I / 2 0 0 8

NAGAARA

Celebrating the Tri-Centennial A Study of Jap- Sahib- Baba Deep Singh Shaheed The Sikh Identity The Sikhpoint Calenders ContentsIssue I/2008 CEditorial 2 Bhayee Sikandar Singh

34 The Sikh Identity and the Virtual State Preminder Singh Sandhawalia

44 The Sikhpoint Calendars : 4 Celebrating the Tri-Centennial: into the future, with faith Guru Granth Sahib (1708-2008) Sanmeet Kaur Baba Deep Singh Shaheed Bhagawant Singh Dalawari 19 41 An identity crisis? Harsimran Singh Surjeet Singh

61 The Punjab War: 1845-46 Dr. Kirpal Singh - - 7 A Study of Jap Sahib The Meditation of Guru Gobind Singh 25 Rally round the French Sikhs 63 Readers Respond Dr. Jaswant Singh Neki

Editorial Director Editorial Office Printed by Dr Jaswant Singh Neki D-43, Sujan Singh Park Aegean Offset New delhi 110 003, India F-17, Mayapuri Phase II Executive Editor New Delhi 110 064 Pushpindar Singh Tel: (91-11) 24617234 Fax: (91-11) 24628615 Editorial Board e-mail : [email protected] Please visit us at: Bhayee Sikandar Singh website : www.nishaan.in www.nishaan.in Dr Gurpreet Maini Jyotirmoy Chaudhuri Published by The opinions expressed in Malkiat Singh The Nagaara Trust the articles published in the Inni Kaur (New York) 16-A Palam Marg Nishaan Nagaara do not Cover : Nihang Paramjeet Singh at Sri Paonta Sahib T. Sher Singh (Toronto) Vasant Vihar necessarily reflect the views or Jag Jot Singh (San Francisco) New Delhi 110 057, India policy of The Nagaara Trust. E

2 NISHAAN I and esoteric dialectics, Gobind Rai was entrusted which entrusted mission was cast. divine had Rai Nanak great, Guru that Gobind of stewardship with myths dialectics, traditions, esoteric spiritual and history, various of languages, perception Indian spiritual and study tremendous time the in in day dark ‘a ( ‘happenings’ Chowk square’) moonlit Chandni all in of execution greatest ( the Rai, Dev. Arjan Guru of martyrdom be to was n’ fih n acpac o te Wl dvn’ ( divine’ to “Will the commitment of of acceptance and faith demonstration one’s doughty and it challenge of to pinnacle state, the by persecution through of apex Nanak, Guru The incarcerated. were first Hargobind Guru and Arjan Guru Gobind Gurus, state centuries, predecessor two the Rai’s tyrannical Over the and confronted. squarely challenged was political and oppression Religious established. and demonstrated delineated, was life ‘man’ of of enoblement way and new Indian upliftment for a and of challenged were biases prejudices beliefs, and fossilised transmutation the period this During economic society. miraculous a creating socio-religious years, hundred two of heritage the in Light) to Rai. (Divine Gobind Patna months, Noor’ three to only of ‘Ilahi child walked of west vision the the thereafter than have He rather Kabba). Patna) of (towards direction did (in east Shah, the devout A Bhikhan Punjab), the spirit. in Sayyad Ambala (near divine Ghuram of in birth faqir world muslim whose new 1666 in the Patna at heralded born child the of world Gur to ‘Guruship’ Sahib. Granth Guru Sri in of evershrined over Shabad, handing the and Singh Maharaj Gobind Guru Sri of passing the 1708: year the in as endowed mankind. for thereafter blessings and eternal Gurus Sikh the founders, of pinnacle political Editorial r} T Hv q gpHp `qh Hdv ^T} Hrd} Editorial Saturated with multifaceted tradition, enriched by by enriched tradition, multifaceted with Saturated Gobind of birth the after years ten over little A This child came into the world entrusted with the the with entrusted world the into came child This known this in years 42 the celebrate we Thus place took that happenings significant two are There ude yas f h siiul n socio- and spiritual the three of years celebrates Panth hundred the 2008, year the n Sikhi, ) would be his own father’s father’s own his be would ) attained at the hands of its its of hands the at attained sajda (bowed) towards towards (bowed) htH` ), ), completely transmuting their whole being. He He being. whole their generations, the the the them transmuting over named which built had society completely the Gurus from nine earlier brotherhood unique a and belief’ to faiths. ‘right others of the too that protect that to than father’s, greater own his sacrifice of no see could he adolescent, Collectively, they tried to hound the great Guru who who Guru great the hound to Punjab. tried of they hills the in Collectively, lackeys their and Delhi Mughal on Khalsa his 1699. and of in with Baisakhi infused that one-ness Guru the of Akalpurakh what glow is This and with Him”. faith unity his of Singh eternal manifestation of Gobind as bounty Guru it the terms Guru Lal Nand e-Noor Bhai personality, this to himself union, cadre. enroll blessed to and this unique Khalsa which was the requested complete he So commitments that and embodied. himself experiences he spiritual the This ‘Mard Agamrha’ (unique personality) created created personality) (unique Agamrha’ ‘Mard This as termed are boys normal when ten, of age the At Emergence of this new Faith raised great alarm to to alarm great raised Faith new this of Emergence s u o r e d n o w s ’ u r u G h t n e T e h t g n i b i r c s e D of Sri Takhat Patna Sahib, markingbirthplace g uru GobindSinghji. Khalsa and infused its members with with members its infused and . “His person is is person “His . ul Faiz- Jumla valiantly took full measure of them, fighting at least (O} E\qOG g} q^[ qg h{). The assassination attempt by the six major and victorious battles between 1699 and Pathans was only the causator for his mortal form to 1705. Perfidious to the core, both the Mughals and merge into its elements – the spirit had moved into the Hindus hill chiefs shamelessly betrayed their his Khalsa, in unison with the Akal Purakh. oaths of honour on articles of their own faiths, which Before leaving Chamkaur on that severe December saw the Guru leave Anandpur. Through travails of night, when the Guru gave his own plume ( ) to traversity and suffering, losing his four sons and HdJr the Sikhs (later put on his turban by Sangat Singh), it hundreds of his beloved Sikhs, Guru Gobind Singh was clear indicaion that when the Panth fully realised then rose, resurrected to full glory. He challenged in it the essence of the spirit of the Guru, it should the conscience of Aurangzeb in the name of Islam, became the Guru Panth, metamorphosing into the his faith. The Khalsa was reconsolidated, the message ethereal and formless concept which was the Panth. divine ‘Shabad Guru’ was given final edit at Talwandi It was this Khalsa Panth whom the Guru later handed Saboo and its message reiterated to the Sikhs. over stewardship to before passing away at Nanded Guru Gobind Singh continued to seek just and three hundred years ago. peaceful resolution of the issues, first with Aurangzeb The second defining moment three hundred (the Zafarnama) and then with his successor to the years ago this October, is passing on of the spirit of Mughal throne, Bahadur Shah. Only when Bahadur Guruship from the human form as in Sri Guru Gobind Shah resiled from the assurances given by him did Singh Sahib ( ), to the spirit ( ) in the Khalsa the Guru command Banda Bahadur to eradicate the gZvd gvI` panth: intrinsic presence of Guru Shabad is endemic den of evil that Sarhind epitomised. The spirit of within the Sri Guru Granth Sahib. the Khalsa was at its pinnacle. Guru Nanak’s ideal man and society was meant for establishing a benign Guru Nanak, to the queries of the Sidhs, had state (hdr`r cpO) and had became reality. The Guru answered that ‘Shabad’ was his Guru. This revelation knew his mission was complete, his time had come was enshrined in the Pothi Sahib by the Fifth Nanak, Guru Arjan Dev and crystallised by the last Guru. This Shabad, in the form of Sri Guru Granth Sahib, was anointed as the Eternal Guru of the Sikhs. It is the ‘Word’, the message, that the Sikhs were to revere. It is in this sense that Sri Guru Granth Sahib acquires the sense of ‘Divinity’, and certainly not a deity, that Sikhs are to respect and revere and as the presiding entity, is symbolic of Sikh sovereignty. ‘Dharam’ is the Divine Will (htH`) in operation, and manifests as ‘Shabad’. Sri Guru Granth Sahib is not only the pinnacle of formless revelation of the ‘Sat’ (Truth) in Guru Nanak, but also [Painting by Brijender by Singh Malhans] [Painting a consummation of Ethereal Divinity of all the Gurus. The Khalsa Panth was manifested by Akal purakh’s Grace (\¬JqRG ip`pW` Hr `{O). The ethical whole and the contemplation of spirit of the Gurus are concretised in the Panth. The spiritual contemplate of our Gurus’ lives is rooted in soul of the Granth Sahib and the Shabad in it comes from Akal purakh’s Grace ([ Yc). The final edict to the Khalsa Panth given by the last of the Gurus and its founder, three hundred years ago in October 1708, was that after him Sikhs were to worship only the Timeless Akal Purakh (\vOp AHpd Yr) following the guidance of ‘Shabad’ in Guru Granth Sahib (\ccp f^Y Yp) and thus attain Divine presence in NISHAAN the Khalsa (YrYpc ipdgy Yp). Bhayee Sikandar Singh 3 4 NISHAAN E all-pervading naam and stating ‘Shabad Guru Surat Surat the Guru to us ‘Shabad stating Chela.’ drawing Dhun and by naam which eliminated bhakti and all-pervading failed envisaged Karam-Kandi specifically as have into Guru we gurmukh embedded of remain heights alienation, external the our reach internal between to and message hiatus the this devotion of Word, Because the Granth Guru of Sahib. hymns Shabad, various in our out set but the as command is royalty exalted Guru which, scripture real regalia the give external its course, nor of Book is Guru holy our the that fact the neither is attitudes, our diverted has excitement worldly the of maya ever-blinding the what or ignored deliberately . we have e what c n or e s attention e r escaped our p d either n a , has l e u c What f y n t t e i c l e r i p e m s u v e h e r r t s o show m t e u m to e r t x e required we and are our Guru indeed holy perpetual is The scripture been not the understood. has of spirit injunction the of but all us by has respected been Sahib, Guru, Granth Guru perpetual our for to allegiance perpetual our injunction Singh’s Gobind Guru that is belief My even them. or imbibe to tried them really imbibed have we wondered whether e often Sahib, h t have I Granth d n teachings Guru a t of s r e d n u magnificent o t and the splendour splendour the and d e c I a r g e c n i s s a w r e v Celebrating the Tri–Centennial: Tri–Centennial: the Celebrating My Roadmap for Self-Realisation Guru Granth Sahib (1708-2008) Sahib Granth Guru Guru Granth SahibatKeshgarh Sahib.   

faith in obedience to the commands in Guru Guru in Salam-Jawab in commands virtue devoted no the is a to There but Sahib. faith, Granth obedience blind in have faith not must One protection Guru’s of force. the guiding in of power efficacy Guru’s faith and the full have Word, to Guru’s required is devotee The words: Guru’s in rahiye. non-entity, mar a jeevatian become Guru’s to the is of point. ashram feet the core enter the to is way easiest The annihilation self and Humility, when engaged in the mundane affairs of life. of affairs mundane the in engaged when to live spiritually even even spiritually live required to is devotee f the o Indeed, can wrong. r e go w o never l l commands o f e Guru’s h t d temporal n a and spiritual both life, man’s of aspects own their lives. in truth the experience can every devotees and but everlasting command true word   five distinct messages messages heart: my reach that distinct readers five the me with Let share grace. Guru’s the and of love our authenticity represents from learn Guru concept I every that that sing, hymn I every over, ponder I fact that word In every mankind. but all Sikhs for the for guide effective and just clearest the not is Sahib Granth u r u G t a h t d n i f I

The Guru governs all all governs Guru The every is only Not

nor can anyone gain the Guru’s love by selective  The Guru is an extraordinary divine messenger interpretations and clever avoidance of Guru’s and it is not given to us to question his command. discipline of simran and seva. Guru Granth as the Lord’s word. We are fortunate And, if a devotee responds to the guidance of in having the shabad Guru in Guru Granth the Guru, there is a clear roadmap for him and her Sahib which eliminates the slavery of a devotee to reach the loving embrace of the Creator. When to a self-proclaimed Baba of a Dera. The seva, I listen to amrit vela kirtan from Harmandir Sahib day and night, of Guru Granth Sahib means the every morning and concentrate on the messages being remembrance of the Lord in every breath and disseminated, I am always enthralled and feel that living the message in day-to-day life. when Guru’s guidance is so simple and clear, why do  What a wonderful concept, looking at the Guru, we get into cumbersome discussions, useless debates, with our own eyes! Unfortunately, we have unproductive commentaries on the externals? while I been thinking that the darshan of Guru Granth shall discuss other landmarks on the road to devotion, Sahib as a Holy Scripture conveys this meaning. let me share the ecstasy of the roadmap I found in the No, what the Guru intends to tell us that within shabad ‘Harjan Dekhau Satgur Naini’ of Guru Ramdas our hearts we should have the innermost on p. 800 of Guru Granth Sahib. The original shabad understanding of the Word by remembering can be referred to in the texts but I discuss it in my Him in accordance with Guru’s commands. The own unofficial translation: the shabad starts with Guru assures us that we will have whatever khatri Brahman Sood Vaish ko Jaapehar mantar japaini... we wish. The wonder of our shabad Guru is Anyone from any of the Varnas, Kahtri, Brahman, that on the one hand, he makes it clear that Sood or Vaiskh can recite and meditate on Hari-mantra. we cannot see the Lord with our worldly eyes Worship Satguru as God Himself and serve him day in because he has no form (roop no rekha na ran and day out. O’men of God, recognise your Satguru by kichch), on the other he calls upon us to look looking at him with your own eyes. When you recite the at him. In my view, it would mean attachment name of the Lord according to the Guru’s commands, to Guru’s Word in word and deed, which will you can get whatever you wish. Remember, you can result in Guru’s darshan within. Savour this: think of so many possibilities but what will happen is Gurka shabad lago man meetha, parbrahman ta what is destined to happen. Everyone wishes well for te mohe deetha – when you begin to relish the himself, but the Lord does what has never crossed our sweetness of Gurshabad, you can have feeling minds. O’men of God, get rid of the dictates of your of having seen the Lord. mind; yes, indeed this is very difficult. Concentrate on This is my experienced truth the Lord’s name 24 hours and live in accordance with Another thought: The real meaning of what the Guru’s commands. My Lord, my thoughts or wisdom is Guru says could also be represented in what another under your control; we are mere instruments on which hymn says: you play. My Lord, you are the do’er of everything and I speak what you dictate me to speak. (Just when I had the darshan of the Lord, I lost all kinds of pain and desires, even the thought of asking Now the cardinal principles of our philosophy, that question of getting all that one wishes? (SGGS: 1097) is the Sikh philosophy, are complete universality of spirituality, complete equality of man and love of all  This is another fantastic thought to medidate on. mankind. Why I call any shabad of Guru Granth Sahib We make all kinds of efforts, all kinds of labour a roadmap to embrace of the Lord will be clear from to attain worldly goods or worldly peace and the analysis of Guru Ram Dass’s above shabad: comfort, but our efforts do not succeed, unless the Lord wants. In fact what really happens is only  We recognise no divisions in man on the basis of what God wants. Varnashram of Hindus, nor indeed on any other basis. What unites man in relation to God are  All of us are own well-wishers but the Lord does his deeds. That is why our Guru insists that one what He will and what we have never imagined. may be Brahman, Khatri, Suhundra or Vaiskh All of us should shed our own intellectual NISHAAN by caste, it has no relevance to his superiority or concept. True, it is difficult but once we accept our inferiority. The worship of God or devotion to Guru’s wisdom as our final arbiter, we are easily Lord is available to everyone. reconciled. 5 6 NISHAAN  in Guru Granth Sahib. At least this morning, my my morning, this least At Sahib. Granth promised beg Guru been to has in is that I do bliss the to me grant centenary, required to am Guru my fourth I that Guru’s thought our never of had because celebration embarrassed the was I in Sahib, Granth Guru from worldliness 701) the SGGS: Arjan, of (Guru out fire. of form a Nanak like is own which support your only my fallen Lift firmly have you. now I in hold I world, and the door in your my at in supportless and, and totally times helpless become Having countless dhoop. fragrant you the offer to mind, your bow of I beauty feet. the by lotus always enthralled is am I Lord, and beloved in rewarding my lamp a darshan, like are Your you darkness. world, the in to entrenched attachment ignorant deep an For English wealth. my also an as soul in shabad whole the translation: continue I but shabad in which Ardas is the paramount projection. paramount the the is the limitless Ardas take which us in the Let shabad receive experience. highlights can to we that other bliss for and The peace One Lord, the self-annihilation dictates. of envisaged on their grace of Gurus centres terms in our shabad Khalsa or where Gurmukh near reached have we anywhere whether Arjan, Guru of shabads two of truth lectures. or hundreds the said newspapers than of magazines, have effective articles, of more I example far is Sikh action in of examples. one Gurbani that personal personification nauseam by ad the world, principles the character our to our ever-lasting building the providing in on Word and Masters’ never the concentrate have of to we truth aim attendant that our fact such it the other made bemoan and I contributions, But Bhaktas’ compilation concerns. of the of place selection history, ragas, the the of the in into arrangement skill go the the to preparation, of desire the modalities us centenary in fourth Sahib’s chisels Granth Guru of celebrations When I noted this shabad as Hukam this morning morning this Hukam as shabad this noted I When and heart my life, my are indeed, you, Lord, My The shabad begins: begins: shabad The following the of basis the on examine to wish I that fact the over helplessly ponder I Sometimes

harmony, we willingly accept the Lord’s control control Lord’s beneficial. the always is protection His accept and because peace in willingly we live To us. harmony, in presence His God when breathes only active become which like flutes are we hollow gift; God’s is have we whatever fact, In affairs. our to all in us wisdom Guru’s enables accept and receive self-annihilation in Him and to God on devotion concentration equanimity, achieve To oid evn rnhn roop prandhan jeevan Gobind …   hereafter. Says Nanak: Satguru holds the Sikh close to to close Sikh heart. the his holds Satguru Nanak: Says hereafter. self-realisation? through Lord the of feet the at place a assures also but world the in comfort of and life peace a to only not leads in and Guru life our of ecstatic feet lotus the blissful, serene, for roadmap a provides and the relish in utmost Lord. the of praises the sings with ecstasy, life internal who, of devotee, ocean the the of company crosses Nanak kindness. and compassion of full is grace, God’s with whom one the is saint kind The wisdom presence. Lord’s the Satguru’s in ceaselessly With lies he Maya. by aloof, influenced remains not is internally he but others with present be to seems devotee Lord’s The problems. no has he all; with relationship and bliss has harmonious equanimity, peace, Gahayee second shabad. first answer the the the in be prayer when to the to seemed came below, quote filthy I which of experience shabad Word. presence quagmire Guru’s the scintillating the the of But warmth from the that me enjoy to was lifted worldliness Lord experienced the I of wonder the hold on to his support for all times and my thoughts feet. thoughts lotus my his to and closer get to times within all from for emerged to support his determined to me on make to hold Lord the to out went heart The The Sahib: Sukhmani from this Witness always Sahib Granth Guru that doubt any there Is in always is grace shows Lord the whom one The The 2nd shabad begins with with begins shabad 2nd The and ceaseless and limitless is grace Guru’s The ae bcm a o-niy n eoin Hv I Have devotion? in non-entity a became I Have Baba Farid calls this world world this calls Farid Baba myself to live Gurbani in my day-to-day life? day-to-day my in Gurbani live to myself committed words, other in I, Have darkness? Maya Moh- my in lamp my is word Guru’s that recognised ‘life in accordance with Guru’s commands? Guru’s with accordance in ‘life my live I do myself, ask I Gurbani. of dictates the are Guru of our of feet lotus support the case, the our In feet. lotus firm His holds of he fire because the of out worldliness, him lift to shabad ardas-oriented above the in Lord the with pleaded Arjun Guru how Laag na Anch out Tinan Navajia Peer come Jan Jo Bagh, Guru the by unscathed. protected that us are who assures Guru those then but garden) poisonous is there which in earth) colourful … and I continue in the translation: the in continue I and … g uru embellishes the life of the Sikh here and and here Sikh the of life the embellishes uru

Farida Bhoom Rangawal Manjh Vasoola Vasoola Manjh Rangawal Bhoom Farida Bhagawant Singh Dalawari Singh Bhagawant ho Rangawali Bhoom Ja kau bhaye Gobind Gobind bhaye kau Ja v asoola Bagh (a (a Bagh asoola (SGGS: 286) (SGGS: . That is is That . (a (a - - A Study of Jap Sahib The Meditation of Guru Gobind Singh

āp Sāhib is one of the J celebrated spiritual compositions of Guru Gobind Singh, the tenth Guru. Like the Japji Sahib of Guru Nanak Dev, it is also a part of the daily pre-dawn liturgical service of the Sikhs. The Japji provides instruction in spiritual praxis, and introduces one to the different spirit-scapes on the way to the Transcendent Reality. Jāp Sāhib straightway dwells upon God through His attributive names in exquisitely mellifluous verse. Its composition must have become possible in a state of profound meditation. In it, at places, there is considerable repetition of the terms of salutation. But that is the essential pattern of jāp. Still, however, monotony is kept in abeyance by varying the salutary phrases, at intervals, also in consonance with the change of the metre. It employs amazingly live rhythms. Hence, recitation of this composition makes one feel as if one is hearing the echoing rhythms of the Cosmic Drum. Stylistically also, the two compositions – Japji and Jāp Sāhib – are mutually quite distinct. While Jap ji flows through serene metres, Jāp Sāhib generates dancing and clanging rhythms that flow like a NISHAAN mountainous torrent, opening the flood-gates of divine intimation. 7 8 NISHAAN great Baisakhi day of 1699 when the Order of the the that of are on Order the done initiated. when was was 1699 texts Khalsa it of is day as Amrit, way Baisakhi other great same potion, the baptismal three the prepared, that while Chaupai) (the recited Benati and are Sāhib texts Anand Sawayyās, liturgical the super- of bani, realms the this into of consciousness. wafts seeker the expressions of spirit wings sacramental the On the quest. of his enliven spiritual and seeker’s the consciousness awaken They missiles be faith. to intense selves of the prove all – syllables dozen Guru the Divine. the by on reflections employed worthy them make and expressions the profundity of dignity, nobility The flow. its to uncommon an musicality injects and force clasps tremendous a alliterative lends in other each hold and other each the in battlefield. meditation of medium artistic an it succeeds discord making poetic hand, in other any the on let He, serious not time. any a at does appear of Guru the short yet would blasphemy, nothing combination this considered be poetics, traditional the In in steeped in is steeped composition Rasa unique content the the a while of weave Thus, they beat. valorous together and consistently lilt; been distinctive have specific must that numinous Divine author. intimate the its by an experienced of mirrors presence inspiration. undoubtedly sanctimonious of It it with portals seeker the the of sublime soul through and the carries idiom flow Its dignified grace. highly in Divine the the with pregnant sacrifice. of valour spirit undaunted in and only courage indomitable it, not recites who one in generating, succeeds in but also Divine, It the with relationship Spirit. devout a communion sprouting Cosmic intimate in the is with writer its that evidence Like Japji, Jāp Sāhib is also one of the five five the of one also is Sāhib Jāp Japji, Like a over to syllable single from ranging – metres Its echo terms expressive of hundreds its way The its has metres different ten its of one Every of intimations the clothes diction majestic Its unambiguous gives composition wonderful This (the aesthetic flavour of serenity), its form is is form its serenity), of flavour aesthetic (the Vir Rasa Vir (the aesthetic flavour of valour). valour). of flavour aesthetic (the Shant Re-produced from Dr. Jaswant SinghNeki’s transliteration oftheJap Sahib - - NISHAAN

9 10 NISHAAN NISHAAN

11 12 NISHAAN NISHAAN

13 [.... continued in Nishaan II/08] 14 NISHAAN Yamuna where Guru Gobind Singh ji spent four years years four spent ji Singh Gobind Guru where Yamuna Paonta Sahib, Paonta and where he composed the Jap Sahib. Jap the composed he where and on the banks of the river river the of banks the on - - Guru Tegh Bahadur of their plight. With tearful eyes they narrated their dismal condition and reverently The Life Divine sought his advice. While the Guru gave them solace, he himself became absorbed in deep thought. At that uru Gobind Singh, the tenth Guru of the critical moment, the child Gobind Rai happened to Sikhs and the author of Jāp Sāhib, was come there. He noticed the sign of some unusual G concern on his father’s face. He enquired of him the born to his parents, Guru Tegh Bahadur and Mata Gujri, on 22 December 1666 AD at Patna. cause of that concern. The Guru told him the story of the Pandits’ plight. “Then what solution have you When the news of his birth reached a Muslim thought of?” asked Gobind Rai. “The need of the hour fakir, Bhikhan Shah in Ambala, he made a reverent is that someone of high spiritual stature should come bow towards the East. His disciples were perplexed, forward and offer his own life as sacrifice in order to because the Muslims always bow towards the Mecca, stem this tyranny.” The Guru told his nine-year old which was to the West from their place. They, son. Gobind Rai pleased Guru Tegh Bahadur who took therefore, asked him, “You have always made your him into his arms and showered his fond love on him. bow towards the West, why this departure from it The Guru then assured the Pandits of his support and and making your genuflexion towards the East?” He told them, “Go and convey the Emperor through the replied “Today a great soul has been born in the East Governor of your state that if Tegh Bahadur agrees to and I have bowed towards his stars.” Then, at the accept Islam, you would follow him.” behest of his disciples, he went to Patna to have a look This was duly conveyed to the Emperor through at the infant Guru. He is said to have taken with him the appropriate channels. The Emperor construed two containers filled with candies. When he brought them before the infant Guru, the infant Guru touched this message as a kind of challenge and got the Guru both the containers with his hands. Bhikhan Shah had arrested and brought over to Delhi along with his a smile of satisfaction on his face. When his disciples three disciples who, at that time were keeping him asked him the reason of his smile, he said, “These company. Before leaving for Delhi, however, the containers were presented to him, representing the Guru posted Gobind Rai with detailed instructions Hindu and Muslim communities. Touching them both about what steps to take in the case the threatening with his hands signifies to me that he shall look upon eventuality took place. Hindus and Muslims with equal favour and without In Delhi, Aurangzeb held a series of dialogues any adverse discrimination.” with the Guru proposing that he accept Islam. When The Guru received his education in Patna. His that did not work, he tried to lure the Guru with childhood is replete with many interesting and all kinds of temptations. Finally, he came down to instructive stories. One of these is how he taught his threaten his life if he would not comply. The Guru, playmates the tactics of warfare. He would divide however, stood resolutely firm and declined to oblige them into two groups and instruct them to fight mock the Emperor. When the Emperor did not succeed, battles. These, he supervised in person and appreciated he ordered cruel execution of three of his disciples those who fought well. Whoever witnessed these right in front of him so that the Guru would see the play-battles was not only highly impressed with intensity of the threat to his own life and succumb out his leadership qualities, but could also perceive his of fear. Even those three disciples did not show any undoubted potentiality for becoming a great hero. signs of fear and with exceptional calm withstood the Many, who witnessed him in that role, even began cruel death imposed on them. The Emperor tried once to worship him – for that, to them, appeared nothing again to persuade the Guru and remind him again short of divine power cum divine intellect. of the fate he would meet, should he not change his mind. The Guru, however, stood resolute. That irked Those were the days of Mughal tyranny over the the Emperor and he ordered the Guru’s execution. The Hindus. Under the orders of Aurangzeb, the Mughal Guru was executed at the Chandni Chowk, the royal Emperor, forcible conversion of the Hindus to Islam square, where Gurdwara Sis Ganj stands today. – even at the point of death – had been instituted. Distressed Brahmins of Kashmir, who were considered Guru Tegh Bahadur had, even before leaving for NISHAAN supreme leaders of the Hindus community, came over Delhi, made all necessary arrangements for Gobind Rai in the form of a deputation to Anandpur to inform to be installed as his spiritual successor as the tenth 15 16 NISHAAN Inside thekavidarbar. The sacred qalams. Guru also started providing his Sikhs physical physical Sikhs his providing the started instruction, shape. also spiritual took Guru usual size the to respectable addition a In of army an soon, the into down lay tyranny. from spirit even freedom attain and to lives, rise, valiant their would such they that infuse book, people to to a rulers also took tyrant the Guru but bring young to only The not vow, people. by Sikh reverently entire accepted the and promptly Guru was tenth Rai the Gobind made So, Sikhs. the of Guru He advised his Sikhs to arm themselves. Very Very themselves. arm to Sikhs his advised He a special massive assembly of the Sikhs from all over. over. all from Sikhs the of assembly massive special a Guru. the against defeated expeditions Sikhs Mughal of the number a even times, several repulsed states princely attacks of the were only Not protect kingdom.” own to annex our up to is set not or land and life tyrants; any in the out them root mission and give downtrodden “our the to saying, declined permission their however, such of part Guru, The sizeable follow a to wrest territory. to and permission attackers Guru’s the Sikh receding the seek the to and came chiefs, hill Sikhs the Bhangani, of some at forces the repulsed occurred successfully had that forces first battles the After these defeated. of soundly always were but Sikhs, his Guru the after Anandpur. vengefully vacated was hordes eventually however, enemy the material by valuable this destroyed of Much language time. folk that popular of the Bhasha, his and Braj into from Sanskrit classics many Persian translate disbanded to the them had whom encouraged He those Emperor Court. of Mughal some including impoverished poets and scholars of there years to four came valley). around Doon the in township spent Sahib Paonta Guru whole (today’s The a it. soon around The very much. grow so the and it liked persuaded he agreed, he since Guru spot it, that at about on liking. stay know great to to the Guru took came on he Raja which spot to the When Yamuna picturesque river a the of discovered pursuit banks in Guru while the day, One game, was of invitation. Guru his The state. accept his to to pleased guest a as over him invited and to decided They might. military him. on attack an mount rising his and the following of the rajas of hill jealous became Hindu states the neighbouring However, training. martial and On the festive day of Baisakhi in 1699, the Guru conveyed conveyed Guru the 1699, in Baisakhi of day festive the On and Guru the with battles several had princes hill The bevy a him to attracted erudition his of reputation The Guru the towards disposed well was them of one Yet, Guru’s increasing increasing Guru’s whether they were Sikhs or not. He was asked why he was providing water to the adversary soldiers, he said, “I see no alien, no enemy; every thirsty face appears to me to be the face of my Guru. How can I deny him water?” When the Guru came to know of this he was immensely pleased and commended his conduct as exemplary. The battle went on for many days. The Mughal generals soon realised that they would not be able to win in straight fight. So they decided to lay a massive siege to Anandpur and confine the Guru along with his followers within it, and thus derive them of supplies. They hoped that through that strategy they Contemporary chroniclers have reported that around would be able to make the Guru surrender. 40,000 Sikhs attended., In the midst of that assembly, The siege continued for months. There was still no the Guru stood upon a platform, specially erected for sign of the Guru giving in. The Mughal generals, then, the occasion and announced that he wanted someone to over the oath of Koran, gave solemn assurance to the come forward and present him his head. It is chronicled Guru, that if he and his family vacated Anandpur, they that the entire assembly was stunned. Yet, soon a would be provided safe passage. On account of this volunteer came forth to offer his head to the Guru. He solemn assurance by the Mughal generals, the Sikhs was not the only one. The Guru made five calls and prevailed upon the Guru to leave Anandpur. He did so every time a volunteer stepped forward to make the at midnight along with his family and the handful of offering of his own head. The Guru called those five his Sikhs who had survived the hardships of the siege. It Panj Piare (his ‘Beloved Five’). Them he initiated into was a cold night in December and to add to the misery a special Order called Order of the Khalsa, or God’s of the troupe, it began to rain heavily. Contrary to their Knights-at-Arms, by baptising them with Amrit. Then assurances, however, the Mughal forces fell upon the he prescribed some special rules of conduct for them Guru and his companions. In the melee, the Guru’s two including a number of taboos. He also added the epithet younger sons and his aged mother fell into the hands of ‘Singh’ (a lion) to the name of everyone so baptised. the Governor of Sarhind owing to the treachery of their Then he requested the Panj Piare to initiate him own Brahmin cook. The Governor ordered that these too into the new Order in the same manner in which children (merely six-and four-years old) be walled alive he had initiated them. Thence on, Gobind Rai became and thus suffocated to death. Gobind Singh. The Guru, along with his elder sons (twelve and The very next day, thousands more volunteered to nine years old) reached a place called Chamkaur, be recruited into this Divine Army, and were baptised while they were being pursued by the Moghul hordes. the same way. A fierce battle raged there in which the Guru’s two elder princes who were accompanying him attained This frightened the hill-rajas, who reported the martyrdom. The Guru was left with only five Sikhs. matter to Aurangzeb, soliciting his active intervention They counselled him to leave. When he declined, he to quell this “rebellious venture” of the Guru. The was reminded that he himself had bestowed upon Emperor, who had already been peeved by the defeat them the authority of Guru Khalsa when he sought of his previous expeditions upon the Guru, chose this to be baptised. “With that authority” they said, “we time to dispatch a huge army which, along with the command you, Gobind Singh, to leave.” The Guru forces of the twenty-two hill-chiefs, and local Gujjars was left with no option but to obey. As he left, three and Ranghar tribes, mounted a massive attack on Sikhs chose to accompany him, while the other two Anandpur, the Guru’s abode. stayed back to keep the Mughal hordes engaged as The battle raged on for days. A devoted Sikh, Bhai long as they could. In the dark night, however, his NISHAAN Kanhaiya,every night, after the fighting of the day was companions got separated from him. He alone waded called off, began visiting the battlefield to provide through forests and wildernesses. On the way, two water to thirsty soldiers without discrimination Muslim brothers, who had been in the Guru’s service 17 18 NISHAAN their lives here, shall ever be remembered as as remembered be ever shall here, Guru lives their The down them. laid had who of those that Singh proud Mahan told further him made and proved had worth all they their that him their told for Guru The forgiveness seek desertion. could breath last his on was who Singh Mahan them, of one Only them. on his blessings showered and them of one each of brows the kissed and site the to came He happen. that all saw camped had The back. hordes he where distance, some at mound pursuing elevated a from Guru the drive to able were fighting but martyred were Bhago, Mai except Khidrana. them, of before All way some Guru the pursuing hordes the engaged and gone thither hurried They had Khidrana. towards Guru the that know in to came They remorse command. in Bhago, Mai awakening lady, a by in led back them drove and them, succeeded They Guru. the however, deserted having husbands their of After admit ashamed to being them, refused him. wives their homes, deserted their reached had they men forty siege, by and him. for pursued way out look the being on the were that on still forces adversary the Khidrana admirers reached his He of disguise. eventually in some escape with Guru the stayed helped time, one at accompany him to the South. The Guru agreed to do do to agreed Guru The South. the of to to and him him help war requested accompany Agra, a Guru’s in help the timely and Shah, Guru’s sought the with them, Bahadur that among sons. his after eldest the between soon ensued died discussions. succession for he Guru the However, invited and remorse, with arms.” up pick to legitimate becomes it fail, peace preserve to efforts all if “but person, Guru) peace-loving (the a was he that him informed also Guru The Koran. the on swearing after word his keeping not for Emperor titled was Namah which Zafar epistle, that perpetrated In he people. to that innocent upon treacheries mirrored and were tyrannies which the in him Persian, Aurangzeb, in to epistle, an addressed produced learning. Guru of the seat there, a Kashi, From Sabo Guru’s as Talwandi known why be is to That came there. resumed also activity He literary Sahib. his Granth Guru Sri of recension (the Sahib Damdama as known resting-place). is sacred then, since That months. place, nine over spent he where Sabo Talwandi peace. in last his breathed and this hear to overjoyed was Singh Mahan ones). liberated Earlier, when the Guru was at Anandpur under under Anandpur at was Guru the when Earlier, Aurangzeb received the letter and was filled filled was and letter the received Aurangzeb final the produced Guru the there, stay his During reached Guru the way, the on sojourns some After (the Epistle of Victory) he also chastised the the chastised also he Victory) of Epistle (the muktas (the (the of fear and yet to so so so respects. – all to in complete yet compassion of and full fear of devoid so sacrifice, with replete so so action-packed, so inspiring, so once at sublime, was another that life witnessed has not world the yet years, forty-two just for mortals passed away. Fateh” thereafter ki and ji chanted, Khalsa Waheguru loudly ka he ji Then Guru. “Waheguru eternal their Sahib be Granth near. Guru shall and Sri was him after assemble end that to them to his around declared Sikhs it that the bow, all felt a invited he Guru bend Now to The tried again. Guru the gaped when day one but escape him him. to executed and tried struck captured Sikhs Guru companion alert some His the but sword. blow, his with second dead a give before But could dagger. a he with him struck Pathans those of Guru’s the Pathan of two Guru. the hired know assasinate he to So to mercenaries Emperor. came the with he proximity when much was sons younger concerned Guru’s the of death cruel the five him gave also quiver. Guru own his from the arrows blessing, his in personal him his of help token a to As him. accompany Sikhs to were Sikhs the Five of mission. letters weak leaders him to the gave Guru addressed The protecting rulers. of tyrannous mission the from the continue to and there forces Sikh dispatched the of charge Guru take to The Punjab the to him name. that by him people remembered of when pleased was name and Guru the the the of as him (bondsman) himself gave considered and who Singh, Khalsa Gurbaksh the into him of baptised Order Guru the surrendered The he Guru. the that before personality himself was his he by Guru, the captivated saw so he When Das. Madho (hermit) a to belonged which Godawari River of bank the India. of area Deccan the in and Nander him for with left company parted time, some after but so, He had lived amidst amidst lived had He well, healing was got Guru the that wound The one rest, some taking was Guru the when day, One for responsible was who Sarhind of Nawab The on ashram an was there Nander of proximity the In Dr. Jaswant Singh Neki Singh Jaswant Dr. bairagi banda Semiquincentennial Year Of Martyrdorm Baba Deep singh shaheed

hristianity, the world’s most C pervasive religion, exalts four virtues above all others: Mercy, Truth, Righteousness and Peace (from Psalm 85, Verse 10). These virtues, in turn, stand for traditional values for which countless innocent men and women have been prepared to give their lives. To be rightly martyred, therefore, in Christian faith is to perish in the pursuit of these virtues. The row of ten niches immediately over the Great West Door of Westminster Abbey are filled with ten statues of individual Christian martyrs of the 20th Century, drawn from every continent and many Christian denominations, intended to represent all others who have died (and continue to do so) in similar circumstances of oppression and persecution.

Baba Deep Singh Shaheed. Interestingly, Christianity and Sikhism coalesce in their respect for these individual virtues which have also been articles of Sikh faith. Guru Nanak, founder of the Sikh religion, elevated Truth to the pedestal of God (‘sat naam’). Guru Arjan Dev, the Fifth Guru, espoused this cause unto death (‘soor veer bachan ka bali’: the true man of courage is a man of his word), thus initiating the holy tradition of Sikh martyrdom. His son, Guru Hargobind, took up ‘just war’ as NISHAAN an article of righteousness, while his son, Guru Tegh Bahadur, bore the cross of brutal Mughal persecution and death, on the behest 19 Westminster Abbey. of Kashmiri Pandits for peace and freedom from tyranny. His son, 20 NISHAAN Deep Singh: the Warrior Scholar Righteousness uparin. manmang; pacharo; odds: the matter no hawk, the fight to sparrow the taught and ‘righteousness’ also of sword the up took family), tyrants), of his (destroyer Uparin’ ‘Dusht as sacrificed described (who Singh Gobind Guru stemming the tide of both foreign rule and invasion. in invasion. and rule succeeded foreign both of tide finally Sikhs the withstand stemming they to of before and brutalities banner of thousands one decades under inspired tyranny fight that to righteousness of virtue the therefore, was, it India, ‘righteous’ North century a 18th of turbulence as the Throughout purely repression. against centuries reaction the over traditions martial adopted Sikhism Hindus, and Muslims between battle. after who soldiers enemy Kanhaiya, tended even Bhai disciple, exemplified Singh’s best Gobind Guru by perhaps, practice, and theology Sikh uprooted.] Righteousness men, of martyrdom (at Amritsar on 11 November (30 (30 November 11 on Amritsar year (at (250th) martyrdom Semiquincentennial of his with coincided of face the in fight’ ‘just died a and in oppression odds. of army period, heavy of the Sikh life a a forces characterised lived leading evil He that the time. cruelty against and his of revolt battles participated pious was who major he repute all of history’, in Sikh warrior-leader of a heroes equally ‘one revered and time, most his the of a of leaders as the spiritual Among Sikhs respected belonged. among most reverence) used and affection of word ‘grandfather’ title or (Persian ‘Baba’ ‘father’ as to for referred reverently Singh, [I came into the world with the Duty to uphold uphold to Duty the with i world the into mool came ko [I saban dust sab ubharan; sant sadhu leh chalavan samajh Dharma janmang; im dhara kaj Yahi pakar dokhyan dust bitharo; dharma tum Tahan Jahan pathai; Gurdev het Dharam aai; mo jagat kaj aih Ham Beginning essentially as a faith of ‘conciliation’ ‘conciliation’ of faith a as essentially Beginning of virtues primary the among is too, (‘daya’), Mercy m t Interestingly, the 60th year of India’s Independence Independence India’s of year 60th the Interestingly, Deep that history Indo-Sikh of period this to is It n every place, and to destroy sin and evil. Oh, Holy Holy Oh, evil. and sin destroy to and place, every n he only reason I took birth was to see that that see to was birth took I reason only he ay flourish, Good may prevail, and tyrants be be tyrants and prevail, may Good flourish, ay of a warrior and spiritual leader, commanding commanding leader, are: principal spiritual his achievements of Some region. and the qualities in the influence immense himself warrior in a combined he of for time his of personages respected most the among was Singh Deep scholastic field alone would secure him a place in Sikh Sikh in place history: a him the secure in would of alone field contribution breadth His scholastic a equaled. with seldom times was his Singh achievement Deep bestrode who Baba colossus warfare, a and him scriptures schooled the as initiated well in as personally fraternity Khalsa had the who into him Singh Gobind Guru disciple of village true A at Amritsar. Jeoni from km 40 Mata about and Pahuwind, Bhagtu Bhai to 1682 and Magh) courage personify to came tyranny. of face the he in and resolve that sanguinary so valour inspiring with who yoke martyr and foreign resisted saint-soldier this of world learns the and that reads appropriate only is it and 1757), Katak)

Baba Deep Singh was born on 26 January (14 (14 January 26 on born was Singh Deep Baba Granth that was to succeed to the Guru Gaddi Gaddi Guru the to succeed Adi Guruship). to of (throne first was the that compiled tutelage he Granth the Singh, under Gobind Guru Singh, of Mani Bhai with Along Resolved a conflict between the rajas of Bikaner Bikaner of rajas the Jaisalmer. between and conflict a Resolved to Rangar Masa Singh by Sahib. Harmandar Sukha in perpetrated and sacrilege the Singh avenge Mehtab Despatched conflict the fateh’. ki ji ‘waheguru resolved and fateh’ also ‘darshani he over all period, in this During Bahadur 1709. in Singh Sarhind of that with Banda beginning battles, alongside Fought Baba Sikh, brave uncommonly and strong, tall, A Taksal. Dami Dam the of Jathedar first the was He ‘muridaan’. to some ‘fakiraan’ Guru of made being that notable of and most the changes, Guru), editorial (writings Tenth important the Granth Singh, Dasm Gobind the edited He and Arabia, to sent well-received. been was have to known is which it where Arabic prepared in Sahib also copy He Hazur a Sahib). Takhat Keshgarh Sri Takhat Sri Sahib, and Patna worship of Takhat seats and (Sri holy one prepared) different to was this retained others it of conveyed (where pages, Sahib 1430 copies Dama of Dam at (scriptures) hand-written Granth four prepared He Influenced all misls to fight conjointly Righteous War against the tyranny of Adina Beg, Governor of Jullundur, and on the When Ahmed Shah Abdali (also referred to by his clan name, latter’s defeat, conferred the conquered ‘Durrani’) was returning to Kabul in April 1757 after his fourth territory to Jassa Singh Ahluwalia, invasion of India, his baggage train was repeatedly attacked by ancestor of the royal house of bands of Sikh horsemen in the Punjab and thousands of prisoners, Kapurthala. including women, were freed and returned to their homes in Delhi, Mathura and Brindavan. Enraged, the invader first sacked In 1732, he went to the rescue of Sardar the holy Sikh town of Kartarpur on his way to Lahore and, Ala Singh who had been besieged in later that year, had the Sikh sanctum at Amritsar destroyed and Barnala by Manjh and Bhatti Rajputs desecrated. When Baba Deep Singh learnt of this at Dam Dama, in collaboration with the faujdar of some 250 km from Amritsar, he vowed to evict the imperial forces Jullundur and Nawab of Malerkotla. from Harmandir Sahib and restore its sanctity. In 1733, when the Mughal governor He sent word throughout the region for all able-bodied Sikhs of Lahore sought peace with the Sikhs to gather in Tarn Taran for battle around the time of Diwali, offering them a nawabship and a jagir, usually celebrated in the second week of November. It was then Baba Deep Singh and his jatha joined a custom for Sikhs to gather at Harmandir Sahib for Baisakhi and Nawab Kapur Singh at Amritsar to Diwali to pay homage and discuss pressing collective issues. form the Dal Khalsa in 1734, which was soon divided for administrative convenience into the Buddha Dal and the Taruna Dal, the latter being further split into five jathas. Deep Singh, now reverently called Baba, was given the command of one of these jathas which, in 1748, were re-designated as misls. His jatha later came to be known as Shahid misl. Some scholars, however, suggest that the misl took its name during his lifetime for two reasons: one, that Baba ji forswore to give his life in the service of the Panth after amending ‘fakeeran’ to ‘muridan’ while editing the Dasm Granth; two, his band of warriors always fought in the van, and were so named for Baba Deep Singh drawing a line in the ground at Fateh Chak before the battle. their sanguinary courage. The tower The incident is commemorated by Gurdwara Lakir Sahib. in which he lived in the vicinity of Takht Sri Damdama Sahib is known as Burj Baba Deep Singh Shahid. He was among the few survivors of the Chotta Ghalughara (Lesser Holocaust) on 1 May 1746 in Kahnuwan, where about 10,000 Sikhs were killed. Baba Deep Singh is best remembered for his achievement in the final moments of his life when at the age of 75 years, he collected, led and inspired a body of Sikhs NISHAAN to face an Afghan Army far superior in numbers and equipment. 21 Gurudwara Lakir Sahib, Fateh Chak (Tarn Taran) 22 NISHAAN the Afghan commander, Jamal Shah (some (some Shah Jamal with commander, combat Afghan single the in engaged Singh Deep homage. pay to stop all communities from His passers-by where worship Singh. of place is a road Taran Naudh 95-year Amritsar-Tarn the on in cenotaph veteran commander, the fell Sikh Sikhs old including by brave led battle, Many this Khan. reinforcements, Atai the or one second a near by Army, Chabba of Gohalwar Afghan of village day intercepted ahead be present km to 4 only some dash a Amritsar made Sikhs towards the casualties, few with desperation.” in flee to turned men their of many that much fighting so them the distressed and kept fierce side every from and forces Tazkirah-i- his in force,. opposing the of part was who Miskin, Miskin Khan Tahmas by martial Sikh to account eyewitness following the than prowess tribute fierce better no fighting is intensely there The was and thereafter erupted ‘challenge’). that means (‘lalkar’ Sahib Lalkar Gurdwara with commemorated Sikhs today is the spot The Taran, combat. to Tarn them Gohalwar, challenged of of ahead km village 7 day about present the near Gurdwara ‘line’. for ‘lakir’ Sahib: Lakir called commemorative a has today spot The Sahib). Harmandir at only their be shall it die, I times five (if almost Dwar’ ke Har to ‘Maron vowed, he strength, enemy, the against prevail could courage step desperate most the to only sacrifice circumstances the in that aware supreme Equally across. the for prepared with those ground only bade the and (khanda) in broadsword his line a drew Singh Deep to Baba Harmandir, way the its to advance on his was intercept that Lahore, of Governor Khan, Jahan of command personal under army Afghan well-equipped large, be the for would match no volunteers of body his that Aware District). administrative and city flourishing a (now town the to of outskirts moved the on 5000, Chak Fateh about Taran, numbering Tarn Sikhs, at the Dev Arjan Guru Gurudwara At one point during the battle, Baba Baba battle, the during point one At lines Afghan the through Breaking Muslim the besieged closely Sikhs “The enemy entrenched firmly the sighting On historic the at obeisance paid Having Gurudwara LalkarSahib, Gohalwar, 7kmfrom Tarn Taran. around the sacred water tank and shrine) of Harmandar Sahib. Sahib. Harmandar of shrine) and tank water sacred the around promenade (rectangular historical parkarma a the his is reached he when it breathing devout only last pledge, man, his his keep a to lived to and be Singh Deep killed can Baba Singh that fact almost Deep battle were the Baba martyrs of of band Although outcome surmised. tragic the easily courage, exceptional tree Sahib. and of Harmandir Chabba, of of short species kos) ahead (2 a km km 6 a is over approximately commemorated little a is (‘tahli’ terrain) Sahib the injury to The Tahla common mortal right. Gurdwara the the with with received today vigour he amazing where his with spot sword supporting started the hand, history, left wield his in with to blood of parallel flow the and, no stanching has and that strength head of that superhuman pledge instance with his an of in himself steadied reminded he but morning, mission, his relinquished was Singh Deep Baba was head severed. swords, completely opponent’s his of while coincidence neck, the in the stroke wounded By grievously Khan). Atai simultaneous as a name of his record historians In the face of such overwhelming odds and, in spite of their their of spite in and, odds overwhelming such of face the In have would Singh Deep Baba ebb, to starting life With Gurudwara Shaheed Ganj Baba Deep Singh, Ramsar (Amritsar).

Patwant Singh is apt in his description of the battle in is strong evidence, indeed, since much of Sikh history which the Sikhs ‘fought to the last man with demonic of the period has been similarly passed down, orally. fury’, while Baba Deep Singh, although mortally It is also difficult to surmise the precise wounded, ‘hacked his way through the Afghan lines distance over which Baba Deep Singh fought in the to die in the parkarma’. The spot where Baba Deep extraordinary manner depicted—about six kilometers, Singh succumbed to his wounds is marked with a or less? Possibly, grievously wounded in the neck, he gurdwara that serves as a cenotaph where pilgrims may have pressed on by dint of sheer determination, today pause in reverence. until the phenomenal exertions may have completely While medical science and reason might ever severed his head, either on reaching the parkarma, remain incredulous of this superhuman feat depicted or some distance before it. Alternatively, he may reverently in colour prints to this day, devotees have received a second more grievous wound continue to marvel and believe in its veracity. But, is it that may have actually severed his head, near the not reasonable to ask why and how, in the first place, present gurdwara at Ramsar, barely one km short of the ‘severed head’ legend arose? How could it possibly Harmandir Sahib. This is supported by an allied belief be without substance when the events occurred not that he received his fatal wound at Ramsar, which is too far back in time, only 250 years, the same year as also the spot where his mortal remains were cremated the Battle of Plassey, less than ten generations ago? and commemorated with Gurdwara Shaheed Ganj. Besides, the legend has also been chronicled and

Several arms and accoutrements of Baba Deep NISHAAN continues to be sung by troubadours and bards alike Singh are preserved in the Akal Takht, and it is in words which, in many cases, were composed very believed that although he wore no armour, his arms 23 long ago, probably, not long after the event itself. This and accoutrements together weighed some 16 kgs. 24 NISHAAN The Ba The tt leground: 11 11 leground: of stature as the perfect warrior-saint who was also spiritual spiritual also was who warrior-saint martyr. and scholar, perfect intellectual the master, as stature of world. the across with relived battlefields had numerous traditions, in glory perhaps, martial unfading Sikh has, ‘fight forging that in to odds impact daring greatest overwhelming the exceptional against and fight’ just However, leadership the significant. motivational his profoundly is also it is scriptural explication calligraphy, and of way analysis by tradition his scholarly known, Sikh to ever has legacy world the bravest and selfless most the among Indeed, there would be few who could rival him in his breadth breadth his in him rival could who few be would there Indeed, rank ever shall that sacrifice of act final his for remembered Best

Several quoits (chakras) of different sizes. sizes. different of (chakras) quoits Several Khandas small Two kirpans Two Khanda sized Medium Pistol weapon sword-like A Paeshkabaj sword) (double-edged Khanda Dudhara N ov. 1757 ov. Harsimran Singh Singh Harsimran Rally round the French Sikhs

The right of an ethnic community

he French law which has insidiously insidiously in State institutions, often accusing the T affected the Sikh turban, bans government of being partial to the other. A weary “ostentatious” signs of religion. Three questions State disassociated itself completely from any religion. arise: is the turban essential to Sikhs? Yes! Can one Hence the 1905 law. A deep suspicion of institutional community be exempted as ‘special’ from a common religion as a predatory, oppressive and reactionary law, by any government? Almost never. That leaves force is embedded in the French psyche. only one option. Does the law really apply? Muslim migrations to France in the twentieth century The law banning religious items in French State brought new challenges, as some Muslim girls wore institutions was first established in 1905, separating the hijab as a religious requirement. The French State the secular State from any association with religion. system allows Schools some local desertions. However the All visible signs of religion were stripped from the number of hijab-wearing girls increased exponentially, walls of State institutions including State schools. The with increasingly politicised Islamic movements after clergy, including nuns in State Schools, were required 2001, and wore down French tolerance. Sarkozy, who is to wear non-clerical clothes. President now, was the interior Minister who precipitated This law was a development of the historic French such reaction. Citing 1905 Laicite he stressed that Revolution and its subsequent preference for secularism standards had fallen. New provisions were proposed. and human rights. Rigid secularism mostly evolved as Not to be accused of targeting Muslims, the a reaction against the bloody and protracted conflicts proposed law mentioned the hijab, the Jewish yumlka between Catholic and Protestant in which millions and the large Christian cross as ostentatious signs. died. Moreover, the Church often collaborated with Neither the Jews nor the Christians were practically monarchies. Robespierre’s infamous reign of terror did affected as both had long established private not spare the Church, stripping it of power. educational institutions. NISHAAN Even when out of power, the Catholic and For some reason the turban was not mentioned. Protestant institutions continued to compete Nevertheless, some Sikh groups raised a public alarm 25 26 NISHAAN consciously stating that he or she is fully committed committed a fully is is she hijab, religion. or cross a their he to large that with with converting stating lady Christian a a consciously start or hand, yumlka a they with French other Jew the the would not as On are even whey others? ‘religion’ not are their turbans to they understand, If wear committed sense. who formal totally the Sikhs in of ‘baptised’ cent per 90 the by comprehended as State. religion French words and the with ostentatious incommensurate was was line turban best the The administrative that religions. or different understood for be legal religion differentially worlds make the the that not of argue to sense does significance the It as well turban. as history and beliefs form. any pupils of propaganda atheist religious its to exposed of be not rights human the French as The this covert! saw subtly State and dialogue a in engage to others encourage to propaganda of form a is religion of other and through souls’ ‘save to non-believers seeking conversion. human of forever with is and beliefs intolerant interfering institution freedoms, exclusivist proscriptive a and as history, doctrinal Christian European turbans. are wearing law of the practice Sikh in the words with implied the inconsistent as of ‘religion’ and definition ‘ostentatious’ working that was argument does law the that was suggest line to best the felt I philosophy, and history political the and issue. the opened resolving of Ministry dialogues possibilities The up Minister. with meeting Affairs Education a French was of the there Finally Ministry External Ministry. the Education the in office, officials Minister’s Interior, profile Prime high with French the meetings organise to of able was number I a UN, the to Ambassador Rights thereafter France. in was Sikhs include I concerned done. by would was contacted law responded damage the first and The the government turbans! oversight an The challenged was it then that who Government. hacks French media to exposed issue they first the public talks going By discreet government. hold French first the to advised being despite I strengthened the argument with facts. Over Over facts. with argument the strengthened I Sikh to opposite diametrically was this Clearly sign ostentatious an that was position French The in rooted was religion of concept French The its constitution, French the on course crash a With Human French the with association my Through not apply to the Sikhs. My My Sikhs. the to apply letters reminding the French of their obligation to the the to obligation United their of French lobbied the sarcastic reminding Sikhs wrote letters then many Congressmen and Iraq, Senators States over tension US now was won already away. such battle slipping as A explain schools. verbally concerned to to agreed was they position but official an dropped as circular formal in The entertained France. identity provision ethnic no or is cultural There separate a one. for it chose Government or and French arbitrate the turban either of to the of responsibility the not was interpretations clearly that two said were They there back-track. to started then and phone and letters an such was increased. officials, were an calls with and details turban while sorted religion Even the and made! being be to that had identity Sikh ‘exception’ of stating campaigns, item own essential their letters started had sending individuals and the explaining circulars He send inconsistencies. to agreed The forward. keski also settled. a matters way ministry i.e. the until a time turban, some for of worn find form be type, to discrete a that appreciated suggested considered be forward put could inapplicability of philosophy, argument be the not but could made of exception an that said He inconsistencies. professor a now. paradoxes into getting are we requirement Surely it. conceals religious ( a hair is unshorn is it K’s there five the If among religion. of signs turban evident. wearing quite change of was practice a Sikh of the their and item understanding or religious French the The between Sikhs. turbans of majority inconsistency large their the words ostentatious other these in ask an remove habits, to as to have would we turban people used of was sign religious definition French the If working Sikhs. are who Harkishan CPI(M) the atheist of Surjit the Singh and Singh Khushwant agnostic life, social of venues deeply places. all public other the and in halls dance pubs, Sikhs where including places non-baptised turban-wearing see in can you But venture. not do present religious voluntarily u, oe a t cm. t h hih o French- of height the At come. to was more But, quandary a in were officials Government French groups Sikhs many then by Unfortunately, Minister, Education French then the Ferry, Lue their ‘conceal’ to people sought also law The the like people famous are there Furthermore, people these of any sees never one Secondly, kesh ). The turban turban The ). freedom of religion and human rights! Matters went downhill fast and French officials lost the will to help The French law that bans the Turban the Sikh community. “Art.L.141-5-1.: In primary schools, schools and It is testament of the first generation of Sikh high schools, the wearing of a sign or dress by migrants from villages to the west that they protected which the students reveal ostentatiously a religious the turban through pragmatic solutions. The right to affiliation, is forbidden. wear the turban in the UK was not won as a religious About the Turban Ban in France: right, but as the right of an ethnic community, as As a result of the law passed by France banning confirmed in the famous House of Lords Mandla the turban in French schools in 2004, a Sikh student decision in 1984. is not allowed to wear a turban to school. Six French It is a sad indictment of the current young leaders Sikh children have been expelled from schools. As a among Sikhs that not only have they failed to improve consequence of the law, French Sikhs have also not been upon the diplomatic and political skills of their able to renew their driving licence, passport or refugee parents, but have in fact become more fundamentalist card because they refuse to remove their turban for their and unrealistic. The issue can still be resolved ID photographs. if mature and diplomatic minds take charge of the issue. Whatever one may say about the French, they are a reasonable people who will concede when an communities, in its practice, discriminates against argument is rational. Muslims, Jews and Sikhs. France’s Sikhs have vowed to combat this in the country’s highest court. They Jaidev Singh Rai, Director, Sikh Human Rights Group, are confident that a nation that had once revolted Southall, Middlesex, United Kingdom against and have overcome a tyrannical monarchy French Foolishness will eventually also rise up against legislation driven The French government’s ban on turbans and by a mindset that can be traced back to the time other symbol of religious identity is driven by a of Napoleon. Rather than look for more tolerant curious political wisdom that aims at putting into environments in the increasingly prejudiced Western practice a curious interpretation of secularism in a world, the French Sikhs say they will stay and fight thoroughly befuddled bid to tackle the rise of Islamic it out and if need be take the matter to the European fundamentalism and its impact on the West. In doing Court. They have pointed out that not only is the ban this, France has in fact only managed to provoke on religious symbols against the principles of natural a burning indignation among religious and ethnic justice and free choice but is also a contravention of groups that have, until now, viewed this country as the Charter of the European Union. a secure, democratic haven, in which they had the An overwhelming majority of the French Sikhs freedom to practice and given voice to their concerns. are of Indian origin besides which this country is And among those affected are a small but home to the second largest Muslim population in potentially vociferous 7,000-strong community of the world. And the added fact that Indian Prime French Sikhs. In early November 2007, three young Minister, Dr Manmohan Singh is an upright and Sikh boys were expelled from the state-run Louis widely respected Sikh brings on a definite collective Michel College because they refused to remove their responsibility upon India, also the world’s largest turbans. Wearing a turban is an essential part of being democracy. India must employ all the influence it a Sikh and the state education authority’s action has can to bring pressure on the French government to denied the boys a basic freedom that is otherwise amend its preposterous new legislation. And there guaranteed under France’s Constitution. Sikh could perhaps be no better occasion for this than community leaders in France believe the interpretation right now, when Prime Minister Manmohan Singh and application of the new law is a definite attempt to is in direct dialogue with the European Union. India discourage young Sikh children from adhering to and EU are setting common goals on combating global terrorism. They must also, together, put down

their religious creed. They say asking the children NISHAAN to forsake the turban is in fact a manner of directing all knee-jerk responses that throw the lives of their own citizens into peril! them to forsake Sikhism. It is a new form of Apartheid, 27 which though applicable to adherents of all religious [Editorial in The Asian Age] 28 NISHAAN A fightfor theirright isS.Addressing themedia atLeMeridian Gurpreet Singh, accompaniedby S. ManjeetSinghand Bhayee SikanderSingh(right). said, adding that there was more than 40 lakh Sikhs Sikhs lakh 40 he than more secularism,” was of there name that the in adding said, repression amounts symbols cultural religious to banning law French A bloom. the preserving about also world.” but the in diversity signs cultural religious or wearing of just rejecting not is issue The community. Sikh the attack on direct a is “It said: Singh Manjeet member (DSGMC) wearing for who – school French Singh a turbans. Ranjit from and the expelled Government Singh up recently France, French were take in Bikramjit the to with Singh, right pupils Jasper Centre – Sikh the religious three urged of their issue have community protecting the for bit its its withdraw to declining order. fundamentalists, controversial Government Muslim French with the equated with been have economy,” French the they in “contribution its the despite the that over fact including disturbed decision is level, community its Sikh The international Nations. the United announced at issue already the French raise the had of to cause over SGPC “just all The the for Sikhs fight Sikhs”. to urged hands join and to world community international “Governments must allow cultural diversities to to diversities cultural allow must “Governments Committee Management Gurdwara Sikh Delhi done not had government Indian the that Stressing the upon pressed Delhi New in Sikhs 2008, January In synonomous with his turban. and oneoftheworld’s mostoutstanding statesman, is Image ofDr. Manmohan Singh, MinisterofIndia Prime his plan to fight a legal battle. We will support all other parents, irrespective of whichever faith they belong to, in their legal moves to preserve their cultural and religious identities,” he said. Reacting sharply to the expulsion of three Sikh students from a school over their refusal to remove their turbans, SGPC chief, Bibi Jagir Kaur has said that this was an attack on religious freedom of the Sikh community. Speaking to newspersons at the quadri- centennial celebrations of Guru Granth Sahib in Dehra Dun, Bibi Jagir Kaur said, “this was not a question of the turbans of three Sikh children but of the entire community.” Such religious interference would not be tolerated at any cost and “we will talk to Prime Minister Manmohan Singh and the Indian Embassy in France” to look into the matter. “We will contact the Ministry of External Affairs and if the need arises, the community would go the United Nations Organisations (UNO) on the issue,” the SGPC chief said. Even as the schools in France have been warning that they will expel students wearing turbans to school for sometime now, this was the first time that stringent action was taken under the new law prohibiting conspicuous religious signs and apparel Mejindarpal Kaur, director with the ‘United Sikhs’, leading the legal to school. challange to the French ‘ban’. living outside India. If this were allowed to happen, similar problems could occur elsewhere. It is curious to note that various Congress leaders have been claiming that the issue has been “resolved to the satisfaction of the Sikh community”. A c c o r d i n g t h e S G P C member Harinderpal Singh, they have been forced to take up the issue at international forums since Hardayal Singh, the father of one of the expelled students, has lost the case in a French court recently. NISHAAN “ W e e x t e n d a l l o u r 29 support to Hardayal Singh in The electronic media covered the event in New Delhi with live broadcasts. 30 NISHAAN a matterofprideandhonour The turban: and strident interpretation that seeks to stamp out out stamp to seeks that secularity”. “preserve to symbols religious and religion interpretation strident and narrow particularly a but US, the and Europe of most in practised is as state the and church the of separation a or India, in seen is it as religions, all for respect equal as not scull wearing boys crosses. large wearing Christians and caps Jewish headscarves, wearing Muslim include girls law the by affected Others for vigorously. them it enforced and 2004 in banned symbols” religious “conspicuous and as seen were turbans students because school, to turbans wearing school Sikh against Britain, in so nations. was major three This just name to US, attire. the and Canada religious their an wear of to Sikhs item the of rights fundamental recognised worldwide courts since of relief granted be systems more would and time in legal discrimination, to faced they where recourse nations the took increasingly Sikhs sentiments”. religious their hurts Sikhs it The because strength. helmets steel wearing full from exempted be with should them achievements, help their must of we and degree high the England, with relationship Sikhs’ the knows history Sikh with familiar is who He willingly. them help should We cause. a such for help our need Sikhs The help. as well as appreciation our receive should respect due with them maintain and retain to want precious who those but many values, religious and with social toying been had people contemporary cynicism, to the consequent that regret before deep of came “a matter was it said helmets Churchill Winston turbans steel Sir Parliament, British wear wearing to Sikhs of refusing and question the When rights. because worse or turbans. when their of discrimination globe, faced the have spanning Sikhs cases, the and documented centuries many over are spread there and bad, or good formal, imperative. an optional, is turban an a wearing be Sikhs the for might attire, turbans for While people, Africa. since and some wearing Asia in turbans nations individuals many in finds turbans wearing one and been immemorial have time wear People who Sikhs turban. those a in feelings these evokes turban The logic behind this decision is to take secularism, secularism, take to is decision this behind logic The discriminated that it was the state however, In France, century, last the of decades final the in Especially their for up stand would people prominent Often for crowd, a in out stand Sikhs Turban-wearing the and potion potent a make honour and Pride think and believe alike; cultural and religious diversity diversity religious to and all.” by everyone and cultural everywhere forcing accepted alike; of be by must ‘clash believe A averted and be To not humiliation. think of will human… seeds the profoundly civilisations’ sow all to and – is belief that legitimate and deny thought natural, life, is of way this one’s to and culture, Internet: the on circulated being 2007, is which September 25 on UN York New the in at Assembly speaking General Sarkozy Nicolas President French faith. to their freedom practise and the with profess people giving have of is here matter they stake at fundamental ties is a What the people. nor French the and France, France of freedom the France to Ambassador HS independent. Indian became turbaned India as after soon respected served Air highly also French The Malik I. the War with battles World aerial nine first in won and British pilot the later and fighter Force, had a He 1952. as in Award served Honour of Legion French the Loos, Festubert, Chapelle, Somme. the and in Neuve Givenchy battles Bassee, major lives La fighting their Ypres, wars, lost world many two and the France during for fought soldiers planned. being and are issue place, vigils taken have this marches schools to protest French raised, in been has turbans attention banning of drawn issue The has again. India to Sarkozy fate. similar to Similarly, with met have sought school, attend have to court. allowed who be students, French French top eight a by by appeals down replacement turban, his turned at off take was not refused did 52, he was because Mann, licence who driver’s Singh national Shingara French a regarding appeal its reported turban, that the of cause the for fighting been also Recently, being licences! while Sikhs, heads driving for their uncover photographed to asked being are Sikhs the – extended being is principle the now and this Quite so, Mr President. Mr so, Quite and language one’s to faith, one’s to “Attachment the by statement a from excerpts are following The to Sikhs of contribution the neither is issue The awarded Malik Singh Hardit Sardar legendary The Sikh 100,000 nearly that fact historical a is It Nicolas President French of visit 2008 January The in government the supported have courts French an international charitable organisation that has has that organisation charitable international an [From TheTribune] [From Roopinder Singh Singh Roopinder United United “We are concerned that the details of the problems faced by French Sikhs and the legal arguments that have been presented in the French and in the International courts are not known to Dr Manmohan Singh,” she told a press conference at the Meridien Hotel on 25 January 2008. “We understand that Dr Manmohan Singh may be preoccupied presently, but we hope that he will grant us a meeting by next week,” said Daljeet Singh, chairman of the Dharam Parchar Committee of DSGMC.

“Dr Manmohan Singh, a turban-wearing Sikh, The French turban – cannot turn a blind eye to the injustice suffered by Sikhs in France, who have not been allowed to in the Napoleon Hall practice their faith freely, since a law was passed The irony was not lost on some. A high profile in 2004 that banned the wearing of the Sikh turban media conference took place in New Delhi’s in schools. Since the law, France has also not issued prestigious Le Meridien Hotel, and in its Napoleon passports, driving licences and residence cards to Convention Hall, on eve of President Nicolas Sarkozy’s Sikhs who refuse to remove their turban for their visit to India in January 2008. ID photos,” said Gurdial Singh, an Indian national United Sikhs , a United Nations-affiliated living in France, who travelled to New Delhi to international advocacy NGO and other Sikh campaign for the Sikh turban ban to be lifted in organisations requested the Indian Prime Minister France. Dr Manmohan Singh to publicly state if he would “Dr Manmohan Singh, a Sikh who has never been discuss the Sikh turban issue in France with French seen without his turban, is the best evidence France President Nicholas Sarkozy during the latter’s visit to needs to be convinced that a Sikh is inseparable from India, starting 25 January 2008. his turban,” added Manjeet Singh, president of the In the previous week, United Sikhs and Sikhs Akali Dal (Panthik). organisations globally requested a meeting with Dr The French President has also been approached Manmohan Singh that he raise the French ban on the by United Sikhs and other Sikhs organisations Sikh turban issue with Mr Sarkozy and had also written and individuals. On 16 January 2007, United Sikhs to the Chairperson of the UPA, Sonia Gandhi and the director, Gurpreet Singh, and other members Indian External Affairs Minister, Pranab Mukherjee, of a Sikh delegation presented a memorandum, seeking an assurance that the issue would be on the top addressed to Mr Sarkozy, to the French Ambassador of Dr Manmohan Singh’s agenda with Mr Sarkozy. in Delhi, Jerome Bonnafont. The Ambassador “No Sikh organisation has been granted a meeting informed the Sikh delegation that the French with Dr Manmohan Singh or the External Affairs government takes a serious view of the concerns of Minister, but we will persist in our request for a the Sikhs and he would raise with Mr Sarkozy the issues raised in the memorandum

meeting so that we are able to effectively apprise him of NISHAAN the issues,” said Mejindarpal Kaur, United Sikhs director The memorandum forcefully stated that the Sikh who is leading the legal challenge to the French ban on turban is the most recognisable feature of a Sikh. 31 the Sikh Turban in schools and ID document photos. Unlike other head coverings, it is an inextricable part 32 NISHAAN and their right to practice their faith freely and openly openly and to freely Sikhs worldwide.” faith lead their against will practice to it right their discrimination and this against, and if acted abuses that or airports belief widespread repealed and in not concern is Sikhs our law is It turbaned by schools. suit against and follow changed to not countries discriminating other has issue led this on believe, France we stance has, in France’s “Instead, policy Sikhs. towards the unambiguous statement, Sarkozy’s President and officials French secular the threatens way no society. a French in in of space and expression an identity is turban Sikh’s not the do Sikhs wearing However, proselytise; secularity. promote to passed country other any photo. passport from his on does turban a national wears who immigration Sikh a as French prohibit that photos, not fact biometric the of by age not evidenced today’s and with in interfere turban not his does identification turban of the Further, because it. Sikh without a only as risk recognisable identification is no poses turban Sikh the Human UN the with filed be shortly. to Committee Rights cases the arguments of legal one are to in right Enclosed the Covenant religion. on one’s (ICCPR), manifest Rights International Political the and of Civil 18 on article and Human on Rights obligations Convention treaty European the its of 9 of article under violation in is ban French the France documents.” since turban a of identification on and Sikhs, wearing schools the in legal banning a French 2004 of members in of law a forefront passed behalf vibrant the and on in and been campaign have We communities informed transform society. to into of is minority and mission individuals “Our Sikh world. underprivileged from the chapters over of International Sudhar all Samaj the Sikh of and Committee President Singh Confederation Management Sarna, Anoop Gurdwara Singh (DSGMC), Sikh Delhi Paramjit the by attended France. in of religion practice of Sikh the banning of this article effect the Sikh, has a of essentially mandatory identity law core a the of part hair, a As times faith. all their unshorn at their Sikhs by cover worn is to and identity Sikh the of Despite numerous promises in the past by various various by past the in promises numerous Despite was schools in signs religious banning law The Further, Sikhs United also was Ambassador the with meeting The ntd Sikhs United has argued in the French courts that that courts French the in argued has has argued in all courts that that courts all in argued has France, atLeMeridien. S. Gurdial Singh, SurjeetKaurand Amanjeet Singhfrom Bobignyin Campaign The RighttoTurban(RTT) French music and dress in the latest trends. Yet their their Yet trends. latest faith. their abandon to them the asking be to seems country in dress and modern to music listen French football, play croissants, eat they life; French in participate fully and French Sikhs. fluent speak French They across themselves schools consider boys in the banned All France. been by has wear that to religion, mandated they their turban, because their remove school to from refused expelled were Singh Bikramjit Maha and Singh Singh, Jasmeet Singh, Gurinder Jasvir Singh, Ranjit their Singh, Teenagers and faith education. their to practice right to right their for battle a started have schoolboys Sikh French Europe, and of France freedom the for fought Sikhs turbaned which in War globally. their perhaps – Europe practise across to faith right their to challenge growing a face now Sikhs and effect documents. snowball a had has identification legislation wear The on to photos allowed their not for throughout also turban a are increasingly Sikhs but French world. France, the in only public not and life employment education, private and public of sectors law various The in consequences their schools. far-reaching in had wear has to coverings head allowed other and being turbans longer no in resulted passed children This be Sikh schools. would in law symbols a religious that banning announced France after Almost 100 years after the start of the First World World First the of start the after years 100 Almost by started was RTT ntd Sikhs United in December 2003 2003 December in The turban ban has not only been implemented in schools, 52-year old French national, Shingara Mann Singh, has not been able to obtain a replacement driving licence or renew his passport because he refuses to remove his turban for his ID photo. Another victim of the turban ban, Ranjit Singh, is an elderly political refugee who has been living in France since 1991. He has not been able to renew his residence card because he refuses to remove his turban for his ID photo. As a result, his welfare benefits have been stopped and he has no right to any medical insurance. His failing health is now a cause for real concern. Sikh officers and men with one of the first tanks in history, seen on a There are a growing number of global cases on the battlefield in France, 1917. right to wear a turban. For example, Sikh students are being expelled from schools in Belgium because nearly four billion Euros in 2005. India, however, of their refusal to remove their turban, even though has not yet accepted France’s 1.5 billion Euro offer there is no law banning it. Sikhs has also experienced to upgrade 52 Mirage 2000 fighters the $40 million the humiliation of being arbitrarily asked to remove price tag being too expensive. India is the biggest their turbans during airport security checks. weapons buyer among emerging nations and is tipped to spend $30 billion between 2007 and 2012. United Sikhs has intervened to ensure that Sikhs do not suffer humiliation at airports and other security The French are also interested in investing in checkpoints. United Sikhs lawyers have filed cases India’s nuclear energy sector, but are waiting for India on behalf of Shingara Singh and Ranjit Singh in the to sign the required pact with the IAEA. Kouchner European Court of Human Rights in Strasbourg and used his visit to say that France was “in favour of the UN Human Rights Committee in New York. Cases initialling a sort of strategic agreement”. France is will also be filed in these international courts on behalf the only country in the world with 90 per cent of its of the expelled Sikh students in due course. “We total energy requirements serviced by nuclear power. need your help to support the freedom for thought, After calling on the Prime Minister, Kouchner told conscience and religion.” journalists in context of the cancelled helicopter deal, “This is trade behaviour, international bidding we are used to. This is just an episode… this is not the end of And yet… France desperate for the world”. defence and nuclear deals in India Clearly, France is looking at the Indian defence and nuclear sector with more than interest. The visit of the French President Nicholas Sarkozy in January 2008 took place in the backdrop of the A lot needs to be done if the two countries are yet cancelled $ 1 billion agreement to purchase 197 light to become significant trade partners and if the defence helicopters from Eurocopter, a part of European relationship from the Mirage-sale days needs to be aerospace major, EADS. Prior to the visit, Foreign revived. Though bilateral trade has more than doubled Minister Bernard Kouchner was in Delhi just before in the past three years and stood at $6.23 billion in Christmas, 2007 to meet Prime Minister Manmohan 2007-2007, it is woefully short of India’s bilateral trade Singh and salvage his President’s trip; there was to be with China and the US which is nearing the $40 billion no big ticker “deliverable” for the visit after, all. The mark in each case. Besides, there are questions of day Kouchner arrived, a court in Delhi asked the CBI cultural rights in context of the Sikh-turban issue that to conduct a preliminary inquiry to see if there were need to be addressed. A bilateral relationship cannot any improprieties in the Scorpene submarine deal, be seen through a narrow prism. NISHAAN also signed with the French. Prime Minister Manmohan Singh is soon to visit Traditionally, after Russia, France has been the France. Hopefully, the visit will have more to say for 33 biggest arms supplier to India with sales touching it than the French President’s visit earlier in 2008. 34 NISHAAN I of your existence?!” But he said this about the Sikh Sikh the about this said he But would evidence existence?!” “I little so your him. give of you with to did “Why face say to replied, would he face say,” he of came what he when asked absurdities God once as He always was He regarded detriment. he morals own religion. what his and to expressed often often politics interest, religion, stimulated on writings on is it upon. and identity focus will quest I that Sikh homeland matters these about a for book quest Sikh serious the the a is and is That this Punjab. in But poverty story. to and disguise denouement in and return a tragedy rise in to spectacular then travels to prosperity, identity, through and false years, a 33 with lands next the foreign over life a his trajectory have of the traces then now and young a Punjab We in with issues student starts college novel what This existence. gap. and this fills their live that book and they them how are, concern learning of Sikhs change the the who denied is huge are the public of characters majority book-reading a inform. that central to result as the and with Sikhs uncommon with entertain to fiction – of written Justice object Books are Books twofold Counsel that: a opines with UK Queen’s the in former Singh Mota the Sandhawalia, The philosopher Bertrand Russell’s prolific prolific Russell’s Bertrand philosopher The The Sikh Identity and the Virtual State Virtual the and Identity Sikh The h g n i S r e d n i m e r P BEYOND y b book the Y T I to T N E D I Foreword his n obligation to convert to their religion non-Muslims, whose non-Muslims, population, the of religion majority the their to constituted who convert to obligation divine their it adherents considered religion the minority when ruling during the of Empire, India Mughal in the was of this period of the history. example telling throughout most known The been has it in new a not phenomenon; surrender is it) its discredit to simply or compelling another of to favour view a with (whether reason whatever for identity, another’s Attacking our image. in not is who one in image God’s see to is us before of challenge The speak men. of They plurality God. and God of of oneness a image the the is in it made is man Islam, that and believe religions monotheistic All Christianity religion. monotheistic Judaism, with faiths. Along conflicting a often or and faith different of one blend of syncretic offshoot an not and religion revealed it!” of freed be cannot Sikhs the come and sin is has greatest That their mankind. which entire of benefit religion the for their existence into of the daylight doctrines broad in but out, splendid capability, brought not the have has of It Sikhs the “No. means replied, third he a was war, only implication religion world Sikh the the the if that was be asked statement his was will of Russell them.” religion guiding bombs, Sikh hydrogen the and onslaught atomic the then of war survive world men third a lucky of some “If : religion The Sikh religion, the fifth largest world faith is is faith world largest fifth the religion, Sikh The religion was different. Recent examples of attempts to the avowed intention of wiping it out altogether. destroy the identity of others-ethnic cleansing, as it has The vital issue of Sikh identity and its preservation been referred to-are to be found in countries in Eastern has exercised the minds of many Sikhs, scholars and Europe such as Bosnia and the Middle East. Even more others for a long time. Some important questions recent example can be said to be found in India where, spring to mind. What do we mean by Sikh identity? according to Amartya Sen, “political activists prefer to What is Sikh identity? How do we define it? Does the dwell on inter-religious confrontations, rather than on definition accord with the common perception? the traditions of peaceful presence of different faiths, What is the common perception about it? Is it that the side by side. The Hindutava movement has had a Sikh identity is inextricably bound up with and governed strong effect on recent political developments in India, by Guru Gobind Singh ji’s prescription, identified by the and has added very substantially to the politics of 5 Ks–unshorn hair, a comb, a kara, specific shorts and a sectarianism.” kirpan? If so, there is another perception, among some Sikhism began, and continues to this day, as a protest Sikhs, some very learned Sikhs: they question whether against empires and imperialism. Imperialism is an Guru Gobind Singh’s prescription only applies to those attempt to impose one’s truth, one’s culture, one’s way Sikhs who choose to become Amritdhari. Because there is of doing things on others. Sikhism came into the world no such thing as ex-communication from the community to protest against that. Sikhism is God’s protest against in the Sikh religion, hundreds and thousands of those empires. God says, no people are entitled to force their born in Sikh families go about, proclaiming to be Sikhs, beliefs on any other people. “Down here, in the world even those with shorn hair or trimmed beards. This view that I made, there are many cultures, many faiths, many would seem to receive some support from the definition civilisations – each of which was made by Me, each of of a Sikh given in the Shiromani Gurdwara Prabhandak which therefore has its own integrity, its own gifts to Committee (SGPC) Rehat Maryada (Code of Conduct) humanity, its own contribution to make its own voice, which defines a Sikh “any woman or man who believes its own language, and its own character. It wants to in one Almighty God, in the Ten Gurus from Sri Guru communicate that truth of the world.” Sikhism is the Nanak Dev ji to Sri Guru Gobind Singh, in the Guru truth of the unity of God, but the diversity of mankind. Granth Sahib and the Guru Sahibans Bani and teachings, has faith in Dasmeshji’s Amrit and accepts no other Religious leaders make wonderful speeches; they say religion.” The expression “has faith in Amrit is clearly the same thing: “Peace is great, but our religion believes ambiguous. The definition would seem to suggest that in peace. Therefore, all you have to do is become like only one who has been initiated into the Khalsa Panth (in us.” But they do not seem to understand that that is not other words, an Amritdhari Sikh) is a Sikh. If so, it clearly the solution. That is the problem. “Talk about the dignity excludes others, some referred to as ‘Sehajdhari Sikhs,’ of difference,” says Sir Jonathan Sacks, the Chief Rabbi, who believe in One God, the Guru Granth Sahib and in “because peace is what we make with people who aren’t the Ten Gurus and have no other religion. Then, there like us, who never will be like us, and have no reason are the Keshdhari Sikhs who, in addition to answering to be like us. Too much of human history has been the description of a Sehajdhari Sikh, habitually adopt written in the blood of human victims who, because either all or some of the five symbols of an Amritdhari they were not like ‘them’, who didn’t live like ‘them’, Sikh. An Amritdhari Sikh is one who, in addition to who didn’t share ‘their’ faith, were regarded by ‘them’ answering the description of a Keshdhari Sikh, has as the infidels, the unredeemed. Never before have we taken Amrit, is able to read and write Gurmukhi, and is needed to realise that we will only preserve our natural able to recite from the daily prayers. It is a sad fact that environment if we respect bio-diversity. And we will Sehajdhari Sikhs or those who have, by choice, discarded only preserve our human environment if we respect their hair and their beards, account for a large number of religious and cultural diversity. I know only of one idea the Sikhs both in and outside the Punjab. By the SGPC of adequate to such a world: the idea that emphasises definition they would cease to be Sikhs even though they both our shared humanity as one family under the may hold the beliefs and/or are visibly Sikhs. parenthood of God, and the dignity of difference because every one of us and every culture and every faith is Whatever view one may take, for the purpose of this Foreword and so as not to disenfranchise millions

different and equally a way of God.” NISHAAN of Sikhs, I am prepared to accept that any woman or This book is about identity. Now, there have man who believes in one Almighty God, in the Ten been many assaults on Sikh identity – some with Gurus from Sri Guru Nanak Devji to Sri Guru Gobind 35 36 NISHAAN in the English language. It was time the word found a found word the time was It language. English the equivalent in apt no has it generic; sui is Qaum word The and independence political their entities. individual nations maintaining European while Euro, still the most unit, fiscal find common a We different towards moving are together. hold nation There cannot a alone Religion wide continent. a the history. cut across values swath that and of religions nations culture, eras but many languages is construct large that instance, for share bonds Europe, common not the but nations. and often provide memory religion and always shared a culture Language, without values. nation a as heritage a together bound history, successfully be cannot shared They a ethos. common by and more bound and are sand the lines nation we in a do arbitrarily-drawn and see, geography by constitute We less who together in years. people 2000 existed so that nation almost not, determined for Jewish necessarily the Diaspora not that the is politically realises That one when with boundaries. geographic associated always, offered grace. which God’s to access giving something of hope eternal with – to nowhere seemed lead which to ritualism him day–a his of religiosity the replace to was purpose His of woman. or man whole Muslim, or the was Hindu untouchable, or target Brahmin poor, His or rich humanity, God. is which to truth, Kalyug was the the Nanak in humanity Guru reawaken will. to it commissioned whether the to up of determine is to it demons ability; Sikhs that and has it Yes, challenges Century. 21st the the to to and positively it constraints the respond And cultural transcend world. among to the ability to place the a has belongs it Sikhism gives religions. great development human contribution to its would Judaism, they of influence However the say, probably numerically. religion small a Judaism is yet, – countries most in Jews and Its are continent There every in religion. denied. be in world cannot a man is distribution of the range Judaism Yes, say, would Judaism? world street about are the they what so But criteria religions. these meet Hinduism Buddhism Islam, and Christianity, immediately distribution. think and size probably of would he religion world last the ends the earth. to during the of almost other faith because Guru their no this taken the have say Sikhs accepts I century and and Sikh. a Sahib is teachings religion, Granth and Bani Guru the Sahiban’s in ji, Singh Guru Gobind Singh ji described Sikhs as a QAUM. QAUM. a as Sikhs described ji Singh Gobind Guru not but usually, are nations that said often is It a define to street the in man the ask to were you If proselytising religion, the teachings of Sikhsim are of of a are not Sikhsim of Though teachings the boundaries. religion, drawn proselytising confined be artificially cannot mankind, within whole of benefit the for being into came which religion, Sikh the as such religion catholic a that conviction the on based is unique, not but exceptional concept, The subject. the on debate a starting to view a with so does author the that doubt little have I re-think…” major a needs and events by has overtaken been State Sikh the called be to globe of, this on area somewhere geographical because small specific a about changed concept earlier has the that globalisation, of much effects the So things, other prevails among a over. as identity this Sikh world the regards the that He ensuring for discretion. with “strategy with as so does well he as and subject tact the handle to able well is author the But criticism. of amount certain a attract book may the alone, reason that and reason, that For beliefs. cherished some challenging be to said be may author the what that questions, such Is answering in And envisaged? area? Gurus our geographical autonomous, an to Sikhs have for flourish to Virtual Sikhism a for of necessary it concept Is the State. – concept serious a raises issues and crucial different uses articulate adroitly to author characters the different fiction, of work a is book this Although assimilate.” and it abandon will we Otherwise it. retain will we it, in pride and visible. it for and respect have we real If palpable, – are there to is Sikhs identity of This unique born. generations which legends into and identity An Sikhs. traditions symbols, customs, culture, language, over religion, of amalgam forged “an as identity, centuries, this to refers author The identity. past. over their of heritage the have the the to on and to on children of children, loyalty their to life generations existence of way and very faith their successive its of chosen for has it willingness depends it, chosen Sikhism not fact, in have us. We birth, is at It decision. given fact. a a evident, not but self as birth, faith, a by identity only an Sikhs not not are is Sikhs. then they of identity Sikhs; Sikh generations become the not of it is do chain have Sikh the Sikhs a to be in To and link us. a it from after be come to live faith will to a who us those to inherit before over to came is and who Sikh me a those to be vibrant To and proud a reassurance to community. belonging and of Sikhism sense a comfort me history. of gives in place source a unique a is earned through ages, have, who the Sikhs testimony the of powerful silence a amazing is the It to rights. justice, human if and dreams dignity shared their identity through an created themselves have for Sikhs dictionary. the in place This book is I have said, is about identity, Sikh Sikh identity, about is said, have I is book This universal application – non-exclusive, non-spatial and The author concludes that “the SVS will protect non-territorial, in the author’s words. the cultural identity of the Sikh Qaum, it will seek to look after the welfare of its people and it will attempt The author expresses the belief that “for the Sikhs to maximise their developmental opportunities. It to prevail the world over, they need to set-up that will also be charged with the responsibility of which can expand through transition and changes. ensuring that all Sikhs must be patriotic, law-abiding They should have their own virtual State core that can contributors to national prosperity and accepted as function in any and all systems that may come up. I model citizens of the Nation-States in which they base this Virtual State on the belief that technological reside. To achieve these objectives it will have to co- advances will continue. Advances in transportation, ordinate with all Sikhs centres of influence the world communications, information technology and currency over, the societies, the think-tanks, the charities, the movements will make it easier for a globally dispersed Gurdwaras and the various other groups that at times people like the Sikhs to be one. Lack of contiguous talk at cross purposes. SVS will have to concentrate territory will not longer be a factor. It will be alleviated on education, career development, entrepreneurship, by instant communications, video conferencing and role models, political lobby strength, demographic quick transportation. The Sikhs in Punjab, Canada, USA, issues and various such measures to improve the UK, Australia and even the south Pacific will be one well-being of the community and its international united people in the Sikh Virtual State in which the focus image. Encouraging media ownership and media even will be not on market or trade but on humankind.” participations will also be a function. It will be active How will the concept of Virtual State work? The in managing the effects of new technologies and use e- Sikh State, he says, “will exist in a political system of education, e-commerce and e-governance to look after Concentric Circles. The outer circle will be the United the interests of the Sikhs. The SVS core circle in every Nations Organisation. The next circle will be the nation-state will be the single-window reference point Regional Union of States of which the nation-state is a for all Sikh issues in that nation-state and the globally member. The penultimate circle will be the sovereign interlinked network of these SVS core circles will nation-state itself in which the Sikhs reside all over constitute the Sikh Virtual State.” the world. The fourth, innermost circle, is the SVS This not an easy subject to tackle. Only a person territory in every nation-state. You will note that my imbued with love for his community could undertake concentric circles do not intersect, thereby avoiding the task. That person is the author. His credentials and all conflicts, all friction points and all confusions. his background are impeccable. He is well qualified by The outer circle represents an idea that we all have to his background and experience to tackle the subject. behave as responsible world citizens with standards He traces his ancestry back to the time of Maharaja of acceptable behaviours that are embedded in world Ranjit Singh where the Sandhawalias were prominent. culture. Issues that transcend state sovereignty like He is within his rights to take the view that such a Human Rights, environment, population, women catholic religion does not need to be confined within rights, global engineering standards, international artificially drawn boundaries. Sikhs are to be found aviation regulations and similar items need in all part of the world; they have taken their religion discussions at the United Nations. The next circle wih them. This book is the author’s vision statement of Regional Union of states is a purely voluntary for the Sikh people, looking for into the future. The membership-based group of nations that seeks jointly book may raise some eyebrows, but it calls for serious to improve their economies or ensure their supplies debate. It is an imaginative, futuristic and provocative or widen their export markets and can, therefore, book. It will set people thinking. We may always have no conflicting points. The Nation-State itself is agree with his vision and work on the details, or we sovereign in themodel that it has adopted. This brings may disagree with it and think of alternatives. But we us to the smallest core concentric circle, the SVS circle. should not ignore it. Since this circle is concentric it does not and cannot intersect the nation-state circle. In practical terms this Sikhism stands at the cross-roads. It has to make means that it does not supplant any of the always up its mind which way it will go. It is the one world of the regimes ruling the different geographic areas religion that, as Bertrand Russell said, has the ability NISHAAN in which Sikhs reside. The SVS functions within the to guide mankind. That is the call that beckons us. boundaries of the concentric circle of the nation-state enclosing it.” Justice Mota Singh 37 38 NISHAAN can exist anywhere at any time in history, like the the like history, in Minorities time rule. any at majority anywhere of exist legitimacy can is principle is the deriving which system through nation-state political the in democratic minority a a of role the is h book The weaves the two strands of love and and love of strands two the weaves identity across three continents over over continents three across identity fifty years from 1982 to 2032. to 1982 from years fifty The backdrop to the above storyline storyline above the to backdrop The various aspects of Ranjit Singh’s Singh’s Ranjit of aspects various identity. In 1982 he is a young young a is he 1982 In identity. student in a small town college college town small a in student in the Punjab. Law-abiding and and Law-abiding Punjab. the in serious, his ambition is to join the the join to is ambition his serious, Civil Service and serve his country. country. his serve and Service Civil He is also in love with his beautiful beautiful his with love in also is He college-mate, Amrita. However, However, Amrita. college-mate, then militancy in Punjab and the the and Punjab in militancy then disturbances in Delhi in 1984 1984 in Delhi in disturbances cause him considerable suffering suffering considerable him cause not for what he does but because because but does he what for not As a work of fiction it explores explores it fiction of work a As of who he is. To survive, he flees flees he survive, To is. he who of to the UK with a false passport passport false a with UK the to and identity to become Ravinder Ravinder become to identity and Singh. In London he has a good good a has he London In Singh. life and a prospering career, career, prospering a and life but an ever-present dread of of dread ever-present an but discovery of his identity change. change. identity his of discovery He is repulsed by terrorism in in terrorism by repulsed is He 2004 when his Jewish wife dies dies wife Jewish his when 2004 in a suicide bomber’s attack in in attack bomber’s suicide a in Israel. He relocates once again. again. once relocates He Israel. A new continent and a new life life new a and continent new A reunites him with the long-lost long-lost the with him reunites Amrita. But he is no longer longer no is he But Amrita. Ranjit, he is now Ravinder. Ravinder. now is he Ranjit, She is still Amrita but not the the not but Amrita still is She small town girl from Punjab. Punjab. from girl town small She is now a sophisticated, sophisticated, a now is She westernised Canadian career career Canadian westernised woman. With his old flame flame old his With woman. rekindled, Ravinder pursues pursues Ravinder rekindled, eod Identity Beyond her, offers marriage, but but marriage, offers her, is rejected. When his false false his When rejected. is identity is exposed in his his in exposed is identity work-place he is dismissed dismissed is he work-place and returns to his village village his to returns and in Punjab in some disgrace. some in Punjab in expertly expertly Christians in China, the Hindus in Pakistan and the to settle in Chandigarh in 1997. He traces his ancestry Muslims in UK. Should they assimilate or should they back to the times of Maharaja Ranjit Singh and his seek recognition? first book, published in 1999 is a family history titled Noblemen and Kinsmen. The author uses the Sikh minority as a case study before extending his thesis to the other minorities This new book Beyond Identity moves beyond like the Armenians, the Kurds, the Karens and the family to the community. It is a book about the Sikh Magyars. He argues that there is a resurgence of the people in Punjab and in the Diaspora. The trauma core or primordial identity because far more important of the 1980s is examined to see the direction that the than the person’s own view of his identity or his own community must now take to ensure that it continues choice out of the multiple identifies which he can to prevail world-wide and not face dissolution or juggle, is the identity that others assign him. Examples assimilation due to an absence of vision. abound in how the Muslims viewed the Hindus in Sandhawalia is proud of his lineage and feels 1947, or the Hindus viewed the Sikhs in 1984 or how strongly that if a people have pride in their identity the Israelis view the Palestinians today. Since the they will prevail, otherwise they will assimilate. His minority cannot escape its core identity, it has no vision for his people is to inculcate this pride by choice but to seek recognition for what it is. The eulogising the role models they had, by extolling the author’s case is that the best way to do this is for the role models they have and by developing a whole minority to have pride in its image, secure worldwide new lot of role models by the pursuit of excellence. acceptance for its character, capabilities, diligence Their community will then, even as a minority have a and vigour, while its members continue to be model positive image and secure world-wide acceptance. citizens of the nation-state in which they reside. The uniqueness of Beyond Identity is that as a Having argued against assimilation, which for popular book of fiction, it attempts to layout a totally reasons of colour, accent, rituals and history, he original path that the Sikh community should follow considers an exercise in self-deception, the author in the years to come to be recognised as a model lays out a vision for a virtual state set-up that every people. Based on the author’s extensive travels as an diasporic minority can adopt. In this option the international civil servant, Beyond Identity is a global minority can administer itself through a globally vision statement. It is a flexible concept that can be inter-linked network of community units to protect modified, adapted and refined in the coming years to its interest and also safe-guard it against becoming conform to different situations at different times. a pawn in political manoeuvers by the majority or other competing groups. The author feels that violent struggles by minorities against real or perceived An Interview discrimination will cease with the adoption of the What led you to write Beyond Identity? Virtual State model by them and by the acceptance of the concept of Diversity by the majorities. There will I wanted to write a popular book about the Sikhs then be peace on earth. so that the vast book-reading public can know who the Sikhs are, how they live, their successes and their Author’s Profile problems. The way Pahmuk has made the Turks better P r e m i n d e r S i n g h known or Achebe writes about the Nigerians or Grass S a n d h a w a l i a s e c u r e d about the Germans. an Honours degree in Engineering, worked in But there is already a lot of written material about the Government of India the Sikhs. and on the Board of the Yes, mainly in two categories: Non-fiction by Airports Authority of historians and serious articles by academics for other India before joining the academics who read journals. I want others to pick NISHAAN International Civil Aviation out a book at random from the shelves like I do, and Organisation of the United read about the Sikhs like I read in fiction about the 39 Nations in 1984. He retired Europeans or the Americans. 40 NISHAAN is that a minority should have pride in its identity. identity. its in idea he pride The have what identity. should for His minority not is. a who that of is sufferings, because to So but of beach. does subject distant affairs is some the on hero in my flotsam ‘tides as by cast away and we How men’ swept me. times fascinated at has are that something about is implementation. fine-tuning actual and the has adapting and 2015 modifying, in years goal 17 the another and defines goal book a My have to strategy. is a it necessary more the times, the change rapid of times uncertain these in future the into peer to confidence the of you gives What principle the from of the legitimacy nation-state rule. and its majority politics democratic a homeland derives in of that minority a identities, politics of position versus primordial multiple or core recognition versus discuss to identity wanted under I topics carpet. brushed the get some want often about did that I write But to telling story. my the the of overcomes about issues passion my where the story. the dog’, dominating the backdrop book wagging the of ‘tail of half latter the in Sikh backdrop. the as the identity its about used concerns have community’s characters I events the more. and which have across locations must specific They dates, across backdrops. etched be to identity. Sikh the serious about book a like reads it to another, place one from travels Sikh he a as of confusion life, and the loves about story a just not The book has a story and an idea. The storyline storyline The idea. an and story a has book The identity? Sikh about book your is Basically uncertain more The vision. a have must people A 2032. to 1982 from period year fifty a cover You places at be only can That impression the gets One have fiction of works Even is Identity Beyond But Steps intothefuture. ? in the nation-state embraces the concept of Diversity. Diversity. of story! the concept forget don’t the But embraces majority the nation-state if the work in will the idea of Me side majority. other the way is The the coin Kothari. going or Professor by struggle described violent to resorting either Circles Concentric of system book. the in suggested have I political which the Virtual own in their have State now can this people solve The to inter- problem. mechanism a us massive give and people, rapid of trading mingling worldwide communication, of flows, instant trends capital new The transportation, peace. quick a world have disturb agitations to These it. potential for secure agitate to to failing continue and one legitimacy state, separate political own their and have to historical many are claim there who set-up groups this In of nation-states. concept sovereign Westphalian the on based are Organisation idea. your I have focussed on the minority to prevent it from from it prevent to minority the on focussed have I work? idea you Will Nations United the and order world current The in theory State Virtual the mentioned haven’t You feature of their history their their history syncretism. their but of integral very a feature habits, lost also food have ad off their clothes cast modified only language, their not assimilation. have their They for price heavy a of “paid they next legacy generation, the to a Sindhiness on in pride pass not Kohtari’s did Sindhis the since faded that is lament Professor just a that away. like d up e not t end n a r does community may r a it it w n u this If do r e t n u politicisation. o c effectively o itself t also should administer It and citizens. character, for behaviour model and diligence recognition capabilities, its secure necessary is to it minority a For minorities. other extended to and concept the study case minority a Sikh as the used have I An identity crisis?

ot really! At the international level, A Sikh, following this N Sikhs have a very good image. tradition, creates an environment Recently, when the Hyde Act, 2006 was signed in the of love, works hard and shares USA, one red-turbaned Sikh gentleman was witness the fruits of hard labour at the ceremony. Dr Manmohan Singh and President wherever he goes. Think George Bush signed an historic agreement in July of the Sikhs living in 2005. Dr Manmohan Singh, perhaps the most qualified India or abroad. They have, indeed, created a fine Prime Minister ever, represents more than one billion image of the Sikh way of life. For instance, in the of people of the Republic of India. the hill-state of Uttrakhand, Sikhs have converted barren land into fertile tracts through immense hard Guru Nanak says, Sachhe marg chaldian ustat kare work and brought prosperity to the people of that jahan – “the followers of the true path earn the praise area. In MP and Gujarat, Sikhs are doing exceedingly of the whole world”. well in industry and providing gainful employment to A Sikh scholar, Surinder Singh Matharoo has many local people. recently been appointed Professor of Sikh Musicology Many Sikhs occupy high positions in foreign in the Thames University of London. He will teach the countries. For example, Ujjal Singh Dosanj is the Prime various ragas of the Sikh scripture to foreign students, Minister of a Canadian province. He has identified not necessarily Sikhs. Indeed, he is spreading the himself with the aspirations of the country in which message of love as preached far and wide by Guru he has settled. Harbhajan Singh Yogi established the Nanak. There are numerous other such examples. credible Akal Security in America. Amrit Singh, the At the national level, we have Dr Montek Singh youngest daughter of Indian PM, Dr Manmohan Singh, Ahluwalia, Deputy Chairman of the Planning is a staff attorney at the American Civil Liberties Commission. He thinks of infrastructure, health care Union. She is well known for her investigations of the and education for all with no reservations, nor any alleged torture in American prisons in Iraq, and other bias nor prejudices. Then, there was General JJ Singh countries. recently retired from Service as Chief of the Army Let us look into the historical events which Staff. influenced the Sikh psyche to understand the nature So, where is the crisis? of crisis if any. Guru Tegh Bahadur says that unless However, I find the Sikh psyche in Punjab brutally one introspects truly, one can not dispel illusions: bin bruised because of their own actions which run appa cheeney, mitte na bharm ki kai. contrary to Sikh values which seek a life of peace for Sikhs have faced hostilities since their very everybody. inception, but they have always stood for truth, I am reminded of a story. Once Guru Nanak equity and honour. The empire but did not survive accompanied by Mardana, a Muslim, visited a village. for variety of reasons. Maharaja Ranjit Singh was not The villagers spoke harsh words to Guru Nanak but really a saint-soldier. It appears that he was soldier he blessed them saying “Be happy and stay here”. first and last. Sikh values were not cultivated widely. The Guru moved on to another village. The villagers Treachery reigned supreme among his courtiers. They served food and listened to his hymn. Guru Nanak never understood humility, the basic philosophy of blessed them saying “Be dispersed”! Sikh Panth. Guru Nanak says man ka sootak lobh hai, jiva ka sootak, kur. ‘the pollution of mind is greed; “Why do you wish them to leave their hearth and that of tongue is falsehood’. In other words, greed NISHAAN home?” asked Mardana. Guru Nanak replied, “These of material things, pride or power, wealth leads one folk will carry goodness and love where ever they go”. astray from truthful life. 41 42 NISHAAN Many Hindus almost immediately after 1947 disowned disowned Punjab. 1947 after the form immediately almost to Hindus Many merged was Union States Punjab run have would India! north tanks Harbaksh of most over Pakistani General whom is for but legend legend. the Singh on a Another him is to Front. Sikh, surrendered Eastern warrior soldiers the thousand General of Ninety Aurora, name The Singh fields forces. Jagjit many armed in the in distinction especially achieved and working in hard a as community settled re-emerged then India, of which parts Sikhs different the However, badly disturbed. was Punjab the of harmony The Sikhs. especially birth the – Pakistan Sahib. now Sikh Nankana at is Nanak the Guru of what of place and in heart land remains fertile Emotionally, nation had behind business. terribly, leaving flourishing India suffered to Sikhs migrate The to asunder. torn rivers five of was land the Punjab, The Act! Partition called life, Sikh of bane practiced. the being and Rituals, glorified are here.” fulfilled begetting is of son wish Irrational a “the announces show. wall hung by gurdwara board and a a on example, pomp For offerings common. for are of Huge used superstitions way by are property. come and for that devotees fought treasury offerings are vast a money a Elections of longer no Sikhs. control is the the and for focus star its lost guiding has politics state in principles. Sikh with accordance in Gurdwaras these historical Gurdwara administer power. to established gun Prabandhak was (SGPC) and Committee Shiromani the political wielded Consequently who clutches the Mahants from of Gurdwaras liberated protest violent actions: weep royee donon good will both have replied they He unless is too Muslim? who or that asked was Hindu and Nanak great, Guru sparingly Once used defence. be self to for weapon a is ordained sword war, that The of to swords. Sikhs brandishing peaceful them of of image changing the display was century 19th gained Sikhs The the yet gone. Sikhs, everywhere. for time was difficult a Raj indeed Sikh the of  Punjabis, of mind the on scar a left partition This  dabbles which SGPC the that now appears it Sadly  which important are century 20th of events Five glory 40-year the Singh Ranjit of death the With Gurdwara Act 1925: A peaceful Morcha, the non- the Morcha, peaceful A 1925: Act Gurdwara PEPSU PEPSU “Independence Act,” 1947: should actually be be actually should 1947: Act,” “Independence . m erger Act, 1956: The Patiala and East East and Patiala The 1956: Act, erger Shubh amlan bajhon, bajhon, amlan Shubh Arjan Dev when he being was tortured to death, death, to tortured was being he when Dev Arjan mainstream. the from a Sikhs of – alienation of tendencies cause root extremist harboured Punjab in Sikhs of could but Takht community. the of Akal the sensibilities saved wounded of He calm not wrath India. the of from Republic himself the of President elected Terror India. action. throughout his Sikhs on of loose let then was consequences could the who guard realise security hardly her Sikh, a by assassinated Punjab. There was an increased division between between division increased Sikhs. an rural and less Hindus was urban the in became to There Sikhs among Punjab Farming Punjab. restiveness in to led This gainfully. industry profitable. up youth set the to incentives employ few were entrepreneurs There The for decision. tongue. was unfortunate mother population of an basis the their on as military in recruitment language Punjabi the unparalleled in history. Bhagat Singh is a enduring enduring a is Singh movement. freedom Bhagat India’s in legend history. in remains India unparalleled of freedom the for Sikhs although of up, sacrifices come the Sikhs of patriotism the on the doubt A divide. for the widened havoc Resolution spelt Anandpur The politics Punjab. in generations for Rivalry flavour. factor its lost cementing the Sikh. and culture Hindu Punjabi Punjab: the in communities majority major Haryana. another with remains shared be resources issue. to water the of of has capital now Division new the but as Lahore Punjab of lieu in Chandigarh, Haryana built language. of was Pradesh, basis the on Himachal Punjab the and states: three truncated innocent people were butchered. were people innocent flight. taken have to Sikh seemed in philosophy inherent issues, in of The discussion differences free love. to and and tolerant opinion, being truth, calmness seeking of Golden peace, spirit the of of abode Golden an premises the the Temple, in in weapons stored hiding extremist Sikhs some that were unfortunate is It premises. militants Temple ‘militants’. as alleged dubbed were The youth Sikh forces. armed The Sikhs need to appreciate the voice of Guru Guru of voice the appreciate to need Sikhs The section A injured. immensely was psyche Sikh The the time that at was Sikh, a Singh, Zail Giani   two the between interest of conflict a began There   of thousands and assaulted was holies of holy The The Akal Takhat was attacked in 1984 by Indian Indian by 1984 in attacked was Takhat Akal The Re-organisation Act, 1966: The Punjab was was Punjab The 1966: Act, Re-organisation Indira Gandhi, the Prime Minister of India was was India of Minister Prime the Gandhi, Indira The symbolic key to Gobindgarh Fort at Amritsar, being presented by GOC 15th Infantry Division to Amarinder Singh, CM of the Punjab and Dr. Manmohan Singh, PM of India. ulahano mein kahu na deeo, man meeth tuhara keeo. ‘I  Translation of Guru Granth: Parrot-like reading do not blame any body. I have simply pleased you, does not make sense. It becomes a ritual. O God.’ He accepted the will of God. That was the  Absence of Research and Education on Sikh spirit of forgiveness which uplifted Sikhs in times of Philosophy: The Sikh priests are not adequately turmoil. The liberal Sikhs who had firm belief in Sikh qualified to interpret the Gurbani in its true spirit tenets emerged from the ruins of Punjab. Yet they face of ek pita, eks ke ham balak in its widest sense. “We new challenges in consequence: have one father God, we are all His children.”  The apostasy of Sikh youth is a matter of concern.  Setting up educational institutions and Health It appears there is lack of awareness of Gurbani Centres of excellence. among the Sikh masses.  The continuing menace of deras.  The neglect of Nanak Panthis: there are tribal Sikhs who have faith in Guru Nanak but are socially,  Status of Akal Takht: It seems not a binding educationally and economically very backward. force. Hukam namas get issued for minor issues. Consequently, battle lines are drawn between  Dasam Granth: Who is the author of this Granth? contrarians. Which contents stand the test of Gurbani? What is its status vis-à-vis Guru Granth Sahib? Guru Hargobind wished Akal Takhat to be the seat of power. Power not that of gold, nor that of sword  Mushrooming growth of deras which continue to but that of love. Good men can win hearts by actions spread falsehood in the name of Sikhism. only. But then their actions and words must match. In view of these challenges, we need to consider a To spread this message of love we need to work with programme that can soothe the injured psyche of firm faith to resolve the conflicts of life. Youth who Sikhs. Guru Gobind says saach kahon sun leho sabhe understand bani meaningfully and who for truth and jin prem keyo tin he prabh paayo: “I tell the truth, hark honour’s sake stand fast, can achieve miracles, of ye all, those who love one another shall find God.” course, only by peaceful means. NISHAAN We need to deliberate on the following issues Surjeet Singh seriously. I pray that Waheguru grants us strength to [From: The Sikh Way of Life, published by Sanbun 43 follow the path of righteousness, tolerance and love: Publishers] 44 NISHAAN “ S imagery we tend to ignore this form of expression. making been expression. have of we years, form few this last the in ignore However, to tend we because imagery be, May expresses it viewpoint. - a spirituality and religion of interpretation turbans. and ties coordinating 500 [ over has owns Rumour Besides he coinage, turbans. and it, colorful his art for Gurveer. Sikh popular of is Bicky collector Manveena, prominent a three being their Anupreet, and Gurpreet wife children California. with home Linda, his Yorba is in Here Solutions SecureMart.com he Computing and Today Future Inc. of his boom. CEO PC did and the President Bicky is through early worked Agra, the and in in USA the 1980s, to Born Bicky’s moved and as seva. Delhi up in his schooling summed all be for can base which website, Sikh yourself, about bit a community.” her your and or history your faith, him your tell great to a is chance a Art have art. you and and painting,’ this people love ‘I music says, that someone food, icebreaker; - things to three the are attracted to are get “There to hand, long at him take subject didn’t It impression. first and love. of amazed labour his of little sports, effect a the at he both humbled and extremely turbans fault,” the a as to “generous colourful is American who these to of sense terms,” get fullest now the in mover, “do- readers a and - er Singh Bicky - Nishaan face this behind Art. man into the know Sikh morphed of steadily face has the calendar Sikhpoint The see Nishaan IV-2007 Nishaan see As much as the written or spoken word, art too is an an is too art word, spoken or written the as much As popular a sikhpoint.com, of founder the is Bicky I nto the Future, The Sikhpoint at Sri Akal, this is Bicky -” pleasant, pleasant, -” Bicky is this Akal, Sri at matter-of-fact and no frills, that was my my was that frills, no and matter-of-fact ] Calendar : with Faith Sikhie shuns religious religious shuns Bicky Singhproudly displaysthe2007calendar. concrete themes that enhance a different aspect of of aspect different a enhance that themes with interesting, concrete informative, are calendars The series. calendar this of facet one but are paintings and platform no is it and concerned.” is art where struggle different Sikh constant a been has their maintain identity and forge To Art. Asian South or what Pahari know they Hindu, - with confused be to not them and calendars separate is, Art for Sikh the point Plus, reference ago. a decade become a was what just than even nowadays historical available as museums well and as galleries in contemporary - - to art lot a Sikh free see of “You more Bicky, means Says distributed year. are each This institutions these calendars calendar. 450 the the in receive approximately museums Canada major and all talk Now, USA to days. much those in nothing was about there and galleries However, in Art museums. Sikh for out look a keep would he Bicky. out points is,” already he interested, person next the get to have aesthetic don’t you one’s - sense half to appeals art it With because won is propaganda. battle as your it religion; to perceive Film approach usually direct they a people. from proof. a away the shy are as “People exhibitions roots art auctions, galas, aesthetic festivals, and artistic background our rediscover and explore to effort conscious a h Skpit aedr s et ecie a a as described best is calendar Sikhpoint The America, to moved just had Bicky when 1980’s the In Sikhism each year. Why calendars? “They are practical, “Secondly, since we knew that the calendar would useful, an everyday item of use that has a life-span of at be sent to many non-Sikhs we were keen that it should least 12 months. Plus calendars are hung everywhere - relate to them as well as to the sangat. So, we decided homes, offices, Gurdwaras, schools. It may be perceived to choose images that focused significantly on aspects as an informative tool for kids and adults alike. Once of shared heritage between the Sikhs and the western the year is over, a lot of people frame the pictures as world,” explain the Singh Twins. well,” Bicky proudly adds. “People keep track of the calendar; I’ve had people send me emails stating that “Lastly, since one of the main objectives of the they have moved and they would like the calendar Sikhpoint calendar is to inform the wider community delivered to their new address. This to me is amazing; about the Sikh community, through the arts, we were usually people do that only with their banks and keen make the most of the opportunity to do this. So, utilities.” we wanted the explanatory texts accompanying the images to be as important as the images themselves - Bicky will send the calendar without charge to and we think that this approach is quite different from anyone, anywhere in the world. All you have to do is your average calendar which normally just has ‘pretty ask and pay the required shipping charges. “There’s a pictures’ and maybe the usual highlighted festival lot that goes into it and I don’t want them languishing dates and holidays etc. We also thought that if we outside a Gurudwara,” says Bicky. designed the calendar this way - i.e. as a mini book - it The quality of paper and ink used is top class, may have a longer life span and use beyond the year the layouts, exquisite. What started off rather for which it was produced”. stereotypically in 2000 with photo/paintings of the “In design terms, we had in mind to create an Gurus then moved on to showcase different Sikh antique manuscript feel to the calendar that would artistes for a few years. In 2007 Bicky tied up with compliment the style and period of the images renowned artist K.P. Singh and came out with an whilst at the same time presenting a very modern ‘Inter-faith’ calendar. and stylish look. We added decorative bands and K.P. Singh’s fine pen and ink drawings set against borders extracted from our own art to represent our muted tones were a drastic change visually from personal aesthetic and taste for the ornate and to the colour fest of artists Arpana Caur (2006) and the retain something of the style for which we are known Singh Twins, Amrit and Rabindra, (2005) The 2005 as visual artists,” the Twins add. and 2006 calendars encased the life, soul and spirit Bicky is currently trying to run a re-print of 10,000 of the respective artists. In comparison K.P. Singh’s copies of the 2008 edition - proof of how popular the drawings of various religious architectural landmarks calendar has become. So, what is the secret of Bicky’s were often accompanied a brief script and history. success? “Sikhism is the fifth largest religion in the world, yet most people from other faiths remain unaware of it Says his friend T.Sher Singh, who is on the for most part. It is only when you can relate to another calendar’s creative board, “the fact is that Bicky enjoys religion from your spiritual point of view do you want on pushing the envelope that he never rests on his to learn more about it. I think we have definitely taken laurels; each year’s calendar is better than ever. He is a step towards fulfilling this goal,” says K.P. Singh. committed to the level of excellence and the Sikh spirit of ever striving for better and higher. With the talent The 2008 calendar moves yet one step forward. that the artists bring to the table and the passion that Designed and conceptualised by the Singh Twins, Bicky adds to the mix, it all ends up as a fun project it combines together both Sikh art and history in a which gives as much delight in the making of it, as it uniquely prosaic fashion, bringing alive the tone of the does in the final product!” British Raj. The images are sourced from the Twins’ archive collection, comprising printed memorabilia Bicky has an interesting mix of sensibilities relating to the Sikh community dating from the early and perspectives in his bag. On his board are 1800s to 1935. “In putting the calendar together we bore academic authorities on Sikhism like T.Sher Singh several things in mind. Firstly, we wanted to select 12 – Founder and Editor of sikhchic.com, and Founder NISHAAN images that would enable us to give a chronological and Trustee of The Spinning Wheel Film Festival overview of different aspects of the Sikh community - International - and the Singh Twins. On the other its religion, history, achievements and art.” hand, his team of graphic artists are all American. 45 46 NISHAAN future.” But all that after 2015. Till then the calendar is is solid. calendar the booked then Till 2015. the after in that all But featured see future.” probably two will are you from artists Singapore of Singh emerging keen Shergill a “Pradeep Manjit keeps and talent, also Chandigarh Bicky up-and-coming on grand on a based calendar. eye is be the and of will theme California the launch County, The Orange in November else!” affair in launch everybody the for like wait to have he “You surprise,” the says, ruin will “It theme. details year’s tiniest next the about divulge to refuses Bicky way. under of layers many its of others, meaning.” to is and it step use first ourselves, to the learn educate it to of strategically...but need and we it ...overuse think dramatically think I I for impact. carefully its love more everywhere. dilutes it their displayed plaster be they should expressing that in love note I And, everywhere it, Sikhs of fellow passionately. symbol my it potent know question, I very and that faith. lovely our answer a is Singh Khanda T.Sher recent “The the lets in He missing is the issues? calendars why his in is seen this usually Perhaps religious strictly a from pamphlet. calendar Point Sikh the apart explain community,” our of Twins. Singh the so aspects explore to used different be can many artistic which of on, source draw rich to a heritage such is there And preachy. heavy or too as calendar) seen being (the without inform to Arts…it way a the offers the through about community, community wider Sikh the inform to is calendar respective our Singh. serve K.P. adds to purposes,” not personal and it, was vision. towards everything our and achieved of calendar the track remained lost focus never Our we But environment. much as magic have his they Singh. T.Sher think says performs to do!” we as like and fun Sikh I of And osmosis, nuances seamlessly. is the up wiz, through picks graphic He icons the each example. with Huerta, one working but Raymond postal pleasure them. a with of It’s emails, oozes one team via skills. and Sikhpoint done talent “The was phone. most and but and service Bicky California coordination in the Twins, meetings of Singh few a the had team calendar his 2008 the For Preparations for the 2009 calendar are already well well already are calendar 2009 the for Preparations sets what is this that out point to careful is Bicky Sikhpoint the of objectives main the of “One creative a in inevitable is opinion of “Difference Khanda , a logo logo a , T. SherSingh(sikhchic.com), Singh Twins, BickySinghandDr. B. Ahluwalia Dinner,Sikh Heritage California. Singh Twins autographing thecalendarat of their own...there is a lot of of life lot a a is on take own...there their projects of community Such burners. back the and front the both on sitting ideas always are There discussions. daily our in about bandied being always is calendars future of focus the example, for as, such them, e fr ea Ec do mks h oen uie i a in cleanse… refresh, united thirst, common ocean, quench the will the they makes bowl, drop fulfilling Each seva. for yen creativity, Drawing meshing compounds. together, intellectual and artistic various is turn, in That, them.” the around today. everyone of energising youth - our quality by by and done over - being seva bowled quantity community simply variety, am the incredible and the me within around look I unleashed ... been has energy nuclear that appears It dimensions. unexplored hitherto the world are discovering discovering are Singh, around world “Sikhs T.Sher adds, the he says times,” wonderful in nowhere,” live go “We would they which “Ideas for projects or the subject matter for each of of each for matter subject the or projects for “Ideas Likewise, Bicky Singh remains the catalyst between between catalyst the remains Singh Bicky Likewise, Sikhie barkat in totally new and and new totally in involved, without without involved, Sanmeet Kaur Sanmeet Images from the Calenders 2005, 2006, 2007 and 2008... NISHAAN

47 48 NISHAAN NISHAAN

49 50 NISHAAN NISHAAN

51 52 NISHAAN NISHAAN

53 54 NISHAAN NISHAAN

55 56 NISHAAN NISHAAN

57 58 NISHAAN NISHAAN

59 60 NISHAAN ...stand by for 2009 ! The Punjab War: 1845-46 As the first War of Indian Independence

he Punjab War of 1845-46, which is Mazar Ali and Maghe Khan marched out from the city. tendentiously misnamed the first Anglo- T The bridge of Sultan Mehmood also came out Sikh War by the British was, in reality, the first war of independence. Indeed that war changed the thinking With invincible Imam Shahi, guns in tow. of Indian military men who, earlier had considered Elahi Baksh too brought out his guns after polishing themselves inferior to the British soldiery. The Punjab them forever demolished the fiction of invincibility of the British Army, and proved that Indians were by no And showing them worshipful burning sticks. means inferior warriors. O! Shah Mohammed! In such a way did the Guru shine: The army of Maharaja Ranjit Singh did not As if these were the flashes of lightning out to dispel the NISHAAN consist of Sikhs alone and Shah Mohammed, the darkness.” contemporary Punjabi writer sang about the Muslims 61 participation in the Punjab war thus: [Translated from Punjabi verses] 62 NISHAAN Aliwal and Sobraon. The last was fought on 10 10 on fought was last The Sobraon. and Aliwal before the war, their total strength was increased to to increased cannon. was hundred one with Just men strength by thousand four total cannon. forty their twelve war, cantonments and the these men before in thousand forces his twenty-two of his After strength increased there. the aggressively Hardinge and stationed Lord India, in were troops arrival many cannons European and eight 14,000 and men forty Simla Ambala, at and up thousand came Kasauli Cantonments five of cannon. end with additional the By cantonment cannon. twelve and 1838, three men only with frontier, thousand Lahore to close British the of eventuality of war, is further proved by following facts: absurd.” is way the all measure from a brought not boats was of Bombay bridges provoked that have assert to not no for should in them, we state us, to independent answerable an way entirely considered acted be were have to Sikhs the we If that forbearance. great nor with them towards attack the Sikhs unprovoked regarding the an that … opinion made the Sikhs of neither the am I to War, Punjab belonged it although we kept the island between between island the kept we out, the broke war from before year The departed first? not friendship we of rules had ask, only I … question Smyth the violated Sikhs Carmichael the t G. that told been Major have “We Durbar, writes, Lahore the of position permanent the Upholding Ranjit Sutlej. of the the crossed forces before Punjab Maharaja decades treaty Company, India between East the the and signed Singh 1809, violate of to admitedly friendship and first kingdom the Lahore were the towards policy been have would Singh, resoundingly. British defeated Gulab the of Singh, Lal trio and there Dogra Singh Had the Tej by was British. and treachery the All no against been Darbar. British fought Lahore the the Punjabis by other against over them with won under intriguing been Dogras reasons had own the he his had as He Only aloof. remained soldiery. Singh Muslim, Gulab finest Hindu organised the and was comprised and Sikh Singh basis Ranjit secular a on Maharaja of army The reaty by crossing the river with their army, but the the but army, their with river the crossing by reaty There were four battles, at Mudki, Mudki, at battles, four were There cantonment only the was Ludhiana 1838, Before the advanceforpreparing beenin British had the That The British had for long been following an aggressive an aggressive following been long for had British The British. the against unitedly fought Punjabis The F erozepur had been converted into a British British a into converted been had erozepur ass belli causus F erozepur and the Punjab, Punjab, the and erozepur but merely a defensive defensive a merely but F erozeshah, erozeshah, forward against the 50th of of 50th spurred the He plunge. against fatal final forward the army took his seeing defeat Singh facing Sham Sardar positions. through Sikh way to their won had troops down enemy Sikh spread that line news the the the at Soon them. rushed captured they the and and number guns in entrenchments shoulders, increased the they on as another’s footing a one gained on attackers Mounting centre. the to the effect. life on electric his an had back words dedicated his their cause, himself and turn had than he Since bravery rather enemy. die of sons to true as soil, them, the implored traditions of He and past army. the in glorious the sacrifices mounting address their to and the extolled white, proceeded in in mare early white rose himself his battle, of dressed day the morning, be to going was a and 1947.” to 1846 beacon from British the a against fighters fought who freedom was numerous the to example inspiration of source superb His country’s his to martyr freedom. fell last, the till death scorning and followers ardent his on cheering forward, beard, galloped snowy long his as white as garment a in himself God rushed for everywhere strike with own.” to his upon dealing him manfully and of around Guru, in Oarius the those and like on clothed death, to called found himself old, faithful, devoting and the white among Singh, Sham recorded, be should name whose chief old “One wrote: F in the ideology of India’s fighting forces. fighting India’s of ideology the in kingdom. Indian last to the of valiantly independence most the preserve fighting arsenal is were the command with which their soldiers under British, Muslim the and misleading. Sikhs wholly between war as war India”. of loss total the the to English meant have would Army Malleson, Punjab to the for Sabraon according “victory as, turned India effect. of had ‘Waterloo’ the inspiring into determination an and had to Sham courage Sabraon, true Sardar His of of hero sacrifice remained the self with had The Singh, last. pierced But Singh the to body him. Sham vow his his follow Sardar horse, to his men bullets. from his fell on he soon calling and sword Bosrworthsmith R. battle, this About 1846. ebruary Gilbert’s Division led the third charge on the the on charge third the led Division Gilbert’s 10 that realising also Singh, Sham Sardar dressed Singh, “Sham writes: Latif Mohammed Indeed the 1845-46 war was a veritable watershed watershed veritable a was war 1845-46 the Indeed this described have British the Unfortunately, F Dr. Kirpal Singh Ph.D Singh Kirpal Dr. oot, brandishing his his brandishing oot, F ebruary ebruary READER’SREADER’S RESPONSERESPONSE Jio, Jio, In response to our review of Hew McLeod’s Historical Some news from India that I recently read about Dictionary of Sikhism, Anup Singh (Nishaan, IV-2007) made me feel like laughing and weeping at the recognises the many instances where we differ with same time. For the first time in 50 years, India’s McLeod’s interpretations, yet bemoans that we have Hockey Team could not even qualify to compete in been too “kind” to him at other places. the Olympics! In an interesting irony, many of McLeod’s There was a time when the Olympic Hockey supporters are dismissive of our review because they Gold Medal was almost reserved for India. In see us too critical of McLeod. That puts us smack those pre-partition years, 90 per cent of India’s in the middle surrounded by McLeod’s friends and hockey team was composed of Sikhs and foes. We can’t think of a better place for reviewers Punjabis. to be but betwixt two opposing views. It seems to us that we must be saying something right, and hitting I was at the Khalsa College, Amritsar (1951-53) and the appropriate chord. We recognise the difficulties the Khalsa College Hockey Team was India’s Number in being dispassionate, but that is exactly what a 1! modicum of objectivity demands. There was a tradition in Khalsa College of holding The editorial comment about McLeod, “It is surprising a ‘Diwali Tournament’. In this tournament, top hockey that one who loses faith in his own religion or faith, teams from Khalsa High Schools used to compete. should claim to understand, much less interpret, another Khalsa College would host and conduct this grand faith…” is most unfortunate. This seems to suggest that tournament and bore all expenses. The object was there cannot be any honest converts. Remember that if to spot and select the best players and lure them to we trace back far enough, all of the first Sikhs came to the Khalsa College by offering scholarships. These players House of Nanak as converts who had lost faith in their were also given special diet privileges in the hostels. own tradition, in a process that still continues – just look When I migrated to the USA in 1968, I learnt that at one of our co-authors as an example. here too, various universities scouted for good players Many controversies have resulted from Hew and athletes and gave the scholarships. I really felt McLeod’s writings, but so have some good things. proud of my Alma Mater – the Khalsa College, - Among his other achievements, we laud his anthology Amritsar in that they were so advanced in their on textual sources on Guru Nanak, his translation of a thinking and attitudes. Rahitnama, and his clear-headed support of the Sikhs during hearings on the Royal Canadian Mounted For sometime after the Independence of India, Police. We do believe that when Hew McLeod Sikhs continued to dominate the game of hockey ventures into matters of faith, he is then in areas that which always brought the Gold Medal for India, lie entirely outside his domain as a historian and are before deliberately and very sharply, the “nursery” of best left to adherents of that faith. hockey was stifled. It would be a very special book – rarer than a hen’s Look where we have reached! The failure to qualify teeth – that deserves either unqualified praise, or reminds me of a story some kathakars repeat. There complete derision. was a person who did so much pooja that the goddess NISHAAN appeared and wanted to grant him a boon, with the IJ Singh & Manjyot Kaur (formerly Laurie Bolger) condition that his neighbour would automatically 63 New York benefit twice the boon. 64 NISHAAN what happened to the totally blinded neighbours with two huge wells in in wells huge two eliminated! India got with instead imagine have can the you neighbours but Now blinded happened, blind. It She totally totally blind. her the courtyard. of became courtyard. half to their and members their become the eyes happened – in all both each what that well and lost eye big asked aside one she one get got Now neighbours lose for “You two. should got neighbour said, asked and the She family and neighbours aside but one him boons”. one got for got nudged He ask wife his me Chariot. let point, Gold a this for At two. asked He mansions. mention the carnage in India’s capital in November of that year. Even Rajiv Rajiv Even year. that to of fails but November 1984, in does June only capital in Not Amritsar India’s in in Cause’. Lost innocents carnage A of the massacre mention ‘Khalistan: the over ESSAY: gloss slanted he magazine Vinayak’s the to Ramesh subscriber time long a As Sikh youthshow theway!School, Government ModelSeniorSecondary Ladowali (seencelebrating after In their zeal to consistently eliminate Sikhs from hockey, India’s hockey board board hockey India’s hockey, from Sikhs eliminate consistently to zeal their In two were there door next but mansion, a got he mansion, a for asked He Jio, Jio, scoring agoal) attherecent emerged under-17hockeyscoring champions tournament. ni Today India I am dismayed with Mr Mr with dismayed am I Jasbir Singh Sethi Singh Jasbir Houston aided and abetted by by the of Punjab , F P elements R abetted C criminal and e h t of , aided m name s i r o r the r e t in was That when, years. the five for Punjab in extended Rule President’s – 24 e in h t hours sealed passed, and f – o signed d e t n t e d n e Constitution e c e m r d p n n u e m A n a n i how, recall you sure am I completely unacceptable.” were which guilt, of presumption the human including Punjab, in rights from A D A T derogated s u o m a f n “contained that i fact e h t the deployers UN of Committee Rights Human Report 1991 The all n o i t beyond a reason”. of u t dictates i s periods d e for g r a “use h apolitically c r u s in the army of deplores he wherein been J&K) of has Governor (who Sinha SK Recalls, Solider book: benefit topical the from could Indians”! Vinayak decent conscience all of the haunt forever shall that a was carnage 1984 bath November of blood terrible “The conceded: April in publicly g n i n 1989, g i a p m re-election a c for , i h d n a G nlie bde” n a on scale. horrendous bodies” unclaimed of cremations bizarre killing and indiscriminate in p The Sikh Review Sikh The olice, indulged indulged olice, Dr. Saran Singh Saran Dr. p rovisions that that rovisions by General General by Kolkata A