The question: Is this “War on Terrorism” or an assault on religious freedom and Civil Liberties ?
STATE v. RELIGION
• European Court of Human Rights decision banning the headscarves
• Ban on Sikh articles of faith
• Introduction of Identity Cards
• 300% Increase in “Stop and search” of Asians
• Terrorist profiling which targets practising Sikhs
• Counter-terrorism powers: Is this “Reconciling Security and Liberty in an Open Society” ?
• Is this secularism ?
“Baabar Ke V. Baabay Ke” struggle began in the earnest when the Guru laid down the true concept of Khalsa regime: “The Merciful Master has now decreed that no one shall inflict pain on another (or oppress another). All abide in peace and this shall be the benign regime.” (Guru Granth Sahib p.74) Today “Baabar Ke” seems to be the “secular” state, which is rapidly curbing religious freedoms in the West.
Secularism is state indifference to religion; that religion should be excluded from civil affairs and public education. At its worst, as is happening in France, it can be state interference in religious practice. Such interference, if not challenged robustly in law courts, becomes religious persecution when minority rights are involved.
The so called “War on Terrorism” is beginning to remove certain basic safeguards to keep the state powers in check. This has been happening systematically since September 11 events at the expense of civil liberties, individual freedoms, and human and religious rights. From the legislation already being introduced in the US it is clear that “War on terrorism” is going to lead to further restriction of civil liberties. Minority communities like the Sikhs are likely to suffer most. This trend in North America and Europe is most regrettable but not unexpected. The events in Iraq and the Middle East have provoked Islamic reaction, while the terrorist threat to western countries remains undiminished.
The “War on terrorism” is rapidly turning into open suppression of human rights and freedoms by the state. In a modern civilised society, the right to own religious identity (and cultural diversity) should be taken for granted. However, first the “security versus religious freedom” arguments (resulting in Kirpan ban at airports and elsewhere), and in recent years the European ban on headscarves and Sikh turbans, are rapidly eroding the hard won human rights over the decades through the United Nations charters and instruments.
In a provocative decision by the European Court, which is supposed to safeguard human rights and diversity, the European Court of Human Rights rejected an appeal by a Turkish student, Leyla Sahin, seeking admission to the Istanbul University medical school to wear a headscarf. Turkey has a Muslim majority, but the state argued that headscarves were against the state’s secularism! The Court ruled that such a ban does not violate religious freedom and that it was the right way to counter Islamic fundamentalism.
It seems the European Court of Human Rights has now joined the state in suppressing the basic right to own religio-cultural identity. Such collusion between the judiciary and the state would surely reverse the human rights progress in recent years. The court decision takes precedence over national court rulings. The Union of French Islamic Organisations denounced the European Courts ruling at Strasbourg as “politicised justice” and a form of persecution which would further encourage the "secular" states to place yet more restriction on religious freedom.
Sikhs suffer most due to their visible identity and articles of faith. In fact, the Sikhs are in a worse position so far as the turban is concerned because the Sikh “dastar” is an inseparable part of Sikh faith. A country should not suppress people’s basic rights in the name of secularism in this way.
Other restrictive measures: In November 2003, the Home Secretary announced that the Government had decided to introduce a national identity cards (ID cards) scheme. This involves comprehensive identification of individuals using the latest technology. The aim is to set up a National Identity Register. Richard Thomas, UK Information Commissioner, expressed doubts about the advisability of creating the National Identity Register. Indeed, it is surprising that civil liberties organisations have not made headlines objecting to the scheme.
In the US, broadening the power of the Patriot Act further restricted civil liberties of immigrants and US residents. National Security Letters (NSL) can be issued by FBI field officers to obtain credit reports, electronic communications transactional records and records of financial institutions etc. The recipient of an NSL will not be allowed to disclosure having received such letters from FBI officials. There is no doubt that immigrants and “profiled” members (and businesses) of minorities would suffer most due to such extended FBI powers.
Sikhs have been the frontline victims of terrorist profiling recently. After September 11, it was the picture of a youngish Gursikh, being arrested in the US, which was splashed all over the British press! “Asians” (an ambiguous label) are at the receiving end of “Stop and search” powers of the police. There has been a 300% increase in Asians being stopped and searched by the police in the UK recently. (Another reason why Sikhs should be separately monitored so that we have factual evidence about the Sikhs regarding such matters and racial assaults etc.)
Sikhs have suffered from mistaken identity since the late Nineteen- fifties when they started arriving in England in significant numbers. They were called “Pakis” by the “skin-heads” and the “Teddy boys”. “Paki-bashing” was fashionable. The British media was at least partly responsible for spreading this ignorance by showing turban-wearing “aliens” arriving in England. Over the years, the British media – television, radio and the press – have remained ignorant about the Sikhs despite over 200 years of Anglo-Sikh history; nor have the Sikhs done much to educate the public and the media. Regrettably, those Sikhs who have succeeded in gaining influential positions have mostly distanced themselves from the concerns of the Sikh community at grassroots level.
Unless religious heads join together in opposing such persecution in the name of secularism, these ill-considered bans on religious identity and freedom, using the most trivial of excuses, can increase tensions between the state and faith communities.
Gurmukh Singh (UK)
E-mail: sewauk2005@yahoo.co.uk
© Copyright Gurmukh Singh
Please acknowledge quotations from this article
Articles may be published subject to prior approval by the author
Monday, 31 May 2010
Saturday, 29 May 2010
Sikhism & Bioethical Issues
SEEKING GURBANI GUIDANCE
(Partly based on articles by Dr I J Singh (New York) and Dr. G S Mansukhani)
(Note: Following retirement in June 1996, I worked with The Sikh Missionary Society UK for a few years. Due to rapid advances in science in areas such as genetic engineering and cloning etc Sikh views were sought on such issues by those in interfaith, educational, research and media fields. On 12 June 2001, I wrote to Dr I J Singh, New York, about the need to develop a Sikh view about bioethical issues. The following thoughts were sent to him, and later produced as an article.)
Gurmatt based framework for reaching decisions on bioethical and other 21st Century issues
In discussing religio-social issues, and dilemmas and problems facing today’s society led by the rapid advances in science and technology, two basic rules of Gurbani teachings would seem to be relevant:
(1) Human life is at the apex of life on earth. It is an important phase in the evolution of a human being towards complete God-centred harmony.
(2) Family life and the institution of marriage are central to Sikh teachings which stress man/woman complementary roles in a spirit of equality. Sikhism does not accept monasticism or any type of “opt-out” way of life.
The emphasis of Gurmatt (Guru’s guidance) is not on the laying down of highly precise and rigid rules of how man might utilise his God-given knowledge; the essence of Sikh teachings is to provide man with a healthy, progressive and responsible philosophy for addressing modern issues. It provides a framework and not definitive answers for the future.
General principles:
(Derived mainly from Dr I J Singh’s essays)
1) Not all actions can be universally condemned in all situations at all times.
2) Instead of providing fixed unchanging answers to changing problems, Sikhism provides an unchanging process based on moral framework in which one can devise moral and ethical criteria by which an ethical dilemma can be negotiated.
3) Inherent in Sikh teachings is the principle that all rights come with responsibilities and no actions are free of accountability.
4) Before committing to an action, a human being must delve into his or her essential being. “Recognise the divine spark within you”, says Sikhism. (“Mann toon Jote Saroop hain apna mool pacchaan.”)
5) The divine spark is discovered and nurtured by love, by service to the community and by recognition of the same spark in all of us.
6) In the process of self-realisation, the sangat, a congregation of similarly dedicated people becomes critically important. God and Guru pervade such a congregation.
7) The discerning intellect that Sikhism asks of its followers is far from perfect, but grows only by use, prayer and grace. In this role the Sikh community, the sangat becomes paramount. Individual lives exist as biosocial contracts within the historical framework of a community.
8) The decision making process does not occur in isolation and the individual choices are ratified by the sangat (congregation).
From what has been said so far, one may conclude that Gurmatt based decisions regarding bioethical and other issues should be made intelligently (i.e. in the light of all the research and information that is available), ethically and collectively in any given situation. The mental/spiritual mode required is that of complete humility, complete harmonisation with the Will of the Creator, sense of service to all creation and a highly responsible attitude towards human values and the progress of human institutions (e.g. the institution of family life).
The ethical objectivity of knowledge must never be lost. The objective of human progress is to improve the quality of life so that it becomes God-centred and not self-centred. Research in the spiritual and temporal fields, is encouraged by Sikhi. The pre-condition is that it must be guided by Gurmatt as continually interpreted by Gursikh scholars, and applied accordingly. We must not start tinkering with the building blocks of life without taking full responsibility and seeking the Guru’s guidance.
With such a decision making framework in which science and enlightened religious thought work together (convergence of science and religion), one can turn to the specific questions.
Let us take genetic engineering as an example. According to Gurmatt, the main purpose of life is to achieve a harmonious relationship with the Supreme Soul (Param-atma) during this life. Pursuit of worldly power, comfort and pleasure, and attachment can lead one astray from the path of Gurmatt. In fact, pain is prescribed as a “medicine” (“dukh daaroo”) when the human mind loses direction due to single-minded pursuit of worldly achievements. However, in Sikhi physical pain or suffering is not a pre-condition to becoming a God-centred being. Science should be used to provide relief from such pain, although, Sikhi would not recommend the ending of life (euthanasia) as a means to ending physical or mental pain. This is a topic which needs to be developed further in the context of euthanasia.
Use of genetic engineering in non-human life forms may produce “better” vegetation and animals (from the human view point). It may be argued that the main purpose of these life forms is to sustain life itself (“Jian ka ahaar jee khana”) and is not the same as human life. Presumably, the Sikh religious criteria for genetic engineering of non-human and human life forms would be based on different considerations.
One is reminded of the word “mann” in Gurbani which is self awareness in time/space but which is also the light of God in man (“Mann toon jote Saroop hain”). This would seem to be a uniquely human faculty, which distinguishes man from all other life forms. In relation to genetic engineering this theme needs further Gurmatt research. Sikhs are not forbidden from eating meat but would Gurmatt allow the use of animals in scientific experimentation? A very cautious and conditional “yes” may be the response. The same would apply to human volunteers.
A balanced human family life is essential for achieving the human life’s goal. To achieve this objective, the same person needs to play many roles and needs many different skills to develop a full and balanced personality: marriage partner (including the sexual aspect), parent, roles in different relationships, thinker, writer, craftsman, saint, soldier etc. Responsible genetic engineering will need to take account of all these considerations. For example, to produce super unbalanced beings in test tubes would be totally unethical. Generally, Sikhism’s response to human cloning for the purpose of producing “carbon copy” human beings would be in the negative. On the other hand providing cure from disease and enhancing the quality of life would accord with Sikhi.
Conclusion
To conclude with a quotation from Dr I J Singh:
“The discerning intellect that Sikhism asks of its followers is far from perfect, but grows only by use, prayer and grace. In this role the Sikh community, the sangat becomes paramount, the process does not occur in isolation......individual lives exist as biosocial contracts within the historical framework of a community.” (“The Sikh Way: A Pilgrim’s Progress” p. 25)
Man needs to be aware of own imperfections and proceed with great caution, and continuous and continual vigilance when applying science and technology to the alteration of own hereditary characteristics evolved over millions of years by nature. He must proceed in humility and prayer and be prepared to take full personal and collective social responsibility for the consequences of genetic engineering and similar advances in science.
Gurmukh Singh (UK)
E-mail: sewauk2005@yahoo.co.uk
© Gurmukh Singh
(Partly based on articles by Dr I J Singh (New York) and Dr. G S Mansukhani)
(Note: Following retirement in June 1996, I worked with The Sikh Missionary Society UK for a few years. Due to rapid advances in science in areas such as genetic engineering and cloning etc Sikh views were sought on such issues by those in interfaith, educational, research and media fields. On 12 June 2001, I wrote to Dr I J Singh, New York, about the need to develop a Sikh view about bioethical issues. The following thoughts were sent to him, and later produced as an article.)
Gurmatt based framework for reaching decisions on bioethical and other 21st Century issues
In discussing religio-social issues, and dilemmas and problems facing today’s society led by the rapid advances in science and technology, two basic rules of Gurbani teachings would seem to be relevant:
(1) Human life is at the apex of life on earth. It is an important phase in the evolution of a human being towards complete God-centred harmony.
(2) Family life and the institution of marriage are central to Sikh teachings which stress man/woman complementary roles in a spirit of equality. Sikhism does not accept monasticism or any type of “opt-out” way of life.
The emphasis of Gurmatt (Guru’s guidance) is not on the laying down of highly precise and rigid rules of how man might utilise his God-given knowledge; the essence of Sikh teachings is to provide man with a healthy, progressive and responsible philosophy for addressing modern issues. It provides a framework and not definitive answers for the future.
General principles:
(Derived mainly from Dr I J Singh’s essays)
1) Not all actions can be universally condemned in all situations at all times.
2) Instead of providing fixed unchanging answers to changing problems, Sikhism provides an unchanging process based on moral framework in which one can devise moral and ethical criteria by which an ethical dilemma can be negotiated.
3) Inherent in Sikh teachings is the principle that all rights come with responsibilities and no actions are free of accountability.
4) Before committing to an action, a human being must delve into his or her essential being. “Recognise the divine spark within you”, says Sikhism. (“Mann toon Jote Saroop hain apna mool pacchaan.”)
5) The divine spark is discovered and nurtured by love, by service to the community and by recognition of the same spark in all of us.
6) In the process of self-realisation, the sangat, a congregation of similarly dedicated people becomes critically important. God and Guru pervade such a congregation.
7) The discerning intellect that Sikhism asks of its followers is far from perfect, but grows only by use, prayer and grace. In this role the Sikh community, the sangat becomes paramount. Individual lives exist as biosocial contracts within the historical framework of a community.
8) The decision making process does not occur in isolation and the individual choices are ratified by the sangat (congregation).
From what has been said so far, one may conclude that Gurmatt based decisions regarding bioethical and other issues should be made intelligently (i.e. in the light of all the research and information that is available), ethically and collectively in any given situation. The mental/spiritual mode required is that of complete humility, complete harmonisation with the Will of the Creator, sense of service to all creation and a highly responsible attitude towards human values and the progress of human institutions (e.g. the institution of family life).
The ethical objectivity of knowledge must never be lost. The objective of human progress is to improve the quality of life so that it becomes God-centred and not self-centred. Research in the spiritual and temporal fields, is encouraged by Sikhi. The pre-condition is that it must be guided by Gurmatt as continually interpreted by Gursikh scholars, and applied accordingly. We must not start tinkering with the building blocks of life without taking full responsibility and seeking the Guru’s guidance.
With such a decision making framework in which science and enlightened religious thought work together (convergence of science and religion), one can turn to the specific questions.
Let us take genetic engineering as an example. According to Gurmatt, the main purpose of life is to achieve a harmonious relationship with the Supreme Soul (Param-atma) during this life. Pursuit of worldly power, comfort and pleasure, and attachment can lead one astray from the path of Gurmatt. In fact, pain is prescribed as a “medicine” (“dukh daaroo”) when the human mind loses direction due to single-minded pursuit of worldly achievements. However, in Sikhi physical pain or suffering is not a pre-condition to becoming a God-centred being. Science should be used to provide relief from such pain, although, Sikhi would not recommend the ending of life (euthanasia) as a means to ending physical or mental pain. This is a topic which needs to be developed further in the context of euthanasia.
Use of genetic engineering in non-human life forms may produce “better” vegetation and animals (from the human view point). It may be argued that the main purpose of these life forms is to sustain life itself (“Jian ka ahaar jee khana”) and is not the same as human life. Presumably, the Sikh religious criteria for genetic engineering of non-human and human life forms would be based on different considerations.
One is reminded of the word “mann” in Gurbani which is self awareness in time/space but which is also the light of God in man (“Mann toon jote Saroop hain”). This would seem to be a uniquely human faculty, which distinguishes man from all other life forms. In relation to genetic engineering this theme needs further Gurmatt research. Sikhs are not forbidden from eating meat but would Gurmatt allow the use of animals in scientific experimentation? A very cautious and conditional “yes” may be the response. The same would apply to human volunteers.
A balanced human family life is essential for achieving the human life’s goal. To achieve this objective, the same person needs to play many roles and needs many different skills to develop a full and balanced personality: marriage partner (including the sexual aspect), parent, roles in different relationships, thinker, writer, craftsman, saint, soldier etc. Responsible genetic engineering will need to take account of all these considerations. For example, to produce super unbalanced beings in test tubes would be totally unethical. Generally, Sikhism’s response to human cloning for the purpose of producing “carbon copy” human beings would be in the negative. On the other hand providing cure from disease and enhancing the quality of life would accord with Sikhi.
Conclusion
To conclude with a quotation from Dr I J Singh:
“The discerning intellect that Sikhism asks of its followers is far from perfect, but grows only by use, prayer and grace. In this role the Sikh community, the sangat becomes paramount, the process does not occur in isolation......individual lives exist as biosocial contracts within the historical framework of a community.” (“The Sikh Way: A Pilgrim’s Progress” p. 25)
Man needs to be aware of own imperfections and proceed with great caution, and continuous and continual vigilance when applying science and technology to the alteration of own hereditary characteristics evolved over millions of years by nature. He must proceed in humility and prayer and be prepared to take full personal and collective social responsibility for the consequences of genetic engineering and similar advances in science.
Gurmukh Singh (UK)
E-mail: sewauk2005@yahoo.co.uk
© Gurmukh Singh
Sikhism & Status of Women
Synopsis of an article by Prof. Prabhjot Kaur
(Note: The original article by Prof. Prabhjot Kaur was published in the Abstract of Sikh Studies (ASS) some years ago. It was a fresh approach to understanding the status of women in Sikhism. Have uncovered this item in the system but do not have any reference to the ASS issue. Perhaps someone can let me know in due course. These notes were first used for a short talk at a UK event organised by the Sikh Women's Alliance. Gurmukh Singh)
“It has been said that the status accorded to women is the touchstone of the civilization of society.” (Prof Prabhjot Kaur)
Women’s Liberation Movement, started by Elizabeth Cady Stanton in the year 1848 in Seneca Falls near New York, received a further boost with the setting up of a UN Commission on the status of women. Much has been done to secure equal rights and opportunities for women worldwide. Much has been achieved. The question, which Prof Prabhjot Kaur asks is, if better status for women has made today’s society more civilized than before? Her answer is a “definite no”.
She argues that the divorce rate has increased manifold, there are increasingly more broken families, and, despite much progress in all other spheres, the institution of the family is threatened as never before. Why is this so when the lot of women, who have always been the pivot of the family unit, has improved so much?
For the answers to these modern problems, Sikh scholars turn to Gurbani, the Word or the knowledge revealed to the Gurus and other devotees of God, the Bhagats. Prabhjot Kaur does not repeat the much quoted passages from Gurbani which questions “Why condemn women who conceive and give birth (to men); to whom men are betrothed and married and who give birth to kings?” (GGS p.473) The Gurus treated women equal to men and the Third Guru, Guru Amardas, even appointed women preachers. Prabhjot Kaur’s approach is from an entirely different angle. Her view based on Gurbani research is that women naturally possess the qualities necessary for getting closer to the Lord Creator Being.
With reference to the relationship between the human soul and the Lord, all human beings (men and women) have been called “naar” (woman or wife) in Gurbani. Through communion with the Lord, human soul is constantly seeking the status of a “sohagan” – one who is beloved of the Lord, decribed as “kanth” (Husband) in Gurbani. This is a constant theme of Gurbani. As in a worldly husband/wife relationship, certain qualities need to be cultivated to reach this harmonious relationship. It is in this respect that women are likely to have an advantage over men; for they are more likely to possess the qualities necessary to become “sohagan”, the beloved of the Lord.
In Gurbani, a woman who becomes the “sohagan” has been referred to as
“batees sulakhani” i.e. she has thirty-two qualities, which according to Bhai Kahn Singh Nabha’s “Mahan Kosh” are: beauty, cleanliness, modesty, humility, concord, observance of religion, intelligence, knowledge, service, compassion, truth, dedicated love of spouse, purity of mind, patience, frugality, beneficence, sobriety, chivalry, active habits, house decoration, respect of elders, proficiency in music, poetry, painting, domestic science and embroidery, respectful attention to guests, and bringing up children.
All men and women can be “sohagan” if they have the qualities necessary to please the Lord. Therefore, the man/woman division is a mere technicality in this respect – it matters not whether one has the body of a man or a woman. The path to reach the Lord for both is the same. Men and women (physical beings) enjoy equal status in Gurbani. Indeed, if we go by the “batees sulakhni” description of a “suhagan” – qualities in a woman which please the husband, or qualities necessary in a human soul to please the Lord – then women are more naturally bequeathed with those qualities than men. Or, men would require a greater effort to acquire those qualities found more naturally in women. Reading Prabhjot Kaur’s article, one gets the impression that women have an edge over men in this respect. More so as the new age of science and technology makes the masculine attributes less relevant to the question of men/women parity.
It seems that today’s woman is demanding equality with men under the mistaken belief that men are superior to women; while Gurbani says that it is the woman who is “the best of the best” (“Sabh parvare mahe sresht”). So, “it is the man who is expected to follow the footsteps of the woman”! For the man must be guided by the “sohagan” – in the worldly sense, the woman who has won the heart of her husband. Those same qualities found in a “sohagan” need to be cultivated by all (regardless of the men/women bodies they occupy) to win the Lord’s attention (Nadar).
Socially, and in the family, a woman who is “batees sulakhnee” is able to create a peaceful and heavenly environment. With her qualities (see above) she is able to guide others, and through her roles as mother and wife (and other family relationships) she is able to change the destiny of a family. A woman must have own personality and must be bold and chivalrous when required. Otherwise, the situation described in Gurbani would arise when “Women have become submissive, while men have become tyrants.” (GGS p. 142) Sikh women like Mata Sundariji (wife of the Tenth Guru, Guru Gobind Singh) who took a keen interest in Sikh polity after the Guru’s death, and Mata Bhago leading Sikh warriors in battle, have shown that women should be bold and take action when the situation arises.
Prof. Prabhjot Kaur feels that Gurbani teachings about the true role of women can show the way ahead for the global community. Women need not compete with men but use their feminine, natural God-given attributes to improve family and social life. She quotes Dr. H B Dinesh in support, “….the new age will be less masculine and more permeated with feminine ideals – or to speak more exactly, will be the age in which masculine and feminine elements of civilisation will be more properly balanced.”.
The family life advocated in Guru Granth Sahib will become increasingly more relevant to the resolution of modern family and social problems. In the age of science and technology the “shifting of the scales” is creating a more level playing field for men and women; maybe even shifting in favour of women in the long run. Seeking equality with men is not the answer for women; rather, they should cultivate and use the natural qualities with which they are naturally gifted to pave the way for a better future for men and women – all “suhagans” of the One Lord.
Gurmukh Singh (UK)
E-mail: sewauk2005@yahoo.co.uk
---------------------------------------------
From Gurbani: The Almighty is neither a man nor a woman:
(Note: The original article by Prof. Prabhjot Kaur was published in the Abstract of Sikh Studies (ASS) some years ago. It was a fresh approach to understanding the status of women in Sikhism. Have uncovered this item in the system but do not have any reference to the ASS issue. Perhaps someone can let me know in due course. These notes were first used for a short talk at a UK event organised by the Sikh Women's Alliance. Gurmukh Singh)
“It has been said that the status accorded to women is the touchstone of the civilization of society.” (Prof Prabhjot Kaur)
Women’s Liberation Movement, started by Elizabeth Cady Stanton in the year 1848 in Seneca Falls near New York, received a further boost with the setting up of a UN Commission on the status of women. Much has been done to secure equal rights and opportunities for women worldwide. Much has been achieved. The question, which Prof Prabhjot Kaur asks is, if better status for women has made today’s society more civilized than before? Her answer is a “definite no”.
She argues that the divorce rate has increased manifold, there are increasingly more broken families, and, despite much progress in all other spheres, the institution of the family is threatened as never before. Why is this so when the lot of women, who have always been the pivot of the family unit, has improved so much?
For the answers to these modern problems, Sikh scholars turn to Gurbani, the Word or the knowledge revealed to the Gurus and other devotees of God, the Bhagats. Prabhjot Kaur does not repeat the much quoted passages from Gurbani which questions “Why condemn women who conceive and give birth (to men); to whom men are betrothed and married and who give birth to kings?” (GGS p.473) The Gurus treated women equal to men and the Third Guru, Guru Amardas, even appointed women preachers. Prabhjot Kaur’s approach is from an entirely different angle. Her view based on Gurbani research is that women naturally possess the qualities necessary for getting closer to the Lord Creator Being.
With reference to the relationship between the human soul and the Lord, all human beings (men and women) have been called “naar” (woman or wife) in Gurbani. Through communion with the Lord, human soul is constantly seeking the status of a “sohagan” – one who is beloved of the Lord, decribed as “kanth” (Husband) in Gurbani. This is a constant theme of Gurbani. As in a worldly husband/wife relationship, certain qualities need to be cultivated to reach this harmonious relationship. It is in this respect that women are likely to have an advantage over men; for they are more likely to possess the qualities necessary to become “sohagan”, the beloved of the Lord.
In Gurbani, a woman who becomes the “sohagan” has been referred to as
“batees sulakhani” i.e. she has thirty-two qualities, which according to Bhai Kahn Singh Nabha’s “Mahan Kosh” are: beauty, cleanliness, modesty, humility, concord, observance of religion, intelligence, knowledge, service, compassion, truth, dedicated love of spouse, purity of mind, patience, frugality, beneficence, sobriety, chivalry, active habits, house decoration, respect of elders, proficiency in music, poetry, painting, domestic science and embroidery, respectful attention to guests, and bringing up children.
All men and women can be “sohagan” if they have the qualities necessary to please the Lord. Therefore, the man/woman division is a mere technicality in this respect – it matters not whether one has the body of a man or a woman. The path to reach the Lord for both is the same. Men and women (physical beings) enjoy equal status in Gurbani. Indeed, if we go by the “batees sulakhni” description of a “suhagan” – qualities in a woman which please the husband, or qualities necessary in a human soul to please the Lord – then women are more naturally bequeathed with those qualities than men. Or, men would require a greater effort to acquire those qualities found more naturally in women. Reading Prabhjot Kaur’s article, one gets the impression that women have an edge over men in this respect. More so as the new age of science and technology makes the masculine attributes less relevant to the question of men/women parity.
It seems that today’s woman is demanding equality with men under the mistaken belief that men are superior to women; while Gurbani says that it is the woman who is “the best of the best” (“Sabh parvare mahe sresht”). So, “it is the man who is expected to follow the footsteps of the woman”! For the man must be guided by the “sohagan” – in the worldly sense, the woman who has won the heart of her husband. Those same qualities found in a “sohagan” need to be cultivated by all (regardless of the men/women bodies they occupy) to win the Lord’s attention (Nadar).
Socially, and in the family, a woman who is “batees sulakhnee” is able to create a peaceful and heavenly environment. With her qualities (see above) she is able to guide others, and through her roles as mother and wife (and other family relationships) she is able to change the destiny of a family. A woman must have own personality and must be bold and chivalrous when required. Otherwise, the situation described in Gurbani would arise when “Women have become submissive, while men have become tyrants.” (GGS p. 142) Sikh women like Mata Sundariji (wife of the Tenth Guru, Guru Gobind Singh) who took a keen interest in Sikh polity after the Guru’s death, and Mata Bhago leading Sikh warriors in battle, have shown that women should be bold and take action when the situation arises.
Prof. Prabhjot Kaur feels that Gurbani teachings about the true role of women can show the way ahead for the global community. Women need not compete with men but use their feminine, natural God-given attributes to improve family and social life. She quotes Dr. H B Dinesh in support, “….the new age will be less masculine and more permeated with feminine ideals – or to speak more exactly, will be the age in which masculine and feminine elements of civilisation will be more properly balanced.”.
The family life advocated in Guru Granth Sahib will become increasingly more relevant to the resolution of modern family and social problems. In the age of science and technology the “shifting of the scales” is creating a more level playing field for men and women; maybe even shifting in favour of women in the long run. Seeking equality with men is not the answer for women; rather, they should cultivate and use the natural qualities with which they are naturally gifted to pave the way for a better future for men and women – all “suhagans” of the One Lord.
Gurmukh Singh (UK)
E-mail: sewauk2005@yahoo.co.uk
---------------------------------------------
From Gurbani: The Almighty is neither a man nor a woman:
ਸੁੰਨ ਮੰਡਲ ਇਕੁ ਜੋਗੀ ਬੈਸੇ ॥ ਨਾਰਿ ਨ ਪੁਰਖੁ ਕਹਹੁ ਕੋਊ ਕੈਸੇ ॥ ਤ੍ਰਿਭਵਣ ਜੋਤਿ ਰਹੇ ਲਿਵ ਲਾਈ ॥ ਸੁਰਿ ਨਰ ਨਾਥ ਸਚੇ ਸਰਣਾਈ ॥੪॥
Sunn mandal ik jogī baise. Nār na purakẖ kahhu ko▫ūkaise. Ŧaribẖavaṇ joṯ rahe liv lā▫ī. Sur nar nāth sacẖe sarṇā▫ī. ||4||
Sunn mandal ik jogī baise. Nār na purakẖ kahhu ko▫ūkaise. Ŧaribẖavaṇ joṯ rahe liv lā▫ī. Sur nar nāth sacẖe sarṇā▫ī. ||4||
(Ik-u) One (jogi) Yogi (baisey) sits in (manddal) a state (sumn = numb, unmoving) of still-ness unaffected by environment; this is the Almighty who is neither (naar-i) woman nor (purakh-u) man; how can (ko-oo) anyone (kahahu) say (kaisey) what IT is like, i.e. no one can.
IT is (jot-i = light) the Spirit present in all creatures (tribhavan = three regions) of the world, and they (rahey) remain (liv laai) absorbed in, i.e. live by, IT’s commands.
(Sur-i nar = god-like persons) virtuous persons and (naath = a group of yogis) Yogis place themselves (sarnaa-i = sanctuary) in care and obedience of (sachey) the Eternal Master. 4.
Sikh Religion: Short Introduction & Key Events
Guru Nanak Sahib (1469 – 1539) was the founder of Sikhism, the fifth largest world religion today.
He introduced a whole-life system outside the caste system and contemporary religious systems. Guru Nanak resolved to combat superstition and ritualism, and oppression in every sphere of social life at every level. He preached the path of truthful conduct in the language of the ordinary working people.
Guru Nanak was a revolutionary who systematically laid the foundation of a new theo-political order. He taught that there is One Supreme Source of all creation (called by whatever name) and no other. Unique amongst world religions, he described the qualities of The Source of All Creation: The One Reality Whose Name is ever True; the Creator; Fearless; without enmity; of Eternal Form, Un-incarnate; Self-Existent and Self-illuminating; The Enlightener (The Guru), the Bountiful (and realised through Guru’s Own Grace). These are also the qualities towards which a Sikh, the "seeker after the Ultimate Reality", aspires. From the interpretation of this founding mystique formula were developed all the institutions of the Order of Khalsa, based on human equality and dignity.
Guru Nanak’s mission poses a challenge to the priests and the rulers alike. The Guru’s challenge to his Sikh is: “If you wish to play the game of love place your head on the palm of your hand and come my way”. For the Sikh relationship between the human soul and the Creator Being, the Universal Soul, is a loving one with complete trust in the Universal Will (Hukam Razaee). A person who takes up this challenge, sets his or her foot on the path of truthful conduct leading to a harmonious relationship with the Lord of every human soul, the Creator Being.
Guru Nanak taught that basic humanity and sense of service is more important than religious boundaries (Dr I J Singh); that there must be no discrimination based on gender, race or religion, as all are equal before the One Creator; that all have the God-given right to live with honour, dignity and freedom. He travelled thousands of miles over many years, spreading the divine message throughout the Indian subcontinent and many other Countries.
To ensure continuity and implementation of his vision of an ideal social order, Guru Nanak appointed his successor in his own image. This was repeated from one Guru personality to another. So the nine human Guru personalities following him are also referred to as Nanaks one to ten to stress that the succeeding Guru personalities carried the same light (message) of Guru Nanak. Through selection of worthy successors, the Sikh institutions started by Guru Nanak were developed and consolidated over a period of two hundred years. Nanak X, Guru Gobind Gobind Singh (Guruship 1675 - 1708), made final preparations for the formal introduction of the Khalsa assertive identity and fraternity for organisational strength, common direction and purpose.
Vaisakhi 1699 was the high point of the Sikh tradition. On the Vaisakhi (harvest festival) day in 1699, at Anandpur in Punjab, the Guru initiated the first five Sikhs into the Khalsa Panth (Khalsa means “the pure directly linked to the Guru” and Panth means “path” or “religious order”). These were the Five Beloved Ones (Panj Pyare) who had qualified for admission to the ideal society of Guru Nanak. Thousands then followed to join Khalsa Panth.
Vaisakhi 1699 was the climax of all that had gone before and the inspiration for all that was to follow (Dr J S Grewal). The Guru introduced an ideal social order based on the precepts of the first Guru personality, Guru Nanak. As a corollary to fearless and truthful conduct expected of the Khalsa, the Guru prescribed a visible distinct identity for the Sikhs. Every Sikh was to keep unshorn hair (kesh) as a living part of the complete human body and symbolising a saintly disposition and physical and spiritual harmony (hair to be covered by a Sikh dastar i.e. Sikh turban); wooden comb (kangha) to keep the hair tidy; a steel bangle (kara) symbolising discipline and allegiance to the Guru; a sword (kirpan) reminding a Sikh of his duty to defend the weak and his/her own honour; and a pair of shorts prepared in a special way (Kachhehra aslo referred to as Kachh or Kachha), to allow agile mobility of the body and symbolising chastity. Thus, kesh (and turban), kangha, kara, kacchehra and kirpan are the Five K s (kakars), gifts of Guru Gobind Singh to the Khalsa. These are not “symbols” but articles of Sikh faith. Gifts from a loving Guru who sacrificed his parents, his four sons, his own life and all that he possessed for his beloved Khalsa. The Guru’s final message to his Sikhs was: Cherish Sikh spiritual and physical discpline, and keep your distinct identity and I shall endow you with my power.
The Khalsa concept emerged as a complete system in 1699: in the form of Khalsa Panth, a nation of saint-soldiers, vested with temporal authority, directed to look at their sacred literature, the Guru Granth Sahib for guidance, and provided with ideals and identity to build their national character. The Khalsa doctrine of double sovereignty (called Miri-Piri) signifies primary allegiance to truth (spiritual aspect); therefore, to oppose any authoritarian regime and to ensure that state must always accept own limitation of power (S. Kapur Singh). Sikhs will not tolerate inequality or injustice wherever they live. They must not hide; indeed they cannot hide due to their Guru given distinct identity, and are required to face injustice head on without fear.
Main features of Sikhism are: God-loving monotheism; no brokerage between God and human beings; direct access to the scriptures written in the popular language of the people; freedom from fear; spiritual and temporal balance through the saint-soldier disposition; rejection of monasticism; stress on family life and community obligations; demolition of every traditional excuse used to perpetuate gender bias; rejection of all types of discrimination. (mainly Dr I J Singh)
The three pillars of the Sikh way of life Sikhi are:: meditation on the One True Being, honest work, and charity. A Sikh is required to cultivate the art of eternal optimism (chardhi kalla) in the knowledge that all that happens is in the Will of the Creator. The Guru created a productive, fearless and honest nation out of powerless people at the fringes of society. He created leaders out of ordinary men and then subjected himself to the will of his followers. Thus Sikhism is a “religion” (whole-life theo-political system) of the people, by the people, for the people. (Mainly Dr I J Singh)
Some unique events and features of Sikhism are:-
The Sikh Scriptures, Guru Ganth Sahib, is a unique compilation by Fifth Nanak, Guru Arjan Dev in 1604, of the inspired compositions of Sikh Gurus and other saintly beings from different religious backgrounds from as early as the 12th Century. Therefore, it contains the essence of over 500 years of The Ultimate Truth as revealed to the human mind at one with the Creator. It is the only original Scriptures personally authenticated by the founder of a major world religion. Quite uniquely, Guru Granth Sahib is regarded as the Living Guru of the Sikhs, being bestowed Guruship by Guru Gobind Singh in 1708.
The traditional belief is that the foundation stone of Harmandar Sahib (Golden Temple), the most sacred Sikh shrine, was laid by a Muslim saint popularly known as Mian Mir. The Ninth Guru, Guru Tegh Bahadhur gave his life in defence of another religion and generally for the freedom of all religions. Uniquely in the history of world religions, Guru Gobind Singh was initiated into the Order of the Khalsa, by his own disciples. Most unique features of the Sikh ideology and institutions stress the acceptance of the human race as one. All people are welcome to the Gurdwara (centre of Sikh community life) irrespective of their religion, colour, or creed. Gurdwaras have a community kitchen called “Langar” in which food is served without distinction. Anyone can become a Sikh, and millions of people have become Sikhs from many different backgrounds in and countries.
Today there are well over 25 million Sikhs in Panjab, the rest of the Indian subcontinent and many countries around the world. In addition, there are millions of “vanjara Sikhs” – traders and craftsmen - throughout India, who believe in Guru Nanak’s teaching.
Through their hard work and law-abiding nature, Sikhs have become one of the most prosperous communities. They are respected for their skills as professionals, administrators and soldiers. Clearly, the Guru’s formula for living: worship, work and sharing i.e. to meditate on One absolute Truth, to earn by own effort and to share your earnings with others, has worked well for the Khalsa Panth of the Guru.
Key events in Sikh history:
1469-1708: Ten Gurus, from Nanak Sahib to Gobind Singh established Sikhism.
1708 – 1716: Banda Singh Bahadur, Sikh general appointed by Guru Gibind Singh, establishes the first Khalsa kingdom in Panjab, paving the way for the eventual establishment of Khalsa Raj in Panjab.
1716 to 1762: Massive persecution of Sikhs in Panjab by the authoritarian local Mughal and Hindu rulers. Sikhs survived through own courage, huge sacrifices and popular support.
1762: The Great Holocaust: Ahmed Shah Abdali comes from Afghanistan and
attacks the Sikhs with their families killing over 30,000 Sikh men, women and children.
1766: Ahmad Shah totally routed by the Sikhs near Lahore.
1765 and 1783: The Khalsa took over Delhi many times during this period.
1783: Khalsa flag hoisted at Red Fort Delhi on 11th March 1783 and Sardar Baghel Singh led his Khalsa troops into the Fort to be received by a submissive Mughal Emperor Shah Alam II
1799: Ranjit Singh merges individual Sikh areas North of River Sutlej. Together with the Sikh states south of River Sutlej, the Khalsa established a democratic Khalsa administration from Delhi to Peshawar and from the plains of Sindh to Karakoram mountains in the North.
1809: Bilateral treaties between Anglo-Sikh Nations.
1845-1849 Anglo-Sikh wars 1845-1849 resulting in the annexation of Panjab
by the British in 1849 following bitter battles between the Khalsa and the combined forces of the British and Indian states (Muslim poet described these battles as Jang Hind-Panjab i.e. battle between India and Panjab.).
1846: First British Sikhs regiments raised in 1846, and many more after the collapse of the Indian Mutiny of 1857. The Sikhs helped the British to crush the Indian Mutiny uprising to prevent return to the cruel Mughal regime aided by Hindu ministers and minor Hindu princedoms. Also, the Sikhs had not forgotten the traitorous assault on Khalsa Raj by the Indians in league with the British in 1849.
1897 Battle of Saragarhi on 12 September, 1897, accepted by UN as one of the most heroic in military history, in which a detachment of 22 Sikhs of 36th Sikhs fought an action against impossible odds. Their heroism was acclaimed by the British Parliament.
1854: Maharaja Duleep Singh brought to the UK in 1854 (probably the first reluctant Sikh immigrant to the UK!). After being dispossessed of his kingdom in 1849, he was also deprived of the world famous Koh-I-Nur, the unique diamond, on arrival in England.
1914:The Sikhs enlist in large numbers during the First World War.
1919 to 1947: Sikhs spearhead the movement for the freedom of the Indian subcontinent from British rule by making over 70 % of the sacrifices according to published figures.
1939:During the Second World War, Sikhs made a massive contribution to the
war effort. During both World Wars, some 1.5 million Sikhs fought for the freedom of humankind and helped to liberate European, African, and Asian countries. 83,000 Sikhs gave their lives, whilst 110,000 were wounded. Many gallant Sikhs were awarded Victoria Crosses for their bravery.
1947 Sikhs in the Indian independence negotiations. Sikhs were promised special concessions by the Indian Union for giving up part of their homeland. Partition of the subcontinent cost the lives of estimated 500,000 Sikhs.
1950s: Sikh migration to the UK from early Nineteen-fifties.
1973: A resolution of self-determination is passed to get the Sikh Nation its rights and what had been promised to the Sikhs during the independence struggle.
1983: A landmark legal decision by the House of Lords in the Mandla case: The Sikh ethnic minority status as a disctinct "people" (qaum) confirmed: House of Lords (Mandla v Lee (1983) 1 Aller 1062).
1984:The Indian Union Army ordered by Prime Minister Indira Gandhi to attack historical Sikh Gurdwaras including Harmandar Sahib at Amritsar (Golden Temple complex). Foreign media journalists ordered out of Panjab in readiness for unlawful killings in Panjab by the Indian army.
1992:Amnesty International produces a damning report - India - Torture, Rape & Deaths in Custody.
2002:Campaign for Sikh ethnic monitoring category reaches the Houses of Parliament. Support by the main political parties for the Sikhs to be monitored as an Ethnic Minority to accord with the legal ruling by the House of Lords in Mandla Case (1983). This would ensure that Sikhs enjoy equal opportunities in all spheres of British life.
That campaign continues today (May 2010)
Note: My own family heritage (interpretation and understanding) and traditional reference sources have been used in producing this summary and other articles in this series.
For a constructive and balanced approach to Sikh topics, Dr I J Singh is an outstanding writer in the Sikh diasppora.
Dr J S Grewal has added much, if not most, to Sikh research and studies in last few decades.
© Copyright Gurmukh Singh
Please acknowledge quotations from this article
Articles may be published subject to prior approval by the author
Gurmukh Singh (UK)
E-mail: sewauk2005@yahoo.co.uk
He introduced a whole-life system outside the caste system and contemporary religious systems. Guru Nanak resolved to combat superstition and ritualism, and oppression in every sphere of social life at every level. He preached the path of truthful conduct in the language of the ordinary working people.
Guru Nanak was a revolutionary who systematically laid the foundation of a new theo-political order. He taught that there is One Supreme Source of all creation (called by whatever name) and no other. Unique amongst world religions, he described the qualities of The Source of All Creation: The One Reality Whose Name is ever True; the Creator; Fearless; without enmity; of Eternal Form, Un-incarnate; Self-Existent and Self-illuminating; The Enlightener (The Guru), the Bountiful (and realised through Guru’s Own Grace). These are also the qualities towards which a Sikh, the "seeker after the Ultimate Reality", aspires. From the interpretation of this founding mystique formula were developed all the institutions of the Order of Khalsa, based on human equality and dignity.
Guru Nanak’s mission poses a challenge to the priests and the rulers alike. The Guru’s challenge to his Sikh is: “If you wish to play the game of love place your head on the palm of your hand and come my way”. For the Sikh relationship between the human soul and the Creator Being, the Universal Soul, is a loving one with complete trust in the Universal Will (Hukam Razaee). A person who takes up this challenge, sets his or her foot on the path of truthful conduct leading to a harmonious relationship with the Lord of every human soul, the Creator Being.
Guru Nanak taught that basic humanity and sense of service is more important than religious boundaries (Dr I J Singh); that there must be no discrimination based on gender, race or religion, as all are equal before the One Creator; that all have the God-given right to live with honour, dignity and freedom. He travelled thousands of miles over many years, spreading the divine message throughout the Indian subcontinent and many other Countries.
To ensure continuity and implementation of his vision of an ideal social order, Guru Nanak appointed his successor in his own image. This was repeated from one Guru personality to another. So the nine human Guru personalities following him are also referred to as Nanaks one to ten to stress that the succeeding Guru personalities carried the same light (message) of Guru Nanak. Through selection of worthy successors, the Sikh institutions started by Guru Nanak were developed and consolidated over a period of two hundred years. Nanak X, Guru Gobind Gobind Singh (Guruship 1675 - 1708), made final preparations for the formal introduction of the Khalsa assertive identity and fraternity for organisational strength, common direction and purpose.
Vaisakhi 1699 was the high point of the Sikh tradition. On the Vaisakhi (harvest festival) day in 1699, at Anandpur in Punjab, the Guru initiated the first five Sikhs into the Khalsa Panth (Khalsa means “the pure directly linked to the Guru” and Panth means “path” or “religious order”). These were the Five Beloved Ones (Panj Pyare) who had qualified for admission to the ideal society of Guru Nanak. Thousands then followed to join Khalsa Panth.
Vaisakhi 1699 was the climax of all that had gone before and the inspiration for all that was to follow (Dr J S Grewal). The Guru introduced an ideal social order based on the precepts of the first Guru personality, Guru Nanak. As a corollary to fearless and truthful conduct expected of the Khalsa, the Guru prescribed a visible distinct identity for the Sikhs. Every Sikh was to keep unshorn hair (kesh) as a living part of the complete human body and symbolising a saintly disposition and physical and spiritual harmony (hair to be covered by a Sikh dastar i.e. Sikh turban); wooden comb (kangha) to keep the hair tidy; a steel bangle (kara) symbolising discipline and allegiance to the Guru; a sword (kirpan) reminding a Sikh of his duty to defend the weak and his/her own honour; and a pair of shorts prepared in a special way (Kachhehra aslo referred to as Kachh or Kachha), to allow agile mobility of the body and symbolising chastity. Thus, kesh (and turban), kangha, kara, kacchehra and kirpan are the Five K s (kakars), gifts of Guru Gobind Singh to the Khalsa. These are not “symbols” but articles of Sikh faith. Gifts from a loving Guru who sacrificed his parents, his four sons, his own life and all that he possessed for his beloved Khalsa. The Guru’s final message to his Sikhs was: Cherish Sikh spiritual and physical discpline, and keep your distinct identity and I shall endow you with my power.
The Khalsa concept emerged as a complete system in 1699: in the form of Khalsa Panth, a nation of saint-soldiers, vested with temporal authority, directed to look at their sacred literature, the Guru Granth Sahib for guidance, and provided with ideals and identity to build their national character. The Khalsa doctrine of double sovereignty (called Miri-Piri) signifies primary allegiance to truth (spiritual aspect); therefore, to oppose any authoritarian regime and to ensure that state must always accept own limitation of power (S. Kapur Singh). Sikhs will not tolerate inequality or injustice wherever they live. They must not hide; indeed they cannot hide due to their Guru given distinct identity, and are required to face injustice head on without fear.
Main features of Sikhism are: God-loving monotheism; no brokerage between God and human beings; direct access to the scriptures written in the popular language of the people; freedom from fear; spiritual and temporal balance through the saint-soldier disposition; rejection of monasticism; stress on family life and community obligations; demolition of every traditional excuse used to perpetuate gender bias; rejection of all types of discrimination. (mainly Dr I J Singh)
The three pillars of the Sikh way of life Sikhi are:: meditation on the One True Being, honest work, and charity. A Sikh is required to cultivate the art of eternal optimism (chardhi kalla) in the knowledge that all that happens is in the Will of the Creator. The Guru created a productive, fearless and honest nation out of powerless people at the fringes of society. He created leaders out of ordinary men and then subjected himself to the will of his followers. Thus Sikhism is a “religion” (whole-life theo-political system) of the people, by the people, for the people. (Mainly Dr I J Singh)
Some unique events and features of Sikhism are:-
The Sikh Scriptures, Guru Ganth Sahib, is a unique compilation by Fifth Nanak, Guru Arjan Dev in 1604, of the inspired compositions of Sikh Gurus and other saintly beings from different religious backgrounds from as early as the 12th Century. Therefore, it contains the essence of over 500 years of The Ultimate Truth as revealed to the human mind at one with the Creator. It is the only original Scriptures personally authenticated by the founder of a major world religion. Quite uniquely, Guru Granth Sahib is regarded as the Living Guru of the Sikhs, being bestowed Guruship by Guru Gobind Singh in 1708.
The traditional belief is that the foundation stone of Harmandar Sahib (Golden Temple), the most sacred Sikh shrine, was laid by a Muslim saint popularly known as Mian Mir. The Ninth Guru, Guru Tegh Bahadhur gave his life in defence of another religion and generally for the freedom of all religions. Uniquely in the history of world religions, Guru Gobind Singh was initiated into the Order of the Khalsa, by his own disciples. Most unique features of the Sikh ideology and institutions stress the acceptance of the human race as one. All people are welcome to the Gurdwara (centre of Sikh community life) irrespective of their religion, colour, or creed. Gurdwaras have a community kitchen called “Langar” in which food is served without distinction. Anyone can become a Sikh, and millions of people have become Sikhs from many different backgrounds in and countries.
Today there are well over 25 million Sikhs in Panjab, the rest of the Indian subcontinent and many countries around the world. In addition, there are millions of “vanjara Sikhs” – traders and craftsmen - throughout India, who believe in Guru Nanak’s teaching.
Through their hard work and law-abiding nature, Sikhs have become one of the most prosperous communities. They are respected for their skills as professionals, administrators and soldiers. Clearly, the Guru’s formula for living: worship, work and sharing i.e. to meditate on One absolute Truth, to earn by own effort and to share your earnings with others, has worked well for the Khalsa Panth of the Guru.
Key events in Sikh history:
1469-1708: Ten Gurus, from Nanak Sahib to Gobind Singh established Sikhism.
1708 – 1716: Banda Singh Bahadur, Sikh general appointed by Guru Gibind Singh, establishes the first Khalsa kingdom in Panjab, paving the way for the eventual establishment of Khalsa Raj in Panjab.
1716 to 1762: Massive persecution of Sikhs in Panjab by the authoritarian local Mughal and Hindu rulers. Sikhs survived through own courage, huge sacrifices and popular support.
1762: The Great Holocaust: Ahmed Shah Abdali comes from Afghanistan and
attacks the Sikhs with their families killing over 30,000 Sikh men, women and children.
1766: Ahmad Shah totally routed by the Sikhs near Lahore.
1765 and 1783: The Khalsa took over Delhi many times during this period.
1783: Khalsa flag hoisted at Red Fort Delhi on 11th March 1783 and Sardar Baghel Singh led his Khalsa troops into the Fort to be received by a submissive Mughal Emperor Shah Alam II
1799: Ranjit Singh merges individual Sikh areas North of River Sutlej. Together with the Sikh states south of River Sutlej, the Khalsa established a democratic Khalsa administration from Delhi to Peshawar and from the plains of Sindh to Karakoram mountains in the North.
1809: Bilateral treaties between Anglo-Sikh Nations.
1845-1849 Anglo-Sikh wars 1845-1849 resulting in the annexation of Panjab
by the British in 1849 following bitter battles between the Khalsa and the combined forces of the British and Indian states (Muslim poet described these battles as Jang Hind-Panjab i.e. battle between India and Panjab.).
1846: First British Sikhs regiments raised in 1846, and many more after the collapse of the Indian Mutiny of 1857. The Sikhs helped the British to crush the Indian Mutiny uprising to prevent return to the cruel Mughal regime aided by Hindu ministers and minor Hindu princedoms. Also, the Sikhs had not forgotten the traitorous assault on Khalsa Raj by the Indians in league with the British in 1849.
1897 Battle of Saragarhi on 12 September, 1897, accepted by UN as one of the most heroic in military history, in which a detachment of 22 Sikhs of 36th Sikhs fought an action against impossible odds. Their heroism was acclaimed by the British Parliament.
1854: Maharaja Duleep Singh brought to the UK in 1854 (probably the first reluctant Sikh immigrant to the UK!). After being dispossessed of his kingdom in 1849, he was also deprived of the world famous Koh-I-Nur, the unique diamond, on arrival in England.
1914:The Sikhs enlist in large numbers during the First World War.
1919 to 1947: Sikhs spearhead the movement for the freedom of the Indian subcontinent from British rule by making over 70 % of the sacrifices according to published figures.
1939:During the Second World War, Sikhs made a massive contribution to the
war effort. During both World Wars, some 1.5 million Sikhs fought for the freedom of humankind and helped to liberate European, African, and Asian countries. 83,000 Sikhs gave their lives, whilst 110,000 were wounded. Many gallant Sikhs were awarded Victoria Crosses for their bravery.
1947 Sikhs in the Indian independence negotiations. Sikhs were promised special concessions by the Indian Union for giving up part of their homeland. Partition of the subcontinent cost the lives of estimated 500,000 Sikhs.
1950s: Sikh migration to the UK from early Nineteen-fifties.
1973: A resolution of self-determination is passed to get the Sikh Nation its rights and what had been promised to the Sikhs during the independence struggle.
1983: A landmark legal decision by the House of Lords in the Mandla case: The Sikh ethnic minority status as a disctinct "people" (qaum) confirmed: House of Lords (Mandla v Lee (1983) 1 Aller 1062).
1984:The Indian Union Army ordered by Prime Minister Indira Gandhi to attack historical Sikh Gurdwaras including Harmandar Sahib at Amritsar (Golden Temple complex). Foreign media journalists ordered out of Panjab in readiness for unlawful killings in Panjab by the Indian army.
1992:Amnesty International produces a damning report - India - Torture, Rape & Deaths in Custody.
2002:Campaign for Sikh ethnic monitoring category reaches the Houses of Parliament. Support by the main political parties for the Sikhs to be monitored as an Ethnic Minority to accord with the legal ruling by the House of Lords in Mandla Case (1983). This would ensure that Sikhs enjoy equal opportunities in all spheres of British life.
That campaign continues today (May 2010)
Note: My own family heritage (interpretation and understanding) and traditional reference sources have been used in producing this summary and other articles in this series.
For a constructive and balanced approach to Sikh topics, Dr I J Singh is an outstanding writer in the Sikh diasppora.
Dr J S Grewal has added much, if not most, to Sikh research and studies in last few decades.
© Copyright Gurmukh Singh
Please acknowledge quotations from this article
Articles may be published subject to prior approval by the author
Gurmukh Singh (UK)
E-mail: sewauk2005@yahoo.co.uk
Friday, 28 May 2010
Sikhism & Khalsa Aid 21st Century
Khalsa Aid 21st Century
“Sikh social activism” is part heading of Prof. Nirmal Singh of USA’s article in the UK SGGS 300 commemorative publication, “One Guide & One Path”.
Khalsa Aid is “Sikh social activism” in its most extrovert and non-discriminatory form. I have already written about extrovert Sikhi sewa of Khalsa Aid (organisation) on a number of occasions and extracts from this article have been published elsewhere to mark ten years of this ongoing project by enterprising young Sikhs.
Ex Prime Minister Tony Blair mentioned Khalsa Aid as one of those great humanitarian enterprises “which draw inspiration from the teachings of the different faiths. ('Faith and Globalisation' lecture Thursday 3rd April 2008 - see Khalsa Aid website www.khalsaaid.org )
It was at a prize giving function of Slough Sikh school (attached to the Gurdwara sahib) ten years ago, that I heard Ravinder Singh (Ravi), a leading founder of Khalsa Aid. The children sat mesmerized, and so did the invited guests, as Ravi recited the first risky Khalsa Aid mission to Albania, helping Kosovan refugees. The immediate thought in my mind was that this was the sort of initiative which would inspire young Sikhs to extrovert seva combining it with adventure and education about global communities. Gurdwaras are the starting schools for learning about seva by serving the sangat. However, supported by Gurdwaras, this seva should reach out to global communities most in need. That would be in true Sikhee spirit and also promote Sikh ideology and identity. That is precisely what Khalsa Aid has aimed for over the last ten years.
Khalsa Aid teams have ventured into may parts of the world in need of humanitarian assistance since the formation of the charity in 1999, the auspicious year celebrating 300th anniversary of the Khalsa. The initiative has wide support. It is much appreciated by the Sikh diaspora as a model for selfless sewa without any form of discrimination. The first mission in 1999 was to provide food and shelter to the refugees on the Albanian/Yugoslavia border where thousands of victims of the war in Yugoslavia were taking shelter. Since then humanitarian aid has been provided to suffering communities in Turkey (1999 earthquake victims); in India, Orissa (2000 cyclone) and Gujarat (2001 earthquake); Congo (2002 volcanic eruption) and many other projects abroad. (Some will remember Ravinder Singh’s interesting e-mails from Somalia when he was there on an aid mission some years ago.)
I wrote about the Khalsa Aid mission to Kabul in 2004. That is a country where few would dare to venture. Amrik Singh of Heathrow Sikh Care Society and Bherminder Singh of Slough made up the field team. Khalsa Aid’s mission into Afghanistan was to assess the situation of the minority communities in Kabul and identify their immediate needs which Khalsa Aid could address. Due to limited resources and time, the mission was restricted to Kabul. There are very few Christian and hardly any Jewish communities left in Kabul; only a few hundred Sikh and Hindu families are left in a state of despair.
Part of the debriefing provided to an attentive Khalsa Aid meeting at Slough (UK) on Sunday, 20 June 2004, was a video. The Kabul Sangat listened to the stage secretary with much appreciation as he thanked the visiting Khalsa Aid workers, Amrik Singh and Bherminder Singh, towards the end of their visit. This visit from two dedicated UK Gursikhs was a ray of hope for the Sikh and Hindu communities in Kabul, who have suffered much in the last few years. The support the Khalsa Aid was able to provide was received gratefully by both, the Sikh and the Hindu communities. The hardships of Afghanistani Sikhs and Hindus continue unabated.
It may be argued that“Khalsa Aid” goes back in time to at least Bhai Ghanayiya if not right back to the foundation of Guru Nanak Sahib’s mission over 500 years ago. The Guru’s Sikh has always gone to the aid of anyone in need without any discrimination whatsoever. That is one of the founding concepts of Sikhi. Selfless, non-discriminatory service in humility (seva) is a pre-condition to ultimate salvation (“Wich dunia sev kamayiay. Tan dargeh baisan paayiyay. Guru Nanak Sahib - SGGS p. 26)
Khalsa Aid website (www.khalsaaid.com) lists numerous aid missions to countries around the globe. A recent communication from Ravi described many Khalsa Aid projects in progress “so that the real needy and disaster/war victims can benefit from Sarbat Da Bhalla.” As usual, the limiting factor is funding and volunteers.
In conclusion, I am content to quote Prof Nirmal Singh, “We can recall our acts of social responsibility a million times in our Ardaas – it will not enable us to engage effectively in causes that are of importance in today’s context. That ability will only be enhanced if we talk about what is impeding us presently to become more engaged and involved as a faith group. Once we are able to think through I have no doubt we would succeed in repositioning ourselves as concerned social activists very quickly and effectively.”
Young Sikhs graduate from the institution of the Gurdwara in the related subjects of Simran and sewa. Following graduation, teams of Sikh sevadars should provide relief anywhere in the world, where most needed, while promoting Sikh ideology and identity at the same time. “Khalsa Aid” mission deserves full support from Gurdwars and sangats as continuation of the Sikh sewa tradition.
Gurmukh Singh (UK)
E-mail: sewauk2005@yahoo.co.uk
“Sikh social activism” is part heading of Prof. Nirmal Singh of USA’s article in the UK SGGS 300 commemorative publication, “One Guide & One Path”.
Khalsa Aid is “Sikh social activism” in its most extrovert and non-discriminatory form. I have already written about extrovert Sikhi sewa of Khalsa Aid (organisation) on a number of occasions and extracts from this article have been published elsewhere to mark ten years of this ongoing project by enterprising young Sikhs.
Ex Prime Minister Tony Blair mentioned Khalsa Aid as one of those great humanitarian enterprises “which draw inspiration from the teachings of the different faiths. ('Faith and Globalisation' lecture Thursday 3rd April 2008 - see Khalsa Aid website www.khalsaaid.org )
It was at a prize giving function of Slough Sikh school (attached to the Gurdwara sahib) ten years ago, that I heard Ravinder Singh (Ravi), a leading founder of Khalsa Aid. The children sat mesmerized, and so did the invited guests, as Ravi recited the first risky Khalsa Aid mission to Albania, helping Kosovan refugees. The immediate thought in my mind was that this was the sort of initiative which would inspire young Sikhs to extrovert seva combining it with adventure and education about global communities. Gurdwaras are the starting schools for learning about seva by serving the sangat. However, supported by Gurdwaras, this seva should reach out to global communities most in need. That would be in true Sikhee spirit and also promote Sikh ideology and identity. That is precisely what Khalsa Aid has aimed for over the last ten years.
Khalsa Aid teams have ventured into may parts of the world in need of humanitarian assistance since the formation of the charity in 1999, the auspicious year celebrating 300th anniversary of the Khalsa. The initiative has wide support. It is much appreciated by the Sikh diaspora as a model for selfless sewa without any form of discrimination. The first mission in 1999 was to provide food and shelter to the refugees on the Albanian/Yugoslavia border where thousands of victims of the war in Yugoslavia were taking shelter. Since then humanitarian aid has been provided to suffering communities in Turkey (1999 earthquake victims); in India, Orissa (2000 cyclone) and Gujarat (2001 earthquake); Congo (2002 volcanic eruption) and many other projects abroad. (Some will remember Ravinder Singh’s interesting e-mails from Somalia when he was there on an aid mission some years ago.)
I wrote about the Khalsa Aid mission to Kabul in 2004. That is a country where few would dare to venture. Amrik Singh of Heathrow Sikh Care Society and Bherminder Singh of Slough made up the field team. Khalsa Aid’s mission into Afghanistan was to assess the situation of the minority communities in Kabul and identify their immediate needs which Khalsa Aid could address. Due to limited resources and time, the mission was restricted to Kabul. There are very few Christian and hardly any Jewish communities left in Kabul; only a few hundred Sikh and Hindu families are left in a state of despair.
Part of the debriefing provided to an attentive Khalsa Aid meeting at Slough (UK) on Sunday, 20 June 2004, was a video. The Kabul Sangat listened to the stage secretary with much appreciation as he thanked the visiting Khalsa Aid workers, Amrik Singh and Bherminder Singh, towards the end of their visit. This visit from two dedicated UK Gursikhs was a ray of hope for the Sikh and Hindu communities in Kabul, who have suffered much in the last few years. The support the Khalsa Aid was able to provide was received gratefully by both, the Sikh and the Hindu communities. The hardships of Afghanistani Sikhs and Hindus continue unabated.
It may be argued that“Khalsa Aid” goes back in time to at least Bhai Ghanayiya if not right back to the foundation of Guru Nanak Sahib’s mission over 500 years ago. The Guru’s Sikh has always gone to the aid of anyone in need without any discrimination whatsoever. That is one of the founding concepts of Sikhi. Selfless, non-discriminatory service in humility (seva) is a pre-condition to ultimate salvation (“Wich dunia sev kamayiay. Tan dargeh baisan paayiyay. Guru Nanak Sahib - SGGS p. 26)
Khalsa Aid website (www.khalsaaid.com) lists numerous aid missions to countries around the globe. A recent communication from Ravi described many Khalsa Aid projects in progress “so that the real needy and disaster/war victims can benefit from Sarbat Da Bhalla.” As usual, the limiting factor is funding and volunteers.
In conclusion, I am content to quote Prof Nirmal Singh, “We can recall our acts of social responsibility a million times in our Ardaas – it will not enable us to engage effectively in causes that are of importance in today’s context. That ability will only be enhanced if we talk about what is impeding us presently to become more engaged and involved as a faith group. Once we are able to think through I have no doubt we would succeed in repositioning ourselves as concerned social activists very quickly and effectively.”
Young Sikhs graduate from the institution of the Gurdwara in the related subjects of Simran and sewa. Following graduation, teams of Sikh sevadars should provide relief anywhere in the world, where most needed, while promoting Sikh ideology and identity at the same time. “Khalsa Aid” mission deserves full support from Gurdwars and sangats as continuation of the Sikh sewa tradition.
Gurmukh Singh (UK)
E-mail: sewauk2005@yahoo.co.uk
Monday, 24 May 2010
Sikhism: A Leading Faith
Book Introduction
Sikh Ik Sresht Dharam Kivayn (Panjabi)
(How Sikhi is a Prime Faith ?)
Author: Bhai Sahib Subedar Dharam Singh Sujjon
It has been said that Guru Nanak’s teachings are true for all times and places. That means that the Guru’s Word (Gurbani) is the one constant in a changing world. Not only that time marches on and people and places change (geographically and in time), but that human knowledge of the physical world is increasing at an ever accelerating pace through advances in science, computer and information technologies. These are powerful aids to the human brain and can be used constructively to enhance the quality of life, or destructively to annihilate life on this earth, this “temple of God” (dharamsal).
Guru Nanak’s mission remains relevant to the ultimate life objective of human beings on this earth, which is the reunion of the human soul (atma) with its Source, the Param-Atma (Parmatma) called by many Names e.g. Waheguru, God or Allah. Continual interpretation and application of the Guru’s Word, Gurbani, to a changing world becomes necessary for the human soul to achieve its final objective.
Bhai Sahib Subedar Dharam Singh Sujjon’s treatise, Sikh Ik Sresht Dharam Kivayn (Panjabi) is a continuation of his earlier research. He subscribes to, and builds upon, Bhai Sahib Bhai Randhir Singh Ji’s spiritual experiences described in publications such as “Unditthi Dunya” (The Unseen World, both Panjabi and English versions are available). These essays, reconcile scientific discoveries to date with the spiritual path shown by Guru Nanak Sahib five hundred years ago.
However, there are certain 21st Century aspects relevant to this treatise, which need to be mentioned at the outset. Bhai Sahib’s postulates and conclusions may not be readily acceptable to traditional interpretations of Gurbani which often attempt to distinguish between literal interpretations, and those which take account of Gurbani idiom, metaphor, allegory and the folk lore used in Guru Granth Sahib. To gain maximum benefit, a sincere effort should be made to understand the systematic presentation of thoughts based on a long life dedicated to Gurmatt living, study and experience. Depending upon own life experience, we all stand on different rungs of the ladder of knowledge (gyaan – see below). Depending on own “logic bubbles” (sum total of own experience and understanding), we may or may not agree with all that is tendered in discussion.
In recent times, interfaith harmony in the Global Village has been given the highest priority by world governments due to religious tensions, especially between Islam and Christianity in the western countries. Religious representatives in the interfaith area attempt to interpret religious ideologies to find shared human values; and to find solutions to the self-inflicted challenges faced by today’s materialist world. The stress is on community cohesion in multicultural societies created by increase in migrations of religio-ethnic communities in the last few centuries. Religious mediators in the interfaith area are trying to extract maximum compromises from own diverse religious ideologies, some in good faith (no pun intended) whilst others to please their political masters in the countries they live in. Incentives such as grants, and awards and honours are in plentiful supply in this area of “community work”. State version of “secularism” is being used to suppress religious freedoms. That would include interpretation of religious ideologies which the state would regard as not conducive to interfaith harmony.
Yet, without clear spiritual goals, human life is reduced to an aimless pursuit of materialist shadow chasing. Also, we face a serious problem when talking about one’s faith or chosen religious path. By its very nature, a “faith” (chosen religious path) demands total “faith” (trust and commitment). One’s faith in own religion has to be total or none at all, albeit, interpretation can vary; therefore, we find splinter groups in all the main world religions. Whether one belongs to a main stream religious path or a splinter group, there are no compromises to be made so far as the true believers are concerned. The “moderate” interfaith mediators close to the state establishment, have an uphill struggle when trying to find common ground between religious ideologies.
These are the thoughts at the back of my mind, as I read the title of this publication, which translated into English could be misread as,“How Sikh (Faith) is the best religion”. However "Ik" should be read as "a" and not "the". Yet, of course, every true followers believes own religion to be the right path to the ultimate objective of this life. In that sense own religion in the eyes of the practitioner is the best religion, without having to denigrate other religious paths.
This collation of essays by Bhai Sahib shows that Sikhi (preferred to the westernized description “Sikhism”) is the one and only path leading to the final return of the human soul to its Source, the Creator Being. An outsider could say, “Of course, a Sikh author would say that about the Sikh religion, wouldn’t he?”
That would be the wrong conclusion. More so as we realize that different religions have own diverse spiritual goals. Therefore, the title is true so far as the well defined Sikhi goal is concerned. Other religions have own goals such as zannat, swarag, nirvana, mukti etc and theirs may be the right paths for their own religious objectives set for human life. As the Sikh goal is described, so the Sikh path is the only path to that goal.
The Timeless Creator Being, as the Satguru, the Giver of Knowledge came to the earth as Satguru Jyote (Divine Light) in Guru Nanak Sahib, to show the way to humanity for all time to come. The Jyote passed through nine other human Guru forms, the Guru personalities, and now resides in Guru Granth Sahib, the Sikh Holy Scripture. Thus, the Gurbani compiled as Guru Granth Sahib by the Satguru Jyote in the Fifth Guru personality, Guru Arjan Dev Ji, is the Creator’s Own Word. That includes the Bani ostensibly of the Bhagats from other religious backgrounds
Bhai Sahib has quoted Guru Gobind Singh Ji’s description of the Creator being as “Unlimited Self Aware Potential Energy” (Achal Moorat unbhao parkash amtoj kahejay – Jaap Sahib). The Creator Being exists in three states: as invisible Nirgun Nirankar (as potential and formless energy), as visible Light (Jyote), which is heard as Naam or the Word “Waheguru” (Wondrous Enlightener) from every particle and all that is created. The Jyote is also the Satguru, the True Giver of Knowledge. The Jyote was in Guru Nanak Sahib soon after he was born and passed through the other nine Guru personalities to finally reside in the Shabad or Word Guru, Guru Granth Sahib.
As the Sikhs were directed by Guru Gobind Singh Ji, the Jyote manifests itself through the Five Beloved Ones, the Panj Piaray in the presence of Guru Granth Sahib during the Amrit Sanchaar (the Sikh initiation) ceremony when the gift of Naam is received i.e. the Word “Waheguru” is heard and initial direct link with the Jyote (Creator Being in visible form) is made. The Sikh continues with the practice of Naam Simran i.e. the repetition and continual experience of “Waheguru” with every breath. And so the atma begins to evolve steadily towards own Source, the Paramatma. This is the only path for all humanity and no other.
The human soul, the atma, must shed its three outer coverings (bodies or sareers) to be able to merge like “water with water” with the Source from whence it sprung and got separated. The three outer coverings are, the physical (this earthly body, the energy and the causal (ego-centric ideas) bodies. Within these three bodies is trapped the atma which is part of the Creator Being. It is like a droplet of water separated from, and seeking return to, the Ocean, from whence it arose. The atma got ensnared in the three outer coverings through the illusion of maya and ego-centric duality (haomai). The return path is through acquisition of true knowledge (gyaan) through active life of a Gursikh. Therefore, opt-out life, spent uselessly for acquisition of “knowledge” as preached by some Eastern ideologies, is not the Sikh way.
After the human form, the soul would pass through the experience of the other Khands or realms. Starting with this world, the Dharam Khand, the others are Gian Khand, Saram Khand, Karam Khand and the final destination Sach Khand the Realm of the Truth or Ultimate Reality wherein resides the “Nirankar”, the Formless, who assumes Form, as Light (Jyote) and as Sound (is heard as the Word or Shabad “Waheguru”) when He so Wills.
Bhai Sahib has quoted Albert Einstein as saying, “Experience is knowledge. Everything else is information.” Only that which one has experienced and accepted is true knowledge (gyaan in Gurbani language). The rest is collation of information from books which is then reproduced to impress others. Acquisition of knowledge is an interesting underlying Gurbani-based theme of Bhai Sahib’s writings. The following is my humble understanding:
The environment, this earth and all that is around us as the visible Light (Jyote) of the Creator Being, is the Teacher. Experience is true knowledge and is gained through Satguru’s Grace and not otherwise (Gur bin gyaan na hoi.) Therefore, the “book scholar” who sits aloof and keeps gathering information is not the one who gains true knowledge. Rather, true knowledge (gyaan) is gained by one who lives a full life, serves creation by seeing the Creator in all i.e. by shedding the illusion of duality (the ego-centric duvait) and experiences the Creator and His Hukam (Will) through creation. This is the participative whole life path shown by Guru Nanak, the Jyote Guru, the Satguru on this earth.
There are higher “schools” established by the Creator beyond this earth experience for those who progress along the right path. These are the Khands, other realms of higher experiences and knowledge revealed for the first time by Satguru Jyote in Guru Nanak Sahib. Spiritual knowledge and advancement is gained from constant awareness and feeling (anbhav) of the Creator Being in all that is around us, through swas swas simran of the Word “Waheguru”, which is the Naam (Name) also heard emanating from all creation. All the cyclic migrations of the soul through life forms leading up to the human form, and onward passage of the soul with its outer coverings (bodies or sareers) through four Khands (realms), Dharma, Gyaan, Saram and Karam, before finally reaching the fifth, which is the Sach Khand, are stages in this evolutionary process of gaining the ultimate gyaan, whereby the soul returns to its source and the illusion of body and mind is removed. The process of experience based “anbhav Parkaash” is thus completed; the ray of light returns to the Source of Light, the separated droplet - the atma - returns to and becomes one with the Ocean, the Parmatma, the Source of all creation.
Bhai Sahib’s research and conclusions are based on a long life spent in gathering experience-based knowledge (gyaan). Indeed, his understanding of complex scientific theories and discoveries is most remarkable as illustrated by their description and application to the topics under discussion. Scientific and spiritual tracks run parallel to each other up to the furthest point, until the track of physical science comes to its end (i.e. to the point reached by science to-date) while the spiritual journey continues on the vehicle of Dhur ki Bani (Gurbani) to its natural conclusion, leading the lost human soul to its final destination, the Source from whence it sprung (Jeh teh upjio Nanaka leen Tahay meh maan – GGS p. 1326). That is the final goal of the path of Sikhi.
All religious paths do not start with the same goal. Yet, according to Gurbani, there is no other option for the human soul but to ultimately return to the Source from whence it was separated. The conclusion of these essays is that only the path of Sikhi shows the clear milestones, the Panj Khands, the five realms or spheres of progressive passage of the human soul, leading right up to the final destination, the Fifth Khand, the Sach Khand, the Realm of Truth (absolute knowledge).
The ultimate knowledge is given by the Satguru Jyote in Guru Nanak Sahib in Japji Sahib. Quite uniquely amongst the world religions, the qualities of the Creator Being are described in the Mool Mantar, the Primal Formula, as the opening passage of Japji Sahib and the Panj Khands are described quite vividly towards the concluding part. Japji Sahib is a unique gift for the guidance of humanity.
Those steeped in standard interpretation of Gurbani may not agree with some of Bhai Sahib’s postulates and conclusions. Criticism, constructive and in good faith, or otherwise, would follow and is understandable. There are always reservations and doubts about areas such as the unseen world, the sakhis associated with Guru Sahibans, the miracles, interpretation of the Panj Khands, how Bhagat Bani was included in Guru Granth Sahib, and the remarkable assertion that no one, not even the Bhagats, found salvation before the arrival of Guru Nanak Sahib. Some in the interfaith area would even argue about the “Best religion” angle. For long has it been held that Guru Nanak Sahib preached that all religious paths lead to the same ultimate goal.
In the second part, Bhai Sahib has touched on Gurmatt methodology for approaching modern topics such as unchecked advances in science, use of animals in scientific experiments, genetic engineering, organ donations and transplants, human cloning, and euthanasia. Other topics for ongoing Gurmatt based research would be: human responsibility towards the environment, population control, use of limited resources on earth. There are also modern social topics such as divorce and remarriage, sex outside marriage, sexual biases such as homosexuality, and impact of the equality of women on married and social life, and their equal role in conducting religious ceremonies (maryada).
It is important that this book is read in its Gurbani context to gain maximum benefit. The intention is to gain Gurbani based knowledge (gyaan); to accept what relates to own experience and intuition and to keep in reserve the rest as “information”. For, what does not appeal to reason or the intellect today may become part of own knowledge (gyaan) tomorrow with life experience.
--------------------
© Copyright Gurmukh Singh
Please acknowledge quotations from this article
Articles may be included in publications subject to prior approval
Gurmukh Singh
E-mail: sewauk2005@yahoo.co.uk
Sikh Ik Sresht Dharam Kivayn (Panjabi)
(How Sikhi is a Prime Faith ?)
Author: Bhai Sahib Subedar Dharam Singh Sujjon
It has been said that Guru Nanak’s teachings are true for all times and places. That means that the Guru’s Word (Gurbani) is the one constant in a changing world. Not only that time marches on and people and places change (geographically and in time), but that human knowledge of the physical world is increasing at an ever accelerating pace through advances in science, computer and information technologies. These are powerful aids to the human brain and can be used constructively to enhance the quality of life, or destructively to annihilate life on this earth, this “temple of God” (dharamsal).
Guru Nanak’s mission remains relevant to the ultimate life objective of human beings on this earth, which is the reunion of the human soul (atma) with its Source, the Param-Atma (Parmatma) called by many Names e.g. Waheguru, God or Allah. Continual interpretation and application of the Guru’s Word, Gurbani, to a changing world becomes necessary for the human soul to achieve its final objective.
Bhai Sahib Subedar Dharam Singh Sujjon’s treatise, Sikh Ik Sresht Dharam Kivayn (Panjabi) is a continuation of his earlier research. He subscribes to, and builds upon, Bhai Sahib Bhai Randhir Singh Ji’s spiritual experiences described in publications such as “Unditthi Dunya” (The Unseen World, both Panjabi and English versions are available). These essays, reconcile scientific discoveries to date with the spiritual path shown by Guru Nanak Sahib five hundred years ago.
However, there are certain 21st Century aspects relevant to this treatise, which need to be mentioned at the outset. Bhai Sahib’s postulates and conclusions may not be readily acceptable to traditional interpretations of Gurbani which often attempt to distinguish between literal interpretations, and those which take account of Gurbani idiom, metaphor, allegory and the folk lore used in Guru Granth Sahib. To gain maximum benefit, a sincere effort should be made to understand the systematic presentation of thoughts based on a long life dedicated to Gurmatt living, study and experience. Depending upon own life experience, we all stand on different rungs of the ladder of knowledge (gyaan – see below). Depending on own “logic bubbles” (sum total of own experience and understanding), we may or may not agree with all that is tendered in discussion.
In recent times, interfaith harmony in the Global Village has been given the highest priority by world governments due to religious tensions, especially between Islam and Christianity in the western countries. Religious representatives in the interfaith area attempt to interpret religious ideologies to find shared human values; and to find solutions to the self-inflicted challenges faced by today’s materialist world. The stress is on community cohesion in multicultural societies created by increase in migrations of religio-ethnic communities in the last few centuries. Religious mediators in the interfaith area are trying to extract maximum compromises from own diverse religious ideologies, some in good faith (no pun intended) whilst others to please their political masters in the countries they live in. Incentives such as grants, and awards and honours are in plentiful supply in this area of “community work”. State version of “secularism” is being used to suppress religious freedoms. That would include interpretation of religious ideologies which the state would regard as not conducive to interfaith harmony.
Yet, without clear spiritual goals, human life is reduced to an aimless pursuit of materialist shadow chasing. Also, we face a serious problem when talking about one’s faith or chosen religious path. By its very nature, a “faith” (chosen religious path) demands total “faith” (trust and commitment). One’s faith in own religion has to be total or none at all, albeit, interpretation can vary; therefore, we find splinter groups in all the main world religions. Whether one belongs to a main stream religious path or a splinter group, there are no compromises to be made so far as the true believers are concerned. The “moderate” interfaith mediators close to the state establishment, have an uphill struggle when trying to find common ground between religious ideologies.
These are the thoughts at the back of my mind, as I read the title of this publication, which translated into English could be misread as,“How Sikh (Faith) is the best religion”. However "Ik" should be read as "a" and not "the". Yet, of course, every true followers believes own religion to be the right path to the ultimate objective of this life. In that sense own religion in the eyes of the practitioner is the best religion, without having to denigrate other religious paths.
This collation of essays by Bhai Sahib shows that Sikhi (preferred to the westernized description “Sikhism”) is the one and only path leading to the final return of the human soul to its Source, the Creator Being. An outsider could say, “Of course, a Sikh author would say that about the Sikh religion, wouldn’t he?”
That would be the wrong conclusion. More so as we realize that different religions have own diverse spiritual goals. Therefore, the title is true so far as the well defined Sikhi goal is concerned. Other religions have own goals such as zannat, swarag, nirvana, mukti etc and theirs may be the right paths for their own religious objectives set for human life. As the Sikh goal is described, so the Sikh path is the only path to that goal.
The Timeless Creator Being, as the Satguru, the Giver of Knowledge came to the earth as Satguru Jyote (Divine Light) in Guru Nanak Sahib, to show the way to humanity for all time to come. The Jyote passed through nine other human Guru forms, the Guru personalities, and now resides in Guru Granth Sahib, the Sikh Holy Scripture. Thus, the Gurbani compiled as Guru Granth Sahib by the Satguru Jyote in the Fifth Guru personality, Guru Arjan Dev Ji, is the Creator’s Own Word. That includes the Bani ostensibly of the Bhagats from other religious backgrounds
Bhai Sahib has quoted Guru Gobind Singh Ji’s description of the Creator being as “Unlimited Self Aware Potential Energy” (Achal Moorat unbhao parkash amtoj kahejay – Jaap Sahib). The Creator Being exists in three states: as invisible Nirgun Nirankar (as potential and formless energy), as visible Light (Jyote), which is heard as Naam or the Word “Waheguru” (Wondrous Enlightener) from every particle and all that is created. The Jyote is also the Satguru, the True Giver of Knowledge. The Jyote was in Guru Nanak Sahib soon after he was born and passed through the other nine Guru personalities to finally reside in the Shabad or Word Guru, Guru Granth Sahib.
As the Sikhs were directed by Guru Gobind Singh Ji, the Jyote manifests itself through the Five Beloved Ones, the Panj Piaray in the presence of Guru Granth Sahib during the Amrit Sanchaar (the Sikh initiation) ceremony when the gift of Naam is received i.e. the Word “Waheguru” is heard and initial direct link with the Jyote (Creator Being in visible form) is made. The Sikh continues with the practice of Naam Simran i.e. the repetition and continual experience of “Waheguru” with every breath. And so the atma begins to evolve steadily towards own Source, the Paramatma. This is the only path for all humanity and no other.
The human soul, the atma, must shed its three outer coverings (bodies or sareers) to be able to merge like “water with water” with the Source from whence it sprung and got separated. The three outer coverings are, the physical (this earthly body, the energy and the causal (ego-centric ideas) bodies. Within these three bodies is trapped the atma which is part of the Creator Being. It is like a droplet of water separated from, and seeking return to, the Ocean, from whence it arose. The atma got ensnared in the three outer coverings through the illusion of maya and ego-centric duality (haomai). The return path is through acquisition of true knowledge (gyaan) through active life of a Gursikh. Therefore, opt-out life, spent uselessly for acquisition of “knowledge” as preached by some Eastern ideologies, is not the Sikh way.
After the human form, the soul would pass through the experience of the other Khands or realms. Starting with this world, the Dharam Khand, the others are Gian Khand, Saram Khand, Karam Khand and the final destination Sach Khand the Realm of the Truth or Ultimate Reality wherein resides the “Nirankar”, the Formless, who assumes Form, as Light (Jyote) and as Sound (is heard as the Word or Shabad “Waheguru”) when He so Wills.
Bhai Sahib has quoted Albert Einstein as saying, “Experience is knowledge. Everything else is information.” Only that which one has experienced and accepted is true knowledge (gyaan in Gurbani language). The rest is collation of information from books which is then reproduced to impress others. Acquisition of knowledge is an interesting underlying Gurbani-based theme of Bhai Sahib’s writings. The following is my humble understanding:
The environment, this earth and all that is around us as the visible Light (Jyote) of the Creator Being, is the Teacher. Experience is true knowledge and is gained through Satguru’s Grace and not otherwise (Gur bin gyaan na hoi.) Therefore, the “book scholar” who sits aloof and keeps gathering information is not the one who gains true knowledge. Rather, true knowledge (gyaan) is gained by one who lives a full life, serves creation by seeing the Creator in all i.e. by shedding the illusion of duality (the ego-centric duvait) and experiences the Creator and His Hukam (Will) through creation. This is the participative whole life path shown by Guru Nanak, the Jyote Guru, the Satguru on this earth.
There are higher “schools” established by the Creator beyond this earth experience for those who progress along the right path. These are the Khands, other realms of higher experiences and knowledge revealed for the first time by Satguru Jyote in Guru Nanak Sahib. Spiritual knowledge and advancement is gained from constant awareness and feeling (anbhav) of the Creator Being in all that is around us, through swas swas simran of the Word “Waheguru”, which is the Naam (Name) also heard emanating from all creation. All the cyclic migrations of the soul through life forms leading up to the human form, and onward passage of the soul with its outer coverings (bodies or sareers) through four Khands (realms), Dharma, Gyaan, Saram and Karam, before finally reaching the fifth, which is the Sach Khand, are stages in this evolutionary process of gaining the ultimate gyaan, whereby the soul returns to its source and the illusion of body and mind is removed. The process of experience based “anbhav Parkaash” is thus completed; the ray of light returns to the Source of Light, the separated droplet - the atma - returns to and becomes one with the Ocean, the Parmatma, the Source of all creation.
Bhai Sahib’s research and conclusions are based on a long life spent in gathering experience-based knowledge (gyaan). Indeed, his understanding of complex scientific theories and discoveries is most remarkable as illustrated by their description and application to the topics under discussion. Scientific and spiritual tracks run parallel to each other up to the furthest point, until the track of physical science comes to its end (i.e. to the point reached by science to-date) while the spiritual journey continues on the vehicle of Dhur ki Bani (Gurbani) to its natural conclusion, leading the lost human soul to its final destination, the Source from whence it sprung (Jeh teh upjio Nanaka leen Tahay meh maan – GGS p. 1326). That is the final goal of the path of Sikhi.
All religious paths do not start with the same goal. Yet, according to Gurbani, there is no other option for the human soul but to ultimately return to the Source from whence it was separated. The conclusion of these essays is that only the path of Sikhi shows the clear milestones, the Panj Khands, the five realms or spheres of progressive passage of the human soul, leading right up to the final destination, the Fifth Khand, the Sach Khand, the Realm of Truth (absolute knowledge).
The ultimate knowledge is given by the Satguru Jyote in Guru Nanak Sahib in Japji Sahib. Quite uniquely amongst the world religions, the qualities of the Creator Being are described in the Mool Mantar, the Primal Formula, as the opening passage of Japji Sahib and the Panj Khands are described quite vividly towards the concluding part. Japji Sahib is a unique gift for the guidance of humanity.
Those steeped in standard interpretation of Gurbani may not agree with some of Bhai Sahib’s postulates and conclusions. Criticism, constructive and in good faith, or otherwise, would follow and is understandable. There are always reservations and doubts about areas such as the unseen world, the sakhis associated with Guru Sahibans, the miracles, interpretation of the Panj Khands, how Bhagat Bani was included in Guru Granth Sahib, and the remarkable assertion that no one, not even the Bhagats, found salvation before the arrival of Guru Nanak Sahib. Some in the interfaith area would even argue about the “Best religion” angle. For long has it been held that Guru Nanak Sahib preached that all religious paths lead to the same ultimate goal.
In the second part, Bhai Sahib has touched on Gurmatt methodology for approaching modern topics such as unchecked advances in science, use of animals in scientific experiments, genetic engineering, organ donations and transplants, human cloning, and euthanasia. Other topics for ongoing Gurmatt based research would be: human responsibility towards the environment, population control, use of limited resources on earth. There are also modern social topics such as divorce and remarriage, sex outside marriage, sexual biases such as homosexuality, and impact of the equality of women on married and social life, and their equal role in conducting religious ceremonies (maryada).
It is important that this book is read in its Gurbani context to gain maximum benefit. The intention is to gain Gurbani based knowledge (gyaan); to accept what relates to own experience and intuition and to keep in reserve the rest as “information”. For, what does not appeal to reason or the intellect today may become part of own knowledge (gyaan) tomorrow with life experience.
--------------------
© Copyright Gurmukh Singh
Please acknowledge quotations from this article
Articles may be included in publications subject to prior approval
Gurmukh Singh
E-mail: sewauk2005@yahoo.co.uk
Open-air Funeral Pyres (Part III)
Pyrrhic Victory for “Open Air” Funeral Pyres !
It is not clear how Davender Ghai managed to confuse so many. These included the Newcastle City Council, the legal system, religious leaders and the British media, including the BBC.
Ghai was allowed legal aid and the cost to the tax payer would run into hundreds of thousands of pounds. He was receiving legal aid to fight his case for “open air” funeral pyres traditional Hindu style. Pictures of such pyres in open fields were shown in media reports and on BBC peak time viewing. Misleading statements by BBC that this was also a Sikh practice was challenged and an apology extracted.
However, when appearing before the Court of Appeal, Davender Ghai allegedly made a complete u-turn and agreed that ““his beliefs could be satisfied within a building”! The Court has now allowed his appeal and that is hailed as mighty victory by Mr Ghai and his jubilant supporters (including some misguided Sikhs). “Judges decided the pyre would be lawful after Mr Ghai said it could include walls and a roof with an opening.” He had been refused a permit by the Newcastle City Council in 2006 for a cremation site in a “remote part of Northumberland”.
Four years later, after involving Hindu and Sikh religious leaders – including the President of the Shromani Gurdwara Parbandhak Committee (SGPC), Avtar Singh Makkar - and governments, he believes he has won a great victory for human rights in the UK after agreeing to “open” funeral pyres, albeit, in a closed building with a hole in the roof! That leaves the air pollution legislation and the method of burning the dead body to be sorted out, which can take years and Mr Ghai, 71, may not benefit even if a solution is found in due course.
Newcastle City Council had refused permission for traditional Hindu style pyres out in the open. That is how the media, including the BBC understood it. The question is if the Council would have taken a different approach if Davindra Ghai and those egging him on had agreed to funeral pyres within a building in the first place. Most probably, the Council would have done what most councils are likely to do now. As a spokesman for the Council is reported to have said, if there are applications submitted for “open” funeral pyres indoors, public health legislation will have to be considered. How do you burn a dead body in an enclosed space “traditional Hindu style” i.e. on a huge pile of wood, with an opening in the roof without polluting the environment?
According to the spokesman, “Furthermore, the method of burning associated with funeral pyres is not covered by any regulations which currently only apply to cremators powered by gas or electricity which are designed to maintain environmental standards, in particular air quality…Following the judgment, all local authorities will await further guidance from the Home Office and Defra as regards any proposed regulations or legislation which may control the proposed manner of cremation to ensure environmental standards and public health are protected."
In short, Davenndra Ghai and his friends are more or less where they were!
The case may have exposed some flaws in the system. It certainly exposed the lack of understanding of the Sikh religious code, the “Sikh Reht Maryada”, on the part of some Sikhs, gurdwaras and even the President of the SGPC, S. Avatr Singh Makkar.
Gurmukh Singh (UK)
E-mail: sewauk2005@yahoo.co.uk
It is not clear how Davender Ghai managed to confuse so many. These included the Newcastle City Council, the legal system, religious leaders and the British media, including the BBC.
Ghai was allowed legal aid and the cost to the tax payer would run into hundreds of thousands of pounds. He was receiving legal aid to fight his case for “open air” funeral pyres traditional Hindu style. Pictures of such pyres in open fields were shown in media reports and on BBC peak time viewing. Misleading statements by BBC that this was also a Sikh practice was challenged and an apology extracted.
However, when appearing before the Court of Appeal, Davender Ghai allegedly made a complete u-turn and agreed that ““his beliefs could be satisfied within a building”! The Court has now allowed his appeal and that is hailed as mighty victory by Mr Ghai and his jubilant supporters (including some misguided Sikhs). “Judges decided the pyre would be lawful after Mr Ghai said it could include walls and a roof with an opening.” He had been refused a permit by the Newcastle City Council in 2006 for a cremation site in a “remote part of Northumberland”.
Four years later, after involving Hindu and Sikh religious leaders – including the President of the Shromani Gurdwara Parbandhak Committee (SGPC), Avtar Singh Makkar - and governments, he believes he has won a great victory for human rights in the UK after agreeing to “open” funeral pyres, albeit, in a closed building with a hole in the roof! That leaves the air pollution legislation and the method of burning the dead body to be sorted out, which can take years and Mr Ghai, 71, may not benefit even if a solution is found in due course.
Newcastle City Council had refused permission for traditional Hindu style pyres out in the open. That is how the media, including the BBC understood it. The question is if the Council would have taken a different approach if Davindra Ghai and those egging him on had agreed to funeral pyres within a building in the first place. Most probably, the Council would have done what most councils are likely to do now. As a spokesman for the Council is reported to have said, if there are applications submitted for “open” funeral pyres indoors, public health legislation will have to be considered. How do you burn a dead body in an enclosed space “traditional Hindu style” i.e. on a huge pile of wood, with an opening in the roof without polluting the environment?
According to the spokesman, “Furthermore, the method of burning associated with funeral pyres is not covered by any regulations which currently only apply to cremators powered by gas or electricity which are designed to maintain environmental standards, in particular air quality…Following the judgment, all local authorities will await further guidance from the Home Office and Defra as regards any proposed regulations or legislation which may control the proposed manner of cremation to ensure environmental standards and public health are protected."
In short, Davenndra Ghai and his friends are more or less where they were!
The case may have exposed some flaws in the system. It certainly exposed the lack of understanding of the Sikh religious code, the “Sikh Reht Maryada”, on the part of some Sikhs, gurdwaras and even the President of the SGPC, S. Avatr Singh Makkar.
Gurmukh Singh (UK)
E-mail: sewauk2005@yahoo.co.uk
Sikhism & Open-air Funeral Pyres Report (Part II)
SIKHS SAY “NO” to OPEN AIR FUNERAL PYRES
(The Sikh Times UK report of 9 August 2007, also published in the autumn edition of the quarterly magazine Pharos International of The Cremation Society of Great Britain)
UK Sikh organisations condemn misleading statements by the Anglo-Asian Friendship Society linking Sikhs with Brahmanic ritualism.
Row sparked by query from the Cremation Society of Great Britain about recent press reports.
Sikhs are not “Hindus”!
A query from the Cremation Society of Great Britain about a report in the Newcastle Evening Chronicle has sparked a row between the Anglo-Asian Society and nationwide Sikh organisations.
In his response to the Cremation Society of Great Britain asking for the Sikh view about open air funeral pyres, Gurmukh Singh from the British Sikh Consultative Forum, wrote that the Sikhs have their own religious Code of Conduct & Conventions (The Sikh Reht Maryada). This should be consulted by any organisation claiming to represent the Sikh religion.
The Sikh religious position had been made clear to the media and Mr Davender Ghai, President of the Anglo-Asian Friendship Society last year. The question of open air funerals had been extensively discussed in open Sikh forums and the actions of Davender Ghai, condemned.
The BBC were forced to make public apologies for misreporting on this same issue in December 2006.
We have been here before!
Julie Forrest of The Cremation Society of Great Britain drew attention of Sikh organisations to a report in the Newcastle Evening Chronicle of 29th June, 2007. The heading of the report by Sonia Sharma reads, "Religious equivalent of the Pope supports open air funeral campaign. Hindu leader backs pyres bid.” A Swami Divyanand Teerth described as “religious equivalent of the Pope” is quoted by The Newcastle Evening Chronicle reporter as saying, “Cremation in the open air is the birthright of Hindus and Sikhs as well as their unalterable duty.” According to the report, Davendar Ghai of the Anglo-Asian Friendship Society, “who organised the open air funeral of Rajpal Mehat in Newcastle last year, has won legal aid to fight his case in the High Court.” Rajpal Mehat, an illegal immigrant according to the Sikh Federation UK, has been incorrectly described as a Sikh. The report goes on to claim, “Sikh organisations have also approved the charity’s legal team indicating they want to support the judicial review in court.”
The Sikh Fedration’s response to the Cremation Society reads, “We are satisfied with the services offered in UK crematoria….We have publicly condemned Davender Ghai and his illegal actions. Given our contacts with the Gurdwaras (the main Sikh organisations) in the North East we do not think any meaningful Sikh organisation, with any real representational capacity, would have approached the charity’s legal team indicating they want to support the judicial review in court. Davender Ghai should be challenged to specify which Sikh organisations.”
There were two attachments to the Sikh federation's response to the Cremation Society:
First attachment is a “Daily Telegraph” report of 15 July 2006 with the headline, “Pyre was a mistake, say Sikhs”. The report incorrectly describes a Hindu Rajpal Mehat, who was “burned” on an open as a “Sikh”. A point taken up by Dr Indarjit Singh of the Network of Sikh Organisations with the BBC (see boxed item) for giving the same false impression without proper investigation. To quote from the Daily Telegraph report: “A Sikh organisation has criticised the decision to allow the first open-air funeral in Britain for 72 years. The remains of Rajpal Mehat, a 31-year-old Indian-born Sikh, were burned on a pyre in Stamfordham, Northumberland, on Wednesday.
“The cremation went ahead in accordance with Hindu customs after his family contacted Davender Ghai, the president of the Newcastle-based Anglo-Asian Friendship Society. Northumbria police allowed it to take place but said later that it contravened the Cremation Act 1902.
“Yesterday the Sikh Federation (UK) accused the authorities of making "a major mistake" and claimed Mr Ghai had organised the funeral simply to attract attention to his campaign for funeral pyres to be allowed in Britain. The Sikh view, said the federation, was that a conventional cremation was satisfactory because a dead body had "absolutely no religious significance whatsoever". It called on the Crown Prosecution Service to take Mr Ghai to court. Mr Ghai said last night: "All I have done is to obey the family's wishes. It went ahead with the blessing of the police."
The second attachment is the Federation’s press release with the heading, “Sikhs outraged at open-air funeral pyres.” and relates to the same Daily Telegraph report.
Harmander Singh of Sikhs In England responded to the Cremation Society along similar lines. To quote, “Many thanks for your e-mail to Sikhs In England concerning Mr Ghai's absurd suggestions which were vehemently challenged by Sikhs nationally at the time he originally made them and Mr Ghai had to accept that he was not in any way able to represent Sikh interests in this or any other matter. The wrongfull assertion in the BBC news clippings also resulted in the BBC having to give on-air and television apology to the Sikh community for taking Mr Ghai's assertions as valid and for hurting the feelings and damaging the Sikh community's identity.”
Ashes Scattered In UK's Ganges
Sikhs In England have challenged a misleading report by http://news. sky.com/skynews/ article/ of 20 July, 2007. Clarification is also being sought from the “leading Sikh” mentioned in the article. The heading reades,”Ashes Scattered In UK's Ganges” and some relevant quotes are,“A river on Tyneside could become Britain's answer to the Ganges as the place for people to scatter the ashes of their loved ones.
“Gateshead Council has designated part of the River Derwent for Sikhs and Hindus to carry out the ceremony, believing that by immersing ashes into flowing water they will be sent to heaven.A leading Sikh, Bahal Singh Dindsa, has praised the council for being "forward-thinking". But many authorities prohibit the scattering of human remains in UK rivers, for fear of contamination…..The Sikh practice of burning the bodies of the dead on funeral pyres before scattering the ashes is also prohibited under UK law.” This is a damaging and misleading statement about Sikh “practice”. (See boxed item “Sikh Reht Maryada”)
Investigative journalism V. spreading misinformation
Sonia Sharma, Reporter, Evening Chronicle has responded to further queries from Sikh organisations through the Cremation Society of Great Britain (trying to clarify the Sikh practice) as follows, “I have spoken to Mr Ghai about the groups that have shown an interest in the campaign for open air funeral pyres. At this stage they are unwilling to disclose the names of the groups. They are following advice from their legal team and say that all will be revealed when the case is heard at the High Court.”
Despite being alerted about strong objections by Sikh organisations, Sonia Sharma did another report on 12 July this year again associating the Sikhs with this Hindu demand.
To the above, we leave the last word to Harmander Singh of Sikhs In England, “…if there is to be a Judicial Review, this is meant to be open (to the public) process and any representation made will be automatically open to scrutiny. Either Mr Ghai is playing his little games again or more worryingly, he is naive to the implications of what he is getting himself involved in. Either way Mr Ghai will not be able to sustain the argument that the Sikh religion supports his own faith's position in the way he purports or attempts to portray.”
One of the many mails on the Sikh cyber-forums:
Reproduced below are comments by Bhai Autar Singh of Malaysia. Bhai Sahib is the founder of the worldwide Gurmat Learning Zone (GLZ) which has over 6,000 members including Sikh scholars of repute. He wrote, “Among the essential last rites mentioned [in The Times report of 1 February 2006] are:
1. open air cremations
2. disposal of ashes - they are cooled and carefully collected so
that there is no possibility of intermingling with other ashes
3. the remains need to be taken to india
all these [and more] rituals are deemed essential to the process of
reincarnation and any slack in the performance of these would
incur "catastrophic consequences for the departed soul".
As far as Sikhi is concerned, the performance or non-performance of
any ritual in relation to the disposal of the dead body has no
bearing on the fate of the departed soul. Hence whether the body is
cremated, buried, immersed in water or eaten by animals, is not the
focal issue. The prevailing circumstances dictate the mode of
disposal.
Having said that, it is preferred in Sikhi [Sikh way of life] to cremate the dead body as this is considered the best method. when there is a choice of methods of cremation, again the choice should be the best method. IMHO cremation in gas furnaces is superior to open air cremations. Regarding cooling and separating of ashes, the Sikh Reht Maryada forbids us from separating the ashes of the body from those of the clothes, wooden bier or coffin, etc. we are to dispose off all the ashes together. And of course we are to immerse the ashes in flowing water, preferably. otherwise we can bury the ashes. the guiding principle is that we use the best and most convenient method and that we do not end up setting up a tomb where the ashes or the body is buried, immersed or cremated.
The news report focussed on the need to carry out prescribed rituals
to assist in reincarnation. I notice that in our Sikh funerals also there has emerged a set of rituals that must be done, in a certain way by certain specified relatives. hence the pyre must be lit [or the furnace button pressed] by the eldest son, etc. I think the most important activity [not a ritual but a spiritual] that must be done on the death of a relative is as follows:
The Paath must be done by all the near and dear relatives themselves..
yes, by the family members themselves. not by friends and
acquaintances. Not by hired paathies. but by the spouse, sons,
daughters, and other close family members. That I firmly believe is
one activity that we must stress upon. The one activity that would
certainly help everyone, including the departed soul for he/she would
surely be rewarded for ensuring that his/her family is able to read
Sri Guru Granth Sahib Ji and thus be linked with Gurbani for all
times to come, and beyond.
If you have not yet taught your children how to read Gurmukhi, and
hence Gurbani, now is the perfect time to start, may Akaal Purkh be
with you.
And if you want to do that ultimate duty for your departed parent, it
is not the lighting of the pyre or the pressing of the button or any of the many others that everyone around will tell you to do. Your ultimate seva and duty would be to participate in the Paath yourself. Are you prepared for the ultimate duty?
Guru Raakhaa
Autar Singh
Subang Jaya, Malaysia ”
Report collated for the Sikh Times by Gurmukh Singh
Anglo-Asian Society website: http://www.anglo-asian.org/
1st boxed item
-------------------------
BBC Report on Open Air Cremations 13-7-06: NSO complaint & BBC Apology
Dr Indarjit Singh OBE JP, Director Network of Sikh Organisations wrote to the BBC’s Editorial Complaints Unit on 22 September 2006:
“I refer to previous correspondence with the BBC on 13-7-06, 14-7-06, 21-7-06, and as advised, a formal complaint to the Complaints Unit in Glasgow (copy attached).
I subsequently received a letter from the Editor News at Ten dated 24 July 06 (copy also attached) in which the Editor claimed ‘the team behind the story did a lot of research’. Yet the slightest research would have told them that the name of the deceased, Rajpal Mehat is not a Sikh name, and a service conducted by aBrahmin priest is not a Sikh service. Instead, thy simply assumed that the deceased was a Sikh from a Sikh family, because an unidentified person told them so. Such cursory treatment of a sensitive issue is not acceptable from national media reaching millions, particularly from the BBC. Clearly no attempt was made to check the accuracy of this Report with an authoritative Sikh source, like the Network of Sikh Organisations or similar bodies. either before broadcasting, or worse, after my complaint.
Incidentally, The Times in its report of the event on Thursday July 13th , included a photograph of the funeral, clearly showing a Hindu ceremony, conducted by a Hindu Priest complete with Trishul.
On 15 August 06, I received a letter from the Divisional Advisor BBC suggesting that I formally complain to you, and, in the absence of progress, I now reluctantly doing so on behalf of the Network of Sikh Organisations.
SUMMARY OF COMPLAINT
The Report wrongly claimed that the deceased and his family were Sikhs. The correct position is that the deceased’s mother from a Sikh background had married into a Hindu family. Common sense would suggest that this does not make her husband and offspring Sikhs. It would be equally absurd to suggest that if a Christian woman marries a Sikh, the entire family become Christians.
The Report ignoring the fact that Rajpal Mehat, the name of the deceased is a Hindu name, referred to him as a Sikh.
The report wrongly described a funeral service conducted by a Hindu priest
(complete with Trishul) from the Brahmin caste, as a Sikh service
The BBC refused to make corrections regarding the above in their
10’O’Clock bulletin when these major errors were pointed out to them. Instead, they patronisingly maintained that they and their sources knew best.
The BBC ignored Sikh pleas that lurid reporting, of a desire of Sikhs to have open air cremations in Britain’s countryside, had no basis in fact and would create anger and prejudice against Britain’s most visible minority at a particularly sensitive time.
All the above together constitute inaccurate and irresponsible reporting that could create prejudice against Sikhs and harm community cohesion.
REDRESS SOUGHT
A clear apology made at a peak viewing time.
An undertaking that the BBC will in future consult with the Sikh community to ensure accuracy on sensitive issues.” (end quote0
BBC apology of 11 December 2006
“You helpfully summarised your complaint in your letter of 22 September, so I shall follow the order of the summary.
1. The Report wrongly claimed that the deceased and his family were Sikhs.
The correct position is that the deceased's mother from a Sikh background had married into a Hindu family.
2. The Report ignoring the fact that Rajpal Mehat, the name of the deceased is a Hindu name, referred to him as a Sikh.
The studio introduction in both bulletins described Mr Mehat as "a Sikh man", and the report itself said "Earlier, before the pyre was lit, the family paid their last Aspects. As Sikhs, they follow the Hindu tradition of open air cremation". As far as we have been able to establish, the facts about Mr Mehat's family are as you state them. and there is uncertainty about which religion he followed, if any. I have seen no evidence which would justify identifying
Mr Mehat and his family (other than his mother) as Sikhs.
3. The report described a funeral service conducted by a Hindu priest (complete with (Trishul)from the Brahmin caste, as a Sikh service.
The passage from the report quoted above made clear to viewers that what they were seeing was a Hindu service. What was misleading; however was the suggestion that it was Sikh practice to use Hindu rites in such circumstances, and that open-air cremation was a requirement of the Sikh religion.
4. The BBC refused to make corrections regarding the above in their 10 O'Clock bulletin when these major errors were pointed out to them...
The later bulletin reflected your views to the extent of adding the sentence "Tonight, one Sikh leader has insisted this is not a practice most Sikhs want", but I accept that this was not sufficient to rectify the misleading aspects of the report.
5. The BBC ignored Sikh pleas that lurid reporting, of a desire of Sikhs to have open air cremations in Britain's countryside, had no basis in fact and would create anger and prejudice against Britain's most visible minority at a particularly sensitive time.
6. All the above together constitute inaccurate and irresponsible reporting that could create prejudice against Sikhs and harm community cohesion.
As you may be aware, Davender Ghai, the organiser of the cremation, claims to have support from both the Hindu and Sikh communities for a change in the law to permit open-air cremation - in particular, he claims to have a petition of 600 signatures, half of them from Sikhs. Our enquiries led us to conclude that such claims should be treated with caution, and we found no grounds for believing his aims had significant support within the Sikh community. To the extent that open-air cremation is controversial, I accept that the
misleading aspects of these two bulletins were prejudicial to the Sikh community.
I am therefore upholding your complaint. A summary of the matter, with a note of the action taken as a result of this finding, will appear in the complaints section of bbc.co.uk, and I shall send you a copy when it has been posted. I think you will already have heard from Peter Horrocks, Head of Television News that the action is to include on-air apologies (and here I should add my own apology for the fact that, because of a misunderstanding, this letter wasn't sent to you at the same time as Mr Horrocks'). In the meantime, thank you for giving us the opportunity of investigating your concerns and for your patience while we did so.
Yours sincerely
Fraser Steel
Head of Editorial Complaints
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2nd boxed item
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Sikh Reht Maryada
(The Code of Sikh Conduct & Conventions)
Article XIX (relevant quotes)
(c) …… the body should be cremated. However, where arrangements for cremation cannot be made, there should be no qualm about the body being immersed in flowing water or disposed of in any other manner.
(f) When the pyre is burnt out, the whole bulk of the ashes, including the burnt bones, should be gathered up and immersed in flowing water or buried at that very place and the ground levelled. Raising a monument to the memory of the deceased at the place where his dead body is cremated is taboo.
[Editorial note: The whole of Article XIX should be referred to but the above quotations are relevant to this report. This is the authoritative Gurmatt based Sikh position. The dead body should be disposed of by whatever means are available. For all purposes, the Sikh view is that the dead body has absolutely no religious significance whatsoever. Those interfacing with the press or involved in any consultation with the authorities e.g. Department for Constitutional Affairs, would wish to give a firm view based on the Sikh Reht Maryada published by the Dharam Parchar Committee of the Shromani Gurdwara Committee, Amritsar. The Anglo-Asian Friendship Society owes the Sikhs an apology for issuing statements on behalf of the Sikhs without consulting the Shromani Gurdwara Parbandhak Committee at Amritsar.]
---------------------------
Gurmukh Singh (UK)
E-mail: sewauk2005@yahoo.co.uk
(The Sikh Times UK report of 9 August 2007, also published in the autumn edition of the quarterly magazine Pharos International of The Cremation Society of Great Britain)
UK Sikh organisations condemn misleading statements by the Anglo-Asian Friendship Society linking Sikhs with Brahmanic ritualism.
Row sparked by query from the Cremation Society of Great Britain about recent press reports.
Sikhs are not “Hindus”!
A query from the Cremation Society of Great Britain about a report in the Newcastle Evening Chronicle has sparked a row between the Anglo-Asian Society and nationwide Sikh organisations.
In his response to the Cremation Society of Great Britain asking for the Sikh view about open air funeral pyres, Gurmukh Singh from the British Sikh Consultative Forum, wrote that the Sikhs have their own religious Code of Conduct & Conventions (The Sikh Reht Maryada). This should be consulted by any organisation claiming to represent the Sikh religion.
The Sikh religious position had been made clear to the media and Mr Davender Ghai, President of the Anglo-Asian Friendship Society last year. The question of open air funerals had been extensively discussed in open Sikh forums and the actions of Davender Ghai, condemned.
The BBC were forced to make public apologies for misreporting on this same issue in December 2006.
We have been here before!
Julie Forrest of The Cremation Society of Great Britain drew attention of Sikh organisations to a report in the Newcastle Evening Chronicle of 29th June, 2007. The heading of the report by Sonia Sharma reads, "Religious equivalent of the Pope supports open air funeral campaign. Hindu leader backs pyres bid.” A Swami Divyanand Teerth described as “religious equivalent of the Pope” is quoted by The Newcastle Evening Chronicle reporter as saying, “Cremation in the open air is the birthright of Hindus and Sikhs as well as their unalterable duty.” According to the report, Davendar Ghai of the Anglo-Asian Friendship Society, “who organised the open air funeral of Rajpal Mehat in Newcastle last year, has won legal aid to fight his case in the High Court.” Rajpal Mehat, an illegal immigrant according to the Sikh Federation UK, has been incorrectly described as a Sikh. The report goes on to claim, “Sikh organisations have also approved the charity’s legal team indicating they want to support the judicial review in court.”
The Sikh Fedration’s response to the Cremation Society reads, “We are satisfied with the services offered in UK crematoria….We have publicly condemned Davender Ghai and his illegal actions. Given our contacts with the Gurdwaras (the main Sikh organisations) in the North East we do not think any meaningful Sikh organisation, with any real representational capacity, would have approached the charity’s legal team indicating they want to support the judicial review in court. Davender Ghai should be challenged to specify which Sikh organisations.”
There were two attachments to the Sikh federation's response to the Cremation Society:
First attachment is a “Daily Telegraph” report of 15 July 2006 with the headline, “Pyre was a mistake, say Sikhs”. The report incorrectly describes a Hindu Rajpal Mehat, who was “burned” on an open as a “Sikh”. A point taken up by Dr Indarjit Singh of the Network of Sikh Organisations with the BBC (see boxed item) for giving the same false impression without proper investigation. To quote from the Daily Telegraph report: “A Sikh organisation has criticised the decision to allow the first open-air funeral in Britain for 72 years. The remains of Rajpal Mehat, a 31-year-old Indian-born Sikh, were burned on a pyre in Stamfordham, Northumberland, on Wednesday.
“The cremation went ahead in accordance with Hindu customs after his family contacted Davender Ghai, the president of the Newcastle-based Anglo-Asian Friendship Society. Northumbria police allowed it to take place but said later that it contravened the Cremation Act 1902.
“Yesterday the Sikh Federation (UK) accused the authorities of making "a major mistake" and claimed Mr Ghai had organised the funeral simply to attract attention to his campaign for funeral pyres to be allowed in Britain. The Sikh view, said the federation, was that a conventional cremation was satisfactory because a dead body had "absolutely no religious significance whatsoever". It called on the Crown Prosecution Service to take Mr Ghai to court. Mr Ghai said last night: "All I have done is to obey the family's wishes. It went ahead with the blessing of the police."
The second attachment is the Federation’s press release with the heading, “Sikhs outraged at open-air funeral pyres.” and relates to the same Daily Telegraph report.
Harmander Singh of Sikhs In England responded to the Cremation Society along similar lines. To quote, “Many thanks for your e-mail to Sikhs In England concerning Mr Ghai's absurd suggestions which were vehemently challenged by Sikhs nationally at the time he originally made them and Mr Ghai had to accept that he was not in any way able to represent Sikh interests in this or any other matter. The wrongfull assertion in the BBC news clippings also resulted in the BBC having to give on-air and television apology to the Sikh community for taking Mr Ghai's assertions as valid and for hurting the feelings and damaging the Sikh community's identity.”
Ashes Scattered In UK's Ganges
Sikhs In England have challenged a misleading report by http://news. sky.com/skynews/ article/ of 20 July, 2007. Clarification is also being sought from the “leading Sikh” mentioned in the article. The heading reades,”Ashes Scattered In UK's Ganges” and some relevant quotes are,“A river on Tyneside could become Britain's answer to the Ganges as the place for people to scatter the ashes of their loved ones.
“Gateshead Council has designated part of the River Derwent for Sikhs and Hindus to carry out the ceremony, believing that by immersing ashes into flowing water they will be sent to heaven.A leading Sikh, Bahal Singh Dindsa, has praised the council for being "forward-thinking". But many authorities prohibit the scattering of human remains in UK rivers, for fear of contamination…..The Sikh practice of burning the bodies of the dead on funeral pyres before scattering the ashes is also prohibited under UK law.” This is a damaging and misleading statement about Sikh “practice”. (See boxed item “Sikh Reht Maryada”)
Investigative journalism V. spreading misinformation
Sonia Sharma, Reporter, Evening Chronicle has responded to further queries from Sikh organisations through the Cremation Society of Great Britain (trying to clarify the Sikh practice) as follows, “I have spoken to Mr Ghai about the groups that have shown an interest in the campaign for open air funeral pyres. At this stage they are unwilling to disclose the names of the groups. They are following advice from their legal team and say that all will be revealed when the case is heard at the High Court.”
Despite being alerted about strong objections by Sikh organisations, Sonia Sharma did another report on 12 July this year again associating the Sikhs with this Hindu demand.
To the above, we leave the last word to Harmander Singh of Sikhs In England, “…if there is to be a Judicial Review, this is meant to be open (to the public) process and any representation made will be automatically open to scrutiny. Either Mr Ghai is playing his little games again or more worryingly, he is naive to the implications of what he is getting himself involved in. Either way Mr Ghai will not be able to sustain the argument that the Sikh religion supports his own faith's position in the way he purports or attempts to portray.”
One of the many mails on the Sikh cyber-forums:
Reproduced below are comments by Bhai Autar Singh of Malaysia. Bhai Sahib is the founder of the worldwide Gurmat Learning Zone (GLZ) which has over 6,000 members including Sikh scholars of repute. He wrote, “Among the essential last rites mentioned [in The Times report of 1 February 2006] are:
1. open air cremations
2. disposal of ashes - they are cooled and carefully collected so
that there is no possibility of intermingling with other ashes
3. the remains need to be taken to india
all these [and more] rituals are deemed essential to the process of
reincarnation and any slack in the performance of these would
incur "catastrophic consequences for the departed soul".
As far as Sikhi is concerned, the performance or non-performance of
any ritual in relation to the disposal of the dead body has no
bearing on the fate of the departed soul. Hence whether the body is
cremated, buried, immersed in water or eaten by animals, is not the
focal issue. The prevailing circumstances dictate the mode of
disposal.
Having said that, it is preferred in Sikhi [Sikh way of life] to cremate the dead body as this is considered the best method. when there is a choice of methods of cremation, again the choice should be the best method. IMHO cremation in gas furnaces is superior to open air cremations. Regarding cooling and separating of ashes, the Sikh Reht Maryada forbids us from separating the ashes of the body from those of the clothes, wooden bier or coffin, etc. we are to dispose off all the ashes together. And of course we are to immerse the ashes in flowing water, preferably. otherwise we can bury the ashes. the guiding principle is that we use the best and most convenient method and that we do not end up setting up a tomb where the ashes or the body is buried, immersed or cremated.
The news report focussed on the need to carry out prescribed rituals
to assist in reincarnation. I notice that in our Sikh funerals also there has emerged a set of rituals that must be done, in a certain way by certain specified relatives. hence the pyre must be lit [or the furnace button pressed] by the eldest son, etc. I think the most important activity [not a ritual but a spiritual] that must be done on the death of a relative is as follows:
The Paath must be done by all the near and dear relatives themselves..
yes, by the family members themselves. not by friends and
acquaintances. Not by hired paathies. but by the spouse, sons,
daughters, and other close family members. That I firmly believe is
one activity that we must stress upon. The one activity that would
certainly help everyone, including the departed soul for he/she would
surely be rewarded for ensuring that his/her family is able to read
Sri Guru Granth Sahib Ji and thus be linked with Gurbani for all
times to come, and beyond.
If you have not yet taught your children how to read Gurmukhi, and
hence Gurbani, now is the perfect time to start, may Akaal Purkh be
with you.
And if you want to do that ultimate duty for your departed parent, it
is not the lighting of the pyre or the pressing of the button or any of the many others that everyone around will tell you to do. Your ultimate seva and duty would be to participate in the Paath yourself. Are you prepared for the ultimate duty?
Guru Raakhaa
Autar Singh
Subang Jaya, Malaysia ”
Report collated for the Sikh Times by Gurmukh Singh
Anglo-Asian Society website: http://www.anglo-asian.org/
1st boxed item
-------------------------
BBC Report on Open Air Cremations 13-7-06: NSO complaint & BBC Apology
Dr Indarjit Singh OBE JP, Director Network of Sikh Organisations wrote to the BBC’s Editorial Complaints Unit on 22 September 2006:
“I refer to previous correspondence with the BBC on 13-7-06, 14-7-06, 21-7-06, and as advised, a formal complaint to the Complaints Unit in Glasgow (copy attached).
I subsequently received a letter from the Editor News at Ten dated 24 July 06 (copy also attached) in which the Editor claimed ‘the team behind the story did a lot of research’. Yet the slightest research would have told them that the name of the deceased, Rajpal Mehat is not a Sikh name, and a service conducted by aBrahmin priest is not a Sikh service. Instead, thy simply assumed that the deceased was a Sikh from a Sikh family, because an unidentified person told them so. Such cursory treatment of a sensitive issue is not acceptable from national media reaching millions, particularly from the BBC. Clearly no attempt was made to check the accuracy of this Report with an authoritative Sikh source, like the Network of Sikh Organisations or similar bodies. either before broadcasting, or worse, after my complaint.
Incidentally, The Times in its report of the event on Thursday July 13th , included a photograph of the funeral, clearly showing a Hindu ceremony, conducted by a Hindu Priest complete with Trishul.
On 15 August 06, I received a letter from the Divisional Advisor BBC suggesting that I formally complain to you, and, in the absence of progress, I now reluctantly doing so on behalf of the Network of Sikh Organisations.
SUMMARY OF COMPLAINT
The Report wrongly claimed that the deceased and his family were Sikhs. The correct position is that the deceased’s mother from a Sikh background had married into a Hindu family. Common sense would suggest that this does not make her husband and offspring Sikhs. It would be equally absurd to suggest that if a Christian woman marries a Sikh, the entire family become Christians.
The Report ignoring the fact that Rajpal Mehat, the name of the deceased is a Hindu name, referred to him as a Sikh.
The report wrongly described a funeral service conducted by a Hindu priest
(complete with Trishul) from the Brahmin caste, as a Sikh service
The BBC refused to make corrections regarding the above in their
10’O’Clock bulletin when these major errors were pointed out to them. Instead, they patronisingly maintained that they and their sources knew best.
The BBC ignored Sikh pleas that lurid reporting, of a desire of Sikhs to have open air cremations in Britain’s countryside, had no basis in fact and would create anger and prejudice against Britain’s most visible minority at a particularly sensitive time.
All the above together constitute inaccurate and irresponsible reporting that could create prejudice against Sikhs and harm community cohesion.
REDRESS SOUGHT
A clear apology made at a peak viewing time.
An undertaking that the BBC will in future consult with the Sikh community to ensure accuracy on sensitive issues.” (end quote0
BBC apology of 11 December 2006
“You helpfully summarised your complaint in your letter of 22 September, so I shall follow the order of the summary.
1. The Report wrongly claimed that the deceased and his family were Sikhs.
The correct position is that the deceased's mother from a Sikh background had married into a Hindu family.
2. The Report ignoring the fact that Rajpal Mehat, the name of the deceased is a Hindu name, referred to him as a Sikh.
The studio introduction in both bulletins described Mr Mehat as "a Sikh man", and the report itself said "Earlier, before the pyre was lit, the family paid their last Aspects. As Sikhs, they follow the Hindu tradition of open air cremation". As far as we have been able to establish, the facts about Mr Mehat's family are as you state them. and there is uncertainty about which religion he followed, if any. I have seen no evidence which would justify identifying
Mr Mehat and his family (other than his mother) as Sikhs.
3. The report described a funeral service conducted by a Hindu priest (complete with (Trishul)from the Brahmin caste, as a Sikh service.
The passage from the report quoted above made clear to viewers that what they were seeing was a Hindu service. What was misleading; however was the suggestion that it was Sikh practice to use Hindu rites in such circumstances, and that open-air cremation was a requirement of the Sikh religion.
4. The BBC refused to make corrections regarding the above in their 10 O'Clock bulletin when these major errors were pointed out to them...
The later bulletin reflected your views to the extent of adding the sentence "Tonight, one Sikh leader has insisted this is not a practice most Sikhs want", but I accept that this was not sufficient to rectify the misleading aspects of the report.
5. The BBC ignored Sikh pleas that lurid reporting, of a desire of Sikhs to have open air cremations in Britain's countryside, had no basis in fact and would create anger and prejudice against Britain's most visible minority at a particularly sensitive time.
6. All the above together constitute inaccurate and irresponsible reporting that could create prejudice against Sikhs and harm community cohesion.
As you may be aware, Davender Ghai, the organiser of the cremation, claims to have support from both the Hindu and Sikh communities for a change in the law to permit open-air cremation - in particular, he claims to have a petition of 600 signatures, half of them from Sikhs. Our enquiries led us to conclude that such claims should be treated with caution, and we found no grounds for believing his aims had significant support within the Sikh community. To the extent that open-air cremation is controversial, I accept that the
misleading aspects of these two bulletins were prejudicial to the Sikh community.
I am therefore upholding your complaint. A summary of the matter, with a note of the action taken as a result of this finding, will appear in the complaints section of bbc.co.uk, and I shall send you a copy when it has been posted. I think you will already have heard from Peter Horrocks, Head of Television News that the action is to include on-air apologies (and here I should add my own apology for the fact that, because of a misunderstanding, this letter wasn't sent to you at the same time as Mr Horrocks'). In the meantime, thank you for giving us the opportunity of investigating your concerns and for your patience while we did so.
Yours sincerely
Fraser Steel
Head of Editorial Complaints
-----------------------------
2nd boxed item
----------------------------
Sikh Reht Maryada
(The Code of Sikh Conduct & Conventions)
Article XIX (relevant quotes)
(c) …… the body should be cremated. However, where arrangements for cremation cannot be made, there should be no qualm about the body being immersed in flowing water or disposed of in any other manner.
(f) When the pyre is burnt out, the whole bulk of the ashes, including the burnt bones, should be gathered up and immersed in flowing water or buried at that very place and the ground levelled. Raising a monument to the memory of the deceased at the place where his dead body is cremated is taboo.
[Editorial note: The whole of Article XIX should be referred to but the above quotations are relevant to this report. This is the authoritative Gurmatt based Sikh position. The dead body should be disposed of by whatever means are available. For all purposes, the Sikh view is that the dead body has absolutely no religious significance whatsoever. Those interfacing with the press or involved in any consultation with the authorities e.g. Department for Constitutional Affairs, would wish to give a firm view based on the Sikh Reht Maryada published by the Dharam Parchar Committee of the Shromani Gurdwara Committee, Amritsar. The Anglo-Asian Friendship Society owes the Sikhs an apology for issuing statements on behalf of the Sikhs without consulting the Shromani Gurdwara Parbandhak Committee at Amritsar.]
---------------------------
Gurmukh Singh (UK)
E-mail: sewauk2005@yahoo.co.uk
Sikhism & Open-air Funeral Pyres (Part I)
Sikhism & Open Air Funeral Pyres Brief
Note: This guidance note was prepared for open British Sikh Consultative Forum
pending judicial review of the relevant case on 10 November, 2008.
In this informal record, only relevant parts of letters and communications have been quoted.)
Main headings:
1. Introduction
2. Sikh religious position: The Sikh Reht Maryada (The Code of Sikh Conduct & Conventions)
3. BBC Apology for linking Sikhs with Hindu practices
4. Views of some leading Sikh nationwide organisations
& Responses to the Cremation Socity of Great Britain
5. Some useful contacts
------------------------------------------------------------
1. Introduction:
It needs to be made clear in the UK law and to the media and other groups e.g. environmental groups and the Cremation Society of Great Britain:-
(1) That the demand for OPEN-AIR is NOT a Sikh RELIGIOUS demand.
(2) That office holders of the Shromani Gurdwara Parbandhak Committee (SGPC) can only convey the relevant provisions of the Panth approved Sikh Reht Maryada, The Code of Sikh Conduct & Conventions, approved by the Khalsa Panth and published by the Dharam Parchar Committee of the Shromai Gurdwara Parbandhak Committee. No office holder of any of the Gurdwara Parbandhak Committees in India or abroad, have any personal authority to give advice contrary to the Sikh Reht Maryada.
(3) That Sikhs are well satisfied with current indoors cremation facilities in the UK.
(4) That Sikhs are not Hindus and do not subscribe to Hindu rituals and practices; and,
(5) That this demand linking Hindu-Brahmanic ritualism with the Sikh faith is divisive and can harm community relations in the UK.
It is for Gurdwara councils in the UK to seek legal advice and take action as they see fit.
2. Sikh religious position
Sikh Reht Maryada
(The Code of Sikh Conduct & Conventions)
2.1 The approved Sikhs religious code, based on Sikh teachings, is called the Sikh eht Maryada - The Code of Sikh Conduct & Conventions. It is published in Panjabi and English by the Dharam Parchar Committee of the Shromani Gurdwara Parbandhak Committee (SGPC), Amritsar.
2.2 The SGPC collectively, is the highest Sikh authority for conveying the decisions of the Khalsa Panth, the Order of the Khalsa (the Sikh nation), to all concerned.
2.3 No office holder of the SGPC has any authority to issue guidance without reference to the Sikh Reht Maryada. Therefore, in connection with issues such as Sikh rites, any communication from any office holder of the SGPC which does not quote the relevant parts of the Panthic approved Sikh Reht Maryda, does not carry any authority whatsoever.
2.4 The relevant part of the Sikh Reht Maryada about "disposing of" the body, the Sikh guidance is clear:-
(quote from Sikh Reht Maryada):
Article XIX : Funeral Ceremonies
(Panjabi part see under “Mirtak Sanskaar” item (e)
(c) However young the deceased may be, the body should be cremated. However, where arrangements for cremation cannot be made, there should be no qualm about the body being immersed in flowing water or disposed of in any other manner.
(end quote from Sikh Reht maryada)
2.5 For all purposes, the Sikh view is that the dead body has absolutely no religious significance whatsoever.
2.6 So far as Sikhee (Sikh practice) is concerned, the performance or non-performance of any ritual in relation to the disposal of the dead body has no bearing on the fate of the departed soul. Hence whether the body is cremated, buried, immersed in water or eaten by animals, is not the focal issue. The prevailing circumstances dictate the mode of disposal.
2.7 It is preferred in Sikhee, to cremate the dead body as this is considered the best method. When there is a choice of methods of cremation, again the choice should be, the best method.
2.8 Cremation in gas furnaces is superior to open air cremations. That is the Sikh preferred method in the UK. That is the firm Sikh view of nationwide Sikh representative organisations and gurdwaras.
2.9 UK Sikhs reject the linking of Sikh religious practice with any other non-Sikh faith.
3. BBC Apology for linking Sikhs with Hindu practices
3.1 BBC Report on Open Air Cremations 13-7-06: Network of Sikh Organisation (NSO) complaint & BBC Apology
3.1.1 Dr Indarjit Singh OBE JP, Director Network of Sikh Organisations wrote to the BBC’s Editorial Complaints Unit on 22 September 2006:
[The more important passages have been highlighted.]
(Quote)
“I refer to previous correspondence with the BBC on 13-7-06, 14-7-06, 21-7-06, and as advised, a formal complaint to the Complaints Unit in Glasgow (copy attached).
I subsequently received a letter from the Editor News at Ten dated 24 July 06 (copy also attached) in which the Editor claimed ‘the team behind the story did a lot of research’. Yet the slightest research would have told them that the name of the deceased, Rajpal Mehat is not a Sikh name, and a service conducted by aBrahmin priest is not a Sikh service. Instead, they simply assumed that the deceased was a Sikh from a Sikh family, because an unidentified person told them so. Such cursory treatment of a sensitive issue is not acceptable from national media reaching millions, particularly from the BBC. Clearly no attempt was made to check the accuracy of this Report with an authoritative Sikh source, like the Network of Sikh Organisations or similar bodies. either before broadcasting, or worse, after my complaint.
Incidentally, The Times in its report of the event on Thursday July 13th , included a photograph of the funeral, clearly showing a Hindu ceremony, conducted by a Hindu Priest complete with Trishul.
On 15 August 06, I received a letter from the Divisional Advisor BBC suggesting that I formally complain to you, and, in the absence of progress, I now reluctantly doing so on behalf of the Network of Sikh Organisations.
SUMMARY OF COMPLAINT
The Report wrongly claimed that the deceased and his family were Sikhs. The correct position is that the deceased’s mother from a Sikh background had married into a Hindu family. Common sense would suggest that this does not make her husband and offspring Sikhs. It would be equally absurd to suggest that if a Christian woman marries a Sikh, the entire family become Christians.
The Report ignoring the fact that Rajpal Mehat, the name of the deceased is a Hindu name, referred to him as a Sikh.
The report wrongly described a funeral service conducted by a Hindu priest
(complete with Trishul) from the Brahmin caste, as a Sikh service
The BBC refused to make corrections regarding the above in their
10’O’Clock bulletin when these major errors were pointed out to them. Instead, they patronisingly maintained that they and their sources knew best.
The BBC ignored Sikh pleas that lurid reporting, of a desire of Sikhs to have open air cremations in Britain’s countryside, had no basis in fact and would create anger and prejudice against Britain’s most visible minority at a particularly sensitive time.
All the above together constitute inaccurate and irresponsible reporting that could create prejudice against Sikhs and harm community cohesion.
REDRESS SOUGHT
A clear apology made at a peak viewing time.
An undertaking that the BBC will in future consult with the Sikh community to ensure accuracy on sensitive issues.” (end quote)
3.2 BBC letter of 11 December 2006 from Fraser Steel, Head of Editorial Complaints to Dr Indarjit Singh OBE, upholding the complaint:-
“You helpfully summarised your complaint in your letter of 22 September, so I shall follow the order of the summary.
1. The Report wrongly claimed that the deceased and his family were Sikhs.
The correct position is that the deceased's mother from a Sikh background had married into a Hindu family.
2. The Report ignoring the fact that Rajpal Mehat, the name of the deceased is a Hindu name, referred to him as a Sikh.
The studio introduction in both bulletins described Mr Mehat as "a Sikh man", and the report itself said "Earlier, before the pyre was lit, the family paid their last Aspects. As Sikhs, they follow the Hindu tradition of open air cremation". As far as we have been able to establish, the facts about Mr Mehat's family are as you state them. and there is uncertainty about which religion he followed, if any. I have seen no evidence which would justify identifying Mr Mehat and his family (other than his mother) as Sikhs.
3. The report described a funeral service conducted by a Hindu priest (complete with (Trishul)from the Brahmin caste, as a Sikh service.
The passage from the report quoted above made clear to viewers that what they were seeing was a Hindu service. What was misleading; however was the suggestion that it was Sikh practice to use Hindu rites in such circumstances, and that open-air cremation was a requirement of the Sikh religion.
4. The BBC refused to make corrections regarding the above in their 10 O'Clock bulletin when these major errors were pointed out to them...
The later bulletin reflected your views to the extent of adding the sentence "Tonight, one Sikh leader has insisted this is not a practice most Sikhs want", but I accept that this was not sufficient to rectify the misleading aspects of the report.
5. The BBC ignored Sikh pleas that lurid reporting, of a desire of Sikhs to have open air cremations in Britain's countryside, had no basis in fact and would create anger and prejudice against Britain's most visible minority at a particularly sensitive time.
6. All the above together constitute inaccurate and irresponsible reporting that could create prejudice against Sikhs and harm community cohesion.
As you may be aware, Davender Ghai, the organiser of the cremation, claims to have support from both the Hindu and Sikh communities for a change in the law to permit open-air cremation - in particular, he claims to have a petition of 600 signatures, half of them from Sikhs. Our enquiries led us to conclude that such claims should be treated with caution, and we found no grounds for believing his aims had significant support within the Sikh community. To the extent that open-air cremation is controversial, I accept that the misleading aspects of these two bulletins were prejudicial to the Sikh community.
I am therefore upholding your complaint. A summary of the matter, with a note of the action taken as a result of this finding, will appear in the complaints section of bbc.co.uk, and I shall send you a copy when it has been posted. I think you will already have heard from Peter Horrocks, Head of Television News that the action is to include on-air apologies (and here I should add my own apology for the fact that, because of a misunderstanding, this letter wasn't sent to you at the same time as Mr Horrocks'). In the meantime, thank you for giving us the opportunity of investigating your concerns and for your patience while we did so.
Yours sincerely
Fraser Steel
Head of Editorial Complaints
[“Pharos International” (see below): Editor’s note: “Despite several attempts by the Crematorium Society to obtain a transcript of the “on-air” apology, the BBC eventually advised that they were unable to “find it” !]
---------------------------------------------
4. Views of some leading Sikh nationwide organisations
& Responses to the Cremation Socity of Great Britain
4.1 Sikh organisation were alerted in February 2006 and the Anglo-Asian Friendship Society’s claims were rejected
4.1.1 Letter from the Anglo-Asian Friendship Society passed on to the British Sikh Consultative Forum (BSCF). (Copy recipients are shown to give an idea of circulation.)
From: Dr Anand
To: asian_voice@hotmail.com ; info@awazepunjab.com ;
awazeqaum@btconnect.com ; awazeqaum@hotmail.com ; info@dailysajjan.net
; info@thesikh-times.co.uk ; gujaratsandesh@btconnect.com ; Hindisamiti@hotmail.com
Cc: santhimon@deepika.com ; asian_voice@hotmail.com ;
mpmediaservices@yahoo.co.uk ; hindisamiti@hotmail.com ;
rkaul@sunriseradio.com
Sent: Sunday, February 12, 2006 6:35 PM
Dear Press Officer
On 30th November the Lahore government took the unprecedented step of
granting permission to our charity to have a plot of land, planning
permission and financial grant to build a traditional crematorium in
that city. Within weeks Afghanistan, another muslim state followed suite.
You may be aware that the www.Anglo-Asian.org submitted an application
to the Chief Exec of the City requesting land for traditional funeral
pyre for the Hindus, Sikhs, Buddhists, Jains and any others on the basis of
their Religious Human rights on the 30th January 2006. I attach the letter.
We had not anticipated the unsolicited National and international
Media coverage on a daily basis. I attach the list
I feel you as Press Officer should be aware of this and perhaps so
should the counsillors.
Please feel free to get back online or on 07967000818 24/7 if needed
Dr Anand, GP
18A Elmfield Road, Gosforth, NE3 4AY
Joint Secretary to the Anglo-Asian Friendship Society
4.1.2 Dr Anand’s e-letter was passed on to the British Sikh Consultative Forum (BSCF). Gurmukh Singh responded for the BSCF (This BSCF should not be confused with a grant funded organisation by the same name which is Chaired by Bhai Mohinder Singh Ji of Guru Nanak Nishkam Sewak Jatha.)
To:
Dr Anand GP
Joint Secretary to the Anglo-Asian Friendship Society
18A Elmfield Road, Gosforth, NE3 4AY
Dear Dr Anand
Your e-mail below about "traditional funeral pyre for the Hindus, Sikhs, Buddhists, Jains and any others" has been passed on to me as Administrative Secretary of the British Sikh Consultative Forum.
This topic was raised for discussion in the Sikh diaspora following an item in The Times of 1 February 2006. Two relevant communications and The Times report are copied below for ease of reference for all concerned.
Can you please clarify on what SIKH religious authority (to quote your message) " the www.Anglo-Asian.org submitted an application to the Chief Exec of the City requesting land for traditional funeral pyre for the Hindus, Sikhs, Buddhists, Jains and any others on the basis of their Religious Human rights on the 30th January 2006." ?
In religious matters, the only Sikh authority is the "Sikh Reht Mayada" agreed by the Khalsa Panth and issued by the Dharam Parchar Committee of the Shromani Gurdwara Parbandhak Committee, based at Darbar Sahib, Amritsar (see my briefing note below). [not attached]
It is important that this question is answered as soon as possible. If a mistake has been made then I would suggest a full public apology from the Anglo-Asian Friendship Society to the UK Sikhs. This matter is being taken most seriously and is also likely to be raised at a meeting with the Department for Constitutional Affairs early next week.
Gurmukh Singh ACIS; MCMI
(Ret’d Principal (policy), UK Civil Service)
Administrative Secretary
British Sikh Consultative Forum
Copied to:
The Shromani Gurdwara Parbandhak Committee
The British Sikh Federation
Secretary, Sri Guru Singhj Sabha, Southall
The Sikh Missionary Society UK
Guru Nanak Nishkam Sewak Jatha (Birmingham)
Sikhs In England
Sikh Federation (UK)
SCAN Slough
Bhai Autar Singh (Malaysia)
BSCF Advisory Group
Sikh Press as per your mail.
British Sikh Consultative Forum’s challenge was not taken up. Despite a report about this matter in the “News & Views” column of the Panjab Times (Issue 2099), regrettably, Sikh organisations too ignored the matter at the time until misleading media reports in 2007. SGPC was copied the above response from the BSCF and made aware.
----------------------------------------------
4.2 Views of some leading Sikh nationwide organisations
& Responses to the Cremation Socity of Great Britain.
Main Sikh organisations were contacted by the Cremation Society of Great Britain last year. A copy of the BBC apology extracted by Dr Indarjit Singh OBE, Director Network of Sikh Organisations (see above), was sent to the Society by the BSCF.
Julie Forrest of The Cremation Society of Great Britain drew attention of Sikh organisations to this issue. To quote from one standard letter to a Sikh organisations [this one to the Sikh Federation UK],
“We are obviously reading with great interest in the media the campaign by Davender Ghai, President of the Anglo-Asian Friendship Society, for the legalisation of open-air funeral pyres in the UK. In a recent press article by the Newcastle Evening Chronicle dated 29th June it was stated that ‘Sikh organisations have also approached the charity’s legal team indicating they want to support the judicial review in court’. Does the Sikh Federation (UK) support this campaign or are you satisfied with the services offered in UK crematoria?”
A copy of the news report was also received from the Society by the British Sikh Consultative Forum.
4.3 The Sikh Federation's response to the Cremation Society read:
" We are satisfied with the services offered in UK crematoria….We have publicly condemned (see below) Davender Ghai and his illegal actions. Given our contacts with the Gurdwaras (the main Sikh organisations) in the North East we do not think any meaningful Sikh organisation, with any real representational capacity, would have approached the charity’s legal team indicating they want to support the judicial review in court. Davender Ghai should be challenged to specify which Sikh organisations.”
There were two attachments to the Sikh federation's response to the Cremation Society:
4.3.1 First attachment was a “Daily Telegraph” report of 15 July 2006 with the headline, “Pyre was a mistake, say Sikhs”.
The report incorrectly describes a Hindu Rajpal Mehat, who was “burned” on an open as a “Sikh”. A point also taken up by Dr Indarjit Singh of the Network of Sikh Organisations with the BBC for giving the same false impression without proper investigation.
To quote from the Daily Telegraph report of 15 July 2006:
“A Sikh organisation has criticised the decision to allow the first open-air funeral in Britain for 72 years. The remains of Rajpal Mehat, a 31-year-old Indian-born Sikh, were burned on a pyre in Stamfordham, Northumberland, on Wednesday.
The cremation went ahead in accordance with Hindu customs after his family contacted Davender Ghai, the president of the Newcastle-based Anglo-Asian Friendship Society. Northumbria police allowed it to take place but said later that it contravened the Cremation Act 1902.
Yesterday the Sikh Federation (UK) accused the authorities of making "a major mistake" and claimed Mr Ghai had organised the funeral simply to attract attention to his campaign for funeral pyres to be allowed in Britain. The Sikh view, said the federation, was that a conventional cremation was satisfactory because a dead body had "absolutely no religious significance whatsoever". It called on the Crown Prosecution Service to take Mr Ghai to court. Mr Ghai said last night: "All I have done is to obey the family's wishes. It went ahead with the blessing of the police." (end quote)
4.3.2 Second attachement: The Fedration's Press release of Friday 14 July 2006 with the heading,
" SIKHS OUTRAGED AT OPEN-AIR FUNERAL MISREPRESENTATION"
Quote: "..After an article appeared in The Times on 1 February 2006 titled: 'Hindus and Sikhs call for the right to open-air cremations' the AAFS [Anglo-Asian Friendship Society] was asked in writing to explain itself as it had no authority to comment on behalf of the Sikhs. The AAFS was informed that the Sikh Code of Conduct was the only authority that governed what should happen to a Sikh upon death. A full public apology was demanded from the AAFS. Ghai was contacted immediately after the article in The Times and he agreed not to represent Sikh interests in the future. It would appear that he has gone to extreme lengths to carry out this disgraceful act on Wednesday and to cause maximum mischief for the British Sikh community... .The body cremated on Wednesday was that of Rajpal Mehat, 31, an illegal immigrant described by the AAFS and the media as a Sikh, who had drowned in a canal in Southall in December last year...." (end quote)
4.4 The Newcastle Evening Chronicle dated 29th June heading was:
”A CAMPAIGN for open-air funeral pyres in the UK has won the backing of the Hindu equivalent of the Pope.” And Sikhs were repeatedly linked to the Hindu request.
4.5 British Sikh Consultative Forum
To the Cremation Society’s query, Gurmukh Singh responded for the British Sikh Consultative Forum, "Sikh Federation's response to your query refers and I shall be alerting other main Sikh organisations as requested. It is very important that Hindus and Sikhs are not bracketed together in matters concerning the two religions. The Sikhs have their own religious Code of Conduct (The Sikh Reht Maryada) which should be consulted by any organisation claiming to represent the Sikh religion. The question of open air funerals has been extensively discussed in open Sikh forums and the actions of Davender Ghai, President of the Anglo-Asian Friendship Society, condemned.
In this connection, copied below is an apology by BBC to Dr Inderjit Singh OBE, Director Network of Sikh Organisations, for misrepresenting Sikh religious practice in a report." (end quote)
4.6 Sikhs In England
Harmander Singh of Sikhs In England responded along similar lines. To quote, “Many thanks for your e-mail to Sikhs In England concerning Mr Ghai's absurd suggestions which were vehemently challenged by Sikhs nationally at the time he originally made them and Mr Ghia had to accept that he was not in any way able to represent Sikh interests in this or any other matter.” (end quote)
4.7 The Sikh Times UK 9 August 2007 carried the front page headline:
“Sikh say “No” to open-air funeral pyres”
Followed by a comprehensive report by Gurmukh Singh, Administrative Secretary of the British Sikh Consultative Forum.
4.8 “Pharos International”, The Official jounal of the Creamtion Society of Great Britain Autumn ’07 issue published the BSCF report in full, giving extracts from the Sikh Reht Maryada (Sikh Code of Conduct) and the BBC apology for misrepresenting the Sikh position in their report on open air cremations of 13 July 2006.
4.9 International Cremation and Burial Conference 12th to 14th November 2007
An invitation to brief the above conference regarding the UK Sikh view was received by the British Sikh Consultative Forum from Roger N Arber, Secretary of the Cremation Society of Great Britain. Harmander Singh of Sikhs In England attended and represented the Sikh faith position as briefed.
4.10 Government departments:
Ministery of Justice (MoJ) has been sent the full article in the Sikh Times by Gurmukh Singh, based on BSCF briefing (see 3.5 above), that open air funeral pyres is not a Sikh demand. Harjinder Singh Khalsa and Bibi Satnam Kaur Khalsa have also represented the views expressed through the British Sikh Consultative Forum on this issue. Earlier this year, the BSCF was informed by the MoJ that Mr Davender Kumar Ghai had made a Freedom of Information request to the Ministry of Justice for the minutes of the meetings between the MoJ and the various Faith Group leaders.
4.11 Panjab Radio programme Friday 25 July 2008
Panjab Radio presenter Jasvir Singh discussed the issue of open air funeral pyres with Gurmukh Singh of the British Sikh Consultative Forum. The overwhelming response from listeners when the lines were opened, was that UK Sikhs should take a very serious note of these moves to link this demand by some Hindu activists to the Sikhs. Some alarm was expressed that Davinder Ghai was receiving legal aid to take this matter to the courts. The move was seen as a part of the extremist Hindutva agenda to deny the Sikhs their independent religious identity. The judicial review could harm community relations in the UK. Next steps to clarify the Sikh religious position in this review would be for gurdwaras and Sikh organisations including the Sikh Missionary Society UK.
4.12 Sikh cyber forums: This issue has been extensively discussed on national and international cyber forums like the Sikh News Discussion and the Gurmatt Learning Zone (GLZ). A communication from Bhai Autar Singh of Malaysia, the founder of the international GLZ with over 8,000 members including a large number of Sikh intellectuals, was quoted in the main BSCF article, which appeared in the Sikh Times and the Pharos International (see above)
5. Contacts for further information on this issue are:
Harmander Singh of Sikhs in England has volunteered to co-ordinate for the British Sikh Consultative Forum e-mail: harmanders@yahoo.co.uk
Anglo-Asian Society website.
http://www.anglo-asian.org/
Davender Ghai,
President
Anglo-Asian Society
3 cuthbert walk, Newcastle upon Tyne, NE3 1BH
e-mail: info@anglo-asian.org
Evening Chronicle (New Castle) reporter Sonia Sharma: sonia.sharma@ncjmedia.co.uk
Minitry of Justice contact Lynette Hill Lynette.Hill@justice.gsi.gov.uk
Cremation Society of Great Britain: Julie Forrest julie@cremation.org.uk
Sikh organisations
Network of Sikh Organisations: Dr Indarjit Singh OBE JP sikhmessenger@aol.com (Tel: 020 8540 4148)
Sikh Fedration: sikh federation sikhfederationuk@yahoo.co.uk
British Sikh Consultative Forum: sewauk2005@yahoo.co.uk (Gurmukh Singh 020 8737 0866)
Sikhs In England: Harmander Singh harmanders@yahoo. co.uk
Heathrow Sikh Care Society- National Development Officer of the National Council of Faiths & Beliefs in FE - Harjinder Singh Khalsa
British Sikh Women’s Organisation
Satnam Kaur Khalsa
Panjab Radio info@panjabradio.co.uk (Jasvir Singh 9Mob 07947120482)
The Sikh Times: Gurjeet Kaur gurjeet@thesikhtimes.co.uk
Briefing based on related communications and discussions prepared by Gurmukh Singh for the (open) British Sikh Consultative Forum.
Gurmukh Singh
sewauk2005@yahoo.co.uk
Note: This guidance note was prepared for open British Sikh Consultative Forum
pending judicial review of the relevant case on 10 November, 2008.
In this informal record, only relevant parts of letters and communications have been quoted.)
Main headings:
1. Introduction
2. Sikh religious position: The Sikh Reht Maryada (The Code of Sikh Conduct & Conventions)
3. BBC Apology for linking Sikhs with Hindu practices
4. Views of some leading Sikh nationwide organisations
& Responses to the Cremation Socity of Great Britain
5. Some useful contacts
------------------------------------------------------------
1. Introduction:
It needs to be made clear in the UK law and to the media and other groups e.g. environmental groups and the Cremation Society of Great Britain:-
(1) That the demand for OPEN-AIR is NOT a Sikh RELIGIOUS demand.
(2) That office holders of the Shromani Gurdwara Parbandhak Committee (SGPC) can only convey the relevant provisions of the Panth approved Sikh Reht Maryada, The Code of Sikh Conduct & Conventions, approved by the Khalsa Panth and published by the Dharam Parchar Committee of the Shromai Gurdwara Parbandhak Committee. No office holder of any of the Gurdwara Parbandhak Committees in India or abroad, have any personal authority to give advice contrary to the Sikh Reht Maryada.
(3) That Sikhs are well satisfied with current indoors cremation facilities in the UK.
(4) That Sikhs are not Hindus and do not subscribe to Hindu rituals and practices; and,
(5) That this demand linking Hindu-Brahmanic ritualism with the Sikh faith is divisive and can harm community relations in the UK.
It is for Gurdwara councils in the UK to seek legal advice and take action as they see fit.
2. Sikh religious position
Sikh Reht Maryada
(The Code of Sikh Conduct & Conventions)
2.1 The approved Sikhs religious code, based on Sikh teachings, is called the Sikh eht Maryada - The Code of Sikh Conduct & Conventions. It is published in Panjabi and English by the Dharam Parchar Committee of the Shromani Gurdwara Parbandhak Committee (SGPC), Amritsar.
2.2 The SGPC collectively, is the highest Sikh authority for conveying the decisions of the Khalsa Panth, the Order of the Khalsa (the Sikh nation), to all concerned.
2.3 No office holder of the SGPC has any authority to issue guidance without reference to the Sikh Reht Maryada. Therefore, in connection with issues such as Sikh rites, any communication from any office holder of the SGPC which does not quote the relevant parts of the Panthic approved Sikh Reht Maryda, does not carry any authority whatsoever.
2.4 The relevant part of the Sikh Reht Maryada about "disposing of" the body, the Sikh guidance is clear:-
(quote from Sikh Reht Maryada):
Article XIX : Funeral Ceremonies
(Panjabi part see under “Mirtak Sanskaar” item (e)
(c) However young the deceased may be, the body should be cremated. However, where arrangements for cremation cannot be made, there should be no qualm about the body being immersed in flowing water or disposed of in any other manner.
(end quote from Sikh Reht maryada)
2.5 For all purposes, the Sikh view is that the dead body has absolutely no religious significance whatsoever.
2.6 So far as Sikhee (Sikh practice) is concerned, the performance or non-performance of any ritual in relation to the disposal of the dead body has no bearing on the fate of the departed soul. Hence whether the body is cremated, buried, immersed in water or eaten by animals, is not the focal issue. The prevailing circumstances dictate the mode of disposal.
2.7 It is preferred in Sikhee, to cremate the dead body as this is considered the best method. When there is a choice of methods of cremation, again the choice should be, the best method.
2.8 Cremation in gas furnaces is superior to open air cremations. That is the Sikh preferred method in the UK. That is the firm Sikh view of nationwide Sikh representative organisations and gurdwaras.
2.9 UK Sikhs reject the linking of Sikh religious practice with any other non-Sikh faith.
3. BBC Apology for linking Sikhs with Hindu practices
3.1 BBC Report on Open Air Cremations 13-7-06: Network of Sikh Organisation (NSO) complaint & BBC Apology
3.1.1 Dr Indarjit Singh OBE JP, Director Network of Sikh Organisations wrote to the BBC’s Editorial Complaints Unit on 22 September 2006:
[The more important passages have been highlighted.]
(Quote)
“I refer to previous correspondence with the BBC on 13-7-06, 14-7-06, 21-7-06, and as advised, a formal complaint to the Complaints Unit in Glasgow (copy attached).
I subsequently received a letter from the Editor News at Ten dated 24 July 06 (copy also attached) in which the Editor claimed ‘the team behind the story did a lot of research’. Yet the slightest research would have told them that the name of the deceased, Rajpal Mehat is not a Sikh name, and a service conducted by aBrahmin priest is not a Sikh service. Instead, they simply assumed that the deceased was a Sikh from a Sikh family, because an unidentified person told them so. Such cursory treatment of a sensitive issue is not acceptable from national media reaching millions, particularly from the BBC. Clearly no attempt was made to check the accuracy of this Report with an authoritative Sikh source, like the Network of Sikh Organisations or similar bodies. either before broadcasting, or worse, after my complaint.
Incidentally, The Times in its report of the event on Thursday July 13th , included a photograph of the funeral, clearly showing a Hindu ceremony, conducted by a Hindu Priest complete with Trishul.
On 15 August 06, I received a letter from the Divisional Advisor BBC suggesting that I formally complain to you, and, in the absence of progress, I now reluctantly doing so on behalf of the Network of Sikh Organisations.
SUMMARY OF COMPLAINT
The Report wrongly claimed that the deceased and his family were Sikhs. The correct position is that the deceased’s mother from a Sikh background had married into a Hindu family. Common sense would suggest that this does not make her husband and offspring Sikhs. It would be equally absurd to suggest that if a Christian woman marries a Sikh, the entire family become Christians.
The Report ignoring the fact that Rajpal Mehat, the name of the deceased is a Hindu name, referred to him as a Sikh.
The report wrongly described a funeral service conducted by a Hindu priest
(complete with Trishul) from the Brahmin caste, as a Sikh service
The BBC refused to make corrections regarding the above in their
10’O’Clock bulletin when these major errors were pointed out to them. Instead, they patronisingly maintained that they and their sources knew best.
The BBC ignored Sikh pleas that lurid reporting, of a desire of Sikhs to have open air cremations in Britain’s countryside, had no basis in fact and would create anger and prejudice against Britain’s most visible minority at a particularly sensitive time.
All the above together constitute inaccurate and irresponsible reporting that could create prejudice against Sikhs and harm community cohesion.
REDRESS SOUGHT
A clear apology made at a peak viewing time.
An undertaking that the BBC will in future consult with the Sikh community to ensure accuracy on sensitive issues.” (end quote)
3.2 BBC letter of 11 December 2006 from Fraser Steel, Head of Editorial Complaints to Dr Indarjit Singh OBE, upholding the complaint:-
“You helpfully summarised your complaint in your letter of 22 September, so I shall follow the order of the summary.
1. The Report wrongly claimed that the deceased and his family were Sikhs.
The correct position is that the deceased's mother from a Sikh background had married into a Hindu family.
2. The Report ignoring the fact that Rajpal Mehat, the name of the deceased is a Hindu name, referred to him as a Sikh.
The studio introduction in both bulletins described Mr Mehat as "a Sikh man", and the report itself said "Earlier, before the pyre was lit, the family paid their last Aspects. As Sikhs, they follow the Hindu tradition of open air cremation". As far as we have been able to establish, the facts about Mr Mehat's family are as you state them. and there is uncertainty about which religion he followed, if any. I have seen no evidence which would justify identifying Mr Mehat and his family (other than his mother) as Sikhs.
3. The report described a funeral service conducted by a Hindu priest (complete with (Trishul)from the Brahmin caste, as a Sikh service.
The passage from the report quoted above made clear to viewers that what they were seeing was a Hindu service. What was misleading; however was the suggestion that it was Sikh practice to use Hindu rites in such circumstances, and that open-air cremation was a requirement of the Sikh religion.
4. The BBC refused to make corrections regarding the above in their 10 O'Clock bulletin when these major errors were pointed out to them...
The later bulletin reflected your views to the extent of adding the sentence "Tonight, one Sikh leader has insisted this is not a practice most Sikhs want", but I accept that this was not sufficient to rectify the misleading aspects of the report.
5. The BBC ignored Sikh pleas that lurid reporting, of a desire of Sikhs to have open air cremations in Britain's countryside, had no basis in fact and would create anger and prejudice against Britain's most visible minority at a particularly sensitive time.
6. All the above together constitute inaccurate and irresponsible reporting that could create prejudice against Sikhs and harm community cohesion.
As you may be aware, Davender Ghai, the organiser of the cremation, claims to have support from both the Hindu and Sikh communities for a change in the law to permit open-air cremation - in particular, he claims to have a petition of 600 signatures, half of them from Sikhs. Our enquiries led us to conclude that such claims should be treated with caution, and we found no grounds for believing his aims had significant support within the Sikh community. To the extent that open-air cremation is controversial, I accept that the misleading aspects of these two bulletins were prejudicial to the Sikh community.
I am therefore upholding your complaint. A summary of the matter, with a note of the action taken as a result of this finding, will appear in the complaints section of bbc.co.uk, and I shall send you a copy when it has been posted. I think you will already have heard from Peter Horrocks, Head of Television News that the action is to include on-air apologies (and here I should add my own apology for the fact that, because of a misunderstanding, this letter wasn't sent to you at the same time as Mr Horrocks'). In the meantime, thank you for giving us the opportunity of investigating your concerns and for your patience while we did so.
Yours sincerely
Fraser Steel
Head of Editorial Complaints
[“Pharos International” (see below): Editor’s note: “Despite several attempts by the Crematorium Society to obtain a transcript of the “on-air” apology, the BBC eventually advised that they were unable to “find it” !]
---------------------------------------------
4. Views of some leading Sikh nationwide organisations
& Responses to the Cremation Socity of Great Britain
4.1 Sikh organisation were alerted in February 2006 and the Anglo-Asian Friendship Society’s claims were rejected
4.1.1 Letter from the Anglo-Asian Friendship Society passed on to the British Sikh Consultative Forum (BSCF). (Copy recipients are shown to give an idea of circulation.)
From: Dr Anand
To: asian_voice@hotmail.com ; info@awazepunjab.com ;
awazeqaum@btconnect.com ; awazeqaum@hotmail.com ; info@dailysajjan.net
; info@thesikh-times.co.uk ; gujaratsandesh@btconnect.com ; Hindisamiti@hotmail.com
Cc: santhimon@deepika.com ; asian_voice@hotmail.com ;
mpmediaservices@yahoo.co.uk ; hindisamiti@hotmail.com ;
rkaul@sunriseradio.com
Sent: Sunday, February 12, 2006 6:35 PM
Dear Press Officer
On 30th November the Lahore government took the unprecedented step of
granting permission to our charity to have a plot of land, planning
permission and financial grant to build a traditional crematorium in
that city. Within weeks Afghanistan, another muslim state followed suite.
You may be aware that the www.Anglo-Asian.org submitted an application
to the Chief Exec of the City requesting land for traditional funeral
pyre for the Hindus, Sikhs, Buddhists, Jains and any others on the basis of
their Religious Human rights on the 30th January 2006. I attach the letter.
We had not anticipated the unsolicited National and international
Media coverage on a daily basis. I attach the list
I feel you as Press Officer should be aware of this and perhaps so
should the counsillors.
Please feel free to get back online or on 07967000818 24/7 if needed
Dr Anand, GP
18A Elmfield Road, Gosforth, NE3 4AY
Joint Secretary to the Anglo-Asian Friendship Society
4.1.2 Dr Anand’s e-letter was passed on to the British Sikh Consultative Forum (BSCF). Gurmukh Singh responded for the BSCF (This BSCF should not be confused with a grant funded organisation by the same name which is Chaired by Bhai Mohinder Singh Ji of Guru Nanak Nishkam Sewak Jatha.)
To:
Dr Anand GP
Joint Secretary to the Anglo-Asian Friendship Society
18A Elmfield Road, Gosforth, NE3 4AY
Dear Dr Anand
Your e-mail below about "traditional funeral pyre for the Hindus, Sikhs, Buddhists, Jains and any others" has been passed on to me as Administrative Secretary of the British Sikh Consultative Forum.
This topic was raised for discussion in the Sikh diaspora following an item in The Times of 1 February 2006. Two relevant communications and The Times report are copied below for ease of reference for all concerned.
Can you please clarify on what SIKH religious authority (to quote your message) " the www.Anglo-Asian.org submitted an application to the Chief Exec of the City requesting land for traditional funeral pyre for the Hindus, Sikhs, Buddhists, Jains and any others on the basis of their Religious Human rights on the 30th January 2006." ?
In religious matters, the only Sikh authority is the "Sikh Reht Mayada" agreed by the Khalsa Panth and issued by the Dharam Parchar Committee of the Shromani Gurdwara Parbandhak Committee, based at Darbar Sahib, Amritsar (see my briefing note below). [not attached]
It is important that this question is answered as soon as possible. If a mistake has been made then I would suggest a full public apology from the Anglo-Asian Friendship Society to the UK Sikhs. This matter is being taken most seriously and is also likely to be raised at a meeting with the Department for Constitutional Affairs early next week.
Gurmukh Singh ACIS; MCMI
(Ret’d Principal (policy), UK Civil Service)
Administrative Secretary
British Sikh Consultative Forum
Copied to:
The Shromani Gurdwara Parbandhak Committee
The British Sikh Federation
Secretary, Sri Guru Singhj Sabha, Southall
The Sikh Missionary Society UK
Guru Nanak Nishkam Sewak Jatha (Birmingham)
Sikhs In England
Sikh Federation (UK)
SCAN Slough
Bhai Autar Singh (Malaysia)
BSCF Advisory Group
Sikh Press as per your mail.
British Sikh Consultative Forum’s challenge was not taken up. Despite a report about this matter in the “News & Views” column of the Panjab Times (Issue 2099), regrettably, Sikh organisations too ignored the matter at the time until misleading media reports in 2007. SGPC was copied the above response from the BSCF and made aware.
----------------------------------------------
4.2 Views of some leading Sikh nationwide organisations
& Responses to the Cremation Socity of Great Britain.
Main Sikh organisations were contacted by the Cremation Society of Great Britain last year. A copy of the BBC apology extracted by Dr Indarjit Singh OBE, Director Network of Sikh Organisations (see above), was sent to the Society by the BSCF.
Julie Forrest of The Cremation Society of Great Britain drew attention of Sikh organisations to this issue. To quote from one standard letter to a Sikh organisations [this one to the Sikh Federation UK],
“We are obviously reading with great interest in the media the campaign by Davender Ghai, President of the Anglo-Asian Friendship Society, for the legalisation of open-air funeral pyres in the UK. In a recent press article by the Newcastle Evening Chronicle dated 29th June it was stated that ‘Sikh organisations have also approached the charity’s legal team indicating they want to support the judicial review in court’. Does the Sikh Federation (UK) support this campaign or are you satisfied with the services offered in UK crematoria?”
A copy of the news report was also received from the Society by the British Sikh Consultative Forum.
4.3 The Sikh Federation's response to the Cremation Society read:
" We are satisfied with the services offered in UK crematoria….We have publicly condemned (see below) Davender Ghai and his illegal actions. Given our contacts with the Gurdwaras (the main Sikh organisations) in the North East we do not think any meaningful Sikh organisation, with any real representational capacity, would have approached the charity’s legal team indicating they want to support the judicial review in court. Davender Ghai should be challenged to specify which Sikh organisations.”
There were two attachments to the Sikh federation's response to the Cremation Society:
4.3.1 First attachment was a “Daily Telegraph” report of 15 July 2006 with the headline, “Pyre was a mistake, say Sikhs”.
The report incorrectly describes a Hindu Rajpal Mehat, who was “burned” on an open as a “Sikh”. A point also taken up by Dr Indarjit Singh of the Network of Sikh Organisations with the BBC for giving the same false impression without proper investigation.
To quote from the Daily Telegraph report of 15 July 2006:
“A Sikh organisation has criticised the decision to allow the first open-air funeral in Britain for 72 years. The remains of Rajpal Mehat, a 31-year-old Indian-born Sikh, were burned on a pyre in Stamfordham, Northumberland, on Wednesday.
The cremation went ahead in accordance with Hindu customs after his family contacted Davender Ghai, the president of the Newcastle-based Anglo-Asian Friendship Society. Northumbria police allowed it to take place but said later that it contravened the Cremation Act 1902.
Yesterday the Sikh Federation (UK) accused the authorities of making "a major mistake" and claimed Mr Ghai had organised the funeral simply to attract attention to his campaign for funeral pyres to be allowed in Britain. The Sikh view, said the federation, was that a conventional cremation was satisfactory because a dead body had "absolutely no religious significance whatsoever". It called on the Crown Prosecution Service to take Mr Ghai to court. Mr Ghai said last night: "All I have done is to obey the family's wishes. It went ahead with the blessing of the police." (end quote)
4.3.2 Second attachement: The Fedration's Press release of Friday 14 July 2006 with the heading,
" SIKHS OUTRAGED AT OPEN-AIR FUNERAL MISREPRESENTATION"
Quote: "..After an article appeared in The Times on 1 February 2006 titled: 'Hindus and Sikhs call for the right to open-air cremations' the AAFS [Anglo-Asian Friendship Society] was asked in writing to explain itself as it had no authority to comment on behalf of the Sikhs. The AAFS was informed that the Sikh Code of Conduct was the only authority that governed what should happen to a Sikh upon death. A full public apology was demanded from the AAFS. Ghai was contacted immediately after the article in The Times and he agreed not to represent Sikh interests in the future. It would appear that he has gone to extreme lengths to carry out this disgraceful act on Wednesday and to cause maximum mischief for the British Sikh community... .The body cremated on Wednesday was that of Rajpal Mehat, 31, an illegal immigrant described by the AAFS and the media as a Sikh, who had drowned in a canal in Southall in December last year...." (end quote)
4.4 The Newcastle Evening Chronicle dated 29th June heading was:
”A CAMPAIGN for open-air funeral pyres in the UK has won the backing of the Hindu equivalent of the Pope.” And Sikhs were repeatedly linked to the Hindu request.
4.5 British Sikh Consultative Forum
To the Cremation Society’s query, Gurmukh Singh responded for the British Sikh Consultative Forum, "Sikh Federation's response to your query refers and I shall be alerting other main Sikh organisations as requested. It is very important that Hindus and Sikhs are not bracketed together in matters concerning the two religions. The Sikhs have their own religious Code of Conduct (The Sikh Reht Maryada) which should be consulted by any organisation claiming to represent the Sikh religion. The question of open air funerals has been extensively discussed in open Sikh forums and the actions of Davender Ghai, President of the Anglo-Asian Friendship Society, condemned.
In this connection, copied below is an apology by BBC to Dr Inderjit Singh OBE, Director Network of Sikh Organisations, for misrepresenting Sikh religious practice in a report." (end quote)
4.6 Sikhs In England
Harmander Singh of Sikhs In England responded along similar lines. To quote, “Many thanks for your e-mail to Sikhs In England concerning Mr Ghai's absurd suggestions which were vehemently challenged by Sikhs nationally at the time he originally made them and Mr Ghia had to accept that he was not in any way able to represent Sikh interests in this or any other matter.” (end quote)
4.7 The Sikh Times UK 9 August 2007 carried the front page headline:
“Sikh say “No” to open-air funeral pyres”
Followed by a comprehensive report by Gurmukh Singh, Administrative Secretary of the British Sikh Consultative Forum.
4.8 “Pharos International”, The Official jounal of the Creamtion Society of Great Britain Autumn ’07 issue published the BSCF report in full, giving extracts from the Sikh Reht Maryada (Sikh Code of Conduct) and the BBC apology for misrepresenting the Sikh position in their report on open air cremations of 13 July 2006.
4.9 International Cremation and Burial Conference 12th to 14th November 2007
An invitation to brief the above conference regarding the UK Sikh view was received by the British Sikh Consultative Forum from Roger N Arber, Secretary of the Cremation Society of Great Britain. Harmander Singh of Sikhs In England attended and represented the Sikh faith position as briefed.
4.10 Government departments:
Ministery of Justice (MoJ) has been sent the full article in the Sikh Times by Gurmukh Singh, based on BSCF briefing (see 3.5 above), that open air funeral pyres is not a Sikh demand. Harjinder Singh Khalsa and Bibi Satnam Kaur Khalsa have also represented the views expressed through the British Sikh Consultative Forum on this issue. Earlier this year, the BSCF was informed by the MoJ that Mr Davender Kumar Ghai had made a Freedom of Information request to the Ministry of Justice for the minutes of the meetings between the MoJ and the various Faith Group leaders.
4.11 Panjab Radio programme Friday 25 July 2008
Panjab Radio presenter Jasvir Singh discussed the issue of open air funeral pyres with Gurmukh Singh of the British Sikh Consultative Forum. The overwhelming response from listeners when the lines were opened, was that UK Sikhs should take a very serious note of these moves to link this demand by some Hindu activists to the Sikhs. Some alarm was expressed that Davinder Ghai was receiving legal aid to take this matter to the courts. The move was seen as a part of the extremist Hindutva agenda to deny the Sikhs their independent religious identity. The judicial review could harm community relations in the UK. Next steps to clarify the Sikh religious position in this review would be for gurdwaras and Sikh organisations including the Sikh Missionary Society UK.
4.12 Sikh cyber forums: This issue has been extensively discussed on national and international cyber forums like the Sikh News Discussion and the Gurmatt Learning Zone (GLZ). A communication from Bhai Autar Singh of Malaysia, the founder of the international GLZ with over 8,000 members including a large number of Sikh intellectuals, was quoted in the main BSCF article, which appeared in the Sikh Times and the Pharos International (see above)
5. Contacts for further information on this issue are:
Harmander Singh of Sikhs in England has volunteered to co-ordinate for the British Sikh Consultative Forum e-mail: harmanders@yahoo.co.uk
Anglo-Asian Society website.
http://www.anglo-asian.org/
Davender Ghai,
President
Anglo-Asian Society
3 cuthbert walk, Newcastle upon Tyne, NE3 1BH
e-mail: info@anglo-asian.org
Evening Chronicle (New Castle) reporter Sonia Sharma: sonia.sharma@ncjmedia.co.uk
Minitry of Justice contact Lynette Hill Lynette.Hill@justice.gsi.gov.uk
Cremation Society of Great Britain: Julie Forrest julie@cremation.org.uk
Sikh organisations
Network of Sikh Organisations: Dr Indarjit Singh OBE JP sikhmessenger@aol.com (Tel: 020 8540 4148)
Sikh Fedration: sikh federation sikhfederationuk@yahoo.co.uk
British Sikh Consultative Forum: sewauk2005@yahoo.co.uk (Gurmukh Singh 020 8737 0866)
Sikhs In England: Harmander Singh harmanders@yahoo. co.uk
Heathrow Sikh Care Society- National Development Officer of the National Council of Faiths & Beliefs in FE - Harjinder Singh Khalsa
British Sikh Women’s Organisation
Satnam Kaur Khalsa
Panjab Radio info@panjabradio.co.uk (Jasvir Singh 9Mob 07947120482)
The Sikh Times: Gurjeet Kaur gurjeet@thesikhtimes.co.uk
Briefing based on related communications and discussions prepared by Gurmukh Singh for the (open) British Sikh Consultative Forum.
Gurmukh Singh
sewauk2005@yahoo.co.uk
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