[ ; B{ z u[ e oj/ jB . ed/ th fe;/ t/ b/ th e' Jh ebhno eN rZ b BjhI pDdh ;h . fi; eoe/ b' e efjz d/ th ;B fe wk;No skok f;z x pVk eBfcT{ v j? . fi; B{ z gsk BjhI eh eoBk j? < fi; dk go? Fo g? frnk T[ Xo jh j' frnk .
gq FB L wk;No ih fJ; soQ K feT[I eod/ ;B < eh rZ b ;h < T[ so L gkfbfNe; ftZu eJh rbK eoBhnK th g? I dhnK jB . fJj BjhI fe wk;No skok f;z x jh
fJj eodk ;h b/ feB ;kv/ fjz d[ ;skB d/ gkfbfNe; dh e[ M t/ B (vein) ojh j? fe wjkswk rKXh dh fw;kb bT[ . fJe fdB fJe rb efj iKd/ ;h d{ ;o/ fdB d{ ;oh rb efj iKd/ ;h . ns/ efjz d/ ;h fe T[ j w" e/ s/ w? I T[j rZ b mhe ;wMh ;h fJ; w" e/ s/ w? I fJj rZ b mhe
;wMh j? . b/ fez B rKXh ih dk i' p/ f;e f;XKs d/ F dh nk}kdh dk ;h T[; B{ z BjhI Svd/ ;B. fJj wk;No ih efjz d/ ;B fe w? I gzE dh nk}kdh ukj[ z dk jK b/ feB gsk BjhI ;h brdk
dh nk}kdh dk e'BN?I N (Content) eh j? < T[ j gz E dh nk}kdh eh j? < fi; B{ z T[ j ukj[ z d/ ;B go b'e efjz d/ ;B fe ¿d/ F nk}kd gz E nk}kdÀ go gz E nk}kd fedK j' ;edk j? < T[ j BeFk th sK ;kv/ ;kjwD/ pDkT[ . T[ j BeFk edh go? }? I N BjhI ;B eod/ . T[ j efjz d/ ;B id sZ e BeFk t/ r (Vague) j? sd sZ e gz E Bkb j? . fi; t/ b/ fvckJhB (Define) eo fdZ sk T[ ;/ t/b/ jh gz E ftZ u c[ Z N g? ikt/ rh . fJ; eoe/ T[ j fvckJhB BjhI eod/ ;h ns/ T[ j efjz d/ j[ z d/ ;B fe w'ouk n?;/ S' N/ fij/ B[ es/ s/ brkT[ s/ ekw:kp j' ikJhJ/ sK fe e" w
dk ;kj pfDnk oj/ b/ feB g{ok wB' oE e" w dk f;Z X j't/ fe iK Bk T[; pko/ T[ j pj[sh gq tkj BjhI ;h eod/ . go w/ o/ tor/ ifrnk;{ b' e T[ BQ K e' b'I pVh S/ sh bKG/ j' iKd/ ;B . T[ j efjzd/ ;h fe e' Jh rb pD/ fe gkfbfNe; j? eh < feXo B{ z ikDk j? < fJ; pko/ gsk BjhI ;h brdk <
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frnkBh F/ o f;zx ns/ f;Z y bhr pko/ frnkBh F/o f;zx ns/ f;Zy bhr pko/ frnkBh F/ o f;zx ns/ f;Z y bhr pko/ frnkBh F/o f;zx ns/ f;Zy bhr pko/ frnkBh F/o f;zx ns/ f;Zy bhr pko/ gq FB L frnkBh F/o f;z x pko/ th nkgD/ ftuko d;' < T[ so L frnkBh F/ o f;zx B{ z w? I d' uko tko fwfbnk jK . T[ j T[ BQ K fdBK ftZ u fonk;sK dk jh ez w
eod/ ;B ns/ wk;No skok f;z x dh w[ ykbcs eod/ ofjz d/ ;B ns/ pkpk yVe f;z x d/ Bkb T[ j ofjz d/ ;B ns/ ;odko pjkdo wfjskp f;z x ns/ j' o th i' e' Jh bkfJfb;N j't/ T[ ; d/ Bkb T[ j j' iKd/ ;B . eKro; dh nkg' }h;B (Opposition) eod/ ;B . ed/ ed/ eKro; T[ ;B{ z u[ edh th ;h sK fJ; eoe/ w/ oh frnkBh F/ o f;z x d/ wsnbe e' Jh nZ Sh okJ/ edh pDh BjhI . n? } J/ bhvo nko n? } J/ ez ghN?I N g[ bhNheb go;B (As a leader
or as a competent political person) fJz Bk io{ o ;h fe T[ j p'bdk pVk ;[jDk ;h . yk; s" o s/ fJeZm d/ ftZ u T[ j id'I p' bd/ ;B sK ;t/ (sway) eoe/ ;o' fsnK B{ z nkgD/ Bkb b? iKd/ ;B . Xkofwe nkdwh ;h . p/ ;hebh (Basically) uzr/ nkdwh ;B go gkfbfNe; w? B{ z T[BQ K dk ed/ ;wM BjhI nkfJnk . gkfbfNe; T[ BQ K dk nkgofuT{ fB;N (Opportunist) th fojk j? . T[ BQ K dk fonk;sh fijk gkfbfNe; fojk j? ns/ fonk;sK dh jh p' bh p'bDk s/ fonk;sK s' I jh g? ;/ tr? ok b? Id/ ;B . fi; eoe/ w/ o/ wB ftZ u g' bhNheb bhvo d/ s" o s/ T[BQK dk T[ BK nkdo BjhI fojk fiz Bk ukjhdk j? .
pkpk yVe f;zx B{ z w? I E' Vk fijk jh fwfbnk jK feT[ Ife pj[ sk w/ ok w/ b fijVk j? T[j
wk;No skok f;z x j[ oK d/ Bkb fojk j? . yk;s" o s/ ftfdnkoEh d/ s" o s/ fco wro' I gpfbe w? B d/ s" o s/ . b/ feB id'I pkpk yVe f;z x pj[s S/ sh F'q wDh ew/ Nh s/ F'q wDh nekbh db s' I n;shck d/ rJ/ ;B . fJj FkfJd 1930-31 dh rZ b j? .
gq FB L n;shck feT[ I fdZ sk < T[ so L wk;No skok f;z x sK efjz d/ B/ fe feT[ I fe T[ j eKro; d/ pj[ s w[ ykfbc j' rJ/ ;B ns/
n;hI eKro; d/ Bkb ;h fJ; eoe/ ;kvh fBGdh BjhI ;h . u[ BKfu T[ BQK B/ fejk fe w? I ikBk jK . gfjbK T[ j pj[ s eKro; d/ Bkb ;B . wk;No skok f;zx tr? ok T[ j gz Ee j' D dh e' fFF eod/ ;B go fgS' I wk;No skok f;z x eKro; d/ B/V/ nk rJ/ ns/ pkpk yVe f;z x
eKro; d/ w[ ykfbc j' rJ/ ns/ fJsB/ w[ ykfbc j' J/ fe wk;No skok f;zx fJj efjz d/ B/ fe Mz v/ dk w;bk i' ;h T[; s/ w[ ykfbc j' J/ . gfjb/ Bfjo{ fog' oN d/ w[ ykfbc j' J/ . fco T[ BQ K fejk fe wjkswk rKXh s/ itkjo bkb w? B{ z fwbD nkT[ D . w? I feT[ I T[ BQ K B{ z fwbD iktK . w? I f;Z yK dk pkdFkj jK . jzeko finkdk j' frnk .
gkoNh d/ pkeh bhvo i' ;B T[ BQ K B/ ;wfMnk fe ;kv/ e'b' I pj[ s T[ uk j' frnk . nkg; ftZ u Jhoyk g? dk j' rJh . e[ M b' e efjz d/ jB fe gkoNh pk}h fJz Bh tZ X rJh s/ T[ j f}nkdk ;' c?;Nhe/ Nv (sophesticated) nkdwh ;h . T[; B/ fejk fe w? I fJ; ftu' I eh b? Dk j? < T[ j tZ yok j' frnk . T[ j BjhI ukj[ z d/ ;B fe gz E nZ v'-nZ v ftyo ikJ/ ns/ Bkb jh n? ;hnK gkb;hnK F[ o{ eo fdZ shnK fi; eoe/ gz E fJeZ mk BjhI ofjDk ukj[ zdk ;h . n? ;/ w" e/ s/ ekro; dh fto' Xsk eoBh id'I fe ;kok gz E eKro; d/ Bkb ikDk ukj[z dk ;h .
b/ fezB T[ ; s'I pknd fiBQ K b'eK Bkb T[ j ofjD bZ r gJ/ sK T[ BQK ed/ ;? I Nob nekbh
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db pDkfJnk . edh T[ j eKro; dh w[ ykbcs eoB . edh jZ e ftZu j' ikD . edh ;odko ;[ z do f;z x wihmhJ/ dh wdd eoB . edh T[ ; dh fto' Xsk eoB sK T[ j eod/ eod/ pkpk yVe f;zx d/ nyhob/ 30-40 ;kbK dh o' b ojh j? . w?I sK ;wM BjhI nkT[ Idh fe pkpk yVe f;z x B/ nekbh db ftZ u fJz Bk Gkok gkoN eoe/ fco gsk BjhI fJT[ I feT[I ehsk <
gq FB L f;Z y bhr pko/ th dZ ;' < T[ so L f;Zy bhr d/ pko/ w/ ok fJzBk ;zpz X BjhI fojk . 1919 d/ ftZ u fJj nkJh s/ 1931-32 sZ e
fJj XVedh ojh . ez w ;kok nekbh dZ b jh eodk fojk ns/ f;Z y bhr dk e' Jh pj[sk o' b BjhI fojk .
id' I w? I j' F ;z Gkbh sK fJ; s' I wro'I f;Z y bhr B/ e' Jh yk; o' b BjhI ehsk . fJj ]sw
j' rJh feT[ I fe d' uh}K j' BjhI ;edhnK ;B feT[ I fe fJe gk;/ F' q wDh nekbh db fJBQ K f;ZyK B/ g[ bhNheb gkoNh pDk fbnk ns/ Bkb jh f;Z y bhr th oyh j' Jh . fJj pD BjhI ;h ;edh .
cozNhno d/ ykB GoktK ns/ dhtkB uwB bkb pko/ cozNhno d/ ykB GoktK ns/ dhtkB uwB bkb pko/ cozNhno d/ ykB GoktK ns/ dhtkB uwB bkb pko/ cozNhno d/ ykB GoktK ns/ dhtkB uwB bkb pko/ cozNhno d/ ykB GoktK ns/ dhtkB uwB bkb pko/ gq FB L vkeNo ykB ;kfjp ns/ npdb r[ cko yK pko/ th nkgD/ ftuko dZ ;' < T[ so L vkeNo ykB ;kfjp pko/ feT[ I fe w? I T[ ; fJbke/ ftu' I nkfJnk jK . fJj d'B'I GoktK dh
T[ usk dk ;kv/ wBK T[ s/ fJz Bk n;o fgnk ;h fe j[ D sZe T[j n;o BjhI iKdk . w[ ;bwkB
eKro; ftZu pj[s xZ N ;B . coz Nhno dk ;kok ;{pk gmkB i' sbtko ftZ u :ehB oZ yD tkbk ;h ns/ jo rZ b ftu :ehB oZ yD tkbk, jo rZb ftz u bVkJh eoB tkbk s/ T[ j fJ; soQ K BkB tkfJUb?I Nbh (Non-violently) vKrK yk fojk j' t/ . r' bhnK yk fojk j't/ ns/ fJBebkp fiz dkpkd s/ Gkos wksk dh i? efj fojk j't/ . wjkswk rKXh B{ z nkgDk nkr{ wzB fojk j' t/ . npd[ b r[cko yK B{ z coz Nhno dk rKXh fejk ik fojk j' t/ . fjz d{ ns/ f;Z yK d/ Bkb ;b{ e fJz Bk ;[ jDk j' t/ fe f}z drh Go ftZ u w[ ;bwkBK pko/ fJz Bk ;[ fDnk BjhI ;h . fJeZ m/ p?m e/ T[j o' NhnK ykD, e? I g brkD . fJj o'b fijVk npd[b r[cko yK dk ;h T[ ; B/ ;kv/ wBK T[ s/ pj[ s Gkok n;o gkfJnk j? .
gq FB L T[ ; dk f;Z y gkfbfNe; T[s/ th e' Jh n;o j'fJnk fe BjhI < fJ; pko/ dZ ;' < T[ so L T[ BK dk f;Z y gkfbfNe; T[ s/ fJz Bk n;o j' fJnk ;h fe fijV/ b' e pj[sk efwT[Bb
gkfbfNe; ftZ u :ehB oyd/ ;B, T[ BQ K dk :ehB T[ Bk efwT{ Bb gkfbfNe; tb' I N[ Ndk ;h ns/ B? FBb gkfbfNe; tZ b i[ Vdk ;h fe i/ w[ ;bwkB j' e/ T[ j fJ; soQ K eo ;ed/ jB fco s[ ;hI feT[ I BjhI eo ;ed/ . s[ jkvh sK fj;Noh ;koh i' j? T[ j B? FBfb}w tb ojh j? .
gq FB L dhtkB uwB bkb pko/ th dZ ;' < T[ so L dhtkB uwB bkb pVk ;[ jDk p' bd/ ;B ns/ T[ j ;kv/ ibf;nK ftZ u nk e/ p'bd/ ;B .
ph gh n?bh p/ dh T[ BQ K dh gsBh th p' bd/ ;B . fJj ;kv/ jZ e ftZ u p' bd/ ;B ns/ fJj ekro; d/ B/ sk ;B ns/ nz ro/ }h uzrh soQ K p' bd/ ;B ns/ fJ; dk ;kv/ s/ pj[ s gq Gkt g? I dk. dhtkB uwB bkb oki ;Gk ftZ u w/ o/ ;kEh th oj/ jB . n;hI eJh irQK j' o th nkg; ftZ u
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j? . fJ; eoe/ fi; fi; nkdwh B{ z s/ ik f;z x B/ T[ mkD dh e' fFF ehsh T[ jh nkdwh jh ;G T[ s/ Sk frnk fit/ I gq ' c?;o w' jB f;zx, fJBQK B{z GkJh tho f;z x d/ w[ ekpb/ s/ T[ mkDk s/ ik f;zx dk jh ez w ;h . BkBe f;z x B{ z fJ; soQ K nr/ ehsk ;r' I GkJh tho f;zx dk fJz Bk dkpk ;h fe e' Jh th fbykoh GkJh tho f;z x dh ;BZ d bJ/ fpBk fbykoh iK eth BjhI j' ;edk ;h . T[ d' I fJj j' frnk fe gq' c? ;o s/ ik f;z x dh ;BZ d bJ/ fpBK e'Jh nkdwh eth iK fbykoh BjhI ;h j' ;edk . gq ' c? ;o s/ ik f;z x B/ pj[s fbykoh fJ; sohe/ Bkb g? dk ehs/ s/ Bt/ I Bt/ I fsnko ehs/ . yk; s" o s/ ;? e{ bo fbNo/ uo d/ bJh fsnko eoB bJh pj[ s fbykoh g? dk ehs/ .
gq FB L s[ jkvk Grs bSwD f;z x Bkb ;z goe fet/I g? dk j' fJnk < s[ jkv/ T[ BQ K pko/ eh ftuko
jB< T[so L w? I id' I oktbfgz vh 1938 d/ ftZ u frnk s/ vh J/ th ekbi d/ ftZ u gq ' c? ;o br frnk T[ BQ K fdBK ftZ u Grs bSwD f;z x B/ th T[ E/ nkgDh e[Nhnk wkb o'v s/ gkJh j'Jh ;h feT[ I fe T[ BQ K B/ ykb;k n]pko eYe/ gzE bJh pVk ezw ehsk ;h ns/ r[ o{ r' fpz d f;z x dh bkJhc pko/ th T[ BQ K B/ fbfynk ;h . fJ; bJh fJj' fij/ b' eK pko/ w/ o/ wB d/ nz do pVh FoXk ofjzdh ;h ns/ seohpB fpwko ofjz d/ ;B ns/ w? I o' }kBk fJBQ K B{z ;?o s/ Bkb b? iKdk ;h ns/ o' }kBk xo' I fJBQ K dh Fkw dh o' Nh b? e/ iKdk ;h feT[ I fe fJBQK B{z B"eo dh o'Nh e' Jh uz rh BjhI ;h brdh . fJBQ K dk nkgDh gsBh Bkb w/ b i'b ]sw j' u[ ek ;h s/ fJj fJeZb/ jh
ofjz d/ ;B . B" eo dh o'Nh ykD eoe/ T[ BQ K B{ z nrihwk fijk j' frnk ;h fJ; bJh w? I nkgDh wksk B{ z efje/ o' Nh o' } xo' I getk e/ Fkw B{z Bkb b? iKdk ;h . T[ ; s' I wro' I o' Nh y[nke/ fJBQK B{ z ;? o bJh b? e/ iKdk ;h . o'}kBk jh seohpB w/ ok fJj fB:w fojk . fJj1938 s' I 1944 sZ e w/ oh o' }kBk fvT{ Nh ojh .
fJ; soQ K rbK rZ gK wkod/ ofjz d/ ;B . wro f;Z y e" w d/ bJh T[ BQ K d/ wB ftZ u pVh FoXk ofjz dh ;h fe f;Z y e" w fe;/ soQ K T[ uh j' t/ . fe;/ soQ K f;Z y pfunK B{ z nz do f;Z y Xow dh r[ Vsh gkJh ikt/ . f;Z y ;e{ b d/ nzdo eo? eNo pko/ eh j'Dk ukjhdk j? < f;Z y bhvoK B{z nkgDk nkg SZve/ f;Z y e" w tk;s/ e[ M eoBk ukjhdk j? . fJj ftukoK tr? ok eod/
ofjz d/ ;B . pV/ Gb/ nkdwh ;B wro T[ BQ K B{ z th ;[ Mdk BjhI ;h fe f;Z y e" w dk g[ bhNheb Gftys
eh j' ;edk j? < feT[ I fe ;kv/ jkbs pko/ ikDd/ jh j' . fJe sK ;kvh nkpkdh pVh E' Vh j? . fJe n;hI fpyo/ j' J/ pj[ s f}nkdk ;h . ns/ fJe ;kvh bhvofFg pko/ gsk BjhI ;h fe T[j feXo ik ojh j? . fJe nwhoK d/ jZE ftZ u bhvofFg nk rJh ;h fi; B{ z nkgD/ f;tkJ/ j' o e[ M ;[ Mdk BjhI ;h . fJ; eoe/ T[ j nyhob/ fdBK ftZu pj[ s wk:{ ; fij/ oj/ . T[ j f;Z yK d/ oki;h GftZ y tb'I th wk:{ ; oj/ ns/ pbfe f;Z yK d/ Xkofwe GftZ y pko/ th wk:{; ofjz d/ ;B .
gq FB L s[ kjv/ s/ T[ BQ K dk eh n;o j'fJnk < T[ so L w/ o/ s/ fJj n;o j' fJnk fe fiT[ I T[ j w? B{ z efjz d/ ;B sK w?B{z nfj;k; j[ z dk ;h fe f;Z y Xow
bJh e[ M eoBk ukjhdk j? . fJj }o{ oh BjhI fe w? I T[ jh e[M eoK i' pkeh eo oj/ jB . T[j
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e[ M eok i' pkeh BjhI eo oj/ . T[ ; dk w[ b gJ/ iK Bk gJ/ . T[j eoBk io{ o ukjhdk j? . fJj GkJh wJhnk f;z x s/ r[ ow[ y f;z x dhnK ejkDhnK ;[ DkT[ Id/ ;B . jkbK fe T[ BQ K Bkb pj[ s p[ ok j' fJnk ;h . nkg ikDd/ jh j' frnkBh fdZ s f;z x Bkb th pj[s p[ ok j' fJnk T[ BQ K dk pkJhekN ehsk frnk . T[ BQ K d/ j[ ew Bkwk eZ Y e/ fejk fe gfss jB f;Z y jh BjhI jB . pkti{ d fJ; d/ fe T[ BQ K e[ M ehsk j? . n;hI th e[ M Bk e[M eohJ/ . T[BQK uh}K B/ jh w/ o/ wB B{ z gq / oDk fdZ sh fe r[ o{ rq zE ;kfjp dk nz ro/ }h ftZ u Nhek eoBk ukjhdk j? .
f;Z y ;N/ N s/ f;Z y ;N/ N s/ f;Z y ;N/ N s/ f;Z y ;N/ N s/ f;Z y ;N/ N s/ 1947
gq FB L ;z B 1944 s' I 1947 sZ e nekbh bhvoK B/ eh eh rbshnK ehshnk iK eh eh uz r/ ezw
ehs/ . fw;No fiBkj B/ i' f;Z y f;Z y ;N/ N fJBQ K B{z fdZ sh ;h T[ j feT[ I f;Z yK B{ z ;{ N Bk ehsh s/ fJj rbpks feT[ I fco ofj rJh, fJ; pko/ o' FBh gkT[ .
T[ so Lw? I nkg B{ z fJj d;Dk ukj[ z dk jK fe T[ BQ K fdBK ftZ u 2-3 ngq? b 1944 B{ z w?I ykb;k ekb} oktbfgz vh d/ ftZ u B" eoh SZ v e/ fJE/ nk frnk ;h . fJj w? I wk;No skok f;z x d/ efjD s/ B"eoh SZ vh ;h . T[ d' I e? pfBN fwFB fJE/ nk u[ fenk ;h ns/ f;Z y gz E dk fJeZ m pkpk pfuZ so f;z x dh e' mh, 5 iK 6 j/ bh o'v T[s/ fJj o' }kBk j[ z dk ;h ns/ T[ ; ftZ u fsz B wjhB/ g{ ok Fkwb j[z dk fojk ns/ fijVk vke{ w? I N T[ E/ fsnko ehsk frnk e? pfBN fwFB B{z d/D tk;s/ T[ j ;kok w/ ok fbfynk j' fJnk ns/ T[; B{ z w? I jh fvc? I v ehsk ;h .
T[ BQ K fdBK ftZ u wk;No skok f;z x dh w[ bkeks fiBkj Bkb th wbe s/ ik f;z x dh e' mh s/ j'Jh fi; ftZ u Btkp G[ gkb th Fkwb ;B ns/ wjkokik gfNnkbk th Fkwb ;B, go fi; t/ b/ wk;No skok f;z x fwbe/ nkJ/ sK T[ BQ K nk e/ fejk fe fiBkj d/ D B{ z e[M fsnko BjhI . T[ j f;oc fJj efjz dk j? fe s[ jkvh ikfJdkd, nkpkdh T[ j ;koh gkfe;skB ftZ u iKdh j? . fJ; bJh s[;hI gkfe;skB ftZu ofje/ w? B{ z dZ ;' fe s[ ;hI eh wz rK wz r ;ed/ j' . w? I gkfe;skB s' I pkjo s[ jkv/ tk;s/ e' Jh rZb eoB B{ z fsnko BjhI jK . fJj wk;No skok f;zx B/ nk e/ ;kB{ z dZ f;nk . fJj seohpB wJh (1946) d/ wjhB/ dh rZb j? .
frnkBh eosko f;z x B/ fijV/ T[ BQ K fdBK ftZ u w/ o/ pV/ B/ V/ ;B w/ o/ Bkb fJj ;bkj
ehsh fe fJe g/ go fi; T[ s/ T[ BQ K d/ d;sys th BjhI j' Dr/ T[ ; B{ z NkJhg eo fbnk ikt/ s/ fco T[ ; B{z fw;No fiBkj d/ jtkb/ eo fdZ sk ikt/ . b/ feB fJ; pko/ wk;No skok f;z x s/ j'o fe;/ bhvo dh ;bkj B bJh ikt/ feT[I fe nro okJ/ bJh sK MrVk g? ikt/ rk . T[ j f;oc N'jDk ukj[ z d/ ;B fe nkyo fw;No fiBkj d/ wB ftZ u eh j? <
sK T[BQK B/ gfjbh tkoh fJj fbfynk fe fijVk nz pkbk dh vth}B j? T[ ; ftu' I w/ io fjZ ;k eYe/ fjz d[;skB Bkb brk fdZ sk ikt/ ns/ MBk dfonk dk fJe gk;k ns/ d{ ik gk;/ eoBkb s/ ;o;k vth}B s/ rz rk Bro fwbke/ fJe f;Z y j' w b? I v (within) gkfe;skB pDk fdZ sk ikt/ . b/ feB gkfe;skB dh fijVh c? vob r" ofwz N j' t/ T[ ; ftZu w[ ;bwkBK dh w?i'foNh Bk j' t/ ns/ Bk jh ;ko/ gz ikp d/ ftZ u w[ ;bwkBK dh w? i' foNh oj/ .
fijVh c" i j' t/ T[; ftZ u 50% okJhN (right) f;ZyK B{ z j' D (fijVh gkfe;skB dh j't/) .
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go?}hv? I N ns/ gokJhw wfB;No d/ wsnbe fJj j' t/ fe nro gokfJw wfB;No f;Z y j't/ sK go?}hv? I N w[;bwkB j' t/ ns/ tkJh; to;k fJj th T[ ; ftZ u fejk frnk fijV/ fjz d{ T[ ; ftZ u ofj ikD T[ BQ K B{ z T[ ; ftZ u t/ N/ i (weightage) fwb/ . n;hI fJ; fe;w dhnK wzrK oye/ gkfe;skB ftZ u ikD B[ z fsnko jK go Fos tZvh fJj oyh fe f;Z y j' wb? I v i' j' t/ T[ ; B{z fJj jZ e j' t/ fe i/ 10 ;kbK wro'I nro T[ j ukj/ nZ v j' ;e/ .
fw;No fiBkj B{z w? I tes w[ eZ oo eoe/ s/ T[ j vke{ w? I N b? e/ T[ BQ K e' b b? frnk . T[ ; dh ekgh th BjhI oZ yh ns/ fe;/ d/ d;sys BjhI ehs/ ;B . T[ BQ K d/ ;? eNoh y[o;hd nfjwd Bkb NkJhw w[eoZ o ehsk . T[; B/ fejk fe s[;hI nk ikU . w? B{z nk e/ d/ ikU . y[o;hd nfjwd i' fiBkj dk gh J/ ;h w? I T[ ; B{ z fJj vke{ w? IN n" ozr}/ p o' v T[ s/ 10 Bz po e' mh g[ uk
fdZ sk . T[ ; B/ fejk fe fw;No fiBkj gVQ b? Dr/ ns/ s[ jkB{ z i[ nkp fby fdnKr/ . go ;kB{ z i[nkp e' Jh Bk nkfJnk . d' wjhB/ pknd w? I s/ frnkBh eosko f;z x fw;No fiBkj B{ z fco fwbD rJ/ ns/ ik e/ T[BQK B{ z g[ fSnk fe s[jkB{ z fJe vke{ w? I N G/ fink ;h . fw;No fiBkj B/ T[ ;/ t/b/ nkgDk pohce/ ; y' fbQnk s/ fejk fe nkj T[ go jh s[ jkvk vke{ w? I N fgnk j? . w? B{ z pj[ sk NkJhw fJ; B{z gVQ B bJh BjhI fwfbnk . w? I fJ; B{ z ;o;oh B}o Bkb jh d/ fynk j? . wro w? I fJj ukj[ z dk jK fe fJj fv;e; eoB dh pikfJ gz ikp d/ gfjbK ik e/ i' fyio fjnks dh wfB;Noh j? T[; B{ z s' V' . ns/ w[ ;fbw bhr B{ z Bkb b? e/ wfB;Noh pDkT[ . fco e' Jh rZ b ehsh ik ;edh j? .
fJj FkfJd i[ bkJh 1944 dh rZ b j? . T[ ; fejk j' o fJXo T[ Xo dhnK rZ bk wkod/ j' ns/ fiBQ K fuo w[;bwkBK B{ z fJj gsk BjhI bZ r iKdk fe w[ ;bwkBK d/ jZe i' jB T[ BQ K B{ z gz ikp ftZu s[;hI ;[oZ fyns eoB bJh fsnko j' . id se s[ ;hI fyio fjnks dh wfB;Noh BjhI Sv' r/ s/ ;kv/ Bkb BjhI ob'r/ . frnkBh eosko f;z x B/ fejk fe s[jkv/ Bkb fpBk fe;/ Fos d/ ob ikDk ;kvh e" w BjhI wz B/ rh . ;kvh e" w ;kB{ z wko d/ t/ rh . T[j ej/ rh fe s[ ;hI fw;No fiBkj B{ z fe; rb s/ ;g'oN eo oj/ j' . fJ; rZb s/ fw;No fiBkj B/ fejk fe w? I sd/ d/ ;edk jK i/ s[ ;hI fwb ikT[ . T[; s'I pknd jh i[ nkp d/ ;edk jK . T[ ; s' I pknd jh rZb eoKr/ .
n;hI T[ m e/ ub/ nkJ/ ns/ fejk fe fJ; dk G' r sK fJE/ jh g? frnk . fJj fw;No fiBkj d/D tkbk e[ M BjhI . fJj e/ tb ;kB{ z gkfe;skB ftZ u c;kDk ukj[ zdk j? ns/ fjz d{ nK Bkb' I ;kB{ z s'VBk ukj[z dk j? eKro; Bkb' I th s' VBk ukj[ z dk j? ns/ fJe n? bkB eotkDk ukj[ z dk j? fe f;Z y w[ ;fbw bhr Bkb j' rJ/ B/ go fgS' I ;kB{ z d/ Dr/ e[ M th BjhI ns/ n;hI d' Bk gkf;UI wko/ iktKr/ . ;kB{ z fJe gk;k io{ o sfj eo b? Dk ukjhdk j? ns/ T[ j Gko{ j' Dk ukjhdk j? ns/ T[ ; t/ b/ eKro; dk gk;k Gko{ ;h .
j[D/ j[ D/ s[ ;hI gfVQ nk j' t/ rk fe fJe BthI feskp fBebh j? dh tkfJ; okJ/«} iBob(The Viceroy's Journal) i' bkov p/ tb dh nkgDh vkfJoh i' T[ BQ K fdBK 1944-47 dh
j?, T[ j T[ d' I fJE/ tkfJ;okJ/ ;h s/ g/ Bvohnb w{ B (Penderal Moon) B/ T[ ; B{z 1976 ftZu n? fvN ehsk j? s/ Gkos ftZ u th nke;c' ov :{ Bhtof;Nh go? ; B/ fJ; B{ z Skg fdZ sk j? . T[ ; ftZ u T[ j fbydk j? fe fi; t/ b/ ;odko pbd/ t f;z x tbkfJs s'I gz fvs Bfjo{ d/ Bkb tkfg; nkJ/ s/ fJE/ nk e/ T[; B{ z fwb/ sK T[BQK B/ ;kc s" o s/ fejk fe fw;No fiBkj Bkb
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w/oh rZ b j'Jh j? . nro n;hI gkfe;skB ftZ u th ub/ ikJhJ/ sK th fw;No fiBkj ;kB{z d/ D bJh e[ M th fsnko BjhI . fJj rZ b j[ D SZ g u[ eh j? .
fJj fJwgo? ;B (Impression) wk;No skok f;zx b? e/ nkJ/ fijVk w? I s[ jkB{ z j[D/ jh no} ehsh j? . T[ j Btkp G{gkb Bkb s/ wjkokik gfNnkbk dh w" i{ drh Bkb T[ ;B{ z s/ik f;zx wfbe dh e' mh BthI fdZ bh s/ fwb/ ;B . fJ; eoe/ fw;No fiBkj d/ tb'I e'Jh th fe;/ fe;w dh s;Z bh Bk j[ zdh ;h Bk T[ ; B/ e' Jh }pkBh rZ b ehsh . Bk e' Jh fbye/ rb ehsh p; fJj' ejh iKdk ;h fe w[ ;fbw bhr d/ Bkb fwb ikT[ . fco T[ ; s' I pknd e' Jh ftuko j'Jh sK eoKr/ . b/ feB nkgDh soc' I T[ j fJj wz BD bJh fsnko BjhI ;h . f;Z y fJe tZ yoh e" w j? . T[ j efjzdk ;h, ¿Sikhs may be a sub-nation but they are not a nationÀ
feT[I fe fe;/ th EK s/ T[BQ K dh concentrate nkpkdh j? jh BjhI . gq FB L fJ; s' I nZ r/ fco eh j' fJnk < fJ; pko/ dZ ;' < T[ so L e? pfBN fwFB B{ z fwbD wk;No skok f;z x rJ/ ns/ nkgDk e/; th b? e/ rJ/ . fJ; d/
pko/ th eJh ejkDhnK wFj{ o j' rJhnK uz { fe wk;No skok f;zx nkgD/ Bkb d' j' o ;kEh th b? e/ rJ/ ;B fiBQ K B{ z fJBtkJhN BjhI ;h ehsk frnk . frnkBh eosko f;z x ns/ ;odko joBkw f;z x fijV/ fgS' I iZ i pD/ ns/ jo fJe B/ nkgDh nkgDh pkDh T[ E/ p' bh .
fJj mhe j? fe th gh w?BB nkgDh feskp NoK;co nkc gkto (Transfer of Power) ftZ u fbydk j? fe fsz B pz d/ wk;No skok f;z x, frnkBh eosko f;z x s/ fJe ;odko
joBkw f;zx n? vt' e/ N rJ/ ;B . fJBQ K d'jK B{ z p[ bkfJnk BjhI ;h frnk . b/ feB fi; t/ b/ fJj eko s/ uVQ e/ rJ/ sK eKo s' I T[ so/ sK w/ io FkoN fijVk fJBQ K B{ z pkjo b? D bJh nkfJnk . T[ BQ K fJBQK d'jK B/ fejk fe n;hI th nk ikJhJ/ ns/ fw;No FkoN u{ z fe fJBQ K d' jK B{z ikDdk ;h ns/ fJj th gsk ;h fe fJBQ K B/ rZ b fJe' jh eoBh j?, iK FkfJd T[ ; d/ wB ftZ u j' o eh rZ b j' Dh j? T[ ;B/ fejk fe s[ ;hI th nk ikT[ . fJj fsz B/ nkdwh fJ; sohe/ Bkb fpbe[ b e? }{ nbh (Casually) rJ/ . fw;No th gh w?BB B/ fbfynk j? fe fJBQ K fszBk B/ tZ yoh tyoh nkgDh p'bh p' bh b/ fez B w? I T[ ; ;koh uh} B{ z gfVQ nk j? ns/ pknd ftZu eBcow eoB dh e' fFF th ehsh j? . bc} p/ FZ e T[ BQ K B/ tZ yo/ tZ yo/ j' D/ jB go fe;/ B/
th fJj T[ E/ BjhI fejk fe ;kB{z gfjbK nyz v fjz d[;skB BjhI ukjhdk . fsz BK B/ fejk fe ;kB{ z nyz v fjzd[ ;skB ukjhdk j? . go i/ fjz d[ ;skB nyz v Bk oj/ sK T[ ; ;{os ftZu ;kB{ z nkgDh f;Z y ;N/ N ukjhdh j? . id' I g[ fSnk frnk fe s[ ;hI f;Zy ;N/N feE/ pBkDk ukj[ z d/ j' < sK T[BQK B/ i[nkp fdZ sk fe uBkp s' I b? e/ xro sZ e fJj fJbkek i' j? fJj f;Z y j'w b? Iv eoko fdZ sk ikt/ fi; ftZu fe;/ e" w dh pj[ frDsh BjhI j? . f;Z yK dh w?i' foNh BjhI , b/ feB fe;/ j' o e" w dh th w? i' foNh BjhI , fJ; B{ z pDk fdZ sk ikt/ . b/ feB T[ BQ K B/ nr' I fJj i[ nkp fdZ sk fe gkfe;skB nro pD/ sK gkfe;skB d/ gb/ e[ M th Bk gkfJnk ikt/ . ns/ fijVk T[; dk nZ Sk fJbkek j? T[ j pkjo eZ Y fbnk ikt/ . i/ s[ jkvh nkpkdh j' t/ s/ fco
e' Jh rZ b ehsh ik ;edh j? . fJBQ K B/ fejk fe ;kvh gokgoNh finkdk j? . n;hI o? t/ fBT{ finkdk fdz d/ jK . T[ ; B/ fejk fe n? ; w" e/ s/ id' I b/ po r" ofwzN fJz rb? I v ftZ u oki eo ojh j? sK T[ j ikfJdkd iK wkwb/ d/ w;b/ T[ s/ e' Jh ;N/ N pBkD bJh fsnko BjhI . fJ; t/b/ sK nkpkdh dk w;bk ubdk j? . s[ ;hI nkpkdh dh rb eo' . b/ feB fJj wk:{ ; j' e/
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nkgDk nkgDk vke{ w? I N d/ e/ ub/ rJ/ . b/ feB fJe rb i' nkw s"o s/ b' eK d/ ;kjwD/ i' BjhI nkJh T[ j fJj ;h fe nZ Xk xz Nk e? pfBN fwFB d/ fwbD/ s' I gfjbK w/io FkoN i' f;ZyK B{z uz rh soQ K ikDk ;h ns/ T[ j iz r d/ fdBK ftZ u f;Z yK dh Gosh eotkT[ Dk fojk ;h ns/ j[ D th e? pfBN fwFB B/ fJ;/ bJh Bkb fbnKdk ;h fe f;Z yK d/ w;b/ B{ z T[ j uz rh soQ K ikDdk j? . T[ j w/ }o FkoN wk;No skok f;z x B{ z fwbD pkpk pfuso f;z x dh e' mh nZ Xk xz Nk gfjbk e?pfBN fwFB s'I nk frnk ns/ fJe fuZ mh b/ e/ nkfJnk i' fe nZX/ ;c/ dh ;h fi; ftZ u fJj fbfynk ;h fe f;Zy e? pfBN fwFB nr/ j' o nkgDk e'Jh e/ ; g/F BjhI eoBk ukj[ z d/ T[ j fjzd[ ;skB s/ w[ ;bwkBK d/ w;b/ i' th w[ ;fbw bhr ns/ eKro; eZ YD f;oc T[ ; B{ z T[ j wz BD . f;oc fJj ukj[ z d/ jB fe f;Z yk B/ fez Bh wko T[ BQK (nz rq / i) tk;s/ wkoh
j? . T[ j fJ; rZ b dk fynkb oZ yD ns/ T[ BQ K B{ z B}o' I T[ jb/ Bk eoB . fJ; s' I tZ X f;Z yK B{z j' o e' Jh wz r BjhI eoBh ukjhdh ns/ fJ; T[ s/ nZXk xzNk wk;No skok f;zx, ;odko pbd/t f;z x ns/ w/ io FkoN fJeZm/ p?m/ rZ bK eod/ pfj; eod/ oj/ . fJj rZ b ;kB{ z pknd ftZu gsk bZrh id' I e? pfBN fwFB B{ z fwbe/ tkfg; nkJ/ sK gsk bZrk fe fJj w/ io FkoN eh b? D nkfJnk iK eh d/ D nkfJnk ;h .
;odko pbd/t f;zx pko/ ;odko pbd/t f;zx pko/ ;odko pbd/t f;zx pko/ ;odko pbd/t f;zx pko/ ;odko pbd/t f;zx pko/ fgS' I id'I frnkBh eosko f;z x B/ w/io FkoN B{ z fwbe/ fejk fe ;kv/ e/ ; dk e' Jh
e? pfBN fwFB s/ e'Jh n;o fgnk . T[ ; B/ fejk fe T[ BQ K T[ s/ e' Jh n;o BjhI fgnk . feT[I fe s[ jkvk e/ ; s[ ;hI fi; sohe/ Bkb g/ F ehsk j? T[ ; e/ ; ftZ u' I s[ jkB{ z fwbdk e[ M BjhI feT[ I fe s[ jkvh nkpkdh fes/ j? BjhI . s[ jkv/ tk;s/ sK o;sk fJe' jh j? fe iK sK ;ko/ d/ ;ko/ s[ ;hI gkfe;skB ub/ iKd/ iK tZ X s' I tZX fJj j' ;edk j? fe e[ M fjZ ;k s[ jkvk fBeb e/ T[ j fjz d[;skB d/ Bkb fwb ikJ/ . eN' r/ sK s[ ;hI jo jkbs ftZ u nZ X ftueko s' I jh . fJ; s' I pknd nrb/ fdB dh rZb j? fe fe; sohe/ d/ Bkb ;odko pbd/ t f;z x B{ z th p[ bk fbnk frnk fe;/ j' o gkoNhI d/ ftu' I d' XV/ BjhI p[ bkJ/ rJ/ . i/ eKro; p[ bkJh rJh sK eKro; dk fJe' jh v?bhr/ FB fwbD frnk . i/ w[ ;fbw bhr ;h sK fJe' v? bhr/ FB
frnk . b/ feB f;Z yK d/ d' v? bhr/ FB fwbD rJ/ . gfjbK wk;No skok f;z x fwbD rJ/. T[ ;
s' I e[ M fdBK pknd ;odko pbd/ t f;z x B[ z p[bkfJnk frnk . wk;No skok f;z x B/ w/ oh w"i{drh ftZ u g[ fSnk fe s[ jkB{z fe; soQ K p[bkfJnk frnk j? < sK T[ BQ K B/ fejk fe w? B{ z ndo w? B' foNh (Other minority) s/ fpjkc (Behalf ) s/ p[ bkfJnk frnk . ndo w? B' foNh(Other minority) dk gsk BjhI ;h brdk fe T[ BQK B{ z Jh;kJhnK dk fpjkc (Behalf ) s/
iK nS{ sK d/ fpjkc (Behalf ) s/ p[ bkfJnk frnk . Bkb/ T[BQK B/ fejk fe T[ j w? B{ z g[SDk ukj[ z d/ B/ fe gz ikp dh r" ofwz N fe; soQK ez w eo ojh J/ < ns/ s[ ;hI T[ ; ftZ u eh gkoN gb/ eo oj/ j' . wro fJj gZ ek gsk brk fe T[BQK B/ rtoBo i?fezB dh wkocs nkgDh fJBthN/ FB tyoh wzrtk bJh ;h . fi; t/b/ T[ E/ fwb/ . fJe rZ b fijVh T[ BQ K wk;No skok f;z x Bkb BjhI ;h ehsh go pbd/ t f;z x Bkb ehsh ;h . T[ j pVh io{ oh rZ b ;h .
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T[ j fJj ;h . T[ BQ K B/ fJj fejk ;o ;N? cov rfog; B/ T[ ; fJbke/ fi; B{ z n;hI gz ikph ;{ pk efjz d/ jK . beho wkoe/ T[ ; B/ fejk fe fJ; fJbke/ ftZ u fe;/ dh pj[-frDsh BjhI . f;Z y ;N/ N B{ z fJ; ftZ u fwbk fdz d/ jK . seohpB okth T[ s/ T[ ; dh beho g? I dh ;h ns/
fJXo xZ ro sZ e g?I dh ;h . fJ; fJbke/ B{ z n;hI fJeZ mk eoe/ nro n;hI f;Z y j' wb? I v dk Bkw eoko d/ d/ JhJ/ ns/ fJ; B{ z woih j? T[j gkfe;skB Bkb ikt/ woih j? fjzd[ ;skB Bkb ikt/ b/feB fJ; ftZu f;Z yK B{ z ;g? Fb okJhN; (Special Rights) fdZ s/ ikD sK eh fJ; d/ wzBD bJh s[ ;hI fsnko j' <
;odko pbd/ t f;z x B/ fejk fe fJj rZb n;hI wz BD bJh fpbe[ b fsnko BjhI feT[ I fe ;kvk sK fijVk jZd pz Bk j? T[ j okth BjhI T[ j uBkp sZ e j' Dk ukjhdk j? sK fe ;kv/
r[ od[ nko/ th ns/ ;kvhnK iwhBK T[; ftZu nk ikD . fJj rZ b T[ E/ jh o[ e rJh . fJj nro gz ikph ;{ pk fi; bJh fgS' I f;Z y thj ;kb bVkJh bVd/ oj/ B/ nro T[ ; t/ b/ fJj wzrDk ukj[ zd/ sK fJj fwb ;edk ;h .
(ubdk)
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PRESS NOTE ISSUED BY IOSS ON JULY 18, 2002
It is distressing to hear highly damaging reports against the functioning
of Bhai Joginder Singh Vedanti, Jathedar, Sri Akal Takht Sahib and Prof. Manjit
Singh, Jathedar, Sri Keshgarh Sahib. It is alleged that these Jathedars carried
out their duties and still act as per the dictates and wishes of certain political
big wigs. I earnestly appeal to them to refute these allegations, act
independently and generate confidence among the people in the matter of their
role as holders of the august positions. If they feel that circumstance do not
permit them to discharge their duty befitting the status they hold, they shouldmake bold to demit their high positions gracefully.
~~~
SCHOLARS WARNED AGAINST DISTORTING SIKHHISTORY
Some Sikh missionary colleges and their writings have come under fire
from certain “Panthic” organisations and a number of intellectuals. The
organisations have asserted that the missionary writers had no right to twistSikh history and that both the “Dasam Granth” and Sri Guru Granth Sahib
were sacred sources of inspiration for the Sikhs.
The Damdami Taksal, Akhand Kirtani Jatha, Budha Dal, Tarna Dal
Shaheedi Misal, Tarna Dal Harian Belan, Gurmat Sidhant Parcharak Sant Samaj
have maintained that there is no weight in the assertion of some scholars
associated with missionary colleges that Guru Gobind Singh had not given a
bedawa (letter of desertion) to “40 muktas” and the former had not torn it
later. The organisations have warned such “scholars” against indulging in the
“act of sacrilegious writings”.The organisations convened a special meeting at Naunvin Patshahi
gurdwara here today to discuss the issue. They charged the missionaries,
including Gurmat Missionary College, of “distorting” and “ridiculing” the
“Bani” of Sri Guru Gobind Singh and making an effort to “disseminate”
disbelief about history. (Courtesy : The Tribune, August 6, 2002)
~~~
DAL KHALSA TELLS SIKHS TO SHUN DERAS
Amritsar, August 31, A convention organised by the Dal Khalsa todayurged the Sikhs to crush the designs of all such sects and cults which had
recently mushroomed and were propagating the concept of “living gurus” as it
was against the Sikh faith and tenets.
Labelling Radhasoamis, Namdharis, Sacha Sauda, Nirankaris and the
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likes of Ashutosh as violators of the Sikh code of conduct who were showing
disrespect to the basic teachings and philosophy of the Sikh Gurus and Guru
Granth Sahib, the Dal Khalsa called upon them to beware of all suchorganisations.
Another resolution passed by the Dal Khalsa asked the SGPC to constitute
a committee to set a procedure for the qualification, appointment and removal
of Jathedars of Akal Takht and other takhts as per the Sikh traditions. The
resolution also demanded that all jathedars should disclose their assets before
the Sikh masses at the time of their appointment. (Courtesy : The Tribune,
September 1, 2002)
~~~
SYL IMPASSE PULSATES SOCIO-POLITICAL TENSIONSChandigarh, August 31, Since January 15, 2002, more words have been
spoken/written than water would have flowed in the controversial Sutlej-
Yamuna Link (SYL) canal if completed. On that day, the Supreme Court had
directed the Punjab Government to complete the construction of the canal
within one year.
Punjab was then in the thick of the Assembly elections. The judgment
added yet another dimension to the campaign of the Akalis and the Congress.
Each took up the issue, either to keep its head above water or to pour cold
water on the other.
Given the time-frame constraint, the government filed a review petition
on February 7, 2002. The same was, however, dismissed. It was decided to file
a fresh writ petition and challenge Section 78 of the Punjab Reorganisation
Act, 1966, and the agreements/decisions based, thereon, as also Section 14 of
the Inter-state Water Disputes Act, 1956.
Besides, the then Advocate-General, Mr H.S. Mattewal, also advised
that the Award of the Ravi-Beas Water Tribunal should also be challenged sothat the river water issue was ultimately determined on the basis of riparian
principles. The government had endorsed his opinion and for necessary action
relevant papers were forwarded to the Advocate on Record, New Delhi. It is
pertinent to mention here that this very legal opinion was given by Mr Mattewal
on October 18, 2001, when the case was sent to him for opinion and still
pending in the Supreme Court.
Meanwhile, the government changed in February 2002. It is seven months
since the Supreme Court order and the deadline to implement its directive is
not far. Punjab is yet to give a final shape to the writ it proposes to file. TheAdvocate-General, Mr Harbhagwan Singh, says consultations are being held
with senior lawyers and experts. A fresh writ petition is likely to be filed in
about a month. Before the SYL canal is constructed/ completed, several other
issues, legal and technical, will also have to be determined, including the
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110 ABSTRACTS OF SIKH STUDIES —OCTOBER - DECEMBER 2002
necessity and quantum of water of a state, he added.
The latest to join the SYL chorus is the Sikh Core Group, which has
constituted a 10-member Punjab River Waters Defence Council with Dr G.S.Kalkat as convener. The group has given a brief to the Chief Minister, Capt
Amarinder Singh, as to reinforce the government efforts to defend the rights
of Punjab over its rivers.
The salient features of the brief are interesting. The universally accepted
riparian principle is that water of a river belongs exclusively to its riparian
state(s). Disputes can arise on distribution/sharing between and among riparian
states. Neither Haryana nor Rajasthan are riparian states.
If that were so, how come Punjab was not made a party to Yamuna water
when a 30-year agreement was signed among Haryana, Himachal Pradesh,Uttar Pradesh, Delhi and Rajasthan Governments for allocation of their
respective share on May 12, 1994? Obviously, Punjab was not considered a
riparian state. Why a different principle on sharing water of the Ravi, Beas
and Sutlej?
All along, Punjab has maintained a consistent stand. As per the
Constitution and relevant law, Punjab has complete powers over water of the
three rivers. It can not be deprived of its right to enjoy natural, constitutional
and legal endowments. Of the three dispensations only the December 31, 1981,
transaction has been termed as an ‘’agreement’’. The three dispensations are:
(1) March 24, 1976 (when a Notification was issued under some provisions of
the Punjab Reorganisation Act, 1966); (2) December 31, 1981 (when Indira
Gandhi forced Darbara Singh to withdraw the case from the Supreme Court,
filed by the Akalis in 1979, and signed an agreement); and (3) July 24, 1985
(when Rajiv-Longowal the Punjab Accord was signed). Interestingly, the Punjab
Accord as officially dubbed by the Akalis in the Supreme Court as “political’’,
hence unacceptable to the government.
The December 31, 1981, ‘’agreement’’ was ab initio void and
subsequently superceded by the Punjab Accord. The Punjab Assembly
repudiated that ‘’agreement’’ on November 5, 1985.
The Sikh Core Group has also argued that “objections’’ filed by the state
against the Eradi Tribunal interim award of January 30, 1987, are still awaiting
a decision. No award was ever notified by New Delhi and consequently there
is no award to be enforced. (Courtesy : The Tribune, September 1, 2002)
~~~
PRESS NOTE
In the meeting held on September 7, 2002 at Chandigarh, the Institute of
Sikh Studies took notice of a news item in the press (The daily Tribune,
September 7, 2002 - page 5) wherein it is stated that the President of the
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Sehajdhari Sikh Federation has taken exception to the admission notice of the
Dasmesh Institute of Research and Dental Sciences, Faridkot (Dasmesh Dental
College) stipulating that a patit Sikh who cuts his/her hair/beard should notapply for admission to the college as per the resolution of the Faridkot College
Managing Committee dated July 20, 1996. The members of the IOSS
considered the version put forth by Sri Paramjeet Singh Ranu, President of the
Sehajdhari Sikhs Federation as mischievous and irresponsible.
The Institute feels strongly that there is no ambiguity regarding the Sikh
identity which has been clearly laid down by the Tenth Master. Any person or
organisation manoeuvring to dilute the physical identity of Sikhs is motivated
and is aiming at creating serious repercussions with respect to the future of
Sikh tradition and practices. Identity of the form and the spirit are equallyimportant and sacrosanct to Sikhism.
The IOSS strongly supports the stand taken by the Dasmesh Institute of
Research and Dental Sciences, Faridkot in advising the patit Sikhs not to seek
admission in their College.
Sardar Gurdev Singh, Dr Kirpal Singh, Maj. Gen. Narindar Singh (Retd.),
Dr Gurdarshan Singh, Maj Gen Jaswant Singh, S. Inderjeet Singh, Dr Gurbaksh
Singh, Bibi Baljit Kaur, Dr Kharak Singh, Dr Sukhjeet Kaur, S. Sadhu Singh,
Lt Gen Kartar Singh, Bhai Ashok Singh attended the meeting.
~~~
SYL: GUJRAL FOR LEGAL SOLUTIONChandigarh, September 10
Former Prime Minister I. K. Gujral here today favoured solution of the Satluj-
Yamuna Link canal dispute between Punjab and Haryana through judicial
means, a position which major political forces in Punjab are opposed to.
A former Navy Chief, Admiral Vishnu Bhagwat, said problems of
governance could best be served only by upholding the Constitution in letterand spirit.
Former Punjab Chief Secretary N.K. Arora said Punjab was not even
getting taxes of the level of 1969 when Rs 60 crore were collected as excise
tax, which should have been by now Rs 10,000 to 12,000 crore at the same
rate considering the growth of population and inflation. He said the taxes
collected now were not even half of this amount.
Prof B.B. Bhattacharya said the people had to be told that they had to
pay the cost of governance and a large number of laws had to be done away
with for being economically "regressive." (Courtesy : The Tribune, September11, 2002)
~~~
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GOVT "DISTORTING" REPORT ON ASHUTOSHAmritsar, September 13, The Shiromani Gurdwara Parbandhak
Committee (SGPC) chief, Mr Kirpal Singh Badungar, has alleged that the
government had been “distorting” the findings of the six-member committee
constituted for probing the contents of the literature of the Divya Jyoti Jagriti
Sansthan (DJJS).
Talking to the press here today, Mr Badungar said that report of the
committee of the government had already indicted the sansthan for hurting
sentiments of the Sikhs. He said the government must make the report public.
He said that the rejection of the petition filed by Mr Kashmira Singh
Patti, the Sikh Judicial Commission, had vindicated the stand of the SGPC. “It
is a defeat of the state government which had facilitated the reviving of the
“defunct” judicial commission, headed by Mr Patti.
The SGPC chief also took serious note of the construction of caste based
gurdwaras, he said such an action was gross violation of the directive of Akal
Takht which had prohibited the Sikh Sangat from doing so.
Mr Badungar informed that the SGPC-run Sri Guru Ram Dass Institute
of Medical Sciences had been recognised by the Medical Council of India.
(Courtesy : The Tribune, September 14, 2002)
~~~
SGJC, SGPC MEMBERS’ TERM COTERMINOUSChandigarh, September 13, Dismissing a writ petition filed by Sikh
Gurdwara Judicial Commission’s former President Kashmir Singh challenging
the orders by which he, along with members Dara Singh and Raghbir Singh
were removed, three members of a five-Judge Full Bench of the Punjab and
Haryana High Court today ruled that the term of a commission member was
coterminous or cotenuous with the term of Shiromani Gurdwara Parbhandak
Committee.Delivering the verdict, Mr Justice V.K. Bali ruled that there was
considerable merit in the contention raised by counsel for the respondents that
a member’s term was coterminous or cotenuous with the term of the committee.
Mr Justice G.S. Singhvi and Mr Justice Nirmal Singh agreed with him.
Mr Justice Amar Dutt, on the other hand, ruled that a commission member
would hold office “in perpetuity unless a vacancy was created on account of
any one of them incurring any disqualification or the commission having been
dissolved”. Chief Justice Arun B. Saharya, however, asserted that there was
no fixed period for which a commission member would hold office, nor wouldhe hold the office in perpetuity....”.
In his petition, Mr Kashmir Singh, appointed as member of the Judicial
Commission vide notification issued on July 4, 1989, had claimed that he was
elected as President, while Mr Dara Singh and Mr Ragbir Singh were appointed
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as members. The state of Punjab, however, issued a notification in July 1999
vide which, he and two other members were removed and Mr Man Mohan
Singh, Mr Amrik Singh Randhawa and Mr Ajwant Singh Mann were appointed.Counsel for the petitioner asserted that the notification was challenged
but during the pendency of the writ petition the state government issued two
more notifications. The net effect of the two orders, as per his stand, was that
the existing members were removed and three new members were appointed.
Arguing before the court, counsel submitted that the tenure of the SGPC
could be five years or till elections but the tenure of the commission members
was not fixed. He had added that the state government was required to fill the
vacancies whenever these arose from a panel of seven members already
recommended by the SGPC.After hearing arguments and going through the record, Mr Justice Bali
held that the term was coterminous, while Mr Justice Amar Dutt observed: “In
my opinion, it would not be possible for me to accept the argument put forward
by counsel for the respondents to the effect that each time the board (SGPC)
was constituted, it was obliged to submit a new list which need not contain the
names of the persons included in the old list for appointment as commission
members and the state government was duty bound to appoint afresh two
members from the list”.
Mr Justice Dutt concluded: “After an earlier decision of the Full Bench
in the SGPC case, no attempt having been made for fixing the tenure of the
office of the Judicial Commission members and the Legislature having not
taken any step to fill the void, if any, the commission members would hold the
office in perpetuity unless a vacancy was created on account of any one of
them incurring any disqualification or the commission having been dissolved....”
The Chief Justice, however, added: “I have read the lucid opinion of Mr
Justice Bali holding that the term of a commission member was coterminous
or cotenuous with the term of the Board and Mr Justice Amar Dutt holding
that a commission member would hold office in perpetuity. I agree with the
approach, but hold a view of variance with the conclusion recorded by Mr
Justice Amar Dutt. In my opinion, there is no fixed period for which a
commission member would hold office nor does he hold the office in
perpetuity.... Any person appointed as a commission member would hold office
and participate in the proceedings so long as the Commission would exist.
Intermittent appointment of a judicial member would necessarily be
coterminous or cotenuous with the existence of the commission”.
In their detailed 215-page order, the Judges had observed: “The objects
and the reasons of the 1996 Act and the scheme thereof leads to the only
interpretation that it is the Punjab government which would have jurisdiction
to constitute the commission till, of course, such time the other states and
union territory of Chandigarh frame their own laws or constitute a commission
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114 ABSTRACTS OF SIKH STUDIES —OCTOBER - DECEMBER 2002
of its own or may vest powers with any of its authorities for which ample
provisions exist. Any other interpretation would run contrary to the basis
principles dealing with the interpretation of the statute”. (Courtesy : TheTribune, September 14, 2002)
~~~
BADUNGAR TELLS GOVT : BAN NOORMAHLIAS.Amritsar, September 13, Reiterating the demand to ban the controversial
Baba Ashutosh’s Divya Jyoti Jagran Santhan (DJJS), SGPC chief Kirpal Singh
Badungar has said that the governmenrt is running away from its responsibility
by not taking any action on the report submitted by the committee formed by
it to check the activities of the Sansthan.
Talking to mediapersons here today, the SGPC chief said the report was
now a public document but the government had not come up with it.
Accusing the government of inaction, Badungar said the SGPC had
already submitted all the evidence and proofs regarding the activities of the
sect.
Talking about the coming up of a separate gurdwara on caste basis in a
village in Ludhiana district, Badungar said, “It is unfortunate as there is no
place for casteism in Sikh religion.”
On action to be taken on this, Badungar advocated the policy of gentle
persuasion. “We won’t get into confrontation on the issue,” he said.
Badungar said the Gurdwara Parbandhak Committee announced by the
Sikhs living in Haryana, had been disbaned after they talked to them about
proper share of the state in the SGPC is representative of all Sikhs residing all
over the world,” he said, further disclosing that the Sikh community of state
had instead formed a Haryana Sikh Society to monitor their local interests.
Seeking to allay apprehensions on the formation of religious advisory
board to assist the Akal Takht jathedar, Badungar emphasised that “it’s neithera challenge nor an effort to dilute the authority of Akal Takht. It was formed
after many deliberations at the SGPC executive meetings and on the directives
of the Akal Takht jathedar himself.” (Courtesy: The Indian Express, September
14, 2002)
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LETTER TO EDITOR
Dear Editor
I have read with great interest the article “My impressions of the Sikhs in
America” written by Maj. Gen. Jaswant Singh, published in the April-June 2002
issue of the Abstract of Sikh Studies. By and large I agree with the points raised by
the writer about the need for the Sikhs to establish the existence of the Sikh identity.
It is a fact that in many countries the Sikhs are confused with the Muslims. In the
eighties there was much portrayal of Ayat Ullah Khomeini of Iran in the A. V.
media. Since September last Osama Bin-Laden has been in the news. Both have
been portrayed with white turbans and beards. Since the Sikhs also wear turbansand have beards, they are confused with the Muslims.
Wherever the Sikhs have gone they have made a mark with their honest and
hard work. I would add for your information that the Reserve Bank of Fiji has
issued a special note of $2 to mark the advent of the new millennium, and it carries
the image of a Gursikh. It is understood that Fiji has now a dwindling Sikh
population of only about 1000 and the inclusion of the image of a Gursikh along
with other groups of the population on the currency note is a welcome compliment.
The facsimile of the currency note has been printed in a newsletter of the local
Gurdwara.
I may add here that away from their homeland the Sikhs have to face various
problems because of their different appearance and they try to face these as best as
they can. Sikhism is one of the major five religions of the world, but the Sikhs in
India are regarded only as a sect of Hinduism according to the constitution of that
country. Even during the British period the Sikhs were treated as a separate “Sikh
Qaum”. After the partition of the country they have been reduced to being a sub-
sect of Hinduism. Why so? Whenever there is a question of migration of a Sikh
spouse abroad after marriage in India, the Marriage Certificate issued by the Govt.
is under the Hindu Marriage Act which creates confusion in the foreign countries
about the religion of the individuals concerned. In this country we are doing ourbest to get Punjabi in Gurmukhi script recognised to be taught in the school. On
the official level the ethnic people are encouraged to use the mother tongue in the
household and children are encouraged to learn the same. Although the number of
Sikhs is not very large, arrangements have been made here for the teaching of
Punjabi (Gurmukhi script) in special weekend classes. On the other hand, I can
speak from personal knowledge that in many schools in the Punjab, children are
not permitted to speak in Punjabi in the school.
I have dared to make these observations that somebody would speak about
the plight of Sikhism in the homeland. Your journal represents the intellectuals andwe look towards you to find out what efforts are being made towards the proper
recognition of Sikh identity and religion in India because the roots are the source
of strength for the branches.
(The Institute of Sikh Studies with its limited sources has been propagating
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116 ABSTRACTS OF SIKH STUDIES —OCTOBER - DECEMBER 2002
the Sikh ideal by holding seminars etc. Discussions on socio-religious topics the
details of which are available in our three monthly journal Abstracts of Sikh Studies
— Editor)
(Bharpur Singh)
1, Burton Close
Keilor Downs 3038, Vic.
Austrialia
~~~
SO CALLED SIKH STARS / BLUE STAR ?
Dear Sardar Gurdev Singh ji,President IOSS, Chandigarh,
Being life member I have been getting and reading all the quarterly issues
and learning a lot. Million thanks. I have also read both the articles (1) Potrait of
Bravery by Engineer Jagmohan Singh ji and (2) Operation Blue Star by you (Sardar
Gurdev Singh). On the one hand our brave Sikh Brothers have been defending the
Indian borders since 1947 but at the same time, Hindu Governments have been
killing the Sikhs through Major Gen. Kuldip Singh Brar - (if he is a clean-shaven,
then how could he be called a Sikh?), Lt. Gen. Ranjit Singh Dayal, Advisor Shivinder
Singh Sidhu, Lt. Colonel K. S. Randhawa, Captain Jasbir Singh Raina, Ramesh
Inder Singh, Amrik Singh Pooni followed by CM Beant Singh, KPS Gill, SP SS
Sandhu and so on ! After all these events why we don't follow "Gurbaani & Gurus'
teachings - 1469-1708"? Perhaps time has come when all the Sikhs resign their
posts and come back to Punjab and start tilling their lands and engage in Sikhi
Parchar. Thus Punjab will also get rid of Bihari Bhaiyyas. Sikhs will never get
justice from the Hindu Congress-BJP-Communists ! Since 1947 we are caught
between devil & deepsea. Together with other intellectuals in Chandigarh, kindly
continue to advise and guide the Guru Panth so that Sikhs may regain their lost
dignity & Charhdi Kalaa.
Gurmit Singh,
9 - Hamlin St, Quakers Hill, NSW 2763,
Australia
~~~
Dear Editor
I very much like the Abstracts of Sikh Studies. It is always good to investigate
and research the philosophy of a religion, but I am sorry to say most of the Sikh
intelligensia is not giving attention to the growing problem of young Sikhsdiscarding turbans and Keshas. I strongly feel that Keshas and Turban are our
identity and without which we shall lose our identity and will be absorbed in
Hinduism. I enclose a cutting of an advertisement from a Punjabi weekly paper
which show out of 14 Sikhs, only 3 have keshes. There was a news in a paper that
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117NANAKSHAHI CALENDAR
there are 75% Sikhs worshipper in the Kali Temple of Patiala. Ladies have also
started cutting their hair and having dots (Bindies) on their forehead. It all shows
declining values in Sikh faith.My point to write all this is your magazine should play an important role in
bringing back pride to the Sikh identity. Why not start giving some space to the
following topics.
1. Sikhism and Keshas
2. Why more and more Sikhs, especially Young person are discarding turbans
and keshes.
3. How can this be stopped.
If you feel that this is not a problem please forget my plea.
RS Sodhi
11201 Devereuy Manor Lane
Fairfax Station
VA- 22039 USA
~~~
Dear Hon’ble Kilgour,
Many thanks for your letter of June 11,’02 ( reached July 19 ) accompanied
by a copy of the address titled SIKHS & SACRIFIECES IN PURSUIT OF HUMAN
RIGHTS, which you delivered on June 10, as Chief Guest, at the Annual Dinner at
Parliament Hill, organized by the World Sikh Organization in memory of June 6,’
84 massacre in Darbar Sahib Complex Amritsar, adding Any comments most
Welcome !
Your multifacet address covered Sikh concerns both past and present in India
and N. America, including :
1. Investigation of Jaswant Singh Khalra’s case whom you described as a
courageous man.
2. Ill – treatment of Sikhs in N. America after Sept. 11, such as searches
/ inspections of Sikhs at Airports.
3. Issues arising out of use of Sikh articles of Faith as in the case of 12
years old Gurbaj Singh’s wearing kirpan in his school etc. etc.
Your assurance to raise and speak to your colleagues on these matters and
the ever vigilant of Sikh interest, Federal Minister Harb Dhaliwal’s taking up the
question of Sikh ill – treatment with the American Ambassador, was re – assuring.
You also informed that the U.S.A Senate had passed a resolution condemning
bigotry and violence against Sikhs and that the offenders would be punished to the
fullest extent of Law.Most importantly, as Secretary of State ( Asia Pacific ) you met High
Commissioners of India and Pakistan and spoke to the academics from the Shastri
Institute recently expressing deepest concern at the possible use of Nuclear weapons
in case of war between them and that the Sikhs would be the worst sufferers, as at
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118 ABSTRACTS OF SIKH STUDIES —OCTOBER - DECEMBER 2002
the time of Partition in 1947. No wonder that you received prolonged ovation
again and again, often standing. Foreign minister Bill Graham’s call to his
counterparts in India and Pakistan last week on these issues was equally gratifying.You heartily appreciated W.S.O’s persistent efforts in looking after the Sikh
concerns like widespread acceptance of the 5 K’s at work, in public and in schools
being this year’s priority, which you promised to support. You also applauded
their efforts in obtaining N.G.O status before the United Nations Human Rights
Commission.
You dilated on the Sikh characteristics, As a community that espouses equality
for all – along with peace, justice, freedom, love, tolerance and respect – these last
nine months have been a particularly difficult time, but as Sikhs, you are no strangers
to adversity and struggle. Through the centuries, your ancestors have faced adversityincluding historical revisionism, educational misinformation, cultural assimilation,
and stereotypes. Through it all, the Sikh Community has persevered and the Sikh
identity has flourished earning much respect from non – Sikhs. Your observations
had the tone and tenor of the celebrated historian J.D. Cunningham in his A
history of the Sikhs, giving peace of mind and solace to the Sikhs.
You also spoke of the Anglo Sikh Wars of 1845 – 46 and 1848 – 49, after
reading Lawrence James ‘ The Rise & Fall Of The British Empire ’ and rightly
mentioned of the Sikh army as disciplined, well – equipped and a modern force.
After reading my Anglo Sikh Wars as you wrote you were looking forward to
reading it, I believe, you would have a clearer notion as to what went wrong
against the Sikhs during these fateful campaigns.
Thus, I conclude my comments on your address, realistic and objective as it
is, for which the Sikhs are grateful.
Out of a plethora of burning problems facing mankind in general and the
Sikhs in particular, I take up only two:
1. Question of Minorities in India.
2. Sikh identity in India as well as in the West.
1.Minorities In India.A month long international human rights conference was held at Moscow
by 38 European and N. American nations on security and cooperation in October
’ 91 present the principal threat in respect of human rights in Europe, was the
violation of rights of minorities. This threat is far more real to minorities in India,
which symbolizes the burning alive of an Australian Christian Missionary along
with his two minor sons and regular desecration of their institutions, demolition of
Babri Masjid and Indian army’s attack on Golden Temple complex in Amritsar on
June 6, ’84, and Sikh massacre in India in November the same year.
A brief mention of Sikh contribution to the Indian polity would be in order.When emperor Aurangzeb decided to turn Dar – Ul – Harb ( Hindu India )
into Dar – Ul – Islam ( Muslim state ) by force, and decreed in 1669 “ to demolish
all schools and temples of infidels and to put down their teachings throughout the
empire”, the 9th Sikh Guru - Guru Teg Bahadur challenged it and received
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martyrdom in 1675 with his three chosen disciples. This is perhaps the only example
when a prophet volantarily accepted martyrdom to save a religion ( Hinduism ) in
which he himself didn’t believe.Prof. Hari Ram Gupta records, ‘the Sikhs had stemmed foreign invasions,
72 in all, after sacrifice of two hundred thousand of its Sikh youth’ . Also, they
recaptured Punjab from Sirhind to Khayber Pass which had been earlier annexed
by Abdali into his Afghan kingdom.
M.K. Gandhi served the British government during the 1st World War as a
nursing orderly and was awarded Keisar — Hind medal. His Wife, with 50 Indian
women were stitching uniforms for British soldiers.
Prof. G.S. Dhillon has explained the Sikh share of sacrifices in the Indian
independence movement as below:S.N Punishment SikhsNon-Sikhs Total
Percentage
Suffered
1. Hanged 93 28 121 80%
2. Life Imprisonment 2147 449 2596 80%
3. Killed in Jallianwala Bagh 799 501 1300 70%
4Indian National Army 20, 000 12,000 32,000 60% 2. Sikh
Identity
The question of Sikh identity in India has been partially discussed under the
chapter, Minorities in India.
Here I would take this issue in respect of Western countries only.
1. The Sikh articles of Faith. That is 5 ks.
2. Ill treatment of Sikhs after Sept. 11.
( 1 )The Sikh articles of faith particularly turban, beard and keshas ( unshorn
hair ) vis – a – vis jobs in Western Institutions by Sikhs keep occurring with unfailing
regularity. I enclose copy of a recent report, titled Sikh Cop Keeps Faith, Loses
Job. This happened in New York, when Amric Singh Rathour’s services as a police
officer were terminated on his refusal to remove turban and trim his beard. Amric
Singh has filed a federal discrimination complaint against New York PoliceDepartment with the Equal Employment Opportunity Commission against this
bigotry.
I am sending you a book, The Sikhs – Portrait of Courage, published by the
Delhi Sikh Gurdwara Management Committee. It has 370 photographs of Sikh
army officers of all ranks fighting battles all over the world including 1 st and 2nd
World Wars, wearing turbans ad supporting keshas with their uniforms. Lord
Dalhousie, who annexed Punjab to the British Empire in 1849, laid down that the
Sikhs in the armed forces MUST be baptized. The world is astonished at their
deeds of valour still unsurpassed in the battle field. They have often received standingovation of British Parliament and got highest tributes from their Generals at their
excellent performance. I enclose copies of reports regarding two battles, Saraghari,
Nov. 12, 1897 on the rugged and inhospitable hills of British Afghan border in
India and Galli Poli on June 4, 1915 to capture Constantinpole to illustrate their
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120 ABSTRACTS OF SIKH STUDIES —OCTOBER - DECEMBER 2002
valour during these battles.
What, then, has happened in this brief interval of half a century to make the
Sikh symbols of turban and beard unacceptable in the West. I have full faith in thelaws, rules and regulations over here, based as these are on the concept of
multiculturalism and in the integrity and spirit of doing justice among the Judges
and that Amric Singh will win the court case, but at what cost, financial and
emotional !
Another recent tragic death of mistaken identity of a Sikh has taken place in
San Francisco inspite of Govt. measures against such brutality.
I leave it to you and those of your thinking in the N. American Governments,
Parliament and Congress to adopt more effective measures against such crimes
against the Sikhs.Hon’ble Kilgour, I shall be greatly looking forward to hear from you on
these issues – issues with which the future of Sikhs is primarily and vitally concerned
both in india and the world.
With my warmest regards.
Sincerely,
Karnail Singh
9 Acklam Terrace, Kanata, Ontario,
Canada, K2K 2H1
~~~
PUNJAB RIVER WATERS AND THE SYL CANAL
Hon’ble Capt. Amarinder Singh
I have the honour to submit a brief report, Punjab River Waters and the SYL
Canal, prepared by the Punjab River Waters Defence Council of the Sikh Core
Group Chandigarh. The report is the result of an in-depth study, of the relevant
documents and the successive developments that have sought to deprive the Punjab
State of its inherent rights over its rivers, by a team of dedicated experts. It was
prompted by the near-crisis situation created by the recent judgement of the Supreme
Court of India directing the Punjab Government to complete the construction of the SYL Canal within an year.
The intention is to reinforce the efforts you are already making to defend the
rights of the State over its rivers, and to assure you of our fullest cooperation in this
just struggle.
With profound regards,
Yours sincerely,
Kharak Singh (Member)
June 24, 2002 for the Punjab River Waters Defence Council
PUNJAB RIVER WATERS
AND THE SYL CANAL
1. Under the universally accepted Riparian Principle waters of a river belong
exclusively to its riparian state(s). Disputes can arise on distribution of its water,
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but only between / among riparian states. Claims of any non-riparian state in this
respect are wholly untenable. This basic position has to be borne in mind in any
discussion on the subject. In the case of Satluj, Ravi and Beas rivers, Punjab is theriparian state, while Haryana and Rajasthan are non-riparian.
2. There have been obvious and grave discriminations against Punjab in the
case of River Waters resulting from the Reorganisation of the State. The provisions
of Punjab Reorganisation Act 1966 and the subsequent Awards and Agreements
are violative of established principles, conventions and practices followed
universally, and even in India in the case of other States.
3. The Punjab Reorganisation Act 1966 contains Sections 78-80 which are
violative of the Riparian Principle. The detailed analysis of the legal angle is
contained in Appendix ‘A’.4. The economic setback that Punjab is bound to suffer in case the decisions
taken so far regarding distribution (loot) of Punjab River Waters, are implemented,
would not only be restricted to Agricultural sector but would adversely affect the
entire economic scenario in Punjab including its secondary and tertiary sectors.
Neither business nor industry can survive without a flourishing farm sector. Further
diversion of Punjab River Waters to other (non-riparian) states, will lead to closure
of Bist Doab Canal, reduce the irrigated area under the Sirhind Canal to one half,
stop flow of water into Satluj from Ropar, and accelerate the fall of water table,
rendering lakhs of tubewells redundant. Unless this is stopped, the gloomy prospect
of Punjab becoming a desert, will be a reality sooner than later. A detailed
assessment of this is contained in Appendix ‘B’.
5. Appendix ‘C’ examines the constitutional aspect of the Punjab River
Waters issue to show that Sections 78 to 80 of the Punjab Reorganisation Act 1966
as well as the awards / agreements have no constitutional validity.
6. A comprehensive case study pertaining to Punjab River Waters is contained
in a booklet entitled Punjab River-Waters Dispute by Daljeet Singh. It has been
reprinted by Institute of Sikh Studies, Chandigarh. (Since it has been published
separately and circulated it is not being reproduced here — Editor)
Suggested Measuresa) The Punjab Government appeal which perhaps covered the above points
and challenged the Sections 78-80 of the Punjab Reorganisation Act
1966, was withdrawn by the then Government of Punjab in 1981. Pun-
jab must appeal again on the basis of the same views. Topmost lawyers
at Delhi should be engaged and a case prepared within the next one
month.
b) Review petition against decision on the construction of Satluj-Yamuna
Link Canal should be filed as early as possible. Advice of the senior-
most lawyers at Delhi should be solicited and decisions made accord-ingly. Failure to file this petition in time would lead to an ugly situation
in which the Centre takes over the construction of SYL infringing upon
rights of the state, and farmers are forced to launch an agitation.
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c) The Punjab Government should explore the possibility of following-
up the farmers’ petition which was fixed for hearing by the Punjab High
Court and later transferred to the Supreme Court in 1985. If the oldpetition cannot be revived for one reason or the other, the affected farmers
or an organisation like the BKU can file a fresh petition. If possible,
Punjab Government should become a party.
d) A team of technical experts should be constituted for briefing the law-
yers engaged, on technical aspects. The Sikh Core Group is willing to
provide any assistance in this respect, if required.
e) A Cabinet Committee headed by the Chief Minister may be appointed
to monitor progress of the case.f) A vigorous public relations campaign needs to be mounted to educate
the masses and to force the authorities to see reason and do justice to
the Punjab in the ultimate national interest.
g) Hydel Power : Linked with river waters, is the case of hydel power
which has also been unconstitutionally usurped by non-riparian Haryana
and Rajasthan. This should be taken up after the water issue is settled.
At this point of time, however, it seems advisable not to raise this issue.
h) Waters flowing into Rajasthan and Haryana unconstitutionally will have
to be stopped ultimately, or supplied against payment, to the extent
Punjab can spare. For the present, however, this may not be pressed.
Appendix ‘A’
SYL Canal
— The Legal Angle —
1. Haryana is not entitled to any additional waters from Punjab
Rivers : At the time of Reorganisation of Punjab in 1966, the then extant canal
irrigation system covered some areas which now form a part of Haryana. Haryana
is no more riparian to the Punjab rivers (Satluj, Beas and Ravi). So even under amost liberal view, its claim, if at all, has to be restricted to the quantum of water
received by those areas only. This view is endorsed by no less an authority than Dr
Kanwar Sain, Chairman, Central Water and Power Commission (1953-1958), who
was also Chairman, Haryana Review Board (1969-72). He says :
“After the 1955 Agreement, two important events occurred. PEPSU was
merged with Punjab. The share allotted to PEPSU in 1955 Agreement was merged
with the Punjab share; thus raising the Punjab share to 7.20 MAF. In 1966, the
State of Punjab was reorganized. Details are given in the Punjab Reorganization
Act, 1966. Para 48, Clause 2 of this Act provides, ‘As the water allotted to Punjabin 1955 Agreement was for specific areas, now geographically located in Punjab,
this water shall pass on to the successor State in whose territory such areas are
located.’ Specific areas included by the Punjab in 1955 were as below :
i. Upper Bari Doab canal. All areas with water table below 10' were
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provided perennial irrigation
ii. Shahnehar canal
iii. Beat areas of Ravi and Beas
iv. Sirhind feeder
v. Eastern Canal
“It will thus be seen that no area from Districts which formed Haryana
was taken for claiming supply from Ravi and Beas rivers because all areas in
Haryana can be irrigated only by lift and the 1955 Agreement excluded lift areas.
Thus, according to 1955 Agreement no area in Haryana was entitled to anysupply from Ravi and Beas rivers.”1
2. Notification 1976 : The relevant portions of the notification of 1976 are
mentioned below :
“As the successor States failed to reach an Agreement with regard to their
rights and liabilities in relation to the Beas Project within the period specified
in the Punjab Reorganization Act, 1966, the State of Haryana made an
application to the Central Government for making the determination. The
Central Government in exercise of the powers conferred by the PunjabReorganization Act of 1966, made the following Notification on 24th March,
1976 :
‘Taking note of the facts that Haryana has a large arid tract and several
drought prone areas and the present development of irrigation in the
State of Haryana is substantially less as compared to that in the State of
Punjab, and further taking into consideration that comparatively large
quantities of water is needed for irrigation in the State of Haryana and
there is limited availability of water from other sources in that State, the
Central Government hereby direct that out of the water which would
have become available to the erstwhile State of Punjab on completionof the Beas Project, 0.12 MAF whereof is earmarked for Delhi Water
Supply, the State of Haryana will get 3.5 MAF and the State of Punjab
will get the remaining quantity not exceeding 3.5 MAF. When further
conservation works on the Ravi are completed, Punjab will get 3.5 MAF
out of 7.2 MAF which is the share of the erstwhile State of Punjab. The
remaining 0.08 MAF out of 7.2 MAF, is recommended as additional
quantum of water for Delhi Water Supply for acceptance by both the
Governments of Punjab and Haryana.’ ”2
This notification suffered from two fundamental infirmities :
i) Sections 78-80 of Punjab Reorganisation Act which were taken as the basis
for this notification, were ultra vires as has been explained in the Appendix
“A”.
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ii) The Beas Project plan had been finalised before 1966. It envisaged the
utilization of waters as follows :
I. Beas project canal from Harike did not include any supply of water toHaryana. Entire 3.2 MAF supply there was projected for Punjab areas.
II. Out of the 2.2 MAF to be supplied at Ropar only 0.9 MAF were to go
to Haryana areas.
3. Reallocation — 1981 Agreement is not acceptable : The details of the
Agreement are quoted below :
(i) "According to the flow series 1921-60, the total mean supply of Ravi and
Beas Waters is 20.56 MAF. Deducting the pre-partition uses of 3.13 MAF
and transit losses in the Madhopur Beas Link of 0.26 MAF, the net surplus
Ravi and Beas waters according to the flow series 1921-60 is 17.17 MAF as
against the corresponding figure of 15.85 MAF for the flow series 1921-45,
which forms the basis of water allocation under the 1955 Agreement. It is
now hereby agreed that the mean supply of 17.17 MAF (Flow and Storage)
may be reallocated as under :
Share of Punjab 4.22 MAF
Share of Haryana 3.50
Share of Rajasthan 8.60
Quantity earmarked for Delhi Water Supply 0.20Share of Jammu & Kashmir 0.65
Total 17.17 MAF
(ii) "Until such times as Rajasthan is in a position to utilise its full share, Punjab
shall be free to utilise the water surplus to Rajasthan’s requirement. As
Rajasthan will soon be able to utilise it share, Punjab shall make adequate
alternative arrangements expeditiously for irrigation of its own lands by the
time Rajasthan is in a position to utilise its full share.” (As on date Rajasthan
is already drawing its full share).It would be evident from the figures mentioned therein that the quantum
of water available has been cleverly manipulated with mala fide intentions to show
an increase from 15.85 MAF to 17.17 MAF by taking figures only upto 1960 and
not upto 1980. For these reasons amongst others Kanwar Sain rejected this
agreement. He says : “It is, therefore, a sound decision that the 1981 Agreement
should not remain on the Statute.”
4. All Central awards / forced agreements are arbitrary :
a) Under Section 78 (1) read with Section 2(i), the rights and benefits of the
Beas project could be allocated between the successor States of Haryana,Punjab and Chandigarh in the ratio of 37.38 to 54.84 to 7.78%. These figures
of sharing may be conveniently rounded as 37%, 55% and 8%, respectively,
for depiction of respective share of the successor States. Obviously, there is
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no justifiable basis for this ratio. But surprisingly, even this arbitrarily assumed
ratio was never adhered to by the Central Government, and State of Haryana
was treated on equal footing with Punjab in utter disregard of the aforesaidstatutory provisions of Punjab Reorganisation Act, 1966 — not withstanding
the fact that the Act itself was ultra vires.
b) Ravi waters and allied works like Thein Dam, constructed subsequently for
storing waters of the Ravi, stand excluded from the scope of the aforesaid
Section 78, because there is no mention of Ravi waters or any project relating
to Ravi in the Punjab Reorganisation Act, 1966. Obviously, the Award of
1976 and subsequent modified agreement of December 1981 providing for
distribution of waters of the Ravi and assumed to be made under Section 78
of the Act (ibid) were ultra vires, because there was no such provision relatingto Ravi waters in the Act of 1966.
c) The participation of Rajasthan in the Agreement of December 1981 is beyond
the provisions of Section 78(i) under which only the successor States as defined
in Section 2(M) of the Act, 1966 could participate in the agreement.
Consequently, the participation of Rajasthan in December 1981 Agreement
is illegal, and vitiates the entire agreement.
5. Yamuna Waters : The Yamuna River Agreement was signed for a period
of 30 years on May 12, 1994 among the Riparian States of Haryana, Uttar Pradesh,
Delhi, Himachal Pradesh and Rajasthan for allocation of their respective shares in
the Yamuna waters. It is pertinent to point out that although Punjab was one of the
successor States of erstwhile Yamuna River, it was neither called to participate in
the Chief Ministers’ Meeting of respective States, nor was it allocated any share in
Yamuna waters. The point to highlight is that the Riparian Principle has been
followed in case of the Yamuna River, and its waters denied to Punjab as a non-
riparian state. In case of Satluj, Beas and Ravi, however, the Riparian Principle has
been thrown to the winds and non-riparian Haryana allotted large chunks of their
waters. This blatant discrimination is difficult to swallow.
The following table shows the gross injustice done to Punjab in distribution
of River Waters :THE LOOT
DISTRIBUTION OF RIVER WATERS
(MAF)
Sr. State Satluj Basis Yamuna Basis Actual
+Beas allotment
+Ravi by Centre
1. Punjab 30.0 Riparian State -- 13.22
2. Haryana 0.9 (usage) 5.5 Riparian State 14.33
3. Rajasthan 1.0 For Gang Canal -- (usage) 9.604. J&K 0.6 Riparian State -- 0.65
5. Delhi -- -- 0.20
Total 32.50 5.5 38.00
APPENDIX “B”
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PUNJAB RIVER WATERS AND THE SYL CANAL
— THE ECONOMIC ASPECT —
1. Irrigation Water and its Impact on Punjab EconomyDuring 50's and 60's, Punjab’s cropping intensity was about 125%, i.e.,
crops were raised over about 5 million hectares against the net cultivable area of 4
million hectares.
With expansion of irrigation from both ground water (tubewells) and surface
water (river water) the cropping intensity increased to about 187%, i.e., crops are
now raised over an area of about 7.6 million hectares against the net cultivable
area of about 4 million hectares.
Irrigation also enabled farmers to adopt high yielding varieties of crops which
needed assured water supply especially during initial growth-period of the crops.The result is evident. The cropped area almost doubled, and yield increased
by at least 4-5 times, in case of food crops which constitute about 75% of the total
cropped area. Last year (2001-02) market arrivals of wheat and paddy alone resulted
in a cash inflow of about Rs 12000 crores. Its impact not only on the rural economy
but also urban economy can be very well imagined. But for the injection of such
large amounts of money in the State’s economy the urban areas also would have
remained undeveloped. In fact, today the rural economy determines the urban
economy to a very large extent. The capital generated from the farm sector promotes
market economy in urban centres, e.g., trade in consumer goods and capital
equipment, besides directly affecting the agriculture related economic activity.
Thousands of mechanics handling repair of electric motors and diesel engines
running tubewells, labourers handling produce at the markets, and transporters
carrying food-grains from the market to the godowns and distribution centres,
besides thousands employed in the rice shelling industry, depend on rural economy
for their economic survival.
2. Impact of the River Water Award
3.5 MAF water from Ravi and Beas waters is awarded to Haryana. When
Beas waters were diverted to Satluj, about 1.7 MAF of water was given to Haryanavia Narwana branch. The remaining 1.8 MAF of water will have to be diverted
from Nangal / Ropar headworks (this water cannot be given from Harike). This, if
implemented, will mean reducing water supplies from Sirhind and/or releases made
into Satluj for Harike reservoir. It will result in reduction of irrigation on about 1.0
million acres in the districts of Ropar, Patiala, Sangrur, Mansa, Moga, Faridkot,
Ferozepur and Bathinda. The reduction in releases of water in Satluj will result in
reduced recharge of ground water to the extent of 80%, which will ultimately
affect water supplies to all tubewells (thousands) alongside its course, on both
sides from Ropar to Harike (about 90 miles). The supply of water in Bist Doab toowill have to be stopped.
Whereas the government is keen to improve the economic well-being of the
people, this action of withdrawal of water from a large number of farmers, will
result in their economic ruination. Not only that, it will result in lowering the
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cropping intensity as well as productivity in the affected areas leaving practically
no marketable surpluses. Evidently this will affect the economy of all who are
involved in this chain of production to marketing.Already farmers are suffering as their family income has dwindled because
of subdivision of land-holdings and higher cost of production. Implementation of
the award is bound to cause frustration and a feeling of unrest among the farmers,
which may lead to a widespread avoidable agitation.
APPENDIX “C”
PUNJAB RIVER WATERS AND THE SYL CANAL
— CONSTITUTIONAL ASPECTS —
The Punjab impasse has been kept pulsating through mal-governance andevil designs. A small stroke of administrative, legislative, judicial or political whiff
sets in seismic throbbings in the simmering cauldron of Punjab's unresolved
economic, political and social problems. In the skein of complicated Punjab tangle,
river-waters dispute is a glaring strain. The recent Supreme Court order of January
15, 2002 regarding the digging of Satluj Yamuna Link canal has stirred up emotions
in Punjab and Haryana which are bound to develop into a tinderbox entailing
immense damage to the precarious peace and tranquillity of the region.
Explicit provisions of the Constitution of India regarding river waters and
river valleys have been subtly made murkier and confusing to the unwary reader
while drafting the Punjab Reorganisation Act, 1966 by skilfully interweaving texts
and sub-texts, theoretical reasoning and contestable facts. With a view to dispelling
misinformation, confusion and ignorance pertaining to the Punjab river waters
dispute, I have in this article discussed only the Constitutional and legal aspects of
the problem. (The Contents appeared in the last issue of the Abstracts of Sikh
Studies (July - September, 2002) by Sardar Gurdev Singh).
Various factors, like the quantum of water in Punjab rivers, methods of
d t i ti f th i fl d i di t P j b' d t h i l fi i l