The Sikh Review - November

November 2023 THE SIKH REVIEW A theological, educational and socio-cultural Monthly founded in 1953 Vol. 71: 11 NOVEMBER 2023 No. : 839 CONTENTS MEDITATION Honour & Success Come Only With Guru’s Blessings! Shabad Gurbani 5 GUEST EDITORIAL Ek Onkar - God of Guru Granth’s Definition Bhai (Dr) Harbans Lal 6 PHILOSOPHY Ten Stages of Life Bhupinder Singh 8 MORAL TRADITION Abiding In The Truth: Guru Nanak Dev’s Paradigm of Divinized Living Dr Satish K Kapoor 13 Forgiveness — A Virtue Dr Inderjeet Singh Bakshi 21 PERSPECTIVES GURU NANAK: A Pioneer of Social, Political & Spiritual Revolution in India Hardev Singh Virk 29 HUMAN RIGHTS Global Human Rights Movement: Guru Tegh Bahadur’s Key Contribution Pritam Singh 37 DYNAMICS The Illuminating Personality of Guru Tegh Bahadur Dr Jasbir Singh Sarna in the Persian Writings of Bhai Nand Lal Goya 40 HERITAGE Plunder of Lahore Toshakhana Tarlochan Singh, Ex. M.P. 44 VIEWPOINT Connecting Youth to the Teachings of SGGS Dr Gurdeep Kaur 47 OPINION Vatican Status For Nankana Sahib? Amrik Singh Bains 53 RECOLLECTION ‘The Ghosts of Mrs Gandhi’- 1984 Sikh Genocide Amitav Ghosh 57 ALERT Village committees in Punjab declare war on drugs Kamaldeep Singh Brar 68 SIKHS ABROAD US Congress House Session starts with Sikh prayer 70 HOMAGE A Homage to the Founder Editor of the Sikh Review – Capt. Bhag Singh [1903–1992] 72 YOUTH SECTION The first Sikligar Sikh lady to become an advocate Kamaljeet Singh 73 READERS’ FORUM Letter to the Editor 75 DIARY Synopsis of Notable Events 78 BOOKS Roads to the Valley: The Legacy of Sardar Pritam Reviewed By Singh in Nepal by Kiran Deep Sandhu Santokh Singh Bains 81 Contributed THE SIKH REVIEW, 116 Karnani Mansion, 25A Park Street, Kolkata 700 016 Ph: 91-33-2229-9656 / 4604-6462 • Email: sikhreview@gmail.com, INTERNET EDITION: http://www.sikhreview.org For Subscription Rates, Please see Page No. 84 Price : `45.00 3 The Sikh Review THE SIKH REVIEW FOUNDER EDITOR: Capt. Bhag Singh, MBE EMERITUS EDITOR: Sardar Saran Singh, I.A.S. (Retd) EDITOR (OVERSEAS): I.J. Singh, Prof. Emeritus, NYU. EDITOR: Partap Singh, DIG (Retd.). ASSISTANT EDITOR: Avtar Singh PUBLISHER: Narinder Pal Singh Editorial Advisory Board S. Bhagwant Singh Dalawari Bhai Harbans Lal, D. Litt. (Hons.) Hardev Singh Virk, Ph.D. Devinder Pal Singh, Ph.D. Prof. Dharam Singh Himadri Banerjee, Ph.D. Chhanda Chatterjee, Ph.D. Ravinder Singh Taneja N. Muthumohan, Ph.D. Sukhbir Singh Kapoor, D.Litt, Ph.D., OBE (Ldn) Harpreet Kaur, Ph.D. Roop Singh, Ph.D. Representatives Abroad USA: Dr. Rajwant Singh, Chairman - SCORE, # 11101 Smokey Quartz Lane, Potomac, Maryland 20854 USA ( 202) 460 0630, E-mail: rajwant@aol.com S. Avtar Singh Dhami, 3336 Bridge Road, Hayward, Ca 94545  (510) 376-9124 / (510) 784-7366 Canada: S. Verinderjit Singh, 7, Gordon Weedon Road, Markham, Ontario - L6E 1Y5  647-273-4130 Email: Vrconnections@aol.com, thesikhreview-canada@hotmail.com S. Gian Singh Kotli, # 314-12125-75A Avenue, surrey (Greater Vancouver), BC. V3W1B9, Canada. Email: giansinghkotli@gmail.com  778 706 7151 UK: S. Jaspreet Singh Chadha, Ambros-Direct(U.K.) Ltd., Unit D15 Genesis Business Park, Friarsgate, Whitby Avenue, Park Royal, NW 10 7SE  (0208) 453-0163 Email: sales@ambros.co.uk Germany: S. Amarjeet Singh, Eisenzahnstrasse 38, D-10709, Berlin.  0049-304045252, Email: singh.amarjeet@t-online.de Australia: S. Dya Singh, 5 James Street, Noble Park,Victoria 3174. Email: dyasingh@gmail.com S. Amarjit Singh Chawla,18 Karong Ave Maryland, NSW-2287  +61490042007 Email: amareen59@gmail.com Malaysia: S. Harcharan Singh, No. 21 Jalan 2/48F Sentul, Sentul Pasar, Kuala Lumpur 51100. Dato Dr. B. S. Bains, Bains Physio 9127, Jalan Bandar 4. Taman Melawati, 53100 Kuala Lumpur  +60 123993566. E-mail: datobains@gmail.com New Zealand: S. Santokh Singh Bhullar, Barrister and Solicitor, PO Box 26, Taumarunui. Representatives in India Delhi Chapter of The Sikh Review - C-1/1366, Vasant Kunj, NEW DELHI - 110 070  011-47562755 / 9313290538. S. Manpreet Singh Kalra, Flat No. 153/3, Paradise Phase 2, Wave Estate, Sector 85 SAS Nagar Mohali, Punjab-140308  84478 58879 Email: mpkalra@yahoo.com S. Charanjit Singh, EM-75, Basanti Colony, ROURKELA - 769 012, Orissa.  9861010037. S. Renuka Sarabjeet Singh, # 107 Phase 3, Dugri, LUDHIANA - 141 013  98146 12004 -singh.renukass@gmail.com Capt. Surinder Singh Sethi, Indian Navy (Retd.), C/1303 Golden Willows, Vasant Garden, Mulund (West) Mumbai - 400080  9820601200 Email: surinder_sethi@hotmail.com Brig. J.S. Ahuja (Retd.), 107, Gun Rock Enclave, SECUNDERABAD - 500 009, Andhra Pradesh  9885723618 Dr. Jasbir Singh Sarna, Swaran Colony, Tirlokpur Road, Gole Gujral, JAMMU TWAI - 180 002. J & K (M):9906566604 S. Jaipal Singh, Kanispora, Baramulla - 193101, J & K Email: balijpsingh58@gmail.com (M): 9419405659 S. Mohkam Singh, Kothi No. 445, Phase - IX, MOHALI - 160 062  9876101445 Email: mohkamsingh445@gmail.com Prof. Jagdish Singh, (Naad Pargaas), #11-B, Dashmesh Avenue, CIPET Road, Near GNDU, Amritsar - 143105  9915126413 Email: naadpargaas1469@gmail.com Dr. Bhavneet Kaur, 402, Omkar Residency, Street no. 2 Mangalbaug, Gurdwara Road, Jamnagar - 361001, Gujarat  9601390499 Email: jagbhavakhalsa@gmail.com Website: www.sikhreview.org © Copyright The Sikh Cultural Centre. 4 > GUEST EDITORIAL The Sikh Review < - Ek Onkar - God of Guru Granth’s Definition HARBANS LAL, PHD., D.LITT.* From the day of its origin, humanity has been searching for God through symbols that were culturally satisfying and universally attractive in every civilization. Further, the search for God through symbols would continue through numerous philosophical traditions to become expressed ultimately in the formal language of art, science, and even mathematics. The accepted symbol or icon must be accommodating worldwide, providing deep meaning to every civilization through the ages. Further, it should render the seekers humble in their awareness. At the same time, it must expand its connections with the creator. Five centuries ago, Guru Nanak did originate an iconic symbol to describe God. It is symbolically depicted as <and traditionally pronounced as Ikk O’Unkaar, or Ake O’Unkaar.The convenient and fulfilling translation of the symbol is One virtual reality manifested in all creations. Guru Nanak wrote the symbol in his own hand such that it is the only symbol still available in his handwriting. The only icon/symbol is available in Guru Nanak’s handwriting. It is published as below so that it may never change though it may be translated in many ways. In today’s language, there is no other word that I may think is more straight forward to interpret the icon of digit one than “virtual.” God’s reality does not begin or end at the material level. Thus, it is a virtual one.The following ura symbol E with long extension may symbolize “manifestation in the limitless creation.” Most religions conveniently personify God and make it more like us, a human but a superhuman. And God must be within and separate from us so we can see him/her. No, the God of Guru Nanak manifests in the creations, and we must experience that God through the creations, the lands and skies, humanity, and nature’s many other expressions. As Guru Sahib states: *Professor Emeritus & Chairman, Dept of Pharmacology & Neurosciences, University of North Texas Health Science Center. Professor Emeritus, Guru Nanak Dev University, Amritsar, India. President, Academy of Guru Granth Studies. [Email: Japji2050@gmail.com] 6 November 2023 nank sc wataru isnaKtu kuwrtI .8. [Guru Nanak, SGGS:141] Nanak sach datar sinakhat kudrati. Says Nanak, the True One is the Giver of all; Recognize and experience Itin all creations or Creative Nature. and hir sBna ivic tU; vrtwa hir sBna BaNa . [Guru Ram Das, SGGS: 84] Har sabhna vicch tu(n) varatda har sabhna bhana. O God, You pervade and permeate all, and everyone loves/admires You. The point made in the above verse is a massive point that Guru Nanak made, and his predecessors further propagated because God was believed to be invisible and untouchable in every other way. And unless some part of God touches the material world, he will remain inaccessible. So, Guru Nanak described God manifested in all creation and always seen and touched through the creation around us. It also implies that the creation is rational and has meaning. What sense would there be in creating a being (human) with such a vast realm of possibilities for its development and relationships to others and not allowing it to realize even a thousandth of those possibilities? That would be almost like someone laying, with the most extraordinary effort and expense, the foundations for a house and then letting it all go to seed again. Much more important is the notion that if God has a presence, we can experience and know it. Also, it is not exclusive to any religion. It gives a primary underlying principle to all faiths worldwide. It offers altruistic love as a challenge to the spiritual person to "love your enemies" or to "love without thought of any return." Through the symbol of Ek Onkar, Guru Nanak urged universal teachings that Divine love flows to others through love, compassion, kindness, tenderness, and generosity. FOR BASIC KNOWLEDGE, BOLD COMMENT READ 7 > PHILOSOPHY The Sikh Review Ten Stages of Life BHUPINDER SINGH* Let me start by saying that we have Sri Guru Granth Sahib (SGGS) at home, and I do what we call as “khula Paath or Sehaj Path”, which means reading from the entire scripture, without skipping, in an orderly manner at a convenient pace. I have read the entire scripture in “khula Paath” a few times. I am sure, I have read this particular shabad each time, as I went through the reading process. But recently when I heard these lines of Guru Nanak DevJi, defining the ten stages of human life, each a decade long, it sounded like a refreshingly new and an unheard idea. Needless to say, listening to those words made me initiate another study of the shabad and this writing is a result of that study. Let me first share the shabad: m> 1 . ws baltiN bIs rviN tIsa ka su;wru khav{ . calIsI puru h]ie pcasI pgu iKs{ sOI k[ b]D[pa Aav{ . stir ka mithINu AsIha: ka ivxuharu n pav{ . nv{ ka ishjasNI mUil n jaN{ Ap blu . D;D]ilmu DUiDmu idOu m{ nank jgu WUe[ ka Wvlhru .3. Dhas baalatan bees ravan teesaa kaa sundhar kahaavai. Chaaleesee pur hoi pachaasee pag khisai saThee ke boddepaa aavai. Satar kaa mati heen aseehaan kaa viauhaar na paavai. Navai kaa sihajaasanee mool na jaanai ap bal. Dda(n)ddolim ddooddim ddiTh mai Naanak jag dhooe kaa dhavalahar. 3. [SGGS: 138] Translation: First ten (years are spent) in childhood, twenty in playfulness, and at thirty is called beautiful (handsome). At forty, the completeness occurs; at fifty, the foot falters; at sixty, the old age sets in. At seventy, the intellect takes a hit; at eighty, the ability to take care of self is impaired. At ninety, becomes bedridden, incapacitated, unable to take care of self without assistance. *1118, Coleridge Street, Sugarland, TX77479-2771, USA [Email: singhbo@gmail.com] 8 November 2023 Nanak: I searched, I searched, and I found that this world is a mansion of smoke (visible one moment and then gone next moment). First thing that impressed me is that all stages are of equal duration and in a chronological order. Let us try to understand what Guru Ji is saying about each of these 10 stages of life: 1. Childhood – First decade of human life is spent in childhood - exploring everything but being nurtured, taken care of, protected, and provided for by the family. 2. Adolescence – In this stage by playing with toys, friends and family at home and school the child learns to gain indepen-dence, confidence, finds a sense of identity, and prepares to face the world. 3. Early Adulthood – In this stage the adolescent has developed into a young adult; full of vigor,sees his/her own beauty (a kind of a little narcissistic). S/he is now physically and mentally ready to explore the world, and also form intimate and loving relationships outside the family. 4. Full Bloom – The development of physical strength and mental capabilities are at its peak. The person raises a family, becomes a productive member of society. Apparently, forty is the average mid-point of life and its peak. If the lifespan is like a parabolic curve, then Forties is its peak. A confirmation for it emerges from the data on the average age of researchers of Nobel laurates which is 44.1. It indicates that they had started their research in their field when they were in this stage of their lives. Although they may have been awarded their Nobel prize at a much later age. 5. Foot Faltering – This is the stage which has been commonly termed as ‘over the hill’. At this stage the slow, and irreversible decline towards old age sets in. The stride is missing a beat of the youth and the person starts slowing down. 6. Old age Sets in – It is not surprising that the age of sixties has been designated as retirement age. Although the governments are trying to raise the retirement age for its economic boost. At this stage some degree of assistance becomes necessary to care of the self. 7. Cognitive Impairment – At this stage one finds that forgetting details has become second nature, memory impairment is noticeable. Most folks with dementia, Alzheimer, and Parkinson disease are from the age group of seventies.This stage is also termed as becoming senile. 9 The Sikh Review 8. Becoming Disabled – At this stage one experiences frailty, inability to take care of oneself without assistance from others. One is not able to take part in certain activities of life,this becomes a new and an altered reality in life. Now the life’s essentials are reading glasses, dentures, hearing aids, walker/walking cane, and medicines etc. 9. Bedridden – In this stage health issues, dementia, infirmity from old age and bone fractures pushes the person to the periphery of the society. The person needs help with personal chores becoming dependent, almost like a newborn. 10. Realization that Life is a dream –Guru Ji has termed this stage as ‘mansion of smoke’ implying that the transitory nature of life is like smoke, which does not last for long. At this stage one reflects back at the events of their lives, realizing that those are like dreams, confirming the transitory nature of life. Just as we discover that our memory and reflective ability are substantially limited within dreams, a similar reality is also experienced in life as well. The ten stages as defined by Guru Nanak Ji are shared here in the Tabular form here. Table (Attached) The English Terms used here in translation above to describe the life stages have been picked from the commonly used words and in prevalent parlance, so these are not literal translation of the terms used by Guru Ji. The scientific world has accepted the 8 Stages as defined by Erik Erikson of Germany in 1950. He was a developmental Psychologist, who is best known for his theory of psychosocial development. The first four stages defined by him are covered in the first stage by Guru Ji. His fifth stage can be more or less can be equated to Guru Ji’s stage 2. His sixth stage is covered by Guru Ji’s division in stages 3 and 4. Erikson’s seventh stage can be related to stages 5, and 6 plus 7 partially. Erikson’s last stage 8 envelopes everything over the age of 65, while Guru Ji has covered it in three stages of 8, 9, 10 fully and 7 partially.Generally, the society lumps these stages together, being labeled as ‘seniors’ or ‘the elderly’. The implications of these terms are not reverential, but a gentle reminder of having become redundant. Lest we forget we all are going to witness it firsthand ourselves, only if we manage to live that long. Based on the above usage of terms for the 10 stages,today I would personally belong to stage 8: implying Bedridden. If someone attempted to apply that term to me, I would not be amused. But here is a caveat,I will not be in a denial mode either. Because I have actually only experienced 25%, and yet to experience the remaining 75% of that stage, so I don’t have any basis to take a stand. In addition, the remaining two stages are like a black box - 10 November 2023 unknown. So, I cannot take a victory lap too early. There is no denying that my physical strength, mental agility, vigor, and my memory have seen a decline from their prime. In any case, the remaining two stages, namely 9 and 10 are not appealing in fact they are scarier options. Only very few make it to these stages, despite their loathsome welcome from those who make it. Guru Tegh Bahadur Ji has painted that picture in these words: isru k;ipX pg dgmg[ n{n j]it t[ hIn . khu nank ieh ibiW BeI txU n hir ris lIn .47. “Sii-r kameyo pagh daghmaghe, nai-nn jyot te hee-n. Kaho Nanak eh bidhba-hee, ta-oo na Har ras lee-n. 47.” [SGGS: 1428] Translation: Oh Brother! In old age the head shakes, the feet stagger, the eyes lose sight, despite this condition the man does not absorb himself in the taste of God’s Naam. Guru Ji has rightly pointed out above that I have “na Harras lee-n”. Really true, that I have not tasted the Divine nectar. But then where do I look for scour now? The only alternative, I see for myself is to run to my Guru Ji seeking help as: baJu gurU duba s;saru .2. “Baajh guroo doobaa sa(n)saar. 2.” [SGGS: 138] Translation: Without the Guru, the world is drowning. ||2|| The life of Guru Amardas provides us hope and inspiration. Bhai Amardas came to Guru Angad at age around 62, and in 12 years with his dedication, service, and commitment, had won over Guru Ji’s heart. At 73, he was anointed as the successor to Guru Angad and successfully led the community of followers. Guru Amardas lived till the age of 95 without any old age impairment and led a rigorous life. He contributed 907 hymns to Sri Guru Granth Sahib. He set up Masand system of preacher/ representatives and assigned them different territories for preaching and also set up set up a city of Goindval. His own sayings fills me with hope: gurmuiK buD[ kw[ nahI ijn\a A ;tir surit igAanu . swa swa hir guN rvih A;tir shj iWAanu . “Gurmukh budde kadhe naahee jin(h)aa a(n)tar surat giaan. Sadhaa sadhaa har gun raveh a(n)tar sahaj dhiaan.” [SGGS: 1418] Translation: The Gurmukhs never grow old as within them is intuitive understanding and spiritual wisdom.They chant the Praises of the Lord, forever and ever; deep within, they intuitively meditate on the Lord. His own life is my only inspiration and hope. I have not climbed up on the spirituality ladder nor chant God’s praises, still I have come to seek your sanctuary. I have nothing 11 The Sikh Review else in my repertoire, Guru Ji, so please bless me with the spiritual wisdom and mediation on the Lord. Knowing that you are very compassionate I have set my eyes on you: iehu srIru jjrI h{ ies n] jru phuc{ Aae[ . guir raK[ s[ xubr[ h]ru mir j;m{ Aav{ jae[ . “Eih sareer jajaree hai is no jar pahuchai aae.Gur raakhe se ubare hor mar ja(n)m aiaavai jaae.” [SGGS: 584] Translation: This (human) body is frail (breaks upon impact like an earthen pot); death is ready to strike it dead in (the vulnerable) old age. Only those who are protected by the Guru are saved, while others die, to be reincarnated as they continue coming and going. My only hope is in protection by the Guru and mercy of God. My Guru has also told me about the merciful and benevolent nature of God in these words: nank saihbu swa wieAalu .2. “Nanak saahib sadhaa dayal. 2.” [SGGS: 268] Translation: O Nanak, our Lord and Master is merciful forever. ||2|| May Guru Ji’s guidance and mercy of God save us from the cycles of births and deaths so that we don’t have to go through these different stages of life again. Although, the old age is debilitating, it incapacitates us of our physical strength, making us dependent, but we have hope in mental and spiritual fortitude which Guru can bless us with. It is not dependent on the chronological age, nor loses its potency with age. That fortitude enables us to handle even the trying times with poise and without a complaint. Guru Amardas has painted the picture in these words: Xie swa An;iw ibb[k rhih wuiK suiK e[k smain . itna nwrI iek] AaieAa sBu Aatm ramu pCanu .44. “Oi sadhaa ana(n)dh bibek raheh dhukh sukh ek samaan.Tinaa nadharee iko aaiaa sabh aatam raam pachhaan. 44.” [SGGS: 1418] Translation: They dwell forever in blissful knowledge of the Lord; they look upon pain and pleasure as one and the same.They see the One Lord in all, and realize the Lord, the Supreme Soul of all. ||44|| References: 1. SGPC, Sankehp-Jeeewan Sri Guru AmardasJi tae Goindval Sahib dae Gurudwarae. SGPC 2. Khosla Anju. The Life & Teachings of Guru Amardas. Singh Brothers 3. www.Sikhitothemax.com 12 > MORAL TRADITION November 2023 Abiding In The Truth: Guru Nanak Dev’s Paradigm of Divinized Living DR SATISH K KAPOOR* Is the gospel of Guru Nanak Dev applicable in modern times? It is like asking should the sun which is emitting light and heat for the last about 5 billion years, continue to shine. Light of Truth Light has an infinite lifetime; more so, if it is the light of Truth, revealed through a divine plenipotentiary like Guru Nanak Dev whose charismatic physical presence in the 16th century continues to guide humanity through his astral form that illumines his teachings.1 Truth is the law of being, ‘the eye of reason’, the culture of the soul, and the substratum of human ethics, in different contexts.From truth flows wisdom, from wisdom, virtue, from virtue, goodness. Absolute truth which Guru Nanak Dev speaks of is timeless and universal. It stands for the Eternal Principle that pervades existence. It cannot be expressed but experienced. It is the conviction that everything is the Absolute that the One manifests as many. Relative truth is subjective and prone to change with time, situation and place. It reflects in one’s thoughts, words and deeds, depending on one’s state of mind. As long as Absolute truth is not realized, the finite being can continue its pursuit by training the will to tread the righteous path. Guru Nanak Dev’s Truth ‘reaches to the clouds’, to use a Vedic expression. To remain steadfast to truth is to stay whole and not remain fragmented in life. Truth is sometime painful but it liberates. On the other hand, falsehood is the root of evil. It breeds dishonesty, duplicity, hypocrisy, fear and guilt. It erodes trust and creates disharmony in society. Says Guru Nanak Dev: A;tir jUOa ikxu suic h]ie . - antar jootha ki-o sach ho-ay (SGGS, Ang 1344). ‘If someone is false within his own self, how can he be pure?’ *Formerly a British Council Scholar, Principal, Lyallpur Khalsa College, and Registrar, DAV University, Jalandhar. His latest book, ‘The Yogic Nectar: Spiritual Wisdom for Self-awareness’ is in press. Email: infinityami50@gmail.com. 13 The Sikh Review Living the Truth Living the truth is more important than just knowing it or ruminating on it. Guru Nanak Dev emphasized Truthful living with ingrained spiritual values as its praxis. schu Xr{ sBu k] xupir scu Aacaru . - sacha huorai sabh ko upar sach aachar – ‘Truth is higher than everything, but higher still is truthful living.’ (SGGS: Ang 62-11).2 Truthfulness is moral observance characterized by sense-control, serenity and equipoise. It is the chemistry of harmonious life, a pathway to god. It is surrendering one’s will to the Supreme will by heeding to the voice of conscience. In a materialist milieu, people tend to be selfish, self-centered, competitive, and deceitful, and disdain the higher values of life. If truthfulness becomes the creed of people, and reflects in human conduct, as preached by Guru Nanak Dev, the world would be a better place to live in. Truthfulness is being true to oneself and others, to be mindful of one’s words and actions, to be honest, responsible, respectful, trustworthy, and self-disciplined. It is the elevation of human consciousness, of upholding personal integrity in challenging situations. Guru Nanak Dev prepares one for a truthful life. He teaches how to cultivate goodness, shun hypocrisy, and do what is right, as an individual, and as a part of society, in line with the parameters of morality and justice. A truthful person does not fear anyone nor does he evoke fear in others.3 He has the moral strength to stand alone in the crowd, to face ridicule or even persecution, and remain in charhdikala, high spirit, whatever be the circumstances. Spiritual Orientation to Life: Gurmukh Vs Manmukh The Spiritual paradigm of Guru Nanak Dev is not vague or idealistic but living and dynamic. It helps one to take a quantum jump from the finite world of self-centredness to the infinite realm of cosmic awareness. Yet it is not escapism from the stark realities of life, but freedom from worldly attachments, coarse temptations, and evil passions.To remain in god-consciousness while performing the daily chores of life is to dwell in the presence of the divine. Spiritual awareness helps one to control the vagaries of the mind and achieve a higher level of understanding. Guru Nanak Dev observes in Japuji: min jIt{ jgu jItu . Man jeetai jag jeet – ‘Conquer the mind to conquer the world.’ (SGGS, Ang 6). The gurmukh ie. One who follows Guru’s teachings, is not motivated by personal gratification but is concerned about the welfare of others. He does not take up unworthy tasks or earn by dishonest means. He helps the poor and the distressed in a spirit of 14 November 2023 coexistence. He accepts the divine command (hukam), and controls his lower nature. He looks upon all with the single eye of equality, as celestial radiance shines in every heart.4 On the other hand, a manmukh is led by his wayward mind, and is caught in the vortex of five vices, namely, kama, desire (sensual pleasures), krodha, anger, lobha, greed, moha, infatuation, and ahankara, the ego. Says Guru Nanak Dev: gurmuiK h]ie su Aihinis inrmlu mnmuiK r{iN A;Wair . - gurmukh ho-ay so ahinis nirmal manmukh rain andhaar- ‘He who becomes guru-ward remains pure, day and night, but the self-ward is enveloped by the darkness of night.’ (SGGS, Ang 489-11). The gurmukh conquers kama by self-control, krodha by patience and forgiveness, lobha by contentment, moha, by understanding, and ahamkara by humility. He can distinguish between truth and falsehood, the transcendent reality and snares of the material world. He understands that worldly objects cannot give permanent happiness that the mind, in tune with god becomes a receptacle to know the truth. nank scu swa sicAaru sic smaeIA{ . - Nanak sach sada sachiar sach samaie - ‘Nanak, the truthful person is, for ever true, and is absorbed in the True Being.’ (SGGS, Ang 145 –9). Karma and Grace Guru Nanak Dev taught that one can make or mar one’s life by good or bad actions. Virtue is rewarded and vice punished because there is a moral law governing the universe. Self-effort and divine grace go hand in hand. Guru Nanak Dev says in Japu Ji (Japji Sahib, SGGS, Ang 2): krmI Aav{ kpza nwrI m]Ku wuAaru . - karmee aavai kaprhaa, nadree mokh du-ar - ‘For while this human form comes of our past actions, through His grace alone may we attain salvation.’ Growing in grace is surrendering oneself to the Divine Will, and living in god-consciousness. Says Guru Nanak Dev: nank nwrI paeIA{ - Nanak nadari paeea - ‘By his grace He is obtained.’ (SGGS, Ang 7).5 Naam Simran : Panacea for All Ills As more and more people suffer from mental health issues today, Naam Simran, as advocated by Guru Nanak Dev, is the antidote to stress, anxiety and depression. Sustained contemplation on the Name of god de-pollutes the mind of nasty thoughts,and the heart of inharmonious emotions.6 It renders wisdom to wade through difficult terrains of life.Guru Nanak Dev says in Japuji (SGGS, Ang 7-6): iek wU jIB} lK h]ih lK h]vih lK vIs . lKu lKu g[za AaKIAih e[ku namu jgwIs . ‘ik du jibho lakh hohi, lakh hoveh lakh vees. lakh lakh gayrhaa aakhee-ahi ayk naam jagdees. 15 The Sikh Review ‘If there be a hundred thousand tongues, in place of one, and each of these hundred thousand be turned into twenty hundred thousand; then the One Name of the Lord, should be uttered with every tongue, in a cycle, each of hundred thousand times.’ The 38 pauris, spiritual steps, of Japu Ji, lead one to sach khand, ‘Realm of Truth’, and remove inner restlessness. But Japu Ji is not to be read but to be studied (to borrow Will Durant’s phrase). It is not to be repeated like a parrot, but internalized and put into practice in daily life. Guru Nanak Dev points out: pizA{ nahI B[wu buiJA{ pavNa . - parhi-ai naahee bhayd bujhi-ai paavnaa – ‘Not through studying, but through understanding, the Lord’s secret is found.’ (SGGS, Ang 148-3). Shabad Kirtan: Soulful Melody Guru Nanak Dev chose celestial music as the medium of his message. He sang the glory of god so that each listener could attune his soul to Him. Being the primal emanation of cosmic energy, music is the easiest way to concentrate the mind on the Divine, and free oneself of worldly tensions.Gurbani is loaded with cosmic energy that can be experienced during shabad kirtan. Singing the Divine Word to the accompaniment of prescribed musical instruments, is known to produce a relaxed state of mind. Moreover, it initiates one into the mystic truth of the transcendent melody within. Shabad Kirtan tames the ego and helps to maintain emotional health. It releases wavelets of bliss, thereby neutralizing stress hormones.7 Higher Values: Antidote to Inner Pollution The Human Development Index of a society, often viewed in terms of life-expectancy, literacy rate, and standard of living, ignores the spiritual dimension that can reveal the extent to which people are truthful, humane, and contented. In today’s world, self-interest is overriding societal interest. Religion has become an instrument of exploitation of the gullible. God is on sale. Money can buy anything, from goods to human conscience. Families are breaking up as never before. All this is due to increasing pollution in the hearts and minds of people.8 The solution lies in adhering to spiritual, moral and social values emphasised by Guru Nanak Dev.These values are: simplicity, sacrifice, self-control, selflessness, spirituality, patience, prudence, compassion, contentment, courage, detachment, equanimity, humility, honesty and truth.The god-oriented souls are, however, not stained by impurity,9 as they are imbued with spiritual wisdom. II 16 November 2023 Transcending Ritualism and Lower Nature Guru Nanak Dev disapproved of formalism in religion, as the mind gets stuck in outward forms and rituals, and is unable to undertake an inward journey. He observed that a sachiara or truthful being is an ideal person since he understands that god is not away from him. scu vrtu s;t]Ku tIrTu igAanu iWAanu iesnanu . wieAa w[vta iKma jpmalI t[ maNs prWan . sach varat santokh teerath giaan dhiaan isanaan, dhia dhevataa khimaa japamaalee te maanas paradhaan. ‘Those who have truth as their fast, contentment as their sacred shrine of pilgrimage, spiritual wisdom and meditation as their cleansing bath. kidness as their deity, and forgiveness as their chanting beads – they are the most excellent people.’ (SGGS, Ang 1245) Guru Nanak Dev goaded mankind to transcend lower nature and develop an allcompassing consciousness, by meditating on the nature and qualities of God, who is one, self-existent, unlimited and unknowable. Eternal Truth is His name. None can describe him. nank vda AaKIA{ Aap[ jaN{ Aapu . - Nanak vadaaa akhee-aia apay jaanai aap ‘O Nanak, call him great. He himself knows his own self.’ (SGGS: Ang 5-4). And again, j[vdu Aaip jaN{ Aaip Aaip . - jayvad aap jaanai aap aap - ‘How great is he, He himself knows.’ (SGGS, Ang 10). Guru Nanak Dev stressed the practice of bhakti, godly devotion, for sublimation of the ego and spiritual fulfillment. He said: s] ikxu mnhu ivsarIA{ ja k[ jIA praN . - So ki-o manhu visaaree-ai jaa kay jee-a paraan - ‘Why should we in our mind grow oblivious of Him who is the owner of our soul and life.’ (SGGS, Ang 16 –3).To that purpose he suggested the path of a householder, not that of a recluse.10 Service of Humanity Sewa is a dynamic expression of love for god’s creation. ‘Those who serve Him are honoured.’ (ijin s[ivAa itin paieAa manu . - Jin seviaa tin paiaa maan, SGGS, Ang 2). The realisation of the Oneness of Reality expressing itself in many ways, as taught by Guru Nanak Dev, can change one’s perceptions and outlook of life. Modern man has to shed the grabbing mindset, and adopt a giving attitude. He advises: iGail Kaie ikCu hThu w[ie . nank rahu pCaNih s[ie .- Ghaal khai kichh hathahu dhei nanak raahu pachhaaneh sei ‘They alone who live by the fruit of their own labour and share its fruit with others have found the right path.’ (SGGS, Ang 1245). Sewa purifies the mind, and brings one closer to 17 The Sikh Review the Supreme Being. Says Guru Nanak Dev : s[va surit rhis guN gava gurmuiK igAanu bIcara . - Sewaa surat rahas gun gaavaa gurmukh giaan beechaaraa – ‘Focusing my awareness on selfless service, I joyfully sing His praises. As gurmukh, I contemplate spiritual wisdom. (SGGS, Ang 1255). Spiritual Liberator Guru Nanak Dev liberated the human mind from the bondage of old beliefs, superstitions, and obnoxious rituals. He taught people to move from the sensory self to the higher self, from ego-consciousness to divine consciousness, from doubt about the existence of one God to faith in His omnipresence and abiding grace.He believed in a just social order and considered men and women as equal since they are both permeated with divine light. 11 It is high time to reflect on Guru Nanak Dev’s bani, in its true spirit, so as to connect with the One Reality, cultivate noble virtues and enjoy the bliss of being.The Bani provides a corrective to materialistic and sensualistic tendencies, acting like poison on human minds. When the world is caught in religious, social and civilizational conflicts, Guru Nanak Dev’s message of the fundamental unity of mankind and the equality of human beings, irrespective of race, country, colour or sex, is an eye-opener forthe divisive elements, bent on creating disharmony in society. He rejected caste-based distinctions, and identified himself with people of low ranks12 without inhibition. To quote him: sBu k] xUca AaKIA{ nIcu n wIs{ k]ie . iekn{ Ba:d[ saijA{ ieku canNu ithu l]ie . sabh ko oochaa aakhee-ai neech na deesai ko-ay, iknai bhaanday saaji-ai ik chaanan tihu lo-ay. ‘Call everyone exalted; no one seems lowly. The one Lord has fashioned the vessels, and His one light pervades the three worlds.’ (SGGS, Ang 62-12).13 Conclusion Guru Nanak Dev provided a template for divinized living by suggesting that one should follow the shabad-guru, so as to remain alive to God’s eternal presence within, observe the moral law in every field of human activity, listen to the inner voice,control the wavering mind 14, subdue the ego,15 cultivate contentment and compassion, make an honest living, and resist temptations16 and lower propensities that give transient pleasure,17 He wanted his disciples to shun the habit of using harsh words, or slandering others,18 associate with holy persons, remain pure, like the lotus in muddy water,19 and abide in the company 18 November 2023 of Truth. khu nank scu iWAaeIA{ . suic h]v{ ta scu paeIA{ . - Kahu nanak sach dhiaaieeaai such hovai taa sach paieeeaai – ‘Says Nanak, meditate on the True Lord; if you are pure, you will obtain the True Lord.’ (SGGS, Ang 472). The path of truth is the path to liberation. One can learn the art of dying while living by following the divine message of great Guru as contained in Sri Guru Granth Sahib.20 Notes and References 1. See Dr Satish K Kapoor, ‘Guru Nanak Dev: Prophet of Humanity’, The Sikh Review (commemorating 550th birth anniversary Guru Nanak Devji), Vol. 67: 12, No. 792,Ist December 2019. 2. Some other verses on truth are: adhiaatam karam kare taa saachaa – ‘Those who live a spiritual lifestyle – they alone are true. SGGS, Ang 223. Sach taa par jaanee-ai jaa jugat jaanaijee-o - ‘One knows the truth only when one knows the true way of life.’ (SGGS, Ang 468-10). Sach taan par jaanee-ai jaa aatam tirath karay nivaas – ‘One knows the Truth only when he dwells in the sacred shrine of pilgrimage of his own soul.’ (SGGS Ang 468-12). Sach sabhanaa hoi dhaaroo paap kaddai dhoi – ‘Truth is the medicine for all; it removes and washes away our sins.’ (SGGS, Ang 468- 13). 3. Bhai kaahoo kau dhet nahi nahi bhai maanat aan.Kahu nanak sun re manaa giaanee taahi bakhaan – ‘One who does not frighten anyone, and who is not afraid of anyone else – says Nanak, listen, mind, call him spiritually wise.’ (SGGS, Ang 1427). 4. Gurmukh ek drishti kar dekhahu ghat ghat jot samoiee jeeau. (SGGS, Ang 599). 5. Cf. Tu nagare andar toleh tol – ‘You weigh us in the balance of your glance of grace.’ (SGGS, Ang 25). 6. He advices : Eih tan dharatee beej karamaa karo salil aapaau saaringapaanee – ‘Make this body the field, and plant the seed of good actions. Water it with the Name of the Lord, who holds all the world in His hands.’ (SGGS, Ang 23). 7. For this aspect see Dr Satish K Kapoor, ‘Kirtan: The Soulful Melody’, The Sikh Review,Vol. 56:5, No. 653. May 2008. 8. Says Guru Nanak Dev : Man kaa sootak lobh hai jihava sootak koor. Akhee sootak vekhanaa par tria par dhan roop. 19 The Sikh Review Kannee sootak kann pai laitabaaree khaeh Nanak hansaa aadamee badhe jam purjaeh ‘The impurity of the mind is greed, and the impurity of the tongue is falsehood. The impurity of the eyes is to gaze upon the beauty of another man’s wife, and his wealth. The impurity of the ears is to listen to the slander of others. O Nanak, the mortal’s soul goes bound and gagged to the city of Death.’(SGGS, Ang 472). 9. Nanak jinhee gurmukh bujhiaa tinha sootak nahi (SGGS, Ang 472). Speaking of his own times,Guru Nanak Dev says: Sach kaal koorh varti-aa kali kaalakh baytal – ‘There is a famine of truth; falsehood prevails, and the blackness of the dark age of Kali Yuga has turned men into demons.’ (SGGS Ang 468:16.). 10. For this aspect see Sidh Gosht (sidh Gosti), or Guru Nanak Dev’s dialogue with a group of siddhas (accomplished ascetics), of his time. (SGGS, Ang 938-946). 11. Naari purakh sabaiee loi -‘Among all the women and men, His light is shining.’ (SGGS, Ang 223). 12 . Neechaa andar neech jaat neechee hu at neech Nanak tin kai sang saath vadi-aa sioki-aa rees. – ‘Nanak seeks the company of the lowest of the low class, the very lowest of the low. Why should he try to compete with the great? ’(SGGS, Ang 15-8). 13. Cf.Sabh meh ek niranjan soiee, doojee durmat aakhai doi – ‘The one immaculate Lord is pervading among all. The dual-minded evil intellect speaks of a second.’ (SGGS,Ang 223). 14. Nanak ih man maar mil bhee fir dukh na hoi (SGGS,Ang 21). 15. Man re haumai chhod gumaan – SGGS, Ang 21. 16. Tis siau neh na keejiee jo deesai chalanhaar – ‘Do not make love with one who is just a passing show.’ (SGGS, Ang 21). 17. Among material pleasures, Guru Nanak mentions, the pleasures of gold and silver, the pleasures of women, the pleasure of the fragrance of sandalwood, the pleasure of horses, the pleasure of soft bed in a palace, the pleasure of sweet treats and the pleasure of hearty meals. (SGGS, Sri Raag, Mahila I, Ang 15). 18. SGGS, Sri Raag, Mehla I, Ang 15. 19. Padman jaaval jal ras sangat sang dokh nahee re – ‘The lotus flower is with the scum and the water, but it remains untouched by any pollution.’(SGGS, Ang 990). 20. Guru Nanak Dev admonishes : Muiaa jit ghar jaieeaai tit jeevadhiaa mar maar -‘To reach your True home after you die, you must conquer death while you are still alive.’ (SGGS,Ang 21). 20 > MORAL TRADITION November 2023 Forgiveness—A Virtue DR INDERJEET SINGH BAKSHI* All of us are on pilgrimage. We need to realize the purpose for which we have come on earth. Guru Nanak Devji, born in 1469, founded the Sikh religion. Nine Gurus succeeded him. The 10th Guru Gobind Singh ji transformed the Sikhs into “Khalsa” (Pure) by giving divine “Nectar” (Amrit). He made Sikhs the “Sant-Sipahi” (Saint Soldiers). That transformation infused the Khalsa with courage to fight for justice and freedom of worship for self and all others, irrespective of their religious faith. In 1708, Guru Gobind Singh ji conferred everlasting spiritual Guruship on the Holy Guru Granth Sahib. Sikhs and several others across the world hold Guru Granth Sahib with the greatest respect and admiration. For Sikhs, Guru Granth Sahib is the final Sovereign Eternal Living Guru. It contains hymns of Sikh Gurus and divine sages, from across the country. The divine sages irrespective of their caste have a revered place in Guru Granth Sahib. Guru Granth Sahib is truly an interfaith divine scripture. It teaches as to “how to become divine”. “Shabad Guru” (the Divine Word) in Guru Granth Sahib has a message for whole humanity. Guru Granth Sahib teaches how to lead ethical living, gain spiritual enlightenment, practice universal brotherhood, co-exist peacefully with others and become God conscious. Teachings of Guru Sahibs lay stress on the power of prayer and the practice of noble deeds. The natural outcome of the teachings of Guru Granth Sahib is equipping Sikhs with tolerance, equality and social responsibility. The Sikhs are learners. They follow the life journey with Shabad Guru. Shabad Guru is enlightenment for Sikhs. They follow the divine path for merging with the divine by eradicating ego and by reciting the divine Name with devotion and love. Sikhs observe the principle that all human beings irrespective of their caste, creed, gender and religious belief are equal and deserve equal rights and opportunities. Sikhs seek “good and welfare of all” (Sarbat da Bhalla) in their prayers daily and at all happy and sad occasions. They do practice welfare of all in their actions in the society. A Sikh sees Him as one in all and all in one. The teachings of Guru Sahib for ethical living, universal /spiritual brotherhood, and peaceful co-existence, selfless service of humanity, forgiveness, acceptance of HIS WILL *Former Principal, Dyal Singh College, University of Delhi. E mail: bakshi_inderjeet@yahoo.co.in 21 The Sikh Review and welfare of all leave no scope for a Sikh to have enmity against others. A Sikh forgives those who betray or hold enmity against him. Sikhi has a message for whole mankind and just not for a society in particular. Sikhi provides the realization for a conduct that is inclusive, moral, just and benevolent. It aims at the creation of a society based on moral values. Sikhi teaches fundamental tenet of all pervasive Akalpurakh, equality between man and woman, rich and poor, high caste and low caste. Sikhs perceive whole cosmos as one. They practice balancing in their day-to-day actions by not entering into conflict with others. They forgive misdeeds of others believing it to be constructive approach for good of not only others but also of the self. They believe in reconciliation in whole gamut of interpersonal relations. Discords among individuals in interpersonal relations are quite common. All conflicts have human being at the center. Those entangled in a conflict must uproot the disruptive differences. Guru Shabad liberates mankind of the deep-rooted evil of hatred. Betrayal is an intrinsic part of human life. When an individual gets betrayed, the first reaction is to hurt back. Revenge only takes us further down as a human being. It takes away humanity from within us. The spiral of unconstructive actions that we take on being hurt brings more pain and anguish. Sri Guru Granth Sahib provides constructive guidance for overcoming betrayal without getting resentful. In Sukhmani Sahib composed in Raag Gauri, Guru Arjan Devji says– b{r ibr]W kam kR]W m]h . JUO ibkar mha l]B WR]h . ieAahU jugit ibhan[ keI jnm . nank raiK l[hu Aapn kir krm .7. “Bair Birodh Kaam Krodh Moh, Jhooth Bikaar Maha Lobh Droh, Ehaoo Jugat Bihane Kayee Janam” (We have wasted several lifetimes staying locked in anger, conflict, slander, greed and attachment) [SGGS: Ang 267] Slander neither makes the hurt go away, nor resolves the conflict between individuals. In Raag Suhi,Guru Amar Dasji condemns slandering – in;wa BlI iks{ kI nahI mnmuK mugW kr;in . “Ninda Bhali Kissay Ki Nahin, Manmukh Muggadh Karan” (It is not good to slander anyone, the foolish and misguided engage in it) muh kal[ itn in;wka nrk[ G]ir pv;in .6. “Muh Kale Tin Nindka, Narke Ghor Pavan” 22 November 2023 (The faces of slanderers turn black and they are tossed in Hell) - [SGGS: Ang 755] Guru Granth Sahib offers a perspective that can shift our frame of mind from disappointment to acceptance. In Sri Raag, Guru Nanak Devji says– BulN A;wir sBu k] ABulu gurU krtaru . “Bhulan Andar Sab Ko Abhul Guru Kartar” (As human beings, we are imperfect and full of flaws, the only one beyond faults and imperfections is the Creator)[SGGS: Ang 61]. When we get hurt, we resist and deny the possibility of any wrong doing on our part. Guru Nanak Devji gave beautiful lesson in Raag Suhi for humility- hm nhI c;g[ bura nhI k]ie . “Hum Nahin Chungay Bura Nahin Koay“ (I am not good, no one is bad) - [SGGS: Ang 728] In Raag Basant, Guru Amar Das ji says-- kah[ jnmu gvavhu v{ir vaiw .2. “Kahe Janam Gavavho Vair Vaad” (Why waste your life in hatred, revenge and conflict)- [SGGS: Ang 1176] The key to overcoming betrayal, hatred, slandering and urge to take revenge is forgiveness. It calls for trust in divine plan. Forgiveness calls for renouncing the ego. That brings healing of wounds of a person. In Sri Raag, Guru Amar das ji shows a way to be free of pain-- hxum{ mmta mair k{ hir raiKAa xur Wair . “Haumai Mamta Maar Kay Har Rakhea Ur Dhaar” (Subduing ego and attachment, the Lord has preserved my heart from pain) [SGGS: Ang 26] In Gauri Raag, Guru Nanak Devji equates forgiveness to good conduct and much more – iKma ghI bRtu sIl s;t]K ; . r]gu n ibAap{ na jm w]K ; . “Khima Gahi Brat Seel Santokhan, Rog Na Biape Na Jam Dokhan” (To practice forgiveness is the true fast, good conduct and contentment; disease does not afflict me nor does the pain of death). [SGGS: Ang 223] Guru Nanak Devji in Vaar of Sarang Raag says-- 23 The Sikh Review scu vrtu s;t]Ku tIrTu igAanu iWAanu iesnanu . wieAa w[vta iKma jpmalI t[ maNs prWan . “Sach Varat Santokh Tirath Gian Dhian Isnaan, Daya Devta Khima Japmali Te Manas Pardhan” (Who have truth as their fast, contentment as their sacred shrine for pilgrimage are amongst the finest people; so are those who have spiritual wisdom and use meditation as their cleansing bath, their deity is kindness and forgiveness becomes their chanting beads) [SGGS: Ang 1245]. Dialogue is of key importance to understand views of others. Aim of a dialogue should not be to score a point and win. It should aim at understanding views of the other person. It becomes all the more relevant when we wish to shed misgivings and forgive others. In case of conflicts, if one appreciates the views of the other person, forgiveness becomes easier. One must sincerely put in efforts to resolve disputes through dialogue in a frame of mind to forgive others. Guru Nanak Devji emphasized need for dialogue in Dhanasri Raag-- jb lgu wunIAa rhIA{ nank ikCu suNIA{ ikCu khIA{ . “Jab Lag Dunia Rahie Nanak Kich Sunie Kich Kaihe” (As long as we are in this world, Oh Nanak, we should listen and speak of the Lord)[SGGS: Ang 661]. In Gauriki Vaar, Guru Ram Das ji says- gurmuiK bKis jmaeIAnu mnmuKI mUlu gvaieAa . “Gurmukh Baksh Jamian, Manmukhi Mool Gavia” (The Gurmukh grows the crop of forgiveness, while the self- willed manmukh loses even his roots)[SGGS: Ang 304]. Kabirji in his hymn in Guru Granth Sahib tells about abode of God-- kbIra jha igAanu th Wrmu h{ jha JUOu th papu . jha l]Bu th kalu h{ jha iKma th Aaip . “Kabira Jahan Gian Teh Dharam Hai, Jaha Joothteh Paap, Jaha Lobh Teh Kaal Hai, Jaha Khima Teh Aap” (Where there is spiritual wisdom, there is righteousness and dharma; where there is falsehood, there is sin; where there is greed, there is death; where there is forgiveness, there is God Himself) - [SGGS: Ang 1372]. Faridji, in his hymn in Guru Granth Sahib shows the path to captivate the Lord- invNu su AKru KvNu guNu ijhba mNIAa m;tu . e[ tR{ B{N[ v[s kir ta: vis AavI k;tu. “Nivan So Akhar Khavan Gun Jiheba Mania Mant, Eh Tri Bhaine Ves Kar Ta-n Vas Aavi Kant” 24 November 2023 (Humility is the word, forgiveness is the virtue and sweet speech is the magic mantra; wear these three robes, O’ sister and you will captivate your husband Lord)[SGGS: Ang 1384] Many of us see forgiveness as a sign of weakness. Guru Gobind Singh ji taught us through his actions that forgiveness is not a weakness. He taught us to stand up against injustice. He believed in peaceful resolution of issues. He pulled out sword in the face of factual hostility only after all peaceful means had failed. He showed immense compassion even in the battlefield. It is said that His arrows were tipped with pure gold for the last rites of the enemy and for treatment of injured. He preached that the loving, merciful and kind Creator is present where there is forgiveness. Guru Gobind Singh ji believed and practiced inclusiveness. He says – mwns kI jwq sBY eykY pihcwnbo[ “Manaski Jaatsabe eke pehchanbo” (Recognize all mankind as one, whether Hindus or Muslims, the same Lord is the Creator & Nourisher of all; Recognize no distinction between them, the monastery or the mosque is the same, so is Hindu worship and Muslim prayer, men are all one). Among several battles that Guru Gobind Singh ji faught was the battle of Muktsar, a place in Punjab. Among his soldiers were 40 men who had earlier deserted him at Anandpur Sahib. Realizing their misdeed, they came back into Guru Sahib’s army and died fighting for him. Forgiving them Guru Sahib tore the paper on which they had written ‘disclaimer’ and embraced them. Those 40 men are revered by Sikhs as 40 Muktas. They are remembered in the daily prayer by Sikhs. Guru Gobind Singh ji taught love for all and hatred for none. Once, some Sikhs complained Guru Sahib that Bhai Kanhaiya was serving water to the injured enemy soldiers. On being asked to explain, Bhai Kanhaiya said that he saw in each wounded soldier the image of Guru Sahib. Hearing that, Guru Sahib told him to henceforth apply an ointment as well to the wounds of enemy soldiers. In Kaanadaa Raag Guru Arjan Devji says – na k] b{rI nhI ibgana sgl s;ig hm kxu bin AaeI .1. “Na Ko Beri Nahi Bigaana Sagal Sang Hum ko Banaai” (Now I see no one as my enemy or unacquainted; I have love and affection for all) [SGGS: Ang 1299]. sB mih riv rihAa pRBu e[k{ p[iK p[iK nank ibgsaeI . “Sab mein Rav Rahea Prabh Eke pekhpekh Nanak Bigsai” 25 The Sikh Review (O Nanak, Since I am in company of saints I see one God in all living things and that keeps me immensely happy) - [SGGS: Ang 1299]. Bhagat Kabirji emphasizes in Raag Prabhati-- maoI e[k An[k Ba:it kir sajI sajnhar{ .... “Maati Ek Anek Bhant Kar Saaji Saajanhaare....” (The Creator has shaped all with same ingredients) – sB mih sca e[k] s]eI its ka kIAa sBu kCu h]eI . “Sab Mein Sachaa Eko Soi Tis Ka Kiya Sab Kich Hoi” (The ever present beyond time Creator is present in all, all that happens is HIS wish) [SGGS: Ang 1350] If we see one in all and all in one, there is no reason for us to get hurt and to not forgive those who betray or slander. Ego, anger and arrogance are barriers to forgiveness. Believer in values of humility, compassion and empathy succeeds in providing fertile space for a healing process to begin for a wounded heart. We need to learn and practice forgiveness in our day-to-day life, to be forgiven. To forgive is the highest and the most beautiful form of love. In return, one receives untold peace and happiness. There is nothing so bad in human relations that cannot be forgiven. Wrong deeds remain wrong. Moving forward by forgiving a wrong doer does not mean the wrong doer was right. It simply means that we keep faith in the divine plan. When dialogue is not possible, when the wrong doer is unrepentant, forgive the wrong doer. It is not for the good of the wrong doer but for our own happiness and wellbeing. Vast differences of language, religions and cultures are a blessing in disguise for a society because it by its very nature introduces healthy co-existence among fellow citizens while retaining their own identity and views. To overcome social discords, one must accept diversity and distinction among different faiths. Moment one accepts deeper unity despite surface level differences among different religious traditions that people of different faiths follow, discords vanish and forgiveness becomes an inherent practice of an individual. Interpersonal relations don’t turn problematic when enmity turns into friendship. In Dhanasari Raag Guru Arjan Devji looks upon all as his friends-- na k] m[ra wusmnu rihAa na hm iks k[ b{raeI . bRhmu psaru psairX BItir sitgur t[ s]JI paeI .2. sBu k] mItu hm Aapn kIna hm sBna k[ sajn . 26 November 2023 “Na Ko Mera Dushman Rahia Na Hum KisKe Berai, Brahm Pasar Pasario Bhitar Satgur Te Soji Payi, Sab Ko Meet Hum Aapan Kina Hum Sabna Ke Sajan” (No one has remained an enemy and I am no one’s enemy, the supreme being who expended His expanse is within all, I learned this from the true Guru, I have friendliness for all and I am friend of all) [SGGS: Ang 671]. The 5th Guru Arjan Devji and the 9th Guru Tegh Bahadurji demonstrated how not to succumb to anger, hatred or revenge. Their martyrdom, during the rule of Jahangir and Aurangzeb respectively, is an epitome of grace under pressure. They lived and died for a higher cause. They willingly got tortured to death so that millions other could live in liberty. In Aasa Raag Guru Arjan Devji says– t[ra kIAa mIOa lag{ . “Tera Kiya meetha laagey” (Whatever you do, seems sweet to me)- [SGGS: Ang 394] In Raag Todi, Guru Arjan Devji explains the benefit of God’s protection-- ta kxu W]Ka kha ibAap{ ja kxu Xo tuharI . “ Ta ko dhokha kanha biapey jako oat Tuhari” (How can betrayal hurt when you protect me) [SGGS: Ang 711]. In Gauri Raag, Guru Amar Das ji highlights the state that one achieves after meeting a Guru-- guir imilA{ hm kxu srIr suiW BeI . hxum{ itRsna sB Agin buJeI . ibns[ kRW] iKma gih leI . “Gur Miley Hum Ko Sarir Sud Bahi, Humey Trisna Sab Agan Bhujai, Binse Krodh, Khima Geh Layi” (Coming in contact with the Guru’s wisdom, I have been cleansed; the fires of ego & desire have been totally quenched; renouncing anger, I have grasped forgiveness) [SGGS: Ang 233] In Sukhmani Sahib composed in Gauri Raag, Guru Arjan Devji says-- parbRhm prm[sur g]ib;w . ikRpa inWan wieAal bKs;w . “Parbrahm Parmesur Gobind, Kripa Nidhan Dayal Bakshand” (Lord is supreme, transcendent, treasurer of mercy, compassionate and forgiving) [SGGS: Ang 283] When the supreme power is forgiving, we need to gracefully accept what life unfolds. That way we create the space for healing and wholeness. We need to believe that God’s plan has something better for us in store. 27 The Sikh Review We must treat others as friends and understand the deeper meaning of (‘EkOnkar’ = one God) inMool Mantra, at the beginning of Guru Granth Sahib,uttered by Guru Nanak Devji. It calls upon us to recognize oneness of divinity that resides in every one. If we do so, prejudices, violence and exclusion will end. It will then lead to changed behavior, evolved thinking that will respect differences, diversity and dissent. Such transformation is need of the hour to accelerate transformation towards constructive social changes. Our interaction with man and Nature should be of inter-being. The principles of oneness of God and brotherhood of mankind taught by Guru Nanak Devji and his successors can form basis of universal wellbeing. Belief in the virtue of forgiveness and concept of inter-being can convert our ‘Drishti’ into Samdrishti and lead to a new happier and peaceful world order. The Seeker’s Path: An Interpretation of Guru Nanak’s Japji, by Sohan Singh Sacred Writings of the Sikhs (UNESCO) The above landmark publications brought out by Orient Longman at the initiative of the Sikh Cultural Centre, Kolkata, are available at a special discounted price (incl. postal & handling charges) to the readers of The Sikh Review in India / abroad. India Abroad • The Seeker’s Path Rs. 200/US$ 7.00 • Sacred Writings of the Sikhs Rs. 950/US$ 15.00 • Coffee table books : i) Guru Nanak 550 - A Universal Rs. 700/US$ 30.00 Philosopher and Guide ii) Celebrating the Life and Spirit of Rs. 850/US$ 35.00 Guru Tegh Bahadur 400 We invite all readers to avail of the opportunity to acquire these handy volumes in English language for the benefit of the new generation. - Publisher, The Sikh Review 28 > PERSPECTIVES November 2023 GURU NANAK: A Pioneer of Social, Political & Spiritual Revolution in India HARDEV SINGH VIRK* Guru Nanak was a born revolutionary. He revolted against the established religious practices at a very young age. At the age of nine, the family called the Purohit (family priest) to initiate Nanak into Hindu Dharma through Janeau ceremony, where it becomes obligatory to wear a cotton thread over the body of an initiate. It was held as a social custom and all relatives and village community was invited to participate. The young Nanak refused to wear the sacred thread which was an affront to the family and the Hindu clergy called to perform the ritual. Nanak surprised everyone present by his logical reasoning, “What is the use of wearing this cotton thread if it is not made of mercy, contentment, continence and truth, and will not last till the end”. 1. Social and Cultural Revolution [1]: Guru Nanak’s advent (1469-1539) is an epochmaking singular event in the recorded history of the world. His unique, revolutionary and liberating philosophy of universal humanism – liberty, love, respect, justice and equality, is relevant for all times and applicable for all. Guru Nanak describes the rampant moral degeneration that plagued the society: tyranny, injustice, cruelty, greed, corruption, exploitation, falsehood, hypocrisy, pretension, deception and self-conceit. Not only was he deeply anguished by the sheer ignorance of the masses and their exploitation by the powerful assembly of elite ranks comprising rulers, government administrators, clergy and the rich, but also the heartbreaking conditions of untouchables/outcastes and women who were thrust at the lowest rung of the social order. He condemned the elite elements vigorously by calling spade a spade: kil katI raj[ kasaeI Wrmu p;K kir xudirAa . kUzu Amavs scu c;wRma wIs{ nahI kh cizAa . It is a murderous age, the kings are butchers, and righteousness has taken on wings. It is the dark Amaavas night (fifteenth night of the descending moon) of falsehood as the moon of Truth does not rise anywhere. [SGGS, M 1, p. 145] Guru Nanak preached universal brotherhood and amity among communities and nations. He advocated abolition of all distinctions based on caste and creed. He proclaimed: *Professor of Eminence (Honorary) at SGGS World University, Fatehgarh Sahib E-mail: hardevsingh.virk@gmail.com 29 The Sikh Review sBu k] xUca AaKIA{ nIcu n wIs{ k]ie . iekn{ Ba:d[ saijA{ ieku canNu ithu l]ie . Call every one high, none is low, The only potter (One Lord) had fashioned all alike. [SGGS, M 1, p. 62] And his light pervades all creation. jaNhu j]it n pUChu jatI Aag{ jait n h[ . Recognize the Lord's Light within all, and do not consider social class or status; [SGGS, M 1, p. 349] there are no classes or castes in the world hereafter. To give a practical shape to his teachings in this regard, he introduced the system of langar (community kitchen) and pangat (persons sitting together in rows to eat) at Kartarpur. Here he himself dined with people of all castes and classes, high and low. A spirit of sacrifice, service and brotherhood was developed and the langar became a symbol of equality, fraternity and brotherhood. Guru Nanak practiced what he preached at Kartarpur. He put his ideals into practice so that there is no dichotomy between his thought and action. He rejected ascetic way of life prevalent in Hindu society as a hallmark of achieving liberation from bonds of worldly life. Guru advocated life of a householder and himself lived it in Sultanpur Lodhi before embarking on his preaching mission. The Sikh Gurus elevated marriage from temporal level to spiritual union of the couple. The Sikh faith allows full blossoming of worldly life without putting up any restrictions: hs;iwAa K[l;iwAa p{n;iwAa Kav;iwAa ivc[ h]v{ mukit . One could attain liberation while enjoying life — laughing, playing, eating good food [SGGS, M 5, p. 522] and wearing good clothes. Indian society was a sort of rigmarole of customs, creeds and taboos but Guru Nanak wanted to overthrow all the impediments. Women were treated at par with Sudras or untouchables in Indian society. Guru Nanak brought redemption of Indian women by singing paeans of her virtues in his writings. It was the pathetic condition of women and downtrodden (Sudras and Untouchables) to which Guru Nanak responded by pouring out his concern and sympathy and openly declaring his solidarity with the lowest of the low in society: nIca A;wir nIc jait nIcI hU Ait nIcu . nanku itn k{ s;ig saiT vidAa isxu ikAa rIs . ijT{ nIc smalIAin itT{ nwir t[rI bKsIs . Those who are lowest of the low class, the very lowest of the low; Nanak will stand by the lowest of lowest, not with the elite. Societies that take care of the downtrodden have the blessing of God. [SGGS, M 1, p. 15] 30 November 2023 He questioned and condemned religious beliefs and social customs that discriminate against women and held the custodians of society responsible for the degradation of women: B;id j;mIA{ B;id in;mIA{ B;id m;gNu vIAahu . B;dhu h]v{ w]stI B;dhu cl{ rahu . B;du muAa B;du BalIA{ B;id h]v{ b;Wanu . s] ikxu m;wa AaKIA{ ijtu j;mih rajan . B;dhu hI B;du xUpj{ B;d{ baJu n k]ie . nank B;d{ bahra e[k] sca s]ie . ijtu muiK swa salahIA{ Baga rtI cair . nank t[ muK xUjl[ ittu sc{ wrbair . It is woman who gives birth to a child. It is she who conceives and nourishes the fetus inside her womb. It is woman whom man betroths and marries. It is woman whose company he seeks. It is she who nurtures and sustains the human race. When wife dies, man seeks another one. It is she through whom relations are established. How could she who gives birth to kings/great men be considered inferior? It is she who gives birth to another woman. No one could be born without woman. O Nanak, only the “True One” is independent of woman. Whosoever, whether man or woman sings the glory of God is blessed with joy and beauty. Nanak, such faces will be radiant in the court of the True One. [SGGS, M 1, p. 473] This hymn is a rebuke to the patriarchal culture, as it is addressed to men, especially rulers/leaders who were the guardians of socio-religious order. Further, he declares that woman is the hub of humanity, the lifeline of humanity. It is woman who conceives, it is woman who nurtures humanity from birth to death. Moreover, he puts woman at the apex of “human evolution” by declaring that only God is independent of woman. All social revolutions are harbingers of cultural revolutions. Guru Nanak observed that Indian elite started playing a subservient role to gain power and pelf from the ruling class. He exhorts the elite of Hindu society not to forsake their religious practices, language and culture to placate their rulers: KtRIAa t Wrmu C]idAa ml[C BaiKAa ghI . isRsio sB iek vrn h]eI Wrm kI git rhI . The K'shatriyas have abandoned their religion, and have adopted a foreign language. The whole world has been reduced to the same social status; the state of righteousness and Dharma has been lost. [SGGS, M 1, p. 663] Guru Nanak was highly critical of hypocrisy of Hindu officials who were playing a second fiddle to their Muslim rulers. He condemned their double standards of playing a lip service to their Brahman clergy while sharing their social customs with the Muslim rulers: gxU ibrahmN kxu kru lavhu g]bir trNu n jaeI . W]tI ioka t{ jpmalI Wanu ml[Ca: KaeI . A;tir pUja pzih kt[ba s;jmu turka BaeI . C]dIl[ paK;da . naim lieA{ jaih tr;wa . 31 The Sikh Review You (Khatri official) are taxing the cow and Brahman whom you worship; you are mistaken if you think that cow-dung coating of your kitchen floor would absolve you of your sins. You put-on a ritual mark on your forehead, wear a dhoti (loin-cloth worn around the waist) and carry a rosary, but you eat the food of Muslims [you are dependent on the Muslim ruler (malesh) to make a living]. You perform Hindu worship secretly but you behave like Muslims outside and read Quran with them. Give up this hypocrisy! Salvation [SGGS, M 1, p. 471] lies in practicing Truth. 2. Political Ideas of Guru Nanak: Guru Nanak wanted to raise the conscience of Indian society by his exhortations to live a life of honour and dignity without making any compromise with the diktats of rulers. If one submits to injustice or tyranny without moral resistance then all efforts to subsist are fruitless: j[ jIv{ pit lTI jaie . sBu hramu j[ta ikCu Kaie . Those who merely live the life of dishonor; Everything they eat is impure and polluted. [SGGS, M 1, p. 142] Guru Nanak says, “Don't take things lying down get up and fight the oppressor. What good is meditation and rituals when your wealth and woman are being plundered and taken away”. Guru Nanak's comments about the political tyranny exist in the Guru Granth Sahib [2]: kil katI raj[ kasaeI Wrmu p;K kir xudirAa . kUzu Amavs scu c;wRma wIs{ nahI kh cizAa . The kali age is a knife, the kings are butchers, Dharma is on the wings and is disappearing, The moon of truth does not appear to rise in the dark night of falsehood. [SGGS, M 1, p. 145] Guru Nanak was alive to the political situation of Punjab and shows his discontent and uneasiness over the deterioration and corruption of the rulers: raja inAaxu kr[ hiT h]ie . kh{ Kuwaie n man{ k]ie . The raja administers justice only if his palm is greased; In the name of God none is [SGGS, M 1, p. 350] moved. The invasion of Babar in 1521 was witnessed by Guru Nanak. The composition over this historical event known as Babarvani in Sri Guru Granth Sahib describes the horrendous nature of the slaughter which took place at places like Saidpur (Eminabad, now in present day Gujranwala district of Pakistan). Guru Nanak expressed his anguish and disapproval in no uncertain terms: 32 November 2023 Kurasan Ksmana kIAa ih;wustanu draieAa . Aap{ w]su n w[eI krta jmu kir muglu czaieAa . Having attacked Khuraasaan, Babar terrified Hindustan. The Creator Himself does not take the blame, but has sent the Mughal as the messenger of death. [SGGS, M 1, p. 360] pap kI j;V l{ kablhu WaieAa j]rI m;g{ wanu v[ lal] . Bringing the marriage party of sin, Babar has invaded from Kaabul, demanding our land as his wedding gift, O Lalo. Modesty and righteousness both have vanished, and falsehood struts around like a [SGGS, M 1, p. 722] leader, O Lalo. Gurtej Singh has elaborated the political philosophy of Guru Nanak [3]: “Sikh literati, including men of history, literature, philosophy and theology have always been more explicit and have all along discerned political currents in the thought of Guru Nanak. Ganda Singh considers him to be “the founder of the militant church of Sikhism.” Along with Teja Singh, he is of the opinion that during the entire period of development, there was no break, no digression in the programme of Sikh life.” Sher Singh [4] dealing with the philosophy of Sikhism, opines that in spite of the development of two hundred years, the basic doctrinal truths, which had been preached by Guru Nanak, remained the same. Kapur Singh [5] observes about the formation of the Khalsa that “it was a logical development and entelechy of the teachings of Guru Nanak.” 3. Spiritual Revolution: Guru Nanak is a pioneer of spiritual revolution not only in India but also at the global level. He discarded age-old practices of traditional faiths to rely upon clergy as medium of spiritual elevation and progress in life. The Guru removed all intermediaries between Man and God. Guru Nanak amalgamated the spiritual and temporal domains on equal footing in his system. Service of humanity (Sewa) was made an essential ingredient of spirituality. Guru Nanak discarded the polytheism of Vedic rishis and rejected the hierarchy of gods and goddesses of Hindu faith. The Sikh faith founded by Guru Nanak is strictly monotheistic in its belief system. This means that God is believed to be the One and the sole Reality in the Universe, and there is no other entity worthy of worship. In the opening stanza of Sri Guru Granth Sahib, Guru Nanak describes precisely characteristics of Ultimate Reality as follows: 33 The Sikh Review “Reality is one and non-dual. The Supreme Reality is true and it is manifested in Truth, Existence and Being. The other features of Reality are its transcendence and immanence, creator person, without fear or hatred, beyond time and space, self-existent, transcendental cosmic spirit made manifest by grace of the Guru”. Guru Nanak emphasized that the purpose of life is to realize God by living a truthful life. In the first composition of Jap (Japji) in SGGS, he goes on to describe God as Sach, meaning Eternal Truth. Then he enunciates the purpose of human life in a question and answer format : ikv sicAara h]eIA{ ikv kUz{ tuo{ pail . hukim rjaeI clNa nank iliKAa nail . “How could one become a sachiara (Godlike, gurmukh) and How could one get rid of ignorance and falsehood?” “By living in harmony with the Hukam (Cosmic Law) is the answer,” says Nanak. [SGGS, Jap, p. 1] Christian God is approachable only through His only Son, Jesus Christ, whereas the Muslim God, Allah, is accessible only through Mohammed who is Allah’s last and final Prophet in a long line of Prophets. And Muslims claim that theirs is the only true prophetic religion. In sharp contrast, Guru Nanak talks about sarab saanjha (Universal) God. And he proclaimed that the Universal God - the “One and Only” Entity, is beyond the scope of Hindu and Semitic texts: iCA Gr iCA gur iCA xupw[s . guru guru e[k] v[s An[k . There are six different schools of Hindu philosophy by six different teachers with six different sets of teachings. But the Teacher (God/Truth) of teachers is One, Who is interpreted in so many different ways. [SGGS, M 1, p. 12] b[w kt[bI B[wu n jata . Neither the Vedas [four Hindu texts] nor the four Katebas [Semitic texts: the Torah, [SGGS, M 1, p. 1021] the Zabur (Psalms), the Injil (Gospel) and the Quran. The idea of God in Sikhism is unique as compared with other faiths [6]: “The fundamental belief in Sikhism is that God exists not merely as an idea or concept, but as a real entity. God is indescribable, yet knowable and perceivable to anyone who is prepared to dedicate the time and energy to become perceptive to His persona. The Gurus never spoke about 34 November 2023 proofs of the existence of God. For them, He is too real, and something obvious does not require any logical proof. God is transcendent and all-pervasive at the same time. Transcendence and immanence are two aspects of the same single Supreme Reality”. According to Bhai Harbans Lal and Roshan Attrey, Guru Nanak’s idea of spirituality is based on Shabad Guru [7]: "The object of worship or meditation for the Sikhs is not the deity Guru in its physical form, but the Word or Shabad enshrined in Sri Guru Granth Sahib". Acknowledgement: The help of Dr DP Singh of Toronto for supply of Gurbani quotes and discussion is acknowledged. References: 1. Baldev Singh. Nankian Philosophy (Gurmat). Published 2015. Sikh Book Club. 2. Universal Relevance of Guru Nanak’s Teachings. Proceedings of Fourth Canadian Punjabi Conference (Celebrating 550th Birth Anniversary of Guru Nanak Dev Ji), Punjabi Heritage Foundation of Canada, Ottawa, 6 July, 2019. 3. Gurtej Singh. Political Ideas of Guru Nanak. In: Sikhism: Its Philosophy and History. Edited by Kharak Singh & Daljit Singh, IOSS Chandigarh, 1997, pp. 176-184. 4. Sher Singh. Gurmat Darshan (Punjabi). Shiromani Gurdwara Parbandak Committee (SGPC), Amritsar, 1962, p. 47. 5. Kapur Singh. Preface to Prasaraparsana. Hind Publishers, Jallandhar, 1959, p.12 6. MM Alimardi. God in Sikhism. Religious Inquiries 2013, Vol. 2(4), 77-92. 7. Bhai Harbans Lal & Roshan Attrey, Guru Nanak's Religious Pluralism and Sri Guru Granth Sahib. Published by Guru Nanak Foundation, New Delhi, 2019. OUR APPEAL TO MEMBERS As partners in the common mission of spreading Gurus’ UNIVERSAL LOVE please help us to increase circulation of THE SIKH REVIEW. Let each member enroll FIVE more, introducing a relation, a friend, a library or educational institution. Do give a GIFT 35 The Sikh Review B & W Add 36 > HUMAN RIGHTS November 2023 Global Human Rights Movement: Guru Tegh Bahadur’s Key Contribution PRITAM SINGH* The West’s discourse on human rights often misses the important contributions that non-Western civilisations have made. The ninth Sikh Guru Tegh Bahadur (162175) is one of those key pioneers from the non-Western world whose place in in the global human rights is now gradually being recognised. In the collective memory of the Sikhs, and in most narratives of India’s medieval history, the martyrdom of the ninth Guru, Guru Tegh Bahadur in Delhi in November 1675 along with his three associatesBhai Mati Das, Bhai Sati Das and Bhai Dayal Das- is chronicled and rightly remembered with great reverence. However, the higher meaning behind their choice to defy the oppressive power of the then Moghul state and seek martyrdom has remained largely obscured and unexplored. The rise of global human rights movement in the last few decades is enabling us now to search for a higher human rights meaning behind that great Guru’s martyrdom. There are two competing approaches towards human rights - an instrumentalist approach and an intrinsic worth approach. The instrumentalist approach looks upon human rights as a tool to achieve some pre-conceived political goals and gives birth to sectarianism in dealing with the defence of human rights. The sectarian approach results in the defenders of the human rights defending the rights of those whom they consider as their own-their community, their nation or their ideological and political allies. In extreme cases, this approach results in ignoring the human rights violations of one’s opponents or even opposing the protection of human rights of one’s opponents. The intrinsic worth approach, in contrast with this, values human rights per se irrespective of whether the protection of human rights pertains to those whom one considers one’s own or one’s opponents. This approach argues that all human being by virtue of being human, are entitled to certain rights. This approach gives birth to a universalist conception of human rights transcending barriers of *The author is a Professor of Economics at Oxford Brookes University, Oxford, UK and has written a book Economy, Culture and Human Rights: Turbulence in Punjab, Indian and Beyond Email: psingh@brookes.ac.uk 37 The Sikh Review ethnicity, religion, nationality, gender or ideology. Guru Tegh Bahadur’s martyrdom empowers intrinsic worth and, consequently, universalist conception of human rights. It is important to reflect on the circumstances that led the Guru to take the momentous decision to sacrifice his life. The Kashmiri Brahmins who were being persecuted by the then Moghul emperor came to the Guru to seek his support. They had come with the hope that the Guru who was a spiritual leader of great repute would intercede for them with the Moghul emperor. We can imagine that it must have been a difficult decision for the Kashmiri Brahmins to take the decision to seek Guru’s support. It was very well known that the Sikh faith founded by Guru Nanak had denounced casteism as a social and cultural practice, and was, therefore, anti-Brahmanical in its teachings. The emerging Sikh faith had systematically promoted social and religious egalitarianism through institutions such as langar, sangat and pangat which attacked untouchability, one of the central features of Brahmanical world view of social hierarchy. The Kashmiri Brahmins were, therefore, ideological opponents of Guru Tegh Bahadur. In his decision to defend the religious rights of the Brahmins, the Guru was defending the rights of his ideological opponents. This defence of his ideological opponents eventually led to giving his life. There are many examples in human history of people giving their life for their community or nation or ideology. Such people are certainly of great moral calibre in rising above their self-interest but the moral-spiritual heights to which Guru Tegh Bahadur reached by giving his life to protect the rights of his ideological opponents is unique in human history. Guru Tegh Bahadur can, therefore, be rightly considered as one of the founders of the universal conception of human rights (I have elaborated this further in a TV interview available on You Tube https:/ /www.youtube. com/watch?v=AZKdYO0Sz_Q). This understanding and appreciation of Guru Tegh Bahadur is now enriching the global human rights discourse and he is being acknowledged by the world human rights movement as one of its founders. I wrote a paper some years ago on competing paradigms of human rights theory and practice which was inspired by the universalist vision of Guru Tegh Bahadur. The paper was dedicated to the Guru’s memory. Amnesty International (AI), the London-based human rights organisation known the world over for its unflinching commitment to the protection of human rights, got hold of the paper and had discussions with me and others to explore the human rights significance of Guru Tegh Bahadur’s martyrdom. AI was, at that time, compiling a book on global 38 November 2023 Historical Gurdwara Sis Ganj Sahib & Gurdwara Rakab Ganj Sahib (Delhi, India) where Guru Teg Bahadur Ji was Martyred (beheaded) and cremated in Nov.1675. human rights history to mark the 50th anniversary of the Universal Declaration of Human Rights. AI’s aim for this book project was to identify key human rights pioneers in each century. This book entitled ‘The Long March to Freedom: Some of the people whose ideas, writings and actions have played a part in the struggle for human rights and justice around the world across the centuries’ acknowledges Guru Tegh Bahadur as one of the five eminent human rights pioneers of the seventeenth century. The other four are: John Lilburne (1617-57), John Locke (1632-1704), William Penn (16441718) and Voltaire (1694-1778). Some interpretations of Guru Tegh Bahadur’s martyrdom that portray him as the defender of Hindu dharma (the word often used is Hind di Chadar) do injustice to the universalist vision and meaning of the Guru’s martyrdom by limiting his sacrifice as defence of one community. In the framework of Guru’s universal conception of human rights, we can visualise the Guru defending, if the need arose in another context, the Muslim victims of a Hindu oppressive ruler. From this point of view, the magnificent Gurdwara Sees Ganj (the place of the head) in Chandni Chowk, Delhi, built at the site where he was beheaded, should not be considered as a place of religious importance only for Sikhs and Hindus. It should be accorded the status of a place of sacred pilgrimage for the entire global human rights movement. That would be a fitting, though long delayed, recognition of the great Guru’s vision of non-sectarian universal human rights. 39 > DYNAMICS The Sikh Review The Illuminating Personality of Guru Tegh Bahadur In the Persian Writings of Bhai Nand Lal Goya DR JASBIR SINGH SARNA* Bhai Nand Lal Goya, a renowned poet in the court of Guru Gobind Singh, was a lover-seeker who displayed the supernatural interpretation of the Guru’s pictorial words. Bhai Nand Lal was born in 1633 AD in Ghazni (Afghanistan) to Chhajju Ram Angras Khatri, a famous Persian scholar. Due to his ability, he was appointed as Mir Munshi. By 1639, Bhai Nand Lal had learned Persian and Arabic at the age of six. Possessing a sharp intellect, he became a philosopher like his father and started reciting very high quality poetry. After the death of his father, Chhajju Ram, in 1652 AD, he sold all his property in Ghazni and came to Multan. Bhai Sahib was called Aga (master) by his wellwisher in Ghazni, later the name of the community became "Agapuri". The title "Goya" was conferred on his name by Guru Gobind Singh ji, and it means one who is eloquent with words. According to Dr. Ganda Singh, "In 1652, he was appointed to the post of Munshi in the office of Nawab Wasab Khan, the ruler of Multan, by virtue of his ability and proficiency in Persian and Arabic. He was also made the fort chief and faujdar of Uttar Pradesh. But the highest post that he appointed was that of Naib Subedari of Multan ". He also received the honour of serving the Mughal princes Salim and Akbar. Bhai Nand Lal learned Gurbani and Gurmukhi from his wife. He came to Anandpur Sahib after seeing Darbar Sahib Amritsar. Bhai Sahib had great knowledge of Arabic, Persian, and mathematics. After staying at Anandpur for some time, he moved to Agra. In 1683, he became Mir Munshi of Muazzam Bahadur Shah. He was so adept at work that Bahadur Shah became obsessed with his divine qualities. Maqsood Shah, the druga of Diwane-e-Khas, once placed a verse in the Quran in a meeting of Islamic scholars and asked for its meaning, but no one could answer accurately. The emperor was very pleased with the scholarship of a Hindu and his understanding of * # Swaran Colony, Tirlokpur Road, Gole Gujral, Jammu Twai - 180 002 (Jammu & Kashmir) Email: jbsingh.801@gmail.com 40 November 2023 Islam and gave the title of 'Mulla' to Bhai Nand Lal. Secret plans were started for Bhai Sahib to convert to Islam. Bhai Sahib had first visited Anandpur Sahib Dasam Patshah on March 29, 1682, the day of Baisakhi. Finally, Bhai Sahib, in a state of great despair, bid farewell to Prince Muazzam in 1683 CE and attended the court of Guru Gobind Singh at Anandpur Sahib. Dashmesh Pita praised his father's generosity and his many divine qualities, turning deep-hearted sentiments into poetry. Bhai Sahib also embodied his spiritual thoughts, devotion, Simran, and priceless gems of Gurbani in his poetry. Dashmesh Pita was most appreciative of Bhai Sahib's Sikh service during the examination of the Sikh langar. When Guru Gobind Singh left Anandpur Sahib in 1705 AD, Bhai Sahib returned to his native Multan. Nothing can be said about the exact date of Bhai Sahib’s death, but Dr. Ganda Singh is of the opinion that Nand Lal was present at Nanded in September 1708 AD as a revered minister of Bahadur Shah along with the royal camp. Therefore, it can be said without any doubt that he lived until 1713 CE. Literary Works In many of his writings in Persian, there is mention of the illuminating personality of Guru Tegh Bahadur ji. When Bhai Nand Lal Ji reached the land of Anandpur Sahib, he presented a bouquet of 510 couplets called "Bandginama" to Guru Gobind Singh. After hearing the explanation of all the couplets in the sangat, Guru Sahib named this bouquet "Zindagi Nama" with his own hands. So far, ten works of Bhai Sahib have been published, and Bhai Sahib's compositions are recited in the Guru Darbar as authentic. In Persian, these are Zindagi Nama, Ghazaliyat, i.e., Diwani-e-Goya, Ganjnama, Tosif-o-Sana, Khatima, Dasturul-Insha, and Arzul-Alfaz. The impressive personalities of Guru Tegh Bahadur mentioned in Bhai Sahib's Kalam writings are mainly Ganjnama, Jyot Bikas, and Arzul-Alfaz. Gangnama It is a combination of prose and poetry in which the praises of the ten Gurus are glorified. Bhai Nand Lal's devotion to the Gurus is overflowing. In these compositions, Bhai Sahib has praised Kamal Murshad for his sharp intellect, mental ability, full devotion, and the skills of an experienced society. This is, in fact, a unique miracle of Bhai Sahib's infinite knowledge. The total number of couplets in this composition is 160. Guru Tegh BahadurJi mentioned in couplets 99 to 103 (5). Before every Guru Sahib writes: 41 The Sikh Review "God bless you, God be with you " The Ninth Patshahi is the chief of the new legislators and the guardian of truth; he is the Sultan of the Hereafter and the throne of honour and glory. Despite possessing divine power, he is the one who bows before God's will and is the secret instrument of divine glory and praise, the one who tests the people of holiness, and the one who resurrects impartially ordained devotees. The pioneers of the great divine path and the inhabitants of the next world stand by His caste, which is dependent on truth and is the companion of that higher power. He is especially the crown of the chosen lovers and the crown of the devotees of God who possess the virtues of truth. Related to the blessings of His name and the adornment of abiding in Hukam and Reza Bhai Nand Lal writes that Guru Tegh Bahdur is a treasure of heights and praises from head to toe and is the one who enhances the splendor of the gathering of God and glory. The rays of truth are enlightened by His pure existence, and both the worlds are enlightened by His grace and blessings. Bhai Sahib further praises Guru Tegh Bahadur and says that God has chosen him out of all the chosen virtues and that he has the best experience of obeying his will. He made his position immeasurable among all the accepted elders, and by His grace, he became a worshipper of both worlds. The hand of all is on the hem of His blessings; His true word is higher than the light of knowledge. "Haq az hama bar-guzidgaan bar-muzidash, Taslimo Riza Ra Niko Sanjeedash. “ dsiq hmW-gW bzYil APzwil, br srI Anvwr ielim h`k kwlI aU” Jyot Bigas In this work, Bhai Sahib has highlighted various aspects of Guru Nanak, the father of Sikhism, and Guru Gobind Singh. The book was first published in 1918 in Lahore. This creation has a total of 175 couplets. Guru Tegh Bahadur is mentioned only in couplet number 27. These are the only indications that (Guru) Gobind Singh Ji has appeared in the light of Guru Tegh Bahadur Ji. “Humu Hast Tegh Bahadur Guru Ki Gobind Singh ammad as Noor hu.” Arzal Alfaz It is a poem in Arabic and Persian vocabulary in which the praise of Akal Purakh and the praise of Guru Sahibs are described with a huge heart. In fact, it is a precious treasure of spiritual knowledge and philosophy. The total number of couplets in this work are 1346. 42 November 2023 The ten Gurus are mentioned in couplet number 1343. It states that he is the owner of the religion of Tikka and Jannu. He is the companion of the devotees of the ten incarnations. He is SatGuru, Nirankaar, He is the friend and companion of the Sadh Sangat. “Hu Al-Sadh Sangat Hu Al Yarna. " In short, Bhai Nand Lal Goya's Kalam (Poetry) is an invaluable treasure of mysticism, devotion, philosophy, joy, humility, simplicity, truthfulness and spiritual wisdom which will continue to guide the universe towards the destination of patience, wisdom and compassion. End Notes: • Kahn Singh Nabha – Gurshabad Ratnakar Mahan Kosh • BPL Bedi – The Pilgrim's Way • Ganda Singh, Dr. Bhai Nand Lal, Granthavali • Saroop Das Bhalla –Mahiman Prakash • Harbans Singh (Ed) – The Encyclopedia of Sikhism, Vol 4 SPECIAL GIFT O FFER O N NEW/RENEW AL SUBSCRIPTI ON OFFER ON NEW/RENEWAL SUBSCRIPTIO We take the pleasure of announcing a SPECIAL OFFER for our valuable Member subscribers on THREE, FIVE and FIFTEEN years Renewal / New subscription. 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PS: We remain grateful to our donors for their generous contribution by way of DASWANDH. 43 > HERITAGE The Sikh Review Plunder of Lahore Toshakhana TARLOCHAN SINGH* While England was busy making preparations for the grand Coronation celebrations of King Charles III, The Guardian published a story on April 6, 2023 titled “India archive reveals extent of ‘colonial loot’ in royal jewellery collection”. Two investigative journalists, David Pegg and Manisha Ganguly have uncovered a remarkable file that is forty-six pages long in the archives of the India Office, which was originally prepared in 1912 when Queen Mary (the grandmother of Queen Elizabeth II) commissioned an investigation on the origin of imperial jewels. The people of England were surprised to read that King Charles III’s favourite belt was originally a ‘gold girdle inlaid with 19 large emeralds’ which had been used by Maharaja Ranjit Singh to decorate his horses earlier. Maharaja Ranjit Singh was known as a connoisseur and a wonderful collector of jewels, including the world famous Koh-i-noor diamond. This is further corroborated by Lord Auckland’s sister, Fanny Eden, who visited Lahore in 1838. She wrote in her journal that the Maharaja’s gems were so plentiful that he put his very finest jewels on the horses. She further recorded her true feelings, “If ever we are allowed to plunder this kingdom, I shall go straight to their stables.” This soon came to pass and the Sikh kingdom was robbed of its most precious collection. Among the jewels plundered from the Sikh kingdom was another necklace strung with 224 large pearls called the Timur Ruby. Leslie Field, a specialist on royal jewellery wrote in1987, “One of the Queen Mother’s most impressive two-row pearl necklace, made from 222 pearls with a clasp of two magnificent rubies surrounded by diamonds that had originally belonged to the ruler of Punjab.” The article in The Guardian has raised a pertinent question that it is necessary to have a detailed study of the Toshakhana (The Royal Treasury) of the Sikh rulers of Lahore (1800 to1849). Punjab was the last state to be taken by the East India Company. Soon after annexing Punjab, Lord Dalhousie, the Governor General, appointed Dr. John *Ex-M.P, Former Chairman, National Commission Minorities. Email: tarlochan@tarlochansingh.com 44 November 2023 Spencer Login to take over the possession of all royal belongings and to prepare an inventory of the Toshakhana. The royal treasury was located in the Lahore Fort. Login took the assistance of Misr Beli Ram,the manager of the treasury for this task. The British were astonished to see the gold, diamonds, and gems of high value that were kept wrapped in folds of velvet. Among these riches was the Koh-i-noor, the costliest diamond in the world. This was taken by Nadir Shah from Delhi to Kabul. Maharaja Ranjit Singh won it back and he used to wear it on his left arm during durbar assemblies. Nazir Ahmed Chaudhry, the Secretary of the Punjab Archives in Lahore (Pakistan)has written a chapter on the wonders of the Maharaja’s Toshakhana in his book Lahore Fort : A Witness to History. He praised Maharaja Ranjit Singh for his collection of the relics and artefacts of all religions. The Toshakhana conserved the sacred relics of Prophet Muhammad (PBUH), some locks of his hair (Mui a Mubarak ), his shoes and a copy of the Holy Quran in Kufic characters. The sword of the legendry Rustam of Iran, the Afghan king, Shah Shuja’s throne, Maratha ruler, Holkar’s sword and Vizier Fateh Khan Kamal’s sword were also kept in this treasury. He also mentions the luxurious clothing and ornaments of the royal family, including that of the Maharaja’s grandson, Naunihal Singh, the jewellery of the Queens, the Kashmiri shawls and the velvet tunics. He speaks of pavilions made from pure gold threads and Persian carpets. The records also mention pots overflowing with gold and silver and the personal belongings of the royal servants and soldiers that were also of great value. The gold chair of Maharaja Ranjit Singh is now exhibited in the Victoria Albert Museum, London. It is very unfortunate that the Sikhs lost their most sacred relics in this process of colonial confiscation. Historical records have mentioned that Guru Gobind Singh ji’s sacred plume that adorned his turban, was kept in the Toshakhana and Maharaja Ranjit Singh used to touch it in reverence every day. The museum documents recorded this plume as ‘Kalgi-e-Kuchh’ and the same is done by Login. He sent all the artefacts and other material to the British capital at Calcutta under heavy security of the British army. It was Lord Dalhousie who had to decide what to do with such rare heritage. He is believed to have kept many precious heirlooms for his own family. The remaining artefacts and pieces of jewellery were sent to London to Queen Victoria on a special ship. In 1965,W.C. Archer, a British art historian and curator, found various weapons belonging to Guru Gobind Singh ji from the Residency of Lord Dalhousie’s family. These were brought 45 The Sikh Review back to India by the Prime Minister, Lal Bahadur Shastri in 1964 and restored at Takht Sri Kesgarh Sahibat Anandpur Sahib. However, till date there is no trace of the sacred Kalgi, which went missing in Calcutta in 1850. During my visit to the Victoria Albert Museum in 1975, I saw the Mughal plumes as being described as ‘diamond studded in jade’. It occurred to me that Guru Gobind Singh ji’s Kalgi was probably made of jade, but described as Kalgi-e-Kuchh (glass) by Misr Beli Ram who was perhaps not aware of jade. There, in Victoria Albert Museum, I also saw one unidentified jade Kalgi. In the records it is mentioned that a British Army officer has brought this from Calcutta and later on it was displayed in an exhibition in Paris before being brought to the Victoria Albert Museum. We have to look beyond the narrative of Toshakhana inventory prepared by Login. The British authorities and historians must prepare an exhaustive list of the belongings of the Sikh kingdom that were looted in 1849. Further investigations are required to know what happened to the Kalgi after it reached Calcutta. Historians must try to establish the trail of the jewels, artefacts and manuscripts belonging to the Lahore kingdom, through meticulous research. Many countries in the world are now demanding the return of their heritage that was taken by former colonial powers. Publication of a catalogue of what was taken from the Sikh kingdom in Lahore is the least that the British Government can do. Heartiest Greetings on the 554th Prakash Purab of GURU NANAK DEV JI 46 > VIEWPOINT November 2023 Connecting youth to the teachings of Guru Granth Sahib Ji DR. GURDEEP KAUR* Before I began penning down my thoughts on the topic,I questioned myself about whether I’m connected to Gurbani or not. I confess that I do, but not completely! However, to a certain extent, I feel blessed that atleast I’m able to make some efforts to connect myself with the Divine message of Sri Guru Granth Sahib ji, but at the same time,I feel that had it been a little earlier in my life, probably my personality would have been altogether different and my connection with the Bani would have been stronger and firmer to make me a better person than what I am today. Gurbani, the words and teachings of great souls that find a revered place in the holy scripture, is indeed the source of solace, happiness; it is the elixir of life, it guides us through all times and situations. It is the philosophy of life—love, devotion, affection, humility, and peace—that is beautifully encoded in the words of the Gurus. baNI gurU gurU h{ baNI ivic baNI A;imRtu sar[ . “banee guroo guroo hai banee vich banee amrit saaray.” The Word, the Bani is Guru, and Guru is the Bani. Within the Bani, the Ambrosial Nectar is contained. [SGGS: 982] In view of my above experience, I felt the need to pen down my thoughts that might be of some good to our young generation, who, despite having immense potential and being blessed in terms of the resources, facilities, and networking that they have access to in the 21st century, are struggling to live in peace both inner and outer. There is an increased number of young people suffering from psychological problems ranging from mild to profound in nature, struggling hard to grab their share of resources in this competitive world and secure a position of honour and prestige. While gurbani assured us to have faith in oneself, God, the creator will take care of your affairs. gurmit cal inhcl nhI d]l{ . “gurmat chaal nihchal nahee dolai.” Following the Guru's Teachings, one wavers. [SGGS: 227] *Assistant Professor (Political Science) Sri Guru Gobind Singh College of Commerce, (University of Delhi) Email: Gurdeep Kaur <gurdeep005@hotmail.com> 47 The Sikh Review Greek philosopher Heraclitus once rightly said “Change is the only constant” the present age of globalization is indeed an outcome of a series of development and changes. Technology, scientific innovations, networking and travel facilities have enhanced the speed of change tremendously fast bringing the planet under its sway. The influence of technology, social media, materialism, consumerism, unhealthy competition and obsession with popular culture is proving detrimental to the social, psychological and material wellbeing of the youth, who otherwise have enormous energy to bring about far more constructive changes for both today and tomorrow than what actually is being done. The infatuation of the youth in the material world is far more than any other group and are suffering from impulsive disorder. The impact of such developments on the Sikh youths is no less as we see young Sikh boys and girls deviating from the divine path as shown by the Sikh Gurus. Western popular culture has become a “way of life” for the youth, subtle and powerful hybridization of the values of Sikhism and the western world is noticeable. Although there are no exact figures about the number of Sikh boys and girls trimming their hair, this is for sure that there has been a rapid increase in the figures. Trimming hair and abandoning the turban, the most conspicuous emblem of the Sikh faith has emerged as a matter of dismay among the true GurSikhs. From forums big or small, the sacrifices and contribution of Guru Gobind Singh ji are remembered with veneration, but isn’t that veneration hollow when the path shown by the Tenth Master is not followed and his ideals are not practiced. He established the Khalsa Panth, encouraging the Sikhs to adorn the five Kakkars, giving them a distinct physical identity to “Stand Out and Stand Proud”. His revolutionary measures to transform his followers into the purest community (Khalsa) and that of adding the last name Singh and Kaur by men and women, respectively,of the Sikh faith were equally a very prudent and well- thought-out initiative to dismantle the caste hierarchy of those times. Sadly, under the waves of change young, Sikhs are dropping the last name of Singh or Kaur, disgracing the novel contribution of the Great Guru towards preserving human values and dignity, whose parallels are not found elsewhere. It is observed that today’s generation wants quick and positive results, without introspecting the amount and kind of hard work, passion and dedication invested, thus they are becoming very short-tempered, impulsive, possessive and arrogant. There is a dire need for the young generation Sikhs to adorn themselves with the most precious jewels of perseverance, patience, commitment, hard work, empathy, love, tolerance and tenacity, as taught in gurbani, to achieve the real success in life. Revisiting the life and works of Gurus, one finds that they led an ordinary life of hard work, sincerity and service 48 November 2023 to mankind and as followers of Sikhism, their life model needs to be emulated in the truest sense. Gurbani remind us that the five vices that we nurture actually are responsible for gradual denigration of the body, mind and soul. kamu kR]Wu kaieAa kxu gal{ . ijxu k;cn s]haga Dal{ . “kaam kroDh kaa-i-aa ka-o gaalai. ji-o kanchan sohaagaa dhaalai.” Unfulfilled sexual desire and unresolved anger waste the body away, as gold is dissolved by borax. [SGGS: 932] The addiction of youth to alcohol and narcotics is one of the most pressing problems. As per recent reports drug addiction among the youth of Punjab is growing at an alarming rate,and the reasons for addiction vary from peer influence to enhancing social esteem, to finding relief from anxiety, tension, and stress. Such problems nonetheless threaten the wellbeing of not only the youth but the entire society. Guru Nanak Devji’s Bani,Dakhni Onkar. reminds us not to waste away the precious phases of life—old age and death loom over our heads. CIj{ j]bnu jrUAa isir kalu . “chheejai joban jaroo-aa sir kaal.” Youth is wasting away; old age and death hover above the head. [SGGS: 932] Guru Granth Sahib categorically condemns such ills and considers them the root cause of other problems.The foundation of Sikhism was laid to dispel the darkness of ignorance, superstition, dogmatism, empty ritualism, and unreasonable social and religious practices. Guru Nanak and his successors took on the mission of establishing a societal order of all-embracing, all-inclusive humanism that had no scope for illogical, unethical or irrational practices. They took special measures to enlighten mankind by encouraging education among all, establishing the concepts of Sangat and Pangat, strongly opposing to gender inequality such as sati system, dowry, child marriage, asceticism, pilgrimage, penance, fasting etc. The teachings of the enlightened soul preserved in Guru Granth Sahib ji guide us all to become ethically oriented and focus on truthful living by adhering to the cardinal principles of Naam-Japna, Kirat-Karna and Wand-Shakhna in the earnest manner. Good results would automatically be an outcome. But it is disheartening to see the followers of the Sikh faith visiting astrologers and pandits and performing rituals and ceremonies in pursuit of their aspirations and dreams. Sikhism is a scientific religion, the idea of Naam, the purpose of life, and the science behind birth, death, cosmology, astronomy, psychology, economy, 49 The Sikh Review and politics are beautifully explained with the help of countless scientific analogies, metaphors, and similes that were proven years later, and indeed are a testimony that teachings of the sacred scriptures are infallible and have perennial relevance. Unrest and conflict are perennial problems; however the unhealthy competition and the availability of limited resources are among the many reasons that have aggravated them at all levels ranging from familial to global. The message of Gurbani to be kind, generous, altruistic, humane, compassionate, understanding, and affectionate has timeless relevance for the youth of all times and the role of such values in nation-building is undeniable. In Guru Granth Sahib the concern and respect for the environment and resources have been expressed through the various verses composed by Guru Nanak and his successors and the concern for the environment was given a practical shape by the seventh Guru, Guru Har Rai ji and by many other followers of the Sikh faith like Bhagat Puran Singh and in the present time the organizations like Eco Sikh and Eco Amritsar. Guru Granth Sahibji compiled in 1604 and bestowed Guruship by the tenth Master in 1708 is a repository of deep divine, mystical and philosophical thoughts beautifully rendered in poetic and musical verses, and has timeless relevance. It is the ocean of enriched knowledge and wisdom of great men, and its significance transcends age, caste, religion, time, and space. The deeper we dive in it more precious, priceless gems for leading purposeful and meaningful life can be obtained. In today’s crisis-ridden world, youth have immense potential to bring about the necessary, constructive changes for establishing an inclusive, peaceful, harmonious, egalitarian, pluralist, democratic, and sustainable order. In this regard Guru Granth Sahib ji has a pioneering and unparalleled role to play. Inculcating the right values and by following a principled approach the detrimental impact of environmental, social, political, technological changes can be minimized to a great extent. As a community, it appears that somewhere we have fallen short of introducing our young people to the fundamentals of Sikhism—the messages of Guru Granth Sahib, which keep us connected to moral principles and give us spiritual knowledge and moral fortitude to face the challenges of life.it is time for our religious institutions, individuals, and learned people to seriously consider how important it is to impart the teachings of Guru Granth Sahib to our children from the very beginning. The best place to start is in our own homes, where we can set an example for others to follow and truly spread the message of the Guru Granth Sahib throughout the world. 50 > OPINION November 2023 Vatican Status For Nankana Sahib? (A Thought for dabate) AMRIK SINGH BAINS* Nankana Sahib, with its beautiful landmark, has a great pull for Sikhs because it connects them with the glorification of their founder’s past and sacred deeds. They hold it with greatest esteem because it also celebrates Guru Nanak’s place of birth and his cherished childhood. It leaves a definite mark and a blissful touch when pilgrims set foot in Nankana Sahib and marvel at the beauty and importance of the Janam Asthan Gurdwara, which reveals what its existence means to Sikhs and Sikhism. Meditation inside it stirred my spirituality, when I visited it with my wife in 2013. It also saddened me because Nankana Sahib was separated from the Sikhs in 1947 when India and Pakistan were created as separate nations and not very many Sikhs remained in Pakistan. I wished, forlornly though, it had remained in India for the cause of the Sikhs and Sikhism. Of course this will never happen, surely a freer and increased access to the Gurdwara for Sikhs would hugely enhance its status and significance like most of the major Sikh Gurdwaras in India. One way to achieve that is to get some kind of a Vatican status for Nankana Sahib. Due to the presence of so many Gurdwaras related to Guru Nanak’s reputed sacred deeds, it has grown from a simple village between two rivers to a place of international fame. It would receive further expansion and boost if it was to be granted a Vatican status. Foremost, the Sikhs’ Ardas for an all-time access to Gurdwaras separated from them, would finally be answered if such a status was achieved. It would allow the Sikh Panth to manage the affairs of the Gurdwara and ensure the Sikh Maryada and sentiments were also safeguarded. The Sikh yatris, I spoke to about such a status, wholeheartedly agreed and said their community should do something tangible about it with a collective and undivided effort. More importantly, they said, the Sikhs should seek the support of other nations, * E-mail: amrikbanse@hotmail.co.uk 53 The Sikh Review communities and religious organisations because they could not achieve such an international recognition all on their own. Such a state, located within the Nankana Sahib town, would serve as the religious centre for Sikhs and a common training place for their parcharaks. Its landscape could be developed appropriately according to the concept of Sikhism. A museum, library and art gallery could be additional attractions to propagate the Sikh heritage, glory and successes. Given the amount of land available to Gurdwaras in the town, it would be easy for Sikhs to develop Nankana Sahib as one of their major religious and heritage centres in Pakistan. It is never too late to ask for such a status. The Vatican City for the Roman Catholic Church in Rome was created only in 1929. More recently when the Babri Masjid mosque at Ayodhya was destroyed, the World Council of Hindus and the Vishwa Hindu Parishad called for Ayodhya to become a Vatican for the Hindus. Thus, for Sikhs to float the idea for a Vatican status for Nankana Sahib, is not out of place. For Pakistan, Nankana Sahib would become a major tourist attraction and place the town high up on the international pilgrimage map. Inderjit Singh, the Lord Singh of Wimbledon, UK told me it would be wonderful if Nankana Sahib could be given a Vatican type status as it would greatly enhance the international credentials of Pakistan. It was encouraging that the care of Sikh historic sites had improved significantly in the last few years, he said and suggested due recognition for that should be given to the Pakistan government and to various initiatives by Sikhs in India and abroad. “It is in the interest of both Pakistan and India to help improve access to historic shrines of a faith which can help build building bridges of respect and understanding between two artificially separated disturbing nations,” the Lord concluded. I understand that the Indians have, in the past, asked for such recognition without success. In May 2001 the Delhi Sikh Gurdwara Management Committee (DSGMC) sent a memorandum to the then Prime Minister of India, Atal Behari Vajpai to ask Pakistan to declare Nankana Sahib a holy city on the lines of Vatican. In April 2003 the DSGMC sought the Vatican status for Nankana Sahib with Pakistan officials when they visited India. In 2014 when the DSGMC President Manjit Singh GK led a Jatha to Pakistan, he raised the matter again with Pakistan’s government officials. The chairman of the DSGMC Dharam Parchar Committee, Kulmohan Singh, in conversations with me in April 2017, confirmed that it was one of the major aims of the DSGMC to acquire some kind of Vatican status for Nankana Sahib because it was the 54 November 2023 desired wish of the Sikh community world-wide. While the Akal Takht in Amritsar would always remain the Sikhs’ “Dharmic Kendar”, they wanted Nankana Sahib, the birth place of their founder, Guru Nanak, to be their Vatican with un-restricted access, he added. “Sikhs deserve to have that status because we have been accepted by all to be an azad kaum with our own identity and religious philosophy. We are not part of any other religion or linked to any other religion in any way. We have made these views fully known to the Pakistan officials. We have also made an offer of funds for the renovation of the crumbling Gurdwaras in Pakistan,” Kulmohan Singh emphasised. While they had not received any response from the Pakistan authorities, Kulmohan Singh said, they would always stand by their aim and continue to pursue it at every opportunity. A group of Pakistan-born Sikhs, who settled in Patiala after migrating from Pakistan during the Partition, formed the Sikh Nation Organisation (SNO), headed by Dr Manjit Singh Randhawa. In 2009 they demanded, through the United Nations, a Vatican status for Nankana Sahib in the wake of mass exodus of Sikhs as a result of Taliban persecution in Pakistan’s Swat Valley and North West Frontier Province. While the response from the UN is not known, the demand by the Sikhs at least exposed the matter world-wide. Similar requests need to be made to other global organisations collectively by Sikh organisations to keep the matter alive and in circulation. The Sikhs certainly need to renew their appeal with new ideas, given how the Janam Asthan Gurdwara has developed in a big way in recent years. They will have to take the lead themselves and argue their case with vigour and the support of friendly governments. Sikhs need to maximise their resources by collaborating with leaders of other religions. Foremost they need to take the Government of Pakistan into confidence and win its support. Backing of the Indian Government and the United Nations is equally vital as it will carry a lot of weight. The Sikhs need to do more than what they have done so far about this matter. They certainly need to do much more than simply put forward the idea of a Vatican status. It should be a serious mission with a thoroughly thought-through application and an innovative approach. They need to explain it with a clear message and a strong strategy, backed by a consistent passionate and purposeful campaign. They have to demonstrate how the proposed Vatican would be financed, managed and controlled. They need to convince that it would be beneficial both for Sikhs and Pakistan, which would receive an added spiritual boost besides economic gain. They need to start talks with one and all and then put their heart into the mission, follow it up regularly and remain persistent with their demand. 55 The Sikh Review The big question is who should take the lead? Individuals can do a lot but if Sikhs want to achieve this status and serve the community at large, they need to get organised and united beyond Jathebandis, behind one big force. In my view that force could be a committee formed by officials from the Shiromani Gurdwara Parbhandak Committee, Amritsar, DSGMC, Pakistan Sikh Gurdwara Parbhandak Committee and some Sikh religious leaders and intellectuals, which should then head the campaign with a collective support of major Sikh organisations in India, Pakistan and from the United Kingdom, America, Canada, Australia, Singapore, Malaysia, Europe and East Africa. The effort should be united and in the best interest of the Sikh religion. Ramesh Singh Arora, the first Sikh to be a member of Punjab Assembly from Lahore, told me that it was a wonderful idea and would do the Sikhs proud. “It is a long process which we need to explore and take forward diligently. First we need to win the support and confidence of the Pakistan government with a definite and a convincing plan. Pakistan Sikhs will play a purposeful role with the outside Sikhs in approaching our government. We need to do it collectively and with one strong agenda,” Arora emphasised. On his part Arora succeeded in making Guru Nanak’s birthday a public holiday in Punjab from 2014. His next plan was to put forward a bill at the Punjab Assembly to grant Nankana Sahib the status of a holy city. “It is not going to be easy and soon but we shall endeavour to garner support as we know Guru Nanak is held with utmost admiration in Pakistan. We want to achieve this through the consent and wishes of majority of the Pakistanis. If we are able to acquire this recognition then Nankana Sahib could one day become an international holy heritage for Sikhs, which could then gradually lead to gaining some kind of Vatican status. We need to do it step by step. It will take time. Pakistan Sikhs will definitely work for it and we hope outside Sikhs will support us,” Arora said. Very reassuring words which need to be supported by all Sikhs if we mean to make the big dream a reality. It is a challenge and a huge one too. It is equally a challenge which cannot be ignored or dismissed. It is certainly not a feat beyond the Sikhs’ capabilities, if done collectively and with a firm agenda. It needs to be supported by every Sikh, using Guru Gobind Singh’s charisma, heroic and unselfish deeds to inspire us to reach our goal and achieve the ultimate mission. With the blessing from our Gurus and a sincere collective effort from all Sikhs, surely we can succeed, particularly so when we know it is a divine mission beneficial not only for the Sikhs but the entire humanity. We shall do our Gurus and our community proud by achieving it. 56 > RECOLLECTION November 2023 Amitav Ghosh Recounts 1984 Anti-Sikh Riots In His Essay 'The Ghosts of Mrs Gandhi' "Fire was everywhere; it was the day’s motif. Throughout the city, Sikh houses were being looted and then set on fire, often with their occupants still inside," writes Ghosh. AMITAV GHOSH* Nowhere else in the world did the year 1984 fulfil its apocalyptic portents as it did in India. Separatist violence in the Punjab; the military attack on the great Sikh temple of Amritsar; the assassination of the Prime Minister, Mrs Indira Gandhi; riots in several cities; the gas disaster in Bhopal—the events followed relentlessly on each other. There were days in 1984 when it took courage to open the New Delhi papers in the morning. Of the year’s many catastrophes, the sectarian violence following Mrs Gandhi’s death had the greatest effect on my life. Looking back, I see that the experiences of that period were profoundly important to my development as a writer, so much so that I have never attempted to write about them until now. At the time, I was living in a part of New Delhi called Defence Colony—a neighbourhood of large, labyrinthine houses, with little self-contained warrens of servants’ rooms tucked away on rooftops and above garages. When I lived there, those rooms had come to house a floating population of the young and straitened—journalists, copywriters, minor executives, and university people like myself. We battened upon this wealthy enclave like mites in a honeycomb spreading from rooftop to rooftop, our ramshackle lives curtained from our landlords by chiffon-draped washing lines and thickets of TV aerials. I was twenty-eight. The city I considered home was Calcutta, but New Delhi was where I had spent all my adult life except for a few years away in England and Egypt. I had returned to India two years before, upon completing a doctorate at Oxford, and recently found a teaching job at Delhi University. But it was in the privacy of my baking rooftop hutch that my real life was lived. I was writing my first novel, in the classic fashion, perched in a garret. On the morning of 31 October, the day of Mrs Gandhi’s death, I caught a bus to Delhi University as usual, at about halfpast nine. From where I lived, it took an hour and a half: * An Indian writer, who won the 54th Jnanpith award in 2018, India's highest literary honor. His ambitious novels use complex narrative strategies to probe the nature of national and personal identity, particularly of the people of India and South Asia. Email: jchrestomather@yahoo.in 57 The Sikh Review a long commute, but not an exceptional one for New Delhi. The assassination had occurred shortly before, just a few miles away, but I had no knowledge of this when I boarded the bus. Nor did I notice anything untoward at any point during the ninetyminute journey. But the news, travelling by word of mouth, raced my bus to the university. When I walked into the grounds, I saw not the usual boisterous, Frisbee-throwing crowd of students but small groups of people standing intently around transistor radios. A young man detached himself from one of the huddles and approached me, his mouth twisted into the tight-lipped, knowing smile that seems always to accompany the gambit ‘Have you heard . . .?’ The campus was humming, he said. No one knew for sure, but it was being said that Mrs Gandhi had been shot. The word was that she had been assassinated by two Sikh bodyguards, in revenge for her having sent troops to raid the Sikhs’ Golden Temple of Amritsar earlier that year. Just before stepping into the lecture room, I heard a report on All India Radio, the national network: Mrs Gandhi had been rushed to hospital after an attempted assassination. Nothing stopped: the momentum of the daily routine carried things forward. I went into a classroom and began my lecture, but not many students had shown up and those who had were distracted and distant; there was a lot of fidgeting. Halfway through the class, I looked out through the room’s single, slit-like window. The sunlight lay bright on the lawn below and on the trees beyond. It was the time of year when Delhi was at its best, crisp and cool, its abundant greenery freshly watered by the recently retreated monsoons, its skies washed sparkling clean. By the time I turned back, I had forgotten what I was saying and had to reach for my notes. My unsteadiness surprised me. I was not an uncritical admirer of Mrs Gandhi. Her brief period of semi-dictatorial rule in the mid-seventies was still alive in my memory. But the ghastliness of her murder was a sudden reminder of the very real qualities that had been taken for granted: her fortitude, her dignity, her physical courage, her endurance. Yet it was not just grief I felt at that moment. Rather, it was a sense of something slipping loose, of a mooring coming untied somewhere within. ***** The first reliable report of Mrs Gandhi’s death was broadcast from Karachi, by Pakistan’s official radio network, at around 1:30 p.m. On All India Radio, regular broadcasts had been replaced by music. 58 November 2023 I left the university in the late afternoon with a friend, Hari Sen, who lived at the other end of the city. I needed to make a long-distance phone call, and he had offered to let me use his family’s telephone. To get to Hari’s house, we had to change buses at Connaught Place, the elegant circular arcade that lies at the geographical heart of Delhi, linking the old city with the new. As the bus swung around the periphery of the arcade, I noticed that the shops, stalls, and eateries were beginning to shut down, even though it was still afternoon. Our next bus was not quite full, which was unusual. Just as it was pulling out, a man ran out of an office and jumped on. He was middle-aged and dressed in shirt and trousers, evidently an employee in one of the nearby government buildings. He was a Sikh, but I scarcely noticed this at the time. He probably jumped on without giving the matter any thought, this being his regular, daily bus. But, as it happened, on this day no choice could have been more unfortunate, for the route of the bus went past the hospital where Indira Gandhi’s body then lay. Certain loyalists in her party had begun inciting the crowds gathered there to seek revenge. The motorcade of Giani Zail Singh, the President of the Republic, a Sikh, had already been attacked by a mob. None of this was known to us then, and we would never have suspected it: violence had never been directed at the Sikhs in Delhi. As the bus made its way down New Delhi’s broad, tree-lined avenues, official-looking cars, with outriders and escorts, overtook us, speeding towards the hospital. As we drew nearer, it became evident that a large number of people had gathered there. But this was no ordinary crowd: it seemed to consist mostly of red-eyed young men in half-unbuttoned shirts. It was now that I noticed that my Sikh fellow-passenger was showing signs of increasing anxiety, sometimes standing up to look out, sometimes glancing out the door. It was too late to get off the bus; thugs were everywhere. The bands of young men grew more and more menacing as we approached the hospital. There was a watchfulness about them; some were armed with steel rods and bicycle chains; others had fanned out across the busy road and were stopping cars and buses. A stout woman in a sari sitting across the aisle from me was the first to understand what was going on. Rising to her feet, she gestured urgently at the Sikh, who was sitting hunched in his seat. She hissed at him in Hindi, telling him to get down and keep out of sight. The man started in surprise and squeezed himself into the narrow foot space between the seats. Minutes later, our bus was intercepted by a group of young men dressed in 59 The Sikh Review bright, sharp synthetics. Several had bicycle chains wrapped around their wrists. They ran along beside the bus as it slowed to a halt. We heard them call out to the driver through the open door, asking if there were any Sikhs on the bus. The driver shook his head. No, he said, there were no Sikhs on the bus. A few rows ahead of me, the crouching, turbaned figure had gone completely still. Outside, some of the young men were jumping up to look through the windows, asking if there were any Sikhs on the bus. There was no anger in their voices; that was the most chilling thing of all. No, someone said, and immediately other voices picked up the refrain. Soon all the passengers were shaking their heads and saying, No, no, let us go now, we have to get home. Eventually, the thugs stepped back and waved us through. Nobody said a word as we sped away down Ring Road. Hari Sen lived in one of New Delhi’s recently developed residential colonies. It was called Safdarjang Enclave, and it was neatly and solidly middle-class, a neighbourhood of aspirations rather than opulence. Like most such New Delhi suburbs, the area had a mixed population: Sikhs were well represented. A long street ran from end to end of the neighbourhood, like the spine of a comb, with parallel side streets running off it. Hari lived at the end of one of those streets, in a fairly typical, big, one-storey bungalow. The house next door, however, was much grander and uncharacteristically daring in design. An angular structure, it was perched rakishly on stilts. Mr Bawa, the owner, was an elderly Sikh who had spent a long time abroad, working with various international organizations. For several years, he had resided in South-east Asia; thus the stilts. Hari lived with his family in a household so large and eccentric that it had come to be known among his friends as Macondo, after Gabriel Garcia Marquez’s magical village. On this occasion, however, only his mother and teenage sister were at home. I decided to stay over. It was a very bright morning. When I stepped out into the sunshine, I came upon a sight that I could never have imagined. In every direction, columns of smoke rose slowly into a limpid sky. Sikh houses and businesses were burning. The fires were so carefully targeted that they created an effect quite different from that of a general conflagration: it was like looking upward into the vault of some vast pillared hall. The columns of smoke increased in number even as I stood outside watching. Some were burning a short distance away. I spoke to a passer-by and learned that several 60 November 2023 nearby Sikh houses had been looted and set on fire that morning. The mob had started at the far end of the colony and was working its way in our direction. Hindus and Muslims who had sheltered or defended Sikhs were also being attacked; their houses were being looted and burned. It was still and quiet, eerily so. The usual sounds of rushhour traffic were absent. But every so often we heard a speeding car or a motorcycle on the main street. Later, we discovered that these mysterious speeding vehicles were instrumental in directing the carnage that was taking place. Protected by certain politicians, ‘organizers’ were zooming around the city, assembling ‘mobs’ and transporting them to Sikh-owned houses and shops. Apparently, the transportation was provided free. A civil rights report published shortly afterwards stated that this phase of the violence ‘began with the arrival of groups of armed young people in tempo vans, scooters, motorcycles or trucks’, and went on to say, ‘With cans of petrol they went around the localities and systematically set fire to Sikh houses, shops and gurdwaras. . . . The targets were primarily young Sikhs. They were dragged out, beaten up and then burnt alive. . . . In all the affected spots, a calculated attempt to terrorize the people was evident in the common tendency among the assailants to burn alive the Sikhs on public roads.’ Fire was everywhere; it was the day’s motif. Throughout the city, Sikh houses were being looted and then set on fire, often with their occupants still inside. A survivor—a woman who lost her husband and three sons— offered the following account to Veena Das, a Delhi sociologist: ‘Some people, the neighbours, one of my relatives, said it would be better if we hid in an abandoned house nearby. So my husband took our three sons and hid there. We locked the house from outside, but there was treachery in people’s hearts. Someone must have told the crowd. They baited him to come out. Then they poured kerosene on that house. They burnt them alive. When I went there that night, the bodies of my sons were on the loft—huddled together.’ Over the next few days, some twenty-five hundred people died in Delhi alone. Thousands more died in other cities. The total death toll will never be known. The dead were overwhelmingly Sikh men. Entire neighbourhoods were gutted; tens of thousands of people were left homeless. Like many other members of my generation, I grew up believing that mass slaughter of the kind that accompanied the Partition of India and Pakistan, in 1947, could never 61 The Sikh Review happen again. But that morning, in the city of Delhi, the violence had reached the same level of intensity. ***** As Hari and I stood staring into the smoke-streaked sky, Mrs Sen, Hari’s mother, was thinking of matters closer at hand. She was about fifty, a tall, graceful woman with a gentle, soft-spoken manner. In an understated way, she was also deeply religious, a devout Hindu. When she heard what was happening, she picked up the phone and called Mr and Mrs Bawa, the elderly Sikh couple next door, to let them know that they were welcome to come over. She met with an unexpected response: an awkward silence. Mrs Bawa thought she was joking, and wasn’t sure whether to be amused or not. Towards midday, Mrs Sen received a phone call: the mob was now in the immediate neighbourhood, advancing systematically from street to street. Hari decided that it was time to go over and have a talk with the Bawas. I went along. Mr Bawa proved to be a small, slight man. Although he was casually dressed, his turban was neatly tied and his beard was carefully combed and bound. He was puzzled by our visit. After a polite greeting, he asked what he could do for us. It fell to Hari to explain. Mr Bawa had heard about Indira Gandhi’s assassination, of course, and he knew that there had been some trouble. But he could not understand why these ‘disturbances’ should impinge on him or his wife. He had no more sympathy for the Sikh terrorists than we did; his revulsion at the assassination was, if anything, even greater than ours. Not only was his commitment to India and the Indian state absolute but it was evident from his bearing that he belonged to the country’s ruling elite. How do you explain to someone who has spent a lifetime cocooned in privilege that a potentially terminal rent has appeared in the wrappings? We found ourselves faltering. Mr Bawa could not bring himself to believe that a mob might attack him. By the time we left it was Mr Bawa who was mouthing reassurances. He sent us off with jovial pats on our backs. He did not actually say ‘Buck up’, but his manner said it for him. We were confident that the government would soon act to stop the violence. In India, there is a drill associated with civil disturbances: a curfew is declared; paramilitary units are deployed; in extreme cases, the Army marches to the stricken areas. No city in India is better equipped to perform this drill than New Delhi, with its huge security apparatus. We later learned that in some cities—Calcutta, for example—the state authorities did act 62 November 2023 promptly to prevent violence. But in New Delhi and in much of northern India, hour followed hour without a response. Every few minutes, we turned to the radio, hoping to hear that the Army had been ordered out. All we heard was mournful music and descriptions of Mrs Gandhi’s lying in state; of the comings and goings of dignitaries, foreign and national. The bulletins could have been messages from another planet. As the afternoon progressed, we continued to hear reports of the mob’s steady advance. Before long, it had reached the next alley; we could hear the voices; the smoke was everywhere. There was still no sign of the Army or the police. Hari again called Mr Bawa, and now, with the flames visible from his windows, he was more receptive. He agreed to come over with his wife, just for a short while. But there was a problem: How? The two properties were separated by a shoulder-high wall, so it was impossible to walk from one house to the other except along the street. I spotted a few of the thugs already at the end of the street. We could hear the occasional motorcycle, cruising slowly up and down. The Bawas could not risk stepping out into the street. They would be seen; the sun had dipped low in the sky, but it was still light. Mr Bawa balked at the thought of climbing over the wall; it seemed an insuperable obstacle at his age. But eventually Hari persuaded him to try. We went to wait for them at the back of the Sens’ house — in a spot that was well sheltered from the street. The mob seemed terrifyingly close, the Bawas reckless in their tardiness. A long time passed before the elderly couple finally appeared, hurrying towards us. Mr Bawa had changed before leaving the house: he was neatly dressed, dapper even—in blazer and cravat. Mrs Bawa, a small, matronly woman, was dressed in a salwar and kameez. Their cook was with them, and it was with his assistance that they made it over the wall. The cook, who was Hindu, then returned to the house to stand guard. Hari led the Bawas into the drawing room, where Mrs Sen was waiting, dressed in a chiffon sari. The room was large and well appointed, its walls hung with a rare and beautiful set of miniatures. With the curtains now drawn and the lamps lit, it was warm and welcoming. But all that lay between us and the mob in the street was a row of curtained French windows and a garden wall. Mrs Sen greeted the elderly couple with folded hands as they came in. The three seated themselves in an intimate circle, and soon a silver tea tray appeared. Instantly, all constraint evaporated, and, to the tinkling of porcelain, the conversation turned to the staples of New Delhi drawing-room chatter. 63 The Sikh Review I could not bring myself to sit down. I stood in the corridor, distracted, looking outside through the front entrance. A couple of scouts on motorcycles had drawn up next door. They had dismounted and were inspecting the house, walking in among the concrete stilts, looking up into the house. Somehow, they got wind of the cook’s presence and called him out. The cook was very frightened. He was surrounded by thugs thrusting knives in his face and shouting questions. It was dark, and some were carrying kerosene torches. Wasn’t it true, they shouted, that his employers were Sikhs? Where were they? Were they hiding inside? Who owned the house—Hindus or Sikhs? Hari and I hid behind the wall between the two houses and listened to the interrogation. Our fates depended on this lone, frightened man. We had no idea what he would do: of how secure the Bawas were of his loyalties, or whether he might seek revenge for some past slight by revealing their whereabouts. If he did, both houses would burn. Although stuttering in terror, the cook held his own. Yes, he said, yes, his employers were Sikhs, but they’d left town; there was no one in the house. No, the house didn’t belong to them; they were renting from a Hindu. He succeeded in persuading most of the thugs, but a few eyed the surrounding houses suspiciously. Some appeared at the steel gates in front of us, rattling the bars. We went up and positioned ourselves at the gates. I remember a strange sense of disconnection as I walked down the driveway, as though I were watching myself from somewhere very distant. We took hold of the gates and shouted back: Get away! You have no business here! There’s no one inside! The house is empty. To our surprise they began to drift away, one by one. Just before this, I had stepped into the house to see how Mrs Sen and the Bawas were faring. The thugs were clearly audible in the lamp-lit drawing room; only a thin curtain shielded the interior from their view. My memory of what I saw in the drawing room is uncannily vivid. Mrs Sen had a smile on her face as she poured a cup of tea for Mr Bawa. Beside her, Mrs Bawa in a firm, unwavering voice was comparing the domestic situations in New Delhi and Manila. I was awed by their courage. ***** 64 November 2023 The next morning, I heard about a protest that was being organized at the large compound of a relief agency. When I arrived a meeting was already under way, a gathering of seventy or eighty people. The mood was sombre. Some of the people spoke about neighbourhoods that had been taken over by vengeful mobs. They described countless murders—many by setting the victims alight—as well as terrible destruction; the burning of Sikh temples, the looting of Sikh schools, the razing of Sikh homes and shops. The violence was worse than I had imagined. It was declared at the meeting that an effective initial tactic would be to march into one of the badly affected neighbourhoods and confront the rioters directly. The group had grown to about a hundred and fifty men and women, among them Swami Agnivesh, a Hindu ascetic; Ravi Chopra, a scientist and environmentalist; and a handful of opposition politicians, including Chandra Shekhar, who became Prime Minister for a brief period several years later. The group was pitifully small by the standards of a city where crowds of several hundred thousand were routinely mustered for political rallies. Nevertheless, the members rose to their feet and began to march. Years before, I had read a passage by V.S. Naipaul which has stayed with me ever since. I have never been able to find it again, so this account is from memory. In his incomparable prose Naipaul describes a demonstration. He is in a hotel room, somewhere in Africa or South America; he looks down and sees people marching past. To his surprise, the sight fills him with an obscure longing, a kind of melancholy; he is aware of a wish to go out, to join, to merge his concerns with theirs. Yet he knows he never will; it is simply not in his nature to join crowds. For many years I read everything of Naipaul’s I could lay my hands on; I couldn’t have enough of him. I read him with the intimate, appalled attention that one reserves for one’s most skilful interlocutors. It was he who first made it possible for me to think of myself as a writer, working in English. I remembered that passage because I believed that I, too, was not a joiner, and in Naipaul’s pitiless mirror I thought I had seen an aspect of myself rendered visible. Yet as this forlorn little group marched out of the shelter of the compound I did not hesitate for a moment: without a second thought, I joined. The march headed first for Lajpat Nagar, a busy commercial area, a mile or so away. I knew the area. Though it was in New Delhi, its streets resembled the 65 The Sikh Review older parts of the city, where small cramped shops tended to spill out on to the footpaths. We were shouting slogans as we marched: hoary Gandhian staples of peace and brotherhood from half a century before. Then, suddenly, we were confronted with a starkly familiar spectacle, an image of twentieth-century urban horror: burnedout cars, their ransacked interiors visible through smashed windows; debris and rubble everywhere. Blackened pots had been strewn along the street. A cinema had been gutted, and the charred faces of film stars stared out at us from half-burned posters. As I think back to that march, my memory breaks down, details dissolve. I recently telephoned some friends who had been there. Their memories are similar to mine in only one respect: they, too, clung to one scene while successfully ridding their minds of the rest. The scene my memory preserved is of a moment when it seemed inevitable that we would be attacked. Rounding a corner, we found ourselves facing a crowd that was larger and more determined-looking than any other crowds we had encountered. On each previous occasion, we had prevailed by marching at the thugs and engaging them directly, in dialogues that turned quickly into extended shouting matches. In every instance, we had succeeded in facing them down. But this particular mob was intent on confrontation. As its members advanced on us, brandishing knives and steel rods, we stopped. Our voices grew louder as they came towards us; a kind of rapture descended on us, exhilaration in anticipation of a climax. We braced for the attack, leaning forward as though into a wind. And then something happened that I have never completely understood. Nothing was said; there was no signal, nor was there any break in the rhythm of our chanting. But suddenly all the women in our group—and the women made up more than half of the group’s numbers—stepped out and surrounded the men; their saris and kameezes became a thin, fluttering barrier, a wall around us. They turned to face the approaching men, challenging them, daring them to attack. The thugs took a few more steps towards us and then faltered, confused. A moment later, they were gone. ***** The march ended at the walled compound where it had started. In the next couple of hours an organization was created, the Nagarik Ekta Manch, or Citizens’ Unity Front, and 66 November 2023 its work— to bring relief to the injured and the bereft, to shelter the homeless—began the next morning. Food and clothing were needed, and camps had to be established to accommodate the thousands of people with nowhere to sleep. And by the next day we were overwhelmed — literally. The large compound was crowded with vanloads of blankets, second-hand clothing, shoes, and sacks of flour, sugar, and tea. Previously hard-nosed, unsentimental businessmen sent cars and trucks. There was barely room to move. My own role was slight. For a few weeks, I worked with a team from Delhi University, distributing supplies in the slums and working-class neighbourhoods that had been worst hit by the rioting. Then I returned to my desk. In time, inevitably, most of the Front’s volunteers returned to their everyday lives. But some members—most notably the women involved in the running of refugee camps— continued to work for years afterwards with Sikh women and children who had been rendered homeless. Lalita Ramdas, Veena Das, Mita Bose, Radha Kumar: these women, each one an accomplished professional, gave up years of their time to repair the enormous damage that had been done in a matter of two or three days. The Front also formed a team to investigate the riots. I briefly considered joining, but then decided that an investigation would be a waste of time because the politicians capable of inciting violence were unlikely to heed a tiny group of concerned citizens. I was wrong. A document eventually produced by this team— a slim pamphlet entitled ‘Who Are the Guilty?’—has become a classic, a searing indictment of the politicians who encouraged the riots and the police who allowed the rioters to have their way. Over the years the Indian government has compensated some of the survivors of the 1984 violence and resettled some of the homeless. One gap remains: to this day, no instigator of the riots has been charged. But the pressure on the government has never gone away, and it continues to grow every year, the nails hammered in by that slim document dig just a little deeper. The pamphlets and others that followed are testaments to the only humane possibility available to people who live in multiethnic, multi-religious societies like those of the Indian subcontinent. Human-rights documents such as ‘Who Are the Guilty?’ are essential to the process of broadening civil institutions: they are the weapons with which society asserts itself against a state that runs criminally amok, as this one did in Delhi in November of 1984. 67 > ALERT The Sikh Review Local committees in a Punjab village, in the southern Malwa region, declare war on drugs. KAMALDEEP SINGH BRAR* From a shopkeeper keeping an eye on “suspicious persons” entering his village and a former heroin addict teaching kabaddi to locals, to a man posting videos of his confrontation with suspected peddlers to a youth who died confronting an alleged dealer — residents of villages in southern Malwa are leaving no stone unturned to contain drug menace in their area. “The moment I spot someone suspicious entering the village, I inform the local Nasha Roko committee. The police are informed too so they can frisk that person. Since the committee was formed, the supply of drugs in the village has stopped. This has forced addicts here to seek help. We need to keep doing this to end drug menace completely,” said Baljinder Singh, 46, who rents out DJ equipment in Faridkot district’s Sadiq village. Hundreds of Nasha Roko committees have cropped up across Bathinda, Mansa, Ferozepur, Faridkot, Muktsar and Sangrur districts. With farmers’ unions across Punjab combining forces with these committees, the movement is expected to grow rapidly. Explaining what led to the formation of these committees, Seera Dhillon, 25, from Mansa’s Joga village, said, “The realisation that the government and police cannot weed out drugs led to the formation of these committees. People realised that they needed to do something before the next generation gets wiped out because of drugs.” Punjab Health Minister Balbir Singh had told the state Assembly in March that nearly 2.62 lakh addicts were under treatment at government de-addiction centres, while private ones housed about 6.12 lakh addicts. He had said the state possibly had 10 lakh addicts, which was nearly 3 per cent of its total population of 3.17 crore. A heroin addict until four years ago, Bakhshish Singh, 37, from Bathinda’s Bhai Rupa village not only trains village youth in kabaddi now, but also fights against drug suppliers. * https://indianexpress.com/ 68 November 2023 “It is possible to quit chitta (heroin). I spent lakhs on the drug before I realised that I was wasting my life. Now, I try to save others from this curse.” Balbahadur Singh, 34, of Bathinda’s Dullewala village was among the first to form a Nasha Roko committee. “Around 30 committees are connected via WhatsApp. It takes just one message on a drug dealer being spotted in our area for us to mobilise. We have observed some positive changes since we made these committees: addicts have started seeking treatment, a few have joined these committees, consumption of drugs openly has stopped and peddlers have started giving the village a miss,” he claimed. Some locals have mobilised the power of social media to drum up support for these committees. Joga village’s Seera has over 20,000 followers on Instagram and most of his reels show him confronting alleged peddlers. “My village has a Nasha Roko committee. I have been using social media to fight against drugs for nearly two years now. People realise the magnitude of the issue when smugglers or addicts are caught on camera.” However, confronting drug peddlers is fraught with danger. Soni Dhillwan, 30, said he was confronting alleged smugglers with Harbhagwan Singh of Dhilwan village in Faridkot district when the latter was shot dead in front of him on August 4. Claiming that the accused’s mother is a local politician, Soni added, “Each person fighting against drugs is risking their life to do so. However, we cannot allow drug peddlers to ruin us.” On August 4, Visakha Singh of Dullewala village was attacked by alleged drug peddlers. While a case has been registered, no arrests have been made. In Bathinda’s Bhucho Kalan village, activist Sukhwinder Singh was shot at while confronting alleged drug dealers. An activist from Faridkot village told The Indian Express, “I filed a police complaint after I received death threats from a smuggler in my village. While the accused was arrested, they got bail immediately. My family told me to drop my fight against drugs since the accused are roaming free.” However, support from some local legislators has helped boost the confidence of these committees. Avtar Singh Tari, a local farm union leader from Bhagta Bhai village, said a few peddlers were arrested thanks to Rampura Phul MLA Balkar Singh Sidhu. “He has instructed all police stations in the constituency to support the Nasha Roko committees.” 69 > SIKH ABROAD The Sikh Review US Congress House Session starts with Sikh prayer for first time in history CONTRIBUTED* In a historic first, the session of the US House of Representatives began with a Sikh prayer. Prior to commencing the session on Friday (local time), a Sikh granthi led the assembly in prayer. “Today we are here for a very historic event. Today for the first time ever in the history of US Congress, the House session started with a Sikh prayer. Giani Jaswinder Singh offered the prayer. So, this is a very, very happy occasion for the Sikh community, for the whole global Sikh community...” the media spokesman of Sikh Coordination Committee East Coast Harjinder Singh said. During the prayer, they invoked blessings for the members of Congress, who work to safeguard the principles of the free world and the well-being of all Americans. The prayer extended to encompass all of humanity, emphasizing the universal message of Sikhism. On the same day, Indian-American Congressman Shri Thanedar launched a Congressional Caucus dedicated to safeguarding the interests of Hindus, Buddhists, Sikhs, and Jains residing in the United States. This bipartisan Caucus aims to bridge cultural gaps, foster interfaith dialogue, and promote harmony among these communities. It also supports initiatives to enhance the well-being, education, and empowerment of Hindu, Buddhist, Sikh, and Jain Americans. The Caucus has garnered support from over 27 US lawmakers, spanning both Republican and Democratic parties. Speaking at the event in Washington DC, Shri Thanedar emphasized the importance of the Caucus's mission. “We prayed for the members of this Congress who are working for the protection of the free world and all the Americans over here. We *https://timesofindia.indiatimes.com/ 70 November 2023 wish and pray for the whole of humanity as one race. So this was the message that was given. And so that's really the universal message of Sikhism" he said. Shri Thanedar, underscoring his own diverse background as an Indian-American Congressman and said, “My name is Shri Thanedar and I am a proof of America’s diversity in Congress,” he added. The US Congressman further said that the launch of the Caucus is a commitment to stand against religious discrimination, and cultivate a nation where diversity is not just “tolerated, but celebrated”. OPPOR TUNITY FOR STUDENTS OPPORTUNITY to have FREE ON LI N E access to THE SIKH REVIEW (www.sikhreview.org)* We are pleased to inform that a well-wisher of the Journal has donated an amount towards FIFTY ONLINE SUBSCRIPTION, to be gifted among Sikh students – on first come first basis - for ONE year only. Readers may send contacts (Name, Address, Email & Mobile Number along with present educational qualification details) of the deserving students ‘preferably standard VIII and above, on our Email ID: sikhreview@gmail.com to have FREE access to the treasures of scholarly articles on Sikh Philosophy, History and Heritage as published in the journal - The Sikh Review. On the receipt of the details, PASSWORD to access the site* will be sent to him/ her directly. Let us join hands in our common mission of Gurmat Prachar through The Sikh Review. Publisher – The Sikh Review 71 > HOMAGE The Sikh Review A Homage to the Founder Editor of the Sikh Review Capt. Bhag Singh [11-05-1903 – 05-11-1992] As the Sikh Review celebrates 71 years of uninterrupted publication and steadily progresses towards fulfilling its mission to disseminate gurmat prachar across the world, we take a moment to remember and pay tribute to the legend who first came up with the concept for a journal, "The Sikh Review," and gave it a gentle start with the active support of a group of gursikhs who were constantly ready to devote themselves to the panthic cause. It was Captain Bhag, a World War II veteran, who rose to the rank of captain in the elite British Indian Army and saw action on the African Front; for his gallantry, he was awarded an M.B.E. After the World War II, he made Calcutta his home city and initiated the proposal to set up a Sikh Study Group and a monthly journal in English for educating the nonPunjabi-knowing Sikhs with regard to the matchless moral and spiritual values of Sikhism. While based in Calcutta, he was instrumental in forming the Managing Board for Historical Sikh Shrines in what was then East Pakistan. He eventually succeeded in wresting a string of abandoned historical Sikh Gurdwaras in Bangladesh associated with Guru Nanak and Guru Teg Bahadur Ji. During those initial days, running the Sikh Review has not been an easy job, but he tirelessly engaged himself, with the support of his dedicated team members, in all sorts of jobs that needed to ensure the release of publication every month. It is the vision of Capt. Bhag Singh and his team that drives the journal “The Sikh Review” through seven decades and continues towards fulfilling its mission of educating the masses about Sikh ethos and moral values. Sardar Khushwant Singh, another historical figure, accurately referred to him as a 'soldier saint' in his renowned column "This Above All." The entire team of the Sikh Review offers a sincere tribute to Capt. Bhag Singh ji on the 31st anniversary of his passing, promising to keep on the zealous tradition he left behind in the service of the global community. Publisher - The Sikh Review 72 > YOUTH SECTION November 2023 Truck Driver Drives Daughter’s Dream to Become First Sikligar Advocate KAMALJEET SINGH* Meet Amrit Kaur -perhaps the first young Sikligar Sikh lady advocate from Hinganghat, Maharashtra, who defied all odds to realize her aspirations with the unwavering support and inspiration of her father, Thakur Singh. Unlike her fellow Sikligar girls, through sheer hard work and determination, Amrit Kaur is carving out a future for herself and a benchmark for other Sikligar girls to follow. In this interview with WSN correspondent Kamaljeet Singh, she shares her challenges and dreams. WSN will continue to chronicle the stories of these Humble Heroes. RUNNING AROUND the lower courts of Hinganghat to the sessions court in Chandrapur and sometimes to the Aurangabad bench of the High Court of Mumbai, Amrit Kaur delves deep into the cases under the guidance of her senior colleagues and at the same is pursuing her postgraduation in Law as she sees her destiny to become a Judge, despite the challenges that she confronts. Her elder brother had to discontinue his engineering education due to financial constraints, Her younger sister is married. Yet, Amrit’s determination propelled her forward. She persevered, thanks to her father’s guidance. She recognized that she was her father’s beacon of hope and was determined to make his dream a reality. She is perhaps the first Sikligar Sikh lady lawyer from Maharashtra. How did you begin your journey as a lawyer? Amrit Kaur: With my father’s unwavering support, mentoring, and immense inspiration, I completed my schooling. Unlike many Sikligar youth, I didn’t initially have a concrete goal for my life. My father became my mentor. He urged me to pursue a career as a lawyer. *Courtesy: sbs.com.au/ 73 The Sikh Review What challenges did you face while building your career? Amrit Kaur: I vividly remember the difficulties my father faced in arranging my college fees. However, he shielded me from the financial barriers. Even when we encountered financial struggles during my college years, my father found a way through his connections. I remained resolute in my studies and forged ahead. How did you navigate the landscape of Sikligars, who traditionally pursued less education? Who inspired you? Amrit Kaur: As I have said earlier, my father’s grace and profound inspiration empowered me to persevere in my studies without succumbing to challenges. Even though relatives and neighbors cautioned my father against allowing me, a girl, to pursue a demanding field like law, my father and I stood our ground. We were told that the legal profession for girls was unwise and would entail difficulties due to potential criminals and other factors. Nevertheless, I persisted and here I am donning the black coat and pleading for my clients. “Ik Onkar Satgur Prasad” There is only one God. Only the grace of true Guru can guide us to Him Guru Granth Sahib is forever true:  For it contains the message of one God  It is for all times Guru of the Sikhs  It was compiled by Guru Arjun, the fifth Guru  It contains verses by six Gurus as well as saints like, Kabir, Farid, Namdev, Trilochan, Ravidas, Ramanand, Dhana, Jaidev and Surdas.  The verses are set in 31 musical raagas (melodies)  Most verses are easy to understand  God has been addressed by different names, like Ishwar Gobind, Ram, Rahim, Karim and Allah. 74 November 2023 > READERS’ FORUM Dr. Himadri Banerjee's commendable contribution deserves ‘panthic’ recognition Dear Sir, This refers to the news item regarding the release of Prof. Himadri Banerjee's new book titled “Beyond Punjab: Sikhs in East and Northeast India”; published on page 82 of The Sikh Review's August 2023 issue. Prof. Himadri Banerjee (formerly Guru Nanak Professor of Indian History at Jadavpur University in Kolkata, and presently on the Editorial Advisory Board of The Sikh Review) has been seriously working on the Sikh diaspora outside Punjab (but within India) since last several decades. His several research-based articles on this topic have been published from time to time in various important journals published from India as well as from foreign countries. The present book appears to be the culmination of his scholarly efforts spanning many years. The new captivating book is based on Prof. Banerjee's extensive research based not only on numerous published and unpublished sources, but also on the author's personal communications and tedious field visits.This unique book is for anyone who is interested in knowing about Sikhs and Sikhism in West Bengal, Bihar, Odisha, Assam, Meghalaya, and Manipur. It may be mentioned here that Prof. Himadri Banerjee's earlier book titled “The Other Sikhs: A View from Eastern India” was also a path-breaking book that dealt with Sikhism in the wider context of the basic Indian unity and diversity. That incredible book dealt with various issues concerning Sikhs and Sikhism in three languages - Assamese, Bengali, and Oriya. The SGPC and other prominent Sikh institutions should come forward to honour Prof. Himadri Banerjee in recognition of his immense contribution in the field of Sikh Studies. Also, the premier Sikh religious body should purchase Prof. Banerjee's both books in bulk quantity and then gift them to important gurdwaras and libraries in West Bengal, Bihar, Odisha, Assam, Meghalaya, and Manipur. Santokh Singh Bains E-mail: santokhbains713@gmail.com ★★★★★★ Challenges of AI for Promoting Sikhism Dear Dr Devinder Pal Singh ji, Sat Sri Akal, Your thought provoking Guest Editorial in Sikh Review of September 2023 is timely and can bring seachange in art of spreading message of Shabad Guru to suffering humanity. 75 The Sikh Review It is rightly mentioned, that, it is necessary to validate the sources and ensure authenticity of the content in AI. Sikh organizations and communities have to establish mechanisms to verify the accuracy and reliability of the information provided by AI systems. The million dollar question is which organization can take initiative. My humble suggestion is that your Center for Understanding Sikhism in collaboration with Sikh Review may take initiative by preparing a project report and then roping in organizations like SGPC, Chief Khalsa Diwan, DSGMC and various Takhats and Sikhnet. After the AI is enabled to understand the teachings of Shabad Guru, then Gurdwaras will have to provide a special room where the youth can learn and digest the message of the Guru and the principles "Dharam di Kirat Karni ","Wand Chhakna ", Meditation on True Naam " "Sarbat da bhalla " etc and it became part of their character and personality. AI may further help in locating contemporary evidence about Guru Nanak's visit to Middle East countries, Jerusalem, Turkey and even Interaction with Pope Paul 10 in Rome. With the help of AI comparisons with other World Religions can help our world to become a veritable heaven where love prevails, thereby banish hatred based on religion, nationality and racism. Congratulations again for your guest editorial in Sikh Review. JS Ahluwalia IRS, Former Chief Commissioner of Income tax, Chandigarh and now a social worker Email: ahluwalia131@gmail.com ★★★★★★ Sikhs must uphold their religious principles Dear Dr Stuti Malhotra, I enjoyed reading your well-written article, 'Sikhism at a glance: The Tenets of the Religion', appearing in the September 2023 issue of The Sikh Review. It is important that this article is widely circulated so that the general public understands, what Sikhism really stands for. For lack of their knowledge, I do not blame many who superficially consider that just keeping long hair and wearing turban on head makes a Sikh. The blame lies on us, too, who have not taken adequate steps to propagate its tenets. Sri Guru Granth Sahib (SGGS), the Sikh scriptures, originally in Gurmukhi script, is greatly revered but not transalated into different world languages; therefore, is not easily accessible to the great majority of the world population. 76 November 2023 Sikhism really lies in faithful adherence to the divine messages enshrined in Sri Guru Granth Sahib rather than on merely keeping one's outer looks. Your article briefly aptly defines Sikhism. There is an imperative need that the Sikh tenets are briefly propagated in English and Hindi in all Gurdwaras, the world over. I take this opportunity to forward a copy of my letter to the Editor of The Sikh Review. I have tried to briefly describe the essence of SGGS in my article, 'Truth and Wisdom' # I would be grateful for your valuable comments. With best wishes, GS Oberoi, Noida (UP). [At present in Ahmedabad] Email: gurbakshsoberoi@yahoo.co.in [Ed. Note : The Article ‘Truth and Wisdom” will be published in a near future issue of the journal] ★★★★★★ # S Hukam Singh’s Historical Role Dear Sir, A write-up on the above by S. Tarlochan Singh ji, former Chairman Minority Commission and Member of Parliament, Rajya Sabha, appeared in the Sikh Review (June 2023). After independence, S. Hukam Singh ji played many significant roles, keeping Sikh interests in mind. For his valuable contributions, Sikhs fondly remember him to this day, although he left for a heavenly abode long ago. I vividly remember that after retirement, he used to live on the Ring Road, opposite Mool Chand Hospital (corner Banglow). In the evening, he and his wife used to visit Central Market in Lajpat Nagar, carrying a bag for groceries. As a boy at the shop, I used to help him pick the right pieces of groceries. Now I am a senior citizen of 78 years. Those were the days when no security was needed for prominent leaders like him. How simple they used to live after retirement. Against this, how much public money is wasted on providing security to leaders after retirement, But who cares? Daljit Singh CC/30-A, DDA flats Hari Nagar New Delhi - 110064 ★★★★★★ 77 > DIARY The Sikh Review Sacrilege a serious, heinous offence: P&H High Court In a significant order, the Punjab and Haryana High Court has emphasised the importance of adhering to the command of the 10th Sikh Guru, Guru Gobind Singh. Justice Jasgurpreet Singh Puri ruled that the Guru’s directive made it clear that there would be no human Guru after him. The sole Guru to be revered is the Guru Granth Sahib. Any deviation from this sacred principle amounts to causing hurting and insulting religious sentiments. Drawing strength from Supreme Court judgments, shabads from the Guru Granth Sahib and references provided by Amicus Curiae Kulwant Singh Boparai, Justice Puri delivered the ruling in a case involving a person who claimed to be the reincarnation of Guru Nanak Dev. The accused sought the quashing of an FIR filed in December last under Section 295-A of the IPC, registered at the Division E police station in the Amritsar District Police Commissionerate. Justice Puri said the allegations against the petitioner were not only serious, but also of high magnitude. The individual was accused of deliberately and maliciously intending to outrage the religious feelings of a particular class of people. Moreover, he was alleged to have insulted a religion and religious beliefs through spoken words and visible representations. Dismissing the plea, Justice Puri said: “An act of sacrilege, regardless of any religion, is a serious and heinous offence, particularly because it affects a large section of society.” Justice Puri observed that Guru Granth Sahib is a holy compilation of many shabads of the Gurus, saints, scholars and writers. “The Guru Granth Sahib is not just the holy scripture of Sikhs, but is a final, sovereign and eternal living Guru following the lineage of the 10 human Gurus,” Justice Puri added. Tribune News Services ★★★★★★ Nishan-e-Sikhi trains students for the NDA examination The first-ever girl student of the Nishan-E-Sikhi Institute of Science and Training, located in Punjab’s border district of Tarn Taran, was among the 15 students of the institute who passed the written examination of the National Defence Academy (NDA). The girl student was identified as Gurleen Kaur. The institution is run under the patronage of the Baba Sewa Singh Ji Kar Sewa at Khadur Sahib. 78 November 2023 Speaking to The Indian Express, Kaur said, “I have kept all my options open. I will try my best to get selected in one of the defence forces. I have cleared the first step and I am hopeful to crack the next round. I have also been preparing for engineering.” Kaur’s father is a small-time shopkeeper and a farmer in Khadoor Sahib. Her mother Kuldeep Kaur is a teacher. Gurleen’s brother Gurbaaz Singh also studied in the same institute and is now working as a software engineer, said, “We would have never known how to apply for such competitive exams if Baba Seva Singh ji hadn’t opened this institute. The fee is very reasonable and our children are getting a quality education. What else do parents want in such a remote area like Khadoor Sahib.” The Nishan-e-Sikhi Institute of Science and Training was established by Sikh religious preacher Baba Sewa Singh. The institute is inspired by 1965 war hero Lieutenant General Harbakhsh Singh and aims at producing Army officers from the border region. Sikh students, only with unshorn hair, are allowed to take admission at this institute. There is no such condition for students from other religions. Indian Express ★★★★★★ Punjab's Sift Kaur shoots gold at Asian Games Sift Kaur Samra of Faridkot, Punjab, has clinched a gold in the women’s 50-metre rifle 3 position event at the Asian Games. Breaking the world record of British shooter Seonaid McIntosh of 467 points, Sift shot 469.6 in the final. The MBBS student of Guru Gobind Singh Medical College and Hospital here, bagged India’s first individual gold at Asian Games, taking India’s overall medal tally to 18 at Hangzhou Asian Games. The 22-year-old first-year student had won her first individual world cup medal at the ISSF tournament in Bhopal in March 2023. ★★★★★★ 79 The Sikh Review 80 80 > BOOK SECTION November 2023 BOOK REVIEW For review in The Sikh Review writers/publishers need to send two copies Book Title : Roads to the Valley: The Legacy of Sardar Pritam Singh in Nepal Author : Kiran Deep Sandhu Publisher : Notion Press Publication Year : 2023 Price : Not Mentioned Pages: 307 A Review by Santokh Singh Bains* A true visionary and pioneer, Sardar Pritam Singh is credited with developing road transport and connectivity in Nepal. In fact he is sometimes rightly referred to as the "Transport King of Nepal." Sardar Pritam Singh's chance meeting in 1958 on a street of Kathmandu with his old aviation school classmate Captain Trilochan Singh Dulat, who was working for Nepal Aviation in the service of King Mahendra, proved to be a real blessing. Captain Dulat properly introduced Sardar Pritam Singh to the officials of Nepal's Transport Ministry and King Mahendra's palace advisors.They encouraged the Sikh gentleman to start transport business in Nepal. The initial journey of Sardar Pritam Singh's three trucks from Jammu to Kathmandu, which took almost 16 days in early 1959, was extremely challenging. To cross Karnali River in Western Nepal, three boats had to be tied together before a truck could be loaded *E-mail : santokhbains713@gmail.com 81 The Sikh Review over them after creating a strong wooden platform. Later, the trucks had to be driven first parallel to the train tracks and thereafter on the railway tracks after getting them fitted with flanged steel wheels. The journey to Kathmandu was really arduous. Nepal's Transport Minister was pleasantly surprised to see the three trucks with Sardar Pritam Singh in Kathmandu. Following his order, the three trucks were immediately registered and Nepalese driving licenses were issued to the three drivers and also to Sardar Pritam Singh. In 1959, Sardar Pritam Singh started his transport service in Nepal; it was known as Nepal Public Motor Service (NPMS). The first NPMS office was opened at a rented location in Amlekhgunj; this small town also served as the last train stop in Nepal. As his transport business was growing rapidly in the Himalayan kingdom, he kept on bringing more and more trucks to Nepal along with more Sikhs from Kashmir and Punjab for various works like driving, maintenance, painting, tyre replacements etc. Thus, Sardar Pritam Singh's family continued to grow their transport business and at one time they owned about 300 trucks. These vehicles were sometimes solicited by the Police, the Army, the Food Corporation and even by King Mahendra. "Whenever King Mahendra and his entourage wanted to go to Chitwan or other places connected by road, we supplied the vehicles; we only charged for the fuel," says Sardar Pritam Singh whose community of transporters was instrumental in supplying construction materials for several vital projects like the East-West Highway, the Sunauli-Pokhara Road, and the NarayanghatButwal Road. Also, the trucks were used for bringing food and other merchandise from India. Besides his immense contribution in the transportation sector, he has also contributed significantly in the spheres of education, social services, crisis management, and empowerment of the people. A devout Sikh, Sardar Pritam Singh played a very significant role in establishing several gurdwaras throughout Nepal. Mainly due to his efforts, Guru Nanak Satsang Gurdwara was established in 1976 at Kupondole in Kathmandu. This is undoubtedly the largest and the most important non-historical gurdwara in the Himalayan country. An ideal YatriNiwas (boarding house) has also been constructed within the gurdwara's compound. Earlier, he had ensured establishment of several smaller gurdwaras in various towns 82 November 2023 of the country: Amlekhgunj (1961), Birgunj (1962), Butwal (1962), and Nepalgunj (1964). Several gurdwaras were initially established within the compounds of the NPMS. From time to time, Sardar Pritam Singh was properly awarded and recognized in Nepal as well as in India. Way back in 1963, he was awarded by King Mahendra for rendering laudable services during Nepal's horrible famine. In 2014, he was honoured with a special Transport Award. At Anandpur Sahib in Punjab in 2015, he was presented a special silver tray for his outstanding contribution for the cause of Sikhism. In 2016, he received Narayani Yatayat Vavasahi Sang Award. In 2017, Sanman Patra was given to him for the positive role played by him for the development of Birgunj Gurdwara. Vishwa Hindu Parishad of Nepal recognized him in 2019 with its Letter of Honour. Sardar Pritam Singh is a staunch believer in family values. He has proved himself to be "a devoted husband, a generous brother, a caring father, and a doting grandfather." His amazing life journey offers "valuable lessons on entrepreneurship, leadership, and spirituality, through a plethora of anecdotes, testimonials, and stories ..." The Nepali readers will find the biography quite interesting also because a few articles in Nepali language have been included in the remarkable book (page 266 to 270). Addition of numerous photographs throughout the book makes a deep impact. The references (page 295 to 303) provided at the end of the book lend authenticity to the matter contained in the captivating biography. Kiran Deep Sandhu, the author of the book who happens to be Sardar Pritam Singh's daughter, is an accomplished Malaysia-based author, editor, coach, speaker, and social entrepreneur. She deserves hearty congratulations for preparing the outstanding biography. Free Matrimonial Advertisement In view of the global readership, The Sikh Review is publishing Matrimonial Column in its every edition to extend co-operation to Gursikh families - living across the world – In search for a suitable Gursikh Match for their grown up children. Interested parents can send their brief matter to us. – Publisher 83 The Sikh Review SUBSCRIPTION RATES FOR THE SIKH REVIEW w.e.f January 2023. SUBSCRIPTION RATES IN INDIA Rates for Hard copy & Electronic Version : 1Yr. Rs. 500/- 2 Yrs. Rs. 970/- 3 Yrs. Rs. 1,400/- 5 Yrs. Rs. 2,250/- 15 Yrs. Rs. 6,600/- 5 Yrs. Rs. 900/- 15 Yrs. Rs. 2,600/- Rates for Electronic Version* (remained unchanged): 1Yr. Rs. 200/- ○ 2 Yrs. Rs. 375/- 3 Yrs. 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