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January – December 2015, Vol. 17, No. 1

SIKH IDENTITY AR TIC LE are Passing Through

Baldev Singh Sandha A Sikh is a learner. For a Sikh, God - a unique trans- Dean, Head & Professor (Retired), cendent invisible entity present in all existence - is a Department of Economics, part and parcel of life that originates from a clean Punjabi University, Patiala source and, as such, a search for spiritual ideals is Residence: Calgary, free from the bondage of personal possessions and [email protected] wealth. The ‘worship’ of Aad Granth Sahib by a INTRODUCTION Sikh implies action as per the ‘philosophy, ethics, cul- ture and way of life’ as prescribed in the teachings Who is a Sikh? Is a person who claims that he treasured in Aad and communicat- follows the teachings of Aad Guru Granth Sahib, ed to the learner through the Sabds (hymns) - the piv- otal force of . No wonder, refers a Sikh? Is a person who follows the “ Bachitar Aad Guru Granth Sahib “The Holy Book as the home Natak ”, also referred by some as of the Transcendent God.” And, or as Dasam Sri Guru Granth Sahib , a Sikh? Is a declared it to be eternal Guru of Sikhs. person who follows the Sikh code of conduct, a Sikh? Is a person who believes in one God, a Sikh? Is a person who maintains beard and long A glance through Aad Granth yields the seven inter- hairs and wears a , a Sikh? Is a frequent twined layers that lay bare the necessary condition of visitor to a , a Sikh? Is a person born the value-cum-belief system of the identity of a Sikh. in a Sikh family, a Sikh? Is a person whose The three sufficiency condition related elements of the middle/end name is Singh or Kaur , a Sikh? Is a identity of a Sikh, namely the dress code, the nomen- clature, and the formal initiation procedure to Sikh person as defined by SGPC or DGPC, a Sikh 2? Brotherhood, bear the signature stamp of Guru Go- Such and a similar set of other queries come to bind Singh. Consequently, there exists a landscape of mind when one wants to idenfy a member of people who profess Sikhism faith in the Census statis- the community. ut before idenfying a Sikh, tics, namely Amrit-dhari, Keshdhari and clean-shaved how does one idenfy a Sikh faith community Sikhs, the numbers that are boasted by the faith as Sikhism from the faith communies of the well as political leadership of Sikhs. world?

his paper aempts to provide answers to the The rising preponderance of clean-shaved Sikhs, par- above set of queries with special reference to ticularly amongst the Sikh youth, in rural , more so, among the members of , is, indeed, a Sikh community in general and, a Sikh, in sign of worry. As a response, a number of research is- parcular. Such an aempt raises, in turn, such sues are listed for diagnostic analysis in the context of vital issues as relate to the idenficaon of the Indian Punjab and diaspora. These research issues main holy scripture of the faith and, if available, call for empirical investigation to objectively delineate a supplementary work thereof. Apart from this, the causes and only, thereafter, changes required in it calls for the idenficaon of necessary the present pattern of institutional leadership of Sikh condions that lays bare the essenals of the faith can be deciphered and deliberated upon. belief system of the followers of the faith and

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f reetha – w Gw vbl f f T mm vl R Sb 5 l, fllw. Fll, how far is the m m, , l f w lm observed reality in tandem with the l m, v l l - eetaons ? m f mm. Gw j Sb 6. T S W m f f z ml, T f ml w v b l S. S I l w l b M J l f S mm vl m S f blv m mm v Hl S m, m f v w w f G. S l q Ayats or Ayahs and Sabds) w blf m f S B m l mm G, vl f S mm. S II b vl b Mmm G, T E l f S blf m m Ilm bl vbl Q 3 G f mmb f S f. Sabds , S mbl S III lv l , AGGS, b S G. mbl fmbl f w lm fml mmb f S mm. I S G w v bl l , S I, w f Sabds lv q vl fm w fl q ml f lf f v f . T b f v b w. l bb Sjj, bl K, G 14 1. SIKHISM: m N S, w l f AGGS wll. A , G IDENTIFICATION OF SIKH lv f b COMMUNITY fml m S Y, v m Ev l mm w f AGGS 15 . w l l , f K m mll ll . I w vl 2. SIKH IDENTITY blv b vl m f G m Who is a Sikh? What are the traits vl , , . I , . I , m that hel to idenfy members of a l l l f mm b faith ommunity? T f mm. F, M - l f f f mm m l w - f Jm - J - l wl f mm l vl blf f C - mmb f, l f m mf vbl ml w l f b, ll bv f l bl, l f l f the neessary , m mmb f vv l f l ondion - , b mm , v-à-v, mmb f f f vl, f mm. F , l fm wl l w l f C w f f l b f bv f mm C Bbl f mm m l l m mm f 4 b, f Mlm mm m f , . f fllw v-à-v fllw f Q, f H mm f mm, , f Jw mm T w ml suieny ondion – T w Hbw, f w f f Sm, G l w vbl S mm A G G N, ml, b l m Sb AGGS, ll w S f the reetha b w l f f mm, G G Sb SGGS. f reethas f l b w mmb fm page 24 IUSCANADA.COM January – December 2015, Vol. 17, No. 1

. I Sh g v f Skh b thg, g, b f h fth t y f h lf- g bbg th ght f ty vv t f t fi v bt vt th, .. v f, hty, h t by th bt hg bbg 25 . A b f b f th v , h vb, v k by th 26 , Skh tt f ty, h y ft th g. A t Skh tt. I th txt f Skh, bt v f b y v hty. th th f v bf t 20 . Sh bhv yt Sabds h A y t f th A Skh thy bv th th Shb, f t vv thq xt f h q, , th f W f , Raza ; y t v f th t, tt th t f , t t, t hh AS h thgh ft by ty tht v tk y , t th v t f bg, g, bg, jg h f 27 . Bg tht, fth, t vty hg (ty v h bv tht kgb tht hv bg th Skh h ft th t h bg , t t, th Bthh ( Panth) . ty f hy f-thtg thy t f th vt f bt. , hv, . It bby h txt 2.1 Values and Belief System hb t th q tt y R D 28 “I bow forever n of Sikhs: A Necessary f xt thgh fg deepest respect to that Skh of the Condition g. Guru, who walks n the Way of the A t fy Guru .” F, “ Just as the mortal des Skh , bvy, t f Skh , , y hgh wthout water, so does the Skh de kg b Sabds t ( ChhKl wthout the Guru ?” A, th t gv AGuuGthShb ’ Thg 21 . I th , f Skh AS; t th fk tht f th b f v Skh gy f f, g, t by g f bf yt f Skh t t, gv f th --t t bv f htg thght gg tt. t t. Th f fg t th xty, , h, A Skh bv tht by t Skh kh t g, v t vty, h , th f f , - h t - 216 Sabds f fty x, th, t f th AS y bg t th y, , t. g by 29 . f th Skh tt. Th Th f th b th t v tt f A Skh , g t h v v by tg t Skh v bf yt thkg ( Charhd Kala t, ( v t b: th bv g t t vg vg th f 30 16 b t, bth hy h bg, th Satsangat ( A Skh bv g , k tt, th f ty / t. It th t tt h g f t t 17 hty – th t t f v th v f ’ Thg , tt f t 22 - t bf tht f h t bt tg v 23 tht h Skh t f th g f th th f h tk t hv th g f g f ty f – hf t b h ty y g t v th txt f t 18 h -tth f th g vt h by th t t - bhv k tht v ( f th ty g v f th f ftt h t h bt f ty f hh J-Ch th - bt t f - h tg t 24 . I th t 31 . ft (y - nya - - , Skh t bv tht 19 gg th by g h Bg th bv th W f t f y t . IUSCANADA.COM page 25 UNDERSTANDING SIKHISM – The Research Journal

God 32 , a Sikh lives in humility and life lies in meditang on the Naam 40 (community of Sikh Brotherhood on considers births and deaths to be an via Sabd (Word and living a truthful March 29, 1699 (some sources say integral part of life 33 . Instead of life ( Sachiar 41 . In addion to 1698 47 . From then onwards, the fearing death, he considers death to meditang on the Naam ( Piri – a iniaon ceremony is performed by be a finale of human life on Earth transcendental philosophical the Five Chosen Ones ( Panj Piaray which involves the rejoining of each conceptualisaon, a Sikh is always with sacred nectar ( Amrit , composed of the five elements that constute prepared to struggle, under Guru’s of water and sugar srred with a the body (namely air, water, fire, advice without clever plans, polics double-edged sword ( , earth and ether to their respecve and tricks 42 , for jusce, humanism prepared by them while recing base. Being a learner, he has learned and peace ( Miri – a temporal Sabds 48 ; the Sikh iniaon nectar that death can only be delayed (i.e. philosophical conceptualisaon. ceremony is known as Khande di life expectancy can be enhanced by The Gur-Sikh, who on geng Guru’s Pahul . Since the basis of Sikh observing a disciplined life 34 . advice blossoms forth like the child iniaon ceremony is Amrit (nectar Towards this end, he observes a seeing his mother 43 , faithfully prepared during the recitaon act of schedule of: believes in social as well as spiritual Sabds (the Word, the ceremony is (a early to rise to free the mind from realms 44 . also known as Amrit Samskar . For, unwanted thoughts - by recing the Amrit in holy hymns ( is Sabds from Aad Guru Granth Sahib in A Sikh believes that there is no life repeatedly equated with Naam, the remembrance of the God 35 and to before birth or aer death and to Name, the Word or Sabd in AGGS. cleanse the body from body wastes - enjoy this life, he lives a family life 45 by taking bath and answering the call and engages himself in such pursuits We may recall, when Guru Gobind of nature; that reward his hard and honest Singh launched visible format of Sikh (b a series of honest engagements in labour; he, thus, disagrees with the Brotherhood ( Khalsa Panth , he laid the producve physical and theory of reincarnaon and other- down a few condions for those who intellectual set of acies that are worldliness. Apart from family life, a wanted to get iniated to Sikh associated with the chosen Sikh believes in the importance of Brotherhood so that they become enterprise 36 , be it a work of his own philanthropy, service and defence of visibly idenfiable. The suciency or other’s entrepreneurial ventures, the faith. In this context, Norman condions that bear the signature and to indulge in supplementary Buchignani notes 46 “Sikh stamp of the Guru Gobind Singh are exercises for less-used body parts, philanthropy has been extensive, broadly divisible into three groups: (i whenever necessary; especially in support of local dress code, (ii nomenclature and (iii (c a series of right choices of diet, and increasingly of pan- formal iniaon to Sikh habits and culture to sasfy the body Canadian social causes and the Brotherhood 49 . needs in the light of evolving arts .” He further says that “ Service knowledge addions 37 ; and has been tradionally interpreted in 2.2.1 Dress Code: 1 ST (d to than the God all the me for terms of service to the religion and Sufficiency Condition blessed blissful acvies (whether or the community, but this noon of - the Sih turban is a unique not of instant personal liking during service is slowly incorporang a visible head covering - a symbol of the day, parcularly before going to broader perspecve of Canadian honour - that acts as not only the seal sleep at night 38 . social issues. ” of Sikh faith but represents an Note: Life expectancy is rising over essenal part of Sikhs’ dress code, me due to scienfic advancements 2.2 Visible Sikh Identity belief system and way of life 50 . A that have led to prolongaon of the Parameters: Sufficiency turban, along with a well-kept or life of one of the five elements of the Conditions flowing beard and moustache, human body, the ether - a bonding In the context of Sikhism, the represents a symbol of dignity, substance 39 of other four elements, suciency condion to idenfy a devoon, and a willingness to namely air, water, fire and earth. Sikh is observance of visible uniquely stand out in a massive idenfiers as propagated by Guru gathering. Sikh turban is, however, A Sikh believes that the real Gobind Singh at the me of not a pre-formed turban 51 or a . pilgrimage to aain liberaon in this iniaon of halsa anth Besides, a turban provides a covering page 26 IUSCANADA.COM January – December 2015, Vol. 17, No. 1 to the long unshorn hairs ( Kes ). Singh and Kaur suffix has been, and (i) to remain a learner from each of Trimming of the hair from any part of connues to be, common among the encountered real life situaons the body is, in fact, forbidden to a members of Raput and some other and be prepared for more complex Sikh. Hairs on the head must be kept tribes in . The frequency of situaons, (ii) to retain a posive neat and clean by acts of combing occurrence of same first as well as thought process during work and and washing. For combing the hair, a second component of the name, social related dealings with sincere wooden (comb) is always oen, force Sikhs to add third name honesty, (iii) to believe in the kept aached to the ed knot of the aer Singh or Kaur for complete existence of one God that never takes hair ( Joora ). hen interacng in identy. human form, (iv) to accept birth and public, a Sikh must cover his hairs death as God’s ill, and act with a turban ( Dastar ) and, at home, 2.2.3 Formal Initiation: 3rd accordingly, (v) to make a balanced with its smaller version, Keski . Apart Sufficiency Condition use of all body parts, varietal food from Dastar, ladies may cover their As per Sikh Code of Conduct ( Rehat forms and entertainment forms, (vi) hairs with a Dupaa (a piece of cloth Maryada ), a Sikh must get formally to display same behaviour paern sufficient enough to cover the hairs). iniated into Sikh Brotherhood with others as he expects from them, – wrist ring made of steel or (Khalsa anth) on the paern and (vii) to acvely parcipate in iron 52 worn on right wrist is another started by Guru Gobind Singh in situaons that demand intervenon visible idenfying feature of a male as 1699. For iniaon purpose, a novel for the protecon of rights of the well as female member of Sikh rite of pahul (iniaon of the sword) underprivileged. community. Apart from acng as a was inaugurated by the Guru and reminder to avoid un-Sikh like acts, it those who took part in the iniaon 3. LANDSCAPE OF SIKH encourages the bondage of ceremony were later called Amrit- FAITH FOLLOWERS Brotherhood. Besides, he wears a dhari (“nectar bearing”) Sikh. The Kachhehra – shorts stched breeches iniaon implies a commitment of The idenae smos o an in a specific style; it is a symbol of the self to lead a pure and pious life indiiduas aith ident portra the Sikh royalty and morality. on the footsteps of God. reiaon o expetaons – Sword made of steel is assoiated with those smos o another arcle of faith for an iniated To sum up , the visible identy of a aith . For instance, the wearing o Sikh since March 29, 1699, although Sikh man is one who covers his head turan and d eard a strong it has been in use by Sikhs since the with a turban ( Dastar ) and smo o a Sihs ident indiate period of Sahib. It is maintains beard and moustaches, that the person is a deotee o usually worn in a Gatra (a specific wears a wrist ring of steel (Kara) in Sihism who not on susries to belt of cloth) hanging from right side his right wrist and a sheathed sword ut ehement oows the of the shoulder to the le side of the on his le hip and uses Singh as a prinipes aid out in the teahings o waist. For a Sikh, sword is essenally suffix to his name; a Sikh woman Guru; name oserane o ami “a symbol of defence of the poor, the covers her head with either a small ie a ie o honest deaings with no weak and the oppressed” 53 . It stands turban (Keski) or a dupaa, wears a sope or ie and heang for usce, honour, righteousness and wrist ring of steel (Kara) in her right industrious and entrepreneuria readiness for duty and sacrifice. wrist and a sheathed sword on her outoo and the one who possess le hip and uses Kaur as a suffix to generous and trustworth ariutes 2.2.2 Nomenclature: 2 nd her name. Suh isi idenae in soia as we as usiness Sufficiency Condition smos o Sih ident mae a reaonships . It is a set of these traits It is obligatory for a Sikh to use Singh statement that is oth strong and that explain (i) the success of the (for males) and Kaur (for females) as eoquent aout the expeted “business networks” of Sikhs of the last part of his/her name. here ehaiour o that person . 54 ; (ii) the success of Sikhs in suffix ‘Singh’ stands for ‘lion’ and “transport sector” across naons; (iii) ‘Kaur’ for a ‘prince’ (not ‘princess’). The real strength of a Sikh is, the success by Sikhs in the “farm Use of family name is not considered however, his well instuonalised, sector” in the provinces of California as an authenc Sikh pracce. There understood and pracsed belief (USA) and Brish Columbia (Canada); is, however, a caveat; the usage of system. Its main constuents being and similar other achievements of

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Sikh diaspora. -shaved persons who claims to be Muslims in North America in the post Sihs as they adhere to and fulfill -September 11, 2001 aack on twin In the religion based Census data, the most or all of the necessary centres of TC ( mistaen identy ); professed (self-declared) religion of a condions of Sikhism. A maority of and owing to their recognised identy person is accepted and categorised as whom are the offspring’s of Sikh following the assassinaon of rime his religious affiliaon; it does not families and are frequent visitors to Minister of India (Mrs. Indira Gandhi) consider the degree to which the Gurdwaras where they parcipate in in 1984. person observes the values, beliefs listening to and voluntarily and pracces associated with the contribute in cash and kind and 4. RESEARCH QUESTIONS professed religion. In other words, serve in the Guru Ka but In most Sikh families in India as well such data sets have nothing to do parally observe the visible as abroad, interesngly, the three whether the included person sufficiency condions (say wear a forms of Sikh idenes, namely Amrit sasfies, parally or fully, the above Kara ; use surname Singh or Kaur). -dhari Sikhs, Keshdhari Sikhs and discussed necessary and/or clean-shaved Sikhs coexist side by sufficiency condions. However, to Should these be considered Sikhs as side. hile a maority of the senior drive polical mileage and state they prefer to call themselves? For members (above 40 years of age, patronage, such religion related data instance, Khaira (2014) in his more so, grandparents) of a Sikh sets are accepted, on face value, by editorial tled “ho are Sikhs?” 56 , family are Keshdhari Sikhs and a few both polical leaders and religious recommends recognion of Sikh Amrit-dhari Sikhs, the younger custodians 55 . These are, however, identy based mainly on his members, the offspring of Sikhs, are considered suspect and only a virtuous and righteous living – a mostly clean-shaved Sikhs. Such a segment of it is allowed to elect reecon of above listed necessary scenario exists even among some of members to the governing bodies of condions. He quotes a Sabd 57 of the representave families of Sikhs. religious instuons. For instance, “ Those who have purity only Keshdhari Sikhs are allowed to on the inside and are dressed in rags hat has led to the going astray of elect Amritdhari Sikhs as members of are eer ones in this world .” From such a large chunk of Sikh youth from Shiromani Gurdwara rabhandak which he infers that Sikh religion is amongst the Sikh Brotherhood Commiee (SGC) – a body that not a religion of the outer among the constuents of rural controls the management of all those symbols; it is the religion of the unab as well as amongst unabi Gurdwaras that generate revenues interior purity and righteous living. diaspora? Is it owing to slow and above a threshold in the Indian states steady shrinkage of employment of unab and Haryana. Outer symbols based identy of the openings in the state? Is it owing to members of Sikh community, deteriorang quality of educaon, A formally iniated person into captured in this paper as sufficiency parcularly in rural unab to which Khalsa (“the pure”) order (under the condion, may, at mes, be four-fihs of Sikhs of unab belong? direct authority of Guru Gobind Singh accompanied by a lot of hardships Is it owing to growing richness in as opposed to other religious or to its members (a) when it gets rural unab in the post-green polical leaders) is known as an perceived as unapproved adopon revoluon era? Is it owing to Amrit-dhari (“nectar bearing”) Sih of similar identy of others, (b) diversion of energies of the youth to who displays all the visible signs when its similaries gets mixed up such addicve’s as drugs, alcohol, according to . A with those of members of other etc.? Has it something to do with person who is not formally iniated communies – a mistaen identy , militancy era of unab? Has it by the Five Beloved (an yare) into or (c) when unique identy of its something to do with the formaon the Sikh Brotherhood but is born in a members is accepted - a recognized of a linguisc based unabi, the so Sikh family and displays all associated identy . In fact, Sikhs have called Sikh, state and its bearing on visible signs of Sikhism except historically suffered hardships 58 the Sikh polics and Sikh instuons prominent display of Kirpan is known owing to resemblance of their outer and emergence of religious Dera as a Keshdhari Sih. There is, symbol with those of the Muslims in culture? In the light of empirical however, a large chunk (almost four- India during 18th and 19th centuries answers to these queries, which fihs as per some esmates) of clean (similar identy ); with Afghans and remedial efforts would be required to page 28 IUSCANADA.COM January – December 2015, Vol. 17, No. 1

2 F f ; Pf A f U U L. S fi ||1||P|| AGGS M 3. f 8 T 76 Sabds The researh issues that ome to SGPC S G mind in the ontext o diaspora are : P C AGGS. F I f f G DGPC D G ॥ ੀ H S P C - A U ffi I A-f f f I Mf C. AGGS M1 64 f S S 9 T f I f Pj f S D f 136 Sabds AGGS. F I C D.S. 2008 Dfi ੀ S : ॥ ॥ T I ..j ੀੈੀ fiAS.f L G L M 3 T fi Q “R I Uf. I f [O M!] f M T G I j f L . 96.1 H S E f L. f f . 96.2 ||1|| AGGS M4 9. 10 f R L M T ffl H 96.3 11 Sabds AGGS. F S f A-A”; f S A-F “I ੈੈ ॥ f G Mf D END NOTES C”; f S N f O L A- “Af L M. T F F O 1 I S f . AGGS Hj S D’ M3 32 “ S” T ff ”. R 11 T f . 19.08.201 f : ..A. 86 Sabds AGGS.. 4 . F f F I Pf f ॥ F f D S C f K S.S. 2010” M V f H D; H f S” S Ifi I. f f R F 2010. AGGS M 98 . :.. 12 U fi . T f f E G_R_S 268 Sabds AGGS . f 6 :.. F D. S S K MD . ॥ .. I G_Pj_S 7 T G A-f G T 91 Sabds F; G L SG. AGGS. F I Ifi. AGGS ff ॥ ॥ M 2 f D. 13 T ॥ T G K S T MD. 19 Sabds AGGS. IUSCANADA.COM page 29 UNDERSTANDING SIKHISM – The Research Journal

॥ truthful Sikhs sit by the True For instance, ੈ ੀ The Guru's side and serve Him. The ॥ The ointment Sikhs listen to the Teachings false ones search, but find no imparted by the True Guru. of spiritual wisdom is the place of rest. (AGGS, M4, 305); (AGGS, M4, 314). destroyer of fear; through love, 18 ੀ the Pure One is seen. (AGGS, M1, ੀ 57). ॥ ੈ ੀ I say to you, O my 14 ॥ ॥ body listen to my advice! The false go and mingle with the false, while the truthful ੈੀੈ (AGGS, M1, 155); Sikhs sit by the side of the True ॥ ॥ One (AGGS, page 1). “God is ੀੀ Guru. (AGGS, M4, 314) one; call Him Eternal Truth; He is knows the Truth only when he 23 ॥ ੀ the Supreme creator; He knows no receives true instrucon (AGGS, ॥ Through fear and is at enmity with none. M 1, 468). 19 sincere efforts, the mind is made His being is Timeless and ੀ Formless; He is autogenous, peaceful and calm. Walking on ॥ The house-cat aainable through the grace of the Lord's Way, all pains are taken the Guru.” As translated by has been taught otherwise, and away. Or Those who are quick to in his entry is terrified upon seeing the take iniae eno peace of “MUL MANTRA” in Encyclopedia mouse. (AGGS, M5, 381). mind. Those who tread the path 20 of righteousness become free of Sikhism. hp ੈ www.learnpunjabi.orgeos from troubles. (AGGS, M5, 201) ॥ ॥ Even in the cold, 15 For details refer to Chahal, D.S. 24 ॥ (2004), Sabd Guru to Granth the frost and the snow, the ॥ ॥ One who Guru An In-depth Study, p 25 GurSikh sll goes out to see his hp Guru. ||27|| (AGGS, M4, 758) works for what he eats, and gives 21 some of what he has - O Nanak, books.sikhbookclub.com2013 ੈ pdook ॥ he knows the Path. (AGGS, M1, The Guru's Sikh, Sabd_Guru_To_Granth_Guru_By_ 1245; ੀ Devinder_Singh_Chahal.pdf and the Sikh's Guru, are one and the same; both spread the ॥ The 16 ॥ ੈੀ ੀੀ Guru's Teachings. (AGGS, M4, hunger of the GurSikh is totally Contemplang the Guru, I have ॥ eliminated; indeed, many others 444); ੀੀ been taught these teachings. Or are sasfied through them. ॥ Sikhi is the learning and reecon ੀ (AGGS, M4, 451) on the Guru’s thought process. 25 Contemplang the Guru, I have (SGGS, M1, 465) been taught these teachings; ੀੈੀੈ 17 ॥ One who granng His Grace, He carries ੈ His servants across. (AGGS, M1, ॥ Within the comes to deceive, who rises up ੀੀ 465) and goes out to deceive - the mind are gems, jewels and rubies, 22 GurSikhs shall never come near if you listen to the Guru's ॥ ॥ him. (AGGS, M4, 317); Teachings, even once. (AGGS, M1, ੈ Meeng with the 2); ੀੀੈ Guru, be a sincere student of ੈ proper conduct, and suffering ॥ ॥ The Guru is the ੀ The foolish mind has not shall never touch you. (AGGS, yet reformed itself, although I ocean, and all His Teachings are M5, 50); the river. Bathing within it, have grown weary of connually instrucng it. (AGGS, M9, 536) glorious greatness is obtained. 26 (AGGS, M1, 150); ॥ ੀੈ The page 30 IUSCANADA.COM January – December 2015, Vol. 17, No. 1

॥ anchoring support in life and in Him, then that is my pilgrimage The Guru loves all of His death. (AGGS, M5, 320, 916). and cleansing bath. Without Gur-Sikhs equally well, like 34 pleasing Him, what good are friends, children and siblings. ੀ ritual cleansings? (AGGS, M1, 2); (AGGS, M4, 648) ॥ ੀ You shall not have to 27 ੀ ੀੈ stand at Death's door, O sisters, ॥ ॥ if you listen to these teachings. Worship the eet of the ੀ (AGGS, M1, 567). Guru. Let the Name of the Lord He Himself supports the Universe, 35 be your sacred shrine of revealing His All-powerful Creave otency. He has no color, ॥ pilgrimage. (AGGS, M5, 52); ੀ ੈ One form, mouth or beard. (AGGS, who calls himself a Sikh of the ੈੀ M5, 1386) Guru, the True Guru, shall rise in ॥ 28 ੀ ੀ the early morning hours and ॥ ॥ meditate on the Lord's Name. ੈੈ ੈੈ (AGGS, M4, 305) ॥ ॥ ॥ ॥ ੀ O (AGGS, M4, 593); and, at page 36 ੀੈ Master of the poor and helpless, 757, “ ੀੈ ॥ O Embodiment of Compassion, ੈੀ You are my riend and Inmate, ॥ ॥ ੀੈੀੀ He my ather and Mother. Nanak ॥ ॥ ” ( AGGS, M4, 757) alone is said to be a Guru, he holds ght to the Lord's Lotus 29 As per I.. Singhs formulaon in alone is said to be a Sikh, and he eet in his heart; thus the Saints “Singh, I.. (1998), SIKHS & alone is said to be a physician, cross over the terrifying world- SIKHISM: A View With a who knows the paent's illness. ocean. ||2||2||115|| (AGGS, ias, (Centennial oundaon, He is not aected by acons, M5, 203) Toronto, Canada.) as reproduced responsibilies and 41 ੈ in hp:www.sikhchic.com entanglements; in the ॥ arcle-detail.php? entanglements of his household, ੈ O Nanak, I am cat=22&id=2630 he maintains the detachment of a sacrifice to those who are found 30 Yoga. ||5|| (AGGS, M1, 503). to be true in the True Court. ੈ 37 ||4||21||54|| (AGGS, M3,35). ॥ Saṯsangaṯ saṯgur 42 ॥ cẖatsāl hai jiṯ har guṇ sikẖā. The ੀ Revel ॥ Sat , the True Congregaon in Naam, delight in Naam, be of the True Guru, is the school of happy and enjoy peace, and live ੈ the soul, where the Glorious long, O Sikhs and brethren. ॥ ॥ The humble servant Virtues of the Lord are studied. (AGGS, M5, 618) (AGGS, M4, 1316) 38 of the Lord has no plans, polics 31 or details, see Singh, I.. 1998. or other clever tricks. Whenever Ibid. the occasion arises, there, he 32 ॥ ॥ meditates on the Lord. ||1|| ੈ I am a sacrifice to (AGGS, M5, 498) ॥ those GurSikhs who, sing and ੈ He alone is a 43 standing, meditate on the Lord's ੀੈ Sikh, a friend, a relave and a Name. ||11|| (AGGS, M4, 590). ॥ ॥ Seeing sibling, who walks in the Way of ੀ 39 hps:en.wikipedia.orgwiki the Guru's Will. (AGGS, M3, 601) the Guru, the GurSikh blossoms Ether 33 forth, like the child seeing his ੀ 40 ੀ mother. (AGGS, M4, 1263); ॥ ੀ Study the Word of the ॥ ੀ If I am pleasing to ॥ Sabd, O beloveds. It is your ੈ

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॥ ॥ more emphasis on the visible 51 Apart from Sikhs, head coverings ੈ How rare retenon aspect of its members are valued in the two historically are those who receive the Guru's rather than on how to retain and rich tradions of udaism and Teachings. O Nanak, he alone bring new youth into the fold of Chrisanity, though they dier on receives it, whom the Lord Sikh rotherhood. Despite this its meaning as these are removed Himself blesses with glorious weakness, it rightly lays to show respect to God. Even greatness. ||2|| (AGGS, M3, 509) emphasis on the personal todays, ishops and Cardinals 44 In response to the martyrdom of aspect, namely observance of a miter (ceremonial headdress) is a Guru Arjun, at the hands of schedule of a set of prayers reminder of head coverings, as is headed by [including praying for the the nuns habit. Even Muslims Emperor ahangir in 1606, the welfare of all – – wear, mostly on ceremonial Sixth Guru, Hargobind, took up and use of reason for regulaon occasions, turban usually the symbol of the double-edged of passions – mun neevan, mut wrapped over a kulla or skullcap. sword to display to the followers ucchi ], living according to the Historically, for a man of that now onwards Guru-ship is teachings of the and substance, a turban in the Indian vested with the worldly (Miri) as service to others. Apart from the and the Middle-Eastern cultures well as spiritual powers (iri), that belief in One God ( urukh, has been a necessary is, Miri-iri. Timeless Enty), the ten Gurus accoutrement to his clothes. re- 45 Thus, ruling out the possibility of and the teachings thereof, it calls ed turban is mostly donned by premarital or extramarital sexual for the exercise of a voluntary high caste Hindus on the relaons. In this context Guru choice to get bapsed (amrit occasions of marriage or death. Arjan states “ ੀ shakna) and become a member or details, refer Singh, I.. (2010) ॥ of the well-knit Khalsa “Dastaar andhi: The Why & the The householders assert their faith in family life. (AGGS, rotherhood and commit, Wherefore hp: M5, 71) thereby, to a self-imposed code www.sikhchic.comarcle- 46 of conduct of the rotherhood detail.php?cat=22&id=1771 or details, refer to Norman 52 uchignani observaons (Khalsa anth). The Khalsa anth It is not made of gold and to call it regarding “Canadian Sikh of the bapsed Sikhs is a a bracelet is improper. contemporary body, which is 53 ॥ ॥ ॥ Diaspora. ased on material The vested by Guru Gobind Singh to retrieved on 10. 06.2015 hp: Lord shall be Merciful to you. lead Sikhs, which provides www.thecanadianencyclopedia.ca (AGGS, M4, 1297) leadership in the light of enarclesikhism 54 These Sikhs migrated to Thailand 47 guidance enshrined in SGGS on Dilgeer, Harjinder Singh (2010), around the annexaon of crucial issues that confronts the “Who are Sikhs?, 3rd ed., northern Indian states by akistan Sikh community. rintwell, Amritsar, p.57. 50 in 1947. or details, refer to 48 Turban being an arcle of Sikh rior to this ceremony, water Theingi and Sharon urchase, faith, Sikhs fought for the right obtained by washing the feet of “The role of Sikh actor identy in to wear turban at work places in Saints, charanamrit, was usually business relaonship England (the famous Mandla used for iniaon of new development hp: case), Norway (drive taxicabs followers. hps: www.impgroup.orguploads and passport photographs), en.wikipedia.orgwikianj_yare papers7352.pdf 49 Sweden (railway jobs), Canada However, Sikh Rahit Maryada, a 37 55 A public admission by such (police and armed forces), etc. In page document, a product of 13 authories as the resident of fact, Sikhs have earned the right years (1932-1945) of deliberaons SGC (Mr. Avtar Singh Makkar) to serve in the armed forces with by the Khalsa anth about the and resident of Instute of Sikh their unshorn hair intact and contents of the Sikhs sub- Studies (Dr. Mann) covered by a turban in ritain, commiee report by that four-fihs of the professed Canada, , , (1st October 1932) and published Sikh populaon is non-kesadhari India, akistan and some other in 1950 by Shiromani Gurdwara is, indeed, a noteworthy rabhandak Commiee, lays countries. page 32 IUSCANADA.COM January – December 2015, Vol. 17, No. 1

recognion of ground reality. or detailed observaons, refer to Chahal, D.S. (2008), a researched arcle on “Controversy Over Sehjdhari Sikh: ut Who is a Sikh? hp: www.iuscanada.comjournal arclessehjdhari.pdf. 56 Khaira, Gurpal Singh (2014), Who are Sikhs?, The Sikh ullen, Vol 16 No. 7&8, uly-August issue hp:sikhbullen.comullens SikhullenulAug2014.pdf 57 ॥ (SGGS, M1, 473) 58 or details, refer to Editorial – “Religion and World eace: Mistaken Identy, Recognised Identy and Similar Identy Understanding Sikhism : The Research ournal, anuary-une 2002, Vol. 4, No. 1 hp: www.iuscanada.comjournal archives2002j0401p03.pdf

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