Sri Gobind Singh Ji gives guruship to the Sri - October 1708 Preceptor Eternal dedicated to Sri Guru Granth Sahib Ji, the Guru Eternal, and the Gursikhs who treaded the Gurmatt-path of trtruthf ul conduct, fearlessly Published in the UK in 2008 by EMG Online.co.uk. 160 Rolfe Street, Smethwick, West Midlands, B66 2AU

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This souvenir contains , we would therefore request that it be treated with the utmost respect.

Paintings of and Sants have been used for illustrative purposes, we acknowledge that the Sikh religion forbids idol worship. ý à å Ç × ° ð z ê à ŠçÍÍÇ Ã ³ ³ å Å Õ ¶ Õ Å Å ð Ç Ç Ü Á Å Å Ç Ç ê Ö ñ ñ ¯ ¯ Â Ç Ç Á Å Ô ðÇ Ç Õ ³ ³ î ¹ Õ ð Å Å ò Ç Ç ä Á Å Å Â Ç Ç Á Å ð Å Å îÍÍ (Ã È È Ô Æ î.E ê ³ ³ é é Å GHC)

The Lord Himself has come to the aid His devotees (the sants) to help them in their task. (GGS p 783)

Waheguru, the Wondrous Guruship to Guru Granth Sahib. extensively on Sikh issues and Enlightener, shows the way, gives supported many Sikh us the strength and guides us to As the embodiment of the Divine organisations. our destination. In humility and Message from the Almighty with a prayer in our hearts, we , it is imperative we It is our great privilege that started the challenging task of acknowledge that Guru Granth scholars of international standing producing a memorable and Sahib is for all of humanityty. This is have contributed to this educational publication to mark a Treasure-house of knowledge commemorative publication. We the historical day in the Sikh relevant to all ages and to all hope that Sikh Sangats, students calendar places. Even with a little of Sikhi and indeed anyone who understanding of this wondrous has the good fortune to have sight As humble servants of The Sikh gift bestowed on the , our of this iconic souvenir find this Nation, we have again been lives will be enriched. production of lasting benefit. blessed to pay homage to our history and heritage. A centennial event of this On behalf of The Sikh Times significance comes only once in management we applaud the As 300 years ago, Guru Gobind our lifetime. The Sikh Times has distinguished Sikh scholars who Singh Ji bowed before Sri Guru always aimed to address the have given us an opportunity to Granth Sahib Ji, and passed on needs of young Sikhs brought up gain wisdom from the Guru’s the bounteous Treasure of in Western countries. First and teaching. to the Panth as foremost is their need to their Eternal Guru. understand the universal This team has been led by S. message of Gurbani in the Gurmukh Singh, who has worked The sacrifices made by Guru language they speak. That means with admirable professionalism Gobind Singh Ji, our tenth Guru- more authentic Sikh literature in and shown immense sincerity not person, are unparalleled in the English, and in the idiom they can only to his work, but proven to the history of the world. Himself relate to. Secondly, they need to Panth that there is a need for such wounded by an assassin sent by understand and appreciate the scholars, if we as a Nation are to the Mogul rulers, Guru Sahib magnitude of their rich heritage. survive and prosper.. bowed before Guru Granth Sahib ...... Ji, the embodiment of the Once again, we are indebted to S. Jaspal Singh Revealed Word of the Timeless Gurmukh Singh for undertaking Chairman Lord, with gratitude for the the Panthic of collating and EMG Online.co.uk completion of ’s editing a memorable publication. mission over a period of over 200 After a most successful career in hundred years (from 1469 to the UK civil service, having The Sikh Times applauds the 1708). The sacrifices included his achieved the position of a policy arduous contribution of the Kar father , mother Principal, he retired in 1996. Sewa committee Sikh Gurdham Ji, His four sons, the Following retirement he has been Pakistan and the who Sahibzadas. Guru Sahib himself committed to promoting Sikh have given Daswand from their left for Sach Khand, the Realm of identity in the plural British ‘Das Nauhan Dee Kirt Kmaaie’ Truth, a few hours after passing society. He has written SRI GURU GRANTH SAHIB JII Brief information and historical background ( ( Also see Glossar y of Sikh words at the end of this brochure)

Sri Guru Granth Sahib Ji is the full Six Gurus: is divided under 31 selected title of the Sikh Holy Scripture, First Guru, Guru Nanak Dev classical raag headings (which also referred to as Guru Granth Second Guru, Dev create receptive moods in the Sahib. Third Guru, listener corresponding to times of Fourth Guru, the day, seasons or occasions.) The revealed Word in Guru Granth Fifth Guru, Dev At the beginning is the Mystical Sahib is called Bani or Gurbani. Ninth Guru, Guru Tegh Formula called the Mool Mantar Bani was received by the Sikh Bahadhur as a compact statement of the Gurus and many saintly devotees essential characteristics of the (bhagats) of “Waheguru”, the Fif Fif teen: Bhagats (saints from One Creator Being and the Sikh Wondrous Dispeller of Darkness. different religions and castes) creed. The first composition Jap ji, Waheguru is the most commonly is a summary of Guru Nanak used Sikh Name for the Creator Nam Dev Sahib’s revealed message for the Being. However, other names for benefit of humankind. Through a the One Divine Source of All Tirlochan learning approach, it shows the Creation are also acceptable, and Dhana seeker (the Sikh), the path to the many names from Hindu and Sain Creator Being. The purpose of Muslim religions are used in Guru Jai Dev human life is to follow that path Granth Sahib. That is also due to Peepa and seek Waheguru’s Grace the diverse religious backgrounds (Nadar) for ultimate union of the of the saintly beings, bhagats, Farid human soul with the Supreme whose bani is included in the Sikh Parmanand Soul (Pramatma). It is also a Scripture. Sadhna statement of Guru Nanak’s Beni mission elaborated in the Guru Granth Sahib was first Nand compositions in Guru Granth compiled as the Aad Granth inin Bheekhan Sahib. 1604, by the Fifth Guru, Guru Arjan Dev (1563 –1606). This Eleven Bhatts There are about 5900 Shabads historical event is celebrated on 1 Kals Har (poetic hymns) in Guru Granth September each year according to Jalap Sahib. the (the Kirat These may be classified into three approved Sikh calendar.) Bhikha groups according to the authors: Sal 6 : about 5,000 With further additions, the final Bhal Shabads); of these most (2,218) and updated version of the Aad Nal are by the Fifth Guru, Guru Arjan. Granth was vested with the Gyand 15 Bhagats: about 800 Shabads; authority of Guruship by the Tenth Mathura of these most (541) are by Bhagat Guru, in 1708, Bal Kabir. before he departed for Sach Harbans 17 Bhatts (bards in the court of Khand (the Plane of Truth). Guru Arjan): about 150 Shabads Thenceforth, the Aad Granth, was Gursikhs (Sikhs of the Guru) giving much useful information instituted as Guru Granth Sahib, Baba Sundar about the first five Gurus to Guru the Shabad (Word) Guru.. Rababi Sata Doom Arjan Dev. Rababi Rai Balwand The names of the thirty-six saintly Main language medium is a beings, including 6 Sikh Gurus, Other particulars of Guru Granth mixture of Panjabi and whose bani (revealed Word) is Sahib referred to as “” or included in Guru Granth Sahib are Guru Granth Sahib is in verse and language of the saints or Bhagats. as follows: the Volume has 1,430 pages. Otherwise there is a vast diversity The main part, pages 14 to 1353,, Continues on next page Continued from previous page Gurbani (the revealed Word) of this accomplishment. of languages and dialects of the each Guru was collated and Under each raag, first came the Indian sub-continent. Many passed on from one Guru bani of the Gurus and then that of poetic forms are used and these Personality to another. Two the Bhagats. can be divided into saloks collections of hymns or pothis are was the script used. (couplets), shabads (short or long still available. Gurbani was held in hymns) and vars (ballads), which great reverence even before the The site where this devine are longer and include a number Holy Volume, Aad Granth, was mission of collating the Aad of stanzas preceded by saloks. compiled. Granth was completed is marked “The Bani is the Guru and the by a shrine called Ramsar. The 36 saintly beings, who Guru is Bani” says Guru Ram Das. contributed Bani to Guru Granth “It is the Lord’s own Word” says Some of the hymns are cast in the Sahib, were from different faiths. Guru Nanak moulds of folk-poetry of the Fifteen were associated with Panjab: different religions in the Indian According to Gurbilas Chhevin Aarti, anjali, , swayyas, sub-continent, four were Sikhs of Paatshahi (1718), an attractive thittin, patti, phune, bavan-akhri, the Guru, and eleven were spot in the thick of the forest on and baramaha are the titles which Brahmin Bhatts or bards of the the outskirts of was indicate the form of poetry. Patti, highest order, who were devotees marked out by Guru Arjan. So bavan-akhri and oankar propound of the Guru. They all shared the dense was the foliage that not philosophical and religious universal message for humanity even a moonbeam could pry into themes and doctrines; thittin and brought by Guru Nanak Sahib it. – a peaceful and picturesque baramahas are built around the from the Creator Being to alleviate spot. A tent was put up and the lunar days and the twelve solar human suffering through God Fifth Guru, Guru Arjan and the months. Alahnian and sadd consciousness. Thus, Guru Granth great scholar, (1551 –– (funeral hymns), karhale, gatha, Sahib is truly the great work of a 1636), started work on the sacred ghorian (wedding songs), cchant parliament of religions, albeit, volume. There was a vast amount (recited at time of marriage), essentially a Sikh Volume taking of material: in addition to the dakhne, var, ruttin (seasons) and forward the universal mission of Gurbani of the five Gurus, there var sat (weekdays) are the moulds Guru Nanak as received through were songs and hymns by saints, of the folk-poetry of Panjab. the revealed Word. Hindu and Muslim. Complex as Raags are arranged in set order: ii the task was, the material was First will come padas or the The compilation of Guru Granth sifted, selected in accordance prosodic forms, followed by Sahib with pre-determined criteria, and longer snatches such as astpadis. Guru Nanak carried a book arranged in a systematic manner Then will come chants and vars. comprising his own compositions. under 30 raags and musical Last are the compositions of (Bhai Gurdas var 13.1) According patterns (excluding one raag – Bhagats. to the Puratan Janam Sakhi he Jaijavanti of Guru Tegh Bahadur, handed over such a manuscript to the Ninth Master – to be included Guru Angad as he passed on the later by Guru Gobind Singh). spiritual office to him. And so Scholars are left wonderstruck at

i Information collated mainly from the Encylopaedia of , Panjabi University, . THE MESSAGE OFF SRI GURU GRANTH SAHIB

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

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

God is known by myriad names. God has no gender, form, color, caste, race or nationality. Any < descriptions of God remain incomplete; any images of God are false. Gender and racial equality lie at the core of Sikh teaching. < Guru Granth teaches that truth is high, higher yet is truthful living. Cultivate such a lifestyle. Guru Granth asks that we do not view human existence as a fall from grace but a unique < opportunity to discover the divinity that is common to us and is inherent in us all.

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

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

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

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

(Collated from various sources) SIKH ARDAAS (FORMALL SUPPLICATION ) In Thy will may the good of all prevail!

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

Sri Guru Granth Sahib Ji has been abbreviated to Guru Granth Sahib. For page numbers, the < initials “GGS p….” have been used. < Glossary at Annex V should be referred to for fuller meaning of Gurbani words. Gurbani translations are based mostly on S. Manmohan Singh’s 8 volumes of Guru Granth Sahib < translation in English and Panjabi, published by Shromani Gurdwara Parbandhak Committee.

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

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

The works of , , and the ancient Rehtnamas by Sikh scholars, make < up the next level for reference. The Sikh Reht Maryada – The Code of Sikh Conduct & Conventions, published by the Shromani < Gurdwara Parbandhak Committee, is the source of reference for Sikh living.

Amongst the other notable mainstream sources are the works of scholars like Bhai Kahn Singh < Nabha and Professor Sahib Singh. There is now a vast amount of literature available in English on Sikh religious tradition and < history at most Gurdwaras and Sikh centres. CONTENTS DDEDICATION

IINTRODUCTION

WWHHOO IISS MMYY GGURU? (FOROR YOYOUNUNGG SSIKHS ) ) 1-2 By Dya Singh of Australia

SSOO LALARGRGEE ANAN UMUMBRBRELELLALA 3-6 By Dr I.J. Singh of New York

SSALVATION FOR HHUMANITY: MESESSASAGEGE OFOF GGURU NNANAK 7-8 By Tarlochan Singh MP (RS) of

AAADAD GGRARANTNTHH TOTO SSRIRI GGURU GGRANTH SSAHIB 99 By Baldev Singh Dhaliwal JP of Australia

GGURU MMANEYO GGRANTH 10-11 By Judge Mota Singh of UK

TTWEWENTY FIRFIRSTST CECENTURYRY SSIKHIKH PERSPECTIVE 12-144 By Judge Mewa Singh of USA

SSIKHIKH RRELEELEVAVANCNCEE TOTO GGURU GGRANTH TTERCENTENNIAL 15-17 By Dr Bhai Harbans Lal

SSCIENTIFIC VVISISIOIONN ININ SSRIRI GGURU GGRANTH SSAHIB 18-23 BB Y Y Prof. H S Virk of India

TTHEHE CCROWNING GGLOLORYRY OFOF GGURU GGRANTH SSAHIB 24-26 By Dr. Sukhbir Singh Kapoor of UK

BBHAGAT BBANANII ININ GGURU GGRANTH SSAHIB 27-28 By Gurmukh Singh of UK

TTHEHE CCONONCEPTT OFOF IIDEDEALAL WWOMANAN ININ GGURBANI 29-32 By Kamalpreet Kaur of India

SSIKHIKH SSOCIAL AACCTIVISM –T–THEN & NOWOW 33-35 By Prof. Nirmal Singh of USA

AANTINTI – GURMATT RRITITUALSS ANANDD PPRACTICES 36-39 By Dr. Perminder Kaur Jolly of UK

SSIKHIKH RREHAT 40-42 By Gurmukh Singh of UK

SSHABD GGURU: SS: RIRI GGURU GGRANTH SSAHIB 43-45 By Balhar Singh Randhawa of UK 46-51 MMESSAGE FROMM NNIRMAL KKUUTIATIA J JOHLANAN (J(JALALANDHAR ) )

GGURBANANII ANANDD EENVIRONMENTAL IISSUES 5252 By Gurmukh Singh of UK 53-56 IINTERNATIONAL IINTERFAITH CCONFERENCE By Guru Nanak Nishkam Sewak

AANNEXX I: THEHE SSIKHS TTHEIR RRELIGION & TRADITION

AANNEXX II: SIKHIKH CCHRONICLE KKEYEY EVEVEENTNTSS ININ SSIKHIKH HISHISTORY

AANNEXX III: SIKHIKH RELRELIGIIGIOUS TITTITLESLES,, DUTIES,, ANANDD RERELLATATEDED SKISKILLSLLS

AANNEXX IV: GURBANI Q Q UOTES

AANNEXX V: GLOLOSSSSARARYY OFOF THTHEE MOMOSTST COCOMMONONLYLY USUSEDED SSIKHIKHEEEE WORDD--CONCEPTS

MMESSAGES IINTRODUCTION11 BB Y Y GGURMUKH SSINGH (UK)

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

The above words from the reformers. They were wear bhagway(n) kappray (saffron preamble to The Earth Charter revolutionaries of their times and clothes) or go about half-naked, to remind us of a similar message social activists. They were from show that they were “Har ke sant ”” in Sri Guru Granth Sahib, the different social classes, castes, and (saints of God). They did not go Sikh holy Scripture. Guru Granth creedal backgrounds. They around spreading superstition and Sahib, was formally given the questioned and rejected all forms of ritualism. They did not opt out of status of Guruship 300 years ago ritualism, superstitions, social responsibility and leave own by Guru Gobind Singh, the tenth discrimination and divisions and homes to go up into the mountains and last Guru-person of the beliefs, which failed the test of the to become and hermits. They Sikhs. Revealed Truth of which Guru led by own example and did not Granth Sahib is the embodiment. hesitate to lay down their lives for Indeed, humanity must choose its They belonged to different times the path of truthful conduct that own future. What applies to over a period of about five centuries they followed and preached. humanity collectively, also applies and hailed from different places on to each individual. On this earth, the Indian sub-continent. They They lived and preached the this “temple” of God, described as included the Sikh Gurus and the revealed Word of which they dharamsaal in Guru Granth Sahib, Bhagats , devotees of The One themselves were the first Sikhs, the we reap what we sow. Human TiTimeless Being.g. Their teaching devoted seekers of Truth. Therefore beings are at the head of the ladder hymns are collated in Guru Granth the “label” Sikhee (or the western of evolution, and that position Sahib for the benefit of humanity; “Sikhism”) for this path. TTo quote Dr places great responsibility on each and through the Guruship of Guru I J Singh’s meaningful observation, and every individual: we can adopt Granth Sahib, all these hymns are “Sikhi is one of the few paths that a caring attitude for the given the status of Gurbani, the are defined by the primary character environment and those around us, Guru’s Word. No distinction is drawn trait of the follower and not by the or fail in our duty as human beings, between the Gurus’ Bani and the gigantic, overpowering and looming anand pererisish.h. ThThosose arare ththee Bani of the Bhagats. shadow of the founder.”.”22 alternatives we face today. Despite the diversity of the authors, The total stress of Sikhi is on Gurbani , the Guru’s Word in Guru the teaching themes and the learning and on the dedicated Granth Sahib, teaches us that message of Gurbani is consistent. sincerity of the student. That also is human life is a rare opportunity to That is not so remarkable when we the correct mode and method for practise dharam , a concept which bear in mind that they were all studying and understanding combines interdependence and dirdirectlyly connecteted to the One Gurbani,, which is the Guru, and ownn related responsibilities. There are Ultimate Reality. According to attentive mind,, the studentnt33. There many references to dharam inin Bhagat Kabir, therefore, they were is no need to go around looking for Gurbani. Dharam provides stability all the Khalsa 11, God’s own other gurus or bogus sants (self in our lives and in all that is around devotees. proclaimed “saints”) for guidance. us. “Dharam nibhauna” are the two Study and research with sincerity in Sikh words for carrying out one’s Whether it was Guru Nanak Sahib, the company of Gur-Sikhs in duty according to one’s Bhagat Kabir, Bhagat Nama, Bhagat Sangat, the holy congregation, and responsibility in any given Ravidas, Guru Ajan Sahib or Guru the message becomes clear as one relationship or situation. It is Gobind Singh, they carried the torch lives and experiences it by serving central to our lives and our very of divine knowledge in one hand God’s creation. Sikhee is, existence. The concept relates back and the broom of reform in the essentially, action based. to the laws of nature which provide other.. They preached equality of all the delicate balance, which make before One Creator Being, and they Sikhee (Sikhism) is about learning. survival possible. stood their ground against evil and Uniquely amongst world religions, injustice in human society. That is the stress in the Sikh religion is on Those who received the divine what their constant God awareness the true student of the Guru. The message of Bani (the revealed ( ( Naam ) taught them. They Guru’s position derives from His Word), were religio-social were householders. They did not Continues on next page

1 Please refer to the Glossary at Annex V for interpretation of Sikhee words-concepts 2 “The labels that define us” The Sikh Review, p.44 June 2008 3 Sabad Guru surat dhun chela (GGS p. 943) 4 Inhee ki Kirpa se sajay ham hai(n), nahi mo so gareeb cror paaray (Guru Gobind Singh) Continued from previous page Guru. The Guru then watches over ordained, “Sabh Sikhan ko good student.44 His Sikh’s progress and leads him hai, Guru maanyeo Granth” :: it wawass towards the final objective of this the [Guru’s] Command, that all “What is the definition of a Sikh ?” human life. Thus, both, the Sikh, Sikhs accept the Word Guru, Guru asks Principal Satbir Singh (in his Sikhee (the path) and Waheguru’s Granth Sahib, as the Guide Eternal. book “Sao Swaal ” Panjabi). And Grace ( Nadar ) concepts are TThe stress, therefore, was on gives the Gurbani-based response: clarified. You take your first step in “maneyo ” i.e. accept and “One who is embarked upon the humility towards the Guru and He believe. We also need to remember search for truth, is a Sikh”55 will take you to the destination; for that “maneyo ” refers to “Sabh that destination can only be Sikhan ” – all Sikhs of the Guru. This The Sikh institutions and reached by Satguru’s (True Guru’s) time, the main audience is the Sikhs organisation which came into Grace. who do not follow any other creed existence over the centuries but that of Guru Nanak Sahib. That resulted in the emergence of the Due to the diverse backgrounds of is the main difference between this Sikh Order of the Khalsa Panth. the authors, Guru Granth Sahib is publication and the one which A Sikh who is a member of the Sikh the trans-faith Prophet Guide for the marked the other very significant theo-political nation, is now defined New Age. Guru Gobind Singh Ji event in Sikh history, the 400th by the Khalsa Panth in the Sikh Reht empowered the Khalsa Panth, (the anniversary of the institution of Aad Maryada , the Code of Sikh Conduct Sikh nation) to interpret the Word Granth Sahib at Darbar Sahib and Conventions as, “Any human according to the needs of the place () in 1604 by Guru being who faithfully believes in One in time. For us, that means the 21stst Arjan Dev Ji. Immortal Being, Ten Gurus, from Century and the challenges which Guru Nanak Dev to Guru Gobind humanity faces todayy,, and thee As S. Dya Singh’s opening article (in Singh, The Guru Granth Sahib, The urgency with which they need to be question-answer mode for young utterances and teachings of the ten faced. Sikhs), points out, Gurbani, the Gurus, and the Amrit bequeathed by revealed Word was always the Guru, the tenth Gurus, and who does not Gurbani of Guru Granth Sahib, is the while the Guru-persons were the owe allegiance to any other religion, Guru and we are the Sikhs. We can receivers of the Word for the benefit is a Sikh.” (SRM, Section One, follow but one path: that which was of humankind. The message of Aad Chapter 1 Article I) lived by our Gurus who were also Granth is for all humankind as the first Sikhs. Our ancestors “sarab sanjhi Bani ”. The additional The path of Sikhee is named after followed in the Guru-persons’ significance of the formal passing the student ( sikh ), the true seeker footsteps. Their great deeds and the over of Sikh Guruship from person after the Truth, the dedicated supreme sacrifices they made for Gurus to the Word Guru in 1708, was follower, and not the Prophet human equality and dignity, are that the Sikhs were directed from teacher. It is the Sikh who is remembered in our daily Ardaas thenceforth to seek guidance from required to take the first step (supplication). the Gurbani in Guru Granth Sahib as towards the Guru. And if that step is the “Living Guru” of The Sikhs.6 taken in total faith then the Guru With that background, I would like Therefore, Guru Gobind Singh responds. Says Bhai Gurdas, whose to introduce the topics of this empowered the collective Order of works have been given the status of memorable UK publication, and the the Khalsa, the Khalsa Panth, to the “key” to the understanding of scholars in the ,a, who interpret Gurbani so that it guided Gurbani: kindly responded to my invitations. their individual and corporate lives. Charan saran Gur Ek painda jay The Sikhs became answerable to chall, Satgur kot painda aagay hoay When the Sikh Times editors asked Guru Granth Sahib as the Guru let hai. me to undertake the challenging representing God’s Word on this ( ( Kabit Swayaay Bhai, Bhai Gurdas ) ) task of collating this publication I earth. If a Sikh takes one step in total faith expressed doubts about own towards the Guru, the True Guru suitability for tackling such aa New Age issues need continual takes millions of steps to reach out project, despite some experience in interpretation of Gurbani. This is an to receive him. (Bhai Gurdas Kabit producing a similar Aad Granth area which has been neglected for 111) Sahib 400thth anniversary issue in some decades, while the global 2004. Nevertheless, the Guru sees a Sikh community continue to face The label of Sikhee also seems to task through to completion when it new challenges. suggest that the path itself is the is undertaken in His Name, in destination. humility and with an Ardaas .. This UK publication invited articles Sikhee , when properly from Sikh scholars in the diaspora understaood, suggests a way of life, The first question was about the on the many issues and challenges and the approach and the Gurbani themes to be covered. How which face us today. The response methodology for studying and living would this milestone issue differ was most encouraging, and, I was the Guru’s Word. from that produced 4 years ago in pleasantly surprised to hear from S. 2004, to mark the Parkaash Tarlochan Singh MP (RS), who had Bhai Gurdas tells us that a Sikh (institution) of Aad (Guru) Granth been abroad, on the very last day of must first face in the direction of the Sahib at Darbar Sahib ? own deadline (20 August). He kindly True Guru, the Guiding Light, and sent a most informative message- start walking the path shown by the In 1708, Guru Gobind Singh Continues on next page

5 5 “Sikhee sikhia Gur vichaar” GGS. 46565 6 6 The danger here is that the Sikhs can start treating the Granth (the Volume) itself as the Guru, giving rise to a form of idol worship, which is strictly forbidden in Sikhee. GURBANI is the Guru, of which Guru Granth Sahib is the embodiment, Continued from previous page Conduct and Conventions, drawn Iterfaith dialogue was not covered. up by the great Gursikh scholars The need is to preserve article for this UK special. Dr I J th Singh and Dr Bhai Harbans Lal kept in the first half of the 20 independence of Sikh thought and in touch by telephone and remained Century, is before us as a model identity in the interfaith context, available to exchange views. for future reference. The articles while exploring and consolidating Amongst other luminaries, I was in this issue are examples of how common values. Too often, keen to get a view from Professor the Sikh scholars have interfaith representatives tend to Hardev Singh Virk. He was interpreted the universal make compromises, more to please extremely busy but did kindly send message of Gurbani, while the establishment than to find an excellent item about Gurbani and making it relevant to Sikhee need lasting solutions. Such science. The others, Principal for Panthic organisation and compromises blur Sikh thought, Kamalpreet Kaur, Dr Perminder Kaur direction. misrepresent the true Sikh position Jolly, Professor Nirmal Singh and 3. Egalitarian principles of and create problems for the Judges Mota Singh and Mewa Gurbani have been well covered. community in the future. Singh, S. Baldev Singh Dhaliwal JP 4. Prof. Nirmal Singh has written and Dr S S Kapoor made their about seva and social issues. The Hopefully, thanks to the invaluable valuable contributions despite need is for “extrovert” seva input from Sikh scholars, this short notice. S. Balhar Singh outside Gurdwaras as we engage publication should prove to be of Randhawa, a well known Panjabi with other sister communities in lasting educational benefit, writer has contributed a most apt the countries we live in. especially for young Sikhs. and informative essay in Panjabi. 5. Needless to say, a Gurbani- Enough said, except to thank all the I thank them all for their Panthic based discussion on the position writers who took the time to seva. of women is essential in any Sikh contribute their thought-provoking publication of this type. Principal articles for inclusion in this The articles cover many 21st Kamalpreet Kaur, Associate Editor memorable edition. Century issues while also of The Sikh Review has written highlighting others for ongoing specifically on this important, and Finally, this publication would not Gurbani-based discussion and at times, controversial, topic. have been possible without the research. The need is for panels of 6. Dr Perminder Kaur Jolly initiative of The Sikh Times editors, Gursikh scholars, appointed by our accepted the general topic of anti- the dedicated Bains couple central Sikh institutions, to research Gurmatt practices and rituals ( ( dampati ) S. Jaspal Singh and Bibi Gurbani and give continual including pilgrimages, Gurjeet kaur. Their enthusiasm and guidance; not prescriptive but festivals, “special days” in the devotion to the Panthic cause has information-based, which allows for month, good-bad omens and no bounds. By starting the first enlightened approach by the true related anti-Gurmatt ritualism. English (main part) and Panjabi student. 7. Gurmatt and science: How do Sikh weekly paper in the UK, they we seek Gurbani guidance in responded to an urgent community Are we accepting Gurmatt (Guru’s areas of scientific research and need of young Sikhs, but at advice) as the basis for Sikh living technological advancement e.g. considerable financial risk. The and setting up Sikh institutions i.e. can or should scientific research paper is now a daily,, and available as the Guide for Panthic be controlled; use of animals in online. organisation, unity through research; consequences and common direction, and for ethical questions raised by, for It is their commitment and sincerity promoting Sikh identity ? At Annex example, genetic engineering, which encouraged me to undertake IV, there are some Gurbani cloning, organ donation etc. the seva of collating and editing. quotations under some important There was no direct response to Finally, my thanks to Lakhvinder headings, which can be used as a these interrelated issues. Baddhan, whose computer wizardry check list for asking relevant However, I was most grateful to produced some beautiful and questions to see if we are abiding receive a well researched and spiritually uplifting images. I thank by the Guru’s Word. most interesting item from Dr him for his patience in Hardev Singh Virk: Scientific accommodating my frequent In my commissioning note to the Vision in Sri Guru Granth Sahib. requests for changes. Sikh scholars in the diaspora, there 8. Due mainly to time constraint, I was specific reference to some tackled some topics under other I hope the readers, and especially current themes:- relevant Gurbani headings to those in the younger age groups, 1. How do we make Sikhee place pointers and prompts for find this publication informative and inclusive, while ensuring the future reference. of lasting educational benefit. progress of Sikh organisation and advancement as a community ? Other current issues listed in the 2. The methodology for initial brief were not covered due to ...... interpreting Gurbani. The model time constraint. These included the Gurmukh Singh ACIS; MCMI of the Panth approved Sikh Reht institution of married life and Ret’d Principal (policy), Maryada, the Code of Sikh related topics such as divorce, UK civil service remarriage, abortion etc. E-mail: [email protected] WHO IS MY GURU? DYA SINGH, AUSTRALIA

ho is my Guru? W We sing a couplet (dohera) after ‘Ardaas’ (supplication):-

Aagea bheyi Akaal ki, tebhi chelayo Panth, Sabh Sikhan ko hukm hai, GURU MANEO GRANTH.

By the order of the Timeless Being, the ‘Path’ to be followed by the Khalsa was shown.(To walk that path) all Sikhs are ordered henceforth, to accept the Granth as the Guru.

But are not the ten human Guru Ji’s our Gurus?

Yes they are, through Guru Granth Sahib. We invoke their spirit whenever we do the Ardaas. They were different human forms (Guru personalities) but with the same Guiding Light of Guru Nanak Sahib, which received Waheguru’s message for humankind in Gurbani, the Guru’s Word, the Revealed Word. For that reason, the essence of the message of Sikhee is inin the everlasting Gurbani in Sri Guru our tenth Guru Sahib, Guru Gobind different times and his inspiration was Granth Sahib. Therefore, Guru Granth Singh Ji? the rebeck (a Middle Eastern stringed Sahib represents all Guru instrument. My musical companion personalities and teaching received The answer is an emphatic ‘NO’. It was Keith Preston, plays a similar from Waheguru through them. pre-ordained and referred to right instrument) of his life-long Muslem Ultimately, it is the Guru’s teaching in from Guru Nanak Dev Ji. Let us find out companion, Bhai Mardhana. Hence Guru Granth Sahib (The Word Guru) how that is so. the famous line which you would have which is our everlasting Guru. heard – “Mardanea, shaid rebarb, Let us start with Guru Nanak Sahib. bani aayee” (O my friend Mardana, Was the idea of the Aad Granth Gurbani (the word of God) used to touch the strings of your rebeck, I can becoming the Guru the initiative of come to him from God Almighty at Continues on next page

PAGE 1 Continued from previous page Our fifth Guru, Guru Arjan Dev Ji says, sense the coming of the ‘Word of “I myself know not what to speak, all God’). I speak is what the Lord commands.” GGS p 762 “As the Lord’s Word comes to me, O Lalo, so do I deliver it” GGS p. 722 “As You inspire me to speak, so do I speak, O Lord. What other power do I As a side note, it is worth noting that have to speak? Nanak, sings His Guru Nanak Sahib then used to note Praises in the holy congregation the verses down and also the musical which is very dear to Lord.” GGS p scale in which the ‘Word’ used to 508 come. These notes which Guru Ji wrote into a book, came to be called So, all the above quotations, which the Pothi Sahib. The Pothi Sahib was have been taken directly from our added to, by our second to fourth Bhai Mardandanaa Guru Ji, Sri Guru Granth Sahib and as Guru Ji’s and then compiled, including In this case we are discussing the revealed to our Guru Ji’s in human the inspirational writings of about progress of the ‘Word of God’ through form, show beyond doubt that first of thirty other sages from as far back as ten generations of Guru Ji’s in human all, we possess the authentic ‘Word of the 12th Century, considered relevant form to become the ultimate ‘Guru’ – God’ and secondly, that our Guru Ji is by Guru Nanak Sahib Ji himself, and our Guru. It was pre-ordained and Sri the Granth – Guru Maneo Granth. hence the Aadh Granth was compiled Guru Gobind Singh Ji merely carried by our fifth Guru, Guru Arjan Dev Ji, in out a pre-ordained transition in 1708. How do we fully utilise our ‘Guru’ to 1604. This Aad Granth was adopted as benefit us in this life form as human the embodiment of the spirit of all ten Guru Nanak Sahib Ji makes numerous beings, and as Sikhs? Guru Ji’s by Guru Gobind Singh Ji after mentions of the ‘Shabad’ or ‘Bani’ he had inserted the revealed Word of (both meaning ‘Word of God’) being By spending time with our Guru. It is God to his own earthly father and the Guru. not good enough that we ‘metha tek’ ninth Guru, Guru Tegh Bahadur Ji, in to Guru Ji. We need to read Bani, to 1708. So, this year (2008) we The Word is the Guru and my mind in sing Bani, to learn Gurmukhi so that celebrate the 300 Anniversary of the reflective meditation , the disciple. we can read Bani in the original Aad Granth becoming the final Guru, GGS p 943 language of the Guru Ji’s – Gurmukhi Sri Guru Granth Sahib Ji. and as time goes on and we read and The profound and unfathomable sing Bani, we will come to understand So back to the question, ‘Was it the ‘Sabad’ is his Guru and spiritual Bani. Every process from reading, initiative of Sri Guru Gobind Singh Ji to guide. Without the ‘Sabad’ the world singing and finally understanding our make the Aad Granth the Guru in 1708 is gone mad. GGS p 635 Guru Ji makes us better human beings or was it pre-ordained’? because it is the ‘nectar of life’. This consistency is carried on by third ...... The glory of our faith, Sikhee, is that Guru Ji, Sri Guru Amar Das Dya Singh (Australia) though it passed through the hands of “Hail, hail, the word of the Guru. E-mail: [email protected] ten Guru Ji’s in human form over a which is the Formless Lord Himself. period of two hundred years, the There is none other, nothing else to NOTE: Dya Singh is the world consistency in thought and action is be reckoned equal to it.” GGS p 515 renowned Gurbani sangeetkar who so remarkable that it will appear as if has taken the universal message of the same ‘being’ directed its Fourth Guru Sahib says Gurbani to global Sikh and non-Sikhs progress. Well, that is true because it “Bani, the word of God, is the Guru, audiences in his unique “world was always the guiding Light (Jot) of the Guru is Bani, in ‘Bani’ is the music” style, while retaining Gurbani Guru Nanak Sahib. nectar of life.” GGS p. 982 Raag bases.

PAGE 2 SO LARGE AN UMBRELLA

BY DR I.J. SINGH, UK

isit any Gurdwara today; Gurdwaras were always teeming with It was not uncommon for Muslim and there are hardly any Hindus and Muslims. Hindu musicians to perform keertan V Sindhis or Punjabi Hindus (singing of the liturgy) or read from that drop by. Ragees and lecturers Remember that at the end of Guru the Guru Granth. Non-Sikh artists who are non-Sikhs or non- Nanak’s life, his Hindu followers came to Gurdwaras to showcase their recognizable Sikhs are rarer than wanted to cremate him the Hindu way, talents and pay their homage to the hen’s teeth. Muslims wanted to bury him by Gurus who were unexcelled patrons Islamic rites. Each community erected and masters of classical Indian When Gurmukh Singh of The Sikh a monument to his memory and both musicology. Times (U.K.) asked me to reflect on markers still stand in a unique tribute No function or office in the Gurdwara this, I wondered where to begin. The to the founder of Sikhism. was ever closed to non-Sikhs. past always looks so rosy -- when Everyone was welcome, irrespective childhood was innocent and homes Having come from mostly Hindu of their religious label, or whether one and neighborhoods idyllic. background, Sikhs remained was a recognisable Sikh or not. culturally closer to them; No one Communities, such as the Sindhis, The message of the Gurus attracted looked aghast at Hindu-Sikh mixed were Sikhs to all intents and both Hindus and Muslims – members marriages that were quite common. purposes, except they rarely took on of the two dominant religions of the Many Hindu families raised one of the Banaa (external visage) of the day in India. Since Guru Nanak’ss their sons as a Sikh Khalsa, with the long, unshorn hair. times, 500 years ago, and until the mid-twentieth century,, In Gurdwaras distinction was never About 40 years ago, the eminent made between a Sikh and a non-Sikh. Continues on next page

PAGE 3 Continued from previous page thinker Kapur Singh opined that the religion of Punjabi Hindus was Sikhism, whereas was Punjabi culture, no matter what religion one professed. Surely, every religion of the world, when in , has been touched by the practices of Sikhi, and by the universality of Guru Granth’s teachings.

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

First a set of givens: The message of of Guru Granth is entirely inclusive with not a word in it to justify excluding anyone. One can cite references both from Guru Granth and from Bhai KeerKeerttani Jatha of Bhai LLai aaal of Bhai Mardandana JiJia ’’s f f s amilamily - Hajooroori RRi aaaagi at Nankana Sahibahib Gurdas that lay down clearly the flaunts it. Sikhs and those who do not look like expectations of a Sikh life. We also Sikhs out of the Sikh circle? There know that Sikhi is a path and not all The Guru and Guru Granth are for may be as many reasons as there are Sikhs fulfill all of the requirements all sinners, not only for perfect Sikhs. SoSo analysts, so let’s probe a few. Let’s of the time. A Sikh truly remains a it is best to not judge others lest we come at it a tad tangentially. work in progress. Guru Granth also be judged. tells us to not dwell on the What is now driving so many non- Christianity now has over 250 imperfections of others hm nhI cMgy burw denominations; many refuse to nhI ko ie (Hum nahi(n) changay buraa Surely, every recognize the others as Christians, nahi(n) koyey, Page 728). I suggest then and forbid their members to attend that a working definition derived from religion of the services in, or marry someone from, the Guru Granth would be that a Sikh another sect. Crucial variations exist is anyone who declares himself to be world, when in in Christian practices worldwide. Yet,, one. Punjab, has been they all derive their inspiration from the life of Jesus. Now, if all those who claim to be Sikh touched by the are on the same path, surely they are “ Sikhism is now 500 years old, and we not all at the same place on the path. practices of Sikhi, should not expect differently. With This includes the Amritdhari who lives and by the time, some divisive interpretations of the life of one, and the one who falls the message may be inevitable in short; the Sehajdhari who lives the universality of living traditions. All living societies, lifestyle that he should, and the one even those that emanate from the who does not; also one who merely Guru Granth’s same starting point, show looks like a Sikh but is unaware of any teachings. change–some for the better, some not of the requirements of a Sikh life; as so.so. well as the apostate who proudly Continues on next page PAGE “ 4 Continued from previous page During the first 300 years of its history, there were few clear distinctions between Jewish practices and their Christian adaptations and counterparts. Also flourishing was aa strong movement “Jews for Jesus” that celebrated Jesus as the Messiah that the Jews were waiting for. The movement, now considerably attenuated, still exists. From that time on, Jewish and Christian thought have diverged progressively, and now it would be asinine for one to assert that Christians are Jews simply because Jesus was one, or that he is the Jewish Messiah. DDyya Singh rekneknowned kkd eereerttan araran ttiisst frfrt Austrtrallia with hihiith s nns onon-Sikh musical companionsons Similarly, one can acknowledge the reality to all minorities. Fences most attention. Sometimes even overlapping of Hindu and Sikh between religions became a natural today, we are challenged by practices in the early years, but over corollary as each community became prospective employers on our the last century, largely due to rise of engrossed in its own realities. bearded and turbaned visage. The the as well as attention is often grossly negative, a better educated clergy and laity, it The successive governments of free particular post 9/11. would now be extremely shortsighted India now cater to the Hindu majority to ignore that the two religions to capture their vote banks. In this The Sikh community is divided continue to diverge in theology, power ploy, minorities become further between those who continue to follow interpretation and practices. marginalized. The events of 1984 the dictates of the faith and those who where the Sikh minority was targeted, choose to abandon them. This should This process of erecting fences and those of Godhra and others like it not come between these two between Sikhs and their neighbors that were aimed at Muslims and segments of the Sikhs in our has been further hastened by Christians, were a predictable result. Gurdwaras which, historically, remain domestic Indian as well as The killings by Hindu mobs -- of Sikhs equally accessible to all. international political realities. in the 1980’s and of Muslims in Godhra in 2002 were clearly The problem arises when the At India’s independence in 1947 organized and abetted by the spokesmen for the community are not Punjab, the Sikh homeland was government in power at that time and recognizable Sikhs, and are unable or partitioned into two nations. Sikhs claimed several thousand lives. unwilling to forthrightly defend the bore the brunt of the economic loss as practices of the faith when they well as that in human lives. Sindhis, How would Sikhs react when they see represent the community to the who historically straddled the divide themselves so besieged? Circle the outside world. And that impacts the between Hindus and Sikhs, were wagons to protect themselves. The whole community. largely lost to Sikhs. For the first time result: an inevitable alienation from If then these people are not given an in a millennium Hindus – almost 80 others, though it is contrary to the equally visible place as community percent in free India – felt the power message of Guru Granth. leaders they see it as discriminatory. that comes with freedom. The The flip side of the argument is that a emergence of “Hindutva” which In the diaspora, Sikhs remain a small minuscule minority finding its promotes Hindu culture as the only minority, even though there are over practices under siege wants to put on defining spirit of India proves my half a million in North America alone. the stage only those who at least look point; it has become a most fearsome Our turban and long hair attract the Continues on next page

PAGE 5 Continued from previous page like role models.

I’d tell my turbaned brothers and also on the other side of the divide those not so attired not to be so thin skinned.

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

If such a modus operandi seems impossible, then what? one voice when a question arises that Christ. But more of this another is important to the whole Jewish time…. A not so attractive, but perhaps nation. This does not mean that inevitable, alternative comes to mind individual differences vanish; for I can see with time our diaspora Sikhs from the Jews. They are divided example, there exist Jews that do not fissuring along the line that cleaves largely into Conservative, Orthodox approve of a Zionist state of Israel. those that are keshadhari, whether and Reform congregations that differ Similarly, much as we dislike the idea Amritdhari or not, from those that are fundamentally on what a Jewish of sects within Sikhism, they do exist; not recognizable Sikhs, whether they lifestyle is. Their synagogues remain just look at , Radhaswamis, are Sehajdhari or apostate, each with separate, yet they largely speak with and followers of its own Gurdwaras. Bhajan, for example. Perhaps that would allow us to If the teachings of There are many who are clamoring to collaborate in matters of change the Rehat Maryada to suit discrimination in the work place, and either Guru are their own needs. First, we must even enjoy some Gurdwaras and diminished, the remember that change cannot be functions that are happily intermixed. arbitrary or quick, but mandates a result would not protracted national conversation. And The umbrella of Sikhism is large and remain Sikhi. It secondly, change must be consistent capacious enough to accommodate “ with the fundamentals that remain all those who are on the same path, would be like unchanging. Sikhi represents over no matter where on it they are. And two centuries of development from this is the meaning and message of reconstructing Guru Nanak to Guru Gobind Singh. If If Guru Granth. the teachings of either Guru are Christianity diminished, the result would not ...... without Christ. remain Sikhi. It would be like Dr I J Singh reconstructing Christianity without Email: [email protected] “ PAGE 6 SALVATION FOR HUMANITY – MESSAGE OF GURU NANAK

BY TARLOCHAN SINGH MP, (RAJYA SABHA) INDIA

am so happy to know as a human force. So, when we that there is a move to expand on this message in the I publish a table book by context of today's world, we the Sikh Times (UK) to find that any talk of 'Clash of commemorate the 300th Civilizations' as based on Anniversary of ascension of religion is entirely man- Sri Guru Granth Sahib to inspired. To quote Nanak Gurgadhi. "Only he has the right to call himself religious, who lives in I have been advocating for the light of God's word as now for good publications on brought to the earth by Guru Granth in various prophets of all religions." international languages. We are all thankful to the laudable There is only one civilization efforts of Sardar Gurmukh and that is human civilization. Singh in this regards. God Hence, all religions are the Bless the project branches of one super religion - the religion of man, which Guru Nanak Sahib's Guru Nanak Sahib philosophy is very relevant at propounded relentlessly. This the present scenario in the also means that while all world that is driven by terrorism in the name of religion. His simple message, religion is a travesty of as enshrined in Sri Guru religion, all talk of one religion Granth Sahib Ji, is that God being superior to another is wants us to look beyond our senseless and must stop. religious identities and unite Continues on next page SikSikhihism f f sm ounder Guru Nanak Dev JiJiv

PAGE 7 Continued from previous page the society and not just the individual. And lastly, Guru Nanak made family He also diagnosed that the major Expression and not inhibition is the the source of all spirituality. In many cause of suffering in the world was cardinal mantra of his creed. developed nations of the West, living on the income of so many, and sociologists are much worried at the depriving the poor of their rightful The principle question is; Does a break down of the family as an share. His concise sermon 'Kirt Karna' collective sub-conscious exist that institution. The result is an and 'Wand Chhakna' encourages can really be awakened? Through unprecedented wave of anarchy and mankind to earn one's bread hard, Sikhism, Guru Nanak created one of immorality of sex, crime and violence, honest way and share it with the the greatest instruments of sweeping away all the good sense a needy. For, the hard-earned bread is awakening the total sub-conscious of human being is known for. Guru full of nectar and the exploiter's bread a whole society. In fact, some the Nanak asks us to revive the family as is full of blood. noblest saintly men, warriors, a value. It is something fundamental martyrs, colonizers, farmers, to him; it is the fulcrum of all that is It is the greed of some who consider entrepreneurs and sportsmen come positive among human beings. This is themselves superior than the rest, from the ranks of his followers. where his philosophy is even more that deprive the rightful owners of relevant than ever before. It is their due and create an imbalance in Going a step further, Guru Nanak something that concerns the future of the society. Interestingly, Nanak had becomes relevant to us as one of the human race as a whole. propounded this very basic thought greatest Management Gurus. By much before Marx came upon the moulding human life and activity Thus, in Sikhism, God and the world scene. In fact, in this very priciple can through the path of Sikhism, he both are real. The world is not an be found a new world order free of brought phenomenal results into empty dream that one has to shun or exploitation so that the world's society at large, and that too in an age run away from or a bubble that would resources are shared more equitably.. when the concept of management burst at the slightest pricking. In fact, was unheard of. every relationship of man in Sikhism Guru Nanak's magnanimity also lies in is for real. Conversely speaking, the the fact that even when he is The world has much to learn from the world becomes unreal only if one fails concerned with the Permanent, he corporate nature of Sikhism that has to appreciate and comprehend the does not shun Change. Sikhism has grown gradually into a living power of the Nam. the capacity to absorb change into institution in form of the Sikh tradition and it is through this Gurdwara. With religion becoming a In the end everyone should be aware apparatus that Guru Nanak has dwindling force in most contemporary that Guru Nanak’s teachings have a introduced a total way of life to situations, Sikhism promises to shine unique distinction that no one should people. An ultimate Reality of which brighter in its true essence. change his way of belief and should permanence and change are integral carry on practicing in his own religion. parts. Still, the Sikhs are not Sikhs never indulge in converting fundamentalists. They are tolerant people by any method. A unique aspect of Guru Nanak's and even respectful of all other paths philosophy is his denunciation of of worship. Besides, everyone is May Satguru Nanak bless all believers those who turn their backs on the welcome to the Gurdwara without any & non believers. world to seek their individual distinction whatsoever. When a salvation. In his thinking, it is these person is within the precincts of "Nanak Nam Chardi Kala: Tere Bhane runaways of life who make this world Gurdwara, he is in the presence and " a place unsuitable to live in. He tends protection of none other than Guru to use an unusual therapy on the Nanak himself. And this confers upon (O Nanak! Repeating constantly the minds of people to bring out the him some unique characteristics. Nam, always think and act big and hidden powers of the whole Some of these virtues are humanity, positive. In Thy will and grace, O Lord, community by the magic of the Nam. honour and truthfulness to God. lies the wellness of the whole This clarity in thought helps to heal creation.)

PAGE 8 AADH GRANTH TO SRI GURU GRANTH SAHIB BY BALDEV SINGH DHALIWAL JP, AUSTRALIA*

he Fifth Guru, Guru Arjan language of the Sikhs, as opposed to whose writings accorded with the first compiled the Sikh the complex and Farsi used teaching of Guru Nanak. The T Scriptures, Guru Granth by the priestly class at the time. The compilation took four years, from 1601 Sahib, as the Aadh Granth (The next three Gurus, along with the to 1604. The Aadh Granth was then Original Volume). The holy consolidation of the preceding Guru’s installed in the Harmandar, the Volume was installed at religious, social and welfare work, sanctum sanctorum of the Sikhs, and Harmandar Sahib (Golden Temple) also collated and preserved the the first reading ceremony was held Amritsar in Punjab and the first hymns of the Guru before, adding on 1 September 1604. reading ceremony was on 1st their own and passing them on to the September 1604. next Guru. Guru Arjan, the 5th Guru, One hundred and four years later therefore, had received the literary Guru Gobind Singh, the 10th Guru, Guru Nanak Sahib (1469 - 1539) laid work of all the Gurus before him. InIn was to add the hymns of his father the foundation of a new religious and addition the 4th Guru, Guru Ramdas, Guru Tegh Bahadur, the 9th Guru to social ideology outside the caste had commenced excavation of a lake the Aadh Granth and ordained the system, to combat the religious, (sarovar) at Amritsar, destined to Scriptures as Guru Granth Sahib, the social and administrative become the main centre of the Sikh Eternal Guru of the Sikhs. Guru malpractices of the time; Guru Nanak Panth (Order). Granth Sahib was personally set out to undo, by a fresh religious authenticated twice by two Sikh doctrine and a new social system, the Guru Arjan, the fifth Guru, completed Gurus. The originality and inequalities and other undesirable the sarovar at Amritsar and in 1589 authenticity of Guru Granth Sahib, practices apparently sanctioned and requested a Muslim divine popularly therefore, is never questioned. The promoted by the religions of that known as Mia Mir to lay the Gurus during their lives had stressed period. Through selection of worthy foundation stone of Harmandar Sahib on the Word as the Guru (not the successors (9 after Guru Nanak) the (popularly known as the Golden body) and thus the Guruship was Sikh Institutions were developed and Temple), which was built in the centre passed from human Gurus to the consolidated, and the Sikh Panth of the lake. Guru Arjan compiled the Word Guru, Guru Granth Sahib in evolved (under their leadership and Aadh Granth (The Original Volume) 1708. guidance) over some 200 years. which included hymns of the first five Gurus (including his own) and hymns * S.Dhaliwal was the first Sikh Councillor Guru Nanak introduced and refined of 30 other saintly people of devotion in Australia. the popular Punjabi script to be the from other religious backgrounds, Email: [email protected]

PAGE 9 GURU MANEYO GRANTH BY HIS HONOUR JUDGE MOTA SINGH, UK

urs is a bewildered, fractured, tormented The holy bby oook f f ok or Sikhs - Sri Guru Granth Sahib O generation. It would not be Then things began to change darken human affairs, morality and an overstatement to say that People strayed from the path of wisdom will come to our rescue. mankind is, today, in the midst of righteousness, of personal purity and Whenever righteousness declines and one of the greatest crises in social freedom and forsook the ideals unrighteousness increases, there is history.y. that had guided their ancestors. Form an outpouring of divine grace in the had supplanted reality. Then centuries birth of a great teacher. God is not In spite of the fact that the great of invasion, foreign misrule and limited to any one incarnation but scientific inventions have liberated us persecution had produced the sent His messengers from time to from servitude to nature, we seem to greatest depression and the spiritual time, to lead struggling humanity suffer from a type of neurosis, from subjection and stagnation had towards Him. cultural disintegration. We suffer from aggravated the demoralisation to an an inward loneliness. It seems to me enormous degree. That was the state of India when Guru that the whole world is suffering from Now, it is the law of the spiritual world Nanak appeared on the scene. scepticism in faith, anarchy in morals that whenever evil and ignorance “India”, said Mohammed Iqbal, “was and we do not know which way to turn once again blessed by God. The and what to do. There is certain appearance of Guru Nanak, a duplicity in human nature, which But the complete and perfect human being, makes us do things even when we compositions of was no less than that of Prophet recognised them to be wrong. Abraham, 5000 years earlier.” At a the Sikh Gurus time when were conscious of failure, Centuries ago, India was full of Guru Nanak appeared to renovate the happiness, beauty and prosperity. It are preserved spirit of religion and humanity. He was a country of compassion, of and we know first tried to build a nation of self- peace and love. It was strong. Indians “ respecting men and women, devoted could boast of a high state of hand what they to God, filled with a sense of equality civilization, culture and system of and brotherhood for all. Guru Nanak religion philosophy.. taught and the other Sikh Gurus came into Continues on next page PAGE 10 “ Bhai Mardandana and Guru Nanak

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

PAGE11 TWENTY FIRST CENTURY SIKH PERSPECTIVE

BY S. MEWA SINGH, RET’D JUDGE, USA

ikh religion is the latest religion of the world, S having been founded in the fif fif teenth century. It is now in the list of first five religions of the world.

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

PAGE 12 Continued from previous page syllabus of schools throughout India, which is under the supervision of Govt. of India. The Divine Sikh Gurus have even not been spared. Sikh religion has been propagated to be a part of Hinduism and Sikhs to be a sect of Hindus, obviously a false assertion as Sikh religion is a separate and independent religion just like other world religions and Sikhs are a separate nation. If the false assertions and misrepresentations are not negated fully then there can be no correct understanding and appreciation of Sikh religion.

The third challenge for Sikhs is, of Sarika Singh won her karara court cacat sse against a UK school their Sikh leadership, which needs to zones on the basis of their population are the effective tools of be of, honesty, integrity, capability and the Sikh Gurdawaras communication, of which no and committed to Sikh cause. The management committees of those substantial advantage is availed of by Sikhs are now spread over throughout zones and any other Sikh elected Sikhs for Sikh Cause. Sikhs must own the world and they need one united organizations may select their these medias to bring their religion to world Sikh leadership. The Sikh representatives as fixed. All such the notice of the world and of Sikhs leadership needs to be well aware of representatives can co-opt some and particularly Sikh youth. world politics and history. In fact the reputed Sikhs from each zone who are basic Sikh concept of - Guru Granth well known for service to the Sikh The fifth challenge for the Sikhs is and Guru Panth - stands totally cause and their honesty, integrity and that most of the Sikh educational ignored by the Sikhs since long, which capability. Such a representative Sikh institutions are no more Sikh has made them incapacitated to take body may hold its meetings at Akal oriented. However, for the last few the panthic decisions on Sikh affairs Takhat, having its secretariat there decades most of these Sikh by them through their and nominate their spokesman to be institutions ceased to be Sikh representatives, which needs to be called Akal Takhat, to be oriented. Sikhs must make these Sikh revived. A representative body of responsible for the execution of the educational institutions to be Sikh Sikhs residing throughout the world is Sikh collective decisions. oriented to serve the purpose for the urgent need of the day, which which these were set up. Sikhs are should take decisions on the panthic The fourth challenge for Sikhs is that now spread over worldwide. They issues to be acceptable to all the as yet there are no translations of the have set up Sikh Gurdwaras in their Sikhs, by ensuring the participation of Sikh Scripture, Guru Granth Sahib in areas and those should be utilized for all Sikhs to such decisions. Its blue other languages of the world. The functioning the Sunday Gurdwara print may be to take the books on Sikh history and other schools once a week on the pattern of representatives of the organisations relevant Sikh literature are also too Sunday church schools for the to be elected by Sikhs, just as SGPC, insufficient. There is no newspaper, teaching of Sikh religion and history Gurdawaras management no journal, no T V channel of Sikhs to and to Sikh committee, Sikh Takhats of Hazoor correctly present the Sikh religion, students. The independent Sikh Sahib and Patna Sahib management Sikh history and Sikh point of view educational institutions can be set up committees and of such other Sikh effectively with authenticity, which is in the times to come, wherever institutions in India. The other world a must in the present day advanced possible. countries may be divided in 6 or 7 media technology. Internet websites Continues on next page

PAGE 13 Continued from previous page awaiting His grace to unite with Him. potential to set it right. It would Fatherhood of God automatically enhance the prestige of Sikhs in the The sixth challenge for the Sikhs is leads to Brotherhood of Mankind, as world, as remarked by the eminent the lack of missionary spirit, which is the same is the creator of the entire British Scholar, Max Arthur Macauliff, a must for the preaching of a religion. creation, the same is His light which No doubt there is no dearth of Sikh shines in all. The Divine message of " All the persons of discrimination preachers in the form of Sikh kirtni Sikhism is that human race is one, acquainted with Sikhs, set a high , Sikh kathakars and Sikh saints without any distinctions or value on them, but it appears that a but most of them are not above discriminations on any ground knowledge throughout the world of monetary considerations. There is no whatsoever. The eminent scholars of the excellence of their religion would organized Sikh system to provide the world religions and history have enhance even the present regard with basic needs of the Sikh preachers to appreciated it. which they are entertained. Not less sustain them and their families. It has important will be the result of Sikh resulted in getting money for their Suffice it to quote, Max Arther teachings on the minds of religious living from their religious services at Macauliff, British eminent scholar, Europe and America. Already the their whims. The preaching of the author of, The Sikh Religion, Khalsa has achieved a worldwide religion has thus been turned to a " It would be difficult to point to a renown in the matter of bravery. In the profession. This challenge can be met religion of greater originality or to a matter of religion too the name of by inculcating the higher values of more comprehensive ethical system Khalsa will shine resplendently when Sikh religion. than Sikh religion. The Sikh Scriptures the glorious deeds of their ancestors contain sublime truths, the study of in the moral and religious world are The last but not the least challenge for which cannot but elevate the reader made known far and wide." Sikhs is that most of the Sikhs need to spiritually, morally and socially. There earnestly understand and act upon is no tinge of sectarianism in them. The Sikhs had to suffer in the past dueue the dictums of Sikh religion. They They teach the highest and purest to their mistaken identity, as they have to live under the Will of God, the principles that serve to bind the man could not establish in the countries to Almighty. They have to meditate in the to man and inspire the believer with which they migrated, their own Name of one and only one God, which an ambition to serve his fellowmen, to separate identity and of their religion inculcates the virtues, burns the ego sacrifice all and to die for their sake " by strictly observing the code of and eliminates the vices, resulting in conduct and Sikh way of life. High truthful living. Unless the Sikhs John Clark Archer, the eminent British tributes have been paid to Sikh themselves practically live in the Sikh scholar, religion by all the eminent scholars of way of truthful living, it is difficult to " Sikhism, indeed itself reveals world religions. There could be no impress the others. Sikhs will have to something of what in the last analysis reason for the Sikhs not to strictly live adopt the real Sikh values and religion is. It is an independent and in Sikh way of life as their religion has dictums to meet this challenge. conspicuous order of its own. The a high reputation already. The world today needs its message of separate identity of a religion and its Sikh religion believes in, Fatherhood Peace and Love" followers cannot be established of God, Brotherhood of mankind and unless the followers of the religion Truthful living. Concept of God is, one Sikhs are now spread over throughout strictly observe the code of conduct of and only one, creator of the entire the world. It is expected that they their religion and live in the way of creation, its sustainer and destroyer, would bring to the notice of world, the that religion. Sikhs should now without any incarnation, unborn and higher values of Sikhism in this 21 st certainly ensure to make known their self illuminated, whose light shines in Century. It is the appropriate time, as separate identity and their religion to all. the World peace stands disturbed and the world so that there is no more Only His Name is to be meditated to moral and ethical values stand mistaken identity about them. abide in the mind, which burns ego, ignored. The Divine teachings of eliminates vices, inculcates virtues to Sikhism of higher moral and ethical ...... lead a truthful living in Sikh way of life values, and its message of, Mewa Singh Retd. Judge, USA obeying the Will of God, the Almighty, coexistence, love and peace, have the Email: [email protected]

PAGE 14 SIKH RELEVANCE TO GURU GRANTH TERCENTENNIAL

BY DR BHAI HARBANS LAL, USA

was flattered to be hold public celebrations. invited to write for the During these celebrations we I special UK publication as individuals and as a by The Sikh Times (UK). community must look within This publication is aimed to to determine how one ought commemorate the 300th to be inspired through this Anniversary of Guru Gobind once in a life time opportunity. Singh’s last sermon to ordinate Sri Guru Granth Our Gurus gifted the Guru Sahib as the Sikhs’ Eternal Granth to the world to inspire Guru and thus ascertain and inculcate certain Gurbani and sangat as their philosophy and certain grassroots institution. I principles. The Sikh appreciate efforts of this community is immediate educational publication to recipient of that gift. Further, take the universal message they were designated as the of Gurbani to the global gate keepers of the gift so that community. its light may shine unhindered over the minds of all who We have been blessed with Sri seek. Guru Granth Sahib for three centuries. During this time, we Let us then ask ourselves have bowed to its authority on these questions. Are Sikh a daily basis and performed all communities in the world truly our ceremonies around it. We inspired to comprehend and are now in the midst of cher¬ish the principles by celebrating the Tercentennial which we are called by our of its Ordination or installation Guru Granth to live by? as the Eternal Guru of the Secondly, are we doing our Sikhs. Our organizations are best to share the universal investing their full energy to Continues on next page The Guru Granth Sahib is the Guru of humanitty anany d not just Sikhshs

PAGE 15 Continued from previous page Identity derived from transcendent Bhai Gurdas goes on to say, message with our neighbors in the truth, Love, Meditation, Prayer, newly emerging global village? Promotion of Intellect, Scope of gurmu K swKI Sbd isK su xwieAw] gurmuK divinity in life, Spirit of Invention, Sbd vIcwr s`c kmwieAw] Sikh Relevance Spiritual purpose of life, Sharing, Gurdas, Vaar 19, Pauri 12 Our gurus created the for a Thanksgiving, Truthfulness in living way of life and belief that is based on and Worship. A guru oriented person is identified the Guru’s teachings. In our Punjabi first through listening and spiritually vernacular, we also refer to it as Sikhs in the past have inculcated in witnessing the gurbani hymns, and Sikhee. The Guru Granth was then their lives these spiritual and social then by practicing truth in life through compiled to articulate the Gurmat, teachings of the Guru Granth. Their a comprehension of the Guru Granth and as its followers we take pride in impact was seen from Afghanistan to hymns. calling ourselves the Sikhs. Burma and from China to Ceylon. The Gurmat concepts were Undoubtedly the practicing Sikhs will A prominent Sikh contemporary at the constructed so that the present day add many more to this list in the time of Guru Gobind Singh, Kesar civil societies could relate to them and future and extend the fragrance of the Singh Chibar, who spent considerable benefit from them. Panth was Guru Granth to the Western world. It is time with the Guru’s family and with organized to serve humanity in many true that some of us only make claimsms prominent Sikhs like Bhai Mani Singh ways but also to demonstrate through and pronouncements. But if we are and Bhai Taru Singh, wrote that a Sikh truthful living the realistic benefits of true seekers we should not be shy in who turned away from the Guru Sikh faith. This demonstration should taking the lead in making the creed of Granth’s teachings actually had invigorate an urge among the civil our Guru a living truth for us and for turned away from Sikhee. Thereafter societies to learn Gurmat or Sikhee the entire society of this century. he carried the Sikh look only to theology. deceive others. He wrote. To be effective, the Sikhee Sikh Identity with Gurubani sbdo muVy isKIau muVymuVy ByBy K isKI dw Dwry experiences must be subject to Definition of a Sikh is closely verifiable research and intertwined with the Guru, i.e. the Turning away from Guru Granth’s demonstration. This should not be a Guru Granth. In the words of Sikh teachings is like turning away from problem in the Sikhee tradition. theologian, Bhai Gurdas, the Sikhee. This Sikh turns into an Granted that most of the Gurmat fundamental identity of a Sikh is imposter by continuing the Sikh look. beliefs fall in the invisible realities, established through the connection Kesar Singh Chibar, in Bansavlee they are mostly life affirming. Thus, with the wisdom of the Guru (Gurmat} nama edited by Rattan Singh Jagi, and there are many beliefs whose benefits in life. Should a Sikh not imbibe the published by Punjabi University in were demonstrated clearly and sacred hymns, his or her claim to be a 1972 beneficially by the committed Sikhs Sikh is hollow.. as they are illustrated throughout our Cyber Congregations and history. mY mY jyjy hw n dubwjrw qij gu rmiq durmiq Cyber Clergy ihqkwrw] nwau murId n sbid vIcwrw ] Three hundred years ago Guru Gobind Some examples of those beliefs Gurdas, Vaar 37, Pauri 29 Singh designated us as the volunteer include (listed alphabetically): custodians of the light of the Guru to Altruistic predisposition, Freedom There is no one as selfish and double- spread it and to protect it from the evil from animosity, Freedom from fear, faced as the one who discards path of eye of the wicked and fanatics. Many Freedom from lust and greed, Charity, the gurus, the gurmat, and instead followed the Guru’s instructions with Compassion, Creativity, Earning readily accepts paths of his or her own their life and breath. However, with truthful living, Environmental smutty mind. Further, one may not call time, the custodians began to pass on concerns, Fanaticism considered as a oneself a Sikh without a the custody of the Light as their family tool of devil, Forgiveness, Gratitude, comprehension of the Guru Granth or clan inheritance. For a while it did Humility, Impact of knowledge and hymns. not matter as the custodian made it ass technology on spiritual growth, Continues on next page

PAGE 16 Continued from previous page that should call for easing the complex, questions: "Why?" and their livelihood to exhibit the scripture approach to the Word they devised "How?" and took over the role of its means to make it more and more interpreters for those who came to be elusive from people who are not our Our young people want to know why blessed. ethnic kinds or who do not look or we interpret something in one way speak like us. and other in a contradicting way. They With time it became a lucrative ask how all this body of Guru Granth business to own the depository of The Infinite Wisdom of the Guru had wisdom is relative to their life Gurus’ hymns and to ration its something else in mind. With Guru’s situations. They certainly feel distribution. The Light and the sacred grace the Light continued to shine in frustrated when they wish to look at places around which were built for the the world around every one of us who our Gurus’ hymns with different benefit of every one began to be opened their heart, and within all who outlooks. They have certainly gone passed down to successive sought it, even in those whom the beyond hearing "because the Giani ji generations as their possession; the Keepers deemed unfit for it. said so" or "because that's what the possession which could be rationed translator wrote.” and exploited for a trade. A new There surged new Sikh youth and occupation of elite clergies sprung up. world interfaith groups. This new It is incumbent upon every Sikh today generation disregarded any to celebrate the Tercentennial by For worldly gain the keepers of the proclamation from the self styled consciously seeking and realizing the Light began to wrap their possession claimants of the ownership of the beneficent vision of the spiritual in ceremonial splendor, and show the Guru. They employed open platforms aspirations contained in Sri Guru Word of God only to those whom they of electronic and cyber Granth Sahib. Further, every Sikh deemed fit. They recited the hymns communication to enhance the must make all efforts to continually for those who could pay to hear and rainbow of colors around the Guru’s define through the modern channels restrict its availability to a few in their light so that it may shine on every eye. of communication those advantages own clans. They drove away new The number of those accessing the of Sikhee that he or she beneficially generations who could not easily Light is something like 2 billion experienced personally.. learn a language foreign to their ear. people. New cyber congregations and These ploys succeeded in insuring the discussion groups are springing up The purpose of our enthusiasm to ownership of the Light within the every day. celebrate is that we might promote narrowly defined clergy class ignorant A new breed of invisible clergy is means to understand the concept of of modern languages and other being born. In the future, they will the Guru Granth as the Universal Guru means of communication. interpret and reinterpret the message and its associated implications and of the Guru Granth to all and without responsibilities in our life. We may fire The community first revolted and then prejudice. ourselves not to serve the made some progress in reversing the pronouncements but to make those process but soon succumbed to Conclusion pronouncements come alive. politics which permitted the new In conclusion, there is one thought opportunists to take over.. that I would like to share. It is played Send All Communications to: out in conversations that I often have Harbans Lal, PhD., D.Litt (hons) The new Keepers of the Light began to with young people. They aren't just Emeritus Professor and Chairman, Department of Pharmacology and Neuroscience build elaborate edifices to house the looking for a religious experience University of North Texas Health Science Center Light of the Guru and build even more based in compliance with rules, at Fort Worth, USA elaborate structures of traditions to regulations, and practices. They yearn And Emeritus Professor, Guru Nanak Dev keep others out. They in cahoots with for clarity and the "bottom line." University, Amritsar, India their political bosses even sought Therefore, for the Guru Granth to Mailing Address 6415 Amicable Drive, laws of the land to limit others’ access make sense in a world filled with Arlington, TX 76016 to our inherited possession. In the contrary messages, we need to Tel. 817-466-8757, name of preservation of the message prepare to answer the simple, yet Email: [email protected]

PAGE 17 SCIENTIFIC VISION IN SRI GURU GRANTH SAHIB

BY PROF. H.S. VIRK, PANJAB

eligion and Science Typically it is scholars in the are both engaged in fields of literature, R the exploration of philosophy, and history who Ultimate Reality. The field undertake an analysis of Sikh of religion concerns scripture and with the consciousness and its flux inclusion of scientists – in molding the destiny of physicists, astronomers, man. chemists, geologists, biologists, the exegesis of the Science explores the nature text is only enhanced. For or its manifestation through instance, Guru Nanak’s vision the material world. It starts [1]: “patala patal lakh agasa from gross matter and moves agasa -- worlds below worlds, toward subtle consciousness worlds above worlds” (Japuji, pervading in the material 22) leave us wide-eyed, but world. Scientists use physical they acquire a real palpability and chemical methods to and concreteness when we discover the secrets of look at them through an universe while the Prophets astronomer’s telescope. As use divine intuition to reveal we apply the empirical data these secrets. All their of our Milky Way galaxy with conclusions may not coincide its hundred billion stars and but their objective remains the scientific observations the same to explore the regarding billions of other secret of Laws of Nature. galaxies, we really begin to Indeed a scientific visualize what Guru Nanak perspective is conducive to meant, and thereby gain a and valuable in fuller understanding and comprehending the scope of appreciation of his verse. The the vision of the Sikh Gurus. Continues on next page ReliReligigion and science are both engaageged in the explororaattion of Ultimate Realittyy

PAGE 18 Continued from previous page scientific adventure, its observations, and factual data, do not clash with Sikh sacred scripture; they reveal its intrinsic vigor, its far-reaching insights, and its contemporary relevance.

Glimpses of Scientific Vision in SGGS (a) Cosmology in SGGS There are a large number of theories about the creation of the universe but so far ‘Big Bang Theory’ is widely accepted by many scientists. However, with every new scientific discovery the theory may undergo a drastic change in the future. One must keep in mind that theories are based on some scientific information and use of logic and it will change as soon as more facts are discovered. Many ‘God created the Universe by uttering by looking through the Purana texts, theologians emphasize that theories a word.’ Nor can the Qazi tell from the Koran, propounded by scientists change with Neither the Yogi nor any one else the time, therefore, the science is not kIqw pswau eyko kvwau ] iqs qy hoey lK knows a stable field. On the other hand, they drIAwau ]] The day, week, season and month of say that the God has revealed the creation, theology to the , prophets, Thus the problem of ‘singularity’ faced The creator who creates the World, Gurus; therefore, it cannot change. by the Big-Bang model of the Universe He alone knows the time’ But one should also not forget that is solved by the Guru by bringing in God has also revealed principles of God as the creator of the Universe. vyl n pweIAw pM fqI ij ho vY vY lyKu purwxu ] science, Laws of Universe, to the Once this riddle is solved, the vKqu n pwieE kwdIAw ij ilKin ly Ku Ku scientists. Therefore, science and sequence of creation, its epoch and kurwx ] theology cannot contradict each other extent is described in SGGS in a most iQiq vwru nw jogI jwxY ruiq mwhu nw koeI ] since both have been revealed by God rational manner. Guru Nanak poses jw krqw isrTI kau swjy Awpy jwxY soso eI ] [2]. the next question in Japuji [4]: Guru Nanak does not want to It is my considered opinion that Sikh ‘What was the time and the moment formulate any hypothesis based on Cosmology as enunciated in SGGS the day and the month, false assumptions and leaves this has been found to be most scientific When the world was created? question open. The creation process and compatible with the modern is started under the command of God, cosmological theories of science. InIn kvxu su vylw vKqu kvxu kvxu iQiq kvxu the creator of the universe. The Guru Japuji, Guru Nanak sums up his ideas vwru ] envisages the creation of the Universe about creation of the Universe, which kvix is ruqI mwhu kvxu ijqu hoAw Awkwru out of ‘Sünya’ which is devoid of he elaborates further in the most ]] matter but not of energygy. Hence a precise and scientific manner in the beautiful analogy with quantum Raga Maru Solhe in SGGS. The In the next stanza, Guru Nanak concept of creation ‘out of nothing’ as creation hypothesis is summed up as provides the answer [5]: follows by Guru Nanak [3]: Continues on next page ‘Neither the Pundit can find this date

PAGE 19 Continued from previous page nw idnu rYin n cMdu n sUrju suMn However, Guru Nanak does not enter a vacuum fluctuation is established in smwiD lgwiedw ]…… into any mathematical rigmarole to Raga Maru Solhe [6]: make an assessment or count of the Guru Arjun Dev, the fifth Sikh Guru celestial bodies comprising our In the Primal Void (Sünya), the and compiler of SGGS, describes in Universe. After quoting the prevalent Infinite Lord assumed His Power Sukhmani the myriad forms of tradition or information available at He created the air, water, earth and creation. The cyclic theory of creation that time, Guru Nanak records his own sky out of Sünya; is accepted in SGGS [8]: observations in SGGS in the form of He created universe and the man in his mystic reverie. He says that the the fortress of body There are millions and millions of cosmos (universe) contains countless galaxies and solar systems in the number of celestial bodies. The real su su Mn klw AprMpir DwrI universe. The phenomenon of of number would be known only to the ]………………… creation has occurred so many times. God, the creator of the Universe [9]: pau xu xu pwxI suM nY qy swjy ] isRsit aupwie But the one Lord remains for ever kwieAw gV rwjy ] and ever.” It cannot be possible to count (number of the celestial bodies in the This wonderful drama of creation is keI koit KwxI Aru KMf ] keI koit Akws universe), elucidated further by Guru Nanak in bRhmMf ] Because the accounting person may his mystic reverie. Surprisingly, there keI koit ho ey Avqwr ] keI jugiq kInoo reach the end of his life during is a perfect correspondence between ibsQwr] counting, the epoch of ‘Big-Bang’ and the keI bwr psirE pwswr] sdw sdw ieku It will still be incomplete. creation out of Sünya phase as eykMkwr] Guru Nanak says that the God is the enunciated in Maru Solhe, the most Great, beautiful hymn on Sikh Cosmology The universe is still expanding since Who knows the account (of the [7]: the Big Bang occurred. And no limit celestial bodies in the universe). has been established according to the ‘For billions of years, there was present day knowledge of science. ly ly Kw ho ie q ilKIAY lyKY hoie ivxwsu ] nothing but utter darkness. There Guru Nanak explains infiniteness of nwnk vfw AwKIAY Awpy jwxY Awpu ] was neither day nor night, nor moon, universe in his own inimitable style nor sun, but the Lord alone sat in after rejecting the hypotheses put According to the present scientific profound trance. Neither there was forward by religions of both the information available there are creation, nor air, nor water. There oriental and occidental traditions, as billions of galaxies and each galaxy is were no continents, nor underworlds, follows [9]: composed of billions of stars and their nor seven oceans nor rivers, or the planets and moons. Our sun, having flowing water. There was neither There are hundreds of thousands of nine planets revolving around it, is death, nor time. There was no nether worlds, one of the billions of stars of our , nor or . and hundreds of thousands of skies. galaxy, the Milky Way. When He so willed, He created the After great research the Vedas have world and supported the firmament failed to say it definitely. The riddle of creation of the Universe without support. He created Brahma, The Semitic books say that there are will remain an enigma for Vishnu and Shiva and extended the eighteen thousand worlds, cosmologists and there is no final love of mammon. He founded the he and they claim it is the factual truth. word yet in cosmology. About the continents, solar systems and present theories and models, we may underworlds, and from the Absolute pwqwlw pwqwl lK Awgwsw Awgws ] conclude with a quotation from the self,He became manifest.” EVk EVk Bwil Qky vyd khin iek vwq Benti in [10]: ]] Arbd nrbd DuM DUkwrw [[Drix n ggnw shs ATwrh khin kqy bw Asu lU ieku Dwqu “Everyone explains the creation hu hu kmu Apwrw [[ ]] process according to his intellect, Continues on next page

PAGE 20 Continued from previous page metaphysics and it is being used as a has personified God by the term Akal, But no one can tell, O Lord, tool in the hands of God to annihilate the Time – Transcendant Reality. He How you first created the universe” everything created by Him. But God has saluted God in the form of Akal himself is beyond the grip of Time. and sought his protection for Awp AwpnI buiD hY jyqI [ brnq iBMn-iBMn Hence God is defined by a key-note promoting Dharma and rule of law on qu qu ih qyqI [ attribute as Akal Murat (Time- this earth. Creation of Khalsa was Transcendant Reality), which is under the command of Akal with the (b) Concept of Time in Science evident from the following verses in ulterior motive of establishment of and Sikh Tradition SGGS: divine sovereignty of Akal in this Concept of Time was central to the universe. Guru Gobind Singh claimed laws of Physics formulated by Fruitful is the Blessed Vision of His that Khalsa is the sovereign army of Newton. However, he considered Time Darshan; the Akal Purkh: as absolute in the same way as Space God is Time-Transcendent, He is and and God. In other words, flow of time shall always be. Khalsa is sovereign army of God, is constant irrespective of the motion Khalsa creation is sanctioned by God. of the observer or of moving bodies. It sPl drsnu Akwl mUriq pR B hY BI hovn was Einstein’s theory of special and hwrw ] Kwlsw Akwl purK kI POj ] general relativity which brought a (SGGS, M.1, P. 609) pRgitE Kwlsw pR mwqm kI mOj ](Kwlsw revolutionary change in the mihmw, srbloh gR MQ) conception of space and time. General His form is Time-Transcendent, it is theory of relativity predicts that time never destroyed. Eternity of Akal is stressed in the should appear to run slower near a Akwl mU riq ijsu kdy nhI Kau ] composition of Bachitar Natak (The massive body like the Sun. Space and (SGGS, M.5, P. 1082) Wonderful Drama) by Guru Gobind time are now considered to be Singh: dynamic quantities: when a body You are the Deathless Primal Being moves, it affects the curvature of Death does not hover over Your head. God exists in time when He creates space and time. Space and time are qU Akwl purKu nwhI isir kwlw ] the World, not flat but curved by the presence of (SGGS, M.1, P. 1038) Brahma and Shiva also exist in Time; massive bodies. Space and time are The Vedic seers (Rishis) were fully And so are the demi-gods and other not absolutes: they are affected by aware of the changing nature of the creatures; everything that happens in the universe. They knew that to change All creations of God are subject to universe. means to perish. Hence they termed whims of Time, It is very clearly mentioned in SGGS Time as Kal, which means death in its Only the God, the Timeless Being, is that Time is created along with the literal meaning. Indian seers never ever eternal. Universe by God. This conception of differentiated time from death. In Time is analogous to creation SGGS, Sikh Gurus have followed the kwl hI pwie Bgvwn su jwgq Xw jg jwkI hypothesis of Big-Bang. Space and same tradition and Time (Kal) is used klw hY [ Time are created out of a “Singularity” to represent death. Death cannot be kwl hI pwie BXo bRhmw isv kwl hI pwie at the epoch of Big-Bang along with avoided or postponed; however, the BXo ju gIAw hY [ the creation of matter and radiation. fear of death can be removed by kwl hI pwie surwsr gMDR b j`C Bu jM jM g idsw Time has a beginning and an end and meditation on True Name: ibidsw hY [[ it cannot be treated as absolute or AOr so kwl sBY bs kwl ky eyk hI kwl eternal as God. Meditating continuously on the True Akwl sdw hY [ Lord, I am rid of the fear of death. (Bachitar Natak, Dasam Granth) Different manifestations of Time are also elaborated in SGGS. In most of hir ismir ismir kwitAw Bau kwl ] Kal is interpenetrating into Akal, the the Gurbani sabads, Time is equated (SGGS, M.5, P. 200) ultimate Reality, in the same way as to death (Kal). Time has a Sargun and Nirgun are two aspects of predominant role to play in Sikh Guru Gobind Singh, the Tenth Master, Continues on next page

PAGE 21 Continued from previous page life and has reached the highest rung answers the queries of Siddhas the same Reality. of the evolutionary ladderer. Our closest regarding creation of life, mind and relatives are apes, gorillas, and the universe as follows: (c) Concept of Origin of Life chimpanzees. Our genetic code is and Evolution almost identical with them. There are Q.1 When this heart and the body There is no general consensus among many opponents to evolutionary did not exist, where did the mind the scientists about the origin of life in theory of origin of species but it is the reside? the universe. Various theories have most successful theory till date in jw iehu ihrdw dyh n hoqI qau mnu kY TY TY been put forward to explain the origin biology. The most vehement rhqw] and evolution of life in the same opposition to this theory came from manner as the origin of universe and the Christian church as it demolishes AA..11 WWhheen tthhe hheeaarrt aannd tthhe bbooddyy our solar system. A group of scientists the genesis story of the Bible. did not exist, O hermit, then the mind believe that there is no life in the resided with Absolute Lord in the void. universe except on our earth. Origin and Evolution of Life in SGGS: ihrdw ihrdw dy h n hoqI AauDU qau mnu suMn rhY However, the search for extra – Various theories of origin and bYrwgI ] terrestrial origin of life is being evolution of life have been put supported by another group of forward in the holy books of all QQ..22 Whaat iis tthhe rroooott, tthhe ssoouurrccee scientists. It still remains a mystery religions. But one thing is common to of life? for the scientists. all of them: God is the creator of life in What teachings hold for these times? this universe. Guru Nanak also kvx mU lu kvx miq vy lw] Evolution of Life: Most of scientists accepts this postulate of God as the believe in ‘cosmic evolution’ leading Creator of the universe and life in all AA..22 PPrraay Siirr, ii, t iit s aas iir ttr hahat sst upupppoortrtss to formation of galaxies, solar its manifestations. However, Guru life. systems and planets, and the ‘organic Nanak also accepts the theory of And, the true Guru’s message is the evolution’, leading to different evolution in his own characteristic creed of the day. species of living organisms. Both manner without taking recourse to the pvn ArMBu siqgur miq vylw] these processes have been going on concept of natural selection in the in the history of our universe, cosmic Darwinian way.. According to Guru Nanak, all the living evolution leading the organic In Japuji [11], Guru Nanak refers to the things such as plants, birds and evolution almost by more than a few creation of various forms and living animals etc. are made of three billion years. beings under the divine law (hukam). elements, namely, material body, soul But this divine law is and prana. These elements owe their Charles Darwin’s hypothesis of incomprehensible. origin to the Absolute Lord. The natural selection is the most splendid hypothesis of Guru Nanak [15] is theory of organic evolution. It is based hu hu kmI hovin Awkwr hukmu n kihAw jweI] simple and straight forward: on the concept of survival of the hukmI hovin jIA hukim imlY vifAweI ] fittest. Natural selection thus brings The True Lord created the air, about the gradual evolution of new In SGGS [12], Guru Arjun poses the From air, water arose. specie of those already in existence. question about the origin of life and From water, creation arose. This theory considers that living he answers it as follows: His Light permeates all creation. organisms began with the appearance of ‘protoplasm’ about two billion Where do we go in the end? swcy qy pvnw BieAw pvnY qyqy jlu hoie] years ago in sea waters. The plants All creatures belong to God, Who can jl qy iqRBvxu swijAw Git Git joiq and animals developed from single place a value on Him? smoie] cells over the next billion years leading to the final stage of evolution, ikQhu au pjY kh rhY kh mwih smwvY] We find reference to evolution of the man. According to evolutionary jIA jM q siB Ksm ky kauxu kImiq pwvY] species in the universe in Gurbani theory, man is undoubtedly the without taking recourse to any highest and the most complex form of In Siddh-Goshit [13-14], Guru Nanak Continues on next page

PAGE 22 Continued from previous page same number may exist on land. potential of Sabad Guru (SGGS) by scientific theory of evolution. Sikh Science has failed to confirm this adopting it as a tool of Gurus generally followed the hypothesis. worship. traditional Hindu view of eight million and four hundred thousand species bieAwlIs lK jI jl mih ho qy bITlu BYlw [16] of living organisms in the kwie krau] universe. Man is the summum ...... bonnum of this creation. The message of Sikh Gurus is About the author: enshrined in SGGS. In the final Professor Hardev Singh Virk “God has created eighty four lakh analysis, we can quote a relevant DIRECTOR RESEARCH, (8.4 million) species of beings” stanza in support of biological DAVIET, Kabir Nagar, Jallandhar- lK caurwsIh jMq aupwey] evolution of species [20]: 144008, India Res. There is a classification of all living In so many incarnations, you were a Address:# 360,Sector 71 organisms into four categories [17-18] worm and an insect; Mohali(Punjab)INDIA,Pin-160071 on the basis of their origin. They are In so many incarnations, you were an TTele(R): +91-172-2273606 grouped as under: elephant, a fish and a deer; Cell: +91-9417553347 In so many incarnations, you were a (i) Those born from egg (andaj); bird and a snake; (ii) Those born from womb (jevaj); In so many incarnations, you were References (iii) Those born from earth (utbhuj), yoked as an ox and a horse. 1. Nikky- Guninder Kaur Singh, and Meet the Lord of the Universe – now Foreword to Author’s book published (iv) Those born from sweat (setaj). is the time to meet Him. by Singh Brothers, Nov. 2007, p.p. After such a long epoch, you are born 15.15. “Egg born, womb born, earth born as a human being. 2. DS Chahal, Understanding and heat born; are all Thine Sikhism: The Research Journal, Vol. creatures. keI jnm Bey kIt pqMgw]keI jnm gj mIn 9(1), p.46, 2006. Oceans, mountains, and all beings - kurMgw ] 3. SGGS, M1, p.3. O Nanak, He alone knows their keI jnm pMKI srp hoieE]keI jnm hYvr 4. SGGS, M1, p.4. condition. ibRK joieE] 5. SGGS, M1, p.4. O Nanak, having created the living imlu jgdIs imln kI brIAw]icrMkwl ieh 6. SGGS, M1, p.1037. beings, He cherishes them all”. dyh sMjrIAw] 7. SGGS, M1, p.1035. AM AM fj jyrj au qBujW KwxI sy qjWh] 8. SGGS, M5, p.276. so imiq jwxY nwnkw srW my rW jMqwh] End Note: The text of this essay is 9. SGGS, M1, Jap 22, p. 5. nwnk jMq aupwie kY sMmwly sBnwh] based on my recently published book, 10. Guru Gobind Singh, Benati “Scientific Vision in Sri Guru Granth Chaupai, Dasam Granth, Published by “Egg born, womb born, earth born Sahib and Interfaith Dialogue” by Bhai Chattar and heat born; are all created by You. Singh Brothers, Amritsar. The full Singh - Jeewan Singh, Amritsar, 1902, I have seen one glory of Yours, that implication of the theme can be p.1387. You are pervading and permeating in realized by reading this book. It must 11. SGGS, M.1, P.1. all”. be pointed out that SGGS is not a text 12. SGGS, M.5, P.1193. book of Science but the Vision of Sikh 13. SGGS, M.1, P.945. AMfj jyrj auqBuj syqj qy ry kIqy jMqw] Gurus recorded in it is far more 14. SGGS, M.1, P.942-943. ey ey k purb mY qyrw dy iKAw qU sBnw mwih scientific as compared to the Holy 15. SGGS, M.1, P.19. rvMqw ] Books of other faiths. Guru Nanak 16. SGGS, M.1, P.1190. gave a clarion call to reject rituals and 17. SGGS, M.1, P.467. In SGGS, it is also mentioned by myths and promoted a scientific 18. SGGS, M.1, PP. 596. Bhagat [19] that forty two vision of life in this Universe. The 19. SGGS, Bhagat Namdev, P.485. lakh species exist in water and the Sikhs have failed to realize the full 20. SGGS, M.5, P.176.

PAGE 23 THE CROWNING GLORY OF GURU GRANTH SAHIB BY DR. SUKHBIR SINGH KAPOOR

ikhism is the youngest of all known world religions. S Its founders are Ten Gurus11 who lived from 1469 – 1708. It is believed that the same divine light travelled in their bodies one af ter the other. The God given mission which was brought on earth by Guru Nanak, the first Guru, was declared completed by the tenth Guru, Guru Gobind Singh, and the human Guru-ship ended with his departure from the world scene. ItIt is noted in history books that before his demise, the tenth Guru advised his followers that after his death there would be no more human Gurus22.. TThhe crcre owning glglg orory of Guru Grantanth Sahib The above instruction of Guru Gobind prophets. After Moses, Jews have had period, is unique to Sikhism. Some Singh is in line with other world no Messiah; after Jesus there was no other world religions also have a list religions. For example, in , after other Son of God, and after Gautum of their prophets, but in most cases Prophet Mohammed, his successors Buddha and Mahavir there were no they were born and lived in different were called Caliphas and not more Buddhas and Mahavirs who periods in time. For example, prophets, similarly after Moses, Jesus, were as much revered as them. especially in Hindu religion, Buddha and Mahavir, the successors succeeded Rama but many thousand were called by a variety of titles but The line of ten succeeding prophets, years after him (Rama). none was equated with the founder in a continuous and unbroken time- Continues on next page

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

PAGE 24 Continued from previous page assemblage of small denominations, names of their gurus added after Guru the sovereignty of Guru Granth Sahib, Gobind Singh and have omitted the Commenting on Sikhism, many as the living Sikh Guru, remained name of Guru Granth Sahib as the historians have tried to differentiate unchallenged. Later, these groups living Guru. They do not believe that between the status, role and started calling their heads as Guru Gobind Singh had issued any teachings of the Sikh Gurus, giving satgurus and equated them with the commandment sealing the number of more importance to one over the Sikh Gurus. They included the names the Gurus and conferring Guru-ship other. This is not the Sikh belief; for a of their satgurus in the Sikh Ardas and on Guru Granth Sahib and the Khalsa. Sikh all Gurus have the same status, distributed new lyrics composed by and the same Jot (spirit). All Gurus are them along with the hymns from Guru According to almost all Sikh respected in the same esteem and Granth Sahib. Initially, they kept Guru chronicles published since the period veneration. Many Sikh scholars even Granth Sahib at a higher pedestal and of Guru Gobind Singh’s demise until call all of them as Nanak, e.g., Guru sat below its level, but with the today, it has been clearly written inin Angad as second Nanak, Guru passage of time they elevated their black and white that Guru Gobind Amardas as third Nanak and so on. own status and lowered the status of Singh conferred the Guru-ship upon Even the hymns of various Gurus have Granth Sahib and the Khalsa, at the name Nanak as the composer. , on 7th October 1708, just before his demise. Bhat Swayas33 in Guru Granth Sahib Later, these groups and Bachitar Natak in Dasam Granth44 As commanded by Guru Gobind , and Var no 3 of Bhai Gurdas55 prove, started calling Singh, the Sikhs call their holy beyond any doubt, the theory of one their heads as scripture Guru Granth Sahib. In every spirit amongst the Sikh Gurus. Gurdwara, the focal point for prayers satgurus and is a copy of this holiest of the holy The Sikh Ardas66 , which is read at the equated them with Sikh scripture. Every entrant bows toto end of each Sikh service commands “ it and listens very attentively when a Sikhs to revere all ten Gurus asas the Sikh Gurus. stanza is read out from it. For a Sikh, prophets, and Guru Granth Sahib asas Guru Granth Sahib is the ‘Jyot’ of all the Shabad Guru. The Sikhs recognize They included the Gurus. only ten Gurus and unequivocally accept Guru Granth Sahib as their names of their Initially, one must understand the everlasting sovereign. They do not satgurus in the difference of status, between Guru accept any other living person as their Granth Sahib and other world Guru. Sikh Ardas scriptures, for the devotees of different world religions. Though The Sikh Gurdwara Act 1925 finally every religion believes that their stamps this belief. It says that a Sikh Guru Granth Sahib. They do not scripture is a revelation, but they treat is a person who believes in one God, accept the notion that Granth Sahib their scripture as a holy book, teaching of the ten Sikh Gurus and the was given Guru-ship by “Guru Gobind whereas the Sikhs call their revealed sovereignty of Guru Granth Sahib. Singh and propagate that Guru scripture a living Guru. Here, the Granth Sahib recommends the need status of Guru Granth Sahib is more Until the rise of the Sikh break-away of a living human Guru. They quote than a holy book. The difference of groups viz., Swamis77 ,, many hymns from Guru Granth Sahib approach is very fine and delicate and Namdharis88 , Nirankaris99 and other to prove their point. Their Ardas has Continues on next page

3 3 Bhatt Swayas, page 1401 [swayas mehlae chauthae ke] 4 4 Bachitar Natak chapter 1616 5 5 Bhai Gurdas, Var 3, pauri 12 6 6 Dasam Granth, Var Bhagauti, pauri 1 7 The sect was founded in the middle of 19th century. Its founder was Shiv Dayal. The Punjab branch was founded by Jaimal Singh 8 The movement was started by Balak Singh who lived from 1797-1862. 9 The movement was started by Dayal Das in the late 19th century.

PAGE 25 Continued from previous page quoted amongst many others. God that I started the panth (Khalsa must be understood with caution. Panth) This year when we are celebrating the It is also important to note that the ‘Gurgaddi Divas’ for Guru Granth Sab Sikhan ko hukum hai Guru Sikhs do not worship idols and Sahib, it is important that the Sikhs Maneyo Granth. images, instead they worship one themselves and all others, who are All Sikhs are commanded to accept Almighty, the greatest of great, called interested in the Sikh religion, must the Granth as the Guru (spiritual) by different names in different be acquainted with the Sikh belief in religions. Sikhs call Him Waheguru, its totality. According to the Guru Granth ji maneyo pargat Guran ki Hindus call Him Ishwar, Muslim call commandment of Guru Gobind Singh deh. Him Allah, Jews call Him Jehovah and and the Sikh tradition, Guru Granth Believe, that Guru Granth represents Christians call Him God. Sahib must be given the same respect Guru’s body. and honour which was given to the This makes it clear that the Sikh Sikh Gurus, but, in no case Guru jo, prabh ko milna chahe khoj shabad revere Guru Granth Sahib as they Granth Sahib be worshipped. It must men le revere Guru Nanak and other Sikh be understood that Shabad Guru Those who want to meet the Almighty, Gurus. Neither they worship their (Guru Granth Sahib) is a bridge they should find the way in the Gurus nor they worship Guru Granth between humans and the Almighty. Shabad. Sahib. The Sikhs must also be made aware [Bhai Nand Lal] The Sikh Gurus were ambassadors of that there is no place of any living God and not God themselves. Sikhs person personating as a Guru. NoNo Akal Purkh ki bachan seo pargat do not believe in ‘Avtarhood’ as living person be given the same status chalayo Panth, believed by Hindus. They do not call as the Sikh Gurus. It is with the orders of the Immortal Sikh Gurus as incarnation of God, God that I started the panth (Khalsa instead they call them Prophets, the A person can be a holy person or a Panth) messengers of God. saint, but he/she cannot be equated with the Sikh Gurus. The status of the Sab Sikhan ko hukam hai Guru For the Sikhs, the status of Guru Sikh Gurus is much higher that the maneyo Granth. (verse 30) Granth Sahib is of a Guru and not of saints or mahants. All Sikhs are commanded to accept God. The Sikhs had ten Gurus, and the Granth as the Guru (spiritual) when the Sikhs asked Guru Gobind Sikhs should go to Gurdwaras and Singh, at the time of his demise, that sumbit their demands to Guru Granth Guru Khalsa Maneyo pargat Guran ki who would be their next Guru? Then Sahib rather than queuing outside deh Guru Gobind Singh had said, that the ‘deras’ of fake sadhus. The Sikh Believe, that Guru Khalsa represents after him there would be no more faith does not recognise any ‘deras’, Guru’s body. mortal Sikh Guru, instead the Sikhs ‘ashrams’, gurus, and ‘mahants’. accept Granth Sahib as their spiritual Jo Sikh mileo chahe khoj inno men leh Guru and the Khalsa Panth as their For the Sikhs, the Divine power rests Those who want to meet me, they temporal Guru. This commandment with Guru Granth Sahib and not with should find me in them (Guru Granth was given by Guru Gobind Singh on any sadhu or mahant. Sahib and the Khalsa panth) (verse 7th October 1708 at Nanded, a few 24). moments before his demise. The The Sikhs must always remember the [Bhai Prehlad Singh] evidence of this commandment is last commandment of Guru Gobind available in all books of Guru Gobind Singh, ...... Singh’s contemporaries, who were DrDr. Sukhbir Singh Kapoor with the Guru at the time of his “aagya bhai Akal ki Tabhi chalayo Vice Chancellor, World Sikh demise, the names of Bhai Nanad Lal, Panth, University London Senapat and Prehlad Singh can be It is with the orders of the Immortal E-mail: [email protected]

PAGE 26 BHAGAT BANI IN GURU GRANTH SAHIB BY GURMUKH SINGH, UK

uru Arjan Sahib (1563- 1606) included Bani, the G Revealed Word in Sri Guru Granth Sahib, from two sources: Gurbani as received by the Guru- persons, and Bhagat Bani as received by the saintly people from diverse backgrounds, at different times and places, in the sub- continent of India.

Despite their apparent creedal and caste differences, these saintly beings saw the same Divine Light in all. They had demolished the walls which BhBhaagat Raviavidasdas divided humanity. They had become himself wrote the pangtis (lines) the bhagats, the devotees of, and attributed to him. (see also factual directly linked to, the One Supreme information about Sri Guru Granth Being. Sahib ji at the beginning of this publication ) In this broad category of “bhagats” are included Shaikh Farid (1173-1266) Most probably, Guru Nanak Sahib – the earliest in the timeline – Kabir, started collecting hymns of the Trilochan, Beni, Ravidas, Namdev, Bhagats as he travelled around India Dhanna, Jaidev, Bhikhan, Sainu, Pipa, (and other countries), and these were Sadhana, Ramanand, Parmanend, Sur passed on through the succession of Das, the Bhatts, Satta and Balvand Guru persons to the fifth Guru Arjan (the ragis). Although, Bhai Mardana, Sahib, who included them in Aad Guru Nanak Sahib’s Muslim musician, Granth Sahib (1604). (Aad Granth BhaBhagat Kabirabir is mentioned, there is doubt if he Continues on next page

PAGE 27 Continued from previous page All the compositions which follow, Sahib was bestowed with Guruship in relate back to the Mool Mantar. Any 1708, by the tenth Guru, Gobind trends to divide the Sikhs or Sikhee by Singh, after inclusion of hymns of drawing distinctions between Gurbani ninth Guru, Tegh Bahadur). In two and Bhagat Bani should be resisted. collections called the Pothis, before The compositions in Guru Granth Guru Arjan Dev, hymns of some Sahib are Gurbani through the Bhagats are included in addition to Guruship of Guru Granth Sahib. There Guru Sahibs’ Gurbani. These Pothis should be no distinction between are in the possession of the Guru-Bani and Bhagat-Bani. The Word descendents of Guru Amardas11 . Guru in Guru Granth Sahib is Gurbani. Arjan Dev Ji had these and other Bhagat Bani sources available for By including the Bani of the Bhagats selection of hymns which accorded over the centuries and from many with Gurbani thought (Gurmatt). diverse backgrounds and locations, Guru Arjan Sahib illustrated that all The hymns of the Bhagats were those who have achieved harmony included by Guru Arjan Sahib on the with the Creator in this life, do speak basis of their consonance with Guru with one mind, even though in Nanak Sahib’s ideology: mainly, total different languages. That is The One belief in One formless, unborn, Mind of Guru Granth Sahib, One Creator Being before Whom all are Message, true for all times and equal and all have within them the places. By including the Bani of the Divine Light. Where there was any Bhagats, Guru Sahib illustrated in small difference between Gurmatt Guru Granth Sahib, the “Parliament of (Guru’s teaching) and a Bhagat’s view, world religions”, that man made the Gurmatt teaching was placed side divisions are false. If a Muslim sufi by side with a Bhagat’s hymn, to Shaikh Farid (1173-1266), and Guru clarify the positive, life affirming and Tegh Bahadur, the ninth Guru Nanak participative ideology of Sikhee. (1621 – 1675), sit together in Guru Granth Sahib, are speaking the same As in Gurmatt, these enlightened God-language and have a similar saintly beings also rejected universal message for humanity, then prejudice and discrimination between that message must be true for all human beings under any pretext times and places. Human beings do Shaikh Farariid (1173-1266) whatsoever. They rejected ritualism have a hope if that message is and the spreading of superstition by simran (see Glossary in this heeded. those who wore religious garbs to publication). deceive people. They exposed those Inclusion of Bhagat Bani in Aad who falsely competed with the One Bhagat Bani in Guru Granth Sahib is Granth Sahib by Guru Arjan Sahib, Provider of all, for granting boons. accepted as an inseparable part of the and the investiture of the Aad Granth They worked and earned livelihoods Guruship of Gurbani. Yet, Gurbani is as the Guru, by Guru Gobind Singh, to bring up own families, and to share studied by the student, the Sikh, as was a Divine Act to bring humanity their earnings with others. They were One Whole and not in parts. All the together under One Umbrella22 .. human souls (atmas), constantly Gurbani in Guru Granth Sahib is based ...... seeking union with the One Lord – the on the founding creed revealed to Gurmukh Singh Param-atma - in a state of Naam Guru Nanak Sahib, the Mool Mantar. E-mail: [email protected]

1 1 The Encyclopaedia of Sikhism p. 313 PU Patiala 2 “So Large an Umbrella” (see Dr I J Singh’s article in this issue)

PAGE 28 “Nij Bhakti seelwanti naar Roop anoop poori aachar”” (SGGS p. 370) THE CONCEPT OF IDEAL WOMAN IN GURBANI

L-R: Mata , Mata Sundri and Mata Gujri

BY PRINCIPAL KAMALPREET KAUR, KOLKATA

urbani’ is a treasure the Tenth Guru ceremoniously trove, a repository of proclaimed it as the ‘Preceptor G virtues and surely not Eternal’ , it becomes imperative an account of Utopian ideas to deliberate on the various as the present generation aspects of life on earth naively assumes. It is an incorporated in the Holy Granth, inspirational poetry, which that are socially and spiritually holy, wise men, with refined relevant for all times. The spirit and deep intellect, ‘Shabad Guru’ is a beacon of enunciated from time to time light for souls in search of truth, while facing grim hazards of truthful living, love and medieval India, thus guiding devotion, a life style steeped in India’s masses of every sect, spirituality. It speaks in song to caste and religion. the listener (the daily ‘’ (instruction) While paying homage to the being the apparent proof); is ‘Shabad Guru’ as enshrined in closer than the intake of breath the ‘Jaagat Jot’- Guru Granth and bestows perception of Sahib Ji, three centuries after Continues on next page MaMatta BhBha aag KKg aur in the batattltlef ef ielieldd

PAGE 29 Continued from previous page‘Anhad’ - (Immolation of the continuous reverberation of self on the dead ‘Naam’ in the cosmos. husband’s pyre), child DIVINE ATTRIBUTES: From times marriage, denial immemorial, women in India have of education been placed on a high pedestal. and ban of Classical Greece glorified woman as a widow goddess. According to Puranic remarriage thought, God’s nomenclature as further added to ‘Ardhnarishwar’ suggested that he too their ignominy. was ‘incomplete without a woman’. Guru Nanak’s There is also a mention of the advent (1469- existence of matriarchal society in the 1539) in the annals of Indian History. Even the sub-continent Hindu thought propounds and heralded a new propagates the worship of deities, social and moral MatMata Sada Kaur in the batttltlef ef ielieldd many of whom are goddesses, order based on equality, for He baaj na koi exemplifying virtues aplenty. envisioned gender non-discrimination (From a woman, a woman is born. Traditions like ‘Swayamvara’ for as a pre-requisite for progress of the Without women there can be none) selection of a husband bespeak of the New Age human society, beautifully level of liberty enjoyed by the pristine conveyed through His composition in Nanak bhandeh bahra eko sacha soay women such glory faded into oblivion Asa Raag: with foreign invasions from the north- (says Nanak that only the one true west and the advent of the Mughal “Bhand jammiay bhand nimmiay Lord has no bonds with women) dynasty, which herlded an era of bhand mangan wiaho darkness for women, portrayed in (Within a woman a man is conceived (SGGS : 473) Guru Nanak’s agonising poetry called and from a woman he is born. (slightly edited translation by S. ‘Babar Vani’. Women began to be With a woman he is betrothed and Manmohan Singh) traded for slavery and prostitution. married) Each war for expansion made man By giving examples, Guruji taught that more lecherous and greedy, thus Bhandoh hovai dosti bhandoh challay men were entirely dependent on pronouncing a marked degradation of raho women for companionship, women. (With a woman man seeks friendship consultation and continuation of the and the system of procreation keeps human race. Hence, they must not MEDIEVAL INDIA: If the turbulent going) maltreat or relegate women. The social and political scenario of the Bhand moa bhand bhaliay bhand above quoted lines of Gurbani fifteenth century India is taken into hovai bandhaan encompass the essence of the ethics account, it may not be presumptuous (when one’s wife dies, another woman and social behaviour preached by our to state that women were not is sought. It is due to the husband- illustrious Gurus, who have scathingly accorded a place of dignity. The birth wife relationship that man restrains disapproved of gender discrimination. of daughters brought gloom, as the his passions) society looked down upon them. The “Bharam ke pardeh mere satgur orthodox, male-oriented, caste-ist So kio manda akhiah jitt jameh kholeh” society had confined the areas of raajaan (If the Guru’s grace enlightens, the womens’ activities to the home and (why call her bad, for she gives birth darkness of ignorance vanishes) hearth alone, thus reducing their to kings) status to devitalised serfs! The (Guru Granth Sahib) systems of ‘Purdah’ (veil), ‘Sati’ Bhandoh hee bhand upjai bhandeh Continues on next page

PAGE 30 Continued from previous page (SGGS: 482) the largest Sikh population, happens and irrespective of physical to top the sharks for illegal ‘sex PATH BREAKING: A devoted musing considerations, enunciated the determination tests and the brutal over the philosophy expounded in the devotion characterized by practice of female foeticide. In holy Guru Granth Sahib interestingly ‘womanhood’ for all mortals- def iance of Gurbani edicts, af fluent unfolds the path-breaking idea of Sikh families want sons to bebe ‘womanhood’ being eulogised and “Main kaaman mera kant kartar” inheritors of their chattels and assets. epitomized as a means to the (I am the bride of the Lord) (SGGS What good are the daughters for achievement of the spiritual end. InIn :1128) them, for they will marry and go away fact, according to Gurmat philosophy, with their husbands! So, they nip the spirituality is a romantic interlude MODERN ERA:: In context of thee evil in the bud and justify their foul act between the ‘seeker’ and the ‘sought’. current Indian social millieu, it can be of aborting the female foetus. Physicality (as in gender) of the assumed that this country has seeker is truely transcended toto TrTragically, abandoning the newly born achieve special attributes of a woman female child is a matter of daily in love - pining, yearning, desiring for ...Sikh women need occurrence in many parts of North her beloved Lord and Master to be India because of the fear of economic united with her. Indeed ‘womanhood’ to join hands and outgoings involved in raising the girl has been frequently celebrated in the child and thereafter marrying her off scriptural text. There are innumerable co-ordinate with huge amount of dowry. To recitations of our Guru which reflect activities through counter female foeticide and “Bairag” (yearning), ‘ priya ki preet’ abandonment of newborn girls, the (love for the lord), ‘Darshan “their registered Shiromoni Gurdwara Prabandhak pyas‘(thirst to catch a glimpse), Committee in a recent, if belated- ‘Dhan-Pir’ (the lover and the beloved), offices in Gurdwaras move has quite commendably ‘sohagan’ (the bride who has won that are displayed cradles outside Gurdwaras union with her lover). Gurbani in Punjab and have thus issued a bold describes a woman as ‘battees employment statement against people who abet sulakhani’- one with 32 virtues, ready this crime. They have vowed to for union with the Lord. If we go byby oriented and serve undertake responsibility of the ‘battees sulakhani’ description of as a support system upbringing these ditched souls by a ‘sohagan’ human soul to please the arranging for their education and Lord, then women are more naturally gradually moved into an era where it settlement in a suitable vocation. bequeathed with such qualities than can match up with international There should not be second thoughtht men. Women do enjoy an advantage trends and we can take pride in living on empowering our daughters with over men in this respect. More so, as our lives as global citizens, “ thanks to education so that they can be the new age of science and the tremendous progress in f f inancially independent and not be technology makes masculine technology, communication, trade cowed into submission by men, who attributes less relevant to the and commerce Indian women can be lord over them only because of their question of gender equality. seen all over the globe juggling gender! Revealing the supreme truth, our successfully between home, hearth Gurus have bestowed true manhood and career. But, have we been able to INSTITUTIONAL VIGILANCE: The SGPC on the one Omnipotent, Omnipresent discard the age old bias against them must also deliberate on allowing power alone- ? A look at statistics would negate the women to perform at claim that we live in an age, free of Harmandar Sahib. Gone are the days “ Keh Kair Mohe biah chale hai purakh gender bigotry. when women were asked to stay away ek bhagwana” from this shrine in wake of attacks by (says Kabir that that he is betrothed FEMALE FOETICIDE: It is ignominious Abdali. While discussing this crucial to the lord, the one and the only male) that the state of Punjab , which has Continues on next page

PAGE 31

SIKH SOCIAL ACTIVISM – THEN & NOW BY PROF NIRMAL SINGH, USA TrTrue meaning of Sikhi - Bhai Ghanayya Ji ssa erervinving wwg atater tter o to thhe wounded - f rriiend and f oeoe Social activism is rooted in just and equitable and open to moral included providing shelter and food and sustained by concern scrutiny. The people also must be for the needy and wayfarers - O in human equality, consciously concerned and involved integrating inclusiveness and effort common good, compassion, and not be apathetic – like effigies for common good with Sikh religious justice and controlling of evil filled with straw. Their life styles must life from the beginning. forces that may affect the society. be realized in and as a part of the Religious leadership in the West is totality of the world as God created it. The Gurus continued to expand their involved and encourages laity at activist interventions to address the congregational levels to get The Gurus did not leave these as emerging needs of the society. Guru actively involved in socially precepts but built them into praxis. In Amardas asked Akbar for relief for the relevant projects. his later years Guru Nanak settled farmers hit by drought. Starting with down at a place that came to be , the successor Gurus Social Activism & Sikh Religious Life known as Kartarpur, and set up a maintained an armed retinue to Gurbani sets clear markers for social dharamsal where the devotees used protect the community and others conduct. Supporting the family by to gather every evening to sing God’s from oppression by officials and local honest endeavor and giving some for praises and share a community meal. satraps. died of the common good is commended as To this assembly, breaking prevalent contracting small pox tending to the highly virtuous. Discrimination in any inhibitions, none was excluded. The sick in Delhi. Guru Tegh Bahadur gave form is condemned. So are injustice, community grew and the dharamsal, his life so Hindus could have their corruption and unethical behavior by over time, became the center where freedom of faith. those in positions of power. They prayer and seva moved in tandem. must be held accountable for being Characteristic features of dharamsal Continues on next page

PAGE 33 Continued from previous page With Guru Gobind Singh the Sikh resolute activism saw its culmination. The Khalsa was ready to protect what was righteous and resist what was not with the use of arms. A chronicle from that time shows that apart from sacrifice for shared humanity some Sikhs had imbibed the message of treating friend and foe alike. As the weary sun was going down after a day of skirmishes an old Sikh, Kanhaiya, was seen tending the wounded of both sides and ministering sips of water to the thirsty. Seeing this the, Sikhs were upset and asked Guru Gobind Singh to stop Kanhaiya from comforting the enemy. The Guru asked them to call him and ask - why? Brought before the Guru, Kanhaiya humbly said ‘Lord you told us to recognize all human race as one. When I go tending the wounded and I look at them I see your image in each of them. If you pervade in all, I see only you and no enemy!’ BhBhaagat Puran Singh cararing f f ing or peoplee The Gurus thus not only gave Sikhs Sikhs On Their Own Surman, who had witnessed the the theological foundation for social When Sikhs came on their own post scenes, wrote to their governor at Fort action but also integrated it with their Guru Gobind Singh, with memories of William: "It is not a little remarkable religious life. The contours of Sikh oppression suffered at the hands of with what patience Sikhs undergo activism, its scriptural basis, the way local satraps fresh, their will to fight their fate, and to the last it has not Gurus responses influenced and back was strong. It was in this climate been found that one apostatized from defined it has two facets – that the campaign waged by Banda his new formed religion."11 • A proactive urge to blunt the ill Singh Bahadur was the start of a long effects of institutionalized societal reactive Sikh response to carve out This scenario was re-enacted several discrimination and ameliorate human space that could bring some sense of times during the tumultuous 18th condition through encouraging safety and security in an environment century. Sikh bands actively fought equality, harmony, sharing, self- where disparate forces were jostling the rulers and invading forces in a reliance and seva; for power. series of drawn out guerrilla • A reactive response to not give in to encounters and progressively discrimination, oppression or Banda succeeded and his short-lived succeeded in gaining the upper hand. injustice but to resist it through non- rule, a mix of benevolence and The conflict was seen as struggle to violent means even if it means making ruthlessness, had a salutary effect in subdue evil forces subjugating the supreme sacrifices and if all else fails bringing down lawlessness. society. resort to limited use of force to Apprehended, Banda and his troops obviate the immediate cause of showed exemplary courage and During this difficult period too the dissonance. fortitude when tortured to death. Gurdwara continued with its proactive Edward Stephenson and John Continues on next page

1 J T Wheeler, Early Records of British India, p. 180. PAGE 34 Continued from previous page recognized the problem of projects with only a small activities to the extent possible. female infanticide only portion going for other Additionally it became the center for recently when the socially relevant deliberations by the community for directive against initiatives. taking consensual decisions to kurimars has been coordinate strategic and logistic effort part of Sikh ethos Concluding and other problems of shared from the time of The lapses in our concern. Guru Gobind social activism Singh. A lone possibly do not TTowards the end of 18th century Ranjit volunteer took up seize our Singh, a young Sikh leader, was able the mission for attention weighed to establish Sikh rule and stop further the cleanup of down as we are incursions from across the western Bain Nadi. Till with structural frontier. His subjects thus were able toto today we have not problems of enjoy relative peace for the first time heard a word of religious authority, in several centuries. concern from SGPC or identity issues and the Akal Takhat regarding BhaBhagat Puran SSan inghingh growing alienation among During the half-century of Sikh rule the poisons running through the youth. We are also still the Sikh social activism received State the water resources of the land where struggling to figure out how to patronage and it thrived as well as the Gurus sang songs extolling water position ourselves as a minority to diversified. Sikhs had earned a lot of as pita and jit harya sabh koe. effectively engage the mainstream as goodwill through their sacrifices and a faith group on issues of broader conduct. As the ruling elite now they Even though the religious leadership social concern. In the process we are displayed the sagacity to be non has been tardy, Sikhs in India are now talking more about what the Gurus discriminatory, just and generous. It more visibly engaged in eradication of said and did rather than trying to carry was a period when for a short while social evils and improvement in the their example and mission forward. the society did not need reactive condition of their fellow beings. I am activism from them – it was ensured quite impressed with the range of We have to move beyond ruminating. through governance. Gurdwara based programs like We can recall our acts of social hospitals and schools that I have seen responsibility a million times in our grow in recent years. Sikhs have also Ardaas – it will not enable us to Contemporary Scene responded to problems arising from engage ef fectively in causes that are & Issues the 80’s to develop activist forums to of importance in today’s context. That The contemporary scene presents a aid the victims and seek justice. Their ability will only be enhanced if we talk mixed bag. Sikh Gurdwara based help to recent disaster victims has about what is impeding us presently traditional activism – , serai, been quick and visible. to become more engaged and seva – has continued and Sikhs have involved as a faith group. Once we are been channeling their offerings to Situation relating to the Diaspora able to think through I have no doubt Gurdwaras. Yet closer examination however is not as comforting. Their we would succeed in repositioning would show that most of the involvement, as a faith group, with the ourselves as concerned social Gurdwaras and Sikhs as a religious core issues espoused by social acactivists very quickly and ef fectively. group have been negligent of activists is only marginal. At the Sikh transition from ruminating to problems like broken homes, individual level too Sikh giving has talking will not come easy. Walking is environmental degradation, human found its way more to India than to not a problem once they get to know rights violations, armed conf lict etc. local causes ostensibly in a nostalgic the way – if at all they may have to be that constitute the core issues in bid to reconnect with their roots or dissuaded from plunging headlong! contemporary social activism. possibly because of other pragmatic ...... considerations. There too most of Prof. Nirmal Singh USA We will take a few examples. SGPC contribution is intended for religious Email: [email protected]

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

felt greatly privileged when The Sikh Times co-ordinator Gurmukh Singh ji I asked me to write an article on Anti Gurmatt Practices amongst the Sikh community. The fact that this article was for U.K. publication commemorating the 300th anniversary of ascension of the Guru Granth Sahib to Gurgadhi seemed to be a particularly poignant and timely opportunity to remind us Sikhs to stay true to the core principles of our faith.

As we head towards celebrating 300 years of Gurgadhi, we need to ask ourselves how far have our minds been illuminated and to what extent our lives have changed as a result of the Guru wisdom – the Gurmatt which was passed on to us 300 years ago? A cursory consideration leads us to conclude that a series of paradoxical practices, reminiscent of a backward time, Guru Nanak had taken steps to eradicate, impinging upon the lives of many Sikh families and also being reflected in various religious establishments. We have the most modern, dynamic and upward- moving philosophy of life in the twenty-first century world, yet we are becoming seeped in the threads of old traditions, rituals, practices that are centuries old. Let us examine in brief some of the stale religious rituals and other practices out of which Guru Nanak lifted us, and into which we are falling prey to, all over again. AntAnti-Guri-Gurmatmatt prprt aacticticce SSe atiati, a f f , uneruneral prpral aactictice among some Hindu communities in which a recentlyy-wi-widowedd woman would immolatate herhere sself on her husbsband’s f uneruneral pyree Continues on next page

PAGE 36 Continued from previous page earning of money by Keertani jathas plate is placed by the Guru Granth through off-loading almost a ‘musical Sahib and a bottle of water under the The practice of Nam Simran/Nam programme’ rather than using Keertan sahib to act as Amrit. On Japna through yoga-breathingas a tool to empower congregation’s days one can witness several technique (pranayama) is understanding of Gurmatt. If there is a Akhand Paatths being recited in one mushrooming at an alarming rate in two hour programme, majority of Gurdwara hall at the same time. What the U.K., Canada, America and India. invitees barely arrive half an hour is the logic behind this? People are being taught to chant the before the end of the programme. word “Waheguru!” which is recited in Should everybody not arrive at the Why does Ardas (a communal prayer a meaningless parrot fashion with the beginning of the programme as in conducted at the end of each use of yoga breathing in certain Christian churches and take part in programme) include a long list of Gurdwaras, Sant deras and private the full service? We need to ask what donations? Why has Ardas been homes in the name of Simran. A rising role do Gurdwaras themselves have turned into a ritual? It is said before number of Sikhs are visiting sham on this and how can such installing [parkaash of] Guru Granth Sants, to obtain ‘Nam’ or Mantar11 Sahib in the morning and another one (chanting of specific text from Guru after installing it and the third one Granth Sahib or other sources for a follows after the end of the morning defined period of time) to resolve At present Hindus service; then Ardas is repeated two to problems in life. ‘Simran’ is a Sanskrit in Britain are three times during and after the word meaning ‘to remember’. Nam evening prayers before putting away Simran means detaching oneself from asking for open-air [sukh-aasan of] the Guru Granth the worldly attachments and Sahib. Putting away of the Guru remembering those divine virtues funeral pyres and Granth Sahib is taken by some to from the Gurbani, which enable “some Sikhs are believe that the Guru is asleep. Such removal of ignorance and uplift our rituals are irrational, offer no life- conduct22 ; it is an introspection of the joining them. Is values except delude their adherents ‘Self’, using the Gurbani as a gauge, a this Gurmatt? into feigning religiosity and increase process which assists the assimilation their arrogance44. These are signs of of of positive characteristics for human stagnation in Sikhism today; we are living. It is an individual participation be encouraged? not seeking to understand and apply communication process with the the meaning of the Gurbani, but Divine and not a congregational one. These days Akhand Paths can be“rather paying a public lip service to it bought on the internet, or one can pay in the name of religion. In this above category we can also granthis to have the reading at include the newly flourishing Gurdwara or privately at home; they We continue to go against the Guru- practices of Ren sabhaee Kirtan (an all have become a ritual for celebrating teachings by observing many Vedic night Keertan resembling the Vedic birthdays, anniversaries etc. with the rituals which have no logic or any Jagrata), Akhand Keertan, Nirmol emphasis on serving grand dinners values for human living: Keertan chains of Akhand Paatths, and socialisation; very often the - The Karva chauth fasting, kept Paatths, or special Paatth is recited by lone Granthis with traditionally by Hindu women to ‘Paatths’ prescribed by Babas and no one listening. In some homes and lengthen the life of their husband. Sants; all these add further chains of Gurdwaras ghee lamps and incense - Holding supernatural beliefs of rituals around our necks. Countless are burnt continuously for the auspicious and non-auspicious days Keertan programmes take place; duration of the Paatth, dried coconut e.g. Sangrand (full- moon) and however, the prime emphasis is on the (shagun33 -a sign of good omen) on a Continues on next page

1 Guru Granth Sahib, M.1, Raag Suhi, page 766 qM qM qu mMmM qu qu pwKM fu n jwxw rwmu irdY mnu mwinAw ] 2 Guru Granth Sahib, Raag Suhi, M.4 p. 758758 ismir ismir ismir guru ApuApu nw soso nw ieAw mnu jwgweI 3 3 Guru Granth Sahib, Raag Asa, M.5 p. 401 sgu sgu n Apsgun iqs kau lgih ijsu cIiq n AwvY ]] 4 Guru Granth Sahib, Raag Gauri, M.3, p.162 krm kWf bhu krih Acwr ] ibnu nwvY iDRiDR gu gu iDRiDR gu gu AhMkwr ]

PAGE 37 Continued from previous page Massya (darkest night)55 etc. - Burning lamps at the Gurdwaras and bowing down to them and to the (Sikh flag). - Use of rosaries - Conducting Artee. - Sprinkling water to purify the ground as Guru Granth Sahib is transported from one place to another, walking bare feet on stony ground while carrying it. - Nagar - Decorating the manji-sahib with tinsel, flowers. Following ‘’ tradition by placing a plate of food with a glass of water, spoon and a serviette near Guru Granth Sahib. This resembles the Vedic worship mode which includes feeding the gods.

Are we treating our inheritance of wisdom as an idol? Guru Nanak directed us away from performing holy pilgrimages66 yet the Do UK Sikhs need polluting current climate is witnessing an increased trend towards commercially open-air pyres when cremation organised pilgrimage tours to the Sikh shrines; people are going in facilities are available? hoards and returning with great arrogance having been sanctified, method to achieve the results one The U.K. Sunday Times recently sadly with no observable change in hopes to acquire but there is no quick carried a most shameful and actual and charitable behaviour. By all fix.fix. horrifying headline - “In India nearly a means one should visit Sikh historical million baby girls are aborted each places to see where our Gurus lived, While the Sikh religious institutions year”; female infanticide/foeticide but to believe that by going there and sleep, anti-female practices like uses burial, poisoning, suffocation bathing in the ‘holy water’ or drinking female infanticide/foeticide, wife and now, using detection, sex the holy water (as Amrit) will absolve beating continue to prevail. There is selective abortion. Although there are and sanctify them amounts to a no data available, but many ‘safe no specific figures for these atrocities superficial regard for the truth of homes’ in the U.K. hold Sikh women, for Panjab, the home to Sikhs, the Sikhi. Guru Nanak Sahib in Japuji, amongst their victims, seeking refuge lowest female to male ratio is to be Pauri 21 explains: to be sanctified one from mental and physical torture by found there. The consequence of this has to purify one’s mind, thinking and their husbands; there are many others is that women are in short supply in behaviour by taking a plunge in the who, because of the shame or izzat Panjab and wives are being purchased pool of one’s conscience; conducting (honour) factor suffer in silence. Why from the poorer areas of India; that internal dialogue is the only is this being swept under the carpet? Continues on next page

5 Guru Granth Sahib, Raag Bilawal, M. 3, p. 843 iQqIiQqI vwr sy vih mugD gvwr ] nwnk gurmu iK bUbU iK JY JY soso JI pwie ] 6 Guru Granth Sahib, M.1, Japuji, Pauri 21, page 4 qIrQu qpuqpu dieAw dqu dwnu ]]

PAGE 38 Continued from previous page joining them. Is this Gurmatt? trafficking in women has mounted and Further backward practices are polyandry (sharing of wives) is on the visible within our own increase. Sikhi is based on developing Gurdwaras here in the U.K., for congenial human relationships and example, the use of tables and our Gurus sacrificed their lives and chairs to have langar, chairs to families for the right of human beings, sit upon in congregation for so it is impossible to understand how those in need, the failure to this most fundamental breach of use English medium to include human rights and of Gurus’ Word in our youngsters during service the Guru Granth Sahib is taking place? time and refusal to conduct How can Sikhs hear ‘’ every inter-marriages. Gurmatt morning, hear Guru Nanak accord teaches us to be inclusive great respect and equality77 to women while our narrow-minded and yet choose to follow heavily male- practices reflect increasing NNaagar Kirttan iian s a vvs eedic rrdic iittuualals which havve no loogigicc ingrained anti- female Vedic exclusivity. If we are not vigilant, wee understand why we are not in tune practices? will follow the same fate as that of the with the Guru wisdom – lack of Christian churches - that of education among the general Despite the fact that social equality, population of the Sikhs has meant social justice88 and man’s worth lies in that people have not been able to his actions99 are the underlying ...we need to take a read Gurbani for themselves and what principles of Sikh teachings, the they have been taught has not come Manuvadic caste-discrimination constructive stand from reliable sources. Sikh continues to be practiced among the philosophy has also become Sikh community, in the caste-based on this and intermingled with cross-cultural religious institutions (including re-educate factors and the result is that anti- gurdwaras), social societies and Gurmatt practices are becoming within the marriage-system. Although ourselves through increasingly pronounced. Since our there are no quantifiable figures “ Sikh leaders and our religious bodies available, Caste Watch- U.K. have learning and have failed to address these issues, reported “over a million people” sharing our we need to take a constructive stand affected by this discrimination and on this and re-educate ourselves Sikhs among other South Asians are knowledge with through learning and sharing our included in this category. The knowledge with others. discrimination takes the form of others. bullying at school and college level In Gurbani, we have pearls of wisdom through name-calling and often decreasing congregation; we need our at our disposal that can be leading to violence; it also manifests Gurdwara ethos to become more discovered, lived and shared with on factory floors, pubs and clubs too. modern, more welcoming and fully“others; the only way to gain this accessible to all, while still preserving wisdom is through active If we are followers of Chardi Kala the concept of Langar, Pangat and listening/reading with intellectual (rising, forward-moving spirit) why are Sat-sangat. This is a wake-up call for deliberation1010 ; it is only this process we moving backwards? At present all of us! that will enable us to alter our Hindus in Britain are asking for open- dogmatic and materialistic vision to air funeral pyres and some Sikhs are We as a community need to that of Gurmatt.

7 Guru Granth Sahib, M.1, Raag Asa, Asa Di Var, p. 473 BM BM if jMjM if mIAY mIAY BMif inM mIAY mIAY BMBM if mMmM if gxu vIAwhu ] 8 Guru Granth Sahib, M.1, Sri Raag, p. 83 PkV jwqI PkVu nwau ] sBnw jIAw iekw Cwau ]] 9 Guru Granth Sahib, M.1, Raag Prabhati, p. 1330 sw jwiq sw piq hY jyhy krm kmwie ] 10 Guru Granth Sahib, Raag Maru. M.3 p.1065 soso jnu jnu swcw ij AM qru Bwly ]

PAGE 39 THE DISCIPLINE THE FIVE K’S WHICH LIBERATES The f ive practising symbols of Sikhism (UNCUT HAIR) A Sikh is to maintain and adorn this natural SIKH REHAT God-given gift. To work with nature and not against it. The Kesh was covered with a turban, Keski or Chunni to keep it clean and manageable. BY GURMUKH SINGH, UK

ikh rehat (reht) refers Gurdaas in his Varaan, given the K ARA (STEEL BRACELET OR BANGLE) to the daily routine of a status by the Guru, as the “key” Symbolises an unbreakable bond Sikh which accords to the understanding and correct with God. It is a constant S reminder that the Sikh is a with Gurbani teaching. It also interpretation of Gurbani. Sikh servant of the Lord. He or she refers to the conduct of a Sikh rehat is the mental and physical must only do His work in accordance with the Holy based on mental and physical discipline every Sikh should Scripture; to abstain for wrong- discipline derived from aspire to observe. The Khalsa doing at all times. Gurbani: f irstly as lived and Panth is collectively empowered preached by the ten Guru to interpret Sikh reaht as persons for over 200 years to required by changing times and K ACHA 1708, and later, as interpreted circumstances. (COTTON UNDERWEAR) Standard, and approved by the Khalsa Naturally Comfortable, dignified attire reflective of modesty and Panth (The Order of the This article deals with some control. A sign of a soldier; ever Khalsa). questions and doubts frequently ready; dignified and highly mobile. raised by the younger generation In its current form, the Sikh Reht in the Sikh diaspora. Questions Maryada, The Code of Sikh relating to Sikh rehat also create Conduct & Conventions is vertical and horizontal divisions published by the Dharam Parchar amongst the Sikhs11. The purpose K ANGA Committee of the Shromani is not to repeat the one and only (WOODEN COMB) For the maintenance and ongoing Gurdwara Parbandhak authentic Sikh Rehat Maryada22 upkeep of Kesh- a reminder to Committee, at Amritsar, Panjab. published by the Dharam regularly maintain the body and mind in a clean and healthy Prachaar Committee of the state. Sikh rehat relates to the whole- Shromani Gurdwara Prabandhak life miri-piri (worldly and Committee, Amritsar. Any other spiritual) twin track ideology of version, without exception, Sikhism derived from the should be regarded as KIRPA AN teachings of Guru Granth Sahib. unacceptable, for its only motive (A SMALL SWORD) A sign that a It was further clarified by Bhai Continues on next page Sikh is a soldier in “Akal Purakh’s (God’s) Army” (Akal Purakh de fauj); to maintain and 1 1 Vertical divisions are caused by the various Sikh Sampardais (schools) with own rituals and traditions and horizontal protect the weak and needy and division are caused by arbitrary classification of puka/kacha Sikhs e.g. amratdhari and sehajdhari based on rehatnamas for self defense. Never to be carrying doubtful authenticity (but that is not to detract from the Sikh life disciplines which are necessary to remain on the Sikh path.) used in anger. 2 2 Should be available from most Gurdwaras, if not why not ? (UK: The Sikh Missionary Societ y, UK, 10 Featherstone Road, Southall, Middlesex UB2 5AA Tel: 0208 574 1902.)

PAGE 40 Continued from previous pagecould be to divide. This article is not prescriptive; the purpose is to look into the spirit of Sikh rehat as a guiding and uniting force in the Sikh qaum, the Khalsa Panth. The Sikh dharam (“religion” with stress on duty and truthful conduct) is not based on dogma or rituals (as distinct from procedures necessary for the conduct of dignified ceremonies33 ) but on research of the Guru’s teaching by every Sikh because: “Sikhi sikhia Gur vichaar” means Sikhism is adoption of the Guru’s teaching through research and discussion. (Quote from Guru Nanak’s Asa di Waar in Guru Granth Sahib)

The aim of this article is to ensure that the Sikh concept and purpose of rehat (life discipline) is properly understood.

To start with, to regard Sikh rehat as SS. BaBa. ghel Singh with his tts rrooops outside the Red FFd orort Delhi some sort of dogma based, objective (life target) of every Sikh. that, in fact, the only Sikh is one who disciplinary straight-jacket would be For a Sikh, the Sikh ideology, the Sikh becomes a Sikh. Perhaps “becoming a to miss the point. culture and language, the Sikh family Sikh” makes the inner meaning, the life and the aspirations of the Sikh active desire to become a good Sikh, We must not allow anti-Sikh elements Qaum are simply a part of his (or her) clearer. The words “Sikh” or “Khalsa” to divide the Sikh community by mis- whole personality; his inheritance, his signify the ideals which they interpreting and mis-representing the virsa. The ceremony of Amrat is not represent. A Sikh evolves towards meaning of rehat as some exclusive Sikh “baptism” for “baptism is a these ideals through research of the life-style entered into through some Christian rite, it is “initiation”, a Guru’s Word. form of cult ritualism. Sikh rehat is an ceremony of blissful and voluntary ideal way of life towards which every and mature acceptance of the ideal Kaho Kabir jan bhai khalsay, prem Sikh aspires daily, continually, Sikh conduct in the presence of the bhagat jeh jani (Bani Kabir, SGGS, continuously and with every breath. spiritual Guru (Granth Sahib) and the Raag Sorath) That aspiration is already there from temporal Guru, Khalsa Panth Says Kabir, he who (truly) birth, when a child is born in a Sikh represented by the Five Beloved Ones understands loving devotion (to the family or when a Sikh says I am a Sikh.. (Piaray). However, the purpose of Lord) becomes (the Lord’s) khalsa. It would only be a self evident truth, a rehat is not to create a divisive higher mere truism, if we say that Sikh rehat and lower order of the Sikhs or the All Sikhs are on the path leading to or way of life, is a conscious or Khalsa Panth. A Sikh is born a Sikh or the Khalsa ideal and are therefore subconscious aim (desire) and becomes a Sikh. Some would argue Continues on next page

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

PAGE 41 Continued from previous page good reasons: Khalsa Panth. They are all on the Brahmanic same ladder the highest step of which practices were and is oneness with the One. To repeat: even today are Kaho Kabir jan bhai khalsay, prem divisive and bhagat jeh jani. socially oppressive and degrading The influence of the divisive and (through the oppressive Brahmanical Manuwaadic degrading and inhuman caste system), fear creating (through superstition and The Sikh ararh mymy rituals), offensive and abhorrent to Yet, Sikhism is a world ideology for any civilised society (e.g. custom of the new age. The political (miri) sati and even human sacrifices in the objective of Khalsa Panth, which has past, to Kali goddess etc) and the so exercised oppressive regimes, is greedy, unemployed (vehlarr) priest also a global political model for “unity class, the prohats, living off others’ in diversity”55. The Khalsa raaj model earnings. promotes regional devolution. It gives freedom to diversity but unites

BanBanda SSda iningh BBgh ahahaadurdur through common economic, regional ...to regard Sikh and global interests; it unites for the tradition (referred to as Bipraan ki purpose of upholding highest human reet by Guru Gobind Singh) on the rehat as some sort values. The Sikh or Khalsa ideology Sikhs continues to be such, that the of dogma based, when introduced by Guru Nanak was topic of Sikh rehat has become new and revolutionary. However, complex, sensitive and debilitating for disciplinary many ideals of Sikhism have been the advancement of the global Sikh straight-jacket adopted by civilised societies e.g. the theo-political organisation. This state “ “unity in diversity” vision of Guru of affairs suits the Brahmanic designs would be to miss Nanak has been accepted by modern for strangling the liberating forces of multi-cultural societies. Sikhism in Sikhism in their “brotherly” embrace! the point. the shape of Khalsa Panth stands for basic human rights and human The Guru’s oft repeated warning is dignity, now adopted by the United clear “When they (my Sikhs) follow Regrettably, even the highest Sikh Nations through charters and the Brahmanic ways, I shall no longer institutions have been infiltrated by “conventions. trust them (to follow my teachings)” Brahmanic influence (i.e. “Bipraan ki (“Jaab eh gahen bipraan ki reet, mai reet”) against which the Guru warned. The Guru’s dhur ki Bani (the Word na karon in ki parteet”). Strong words So much so that there are now which guides to the final destination) from the Guru who preached the gurdwaras named after castes and our will continue to relate to the future of Fatherhood of God and brotherhood highest institutions like Akal Takhat mankind. It is a complete life of of mankind and accepted in Guru remain complacent about such philosophy which responds to the Granth Sahib44 the highest truths (anti Gurbani teachings i.e. questioning approach of the younger (dharam) of most religions. But for anti-Gurmat)) practices. generation.

4 4 Sikh Holy Script ures, the Word of the Guru which always was and forever shall be (aad jugaad) the Guru of the Sikhs. The physical form of the Guru was Guru Nanak in ten human forms and is the collective body of the Khalsa, called the Guru Khalsa. 5 5 The ideology of Khalsa Panth is strongly opposed to centralist systems enforcing legal/politic al ideologies on minorities. Thus referring to the Mughal rule in India the great poet Santokh Singh 1785 to 1843 write “Shai jaati ekta anekta belai jaati” (Under the oppressive shadow of forced unity i.e. forced conversions to Islam, variety is crying out)

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