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



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)



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



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

¤




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




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.




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.




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.




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) -




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




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




;[ 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




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)




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




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.

¤




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




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.




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.




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




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 -




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)




“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




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




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)




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 doomsday 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.

¤




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:




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




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




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.

¤




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




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




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.

¤




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




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




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.

¤




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




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




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




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.

¤




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-




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




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.




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.

¤




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




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




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,




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

¤




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




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




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




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




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.

¤




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




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.




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




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.

¤




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




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




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.




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




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




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




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




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




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




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.

¤




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




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.




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.




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.

¤




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)




— ;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




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.

¤




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




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.

¤




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.

¤




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.




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




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.

¤




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




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.

¤




MISTAKEN IDENTITY OF THE SIKHS


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




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.

¤




THE HISTORICAL STUDY OF MAHARAJA RANJIT SINGH’S

TIMES


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




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.

¤




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,




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'




;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




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




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




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




;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 .




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?




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 <




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




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




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




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/) .




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




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/




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 .




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)




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




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




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




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)

~~~




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




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




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)




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




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




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




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




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




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,




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.




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




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”.




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




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”





— 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




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”


— 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

Abstracts of Sikh Studies

Documents

Transcript of Abstracts of Sikh Studies